My parents still tell the story sometimes of when my younger brother was healed as an infant. If I remember correctly, he had trouble moving his legs as he should have when he was a baby. Come to find out, some doctors found he had a gap in the lower part of his spine. They scheduled a follow-up to determine the best treatment. As far as I understand it, one option was major surgery.
A few days after finding this out, my parents contacted members of the local LDS congregation to anoint him with oil, lay hands on him, and bless him for healing.
At the next doctor’s appointment, the doctors found no gap. The doctors leaned toward a misdiagnosis; somebody must have missed something on the previous scans. My parents and the LDS church believe it was a miraculous healing by the laying on of hands.
Whenever the debate about cessationism versus continuationism arises, I think of this story. While the spiritual side of me wants to believe that God intervened miraculously in my little brother’s life, the logical part of me wants to agree with the doctors that they just missed something the first time.
That is basically what the debate has boiled down to for the last several hundred years. In the landscape of Christian theology, the discussion between cessationism and continuationism has been both enduring and enriching.
Before we go too much further, allow me to explain. The terms “cessationism” and “continuationism” refer to differing views on ceasing or continuing of spiritual gifts, such as divine prophecy and revelation, speaking in tongues, and miraculous healing within the church today.
I believe that striving to understand the Biblical foundations for both views helps believers navigate this theological terrain with grace and insight. I have done my best to represent both sides fairly and accurately; not exhaustively, however, lest this post become too much to consume.
Cessationism: The Case for the End of Certain Gifts
Cessationism is the belief that certain miraculous gifts of the Holy Spirit ceased to operate after the apostolic age. Cessationists argue that these gifts were specific to the early church and were used to authenticate the apostles’ message and establish the church.
Biblical Defense for Cessationism
- Foundation of the Church: Ephesians 2:20 describes the church as “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.” Cessationists interpret this to mean that the foundational period, which included the miraculous gifts, was unique and not ongoing.
- Completion of Scripture: With the completion of the New Testament canon, cessationists believe that the need for revelatory gifts diminished. 1 Corinthians 13:8-10 states, “Love never ends. But as for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away.” Cessationists understand “the perfect” to refer to the completed canon of Scripture.
- Historical Evidence: Cessationists point to the lack of widespread, credible evidence of miraculous gifts in the post-apostolic era to indicate that these gifts were meant to cease. Church history shows a decline in reports of such gifts after the apostolic age.
Continuationism: The Belief in Ongoing Gifts
Continuationism is the belief that all the gifts of the Holy Spirit mentioned in the New Testament remain available and operative within the church today. Continuationists argue that these gifts are essential for the church’s edification and the spread of the Gospel.
Biblical Defense for Continuationism
- Promise of the Spirit: Acts 2:17-18 quotes the prophet Joel: “And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.” Continuationists believe this promise extends throughout the church age.
- Gifts for Edification: 1 Corinthians 12-14 emphasizes the purpose of spiritual gifts for the common good and the church’s edification. Continuationists argue that there is no explicit scriptural indication that these gifts were intended to cease. 1 Corinthians 14:1, for instance, encourages believers to “earnestly desire the spiritual gifts, especially that you may prophesy.”
- Absence of Cessation in Scripture: Continuationists assert that the New Testament does not explicitly teach that miraculous gifts would cease with the apostolic age. They argue that the burden of proof lies with those who claim that the gifts have ceased, as the New Testament portrays them as an integral part of the church’s life and ministry.
Navigating the Debate
Both cessationists and continuationists seek to honor God and uphold the authority of Scripture. This debate highlights the diversity within the body of Christ and calls for mutual respect and understanding. While cessationists emphasize the sufficiency of Scripture and the unique role of the apostles during their time, continuationists highlight the ongoing work of the Holy Spirit in equipping the church for ministry.
Ultimately, the debate between cessationism and continuationism should not divide the church. Instead, the conversation should enrich our understanding of how God works among His people. I believe both perspectives can coexist within the broader Christian community, encouraging believers to seek the truth of God’s Word and the fullness of the Spirit’s power. We can navigate this theological discussion with grace and humility by grounding our beliefs in Scripture and fostering a spirit of unity.
Finding Middle Ground: Embracing Humility and Openness
I believe a balanced perspective can provide a harmonious middle ground in the conversation between cessationism and continuationism. The approach I personally take with this topic acknowledges that while the apostles’ unique authority and the foundational miracles they performed were specific to their time, this does not preclude the possibility of God’s miraculous work today. We can recognize the extraordinary role of the apostles in the early church while still affirming that the Holy Spirit is active and sovereign in the present age.
I fear both sides (especially the extremes of both sides) tend to put God in a box, regardless of how you look at it.
If we say, “The Holy Spirit does not move in the lives of people today, and all miracles have ceased,” we’re saying that God is not the sovereign God that He reveals Himself to be in Scripture. We think that because we can’t do it, neither can God. To me, that sounds like a tiny God that wouldn’t be worthy of our worship.
On the other hand, if we say, “People today have the power and authority to call on the power of the Holy Spirit to heal afflictions and perform miracles,” we reduce God to a tool that we have stuffed in our bag that we just pull out whenever we need Him. That doesn’t seem like a very big God to me, either.
I suggest we allow for a theology that neither limits God’s power nor presumes upon it. We can uphold the sufficiency of Scripture, recognizing the unique role of the apostles and miraculous gifts in establishing the church, while simultaneously remaining open to the Spirit’s activity today, allowing God to manifest His will in diverse and unexpected ways. This perspective encourages believers to seek the Spirit’s guidance, pray for healing, and expect God to move, all while maintaining a humble posture that acknowledges God’s ultimate sovereignty and wisdom.
One response to “Bridging the Divide: Finding Balance Between Cessationism and Continuationism”
Do you suppose the gentile converts in Galatia would have dropped their shorts if the Judaizers had the power to raise the dead, cause the blind to see, or make the lame walk? Maybe this is why that ability was confined to the bestowing of the apostles. The word was confirmed by Jesus and the apostles by signs and wonders (Heb 2, Matt 11, Mark 16) and this worked like a fertilizer on the new church plants. I suspect most claims of miracles today are not to confirm the word but instead to satisfy our stomachs. If we are not to pray to satisfy our pleasures (James 4) then I would not ask for a miracle for such.
The Word has already been confirmed in us (2 Tim 3) and we have the permission to use the doctrine of the New Testament for things like calling on the elders of the church to anoint the sick and to pray in the name of Jesus. It is always a good idea to lead forward with the sword of the Spirit, the Word.
Clearly Paul indicates in 1 Cor 13 that something is going to cease. God providentially set forth the laws of nature at the creation and most Christians would affirm that He still today works in our lives through them such as through the miracle of modern medicine. Also, Paul says in 1 Cor 12 that God has appointed some in the church to be apostles, teachers, and, to name a few, has given gifts of helping and administration (JL&LL). These spiritual gifts are the context of the members individually who still today make up the body of Christ. Cessationism excludes God’s providence and spiritual gifts and affirms that He has chosen to take a sabbatical from the unnatural works or miracles, such as raising the dead or miraculously healing the blind, etc. However, just wait until Jesus returns and mankind sees the dead raised! MIRACLE.
Several of the household of faith have written on this subject in the last century: Guy N. Woods, Franklin Camp, Gus Nichols (most practical), and H. Leo Boles (my favorite) are recommended. For the digital generation I suggest the video series entitled “Led by the Spirit” by Matthew Allen, our brother from the Dayton Ohio area.
https://cornerstone-coc.com/media/series/4gs5sys/led-by-the-spirit