The Gift of healing ceased and there is overwhelming evidence that the gift of healing ceased during the first century. Our earliest records show that the gift of healing ceased and that the only healing that occurs today is divine healing.

Pentecostals and Charismatics have polluted historical fact with their assertion that the gift of healing is still active today. The problem with Pentecostal and Charismatic theology is that they confuse theological terms by twisting Scripture to their benefit instead of reading Scripture and extracting its meaning through exegetical practices.

This discourse seeks to explain the erroneous theology of Pentecostals and Charismatics by pointing out major flaws in their theology.

Additionally, this discourse seeks to explain how healing can still occur today without the gift of healing.

Since Pentecostals and Charismatics have blatantly misrepresented the view point of cessationist, (by making claims that Cessationist do not believe in modern healing), the reader may find themselves reading a view that does not seem like Cessationism.

However, I can assure you that this discourse is presenting the true view of Cessationism, not the false view propagated by the Pentecostals and Charismatics.

You will find that Cessationist do believe in modern healings and they advocate healing. However, they believe that the gift of healing ceased and God heals only through his sovereign will.

Bio

• Adam Jorden Clark is a prolific blogger, writer, theologian, and historian. His study focus is the New Testament, in which he discusses the theology and history of the text.

• His updated writing skills and his modern approach to readers makes the New Testament come alive as his writing is filled with fun and exciting facts.

Education

• A.A., Psychology, 2013;
• B.A., Religion, 2015;
• M.A., Theological Studies, Liberty University, 2016;

Experience

• Adam Jorden Clark has written six books including Am I Christian? —a top of the line book that explains how to the live the Christian life from a practical perspective —And What is Righteousness? which explains how God has required Christians to live a righteous life.

• Adam Jorden Clark’s blog covers many different topics. But much of his writing is centered on theology, church history, the New Testament, the Bible, and the Gospel. You can read his weekly blog postings by subscribing to his blog.

Other Activities

• Besides his weekly blog postings and book writing, Adam Jorden Clark spends his time outdoors as an avid cyclist. He is interested in long-distance cycling and posts updates of his cycling on his Instagram account Hive account@adamjordenclark. His dream of long-distance cycling is to compete as a single rider in the Race Across America (RAAM) —A 3,000-mile bicycle race from San Diego, CA to Atlantic City, NJ, which must be completed in 12 days or less.

• If you find my story appealing or think I may have something worth reading in the future, then follow my Steemit account

Website:

• www.adamjordenclark.com

• And you can subscribe to my blog: www.adamjordenclark.com/subscribe

• View this Article www.adamjordenclark.com/the-gift-of-healing-ceased/

Table of Contents

Introduction

Understanding Continuationism

• Growing Popularity in Charismatic Theology
• Twisting Scripture
• Greater Works

The Spiritual Gifts of 1 Corinthians 12:7-10

• Spiritual Gifts
• Spirit Given Ministries and Spirit Given Abilities
• Difference between Spirit Works and Spirit Ministry

Divine Healing and the Gift of Healing

• Divine Healing and Gift of Healing
• What is Divine Healing?
• What is the Gift of Healing?

God Healing and Man Healing Through the Gift of Healing

• Church Foundation
• Apostolic Miracle Gifts
• Does God Heal or Does Man Heal?
• Pentecostal-Charismatic Healing Perspective
• Apostle Paul’s Infirmity: He Was Not Healed
• Difference Between Divine Healing and the Gift of Healing

Charismatic Theology and the Closing of the Canon

• Healing Started Ceasing During Paul’s Ministry
• Justin Martyr Claimed Healing Ceased
• When did the Gift of Healing Cease?
• Supernatural Holy Spirit Power
• Closed Canon

Conclusion

Footnotes

Bibliography

Introduction

Charismatic Theology offers a wide range of views concerning the Holy Scriptures. Many of these views are at variance with the traditional view of the church and the written doctrines of the first century apostles as revealed through the power of the Holy Spirit.

One particular view of Charismatic Theology that is at variance with the traditional view of the church is on the issue of spiritual gifting (1 Cor. 12:7-10). Charismatic Theology interprets 1 Corinthians 12:7-10 as a continuation of the gift of healing, given by the Holy Spirit, and not a cessation of the gift.

