Archive for the ‘Cessation’ Category

Westminster Confession: Cessationist as to Revelatory Gifts

May 27, 2016

The Westminster Confession of Faith is explicitly cessationist, at least with respect to the revelatory gifts. It states:

I. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;[1] yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation.[2] Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church;[3] and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;[4] which makes the Holy Scripture to be most necessary;[5] those former ways of God’s revealing His will unto His people being now ceased.[6]

[1] ROM 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another; 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. PSA 19:1 The heavens declare the glory of God; and the firmament sheweth his handiwork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge. 3 There is no speech nor language, where their voice is not heard. ROM 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

[2] 1CO 1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 2:13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

[3] HEB 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets.

[4] PRO 22:19 That thy trust may be in the Lord, I have made known to thee this day, even to thee. 20 Have not I written to thee excellent things in counsels and knowledge, 21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? LUK 1:3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed. ROM 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. MAT 4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. ISA 8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? 20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

[5] 2TI 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 2PE 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.

[6] HEB 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

Yet there is apparently doubt in the minds of some that this confession is explicitly cessationist with respect to the revelatory gifts. While the text itself is rather clear on its face, it may be worth considering what Reformed commentators have said in their commentaries on the Confession or related catechisms.

It will be noted that the Confession sharply contradicts the view popularized today by the neo-Pentecostal movement. In essence this view would have us believe that we can have the same charismatic gifts today– such as prophecy, speaking in tongues, and healing — that we read occurred in the age of the apostles. This is a very serious error. In essence it is a result of a failure to grasp the biblical teaching concerning the history of salvation. The Bible itself makes it clear that there are many things in the history of redemption that cannot, and will not, be repeated. There will never again by a universal flood, or a crossing of the Red Sea, or a virgin birth. Never again will there be an outpouring of the Holy Spirit such as took place on the day of Pentecost. The sending of the Holy Spirit is just as much an unrepeatable event as the birth of Christ was. It is for this reason that the miracles — the signs and wonders — that we read of in the Bible were not constantly occurring but, rather, centered on the major events in the process of revelation. Note, for instance, how few the miracles are in the Bible until we come to the time of Moses (the author of the first part of the Bible). Note also how the signs and wonders that we read of in the book of Acts are always associated with the presence of the apostles. For these, and similar facts, there is a reason. The reason is that these signs and wonders were given by God to attest and confirm that these men were his spokesmen. And since this process came to completion in the finished work of Christ, and the testimony of these men is now deposited in the Scriptures, the Bible alone is God’s present revelation.

G. I. Williamson, The Westminster Confession of Faith: For Study Classes, pp. 4-5 (link)

Quest. III. “Are these former Ways of God’s revealing his Will unto his People now ceased?”
Yes.
Well then, do not the Enthusiasts and Quakers err, who maintain, That the Lord hath not ceased yet to reveal his Will as he did of old?
Yes.
By what Reasons are they confuted?
1st, Because God who at sundry Times, and in divers Manners, spake in Times past unto the Fathers by the Prophets, hat in these last Days spoken unto us by his Son. Heb. 1:1-2. The Apostle calls the Time of the New Testament the last Days, because under the same, there is no more Alteration to be expected, but all Things are to abide without adding, or taking away, as was taught and ordained by Christ, until the last Day; See also Joel 2:18, Acts 2:17. The Ways and Manners of old were first by Inspiration, 1 Chron. 15:1, Isai. 49:21, 2 Pet. 1:21. Secondly, By Visions, Num. 12:6,8. Thirdly, By Dreams, Job 33:14,15, Gen. 40:8. Fourthly, By Urim and Thummim, Num. 27:21, 1 Sam. 30:7,8. Fifthly, By Signs, Gen. 32:24, Exod. 13:21. Sixthly, By Audible Voice, Exod. 20:1, Gen. 22:15. All which do end in Writing, Exod. 17:17, 14 which is a most sure and infallible Way of the Lord’s revealing his Will unto his People.

David Dickinson, Truth’s Victory over Error (a commentary on the WCF), pp. 31-32 (link)

Q. 26. Why are the scriptures from Matthew to the end of the Revelation, called the New Testament?

A. Because they contain the most clear and full revelation, and actual ratification of the covenant of promise, by the death of Christ the Testator, who is also the living Executor of his own testament, Rev. 1:18 — “I am he that liveth and was dead; and behold, I am alive for evermore.” John 14:19 — “Because I live, ye shall live also.”

