Strange Fire, Authentic Fire and How I Changed My Mind

Once again, I am reposting what I have posted elsewhere.  That blog has now been removed.  What I have written here (though a few years old) is still relevant.  

Reading both (John MacArthur and Michael Brown's) books has been a valuable learning experience for me.  I hadn’t planned to read Michael Brown’s book because I was quite certain I knew what he would say and even more certain that I would disagree.  However, after listening to a presentation by John MacArthur to some of his Masters’ students and then a dialogue (also on YouTube) between Michael Brown and Phil Johnson I decided it was important to consider more carefully what Brown had to say.

From the beginning I have been sympathetic with John MacArthur.  Not only did my sympathies lie with cessationism (the teaching that the miraculous gifts have ceased), I have long appreciated the ministry of a man who has been a faithful shepherd.  More recently, I have been troubled and even surprised by some of the vitriol that has been spread around the internet in reaction to the recent Strange Fire conference.  My instinct all along has been in favour of MacArthur and colleagues, but watching the Christian community speak out in anger against him and reading his book only strengthened my resolve – for what it’s worth - to stand in his support. 

But I’ve changed my mind.  I remain thankful for MacArthur and his ministry, and I am convinced that he meant well, but Michael Brown’s book has shed some valuable and needed light on the subject and led me to rethink some of my presuppositions and re-evaluate the Strange Fire conference.  Here, though, I will not attempt to make a case for either cessationist or continuist (the teaching that the miraculous gifts have continued) thinking.  Rather, having read both books I want to share some of the lessons learned from the experience.  

A. First, a great deal is gained by at least hearing the ‘other side’.  “He that answereth a matter before he heareth it, it is folly and shame unto him (Proverbs 18.13).”  Perhaps it would have been better had the conference allowed opportunity for continuists like John Piper, D.A. Carson and Michael Brown to share something of their perspective, but at very least it is incumbent on the rest of us hear the matter before resolving one way or the other.  

What’s at stake isn’t merely our approach to the miraculous gifts but our definition of a Christian, our ability to learn from those with whom we disagree and our attitude toward brothers in the Lord.   Strange Fire wasn’t just a plea for cessationism, it was an attack on an entire community of believers followed by a plea for division and (essentially) a call to arms.  Surely such a call should be heeded only after careful and prayerful consideration of all the arguments on all sides.

B. Second, no matter our differences there is always need for grace.  On this score Michael Brown is to be commended.  Though I do not agree with him on every point (and while I find it deeply distressing that he chose rather to favourably quote Benny Hinn than testify against him), I found his book the more gracious of the two.  I will admit here that Brown’s attitude and tone made me willing to hear his arguments, whereas listening to some of the proponents of cessationism I’ve wanted only to turn them off.  

It seems to me that from the beginning Brown has modeled how differences like these should be handled.  According to his own testimony he tried repeatedly to meet with MacArthur and has continued since the conference to reach out for dialogue and debate.  Perhaps a great deal more would have been gained and more contributed to the kingdom had these pleas been heard.  In addition, Brown has consistently regarded and held in esteem his cessationist brothers as brothers in the Lord.  Whereas the other side has been guilty of making sweeping (and sometimes unkind) generalizations while calling for division in the body of Christ, Brown – in his book – demonstrates caution recognizing the various streams of thought within traditions and recognizing also the Christianity of those with whom he disagrees.   

Whatever we may think of his theology, we would do well to learn from his gracious tone.

C. Third, it is possible to be wrong even though very right.  Again, I don’t want to speak for either side in this debate, but even if MacArthur and colleagues are perfectly sound in their teaching on the supernatural gifts, they are very wrong in the way that they have dealt with the charismatic community.  Errors do abound in that community, but as Brown points out – no matter what the tradition – we are all ultimately responsible onlyfor those over whom we have authority.  Charismatics are no more responsible for the sins (and errors) of all other charismatics than Presbyterians are responsible for the sins (and errors) of all other Presbyterians.  

Strange Fire has made gross generalizations which are sometimes so far off the mark they border on dishonesty.  To suggest, for example, that “there is essentially zero social benefit to the world from the Charismatic Movement” and that the movement has produced no social services, no hospitals and no relief for those living in poverty is wrong and deeply unfair.  In truth, and as Michael Brown has pointed out in his book, the movement has done so much in this way it is almost inconceivable that anyone could even think of suggesting otherwise.  Indeed, it may one day be shown that they have done more this way than the rest of us.  

Charismatics are similarly accused of bearing false or rotten fruit when studies suggest that on morality charismatics actually score higher than non-charismatics.  It seems, then, that so much of what has been presented by MacArthur and company has developed simply in reaction to excesses and errors and (serious) problems in parts of the community; but instead of taking a rational look at a very diverse movement they have over reacted and become guilty of such gross generalizations it has become difficult to take them seriously.