Charismatic Theology also affirms that there is no distinction between the revelatory, the miracle, and the serving gifts;[1] thus concluding there is no cessation of any spiritual gifting.

Since the gift of healing is a miracle gift (1 Cor. 12:10), the cessation of this gift needs to be interpreted in light of the closing of the canon.[2]

The revelatory and miracle gifts were only active during the first century church which ceased at the canonization of Scripture.[3] It is essential to understand the Word of God correctly, regardless of one’s belief or opinion (2 Tim. 3:16).

The purpose for this discourse is to explain that the gift of healing ceased at the closing of the canon and is no longer active today and the only type of healing that occurs is divine healing.

If it is true that the revelatory and miracle gifts have ceased, then Charismatic theology must submit to the Word of God.
Since the Bible is the final authority for man and the revelatory and miracle gifts ceased, the gift of healing ceased in the first century church at the closing of a canon.

Section 2

Understanding Continuationism

The Charismatic Movement is one of the main driving forces of the promotion of a continuation of the gift of healing. According to Joel Robbins, “the term charismatic Christian has come to refer to members of non-Pentecostal denominations who believe the gifts of the Spirit are available to contemporary believers.”[4]

Growing Popularity in Charismatic Theology

Charismatic Theology has increased its popularity over the last century, so much so, that modern theologians have abandoned the traditional view of the church and have begun to advocate a Charismatic view of the gifts.[5]

According to Mark J. Cartledge, “Charismatic theology has come of age: it is now attentive to its spirituality using a full range of theological disciplines (biblical, historical, doctrinal/systematic practical, and empirical); and it allows spirituality to influence the manner and method of its theology . . . in its global context.”[6]

This influence that Cartledge wrote about seems to be coming from those who were not only raised in Charismatic churches, but also attended seminary to bring credibility to Charismatic theology.

Twisting Scripture

Proponents of Charismatic theology point to verses like John 14:12 as proof that miracle gifts are still active in the modern church. The conclusion of the Charismatic view is drawn from the words that Jesus spoke to His apostles concerning the “greater works than these he [the apostles] will do” (John 14:12).[7]

However, the reasoning that is used to conclude a future reference of John 14:12 is erroneous because it requires an eisegetical approach to the Holy Scriptures.

The reason why it is an error is because the words that Jesus spoke in John 14:12 are only referring to the apostles of the first century (John 13:1-38).

The passage clearly describes a conversation between Jesus and His apostles, not the entire body of Christ (John 14:7-11).

Greater Works

Furthermore, the greater works that Jesus was referring to was accomplished by the apostles in the book of Acts. For example, the apostle Philip, who was one of the twelve whom Jesus was speaking to (John 14:9), was teleported from one geographic location to another (Acts 8:39-40).

This miracle, while never being performed by Jesus during His ministry, was the future reference of greater works that Jesus was talking about (John 14:12).

Of course, this is only referring to physical miracles described in the book of Acts, which are certainly no longer active today.

A noteworthy comment is that these Greater Works Jesus spoke of may refer to the preaching of the Gospel and the salvation that would come from it thereafter.

In addition, while Jesus was walking on water, the apostle Peter was also invited to participate in this miracle (Matt. 14:22-33).

It can be reasoned, based on John 14:9 and Matthew 14:22-23, that the miracle of walking on water was not performed by the apostles because it had already been authenticated by Christ Himself.

Section 3

The Spiritual Gifts of 1 Corinthians 12:7-10

Spiritual Gifts

Kenneth Berding wrote an article dealing with the issue of continuation and cessation of the spiritual gifts. In this article, he sought to answer the question of whether or not the definition and understanding of the term, “spiritual gifts” (1 Cor. 12:6-10), is imposed by eisegesis rather than interpreting the term based on the Apostle Paul’s intended meaning.[8]

Spirit Given Ministries and Spirit Given Abilities

While Berding was answering this question, he asserted that “there is a concept which links together the list-passages (1 Corinthians 12, Rom 12:3-8, Eph 4:11-13-and perhaps also 1 Pet 4:10-11) and that concept is not Spirit-given abilities.”[9] He noted that there is a difference between “Spirit given ministries” and “spirit given abilities.”[10]

