Charismatic Gifts Through the Centuries

Some time ago, I published a biblical response to the doctrine of cessationism, the belief that the supernatural gifts of the Holy Spirit described in 1 Corinthians 12–14 have ceased and are no longer operative in the church today. In particular, I was responding to the arguments presented by John MacArthur in his Strange Fire polemics.Since then, however,, Dr MacArthur has gone home to be with Jesus. Despite my profound disagreement with him in some areas, I honor his decades of faithful preaching and commitment to Scripture which have impacted countless lives, including mine. For that reason, I chose to wait for a while before I revisited this topic.Yet having previously examined the biblical case for the gifts continuing, I also feel we need to examine the testimony of church history. If the gifts of the Spirit truly ceased, as Dr MacArthur and his colleagues claim, we would expect the historical record of the church to reflect that clearly and consistently. But as we will see, the opposite is true. From the early church onward, there is a persistent, if sometimes uneven, witness to the ongoing work of the Spirit, through prophecy, healing, and other gifts, across centuries and traditions. The question before us, then, is not simply “what do we believe?” but “what does the full weight of Scripture and history actually show?” And perhaps just as importantly, how can we pursue truth together in a way that honors Christ and one another?This does not mean every historical claim should be accepted uncritically. Discernment was necessary then, just as it is now. Some reports were undoubtedly exaggerated, while others are difficult to verify. Nevertheless, the historical record does not support the notion of a clean and universal disappearance of the gifts after the apostolic age.

Early Church: Time of Christ-Fall of Western Roman Empire (c. 30– 500 AD)

One of the earliest Christian writings outside the New Testament is the Didache, an ancient manual of church instruction often dated to the late first or early second century. Rather than treating prophecy as something that had passed away, it provides practical instructions for recognizing and testing prophets within the life of the Church.¹Likewise, The Shepherd of Hermas, another influential early Christian work, speaks of revelations, visions, and prophetic ministry as ongoing realities among believers.² While not regarded as Scripture, it offers valuable insight into the expectations of many Christians in the post-apostolic era.Justin Martyr (c. AD 100–165) explicitly affirmed that prophetic gifts remained active in his own day. In his Dialogue with Trypho, he wrote that Christians had received gifts from Christ including wisdom, understanding, counsel, healing, foreknowledge, teaching, and the fear of God.³ He also appealed to contemporary healings and exorcisms performed in Jesus’ name as evidence of the continuing power of the risen Christ.Irenaeus, Bishop of Lyons (c. AD 125–200), provides one of the strongest early testimonies for the continuation of spiritual gifts. Writing against the Gnostics, he declared that believers in his own day possessed “foreknowledge of things to come,” experienced visions and prophetic utterances, healed the sick through the laying on of hands, and spoke in various kinds of tongues by the Spirit.⁴ He even testified that some had witnessed the dead being raised.⁵Tertullian (c. AD 155–240) likewise wrote about ongoing revelations, visions, and spiritual manifestations within the Church. In On the Soul, he insisted that claimed revelations should be tested rather than accepted uncritically, reflecting the New Testament’s emphasis on discernment.⁶ In Against Marcion, he referred to prophetic gifts and other manifestations of the Spirit as realities within Christian experience.⁷Eusebius of Caesarea, often called the “Father of Church History,” preserved accounts of prophetic and miraculous activity while also warning against false claims and excesses.⁸ His writings demonstrate that early Christians debated how to discern genuine manifestations of the Spirit, not whether such manifestations existed at all.Cyril of Jerusalem (c. AD 313–386) described the Holy Spirit as distributing diverse gifts among believers, including wisdom, prophecy, and power over demonic forces.⁹ His teaching reflects an expectation that the Spirit continued to work actively in the Church.John Chrysostom (c. AD 349–407) acknowledged that spectacular miracles appeared less common in his own day, famously observing that such signs had diminished because “faith is cold.”¹⁰ Significantly, he attributed their rarity to the spiritual condition of the Church rather than arguing that God had permanently withdrawn His miraculous activity.Augustine of Hippo (AD 354–430) is especially noteworthy because his own perspective developed over time. Although he initially suggested that certain miracles had been particularly necessary in the Church’s earliest years, he later devoted substantial portions of The City of God to recording contemporary healings and other miraculous events that he believed God had performed.¹¹Taken together, these early witnesses do not prove that every modern claim to prophecy, healing, or tongues is genuine. They do, however, present a significant challenge to the assertion that the gifts of the Spirit disappeared universally with the apostles. The testimony of the early Church is one of continuity marked by discernment: Christians believed that God still worked among His people, while insisting that all such claims be carefully tested according to truth.

