Pentecostal Apologetics
"Pentecostalism" (a Life of Tongues and Prophecies) is Considered to be The Normative Christian Experience.
By looking at 1 Corinthians and The Book of Acts It Will Be Seen That Contrary to Cessationist Teaching; Pentecostalism is The New life in Christ.
Cessationists
say that Prophetic speaking (tongues included) is not a normal part of
the Christian's life. Their argument usually consists of the following
ideas:
1) "Prophetic speaking is written
about in detail in only two books (1 Cor and Acts) therefore God does
not want much emphasis on it
2) "In the book of
Galatians (Gal 5:22-23) Paul describes the "normative" Christian life,
and makes no mention of prophetic speaking."
3)
"Even the Corinthians stopped prophetic speaking because by the time
Paul wrote 2 Corinthians he does not even mention tongues and
prophecies."
Number 3 is a favorite line
of cessationists. However, what they do not seem to realize is that 2
Corinthians was written just months after 1 Corinthians (they were both
written the same year). It is utterly ridiculous to think that Paul
gave 3 chapters of instructions (1 Cor 12-14) concerning spiritual
gifts—including telling them to seek the gifts—if they were going to
die out in a few months. Also, 2 Cor 8:7 (below) is a reference to
prophetic speech (this is realized by reading the last paragraphs of "1
Cor 1-2" on this site where it discusses 1 Cor. 1: 5)
"Therefore, as ye abound in everything, in faith, and utterance [speech], and knowledge" 2 Cor 8:7
Number 2
is set aside just as handily. Galatians chapter 5 describes the "friut"
of the Spirit that all Christians are to have—it is not discussing the
"gifts" of the Spirit that are given at God's discretion. Galatians 2
is certainly not describing the "normative" Christian life—for there is
no mention of evangelism, preaching, worship, baptisms, etc. Also, in
Galatians 5:22, the word "fruit," is singular. The 9 aspects of the
Spirit listed there are all one fruit that all believers are to have;
though all believers do not have all of the same "gifts." It is also
noteworthy that not even the "conservative" gifts of pastoring,
evangelism, helps, teaching, administrating etc. are mentioned.
Therefore, the cessationist argument that, "Paul is showing the
Galatians that the normative Christian life is without prophetic
speech"--is not valid.
Number 1 is partialy
true because: Acts is the only Bible book of the church-age that is
written in narrative (the book of Revelation excluded) describing
prayer/worship services—Tongues and prophecies happen during such
services. 1 Corinthians is the only book that describes how church
services are to be held. 1 Corinthians covers the handling of the
Lord's supper in church, the role of women in the church, and the use
of spiritual gifts in the church etc. Therefore, Acts and 1 Corinthians
are the two books that have the most references to prophetic speaking.
Hermeneutics
The
issue is one of hermeneutics. The hermeneutical rule that applies here
is that of "occasion." What occasioned the letter? In other words, "Why
was an epistle written?" For instance, the book of Philemon was written
to give instructions concerning a runaway slave; the book of Galatians
was written to refute the "Judaizers" who were trying to bring the
Galatians back under the Old Test. law. This is why there is no mention
of prophetic speaking in those two books. Cessationists would have us
believe that there is no mention of the prophetic in those two
books—because prophetic speaking had died out by the time they were
written (It is ironic that Galatians was written before 1 Cor.).
The
basic reason that one does not read more of prophetic speaking is
simply because the New Testament is a small book
(respectively)--especially after discounting the four Gospels because
they do not speak of post-Pentecostal events. Luke, who wrote Acts,
primarily concerned himself with the Apostle Paul's ministry. If Luke
had managed to follow the other church leaders (Peter, John) around
also, then he could have recorded many more instances of prophetic
speech. In fact, when we do read of Peter and John in Acts they are
involved in prophetic speaking ( Possibly John—certainly Peter). Acts
chapter 8 says that there were believers in Samaria, so Peter and John
went up there to pray and lay hands on them so that they might receive
the Holy Spirit. And in Acts 10 it is seen that Peter was involved with
the Gentiles as they began to speak in tongues. As seen in the verses
below, it is normative for believers to be involved with the prophetic.
Churches in Judea, Jerusalem, Antioch, Caesarea, and Tyre accepted
prophetic utterances:
"During this time some prophets came down
from Jerusalem to Antioch ... predicted ... a severe famine ... help
for the brothers living in Judea." Acts 11: 27-29
"Landed at
Tyre ... through the Spirit they urged Paul not to go to Jerusalem ...
reached Caesarea ... he had four unmarried daughters who prophesied ...
a prophet named Agabus came down from Judea" Acts 21; 3-10
There
may have been many New Testament churches that engaged in prophetic
speaking as much as the Corinthians did, but we do not hear of it
because there are no epistles written to them that we may read.
Churches mentioned in Acts, such as at the Antiochs, Iconium, Lystra,
Derbe, Berea, Caeserea, Troas, Tyre, Ptolemais, etc. may have all
operated in the prophetic. Of course they did. To say that they did
not, simply because it is not mentioned in Acts, is equivalent to
saying that the Thessalonians and the Corinthians did not use the
prophetic either—because Acts is silent concerning the prophetic in
those two churches also (Acts is silent concerning Paul's
tongues-speaking also). Therefore, the silence of an epistle to a
church, concerning the prophetic, or the lack of an epistle to confirm
the prophetic at a church, is not evidence that the prophetic was not
going on at such a church.
