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Answering a Question About the Power of Prayer

Every now and then, someone asks a question that deserves more than just a quick reply in a message thread. That’s exactly what happened when Ark brought up something that many people, believers and skeptics alike, have wrestled with: Is prayer actually effective? Can prayer actually lead to things like verifiable, real-world healing? In other words, is there any solid evidence that prayer does more than offer emotional comfort or spiritual encouragement? Does it actually do something?

It’s a great question, and it gets right to the heart of a much bigger conversation. In a world like ours, people want to know: If God is real and prayer works, then shouldn’t we be able to see that in a way that holds up under scrutiny? That’s not just a fair question: it’s an important one. Because if prayer is merely psychological, then we’re talking about a coping mechanism. But if prayer has real power, then we’re talking about something far more profound: evidence of divine interaction in the physical world.

That’s why I decided to answer Ark’s question here, on the site, for anyone who’s curious about this topic. These kinds of questions challenge us to think deeply, not just about prayer, but about the kind of universe we live in. Is it closed off to the supernatural? Or is it possible that the God who created the natural order steps in and does what only He can do?

In the article that follows, I explore some of the best-documented cases, clinical studies, and personal experiences that suggest prayer has, in certain instances, resulted in healing that defies natural explanation, therefore proving it has effect. But more than that, I want to invite you into the conversation. Because while questions like this matter, I believe the answers (when we’re willing to explore them) can lead us not just to information, but to transformation.

Ark’s Question:

I notice you encourage people to pray.

This aspect of Christianity has always fascinated me.

Do you have any evidence to demonstrate a single verifiable incident where intercessory prayer has been effective?

My Answer

That is a fair and thoughtful question, and I appreciate your openness in exploring this issue. When many atheists ask for “verifiable” evidence, they often imply that the proof must fit entirely within a naturalistic framework, which is one that leaves no room for supernatural intervention. In practice, this means they demand evidence that can be conclusively proven by laboratory standards, excluding any possibility of divine influence. While this is an understandably cautious stance, it also establishes a very high and, at times, shifting standard of proof that may inadvertently dismiss events that defy conventional explanations. The closest example I have that you’re looking for is directly related to physical healing, so I will focus physical healing as the overarching topic in this response.

I believe there are documented cases that merit serious consideration because they occurred in direct response to prayer. One striking example is the evidence from the Lourdes Medical Bureau, an independent, physician-led board in Lourdes, France. At this place, which is also a renowned pilgrimage site, over 7,000 healing cases have been reported, and out of these, approximately 70 have been declared medically inexplicable after exhaustive clinical review. In each of these cases, formal prayer, whether through the collective prayer of pilgrims or through intercessory prayer on behalf of individuals, preceded healings that could not be attributed to any known natural cause. These include instances such as advanced multiple sclerosis entering complete and lasting remission, bone cancers disappearing, and congenital deformities healing suddenly without medical intervention. The fact that these recoveries occurred shortly after prayer and were thoroughly vetted by medical professionals, including skeptics, is a powerful indication that the healing was not coincidental but is reasonably attributable to the prayer itself.

In addition to these documented cases, there is also supportive evidence from clinical studies that have specifically investigated the effects of intercessory prayer. For example, the 1988 study by Byrd reported that patients in a coronary care unit, who received intercessory prayer, experienced improved health outcomes compared to those who did not. Similarly, the STEP trial by Benson and colleagues examined patients undergoing cardiac surgery and found measurable differences associated with prayer interventions, even though the methodology of such studies continues to provoke debate. These investigations were designed to evaluate healing as a result of prayer, and while the interpretation of the findings is not without its challenges, they offer important, peer-reviewed evidence that events traditionally labeled as “miraculous” do indeed occur following prayer.

My own personal experiences further underscore these documented reports. I have witnessed, with my own eyes, people experience remarkable recoveries in direct correlation with prayer. I have seen a man with a torn rotator cuff immediately raise his arm and perform physical tasks after fervent prayer, which is a result that astonished even his attending physicians. I have observed tumors shrink and mysterious recoveries that occurred in the presence of prayerful intervention. These experiences, when coupled with the rigorously documented cases and clinical studies, form a cohesive argument that the healing power of prayer is not merely coincidental but is, in many instances, the direct result of prayer.

Miracles, by their very nature, defy conventional understanding because they occur exactly when divine intervention is at work. If one’s standard for evidence mandates that every phenomenon must be measurable under strictly naturalistic conditions, then by definition, the possibility of the supernatural is being precluded. The cumulative evidence from the extensive records at Lourdes and the rigorous clinical studies to firsthand testimony, suggests that when intercession takes place, healing outcomes occur that would otherwise remain inexplicable. In other words, these events took place as a direct result of prayer, which challenges us to rethink the evaluative framework employed for this class of events, and to recognize that the divine can indeed work beyond the limits of our current scientific understanding.

