The main guide for this research can be found at A Guide to Spiritual Gifts

Monday, October 15, 2007

Modern Works: 1970-1979

Due to the volume of books starting in the 1970s, I have excluded works that are obviously and exclusively about tongues, prophecy, the charismatic movement, and other strictly charismatic topics. The focus for the following list is on works concerning the discovery, use, or understanding of the gifts in general.

The publication of Ray Stedman’s Body Life in 1972 is considered a watershed event among non-charismatics. It sparked a new interest in the ministry of all believers and within two years was followed by a flood of new books on spiritual gifts.

1970
Baillie, Leonard A. "An Exegesis of Significant New Testament Passages Concerning Temporary Spiritual Gifts." Thesis (Th.M.), Dallas Theological Seminary, 1970.

1970
Clark, Stephen B. Baptized in the Spirit : And, Spiritual Gifts. Pecos, N. Mex.
Ann Arbor, Mich.: Dove Publications.
Servant Books, 1970.

1970
Sanders, J. Oswald. The Holy Spirit and His Gifts. Revised and enlarged ed, Contemporary Evangelical Perspectives. Grand Rapids: Zondervan, 1970.

1971
O'Connor, Elizabeth. Eighth Day of Creation : Discovering Your Gifts and Using Them. Waco, Tex.: Word Books, 1971.

1971
Grossmann, Siegfried. Charisma : The Gifts of the Spirit. Wheaton, Ill. Key Publishers,, 1971.

1972
Stedman, Ray. Body Life. Grand Rapids: Discovery House, 1972.

1972
Currah, Galen Jay. The New Testament Spiritual Gifts Defined and Described, 1972. microform /.

1972
Goldingay, John. The Church and the Gifts of the Spirit : A Practical Exposition of 1 Corinthians 12-14, Grove Booklet on Ministry and Worship. ; No. 7. Bramcote, Notts: Grove Books, 1972.

1973
Bittlinger, Arnold. Gifts and Ministries. Grand Rapids: W. B. Eerdmans Publishing Co., 1973.

1973
Bridge, Donald, and David Phypers. Spiritual Gifts and the Church. 1st ed, Ivp Pocketbook. London: Inter-Varsity Press, 1973.

1973
Criswell, W. A. The Baptism, Filling & Gifts of the Holy Spirit. Grand Rapids: Zondervan Pub. House, 1973.

1974
Crawford, David. Baptised with the Holy Spirit and Spiritual Gifts. Rydalmere, N.S.W.: Printatone Pty Ltd., 1974.

1974
Double, Don. Life in a New Dimension : Teaching on the Practical Outworking of the Gifts of the Holy Spirit. St Austell (32a Fore St., St Austell, Cornwall PL25 5EP): Good News Crusade (Publications), 1974.

1974
Flynn, Leslie B. 19 Gifts of the Spirit : Which Do You Have? Are You Using Them? Wheaton, Ill.: Victor Books, 1974.

1974
Hagin, Kenneth E. Concerning Spiritual Gifts. Tulsa, OK: Kenneth E. Hagin Evangelistic Association, 1974.

1974
MacGorman, J. W. The Gifts of the Spirit. Nashville: Broadman Press, 1974.

1974
McRae, William J. Symposium, How to Find Your Gifts, 1974. sound recording :.

1974
Neighbour, Ralph Webster. This Gift Is Mine: Spiritual Gifts and How They Build up the Body of Christ. Nashville: Broadman Press, 1974.

1974
Seyer, Herman D. The Stewardship of Spiritual Gifts : A Study of First Corinthians, Chapters Twelve, Thirteen, and Fourteen, and the Charismatic Movement. Madison, Wis.: Published for Herman D. Seyer by Fleetwood Art Studios, 1974.

1974
Yohn, Rick. Discover Your Spiritual Gift and Use It. Wheaton, Ill.: Tyndale House, 1974.

1975
Cook, LeRoy Clark. "The Spiritual Gift of the Word of Knowledge." Thesis (Th.M), Dallas Theological Seminary, 1975., 1975.

1975
Dunn, James D. G. Jesus and the Spirit : A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament, New Testament Library. London: S.C.M. Press 1975.

1975
Gangel, Kenneth O. You and Your Spiritual Gifts. Chicago: Moody Press, 1975.

1975
Koch, Kurt E. Charismatic Gifts. Montreal: The Association for Christian Evangelism (Quebec), 1975.

1975
Murphy, Edward F. Spiritual Gifts and the Great Commission. South Pasadena, Calif.: Mandate Press, 1975.

1975
Stedman, Ray C. The Gift within You. Glendale, Calif.: Select Books, 1975.

1976
Carter, Howard. Questions & Answers on Spiritual Gifts. Tulsa, OK: Harrison House, 1976.

1976
Clark, Stephen B. Baptized in the Spirit : And Spiritual Gifts. Pecos, N. M: Dove Publications, 1976.

1976
Emery, Robert A. "A Thesis on Discovering and Using One's Spiritual Gifts." Thesis (M.A.B.S.), Dallas Theological Seminary, 1976., 1976.

1976
Forsythe, J. I. 9 Spiritual Gifts Examined and Explained. Belfast, Northern Ireland: Produced by Standard of Truth Publications, 1976.

1976
Gelpi, Donald L. Charism and Sacrament : A Theology of Christian Conversion. New York: Paulist Press, 1976.

1976
Kinghorn, Kenneth C. Gifts of the Spirit. Nashville: Abingdon Press, 1976.

1976
McRae, William J. The Dynamics of Spiritual Gifts. Grand Rapids, Mich.: Zondervan Pub. House, 1976.

1976
Yohn, Rick. Beyond Spiritual Gifts. Wheaton, Ill.: Tyndale House Publishers, 1976.

1977
Kincheloe, Raymond McFarland. What Is the Difference between Spiritual Gifts and Christian Ministries. Regina, Sask.: Canadian Bible College/Canadian Theological College, 1977.

1977
Stitzinger, James F. Crucial Issues in Understanding Spiritual Gifts, 1977. microform /.

1978
Beesley, Ronald. Of Spiritual Gifts, Galilee Series ; 4. Speldhurst, Eng.: White Lodge Publication, 1978.

1978
Duquoc, Christian, and Casiano Floristâan Samanes. Charisms in the Church. New York Seabury, 1978.

1978
Koenig, John T. Charismata : God's Gifts for God's People. 1st ed, Biblical Perspectives on Current Issues Series. Philadelphia: Westminster Press, 1978.

1978
Malphurs, Aubrey. "The Relationship of Pastors and Teachers in Ephesians 4:11." Thesis (Th.M.), Dallas Theological Seminary, 1978.

1978
O'Connor, Edward D. Pope Paul and the Spirit : Charisms and Church Renewal in the Teaching of Paul, Vi. Notre Dame, Ind.: Ave Maria Press, 1978.

1978
Thomas, Robert L. Understanding Spiritual Gifts : The Christian's Special Gifts in the Light of I Corinthians 12-14. Chicago: Moody Press, 1978.

1979
Blacker, John, and National Fellowship for Charismatic Renewal. Growing in the Use of Spiritual Gifts. Moonee Ponds, Vic.: National Fellowship for Charismatic Renewal, 1979.

1979
Coulter, Roger Clayton. "The Distinction between the Spiritual Gift of Pastor-Teacher and the Office of Elder in the New Testament." Thesis (Th.M.), Dallas Theological Seminary, 1979.

1979
Gaffin, Richard B. Perspectives on Pentecost : Studies in New Testament Teaching on the Gifts of the Holy Spirit. Phillipsburg, New Jersey: Presbyterian & Reformed Pub. Co., 1979.

1979
Griffiths, Michael. Grace-Gifts. 1st American ed. Grand Rapids, MI.: Eerdmans, 1979.

1979
Marlowe, W. Creighton. The Gifted Men of Ephesians 4:11, 1979. microform /.

1979
Sheehan, R. J., and Council British Evangelical. The Baptism of the Spirit and Charismatic Gifts : Papers Given at a Study Conference Organised by the British Evangelical Council and Held at Hereward Wake House, Northampton in February 1977. [St Albans] ([21 Woodstock Rd North, St Albans, Herts.]): [British Evangelical Council], 1979.

1979
Wagner, C. Peter. Your Spiritual Gifts Can Help Your Church Grow. Glendale, Calif.: Regal Books, 1979.

1979
Wilser, Joseph Paul, and Theological Research Exchange Network. The Spiritual Gifts as Exercised in the Acts of the Apostles, 1979. microform /.

1979
Yuille, John, and British Evangelical Council. Charismatic Gifts - Today? : Two Papers Given at a Study Conference Organised by the British Evangelical Council and Held at Heweward Wake House, Northampton in February 1978. St Albans ( 21 Woodstock Rd North, St Albans, Herts. ): British Evangelical Council, 1979.

