The Cessation or Continuation of Miraculous Gifts

Posted on by kevinjandt

Introduction

The growth of Reformed Theology in the last two or three decades has profoundly impacted Christianity today. It has been positive in some respects, but there are also negative aspects. The movement has also ushered in a resurgence of cessationist[1] views. This paper will provide an overview of the two primary views on miraculous gifts: continuationism and cessationism. Each view will be examined from the primary passage, 1 Corinthians 13:8—10, seeking to understand and explain how these viewpoints reach their conclusions. Based on the supporting biblical texts, each position will be fleshed out and evaluated for strengths and weaknesses.

Moreover, an alternative position will be argued for, most adherents of which are not firmly in either the continuationist or cessationist camp. This position is open to the possibility that miraculous gifts still occur in unique and special circumstances. Seeking to engage with the different viewpoints of the arguments will allow the reader to form biblically based decisions. Additionally, this paper will present and examine some arguments of prominent theologians with differing views on the topic at hand and seek to understand how each argues for their preferred position.

[1] Cessation is derived from the word ceased, indicating that spiritual gifts no longer operate as described in the New Testament. Continuation means the gifts are still operable in a normative sense. Additionally, there is an issue regarding canon and whether revelation has ceased and is firmly established in the books of the Bible, with no further revelation being authoritative.

Continuationism

How should a believer in the 21st century view the continuation of the spiritual gifts described in the New Testament? This is not an easy question to answer. First of all, what are the gifts being referenced? The New Testament contains many examples of gifts. For example, in Romans 12:6—8, Paul mentions prophecy, service, teaching, exhortation, generosity, leadership, and mercy. Paul dives a little deeper into 1 Corinthians 12:1—11, introducing gifts of the miraculous kind, healing, working of miracles, prophecy, distinguishing spirits, tongues, and interpretation of tongues. The website GotQuestions.org offers a succinct definition of continuationism:

Continuationism is the belief that all the spiritual gifts, including healings, tongues, and miracles, are still in operation today, just as they were in the days of the early church. A continuationist believes that the spiritual gifts have “continued” unabated since the Day of Pentecost and that today’s church has access to all the spiritual gifts mentioned in the Bible.[1]

Much of the debate involves the interpretation of 1 Corinthians 13:10, “But when the perfect comes, the partial will pass away.”[2] More attention will be given to the verse and the various interpretations, but in the parlance of the continuationist movement, “the perfect” comes at the Second Coming of the Lord Jesus Christ. Therefore, anything listed as a miraculous gift is still active worldwide. Wayne Grudem comes to this conclusion.[3] Grudem states, “1 Corinthians 13:10, therefore, refers to the time of Christ’s return and says that these spiritual gifts will last among believers until that time. This means that we have a clear biblical statement that Paul expects these gifts to continue through the entire church age and to function for the benefit of the church until the Lord returns.”[4]

Grudem further clarifies his position regarding “the perfect” coming. He says:

The main point of the passage may well be that love lasts forever, but another point, and certainly an important one as well, is that verse 10 affirms not just that these imperfect gifts will cease sometime, but that they will cease ‘when the perfect comes.’ Paul specifies a certain time: ‘When the perfect comes, the imperfect will pass away.’[5]

John Piper indicates that prophecy and tongues will continue until Christ returns. He points out verse 9, “…as for prophecies, they will pass away; as for tongues they will cease…,” and he comes to this conclusion, “So this text is a pretty clear argument, I think, that the gift of prophecy and tongues will continue until Jesus comes back.”[6] Piper has also stated that he desires the gift of speaking in tongues but has never done so other than attempting to will himself to do it, and he feels as though his approach was not genuine.[7]

Gordon Fee is a well-respected New Testament scholar and formerly a professor at Regent College in Vancouver, British Columbia, and an ordained minister in the Assemblies of God denomination. Fee’s commentary on 1 Corinthians is considered one of the best studies of Paul’s letter to the Corinthians. Fee agrees with Grudem that verse 10 refers to the end of the age. He says, “Thus the basic verb chosen to describe the temporal, transitory nature of the charismata is an eschatological one, used elsewhere in the letter to refer to the ‘passing away’ of what belongs merely to the present age.”[8] Fee argues that the verb choice recurs in the following sentence and that the contrasting nature has to do with eschatology and not with maturity, which is one of the competing interpretations. What that means, in short, is that the perfect coming could mean the church matures enough that the gifts pass away. Fee is clear in his assessment and understands this is not a consistent exegesis of the text.

The continuationist position hinges on this understanding of the perfect coming, which is the return of Christ at the end of the age. They provide convincing arguments that the continuation of the gifts flows naturally with the plain reading of the text and an understanding of the gifts being linked to the eschaton. Fee is also careful to identify the significance of the gifts as edifying to the church community. In his footnote speaking about prophecies, he states, “Not because it is superior to any of the others, but because it is representative of intelligible utterances, which can edify, in contrast to uninterpreted tongues, which cannot.”[9] Here is an important distinction in properly understanding charismatic gifts compared to some wild abuses of extreme Pentecostalism.

Cessationism

The second viewpoint to examine is that of cessationism. Cessationism is the belief that the miraculous gifts of prophecy, healing, and tongues have ceased at the end of the apostolic age. The Cessationist argues from the same passage as the continuationist but with a different emphasis. Rather than the focus being 1 Corinthians 13:10, the emphasis includes verse 8b, “As for prophecies, they will pass away; as for tongues they will cease; as for knowledge, it will pass away.” Given the previous commentary by Gordon Fee, verse 10 completes Paul’s thoughts on verses 8 and 9, thus contextualizing the passage and offering a valid argument that to claim verse 8 as proof of cessationism would qualify as proof-texting or using it out of context.

