January 3, 2015
The Reformed Charismatic: Open or Cautious?
The openness of the Reformed Charismatic has led to recent
compromise with adversaries of Christ; not merely sinners in need of salvation,
but false teachers who blaspheme his name. Simply, this does not refer to
Jesus, as friend of sinners, dining to
win the rebellious to Him. Instead, this is providing a platform for error and
confusion. Continuationism is therefore a distinctive common feature of
fellowship, and not simply ‘a secondary matter’ to the Reformed Charismatic in
his desire to merge the reformed faith to Charismaticism. The sufficiency of
Scripture is assaulted when the Reformed Charismatic proposes obscurity whereby
matters in Scripture are clear. The question is then, “Are Reformed
Charismatics ‘open’ or are they ‘cautious’?
This assessment must deal with the how one practices his
belief (orthopraxy) as it flows from what one believes (orthodoxy). Paul warned
Timothy to watch his ‘life and sound doctrine’ (2 Tim. 4:16). Paul did not
separate the one from the other. He also warned that false teachers, as
ministers of Satan, disguise themselves as servants of righteousness.
Therefore, they can appear to be orthodox, but their end is according to their
deeds (2 Cor. 15:11). This is not declaring that every Reformed Charismatic is
a false teacher. Nor is it adequate to say that all Reformed Charismatics are
willful in their aberrations. However, the continuationist position is not one
of caution. The cessationist position exercises the greatest caution, because
it does not seek after signs and wonders beyond the revealed text. Jesus
proclaimed that a wicked and adulterous generation seeks after signs (Matt.
16:24). Equally, the coming of the lawless one will take place along with
authenticating signs and wonders. What then would Jesus say pertaining to those
who redefine the gifts and share a common bond with those who do not ascribe to
the ‘essentials’?
The Reformed position is irreconcilable with the Charismatic
position on all levels. There are fundamental differences in the worship and
identification of the biblical Christ. Disagreements on the person and work of
the Holy Spirit exist between Reformed thinking and Reformed-Charismaticism.
How the church must evangelize the lost is impacted, and the sufficiency of
Scripture is at stake with any notion that revelation has continued beyond the
text, as purveyed by the Charismatic. There is no greater evidence for such
openness than the recent surge of conference compromise in the name of
‘Gospel-centeredness’. The Reformed Charismatic must not delight in his
‘confusion’, because all confusion that is dogmatically affirmed is not merely
confusion. It is a firm stance. It is dogma. The ability to still hold to
Gospel profession does not indicate that one has persevered in the faith.
Holding to Gospel profession and failing to live the truth of the Gospel is
evidence of slipping away from the truth. The fruit of ministry does not
supersede the profession of faith. Fruit proves the profession of faith in
Christ. All men are known not merely by their professions, but by their fruits
(Matt. 7:16). Christ gave this protective hedge for His sheep, so that the
Christian would use discernment to measure if the profession and life agree.
The true cessationist is cautious because he believes the
Scripture is sufficient. The only great move of the Spirit that must be sought
is through the diligent study of Scripture, and His workings through Scripture
concerning the truth in Christ. Verbal assent to these matters does not place
the Reformed Charismatic in the family of Christ. Living this reality demonstrates that one is in the
family of Christ. The Christian is not marked off by mere influence he is able
to stir with the truth; rather he must live the truth and stand firmly rooted
in the reality of the truth. The Reformed Charismatic is not positioned in the
seat of the confused Corinthians. Rather, if her most responsible proponents
profess to be teachers, then a higher standard of James 3:1 must be in order.
The argument is not whether Reformed Charismatics have contributed
to the faith, appear relevant, or if they have graced the stage with reformed
men. This does not make any man a follower of Christ. Nor does personal impact
upon the lives of other believers cause one to be a brother or sister in the
faith. We may all remember fondly those who have inspired us, who are now in
eternal damnation. The question must be asked of every man, Charismatic or
Reformed, who do they say Christ is? And, how does their lives align with their
profession.
