Item description for Quenching The Spirit by William L. De Arteaga...
Overview In recent years several respected Christian authors and teachers have come against beliefs and practices of charismatics, the world's fastest growing Christian group. Now up-dated and revised, Quenching the Spirit gives the most coherent, well-documented response to date. With a brand-new chapter based on Hank Hanegraaf and the CRI, and exciting new information, author William DeArteaga shows why the greatest threat to a move of the Spirit may lie within the church itself. Taking an honest look at the merits and mishaps of the charismatic renewal, DeArteaga answers your questions - whether you are suspicious of charismatics or you're one of them.
Community Description In recent years several respected Christian authors and teachers have come against beliefs and practices of charismatics, the world's fastest growing Christian group. Now updated and revised, Quenching the Spirit gives the most coherent, well-documented response to date. With a brand-new chapter based on Hank Hanegraaff and the CRI, and exciting new information, author William DeArteaga shows why the greatest threat to a move of the Spirit may lie within the church itself. Taking an honest look at the merits and mishaps of the charismatic renewal, DeArteaga answers your questions - whether you are suspicious of charismatics or you're one of them.
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Studio: Charisma House
Est. Packaging Dimensions: Length: 1" Width: 6.25" Height: 9" Weight: 1.15 lbs.
Release Date Aug 31, 1992
Publisher CHARISMA HOUSE #135
ISBN 0884194329 ISBN13 9780884194323
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Reviews - What do customers think about Quenching The Spirit?
A must-read for anyone who thinks the heresy-hunters are biblical! Jul 14, 2006
My biggest regret about this book is that I didn't read it sooner! This book is an effective theological defense of the revivals of the 1990s which attracted so much (negative)attention from heresy-hunters such as John MacArthur and the self-styled "Bible Answer Man," Hank Hanegraaff.
DeArteaga has several important insights in this book. Perhaps the most important is his demonstration that Calvin's theology of cessationism (that the gifts of the Holy Spirit are no longer operative in since the New Testament was completed) led to widespread disbelief and the rejection of Christianity that is in evidence in Europe today. America was spared this deadening effect of Calvinism to some extent because it became a refuge from non-Calvinist Christians fleeing Europe: Quakers, Mennonites, Pietists and the like.
Calvin's cessationism was intensified by the 19th-century Irishman John Darby, whose ideas were picked up in the Scofield Bible. Due to the influence of this Bible, a century of fundamentalists believed that any healing or miraculous activity was of the devil, which is DeArteaga's definition of Phariseeism: ascribing the works of the Holy Spirit to the devil.
Ironically, a century earlier the Calvinist preacher Jonathan Edwards wrestled with the strange manifestations he saw in the Great Awakening and decided that the revival, manifestations and all, were of God.
Like the Great Awakening, the revivals of the 1990s (including the Toronto Blessing and the Brownsville Outpouring) clearly meet the standards of the Bible and Jonathan Edwards as being of God. However, just as the Great Awakening was quenched by Pharisees who ascribed the manifestations to the devil, so modern-day Pharisees such as Dave Hunt (The Seduction of Christianity), John MacArthur (Charismatic Chaos) and Hank Hanegraaff (Counterfeit Revival) threatened to quench the great move of God of the 1990s.
DeArteaga exposes faulty reasoning in the arguments of the Pharisees even while praising the counter-cult ministries in general. In so doing -- and this is the books only major fault -- DeArteaga fails to realize that the very things for which he criticizes Hunt, MacArthur, and Hanegraaff: quotations taken out of context for maximum negative impact, sensationalizing the most extreme statements of revival leaders without any attempt at balance, fairness, or moderation, and using ridicule rather than reason to denounce leaders -- these very things were present in the counter-cult movement from the very beginning, pioneered as it were by "Dr." Walter Martin, the first self-called "Bible Answer Man" and present in almost all of his writing and speaking, whether his target was Mormons or charismatics.
Furthermore, in an effort to be conciliatory against the counter-cultists, DeArteaga overlooks the fact that when Hanegraaff, for example, calls the ransom theory of atonement unbiblical, he is clearly being unbiblical himself; the New Testament in numerous places calls Christ our ransom. And when Hanegraaff says that Jesus never descended into hell and anyone who teaches that he did is a heretic, he not only contradicts 1st Peter but also labels as a heretic every believer who ever recited the Apostles's Creed. When the entire Christian community is unbiblically labelled heretical, perhaps it is actually Mr. Hanegraaff who stands outside biblical orthodoxy.