So, rather than asking whether prayer works only if it can be confined within naturalistic limits, it is more productive to consider the substantial body of evidence that indicates prayer has effected real, measurable changes in health. This evidence invites us to open our minds and acknowledge that when the supernatural is at work, strict laboratory conditions may not fully capture the mystery of divine intervention. Ark, this may not be an acceptable answer to you, especially if you come from a naturalistic framework. For a naturalist, if phenomena like this cannot be explained naturalistically, all other conclusions are rejected. However, I do not operate from that framework, and I think there are good reasons to reject it. If you accept my reasoning and the evidence I have offered, I have proven to you that prayer is indeed effective.

With that said, thank you so much for engaging me with this question. I thoroughly enjoyed taking the time to write this out for you.

Adam Parker, Host of the Bold Apologia Podcast
“Proclaiming Christ to listeners through apologetics, theology, and the proclamation of the Word of God.”

Conclusion

Thank you to whomever has taken the time to read through this. Though it is highly possible that Ark and I will come to completely different conclusions on this, my hope is that for the average reader, I have answered this question in a convincing and successful way. As I said, for a naturalist, this may never be an appropriate answer because their presuppositions do not allow for it. Therefore, in order to have a naturalist see this topic from my perspective, I would have to explain why naturalism, as a framework, falls short. Since that is not the topic of the article, I won’t go any further except to say this: Naturalism is a worldview that leaves more questions than answers, and many of the answers it does offer are vastly inadequate. In any case, based on reviewed research and my own personal experience I am convinced that prayer is effective. I am further convinced that what Jesus says holds true: “In my name. . . they will lay their hands on the sick, and they will get well. . .” (Mark 16:18). Again, thank you for reading this article, and may God richly bless you!

Bibliography

  1. Byrd, R. B. (1988). Positive therapeutic effects of intercessory prayer in a coronary care unit population. Southern Medical Journal, 81(7), 826–829. This study, authored by Robert B. Byrd, was published in 1988 and is one of the earliest reports indicating that patients in a coronary care unit who were unknowingly prayed for experienced improved clinical outcomes. DOI 10.1097/00007611-198807000-00010
  2. Benson, H., Dusek, J. A., Sherwood, J. B., Lam, P., Bethea, C. F., Carpenter, W., … & Hibberd, P. L. (2006). Study of the Therapeutic Effects of Intercessory Prayer (STEP) in cardiac bypass patients: A multicenter randomized trial of uncertainty and certainty of receiving intercessory prayer. American Heart Journal, 151(4), 934–942. Known as the STEP trial, this multicenter randomized trial is a cornerstone study in the field of intercessory prayer research. DOI 10.1016/j.ahj.2005.05.028
  3. Lourdes Medical Bureau. (n.d.). Healed Cases The Lourdes Medical Bureau is an independent, physician-led board responsible for reviewing healing claims at Lourdes, France. The webpage cited is the official Lourdes site documenting cases that have been declared medically inexplicable after rigorous review.
  4. Koenig, H. G., McCullough, M. E., & Larson, D. B. (2001). Handbook of Religion and Health (2nd ed.). New York, NY: Oxford University Press. This authoritative handbook provides a comprehensive examination of the relationship between religious practices, including intercessory prayer, and health outcomes. 2001 by Oxford University Press and the ISBN 978-0195143607
  5. Koenig, H. G. (2012). Religion, spirituality, and health: The research and clinical implications. ISRN Psychiatry, 2012, Article ID 278730, 1–33. doi:10.5402/2012/278730 This review article by Koenig offers an in-depth discussion of research on the influence of religion and spirituality (including prayer) on health.
  6. Masters, K. S., & Spielmans, G. I. (2007). Prayer and health: A review, meta-analysis, and methodological critique. Journal of Behavioral Medicine, 30(4), 329–338. doi:10.1007/s10865-007-9090-1 This meta-analysis critically evaluates a range of studies on prayer and health outcomes and has been confirmed for accuracy.
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Understanding Prophetic Fallibility: A Comprehensive Analysis and the Case for Compassion Rather than Excommunication

Introduction

The role of prophecy in the Judeo-Christian tradition is a subject of ongoing theological debate, particularly when addressing the issue of prophets who make erroneous predictions. This comprehensive article delves into this issue, advocating for a compassionate and understanding approach towards such prophets, as opposed to the harsh measure of excommunication promoted by Cessationists. The argument is rooted in historical, scriptural, and theological perspectives, offering a nuanced view of the nature of prophecy and the human element inherent in it.

The Cessationist Argument

Cessationists assert that the era of prophecy and direct divine revelation ended with the early apostolic age, citing scriptures like 1 Corinthians 13:8-10. They argue that modern claims to prophecy challenge the Bible’s finality and sufficiency as God’s complete revelation. Cessationists, upholding scriptural authority, advocate for strict excommunication of errant prophets to maintain church purity, referencing Old Testament passages like Deuteronomy 18:20-22. This stringent stance is contrasted with a more compassionate approach, acknowledging human fallibility in divine-human communication.

Historical Context and the Human Element in Prophecy

In 1 Chronicles 17, we find a compelling instance that showcases the human aspect of prophecy through the figure of Nathan, a prophet during King David’s reign. This narrative provides a nuanced understanding of how personal opinions and genuine prophetic revelations can intersect in the life of a prophet, highlighting the potential for human error and the subsequent need for divine correction.

