Chapter 10.13

Miracles & Super-supernaturalism

A Monumental & Divisive Delusion

Table of Topics

A) Basic Beliefs of Super-supernaturalism

A.1) Defining super-supernaturalism

A.2) “There is an abundance of miracles occurring today”

A.3) “Christianity is ineffective without an outpouring of miracles”

A.4) “There is something wrong with Christians who are not experiencing miracles”

B) The Primary Source of Super-supernaturalism: The “Charismatic” Movement

B.1) Defining charismaticism

B.2) Charismaticism vs. historicism

B.3) “Perhaps the single most significant development in twentieth-century Christianity”

C) The Seriousness of Super-supernaturalism

Extras & Endnotes

Table 10.13: The Four Views of Miraculous Gifts

 

Primary Points

In fact, the greatest and most important uniqueness of “charismatic” churches over other Christian churches is not their love or holiness or evangelistic effectiveness, but merely their claim that God has uniquely restored the miraculous gifts to them after over 1600 years of absence.

Only in the last one tenth of one percent of Church history has super-supernaturalism gained any significant acceptance in the Church, which is why we refer to non-super-supernaturalists as historicists.

Super-supernaturalism claims almost 500 million followers world-wide.

Basic beliefs of super-supernaturalism include: 1) there is a multitude of physical miracles occurring in the world today, 2) such physical miracles are essential to the effectiveness of Christianity in our world today, and 3) it is because of some moral or spiritual deficiency in non-super-supernaturalists (Western) churches that they are not experiencing what the super-supernaturalists apparently are.

Super-supernaturalism is the unbiblical and harmful over-expectation of, and over-dependence on, miracles. This includes the belief that miraculous gifts and extraordinary means of revelation apart from Scripture are regularly operating in the modern Church.

Historicism reflects the fact that for about 1600 years of Church history, the universal belief and practice of God’s people was opposed to all of the uniquenesses that the “charismatic” movement claims today.

Super-supernaturalism has a very difficult time explaining why the cessation of these gifts lasted for so many centuries, and have now been restored only to them.

Super-supernaturalists also refuse to admit, or take seriously enough, is that the modern versions of the miraculous gifts they claim, do not match the attributes of their biblical counterparts.

Although the issues regarding super-supernaturalism are serious, it must be kept in mind that this debate is, for the most part, between authentic believers in Jesus Christ.

Primary Points

continued

In the debate over super-supernaturalism there are only two options: 1) either historicists Christians and churches have missed out on the biggest outpouring of miraculous power ever in the history of the Church because of their lack of faith and zeal, or 2) super-supernaturalists Christians and churches are guilty of the most divisive and demonic deception that has ever occurred among God’s people.

The solution to this debate must be based on the proper interpretation of Scripture, not on human experiences.

One could not point to an issue throughout all of American Church history that has divided more churches than disputes over super-supernaturalists doctrine and practices.

Our super-supernaturalist friends have misinterpreted both the Bible and their experiences.

A) Basic Beliefs of Super-supernaturalism

A.1) Defining super-supernaturalism

In the previous chapter our concern was the unfounded skepticism that people have regarding the supernatural nature of the miraculous events recorded in Scripture. Here, our concern is the unfounded sensationalism concerning miracles and miracle working outside of those recorded in Scripture. While some in the Church may suffer from anti-supernaturalism regarding miracles in Scripture, many more have fallen into super-supernaturalism, claiming modern miracles and miracle working in an abundance that rivals the days when Christ walked the Earth.

Of course we believe God is doing all kinds of miracles today, and have documented some throughout Knowing Our God (KOG). ^[1] In fact, considering all the things we believe to be miracles (i.e. conversion, love, spiritual serving gifts, exorcisms, demonic possession, etc.) as discussed elsewhere, some might accuse us of being super-supernaturalists. ^[2] And when it comes to the miracles recorded in Scripture, and the born-again experience throughout Church history, we are. However, when people are claiming that they are working miracles to the same degree as OT Prophets, Christ, and the Apostles, we are alarmed at the heresy involved in such claims and the harm it will do to the Church.

Elsewhere in KOG we define a miracle as: an extraordinary revelation of God’s supernatural power or communication by which He intervenes in the ordinary and natural processes He has ordained because they are not sufficient to accomplish or communicate His will. ^[3] An important concept here is that God has ordained natural processes that are so sufficient for accomplishing His will, that miraculous interventions are relatively rarely needed. At the core of super-supernaturalism is a disdain for those God-ordained natural processes.

Accordingly, the great Evangelical theologian J. I. Packer has written:

Super-supernaturalism is my word for that way of affirming the supernatural which exaggerates its discontinuity with the natural. Reacting against flat-tire versions of Christianity, which play down the supernatural and so do not expect to see God at work, the super-supernaturalist constantly expects miracles of all sorts–striking demonstrations of God’s presence and power–and he is happiest when he thinks he sees God acting contrary to the nature of things, so confounding common sense. For God to proceed slowly and by natural means is to him a disappointment, almost a betrayal.