The Straw Man Is Alive And Well..... Feb 26, 2005
I've read this book a couple of times. Aside from the logical fallacies, caricatures, and outright distortion, it's a strong polemic that proves earned degrees should never be mistaken for spiritual discernment.
I do have a few (very few) words of praise for this particular book. Aside from being pleasant on the cover and the good paper that another reviewer has mentioned for highlighters, this book at least attempts to take a look at the different critiques of the Faith movement by such diverse persons as charismatics Charles Farah, D.R. McConnell, and Hank Hannegraaff and cessationists such as Dave Hunt and John MacArthur. So in the sense of providing an overview of recent history, DeArteaga did rather well (though he ignored the more noble efforts of Gordon Fee, Bruce Barron, and Michael Horton among others). You might note my review has bumped up from two stars to three.
However, the book has a myriad of problems. The arguments are not only not even logical, they're NONSENSICAL. DeArteaga postulates that Pharisaism is an ancient heresy (which is somewhat true) but then boldly declares all cessationists to be followers of the Pharisees. He literally attacks MacArthur and Hunt in particular as Pharisees - and demonstrates he knows absolutely nothing about what Pharisaism is. In one notable passage, he writes that one of the Pharisees' problems was 'they valued theology too much.' This is error in all its forms since Jesus repeatedly rebuked the Pharisees for valuing TRADITION too much.
D.R. McConnell, author of "A Different Gospel," responded to DeArteaga in the 1994 update edition of his book (Hannegraaff contributed the foreword) by noting many errors in DeArteaga's thinking and interacting with them. He stated that the author had written a good polemic against cessationist theology (which is simply not true despite my respect for much of McConnell's writings) but had failed to prove his points about Kenyon being innocent of metaphysical influences.
The book simply doesn't work the way a sound polemic should. For example, DeArteaga never bothers to note that John MacArthur (who along with Dave Hunt comes in for the sharpest attacks - DeArteaga calls MacArthur's theology 'the perfect Pharisees' theology) has a larger church (14,000 attendance on Sunday am) than ANY of those who are supposedly 'gifted of God' as charismatics. MacArthur apparently has more of the blessing of God by having Pharisaic theology than charismatics do having what DeArteaga believes is 'right theology.' You can be sure that were the situation reversed, DeArteaga would have made an issue of how big some churches were in the charismatic move (and there are some large ones).
The book also fails because it assumes a unity (as McConnell noted) in the charismatic movement that has simply never existed and never will. One reviewer, Troy Edwards, and I have debated this issue on "Charisma's" forum (I find him to be a nicer opponent than a certain other person I've mentioned in another review). He writes, "He shows how those who have stood against these movements have "quenched" what the Spirit of God was doing. He then shows how this same pharisee type of attitude is used against the Word of Faith movement and the Pensacola and Toronto revivals."
This paragraph by the reviewer PROVES another major deficiency of the book, that of circular argumentation: it ASSUMES what it fails to PROVE. Yes, some have stood against movement's that were fanatical - but it is up to the charismatics to PROVE their gifts are the SAME as the biblical gifts. The cessationist cannot point to a single verse that 'proves' gifts have ceased. However, they can point to an entire Bible and note the major differences between the miracles contained in those pages and the yarns that grow with the telling from the charismatic movement. (Note: No, I do not deny legitimate healings happen, but they are much rarer than the Word of Faithers or Pensacola laughers would ever acknowledge). DeArteaga ASSUMES that because people oppose a movement that uses the Bible, the OPPONENTS are Pharisees and the movement is authentically of God. Carrying this to its logical conclusion, the manifest sons of God heresy, the Shakers, and Heaven's Gate were authentic Christianity (not to mention Jim Jones or David Koresh).
And something else worth pointing out is that DeArteaga assumes that the WOF is a correct manifestation of the charismatic movement. Yet charismatics as diverse as Chuck Smith, D.R. McConnell, and even John Hagee have denounced the Faith movement as heretical. Is DeArteaga willing to say that all of those men are Pharisees who 'quench the Spirit?'
