Cessationism

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In Christianity, lessationism is the doctrine that spiritual gifts such as speaking in tongues, prophecy, and healing cease with the age of the apostles. It is generally opposed to continuation, which teaches that the Holy Spirit can give spiritual gifts to people other than the original twelve apostles at all times. Critics believe that when the canon of the Old Testament was closed in Malachi, for the next 400 years until John the Baptist, the gifts had ceased. Similarly, when the canon of the New Testament closes the gifts it ceases.

Video Cessationism

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Excommunication has many forms and can be classified in different ways depending on the questions and problems that the Cessationists did not agree on. Termination can be classified in two ways: (i) with regard to the question of the reappearance of gifts and (ii) relating to the types of justifications for termination.

Termination can also be divided on the question of whether God still and occasionally perform miracles and healings or provide amazing clues. Termination is divided into the following issues:

1. Can we expect God's miraculous miracles, healings and guidance in our churches?
2. Is there any chance of reappearing the prize?
3. The difference between the types of justifications for termination.

With regard to the existence of miracles and healing

• Classical Remorse affirms that "gift marks" like prophecy, healing and speaking in tongues stop with the apostles and the completion of the canon of Scripture. They serve only as a launch pad for the spread of the gospel; as an affirmation of God's revelation. However, these Dismissals believe that God sometimes still performs miracles today, such as divine healing or guidance, as long as these "miracles" do not accredit the new doctrine or add the New Testament canon. What should be emphasized is that the Classical Cessationist allowance of miracles, healings and divine guidance is different from that of the Continuationist. A Cessation may permit God's supernatural presence of the Church, but not through specially selected prophets or healers. In this view, God can perform occasional miracles and healings, but as a result of prayer, and not as a result of the work of a special elected prophet or healer. Richard Gaffin, John F. MacArthur, and Daniel B. Wallace are probably the most famous classical followers.
• Full Cessationists argue that together with no magical gift, there is no miracle done by God today. This argument, of course, turns to one's understanding of the term, "miracle." Supporters of this view worth mentioning are B. B. Warfield, John Gresham Machen, and F. N. Lee.

With respect to reward reappraisal

With regard to the possible re-emergence of charismatic gifts, we can distinguish between two versions of the cessation:

1. Strong shutdown
2. Moderate cessationism

Strong shutdown

The majority of the cessation people have a strong disappearance, denying the possibility of reappearing the sign and the gift of revelation.

A strong dismissal denies the possibility of rewarding on the basis of principles that appeal to the Sola Scriptura principle, emphasizing three propositions:

1. Bible canon solving
2. Biblical authority that can not be wrong and sufficient
3. Scripture Perfection to guide the Church

It has been disputed by Peter Masters and John Whitcomb that the original function of the sign and the gift of revelation has been fulfilled and therefore they are now dead. These authors also teach that a foreign language testimony has been reached, as a warning to the Jews and an invitation to the Gentiles that the Kingdom of God is now accessible to all nations. The Scriptures are now complete and sufficient for all the needs of Christian workers. The gift was withdrawn with the deaths of the apostles and their direct delegates, in their different functions as witnesses to the new revelation.

According to a strong follower, one who has the gift of power is also a prophet because healing and miracles are always the signs associated with the divine affirmation of the authenticity of a prophet in a period when God reveals new truths with respect to doctrine. A mighty Cessation may recognize that prophecy may be useful in the guidance of the Church, but that this supernatural guidance ceases in the completion of the canon of Scripture. This thinking leads to the view that the Church can be perfectly guided by the principles, teachings, and examples of the Bible alone.

Moderate cessationism

A moderate ruler will also reject the possibility of giving by principle by appealing to the principle of Sola Scriptura. They will deny the existence of a charismatic gift in the Church no matter what, even in terms of seeing a real miracle or healing. However, the cessation of moderation allows the possibility of a new charismatic period in the future. The openness to the possibility of a new charismatic period is motivated by the eschatological expectancy of pramutorial, where it is assumed that the Second Coming of Christ will occur before the establishment of Christ's millennial kingdom on Earth. Within this premillennialist conceptual framework, the Great Tribulation is seen as the coming period just before the Coming of Christ. A moderate dispenser will insist that a new charismatic period is possible only during the Great Tribulation when the Sola Scriptura principle is no longer applicable. Moderate termination corresponds to all premillennial positions (pre-tribe, post-tribe, mid-trib and pre-wrath).

The moderate Cessationist understanding of the Sola Scriptura principle is almost identical to the strong one. A moderate Dismiss would agree with all three of these propositions. 1-3, but with important qualifications: these three propositions apply only before the Great Tribulation. Thus, in practical terms, both strong and moderate cessationism are the same. They differ only in eschatological terms, whether the gifts will reappear in the last days immediately before the time of Christ's Second Coming. Eschatological Views Strong extremism is not premillennialis, and, as such, does not share the premillennialist conceptual framework.

The biblical basis for moderate cessation is a reference to two powerful prophets of God, Revelation 11: 3-11. According to a moderate Dismissal, the event described in Revelation 11 is in the future, during the Great Tribulation. For this reason, a moderate vanish has a ready answer to the question why the Bible is so vague about the cessation of charismatic gifts: The Bible is not clear at this point precisely because the gift will reappear during the Great Tribulation. A moderate sympathizer concluded that they would truly end at the second coming of our Christ, at the end of the Great Tribulation.

There is not much literature on moderation of cessation, but this view is expressed by the Hopewell Mennonite Reading Church, PA, and by certain Brethren groups of Christians, such as the Free Brethren House Churches of Christ.