1979
Zivkovich, Mark A., and Theological Research Exchange Network. St. Paul's Teaching on the Spiritual Gifts
(as Found in 1 Corinthians 12-14)
, 1979. microform :.

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Monday, May 7, 2007

Categorizing Spiritual Gifts

There are dozens of methods of categorizing gifts. Most of these methods aren’t attempts to identify objective divisions in the text of scripture, they are likely meant to aid in the learning process. There are, however, a couple of exceptions to this general rule. The first is the miraculous/non-miraculous division. These two categories are fairly straightforward and easy to understand. Believers may differ on which gifts belong in each category, but this is most often a difference of opinion, not a significant source of misunderstanding.

There is one method of categorizing gifts that stands out above the others in being a source of confusion. If you don’t understand this method, much of the spiritual gifts literature won’t make sense. I call it the three-list view of gifts. This is where each of Paul’s major gift lists is defined as an entirely different class of gifts, and each must be approached and understood differently.

Romans 12: Motivational gifts which we possess and which define our personality
I Corinthians 12: Manifestation gifts which cannot be possessed but are only manifested through us by the Holy Spirit for a given time.
Ephesians 4: Office gifts which are only given to selected believers to fill leadership positions in the Church.

The following chart gives a visual break down of the three-list position.

Three List View


With books that have “spiritual gifts” as the main topic, this “three-list” view is a minority position, accounting for perhaps 20% of the literature that I’m aware of in the last several decades. The majority view which rejects the three-list position comes in many varieties, but none attempt to define fundamentally different classes of gifts that exist today. One practical distinction is that gift assessments derived from the three-list perspective only include seven gifts, those listed in Romans 12: 6-8, while other assessments also draw from I Corinthians 12 and Ephesians 4 to create a gift discovery tool.

The three-list view has somehow existed in the literature for decades without drawing much critical analysis. I don’t believe it is commonly understood that this method of categorizing gifts differs from the others in that it defines fundamental categories rather that just useful ones. One recent exception is Spiritual Gifts by Bryan Carraway where he analyzes and rejects the three-list view (which he calls the “motivational view”).

By using “fundamental” categories, I mean that each division includes a completely different class of gifts where different principles and admonitions apply. It is an attempt to say that objective categories exist in the text of scripture, not just useful ones imposed by an author or teacher trying to be helpful. Some popular books will assume this perspective without defending it, as if it were the only way to look at the gift passages. What is even more confusing is that different books within the three-list perspective will focus on different parts of the whole. For example, the following books...

Activating the Gifts of the Holy Spirit by David Ireland
Ministering Through Spiritual Gifts by Charles Stanley

...both come from the three-list perspective, but each of them takes a completely different focus. Stanley’s entire book is focused on the seven gifts in Romans chapter 12 and how we can “discover” and “use” them to serve others. Ireland’s book is focused on the nine gifts of I Corinthians chapter 12 and how we can “move” in any of these gifts for a time if the Spirit chooses. This can be confusing for the general reader. If someone happened to pick up these two books, how would he or she define spiritual gifts—as permanent possessions listed in Romans, or as supernatural manifestations listed in I Corinthians? Should we discover our gifts and use them, or wait (or seek) for the Holy Spirit to activate them through us?

Would our reader be aware that these two books actually share the same overall perspective, specifically that there are three different classes of gifts, and each author just chooses to focus on a different class of the gifts for their book about “spiritual gifts?” Would our reader be aware that this overall perspective is itself a minority position in the Christian community, and that if they decided to read another book on the subject it would likely tell them that all of the gifts can be discovered and used (as Peter Wagner would advocate)? Or on the other hand, that none of the gifts can be possessed (as Richard Gaffin or Charles Hummel would advocate)?

It is important for the student of “spiritual gifts” to know about the three-list position, and to know when they have encountered it, and that there are alternatives. Interested readers can find a more detailed analysis of the topic of “categorizing gifts” in my paper on gifts and personality (where the overall style and focus are much different because my purpose in writing the paper was different.)

Literature from the three-list perspective

Focus on all three gift passages

Many Gifts, One Lord by Harley Schmitt
(Fairfax, VA: Xulon Press, 2002)
This is the only book I’ve found from the three-list perspective that gives appropriate space to all three categories of gifts instead of just picking one to focus on. Schmitt’s book is a good starting point if you want to understand this viewpoint.


The following books focus on either the Romans 12 spiritual gift passage or the I Corinthians 12 passage. Some of them explicitly state that they hold the three-list view (although not by that name). Others do not even mention the other gift passages at all. They are also most likely coming from the same perspective, but not necessarily so. There are a couple of less common variations on the three-list view that could account for a focus on only one gift list. I am including the following book lists for practical purposes. If you do not share the three-list perspective, and would prefer that a resource on “spiritual gifts” cover all of the gifts together, then the following books would not be very useful.

Focus on Romans

Ministering Through Spiritual Gifts by Charles Stanley
(Nashville: Thomas Nelson, 1999).
A 112-page study guide that takes a view that the Romans 12 gifts are present in us from birth, but that the I Corinthians 12 gifts are resident in the Holy Spirit and only manifest through us. The I Corinthians gifts are mentioned but not covered. The Ephesians passage is not mentioned at all.

Discover Your God Given Gifts by Don and Katie Fortune
(Grand Rapids, MI: Chosen Books, 1987)
The Fortunes actually spend some time defending the three-list view. They have a couple of other books from the same perspective, one about your spouse’s gifts and one about your children’s gifts.

Giftedness by Marcia Mitchell
(Minneapolis, MN: Bethany House, 1988)

Focus on I Corinthians

Activating the Gifts of the Holy Spirit by David Ireland
(New Kensington PA: Whitaker House, 1997)
Ireland explicitly defines his view as the three-list view but spends no time defending it.

Spiritual Gifts in the Local Church by David Pytches
(Minneapolis: Bethany House, 1985)

Gifted to Serve by T.L. Lowery
(New Kensington, PA: Whitaker House, 1997)
Lowery actually has a short chapter on the gifts of Ephesians 4, which he calls leadership gifts, and a chapter on the “motivational” gifts of Romans 12. The main focus, however, is the “manifestational” gifts of I Corinthians 12.

The Gifts and Ministries of the Holy Spirit by Lester Sumrall
(Tulsa, OK: Harrison House, 1972)

The Holy Spirit, My Senior Partner by David Yonggi Cho
(Orlando FL: Creation House, 1989)

The Gifts of the Holy Spirit by Harold Horton
(Springfield, MO: Gospel Publishing House, 1993)
Originally published in 1934





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Spiritual Gifts and Personality

Is there a relationship between our personality traits, or even personality types, and spiritual gifts? Some discussion, and some research has taken place, but this has mostly occurred underneath the radar for most Christians. The debate really hasn’t taken shape for this question as it has for some other aspects of spiritual gifts such as the nature of prophecy or the role of the miraculous gifts. Most people, unless they have specifically searched for the topic, would not have run across anything but a brief distinction made between “spiritual gifts” and “natural talents.” Enough has been written, though, to compare and contrast some basic positions. I have posted elsewhere about the early research on the subject, and have written extensively about it in a research paper, but in the paper I was defending a position. This will be a chance to take a more (but not completely) objective approach and to clarify some further thinking.

When the publishing of spiritual gifts books reached full steam in the 1970’s, it was standard practice to clarify what spiritual gifts are not. They are not spiritual fruit, not positions, not spiritual disciplines, and not natural talents. Spiritual gifts are for the spiritual realm, and natural talents for the natural realm. But sometimes a writer would look closer at how personality and gifts might be related, and dissertation writers have been the boldest in their speculations. Choi, for example, wrote in 1993 that

If one can identify the specific aspects of individual personality that are correlated with a specific cluster of spiritual gifts, one can establish a personality profile for each of the spiritual gifts clusters. Then it would be possible to explore potential giftedness by exploring personality.[1]

Authors and teachers who take both spiritual gifts and personality into account generally fall into four basic categories.

1. They are often but not always related.
2. Both are important, but not related.
3. We confuse personality and gifts.
4. There is a one-to-one correlation of “personality types” and “spiritual gifts.”


1. Our personality or temperament, is often, but not always related to our gifting.

The following quotes offer a sampling of a very common perception of the overlap between spiritual gifts and personality or natural talent.