D. Fourth, it has become increasingly clear (to me) that terms need to be defined.  There are a great variety of opinions on both sides of this debate, and often they end up talking past each other because no one seems to agree on what exactly these terms mean.  The fact is, there are many in the cessationist camp who are nowhere near as extreme in their views on the subject as is John MacArthur.  Very few, for example, would suggest – as MacArthur does - that the task of the preacher is simply to present truth, and that when truth has been presented faithfully and truthfully the man's job is done. 

 Rather, most cessationists would insist with the Paul that anything less than a message presented in demonstration of the Spirit and power is not preaching at all (see for example, Robert Dabney in his Evangelical Eloquence and Gardiner Spring in The Power of the Pulpit). 

E. Fifth, there are various streams of tradition on both sides.  Among cessationists there are dispensationalists and there are the reformed.  Among continuists there are dispensationalists and reformed and sometimes everything in between.  Some of us think that dispensationalism (in some of its forms) is heresy even if we dearly love our dispensationalist brothers; and yet the truth is that charismatics can be found in every stream.  So, to simply ‘lump’ them all in one category is far too simplistic.

F. Sixth, Brown is right to observe how prone we are in the Christian community to be divisive.  There is enough that divides us already, and we need to be exceedingly careful when we name names and call out heresies, heretics and false prophets.  These things must be done, but more caution should be exercised than was recently exercised at the conference.  

Similarly, it is very wrong to implicate people simply by their associations and friendships.  If it were possible to be guilty merely by association many of us would be guilty of a whole host of sins and heresies for which we have no affinity whatsoever!  For reasons of their own I have dear friends who have chosen to remain in formal alliance with those who teach error.  While I don’t agree with what seems a position of compromise, I love these brothers even as they remain in these denominations where sin and heresy are not being dealt with.  

Others – most of us! – have friendships with those with whom we greatly differ.  I could not call myself his friend (and truthfully, I would not have sat with him on a ministerial nor partnered with him in ministry), but I enjoyed what fellowship I did have with Clark Pinnock; and in spite of the doctrines (and even heresies) he espoused I loved him as a brother in the Lord. 

Somehow, we need to be more careful, more cautious and more loving when dealing with those with whom we disagree.  Even in our stand for truth there is a loving and gracious way that would contribute so much more to the advancement of the kingdom.   I don’t believe for a moment that we should attempt to erase denominational differences - I think even the names are helpful and necessary - nor do I believe we should shrink from our proclamation of the whole truth, nor should we hesitate to confront error; but caution should be exercised and Greenburg’s advice (quoted in Authentic Fire) is worth heeding: “Don’t compare the best things about your religion (or ideology) to the worst things about someone else’s.” 

G. Finally, we have a great deal to learn from our charismatic brothers whether or not we decide to rethink cessationism.  Having spent time on the mission field, in non-denominational charismatic churches, Pentecostal churches, Baptist churches and reformed churches I know that orthodoxy and spiritual barrenness often go hand in hand.  I love reformed theology, but it is not by accident that we have come to be known as the ‘frozen chosen’.  How many of us have participated in all night prayer meetings?  How many of us have been part of worship services where time seemed to stand still and the cry of every heart was for more of God?  We love the theology of Jonathan Edwards, John Owen and Samuel Rutherford, but I can’t help wondering how many in our reformed churches have encountered God like these men did? 

Edwards like many before him and since could speak of seasons of prayer where he was so overcome by a sense of the glory and majesty of God in Christ that for the space of an hour he wept a flood of tears.  And while in the charismatic community there has often been a seeking after God and a crying out for His presence, while in the charismatic community prayer meetings have often been highly esteemed and well attended, and while in the charismatic community it is not uncommon for people to shout for joy and weep with heart longings for Jesus, many in our community are total strangers to such things - and yet hardly even aware of our barrenness.  But... we're right.  

Are we really satisfied being merely right?  Are we not willing to learn from and be challenged by godly men and women of the ‘other’ community who's intense love for the Lord often shames our own? 

I have to confess that reading Michael Brown’s book I was struck by how complacent I have become.  He writes, “I have met more than enough students who used to be passionate in their walks with the Lord but got so heady and theological that they became a mere shadow of their former selves.”   The tendency may be in all us.  I have certainly seen it my own life.  Somehow a passion for theology can gradually and subtly eclipse every other love, until being right is more important than the presence of God. 

Last night I put the book down and stayed up into the night praying and weeping.  I don’t agree with everything Brown said, and in some ways we are very far apart theologically – but I heard his passion and his plea, and the Holy Spirit brought it home to my heart.  I pray that the fire that has begun (by God’s grace) to burn again in my heart would burn all the brighter in the days and months to come; but I pray, too, for the greater cessationist 'family' that we would be more careful, less divisive and more willing to learn from our brothers in Christ. 

Let’s admit that error and immorality abound in some parts of the charismatic community, but let’s also recognize that there is a great deal we can learn from them.  And as we pray for them and even at times confront them, let us also be careful that we take heed to ourselves.     

“You can have all of your doctrines right – yet still not have the presence of God.”  - Leonard Ravenhill