What We're Actually Talking About

Here's what's frustrating: most people discussing NAR have never actually listened to those involved. Critics created a label for something they're uncomfortable with, while those supposedly "in" the movement often don't even recognize the term. It's like watching two people argue about a building neither has actually entered.

C. Peter Wagner—a church growth scholar, not a cult leader—noticed patterns emerging in rapidly growing churches worldwide starting in the 1990s. These churches shared common characteristics: apostolic networks instead of denominational structures, recognition of prophetic gifting, emphasis on supernatural power, and a theology of cultural engagement. Wagner didn't create this—he gave it a name after observing churches in Africa, Asia, and Latin America that were already operating this way.

The phrase itself? Wagner saw it as describing "the most radical change in the way of doing church since the Protestant Reformation." He traced its roots back to movements like the African Independent Church Movement (1900), Chinese house churches (1970s), and Latin American grassroots churches. These weren't American exports—they were indigenous expressions of Spirit-empowered Christianity emerging in the Global South.

Here's the irony: Wagner included churches and leaders who would object to being called NAR. Bill Johnson of Bethel Church has explicitly stated they have no official ties to NAR, while affirming apostolic and prophetic ministries. Many charismatic leaders in Norway and elsewhere consider "NAR" a slanderous label used to dismiss genuine charismatic theology. So when critics attack "the NAR," they're often attacking a caricature that those supposedly inside would barely recognize.

The Real Issues Worth Discussing

Let's be honest about what's actually happening, stripped of the boogeyman rhetoric. Modern charismatic Christianity includes several distinct streams—some biblical, some problematic, some genuinely dangerous. We need discernment, not dismissal.

Apostolic Ministry Today: Paul explicitly calls Andronicus and Junia "outstanding among the apostles" in Romans 16:7. For nearly 2,000 years, church fathers like John Chrysostom recognized Junia as a female apostle. The Greek word apostolos G652 literally means "sent one"—someone commissioned for a mission. Yes, the Twelve held a unique foundational role as eyewitnesses to the resurrection (Acts 1:21-22). But Paul calls Barnabas an apostle (Acts 14:14), mentions Apollos alongside himself as apostle (1 Corinthians 4:6-9), and never suggests the function of apostolic church-planting would cease.

The question isn't whether apostles exist—it's what kind of apostles. Are we talking about the unrepeatable foundation-layers (Ephesians 2:20) or those who do apostolic work today? Big difference. Pioneer missionaries planting churches in unreached areas are functioning apostolically. But claiming governing authority equal to Paul, demanding submission from multiple churches, or adding new revelation to Scripture? That crosses a biblical line.

Prophetic Gifts: Ephesians 4:11 lists apostles, prophets, evangelists, pastors, and teachers—gifts King Jesus gave the church. Critics who are cessationists claim these ceased after the apostolic age. But nowhere does Scripture explicitly state this. Paul commands, "Do not quench the Spirit. Do not despise prophecies" (1 Thessalonians 5:19-20). In the New Covenant, "your sons and daughters shall prophesy" (Acts 2:17, quoting Joel).

The problem isn't prophetic gifting—it's prophets who operate without biblical accountability. New Testament prophecy must be tested (1 Corinthians 14:29, 1 John 4:1). It never carries the same authority as Scripture and can be wrong without the prophet being labeled false—because NT prophecy is different from OT prophecy. Philip's daughters prophesied (Acts 21:9). Agabus gave specific predictions that weren't entirely accurate in detail but captured God's warning (Acts 21:10-11). This is biblical.

What's not biblical: prophets declaring "Thus says the Lord" with zero accountability, making demonstrably false predictions without repentance, or treating prophecy as equal to Scripture. Celebrity prophets whose predictions fail repeatedly yet face no consequences? That's the problem—not prophecy itself.

Signs, Wonders, and Power: Jesus promised believers would "lay hands on the sick and they will recover," "cast out demons," and see miraculous signs (Mark 16:17-18). He told His disciples, "Whoever believes in me will do the works I have been doing, and they will do even greater things than these" (John 14:12). These aren't suggestions—they're promises and commands.

God is mysteriously beautiful, powerfully present, and actively working miracles through His people today. Missionaries in closed countries report miraculous healings, deliverances, and supernatural dreams leading Muslims to Jesus. This isn't American hype—it's the normal Christian life worldwide. The problem is Western cessationism that's more comfortable with doctrine than power, preferring theological correctness over supernatural demonstration.

The Dominion Question: Here's where things get messy. Some associated with apostolic networks teach that Christians should "take dominion" over seven spheres of culture (Seven Mountains Mandate). Critics see this as theocracy. Proponents say it's about stewardship and influence, not coercion—being salt and light in every sphere of society.