With regard to its justification

Termination can be further differentiated by considering what type of justification is used for its position. Termination may be justified either on principle or on an empirical basis, ie, on experience or empiria. Thus, we have two forms of cessation:

1. Spoken to apply
2. Empirical Termination

Both versions of strong and moderate sense of ideality belong to lingasionist principle because they appeal to the principle of Sola scriptura. Thus, their rejection of a possible reward is not on empirical evidence but on principle.

An empirical ruler denies the possibility of charismatic giving on empirical grounds because he does not immediately discard miracles, healings, or prophecies that appear to be imitations. They prefer to investigate the authenticity of the manifestation of the charismatic gifts in question. In this view, no modern-day Christian group has a true charismatic gift because, if thoroughly investigated, later healings and other "miracles" will be shown false. In other words, the rejection of empirical rejection is based on observation coupled with probabilistic expectations that apparent miracles, healings or prophecies are largely unlikely.

An example of the empirical form of kessationism is the view expressed by biblestudying.net. They have published a series of articles on charismatic gifts, dealing with some issues about charismata. Their denial of the continuation of the prize is based on their historical study of early Church practice: "charismatic gifts are indeed declining and eventually disappearing sometime between the second and fourth centuries AD". Their empirical analysis demands an indisputable continuity of evidence that will explain its condition. In their view the prize can continue until Christ returns, but ends "sometimes between the second and fourth centuries AD". Their conclusion is: "Thus, we must abandon the doctrine that the gifts must pass before the coming of Christ, but we must accept the fact that they must proceed as confirmation of a healthy doctrine until the coming of Christ but are lost as the Church diverges of the healthy doctrine that Christ gave to the apostles and by the apostles to the early Church of the first few centuries. "

Maps Cessationism

Historical evidence

Spiritual gifts can be described as wrong in addition to those contained in Scripture according to Presbyterian conservative theologians and researchers Benjamin B. Warfield (1851-1921) who find no objective scientific reference to the work of miracles manifested in the mainstream church after the lifetime of the apostles. Warfield identifies many proven miracles and spiritual gifts throughout the church's history associated with heretical and mystical sects. The opposing theologians and researchers have pointed to a stronger quote than what Warfield denounced. Quoted or omitted by each party are chronological references below:

• Irenaeus (d.202) was a disciple of Polycarp, who was a disciple of the apostle John. He wrote in his book Against Heresies, Book V, vi: "In the same way we also hear many brethren in the church who have the gift of prophethood, and who through the Spirit speak all kinds of languages, and are revealed, to the common benefits, the hidden things of man and the mystery of God, who are also the spiritual apostles. "

  "Those whose disciples actually receive His mercy perform in His name to perform [miracles], so as to promote the welfare of others, according to the gifts each of whom has received from- For some people of course and utterly cast out demons, so that those who have been cleansed of evil spirits often believe in [in Christ], and join themselves to the Church. "Others have known before things, things that are to come: they see the vision, and utter a prophetic expression, others still, heal the sick by putting their hands on them, and they are made whole.Yes, moreover, as I have said, the dead have even been raised, and has remained between us for many years.... The name of our Lord Jesus Christ even now benefits [in man], and heals the whole and effective of all who believe everywhere on Him ".

Origin (253/4) never mentions tongues and even argues that the "signs" of the Apostolic Age are temporary and that no contemporary Christian uses any of these "early signs". (185-253 AD). He claimed to have been an eyewitness to many exorcism, healing, and prophetic examples, although he refused to record details should he not have to arouse the laughter of unbelievers.
• Chrysostom (d. 407) - writes of 1 Corinthians and the gift of tongues saying, "The whole place is very obscure, but this uncertainty is generated by our ignorance of the facts referred to and by their disappearance, as then used to occur but now it's no longer happening, and why are they not happening now? Why see now, the cause of uncertainty has produced us yet another question: that is, why did they then happen, and now no longer? (AD 347-407)
Augustine (d.430) - In the homily of 1 John, Augustine commented that speaking in tongues was a miracle suitable for the early church, but it was no longer real in his own day. In chapters 8 and 9 of XXII's Book of the City of His Lord, written around 415, Augustine noted that the miracles of his own time were not as spectacular or important as those of the early days of Christianity, but that they continued to happen./li>

Some other liturgical explanations of why the gift of the Holy Spirit cease to include:

• they are taken as a form of discipline from God for unbelief or disobedience.
• they are ignored and faded from use.
• they are misinterpreted or exaggerated and may instead be associated with natural and psychological phenomena.
• they are signs that prove the truth and authority of apostolic preaching and are preserved today for the church in the testimony of the New Testament.

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See also

• Cessationism versus Continuationism
• Fivefold service
• Prima scriptura
• Killed in the Spirit

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References

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External links

• Why I'm Not Charismatic, written by C Michael Patton in Parchment and Pen
• End Dismissal Resources, compiled by Nathan W. Bingham
• End of Charismatic Gift, published by Free Brethren House Churches of Christ. This article presents a moderate perspective of Cessationism.
• Pentecostalism, Charismatic Movement and Faith, a series of articles on karismata, seen from the empirical perspective of Kessationism
• Gessin's interpretation of Ephesians 2:20, R. Fowler White's article deals with Gessin's exegesis of Ephesians. 2:20 in reply to the book Grudem The Gift of Prophecy in the New and Today Testament
• Can Termination be proven from Scripture, Published in Sword and Trowel Magazine, London Metropolitan Tabernacle
• Case A (Simplified) for Cessationism
• Articles related to Cessationism

Source of the article : Wikipedia