Before her at this moment is the remnant of the giant lady who has loved and nutured her and taught her important live lessons, now reduced to a shadow of her past. She watched painfully each night at her curled up silhouette under the sheet, against the now constantly litted dim light to prevent another mishap; fresh bruises on her head reminding her of the pain from the recent fall, slightly bloated body from the serious illness under the sheet which is keeping her warm against the cold of the spring breeze. The emptiness under the sheet where her right limb used to be unfolding the pain she endured a couple of years ago and the remaining left limb swollen and oozing serous fluid due to the rapidly diminishing blood supply cause our grandmother to groan in agonising pain as she struggled to sustain her withering breath which is slowly slipping away.
It pained me so much listening to her described the helplessness she is facing. In spite of her frail state, Jing's sharing of the good news so far has only hardened her resolved to uphold her traditional believe and Buddhist philosophy rather than quickening her being to the working of the holy spirit for her to accept the gift of God.
Therefore, I urge you fellow brothers and sisters to remember Jing and our grandmother in your prayers.
Help us Lord as we struggle against time and the circumstances so that our faith could be strengthened. Whatever the outcome, we put our trust in thee counting on your faithfullness and mercy for we know Lord that you work all things for our own good. .............Amen
By Gary E. Gilley
On Father's Day 1995, a church in
Evangelist Steve Hill was scheduled to be at the Brownsville Assembly of God for only one night (June 18, 1995), but when he gave an invitation for "refreshing," a thousand people came forward. Recognizing what he thought was a sweeping of the Holy Spirit over the people, Hill looked at the pastor, John Kilpatrick, and said "More Lord." At that point Kilpatrick got "more" than he bargained for when he was "hit by the fire of God, and fell to the ground. He lay there for two hours" (The Remnant, June 1998, p. 12). (The Remnant is a newspaper devoted to reporting on the charismatic revivals around the world).
This was just the beginning of a bizarre phenomenon for
"the glory of God was so strong on me during the early days of the revival that sometimes I could hardly keep my eyes open. When we would go home, my son would have to help me get undressed because of the tremendous glory that God was putting upon my wife and me. I tried to get up early in the morning the next day and go to the office and found myself so drunk in the Spirit that I would go from wall to wall walking down my hall. I hadn't developed my legs yet to stand up under the glory of God. For months they had to take me and my wife out of the sanctuary in wheel chairs" (6/98, The Remnant, p. 2).
Things got more exciting a few weeks later when a nineteen-year-old college student by the name of Alison Ward stood and prophesied: "God is in a hurry. There’s not much more time. He aches and He grieves for your spirit." As she spoke these words she was shaking so violently that a casual observer may have thought she suffered from cerebral palsy. When she completed this prophesy she fell to the floor (6/98, The Remnant, p. 19; see also The Christian News, Dec. 30, 1996, p. 9).
The Brownsville Revival is reported to be a fulfillment of a prophecy by Word-Faith pastor David Yonggi Cho (see the April 1999, Think on These Things, "Word-Faith Movement"). Cho says he gave the following prophecy during a 1991 Seattle Conference:
"I became deeply concerned about the spiritual decline in
The revival at
A couple of other interesting things worthy of note are the prayer banner and the Shofar ministries. According to
"In the fall of 1993 the Lord spoke to Pastor Kilpatrick saying, 'My house shall be a house of prayer.' He then sought the Lord for direction concerning this prompting and was impressed to initiate specific times of intense intercession. The Sunday evening service was set aside for praise, worship and prayer. Nine specific areas were targeted for prayer: warfare, family, schools, souls, ministries, leaders of our country, healing, pastors, and revival. Three additional areas were added later: the peace of
The
1. To identify and bring focus.
2. To bring the body into one accord.
3. To bring glorious victory to the church.
These banners are displayed on the walls in much the same manner as a Catholic church might display icons throughout their sanctuary. In addition, these banners and others are waved constantly during the three hours of singing and dancing that precede the sermon. It would quite interesting to learn of the supposed "Biblical basis" for use of the banners. What is the New Testament instruction that would even remotely sanction this practice?
Even stranger is the blowing of the Shofar. According to an ad placed in The Remnant (from which you can order your very own Shofar for a mere $139.00), and from information available at Brownsville-type churches, the Shofar (or ram's horn) has many purposes. In the Old Testament it was used to usher in the Biblical festivals of
It is most likely the latter two purposes that have captured the interest of the
Like
"Pray only 30-45 seconds for each person. Watch your catcher for a signal if you are praying too long. Pray the following prayers: 'More Lord, Sweet Jesus, More healing, More peace, More of Your love, You are the bride of Christ, give him/her a refreshing from the Lord, etc.' Keep phrases soft and simple. Do not raise your voice" (Prayer Team Manual, pp. 9-10).
"Catchers" (those with the "ministry" of catching those "slain in the Spirit") have some guidelines as well:
"When you walk behind a person, gently touch the shoulders to let them know you are there in preparation to catch them. Remove your hands afterward. If the person falls, hold your hand on their back just above the waist -- not under the arms. Do not touch the person while they are receiving prayer … look for open areas before you begin to pray. This will avoid falling on others. Please do not block the aisles. If an individual is in the aisle and they are 'slain in the Spirit,' they should be laid uphill" (p. 10).
Coming from a movement that is highly critical of the "organized church," this is an amazing amount of structure involving a supposed sovereign, spontaneous outpouring of God.
Speaking of organization, the leaders at
John Kilpatrick boasts:
"This is not a
If all of these people were truly coming to the Christ of the Bible, we might be more inclined to rejoice, but that is not the case. Mormons come as Mormons and leave as Mormons; the same is true of Catholics and Jews, etc. People are not coming to hear the gospel; they are coming to experience the manifestations. The result is a unification along experiential lines rather than doctrinal.
By way of example, we might recall that the Toronto Blessing originated in the sphere of the Word-Faith and Vineyard churches, those representing the "New Charismatics" or the so-called Third Wave of the Holy Spirit this century. The
By way of verification of all this is the March 1999 issue of Charisma (the most popular magazine in the Charismatic world). The lead article had to do with the infiltration of the Brownsville Revival within the ranks of the Southern Baptist Convention. Considerable disruption among Southern Baptists has taken place, as many who have tasted of the "Revival" find that they now have more in common with this extreme fringe of the Charismatic movement than they do with their own denomination. It is interesting that Charisma gives considerable credit to Henry Blackaby and his book Experiencing God for opening the door for acceptance to this phenomenon.
The Assembly of God itself is highly divided over the revival, although Thomas Trask, the general superintendent of the denomination, "gave a full endorsement of the Revival in Pensacola and said the Brownsville Assembly of God has done more to change the direction of the Assemblies of God organization than any other organization" (6/98, The Remnant, p. 2). Trask believes the revival to be the sovereign work of the Holy Spirit (see "The Murky River of Brownsville," by G. Richard Fisher, a publication of Personal Freedom Outreach).