• The Spirit may decide to amplify a natural talent and give it a twist that makes it applicable to the advancement of the Kingdom. He may, on the other hand, decide to assign a person a gift that has little or nothing to do with natural talents or abilities.[2] (Zackrison, 1996)

• When God gives a gift He usually doesn’t give us something that is totally unrelated to our personality. The Christian will dedicate his natural talents to the Lord; God may turn some of them into spiritual gifts. At other times He will give us something that will push us beyond what we might expect.[3] (Hohensee and Odell, 1992)

• Temperament preferences often compliment or precede God’s special gifting, although He makes the decisions about that.[4] (Ward, 1988)

• Frequently, though not always, the gifts bestowed accord with natural talents and endowments, but they always transcend them. Spiritual gifts pertain to the spiritual birth of Christians, not their natural birth. They are supernatural, but make use of and increase the natural abilities possessed.[5] (Sanders, 1970)

• Natural talents may be transformed by the Holy Spirit and empowered as spiritual gifts. There does not seem to be a definite pattern when a person’s natural talents are affirmed as spiritual gifts, but that can be the case for some...many times there is no correlation between natural talents and spiritual gifts.[6] (Bugbee, 1995)
One noticeable theme in these quotes is that each author bases his/her view on observation. They sense that there is not a complete disconnect between our basic nature and our design for service in the Body of Christ. Another theme, though, is that each author backs away from saying that gifts are always connected to pre-salvation elements of our nature. Sometimes examples are given, but these aren’t very persuasive.

When these authors cite specific examples of abilities that do not become spiritual gifts they typically refer to the gift of teaching[7], noting that many who do an excellent job as a teacher in the secular world will not have the gift of teaching. The reason teaching is used as an example is because no other gift works well in this illustration. Imagine someone saying they were an exceptionally merciful or encouraging person before salvation, but that this ability just did not transfer to their Christian life, and we immediately recognize that something is wrong. Those abilities should only increase from knowing the Lord.

Conversely, observe someone who is an excellent teacher in science or philosophy, areas equivalent in difficulty to bible doctrine, where the complex must be made understandable, and their teaching ability will almost certainly transfer to their Christian life. The only reason teaching works so well as an example of disconnect is that there are so many different kinds of teaching that we can compare apples and oranges. Teaching children vs. adults takes different skills, as does teaching practical vs. theoretical subjects.

This reasoning, however, can work in two directions. Most authors prefer the distinction discussed above, that an ability equivalent to a spiritual gift may not transfer into a spiritual gift, but it can also be argued that a new ability identified as a spiritual gift had no corollary in the person’s previous natural talents or personality. This would be true if the gifts of tongues, healing, or miracles could be demonstrated, but it would be more difficult to make the case with the other gifts. How do we really know if a gift of mercy, encouragement, faith, or leadership could be detected in someone’s personality before salvation. Someone might claim that he/she has a new ability, while their friends saw the signs of that ability years before. The case for either point of view is highly subjective.


2. Any gift can be combined with any personality style. Both are important but not related.

a.) SHAPE Profile

The SHAPE profile is the most widely known system that incorporates both spiritual gifts and personality types because of its use in Rick Warren’s Saddleback Community Church, and its inclusion in his book, The Purpose Driven Life. SHAPE is an acrostic where each letter stands for one aspect of an individual’s ministry profile. I have seen different personality systems used with the SHAPE profile, so I am not sure which one is the original.

Spiritual gifts
Heart passions
Abilities
Personality
Experiences

b.) PLACE Ministries

Place ministries is an acrostic for

Personality discovery
Learning spiritual gifts
Abilities awareness
Connecting passion with ministry
Experience of life

The personality system used by PLACE is the DISC. The letters are also an acrostic for

Dominance
Influence
Steadiness
Conscientiousness

The PLACE ministries website can be found at placeministries.org where for fees you can access the online assessments, and churches can keep a searchable database of their member’s scores on a variety of inventories.

c.) Network System

While Rick Warren uses the SHAPE profile, Bill Hybels of Willow Creek Community Church uses the Network system which offers an individual “servant profile” based on three elements of our design.
Spiritual Gifts : What you do best
Personal Style : How you best serve
Ministry Passion : Where you best serve
The cofounder and major proponent and teacher of this system is Bruce Bugbee. The personal style used in the Network profile is based on two dimensions of personality. First, how are you energized? We are either task oriented or people oriented. Second, how are you organized? We are either structured or unstructured. This produces four combinations,
1. Task Unstructured
2. Task Structured
3. People Unstructured
4. People Structured
Those familiar with the MBTI will notice the parallels to the thinking-feeling and judging-perceving dimensions. One difference I noticed in the Network Participants Guide, coauthored by Bruce Bugbee and Don Cousins is that the descriptions of the people oriented types mix in some extraverted traits instead of just feeling traits, making the people oriented types more E_FP or E_FJ types depending on the other dimension.

In the Guide we are reminded that “you can have any Spiritual Gift, with any Personal Style, with any Ministry Passion![8]" The Guide also states that your Personal Style is your “personality” or “temperament.” This quote from the 2005 Guide would appear to be a bit of a shift from Bugbee’s 1995 quote in part 1 above. “Natural talents may be transformed by the Holy Spirit and empowered as spiritual gifts.”

d.) Mels Carbonell

Mels Carbonell is a pastor and scholar who uses the same DISC system as PLACE ministries. He is the only teacher or author I have found who combines personality and spiritual gifts and then produces descriptions based on the combinations. For example, with the gift of evangelism there are four descriptions: Evangelism combined with type D, type I, type S, and type C personalities. The descriptions are very insightful and can be found in his book What Makes You Tick, What Ticks You Off: Understanding how your natural personality and supernatural spiritual gifts relate to each other, ministry, and conflict! His website is here.

The relevant aspect of each of these systems for this conversation is that spiritual gifts and personality are evaluated separately. Any gift can combine with any personality style.


3. We confuse personality and gifts.

There is a growing realization that spiritual gift inventories are not looking beyond personality traits in their attempt to identify the gifts. Stone reports, “It is believed that these inventories are contaminated by personality traits which account for the large amounts of error variance. This error may be hiding the distinct gifts.[9]

Tim Challies expresses the concern that the spiritual gift inventories can be successfully completed by unbelievers. The questions are generic and he believes “bear an uncanny resemblance to the Myers-Briggs Personality Type Indicator[10].” He proposes that we “ask, then, if these tests are truly measuring spiritual gifts or if they are simply examining personality.” Challies does not miss the implication of this, though he dismisses it quickly. “Is it possible that perhaps we are only given spiritual gifts that compliment our personalities so personality and gifts are one and the same? That would be unsatisfying, because I believe God can work through gifts that may contradict our personalities.”


4. There is a one-to-one correlation of spiritual gifts to personality types.

This is not a well-known or popular opinion, but it is defended by me here.

Summary

The last two positions have a common recognition—that there is something amiss in the typical positions. The tremendous amount of correlation (gifts to personality) deserves an explanation. I noticed the parallels between the spiritual gift and the personality type descriptions. Challies points out the parallels between gift assessments and the MBTI. I believe he sees the dilemma with perfect clarity. Either spiritual gifts and personality are the same thing, or our current assessments measure personality instead of gifts. At this point, Challies chooses one option and I choose the other. I don’t know of anyone else on the web (or anywhere else) defending my position (a one-to-one correlation of gifts to personality), but my research is now available to be considered along with the other positions.

When I consider the number of bloggers and other thinkers who are questioning the standard opinions on these matters, albeit offering very different answers, I have to believe that this conversation is just getting started.

References


[1] Soo Dong Choi, “The Correlation of personality factors with spiritual
gifts clusters” PhD Diss., Andrews University, 1993. UMI, Ann Arbor, MI, 21.

[2] James W. Zackrison, Practical Spiritual Gifts. (Boise, ID: Pacific Press Publishing, 1996), 12-13.

[3] Donald Hohensee and Alan Odell, Your Spiritual Gifts. (Wheaton, IL: Victor Books, 1992), 66.

[4] Ruth M. Ward, Blending Temperaments: Improving Relationships—Yours and Ours. (Grand Rapids, MI: Baker Book House, 1988), 233.

[5] Sanders, J. Oswald. The Holy Spirit and His Gifts. Revised and enlarged, Contemporary Evangelical Perspectives. (Grand Rapids: Zondervan, 1970), 112.

[6] Bugbee, Bruce. What You Do Best in the Body of Christ: Discover Your Spiritual Gifts, Personal Style, and God-Given Passion. (Grand Rapids, MI: Zondervan, 1995), 62-63.

[7] Donald Hohensee and Allen Odell, Your Spiritual Gifts (Wheaton, IL: Victor, 1992), 67; John E. Packo, Find and Use Your Spiritual Gifts (Camp Hill, PA: Christian Publications, 1980), 13; William McRae, Dynamics of Spiritual Gifts (Grand Rapids, MI: Zondervan, 1976), 21.

[8] Bruce Bugbee and Don Cousins, Network Participants Guide, Revised (Grand Rapids, MI: Zondervan, 2005), 135.

