Brother, you need to read the Bible and church history. The Bible does not teach that healing or miracles will cease. There are some rather strained cessationist interpretations of other passages that are very late, certainly not the teaching of the early church.
I mentioned in a post directed toward someone else several pieces of evidence for the fact that prophecy, healing, miracles, etc. are witnessed to have occurred in the writings of those some call 'early church fathers.' Entire books have been written on this subject, going through various quotes. There are web pages that list a number of quotes you could look up.
What is your basis for thinking that these early Christians did not believe in spiritual gifts? A certain cessationist author in the 1800s asserted that there were no references to such things in these writings, without studying enough to know better. There is book that looks like it may have been a master's thesis entitled 'The Supressed Evidence' written in the 1800s that goes into detail on various documents that disprove these assertions. I could still find this for free on Google Books a few years ago. In the 1980's, I saw a copy of 'The Spirit and the Church' by Burgess. The first volume is about the Ante-Nicene period. You can find quotes and commentary on the issue there. Michael Green's book 'Evangelism in the Early Church'-- probably carved out of a thesis or dissertation-- paints a non-cessationist picture of the era with its quotes and treatment of the subject. When I was a teenager, I read the first volume of a two volume set of Eusebius' "Ecclesiastical History", written in the 300's, but containing quotes from the centuries prior. There were a number of references and other spiritual gifts. There are plenty of primary sources online, including Eusebius' book.
As I mentioned in the previous post, Irenaeus wrote of brethren exercising gifts such as healing, tongues, prophecy, foreknowledge, speaking in tongues and interpretation of tongues. He believed that all churches should be able to raise the dead as his had. Irenaeus was a bishop in what is now France, a missionary, and the author of a book 'Against Heresies.' In another of his works he argued that rejecting prophecy and the edification that came thereby was a characteristic of the heresies. Ireneaus ministered around 200 AD.
In my early 20's, I read parts of Justin Martyr's dialogue with Trypho. Trypho was a Jew, and Justin told him he should look to the prophets for wisdom, as opposed to philosophers. Justin said that the prophets were now in the church. Justin also wrote of how Christians would cast demons, which the pagans considered to be gods out of people, and used that as a polemic against paganism in one of the apologies (defenses of the faith) he wrote.
A little later, around Irenaeus time, Tertullian echoed Justin's sentiment, pointing out that there were Christians who would cast out spirits pagans deemed to be gods, but which acted like demons when Christians cast them out. Of course, he believed in spiritual gifts, since he eventually supported Montanism. The controversy around Montanism had to do with whether Montanus' prophecies were legitimately from the Spirit of God and also his possibly appointing rival bishops. The issue was not cessationism. Eusebius' collection of quotes shows that opponents of Montanism affirmed the gift of prophecy was a legitimate gift for the church, but that they opposed Montanus' version of it. Similarly, earlier, Irenaeus affirmed the genuine gift of prophecy, but rejected Marcus' version of it. Some commentators also interpret Ireneaus comments about some people committing the unpardonable sin by calling a man the paraklete to be about Montanus.
Later, Montanists may have developed a form of I Corinthians 13 cessationism while orthodox Christians believed in and affirmed prophecy as a gift for the church.
There are a relatively small number of references to speaking in tongues or similar incidents throughout church history, but many, many references to prophecies, visions, healing, and miracles. Roman Catholic, Eastern Orthodox, and the various other groups with 'Orthodox' in their name affirm miracles, etc. This was an issue with the Reformed wing of the Protestant Reformation since Roman Catholics wanted to know where the Reformed movement's miracles were. Even so, Calvin was not a hard core cessationist and even wrote at least one bit of commentary that was contrary to cessationism on the issues of prophets and apostles. And for a while there, testimonies of prophecies and miracles among Protestants would have been associated with certain Reformed groups. There are accounts of such things from the Scottish Reformation and a bit later in Scotland and also from France. Wesley took a non-cessationist stance when it came to the issue of the French prophets, for example.