The metaphor of a river is a favorite of the
But one must be careful when jumping into an unknown stream. When people are claiming phenomena the likes of which are never found in Scripture, when the Word of God is constantly distorted, when doctrinal error is prolific, even the best swimmers had better exercise great caution. Rather than leaping into an unknown current, the Scriptures caution that the spiritual man "appraises all things" (I Cor. 2:15), and warn us to "examine everything carefully; hold fast to that which is good; abstain from every form of evil" (I Thess. 5:21). When the child of God tests these muddied waters in the light of Scripture, he will stay on the solid rock (Jer. 5:30-31; 14:14; 16:12; Deut. 13:1-3; Matt. 7:22,23).
* This report has been excerpted and or adapted from an article by the same name in the November 1999, Think on These Things, Southern View Chapel,
背景：马太福音12:22-37
耶稣的神迹那么明显，圣灵的工作那么清楚，显明耶稣就是弥赛亚，但法利赛人却拒绝圣灵的感动，反而指控耶稣是靠鬼王赶鬼。法利赛人从内到外都拒绝圣灵的感动。法利赛人选择与撒但站在同一阵线上，与基督为敌。耶稣警告他们要担心犯了亵渎圣灵的罪。
(1)耶稣要他们不要与他为敌 “不站在我这一边的就是反对我的。不跟我一起收聚的，就是分散的”(太12:30)
(2)耶稣要他们从心里悔改 “良善的人从他的心发出良善，邪恶的人从他邪恶的心发出邪恶。我告诉你们，人所说的闲话，在审判的日子，句句都要供出来。(太12:35-36)
(3)法利赛人若不接受对他们的指控，到死的时候，他们就是亵渎圣灵。
亵渎圣灵的定义
怀疑神迹奇事不是亵渎圣灵
查明感动的源头不是亵渎圣灵
纠正神仆人不是亵渎圣灵
评估神的事工不是亵渎圣灵
亵渎圣灵是当圣灵在人心中感动他，要他接受或承认耶稣是弥赛亚，是救主，但他一直抗拒直到死的那一刻，当他死的时候，就犯了亵渎圣灵的罪。
基督徒会犯亵渎圣灵的罪吗？
基督徒不会犯亵渎圣灵的罪
因为我们已经蒙了怜悯 – “我从前是亵渎上帝的，逼害人的，凌辱人的，然而我还蒙了怜悯，因为我是在不信的时候，由于无知而作的。”(提前12:3)
因为我们已经有了圣灵的帮助 – “所以我要你们知道，被上帝的灵感动说话的人，没有一个会说[耶稣是可咒诅的]；除非是被圣灵感动，也没有人能说[耶稣是主]”(林前12:3)
By Gary E. Gilley
Something happened on January 10, 1994, at a Vineyard Church near the
Supporters say that on this occasion the Holy Spirit was poured out on that small congregation, resulting in spontaneous, uncontrollable laughter. Thus began a "revival" that continues to this day and has impacted churches throughout the world. Hundreds of thousands of visitors, including thousands of pastors, have attended the services at the Toronto Airport Vineyard (now called the Airport Christian Fellowship) in hopes of catching and transporting the spirit of this revival. And it seems to be working. Churches across the globe are claiming similar experiences, which, in addition to "holy laughter," include shaking, making animal noises, swooning, and being stuck in "Holy Ghost glue." It has been reported by some that up to seven thousand churches in
Rodney Howard-Browne, a South African minister associated with the Word-Faith Movement, is the recognized "Father" of holy laughter. He claims to have had his first experience with these phenomena in 1979, while challenging God to "touch me" or Howard-Browne was going "to come up there and touch You." God apparently responded by causing him to feel as if his body was on fire and he broke out in uncontrollable laughter (see Howard-Browne's book, The Touch of God). In 1989, while preaching in
It was Clark (who had already experienced strange phenomenon in his church) who preached the revival sermon in
Recently, the Association of Vineyard Fellowships expelled the Airport Vineyard Fellowship from its association for "going over the edge." Even the Vineyard has recognized that the Revival has gone too far and is now trying to distance itself from it. What criteria the Vineyard could possibly use to do this is unknown. A criterion unused by either group is found in Isaiah 8:16,19-20:
Bind up the testimony, seal the law among my disciples … And when they say to you, "Consult the mediums and the spiritists who whisper and mutter," should not a people consult their God? Should they consult the dead on behalf of the living? To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn.
John Arnott, the pastor of the Airport Vineyard Fellowship, tells his followers that they are not to even entertain the thought that they might become involved in any kind of counterfeit revival. Yet, the apostle John warned us to Test the spirits to see whether they are from God, because many false prophets have gone out into the world (I John 4:1).
Wild Experiences Coming Out of
One of Howard-Browne's books has a section titled "Holy Ghost Glue." In it he recounts the story of a wealthy woman who got "stuck" in the spirit. As Howard-Browne tells it:
"She was lying there from noon until 1:30 … At 1:30, she tried to get up. She wanted to get up. She couldn't. All she could do was flap her hands. So she was lying there flapping away -- flap, flap, flap, flap … 2:30, 3:30, 4:30 … At 4:30 the woman was still saying, 'I can't get up. I'm stuck to the floor.'"
She flapped so long that, as Howard-Browne put it, he ended up "walking out on the Holy Spirit":
"I turned to the pastor and said, 'Look, I haven't had either breakfast or lunch. It's 4:30. I'm not stuck and you're not stuck. These people are going to stay here with her, so let's go have a meal before the night service.' The ushers told us later that at 6 o'clock the woman finally peeled herself off the carpet. Then it took her an hour to crawl from the center of the church auditorium to the side wall. She had been stuck to the floor for six hours!" (Manifesting the Holy Spirit, pp. 26,27).
Another experience from John Arnott:
"When Randy Clark preached at the Airport Vineyard, the pastor claimed that 'almost 80 percent of the people were on the floor. … It was like an explosion. We saw people literally being knocked off their feet by the Spirit of God. … Others shook and jerked. Some danced, some laughed. Some lay on the floor as if dead for hours. People cried and shouted'" (The Father's Blessing, by John Arnott, pp. 71-72).
Prophecies and Revelations
In a message titled "Receiving the Spirit's Power," revival leader Carol Arnott (John Arnott's wife) claims she had a conversation with the Holy Spirit. During the dialogue, the spirit that spoke with her communicated sorrow over being separated from Jesus:
"'You know, the Father, and Jesus and I have been together for all of eternity. But when Jesus went back to heaven to be with God the Father, I came to earth.' And He said, 'I am so lonely for Jesus.' He said, 'So that when people really, really love Jesus, and really honor Him, and really worship Him,' He said, 'I love to be around those kinds of people.' … He misses Jesus, and He misses the Father" (Counterfeit Revival, p. 111).
Rarely is the self-gratifying orientation of "Counterfeit Revivalists" more prominent than in John Arnott's book The Father's Blessing. In a section titled "Jesus Wants a Love Affair with You," Arnott describes how Jesus appeared to a woman and fulfilled all her fantasies. Jesus laughed with the woman as together they ran around with arms stretched out like airplanes; Jesus lay on the ground with the woman and played Legos; then Jesus played with her hair and met her deepest needs and desires (pp. 20-22).