[9] John Kenneth Stone, “Relationship between personality and spiritual gifts” (Ph.D. diss., Andrews University, 1991), 2. More specifically, “Post hoc findings suggest that personality factors accounted for about 50% of the error variance”, iv.

[10] Tim Challies, “Spiritual Gift Assessments and The Bible” Challies.com Blog, 25 January 2005, http://www.challies.com/archives/000754.php (24 October 2005).





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Tuesday, April 3, 2007

Recommended Books

Most of the following books come from a charismatic, or at least a mild charismatic approach, defined primarily by the acceptance of, or openness to, the gifts of tongues, miracles, healing, and revelatory prophecy as modern gifts. This should not be a concern to readers with cessationist leanings. Virtually all of the relevant discussions over spiritual gifts can be approached independently of one’s position on the few miraculous gifts. There are continuationists and cessationists on both sides of probably every issue surrounding the gifts. The current situation, however, is that most of the best writing on spiritual gifts is at least open to the supernatural ones.

Practical Books

Rediscovering our Spiritual Gifts by Charles Bryant
(Nashville, TN: Upper Room Books, 1991)
Bryant really expands the gift list by including 32 current gifts, but his gift descriptions are probably the most insightful of any book available. He seems intuitively aware of the similarity of certain gifts such as knowledge and discernment. Bryant also writes that gifts affect personality, and therefore realizes that we use our gifts even when we are unaware of them. Includes a 160-question gift assessment.

The Spiritual Gifts Handbook by Bruce Black
(Neptune, NJ: Loizeaux Brothers, 1995)
One of the best practical books on the subject, but unfortunately out of print. Black takes a conservative approach to the text concluding that the gift lists are not open ended, and that our gifts are permanent and were determined by God before the world began. He does combine helps/service and administration/leadership, and also takes the unusual perspective that the gift of prophecy possibly still exists in the Church in a non-revelational capacity, but that knowledge, wisdom, and discernment, were revelational and therefore passed away along with the miraculous gifts after the Apostolic Age. Includes a 60-question gift assessment.

Spiritual Gifts: Their Purpose and Power by Bryan Carraway
(Enumclaw, WA: Pleasant Word, 2005)
Carraway has written one of the newest books on the subject. His gift descriptions are long and better than most, and he expands the list to 30 current spiritual gifts. One issue that has desperately needed attention is addressed here. I call it the “three-list” view of spiritual gifts, and Carraway calls it the “motivational” view. This is where each of the three spiritual gift passages is divided into a different class of gifts, and only the list in Romans 12 can be classified as abilities that we possess. Carraway analyzes this view and rejects it. Includes a 150-question gift assessment by the author.

Your Spiritual Gifts by Donald Hohensee and Allen Odell
(Wheaton, IL: Victor Books, 1992)
Written from a Wesleyan perspective. Includes 29 current gifts but the assessment only tests for 24 of them, adding short but insightful gift descriptions. This book covers many issues surrounding the gifts in a brief but thorough and well-balance manner. Includes a 120-quest gift assessment.

Your Spiritual Gifts Can Help Your Church Grow by Peter Wagner
(Glendale, CA: Regal, 1979) and
Discover Your Spiritual Gifts by Peter Wagner
(Ventura, CA: Regal, 2002)
Peter Wagner is the most influential author on the subject of spiritual gifts. His gift definitions and other ideas have been extensively borrowed by other authors. Wagner is strongly charismatic, but he avoids many of the common errors in charismatic thinking to present some of the most insightful writing available on the topic.


Scholarly Books

There are many scholarly books that cover “spiritual gifts” as one of many topics, or as one aspect of a larger theme; but when it comes to volumes devoted entirely to the gifts, there are far more in the practical category than in the scholarly category. A great deal of the academic discussion regarding spiritual gifts takes place in the theological journals. Many people, like myself, don’t have easy access to these, or find them rather expensive to buy. Most of the scholarly books on the subject are reasonably good, and therefore, for the serious student, I would recommend most of what is available.

The Holy Spirit and Spiritual Gifts by Max Turner
(Peabody, MA: Hendrickson Publishers, 1996)
The book is divided into two parts, just like the title. Almost precisely half is devoted the topic of the Holy Spirit in the New Testament, including chapters on the Gift of the Spirit in Acts, Jesus and the Spirit, the Spirit in Paul, and the Spirit in John. The second half, about 180 pages, covers spiritual gifts. The first 70 or so of this section covers prophecy, tongues, and healing. Only about 60 or so pages covers the spiritual gifts as a whole, not just miraculous gifts. Most of the relevant questions regarding gifts are covered here in a thorough manner, including gift terminology, the nature of gifts, permanency of gifts, how many gifts per believer, and the relationship of gifts to fruits, natural abilities, and church offices. This book tends to be a little expensive, even used, but would be worth the price for the serious researcher.

The Gift of Prophecy in the New Testament and Today by Wayne Grudem
(Wheaton, IL: Crossway, 2000)
This book does focus primarily on the gift of prophecy, but I would recommend it for a couple of reasons. First it is the most important book in the current debate over revelatory prophecy. Grudem’s makes a case for the gift of prophecy that is worth considering. Second, it covers so many of the issues regarding spiritual gifts in general that it makes a significant contribution to the entire field of spiritual gifts, not just the debate over prophecy. Of special interest to the general study of gifts would be his chapter on “Prophecy and Teaching: How Are They Different Gifts?,” the appendix titled “What Are the ‘Word of Knowledge’ and ‘Word of Wisdom’ in I Corinthians 12:8?,” and chapters on “Women and Prophecy” and “Prophecy and Church Government.”

Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14 by D. A. Carson
(Grand Rapids, MI: Baker Book House, 1987)
Carson’s work is not a general treatise on spiritual gifts. It is what it claims to be, an exposition of I Corinthians 12-14, only rarely touching on the other gift passages. This book is not for light reading, as Carson’s intellectual ability lends to writing that is tightly argued and dense with meaning. It is, though, one of the most important treatments of the longest scriptural passage on the subject of spiritual gifts. The 28-page bibliography is suggestive of his incredible breadth and depth of scholarship.

Understanding Spiritual Gifts: A Verse-by-Verse Study of I Corinthians 12-14 by Robert L. Thomas
(Grand Rapids, MI: Kregel Publications, 1999)
Originally published in 1978, the 1999 edition is revised and expanded. Covers the same material as Carson from a decidedly cessationist perspective. Thomas’s cessationism expands to all of the gifts listed in I Corinthians 12: 8-10, assigning the word of wisdom, word of knowledge, discernment, and faith to the extinct category as well. He has one appendix on the definitions of the “18” spiritual gifts, and a lengthy one on “how to discover and use your spiritual gifts(s).”

A Pauline Theology of Charismata by Siegfried Schatzmann
(Peabody, MA: Hendrickson, 1987)
This book began as a dissertation and is primarily an exegetical study of charisma as a term and a concept (charismata is the plural of charisma). It begins with an extensive study of the term, including its etymology, usage inside and outside of scripture, likely synonyms, and every context in which the term occurs. Schatzmann’s work is thought provoking and well regarded among scholars, but with a generous smattering of Greek script and an unnecessarily difficult writing style, it is not for the casual reader.

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Modern Works: 1950-1969

1950
John of St, Thomas, Dominic Hughes, and Walter Farrell. The Gifts of the Holy Ghost. London ; New York: Sheed and Ward, 1950.

1951
Ketterling, Oliver Raymond, and Theological Research Exchange Network. A New Testament Study of the Gifts of the Holy Spirit with Special Reference to the Wesleyan Doctrine of Entire Sanctification, 1951. microform /.

1953
Barnett, Maurice. The Living Flame : Being a Study of the Gift of the Spirit in the New Testament : With Special Reference to Prophecy, Glossolalia, Montanism and Perfection. London: Epworth Press, 1953.

1955
Davis, Kenneth R. A Study of the Charismatic Phenomena : To the End of the Second Century, 1955.

1955
Urch Walter, Henry. The Place of Spiritual Gifts in Pentecostal Churches, Etc, [Pamphlets for the Times. No. 1.]. London: Elim Publishing Co., 1955.

1956
Cate, B. F. The Nine Gifts of the Spirit Are Not in the Church Today, or, the Answer to the Modern Tongues and Healing Movements. Schaumburg, Ill.: Regular Baptist Press, 1956.

1957
Jones, Donald Robert. "The Pneumatology of First Corinthians." Thesis (Th.M.), Dallas Theological Seminary, 1957.

1959
Everson, Donald E. A New Testament Study of the Charisma, 1959. microform /.

1959
Malone, Richard N. "The Relationship between the Gifts of the Spirit and the Call of God." Thesis (Th.M), Dallas Theological Seminary, 1959.