            The cessationist position seeks to offer additional proof of why these gifts have ceased.[1] It is important to contextualize the immediate and the whole letter to the Corinthians. What did Paul desire these saints to understand? 1 Corinthians 14, verses 1 through 3 confirm the gift of prophesying is more beneficial than speaking in a tongue. It is designed to encourage and build up the church rather than edify the speaker. This indicates a progression of the gifts. As the New Testament progresses, the topic of tongues and healing, particularly, ceases to be discussed. Paul does not mention the office of healing or tongue speaking in the pastoral epistles. However, he does highlight the office of pastor/elder and preacher. In his commentary on 1 Corinthians, Tom Schreiner writes,

The purpose in context is clear: the period of childhood is compared to this present age, this present era, when spiritual gifts like prophecy, tongues and knowledge are needed. Paul does not demean these gifts in comparing them to childhood, but he does put a temporal limit on them. Just as the days of childhood are temporary, so are the gifts God has given the church.[2]

 At this point, briefly discussing the gift of prophecy is important. The gift of prophesying in the Old Testament was one of the ways God communicated His truth to the world. He had chosen men who spoke with authority, and there were distinct ways to measure the validity of their message; these men spoke, “thus saith the Lord,” and that was to be taken as the Word of God. False prophets were subject to death, “But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die” (Deut. 18:20). New Testament prophesying is speaking the canonized Word of God to edify and build up the people of God. The book of Hebrews opens its pages with these words: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1—2). Here, it shows a turning point: the Lord Jesus Christ is the last prophet, the final word and the prophets have passed, but speaking the inscripturated words of God is still an active and important element of the Christian faith.

Like other doctrines in the Bible, cessationists appeal to multiple scriptural references and church history. Writing an article on cessationism and a response to Sam Storms continuationist views, Pastor Josh Buice says this,

As a cessationist, I’m quite aware of the fact that no Bible verse can be supplied that states “all of the apostolic gifts will cease.” Just as the doctrine of the Trinity is supplied through progressive revelation, so is the doctrine of cessationism. As we read the Scriptures, progressive revelation makes it known that some gifts do cease because they were given for a specific time period and purpose in redemptive history. The office of the prophet has ceased and the gift of the apostle is no longer given to the church in our day, as Paul clearly stated that he was the last of the apostles (1 Cor 15:8).[3]

If the canon is closed and prophecy has ceased, then it is possible that the other miraculous gifts, such as tongues, knowledge, and miraculous healings, have also ceased. In addition, it is important to note the difference between the ordinary use of these gifts and the extraordinary gifts, which will be discussed in the next section. If the gift of healing, as described in Acts by Peter and Paul, were still in place, hospitals would likely be emptied of their patients. What kind of a faith healer would not desire to see a children’s hospital void of sick children? The 1689 London Baptist Confession of Faith states clearly, “The Holy Scriptures are the only sufficient, certain, and infallible standard of all saving knowledge, faith, and obedience.”[4] If the confession is true, then further revelation is unnecessary. Since the gift of prophesying is classified under preaching it is still relevant and necessary for the New Testament church.

Lastly, the cessationists’ argument appeals to church history as evidence these gifts are no longer commonplace. There are opposing views to this claim, notably by Sam Storms, who has written the gifts “were most decidedly not absent. They were at times less prevalent, but the same could be said about the presence of signs, wonders and miracles in biblical history as well.”[5] While Dr. Storms makes an interesting point, one would wonder how a decline in these gifts and a resurgence of the gifts in the early 20th century are intertwined. In the 2nd Century, the Montanists claimed they possessed the gift of prophecy and spoke in an ecstatic babble, similar to modern-day tongues speakers. One of the most famous Montanists was Tertullian. The Reformation period saw its own version with Zwickau prophets, and in the latter 17th Century, the Huguenots and then later the Quakers all used the ecstatic glossolalia[6] to receive a word from God.

The biggest revival of the modern Pentecostal movement began in Topeka, Kansas, in 1900, by Charles Parham, the founder of Bethel Bible College. Parham was an itinerant evangelist and faith healer. He asked his students to read the book of Acts and answer, “What is the biblical evidence of the Holy Ghost?” They overwhelmingly agreed it was speaking in tongues and quickly spread through the school. Other movements, such as the Azusa Street Revival, caused Pentecostalism to grow quickly, but like all movements, they encountered internal problems resulting in factions. Whether the ongoing work of miraculous gifts was truly miraculous through the post-apostolic era is probably in the eye of the beholder. Still, for cessationists there are real doubts about the validity of some of the movements.

There appear to be reasonable arguments from both camps that can confuse those seeking to form a doctrinal position, so where would one land if they are not fully convinced of either position? Is there another place to provide for the possibility of some of the miraculous gifts without violating the Scriptures? With that, there is an open but cautious position.

Cautious

Is it essential for Christianity to have firm views on the above positions? Or is it possible to maintain a middle-of-the-road perspective because of uncertainty? This third perspective explores that question. It is important to understand that doubts are not sinful, nor does it mean one is weak on theological convictions. Given testimonies of unusual events through the years of miraculous occurrences must be explained as demonic activity or a work of God. While it is imperative not to believe every spirit but to test them (John 4:1), is it possible that the Spirit of God continues to work in miraculous and unusual ways? Cessationism, in all fairness, does not prohibit miraculous works; the position merely articulates they are not commonplace, nor are they done in the same way they were performed by Jesus and the Apostles.

