Signs and wonders

Signs and wonders refers to experiences that are perceived to be miraculous as being normative in the modern Christian experience, and is a phrase associated with groups that are a part of modern charismatic movements and Pentecostalism. This phrase is seen multiple times throughout the Bible to describe the activities of the early church, and is historically recorded as continuing, at least in practice, since the time of Christ.^[1] The phrase is primarily derived from Old and New Testament references and is now used in the Christian and mainstream press and in scholarly religious discourse to communicate a strong emphasis on recognizing perceived manifestations of the Holy Spirit in the contemporary lives of Christian believers. It also communicates a focus on the expectation that divine action would be experienced in the individual and corporate life of the modern Christian church, and a further insistence that followers actively seek the "gifts of the Spirit".^[2]

A further major emphasis of belief in signs and wonders is that the message of the Christian "good news" is communicated more effectively to those who do not believe it if accompanied by supernatural manifestations of the Holy Spirit, including such signs and wonders as miraculous healings and modern prophetic proclamations. This is the message of John Wimber's book, Power Evangelism.^[3]

Biblical origins

The origin of the phrase in the Old Testament is in Exodus 7:3, which describes God's actions to free the Israelites from being enslaved in Ancient Egypt. This phrase is used a total of 31 times in the Bible and it became popular again in modern history around the time of the Azusa Street Revival, when attendees claimed miraculous and supernatural events had happened.^[4]

Critical responses

Critical responses were made by various writers including: J. Woodhouse,^[5] K. L. Sarles,^[6] K. M. Bond,^[7] and D. H. Shepherd,^[8] Later in the 1990s, the discussion was taken up by R. E. Jackson (addressing skeptics),^[9] and D. Williams.^[10]

Gene Kim argues that signs and wonders are only reserved for the nation of Israel, and in particular, the apostles. There was evidence of signs and wonders fading in the latter days of Paul's ministry (Phillipians 2:25–27). The Jews require a sign in order to confirm their apostleship (1 Corinthians 1:22–23).^[11]^[12]

The claim that signs were only for the Jews is easily refuted with a simple question; were signs and wonders ever performed in front of, or even through, the Gentiles? Yes, they were (Pharaoh, Nebuchadnezzar, and Darius). Starting in the Torah, we see Moses writing that signs and wonders were performed in front of Israel and pharaoh and all of Egypt, YHWH GOD making a Name for HIMSELF. (Exodus 7:3; Deuteronomy 4:34, 6:22, 34:11) After Nebuchadnezzar saw Daniel’s friends, and a Fourth Man, walking around in the fire unburned, this Gentile king, published a decree, saying, “It has seemed good to me to show the signs and wonders that the Most High God has done for me. How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.” (Daniel 4:2-3 (ESV)) In this statement, the Gentile king claims the sign he saw as being for his own benefit. King Darius the Mede, another Gentile ruler, claims it to be a sign and a wonder that Daniel’s GOD a had saved him from the lions’ den. (Daniel 6:27))

As signs and wonders are tied to the Charismatic branches of the Church, those Charismatic believers teach heavily from the book of Acts. In this book, Luke tells of the birth of the Church and its infant and adolescent years. Paul teaches that the Mystery of the Church, which was hidden in GOD for Ages, includes the Gentiles as heirs. (Ephesians 3:6) These signs and wonders come from the HOLY SPIRIT as proofs. In (Acts 10:44-48), the signs came through the Gentiles as a sign to the Jews that Gentiles were being “grafted in”(Romans 11). Paul officially turns to the Gentiles in Acts 13:46, and signs and wonders were performed after this point too. Acts 14:1-6 is all about Paul and Barnabas in Iconium standing among Jews and Gentiles preaching. When the Unbelieving Jews stirred up the Gentiles against their message, it explicitly says they stayed there longer preaching, and the LORD bore witness of their Gospel by granting signs and wonders through their hands. “But the people of the city were divided, some siding with the Jews and others with the apostles.” (Acts 14:4 (CSB)) The two sides to choose from were the Jews or the apostles. The people who were divided trying to decide who to believe…were the Gentiles standing on the fence. The signs were performed in front of them. Finally, when they arrived back at what is called the Jerusalem Council, they conveyed what had taken place on their first mission trip. “The whole assembly became silent and listened to Barnabas and Paul describe all the signs and wonders God had done through them among the Gentiles.” (Acts 15:12 (CSB)) As Paul recalls his ministry to the Gentiles in his letter to the Romans, he refers to “what Christ has accomplished through me by word and deed for the obedience of (for the sake of) the Gentiles, by the power of miraculous signs and wonders, and by the power of God’s Spirit. As a result, I have fully proclaimed the gospel of Christ from Jerusalem all the way around to Illyricum.” (Romans 15:18-19 (CSB)) Illyricum is a Roman Provincial name of the areas he visited on his second mission trip…east of Italy, north of the Aegean Sea, and west of Greece; ie. Gentile lands.

