Talk:Charismatic movement/Criticism salvage


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This article seeks to disclose some of the primary criticisms of Charismatic and Pentecostal groups (henceforth referred to only as “Charismatics” unless otherwise noted) along with their respective responses. Note that none of these views are endorsed as mainstream, majority, minority, or correct.

Criticisms from Protestant Denominations
Cessationism vs. Charismatic Continuationism

Many protestants who criticize Charismatic groups begin with a doctrine of Cessationism – that all supernaturally-evident gifts of the Holy Spirit (such as tongues, prophecy, healing, and miracles) ceased at some point in history. This doctrine is in opposition of Charismatic Continuationism (see below). Cessationists hold to an interpretation of 1 Corinthians 13:8-10 that defines the supernatural gifts as “passing away” when the canon of Scripture (“the perfect”) is completed. Two of the principal proponents of Cessationism are John F. MacArthur (author of “Charismatic Chaos”) and Norman Geisler (author of “Signs and Wonders”).

Chaos vs. Order

Most non-cessational Protestants critical of Charismatic groups accuse them of directly violating a Biblical definition of correct usage as found in 1 Corinthians 12-14. The most often offense is speaking in tongues in public settings without the accompanying use of interpretation.

Biblical Interpretation

Critics accuse Charismatics of interpreting scripture subjectively and according to human whim – in contrast with a methodology in which grammatical and historical context serve as the interpretation construct.

Prosperity Gospel

Critics accuse Charismatics of subscribing to the teachings of a “Prosperity Gospel” – the belief that blessings, money, and health are promised rewards for faith in Jesus. While the origins of the prosperity Gospel are found outside of Charismatic denominations, critics often see these promises directly tied to the embracing controversial doctrines of tongues, prophecy, miracles, and healing.

Authority of Scripture

Critics accuse Charismatics of rejecting the notion of sola scriptura – the belief that the Scripture is the only infallible rule for deciding issues of faith and practices that involve doctrines. As evidence, critics point to the widespread use of prophecy as seeking divine revelation that is found outside the Bible.

Theology of Worship

See also: Cambridge Declaration

Critics argue that Charismatic worship services are subject to unwarranted or fake emotion. They argue that all aspects of a worship service (including singing, preaching, and fellowship) must not only follow guidelines established in the Bible but must also make the correct interpretation of Scripture paramount. Some critics point to modern worship songs as falling into a “Jesus as your boyfriend” mentality, and instead prefer to embrace the theological depth of more traditional hymns.

It should be noted that mainstream evangelicalism (and indeed, much of Protestantism) does not always agree with this charge. The mainstream acceptance of such groups as Hillsongs, Passion, and the modern Christian music industry support the notion that critics of this particular aspect have decreased in number in the last half- century.

Latter Rain & Oneness Pentecostal Influence

See also: Latter rain and Oneness Pentecostal

Critics accuse Charismatics of accepting and furthering doctrines usually grouped under the term “latter rain”, such as the belief that the Five-fold ministry would be returned (including prophets and apostles), that special Christians would arise who would have supernatural powers (the manifest sons of God), and that specially ordained "overcomers" would rise to political power and take over secular institutions in the name of God (Kingdom Now theology). This movement denied some of the more fundamentalist teachings such as the pretribulation rapture.

Critics also point to the theology of Oneness, which rejects the orthodox notion of the Trinity (three persons in complete unity). Instead, Oneness theology proclaims Jesus as not only the Father, Son, and Holy Spirit but also many other paradigms.

Religious Ecstasy

See also: Religious ecstasy

Critics argue that lifting hands, closing eyes, repeating simple phrases, and other common Charismatic actions can be grouped into a psychological understanding of religious ecstasy – a state where subjective “touches from God” are in effect self-inspired and self-manifested.

Criticisms from Within

Some Christians leave various Charismatic ministries and beliefs due to additional, internal reasons. Some of these include leadership that claims to speak on God’s behalf, various cult-like mentalities (forcing certain beliefs, pressuring silence, psychological abuse, etc) and lack of serious theological scholarship.