Medieval Church: From the Fall of Rome to the Reformation (c. AD 500–1500)

The medieval period is often portrayed as an era in which the supernatural gifts of the Spirit disappeared from the life of the Church. Yet the historical evidence paints a more nuanced picture. It would be irresponsible to accept every medieval miracle account at face value, and many reports are found in hagiographical literature that naturally seeks to highlight the holiness of its subjects. Even so, the documentary record does not support the claim that Christians universally believed the gifts had ceased.Instead, throughout the Middle Ages we find recurring testimony to prophecy, healing, visions, discernment, and other extraordinary works associated with the Holy Spirit. These reports vary in credibility and detail, but together they demonstrate a continuing expectation that God remained active in miraculous ways.One of the earliest medieval witnesses is Gregory of Tours (c. AD 538–594), whose historical writings contain numerous accounts of divine healing and miraculous intervention connected with the ministry of the Church.¹²Likewise, the Venerable Bede (AD 673–735), in his Ecclesiastical History of the English People, records healings, answered prayers, and other extraordinary events surrounding missionaries and church leaders in Britain.¹³The missionary movement into northern Europe also produced reports of supernatural ministry. Accounts concerning Aidan of Lindisfarne, Cuthbert, and later Ansgar¹⁴, the “Apostle of the North,” describe ministries accompanied by remarkable answers to prayer and miraculous occurrences.³ While these narratives should be read with discernment, they demonstrate that belief in God’s ongoing intervention remained widespread.In the Eastern Church, Symeon the New Theologian (949–1022)¹⁵ described profound personal encounters with the Holy Spirit, including visions of divine light and experiences that many modern readers would associate with Spirit-filled renewal.⁴ His writings emphasize direct communion with God and the continuing work of the Spirit in the believer’s life.Perhaps the best-known medieval example is Bernard of Clairvaux (1090–1153). His contemporary biographer, William of St. Thierry, recounts numerous healings associated with Bernard’s ministry in The Life of St. Bernard.¹⁶ Whether every account is historically exact may be debated, but the biography provides important evidence that Bernard’s contemporaries believed God continued to work through miraculous means.Similarly,

Hildegard of Bingen (1098–1179) openly recorded visionary experiences that she believed were given by God. Her major works, including Scivias and Liber Divinorum Operum, present these revelations not as relics of a bygone apostolic age but as contemporary experiences intended to edify the Church.¹⁷

Accounts surrounding Dominic de Guzmán and Francis of Assisi likewise include reports of healings and other extraordinary manifestations. Jordan of Saxony’s Little Book on the Beginnings of the Order of Preachers ¹⁸ and Thomas of Celano’s First Life of St. Francis, both written by near contemporaries, preserve these traditions in primary documentary form.¹⁹The medieval period also produced notable women whose ministries were associated with prophecy and visions. Catherine of Siena (1347–1380), for example, is described by her confessor Raymond of Capua as receiving extraordinary revelations and exercising remarkable spiritual insight in The Life of Catherine of Siena.²⁰

Again, none of this proves that every reported miracle actually occurred. Medieval sources must be weighed carefully, and historical criticism should be applied consistently. Yet the larger point remains difficult to escape: throughout the thousand years between Augustine and the Reformation, Christians continued to write about prophecy, healing, visions, discernment, and other charismatic phenomena. The historical record is one of continuity rather than silence.Far from presenting a clear cessation of the gifts, the medieval Church offers repeated testimony that believers across different regions and traditions continued to expect the Holy Spirit to work in extraordinary ways. Whether every claim withstands scrutiny is beside the point. The important historical fact is that the gifts were remembered, sought, discussed, and frequently reported throughout the period.

As we move beyond the medieval period into the Reformation and post-Reformation eras, the question becomes even sharper. Did the Reformers affirm or deny the continuation of the gifts? And how did later movements, both renewal and revival, understand the work of the Holy Spirit?