The third position provides an opportunity for those not residing firmly in either camp. When unexplained miraculous events are attested to, how should Christians receive this testimony? As 1 John 4:1 indicates, they must be tested. John Calvin offers sound advice:

But the Spirit prescribes an altogether different way: that believers be watchful not to accept any doctrine lightly and without judgment. We should be careful not to be offended by the variety of opinion in the church; we should rather discriminate between teachers, with the Word of God as our only norm. It is enough to make it our rule not to listen indiscriminately to everyone that comes along.[1]

A Christian must judge these situations and discern the legitimacy of claims to healings, tongues, and miracles. However, it is difficult to dismiss the many testimonies describing miraculous events. A more recent phenomenon in the past couple of decades has been dreams and visions in the Muslim world. These accounts claim they are visited by the Lord Jesus Christ in a dream. Since the canon is closed, most cessationists will claim no further need for special revelation.[2] However, the biblical accounts are replete with God appearing in theophanies or dreams. (Gen. 3:18, 18:1, Ex. 3:1—4, Gen. 28:12, Gen. 15:1, Ez. 8:3—4) Dreams and visions are also seen in the New Testament (Luke 1:5—23, Matt. 1:20, 2:13, 27:10, Acts 9:10, 10:1—6, 10:9—15, 16:9—10, 18:9—11, and 2 Cor. 12:1—6).

How does the topic of the canonical text play into dreams and visions from either the Old or the New Testament? And since the canon had not yet been inscripturated, what is the relationship? Cessationists will argue that since the canon is now complete, there is no further need for revelation, which is a reasonable position to take. However, what about places where access to the Scriptures is limited or not yet translated, such as Middle Eastern and heavily Muslim countries? Pastor Tom Doyle spent eleven years as a full-time missionary in the Middle East and Central Asia. He has experienced and recounted many stories of the Lord Jesus Christ appearing to Muslim people in his book, and he writes, “Each of their stories is really His story. Jesus wants you to know what He’s doing and to appreciate the power by which He still works today…. The stories in this book are about real people I know personally or are known by my family’s closest friends in the Middle East. If we couldn’t verify the experience, we left it out -no Christian fairy tales here.”[3]

The stories in Doyle’s book are compelling and gripping. If they have no valid connection to the New Testament Jesus, they should be dismissed. But Fatima’s story confirms the dreams through a hunger and thirst to read about Christ on the pages of the Bible. Doyle recounts Fatima’s story:

And it seemed that every day she met yet another person who had dreamed about this Jesus. Each one recounted a powerful, gentle Person who overwhelmed him or her, not with unendurable shame as the Muslim leaders did, but with a pure love that reached deep inside. This idea of a loving God is what astounded her. One friend described him as a shepherd watching over and caring for His sheep. Fatima’s soul ached for such an experience of belonging and acceptance. For months, the young woman pored over the New Testament online and saw for herself the glorious love of Jesus for His disciples. He was irresistible, and one night she bowed in obedience to His call on her life.[4]

Fatima would not have had easy access to the Bible as those living in the West would. So given the limited abilities, why would it be impossible to reach these people by way of a dream, vision, or theophany? While this is not considered the normal mode of gospel transmission, denying the countless stories of such occurrences is difficult.

The topic of tongues, as seen in the book of Acts, has also been attested to by witnesses that confirm missionaries going to people groups and not knowing the language but being able to miraculously speak in a foreign tongue without any training. While cautious, Dr. Martyn Lloyd-Jones believes the gift of speaking in tongues continues. He qualifies that these gifts occur only as the Spirit moves upon a person, not at will, and if ever to be done publicly, they require interpretation.[5]

Conclusion

It is often difficult to reconcile the practices that commonly occurred in the times of the early church or the Old Testament. While caution should be the day’s rule, the miraculous gifts’ continuation must be critiqued and evaluated. These should never be assumed, but neither should they be denied or taken as a deceptive tool of the enemy. Whether it is appropriate to accept them as orthodox is another question and one not always easily answered.

God has not left the world without direction. These directions are complete in the Old and the New Testaments. However, this does not authoritatively declare God cannot work through other means. Although these means are rare, they are not impossible. There are good people on both sides of this discussion, and there are good people who have not made firm decisions, and in it lies an opportunity for increased love for those who disagree. The cross and the gospel are the central themes of God’s design to bring glory to Himself and reconcile sinful man. God has declared the answer, which is found in the work and person of Jesus Christ. May the Lord provide clarity, wisdom, and discernment for those seeking His glory.

Bibliography

1689 London Baptist Confession of Faith in Modern English. “The Holy Scriptures,” Accessed April 23, 2024. https://founders.org/library/chapter-1-the-holy-scriptures/.

Buice, Josh. “Why Modern Prophecy Is False and God’s Word Is Inerrant and Sufficient: A Response to Sam Storms,” Accessed April 23, 2024. https://g3min.org/why-modern-prophecy-is-false-and-gods-word-is-inerrant-and-sufficient-a-response-to-sam-storms/.

Calvin, John. trans. Joseph Haroutunian and Louise Pettibone Smith, Calvin: Commentaries (Philadelphia: Westminster Press, 1958.

Doyle, Tom, and Greg Webster. Dreams and Visions: Is Jesus Awakening the Muslim World? Nashville, Tennessee: Thomas Nelson, 2012.

Fee, Gordon D. The First Epistle to the Corinthians. Revised. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014.

Got Questions. “Continuationism,” Accessed April 16, 2024. https://www.gotquestions.org/continuationism.html.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

Lloyd-Jones, Martyn, MLJ Trust. “The Gift of Tongues,” Accessed April 24, 2024. https://www.mljtrust.org/sermons-online/john-1-26-33/the-gift-of-tongues/.

Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Piper, John. “Are Prophecy and Tongues Alive Today?,” Desiring God. Accessed April 19, 2024. https://www.desiringgod.org/articles/are-prophecy-and-tongues-alive-today.

Schreiner, Thomas R. 1 Corinthians: An Introduction and Commentary, ed. Eckhard J. Schnabel, vol. 7, Tyndale New Testament Commentaries: London: Inter-Varsity Press, 2018.

Storms, Sam. “Spiritual Gifts in Church History (1)” Accessed April 24, 2024, https://www.samstorms.org/enjoying-god-blog/post/spiritual-gifts-in-church-history–1-.

[1] John Calvin, trans. Joseph Haroutunian and Louise Pettibone Smith, Calvin: Commentaries (Philadelphia: Westminster Press, 1958), 86.

[2] Special revelation is a way God reveals Himself using miraculous means. These can include dreams, visions, the written Word of God or through Christ Himself, such as Hebrews 1:1—3 proclaims.

[3] Tom Doyle and Greg Webster, Dreams and Visions: Is Jesus Awakening the Muslim World? (Nashville, Tennessee: Thomas Nelson, 2012). xiv.

[4] Ibid., 58—59

[5] Dr. Martyn Lloyd-Jones, “The Gift of Tongues,” accessed April 24, 2024, https://www.mljtrust.org/sermons-online/john-1-26-33/the-gift-of-tongues/.

[1] It is noteworthy that this paper only discusses the continuation and cessation of the miraculous gifts. There is also considerable debate about the cessation of revelation. From this paper and this writer’s perspective, it is important to note that without the cessation of special revelation, it would be difficult to establish objective truth through God’s Word, knowing that it is subject to change. Theologians like Wayne Grudem offer explanations about the New Testament that space limits our exploration, but holding fast to the Word of God as complete is crucial to establishing the Bible as the final authority on all matters of faith and life. See Chapter 53, Systematic Theology by Grudem.

[2] Thomas R. Schreiner, 1 Corinthians: An Introduction and Commentary, ed. Eckhard J. Schnabel, vol. 7, Tyndale New Testament Commentaries (London: Inter-Varsity Press, 2018), 280.

[3] Josh Buice, “Why Modern Prophecy Is False and God’s Word Is Inerrant and Sufficient: A Response to Sam Storms,” accessed April 23, 2024, https://g3min.org/why-modern-prophecy-is-false-and-gods-word-is-inerrant-and-sufficient-a-response-to-sam-storms/.

[4] The 1689 Baptist Confession of Faith in Modern English, “The Holy Scriptures,” accessed April 23, 2024, https://founders.org/library/chapter-1-the-holy-scriptures/.

[5] Sam Storms, “Spiritual Gifts in Church History (1)” accessed April 24, 2024, https://www.samstorms.org/enjoying-god-blog/post/spiritual-gifts-in-church-history–1-.

[6] Eerdmans Bible Dictionary states the erratic speech of “glossolalia” is not an actual human language, not to be understood in those terms, but directed toward God, and is referred to as “tongues of men and angels” (1 Cor. 13:1) by the Apostle Paul. Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 1011.

[1] “Continuationism,” Got Questions, accessed April 16, 2024, https://www.gotquestions.org/continuationism.html

[2] All Bible translations are from the English Standard Version unless otherwise noted.

[3] Grudem gives three reasons for his continuing view of miraculous gifts. 1. He says verse 12 determines the context of verse 10 as the time of the Lord’s return, as we shall see Him clearly, as face to face. 2. Paul is emphasizing the greatness of love, “To prove his point he argues that it will last beyond the time when the Lord returns, unlike present spiritual gifts. This makes a convincing argument: love is fundamental to God’s plan….” 3. Grudem interprets 1 Corinthians 1:7 as Paul tying the possession of spiritual gifts to the activity of waiting for the Lord’s return.

[4] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine. (Leicester, England: Inter-Varsity Press, 1994), 1035.

[5] Grudem, “Systematic Theology,” 1036.

[6] John Piper, “Are Prophecy and Tongues Alive Today?,” accessed April 19, 2024, https://www.desiringgod.org/articles/are-prophecy-and-tongues-alive-today

[7] Ibid.

[8] Gordon D. Fee, The First Epistle to the Corinthians, Revised (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014), 713.

[9] Fee, “1 Corinthians,” 713.

Decorum

Posted on by kevinjandt

Most people don’t think much about decorum, but in the world we live in, it is a lost art. The Cambridge Dictionary defines decorum as controlled, calm, and polite behavior. I don’t know if you’ve noticed, but we no longer live in a world that is controlled, calm, or polite. There is a modicum of decorum in certain circumstances, but in general, society has degenerated to baseness. Baseness is the state or quality of being dishonorable, cowardly, selfish, or mean-spirited; morally despicable character.

What in the world draws me to this conclusion? Am I being overly critical of society or holding people to a standard I have no business or expectation of having? I suppose so on some level that is true, but it seems to me that society has degenerated so quickly that many don’t even know what it’s like to maintain a social standard or mores. Allow me to illustrate my point from today.

Today is Thursday, and it’s the day my wife and I spend time together. It so happened that we took the kids to school together, and then I had to take her to get a loaner vehicle as her car needed some repairs. In the line for school drop-off, we were sitting behind a truck, and the license plate said something not worth repeating but having a sexual reference. Our elementary-age children are in a Christian school, mind you. Jen had to look up the reference, and it started a conversation between us talking about how people don’t even hide their depravity anymore.

