Thanks for the healthy debate and interaction on the previous
post. Obviously, those who believe that miraculous prophecy continues
after the apostolic age should not be lumped together with radical
movements like the New Apostolic Reformation. Nevertheless, it does
provide an occasion to think carefully about the compatibility of
Reformation theology with Charismatic emphases. This is especially the
case when there have been renewed calls for a “Reformed Charismatic”
synthesis in our own circles.
I’ve never been willing to die on the hill of cessationism: that is,
the belief that the miraculous gifts such as prophecy, healing, and
tongues have ceased. I’m still not. Nevertheless, I am convinced that
this position is neither exegetically sound nor historically compatible
with Reformed theology. Furthermore, the surprisingly widespread
popularity of more radical views of ongoing sign-gifts, coupled with
political ambition, pushes me into the unpleasant position of
challenging the views even of far sounder brothers with whom I agree on
so many important points.
As a Charismatic Calvinist, Wayne Grudem has been used by God to
bring the doctrines of grace to many who would likely not have
encountered these truths otherwise. I have immense respect for his
clear defense of many cardinal doctrines of Christianity. At the same
time, the Calvinism-Charismatic bridge goes in both directions and his
view of continuing prophecy has contributed to a curious hybrid that in
my view cannot survive in the long run. Reformed theology is a
system—not one imposed on Scripture, but one that arises from the
self-consistent Word of God. Keep Reading...
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