Reformation Era: Martin Luther’s 95 Theses-Beginning of Modern Era (c. 1500 – 1650 AD)

The Protestant Reformation is often (rightfully) associated with a renewed emphasis on the authority of Scripture, but it did not produce a uniform view of miraculous gifts. While many Reformers were skeptical of sensational claims and criticized abuses they saw within late medieval religion, they did not always deny that God could still intervene in extraordinary ways, as these two videos discuss:

https://youtu.be/sI7M7GxN2GU?si=dw5b2GJTwh8cZF2AIn fact, the historical record contains numerous accounts suggesting that supernatural experiences continued to be reported during and after the Reformation.

Martin Luther (1483–1546) strongly believed that God answered prayer and could intervene miraculously in the lives of His people. One of the best-known examples concerns the serious illness of his colleague Philip Melanchthon. Recounting the event, Luther wrote, “I found him dead, as it were… I cast myself on God with the greatest earnestness and quoted all the promises I could remember from Scripture, that prayers should be heard, and so I commanded him to live.” Melanchthon recovered, and Luther viewed the event as a remarkable answer to prayer rather than as evidence that miracles had ceased. ²¹In Scotland,

John Knox (c. 1514–1572) acquired a reputation among his contemporaries for remarkable spiritual insight. His secretary, Richard Bannatyne, recorded that Knox gave warnings and predictions which “after came to pass according to his words.”²² While such accounts should be evaluated with appropriate caution, they demonstrate that those closest to Knox regarded his ministry as including extraordinary providential guidance.Another Scottish Reformer,

John Welsh (c. 1570–1622), became known for his fervent prayer life and reputation for miraculous answers to prayer. John Howie’s classic work The Scots Worthies recounts numerous reports of healings and unusual demonstrations of God’s power connected with Welsh’s ministry.²³ Although written to edify as well as to inform, these accounts reflect a continuing expectation that God was still active in supernatural ways.Beyond the magisterial Reformers, various groups associated with the Radical Reformation, including certain Anabaptist movements, claimed experiences of prophecy, visions, and direct divine guidance. Mainstream Protestant leaders frequently criticized what they considered excesses within these groups, but their very existence demonstrates that claims to charismatic gifts persisted throughout the sixteenth century rather than disappearing after the apostolic age.²⁴The Reformation therefore presents a more complex picture than is sometimes assumed. It was certainly an era of increased caution toward miracle claims (which is understandable) and a renewed insistence that all spiritual experiences be tested by Scripture. Yet it was not an era in which belief in God’s ongoing supernatural activity vanished. Even among those most committed to biblical authority, there remained a widespread conviction that the Lord was still able to heal, guide, reveal, and intervene according to His sovereign will.By the close of the Reformation period, reports of extraordinary spiritual experiences had not disappeared from Christian history. Instead, they continued to surface across Protestant, Catholic, and Radical traditions alike, setting the stage for the revival movements and evangelical awakenings that would follow in the centuries ahead.

Modern Era (c. 1650 – Present)

The centuries following the Reformation continued to produce reports of prophecy, healing, remarkable answers to prayer, and other extraordinary workings of the Holy Spirit. Although opinions differed on how such experiences should be interpreted, the historical record demonstrates that claims of charismatic activity did not disappear from Protestant Christianity.

George Fox (1624–1691), founder of the Religious Society of Friends (Quakers), frequently described what he called “openings,” moments in which he believed God supernaturally revealed the spiritual condition of those around him. In his Journal, Fox recounts instances of hidden sin being exposed, profound conviction falling upon hearers, and remarkable answers to prayer for those suffering physically or emotionally. ²⁵John Wesley (1703–1791), the founder of Methodism, likewise recorded extraordinary experiences throughout his ministry. His journals contain accounts of divine healing, unusual spiritual manifestations during preaching, and moments in which he appeared to possess unexpected insight into the lives of individuals. Wesley remained cautious and insisted that all such experiences be tested by Scripture, but he rejected the idea that miracles belonged exclusively to the apostolic age. ²⁶John Fletcher (1729–1785), Wesley’s close associate and one of early Methodism’s leading theologians, openly defended the continuation of spiritual gifts. He wrote extensively on the ongoing ministry of the Holy Spirit and believed that the supernatural work of God remained available to the Church. Reports from his ministry also include remarkable answers to prayer and instances of divine guidance. ²⁷In the nineteenth century, Edward Irving (1792–1834) became associated with one of the most thoroughly documented pre-Pentecostal movements emphasizing tongues and prophecy. Members of his London congregation reported speaking in unknown languages and delivering prophetic messages during worship services, events that generated both enthusiasm and controversy. Whatever conclusions one reaches about these manifestations, they demonstrate that charismatic phenomena were being reported decades before the rise of modern Pentecostalism. ²⁸Charles Haddon Spurgeon (1834–1892), though certainly not identified with charismatic theology, recounted occasions that closely resemble what many today would call a “word of knowledge.” In his autobiography, he tells of interrupting a sermon to describe details about a visitor’s occupation and secret conduct that he could not naturally have known, leading the man to repentance. Spurgeon attributed such incidents entirely to the sovereign work of God and never sought to sensationalize them. ²⁹