But his undervaluing of the natural, regular, and ordinary shows him to be romantically immature and weak in his grasp of the realities of creation and providence as basic to God’s work of grace. Charismatic thinking tends to treat glossolalia [speaking in tongues], in which mind and tongue are deliberately and systematically disassociated, as the paradigm case of spiritual activity and to expect all God’s work in and around his children to involve similar discontinuity with the ordinary regularities of the created world. This almost inevitably makes for super-supernaturalism. ^[4]

Essentially, we define super-supernaturalism as the unbiblical and harmful expectation of, and dependence on, miracles. This includes the belief that miraculous gifts and extraordinary extra-biblical means of revelation such as dreams and visions are regularly operating in the modern Church.

A.2) “There is an abundance of miracles occurring today”

 

This has led to three primary tenets of super-supernaturalism which are reflected in the following quote from a foremost promoter of super-supernaturalism, the respected Christian apologist J. P. Moreland. In a recent book, Dr. Moreland claimed that God healed his scratchy throat one day in answer to prayer. This may be true. However, he goes on to claim several other things that would seem to characterize super-supernaturalism:

But there’s something else looming in the shadows of my healed throat, and it is so wonderful, so powerful, so real, that nothing can contain or stop it. According to every credible statistic available, it [the occurrence of physical miracles ^[5]] is bursting forth at a breathtaking rate all over the world. If we Western Christians want to be a part of it, we will discover in a fresh, new way that it is a main part of the solution for the crisis of our age. ^[6]

Here, Dr. Moreland touches on three primary beliefs of super-supernaturalists: 1) There is a multitude of physical miracles occurring in the world today, 2) Such physical miracles are essential to the effectiveness of Christianity in our world today, and 3) It is because of some moral or spiritual deficiency in particularly Western churches that they are not experiencing miracles like the super-supernaturalists apparently are.

On the first tenet of super-supernaturalism, several leaders within its ranks have claimed the abundance of physical miracles uniquely among them and around the world. Against such a claim, we have discussed the actual rarity of miracles in both biblical and modern times. ^[7] Nonetheless, super-supernaturalist Jim Rutz has said:

Since about the mid 1980s, a tide of miracles has begun to engulf the entire planet. As time goes on, miracles are multiplying like loaves and fishes. ^[8]

There is obviously a great deal of debate in the Church today about how many claims to miracles among super-supernaturalists are actually true. For those who would suggest Mr. Rutz is exaggerating, Dr. Moreland answers: “One reason people don’t know about these matters is that they do not share miracle stories with others when they experience them.” ^[9] This would seem to be his best answer to anyone who would doubt the super-supernatural claim that an abundance of miracles are occurring among them. Are all the people who truly experience a miracle from God usually prone to keep it to themselves? Not in our experience.

While most would think Mr. Rutz is exaggerating, Dr. Moreland nonetheless has attempted in recent writings to make miracles seem abundant. His primary tactic is to describe supposed miracle after supposed miracle around the world. However, it would seem that in order to share the best stories, he had to repeat three of them in his latest book from previous books. ^[10] Evidently, there hasn’t been any better stories over the last few years. If amazing miracles are so abundant, why the redundancy?

In our opinion, Dr. Moreland, like Mr. Rutz, and all super-supernaturalists, resort to exaggeration in order to support their first tenet: miracles are abundant. For example, after sharing the story of a Muslim man in a remote Muslim country receiving a vision telling him to go to a certain place to hear the Gospel, Dr. Moreland writes, “Supernatural events like these are happening all over the world, but they also happen quite regularly in this country.” ^[11] We don’t believe so.

Along the same lines, John Wimber (1934-1997), founder of the Vineyard Association of Churches, claimed some years before he himself contracted cancer:

Today we see hundreds of people healed every month in [our] . . . services. Many more are healed as we pray for them in hospitals. On the streets and in homes. The blind see; the lame walk; the deaf hear. Cancer is disappearing! ^[12]

Unfortunately, as we demonstrate elsewhere, actual research into Mr. Wimber’s claims prove that he was lying. ^[13]

Because such investigations into the claims of super-supernaturalists have exposed consistent exaggeration, ^[14] it has become more common to hear predictions of an upcoming outpouring of miracles. Accordingly, Mr. Wimber had said:

We are entering a time in history in which the ability to perform mighty deeds is going to become somewhat commonplace. . . . There are already in Korea and Japan religious groups that do not relate to Christ at all who are healing the sick and casting out demons and performing miracles over nature. ^[15]

Likewise, John Arnott of the Toronto Airport Vineyard Church has said:

We are currently in a time similar to the ministry of John the Baptist and will soon be coming into a time resembling the ministry of Jesus where powerful signs, wonders, and miracles will take place. ^[16]

The well known super-supernaturalist Benny Hinn is typical when he claims:

The day is coming, I tell you this, I know it like I know my name, the day is coming there will not be one sick saint in the body of Christ. Nobody will be, nobody’s gonna be, no one will be raptured up out of a wheelchair. No one will be raptured out of a hospital bed. You’re all gonna be healed before the rapture. ^[17]

Finally, the popular author Dallas Willard has said:

[W]e should come to a point that we expect to see the miraculous outbreak of the Kingdom take place as an “ordinary” part of our “extraordinary” Christian lives. ^[18]

A.3) “Christianity is ineffective without an outpouring of miracles”