1960
Eichholz, Georg. Was Heisst Charismatische Gemeinde? : 1. Korinther 12, Theologische Existenz Heute ; N.F., Nr. 77. Mèunchen: Kaiser, 1960.

1961
Gee, Donald. All with One Accord. Springfield, Mo.: Gospel Pub. House, 1961.

1962
Epp, Theodore H. Spiritual Gifts for Every Believer. Lincoln, Neb.: Back to the Bible Broadcast, 1962.

1963
Christenson, Larry. The Gift of Tongues. Minneapolis, Minnesota: Bethany Fellowship, 1963.

1963
Gee, Donald. Spiritual Gifts in the Work of the Ministry Today. Springfield, Mo.: Gospel Pub. House, 1963.

1963
Johnson, Harold J. "The Term Charisma in the Pastoral Epistles." Thesis (Th.M.), Dallas Theological Seminary, 1963.

1964
Hillis, Don W. Where Is the Gift of Healing? Chicago: Moody Press, 1964.

1965
Ritchie, Ronald R. "A Proposed Program for the Development of Spiritual Gifts in the Local Church." Thesis (Th.M.), Dallas Theological Seminary, 1965., 1965.

1965
Rosser, Ivor. Charismata. Grace Gifts. [Newbridge]: Ivor Rosser, 1965.

1965
Swindler, Orville L. "A Comparison of Spiritual Gifts in Ephesians and the Rest of the New Testament." Thesis (Th.M.), Dallas Theological Seminary, 1965., 1965.

1966
Gerlicher, John Stanley. An Exegetical Approach to I Corinthians Twelve to Fourteen, 1966. microform /.

1966
Lamm, Donald D. The Evidence and Practice of Spiritual Gifts among Early Friends, 1966. microform /.

1967
Bittlinger, Arnold. Gifts and Graces : A Commentary on 1 Corinthians 12-14. London: Hodder and Stoughton, 1967.

1967
Howard, James Grant. "The Doctrine of Permanent Spiritual Gifts." Thesis (Th.D.), Dallas Theological Seminary, 1967.

1968
Carter, H. Spiritual Gifts and Their Operation. Springfield, Mo.,: Gospel Pub. House, 1968.

1969
Arthur, Joseph, and Metosalem Quillupras Castillo. The Gifts of the Holy Spirit. Zamboanga City, Philippines: Metosalem Castillo, 1969.

1969
Edson, Frank Fowler. "Spiritual Gifts and the Judgment Seat of Christ." Thesis (Th.M.), Dallas Theological Seminary, 1969.

1969
Linford, Aaron. A Course of Study on Spiritual Gifts. [London]: the author, 1969.

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Sunday, March 11, 2007

Introduction

The topic of spiritual gifts is a deceptively difficult one to understand. First of all the Biblical material which forms our starting point is fairly complex. There are three spiritual gift passages which each have different terms, different but overlapping lists of gifts, and different perspectives on the subject. The second difficulty is that we carry with us many premises about spiritual gifts which may or may not be correct. Depending on our background, we may believe that the gifts are to be discovered within us, or that we are to operate in the gifts as they flow through us. We may believe there are 7 gifts, 31 gifts, or any number in between. There is probably no aspect of the doctrine of spiritual gifts that is without dispute.

At this point, we have a mountain of published works to turn to for assistance. Some of this literature is excellent, but there is a tremendous amount of duplication as well. The reader will also find that many authors will assume a position on a debatable point without defending that position, and sometimes without mentioning that other options even exist. It could take dozens of books just to understand the various positions.

As the Christian blogosphere takes shape, we find the subject of spiritual gifts very much in flux. As bloggers enter the discussion, several debates, such as the one over the cessation or continuation of the miraculous gifts, have been under way for decades. Other discussions, such as the relationship of spiritual gifts to personality, are just on the horizon, and may be largely hashed out in the Christian blogs.

This “Guide to Spiritual Gifts” will attempt to make navigation through this topic easier. It will be under construction for a while, and I will add to it as often as I can. It will contain a mix of facts and opinion. If your interest is in the gifts of tongues, miracles, or healing, this guide won’t be as useful to you. First, I don’t have much to add on these gifts that hasn’t been said. Second, I consider them to be the least interesting of all the spiritual gifts. I find the “ordinary” gifts such as mercy and encouragement to be far more relevant to our lives, and more fascinating.

Finally, I suspect that the Church has failed in comprehending the gifts because we have not taken the Biblical passages on them literally enough. When we don’t understand a distinction in concepts, we erase the distinction and merge the concepts. If a literal conception of the body analogy used by Paul violates our presuppositions, we dull the force of the analogy by generalizing it into a basic “unity in diversity” message. A literal reading, by contrast, produces an elegant picture of spiritual gifts that is a balance of form and fluidity. One of the greatest pleasures in my research was to find that the scriptural passages on the gifts are far more precise and accurate than any of us would have imagined.

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Catholic View of Spiritual Gifts

For Protestants, the phrase “gifts of the Holy Spirit” is a derivative of the more familiar term “spiritual gifts” and has the same intended meaning. In Catholic usage, the two terms typically refer to different things. As a Wikipedia article on the “Seven gifts of the Holy Spirit" elaborates, the Catholic perspective is based on Isaiah 11: 2-3 and defines the seven “gifts of the Spirit” as supernatural qualities given for sanctification. These seven "gifts of the Spirit," which are generally unkown to Protestants, are

1. Wisdom
2. Understanding
3. Counsel
4. Fortitude
5. Knowledge
6. Piety
7. Fear of the Lord

A reference to “spiritual gifts,” on the other hand, will generally mean the same thing to Catholics as it does for Protestants, which are the gifts listed by Paul. Catholics, however, have their own preferred term for "spiritual gifts" which is “charisms”, or “charism” in the singular. This can be seen on many websites, blogs, and some books such as Charism and Sacrament by Donald Gelpi.

One site gives a summary of the Catholic doctrine of spiritual gifts titled “Spiritual (Charismatic) Gifts and Leadership.” It is taken from the Rule of the Order of the Legion of St. Michael, General Directory, nos. 146-162. The gifts are divided into three categories

1. Sacrificial and Consecrating Gifts
2. Speaking Gifts
3. Ministering Gifts

The gifts listed under the Speaking and Ministering categories would be familiar to Protestants, but the first category contains some gifts which are unique to Catholicism (as far as I can tell). Under the Sacrificial and Consecrating Gifts category are listed the familiar celibacy, martyrdom, and poverty, but this list also includes charity, virtue, obedience, substantial silence, substantial solitude, prayer, and penance/mortification.

The site begins with a distinction that would be unfamiliar to many Protestants. “While recognizing that the spiritual or "charismatic" gifts operate freely in the whole Community, we also recognize that these gifts are given to those who lead the Community in an extraordinary way to help them in their ministry.”

A more progressive perspective can be found at the Catherine of Siena Institute. Here you can sign up for a “called and gifted” workshop, buy “called and gifted” small group materials, and find an FAQ on spiritual gifts, which explains, among other things, the difference between spiritual gifts (charisms) and the gifts of the Holy Spirit.

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Wednesday, March 7, 2007

Spiritual Gift Assessments - Part 2

A second common critique of gift assessments is that we should just find a need in the church and learn our gifts by focusing on others through service instead of trying to figure out ourselves through pencil and paper tests. I would agree with the idea that we should focus on serving one another even if we are completely unaware of our gifts, but do we learn our gifts through serving? Sometimes, but this would not be a consistently accurate method for assessing our giftedness. Which gift, for example, does well working with children. There are at least several, so that the results of working well with children may tell us one possible expression of our gift, but it would not tell us which gift. While there are some positions of service which would tell us with some confidence exactly what our gift is, most types of service would not, at least not consistently.

We should consider that this gift which leads us to work well with children most likely has several other expressions, but unless we learn what the gift is and look at others with the same gift to see what they are skilled at, we are left with only knowing a portion of what we are gifted to do, and we will not know which gift provides the results. Discovering our gift through service may sometimes be effective, but I believe it will often be a very slow process. Why not avail ourselves of spiritual gift inventories, workshops, or other methods which may speed gift discovery and help us focus our service instead of spending months or years "trying out" different avenues of ministry.

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Spiritual Gift Assessments - Part 1

Spiritual gift assessments have been the focus of criticism recently in the blogosphere. While I am not a fan of any particular one, I believe much of the concern is misplaced. In this first part I'll address the position that "We are not told anywhere in scripture to discover our gifts." I have seen this point made in several blogs recently, but it can be traced back much further. In his 1979 work on spiritual gifts, Peter Wagner addresses this position taken by Gene Getz in his work from 1976 Building Up One Another. He quotes Getz as saying "it suddenly dawned on me one day that nowhere in I Corinthians 12, Romans 12, or Ephesians 4 can we find any exhortation for individual Christians to 'look for' or to 'try to discover' their spiritual gift or gifts."[1] Wagner also writes in his footnotes that Getz develops his critique of gift discovery in an earlier work from 1974 entitled Sharpening the Focus of the Church.