Scripture supports cultural engagement. Daniel served in Babylonian government. Joseph governed Egypt. Esther influenced a pagan king. But Jesus explicitly told Pilate, "My kingdom is not of this world" (John 18:36). We transform culture through Gospel witness, not political conquest. When dominionism becomes about power rather than service, about control rather than love, it betrays Jesus' teaching that greatness comes through servanthood (Mark 10:42-45).

Biblical Evidence & Key Passages

• Romans 16:7 - Paul identifies Andronicus and Junia as "outstanding among the apostles," demonstrating apostolic ministry beyond the Twelve.
• Acts 14:14 - Barnabas is explicitly called an apostle alongside Paul, showing the term's broader usage.
• Ephesians 4:11-13 - Christ gave apostles, prophets, evangelists, pastors, and teachers "until we all reach unity in the faith"—suggesting ongoing function.
• 1 Thessalonians 5:19-21 - "Do not quench the Spirit. Do not despise prophecies. Test everything; hold fast what is good."
• 1 Corinthians 14:29 - "Let two or three prophets speak, and let the others weigh what is said"—establishing prophetic accountability.
• Acts 2:17-18 - Joel's prophecy fulfilled: "Your sons and daughters shall prophesy... even on my male and female servants I will pour out my Spirit."
• Mark 16:17-18 - Jesus promises signs will accompany believers: casting out demons, speaking in new tongues, laying hands on the sick.
• John 14:12 - "Whoever believes in me will do the works I have been doing, and they will do even greater things."

Where the Real Dangers Lie

The critique of so-called NAR isn't entirely wrong—there are genuine concerns. But let's name them accurately:

Authoritarianism: When apostles claim authority without accountability, demanding submission from churches and individuals, that's unbiblical. New Testament leadership is plural (Acts 14:23, Titus 1:5) with specific character qualifications (1 Timothy 3:1-7). Any leader answerable only to God is dangerous, regardless of their title.

Experience Over Scripture: When supernatural experiences become the measure of truth rather than Scripture, we're in dangerous territory. The Bereans tested everything against Scripture (Acts 17:11). Any movement that prioritizes subjective experience over biblical truth has lost its moorings.

Hyper-Prosperity Gospel: When leaders guarantee health and wealth as signs of your faith or lack thereof, they contradict Jesus' promises of suffering in this age (John 16:33) and Paul's theology of weakness in power (2 Corinthians 12:9-10).

Political Idolatry: When the Gospel becomes conflated with partisan politics, when prophets promise political outcomes that don't materialize, when dominion theology prioritizes earthly power over spiritual transformation—this betrays Jesus' upside-down Kingdom.

But here's what we can't do: dismiss all charismatic theology because some get it wrong. We can't throw out prophetic gifting because false prophets exist. We can't reject apostolic church-planting because some abuse apostolic authority. That's like rejecting preaching because bad preachers exist.

Why This Matters for Your Faith

Many critics of NAR come from cessationist or semi-cessationist theological positions uncomfortable with ongoing supernatural gifts. They see abuse and conclude the gifts themselves have ceased. But that's not what Scripture teaches. The abuse of gifts doesn't negate their existence—it demands their proper use.

God is still powerfully at work. He still heals. He still speaks. He still calls and sends apostolic church-planters into unreached territories. He still raises up prophetic voices that speak His heart into situations. The Holy Spirit wasn't given just for the first century—He was poured out "in the last days" (Acts 2:17), the era we're still living in.

Yes, many are too quick to claim titles like "apostle" or "prophet"—often driven by ego rather than calling. Yes, there's excess, pride, manipulation, and spiritual abuse in some charismatic circles. Yes, we need discernment, accountability, and a return to biblical standards. But the solution isn't cessationism—it's reformation. It's calling the church back to operate in power and truth, with signs and wonders and sound doctrine, with supernatural gifts and humble character.

The question isn't whether NAR is "real"—that term is so loaded it's almost meaningless. The real question is: Are we willing to embrace the full counsel of Scripture, including the uncomfortable parts about God's continued supernatural work through His people? Or will we retreat into a safe, powerless respectability that Jesus never promised?

h2 id="dig-deeper">Dig Deeper

Related Reading:

• Apostolos G652 - The Greek word for "apostle," meaning "sent one" or "commissioned messenger"
• Prophētēs G4396 - The Greek word for "prophet," meaning "one who speaks forth by divine inspiration"

External Resources:

• Understanding Spiritual Gifts: A Comprehensive Guide by Sam Storms (continuationist perspective with biblical balance)
• Are Miraculous Gifts for Today? Four Views edited by Wayne Grudem (includes cessationist and continuationist perspectives)
• The Beginner's Guide to Spiritual Gifts by Sam Storms
• Christianity Today: "Why I Am a Continuationist" by Sam Storms
• Christianity Today: "Why I Am a Cessationist" by Thomas Schreiner
• Wikipedia: Cessationism versus Continuationism