You seem to have 1) an extreme stance on the issue of emotions and 2) the wrong focus on this topic. First of all, not all gifts that exercise spiritual gifts are particularly emotional. Some Pentecostal groups are into shouting and things like that, based on the Psalms. There are 'subcultures' within Pentecostal and Charismatic movements that are kind of emotional. Tongues, interpretations, and prophecies are not always delivered in an extreme emotional state. The Bible does not forbid emotion. Joy has an emotional aspect to it, and so does peace. Peter wrote of joy unspeakable and full of glory. Paul said to rejoice in the Lord always, and again I say rejoice. The Psalms command the audience to rejoice. Paul wrote that the kingdom of God is righteousness, peace and joy in the Holy Ghost. The Bible does not teach that emotions or bad, nor does it contain any warnings against emotionalism that I am aware of. I prefer a calmer atmosphere for a lot of activities, and I do not want to see emotion substitute for a genuine work of God, of course. Nor would I want to see drab ritual as a substitute.
The actual commands of scripture for what to do in church meetings are 'charismatic'--many of them are. There aren't that many passages that tell us what to do in church. There are a couple of references to singing that we assume refer to church meetings, since that is when we meet one another. Timothy is told to read scripture, which could refer to an activity in church meetings in that context. There are instructions on the Lord's Supper, in a passage mainly about what not to do. Hebrews 10:24-25 tells believers not to forsake assembling, but to exhort one another, in the context of instructions to provoke one another to love and to good works.
Then the most lengthy passage on the topic is I Corinthians 14, which indicates that speakers are multiple people from the congregation... see 'every one of you' in verse 26. The content that can be shared are psalms, teaching, tongues, interpretations, and revelations. There are specific commands to the church that allow for speaking in tongues if it is interpreted. The church is commanded to let prophets speak and 'ye all' may prophesy. Verse 26 says to let all things be done unto edifying. Toward the end of the passage, Paul writes 'Let all things be done decently and in order.' This would be the order described in the passage which allows for saints to use their gifts to edify the assembly, not a later liturgy of Roman Catholics, Eastern Orthodox, Reformed Churches, Baptists, or Charismatics.
The commandments in the passage are a lot more 'charismatic' than a lot of Charismatic churches' practices.
There are issues with disorder and emotionalism when it comes to spiritual gifts and church practice in some churches. But that is no excuse for your rejecting Biblical doctrine on the subject.
I mentioned in a post directed toward someone else several pieces of evidence for the fact that prophecy, healing, miracles, etc. are witnessed to have occurred in the writings of those some call 'early church fathers.' Entire books have been written on this subject, going through various quotes. There are web pages that list a number of quotes you could look up.
What is your basis for thinking that these early Christians did not believe in spiritual gifts? A certain cessationist author in the 1800s asserted that there were no references to such things in these writings, without studying enough to know better. There is book that looks like it may have been a master's thesis entitled 'The Supressed Evidence' written in the 1800s that goes into detail on various documents that disprove these assertions. I could still find this for free on Google Books a few years ago. In the 1980's, I saw a copy of 'The Spirit and the Church' by Burgess. The first volume is about the Ante-Nicene period. You can find quotes and commentary on the issue there. Michael Green's book 'Evangelism in the Early Church'-- probably carved out of a thesis or dissertation-- paints a non-cessationist picture of the era with its quotes and treatment of the subject. When I was a teenager, I read the first volume of a two volume set of Eusebius' "Ecclesiastical History", written in the 300's, but containing quotes from the centuries prior. There were a number of references and other spiritual gifts. There are plenty of primary sources online, including Eusebius' book.
As I mentioned in the previous post, Irenaeus wrote of brethren exercising gifts such as healing, tongues, prophecy, foreknowledge, speaking in tongues and interpretation of tongues. He believed that all churches should be able to raise the dead as his had. Irenaeus was a bishop in what is now France, a missionary, and the author of a book 'Against Heresies.' In another of his works he argued that rejecting prophecy and the edification that came thereby was a characteristic of the heresies. Ireneaus ministered around 200 AD.
In my early 20's, I read parts of Justin Martyr's dialogue with Trypho. Trypho was a Jew, and Justin told him he should look to the prophets for wisdom, as opposed to philosophers. Justin said that the prophets were now in the church. Justin also wrote of how Christians would cast demons, which the pagans considered to be gods out of people, and used that as a polemic against paganism in one of the apologies (defenses of the faith) he wrote.
