Ich zitiere einige Abschnitte aus einem Buch von John Ruthven (Link siehe unten). Ich teile nicht jeden exegetische Befund kann aber seiner continuationistischen Bewertung der geistlichen Gaben (Charismen) viel abgewinnen.
The essential nature of the kingdom of God is divine power–directed toward reconciliation of man to God, of righteousness, peace and joy–displacing the rule and ruin of the demonic (“The kingdom of God does not consist in talk, but in dunamis,” 1Cor 4:20). Of the 98 contexts of divine dunamis in the NT, 65 refer to what the Protestant tradition would designate as “extraordinary” or “miraculous” charismata, 33 of the cases refer to the power of God without clear indication in the immediate context as to the exact way in which God’s power is working.
The New Testament miracles do not appear simply to accredit preaching (or, “the word”); rather the preaching in most cases articulated the miracle, placing it in its Christological setting and demanding a believing and repentant response. Presently, the exalted Christ continues to pour out his charismata upon his Church to empower his kingdom mission until the end of the age (see sec. 11.D. below). It is simply unbiblical to say as Warfield does, that after an initial outpouring of spiritual gifts in the apostolic age to reveal and establish Church doctrine, the exalted Christ’s “work has been done.”
… expressed biblically, the divine “Spirit” is presented in Scripture as associated primarily and essentially performing charismatic operations. The exegetical support for these interpretive paraphrases have been worked out in the dissertation.
Moreover, the greatest new revelation of all was announced by John the Baptist, who “did no Miracle” (Jn 10:41). The contention that miracles faded as one moves toward the end of Acts thus indicating the onset of the cessation of miracles is misleading. Much of the last part of Acts relates to an imprisoned Paul, who, when released for normal ministry at the end of the book practically empties the island of Malta of its sick (Acts 28:9)! Further, to argue that because “Jews seek signs and Greeks seek wisdom” (1Cor 1:22), that Christian evangelism moved from an evangelism characterized by miracles to one characterized by reasoned discourse (and remained there for the rest of Church history) flies in the face of Paul’s own characterization of his highly charismatic gospel among the Gentiles (Acts 15:12; Rom 15:19; 2 Cor 12: 12; 1 Thess 1:5). More importantly, following the tradition of Jesus who refused signs to those who demanded them for evidential proof (Mk 8:11-11; Mt 12:38-39; Lk 11:16, 29) Paul insists his reaction to the unbelieving demand for a sign (or wisdom) is not to willingly provide them, as this argument would have it, but to preach the “wisdom and power of God” Christ crucified only to those who could receive it.
The presence or absence of certain charismata in one’s experience proves nothing at all about one’s spiritual status or destiny (Mt 7:21-22). Neither “charismatics” or “non-” are more or less “saved” than the other; both are at once sinful, but justified by grace alone. Nevertheless, the NT offers patterns as to how the Gospel is to be presented, received and lived out.
Much divisiveness over the gifts of the Spirit today derives from a common premise held by both sides of the debate: evidentialism. If spiritual gifts are adduced as proofs of spiritual status or attainment, rather than used as tools for humble service for others, then conflict naturally follows. The core temptation to the first and Second Adam, and by extension to all of us, was to use spiritual knowledge and power to accredit one’s independent and exalted religious status, instead of through them, rendering glory, obedience and service to God. Spiritual gifts are powerful weapons against the kingdom of darkness; but misapplied in evidentialist polemics they can wound and destroy the people of God.
If the Church has “begun in the Spirit,” let us not attempt to change God’s methods to complete our course in the weakness of human flesh. Since it is the Father’s pleasure to “give good gifts to them who ask Him,” it must be our pleasure to receive them humbly.
Mehr lesen: On the Cessation of the Charismata