The second instance happened as we were driving to our destination, and a commercial painting van was driving beside us, it had a sticker on the window that said, “For tailgaters: 1. Either go around or 2. Go to Hell.”  It just so happens that we know this company; they painted our home before we moved to New Mexico, and we found out about the company from the church we attended. If I’m a business owner, I don’t want that on my vehicle, period. But if I’m a Christian business owner I couldn’t imagine allowing such a thing, assuming he knew of it.

The third instance involved a woman’s t-shirt where we went for coffee. It said, “F*$&! that Guy.” The woman was standing there talking with some people at a very upscale type of place as if it was no big deal to wear such a shirt. Of course, it’s not the only time I’ve seen these shirts with gross profanity in plain sight for any children that might walk past. I can only assume she is referring to a former president, or perhaps even a current one, but who knows for sure.

I look around, and I try to view things around me through the lens of a Christian Worldview. Since I’m a Christian we have a standard to live by. We don’t get to say whatever comes to our mind or do whatever we want to do. Paul told the Ephesians to let no corrupting talk come out of your mouths… (Eph. 4:29). To say that society has downgraded is an understatement.

As we left there was a vehicle in the parking lot that had a sticker that said, “I Hope Something Good Happens To You Today.” We drove away and said, that’s a message I can endorse and agree.

As a Christian, I have an opportunity to be different. To stand out as a light in a dark place. I’ll tell you, I’m not always so good at it. But I sure want to try to stand out. Not for my own sake, but for the sake of Christ and the gospel. Lord, help us to offer the hope of salvation in a sin-filled world. A world that no politician is going to save, only the work of Christ.

Kevin

What is Slander?

Posted on by kevinjandt

Let all bitterness and wrath and anger and clamor and slander be put away from you, along with malice (Ephesians 4:31). 

Over the years I have been accused of slander. While I have no doubt those who accuse me of such a thing are searching for a way to discredit me because I’ve said a lot of things about them. What I’ve said has been pointed and sharp. I’ve been critical and used a serrated edge in many instances, but slander is a whole different thing. Actually, since I’ve written most of these things, technically, it’s called libel, but that seems to be splitting hairs, at least from my point of view. I have written hard things about them, that is for sure. They don’t like it, that’s also for sure. In one case, they disliked it so much that they wrote the elders asking them to ask me to stop.  To the credit of these elders, they investigated and replied that they didn’t believe I had done anything wrong and told us to obey our conscience.

The issue of slander is real in the church. There are people who say things or write things about others that are not true, or the truth is distorted. That might be what my accusers think, I don’t know for sure. We haven’t discussed it. No matter, they don’t appreciate it. The New Testament contains the word slander ten times. It’s a tough word. I don’t mean the word is hard to say, it’s something that can do real damage to people.

In the verse above, Paul tells the Christians in Ephesus that they need to put away these things. They all go together. Bitterness, wrath, anger, clamor, slander, and malice. I don’t have to define each of these words for you, most of us have a good idea what they mean. But often slander, in most people’s minds, is saying mean things about someone. That is partially true, especially from the other person’s perspective.

The definition of slander is speech injurious to someone’s good name. It is effectually designed to tear down and hurt them, but the clincher is the statements are untrue.

Here is a helpful definition from the Pocket Dictionary of Ethics,

The act of uttering false statements, or disseminating misinformation, for the purpose of defaming or injuring the reputation of another person. Technically, slander occurs when the defamatory statement is articulated in a transient form such as audible speech. When the form is more permanent, such as in writing or a public broadcast, it becomes libel, and thus potentially a criminal offense.[1]

The Catholic Encyclopedia adds that it is known the person is innocent.

Slander is the attributing to another of a fault of which one knows him to be innocent. It contains a twofold malice, that which grows out of damage unjustly done to our neighbor’s good name and that of lying as well. [2]

The warning here, and especially from Scripture, is that it is hurtful and sinful. The warnings are abundant, and Jesus says it comes from the heart (Matt. 15:19, Mark 7:22).

I wrote this in a previous article that I think outlines my point. If I said or wrote that someone was a bank robber and my intent was to harm their reputation, knowing it wasn’t true, that would qualify as slander or libel. However, if I wrote or said they were a bank robber and they had been arrested, tried, and convicted of being a bank robber, that is not slander or libel. In no way do I intend to say something untrue about them to injure them.

With the case in point, as it relates to those I’ve been accused of slandering, it is my opinion, backed up by my experience, and the facts that I have stated these people are what I’ve claimed. For example, I’ve written a lengthy article on why I believe Mike Reid and the elders of Grace Fellowship are disqualified from ministry. This is not just my opinion. It is backed up by the things I stated above. My experience, the facts, and other eyewitnesses. I have no desire to defend myself to them, that is a lost cause, but what I wish to do is make a point made by Andrew Rappaport in one of the podcasts I participated. He said, if those making the accusation of slander cannot provide the evidence of slander, then they are the one slandering. In other words, if Mike Reid claims I’m slandering him, and he does, he needs to show me where I’ve done so. If he can’t, or he won’t, then he is slandering me.

I have abundant evidence of their claim of my slander. I’d like to know where I’ve slandered them. I believe I can provide evidence of every claim I’ve made that is derogatory about them, and that is a long list. It is a list attested to by many witnesses. It’s not an off-the-cuff thing, like he is a bank robber. I take my Christianity seriously, and I don’t want to willingly slander anyone. What I know is the practices and the things that occur at Grace Fellowship are damaging to people. Countless people. And with no end in sight. If Mike wants to believe that is slander he is welcome to think that, but I think I have plenty of evidence to support my case. I look forward to hearing what he has to say, but I expect I won’t.  