Criticisms from Catholic & Orthodox Denominations
The Catholic and Orthodox churches agree with the basic belief that the manifestations of the Holy Spirit seen in the first century Christian Church, such as tongues, healing and miracles, are available to contemporary Christians and ought to be experienced and practiced today. Many stories of the saints include examples of these things occurring throughout the history of Christianity. It is often believed that God can and does work such miracles both through the normal exercise of the sacraments of the Church, and at times in unexpected ways. However, they also believe that such miracles would not and should not generally be disruptive to the prayers of the assembled church, believing instead that all things should be done "decently and in order." There are active communities or parishes of Charismatic Catholics, as well as Charismatic conferences.

Criticisms from Medical & Scientific Communities
Many with medical and science backgrounds argue that phenomena such as prophecy, tongues, and healing can be understood using non-religious explanations. Critics argue that the concept of speaking in tongues is not necessarily a Christian idea, but is mimicked in many other religions. Critics believe that claims of faith healing should be understood in light of the placebo effect.

Charismatic & Pentecostal Responses to Criticisms
Cessationalism vs. Charismatic Continuationism

Charismatics argue that careful exegesis of the Biblical passages used by Cessationists show no evidence of any stoppage of Spiritual gifts. As a sample argument, they hold the “perfect” referred to in 1 Corinthians 13:8-10 above cannot refer to the canon of Scripture, because “then [when the perfect comes] we shall see face to face.” Continuationists argue that prophecy and other miraculous gifts will not pass away until Jesus returns (the meaning of “face to face” - see also 1 Cor 1:7). Two of the more prominent defenders of Continuationism are former Dallas Seminary professor Jack Deere (author of “Surprised by the Power of the Spirit”) and Pheonix Seminary professor Wayne Grudem (author of “The Gift of Prophecy in the New Testament and Today” and editor of “Are the Miraculous Gifts for Today? Four Views”)

Chaos vs. Order

Charismatics and Pentecostals are divided on this issue, but many within hold strongly to the necessity of interpretation in public usage of the gift of tongues.

Biblical Interpretation

Many Charismatics argue that this accusation is not only a caricature but also hypocritical, for even Cessationist denominations often disagree both on the interpretation methodology and the execution of said methodology. Nonetheless, many Charismatics do hold strongly to a grammatical and historical “plain-sense” interpretation of the Bible – and believe that it argues conclusively for Continuationism.

Prosperity Gospel

Many Charismatics (one such example being the Church of God (Cleveland) denomination) reject both the theology of the prosperity Gospel and the implication that its origins are tied in any way to usage of the gifts.

Authority of Scripture

Many Charismatics fully accept sola scriptura, believing that all prophecy must be subjected and tested according to Scripture and in no ways should ever establish doctrine. Conversely they argue that even most Cessationists unknowingly believe that God still speaks today – using it to support their choices of becoming missionaries (“God led me to the mission field”), choosing spouses (“God led us to get married”), and even interpretation of the Scripture (“the Holy Spirit opened my eyes to help me understand this passage”).

Theology of Worship

Many Charismatics would reject the notion of an emotionless Gospel, believing that Scripture clearly embraces the use of emotions in worship. They would instead argue that emotion and reason are not mutually exclusive but instead should both be subject to the guidelines of Scripture. As a response to the “Jesus as your boyfriend” accusation, many would argue that one of the most frequent Biblical understandings of a Christian’s relationship to Jesus is that of the “Bride of Christ”, and that even Paul claimed that marriage was an analogy of Christ to the Church.

Latter Rain & Pentacostal Oneness

Not every Charismatic would hold to these doctrines, though many seek to “take the good and leave the rotten” in the same way that Lutherans disagree with their founder regarding the book of James and Calvinists disagree with their namesake regarding the punishment of heresy with death.

Religious Ecstacy

Many Charismatics would argue that while some believers could possibly whip themselves into a religious fervor, this should not be taken as a blanket attack on the genuineness of religious experience (Christian or not). Even true scientific psychology does not seek to undermine the experience, merely understand it.

Criticisms from Within

Many Charismatics realize that serious errors have occurred and actively seek to correct them. While rejecting any notions of cult-like behavior as healthy (using Scripture as a guide), they nonetheless refuse to grant Cessationists the distinction of holding the theological high ground and tenaciously hold to the Bible as the ultimate authority.