For starters, this blog post has the purpose of introducing non-scholarly readers to the thought of Reformed theologian John Calvin on his alleged cessationism. Cessationism is one of the most controversial topics in modern evangelical Christianity, understood as the theological position that the spiritual gifts have ceased in the church.
It is also worth noting that cessationism does not deny the work of the Holy Spirit within the church, but rejects the idea that the spiritual gifts continue today in the same manner they were in the Early church.
Modern readers must know that although Calvin’s theology discusses the Holy Spirit, his discussion of the spiritual gifts is limited in scope and was not developed as frequently as other topics, such as the church sacraments. In fact, the Reformed Standards—Belgic Confession, Heidelberg Catechism, Canons of Dort—do not approach this topic at all.
Beautiful Spiritual Gifts Yet Temporary
In his commentary about 1 Corinthians 12, Calvin affirms that the believers were adorned with spiritual gifts for the benefit of the Early church and that God was the creator of those gifts. Calvin here recognizes the origin and importance of spiritual gifts in the life of the Early church. His position is reflected in his comment regarding the ministry of the laying on of hands:
It pleased the Lord that those visible and admirable gifts of the Holy Spirit, which he then poured out upon his people, should be administered and distributed by his apostles by the laying on of hands. I think that there was no deeper mystery under this laying on of hands, but I interpret that this kind of ceremony was used by them to intimate, by the outward acts that they commended to God, and, as it were, offered him on whom they laid hands. (Inst. 4.19.6)
Interesting is Calvin’s belief that the ministry of laying on of hands has ceased in the church, and that it was active only during a certain time, for he says,
Did this ministry which the apostles then performed, still remain in the Church, it would also behave us to observe the laying on of hands; but since that gift has ceased to be conferred, to what end is the laying on of hands? Assuredly the Holy Spirit is still present with the people of God (…) But those miraculous powers and manifest operations, which were distributed by the laying on of hands, have ceased. They were only for a time. (Inst. 4.19.6)
Calvin links spiritual gifts with the apostolic era during the Early church where these gifts served as temporary signs performed by the Apostles.
Similar to the ministry of laying on of hands, Calvin claims that the gift of healing has also ceased:
To designate the Holy Spirit and his gifts by oil is trite and common (Psa 45: 8). But the gift of healing disappeared with the other miraculous powers which the Lord was pleased to give for a time, that it might render the new preaching of the gospel for ever wonderful. (Inst. 4.19.18)
One observes Calvin gives here the same argument he had offered when discussed the cessation of the ministry of laying on of hands. Calvin believes that spiritual gifts were given for a period of time in order that the Apostles’ message could be authenticated.
Spiritual Gifts and Imperfection/People’s Ingratitude
In his commentary on 1 Corinthians 13:9-10, where Paul affirms that even the gift of prophecy is partial, Calvin highlights that with this statement Paul
proves that prophecy, and other gifts of that nature, are done away, because they are conferred upon us to help our infirmity (…) Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish.” (Calvin’s Commentaries on 1 Cor. 13:9-10).
Here Calvin argues that spiritual gifts such as the gift of prophecy are done away because they were partial and imperfect, and that as such, these kinds of gifts are of no use.
Similarly, in commenting on the healing miracles, Calvin offers another reason for the disappearing of the spiritual gifts: the ingratitude of people.
The Lord, doubtless, is present with his people in all ages, and cures their sicknesses as often as there is need, not less than formerly; and yet he does not exert those manifest powers, nor dispense miracles by the hands of apostles, because that gift was temporary, and owing, in some measure, to the ingratitude of men, immediately ceased. (Inst. 4.19.19)
Overall, readers can notice that Calvin’s argumentation on the cease of spiritual gifts are not primarily theological, but of practical reasons.
Temporary Ministry Offices
Another example of Calvin’s alleged cessationism is found in his discussion of the office of Prophet, Evangelist, and Apostle in the church. He writes:
Those who preside over the government of the Church, according to the institution of Christ, are named by Paul, first, Apostles; secondly, Prophets; thirdly, Evangelists; fourthly, Pastors; and, lastly, Teachers (Eph. 4:11). Of these, only the last two have an ordinary office in the church. The Lord raised up the other three at the beginning of his kingdom, and still occasionally raises them up when the necessity of the times requires (Inst. 3:4).
Calvin believes that the offices of the Prophet, Evangelist, and Apostle may continue today but only when those offices are needed. This position shows that Calvin remains open to the idea that God may raise up these ministry offices in the future.