Kevin Jandt

[1] Stanley J. Grenz and Jay T. Smith, Pocket Dictionary of Ethics, The IVP Pocket Reference Series (Downers Grove, IL: InterVarsity Press, 2003), 109.

[2] Joseph Delany, “Slander,” in The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church, ed. Charles G. Herbermann et al. (New York: The Encyclopedia Press; The Universal Knowledge Foundation, 1907–1913).

Mental Health and the Church

Posted on by kevinjandt

Sometimes, we can say or write things that strike a chord with people. That can be good or bad, but it can also be profitable in causing someone to think. This should always be the goal when approaching sensitive topics. Most often, I see people who have formed their opinions or come to their convictions are rarely convinced to move outside their box and consider other views. I’m this way with certain things, and I’m sure you are. Mental health and the church should not be at odds with one another, but often that is the case. Is there room for modern methods, such as psychology and neuroscience,[1] that still allow for the sufficiency of Scripture in counseling? I sure hope so.

Recently, a man I knew committed suicide, and it set off, in my mind, a discussion and a renewed interest in the topic of mental health. What is the role of mental health in the life of a Christian? The Christian church is always and consistently under attack from the outside but also from the inside. Paul said that from within, savage wolves would arise (Acts 20:29-30). Mental health, similarly, arises from within. The secret thoughts of the mind, and those that come from a broken mind, can be the undoing or that which causes the greatest damage.

I also believe the church is ill-equipped to handle many of these challenges. I don’t mean all are ill-equipped, nor do I mean to say, “I am equipped.” Like many pastors and Seminary students, I’ve taken a semester of counseling. I even thought I would pursue this more, but I have not, at least for now. I’ve seen the lopsidedness of many, especially in the Reformed movement. I also want to acknowledge that I’m grateful for the course I took that sought to balance Christian and secular counseling.

Allow me to illustrate using examples from two well-known Christian counselors.

In his book, The Christian Counselor’s Manual – The Practice of Nouthetic Counseling, Jay Adams writes,

“Counseling, therefore, must be understood and conducted as a spiritual battle. The counselor must consider himself a solider of Christ engaged in spiritual warfare when counseling. For that battle the ‘full armour of God’ alone is sufficient. Unbelieving counselors not only lack such equipment, but moreover, obviously are totally ignorant of the true nature of this situation. In Fact, since they are soldiers in the army of Satan, they are on the other side and, therefore, hardly can be relied upon to free Christian counselees from Satan’s grips.” [2]

Adams, footnotes this quote and says, “Not that God, in His amazing providence, at times does not use unsaved persons to do just that and thus ‘make the wrath of man to praise Him.’ But, as faithful Christians, our responsibility is to turn to Christian counselors and not to test the Lord (Galatians 6:1). See The Big Umbrella, pp. 146-155.”

The quotation says a lot about Adams’s philosophy of counseling, and while I find the statement problematic on several levels, which I hope becomes clear through this article, he is not completely wrong. Yes, an unbeliever will not understand the spiritual nature of the battle, and their goal is not to have the counselee in right relationship with God, but are they unequipped to understand situations and offer valuable assistance? Are they ignorant to counsel someone who is hurting? Adams seems to hedge his bet with the footnote, and perhaps there is some hesitation within his thought process.

Can we take his words and apply them to other fields of study? What about modern medicine, say, a heart surgeon? Is he unequipped to perform an open-heart surgery because he is not a believer? Why does the Christian look at those who study the brain, in relationship to neuroscience or childhood development or modern psychology, as voodoo science when it comes to helping those in need, even Christian patients? I realize I’m painting with a wide brush by including different fields of study. Still, these have all too often been viewed as illegitimate by many Christians. Not only illegitimate but often ridiculed.

I want to clarify that I’m not discounting the authority or sufficiency of Scripture, but Scripture does not speak to every single issue and offers solutions to all possible scenarios. For example, what about Alzheimer’s and Dementia, or brain injuries that can occur through a car accident or other severe damage? What about childhood trauma or spiritual abuse? These are different categories and can include not only physical damage but also spiritual damage.

Edward Welch wrote in his book Blame It on the Brain? – Distinguishing Chemical Imbalances, Brain Disorders, and Disobedience“

I have found that a rudimentary understanding of brain functioning can be very useful when it comes to understanding and helping others. For example, a knowledge of brain function can help us answer questions about chemical imbalances and the appropriateness of psychiatric medicines. It can help us understand people whose ability to learn and think are different from our own. And it can also help us distinguish between physical and spiritual problems.”[3]

Welch’s understanding and writing include these important categories, yet he doesn’t excuse sin. In my experience, I’ve encountered a few people who are disciples of Adams, and they were not nearly as gracious as what is required for good counseling. I also do not want to throw the baby out with the bathwater. Adams has written many books on counseling, and they contain helpful and useful information for applying biblical truth to situations. Still, sadly, I see him held up as the standard bearer and his methods as gospel by some who lack empathy.

Developing discernment and having a heart of compassion combined with education, knowledge, and experience is the best guide to appropriate counseling. Rarely are things one size fits all. Welch shows balance. “Because theology is the lens through which Christians interpret all research, and it is essential that our lenses be clear and accurate.” [4] Welch never dismisses the biblical view of brain research but instead applies it where and when necessary while still acknowledging the value of modern sciences and areas of study, such as “genetics, neurochemistry, and brain injury and disease.”[5]

What I’ve observed seems to be an overreaction to modern psychology, neuroscience, childhood development, and similar fields that many Christians label secular and dismiss any value they may hold. They take it to the extreme, and while I know there are extremes and bad practitioners in these fields, there are also bad actors in the Christian community who do more harm by outright rejecting these sciences. Things are rarely black or white.