Berding wrote,

Though no one will deny a special empowerment to do the activities described in 1 Cor 12:7-11, this idea should not be imposed upon other passages which are primarily functional in nature . . . Even the lists of ‘manifestations’ themselves are clearly for the common good, as the illustration of the body which follows it so aptly communicates. Perhaps the ideas of givenness (1 Cor 12:7, 11) and having (1 Car 12:30; 13:2; 14:26; Rom 12:6) influence interpreters’ conceptions toward the ability idea. But it should be pointed out that a ministry is something both which is given by the Spirit and is something which an individual has. Givenness language and the language of having should not swing the interpretation toward the ability idea[11]

Difference between Spirit Works and Spirit Ministry

The point that Berding conveyed in his article was that there is a difference between the practice of spiritual gifting and work of ministry. This seems to be the same point that the apostle Paul was conveying in 1 Corinthians 12:7-10.

Section 4

Divine Healing and the Gift of Healing

When it comes to understanding the gift of healing, it is important to understand the difference between divine healing and the gift of healing.[12] Many people have confused these two different terms and have also mistakenly considered them interchangeable terms.[13] However, this confusing of the terms can be corrected by the appropriate reading of the Holy Scriptures.[14]

Divine Healing and Gift of Healing

Once the Scriptures are read and understood, it will become clear, that there is a distinct difference between divine healing and the gift of healing.

Richard L. Mayhue simplified this issue in his article titled, Cessationism, ‘The Gifts Of Healings,’ And Divine Healing. Mayhue wrote, “This sign-gift ceased with the close of the NT canon. Does God still heal as He did in both the OT and the NT?

What is Divine Healing?

An inductive study of the biblical record (including the OT, Gospels, Acts, and NT Epistles) establishes unmistakable characteristics of genuine divine healing.”[15]

According to Mayhue, divine healing is when God chooses to heal a person through His own will and power.[16] The gift of healing was a spiritual gift that was given only to the apostles in the first century church to authenticate their message and calling.[17]

An example of this gift of healing is demonstrated by the Apostle Peter in Acts 5:15.
The divine healing, that is only performed by God, is demonstrated by the testimony of Elisha when he commanded Naaman to dunk himself in the Jordan River seven times (2 Kings 5).

What is the Gift of Healing?

One can clearly see that there is a difference between one’s shadow healing people on the street and God sovereignly healing people as He wills.

The New Testament records healings through the gift of healing as only occurring through the Apostles initiating healing through the gift.

This is much different than divine healing because divine healing requires God’s sovereign work, just like it does today.

Section 5

God Healing and Man Healing Through the Gift of Healing

One important thing to highlight about the examples of Peter and Elisha is the apostolic and prophetic callings on their life. Peter was an apostle (Matt. 10:2) and Elisha was a prophet (2 Kings 2). These are two important, yet distinct, offices in the body of Christ (Eph. 4:11).

Church Foundation

The Scripture teaches that the foundation of the church was laid by Jesus Christ through the apostles and prophets (Eph. 2:20). Since the foundation of the church was laid during the first century, the gift of healing was only meant for the apostles and was never meant to continue into later centuries.[18]

Apostolic Miracle Gifts

All throughout the New Testament the apostles are recorded performing miracles while using the gift of healing.[19] This gift was demonstrated by the apostles on command and without fail (Acts 5:12).

In the Old Testament, the only type of healing that is demonstrated is divine healing because the gift of healing had not been given to mankind yet (1 Cor. 12:9).

Clearly, there is a vibrant difference between God healing and the apostles operating in the gift of healing.

Much like example of Elisha being commanded by God to heal Naaman, the disciples were commanded by Christ to perform the gift of healing to all who were sick (Matt. 10:5-8).

Does God Heal or Does Man Heal?

Since there is a clear difference between these two terms, the question of who is performing the healing must be addressed.

It is only reasonable to assume that if God is the one who is doing the healing through His sovereign will, then the gift of healing is a special spiritual ability that was only given through the power of the Holy Spirit.

By this understanding of the gift of healing, it also must be assumed that God, through the working of the Holy Spirit during the time of the first century church, granted man the ability to heal sick people on command.

Pentecostal-Charismatic Healing Perspective

Joshua D. Reichard pointed out that “the Pentecostal-Charismatic perspective is based on the rationale that if God can supernaturally intervene to change circumstances in the world, then human beings must be able to solicit such action from God.”[20]

This type of reasoning, that Charismatic theology offers, is nothing more than a direct belittling of God’s sovereignty. God can choose who He will heal without intervention of man’s opinion or prayer (Ps. 115:3).