While there is obviously the claim of a current or upcoming outpouring of miracles in super-supernaturalism (tenet 1), there is also the belief that Christianity is rather ineffective without such an outpouring (tenet 2). For example, the Pentecostal NT scholar Gordon Fee equates physical miracles and gifts with experiencing more of the Holy Spirit and claims their necessity when he writes:

In recapturing the dynamic life of the Spirit there will also be the renewal of the charismata, not for the sake of being charismatic, but for the building up of the people of God for their life together and in the world. . . . I also believe that that perspective . . . must become our own, if we are going to make any difference at all in the so-called post-Christian, post-modern era. ^[19]

One wonders what the leaders of the Protestant Reformation in 16^th century Europe, or the Great Awakening in 18^th century America, might have to say about such a notion. As we discuss elsewhere, they saw great and real revivals of Christianity and were rather convinced that super-supernaturalism was a demonic distraction, instead of being integral to the effectiveness of the Gospel. ^[20] Nonetheless, the second principle of super-supernaturalism is that Christians today need to be working miracles like the King did in order to accomplish God’s purposes on Earth. And they’re not talking about the spiritual miracle of regeneration.

A.4) “There is something wrong with Christians who are not experiencing miracles”

Thirdly, then, inherent in super-supernaturalism is the claim that there is something wrong with Christians and churches that are not experiencing miracles like they supposedly are. There is at least the indirect but clear implication that super-supernaturalists are somehow spiritually superior to others because they are uniquely exercising the faith and virtue necessary to experience more miracles from God in their churches. Along these lines, the popular super-supernaturalist author Jack Deere writes:

Apostasy, legalism, and lukewarm faith are serious problems in the church today. These things significantly hinder God’s miraculous ministry among contemporary believers. However, I believe that there is another factor that is a greater hindrance than all three of these put together. I am referring to the present unbelief that is rampant in the church. . . . The surprising thing to me today is not how little God heals among the conservative [i.e. non-super-supernaturalist] evangelical church, but that he heals at all. So much of the church is so filled with unbelief that I am truly amazed that anyone ever gets healed. ^[21]

The obvious implication is that wherever more miracles are supposedly happening (i.e. the super-supernatural churches), the people there possess more faith and suffer less from, “Apostasy, legalism, and lukewarm faith” and “unbelief” in God. One might be tempted to be offended by such an arrogant statement, particularly when it is absolutely untrue. And in terms of “apostasy” one may conclude from subsequent chapters of KOG that Mr. Deere is pointing his finger in the wrong direction.

Nonetheless, the third tenet of super-supernaturalism is clear: the reason miraculous healing is not occurring in the churches to the degree it could is because of something lacking in the Church. The unavoidable conclusion of this is that the reason miraculous gifts have been restored only to super-supernaturalist churches after over 1600 years of absence, ^[22] is that these churches are superior in Christian virtues to not only churches throughout that long history, but the historicist churches today.

B) The Primary Source of Super-supernaturalism: The “Charismatic” Movement

B.1) Defining charismaticism

Dr. Packer’s mention of “Charismatic thinking” as synonymous with super-supernaturalism is expected, considering the beliefs, practices, and claims of this movement. In fact, the greatest and most important uniqueness of “Charismatic” churches over other Christian churches is not their love or holiness or evangelistic effectiveness, but merely their claim that God has uniquely restored the miraculous gifts of tongues and healing to them after centuries of their absence. Accordingly, the belief, practice, and promotion of super-supernaturalism are almost exclusively found among “Charismatic” churches. ^[23]

By charismaticism we are referring to the movement that began with the Pentecostals in the early 1900’s, spread into denominational churches in the 1960’s and 70’s, and has merged with what is referred to as the Third Wave (supposedly of the Holy Spirit) churches today. Pentecostal churches include Assembly of God, Church of God, Open Bible, Apostolic, Foursquare Gospel, and Full Gospel. Third Wave churches include Vineyard and a variety of independent congregations.

The foremost American personalities in charismaticism include Oral Roberts, Jim Bakker, Jimmy Swaggert, Kenneth Hagin, Pat Robertson, Benny Hinn, Kenneth Copeland, Joyce Myers, C. Peter Wagner, John Wimber, and Ted Haggard. While there are some differences in the beliefs of these leaders of “charismatic” Christianity, they all hold to the essence of it: the return of the miraculous gifts of the Holy Spirit, including healers and tongues, after their absence from the Church for about 1600 years.

Wayne Grudem, formerly a Professor of Systematic Theology at Trinity Evangelical Divinity School, and a “charismatic” himself, concisely summarizes the history and makeup of the debate concerning this issue:

Pentecostals refers to any denomination or group that traces its historical origin back to the Pentecostal revival that began in the United States in 1901, and that holds the following doctrines: (1) All the gifts of the Holy Spirit mentioned in the New Testament are intended for today; (2) baptism in the Holy Spirit is an empowering experience subsequent to conversion and should be sought by Christians today; and (3) when baptism in the Holy Spirit occurs, people will speak in tongues as a “sign” that they have received this experience. . . .

Charismatic, on the other hand, refers to any groups that trace their historical origin to the Charismatic renewal movement of the 1960’s and 1970’s and that seek to practice all the spiritual gifts mentioned in the New Testament (including prophecy, healing, miracles, tongues, interpretation, and distinguishing between spirits). . . . Charismatics by and large have refrained from forming their own denominations, but view themselves as a force for renewal within existing Protestant and Roman Catholic churches. . . .

