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Miracles in the Neo-Charismatic Movement: Historical and Theological Critique

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Miracles in the Neo-Charismatic Movement: Historical and Theological Critique Verbum et Ecclesia ISSN: (Online) 2074-7705, (Print) 1609-9982 Page 1 of 8 Original Research Miracles in the Neo-charismatic movement: Historical and theological critique Author: The focus of this article was to explore the historical, theological and biblical miracles in light 1 Kelebogile T. Resane of the modern-day miracles in the Neo-charismatic churches. It is hereby intended to address Affiliation: and redress these manifestations to evaluate their authenticity and genuineness. The history 1Department of Systematic regarding miracles in this article starts with the Reformers, such as Martin Luther and John Theology, University of the Calvin. The historical scholarliness unfolds through the centuries to show how philosophies Free State, South Africa and theology grappled with this subject. The climax is the theological debate in the 20th Corresponding author: century leading to the current miraculous signs in the Neo-charismatic churches in South Kelebogile Resane, Africa. The solution is the teaching on proper hermeneutics. [email protected] Intradisciplinary and/or interdisciplinary implications: This article focuses on Dates: interdisciplinary, that is, church history, systematic theology and ethics in ecclesiastical Received: 27 Jan. 2017 practices of the Neo-charismatic churches. The article contributes towards the historical Accepted: 10 June 2017 Published: 27 July 2017 knowledge, identifying some constructive theological understanding of authenticity of miracles, as opposed to the modern way of miracles. It opens opportunity for a systematic How to cite this article: theological discussion on miracles in Neo-charismatic churches. Resane, K.T., 2017, ‘Miracles in the Neo-charismatic movement: Historical and theological critique’,Verbum Introduction et Ecclesia 38(1), a1736. https://doi.org/10.4102/ South Africa is currently caught in amazement of some activities in the Neo-charismatic churches. ve.v38i1.1736 The devotees are made to eat grass, drink petrol, eat flowers, et cetera. For instance, it was reported in Times Live on 11 July 2015: Copyright: © 2017. The Authors. Members of Prophet Penuel’s End Times Disciples Ministries in Soshanguve, Pretoria ate parts of a snake, Licensee: AOSIS. This work believing it would become chocolate. Images posted onto the church’s social media sites show Penuel is licensed under the dangling a live snake and dropping it into the mouths of his congregants. (n.p.) Creative Commons Attribution License. The puzzlement goes beyond the borders. One reads and hears of some ‘miracles’ happening in Nigeria, where recently the country was plunged into mourning because of loss of lives. People went there because they seeked miracles. The public television stations of paid DSTV channels have a number of telecasts of tele-preachers claiming to perform miracles. Christians from mainline Christianity abandon their catechesis and paradosis to pursue these manifestations. Many questions regarding the authenticity of these miracles and of course, the ethical integrity of those performing them, are inevitable. This will never be considered without questioning the theological credentials of these performers. Also at question is if these manifestations are the divine hilaritas (cheerful intervention) or counterfeit of God’s reality and workings within humankind. In order to address and redress the phenomenon, one needs to look into miracles from the theological perspectives, including the church history’s unfolding thoughts. Theological understanding of miracles The Old Testament with its historicity is the book of miracles (Merrill 1994:33). From the creation story to the post-exilic resettlement, miracles happened. The people of the Old Testament perceived miracles as God’s great providential act on their behalf, and as the very foundation of their existence as a community. Warrington (2008:268) referring to healings as part of miracles reinforces that ‘The OT presents God as the healer of people and this helps define him as God’. God was voluntarily suspending the regular operation of natural Read online: processes for self-revelation to humanity; and these miracles were seen as events of prophetic Scan this QR interpretations of history in terms of what the prophets believed God did (Merrill 1994:33). code with your smart phone or The people’s faith in God was confirmed because their experiences of God’s presence in their mobile device midst revealed divine grace and judgement in some extraordinary manifestations. to read online. Miracles were seen as the incarnation of God among his people. The people were never used http://www.ve.org.za Open Access Page 2 of 8 Original Research to these manifestations, because they were not just superiorities over the Synoptics that he stresses faith where they sporadic, but were a continuum of experience in their stress miracles. (p. 41) lives. Generally, ‘as with OT prophets and Charismatic leaders – an indication of the power of God at work’ Luther was of the opinion that the miracles of Jesus were not (Kärkkäinen 2013:65). purely manifestations of Jesus’ divinity, but the works of the Word of the Father that became incarnate in Jesus (Brown On the other hand, the New Testament is also full of miracles. 