I cannot hold your attention with the many categories involved, so let me mention depression as a general overview. Welch, quoting Martha Manning and William Styron, writes, “Depression has been called ‘a room in hell,’ a howling tempest in the brain.” Welch goes on to describe it like this, “When you listen to people describe their depression, you will hear two extremes. People will report that the pain is so intense that they want to die. Others will describe an emotional numbness in which they are already dead. Sometimes you will hear one person describe living with both extremes simultaneously.” [6]

The cause is not easy to determine, but it is real for the person suffering from depression. Welch once again describes this through the words of a friend, “A friend of mine wrote, ‘I am suicidal again. I have no energy or reason to fight. I am numb and tried all the things I know how to try. I know I won’t be able to function like this much longer. There is no one to talk to. I’m suffocating. I can think the best thoughts all day and I still feel like this. No one knows how badly I want to die. My thoughts are obsessive and won’t stop. They keep saying, ‘I want to die.’” [7]  

The cost of a misdiagnosis here can be deadly. When well-meaning or not-so-well-meaning pastors or counselors attempt to lump this all under the banner of sin, there are bound to be consequences. Offering the wrong counsel can have deadly effects. Here is the danger of relying strictly on a nouthetic counselor like Adams. We know David had depression, as did Paul, Elijah, and Jeremiah. And the well-known preacher Charles Spurgeon. The brain is a complex machine capable of all kinds of things we know little about.

While counseling should involve the Scriptures and the spiritual, I am hard-pressed to say medications, modern psychology, and brain science are sinful. I often say that if one needs counsel outside the church, seek one that is not hostile to the Bible or Christianity. The surface has been barely scratched on this topic. It is deep, wide, and complicated. I caution those involved in counseling to seek the wisdom from above but never discount the opportunities from those trained to understand the brain at a higher level. This does not call into question God’s word or His authority. It does not discount the value of speaking about spiritual things to spiritual people. The Bible is sufficient, but God has given us His common grace that extends to all of mankind, including scientific developments that greatly value human existence and real human problems.

Most importantly, no matter where you land on this topic, love must be the guiding principle in all we do. As mentioned above, many have formed strong opinions about this topic and the answers. What I don’t think you will find in the Scriptures is a clear command seeking help outside the church is sinful. It seems to me Jay Adams takes it that far, and I think that is a shame. If you believe it is sinful, how would you counsel or speak with someone who doesn’t share your view? Will harsh judgment and condemnation rule your spirit, or can you say with Paul without love, you are a noisy gong or a clanging cymbal? (1 Cor. 13:1).

Understanding and dealing with those who experience depression or other similar issues demands love and compassion. As Christians, we should be known for our compassion and empathy. Here are some examples of what not to say, and these are direct quotes from friends who struggle,

“Depression is just a sin. It means you don’t have enough faith.”

“What do you have to be depressed/anxious about? Isn’t your joy in the Lord?”

“Jesus was a man of many sorrows for you. Why would you want to hold onto what he took away?”

“Try harder to have more joy. You worry too much about being happy. Happiness is fleeting. Joy is in God. I mean, what are you saying to God when you complain?”

“You’re suicidal? I thought you were saved?”

Rather than being one of Job’s worthless counselors, start by being slow to speak and quick to listen. Be a friend and show empathy. Be gentle and kind in your answers, especially when you don’t understand or can’t relate. I want to leave you with a beautiful poem by my dear friend Todd Pearson. He has struggled with depression for many years. You will hear and feel his pain. Above all, may the Lord guide us in His wisdom and His love for those who suffer (2 Corinthians 3-11).

Ne’er Again the Light

…The nature of my soul is singular…
…There are darkened corners in recesses of my being…
…Shades of shadows are the depth of my rest…
…Darkness cloaks the guttural visceral reality of living…

…People speak of light but ne’er fathom perilous substance…
…Light of love…
…Luminescence of such amity…

…Yet, what of sleep…
…Slumber finds you in its arms in depths of darkness…
…Best reveries happen upon us in deep darkness embraced…
…Vast nebulous expanses ill lit mark the safest of our hours…

-Ne’er Again the Light-

…Hollowness of words uttered mark emptied mastery…
…Deity is luminosity…
… Sanctuary is sunlit existence…
…Veracity is brightness as lies lie in the twilight of betrayal…

…Heave your burdens out from the penumbra of self-isolation…
…Diurnal course brings sanctified sanctuaried healing of the pnuema…
…The best of intellect is bright…
…Yet the least of intellect is darkness…

…Embrace light to grasp at hope…
…The matter of very being is woven of strands of ascendent illumination…
…To dwell there is to persevere in the peace of the masses…

-Ne’er Again the Light-

…Yet truth rests betwixt the shadows…
…The one, say even I, that has only ever known dark…
…Must remain in its abiding shelter or know only pain…
… Conditioned to interweave solemn invulnerability with eclipse…

… Finding solace within the apportioned lot of one’s progenitor…
…Seizing upon the succor of the known…
… Shrinking instead from the light of inconceivable joy…

-Ne’er Again the Light-

… Had it been the best it would have been preferable…
… Better to have never known the consolation of light…
… Then to evermore dread its substance…

-Ne’er Again the Light-

…One dwells in the comfort of what is known…
… Branching as it were on the tenebrous existence of habitual tranquility…
…Amity of that arises from trepidation of experienced felicity…

… Preferable to the aching soul…
… To have never known such bliss…
… To have never clung to such joy…

… Then to have participated in facade of mocking reality…
…To have given attestation to such hope…
…That the burdened pnuema could ever behold…
…. such joy…

…No ne’er again the light…
-No-
-Ne’er again the light-

[1] I am using some of these terms somewhat synonymously, but neuroscience deals with the physical brain, whereas psychology deals with issues in the mind. https://www.psychologytoday.com/us/basics/neuroscience

[2] Jay E. Adams, The Christian Counselor’s Manual: The Practice of Nouthetic Counseling, (Grand Rapids, MI, Zondervan, 1973), 117.