1 Corinthians is an excellent example
of this truth. As already mentioned, the book of Acts is silent
concerning the prophetic at Corinth, even though the prophetic was
going on strong there. In other words, if we did not have a "1
Corinthians," cessationists would say that there were no prophetic
gifts in operation at Corinth. The relevance of this statement is that
we almost do not have a "1 Corinthians." The only reason we have it is
because while Paul was at Ephesus, a Corinthian church leader named
Chloe, sent a delegation, with a letter, to Paul. The purpose of the
delegation/letter was to explain to Paul the problems that their church
was having with the Lord's Supper, baptisms, and the spiritual gifts
(among other things). Paul wrote 1 Corinthians in response to the
delegation/letter.
The question is asked, "Why, if prophetic
speech is normative, do we not hear more of it in other epistles—such
as to the Philippians, Colossians, Galatians etc.?" Well, did the
Philippians, Colossians, Galatians, etc. send a delegation to Paul with
a letter asking his advice on the spiritual gifts so that he would
write a reply instructing them how to use tongues and prophecies
properly? Stepping outside the book of Acts and Corinthians, we see
that it is normative church life for elders to lay hands on people
expecting spiritual gifts to be imparted, with accompanying prophetic
utterances. Paul's words to Timothy:
"Neglect not the gift
that is in thee, which was given thee by prophecy, witht the laying on
of the hands of the presbytery." 1 Tim. 4: 14
"This charge I
commit unto thee, son Timothy, according to the prophecies which went
before on thee, that thou by them mightest war a good warfare." 1 Tim.
1: 18
James describes the work of elders as powerful:
"Is
any among you afflicted? Let him pray. Is any merry? Let him sing
psalms. Is any sick among you? Let him call for the elders of the
church; and let them pray over him, anointing him with oil in the name
of the Lord: And the prayer of faith shall save the sick, and the Lord
shall raise him up... pray one for another, that ye may be healed."
James 5: 13-16
Most cessationists would down-play these words
of James. They think that instead of getting a group together to pray
for miraculous healing, we should simply ask God to "give the doctors
wisdom." (which means, I suppose, that we should anoint the doctors
with oil!!!)
The Samaritans
The apostles believed that it is normal Christian
life for people to experience manifestations of the Holy Spirit. This
is why the church sent Peter and John to Samaria; so that they would
pray that the Samaritans would be filled with the Holy Spirit.
"Now
when the aposltes which were at Jerusalem heard that Samaria had
received the word of God, they sent unto them Peter and John: Who, when
they were come down, prayed for them, that they might receive the Holy
Ghost:" Acts 8: 14-15
The apostles at the Jerusalem church
believed in supernatural manifestations of the Holy Spirit; not just
for special apostles, but also for ordinary belivers. This is why they
sent Peter and John to Samaria--Because they heard that the Samaritans
had gotten saved, but without supernatural manifestations. Therefore
Peter and John laid hands on them that they would receive the Holy
Spirit (in an observable miraculous fashion as an extra baptism).
"Then they laid there hands on them and they rteceived the Holy Ghost." Acts 8: 17
Cessationists
do not like the fact that the Samaritans received the Holy Spirit at a
later date (possibly weeks later) than their salvation experience. The
Samaritan issue confuses them. They believe that when people accept the
word and become born-again, that they are immediatly indwelt by the
Holy Spirit--This is true, of course. However, cessationists do not
believe that people can receive the extra, "Baptism of the Holy Spirit"
(with accompanying signs, wonders, or tongues, or prophecies).
Therefore cessationists try to explain away the Samaritans extra
filling of the Holy Spirit.
There are two things that cessationists like to say regarding the Samaritans' extra filling.
First:
They say that the Samaritans were not actually saved (born-again) until
Peter and John went to see them. By saying this they imply that the
Samaritans received the Holy Spirit only once--When Peter and John
(supposedly) preached a salvation sermon to them and immediatly laid
hands on them as they received the Holy Spirit. This line of reasoning
is just an act of desperation. The Samaritans were definitly saved at
Philip's preaching (before Peter and John went to Samaria). The
following verses show that the Samaritans heard the salvation message
from Philip, and that they responded properly; and thus, they had to
have been born-again with the indwelling Holy Spirit:
"Then
Philip went down to the city of Samaria , and preached Christ unto
them. And the people with one accord gave heed unto those things which
Philip spake, hearing and seeing the miracles which he did... But when
they believed Philip preaching the things concerning the kingdom of
God, and the name of Jesus Christ, they were baptized, both men and
women... the apostles which were at Jerusalem heard that Samaria had
received the word of God" Acts 8: 5-14
Second:
Cessationists like to say that the Samaritan issue was a special case.
