For defining the gift of discernment, Tim Blanchard’s analysis of the original Greek is especially helpful:
Of all the types the INFP is most interested in what is hidden from, or “behind” the five senses. Keirsey observes that advocates [NFPs] attribute significance “to even whispers of things largely hidden[2].” Susan Scanlon finds this trait more specifically in the INFP: “...for INFPs what is apparent to the senses is dull. What lies behind, under, and hovering over, is LIFE[3]!" Much of the diversity of speech and action that we can observe in people derive from our individual differences; therefore, the greater we understand a person’s God-given individuality, the greater will be our ability to discern the spirit behind his or her actions. Joachim referred to Ole Christian Hallesby on this point:
He is describing temperament differences, but the same principle would apply to spiritual gifts. We can easily mistake normal differences for bad intentions or poor character. To account for these differences, a discerner should be able to recognize the full range of normal behavior. The INFP is best equipped for this: “INFPs are naturally tuned in to the emotions and motivations of others, and they are unusually gifted at understanding individual differences[5].”
Bryant’s observations of persons gifted with discernment seem especially like descriptions of INFPs (Introverted-iNtuitive-Feeling-Perceiving):
There is a common idea that the process of this gift should be automatic—that people with the gift of discernment will know immediately if someone claiming to be of God is speaking through the Holy Spirit, their own spirit, or an evil spirit. This is something we would expect of few if any of the other gifts. Would we expect the gifted leader to always lead correctly, or would we look for his or her leadership to improve as he or she matured in Christ? Paul expected the whole Body of Christ to grow in this manner when he wrote that the gifts are given to the church so that we
If discerners are always immediate and accurate in their discernment, what room is there for growth? More likely discernment is just like any other gift that improves through the Word, through prayer, and through service to the church in love.
Summary: For each of the sixteen personality types there is a theme or set of related themes that run through the various descriptions of that type. For the INFP different themes show up in different descriptions, and it is difficult to narrow down one or two major ones. Isachsen and Berens write that the “theme of the INFP is one of supporting. INFPs support anything that allows the unfolding of the person, encouraging growth and development with a quiet enthusiasm[8].” This could easily be seen as putting discernment to work in helping others understand themselves better.
Keirsey calls the INFPs “healers.” He observes that “To the INFP healing means mending those divisions that plague one’s private life and one’s relationships. It means treating oneself and relating to others in a conciliatory manner, helping to restore lost unity, integrity, or what INFPs call ‘oneness[9].’” Perhaps discernment makes INFPs conscious of the invisible connectedness and unity of everything in life and sensitive of any divisions in or threats to this wholeness.
Keirsey identifies two other themes in the INFP: Crusader and monastic, writing that they have a fervent view of life “as either a crusade against Evil or a retreat into religious contemplation--and the same Healer can tack back and forth, now a crusader, now a monastic[10].” In their contemplations, INFPs “can come to develop a certain fascination with the problem of good and evil, sacred and profane[11].” This meditative aspect of INFPs and the fascination of good versus evil would be expected from the gift of discernment, but the crusading aspect might not be. This awareness of evil, however, can give INFPs the desire to go into the world to fight for the side of good (along with their fellow crusaders, the prophets). These different themes seen in the INFP personality type each correlate fairly well with the gift of discernment and together they make a compelling case for a match.
References
[1] Tim Blanchard, A Practical Guide to Finding Your Spiritual Gifts (Wheaton, Il.: Tyndale House, 1983), 25.
[2] David Keirsey, Portraits of Temperament (Del Mar: Prometheus Nemesis, 1987), 104.
[3] Susan Scanlon, “Type and the Brain,” The Type Reporter (Fairfax Station, VA: The Type Reporter, Inc, September, 1988), 2.
[4] Ronald L. Joachim, “Relationship between four temperament types and nineteen spiritual gifts” (Ph. D. diss., Andrews University, 1985), 103.
[5] Olaf Isachsen and Linda Berens, Working Together: A Personality Centered Approach to Management (Coronado, CA: Neworld Management Press, 1988), 326.
[6] Charles V. Bryant, Rediscovering our Spiritual Gifts: Building up the Body of Christ Through Gifts of the Spirit (Nashville: Upper Room Books, 1991), 70-71.
[7] Eph. 4:15-16 NKJV.
[8] Isachsen and Berens, 325.
[9] David Keirsey, Please Understand Me II (Del Mar, CA: Prometheus Nemesis, 1998), 157-158.
[10] Ibid., 239.
[11] Ibid., 159.