[3] Edward T. Welch, Blame it on the brain?: Distinguishing chemical imbalances, brain disorders, and disobedience. (Phillipsburg, NJ, P & R Publishing, 1998), 12.

[4] Ibid., 15

[5] Ibid., 19

[6] Ibid., 116

[7] Ibid., 117

Making Sense of the Senseless

Posted on by kevinjandt

We live in an unfair and complicated world. The more conveniences we have, the more difficult it gets. As an example, how many user names and passwords do you have? I know I’m not supposed to use the same one, but how many can a guy remember at once? I never had them as a kid because I never had so much at the tip of my fingertips on the World Wide Web, but that is one small example.

I’m involved in a ministry that I never anticipated. I won’t bore you with details. I’ve spilled enough virtual ink that you may know if you’ve read me over the past five years. For those that don’t or just stumbled upon this, the crux is that I and we, by default, have found a home ministering to those who have left or are in the process of leaving spiritually abusive churches. It wasn’t my first choice. I landed in this by dumb luck, and if you are a Fundy, I meant to say dumb providence.

The most recent issue that confronted me is nearly unthinkable. Looking back, it doesn’t surprise me, but this one surprised me. A man I knew once in my life decided the best way to deal with his life was to end it. While processing this tragedy, I’ve had several conversations with those who considered the same exit strategy but gratefully did not. I’m betting if I had time with many others who know the situation intimately, they would confess at one time or another that they also considered it a possible route. 

Although this is my third article on the subject, it is a struggle to say the right things and avoid the wrong. See here, and here. It’s tragic, yes, that’s obvious. The word tragedy is probably too common, and the meaning has morphed to describe something that should have never happened. I agree with the standard definition. One of the Merriam-Webster definitions says, “a serious drama typically describing a conflict between the protagonist and a superior force (such as destiny) and having a sorrowful or disastrous conclusion that elicits pity or terror.”

Here is a definition that fits, at least on a small scale. We have a protagonist, that is the man who ended his own life. We have a superior force. That is the one in question. He is a superior force in the lives of those he rules over. They bend to his wishes, and they bow to his needs. If he declares or intimates that one is unworthy, then it is so. And, of course, we have a sorrowful and disastrous conclusion that elicits pity or terror. Our protagonist is gone. Our superior force is still ruling.

Looking back on all this, it only makes sense that it would happen. The superior force can cause the protagonist to believe untrue things about himself. Suppose the protagonist confesses that he has come to believe in the Lord as Savior. We see a significant change in his life. Of course, there is a stage-cage period where he follows the company plan to evangelize all his friends, family, and co-workers. He’s overly zealous, of course, but then he starts to settle down. Was this the beginning of the downward spiral? Wasn’t he constantly after them to convert or suffer an eternity in hell? Or was it worse than that? Perhaps he had some sin in his life. Sin, of course, is the mortal enemy of Christianity. In the circle our protagonist runs, sin is forbidden. Any sin that gives a forward-facing node is bound to attract the superior force’s attention and foot soldiers’ attention.

Naturally, this sin must be dealt with. Sometimes, it is done through private conversations or the reporting of the sheep. In nasty cases, it deserves a visit to the superior force’s headquarters. Not only was the superior force present, but so were his aid-de-camps. Perhaps our protagonist even has his closest confidant involved, and maybe they see the sin as well and either give a report back to the superior force or are directly involved in calling it out. Either way, our protagonist begins to feel helpless. Eventually, if it goes on long enough, he loses hope.

These societies create a dependency state and crush the spirits of even the strongest. This man was strong. He was committed to the care of those he loved, and above all, I have no doubts he loved the Lord, and he is in heaven rejoicing that the Savior would even save a man who was a sinner such as he was.

How do we make sense of this? As the title says, making sense of the senseless. I don’t know. It is unclear at this time. I can’t reconcile all of it in my mind. I’ve heard many things. I’ve spoken to some people. I know the pain this has caused. Above all, those who loved our protagonist the most want answers. Someday, there will be answers. Eventually, the superior force will have to answer for those under his authority because he is fond of saying that it would not be profitable for you if they did not listen to him.

While we hear of places like this and read about them from time to time, rarely does this much chaos come out of one place for year upon year, about 15 years of it. I don’t say and write these things to ruin the superior forces’ reputation; he did that alone. I just said something about it.

In all the chaos and this mess, there is one place we can turn, and that is where I have no doubt our protagonist turned in his darkest hour. The Lord Jesus Christ is a merciful savior. He will bind up the wounds, and he will heal us. His grace is far greater than our deepest sins. In this, we can have the greatest hope. He conquered sin and death so that we may truly live.

Suicide is not the answer, but it is also not the unforgivable sin. I appreciated the words of the woman in this podcast, she describes it very well and the feelings of hopelessness, but all can be overcome by speaking with those that understand and those knowledgeable about these abuse patterns. If you ever feel helpless, please know we are here to help.