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Counterfeit Miracles
"Because Christ is all in all, and all revelation and redemption alike are summed up in Him, it would be inconceivable that either revelation or its accompanying signs should continue after the completion of that great revelation with its accrediting works."
Counterfeit Miracles is a vigorous argument against the existence of the supernatural spiritual gifts. Warfield updates his readers with recent scholarship on the topic and gradually engages with various traditions (Roman Catholic, Medieval, Irvingite Gifts) that purport to posses charismatic gifts. This work will endue the reader with a generous dose of biblical argumentation against non-cessationism.
This electronic edition features an active table of contents and footnotes.
Counterfeit Miracles is part of The Fig Classic Series on Modern Theology. To view more books in our catalog, visit us at fig-books.com.
Counterfeit Miracles is a vigorous argument against the existence of the supernatural spiritual gifts. Warfield updates his readers with recent scholarship on the topic and gradually engages with various traditions (Roman Catholic, Medieval, Irvingite Gifts) that purport to posses charismatic gifts. This work will endue the reader with a generous dose of biblical argumentation against non-cessationism.
This electronic edition features an active table of contents and footnotes.
Counterfeit Miracles is part of The Fig Classic Series on Modern Theology. To view more books in our catalog, visit us at fig-books.com.
336 pages, Kindle Edition
Published June 23, 2012
34 people are currently reading
228 people want to read
About the author
B.B. Warfield
222 books92 followersBenjamin Breckinridge Warfield (usually known as B. B. Warfield) was professor of theology at Princeton Seminary from 1887 to 1921. Some conservative Presbyterians consider him to be the last of the great Princeton theologians before the split in 1929 that formed Westminster Seminary and the Orthodox Presbyterian Church.
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Displaying 1 - 16 of 16 reviews
October 25, 2014
This is actually a series of lectures given by B.B. Warfield, a key figure in conservative American Presbyterianism. It is a highly informative and thorough study and examination of the phenomenon of miracles from the time of Christ to his immediate present age whereby he refutes that miracles continues to occur today but has effectively ceased with the closure of the Apostolic age.
He begins, well, at the beginning, with the New Testament and the apostolic age. He sets out by first refuting a popular theory at that time that miracles continued after the death of the apostles until the 4th century when it ceased because the Christian faith was not in need of any miracles, the wheels of the missionary work apparently taken over by imperial endorsement. Warfield refutes this theory by noting that factually this is most certainly false as an examination of the apostolic fathers revealed that miracles far from increasing actually completely ceased with the apostles. None of the apostolic fathers claimed to have performed any miracles and their record or witness of miracles were extremely scarce, most of them gesturing towards the miracles performed during the apostle's time and none contemporary to themselves.
The reports and witnesses to miracles only started to balloon during the time of St Augustine onwards and positively exploded during the medieval age. But even then Warfield notes that Augustine's opinion on miracles went through a slow development, from a hesitant report in the early part of his theological career to a much more certain endorsement later on. However, Warfield notes that there are some very interesting and disturbing parallels between the miracles reported by the patristic fathers like St Augustine and some of the pagan miracle tales which has already existed before, which doubtlessly points to a convenient co-opting of pagan miracle stories by Christians as the Christian faith became much more widespread which was somewhat uncritically recorded down by St Augustine. Warfield also notes that this age of the massive proliferation of miracles has its origin not in the Christian faith but simply in democratisation of the faith fusing into the pagan world because of the fact that the heretics, like the donatist, soon claimed to be able to perform miracles too in aid of their theological cause, which miracles St Augustine refuses to accept as authentic. Thus, it is not the miracles which is the evidence of orthodoxy but orthodoxy which is the evidence of the miracles.
But the theological reason Warfield gives for the cessation of miracles was that miracles was a sign to confirm the Apostle's authority and their revelation. Thus, only the apostles could grant the power to perform miracles upon their disciples as a sign and confirmation of the divine revelation to which they have been entrusted and to their apostleship. However, once the apostles died, divine revelation ceased with them and so did the need to perform signs and wonders to confirm their apostolic office and divine revelation. This is why after the apostolic age, performance of miracles virtually disappeared and reports of them dramatically dropped, that is, until the later patristic age.
He moves on to discuss the many miracles in Catholicism, stigmata, Virgin's milk, relics, etc, paying careful attention to the details of their reports, the witnesses, etc, peppering his examination with dry humour and sly comments. One of his most interesting observations is the fact that in only very few cases does a saint actually claim to perform miracles or that reports and witnesses of miracles occurred while a saint was still living. Most "saintly" miracles are overwhelming centred around the *dead* body of the saint, not forgetting the relic cottage industry which selling off parts of the saint's body provided. (He also could not help poking fun at the outrage of the Jesuit and Catholic authorities at the "unauthorised" miracles surrounding the dead body of a Jansenist cleric, no doubt once more proving the dictum that it is the saint that makes a miracle and not the miracle a saint).