Bizarre claims from The Father's Blessings
(1) A delightful woman came to
This woman used to play soccer, and Jesus told her gently that she took the glory for herself. So she wept and repented, then they played soccer together. She laughed and laughed at His long robe, then she asked Him to be the goalkeeper. He was so strong, He knocked all the balls away. But then He let her have a goal, and she laughed some more.
Then Jesus told her she always acted like a boy. She said this was true because her father wanted a boy, and it hurt her. But Jesus showed her that He wanted her to be a girl. She explains that she saw, like a movie before her eyes, the yard she used to play in as a child. She had a pretty flowered dress on, and they danced together, and her hair blew in the wind. Jesus told her, "You know, forever -- I wanted you as a girl." And she cried and cried. "It was so wonderful because He planned me to be a girl. It was so beautiful."
Another evening Jesus showed her herself as a baby, and He tickled her. She laughed and laughed, and baby noises came out of her. Another time, she was one year old. She was holding a toy, but she couldn't play with it because she didn't know how. And she looked into the eyes of Jesus and asked Him to explain how to play with this toy. And He took time and told her (pp. 123-124).
(2) Carol (Arnott's wife) has often prayed for me (John Arnott), and I would stand there trying to receive from God, yet not feeling anything. I would say, "Honey, is the Holy Spirit flowing in?"
She would say, "Yes, just receive." Then she would say, "Whoops, where did you go?"
"What do you mean?"
"Well, you went somewhere, and God's anointing for you came back on me."
Some of you who minister know what that feels like. When you are praying for someone else and they do not receive, the anointing comes back to you and you just about fall over -- either you or the person who is helping you.
I asked Carol why I didn't receive, and she told me that I was trying to stay in control. I argued with her, but she was more convincing: "You will not surrender; you will not give yourself to God" (p. 125).
(3) Carol Arnott gives this vision, which could have been taken right out of a Disney movie. -- The scene changed, and I was walking, holding His arm. I kept looking around thinking, "Gee, I don't recognize this place. I wonder where I am? This doesn't look familiar at all." Then I happened to look down, and I thought, "Oh, it's gold! Oh, my goodness, I am walking on the streets of gold. This is heaven! I'm the bride of Christ. I am marrying Jesus." This is the wedding day. Lord, this is incredible. I was standing in an open spot when Jesus walked up and said, "Carol, may I have the first dance?" I thought, "Oh, no, I can't dance. My wedding veil is too long." As soon as I thought that, out of nowhere came cardinals and blue jays -- all these little birds -- and they picked up my veil, and I danced with Jesus (pp. 164-165).
(4) John Arnott writes: It is no coincidence that we have seen people prophetically acting like lions, oxen, eagles and even warriors. In Steve Witt's church in
One lady who played the keyboard and weighed about 115 pounds was on all fours, snorting and pawing the ground like an angry ox or bull. It was obvious that she was surprised and a bit frightened by what was happening, but at the same time she seemed determined to follow the Spirit's leading (p. 178).
It is almost impossible to keep up on the bizarre claims coming out of
Perhaps a quote by Rodney Howard-Browne might help us understand how and why "Christians" can be so gullible:
"I'd rather be in a church where the devil and the flesh are manifesting than in a church where nothing is happening because people are too afraid to manifest anything. Every time there is a move of God, a few people will get excited, go overboard, and get in the flesh. Other believers will get upset, saying that couldn't be of God. Don't worry about it either. Rejoice because at least something is happening … If someone comes in the meeting, rolls around on the floor, laughs in the Holy Spirit, and does it in the flesh, at least he's not getting drunk or taking dope" (No Laughing Matter, p. 66).
In contrast, A.W. Tozer takes the Biblical position:
"Any of it [teaching] that is good is in the Word of God, and any that is not in the Word of God is not good. I am a Bible Christian and if an archangel with a wingspread as broad as a constellation shining like the sun were to come and offer me some new truth, I'd ask him for a reference. If he could not show me where it is found in the Bible, I would bow him out and say, 'I'm awfully sorry, you don't bring any references with you'" (Counterfeit Revival, p. 67).
* This report has been excerpted and or adapted from an article by the same name in the October 1999, Think on These Things, Southern View Chapel,
The issue of "speaking in tongues" plays an important role in our days, and we should consider some of the reasons why Bible-based Christians cannot join this movement. Several points, which we will discuss briefly, condemn the present-day tongues movement as not being of God.
(1) 1 Corinthians is the only epistle that mentions speaking in tongues. This phenomenon has nothing to do with "praying in the Spirit" (Rom. 8; Eph. 5; Jude 20). Therefore, "speaking in tongues" is not essential, as some claim, for the life of faith of a Christian.
(2) In the Scriptures, "tongues" always mean languages that really exist(ed). The Greek word "glossa" is also used in the phrase "tongues, as of fire" (Acts 2:2), to indicate the tongue as a member of the human body. It is further used in Revelation 5:9: "every tribe, tongue, and people ..." to represent the different populations on the earth, with their different languages.
(3) Someone may speak in tongues (a foreign language), but this is never a proof that such a person is filled with, or even indwelt by, the Holy Spirit, let alone a spiritual believer (cf. 1 Cor. 1:5; 3:1).
(4) The gift of tongues is a manifestation of the Holy Spirit in the sense that He gives this gift through sovereign grace to some in the Assembly and He works in them (1 Cor. 12).
(5) As a gift of the Spirit, tongues receives the last place in 1 Corinthians 12:28 (which presents the order of importance from apostles and downwards) because its possibility to edify is very limited (1 Cor. 14), except in gospel work on the mission front. Paul, in his travels, spoke in foreign languages certainly using his spiritual gifts but not in his home assembly.
(6) Only the apostles and some of those converted by their ministry spoke in tongues. Generally speaking, the sign-gifts are limited to the apostles (apart from the Lord, of course). See Acts 2:43; 3:7-9; 5:12, 15; 9:40; 19:11.
(7) The signs are given as proofs and characteristics of the work of an apostle (2 Cor. 12:12). Apostles must have been with the Lord during His earthly ministry or have seen the Lord in the glory, as happened to Paul (Acts 1:21-26; 9:3; 1 Cor. 9:1; 15:8).
(8) The signs and miracles, including tongues, were given by God to confirm His Word (Mk. 16:17; Heb. 2:3-4; Jn. 2:23-25). The passage in Hebrews 2 refers to sign-gifts as something of the past, already past when this epistle was written (a few years before the destruction of the temple in 70 AD).
(9) Speaking in tongues is, therefore, a sign for the unbelievers (1 Cor. 14: 19-25) so they could understand what was being said (v.23). [The gift of healing is similar. We find in the New Testament that it is used only for the benefit of unbelievers (especially among the Jews, who looked for signs) to reach their conscience, to confirm the Word that was preached, and to establish the new testimony. We do not read about any healing of believers; in fact, to the contrary (see 1 Cor. 11:30; 1 Tim. 5:23; 2 Tim. 4:20; Gal. 4:13-14; 2 Cor. 12:7).]