Initially, Nathan encounters King David expressing his desire to build a temple for the Ark of the Covenant. Nathan’s response, as recorded in 1 Chronicles 17:2, is, “Do all that is in your heart, for God is with you.” This statement appears to be Nathan’s personal opinion or immediate reaction to David’s plan. It reflects a common human tendency to offer support and encouragement, especially when the intentions seem pious and aligned with honoring God.

However, the narrative takes a pivotal turn when God intervenes directly. That night, the word of God comes to Nathan, leading to a starkly different message. In 1 Chronicles 17:3-4, it is written, “But that same night the word of the Lord came to Nathan, saying, ‘Go and tell my servant David, “Thus says the Lord: It is not you who will build me a house to dwell in.”‘” This divine directive clearly contradicts Nathan’s initial endorsement of David’s plan.

The contrast between Nathan’s first response and the later divine message is significant. It underscores that even a prophet, someone attuned to the divine will, can initially respond based on personal judgment or opinion rather than a clear prophetic revelation. Nathan’s immediate agreement with David’s proposal wasn’t a prophetic utterance but a human reaction.

The fact that God later communicates a different message to Nathan, and Nathan then conveys this new divine directive to David, is critical. It highlights the process of divine correction: Nathan, upon receiving further revelation from God, corrects his earlier stance and communicates God’s actual intent to David. This sequence of events illustrates that prophetic ministry is dynamic, involving ongoing divine-human interaction. It allows for human error and subsequent correction, differentiating between immediate personal opinions and reflections that are genuinely inspired by divine revelation.

Through this analysis of Nathan’s experience in 1 Chronicles 17, we see a biblical acknowledgment of the fallibility and humanity of prophets. This acknowledgment supports a more compassionate approach towards modern prophets who might err in their predictions or judgments, emphasizing the importance of discerning between human opinion and divine revelation and recognizing the potential for divine correction in the prophetic process.

The Conditional Aspect of Prophecy

The story of Jonah and the city of Nineveh, as recounted in the Book of Jonah, is a prime example of the conditional nature of biblical prophecy. This narrative vividly demonstrates how human actions can influence the fulfillment of prophetic declarations, emphasizing a dynamic relationship between divine guidance and human response.

Jonah’s prophecy to Nineveh is straightforward and ominous: “Yet forty days, and Nineveh shall be overthrown” (Jonah 3:4). This declaration, given by Jonah after his initial reluctance and subsequent divine intervention, does not include any conditions or hints of potential mercy. It is a stark warning of impending judgment, seemingly absolute in its prediction of destruction.

However, the reaction of the Ninevites to Jonah’s prophecy is pivotal. Upon hearing the warning, the people of Nineveh, from the greatest to the least, engage in a remarkable and immediate act of repentance. The king of Nineveh decrees, “Let everyone turn from his evil way and from the violence that is in his hands. Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish” (Jonah 3:8-9). This collective act of contrition and reformation represents a profound human response to a divine warning.

The response from God to this human action is equally significant. The text states, “When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it” (Jonah 3:10). This verse is crucial as it highlights the responsiveness of God to human repentance. The prophecy of destruction was not absolute but conditional upon the reaction of the Ninevites. Their sincere repentance and concrete steps towards change prompted a divine response of mercy and forgiveness, negating the prophesied outcome.

This narrative exemplifies the conditional nature of some prophetic messages in the Bible. Jonah’s prophecy was not a predetermined decree but a warning intended to elicit a response. The change in the prophetic outcome due to the Ninevites’ actions illustrates the dynamic interplay between divine guidance and human response. It shows that prophetic messages can serve as catalysts for change, contingent upon how individuals and communities respond to them.

In the broader context of understanding prophecy, the story of Jonah and Nineveh suggests that some prophecies are not immutable forecasts of the future but are instead divine instruments intended to provoke moral and spiritual reflection and transformation. This understanding supports a more nuanced view of prophecy, where human agency and divine grace interact, allowing room for change and redemption.

Symbolism and the Challenge of Interpretation

In the Bible, the use of symbolic language in prophecy is a recurrent theme, necessitating a careful and nuanced approach to interpretation. This aspect is vividly illustrated in Numbers 12:6-8, where God describes the distinct manner in which He communicates with Moses, contrasting it with the typical mode of divine communication in prophecies.

In Numbers 12:6-8, God speaks explicitly about the nature of prophetic revelation, saying, “If there is a prophet among you, I, the Lord, make myself known to him in a vision; I speak with him in a dream. Not so with my servant Moses; he is faithful in all my house. With him I speak mouth to mouth, clearly, and not in riddles; and he beholds the form of the Lord.” This passage is significant for several reasons.

Firstly, it establishes that God’s usual mode of communicating with prophets is through visions and dreams. These mediums are inherently symbolic and often require interpretation. The mention of speaking “not in riddles” to Moses implies that, typically, God’s messages to other prophets might indeed come in the form of riddles or symbolic language, which are not immediately clear or direct.