A little later, around Irenaeus time, Tertullian echoed Justin's sentiment, pointing out that there were Christians who would cast out spirits pagans deemed to be gods, but which acted like demons when Christians cast them out. Of course, he believed in spiritual gifts, since he eventually supported Montanism. The controversy around Montanism had to do with whether Montanus' prophecies were legitimately from the Spirit of God and also his possibly appointing rival bishops. The issue was not cessationism. Eusebius' collection of quotes shows that opponents of Montanism affirmed the gift of prophecy was a legitimate gift for the church, but that they opposed Montanus' version of it. Similarly, earlier, Irenaeus affirmed the genuine gift of prophecy, but rejected Marcus' version of it. Some commentators also interpret Ireneaus comments about some people committing the unpardonable sin by calling a man the paraklete to be about Montanus.
Later, Montanists may have developed a form of I Corinthians 13 cessationism while orthodox Christians believed in and affirmed prophecy as a gift for the church.
There are a relatively small number of references to speaking in tongues or similar incidents throughout church history, but many, many references to prophecies, visions, healing, and miracles. Roman Catholic, Eastern Orthodox, and the various other groups with 'Orthodox' in their name affirm miracles, etc. This was an issue with the Reformed wing of the Protestant Reformation since Roman Catholics wanted to know where the Reformed movement's miracles were. Even so, Calvin was not a hard core cessationist and even wrote at least one bit of commentary that was contrary to cessationism on the issues of prophets and apostles. And for a while there, testimonies of prophecies and miracles among Protestants would have been associated with certain Reformed groups. There are accounts of such things from the Scottish Reformation and a bit later in Scotland and also from France. Wesley took a non-cessationist stance when it came to the issue of the French prophets, for example.
You seem to have 1) an extreme stance on the issue of emotions and 2) the wrong focus on this topic. First of all, not all gifts that exercise spiritual gifts are particularly emotional. Some Pentecostal groups are into shouting and things like that, based on the Psalms. There are 'subcultures' within Pentecostal and Charismatic movements that are kind of emotional. Tongues, interpretations, and prophecies are not always delivered in an extreme emotional state. The Bible does not forbid emotion. Joy has an emotional aspect to it, and so does peace. Peter wrote of joy unspeakable and full of glory. Paul said to rejoice in the Lord always, and again I say rejoice. The Psalms command the audience to rejoice. Paul wrote that the kingdom of God is righteousness, peace and joy in the Holy Ghost. The Bible does not teach that emotions or bad, nor does it contain any warnings against emotionalism that I am aware of. I prefer a calmer atmosphere for a lot of activities, and I do not want to see emotion substitute for a genuine work of God, of course. Nor would I want to see drab ritual as a substitute.
The actual commands of scripture for what to do in church meetings are 'charismatic'--many of them are. There aren't that many passages that tell us what to do in church. There are a couple of references to singing that we assume refer to church meetings, since that is when we meet one another. Timothy is told to read scripture, which could refer to an activity in church meetings in that context. There are instructions on the Lord's Supper, in a passage mainly about what not to do. Hebrews 10:24-25 tells believers not to forsake assembling, but to exhort one another, in the context of instructions to provoke one another to love and to good works.
Then the most lengthy passage on the topic is I Corinthians 14, which indicates that speakers are multiple people from the congregation... see 'every one of you' in verse 26. The content that can be shared are psalms, teaching, tongues, interpretations, and revelations. There are specific commands to the church that allow for speaking in tongues if it is interpreted. The church is commanded to let prophets speak and 'ye all' may prophesy. Verse 26 says to let all things be done unto edifying. Toward the end of the passage, Paul writes 'Let all things be done decently and in order.' This would be the order described in the passage which allows for saints to use their gifts to edify the assembly, not a later liturgy of Roman Catholics, Eastern Orthodox, Reformed Churches, Baptists, or Charismatics.
The commandments in the passage are a lot more 'charismatic' than a lot of Charismatic churches' practices.
There are issues with disorder and emotionalism when it comes to spiritual gifts and church practice in some churches. But that is no excuse for your rejecting Biblical doctrine on the subject.
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