He also discusses the miraculous events surrounding a group of 19th century charismatics, the Irvingist, complete with prophesies, speaking in tongues, healings, etc, but which movement has more or less died when the prophesies have failed to come to pass. He provides quite a detailed account of the movement along with a thorough critique, containing lots of original quotes and extensive citation of eye-witness statements, etc.
Finally he moves on to faith-healings and mind-cures of the Christian scientists. It is in this section that he examines more closely what does a "miracle" mean whereby he distinguishes what occurs "immediately" without passage of time or use of means, and healings which occur upon prayer and use of God given means of medicine and doctors which he accepts.
It is quite an interesting read with an attention historical detail and first-person accounts and academic referencing to various experts, theological, historical and medical, which is truly impressive. But I guess the most important thing which this book has taught me is the true rational behind the cessation of miracles and sign and wonders, that miracles intricately and indissolubly tied to divine revelation and apostolic authority as their proper signs, and that naturally once the apostles died and divine revelation has ceased, so would the miracles which were the signs and confirmation of their message. Of course, I should have already have known this when Calvin in his introduction to his Institutes, refuted his Catholic's opponent's claim to orthodoxy by citing the many miracles which has occurred among them by pointing that his doctrine too was confirmed by many miracles and signs and wonders, the miracles and signs and wonders of the Apostles, which Calvin of course does claim to teach faithfully.
Overall, although the language is a bit ponderous and careful, but a readable work and not dull at all, especially when in the course of prodding through these difficult matters, one would be occasionally treated to some snide humour and wit.
He begins, well, at the beginning, with the New Testament and the apostolic age. He sets out by first refuting a popular theory at that time that miracles continued after the death of the apostles until the 4th century when it ceased because the Christian faith was not in need of any miracles, the wheels of the missionary work apparently taken over by imperial endorsement. Warfield refutes this theory by noting that factually this is most certainly false as an examination of the apostolic fathers revealed that miracles far from increasing actually completely ceased with the apostles. None of the apostolic fathers claimed to have performed any miracles and their record or witness of miracles were extremely scarce, most of them gesturing towards the miracles performed during the apostle's time and none contemporary to themselves.
The reports and witnesses to miracles only started to balloon during the time of St Augustine onwards and positively exploded during the medieval age. But even then Warfield notes that Augustine's opinion on miracles went through a slow development, from a hesitant report in the early part of his theological career to a much more certain endorsement later on. However, Warfield notes that there are some very interesting and disturbing parallels between the miracles reported by the patristic fathers like St Augustine and some of the pagan miracle tales which has already existed before, which doubtlessly points to a convenient co-opting of pagan miracle stories by Christians as the Christian faith became much more widespread which was somewhat uncritically recorded down by St Augustine. Warfield also notes that this age of the massive proliferation of miracles has its origin not in the Christian faith but simply in democratisation of the faith fusing into the pagan world because of the fact that the heretics, like the donatist, soon claimed to be able to perform miracles too in aid of their theological cause, which miracles St Augustine refuses to accept as authentic. Thus, it is not the miracles which is the evidence of orthodoxy but orthodoxy which is the evidence of the miracles.
But the theological reason Warfield gives for the cessation of miracles was that miracles was a sign to confirm the Apostle's authority and their revelation. Thus, only the apostles could grant the power to perform miracles upon their disciples as a sign and confirmation of the divine revelation to which they have been entrusted and to their apostleship. However, once the apostles died, divine revelation ceased with them and so did the need to perform signs and wonders to confirm their apostolic office and divine revelation. This is why after the apostolic age, performance of miracles virtually disappeared and reports of them dramatically dropped, that is, until the later patristic age.
He moves on to discuss the many miracles in Catholicism, stigmata, Virgin's milk, relics, etc, paying careful attention to the details of their reports, the witnesses, etc, peppering his examination with dry humour and sly comments. One of his most interesting observations is the fact that in only very few cases does a saint actually claim to perform miracles or that reports and witnesses of miracles occurred while a saint was still living. Most "saintly" miracles are overwhelming centred around the *dead* body of the saint, not forgetting the relic cottage industry which selling off parts of the saint's body provided. (He also could not help poking fun at the outrage of the Jesuit and Catholic authorities at the "unauthorised" miracles surrounding the dead body of a Jansenist cleric, no doubt once more proving the dictum that it is the saint that makes a miracle and not the miracle a saint).