While the position "we are not told anywhere in scripture to discover our gifts" may be literally true, I believe that it is difficult to fully implement I Peter 4:10 in our lives without knowing how we are gifted. In the context of having love for one another Peter writes

NKJV As each one has received a gift , minister it to one another, as good stewards of the manifold grace of God.

NRSV Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.

NASB As each one has received a special gift, employ it in serving one another, as good stewards of the manifold grace of God.

Peter could have simply written "serve one another," but instead he adds the admonition that this service should be according to our gifting. We could consider that Peter had two options here. He could have written

1. Serve one another
2. Serve one another according to our gifting

Unless option 2 further clarifies option 1, there is no point in using the longer sentence. So what exactly is clarified in option 2, which Peter chose. Option 2 implies a more directed and focused service than just serving, specifically focused in the area of our gift (charisma). In his expositional commentary on I Peter, Edmond Hiebert writes
“According as (kathos), ‘just as,’ indicates that the service of each one is determined and is to be governed by the nature of the gift received.”[2]

So we do not fulfill I Peter 4:10 just by serving; we fulfill it by serving "according to our gifting," which is difficult to do if we do not know what our "gifting" is. Without this knowledge, some people will naturally seek out more suitable areas of service than others, and most churches facilitate the implementation of some gifts far more than others.

Wagner's response to Getz focused on Romans 12: 1-6 where he notes
what seems to me a clear logical relationship between "having gifts" (see Romans 12:6) and "thinking soberly of oneself" (see Romans 12:3) and doing the "good, and acceptable, and perfect will of God" (see Romans 12:2) ...Many are in fact using their spiritual gifts without being able to articulate what they are doing. Nevertheless, I sincerely believe that such brethren are operating under God's "Plan B." I think that Romans 12:1-6 is clear enough to teach us that God's "Plan A" is for members of the Body of Christ is to be very conscious of the part each one plays in the "whole body fitly joined together" (Eph. 4:16) . "Plan B" is functional. But "Plan A" is probably God's best.[3]


References

[1] Peter C. Wagner, Your Spiritual Gifts Can Help Your Church Grow (Glendale, CA: Regal Books, 1979) 46-47. The reference Wagner supplies is Gene A. Getz, Building Up One Another (Wheaton: Victor Books, 1976) 9.

[2] D. Edmond Hiebert, First Peter: an Expositional Commentary (Chicago: Moody Press, 1984), 259.

[3] Wagner, 47.






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Saturday, March 3, 2007

Modern Works: 1900-1949

1901
Nash, T. A. N., and Catholic Apostolic Church. Spiritual Gifts. S.l.: s.n., 1901.

1916
Wotherspoon, H. J. The Ministry in the Church in Relation to Prophecy and Spiritual Gifts (Charismata). London ; New York: Longmans, Green, 1916.

1918
Warfield, Benjamin Breckinridge. Counterfeit Miracles, Thomas Smyth Lectures, Columbia Theological Seminary, Decatur, Ga., 1917-1918. New York,: C. Scribner's Sons, 1918.

1920
Mulford, Prentice. Spiritual Gifts : And Other Essays, Life and Light Books. Lond.,, 1920.

1921
Brett, Jesse. Divine Endowment : Considerations of the Gifts of the Holy Ghost. London ; New York: Longmans Green, 1921.

1921
Pridie, James Robert. The Spiritual Gifts. London,: R. Scott, 1921.

1923
Panton, David Morrison. Irvingism, Tongues, and the Gifts of the Holy Spirit. 2d ed ed, Present-Day Pamphlets ; Iii. London: Thynne and Jarvis, 1923.

1925
Matthews, John. Speaking in Tongues. Kansas City, Mo.: Matthews, 1925.

1929
Haines, Frederick Henry. Spiritual Development: A Book of Counsel on the Attainment of Spiritual Gifts, The Spiritual Wisdom Series ; No. 4, 1929.

1933
Cobham John, Oldcastle. Concerning Spiritual Gifts. Being a Sermon on 'the Group Movement,' Etc. London and Oxford: A. R. Mowbray and Co., 1933.

1933
Hathaway, W. G. Spiritual Gifts in the Church. London: Elim Publishing Co., 1933.

1934
Horton, Harold Lawrence Cuthbert. The Gifts of the Spirit. London: F.J. Lanb, 1934.

1936
Daniells, Arthur G. The Abiding Gift of Prophecy. Mountain View, Calif.: Pacific Press, 1936.

1937
Gardeil, A., and Anselm M. Townsend. The Gifts of the Holy Ghost: In the Dominican Saints, Dominican Library of Spiritual Works. Milwaukee London: Bruce Publishing ; Geo. E.J. Caldwell, 1937.

1940
Munro, John Ker. "The New Testament Spiritual Gifts." Thesis (Th.M.), Dallas Theological Seminary, 1940., 1940.

1942
Kelly, Bernard J. The Seven Gifts. New York: Sheed and Ward, 1942.

1946
Haynes, Carlyle Boynton. The Gift of Prophecy : The Teaching of the Bible Regarding the Voice of God among His People from the Beginning of His Work on Earth, and Particularly the Manifestation of His Divine Leadership in Connection with the Closing Message of the Gospel : An Account of the Prophetic Gift, Its Removal Because of Apostasy, and Its Restoration to the Remnant Church. Rev. ed. Nashville, Tenn.: Southern Pub. Association, 1946.

1947
Gee, Donald. Concerning Spiritual Gifts: A Series of Bible Studies. Springfield, Mo.: Gospel Pub. House, 1947.

1947
Graber, John B. "The Temporary Gifts of the Holy Spirit." Thesis (Th.M), Dallas Theological Seminary, 1947.

1947
Sterrett, Thomas Norton. "New Testament Charismata." Thesis (Th.D.), Dallas Theological Seminary, 1947.


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Historical Works: 1850-1899

In the second half of the nineteenth century, the term "spiritual gifts" became commonly used in spiritualist circles to mean various occultic abilities. Several such references were removed from this list in the editing process.

1851
Hippolytus Saint, of Rome. The Tradition of the Apostles Concerning Spiritual Gifts ... Translated from The ... Greek. London, Derby [printed]: Richardson and Son, 1851.

1856
Pratt, Orson, and Christ Jesus. Chapter 1. The True Faith.-(Chapter 2. True Repentance.-Chapter 3. Water Baptism.-Chapter 4. The Holy Spirit.-Chapter 5. Spiritual Gifts.-Chapter 6. Necessity for Miracles.-Chapter 7. Universal Apostasy, Etc.-Chapter 8. Latter Day Kingdom, Etc.), 1856.

1858
White, Ellen Gould Harmon. Spiritual Gifts. Battle Creek, Mich.: Published by James White, 1858.

1862
Cornell, Merritt E. Miraculous Powers : The Scripture Testimony on the Perpetuity of Spiritual Gifts. by M.E. Cornell. Battle Creek, Mich.: Steam Press of the Seventh-day Adventist Pub. Association, 1862.

1863
Lear, Francis B. D. Rector of Bishopstone Salisbury. The Unity and Variety of Spiritual Gifts. A Sermon [on 1 Cor. Xii. 7] Preached ... On ... The Sunday Following the Deaths of H. Drury and A. T. Corfe, 1863.

1866
Campaginator. The Heresy of a Professional One-Man Ministry, and a Claim for the Priesthood of Believers and the Free Exercise of Spiritual Gifts, 1866.

1867
Bush, George, and Ministry Christian. The Christian Ministry, Considered in Relation to the Priesthood of Believers, and the Free Exercise of Spiritual Gifts. [an Abridgment Of "The Origin of Priesthood and Clergy" By George Bush.]. London: Longmans and Co., 1867.

1868
Smith, Uriah. The Visions of Mrs. E. G. White : A Manifestation of Spiritual Gifts According to the Scriptures. Battle Creek, Mich.: Steam Press of the Seventh-day Adventist Publishing Association, 1868.

1869
Bohm, Charles J. T., and Church Catholic Apostolic. Spiritual Gifts and Ministries : A Word of Exhortation, Warning, and Consolation, for All the Children of God ; [Translated] from the German, Berlin, 1848. Edinburgh: T. Laurie, 1869.

1869
Govett, Robert. The Gifts of the Holy Ghost and Miracle Sic : Essentially Connected with Justification by Faith. London: James Nisbet and Co., 1869.