Apostle Paul’s Infirmity: He Was Not Healed

This point was demonstrated in Scripture by the apostle Paul when he was delivering his testimony of his heavenly experience to the church of Corinth (2 Cor. 12). In his testimony, he explicitly stated that he petitioned the Lord for the healing of his infirmity, but the Lord responded by declining his request (2 Cor. 12:7-10).

This is much different from what was demonstrated by the apostles at the inception of the first century church (Acts 3:6-7). The reason why the gift of healing was not active during the situation of Paul’s infirmity was because the gift of healing had already begun to die off.[21]

Difference Between Divine Healing and the Gift of Healing

To bring further evidence to the claim of variance in divine healing and the gift of healing, one only need to look to Acts 3:1-10 when Peter and John heal the lame man. The clear difference that this passage makes is on the issue of prayer.
The Scripture clearly states that Peter and John were on their way to pray in the temple (Acts 3:1) and while they were on their way, they saw the lame man and commanded him to walk (Acts 3:6).

Peter did not lay his hands on the lame man while petitioning God for the strength to return to his legs. Peter demonstrated authority over the man’s lameness by commanding him to walk. This clearly speaks to the gift of healing, not divine healing.

Section 6

Charismatic Theology and the Closing of the Canon

At the beginning of the church, the gift of healing was active and was practiced by the apostles on a daily basis (Acts 5). During the middle part of the first century, the gift of healing was active, but it had become less potent.[22]

Healing Started Ceasing During Paul’s Ministry

This is observed by the instructions the Apostle Paul gave to Timothy to deal with his illness (1 Tim. 5:23). It wasn’t until the latter half of the first century that the gift of healing became completely disparaged.[23]

This was demonstrated by the Apostle John by his lack of mention of the gift of healing in his final letters to the church.[24]

Justin Martyr Claimed Healing Ceased

It can only be assumed that the Apostle John’s reasoning for not mentioning the gift of healing is because the gift had already ceased. For example, the first century apologist, Justin Martyr, believed that prophecy was active, but he did not believe the gift of healing was active.[25]

The testimony of Martyr is good evidence to believe in the cessation of the gift of healing during the first century.
When did the Gift of Healing Cease?

The gift of healing ceased during the first century because the gift was only used to authenticate the gospel and the authority of Scripture.[26] After the death and resurrection of Jesus Christ, there was widespread disbelief that a man could not rise from the dead (1 Cor. 15:12).

Since the apostles were commissioned by Jesus to preach the gospel and make disciples, they were also commissioned to perform signs and wonders to authenticate the gospel and the resurrection of Christ.[27]

Supernatural Holy Spirit Power

This was one of the main purposes God gave the gift of healing to the apostles.[28] The apostles needed supernatural aid to give evidence, to those who do not believe, as proof of the gospel (1 Cor. 4:20).

After the apostles had demonstrated the gift of healing throughout the book of Acts, the gift was no longer useful because the authority of Scripture was being established through the inspiration of Scripture.[29]

As Gerald R. McDermott noted, “God of course uses the words of Scripture to speak to us, but the canon itself is a divine act speaking to the world.”[30]

Closed Canon

The Scriptures were written and established by the apostles as they were using the gift of healing to authenticate the message of Jesus Christ.[31]

During the first century, the apostles were the authority of the church,[32] until their words, which were inspired by the Holy Spirit, were written and established as the final authority of the church.[33]

Bruce. Compton noted, “The common denominator among the miraculous gifts is that all involve either the giving of divine revelation or the authenticating of divine revelation.”[34]

After the Scriptures had been authenticated by the apostles performing the gift of healing, the gift ceased.[35]

Gary W. Derickson wrote,

Three lines of evidence suggest that Paul was unable to perform healing miracles near the end of his ministry. The first line of evidence comes from a study of Pauline literature. The second line of evidence is from an evaluation of the record of the three men Paul failed to heal, their circumstances, and arguments that Paul would have healed them if he could. A third line of evidence stems from Hebrews 2:3–4. These three areas of evidence indicate that miraculous gifts of the Holy Spirit were no longer being distributed to the body of Christ by the end of the first century.[36]

With the evidence that Derickson presents and the biblical evidence that is presented in Scripture, it is reasonable to conclude a cessation of the gift of healing because the message and ministry of the Apostles has already been established.