Of the fading of signs and wonders, should we count in the Old Testament that into the times of the Psalms, the prophets, and after the Babylonian Exile, the phrase “signs and wonders” is attached to the events of the LORD bringing them out of Egypt, a constant past reference? (Nehemiah 9:10, Psalms 78:43, 105:27, 135:9; Jeremiah 32:20-21) So too, in the reference above to Philippians 2:25-27, Paul speaks of Epaphroditus being sick, nearly even to the point of death, yet he was healed. Is it supposed to be considered proof that signs and wonders were fading because the Servant of GOD got sick? This may be based on a false prosperity gospel that GOD always wants us healthy, wealthy, and wise. We could assume that neither Paul nor Epaphroditus knew about “name it and claim it” theology. Yet by this logic, it should be considered proof that signs and wonders were ramping back up when Epaphroditus was healed.

Defense and reflection

The ongoing theological reflection accompanying the signs and wonders movement was evidenced by Fuller Theological Seminary's 1988 Symposium on Power Evangelism^[13] and C. Peter Wagner's book titled The Third Wave of the Holy Spirit.^[14] The study of the missiological implications of signs and wonders would continue on into the turn of the century.^[15]^[16]

Cessationists believe that spiritual gifts such as speaking in tongues, prophecy and healing ceased with the Apostolic Age, leading to a cessationism versus continuationism debate. The broader debate specifically over the signs and wonders movement and the present-day function of the manifestation gifts would continue into the 1990s.^[17]^[18]^[19]^[20]

Power evangelism

The term power evangelism originally comes from Lonnie Frisbee's ministry but some of his harshest critics for heavy use of the Holy Spirit and the gifts of the Spirit came from the churches he helped found.^[21]

Power evangelism is a form of evangelism which relies on the supernatural power and gifts of the Holy Spirit, that is, on signs and wonders, to reach new converts and work through born again Christians.^{[citation needed]} It is not the way most churches practice evangelism currently, which relies on an intellectual argument with the hope of salvation through logic and structured rituals.^{[citation needed]}

References

^ Hyatt, Eddie. 2000 Years Of Charismatic Christianity: A 21st century look at church history from a pentecostal/charismatic prospective. Charisma House, 2002
^ CT Editorial Board (February 9, 1998). "Editorial: Wimber's Wonders". Christianity Today. 42 (2). Carol Stream, IL: ChristianityToday.org. Retrieved April 3, 2017.
^ Wimber, John (May 2009). Power evangelism (Chosen booksition ed.). Chosen Books. ISBN 978-0800797607.
^ Welchel, Tommy. True Stories of the Miracles of Azusa Street and Beyond: Re-live One of The Greastest Outpourings in History that is Breaking Loose Once Again. Destiny Image, 2013
^ J. Woodhouse, P. Barnett, et al., Signs & Wonders and Evangelicals: a Response to the Teaching of John Wimber (Homebush West, NSW, Australia: Lancer Books, 1987).^{[page needed]}
^ K. L. Sarles, An Appraisal of the Signs & Wonders Movement (Dallas, Texas: Bibliotheca Sacra, 1988).^{[page needed]}
^ K. M. Bond, Signs and Wonders: Perspectives on John Wimber's Vineyard (Langley, British Columbia: Northwest Baptist Theological Seminary, 1990).^{[page needed]}
^ D. H. Shepherd, A Critical Analysis of Power Evangelism as an Evangelistic Methodology of the Signs and Wonders Movement (Mid-America Baptist Theological Seminary, 1991).^{[page needed]}
^ R. E. Jackson, An Evaluation of the Evangelistic Emphasis of the North American Power Evangelism Movement, 1977–1997 (Southern Baptist Theological Seminary, 1999).^{[page needed]}
^ D. Williams, Signs, Wonders, and the Kingdom of God: A Biblical Guide for the Reluctant Skeptic (Ann Arbor, Michigan: Vine Books, 1989).^{[page needed]}
^ "1 Corinthians 1:22 Jews demand signs and Greeks search for wisdom,". biblehub.com.
^ Montalvo, Jocelyn (2021-06-02). "How to Witness to Charismatics". Real Bible Believers – San Jose Bible Baptist Church.
^ *Papers Presented at the Symposium on Power Evangelism (Pasadena, California: Fuller Theological Seminary, 1988).^{[full citation needed]}
^ *C. Peter Wagner, The Third Wave of the Holy Spirit: Encountering the Power of Signs and Wonders Today (Ann Arbor: Servant Publications Vine Books, 1988).
^ T. O. Kettenring, The Impact on Confidence for Personal Witnessing through Exposure to Power Evangelism (Denver, Colorado: Denver Seminary, 2000).
^ J. Lee, Power Evangelism in the Third Wave Movement and Its Implications for Contemporary Church Growth (Southwestern Baptist Theological Seminary, 2000).
^ D. T. Tharp, Signs and Wonders in the Twentieth Century Evangelical Church: Corinth Revisited (Ashland, OH: Ashland Theological Seminary, 1992).
^ J. A. Algera, Signs and Wonders of God's Kingdom (Philadelphia, PA: Westminster Theological Seminary, 1993).
^ Jon M. Ruthven, On the Cessation of Charismata: The Protestant Polemic on Postbiblical Miracles (Sheffield: Sheffield Academic Press, 1993).
^ J. I. Packer, G. S. Greig, et al., The Kingdom and the Power: Are Healing and the Spiritual Gifts Used by Jesus and the Early Church Meant for the Church Today?: a Biblical Look at How to Bring the Gospel to the World with Power (Ventura, California: Regal Books, 1993).
^ John Crowder, Miracle workers, reformers and the new mystics, Destiny Image Publishers, 2006, ISBN 0-7684-2350-3, ISBN 978-0-7684-2350-1, pages 103-6.