Q. 27. Will this New Testament dispensation of the grace of God ever undergo any other alteration?

A. No; it will remain new and unalterable, till the second coming of the Lord Jesus, Mat. 26:29.

Q. 46. Is the light within men, or the Spirit without the word, which is pretended to by the Quakers, and other enthusiasts, to be used as any rule for our direction?

A. No; because whatever light or spirit is pretended to, without the word, it is but darkness, delusion, and a spirit of error, 1 John 4:1, 6.

Fisher’s Catechism (The Shorter Catechism Explained) at Question 2 (link)

Q. Why doth not God still work miracles for the confirmation of the scriptures? A. Because they were only necessary to establish truth at first, and to awaken the world to consider and receiver it; and if always wrought, be esteemed common things, and make no impression on the minds of men, Exod. iv.–xiv. &c.

John Brown, “An Essay Towards and Easy, Plain, Practical, and Extensive Explication of the Assembly’s Shorter Catechism” (link)

The idea of the completeness of Scripture also implies that nothing is to be added to or taken from them at any time. The canon of Scripture is complete and closed, and all that men need for faith and life is therein contained. Hence no supposed new revelations of the Spirit are to be added, and the opinions and traditions of men are to be excluded.

Francis Robert Beattie, The Presbyterian Standards, p. 49 (link)

These are “the ONLY rule to direct us.” We have seen that they are a rule, but now we see there is none other.

William Paton Mackay, Notes on the Shorter Catechism, pp. 5-6 (link)

The fourth proposition asserts, that this revelation has been committed to writing until the time of Moses, or for a period of two thousand five hundred years, no part of the sacred books was written. God then communicated his will to the Church by immediate revelation; and the long lives of the patriarchs enabled them to preserve uncorrupted what was so revealed, and to transmit it from generation to generation. Two persons might have conveyed it down from Adam to Abraham; for Methuselah lived above three hundred years while Adam was yet alive, and Shem lived almost a hundred years with Methuselah, and above a hundred years with Abraham. But after the lives of men severe shortened, and revelation was greatly enlarged, it pleased God that the whole of his revealed will should be committed to writing, that the Church might have a standing rule of faith and practice, by which all doctrines might be examined, and all actions regulated,–that sacred truth might be preserved uncorrupted and entire,–that it might be propagated throughout the several nations of the earth, and might be conveyed down to all succeeding generation. Though, in the infancy of the Church, God taught his people without the written Word, yet now that he former ways of revealing his will to his people have ceased, the Holy Scripture, or written Word, is most necessary. Without this the Church would be left to the uncertainty of tradition and oral teaching; but the written Word is a sure test of doctrines, and a light in a dark place, both of which are most necessary.–Isa viii. 20; 2 Pet. i. 19.

Robert Shaw, The Reformed Faith: An Exposition of the Westminster Confession of Faith

Hence, the Confession teaches in this section —
3. That consequently it has pleased God, of his sovereign grace, to make, in various ways and at different times, a super natural revelation of himself and of his purposes to a chosen portion of the human family. And that —
4. God has been pleased subsequently to commit that revelation to writing, and it is now exclusively embraced in the Sacred Scriptures.
Since, as above shown, the light of nature is insufficient to enable men to attain such a knowledge of God and his will as is necessary for salvation, it follows — (1.) That a supernatural revelation is absolutely necessary for man; and, (2.) From what natural religion alone teaches us of the character of God, it follows that the giving of such a revelation is in the highest degree antecedently probable on his part. Man is essentially a moral agent, and needs a clearly revealed rule of duty; and a religious being, craving communion with God. In his natural state these are both unsatisfied. But God is the author of human nature. His intelligence leads us to believe that he will complete all his works and crown a religious nature with the gift of a religion practically adequate to its wants. The benevolence of God leads us to anticipate that he will not leave his creatures in bewilderment and ruin for the want of light as to their condition and duties. And his righteousness occasions the presumption that he will at some time speak in definite and authoritative tones to the conscience of his subjects. (3.) As a matter of fact, God has given such a revelation. Indeed he has in no period of human history left himself without a witness. His communications to mankind through the first three thousand years were made in very “diverse manners”– by theophanies and audible voices, dreams, visions, the Urim and Thummim, and prophetic inspiration; and the results of these communications were diffused and perpetuated by means of tradition.