Conclusion

Charismatic Theology offers a kind gesture of entertainment with their presentation of their interpretation of the gift of healing in 1 Corinthians 12:6-10. While is view is appreciated, it cannot be considered biblically true nor can it be genuine in light of the Holy Scriptures.

As Richard L. Mayhue pointed out, “I agree that a new convert who is totally ignorant of history, who has no experience interpreting the Bible, and who has no study tools might conclude that the church today experiences miracles like the first-century church.”[37]

The early church received and experienced incredible gifts from the Holy Spirit and they experienced the healing power of the gift of healing. However, this gift of healing that the apostle Paul describe in 1 Corinthians 12:9 was only given to the first-century apostles to authenticate the message of the gospel.

While it is true that there are healings that take place in the modern era, these healings are divine healings and not the expression of the gift of healing.

The closing of the canon is all that one needs to experience the authenticity of the message of the gospel.

The Word of God is not lacking in the ability to transform one’s life (Rom. 12:2) nor does it lack the ability to reveal truth.

Footnotes

[1] Donald G. McDougall, “Cessationism In 1 Cor 13:8–12,” Masters Seminary Journal 14, no. 2 (Fall 2003): 195.
[2] John C. Peckham, “The Canon and Biblical Authority: A Critical Comparison of Two Models of Canonicity,” Trinity Journal 28, no. 2 (2007): 236.
[3] Elmer L. Towns, Theology for Today (Belmont, CA: Wadsworth Group, 2002, 307.
[4]Joel Robbins, “The Globalization of Pentecostal and Charismatic Christianity,” Annual Review of Anthropology 33 (2004): 121.
[5] Gerald R. McDermott, “The Emerging Divide in Evangelical Theology,” Journal of the Evangelical Theological Society 56, no. 2 (June 2013): 356.
[6] Mark J. Cartledge “Pentecostal and charismatic theology comes of age,” Theology Sage 114, no. 5 (2011): 363-364.
[7] Unless otherwise noted, all biblical passages referenced are in the New King James Version (Nashville, TN: Thomas Nelson Publishers, 1979).
[8] Richard L. Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” Masters Seminary Journal 14, no. 2 (Fall 2003): 270.
[9] Kenneth Berding, “Confusing word and concept in ‘spiritual gifts’: Have we forgotten James Barr’s exhortations?” Journal of the Evangelical Theological Society 43, no. 1 (March 2000): 39.
[10] Ibid.
[11] Ibid., 49.
[12] Glen G. Scorgie, “Bible Doctrines: A Pentecostal Perspective,” Journal of the Evangelical Theological Society 44, no. 4 (December 2001): 750.
[13] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 246.
[14] Jon Ruthven, “Are Miraculous Gifts for Today? Four Views,” Journal of the Evangelical Theological Society 42, no. 3 (September 1999), 531.
[15] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 263.
[16] Ibid., 271.
[17] Ibid., 269.
[18] Ibid., 269.
[19] McDougall, “Cessationism In 1 Cor 13:8–12,” 195.
[20] Joshua D. Reichard, “Of Miracles and Metaphysics: A Pentecostal- Charismatic and Process-Relational Dialogue,” Journal of Religion & Science 48, no. 2 (June 2013): 282.
[21] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 266.
[22] Eliezer Gonzalez, “Healing in the Pauline Epistles: Why the Silence?” Journal of the Evangelical Theological Society 56, no. 4 (September 2013): 567.
[23] Ibid.
[24] Robert L. Thomas, “Correlation Of Revelatory Spiritual Gifts And NT Canonicity,” Masters Seminary Journal 8, no. 1 (Spring 1997):12-14.
[25] Gary Steven Shogren, “Christian prophecy and canon in the second century: A response to B. B. Warfield,” Journal of the Evangelical Theological Society 40, no. 4 (December 1997): 614-615.
[26] Thomas, “Correlation Of Revelatory Spiritual Gifts And NT Canonicity,” 18-19.
[27] Peckham, “The Canon and Biblical Authority: A Critical Comparison of Two Models of Canonicity,” 241.
[28] J. Lanier. Burns, “A Reemphasis on the Purpose of the Sign Gifts,” Bibliotheca Sacra 132, no. 527 (July 1975): 245.
[29] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 281.
[30] McDermott, “Cessationism In 1 Cor 13:8–12,” 368.
[31] Gary W. Derickson, “The Cessation of Healing Miracles in Paul’s Ministry,” Bibliotheca Sacra 155, no. 619 (July 1998): 300.
[32] Ibid., 313.
[33] Peckham, “The Canon and Biblical Authority: A Critical Comparison of Two Models of Canonicity,” 240.
[34] R. Bruce. Compton,”1 Corinthians 13:8–13 And The Cessation Of Miraculous Gifts,” Detroit Baptist Seminary Journal 9 (2004): 109.
[35] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 269.
[36] Derickson, “The Cessation of Healing Miracles in Paul’s Ministry,” 299.
[37] Mayhue, “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing,’” 246.