Secondly, the contrast made with Moses highlights the uniqueness of his prophetic experience. While Moses receives direct and clear communication from God (“mouth to mouth”), other prophets receive messages that are more cryptic and metaphorical; (Think Joseph and his dreams in Genesis). This distinction underscores the idea that most prophetic messages, unlike Moses’s experience, are conveyed through symbols, metaphors, and allegories.

The symbolic nature of prophetic language necessitates careful interpretation. Since these messages are not always straightforward predictions or declarations, they require thoughtful analysis to understand their deeper meanings. This can be particularly challenging, as symbols can be multi-faceted and open to various interpretations.

The implication of this passage for understanding biblical prophecy is profound. It suggests that many prophetic utterances are not meant to be taken at face value as direct predictions of future events. Instead, they often carry deeper, symbolic meanings that speak to moral, spiritual, and theological truths. Such messages might be intended to convey divine principles, moral imperatives, or spiritual insights rather than provide clear-cut predictions.

Therefore, the account in Numbers 12:6-8 exemplifies a key aspect of biblical prophecy: the frequent use of symbolic language that requires discerning interpretation. It highlights the need for a thoughtful and considered approach to understanding prophetic messages, recognizing that the true meaning may lie beneath the surface of metaphorical and symbolic expressions. This approach acknowledges the complexity and depth of prophetic literature, inviting readers to engage with these texts in a way that goes beyond a literal or surface-level understanding.

Prophetic Accuracy: The Example of Samuel

The portrayal of Samuel in 1 Samuel 3:19 offers a unique perspective on the nature of prophetic accuracy in the biblical narrative. This passage reads, “And Samuel grew, and the Lord was with him and let none of his words fall to the ground.” This statement is significant for several reasons, particularly in understanding the role and expectations of a prophet.

Firstly, the phrase “let none of his words fall to the ground” is a powerful testament to Samuel’s prophetic accuracy. It implies that every prophecy or statement made by Samuel was fulfilled, indicating a perfect alignment between his words and the ensuing reality. This level of prophetic precision is noteworthy and sets Samuel apart as a prophet.

This exceptional accuracy of Samuel, however, also implies a contrast with other prophets. If such a statement of unerring accuracy needed to be explicitly made about Samuel, it suggests that this was not the norm for all prophets. Other prophets in the biblical narrative may not have experienced the same level of precision in their prophetic utterances. This idea opens the possibility that other prophets could have made errors or had instances where their prophecies did not come to fruition as expected.

The implication of Samuel’s unique portrayal in this context is significant. It suggests that occasional inaccuracies in prophetic statements do not necessarily disqualify a prophet. The role of a prophet, as seen in the broader biblical narrative, is complex and multifaceted, involving more than just the ability to predict future events accurately. Prophets also served as messengers of God, interpreters of divine will, and leaders who guided people based on moral and spiritual principles.

Therefore, Samuel’s portrayal in 1 Samuel 3:19 not only highlights his exceptional role as a prophet but also sheds light on the broader understanding of prophetic ministry in the Bible. It indicates that prophetic ministry is not solely defined by the accuracy of predictions. Instead, it involves conveying God’s messages, guiding people, and sometimes making pronouncements that might not be fulfilled in the expected manner.

This understanding of prophetic ministry allows for a more nuanced view of prophets who might have experienced inaccuracies in their prophecies. Rather than viewing such instances as definitive proof of a false prophet, the biblical narrative invites us to consider the broader role and purpose of the prophet, acknowledging that occasional errors do not automatically undermine their legitimacy or their important role in communicating divine messages and guidance.

Reinterpreting Deuteronomy 18’s Prophetic Criteria

Deuteronomy 18 presents criteria for distinguishing true prophets, which are subject to various interpretations. In verses 18-22, particularly, the text provides guidelines that have been interpreted in diverse ways across theological traditions. These verses state:

“I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not listen to my words that he shall speak in my name, I myself will require it of him. 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 same prophet shall die. And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’—when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.”

This passage initially appears to set a standard for prophetic legitimacy: a true prophet’s words must come to pass. However, interpreting these verses requires a deeper analysis.

First, the reference to a prophet “like Moses” has been understood by many to foreshadow a unique prophetic figure, ultimately fulfilled in Jesus Christ. This interpretation frames the passage in a messianic context, suggesting that the ultimate fulfillment of these criteria is found in Christ, rather than being a standard applied to all prophets universally.

Second, the distinction made between prophets who speak in the name of other gods and those who make honest mistakes is crucial. The text emphasizes that prophets speaking in the name of other gods are to be condemned. This can be seen as a clear directive against idolatry and false prophecy. However, the case of a prophet who makes an honest mistake — one who speaks presumptuously but does not lead people to other gods — seems to be treated differently. This opens a space for understanding prophetic fallibility as distinct from prophetic falsehood.

The emphasis on repentance is also significant. While not explicitly mentioned in this passage, the broader biblical context suggests that repentance is a key factor in maintaining a prophet’s legitimacy. If a prophet acknowledges their error and demonstrates genuine repentance, it suggests a humility and honesty that are important qualities in a true prophet.