1869
Govett, Robert. Have We the Gifts of the Spirit? : Two Letters to Indoctus. London: James Nisbet and Co., 1869.

1869
Martin, James, and Baptist Association of Victoria. The Spirit Quenched or, Spiritual Gifts Suppressed by the Church : A Sermon Preached at the Ninth Session of the Baptist Association of Victoria, Held in Melbourne, November 1869. Melbourne: George Robertson, 1869.

1870
Govett, Robert. We Have Not the Spirit's Gifts: Let Us Seek Them! : Another Letter to Indoctus. London: James Nisbet and Co., 1870.

1871
Cardale, John Bate, and Church Catholic Apostolic. The Fourfold Ministry : Delivered in the Assembly of the Seven Churches in London, 7th March, 1871. S.l.: s.n., 1871.

1872
Liddon Henry, Parry. Spiritual Gifts. A Sermon Preached in St. Paul's Cathedral ... August 4th, 1872, (Penny Pulpit. New Series. No. 590.). London: F. Davis, 1872.

1876
Govett, Robert. Are 'the Brethren' Right? : Or, Scripture Testimony Concerning the Spirit and His Gifts. Norwich: Fletcher and Son, 1876.

1877
Brownlie, W. R., and Church Catholic Apostolic. The Gifts of the Spirit and the Ministries of the Lord : The Calling and Ordination of Ministers; the Relation of the Scriptures and the Ministers; the Cherubim as a Symbolic Ministry, Letters To "The Brethren". Glasgow: D. Hobbs and Co., 1877.

1880
Catholic Apostolic, Church. The Decline of the Spirit of Sonship, the Cause of Our Spiritual Weakness : The Revival of the Power of That Relationship, the Sure Ground of Manifestation of All Spiritual Gifts and Grace. [S.l.]: [s.n.], 1880.

1881
Paget, Francis Bishop of Oxford, and Robert Marshall Heanley. Concerning Spiritual Gifts. Three Addresses, ... Together with a Sermon, Etc: pp. 64. Parker and Co.: Oxford, 1881.

1883
Erskine, Noel Leo, Russell Kelso Carter, and Thomas Erskine. The Supernatural Gifts of the Spirit. Philadelphia, Pa.: Office of "Words of Faith", 1883. microform.

1884
Glover, Richard. The Gift of Prophecy: An Address Delivered at the Annual Session of the Baptist Union, on Monday, April 28th, 1884. London: Alexander and Shepheard, 1884.

1890
Macleod, Alexander. The Power of Gifts: Sermon Preached in St. George's Presbyterian Church, Liverpool, at the Opening of the Synod of the Presbyterian Church of England, April 28, 1890. [Liverpool]: [s.n.], 1890.

1891
Bond, M. H. Spiritual Gifts and the Seer of Palmyra: A Sequel to Spiritual Gifts and Spirit Manifestations. Providence, R.I.: [E. A. Johnson and Co., 1891.

1895
Godbey, William B. Spiritual Gifts and Graces. Cincinatti, OH: M.W. Knapp, 1895.

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Historical Works: 1800-1849


The volume of books published for and against the Catholic Apostolic Church of Edward Irving shows the dominant influence the Irvingites had on the discussion of spiritual gifts throughout the 1830's.

1806
Haldane, J. A. Observations : On the Association of Believers; Mutual Exhortation; the Apostolic Mode of Teaching; Qualifications and Support of Elders; Spiritual Gifts, and C. In Which Mr. Aikman's Observations on Exhortation, and C. Are Considered. Edinburgh: printed by J. Ritche sold by A. Johnstone ... [etc.], 1808.

1809
Ballantine, William, and Greville Ewing. Two Letters to Mr. Greville Ewing, on Recommending the Gospel, the Miraculous Gifts, and Divinity Schools : Occasioned by His "Attempt" and "Memorials". Edinburgh: Printed by J. Ritchie, 1809.

1816
Isaac, D., and Son Button and. Ecclesiastical Claims Investigated, and the Liberty of the Pulpit Defended: : In Five Essays. 1. The Uninterrupted Succession; 2. Ordination; 3. The Spiritual Gifts and Powers of the Clergy; 4. Learning; 5. Ministerial Qualifications. London: Printed for W. Button and Son Paternoster Row, 1816.

1827
Macleod, Alexander of Glasgow. A View of Inspiration, Comprehending the Nature and Distinctions of the Spiritual Gifts and Offices of the Apostolic Age. Glasgow, 1827.

1830
Erskine, Thomas. On the Gifts of the Spirit. Greenock: Printed for R. B. Lusk ... 1830.

1830
Religious Tract Society (Great Britain), and W. Harding. Reasons for Concluding That the Gifted People May Be in the Right. London: Printed and published by W. Harding ... 1830.

1831
Armstrong, Nicholas, and G. Norman. Two Lettters to a Friend in Answer to the Enquiry, What Is the Use of the Gifts of the Spirit? London: G. Norman printer 29 Maiden Lane Covent Garden.

1831
Enquirer. A Letter to Archibald M'kerrel, Esq. Occasioned by the Publication of His "Apology for the Gifts of Tongues." Glasgow: George Gallie ... [etc], 1831.

1831
Harness, William Rev. Modern Claims to Miraculous Gifts of the Spirit, Considered in a Sermon, Preached, November 6, 1831, at the St. Pancras Parochial Chapel, in Regent Square. London: [Printed for Longman Rees Orme Brown and Green], 1831.

1831
McKerrell, Archibald. An Apology for the Gifts of Tongues and Interpretation at Present Manifested in the Church of Christ. Greenock: Printed by W. Johnston, 1831.

1831
Pilkington, George. The Unknown Tongues Discovered to Be English, Spanish, and Latin, and the Rev. Edw. Irving Proved to Be Erroneous in Attributing Their Utterance to the Influence of the Holy Spirit : Also a Private Arrangement in His Closet ... Various Interesting Colloquies between the Writer and Mr. Irving ... And Observations Which Manifestly Show That They Are All under a Delusion. London: Printed and published by Field and Bull, 1831.

1832
The Doctrine of Spiritual Gifts Dispassionately Examined. By a Clergyman of the Church of England. pp. 35. James Nisbet: London, 1832.

1832
Greenwood, Thomas. The Latest Heresy : Or Modern Pretensions to the Miraculous Gifts of Healing and of Tongues, Condemned by Reason and Scripture. London: published by William Harding, 1832.

1832
Harding, William, Thomas Phillips, and Edward Irving. A Word for Inquiry Previous to Decision in the Matter of the Present Manifestations of, or Pretension to, the Gifts of Speaking with Unknown Tongues and Prophesying. London: sold by W. Harding; James Fraser; James Nisbet; W. Clark; and W. Morrison, 1832.

1832
Irving, Edward. Facts Connected with the Recent Manifestations of Spiritual Gifts. London: Priv. print. for James Fraser, 1832.

1832
Tarbet, William, Hugh McNeile, and Church Catholic Apostolic. A Letter to the Rev. Hugh M'neile, A.M., Rector of Albury, Surrey : In Reply to Objections to the Present Miraculous Manifestations in the Church, Contained in His Sermons Entitled "Miracles and Spiritual Gifts". Liverpool: Printed and sold by J. Davenport, 1832.

1832
Pym William, Wollaston. An Inquiry Concerning Spiritual Gifts. London: James Nisbet, 1832.

1833
Goode, William. The Modern Claims to the Possession of the Extraordinary Gifts of the Spirit, Stated and Examined : And Compared with the Most Remarkable Cases of a Similar Kind That Have Occurred in the Christian Church with Some General Observations on the Subject. London: J. Hatchard and son, 1833.

1833
Taplin, Edward Oliver, and Catholic Apostolic Church. Nine Lectures On "Spiritual Gifts". S.l.: s.n., 1833.

1834
Newman, William, and George Pritchard. The Grace of God the Source of Spiritual Gifts and Graces : A Sermon Occasioned by the Death of the Rev. James Upton, Forty-Nine Years Pastor of the Church Assembling in Church-Street Chapel, Blackfriars-Road, on Sunday, October 5, 1834. London: British Pulpit Office, 1834.

1838
Catholic Apostolic, Church. The True Apostleship Not Modern; or, a Refutation of the Claims of the Churches Called "Irvingite" To an Apostleship and to Spiritual Gifts. By a Member of the Church under the Care of the Late Rev. Edward Irving. London: J. Nisbet and Co., 1838.

1838
Peile, T. W., and John Raine. Spiritual Gifts Less to Be Esteemed Than Spiritual Graces. A Sermon, Preached in the Parish Church of St. Mary-Le-Bow, Durham, on Thursday, August 2, 1838, at the Visitation of the Venerable the Archdeacon of Durham. Durham: Printed by Francis Humble ... 1838.

