Scott1
Puritanboard Commissioner
Leslie
It is common for die-hard cessationists in the states change to continuationists when and if they minister in such areas. Of course, they change back when visiting supporting churches.
I understand you mean by "cessationist" those who do not believe the I Cor 12 gifts continue after the canon of Scripture was completed, or who do not believe in a revelatory nature of these gifts in light of the completed canon. You are saying you have seen some who have had experiences out in destitute areas, and through them come to change their beliefs. The changed beliefs cause toleration, even promotion of extra-biblical authoritative revelation. This is based on the fact they saw or experienced something they believe to be "real."
Understand the difficulties here. First, is our doctrine grounded on the authority of Scripture or on experience, or both? If both, which has greater authority? How do we then evaluate a contradictory experience?
This underscores one of the key tenants of reformed theology-
the unity of the church must be grounded in doctrinal agreement. That's why confessional standards (such as the 3 forms of unity or the Westminster Standards) are so useful- they bind the particular church together for accountability and provide a basis for unity. Doctrine does not ebb and flow based on the personality, teaching or (destitute region) "experiences" of one leader.
It's problematic, as you mention
Reformed theology also sees officers (e.g. Ministers, Elders and Deacons) as appointed by God and bound to sincerely believe the doctrinal summaries (or be very carefully granted minimalist "exception"). Often, officers are bound by oath to come forward and inform if their views substantially change, to make that known. These are sealed by vow, before God with witnesses. Changing back-and-forth on doctrine like this is not acceptable. It violates the Ninth Commandment, the nature of vows, etc.they change back when visiting supporting churches.
I have no doubt this is why many outside of reformed theology have no desire to be bound by the Scriptural qualifications for office (exemplary life, doctrinal belief, and giftings) in the first place. Far less do they wish to be held accountable for their beliefs or behavior by confessional standards, or vow.
Men may not take their promises (vows) seriously but we have every reason to believe, from Scripture, God takes them very seriously, especially for those who would presume to lead God's people.