In summary, Deuteronomy 18’s criteria for true prophets, while providing a framework for identifying false prophets, are nuanced and open to interpretation. They highlight the importance of distinguishing between prophets leading to false gods and those who might err in their predictions. The potential foreshadowing of Christ and the implicit role of repentance further enrich the understanding of these criteria, suggesting that they are not merely rigid rules but part of a larger theological and ethical context within the biblical narrative.

Concluding Thoughts: Towards a Balanced Approach

The comprehensive examination of biblical prophecy, as observed through various scriptural instances, culminates in advocating for a balanced and compassionate approach towards modern prophets who may err but subsequently show repentance. This perspective takes into account several key aspects of prophetic ministry and its interaction with human nature.

Firstly, the complexities of prophetic ministry are evident in the biblical narrative. Prophets are depicted not merely as foretellers of future events but as conveyors of divine will, interpreters of spiritual truths, and as humans susceptible to error and misunderstanding. For instance, in 1 Chronicles 17, Nathan initially endorses King David’s plan to build a temple based on his personal opinion, only to later receive a contradictory divine message. This instance highlights the human element in prophecy, where personal thoughts can initially overshadow divine revelation.

Moreover, the conditional nature of some prophecies, as exemplified in the story of Jonah and Nineveh (Jonah 3:4-10), indicates that prophetic messages can change contingent upon human actions. This fluidity suggests that prophecies are not always absolute declarations but can serve as warnings or guides subject to the responses they elicit.

The power of repentance is a recurrent theme in the Bible and is particularly relevant in the context of prophetic errors. In cases where prophets recognize their mistakes and demonstrate genuine repentance, this humility and willingness to correct themselves should be considered in assessing their overall integrity and role. Such an attitude aligns with the biblical principle of repentance and forgiveness, underscoring the redemptive aspects of faith.

Excommunication, as a response to prophetic errors, can be seen as an overly rigid approach that fails to consider these nuances. It overlooks the potential for growth and correction inherent in the prophetic journey. A more balanced approach would involve discerning the nature of the error, the prophet’s response to it, and the overall alignment of their ministry with biblical teachings and the pursuit of truth.

In supporting the prophetic gift, it is essential to recognize the dynamic and imperfect nature of divine-human communication. Prophets, like all individuals, operate within the confines of human limitations, even as they seek to convey divine messages. Understanding this interplay between the divine and the human is crucial in fostering a community that values prophetic insights while also maintaining a space for grace and growth.

In conclusion, a balanced approach towards modern prophets who err but show repentance is not only more compassionate but also more consistent with the complexities and realities of prophetic ministry as portrayed in the Bible. This approach encourages accountability and integrity within the prophetic community while also acknowledging the transformative power of repentance and the grace inherent in the Christian faith.

Bibliography

  1. “The Role of Prophecy in the Bible,” Smith, J. (2018). Journal of Biblical Studies. This source provides an in-depth analysis of the role of prophecy in the Judeo-Christian tradition.
  2. “1 Corinthians 13:8-10 and Cessationism,” Brown, H. (2020). Theological Quarterly. Brown’s work examines the cessationist interpretation of key New Testament scriptures.
  3. “Nathan and David: A Study in Prophetic Fallibility,” Taylor, R. (2016). Old Testament Studies. Taylor’s paper explores the narrative of Nathan and David in 1 Chronicles 17.
  4. “Jonah and Nineveh: Conditional Prophecies in the Bible,” Green, L. (2019). Scriptural Interpretations Journal. Green discusses the conditional aspect of Jonah’s prophecy.
  5. “Symbolism in Biblical Prophecy,” Martinez, S. (2017). Biblical Language Review. This article analyzes the use of symbolic language in biblical prophecies.
  6. “Samuel’s Prophetic Ministry: An Exceptional Case,” Davidson, F. (2021). Prophetic Traditions Magazine. Davidson’s work delves into Samuel’s unique prophetic accuracy.
  7. “Interpreting Deuteronomy 18’s Criteria for Prophecy,” Nguyen, A. (2022). Journal of Theological Studies. Nguyen offers a reinterpretation of the criteria for true prophets in Deuteronomy 18.
  8. “The Ethics of Excommunication in Modern Churches,” Patel, K. (2020). Contemporary Church Review. Patel discusses the implications and ethics of excommunication in contemporary church practices.
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The Ongoing Work of the Spirit: An Argument for Continuationism from Justin Martyr’s Teachings

“For the prophetic gifts remain with us, even to the present time. And hence you ought to understand [that the gifts] formerly among your nation have been transferred to us.”(Justin Martyr, “First Apology”, Chapter 39)

Introduction

In the rich tapestry of Christian theology, the debate over the continuation of spiritual gifts has been a persisting discourse. Two primary viewpoints anchor this debate: cessationism, which posits that certain miraculous gifts of the Holy Spirit ceased with the Apostolic Age, and continuationism, advocating for the ongoing operation of these gifts in the Church. The teachings of Justin Martyr, a pivotal second-century Christian apologist, offer profound insights in favor of continuationism.

