There seem to be two theological issues behind the Moore-MacArthur controversy larger than soft vs. hard complementarianism in the SBC: disparate understandings of ‘prophecy’ and the related issue of cessationism/continuationism. /1
The BFM does not take an explicit position on either of these issues, but it seems that for some in the convention, this is a settled issue, so much to the point that disagreement on the matter is counted as “sin” or “false teaching.” /2
Many of the criticisms directed at Beth come from people (1) who discount statements she makes about the Lord speaking to her as violations of the sufficiency of Scripture and (2) who suggest the NT gift of prophecy ceased with the close of the canon. /3
Some in this camp define ‘prophecy’ as preaching, while others see it as a miraculous gift that has ceased. /4
Continuationists in the Reformed tradition such as Wayne Grudem and Sam Storms have argued that prophecy is unrelated to preaching. It is spontaneous revelation given by God to men and to women that must be weighed and judged by Scripture. /5
According to Storms, “In any particular church meeting, ‘two or three prophets should speak, and the others should weigh carefully what is said’ (1 Cor. 14:29). . . .” /6
“The most likely interpretation of the controversial passage concerning the silence of women in 1 Corinthians 14:33b–35 is that women may prophesy (see Acts 2:17–18; 21:9; 1 Cor. 11:5) but may not publicly judge the prophetic words of men in the congregation.” /7
I will admit, I get very uncomfortable when people throw around the “God told me” card, largely because I am suspicious by nature and because of bad experiences with this claim. /8
I have heard people say God told them to do weird and sinful things: divorce their spouse, have an affair, etc. I dismiss these sorts of things outright because they clearly contradict Scripture. /9
But I have yet to be convinced there is an irrefutable exegetical argument for cessationism. On the other hand, most of what passes for the miraculous gifts in some charismatic circles clearly violates biblical teachings on miraculous gifts. /10
I guess what I am really getting at—issue of women preaching bracketed—is that some of our present controversy can be boiled down to different opinions here.
I don’t think we are giving each other room for healthy disagreement here. /11
I don’t think we are giving each other room for healthy disagreement here. /11
If taking a hardline position that the gift of prophecy has ceased becomes a first-tier matter for you, people who say “The Lord spoke to me” will be seen as trying to add to the canon. /12
If we are open to the possiblity of the prophetic gifts today but subordinate them to the critical authority of Scripture, then we cannot automatically dismiss someone who says they have a word from God, especially if they themselves open it to the testing from Scripture. /13
If the gift of prophecy remains, then it can be a human report of a revelation of God directed toward an individual/local church body that is not binding on all Christians everywhere.
I won’t despise it, and I will test it by Scripture (1 Thess. 5:20-21). /14
I won’t despise it, and I will test it by Scripture (1 Thess. 5:20-21). /14
When Beth says God told her to brush a man’s hair in the airport, I don’t see that as a violation of the sufficiency of Scripture. I see it as something that must be tested by Scripture, and if it doesn’t violate Scripture, can see it as a genuine moving of the Spirit on her. /15
I realize there are other issues related to exegesis people have raised. But poor exegesis ≠ false teaching.
False teaching, as defined by the NT is more related to spiritual deception than incorrect theological propositions.
/16
False teaching, as defined by the NT is more related to spiritual deception than incorrect theological propositions.
/16