The Twentieth-Century Pentecostal RevivalThe dawn of the twentieth century witnessed a worldwide resurgence of interest in the person and work of the Holy Spirit. Building on earlier holiness movements, the Pentecostal revival emphasized Spirit baptism, speaking in tongues, divine healing, and the continuing operation of the gifts described in the New Testament.The movement is most commonly associated with the Azusa Street Revival (1906–1909) under the leadership of William J. Seymour (1870–1922). Characterized by interracial fellowship, fervent prayer, and a strong expectation of the Spirit’s power, Azusa Street became a catalyst for one of the fastest-growing movements in Christian history. From that humble mission in Los Angeles, Pentecostalism spread rapidly around the globe through missionaries, evangelists, and local churches. ³⁰

The Post–World War II Healing Revival: Following World War II, another wave of renewal swept through many Pentecostal and evangelical circles. The Healing Revival of roughly 1947–1958 featured large evangelistic campaigns led by William Branham, Oral Roberts, Jack Coe, A. A. Allen, and T. L. Osborn. These meetings emphasized prayer for the sick and expectation of divine intervention, often attracting thousands of attendees. ³¹The movement was not without controversy, and some personalities and practices rightly drew criticism. Nevertheless, it helped shape the modern landscape of Pentecostal and Charismatic Christianity and renewed widespread interest in healing ministry and evangelism.Dennis Bennett and the Charismatic Renewalhttps://youtu.be/lSMLRa_7VwI?is=azvte6Sow9uSDhnVA pivotal figure in bringing charismatic experience into the historic mainline churches was Dennis Bennett (1917–1991), an Episcopal priest who became one of the leading voices of the modern Charismatic Renewal. In 1960, while serving at St. Mark’s Episcopal Church in Van Nuys, California, Bennett publicly testified that he had experienced what Pentecostals described as the baptism in the Holy Spirit accompanied by speaking in tongues. ³²His testimony generated intense controversy and national media attention, ultimately leading to his resignation from the parish. Yet the publicity surrounding his experience helped spark the Charismatic Renewal, a movement that spread rapidly through Episcopal, Lutheran, Methodist, Presbyterian, Baptist, and Roman Catholic churches.Unlike classical Pentecostalism, the Charismatic Renewal generally encouraged believers to remain within their existing denominations while embracing a renewed openness to the gifts of the Spirit. Bennett himself consistently emphasized that spiritual gifts should promote the unity of the Church, deepen devotion to Christ, and advance the mission of the gospel rather than create division or sensationalism.

Looking Back…and Forward

From George Fox and John Wesley to Charles Haddon Spurgeon, from William J. Seymour and the Azusa Street Revival to Dennis Bennett and the Charismatic Renewal, the historical record reveals a recurring pattern: Christians across a wide range of traditions continued to report experiences they understood as manifestations of the Holy Spirit. While every individual claim deserves careful biblical and historical evaluation, the broader testimony of history does not support the notion that such experiences vanished after the apostolic era.Instead, the evidence suggests that throughout the centuries believers have continued to seek, and many have believed they have witnessed, the ongoing work of the Holy Spirit in the life of the Church. But our confidence is not in spiritual experiences or even in spiritual gifts. Rather it is in Jesus Christ. The Holy Spirit’s ministry is to glorify the Son, empower His people, and advance His gospel. May we pursue all that God has for us with humility, discernment, and unwavering commitment to Scripture, always keeping our eyes fixed on Christ, who alone is worthy of our worship and trust.

Keep It Real,

James

Notes and Bibliography

1. The Didache. In Holmes, Michael W., editor. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed., Baker Academic, 2007.