A.A. Hodge, The Westminster Confession: A Commentary

As miracles are now ceased, so such a method of confirming divine revelation is not necessary in all succeeding ages: God did not design to make that dispensation too common, nor to continue the evidence it affords, when there was no necessity thereof.

Thomas Ridgeley, A Body of Divinity, p. 115

-TurretinFan

BONUS (on the topic, but not directly addressing what the standards say):

2. After the faith of Christ was sufficiently confirmed, miracles ceased; and it was fit they should cease, for God doth nothing unnecessarily. The Christian doctrine is the same that it was, and is to be the same till the end of the world; we have a sure and authentic record of it, which is the holy scriptures. The truth of Christ’s office and doctrine is fully proved, and cometh transmitted to us by the consent of many successions of ages, in whose experience God hath blessed it to the converting, comforting, and saving of many a soul. Look, as the Jews, every time the law was brought forth, were not to expect the thunderings and lightnings, and the voice of the terrible trumpet, with which it was given at first on Mount Sinai (one solemn confirmation served for after ages); they knew it was a law given by the ministry of angels, and so entertained it with veneration and respect; so Christianity needed to be once solemnly confirmed (after ages have the use of the first miracles); for the apostle compareth these two things, the giving of the law and the gospel: Heb. 2:2-4, ‘For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed to us by them that heard him?’ we must be contented with God’s owning it now only in the way of his Spirit and providence.

Thomas Manton, Seventh Sermon on 2 Thessalonians, Chapter 2, (link)

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Waldron’s Cascade Argument

November 11, 2013

Dr. Michael Brown and Dr. Sam Waldron had a very cordial debate on the question, “Have the New Testament Charismatic Gifts Ceased?” Dr. Brown’s rebuttal arguments did not appear to me to reflect an understanding of Dr. Waldron’s primary argument, the so-called Cascade Argument.

I strongly believe that it is important to a dialog that both sides understand the other. Thus, my hope is that by spelling out this argument in writing, I can clarify the argument to Dr. Brown, to those who agree with him, and more broadly to those considering the question of the gifts.

The Cascade Argument can be summarized thus:

1) There are no apostles of Christ on earth today.
2) Because there are no apostles of Christ, there are no prophets.
3) Because there are no prophets, there are no tonguespeakers.
4) In view of 1-3, there are no miracle workers on earth today.

1. There are No Apostles of Christ on Earth Today

A) To be an Apostle of Christ was itself a gift to the church, and the foremost of the gifts. 1 Corinthians 12:28-31 Ephesians 4:8-11 – Christ gave gifts to men, among them apostles.

B) The term “apostles of Christ” is to be distinguished from missionaries, aka “apostles of the churches,” which is a different office. Only “apostles of Christ” are no longer among us.

C) To be an apostle of Christ, there were three distinguishing marks:
i) Directly appointed by Christ (Mark 3, Luke 6, Acts 1:2, Acts 10:41, Galatians 1:1). That’s why the lot was used.
ii) Physical eyewitnesses of the Resurrected Jesus (Acts 1:22, Acts 10:39, 1 Corinthians 9:1)
iii) They are able to confirm their apostlate by doing miracles (2 Corinthians 12:12).

D) The apostles of Christ spoke authoritatively for Jesus Christ (1 Corinthians 14:37).

E) There are five reasons we know from Scripture that the Apostlate ceased:
i) Ephesians 2:20 The church is built on the foundation of the apostles and prophets, which alludes to Revelation 21:14. The analogy implies that the apostles and prophets were confined to the foundational period of church history.
ii) 1 Corinthians 15:8 Paul “last of all” was the last one to see the risen Christ. And since being a physical eyewitness to the risen Christ is one of the marks of an apostle, Paul is the last apostle.
iii) 1 Corinthians 12:31 and 14:1 indicate that Christians cannot seek the gift of Apostle of Christ – the greatest gift they could seek was prophecy, even though apostleship was identified as a gift.
iv) Galatians 2:7-9 Paul received the right hand of fellowship from the 12 apostles, but no one can today.
v) Ephesians 2:20 This passage describes the form of the New Testament as “apostles and prophets.” If there were apostles and prophets today, the canon would be open, as those apostles/prophets continued to speak authoritatively. But Charismatics (nearly all) recognize that the canon is closed, therefore they ought to recognize that the apostlate is also closed.