1984:13). He saw miracles having their place alongside the From Jesus to the apostles, miracles were their daily other soteriological works of Christ. Miracles, according to experience. However, it is noteworthy to understand that, Luther, are not the direct expressions of deity through which God incarnate can be beheld. Like other soteriological acts of especially with Jesus, miracles and kerygma worked God, miracles can be described as God’s masks or garments. symbiotically. The preaching of the gospel and miracles were This does not mean that Luther thought of miracles as having always moving in collaboration. Jesus used miracles and no evidential value or that they are devoid of spiritual signs to reveal self-identity, making the mysterion a reality to significance. His argument is that miraculous evidence alone be reckoned with (Jn 10:38). His identity is that of deity – God is not enough; there must be also a heart transformation. in essence and truth tabernacling among his people. His deity Miracles, therefore, are like visible, tangible expressions of and power are inseparable. His identity and incarnation co- Christ’s teaching (Brown 1984:14). exist and are demonstrated by miracles. They were God’s approval of the ministry of Jesus: As for John Calvin (1509–1564), his miracles’ perspective was Rather than done by Beelzebub, the mighty deeds are the forthrightly polemical. As early as 1536, in the preface of his function of the Spirit of God (Mark 3:20–30) – they are God’s famous Institutes of the Christian Religion, he ‘plunged into a business. The favorite terms terata and séméia should be taken in discussion of the value and corroborative function of their basic meaning, namely, as ‘signs’. They point to God’s miracles’ (Brown 1984:15). In fact, Calvin’s theology of power at work for salvation and deliverance vis-à-vis miracles is very relevant to the current situation this article is contestation to the contrary, in arguments that the miracles had concerned about: where people are made to eat grass or drink their origin in the opposing evil forces. (Kärkkäinen 2013:65) petrol. There is an intrinsic connection between miracles and truth. Calvin: The apostolic mandate was given with the assurance of the insisted that where a miracle is associated with false teaching, it accompanying miracles (Mk 16:17–18). The confirmation of should be dismissed as Satanic deceit. Hence, ‘those miracles’ the authenticity of their kyrugma was the accompanying which our adversaries point to in their own support are sheer miracles. Preaching Christ and miraculous signs brought delusions of Satan, for they draw people away from the true awe to their audiences. This calls for the reflective evaluation worship of their God to vanity. (cf. Dt 13:2ff.; Brown 1984:15) of the current ministry models promoting miracles. Central to these modern-day miraculous models is health and wealth. Calvin’s theology of miracles appeals to both the Old and the These two concepts encapsulate issues such as deliverance New Testament, whereby miracles are to confirm, attest or from all sorts of curses, regaining the lost treasure, freedom seal the truth that God is among his people. For Calvin, the from demonic oppression, et cetera. These models demand glorification of anything other than God is a mark of untruth. ecclesiological scrutiny because: Truth in religion is the desire to seek the glory of God. In Theological models need to bring together disciplined analysis depth and insight into miracles, Calvin pointed out that of the context, faithfulness to the Christian tradition, and miracles are not human-focused but God-focused. He innovation in developing contextual theological categories to continued to spell it out that he: inform ministry. The healing ministry is an important area for did not dispute the capacity of many to work wonders. The such construction. (Bate 1999:179–180) decisive factor was the claims made by those who performed them. If those claims led away from the gospel, the wonder was Miracles from Reformation to the to be rejected. (Brown 1984:16) present The two Reformers differ in their theological perspectives of The founder of the Reformation in Germany, Martin Luther miracles. Although Luther’s approach to miracles as the (1483–1546), understood the miracles of Jesus as the divine works of the Word of the Father that was incarnate in Jesus, works, wrought by the power of God himself. He asserted, Calvin attributes miracles to the second person of the Trinity. but also downplayed the significance of the miracles of Jesus. The two Reformers are in agreement, however, that miracles This is attested by one of Luther’s leading Christologists, are sacramental signs embodying and exemplifying God’s Dr Ian D Kingston Siggins (1970): gracious promises.
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