In the 1980’s a third renewal movement arose, a movement called The Third Wave [of the Holy Spirit apparently]. . . . Third Wave people encourage the equipping of all believers to use New Testament spiritual gifts today and say that the proclamation of the gospel should ordinarily be accompanied by “signs, wonders, and miracles” [i.e. “power evangelism”]. . . . Though they believe the gift of tongues exists today, they do not emphasize it to the extent that Pentecostals and Charismatics do [but rather, prophecy has come to the fore]. ^[24]

We thank God for all He has done through the “charismatic” movement, and for the dear Christian brothers and sisters who would claim membership in it. However, often throughout KOG we refrain from referring to this movement as “charismatic,” because this implies a uniqueness and even superiority in Christian grace (charis), and by further implication, a superior possession or experience of the Holy Spirit.

On the contrary, surely no right-minded “charismatic” would desire to claim such a superiority over their Christian brothers and sisters, especially since they cannot demonstrate one. Biblically speaking, being “led by the Spirit,” experiencing His power, and living “not under law” but by “grace [charis]” is most clearly manifested in the “fruit of the Spirit” which the Apostle Paul describes as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Gal 5:4, 18, 22-3). “Charismatic” Christians in general are not superior in these virtues of love and holiness compared to other Christians, and these virtues are the real essence of Christian charisma, and being empowered by the Holy Spirit, making all obedient Christians true “charismatics,” not just a particular sect.

As we have said, the greatest and most important uniqueness of “charismatic” churches over other Christian churches is not their love, holiness, or evangelistic effectiveness, but rather an emphasis on and practice of: 1) emotional worship, 2) speaking and/or praying in an obscure tongue, 3) claims to direct divine revelation through spiritual gifts such as prophecy, and 4) claims to a greater abundance of miracles in general through the gifts of healing and miracle working.

Therefore, throughout KOG we use the terms emotionalism (see chapters 4.8-11), glossaism (Gr. glossa: “tongue,” see Book 12: The Truth About Tongues), prophetism (see Book 9: God’s Prophets), and super-supernaturalism (see chapters 10.14-16) to refer to these distinctives respectively, while recognizing that they may exist elsewhere as well. Accordingly, we believe this allows us to address the areas of concern we have regarding the movement, and avoid speaking critically of the movement as a whole, which has many good, although not unique, attributes as well.

Likewise, we refrain from referring to those Christians who would differ from “charismatics” as “non-charismatics,” erroneously implying again that the latter is somehow lacking in grace or God-given spiritual gifts. Rather, those who oppose the bizarre worship of emotionalism, the obscure utterances of glossaism, the extra-biblical revelations of prophetism, and the miracle-a-minute mindset of super-supernaturalism are better labeled as historicists. This reflects the fact that for about 1600 years of Church history, the universal belief and practice of God’s people was opposed to all of the uniquenesses that the “charismatic” movement claims today.

B.2) Charismaticism vs. historicism

A recent book on the topic of miracle gifts is entitled Are Miraculous Gifts for Today? The editor Wayne Grudem divides the debate into four camps: 1) cessationist, 2) open but cautious, 3) charismatic/Pentecostal, and 4) Third Wave. As demonstrated above, the differences between the latter two (three) are not worth discussion and both “charismatics,” Pentecostals and Third Wave churches share a super-supernaturalist mindset.

The “open but cautious” view is an interesting one. This is Dr. Grudem’s label for those he describes as follows:

These people have not been convinced by the cessationist arguments that relegate certain gifts to the first century, but they are not really convinced by the doctrine or practice of those who emphasize such gifts today either. They are open to the possibility of miraculous gifts today, but they are concerned about the possibility of abuses that they have seen in groups that practice these gifts. . . . I suspect it is the position held by the majority of evangelicals today, at least in the United States. ^[25]

Several responses are in order. First, it is unfortunate that the cessationist position has been narrowly defined to “relegate certain gifts to the first century.” It is often also defined as stating that the miraculous gifts could not operate anywhere today. Accordingly, this view has several weaknesses. One, it can be proven that the miraculous gifts such as prophecy and healing extended into the fourth century. Two, nobody should put God in a box, and it should always be admitted that God can do anything He wants. Thirdly, this cessationist position is very politically incorrect in a world where hundreds of millions claim these gifts.

We suggest it is because of these weaknesses that many would-be cessationists have wanted to label themselves as “open but cautious” or “charismatic with seatbelts.” Such a position cannot be accused of putting God in a box, and it at least seems kinder to super-supernaturalists. In fact, the “open but cautious” group would seem to be a very likely source of potential converts to super-supernaturalism because if super-supernaturalists can just reduce or remove their perceived abuses, this group is supposedly quite open and accepting to the operation of miraculous gifts. And this may be all too true because of a lack of biblical convictions on the matter. In our opinion, the “open but cautious” view is not careful enough to define the biblical purpose of these gifts, suggesting they could return without the need of implementing a new covenant with new extra-biblical revelation. Nevertheless, it should be noted that “open but cautious” Christians, churches, and denominations practically operate the same as the cessationists they wish to distance themselves from, because the miraculous gifts do not operate among them either.

