Inform Your 'Faith'

   The recent "Strange Fire" conference set the viral world abuzz or "ablaze" to some extent due to the nature, mode, and content of what was being emphasized. Not so much due to the substantiated validity of its message but in the handling of the message/s. Ordinarily, I don't make it a point to evaluate conferences by way of blog, however, I have become aware of conversations being had in our local community about the conference. Not so much folk being persuaded, but conversation nonetheless. As a result I am throwing my 2 cents, if not 1 cent in.

   My objective here is not to confront any particular individual speaker from the conference. This format is not conducive for that nor an effective way of challenging an individual. Besides, such an approach doesn't entirely comport with scripture. The purpose of the next few blogs is to evaluate the commentary on its own head. This will include affirming the positives and deconstructing the errors in order to serve the local church I pastor as well as our environs in Lagrange, GA.

   This first blog is an evaluation of an appeal made to continuationists at the tail end of the conference. The appeal consists of 8 points, allegations or better judgments against continuationists. (I will interact with them in multiple posts.) In this blog I am interacting with two. The following two judgments (A & B) were amongst the 8:

~A. Continuationists give legitimacy to the contemporary charismatic movement. 
       The reasoning is that theologically conservative ministers/men give credibility to "outlandish"

       charismatics and then become succeptible to their influence and culture.

~B. Continuationists severely limit how people can be responsive to charismatic confusion.

       How can continuationists speak against extremes of Charismania? The implied answer is they

       cannot.

Evaluation:

    These simply aren't  plausible, logical or biblical reasons to not advocate the continuation of the Gifts of the Spirit or the emphasis thereof. After all Paul, Peter and Christ give credibility to the ongoing relevance of the Gifts of the Spirit (this will be explored in much more detail in ensuing blogs). 

    Additionally, the concern articulated above (A & B) is the same scenario present at Corinth. The church at Corinth was all out of sorts. They excelled in every spiritual gift/charism, (I Cor. 1:7...btw - Paul acknowledged that these gifts operated until the "revealing of Jesus Christ, who will sustain these Christians until the end," vv.7-8. A point I will belabor in another blog.) yet were riddled with division, immaturity, super-spiritual elitism based upon speaking in tongues (Yes, this is a known language although, not known to the speaker, not gibberish or ecstatic speech), and more (I Cor.1:11,3:1-4, 14). A highly dysfunctional congregation that Paul addresses as "saints" by the way. The "Strange Fire" critique of that sort of worship, culture, and behavior is well founded and necessary. Paul proceeds in his letter to rebuke them.

   Now, Paul, a self-professed continuationist (14:18), doesn't merely denounce the gifts (either supernatural or so called ordinary) or describe those recognizing the gifts as unbelievers or under demonic influence as many from the "Strange Fire" conference do, be they speakers or followers of the conference. (Where its not explicit it is implicit.)   

   Paul does denounce the abuse or misuse of the gifts. He doesn't respond with a campaign to publically cede the gifts. Instead, he criticizes the "abuse" amid "misuse."  Therefore, it cannot be said that Paul was giving "credibility" to the pseudo-spiritual expressions while he himself identified himself as a continuationist. Scripture alone repudiates the above challenges (A & B). Instead, He corrected and rebuked the misuse yet, advocated for their continued practice. The very thing the "Strange Fire" conference asserts a continuationist cannot or at the least should not do. This is an unbiblical rationale and must be rejected. 

   This point touches upon challenge B and a related article I have come across  titled, "Where There's Smoke, There's Strange Fire." In the article the writer says, "I would think they'd (continuationists) be grateful for credible, equipped rescue workers showing up to do what they can't. A Charismatic who doesn't espouse "barking in the Spirit" simply isn't able to rebuke one who does...."  Of course Strange Fire's concluding challenge to continuationists asserts the same (See above B).

  This simply has no biblical warrant according to Paul's own example above. This also, by way of logical consequence would preclude any Christian's ability to rebuke any sin/s of other Christians because they have lost the high ground of righteousness by still having indwelling sin themselves.

   I suppose the only thing commendable in these two judgments (A & B) is the underlying point that "outlandish" pseudo-spirituality or anti-spirituality is sinful and needs to be rebuked and curtailed within the local church just as Paul did in the Corinthian quandary...although the overall consensus of the conference would maintain by their reasoning above that even Paul couldn't. The rebuke would need to come by a cessationist or anti-Paul super apostle perhaps (II Cor. 11).  However, just as it was possible for them - then - to sin in relation to the gifts/charisms it is possible for those in the local church to do so now, albeit not without rebuke. This does not render them unbelievers or idiots as the speakers and supporters of this conference indicate. It may render Christians spiritually "immature" as Paul describes them....but not necessarily of the spirit of the anti-Christ. Though I would agree that many in the Charismatic world are propagating a Gnostic like pseudo-spirituality that must be repented of.

Moreover, Paul didn't resort to banishing the gifts out of concern that the Corinthian church would continue to be "succeptible" or "vulnerable" to misuse (I Cor.14:26-40). To do so, would in fact, be unbiblical (I Cor. 14:39-40; cf. I Thess. 5:20).

We are well served to find how to reason with situations from scripture not from animus based upon experience or the misuse or sin of others, alone. If the misuse or abuse of things Scripture speaks positively of - and Scripture speaks positively of the gifts/charisms of the Spirit while nowhere describing their cessation, until Christ's return - is grounds to dismiss we will have to discard pastors, church membership, Scripture, authority, so on and so forth. The Reformation should have discarded the organized local church on such grounds.

More evaluation to come. Inform Your Faith