cessationist theology what camp do you support?


Cessationists often argue on theological, historical, and experiential grounds. But their position is not without some support from the textual data. Three passages will be considered to undergird the cessationists’ case: 2 Corinthians 12:12, Ephesians 2:20, and Hebrews 2:3-4.

Questions Cessationists Should Ask: A Biblical Examination of Cessationism By: Charles Powell , Th.M., Ph.D.

Cessationialism in I Cor 13:8-12


Interesting that this should come up. My husband and I have been talking with a Protestant woman who subscribes to Cessationism. I personally cannot see how it could possibly be valid, because the Church recognizes the Charismatic Renewal. Therefore, the gifts are not dead; therefore, we do not believe in these sort of “dispensations.” I would very much like to read more on the subject. Will check out your links.


It has been my experience that all of the gifts manifest in the early Church are still manifest today. I have experienced several of them myself. The problem is that people today often don’t recognize the gifts when they see them.

Grace to you,


the other problem is that some gifts that are “experienced” today aren’t mentioned in the Bible at all. the “laughing” fits, the falling down, speaking in tongues with no interpreter present, prayer languages (i know, people say it’s the “groaning” of the HS spoken of, but i don’t see that being displayed in the NT). also, when some one had the gift of healing in the NT, the people that they healed were actually healed ! every time. even their shadows could heal people. even things they had touched could heal people (and they didn’t sell them on infomercials for a “love offering of $20”). the “healers” we see today (and i mention Benny Hinn as being the foremost of them) are frauds. sure, there may have been a few people healed at his meetings, but the majority are not. 20/20 has done 2 or 3 stories on him and followed up some of his healing and have yet to find 1 that was legit. i don’t believe that the gifts are dead (so i’m not a cessationist), but i don’t see them practiced as the NT (and especially Paul) instructs. prayer languages are bogus in my opinion and if some one speaks in tongues with no interpreter, they are just edifying themselves. i believe God does the healing, not the person known as the “healer”. that’s just my :twocents:



I tend to agree. In fact, one of the reasons I re-verted to the RCC was the presence of bona fide miracles within the Church, whereas I could not manage to find any outside of Her. We have healings, apparitions, stigmatas, incorruptibles, and many other wondrous things. Yet none of these dominates our faith as the “miracles” do in the Protestant charismatic churches. We don’t orchestrate our services around the “moving” of the Spirit, yet we know that He is present in each Mass, and so is our Lord! I should think anyone who wants to be truly “filled with the Spirit” would want to find out more about this Church, where it all really* happens*.


Continuity or discontinuity? In several major ways, there is discontinuity between the first century and the twentieth century as far as the sign gifts are concerned. This certainly raises questions about the legitimacy of such gifts today. We have not even addressed the historical evidence that after the first century those who have practiced the sign gifts have almost always been on the fringes of orthodoxy. From the second century until the beginning of the twentieth, such manifestations were almost unheard of in orthodox circles–yet God somehow was able to bring about great revivals (not to mention the Reformation) without such gifts taking center stage. How is that possible if they are normative expressions of the Christian faith?


A good project you may want to take up is demonstrating the continuity of the catholic church by continuity of “sign gifts” in the catholic church. This would be useful with pentcostals and chaismatics in protestant circles. You may want to start with this resource:

A dictionary of miracles,
imitative, realistic, and dogmatic,
Ebenezer Cobham Brewer

1966, 1885
English Book xliv, 582 p. illus. 23 cm.
Detroit, Gale Research Co.,
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Title: A dictionary of miracles,
imitative, realistic, and dogmatic,
Author(s): Brewer, Ebenezer Cobham, 1810-1897.
Publication: Detroit, Gale Research Co.,
Year: 1966, 1885
Description: xliv, 582 p. illus. 23 cm.
Language: English
Standard No: LCCN: 66-29783
Descriptor: Miracles – Dictionaries.
Note(s): “Chief authorities cited in this book”: p. [xxiv]-xxv.
Class Descriptors: LC: BT97; Dewey: 231/.73/03
Responsibility: by E. Cobham Brewer. Philadelphia, Lippincott [1885].
Document Type: Book
Entry: 19740801
Update: 20060116
Accession No: OCLC: 383774
Database: WorldCat


yet God somehow was able to bring about great revivals (not to mention the Reformation) without such gifts taking center stage.

The difference is that Catholicism is most concerned with the altar rather than the stage.


Paul, I don’t think he meant it literally. Bet you never expected to hear that :slight_smile:

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