Our own view is historicism. The characteristics of this view are as follows: 1) The biblical purpose of miraculous gifts such as tongues, prophecy, divine knowledge and wisdom, and healing were to receive and authenticate the New Testament revelation. 2) Accordingly, the attributes of these gifts were truly and undeniably supernatural, and supernaturally authenticated. 3) Accordingly, there is an honest recognition of the historical fact that the early Church testified to the cessation of all of these gifts by the fourth century at precisely the same time as the sufficient recognition, copying, and distribution of the New Testament revelation was completed. 4) Historicism also recognizes the fact that from about 350 to 1950, or about 1600 years of Church history, practitioners of “charismatic” doctrine were virtually universally shunned by orthodox Christians as dangerous heretics. 5) Historicism distinguishes the miraculous gifts from the fact that God is still performing miracles and at rare times providing visions. However, these have nothing to do with the biblical attributes of the Scripture and sign gifts that biblical Apostles and Prophets possessed, and which super-supernaturalists claim today.

Consequently, all the categories of super-supernaturalism, and even the “open but cautious” view as well, have a very difficult time explaining why the cessation of these gifts lasted for so many centuries, and have now been restored only to super-supernaturalists. Unfortunately, they almost universally fall back on what appears to us as the arrogant, self-serving, unfounded accusation that churches existing before them were too sinful, bureaucratic, and unbelieving for such miracle working to operate. What they refuse to admit is that God’s purpose for the miraculous gifts was to uniquely authenticate the initial messengers of new divine revelation of the New Covenant and when that revelation was received, recorded, copied, and distributed, these gifts were no longer needed and ended precisely when the Apostle Paul predicted they would ^[26] and when early Church Fathers claim they did. ^[27]

What super-supernaturalists also refuse to admit, or take seriously enough, is that the modern versions of the miraculous gifts they claim, do not match the attributes of their biblical counterparts. Their “miracle workers” do not heal consistently and completely on command, ^[28] their “tongue speakers” do not miraculously speak foreign human languages, ^[29] and their “prophets” do not accurately predict the future. ^[30] And yet super-supernaturalism still wishes to claim the miraculous gifts of the Prophets, Apostles, and the King Himself. This is just one of the many things that we believe is “unbiblical” about the many claims of the modern “charismatic” movement.

As mentioned, the central debate between historicism and all the varieties of super-supernaturalism noted above is the question of whether or not miraculous spiritual gifts have been restored to the super-supernaturalist churches, and why they have not been to the historicist churches. As already noted, a recent book regarding our topic is entitled, “Are Miraculous Gifts for Today?” ^[31] For some, the answer is a simple “No.” Unfortunately, however, such a simple answer is not adequate today for several reasons.

B.3) “Perhaps the single most significant development in twentieth-century Christianity”

First of all, it would seem that hundreds of millions of people all over the world would strongly disagree with such an answer, being part of one of the fastest growing movements in history. As Pentecostal historian Walter Hollenweger puts it, “from zero to 500 million in less than a century, a growth which is unique in church history.” ^[32]

Regarding this movement, the Dictionary of Christianity in America says:

[The] movement has emerged as. In contrast to the stigmatization of early adherents, contemporary charismatics bask in the light of a modern-day success story. . . . No one knows just how large the movement is, nor is there agreement even on who should be included in its ranks. The latest estimates suggest over 30 million adherents in the U.S., with over 450 million worldwide. ^[33]

Likewise, the Dictionary of Pentecostal and Charismatic Movements reports that:

By 1990, the Pentecostal churches, together with their spiritual children in the Charismatic Renewal movement, and New Church movements, together formed 23.4 percent of the totality of the world’s church-member Christians, and by far the largest group in Protestant Christianity. ^[34]

Along the same lines, Harvey Cox, Professor of Religion at Harvard University asks:

Why [do] Presbyterians, Methodists, and Episcopalians seem to be losing members—down 20 to 40 percent in the [last] twenty-five years . . . while certain other churches, mainly entecostal ones, have doubled or tripled their memberships in the same period? . . . [There are] reports that entecostalsm [is] growing very quickly in Latin America, Africa, and parts of Asia. . . . I [have] read some of the amazing statistics, including the estimate that entecostal churches are growing at a rate of 20 million new members a year. ^[35]

The New York Times has also noticed what they call “the fastest growing trend within Christianity.” ^[36] Reporter Walter Goodman goes on to say that this growing trend promotes an “experiential” Christianity that “promises an emotional encounter with God” manifested by “shaking, screaming, fainting, and falling into trances.” Unfortunately, this is a factual and undeniable description of super-supernaturalism.

C) The Seriousness of Super-supernaturalism

Therefore, the issues surrounding super-supernaturalism are quite serious. First, the issue involves the correct interpretation of a significant portion of the NT. Interpretations of biblical texts, and opinions on how the Bible is to be interpreted vary so widely between super-supernaturalists and historicists that they are essentially reading two different Bibles. These differences in biblical interpretation are so great that they cannot coexist, and in light of God’s desire that we accurately interpret His word, the issues are more than worth some discussion. This is particularly true when some of the most respected Bible teachers and scholars of our day are increasingly interpreting the Scriptures in favor of a super-supernaturalistic view. ^[37]

Secondly, super-supernaturalists interpretations of both the Bible and their experiences result in not only essentially reading a different Bible, but several vital Christian issues are affected. Is there a “super prayer language” that enables only those who have been blessed with the gift of tongues to communicate with our Father in an additional, and more intimate way, than the rest of God’s children pray?