2. Hermas. The Shepherd of Hermas. Translated by Charles H. Hoole, Ante-Nicene Fathers, vol. 2, Christian Literature Publishing Co., 1885.

3. Justin Martyr. Dialogue with Trypho. Translated by Thomas B. Falls, Christian Heritage, 1948.

4. Irenaeus. Against Heresies. Translated by Alexander Roberts and William Rambaut, Ante-Nicene Fathers, vol. 1, Christian Literature Publishing Co., 1885.

5. Ibid. Book 2, Chapter 31.

6. Tertullian. On the Soul. Translated by Peter Holmes, Ante-Nicene Fathers, vol. 3, Christian Literature Publishing Co., 1885.

7. Tertullian. Against Marcion. Translated by Peter Holmes, Ante-Nicene Fathers, vol. 3, Christian Literature Publishing Co., 1885.

8. Eusebius of Caesarea. The Church History. Translated by Arthur Cushman McGiffert, Nicene and Post-Nicene Fathers, Series 2, vol. 1, Christian Literature Publishing Co., 1890.

9. Cyril of Jerusalem. Catechetical Lectures. Translated by Edwin Hamilton Gifford, Nicene and Post-Nicene Fathers, Series 2, vol. 7, Christian Literature Publishing Co., 1894.

10. Chrysostom, John. Homilies on the First Epistle to the Corinthians. Translated by Hubert Kestell Cornish and John Medley, Nicene and Post-Nicene Fathers, Series 1, vol. 12, Christian Literature Publishing Co., 1889.

11. Augustine. The City of God. Translated by Marcus Dods, Nicene and Post-Nicene Fathers, Series 1, vol. 2, Christian Literature Publishing Co., 1887.

12. Gregory of Tours. The Glory of the Confessors. Translated by Raymond Van Dam, Liverpool University Press, 1988.

13. Bede. Ecclesiastical History of the English People. Translated by Leo Sherley-Price, Penguin Books, 1990.

14. Ansgar. The Life of Ansgar. Translated by Charles H. Robinson, Society for Promoting Christian Knowledge, 1921.

15. Symeon the New Theologian. The Discourses. Translated by C. J. deCatanzaro, Paulist Press, 1980.

16. William of St. Thierry. The Life of Saint Bernard of Clairvaux. Cistercian Publications, 1977.

17. Hildegard of Bingen. Scivias. Translated by Columba Hart and Jane Bishop, Paulist Press, 1990.

18. Jordan of Saxony. On the Beginnings of the Order of Preachers. Translated by Simon Tugwell, Dominican Publications, 1982.

19. Thomas of Celano. The First Life of Saint Francis. In Francis of Assisi: Early Documents. Edited by Regis J. Armstrong, J. A. Wayne Hellmann, and William J. Short, New City Press, 1999.

20. Raymond of Capua. The Life of Catherine of Siena. Translated by George Lamb, Harvill Press, 1960.

21. Luther, Martin. Luther’s Works. Vol. 54. Edited by Jaroslav Pelikan and Helmut T. Lehmann, Fortress Press, 1967.

22. Bannatyne, Richard. Memorials of Transactions in Scotland, 1569–1573. Edited by Robert Pitcairn, Bannatyne Club, 1836.

23. Howie, John. The Scots Worthies. W. R. M’Phun, 1846.

24. Williams, George Huntston. The Radical Reformation. 3rd ed., Truman State University Press, 2000.

25. Fox, George. The Journal of George Fox. Edited by John L. Nickalls, Cambridge University Press, 1952.

26. Wesley, John. The Works of John Wesley. 3rd ed., Wesleyan Methodist Book Room, 1872.

27. Fletcher, John. The Works of the Reverend John Fletcher. Beacon Hill Press.

28. Irving, Edward. The Collected Writings of Edward Irving. Alexander Strahan, 1864.

29. Spurgeon, Charles H. The Autobiography of Charles H. Spurgeon. Vol. 2, Passmore and Alabaster, 1898.

30. Seymour, William J., editor. The Apostolic Faith. Los Angeles, 1906–1908.

31. Harrell, David Edwin, Jr. All Things Are Possible: The Healing and Charismatic Revivals in Modern America. Indiana University Press, 1975.

32. Bennett, Dennis J., and Rita Bennett. Nine O’Clock in the Morning. Logos International, 1970.

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