The biblical phrase “discerning of spirits” (I Corinthians 12:10) is translated from the Greek words diakrisis pneumaton. Diakrisis is a compound word made up of two parts: dia, “through”; and krisis, “to judge, divide, or distinguish.” The parts combine to mean “one who judges or distinguishes through a situation to a decision.” Pneumaton is the normal word for spirits. When combined with diakrisis, it speaks of the process of judging through a person’s speech and actions to discern the spirit behind them.[1]
Of all the types the INFP is most interested in what is hidden from, or “behind” the five senses. Keirsey observes that advocates [NFPs] attribute significance “to even whispers of things largely hidden[2].” Susan Scanlon finds this trait more specifically in the INFP: “...for INFPs what is apparent to the senses is dull. What lies behind, under, and hovering over, is LIFE[3]!" Much of the diversity of speech and action that we can observe in people derive from our individual differences; therefore, the greater we understand a person’s God-given individuality, the greater will be our ability to discern the spirit behind his or her actions. Joachim referred to Ole Christian Hallesby on this point:
“It is only when we learn to understand a person’s temperament” argued Hallesby (1962), “that we can be fair and just to him. Then our thought and judgments regarding our fellow men will be less harsh and our association with them easier” (p.102). According to Hallesby (1962), it was imperative for one to have “a knowledge of the temperaments...to understand what is caused by ill will and what is simply a manifestation of a temperament different from our own, and to judge the real evil of others more kindly since we will see that they have certain temptations that we know little about.”[4]
He is describing temperament differences, but the same principle would apply to spiritual gifts. We can easily mistake normal differences for bad intentions or poor character. To account for these differences, a discerner should be able to recognize the full range of normal behavior. The INFP is best equipped for this: “INFPs are naturally tuned in to the emotions and motivations of others, and they are unusually gifted at understanding individual differences[5].”
Bryant’s observations of persons gifted with discernment seem especially like descriptions of INFPs (Introverted-iNtuitive-Feeling-Perceiving):
They are not quick to judge behavior or programs that purport to be God’s will. Although they may feel things deeply, they have a compassionate power to refrain from judging too hastily...after a period of reflection, they clearly see both sides of issues, which equips them to take a firm stand. This seeing comes from deep feelings of good and bad, right or wrong. Because they cannot always or adequately explain why they are “for” or “against” something, they are often accused of being emotional or illogical. They just know!...Another characteristic of persons with discernment is introversion. They often sit in meetings and scan their feelings instead of trying to understand the proceedings...Discerners may be so preoccupied with what is happening internally, they miss details.[6]
There is a common idea that the process of this gift should be automatic—that people with the gift of discernment will know immediately if someone claiming to be of God is speaking through the Holy Spirit, their own spirit, or an evil spirit. This is something we would expect of few if any of the other gifts. Would we expect the gifted leader to always lead correctly, or would we look for his or her leadership to improve as he or she matured in Christ? Paul expected the whole Body of Christ to grow in this manner when he wrote that the gifts are given to the church so that we
speaking the truth in love, may grow up in all things unto Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.[7]
If discerners are always immediate and accurate in their discernment, what room is there for growth? More likely discernment is just like any other gift that improves through the Word, through prayer, and through service to the church in love.
Summary: For each of the sixteen personality types there is a theme or set of related themes that run through the various descriptions of that type. For the INFP different themes show up in different descriptions, and it is difficult to narrow down one or two major ones. Isachsen and Berens write that the “theme of the INFP is one of supporting. INFPs support anything that allows the unfolding of the person, encouraging growth and development with a quiet enthusiasm[8].” This could easily be seen as putting discernment to work in helping others understand themselves better.
Keirsey calls the INFPs “healers.” He observes that “To the INFP healing means mending those divisions that plague one’s private life and one’s relationships. It means treating oneself and relating to others in a conciliatory manner, helping to restore lost unity, integrity, or what INFPs call ‘oneness[9].’” Perhaps discernment makes INFPs conscious of the invisible connectedness and unity of everything in life and sensitive of any divisions in or threats to this wholeness.
Keirsey identifies two other themes in the INFP: Crusader and monastic, writing that they have a fervent view of life “as either a crusade against Evil or a retreat into religious contemplation--and the same Healer can tack back and forth, now a crusader, now a monastic[10].” In their contemplations, INFPs “can come to develop a certain fascination with the problem of good and evil, sacred and profane[11].” This meditative aspect of INFPs and the fascination of good versus evil would be expected from the gift of discernment, but the crusading aspect might not be. This awareness of evil, however, can give INFPs the desire to go into the world to fight for the side of good (along with their fellow crusaders, the prophets). These different themes seen in the INFP personality type each correlate fairly well with the gift of discernment and together they make a compelling case for a match.
References
[1] Tim Blanchard, A Practical Guide to Finding Your Spiritual Gifts (Wheaton, Il.: Tyndale House, 1983), 25.
[2] David Keirsey, Portraits of Temperament (Del Mar: Prometheus Nemesis, 1987), 104.
[3] Susan Scanlon, “Type and the Brain,” The Type Reporter (Fairfax Station, VA: The Type Reporter, Inc, September, 1988), 2.
[4] Ronald L. Joachim, “Relationship between four temperament types and nineteen spiritual gifts” (Ph. D. diss., Andrews University, 1985), 103.
[5] Olaf Isachsen and Linda Berens, Working Together: A Personality Centered Approach to Management (Coronado, CA: Neworld Management Press, 1988), 326.
[6] Charles V. Bryant, Rediscovering our Spiritual Gifts: Building up the Body of Christ Through Gifts of the Spirit (Nashville: Upper Room Books, 1991), 70-71.
[7] Eph. 4:15-16 NKJV.
[8] Isachsen and Berens, 325.
[9] David Keirsey, Please Understand Me II (Del Mar, CA: Prometheus Nemesis, 1998), 157-158.
[10] Ibid., 239.
[11] Ibid., 159.
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