The continuationist position does not enable a better
understanding of the cults. It legitimizes the cults, whether by intention or
carelessness. The propensity for Reformed-Charismatics to join hands with the
orthodox and false teachers has caused a schism and confusion among sound
believers. This is not a commendable virtue, nor is it a secondary concern.
This is not to say that one can never err, however, when one errs, what is his
disposition when he is called to account? Will he explain his errors as
secondary matters while holding to the ‘essentials’ of the faith? Or will he,
in the face of truth, as a submissive Christian, repent? Can the apologist for
charismatic error be labeled as truthful? What separates a man who affirms
Benny Hinn, from Benny Hinn himself? What separates a man who affirms Rick
Warren from Rick Warren? Gospel essentials are not merely verbal, but
demonstrative. The life must demonstrate the verbal conviction.
Redefining spiritual gifts is one case in which the
Christian must be weary of novelty. However men are esteemed, however
insightful their Christian contribution, any novelty must be rejected, along
with those who bring them, until such men repent. Stephen did not call the
ideas of the Jewish leaders ‘stiff-necked’. He called them stiff-necked. Jesus did
not assault the ‘idea’ of Peter as from fleshly confusion and satanic
deception. He called Peter ‘Satan’. The tone of truth must never replace the
necessity of truth. The tone of truth must never be a prerequisite for
obedience. How one feels about the proclaimer of truth, must never hold sway
against what the Scripture commands believers to do in light of truth.
The postmodern nature of Reformed Charismaticism has enabled
the redefinition of terms, the subjective assessment of truth, the overemphasis
on ‘tolerance’, and the de-emphasis of righteousness. Our gentleness is
necessary, but it does not shape the truth. Nor is our gentleness to be a
captive assessment of those who are in sin. Our gracious disposition must first
begin with our heart attitude toward God. Let men call our ministry what they
will, but God’s evaluation is the only one that matters. His estimation often
goes beyond the esteem of men (Luke 16:13-18). Biblical Christians, however,
flourish under chastening and persecution.
The Scriptures never tell us to remain ‘open’ to new moves
of the Holy Spirit. The Holy Spirit is not a revealer of new realities, but
rather a testifier of the timeless and eternal Christ, and the once-and-for-all
delivered faith. God’s truth does not change. The body of Christ suffers when
the ‘harshness’ of truth is ignored because men feel it is too harsh. She
suffers when she laments that the way is too narrow, because of evangelical
sophistication. If men are presenting error, whether in life or doctrine, they
are presenting lies. In that moment, they do not speak for Christ. In that
moment, if they are our brothers, they are rebellious against the sealed and
revealed truth of God in Scripture alone. It is not virtuous to flatter those
who err, because we would lose the esteem of men. Faithful are the wounds of a
friend (Prov. 27:6). We must admonish Christians who raise up ideas contrary to
the faith. Whether our tone is harsh, as perceived by them, or pleasant, the
Reformed Charismatic must come to the truth with a desire to be changed by it.
Touch my anointed is a proof-text used in the Charismatic
movement to silence all who would dare demonstrate discernment. Leaders are
able to extort members, dishonor Christ, blaspheme the Spirit, and mock the
truth with ‘anointed’ impunity. This has also crept into the thinking of
Reformed-Charismatic sympathizers. Every man must be measured, and his teaching
must align to truth. If it fails to align with the truth, he must be rejected,
irrespective of our fondness for him or his resume of past accomplishments. The
standard is the text, not credibility. Credibility is only maintained as the
text is followed with precision, by the preacher. When Christians fail to do
this, the slope downward into the path of academic novelties is followed.
The Christian must forsake his error and flee to the truth.
We must pray that God surrounds us always, not with those who remain open to
the shifting winds of false propositions and erroneous teachings. But rather we
must pray that He would send us men who will admonish us when we err and that
we would kill pride when our errors are exposed; thus we may respond with
humble submission, repentance, and feed the flock of God among us with
painstaking conviction.
~Doron Gladden, " Reformed Charismatics", Biblical Christ Research Institute
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