No true cessationist

I’ve never in my life knowingly met a bona fide cessationist. Cessationism, recall, is the doctrine that the signs and wonders performed by the Holy Spirit through baptized believers in the first century ceased with the passing of the apostles (whether gradually or abruptly, either way they stopped). So that, from about the year 100 to the present, the supernatural gifts of the Spirit—his charismata bestowed upon the faithful—no longer occur and/or have not occurred. These include:

1. Speaking in tongues (whether natural or angelic languages)

2. Healings of the sick (through inexplicable, divinely wrought means)

3. Exorcisms (casting out demons from those possessed by them)

4. Dreams/visions from God (e.g., Saint Paul’s vision of the Macedonian man)

5. Foretellings of the future (whether prophecies, “words,” images, visions, or dreams)

6. Ecstatic heavenly rapture (e.g., Paul’s experience in the “third heaven”)

7. Suspension of natural laws (e.g., walking on water; levitation)

8. Spectacular miracles (e.g., feeding the five thousand; blood spilling from a consecrated host)

9. Relics of saints/martyrs charged with spiritual power (e.g., Paul in Ephesus)

10. Communication with or visions of the dead (e.g., Samuel and the witch of Endor; the souls of the martyrs beneath the altar in Revelation)

That’s far from an authoritative list; I can imagine alternative taxonomies. The point is that none of them are “natural” occurrences; all of them are “supernatural” happenings. The biblical point is that they are the work of God; that God’s word attests them; that no Christian disputes their occurrence in the first century; and that some or all of them were understood to be special gifts of the Holy Spirit, “signs and wonders” performed by him through the baptized as evidence of the power of Christ and the truth of the gospel.

Testimony of such “signs and wonders” continues throughout the church’s history. So far as I can tell, nobody disputes this either (with the possible exception of tongues). The question is whether the testimony is true.

As I understand it, cessationism rose to modest prominence in and after the Protestant Reformation and has been a durable minority strand of Christian teaching and practice since then, particularly in the last two or three centuries—before Pentecostalism, as a check on Roman superstition; after Pentecostalism, as an additional brake on charismatic enthusiasm run rampant.

Here’s the thing. I grew up in a (sometimes tacitly, sometimes overtly) cessationist tradition. I know plenty of others who have similar experiences. I’m well aware that I can Google “arguments for cessationism” or “are tongues still spoken” and find plenty of websites and writers selling me on the doctrine.

And yet. I still haven’t found what I’m looking for: a flesh-and-blood cessationist. By which I mean, a Christian who is willing and able to defend actual cessationism as a principled and consistent doctrine.

Sure, I know plenty of folks who are put off by glossolalia, not to mention the peculiarities and sometime abuses of hyper-charismatic or fraudulent or prosperity preachers. But the moment I ask about the other nine signs and wonders listed above, they quickly fall into one of the following seven categories:

1. “Sure, I may not attend a charismatic church, but obviously some/all of those things have happened since the apostles’ passing and/or still happen today.”

2. “Well, I’ve not personally experienced/witnessed such things, but I don’t doubt they still happen.”

3. “Granted, I have trouble believing such things, but I’ll also admit that I have good friends whom I would trust with my life who swear that they have seen/experienced such things, and I can’t deny their credibility or honesty.”

4. “For myself, I’m extremely wary of any and all claims regarding miracles and supernatural happenings, and I take for granted that many (perhaps most) claims about them are false … but if I’m honest, since I believe they happened in the Bible, and the same God alive then is alive now, then yes, sometimes they really do happen here and now.”

5. “I’m a functioning cessationist, but I don’t actually have very good reasons to support it besides my own skepticism and disenchantment; in other words, I realize how weak my grounds are for disbelieving in any signs and wonders whatsoever performed through special gifts of the Spirit in the last two millennia—so I basically shrug my shoulders and admit that I’m probably wrong, though I wish I wasn’t and live that way too.”

6. “God is God and I am not; who am I to tell him that he’s not allowed to work wonders since the apostles? or that I know without a doubt that he hasn’t? or that it’s impossible?”

7. “You’d think I’m a cessationist, and yeah, I attend a cessationist church, and sure, I’m not evangelistic about this, but … [begins to whisper] … I’ve never told anyone this … [whispering quickens] … I’ve actually [seen/experienced/performed] a miracle, and I’ll go to my grave knowing in my bones that [X supernatural event] happened; you could never convince me otherwise.”

I’m not exaggerating when I say I have never encountered another type of response from a purported cessationist, at least not “in real life.” I’ve also known plenty of non-cessationists—there are a lot of Pentecostals and Catholics in the world!—and it’s a given that their response to this conversation is one long eye-roll.

So where are they hiding? Or why does it seem like once you start poking and prodding, the cessationist shell is hiding an inner charismatic—or, to be more precise, a thoughtful Christian unwilling to deny either charismatic gifts or signs and wonders in the present? I’ve speculated elsewhere that this is part of a broader American evangelical loosening. I’ve also seen, more and more, both pastors and normies falling back on one of four things:

1. awareness of miracles in Christian history;

2. awareness of miracles in the contemporary global south;

3. awareness of the paucity of biblical arguments for hard cessationism;

4. a profound respect for divine power and freedom.

Put those together, and they form a strong allergy to anything like doctrinaire denial of signs and wonders. And in the decline or absence of thick denominational identity with recognized teachers who authoritatively denounce charismatic belief, you can see why cessationism would be on the wane—if it is.