Bibliography

Berding, Henneth. “Confusing word and concept in “spiritual gifts“: Have we forgotten James Barr’s exhortations?” Journal of the Evangelical Theological Society (Evangelical Theological Society) 43, no. 1 (March 2000): 37.
Burns, J. Lanier. “A Reemphasis on the Purpose of the Sign Gifts.” Bibliotheca Sacra (Galaxie Software Electronic Publishing) 132, no. 527 (July 1975): 242-249.
Cartledge, Mark J. “Pentecostal and charismatic theology comes of age.” Theology (Sage) 114, no. 5 (2011): 363-370.
Compton, R. Bruce. “1 Corinthians 13:8–13 And The Cessation Of Miraculous Gifts.” Detroit Baptist Seminary Journal (Galaxie Software Electronic Publishing) 9 (2004): 97-144.
Derickson, Gary W. “The Cessation of Healing Miracles in Paul’s Ministry.” Bibliotheca Sacra (Galaxie Software Electronic Publishing) 155, no. 619 (July 1998): 299-315.
Gonzalez, Eliezer. “Healing in the Pauline Epistles: Why the Silence?” Journal of the Evangelical Theological Society (Evangelical Theological Society) 56, no. 4 (September 2013): 557-575.
Mayhue, Richard L. “Cessationism, ‘The Gifts Of Healings’ and ‘Divine Healing.’” Masters Seminary Journal (Galaxie Software Electronic Publishing) 14, no. 2 (Fall 2003): 263-286.
McDermott, Gerald R. “The Emerging Divide in Evangelical Theology.” Journal of the Evangelical Theological Society (Evangelical Theological Society) 56, no. 2 (June 2013): 355-377.
McDougall, Donald G. “Cessationism In 1 Cor 13:8–12.” Masters Seminary Journal (Galaxie Software Electronic Publishing ) 14, no. 2 (Fall 2003): 177-213.
Peckham, John C. “The Canon and Biblical Authority: A Critical Comparison of Two Models of Canonicity.” Trinity Journal (Galaxie Software Electronic Publishing) 28, no. 2 (2007): 229-249.
Reichard, Joshua D. “Of Miracles and Metaphysics: A Pentecostal- Charismatic and Process-Relational Dialogue.” Journal of Religion & Science (Zygon) 48, no. 2 (June 2013): 274-293.
Robbins, Joel. “The Globalization of Pentecostal and Charismatic Christianity.” Annual Review of Anthropology (Annual Reviews, Inc.) 33 (2004): 117-143.
Ruthven, Jon. “Are Miraculous Gifts for Today? Four Views.” Journal of the Evangelical Theological Society (Evangelical Theological Society) 42, no. 3 (September 1999): 531-532.
Scorgie, Glen G. “Bible Doctrines: A Pentecostal Perspective.” Journal of the Evangelical Theological Society (Evangelical Theological Society) 44, no. 4 (December 2001): 749-752.
Shogren, Gary Steven. “Christian prophecy and canon in the second century: A response to B. B. Warfield.” Journal of the Evangelical Theological Society (Evangelical Theological Society) 40, no. 4 (December 1997): 609-626.
Thomas, Robert L. “Correlation Of Revelatory Spiritual Gifts And NT Canonicity.” Masters Seminary Journal (Galaxie Software Electronic Publishing) 8, no. 1 (Spring 1997): 5-28.
Towns, Elmer L. Theology for Today. Belmont, CA: Wadsworth Group, 2002.