F. Apostolic Gift is Linked to Impartation of Other Gifts (Acts 8)
This suggests the cessation of the miraculous gifts.

2. There are No Prophets Today
A) The cessation of the apostolate creates the presumption or at least possibility of cessation of other gifts.

B) NT Prophets like the Apostles were foundational to the New Testament church. (Ephesians 2:20)

C) Definition of Prophet in Deuteronomy 13 & 18 was never rescinded, and this requires infallibility.

D) Just as the OT’s authority is summarized as “the prophetic word” (2 Peter 1:19-21) and its form is also described in about a dozen NT references to “the law and the prophets” or “Moses and the prophets”, so also the NT’s canon is summarized in Ephesians 2:20 as “apostles and prophets” (the prophets in question are NT prophets as seen in Ephesians 3:5; 4:11 and 1 Corinthians 12:28).

3. There are No Tongue-Speakers Today because Tongues was a form of prophecy.
A) Acts 2 tongue speaking is explained by reference to Joel 2, where it is described as prophecy.

B) 1 Corinthians 14:5 asserts the equivalence of the two gifts, if tongues is interpreted.

C) In both tongues and prophecy, the speaker is uttering mysteries, which refers to prophetic revelation (1 Corinthians 13:2, Revelation 1:3, 1:20, and 10:7).

4. There are No Miracle-Workers Today
There may be miracles today, but there is a difference between miracles and miracle workers.

The Cascade Argument was augmented by a dilemma as to the first point: if they accept the point, then they are at least cessationists in some form, since the first and greatest gift no longer exists; whereas if charismatics want to assert that there are living apostles of Christ today, then they are denying a clear New Testament teaching. Additionally, if such apostles exist today, then they have the same authority/infallibility that the original apostles had.

-TurretinFan

>Oral Word of God? Response to Bellisario

March 27, 2010

>Matthew Bellisario (Roman Catholic) has been trying to argue with my friend Steve Hays (Reformed) over in the comment box of Beggars All Reformation (link to comment box).

Bellisario’s argument, which seems to be a common “street” argument these days, boils down to this:

1) The Word of God was proclaimed orally at some past point;

2) You can’t prove from Scripture that this has stopped;

3) Therefore, it continues,

with at least the implied addendum:

4) And it consists of the “Sacred Tradition” of the Roman Catholic Church.

From a logical standpoint, this argument is bankrupt. Even if the first three points were fine, the fourth point would not follow. That is to say, even if the first two points proved that God’s Word continues to be proclaimed orally, it does not therefore follow that the way in which that happens is via the “Sacred Tradition” of the Roman Catholic Church. If the Roman Catholic wants to assert that the “Sacred Tradition” of the Roman Catholic Church is the continuing oral proclamation of the Word of God, the onus is on him to establish that. But Roman Catholic apologists can’t establish that. That’s why some of them feel compelled this kind of logically invalid argument.

To make matters worse, the first three points are not fine. One cannot establish that something continues from the absence of proof that it ceased. Instead, if one wants to insist that the oral proclamation of the Word of God continues, one has to demonstrate that. But Roman Catholic apologists can’t demonstrate that. That’s why some of them feel compelled this kind of logically invalid argument.

But that’s not the only problem. The statement that God’s Word was proclaimed orally is itself ambiguous and potentially equivocal. For example, whenever a Reformed minister preaches from the pulpit he is (or ought to be) proclaiming the Word of God orally. That aspect of the oral proclamation of the Word of God obviously does continue, as it should.

But there is another sense in which the Word of God was proclaimed orally. The Word of God was given to prophets. The proclaimed God’s word orally.

Hebrews 2:1-4
Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

Notice how those who received the Word of God to proclaim it in a prophetic way were given the witness of God, “both with signs and wonders, and with [a variety of] miracles, and gifts of the Holy Ghost.” This is the consistent Biblical pattern. Moses provides the first example:

Exodus 4:1-9

And Moses answered and said, “But, behold, they will not believe me, nor hearken unto my voice: for they will say, ‘The LORD hath not appeared unto thee.'”
And the LORD said unto him, “What is that in thine hand?”
And he said, “A rod.”
And he said, “Cast it on the ground.”
And he cast it on the ground, and it became a serpent; and Moses fled from before it.
And the LORD said unto Moses, “Put forth thine hand, and take it by the tail,” and he put forth his hand, and caught it, and it became a rod in his hand: “that they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.” And the LORD said furthermore unto him, “Put now thine hand into thy bosom.”
And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.
And he said, “Put thine hand into thy bosom again.”
And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.
“And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.”