Another reviewer writes, "DeArteaga's credentials (and extensive notes section) prove you don't have to commit intellectual suicide in becoming charismatic." Which would be true IF DeArteaga had accurately represented all involved - but he does not.
One more note on the term Pharisee. It is common to apply that term perjoratively to anybody who opposes spiritual gifts. Forgotten in that argument is that two born again men - Nicodemus and Paul - were both Pharisees themselves.
Wonderful text Jan 1, 2005
It appears that reviewers either hate this book or love it. I am in the latter group. This book put a lot of things into perspective for me and answered a lot of questions. I have read it at least twice in the last four or five years. Various members of my family have read it. I have given copies to friends. This book gives historical evidence that main stream denominational Christianity resists supernatural signs and wonders and workings of the Holy Spirit which were characteristic of the New Testament church. The intellectual challenge presented by the book is to be willing to lay down preconceptions of what Christianity is, to allow your worldview to change.
There Are Better Charismatic Apologist Books Nov 11, 2004
William De Arteaga is praised in charismatic churches for standing up to the non-charismatic works of John MacArthur or Hank Hanagraff but his book does little in the way of charismatic apologist. His work is simply not factual. He often will reintepret historical Christianity (such as Jonathan Edwards or John Wesley) for charismatic experiences. Furthermore, De Arteaga fails to point out the unbiblical aspects of the charismatic movement that he and I both know are there from false prophecies to excess of the flesh.
My biggest problem with De Arteaga is that while he seeks to urge believers not to be so judgemental, he fails to give us reasons not to question doctrine. Paul commands us to teach that which accords to sound doctrine (Titus 2:1). Purity of doctrine and life go hand in hand (1 Timothy 4:16). Jesus told us to beward of false shepherds (Matthew 24:23-25). John said many false teachers have gone forth to deceive (1 John 2:18). We must question all things by Scripture alone (1 John 4:1) and not by our own subjective, personal experiences.
Further, De Arteaga tries to link anti-charismatic views to Calvinism. While many Calvinist have indeed spoken out against charimatic theology (MacArthur, James White, B.B. Warfield, Charles Ryrie, Charles Stanley) many Calvinist do embrace non-cessastionism (Sovereign Grace Ministries, C.J. Mahaney, J. Rodman Williams). To try to link Calvinism as the cause of cessasionist views is simply misleading.
a defining work Sep 23, 2004
I held off getting this book because it was my (false) impression that the defense of the charismatic position had no biblical backing. I also trusted that Hanegraaff and MacArthur's caricatures of charismatics were the norm. It had not yet occurred to me that the case for biblical charismata has both biblical and historical evidence on its side. The Apostle Paul criticized the Corinthians for spiritual pride and lack of order but he never dismissed the manifestations as false nor did he tell them to cease pursuing them.
DeArteaga quite capably states that the burden of proof lies with the opponents of the charismata to prove that the gifts are no longer active. In Quenching The Spirit, the author makes the case that charismatic critics have yielded to the spirit of the Pharisees time and time again throughout church history, repeatedly denying, allegorizing or explaining away tons of scriptures as well as ignoring various historical outbreaks of revival simply because they could not control living stones!
This is one thorough scholarly defense, and is written with a peaceful pastoral heart and a love for the brethren which once again is in line with the biblical spirit. I would dock him half a star for calling Kenneth Copeland's take on Jesus as a god-man as "completetly orthodox" because in the same sermon Copeland says Jesus had to be a god-man "just like the first one" (Adam), but I honestly believe it was a simple oversight on DeArteaga's part since he quotes the whole section anyway so anyone can read it for themselves.
DeArteaga's credentials (and extensive notes section) prove you don't have to commit intellectual suicide in becoming charismatic. He even gives quantum physics a moderate tackle in one chapter, correlating it with an idealistic view of faith. He neither brushes off excesses nor errors, but they are dealt with a kind apologetic. As are the critics of the movement I should add which is probably more than their judgemental rants deserve. See the sympathetic chapter devoted to critic Dave Hunt's life. There are no straw men nor is there any name-calling in this book.
BTW, another plus: it has thick paper so your highlighter won't bleed through the pages when making notes!