Beliefs and Practices of New Apostolic Reformation
The New Apostolic Reformation (NAR) is a movement characterized by a belief in the restoration of apostolic and prophetic offices within the church today, along with an emphasis on new revelations and supernatural experiences. This stands in contrast to traditional Christian understandings of the cessation of certain apostolic functions and the sufficiency of Scripture.
Historically, Christian theology has affirmed the unique foundational role of the apostles. Tertullian, an early church father, challenged heresies by calling on them to "produce the original records of their churches" and "unfold the roll of their bishops, running down in due succession from the beginning" to demonstrate their connection to apostolic teaching [4]. The apostles were seen as those who explained the Old Testament and confirmed the New, primarily preaching "God in Christ" [7]. Ignatius of Antioch urged believers to "be established in the doctrines of the Lord and the apostles" [6].
A core tenet of the NAR is the belief that God is restoring the offices of apostle and prophet to govern the church, similar to the early church. These modern "apostles" and "prophets" are believed to receive new revelations from God, which guide the church and provide fresh insight beyond what is explicitly written in the Bible. This contrasts with the Reformed tradition, which holds that "all things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other" [2]. Charles Hodge, one theologian, emphasized that nothing should be added to Scripture "whether by new revelations of the Spirit or traditions of men" [2].
Furthermore, the NAR often emphasizes signs, wonders, and miracles as normative for Christian experience today, often linked to the authority of these modern apostles. While the early church certainly experienced supernatural power, as noted by Hodge regarding the Apostles [3], the Reformed tradition understands the efficacy of sacraments, for example, to be due to "the attending operation of the Spirit, and is conditioned on the presence of faith in the recipient," rather than the inherent virtue of the administrator or a supernatural power residing in their office [1, 3].
The Catholic tradition, as seen in Thomas Aquinas, also distinguishes the institution of sacraments, noting that some, like Confirmation and Extreme Unction, were left by Christ to be instituted by the apostles, implying a specific historical period for their establishment [5]. The emphasis on new revelations and a restored apostolic governance in the NAR marks a significant departure from these historical understandings of apostolic authority and the role of Scripture.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: sunt, ant vacua: nec ad nos decipiendos aut frustrandos instituta. ” These symbols of the Reformed Churches on the continent of Europe agree with those of our own Church, not only in representing the sacraments as real means of grace, but also in denying that their efficacy is due to their inherent virtue, or to him who administers them, and in affirming that it is due to the attending operation of the Spirit, and is conditioned on the presence of faith in the recipient. This is plain from the quotations already made, which might be multi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 40: down in Scripture, or by good and necessary consequence may be deduced from Scripture; unto which nothing at any time is to be added whether by new revelations of the Spirit or traditions of men. 107 107 Ibid. § 7. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means,”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: administered. It does not reside in his office. There is no supernatural power in the man, in virtue of his office, to render the sacraments effectual. Nor does their efficiency depend on the character of the administrator in the sight of God; nor upon his intention; that is, his purpose to render them effectual. The man who administers 500 the sacraments is not a worker of miracles. The Apostles and others at that time in the Church, were endued with supernatural power; and they had to will to exercise it in order to its producing its le”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP.XXXII.--NONE OF THE HERETICS CLAIM SUCCESSION FROM THE APOSTLES. NEW CHURCHES STILL APOSTOLIC, BECAUSE THEIR FAITH IS THAT WHICH THE APOSTLES TAUGHT AND HANDED DOWN. THE HERETICS CHALLENGED TO S (part 1): But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records(5) of their churches; let them unfold the roll of their bishops, running down in due suc”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Extreme Unction, As Regards Its Essence and Institution, Art. 3: Article: Whether this sacrament was instituted by Christ? I answer that, There are two opinions on this point. For some hold that this sacrament and Confirmation were not instituted by Christ Himself, but were left by Him to be instituted by the apostles; for the reason that these two sacraments, on account of the plenitude of grace conferred in them, could not be instituted before the mission of the Holy Ghost in perfect plenitude. Hence they are sacraments of the New Law ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIII.--BE ESTABLISHED IN FAITH AND UNITY.: Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXIX.--ADDITIONAL EVIDENCE AFFORDED TO US IN THE ACTS OF THE APOSTLES. (part 1): The Acts of the Apostles, too, attest[2] the resurrection. Now the apostles had nothing else to do, at least among the Jews, than to-explain[3] the Old Testament and confirm[4] the New, and above all, to preach God in Christ. Consequently they introduced nothing new concerning the resurrection, besides announcing it to the glory of Christ: in every other respect it had been already received in simple and intelligent faith, without any question as to what sort of resurrection it was t”