He also discusses the miraculous events surrounding a group of 19th century charismatics, the Irvingist, complete with prophesies, speaking in tongues, healings, etc, but which movement has more or less died when the prophesies have failed to come to pass. He provides quite a detailed account of the movement along with a thorough critique, containing lots of original quotes and extensive citation of eye-witness statements, etc.
Finally he moves on to faith-healings and mind-cures of the Christian scientists. It is in this section that he examines more closely what does a "miracle" mean whereby he distinguishes what occurs "immediately" without passage of time or use of means, and healings which occur upon prayer and use of God given means of medicine and doctors which he accepts.
It is quite an interesting read with an attention historical detail and first-person accounts and academic referencing to various experts, theological, historical and medical, which is truly impressive. But I guess the most important thing which this book has taught me is the true rational behind the cessation of miracles and sign and wonders, that miracles intricately and indissolubly tied to divine revelation and apostolic authority as their proper signs, and that naturally once the apostles died and divine revelation has ceased, so would the miracles which were the signs and confirmation of their message. Of course, I should have already have known this when Calvin in his introduction to his Institutes, refuted his Catholic's opponent's claim to orthodoxy by citing the many miracles which has occurred among them by pointing that his doctrine too was confirmed by many miracles and signs and wonders, the miracles and signs and wonders of the Apostles, which Calvin of course does claim to teach faithfully.
Overall, although the language is a bit ponderous and careful, but a readable work and not dull at all, especially when in the course of prodding through these difficult matters, one would be occasionally treated to some snide humour and wit.
August 12, 2024
This book has some historical importance in responding to some of the most aberrant miracle movements of the 18th and 19th centuries. It also contains some helpful quotations from the early church fathers on the miraculous. However, it is quite limited in its biblical argumentation. Warfield did not go very deep from an exegetical standpoint in these lectures. That does not seem to have been his purpose even though he was a very gifted biblical interpreter. Those looking for a strong case for cessationism will not find this to be the strongest argument. Nevertheless, he makes some important theological observations that are to be kept in mind when dealing with claims of the miraculous.
August 21, 2024
Hard To Understand But Helpful
I found this book hard to understand. This seems to me to be due to the book being published in 1918 indicating it was written using the grammar, style, and vocabulary found mostly in the latter part of the 19th century which is quite unlike the grammar, style, and vocabulary in the 21st century. I found the numerous detailed examples of supposed miraculous signs, healings, and tongue speaking helpful in seeing why the author classified them as counterfeit. Many of the examples were just bizarre (e.g. healing spiritual milk from the “The Virgin Mary”’s breasts). Others were dubious (e.g. shrieking gibberish was supposed to be a language). Resurrection stories were conflated with old pagan tales. Facts of a healing were misrepresented (e.g. the healing was actually psychosomatic). Some healing methodologies were incoherent (e.g. Christian Science mind-healing). Reading these detailed examples from the post-Apostolic age church made his claims the sign gifts since the first century are fake. And he makes it clear that actual one-off miracles do take place for Christians, just not with the certainty and purpose of those original first century Apostolic miracles. The Apostolic miracles were used to establish the credibility of the Apostles; that God had sent them with the message of forgiveness of sins to those who would trust in the sacrifice of Jesus, the Son of God, as their new King to deliver them from the wrath of God to come upon the world. These gifts ended according to the author when the first generation of Christian converts died since only the apostles, besides Jesus, had the ability to transmit those gifts to converts.
I found this book hard to understand. This seems to me to be due to the book being published in 1918 indicating it was written using the grammar, style, and vocabulary found mostly in the latter part of the 19th century which is quite unlike the grammar, style, and vocabulary in the 21st century. I found the numerous detailed examples of supposed miraculous signs, healings, and tongue speaking helpful in seeing why the author classified them as counterfeit. Many of the examples were just bizarre (e.g. healing spiritual milk from the “The Virgin Mary”’s breasts). Others were dubious (e.g. shrieking gibberish was supposed to be a language). Resurrection stories were conflated with old pagan tales. Facts of a healing were misrepresented (e.g. the healing was actually psychosomatic). Some healing methodologies were incoherent (e.g. Christian Science mind-healing). Reading these detailed examples from the post-Apostolic age church made his claims the sign gifts since the first century are fake. And he makes it clear that actual one-off miracles do take place for Christians, just not with the certainty and purpose of those original first century Apostolic miracles. The Apostolic miracles were used to establish the credibility of the Apostles; that God had sent them with the message of forgiveness of sins to those who would trust in the sacrifice of Jesus, the Son of God, as their new King to deliver them from the wrath of God to come upon the world. These gifts ended according to the author when the first generation of Christian converts died since only the apostles, besides Jesus, had the ability to transmit those gifts to converts.