Some Criticism to Calvin’s Kind of Interpretation
1. Calvin believes that spiritual gifts were given to the Early church as a temporary basis. New Testament evangelical scholar Max Turner, however, claims this kind of interpretation is wrong. He argues that spiritual gifts were not given for the benefit of a particular congregation, for a particular time, or the Early church only. He states:
Paul reinterprets the Corinthians’ spiritual terminology, and redirects their interest in the overtly manifest activities of the Spirit, by setting the whole debate within the broader framework of God’s gracious gifts and ministrations intended for the benefit of Christ’s body. (Turner, The Holy Spirit and Spiritual Gifts, 268)
For Turner, Paul is clear in stating that spiritual gifts are for the benefit of the community of faith and the body of Christ.
2. Calvin primarily understands spiritual gifts as signs. Turner thinks spiritual gifts were not given mainly for serving only as signs, but also to glorify God in the church as demonstrations of unity. He argues, “[t]he New Testament itself does not encourage the view that these gifts were merely signs” (Turner, 201). He also claims that, “the witness of the New Testament is that God will indeed grant miraculous gifts of healing, and that these are joyful experiences of, and pointers to, the holistic nature of God’s eschatological Salvation, the first fruits of the consummation to come” (Turner, 260).
For Turner, the purpose of spiritual gifts are twofold: serving as signs and serving as means to glorify God. The gifts would also have the task of pointing toward the divine plan of salvation.
3. Calvin thinks some spiritual gifts have ceased to be and are of no use. Turner again rejects this idea, arguing that the fact that we don’t see spiritual gifts manifested so often in the church does not mean that they are not useful. Turner offers Romans 12:4-8 (NIV) as an example, where Paul writes:
For just as each of us has one body with many members, and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others. We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.
In Tuner’s view, spiritual gifts are multifaceted and they are not limited to a certain quantity. He believed Paul’s understanding of the spiritual gifts is holistic because the purpose of those gifts is beyond seeing them only as signs or temporal tools for the purpose of proclaiming the Word. The also have the purpose of working towards the edification of the body of Christ.
Biblical scholar and theologian Wayne Grudem offers a similar argument:
Jesus is at work perfecting his church (…) and He has given gifts to equip the church until we all attain to the unity of the faith and the knowledge of the Son of God (Eph. 4:13). Though the history of the church may discourage us, these Scriptures remain true, and we should not abandon hope of greater agreement. (Grudem, Bible Doctrine, 14)
Like Turner, Grudem claims that the purpose of spiritual gifts is to strengthen the church and unify it.
In summary, in light of Turner’s criticism, one observes the purpose of Calvin’s discussion on the spiritual gifts and the duration of the church ministry offices differs from Turner’s aim. Many of Calvin’s discussions happened in light of debating topics against the Anabaptists, Libertines, and the Catholics of his time. What concerned Calvin was the rampant ritualism of the church of his time, particularly regarding the laying on of hands. He believed such ritualism did not have any value. In contrast to Calvin’s aim, Turner tries to offer a general explanation of the use and benefit of the these gifts/ministry offices for the body of Christ.
Sharing Some Preliminary Thoughts
When one studies Calvin’s alleged cessationism on the spiritual gifts/ministry offices, one might wrongly conclude that he rejects the continuation of all spiritual gifts/ministry offices in the same manner modern cessationist theologians do. The sociocultural and religious context of Calvin was simply different. The topic of spiritual gifts, for instance, was not so debatable in his time, and Calvin’s interest was more focused on debating against his opponents.
The reason it is important to study this issue today is that the continuation of spiritual gifts and ministry offices constitute a divisive topic among many evangelical groups, which see Calvin as the promoter of cessationism in the church. This is a huge mistake from my perspective.
Overall, Calvin’s rationale on the continuation of spiritual gifts and the duration of ministry offices are brief and practical, lacking a systematic development. This can easily make some people misunderstand him. So, some people might wrongly believe that Calvin is against the work of the Holy Spirit, a belief which is inaccurate.
Therefore, it is not advisable to claim that Calvin is against the continuation of spiritual gifts and ministry offices, labeling him as a cessationist theologian in the modern sense. Despite some of Calvin’s positions seeming to agree with what cessationist modern theologians hold, there is no value in claiming this or in creating more caricatures. In the end, anachronisms are not helpful at all for the serious student of the Word!