(10) Speaking in tongues is only described in the book of Acts, in the three cases when new groups of believers were introduced into the Assembly (or Church) -- the Jews in ch. 2, the Gentiles in ch. 10, and the disciples of John the Baptist in Acts 19:6. All spoke in different languages, and that, without having asked for it!
(11) With the progression of the testimony in the book of Acts, the number of signs and miracles diminishes quickly.
(12) Scripture presents two cases when signs and wonders take place. Most commonly, they are characteristic for the very beginning of a new dispensation. By way of exception, they also occur as a unique and temporary testimony to warn the professing people of God of soon-coming judgments. Moses, Joshua, our Lord, the twelve apostles, and the seventy that were sent out, were only sent to
(13) The completion of the revelation of the Word of God put an end to the special revelations, prophecies, and sign-gifts, including speaking in tongues (1 Cor. 13:8-10). We cannot discuss in detail in this report 1 Corinthians 12-14 (see report titled Biblical Tongues), but note that we should distinguish the gifts of prophecy and revelation of the beginning (Eph. 2:20), when the Word of God was not yet completed, from the gift of prophecy for edification (building up) which still continues to the present time (1 Cor. 13:8), the Word being now complete. [It is remarkable that the apostle Paul, inspired by the Holy Spirit, uses two different verbs in the Greek text to indicate a distinction between prophecy and knowledge on the one hand, which shall be done away with, and speaking in tongues on the other, of which he says "they shall cease" (1 Cor. 13:8). This last verb we could also translate with "pause," because they will function again at the introduction of the millennial reign.]
(14) Speaking in tongues is also presented in the New Testament as a fulfillment of Joel 2 and Isaiah 28 (1 Cor. 14:21) and, therefore, is intimately linked with
(15) With regard to speaking in tongues (as well as any speaking), it is stated in 1 Corinthians 14:34 that women should be silent in the local assembly. Therefore, besides the arguments already given to show that speaking in tongues as a gift of God was limited to the beginning of the Church, we now come to a command of God, given at the beginning, but still valid for today. Yet, when these "gifts" are displayed today, mostly women are involved. [This is not said to discriminate against women! It is a matter of obedience to the Lord Jesus and of submission to the authority of His Word.]
(16) In religious movements and cults, such as Christian Science, Theosophy, Adventism, and all kinds of Pentecostals and Charismatics, women play an important role, either in the start of such a movement or in its emotional practices. The Holy Spirit should control emotions, which is often not so. Genesis 2-3 and 1 Timothy 2:11-15 indicate the place God has given to women; these passages also show how the enemy attacks God's order.
(17) Wrong use of speaking in tongues, even in the days of the apostles, was caused either by ignorance (1 Cor. 14:38), by lack of experience (1 Cor. 12:1), because of spiritual imperfection or immaturity (1 Cor. 2:6-16), or even willful abuse (1 Cor. 4:19).
(18) Unbelievers can do signs (Mt. 7:22; Rev. 13; 2 Th. 2:9; 2 Chr. 18:21; Acts 16:16). Furthermore, so-called speaking in tongues has been practiced in the past (even before the early days of the Church) by unbelievers and false teachers, as well as in our days: Plato, Virgil, before Christian Era;
(19) True believers can place themselves under wrong, diabolical influences, as occurred to Peter (Mt. 16:21-23).
(20) The tongues at the beginning of the Christian era were real languages that could be verified. Today, those who pretend to speak in languages (tongues) do not know what language they speak nor what they say. Sometimes they try to justify themselves by saying that they are speaking in the tongues of angels (because nobody can check this).
(21) Often there is no interpretation, in contrast to Paul's instructions in 1 Corinthians 14. In reality, uncontrolled expressions that nobody can translate are pronounced; sometimes even curses are uttered, though in a language none of those present understands. If they give interpretations, they may contradict each other, or they are sometimes much longer than the tongue-spoken message, or they are very subjective, instead of glorifying Christ.
(22) A key passage is 1 Corinthians 14:15. This verse shows the one praying, singing, or speaking in tongues (and in context this refers to men in the public meetings of the local assembly) must himself understand what he speaks.
(23) To heed this principle would be very beneficial for many Christians today, who are involved in all kinds of manmade systems and may be placing themselves (often without realizing it) under demonic influences. Even so-called "singing in tongues" is practiced today.
Speaking in tongues, when practiced according to the Bible, is a sign from God given to warn unbelievers of impending judgment. Because of this point, Scripture provides limiting conditions for its use within the Church, including the requirement that an interpretation should be given (also in the case of a visitor speaking a foreign language).
Furthermore, tongues were a characteristic of apostolic ministry, to confirm the Word of God in a time when the Church was not yet established in all its diversity and when the revealed Word of God was not yet completed. The destruction of the temple closed the days of the Jewish era. With the establishment of the new Christian testimony, which included Jewish Christians, the exercise of the sign-gifts, including speaking in tongues, simply stopped. (On the foundation of the apostles and prophets of the New Testament, Ephesians 2:20; Paul's ministry completed the Word of God and closed the period in which God gave revelations.) Therefore, the modern-day tongues movement must be rejected as a demonic influence which serves several purposes:
(1) To keep believers in ignorance and spiritual immaturity;
(2) To suggest that right now, in a day of small things like in Zechariah 4:10, we can have the same "great things of God" (Acts 2:11) as in the early days of the Church;
(3) To suggest that we are not under Gods dealings in discipline, because of decline and disobedience;
(4) To sow discord among Christians, while creating outward unity;
(5) To mobilize emotions, which are not controlled by the Spirit and Word of God.
(1) Often this practice goes together with introducing, defending, or propagating false teachings concerning the Person and Work of Christ;
(2) Women play a dominating role, forsaking the role assigned to them in the Word of God;
(3) There is a lack of true spiritual growth in the tongue-speaking movement;
(4) There is ignorance with regard to doctrinal or moral evil;
(5) There are many conflicts and dissensions because of a carnal condition.
The Lord has given His people the ability to understand His thoughts (1 Cor. 2:15) provided there is a true spiritual attitude (1 Cor. 2:6). When a Christian is speaking in tongues without knowing what he is saying, then this conflicts with his Christian position. It is also crucial, in our days of ruin in the Christian profession, to make sure from which source, Christ or Satan, one receives instructions, influences, or directives. James 3 is quite clear about the possibility of two different sources or fountains (cf. 1 Cor. 12:1-3; 1 Jn. 4:1-3).
Finally, the instructions in 2 Timothy 2 give much help for our days. Are we going to be real servants of the Lord? Are we willing to maintain His rights in the midst of the Christian profession where His authority has been rejected (not always doctrinally, but often practically) by human arrangements or religious systems in which Christ is not honored as Lord? If we reject His authority and rights, we deliver ourselves to God's governmental dealings, as a consequence of our disobedience (compare Rom. 1:24-32, Gal. 6:7). This will ultimately be the case for the so-called charismatic movement, when God will send an energy of error. 2 Thessalonians 2:9 gives the prophetic fulfillment after the rapture, but the principle applies today as well. May it please the Lord to keep us for His own glory, because of His Name!
