"The argument goes something like this; The church has been in existence for 2000 years, but Pentecostals and Charismatics have been around for less than 100 years. This purported lack of history would seem to indicate that the movement is, at best, peripheral to orthodox Christianity.
This challenge of historical legitimacy is usually answered in one of two ways by proponents of the movement. Classical Pentecostals have taken a restorationist approach, commonly looking upon themselves as representing a restoration of the purity and power of the first century apostolic church. From this perspective, the 1800 intervening years are regarded as years of corruption and spiritual demise. More recently some Pentecostals and Charismatics have been unwilling to skip 1800 years of church history and have taken a traditionalist approach. They seek to fill the perceived historical vacuum by forming traditional, ecclesiastical offices in the structure of their churches and by instituting traditional liturgies into their worship services. Such measures are motivated, in part, by attempts to establish a continuity with the past through identifying with the traditional, institutional churches.
Neither the restorationist approach nor the traditionalist approach, however, adequately answers the historical question. The fact is that Pentecostals and Charismatics do have a legitimate history. It is a history found in the various revival and renewal movements that have emerged constantly in the life of the church. Because these were often condemned or marginalised by the institutional church, the history has been submerged or misconstrued. It is, therefore, a history in need of discovery and full recovery."
Can you imagine my excitement at reading this at the beginning of my holiday. The next few days would be a journey through the attic of church history discovering long lost treasures and testimonies of God's glorious supernatural power. Let me give you some of the highlights form AD 100-325:
Justin Martyr (A.D. 100 -265), a wondering philosopher who was converted by a beach evangelist (well by a man on a beach anyway).
"For the prophetic gifts remain with us even to the present time" Dialogue with Trypho
"For numberless demoniacs throughout the whole world, and in your city, many of our Christian men exercising them in the name of Jesus Christ, who was crucified and Pontius Pilate, have healed and do heal, rendering helpless and driving of possessing devils out of the men." The second apology of Justin
Hyatt writes " never does he suggest that he expects these gifts to cease at some point in time".
Irenaeus (AD 125-200), a student of Polycarp who was a disciple of the apostle John.
"For some do certainly and truly drive out devils, so that those who have been thus cleansed from evil spirits frequently both believe [in Christ], and join themselves to the church. Others have foreknowledge of things to come: they see visions and utter prophetic expressions. Others still heal the sick by laying their hands upon them, and they are made whole". Against Heresies
"Yea, moreover, as I have said, the dead even have been raised up, and remain among us for many years. And what shall I more say? It is not possible to name the number of gifts which the church [scattered] throughout the whole world has received from God in the name of Jesus Christ." Against Heresies
"In like manner we do also hear many brethren in the church who possess prophetic gifts and do through the spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God". Against Heresies
Hyatt writes "as with Justin Martyr, Irenaeus in no way indicated that he expected the charismata to cease"
Tertullian (AD 160-240), an influential leader and apologist of the Western Church.
"For seeing that we acknowledge the spiritual charismata, or gifts, we too have merited the attainment of the prophetic gift." Treaties on the Soul
"And heaven knows how many distinguished men, to say nothing of the common people, have been cured either of devils or of their sicknesses" To Scapula
"Not that in the water we obtain the spirits; at in the water we are cleansed and prepared for the holy spirit... The hand is laid on us, invoking an inviting the holy spirit through benediction." On baptism
Origen (AD 185-284) son of a martyred believer and the first "Wayne Grudem" (ie systematic theologian).
"Some give evidence of their having received through this faith a marvellous power by the cures which they perform, invoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of his history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could not be cured neither by men nor devils". Against Celsus
Hyatt writes
"Origen was the first early church father to indicate that supernatural ministry was becoming less common. He points to the abundance of supernatural signs in the ministries of Christ and the apostolic church. Any remarks,' but since that time the signs have diminished'. He cites the lack of holiness and purity among the Christians of his day is the reason"
Novatian (AD 210-280) a devout and compassionate leader and theologian in the church in Rome. His split with Cornelius Bishop of Rome and became a rival bishop of Rome over Cornelius is lenient treatment of those who had "lapsed" during persecution. He set up a movements who called themselves Cathari ("pure ones") to distinguish themselves from other professing Christians whom they considered part of an impure. Others in church history have taken on this title and the holiness movements maintain similar priorities.
"This is he [the holy spirit] that places prophets in the church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, offers discrimination of spirits, affords powers of government, suggests councils, and orders and arranges whatever other gifts there are of charismata; and thus making the Lord's church everywhere, and in all, perfect and completed." The Trinity
Hyatt writes
"Novatian's emphasis on moral purity, coupled with the testimony of Origen, indicates that moral decline among Christians was a trend in both Eastern and Western sectors of the church. This moral decline produced contention and strife in the church, and eventually the official institutions sided against those who advocated strict moral purity. Succeeding generations will interpret this stance on morality as a primary cause of the church's loss of spiritual power."
Cyprian (AD 195-258), a wealthy and well-educated Carthaginian and avid reader of Tertullian, was Bishop of Carthage until he was martyred in 258.
"For beside the visions of the night, even in the daytime, the innocent age of boys [ innocent children] is among us filled with the holy spirit, seeing in an ecstasy with their eyes, and hearing and speaking of those things whereby the Lord condescends to warn and instruct us." The epistles of Cyprian volume 5 of the anti-Nicene Christian library.
"For he who has been sanctified, his sins being put away in baptism, and has been spiritually reformed into a new man, has become fitted for receiving the holy spirit". The epistles of Cyprian
Again Hyatt writes
"like other writers of his era, Cyprian expresses no awareness of a theory of cessation."
I find reading these historical Testament is very helpful and encouraging as they remind me that God's supernatural power was not limited to the time of Jesus and his apostles, nor can find to the testimony of Scripture but continued on in the life of the early church. It's interesting to see not only the continuation of the gifts but an awareness of receiving the spirit subsequent conversion and I was all so reminded of the link between holiness and power as bouncers spoke on Sunday about the link between getting rid of sin and reaching for fruit reaching for fruit.
In a subsequent blog I shall summarise the next chapter of the book that describes the detrimental effect of institutionalism on the gifts of the spirit.
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