Would God do more miracles in and around our lives if we just expected them more? Are historicist Christians and churches missing out on an unprecedented outpouring of the Holy Spirit? Could we be more effective in evangelism if we would embrace super-supernaturalism? These are among the claims of this movement and it becomes obvious that if we truly desire to be in God’s will, and effectively minister in the Church today, we had better have a biblical response to these questions.

Thirdly, the beliefs and practices that divide historicists from their super-supernaturalists brothers and sisters are not minor, but major. Accordingly, Robert L. Saucy, Distinguished Professor of Systematic Theology at Talbot School of Theology is right when he shares:

Among the many theological issues over which Christians differ, some hinder practical fellowship far more than others, especially those that immediately impact the life of the church. People may live together happily while differing on theological interpretations that do not directly or significantly impact behavior (e.g. eschatology or creation issues). . . . Such is not the case with the topics [concerning super-supernaturalism]. Many of these issues directly affect behavior within the corporate church, making it difficult for people of differing positions to fellowship together. ^[38]

This explains, of course, why so many churches have simply split over this issue. In fact, one could not point to an issue throughout all of American Church history that has divided more churches than disputes over super-supernaturalists doctrine and practices.

Along these lines, D. A. Carson, Professor of New Testament at Trinity Evangelical Divinity School writes:

In the whole range of contemporary Christian theology and personal experience, few topics are currently more important than those associated with what is now commonly called “the Charismatic movement.” . . . Whatever their theological commitments, young clergy will wrestle with questions raised by the Charismatic movement as frequently, and in some instances, as painfully as anything else that comes their way. . . .

As judged by the Charismatics, non-Charismatics tend to be stodgy traditionalists who do not really believe the Bible and who are not really hungry for the Lord. They are afraid of profound spiritual experience, too proud to give themselves wholeheartedly to God, more concerned for ritual than for reality, and more in love with propositional truth than with the truth incarnate. They are better at writing theological tomes than at evangelism; they are defeatist in outlook, defensive in stance, dull in worship, devoid of the Spirit’s power in their personal experience.

The non-Charismatics themselves, of course, tend to see things a little differently. The Charismatics, they think, have succumbed to the modern love of “experience,” even at the expense of truth. Charismatics are thought to be profoundly unbiblical. . . . If they are growing numerically, no small part of their strength can be ascribed to their raw triumphalism, their populist elitism, their promise of short cuts to holiness and power. They are better at splitting churches and stealing sheep than they are at evangelism, more accomplished in spiritual one-upmanship before other believers than in faithful, humble service. They are imperialistic in outlook (only they have the “full gospel”), abrasive in stance, uncontrolled in worship, and devoid of any real grasp of the Bible that goes beyond mere proof-texting.

Of course, both sides concede that the caricatures I have drawn admit notable exceptions; but the profound suspicions on both sides make genuine dialogue difficult. This is especially painful, indeed embarrassing, in light of the commitment made by most believers on both sides to the Bible’s authority. ^[39]

The most serious elements of the debate between historicists and super-supernaturalists can be summed up in the following two options, one of which must be true: 1) Either historicists Christians and churches have missed out on the biggest outpouring of miraculous power ever in the history of the Church because of their lack of faith and zeal, or 2) super-supernaturalists Christians and churches are guilty of the most divisive and demonic deception that has ever occurred among God’s people. We do not think these are exaggerations. In fact, super-supernaturalist Robert Andrews has essentially admitted the same when he writes:

Can we expect spiritual gifts to be operative in the church today as they were in the New Testament, or has God changed the way He relates to His church and through His church to the world? This is no peripheral issue; it strikes at the heart of our ability to fulfill the commission Jesus Christ has given His church to attack the very gates of Hell by discipling the nations.

If the supernatural gifts of the Holy Spirit have indeed ceased to function, those who attempt to exercise them are deceived, and they are wasting their time and energy on a gigantic effort in the flesh which is not only useless to accomplish anything of genuine spiritual value, but may even be counter-productive.

On the other hand, if spiritual gifts are to be a part of our spiritual arsenal for the accomplishment of the task before us, ignoring them or resisting them severely limits us and removes God-given weaponry from the church. So the question of the present-day legitimacy of spiritual gifts, including the revelatory gifts, is of utmost importance. ^[40]

And all of this explains why this must be a biblical evaluation of super-supernaturalism. The tendency is to discuss these issues in light of our experiences rather than what the Bible says; and it would seem today that the primary difference between historicists and super-supernaturalists has more to do with what they have or have not experienced, rather than with what they have studied in Scripture. Ask a super-supernaturalist brother or sister why they do and believe what they do, and they will most likely begin answering by describing experiences they have had, rather than explaining particular texts of Scripture that produced their convictions. Because of this, it is hoped that anyone reading this section of KOG will set aside their experiences for a moment and take a second, sincere look at what the Scripture says.