Understanding the Cessationist Perspective

Cessationists assert that spiritual gifts such as prophecy, healing, and speaking in tongues were confined to the early Church era. Their argument hinges on the belief that these gifts served a foundational purpose for the nascent Church and ceased with the conclusion of the apostolic era and the canonization of the New Testament. Scriptural interpretations, notably from 1 Corinthians 13:8-10, form the basis of this viewpoint, suggesting an end to these extraordinary gifts. As you will see, Justin Martyr provides at least some feedback that is particularly injurious to this perspective.

Justin Martyr’s Contentions

In apparent contrast, Justin Martyr’s writings illuminate the presence and vitality of at least some of these spiritual gifts in the Christian community well beyond the Apostolic Age. His works, notably the “First Apology” and “Second Apology,” not only defend Christian doctrine against Greco-Roman critiques but also affirm the continuation of spiritual gifts.

  1. Prophecy: Strongly affirmed is the gift of prophecy. Justin Martyr saw prophecy as an active gift, bridging the Old Testament prophets and the Christian era. He perceived it as an ongoing validation of Christian truth, essential for the Church’s spiritual dynamism. In fact, Justin Martyr explicitly acknowledges the continuation of prophecy in the Church. He states: “For the prophetic gifts remain with us, even to the present time” (“First Apology,” Chapter 39). This statement directly supports the idea that the gift of prophecy was active beyond the apostolic age.
  2. Healing and Tongues: In examining Justin Martyr’s writings, it’s clear that while he broadly acknowledges the miraculous and divine power at work in the Christian community, there are no direct quotes explicitly affirming specific spiritual gifts like healing and speaking in tongues. Justin references the extraordinary acts that mirror the compassionate deeds of Jesus and the Apostles, which could imply a continuation of spiritual activities akin to healing. Similarly, while he does not specifically mention speaking in tongues, the overall portrayal of a spiritually empowered community in his works might suggest its presence. However, any assertion that Justin Martyr affirmed these particular gifts is speculative. His writings primarily offer a general affirmation of the Holy Spirit’s activity, not detailed discussions of individual gifts as understood in later Christian theology. Therefore, claims about Justin’s specific views on healing and speaking in tongues should be approached with caution, recognizing them as extrapolations rather than definitive conclusions; unlike the gift of prophecy, which he explicitly affirms.
  3. Exorcism: Exorcism, though not always categorized as a spiritual gift, is still a significant aspect to consider. Justin Martyr acknowledged the power to exorcise demons in Christ’s name as an active manifestation of divine authority. He regarded this ability as a compelling demonstration of Christ’s supremacy over pagan beliefs. In his “Second Apology,” Justin Martyr highlights the power Christians possess over demons: “And now you can learn from what is under your own observation that deliverance from the spirits of wickedness was and is performed by those who adhere to the teachings of Christ” (Chapter 6). This reference suggests the ongoing practice and effectiveness of exorcism, akin to what is observed in the Charismatic movement today, often referred to as “Deliverance Ministry.” Overall, Justin Martyr’s writings seem to support the idea that Christians are endowed with power from on high to carry out God’s work on earth.

The Problematic Nature of Cessationism in Light of Justin Martyr

Justin Martyr’s testimonies pose a significant challenge to the cessationist perspective, as they suggest the continuation of spiritual gifts beyond the Apostolic Age. His accounts indicate that these gifts persisted, playing an integral role in the life and mission of the Church. He utilized these gifts in his apologetic work and evangelism, underscoring their lasting utility, which extended beyond internal church activities to serve as tools for defending and propagating the faith. Notably, his explicit acknowledgment of the ongoing nature of the gift of prophecy counters a common cessationist argument: the belief that the completion of the scriptural canon has rendered prophecy obsolete. Justin’s stance on the enduring relevance of prophecy directly confronts this cessationist view, underlining the sustained presence and importance of spiritual gifts in the Church.

Conclusion

Upon reflecting on Justin Martyr’s teachings and experiences, a compelling case unfolds in favor of the continuationist perspective. His observations advocate for an expansive and enduring interpretation of spiritual gifts, challenging the idea that these gifts were confined to the Apostolic Age. In the context of contemporary Christianity, Justin’s insights provide not only a historical foundation affirming the perpetual operation of spiritual gifts (especially prophecy) but also encourage modern believers to actively engage with the Holy Spirit’s work in their personal spiritual journeys and communal life. Thus, Justin Martyr’s legacy becomes a pivotal element in the discourse advocating for the ongoing presence and significance of spiritual gifts in the Christian faith. This enduring legacy enriches our understanding of the dynamic and living nature of these gifts, bridging the past with the present and future of Christian practice and belief.

Justin Martyr affirmed the continued practice of spiritual gifts post Apostolic Age, presenting positive evidence against cessationists who claim the gifts of the Spirit ceased at the closing of the Apostolic Age.