* Adapted and used by permission of: "THE HOLY SCRIPTURES"/P.O. Box 677/HAWKESBURY,
By Gary E. Gilley
The focus of the Pentecostal and charismatic movements has always been centered on shared experiences, not theology. This is especially true of those in the charismatic movement, which transcends all denominations. Thus, for example, there are Catholic charismatics, who believe in a sacramental form of salvation, and there are Lutheran charismatics, who believe that infant baptism is redemptive, and there are Baptist charismatics, who believe they are saved through faith alone. While these three types of charismatics might vary widely in their views of the fundamentals of their faith, what they have in common is an experience -- the experience of speaking in tongues. While all charismatics do not personally speak in tongues, all would accept the validity of tongues-speaking. This experience does have a doctrinal framework, of course, which could be expressed in the following two statements:
1) The baptism of the Holy Spirit is a second work of grace that brings power in the life of the believer.
2) The evidence of the baptism of the Holy Spirit is speaking in tongues.
The logical conclusion of these statements is that a person who has not been baptized by the Holy Spirit is a "second class" Christian and is not experiencing the power of God in his life. If the charismatics are correct, an important ingredient is missing from the spiritual life of most Christians. If they are wrong, then they have elevated a questionable at best, or at worst, a fraudulent practice to the centerpiece of Christian living. If the baptism of the Holy Spirit is truly a subsequent experience, with the evidence of speaking in tongues, then all Christians should seek this baptism. If it is not, then this theology should be exposed and denounced. One cannot have it both ways.
The Biblical foundation for the unique theological position of charismatics is found almost entirely in the book of Acts. Four passages are critical:
Acts 2:1-8 -- The day of Pentecost where tongues were first spoken.
Acts 8:14-18 -- In Samaria where the new believers did not receive the Holy Spirit until the apostles came, even though there is no record of tongues being spoken.
Acts 10:44-48 -- At Cornelius' house when the Gentiles received the Spirit.
Acts 19:1-7 -- When John's disciples received the Spirit at conversion and spoke in tongues.
A careful study of the above passages, and others, will reveal that it is extremely difficult to base doctrine on the book of Acts. Acts is a book of history, tracing the transitional nature of the early church. Note the transitional nature and the diversity of the reception of the Holy Spirit in these four passages. For example, there is no speaking in tongues in Acts 8; no wind or fire except in Acts 2; some, who were already saved, received the Spirit, along with some new converts; etc. However now, according to Romans 8:9 and I Corinthians 12:13, the Holy Spirit is always received at the moment of conversion.
It should also be noted that most converts, even in the book of Acts, did not speak in tongues. The following believers apparently did not speak in tongues: 3000 at Pentecost (2:41); 5000 men (4:4); the eunuch (8:35-38); Saul (9:3-18); Sergius Paulus (13:7-12); at Antioch (13:43); Lydia (16:14,15); Philippian jailer (16:27-34); Berea and Thessalonica (17:4,12); Athens (17:34); Crispus (18:8); and at Ephesus (19:18).
The epistles clearly teach that the purpose of Spirit baptism is to bring us into the body of Christ -- Romans 6:3; Galatians 3:26,27; Ephesians 4:5 (one baptism); Colossians 2:12; I Corinthians 12:13 (as well as verses 14-26 pointed out that not all speak in tongues).
So how do charismatics deal with the apostolic teaching that Spirit baptism occurs at the moment of conversion, brings us into the body of Christ, and is not accompanied with tongues? They deal with it by teaching that there are actually two Spirit baptisms in the New Testament. This view holds that the first baptism, called the baptism of repentance, happens to all believers and brings them into the body of Christ. The second baptism is the baptism with the Holy Spirit, or endowment with power, which is signified by tongues. The first is baptism by the Holy Spirit; the second is with the Holy Spirit.
The charismatic position is that when Paul referred to tongues in I Corinthians 12-14, he was speaking to believers who had received the first baptism (by the Spirit) and were, thus, already part of the body of Christ. As part of the body of Christ, some had received the gift of speaking in tongues -- but not all. Obviously then, not every believer will receive the gift of speaking in tongues. On the other hand, when a Christian has received the second baptism (with the Holy Spirit) the evidence will be speaking in tongues as a SIGN of that experience. Therefore, according to this view, some Christians have the gift of tongues, but all Christians who have received the second baptism will evidence this fact with at least an initial experience of speaking in tongues.
It is easy to see that a poor understanding of the book of Acts is overturning the clear teaching of the epistles. Even Acts refutes this "two-baptism" view when in 11:17 Luke declares the tongues "experiences" of chapters 2 and 10, which were signs, as gifts. Tongues, in the early church, were "sign-gifts." (See below for a discussion of sign gifts.)
In addition, opposition to the charismatic position is found in Ephesians 4:5, which says that there is only one baptism. The distinction between "by" and "with" cannot be sustained. The same Greek preposition "en" is used both in I Corinthians 12:13 and in Acts 1:5. In I Corinthians 12:7-13, we are told that God has already given the gifts as He wills. He tells us that we do not all have the same gifts (read 12:4, 7-11, 14-18 and 28-31). In all of the New Testament, only I Corinthians 12:13 explains the purpose of the baptism of the Spirit, which is to bring us into the body (church) of Christ. To claim that its purpose is to give us power from God, and is evidenced by speaking in tongues, is without Biblical basis.
The New Testament is clear that tongues were actual foreign languages -- not incoherent gibberish. Acts 2:4-8 is the only passage in the New Testament that sheds light on the nature of tongues. At that event, those who heard tongues spoken by the apostles were able to understand them in their own language. The apostles apparently spoke in languages they did not understand -- but they spoke in known languages, understandable to the listeners.
Why did God use tongues in the early church? Much debate has taken place over this question. The major theories are presented in the following few paragraphs, with a short commentary following each theory:
The First Theory: Church Edification
The idea is that the gift of tongues was, and is, given for the edifying of other believers. However, the whole purpose of I Corinthians 14:1-19 is to emphasize that tongues were worthless for this purpose.
The Second Theory: Evangelization
At Pentecost, it was Peter's gospel message -- not tongues -- that brought people to Christ. With Cornelius (Acts 10), it was new Christians who spoke in tongues and no unsaved people were present. At
The Third Theory: Proof of Spirit Baptism
In the New Testament, many believers are said to be filled with the Holy Spirit, with no mention of speaking in tongues. Spiritual baptism always has reference to our baptism into Christ. The difference between baptism and filling is found in Ephesians 5:18. We are commanded to be filled; therefore, it is not universal among Christians, whereas baptism is.