They say that up untill that point only Jews were getting saved and God
witheld the Holy Spirit from the Samaritans until Peter and John
arrived so that God could show the apostles that the Samaritans can now
be saved. This, again, is silly. The apostles in Jerusalem knew that
the Samaritans were saved by the testimoney of Philip (or whoever told
the Jerusalem group about Samaria). Therefore, they did not send Peter
and John to Samaria to preach a salvation message to them; but, rather,
to lay hands on them and pray for the (extra) infilling of the Holy
Spirit--For the apostles knew that salvation is not given by the laying
on of hands. Also, God did not withold the Holy Spirit or salvation
from the Samaritans or anyone else--For the five years from Acts 2
(Pent) to Acts 8 (Peter and John at Samaria). The Samaritans were saved
and had the indwelling of the Holy Spirit at the preaching of Philip.
At the Acts 2 Pentecost there were Gentiles from many nations (who
believed in Judaism) (per Acts 2:11), who may have; as part of the
3000, gotten saved and spoke in tongues. There is nothing special about
Samaritans (as they and all non-Jews are called "Gentiles" by the Jews)
that would prohibit them from receiving the Holy Spirit at salvation.
It is interesting that the apostle Paul was very used to people getting
saved and yet not receiving the (extra ) filling of the Holy Spirit
until a later date. This is realized by reading Acts 19: 1-7. Paul met
some disciples (these disciples were faithful Jews or proselytes) of
John the Baptist's teaching of repentance. But the wording of the
account shows that Paul thought they were born-again believers that
were saved but had not yet received the extra (baptism) infilling of
the Holy Spirit. Notice in the verses below that Paul did not ask them
if they were saved--He already thought they were; instead he asked if
they recieved the (extra baptism) Holy Spirit.
"And it came to
pass, that, while Apollos was at Corinth, Paul having passed through
the upper coasts came to Ephesus: and finding certain disciples, He
said unto them, Have ye received the Holy Ghost since ye believed? And
they said unto him, We have not so much as heard whether there be any
Holy Ghost. And he said unto them, Unto what then were ye baptized? And
they said, Unto John's baptism. Then said Paul, John verily baptized
with the baptism of repentance, saying unto the people, that they
should believe on him which should come after him, that is,on Christ
Jesus. When they heard this, they were baptized in the name of the Lord
Jesus. And when Paul had laid his hands upon them; they spake with
tongues, and prophesied." Acts 19: 1-6
Now Paul is a
theologian. He knows that people are filled with the Holy Spirit when
they believe; therefore, he must certainly have been asking them if
they received the extra Pentecostal baptism when they believed.
Four Occurances
Cessationists
have a strange way of thinking concerning the four "pentecosts" below.
They do not like baptisms of the Holy Spirit, so they try to
compartmentalize them in order to make each one unique and
non-repeatable. They say that the Pentecost of Acts 2 was God's
original showing that the Holy Spirit is here. They say that the
"Pentecost" of Acts 8 may not have even included tongues and
prophecies. They say that the "Pentecost" of Acts 10 was God's initial
outpouring upon the Gentiles, as God was (supposedly) showing the
apostles that the Gentiles may now be saved. This idea, while sounding
scholarly, is still an incorrect assumption. This was simply an
instance of people receiving the baptism (tongues and prophecies) at
the same time of their salvation experience. God did not cause tongues
and prophecies to happen to show the apostles that the Gentiles are
able to be saved. The Holy Scriptures never say that tongues and
prophecies are a "showing;" to show the apostles that people have
gotten saved. The real reason for tongues and prophecies are not for a
"showing," but for power to praise God in Spirit and in truth. When
questioned about the so-called "Ephesian Pentecost" of Acts 19;
cessationists are at a loss for words. For this Pentecost came 25 years
after the Jewish Pentecost of Acts 2, and 15 years after the "Gentile
Pentecost" of Acts 10. God had already poured out His Spirit upon the
Jews and the Gentiles. What purpose, then, does the tongues of the
Ephesians in chapter 19 serve? They do not know. What they say at this
point is that it does not matter because tongues and prophecies
supposedly ended after an "apostolic-age."
approximately 30 AD (The first Pentecost of Acts 2)
Approx 30 AD "Jewish" Pentecost Acts chapter 2
Approx 35 AD "Samaritan" Pentecost Acts chapter 8 Approx 40 AD "Gentile" Pentecost Acts chapter 10
Approx 55 AD "Ephesian" Pentecost Acts chapter 19
By
reading the New Testament it is seen that it is normal workings of the
Holy Spirit to cause people to speak in tongues and to prophesy when
they receive what is called, "The baptism of the Holy Spirit;"
(sometimes this happens at salvation, and sometimes it occurs at a
later date) This term comes from Jesus' words of Acts chapter 1:
"For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." Acts 1: 5
Cessationists
try to turn the Samaritan, and the Gentile outpourings into theological
issues--But it is just normal workings of the Holy Spirit. So normal
that Paul gave instructions to both men and women, as he expects them
to prophecy in the churches:
"Every man praying or
prophesying, having his head covered, dishonoureth his head. But every
woman that prayeth ["prayeth"--probably meaning a Holy Spirit prophetic
prayer] or prophesieth with her head uncovered dishonoureth her head:"
1 Cor. 11: 4-5