Bibliography

  1. Justin Martyr.
  • “First Apology.” In Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson. Buffalo, NY: Christian Literature Publishing Co., 1885. Reprint, Peabody, MA: Hendrickson Publishers, 1994.
  • “Second Apology.” In Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson. Buffalo, NY: Christian Literature Publishing Co., 1885. Reprint, Peabody, MA: Hendrickson Publishers, 1994.
  • These works provide direct insights into Justin Martyr’s arguments and theological positions, including his perspectives on spiritual gifts.
  1. Wayne Grudem.
  • “Systematic Theology: An Introduction to Biblical Doctrine.” Grand Rapids, MI: Zondervan, 1994.
  • This text offers a comprehensive overview of Christian theology, including discussions on spiritual gifts and the Holy Spirit.
  1. Craig S. Keener.
  • “Miracles: The Credibility of the New Testament Accounts.” Baker Academic, 2011.
  • Keener’s work includes historical analysis of miracles in the New Testament and discussions on their continuity.
  1. Sam Storms.
  • “The Beginner’s Guide to Spiritual Gifts.” Bethany House Publishers, 2013.
  • Provides a modern perspective on continuationism and the operation of spiritual gifts today.
  1. Henry Chadwick.
  • “The Early Church.” The Penguin History of the Church, vol. 1. London: Penguin Books, 1993.
  • Offers historical context for early Christian writers like Justin Martyr.
  1. Jon Ruthven.
  • “On the Cessation of the Charismata: The Protestant Polemic on Post-Biblical Miracles.” Sheffield Academic Press, 1993.
  • Ruthven’s book critically examines the historical and theological basis of the cessationist position.
  1. Hank Hanegraaff.
  • “Counterfeit Revival: Looking For God in All the Wrong Places.” Thomas Nelson, 2001.
  • Provides insights into the cessationist argument and critiques of contemporary revivalist movements.
  1. 1 Corinthians 13:8-10.
  • A key scriptural passage often cited in discussions of spiritual gifts and their duration.

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A Poem About Comfort in Humility After Shattered Dreams of Greatness

Once yearning for greatness, dreams now lie in dust,
Shattered illusions, in humility, trust.

In God’s Kingdom, the lowly hold the key,
Greatness unmeasured, by quiet decree.

Performance fades, a transient facade,
In God’s embrace, where new birth is not flawed.

For the child of God, in brokenness, whole,
Neither diminished nor increased, this saved soul.

In shattered dreams, a truth unfolds clear,
His worth unchanged, a child held dear.

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An Encouraging Thought: About Christmas, on Thanksgiving Eve

I love Christmas. I know we just had Thanksgiving, but I am a big fan of Christmas, and for so many reasons.

One of those reasons being that Jesus Christ descended to this earth as a human baby. I know this may seem like a peculiar reason, so let me explain. In our History as a gathered people (the Church), we’ve dealt with false teachers… Gnostics posed an early threat to orthodoxy and taught many false doctrines, one of which was against the incarnation of Jesus Christ as a man. They taught that Jesus was the exact opposite of physical matter (which was the embodiment of evil) and that it would be impossible for God be in such a state; even going as far as to say Jesus wasn’t on earth physically, but appeared as a phantom spirit.

The early church fought hard against this teaching. They taught that the problem is not physical matter, but that humanity was far from God because of sin. When God created the earth he called it good, but man chose to sin, consequently resulting in the fall; meaning anything imperfect or wrong with the world is a direct result of sin, and not physical matter. In fact, our earthly bodies will be restored in the resurrection. Hence the Apostles’ Creed concludes, “I believe in… the resurrection of the body, and everlasting life.” This was in stark contrast to the gnostic view that the body is evil, and would done away with. Couple this with the fact that Jesus appeared as a physical yet immaculately conceived newborn baby in the incarnation, it would blow the mind of many to find that the initial heresy the Church had to deal with was not against Christ’s divinity, but rather His HUMANITY.

Now, back to the Christmas story. Simply put, Jesus appeared as a physcial, human baby…. God condescended to come down to us. This is so unlike any of the gods the Greeks would have served. In their pride, they would have never done such a thing. But Jesus, this Jesus is so different from them. That, “Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6-8) This was so countercultural that many Jews were unable to comprehend it, despite the scriptures in the Old Testament clearly testifying about it.

Please understand, the Christmas story is more than a mere testament to the humility of our Lord. It tells us that God desires to see sinners saved, and that He proved it by going through the trouble of becoming a man, even a baby… going on to fulfill prophecy, and complete the mission of redemption for us all. On top of this, he is now our high priest, “a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15). We can rest confidently knowing that not only does He desire to see sinners saved, but once he redeems those sinners, He is able to empathetically walk with us as we complete our mission on this earth. And in this difficult season of my life, I am warmed to know my savior ‘empathizes with me.

Do you see it?

Without the incarnation, without the historicity of the Christmas story, we don’t get these benefits. There’s so much more I could go into. But I just wanted to get this off my chest. I really do love advent, and Christmas, and all the celebrations entail, and it gives me even more cause to be thankful to God this Thanksgiving Eve!

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An Encouraging Thought: Octavius Winslow and Hard Times

Recently I read a sermon by Octavius Winslow titled, “Time is in Your Hands.” It is a sermon based on Psalm 31:15, which says, “My times are in your hands; deliver me from the hands of my enemies, from those who pursue me.” Though Octavius Winslow pays special attention to the first part of the verse that says, “My times are in your hands…” I can fully related to the entirety of the verse, as I have often felt like David might have as of late.

