MSJ 14:2 (Fall 2003) p. 236 into church controversy.1 This practice of so-called tongues and prophecy was confined generally to those groups favorable to their practice. Furthermore, in church history a sharp divide existed between those termed “cessationist” who believed miraculous gifts had ceased and “noncessationists” who argued for their continuance in some form. Now in the late twentieth and early twenty-first centuries, sharp boundaries between noncessationists and cessationists have been