However, super-supernaturalists are not the only ones who may depend too much on experience. Ask a historicist why he or she doesn’t practice or believe what the super-supernaturalists do, and their answer is also commonly in the realm of experience. Their confidence in their conviction would seem to rest significantly on simply how “weird” and bizarre they think some of the modern super-supernatural phenomena are. Or simply on the fact that they haven’t experienced what their super-supernaturalist brethren have. The question could then be asked that if they did experience super-supernatural phenomena, would they have super-supernatural convictions? Unfortunately, considering how persuasive supernatural experiences can be, and the relative difficulty and complexity of distilling clear biblical teaching on the subject, it is feared that many would.

The obvious question at this point then is does the Bible contain a clear and authoritative teaching on these issues? Because if it doesn’t, there is no reason to argue about it. Obviously it will be up to the reader to decide, but it is confidently (although not arrogantly) asserted here that the Bible does give a clear teaching on these issues if one is at least as open to accepting and trusting it, as they are supernatural experiences. It is additionally suggested that our super-supernaturalist friends have misinterpreted both the Bible and their experiences.

This is obviously a considerable claim considering how many people around the globe share their beliefs and practices, and considering the consequences if those beliefs are wrong. To misinterpret the Scriptures is to be potentially deceived by satan and unavoidably misrepresent God, things that no sincere Christian desires to do.

While the issues raised by super-supernaturalism are significant, there are understandable reasons why many may be hesitant to confront them. First, just the overwhelming popularity of super-supernaturalism can make one timid to disagree. Secondly, the issues are complex and not only include the need to accurately interpret the subjective experiences of super-supernaturalists, but also to accurately interpret some of the most difficult passages of Scripture. This explains why godly men have come down on several different sides of the issue.

Thirdly, if indeed our super-supernaturalist friends are wrong in their interpretations of both their experiences and these Bible texts, then that is not easy either because some of them are just that, among some of our dearest friends, and the differences understandably strain the friendship. Finally, it is never attractive, nor easy, to critique others, knowing that the weight of your own errors and erroneous beliefs could sink a battleship. No Christian is perfect in their interpretation or practice of Scripture.

Although the issues regarding super-supernaturalism are serious, it must be kept in mind that this debate is, for the most part, between authentic believers in Jesus Christ. Regardless of what excesses or errors may be present and practiced among super-supernaturalist brothers and sisters, they are still just that, our brothers and sisters in Christ, saved and forgiven by the same blood as any true Christian. Unfortunately, in a debate such as this, the term “charismatic” or super-supernaturalist can almost become a cuss word. That is not the intention here and these terms must be held in high esteem, reflecting the fact that they often represent true sons and daughters of the King.

Any mature Christian knows one must be extremely careful to admit and address the plank of doctrinal error in his or her own life before seeking to address the specks of error that may exist in a fellow Christian’s life. The most important doctrine in Scripture is love, and God would not have it violated in any discussion regarding the other doctrines. Still, there is a time to “speak the truth in love” (Eph 4:15), and this and the following chapters is an attempt to do just that.

Extras & Endnotes

Table 10.13: The Four Views of Miraculous Gifts

View	Beliefs	Proponents
Super-super- naturalism	Believe: 1) There is a multitude of physical miracles occurring in the world today, 2) Such physical miracles are essential to the effectiveness of Christianity in our world today, and 3) It is because of some moral or spiritual deficiency in particularly Western churches that they are not experiencing miracles like the super-supernaturalists apparently are.	Pentecostals and “Charismatics” barely beginning in the early 1900’s, but growing rapidly since 1960.
“Open but cautious”	Don’t want to put God in a box and are therefore “open” to God granting miraculous gifts, but are “cautious” because of the abuses of them in super-supernaturalism. However, they are not careful enough to define the biblical purpose of these gifts and they practically operate just like the cessationists that they think are too dogmatic.	Perhaps the most common view among “non-charismatic” Evangelicals.
Cessa-tionism	The gifts were for the purpose of receiving and authenticating the NT revelation and ceased in the first century when the Apostles died.	B. B. Warfield, many fundamentalist churches.
Historicism	The gifts were for the purpose of receiving and authenticating the NT revelation and ceased in the fourth century when this revelation had been sufficiently recorded, copied, recognized, and distributed.	Knowing Our God

A Devotion to Dad

Our Father in Heaven, in charismaticism we fear we are witnessing one of the greatest deceptions to ever afflict Your Church. It is somewhat overwhelming to think about it, incredibly challenging to biblically dissect it, and necessary to do it all in love if we are to please You with not just holding to truth, but grace as well. All of which is why we ask for Your divine help, not only to write accurately on these issues, but to help a multitude of Your people live closer to the truth, experiencing Your grace.

Gauging Your Grasp

How do we define super-supernaturalism?

What are the three basic beliefs of super-supernaturalism?

What do we claim is the most important uniquenesses claimed by “charismatic” churches over other Christian churches?

What is cessationism?

What is the “open but cautious” view?

What is historicism? How does it differ from cessationism, and the “open but cautious” view?

How recent is super-supernaturalism in Church history?

How large is modern super-supernaturalism estimated to be?

What are the two monumental options in the debate over super-supernaturalism?