Thus, like Moses, the apostles performed a variety of miracles that testified to the fact that they were prophets of God:

Paul raised the dead (Acts 20:9-12) and was not harmed by the bite a poisonous snake (Acts 28:3-6). Likewise Peter raised the dead (Acts 9:36-43) and his shadow cured the sick (Acts 5:15).

Popes like Benedict XVI cannot raise the dead, their shadows cure no one, and if they get bitten by a poisonous snake, they will die. They do not possess the witness of God testifying to any prophetic gift. The same has been true of the popes that preceded them.

So, this alternative sense of the “Oral Word” is also not something possessed by the Roman Pontiff, whether or not anyone else possesses it.

But there is one further weakness to Mr. Bellisario’s argument (and before he complains that the exact form of the argument is not his, I simply point out that the reader can peruse the comment box linked above to see whether or not the paraphrase of his argument is accurate). The further weakness is that Scripture itself testifies in at least three ways to the end of this extraordinary Oral Word.

1) Use of a Past Tense in Hebrews 2

In the passage from Hebrews 2, which we saw above, the author expresses the confirmation of the witnesses in the past tense (in English it past, in Greek it is aorist tense: “ἐβεβαιώθη” – confirmed). The author of Hebrews speaks of that discussion as though it were essentially a thing of the past, suggesting that the extraordinary gifts were already passing away at the time the book of Hebrews was written, during the lifetime of some of the apostles.

Notice that I say, “suggesting,” not “proving.”

2) Lack of Iterative Succession of the Gifts

Philip the Evangelist was able to perform miracles in view of the extraordinary gifts of the Holy Spirit. However, as we will see in the following passage, he was unable to transfer that gift.

Acts 8:5-17

Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries.
But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost.

As we see from the preceding passage, the gift of being able to lay hands on the people and have them perform miracles was something the apostles could do but that Philip could not. Thus, we can see that these extraordinary testifying gifts were passed directly from the apostles, but not iteratively by those who had received the gifts from the apostles.

Now that the apostles are all dead, and all those people whom the apostles laid hands on are dead, there are no more of these testifying gifts. While the passage doesn’t explicitly say this will happen, we may reasonably deduce it from the passage in view of the universal mortality of man.

3) Prophecy of the Cessation of the Gifts

1 Corinthians 13:8-10
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.

This, of course, is the answer the question that Bellisario asks when he states, “Where did Jesus tell you that the New Testament replaced, and did away with His Oral Word?” That which is in part, the extraordinary gifts of prophecy, tongues, and knowledge have been done away. The Bible is now complete.

The usual response from those of the Roman persuasion is that the Bible is not explicitly mentioned in the context of this prophecy. Instead, if the Bible is to be understood as the completion, it is merely implied. Nevertheless, even though it is only implied, it is implied by such expressions in the context as Paul’s expression: “Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?” (1 Corinthians 14:6)

Notice that the context of this prophesying and “knowledge” is revelation and doctrine. We are informed explicitly in 2 Timothy 3:16 that Scripture has as one of its purposes the revelation of doctrine (see also Proverbs 4:2). So, we may rightly conclude that God’s revelation of himself in Scripture is the completion of the revelation of doctrine that God promised, and that this explains the cessation of extraordinary gifts that we now see and that Paul had prophesied.

Of course, what makes Bellisario’s point especially absurd is that his own church acknowledges that public revelation ceased with the death of the last apostle. (see, for example, CCC 66)

In short, Bellisario’s informal argument is logically fallacious, it employs equivocation, and its premises are flawed. While Bellisario points to the fact that the Apostles preached the Word of God orally, he fails to see how little this proves. We readily grant that they did. Yet that does not suggest that the extraordinary gifts of prophecy granted to the Apostles and those upon whom they laid hands continued beyond the deaths of the Apostles. Moreover, it certainly doesn’t support the “Sacred Tradition” of the Roman Catholic church as being “Oral Word of God.” Support for such a position would require something more than alleged Biblical silence.

– TurretinFan


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