What are we
to make of such stories?
Is it
possible that such a thing is occurring, and if not then what is happening?
First we
ought to emphasize the New Testament establishes a normative pattern of the gospel
spreading through what it calls the foolishness of preaching (1 Cor 1.18-31).
Through the proclamation of the Word, the Spirit works and men's hearts are
changed generating repentance and belief.
Second, the
New Testament indeed speaks of extraordinary signs and wonders, miraculous
visions and healings and the miracle of tongues.
But the New
Testament also makes two subsequent points...
These things
were signs to the unbeliever (1 Cor 14.22) and just as God inaugurated the
Mosaic epoch with signs and wonders so it was with the activation of the New
Covenant. The miraculous signs which include the canonical writings of the New
Testament (2 Peter 1.21) were meant to establish the Church's veracity in the
new era and to demonstrate its Divine origin and sanction.
But as
Hebrews 1 teaches us Christ and by extension His Apostles (Acts 1.21-22, 2 Cor
12.12) are the final and ultimate prophetic manifestation. He is 'the' Prophet
and as the Apostolic age comes to end the final living Apostle effectively
closes the canon (Rev 22.18-19). The era of miraculous establishment had come
to end with the passing of the Apostles. Church history also testifies to this
fact as the normative use of these things passed away and when they re-appear
in groups like the Montanists, it was viewed as suspect and an anomaly.
Indeed it
was already waning some thirty years before John wrote Revelation in the final
days of Paul and Peter. Peter attests to the Scriptural normativity of Paul's
writings (2 Peter 3.15-16) and Paul himself speaks of the fact the prophesying
(preaching) is of far greater value to the Church (1 Cor 14.3-5, 19) than the
miracle of tongues or languages being utilized within the assembly. Paul
establishes a word-based ministry and a gospel administration spread through
the proclaimed Word. Signs and wonders are not part of what he's establishing
for the future. The same can be said when reading 2 Timothy, his final epistle.
Timothy is encouraged to handle the Scriptures, to preach the Word. Nowhere is
Timothy encouraged to cultivate a ministry of signs and wonders.
There is no
reason to expect a return to the miraculous. Many at this point will quote from
Joel 2 and yet they demonstrate their rejection of the Apostles authority and
their refusal to submit to Peter's teaching (Acts 2.16) that the passage was
fulfilled at Pentecost. The hyper-literal reading of Old Testament prophecy is
discounted by Peter and in several instances of Apostolic witness. (c.f. Acts
15 and Amos 9)
The Great
and Terrible Day of the Lord is upon us. It is imminent. It 'ought' to have
happened except for the fact that God has delayed it and established a
temporary arrangement to accommodate His will to be longsuffering. The Day is
upon us even as it was in the year 30. The centuries that have passed are a
blink, a flash of lightning, but a moment on the Divine timetable. The Second
Coming is but the completion of 'The Coming' and the fact that it's two aspects
are separated by centuries is not pertinent to the Divine timetable. The delay
is God's mercy.
Over the
centuries hordes of false teachers and prophets have plagued the Church and the
Dissident Church with their lies and deceptions. With the breaking of
monolithic Christendom, (a thing to be celebrated,) they have proliferated.
With liberty comes danger, perhaps even a greater danger than when living under
the control of the heretical arrangement known as Christendom.
By the 19th
century a whole theological movement had developed around the idea of a second
work of grace, a post-conversion experience that moved the believer from a bare
intellectual assent to a vibrant 'higher life' and zealous faith.
In truth the
gospel had been watered down and confused and the corrective theology sought to
create both a narrative and an impetus for Christians growing and advancing in
the faith. The problem was they had created a category the Bible knows nothing
of... the carnal or dead Christian that bears no fruit. Scripture refers to
this person as lost. The terms Christian and Gospel had been confused and
distorted. And so now in order to maintain something of the Christian life, a
new work of grace, a new 'higher life' type of Christian had to be developed.
By the early
twentieth century the second work of grace had been reinterpreted once again to
mean an appearance of the sensational and miraculous. The New Testament glossolalia
(tongues) were reinterpreted as a form of gibberish instead of understandable
languages and re-cast as a sign of the second work of grace... and thus the
Pentecostal Movement was born. Originally intended to be a form of
Restorationism the movement proved unwieldy and dynamic. Rooted in
sensationalism and the spectacular it fell prey to marketing and manipulation
and the quest for the latest thing. The early Pentecostals who also attempted
to replicate the Church of Acts were soon supplanted by the Charismatic
movement which took this teaching in new directions.
While paying
lip service to the concept of Sola Scriptura this movement
(Charismatic/Pentecostalism) actually supplanted it and ultimately eliminated
it. While Scripture plays a part in the lives of Pentecostals and Charismatics
the true authority and final arbiter of all doctrinal issues is the
interpretation of emotion and experience... labeled the workings of the Spirit.
This is a rejection
of Paul's concept of Scripture providing all that is necessary for the man of
God to be perfect or complete (2 Tim 3.16). The Charismatic movement like every
other cult establishes itself as the ultimate authority and like Rome and American
Evangelicalism it treats Scripture as something to utilize when convenient, or something
to manipulate and serve their own goals and aspirations.