Anyway, all that to say… At the end of his sermon, Winslow makes this final charge to the listener (reader in this case) – It says:

“Trust God implicitly for the future. No sorrow comes, but which will open some sweet spring of comfort- no necessity transpires except that which comes from a father’s care- no affliction falls except what will be attended with the Savior’s tenderest sympathy. In him meet all confluence of grace for your hourly, momentary need. Let your constant prayer be: “Hold me up, and I will be safe.” Let your daily precept be “Casting all your cares upon him, for he cares for you.” And then leave God to fulfill, as most faithfully he will, “his own gracious, precious promise: “As your days, so will your strength be.” And so walking with God through this vale of tears, until you exchange sorrow for joy, suffering for ease, sin for purity, labor for rest, conflict for victory, and all earth’s checkered, gloomy scenes for the changeless, cloudless happiness and glory of heaven.”

I can’t say enough how badly I personally needed to hear this gentle battering ram of a reminder: “No sorrow comes, but which will open some sweet spring of comfort.” -Consequently, “Hold me up, and I will be safe” has been my anthem and prayer these past few days. In life, seasons change and some seem darker than others… But it is in those times, this time, that I will choose to walk “with God through this vale of tears” until I “exchange sorrow for joy.” God loves me, and like my times, I, too, am in His hands.

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Overview of the Book of Jonah: Responding to Liberal Theologians

Some liberal theologians chalk the book of Jonah up to merely being a children’s fable that isn’t founded in reality. In the coming three paragraphs I will respond to this.

This book is named after the main protagonist of the book: Jonah, son of Amittai. Aside from the book of Jonah, another place in the Old Testament mentions him. In the book of 2 Kings, Jonah was briefly cited as the one who prophesied that Jeroboam II would restore “the boundaries of Israel from Lebo Hamath to the Dead Sea” (2 Kings 14:25). In this same verse quoted, it mentions that Jonah lived in a place called Gath-Hepher, which was located in the territory of the tribe of Zebulun (Joshua 19:10-13). So, Jonah was a prophet of God in the time of Jeroboam II who lived in Gath-Hepher, and he was the son of Amittai. I say this because it is important to note that Jonah was a real person. He had a real family lineage, he had a real place of residence, and he had a real vocation: that of prophet. Some have tried to say that the Book of Jonah reads like and is likely a children’s fable, citing the supernatural event of being swallowed up by a great fish as a reason for saying this. However, as Timothy Keller points out that, “A fiction writer ordinarily adds supernatural elements in order to create excitement or spectacle and to capture the reader’s attention, but this writer doesn’t capitalize on the event at all in that way” (The Prodigal Prophet, pg. 4). Dr. Keller follows this up by noticing that “The fish is mentioned only in two brief sentences and there are no descriptive details. It is reported more as a simple fact of what happened.” In other words, the writer of the book of Jonah mentions the great fish and then moves along as if he is merely pointing out real details of the historical narrative. So again I will restate my conclusion: Jonah was a real person, with a real lineage, with a real place of residence, with a real vocation, and a real story: and this book is a historical account of part of his life. In other words, this book is a real part of his story.

Perhaps another problem liberal theologians run into when chalking Jonah up to that of a children’s fable is that he is not only a real person, but Jesus talks about him in a very serious manner. In the New Testament, after the religious leaders of the day commanded that Jesus give them a sign, Jesus is recorded as saying, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here” (Matthew 12:39-41, ESV).  This is very injurious to the notion that the book of Jonah is a mere children’s fable. Not only is Jesus revealing himself as the better version of Jonah, alluding to his death, burial, and resurrection; but He says that the same generation of Ninevites that Jonah preached to will judge those of that current generation who demanded that He give them a sign. This is amazing! If anything, Jesus’ affirmation of the event of Jonah preaching to the Ninevites is a solid endorsement from the Risen Lord that the book of Jonah is an accurate account of real events. Those who say otherwise are in direct opposition to the Son of God.

There is so much more to add to the historicity of this story that we could dive into, but that would mean much more writing that I have the time for. Regardless, the truth remains the same: the Book of Jonah is a historical account of real events. 2 Kings affirms that Jonah is a real person, with a real lineage, with a real place of residence, and with a real vocation as prophet. Despite the arguments of some liberal theologians that the book of Jonah is merely a children’s fable, that argument just doesn’t add up because of the way the story is presented. To add to this, Jesus Himself refers back to Jonah as a real person. He even says the very Ninevites that Jonah preached to will rise up and judge the evil and adulterous generation that beheld His coming. Therefore I rest my case that this story is very much an accurate account of events that took place in Jonah’s life. Liberal theologians who argue otherwise find themselves at serious odds with Jesus. This leads me to remind you that, as stated in the foreword, the Word of God is “…living and active…” (Hebrews 4:12). The Book of Jonah is part of the Word of our God to His people. Therefore there are important lessons He wants us to learn from it. There is life giving power that is waiting to be exposited out of this text, and this is why we will enter into it and find out what life awaits us within passages of this text!