The Fourth Theory: Devotional
Paul said that he would rather pray and sing with the Spirit AND the mind than with just the Spirit alone (I Corinthians 14:14-15). The purpose of tongues is as a sign (Mark 16:17), not for personal spiritual growth.
The Fifth Theory: Condemnation
According to I Corinthians 14:21, which quotes Isaiah 28:11,12, tongues were a sign to the nation of
The Sixth Theory: Apostolic Authentication
Since, on the testimony of Jesus, tongues were a sign, it remains only to determine what they were a sign of (Mark 16:17). In II Corinthians 12:11-13, Paul appeals to signs and wonders as the proofs of the apostolic office. If that is what they were, then that is their purpose. No unusual manifestation of the Spirit's presence (no sign) ever occurred except in the presence of an apostle or by those who had been directly ministered to by an apostle.
A combination of the final two theories rings true. Tongues, as a sign gift, point out two things: the judgment of
There are five facts that show the distinctive character of the apostolic office:
1) the church was founded upon them (Ephesians 2:20);
2) they were eyewitnesses of Christ's resurrection (Acts 1:22 and I Corinthians 15:7-9);
3) they were special authorized agents (Luke 6:13);
4) the fact of their appointment was authenticated by signs; the absence of miracles would invalidate the claim of one who asserted that he was an apostle (II Corinthians 12:12 and Acts 5:11-13); and
5) the fact of their apostolic authority (II Peter 3:2, 15-16; I Corinthians 4:12 and II Thessalonians 3:6,14).
Tongues as a sign
Mark 16:17-20 -- Signs were to be manifested by the apostles and by those to whom they ministered. In verse 20, Mark already (by AD 68) considered these signs past.
Acts 2:14-21; 4:3 -- Only the apostles spoke in tongues or performed signs on these occasions.
Acts 8:13 -- Phillip was not an apostle, but had the apostles' "hands" lain upon him (6:6). However, his converts performed no signs or wonders. Only when apostles came from
Note: Acts records new groups (Jews, Samaritans, Gentiles and Old Testament believers) in the initial act of receiving the Holy Spirit, which would later be the mark of all Christians (Romans 8:9).
Acts 10 -- God employed a series of supernatural visions in order to have Peter be the one to present the Gospel to Cornelius.
Acts 19 – Acts 19:2 would be better translated, "Did you receive the Holy Spirit when you believed?" These men were not yet converted. In 19:6, tongues came to authenticate Paul as an apostle.
II Corinthians 12:12 -- Some at
All signs are temporary
Jesus predicted signs only in association with the apostolic ministry. Mark considered the signs as past (AD 68). Hebrews 2:3-4 was written around the same time and also considered the signs as past.
The last recorded miracles in the New Testament took place about AD 58 (Acts 28:3-9). In AD 60, Epaphroditus became sick, but he was not healed miraculously (Philippians 2:25-30). About AD 62, Timothy had a stomach ailment, which remained uncured (I Timothy 5:23). Around AD 64, one of Paul's associates was so seriously ill that Paul had to leave him behind, uncured (II Timothy 4:20). Yet earlier, Paul had been instrumental even in restoring life to the dead.
Some gifts were temporary
All signs may be considered as spiritual gifts, but not all spiritual gifts were signs. The gifts of miracles, healings, and tongues were sign gifts. All the sign gifts were temporary (compare Acts 11:17 with Mark 16). As with the miracles of Jesus, they served to authenticate the position and authority of the apostles.
The argument runs as follows: God had warned Israel on several occasions (Isaiah 28:11,12; 33:19; Deuteronomy 28:49,50; Jeremiah 5:15) that when they found themselves invaded and surrounded by those speaking in languages they did not understand, it was a sign to them that they were being judged by God for their disobedience. When, at Pentecost and in the early years of the church, tongues were spoken in the presence of Jews, it would be a sign to them that judgment was coming because of their rejection of the Messiah. That judgment came with the destruction of
Biblical Evidence
I Corinthians 13:8-10 -- Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. For we know in part, and we prophecy in part; but when the perfect comes, the partial will be done away.
This passage was written around AD 55, and clearly states that tongues shall cease. The question is, when? The answer to that question is often seen as hinging on the meaning of the word "perfect" in the text.
What is "that which is perfect"? - - Three views:
1) The Rapture (a view often held by tongue speakers)
However, the term "that which is perfect" cannot refer to the Lord because of the neuter articles. It can be translated "when the perfect thing arrives." This view also contradicts other Scripture, which states that there will be prophecy after the rapture -- during the Tribulation (Revelation 11:3-13) and during the Millennial Age (Joel 2:28).
2) The Canon
Not even the New Testament allows us to know fully, there is much that we still do not know.
3) The
This is when we will see face to face, and is the best understanding of "perfect." The passage is therefore teaching that both prophecy and supernatural knowledge will cease forever at the point when God ushers in the eternal state. But carefully notice that tongues is not named among those gifts that are said to be made inoperative by the arrival of the perfect. Therefore, tongues could cease prior to this event. With prophecy and knowledge the verb "shall cease," meaning "to lay aside" or "render inoperative" is used. With tongues a different verb is used meaning "to stop" or "they will be done away." It carries with it the idea of a natural cessation.
It is also important to note the voice changes: "will be done away," is in the passive voice, meaning that they will be forced to stop by an outside agent (i.e. that which is perfect). However, "cease" is in the middle voice, which allows for the possibility that they could cease in and of themselves -- naturally -- when their purpose is fulfilled.
I Corinthians 13:8-10 does not give definitive evidence that tongues have ceased and are no longer operative today -- but it strongly allows for such a view. Paul implies that tongues will cease when their purpose is fulfilled. If, as demonstrated above, the purpose of tongues was to authenticate the apostles and their message, and to serve as a sign to
Church History Evidence (Church history does not prove any doctrinal issues. However, in this case, church history verifies what we would expect from a study of the New Testament: That tongues, having fulfilled their purpose, ceased to exist by AD 70, and were not found in the history of the church.)
Apostolic Fathers
It is significant that the gift of tongues is rarely alluded to, hinted at, or found, in the Apostolic Fathers. The Fathers wrote to defend Christianity, to correct Christians, to explain doctrines, etc. after the death of the apostles. Yet they did not mention tongues in a favorable light, and for the most part, totally ignored them.
Some examples:
Justin Martyr (AD 100-165) wrote about spiritual gifts but did not mention tongues. He never mentions anyone speaking in tongues.
Montanus (AD 126-180) did speak in tongues, but was regarded as demon-possessed by Christians of his day (refer to the section "History of Tongues," Think on These Things, Vol. 5, Issue 3).
Irenaeus (AD 140-203) said he had heard that some spoke in tongues. He had, however, been influenced by the Montanists and did not speak in tongues himself nor apparently witness anyone that did.
Tertulian (AD 150-222) was converted to Montanism for a period of time. He wrote about one lady who spoke in tongues and was a Montanist. This was the last witness to tongues-speaking by any of the Church Fathers.
Origen (AD 185-253) said that in his day no one spoke in tongues.
Chrysostom (AD 347-407) made no mention of tongues being spoken in his day.