While
claiming to be restitutionist and following the Apostolic pattern of the New Testament,
the Charismatic impulse rejects the teaching of the New Testament regarding the
extraordinary gifts and their use. And it certainly rejects the development
taking place throughout the New Testament and its message of prophetic finality
in the person of Jesus Christ.
The
Charismatic movement has strayed into the realm of the occult and many of their
practices parallel Spiritualism and mystical exercises found in other
religions. It is supremely syncretistic and has flourished not only in the
Pseudo-Christendom of North America but in the sociological confusion and chaos
of Africa and in Roman Catholic Latin America. Like Rome the Charismatic
movement easily blends with paganism as many of the concepts and practices are effortlessly
transferred and re-cast. The 'spirit' confirms these practices and over time
the Charismatic movement has proven a threat even to Rome, forcing the Papists
to accommodate it and incorporate its practices within their worship and
theology.
Many have
testified to the demonic nature of the Charismatic movement. The New Testament
knows nothing of people writhing about on the floor, screaming and convulsing
while speaking gibberish. Their actions are more reminiscent of the behaviour
of those demon possessed and we believe that many in the movement actually
suffer this affliction.
It is no
marvel, as Scripture itself testifies that Satan manifests himself as an angel
of light (2 Cor 11.14). He is the great deceiver and is just as pleased by
people serving an anti-Christ as serving him directly. In fact as a deceiver it
would seem he is more effective and the New Testament warns repeatedly of this
demonic threat at work within the Church.
The Charismatic
movement is the fastest growing form of Christianity in the world and presently
comprises over 25% of the world's professing Christians. In time it may and
likely will surpass Roman Catholicism as the main form of Christianity on
Earth. It is trans-denominational and all encompassing. It has penetrated even
Confessional circles. While figures like Wayne Grudem and John Piper are
(thankfully) a minority within Reformed circles they command a certain respect.
I remember
being stunned while at seminary to discover the majority of my classmates,
future PCA and OPC pastors were actually quite supportive of the arch-heretic
Pat Robertson. A liar, criminal and false prophet he commands their respect
because of their greater adherence to the Dominionist project.
The
Charismatic movement is increasingly embracing this theology as well. Which
will provide the basis for the ecumenical Big Tent? Charismatic Theology or
Dominionism?
It would
seem they are working in tandem. Dominionism mixed with Charismatic theology
has the potential for great danger as it will mean political activism coupled
with unbridled zeal. Christians will be persecuted but not for the gospel,
rather for meddling in the affairs of others (1 Peter 4.15) and confusing
godliness with the acquisition of wealth and power (1 Tim 6.5, Gal 6.13).
Much of the
movement is patently fraudulent. Many of the faith healers and visionaries
visiting heaven and hell have been exposed as frauds. And yet I don't believe
it's all fake. There's every reason to believe demonic activity is vibrant in
these communities and when leading 'pastors' are teaching the equivalent of
magic...speaking words of power over your life... they are flirting with
danger.
The
Charismatic movement is another gospel which rejects the normative Word-based
Gospel and its methods of conversion. It rejects the New Testament's ordinances
of Baptism and the Lord's Supper as the means by which the Church operates. I'm
not suggesting they don't practice these ordinances but their theology
supplants and denigrates them. They are not sensational enough for a movement
that existentially demands excitement and euphoria.
For years I
have monitored the Christian news of the world. I've watched videos, read
articles, listening to podcasts and overall I am not encouraged. There are some
positive things happening but they are almost off the radar. It would seem that
most of the activity in the world, most of the growth is on the Charismatic
front. Like Paul we can rejoice in the fact that the gospel is out there, the
Bible is put into people's hands, but the movement itself is not something to
celebrate.
I recall
recently watching a video of some American vacation-style missionaries visiting
either Vietnam or Laos and stumbling upon a group of Charismatics meeting at
night. These scenes move me and yet in this case I was discouraged. There was
no language connection at all. The people were very excited to see these
twenty-something Westerners among them but there was nothing to say. They sang
hymns and many in the congregation became hysterical with 'joy' as they
convulsed in sobs and wept copious unrestrained tears. It was a strange scene
especially as again, there was no verbal connection.
I know at
this point I just sound like a cold-hearted critic, as obviously I'm missing
the Spirit at work. But is this what we see in the New Testament? Apart from
Word-based fellowship, what is this they are experiencing? Is this Peter's 'joy
unspeakable' (1 Peter 1.8) rooted in our awe concerning the works of Christ and
the Spirit, or is this some kind of hyper-emotionalism? I vote the latter
though I'm sure many will disagree. How can there be this level of fellowship
when they cannot even pray together or 'amen' (confirm) each other's statements
(1 Cor 14.16)?
The
Charismatic joy and fellowship seems to be built on another foundation.
I'm not
saying there aren't believers in Charismatic churches but it is a dangerous and
destructive error.
John
MacArthur is one of the few voices that has spoken out against this movement
and I'm sure he's irritated not a few of his more politically minded friends
and allies. I cannot agree with everything he says either, but I think he
largely got it right and recommend his 'Strange Fire' series.
It is sad to
me that the Middle East after being plagued by centuries of the false religion
of Islam and Western Imperialism now must deal with a Pseudo-Christian revival.
I don't want
to see visions of Jesus. I want to see Him in person at His return.