What must we keep in mind in this serious debate?

Publications & Particulars

1. For examples of modern miracles see esp. chapter 10.2. ↑

2. For further discussion of what we see as miracles see chapter 10.2. ↑

3. Regarding our definition of a miracle see section 10.1.C. ↑

4. J. I. Packer, Keep in Step With the Spirit (Revell, 1984), 193-4. ↑

5. We distinguish between physical miracles such as the physical healing of the body, and spiritual miracles such as conversion to Christ. The latter is the “greater works” that Jesus promised we would do and is, of course, happening in abundance today. However, it is not this spiritual miracle of conversion that super-supernaturalists are normally speaking of, and claim that physical miracles are abundant as well. For further discussion see section 10.1.D. ↑

6. J. P. Moreland, Kingdom Triangle (Zondervan, 2007), 166. ↑

7. For further discussion of the rarity of miracles see section 10.2.B. ↑

8. Quoted by Moreland, 171. ↑

9. Ibid. 161. ↑

10. For redundancy in miracle stories illustrated in Dr. Moreland’s books see In Search of a Confident Faith (Intervarsity, 2008), p. 216, footnote 7, p. 217 footnote 10, p. 219 footnote 24. ↑

11. Moreland, Faith, 153. ↑

12. Max Turner, The Holy Spirit and Spiritual Gifts (Hendrickson, 1998), 332. ↑

13. For further discussion of fraud in super-supernaturalists claims see sections 11.7.B.9 and 11.8.E-F. ↑

14. Regarding exaggeration in super-supernaturalism see sections 11.7.B.9 and 11.8.E-F. ↑

15. John Wimber, “Speaking on Paul Cain and the Office of the Prophet,” Vineyard Christian Fellowship, Anaheim, CA, 2-19-89, audiotape. ↑

16. John Arnott, “Moving into Increasing Anointing”, Spread the Fire 1, 3 (May/June 1995). ↑

17. Benny Hinn, “Praise the Lord,” 11-8-90, audiotape. The awkward grammar is not due to mistakes in the quotation, but rather to Hinn’s “unique” style of speech. ↑

18. Quoted by Moreland in Kingdom, 182. ↑

19. Gordon Fee, God’s Empowering Presence (Hendrickson, 1994), 902. ↑

20. For a discussion of the perspective of leaders of the Great Awakening concerning aspects of Charismaticism see section 11.7.B.7. ↑

21. Jack Deere, Surprised by the Power of the Spirit (Zondervan, 1993), 152, 154. ↑

22. It is a historical fact that the early Church, beginning about 300 A. D., universally believed that the miraculous gifts had ceased to function in the Church, and it was not until the mid 1900’s that a significant number of Christians in America believed otherwise. For further discussion of the history of miracle working see chapter 11.7. Regarding the history of the gift of tongues see chapter 12.13. ↑

23. However, super-supernaturalism is also among promoters of the “testimony” or “illumination” of the Spirit in which a miracle is being claimed for the proper recognition or interpretation of Scripture. On the contrary, through the initial spiritual miracle of regeneration, the Spirit fixes our human reason, enabling it to conduct the historical and hermeneutical research necessary for these tasks. In general, we must watch for the tendency to expect or claim the miraculous intervention of the Spirit where He is not needed and God has already enabled us to do what He wants us to do. For further discussion see chapters 3.4-5. ↑

24. Wayne Grudem, Are Miraculous Gifts for Today?, Wayne Grudem ed. (Zondervan, 1996), 11. ↑

25. Ibid., 13 ↑

26. Regarding Paul’s claim that the miraculous gifts would cease with the completion of the NT revelation see chapter 8.6. ↑

27. For further discussion of the timing and purpose of the cessation of the miraculous gifts see chapter 11.7. ↑

28. For further discussion of how modern versions of the gift of miracle working and healing differ from the biblical variety see chapter 11.1. ↑

29. For further discussion of how modern versions of the gift of tongues differ from the biblical variety see chapters 12.2-5. ↑

30. For an introduction of how modern versions of the gift of prophecy differ from the biblical variety see section 9.1.B. ↑

31. Are Miraculous Gifts for Today?, Wayne Grudem ed. (Zondervan, 1996). ↑

32. Walter J. Hollenwager, Pentecostalism (Hendrickson, 1997), ref. unavailable. ↑

33. Concise Dictionary of Christianity in America, “Pentecostal Movement,” Daniel Reid, et al., (Intervarsity Press, 1995), 262. ↑

34. Dictionary of Pentecostal and Charismatic Movements, Stanley M. Burgess, Gary B. McGee, and Patrick H. Alexander eds. (Zondervan, 1988), 811. ↑

35. Harvey Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Addison-Wesley, 1995), xv. ↑

36. New York Times, Walter Goodman, “About Churches, Souls, and Show-Biz Methods,” (3/16/95, B4). ↑

37. Regarding the modern popularity of super-supernaturalism among Christian scholars see section 10.14.D. ↑

38. Robert L. Saucy in Are Miraculous Gifts for Today?, 144. ↑

39. D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 (Baker Book, 1987), 11-12. ↑

40. Robert Andrews, in Sola Scriptura and Revelatory Gifts, Donald Codling (Sentinel Press, 2005), Preface. ↑