Augustine (AD 354-430) did not write of tongues being spoken during his life.
If, as has been demonstrated, the gift of tongues has fulfilled the purpose for which it was designed, and therefore, has ceased, what is going on today? That is, how do we explain the present day phenomenon of speaking in tongues if the Holy Spirit is no longer bestowing this gift upon people? What is the origin of speaking in tongues in the modern church?
Certainly there is more than one origin. Tongues can be demonic, as is demonstrated by documented tongues-speaking in pagan religions. Tongues can be faked for the purpose of peer-approval. After all, if you attend a church that teaches that speaking in tongues is a sign of spiritual maturity, the pressure to conform could be enormous.
It appears that the majority of tongues-speaking in the modern church is a learned response. In other words, people are being taught, either directly or indirectly, how to speak in tongues. Let's take a look at this theory.
Clearly, tongues in the New Testament were languages, understandable by those who knew the language being spoken. This is not the case today. Linguists have described modern tongues as a form of ecstatic speech, similar to that which occurs all over the world in many religious practices. Interestingly, the first Pentecostals believed they were speaking in foreign languages for the purpose of propagating the gospel on the mission field. Some early Pentecostals even rushed to foreign countries without any language training, and began preaching the gospel, trusting that the listeners understood them. When it became obvious that they were not understood, these zealous missionaries had to come home and revise their understanding of this phenomenon (see Christian History Magazine, "The Rise of Pentecostalism," Vol. XVII, page 2).
The absence of spontaneity:
Contrary to the spontaneous and surprising reception of tongues in the book of Acts, modern day promoters of tongues present formulas and instructions designed to teach people how to speak in tongues. Usually these instructions include a prescription to begin by making sounds of some kind, such as by repetition of a phrase.
Charismatics present speaking in tongues as an act of faith. It is something that you must knowingly begin, and trust that God will continue. Larry Christenson, a charismatic Lutheran, said:
"In order to speak in tongues, you have to quit praying in English ...You simply lapse into silence and resolve to speak not a syllable of any language you have ever learned. Your thoughts are focused on Christ, and then you simply lift up your voice and speak out confidently, in faith that the Lord will take the sound you give Him and shape it into a language. You take no thought of what you are saying. As far as you are concerned it is just a series of sounds. The first sounds will sound strange and unnatural to your ear, and they may be halting and inarticulate (have you ever heard a baby learning to talk?)" (quoted by Robert Gromacki, The Modern Tongues Movement, p. 41).
Harold Bredesen gave these instructions to tongues seekers at Yale:
"1. Think visually and concretely, rather than abstractly: for example, try to visualize Jesus as a person.
2. Consciously yield your voices and organs of speech to the Holy Spirit.
3. Repeat certain elementary sounds, such as 'bah-bah-bah,' or something similar. Bredesen then laid his hands on the hand of each seeker, prayed for him, and the seeker did actually speak in tongues" (quoted by Gromacki, p. 42).
John Kildahl, in an interesting book entitled The Psychology of Speaking in Tongues, explains it this way:
"When I hypnotize someone, I begin by saying 'Lie back ... Shut your eyes ... Relax ... Breathe deeply … And listen to the sounds of your breathing as you relax, you can feel yourself getting tired and drowsy.' A sample of a tongues leader teaching someone to speak in tongues is, 'The Lord is in your presence ... He is with you now ... Open yourself to Him ... Let all your anxieties flow out of you ... The Lord wants to give you the gift of His Holy Spirit ... Open your mouth, and He will give you utterance.' The hypnotist has essentially a two-pronged strategy: that of sensory deprivation and of developing a special kind of relationship, in other words, a relationship of dependence and trust" (Gromacki, p. 37).
Disillusionment:
Christenson cites two universal temptations in regards to tongues. One is artificiality -- the temptation to think, "I am just making this up." He says to repel this temptation with all vigor. The second temptation is ineffectuality -- when the enthusiasm of tongues has dimmed, a person may begin to neglect or cease to use tongues. Christenson says that every gift of God involves stewardship, and, therefore, one must resolve to use it all the rest of his life. This amounts to saying that the "gift" which was sought and begun by artificial means, must be continued at all costs, even when common sense says it is a hollow mockery.
In addition, Kildahl claims that when tongues are an important life goal, there is always a relationship to a leader or a group that conveys a feeling of acceptance and belonging. If confidence is lost in the authority figure then quite often the person will stop speaking in tongues. Kildahl, in his studies, said he "found no tongue-speaker who was unrelated to a glossolalia authority figure that he esteemed. Those who had spoken in tongues, but were now indifferent to it in this research, had in each case had a falling out with the leader of the tongue-speaking group" (The Psychology of Speaking in Tongues, p. 53).
The Modern Gift of Interpretation:
If tongues-speaking is problematic, the interpretation of tongues is more so. While tongues can be faked, or explained as a heavenly language, interpretations are not so easily handled. The interpretation of tongues is the supernatural ability to understand and interpret a message, in an unknown language to the interpreter, for the benefit and edification of the body of Christ (I Corinthians 14:5-19). The progression should be: God gives a message in tongues to Joe who speaks that message at a church service, but doesn't understand it. Bill is then given the ability to understand what Joe has said and relays it to the church.
It is at this point that the modern gift of tongues breaks down most dramatically. A number of studies have been done that are anything but supportive of the charismatic position. Tongues-speaking has been recorded and then played back to those claiming the gift of interpretation. In every experiment of this nature, each interpreter interpreted these recorded messages differently. In one instance, John 3:3 was recited in the German language, but the interpreter claimed that Acts 19:2 had been recited in French. Another time Psalm 23 was recited in Hebrew, but the interpretation had nothing to do with Psalm 23. Sometimes the interpretation contradicts the clear teaching of the Lord. Interpretation has always been found wanting (see the Handbook on Tongues, pp. 80,95).
Kildahl and his researchers taped several people speaking in tongues for interpreters:
"In no instance was there any similarity in the several interpretations … When confronted with the disparity between their interpretations, the interpreters offered the explanation that God gave to one person one interpretation of the speech and to another person another interpretation" (The Psychology of Speaking in Tongues, p. 73).
Such studies poke gaping holes in views held by charismatics and reveal tongues for what they are -- a learned response, not a supernatural gift from the Holy Spirit.
Natural Explanations
Kildahl offers the following possible explanations for the modern tongue movement:
A motor automatism -- Some tongues are the result of a trance-like condition.
Ecstasy -- Some tongues result from a strong and unusual emotional excitement.
Hypnosis -- Due to repeated suggestions as to what is expected of one and the repeated appeals to yield oneself to the "power," many writers have concluded that hypnotism is frequently involved in causing tongues.
Psychic catharsis -- Kildahl found that anxiety was a prerequisite for developing the ability to speak in tongues. Additionally, persons with a low level of emotional stability tended to be extreme in their affirmation of the benefits of glossolalia.