December 26, 2022
I gave this a 6-6-8 // which is a 20 out of 30 or a 3.3 star. (seems worse than this was)
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I thought the writing was above average contemporarily speaking but was also a bit boring.
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It was a well developed and thoroughly researched argument for cessationism. The reason that it only gets a 6 is because it was a little heavy on the historical and a little light on the biblical argument.
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Seems to be becoming more and more relevant as time goes on. This inevitably is the case, the further we, as a society and church, drift from sound doctrine (as described in the book). People will always become more reliant on experience the less they think. They will choose to substitute genuine Christian experience, which comes from the 'opening of the eyes of our understanding', for the counterfeit (which as the book outlines can come from a host of sources most often injurious to the faith).
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I thought the writing was above average contemporarily speaking but was also a bit boring.
--
It was a well developed and thoroughly researched argument for cessationism. The reason that it only gets a 6 is because it was a little heavy on the historical and a little light on the biblical argument.
--
Seems to be becoming more and more relevant as time goes on. This inevitably is the case, the further we, as a society and church, drift from sound doctrine (as described in the book). People will always become more reliant on experience the less they think. They will choose to substitute genuine Christian experience, which comes from the 'opening of the eyes of our understanding', for the counterfeit (which as the book outlines can come from a host of sources most often injurious to the faith).
August 12, 2023
A fascinating look into so called eating techniques used over the last 2 thousand years. Everything for a cessation of biblical sign gifts. To medieval miracles, to saint worship and catholic blasphemy to faked healings and The very confused mind heal ears of the Cristian Scientist belief system. Mr warfields book is a series of lectures that are well researched and presented. When someone misinterprets Biblical truth, all sorts of strange teachings emerge which is really the basis of the book. Good read. Tougher read because of the early 20th century time frame of the author.
May 6, 2025
It was better than I anticipated. Used more historical reasoning than I would have preferred, but what he did use, he explained well. He got pretty dry in some parts, however, but I did not lose heart. Either way, my stance on where miracles are in the ecclesiastical church has now been established.
December 10, 2025
This book did not have what I was hoping for (see the next sentence), but it was it good and fair to its title. The only weakness was Warfield's approach to cessationism--given very quickly in the beginning of the book as a "Well, isn't it obvious?" (that's not a direct quote, but it's the gist) This is an analysis of miraculous gifts through Christian history.
June 23, 2019
Ever since reading my first B.B Warfield book, I was captivated. This book was no different; I had to reread most of the chapters just because so much information. Great Read!
October 2, 2020
Really good. Agreed with a lot of points that the book made but didn't agree with the overall thesis.
November 8, 2021
I love Warfield but was a bit disappointed with this book. I was hoping for a more scriptural argument but it was mostly historical. Some helpful bits though in chapters 1 and 5
February 7, 2024
Excellent book. Worth reading as he includes lots of quotes. I about fell out of my chair when I read their were Catholics claiming to have Mary appear to them to breast feed them.
February 23, 2017
I took my time with this book, as I found myself rereading many points in this collection of lectures. Having grown up with a charismatic background, I enjoyed the depth of detail in this book. Take your time to enjoy this one.
August 30, 2015
I have the highest admiration for Warfield. Every time I read him I am impressed with his scholarship, his grasp of the field he is currently looking at, and the clarity with which he presents himself. This book is no different. I can't imagine writing with authority on as many subjects as he did, and here he particularly applies himself to the historical understanding of miracles and the many imitations and claims to miracles that have been made over the years, both within the church and without.
The last section on the teachings of Mary Baker Eddy of the Christian Science movement was especially interesting to me, though it was all informative. I always learn something from Warfield.
The last section on the teachings of Mary Baker Eddy of the Christian Science movement was especially interesting to me, though it was all informative. I always learn something from Warfield.
April 11, 2013
Warfield is a fascinating writer. This book is good for those who are rather sceptical about the miracles that have been propounded in history. Very dense and hard to scratch the surface if youre not willing to sit at the feet of Warfield and dig deep and think hard about what he is saying. Having said that, I didn't agree with everything he wrote in this thesis, but if you have the time it is a worthwhile read.
February 18, 2013
A good critique of Roman Catholic miracles, faith healing, mind curing, and other modern "miracles." However, I did not think it was very strong on the biblical support for his argument. The examples he used, he is right, are not miracles. But I feel uneasy about using that as support for the cessation of the gifts and miracles in our day and age.
May 30, 2009
Excellent.
Displaying 1 - 16 of 16 reviews