Cessationism versus Continuationism is an interesting debate. I'm certainly not a cessationist, but believe in so-called "Continuationism".
Wiki summarizes: "
Cessationism versus continuationism involves a
Christian theological dispute as to whether
spiritual gifts remain available to the
church, or whether their operation ceased with the
Apostolic Age of the church (or soon thereafter). The cessationist doctrine arose in the
Reformed theology, initially in response to claims of Roman Catholic
miracles. Modern discussions focus more on the use of spiritual gifts in the
Pentecostal and
Charismatic movements, though this emphasis has been taught in traditions that arose earlier, such as
Methodism.
[1]
Cessationism is a doctrine that spiritual gifts such as
speaking in tongues,
prophecy and
healing ceased with the
Apostolic Age. Reformers such as
John Calvin originated this view.[
where?][
citation needed] More accurately, a theologian of the Reformed theological college says, "John Calvin speaks of miracles as 'seals' added to the Word of God, and he warns that
miracles must never be separated from the Word. When connected to the Word of God, miracles serve 'to prepare us for faith, or to confirm us in faith.' But when miracles are divorced from God's Word, they 'bring glory to creatures and not God.'" He believed that the ultimate purpose of miracles was to display "the Glory of God."
[2]
Continuationism (also known as
Continualism)
[3] is a
Christian theological belief that emphasizes "experiencing the person and work of the Holy Spirit, especially the gifts of the Spirit, including signs and wonders, prophecy and healing in their worship, discipleship, ministry, mission and evangelism."
[1] Continuationism as a distinct theological position that arose in opposition to cessationism.[
citation needed] "Spijkman points out that the denial of miracles is often based on a deistic dualism which sees God and the world as independent, entities. For Deists the only time God intervened in the affairs of the world was at creation, when God set in motion the laws that now govern the world. For strong cessationists the time of God's direct intervention in world affairs is limited to the period before the closure of the canon. Since that time God is seen as working only through the structures set· in place. This is a far cry from the biblical picture of a living God, who not only upholds the world day by day through his sovereign power. but who also listens to the prayers of his people, and works all things for the good of those who love him (Rom. 8:28)."
[2] "He who sees the miracles of Holy Scripture inseparably connected with the saving and redeeming activity of God knows that there can be no talk of a decrease or diminishing of the power of God unto salvation in this world. . . . There is not a single datum in the New Testament which makes it certain that God, in a new period of strengthening and extending of the Church in heathendom, will not confirm this message with signs, in holy resistance to the demonic influences of the kingdom of darkness."
[4]
Historically, the
Catholic,
Methodist,
Moravian, and Pentecostal traditions of Christianity have preached continuationism while
Dispensationalist Baptist, the confessional
Reformed and
Presbyterian, and much of the
Anglican traditions have been cessationist.
[5][1][6] Lutherans have held to a middle position, "open but cautious" continuationism, that views the full range of spiritual gifts as not given exclusively through the medium of the first century canonical apostles, but also not necessarily promised in every place and time in church history."
https://en.wikipedia.org/wiki/Cessationism_versus_continuationism
1
1