Kildahl, p. 40: Research proved that glossolalists are more submissive, suggestible and dependent in the presence of authority figures than non-tongue-speakers. This was important because one has to follow a leader's suggestions to be hypnotized. Research also proved that tongue speakers think about some benevolent authority person when they began to speak in tongues.
Kildahl, page 54: Hypnotizability requires that the subject be trusting enough to turn himself over to someone else and place his destiny in his hands. If one can be hypnotized, then one is able under proper conditions to learn to speak in tongues.
Kildahl, page 74: It is our definite opinion that those who have the necessary psychological characteristics can learn to speak in tongues. This gives rise to the question, "If it is truly a gift of the Holy Spirit, why must it be demonstrated and taught?" I have observed the same routine everywhere I have been:
1) A meeting devoted to intense concentration on tongue speaking, followed by
2) An atmosphere of heightened suggestibility to the words of the tongue speaker leader, after which
3) The initiate is able to make the sounds he is instructed to make. It is the same procedure that a competent hypnotist employs. I have reached the conclusion that tongue speaking is a learned phenomenon.
Why the present interest in tongues?
In our society, there is a seemingly strong desire for a genuine religious expression in the midst of the pressures of a secularized society. People are longing for an authentic relationship with God, but they are not nearly as interested in knowing God in truth. If spiritual maturity can be attained attending emotionally-charged meetings and receiving instantaneous supernatural experiences that deliver spirituality, why do the hard work of Scripture study, memorization, prayer, and walking by the Spirit? The charismatic movement has offered a shortcut to godliness. That this shortcut is really a detour leading people to a dead end, is often not recognized until one has traveled far down this detour and has come face to face with disillusionment. By then, however, many have hopelessly lost their way and know of no scriptural compass to guide them safely back to the path of truth.
"Forbid not to speak in tongues" (I Corinthians 14:39).
Charismatics will often throw the above words in the face of one who disagrees with their view on tongues. But it must be remembered that these words were written in AD 55 to a group of people who had received this gift from the Holy Spirit to authenticate the apostleship of Paul, AND to warn
Charismatic doctrine undermines the teachings of Scripture and authentic Christian living. Below is an outline of how the teachings of the charismatics taint, to some degree, every doctrine found in the Word of God. The following are some examples:
Theology in General
Those who teach charismatic doctrines tend to downplay theology. John Wimber said, "When are we going to see a generation who doesn't try to understand this book (the Bible), but just believes it?"
Charismatic doctrine places experience above truth of Scripture. Jack Deere said, "The idea that fallen humanity, can arrive at pure biblical objectivity in determining all their practices and beliefs is an illusion" (Surprised by the Power of the Spirit, p. 46). His solution? Experience and modern prophesies.
Both Paul Cain and John Wimber are credited with coining the phrase, "God will offend your mind to reveal your heart" (The Father's Blessing, p. 182). This is a reference to the charismatic view that the Holy Spirit will often do an end run around our rational thinking ability, including the understanding of Scripture, to reveal truth to us. John Arnott teaches, "Do not take control, do not resist, do not analyze; just surrender to His love. You can analyze the experience later; just let it happen" (The Father's Blessing, p. 127). This is a sure recipe for disaster.
Bibliology
There are several concerns here:
Charismatic doctrines undermine the authority of Scripture -- Take, for example, a quote from this charismatic author: Ultimately this doctrine (the sufficiency of Scripture) is demonic even (though) Christian theologians have been used to perfect it (Spiritual Warfare, page 11).
They believe in extra-Biblical revelation – "Today, after years of practical experiences and intense study on the subject of God's speaking, I am convinced that God does indeed speak apart from the Bible, though never in contradiction to it. And He speaks to all of His children, not just to specially gifted prophetic people. And He will speak to us all in amazing detail" (Surprised by the Power of the Spirit, by Jack Deere, p. 214).
This is the error of all cults as well as the Roman Catholic Church. If God is still giving revelation today, how are we to discern when God is speaking and when He is not? The charismatics tell us that as long as the revelation does not contradict Scripture, then we can be assured that it is from God. However, that leaves the door wide open for every kind of error. For example, the Roman Catholic Church's doctrines of purgatory and Mariology, while they may contradict Scripture, for the most part simply add to the divine revelation. The Mormon's view that the Book of Mormon is the story of the gospel coming to
It is also their belief that prophets today make mistakes -- "Anyone who has experience in helping to nurture 'baby prophets' realizes that they have difficulty in distinguishing the words that the Spirit speaks from those that come from their own hearts or even from evil sources. At first they make many mistakes" (Some Said It Thundered, page XIV). "Prophets are, of course, human beings. As such, they can make mistakes and lie. They need not cease to be prophets for their mistakes and failings" (ibid., page XVI).
As can be seen from these quotes, the charismatic view of revelation would throw the believer into a sea of subjectivity. God considered the authenticity of His Word so important that He required the death penalty for Old Testament prophets whose prophecies did not come true (Deut. 18:20). How do we discern which prophet is right and which has made a mistake? When do we know that a prophet has spoken truthfully or has lied? Are we at the mercy of fresh revelation or can we still go to the Scriptures to find, "Thus says the Lord"? While charismatics give lip service to the authority of Scripture, in practice, their "words of knowledge," prophetic revelations, and messages in tongues reign supreme. Thus, the undermining of the Word of God is perhaps the greatest error that charismatics have fostered among God's people.
Soteriology
Since charismatics are found in every type of denomination and church background, there tend to be many gospel messages among charismatics. Even in denominations such as the Vineyard
Ecclesiology
Many within charismatic circles hold to some form of dominion theology, which confuses the church with
Eschatology
Some charismatics are not looking for the return of Christ, but for the "latter rain," in which they believe there will be a special outpouring of the Spirit that restores the supernatural gifts to the church and bring a great revival. They do not believe that Christ can return until the world is prepared for Him by the "latter rain."
Earl Paulk says that the pretribulational rapture position is a "heresy" inspired by Satan to rock the church to sleep. His view is not based upon a thorough study of Scripture, but on a supposedly new revelation from God (Biblical Perspectives, Vol. 4, #4, page 6).
Pneumatology
Many believe in a second work of grace often called the "baptism of the Holy Spirit." This baptism gives the believer special powers and gifts. Others, such as the Vineyard Movement, would not agree with the term "baptism of the Holy Spirit," but teach essentially the same thing. They say the evidence of the Holy Spirit at work in our lives is powers, signs, and wonders.
Angelology/Demonology
Angels, demons, and "spiritual warfare" are popular today in charismatic circles. Based upon experience, rather than Scripture, a whole new theology has been developed concerning angels and demons that completely misrepresents the teachings of the Word. (See our report on "Spiritual Warfare" for a better understanding of this subject).
In conclusion, the charismatic movement is not just a harmless segment within evangelical Christianity, but a devastating error that undermines many of the cardinal truths of the Word of God.
* This report has been excerpted and or adapted from two articles by the same name (Parts I & II) in the August and September 1999, Think on These Things, Southern View Chapel, Springfield, IL, Gary Gilley, Pastor.