External links

[1] Hyatt, Eddie. 2000 Years Of Charismatic Christianity: A 21st century look at church history from a pentecostal/charismatic prospective. Charisma House, 2002

[EdBdCT980209-2] CT Editorial Board (February 9, 1998). "Editorial: Wimber's Wonders". Christianity Today. 42 (2). Carol Stream, IL: ChristianityToday.org. Retrieved April 3, 2017.

[3] Wimber, John (May 2009). Power evangelism (Chosen booksition ed.). Chosen Books. ISBN 978-0800797607.

[4] Welchel, Tommy. True Stories of the Miracles of Azusa Street and Beyond: Re-live One of The Greastest Outpourings in History that is Breaking Loose Once Again. Destiny Image, 2013

[5] J. Woodhouse, P. Barnett, et al., Signs & Wonders and Evangelicals: a Response to the Teaching of John Wimber (Homebush West, NSW, Australia: Lancer Books, 1987).^{[page needed]}

[6] K. L. Sarles, An Appraisal of the Signs & Wonders Movement (Dallas, Texas: Bibliotheca Sacra, 1988).^{[page needed]}

[7] K. M. Bond, Signs and Wonders: Perspectives on John Wimber's Vineyard (Langley, British Columbia: Northwest Baptist Theological Seminary, 1990).^{[page needed]}

[8] D. H. Shepherd, A Critical Analysis of Power Evangelism as an Evangelistic Methodology of the Signs and Wonders Movement (Mid-America Baptist Theological Seminary, 1991).^{[page needed]}

[9] R. E. Jackson, An Evaluation of the Evangelistic Emphasis of the North American Power Evangelism Movement, 1977–1997 (Southern Baptist Theological Seminary, 1999).^{[page needed]}

[10] D. Williams, Signs, Wonders, and the Kingdom of God: A Biblical Guide for the Reluctant Skeptic (Ann Arbor, Michigan: Vine Books, 1989).^{[page needed]}

[11] "1 Corinthians 1:22 Jews demand signs and Greeks search for wisdom,". biblehub.com.

[12] Montalvo, Jocelyn (2021-06-02). "How to Witness to Charismatics". Real Bible Believers – San Jose Bible Baptist Church.

[13] *Papers Presented at the Symposium on Power Evangelism (Pasadena, California: Fuller Theological Seminary, 1988).^{[full citation needed]}

[14] *C. Peter Wagner, The Third Wave of the Holy Spirit: Encountering the Power of Signs and Wonders Today (Ann Arbor: Servant Publications Vine Books, 1988).

[15] T. O. Kettenring, The Impact on Confidence for Personal Witnessing through Exposure to Power Evangelism (Denver, Colorado: Denver Seminary, 2000).

[16] J. Lee, Power Evangelism in the Third Wave Movement and Its Implications for Contemporary Church Growth (Southwestern Baptist Theological Seminary, 2000).

[17] D. T. Tharp, Signs and Wonders in the Twentieth Century Evangelical Church: Corinth Revisited (Ashland, OH: Ashland Theological Seminary, 1992).

[18] J. A. Algera, Signs and Wonders of God's Kingdom (Philadelphia, PA: Westminster Theological Seminary, 1993).

[19] Jon M. Ruthven, On the Cessation of Charismata: The Protestant Polemic on Postbiblical Miracles (Sheffield: Sheffield Academic Press, 1993).

[20] J. I. Packer, G. S. Greig, et al., The Kingdom and the Power: Are Healing and the Spiritual Gifts Used by Jesus and the Early Church Meant for the Church Today?: a Biblical Look at How to Bring the Gospel to the World with Power (Ventura, California: Regal Books, 1993).

[mirwor-21] John Crowder, Miracle workers, reformers and the new mystics, Destiny Image Publishers, 2006, ISBN 0-7684-2350-3, ISBN 978-0-7684-2350-1, pages 103-6.

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