1848
Boehm, Charles J. T. Spiritual Gifts and Ministries. A Word of Exhortation, Warning and Consolation for All the Children of God. From the German [of C. J. T. Boehm]: pp. 23. C. Goodall and Son: London, 1848.

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Historical Works: 1700-1799

1716
Martin, Josiah of the Society of Friends, and Benjamin Coole. A Letter to the Author (B. Coole) of Some Brief Observations on the Paraphrase and Notes of the Judicious John Locke Relating to the Womens Exercising Their Spiritual Gifts in the Church. London, 1716.

1771
Perronet, Edward. A Moral Ode for the Year 1771 with a Copy of Verses Upon the Diversity of Spiritual Gifts. : To Which Is Added (by Permission of the Author) an Acrostic on the Memory of the Late Rev. Mr. George Whitefield. ; [One Line from I. Peter] ; Price Three Pence[.]. [United States: s.n.,, 1771. microform].

1796
Miscellaneous Pamphlet Collection (Library of Congress). The Duty of Churches Respecting the Encouragement of Spiritual Gifts : The Circular Letter from the Baptist Ministers and Messengers Assembled at St. Albans, May 31 and June 1, 2, 1796. [England: s.n., 1796.]


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Historical Works: 1600-1699

The long titles seen in this selection were common for the era, and as with modern literature, not everything with “spiritual gifts” in the title is necessarily about the gifts in Paul’s lists. I would not advise spending money to obtain a reference without the assurance that the work pertains to the subject under study.

1619
Byfield, Nicholas. The Signes of the Wicked Man: Together with Directions That Shew How the Seuerall Gifts and Graces of Gods Spirit May Be Attained. Needfull for Such as Want Those Graces, and for Such as Desire to Increase in Them. By N. Bifield, Preacher of Gods Word at Isleworth in Middlesex, Early English Books, 1475-1640; 737:20. London: Printed by George Purslovv for Ralph Rounthvvaite and are to be sold at his shop at the Flower de-luce and Crowne in Pauls Church-yard, 1619.

1641
Spencer, John, and EEBO - York University. A Short Treatise Concerning the Lawfullnese of Every Mans Exercising His Gift as God Shall Call Him Thereunto. London: Printed for John Spencer and are to be sold by T. Bates in the Oldbailey, 1641.

1644
Torshell, Samuel. A Helpe to Christian Fellowship : Or, a Discourse Tending to the Advancement and Spirituall Improvement of Holy Societie. Wherein the Practise of It Is Commended, 1. In the Communicating or Imparting of Their Gifts and Graces. 2. In Their Walking Together in the Ordinances of Christ. 3. In a Mutuall Serviceablenesse to One Another. The Particular Graces Necessary to the Qualifying of Christians for It, Are Propounded ... : Applied to These Times for the Strengthening of Mens Hands in the Happy Work of Reformation, 1644.

1645
Cotton, John, and John Davenport. The Covenant of Gods Free Grace, Most Sweetly Unfolded, and Comfortably Applied to a Disquieted Soul, from That Text of 2 Sam. 23, Ver. 5. Also a Doctrinall Conclusion That There Is in All Such Who Are Effectually Called, in-Dwelling Spirituall Gifts and Graces, Wrought and Created in Them by the Holy Ghost. Whereunto Is Added, a Profession of Faith, Made by John Davenport, in New-England, at His Admission into One of the Churches There. London,: M. Simmons, 1645

1652
Lupton, Donald, and EEBO - York University. The Freedom of Preaching or Spiritual Gifts Defended: Proving That All Men Endowed with Gifts and Abilities May Teach and Preach the Word of God. By D. Lupton, Servant of Jesus Christ in the Work of the Gospel. London: printed by R.W. for R. Harford at the Bible and States Arms in Little-Brittain, 1652

1652
Purnell, Robert, and EEBO - York University. No Power but of God: And yet a Power in Every Creature or, a Word in Season, to All Men Not Void of Grace, or Deprived of Reason. Wherein Is Held Forth, That the Almighty God Is Not Wanting to Us, in Impowering of Us; but We Are Wanting to Him, in Not Improving Our Talent for Him. The Almighty Gives to Every Man Some Talent or Talents, Viz. To Some Natural, to Others Spiritual Talents or Gifts: But There Is No Man That Improves His Talent So Well as He Might, in Point of Obedience to Him. ... The Abuse of Gospel-Ordinances by Some, Doth Not Take Away the Lawful Use of Them to Others. The Second Edition; Corrected and Augmented, by Robert Purnel. The second / ed. London: Printed by T. Mab for Jos. Blaicklock dwelling in Ivy-lane, 1652.

1674
Kuen, Johannes, Research Publications inc., and Yale University. Library. Charismata Meliora Anweisung Zu Der Himmelischen Bemahelscafft ... Empfangenen Namen Zu Lieben Vorgestellt. Mèunchen: bey Lucas Straub,, 1674. microform :.

1693
Owen, John, and Nathanael Mather. Two Discourses Concerning the Holy Spirit and His Work. The One of the Spirit as a Comforter. The Other, as He Is the Author of Spiritual Gifts. [Edited by N. Mather.], 1693.



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Friday, March 2, 2007

Book Review: Ronald A. N. Kydd

A Review of Charismatic Gifts in the Early Church by Ronald A. N. Kydd

Charismatic Gifts in the Early Church by Ronald A.N. Kydd is one of several important dissertation turned books to play an important role in spiritual gifts literature. Subtitled "An Exploration Into the Gifts of the Spirit During the First Three Centuries of the Christian Church," It is commonly referenced in Pentecostal literature as providing important evidence for the continuation of "spiritual gifts" beyond the Apostolic Age. Kydd has done an effective job of cataloguing the evidence for supernatural manifestations in the early church, and he provides appropriate background information on the cultural and intellectual setting for each of his references. His knowledge of Greek also allows him access to the original source material. His argument, however, is derailed by several faulty presuppositions common in the Pentecostal tradition.

The first is that "spiritual gifts" are temporary manifestations. Kydd is searching for reports of "the presence of spiritual gifts," something that many conservative believers would find odd. For many of us, the gifts are what make us part of the Body of Christ. If we are part of His body, then we have at least one gift by default, and if the Body of Christ really does work like a human body, this belief is almost certainly correct.

The next presupposition is that "spiritual gifts" equal overtly "miraculous" gifts. Although, to be fair, Kydd seems to be aware that less dramatic manifestations can also be spiritual gifts. In the introduction he adds the list of Romans 12:6-8 as included in the search, qualifying this by writing "Even if they {the gift lists in Romans and I Corinthians} were exhaustive, we would have to acknowledge that some of the gifts will stand out more clearly than others; tongues, for example, more clearly than giving aid. We will try to catch them all, but we are likely to encounter the dramatic more often than the non-dramatic." This perspective is echoed again in the conclusion where Kydd writes "At one time it would be a spoken word, at another, a miraculous deed, and at yet another, an act of compassion. These were the charismata, the gifts of the spirit, moments when the grace of God would break into human affairs in a special way."

What lies in between the introduction and the conclusion is a survey of early Christian reports of the miraculous, with the exception of Clement who writes in his letter to the church at Rome "So let our whole body be preserved in Jesus Christ..., and let each put himself at the service of his neighbor as his particular spiritual gift dictates." Kydd seems unaware that Clement's quote marks a shift in thinking, possibly the last reference to be found for many centuries that spiritual gifts are abilities with which we all must serve one another, that the gifts are part of the ministry of all believers. This way of thinking about the gifts, which is only hinted at by a few of the early commentators, is only now being recovered, but that is for another discussion.

What follows the reference to Clement is a series of reports of tongues, healings, and other miracles, or vague reports that the gifts are still among us. Justin Martyr in the Second Century is a representative sample, reporting that "It is possible to see amongst us women and men who possess gifts of the Spirit of God." At the end of his search, and based on this lack of evidence for the miraculous, Kydd writes that around A.D. 260 "the gifts of the Spirit vanished." This conclusion is unconvincing, for how many conservative believers would really be persuaded that the gifts of mercy, giving, or encouragement ceased, based on the lack of evidence for overtly supernatural manifestations such as healing and tongues?

The final premise that pervades the book is that testimony that "miraculous gifts remain with us" constitutes evidence that they did. Move forward 1800 years and the same testimony can still be heard in many parts of the church. If the testimony from modern church leaders and scholars is not enough to convince conservative Christians to abandon cessationism, then why would the same testimony from Justin or Tertullian be any different. Certainly the stature of a Grudem or Hayford is comparative to their Anti-Nicene counterparts, and the level of scholarship probably much greater owing to the availability of resources. The only difference I can see is that modern claims can be investigated, while the early, often vague or terse claims to the "miraculous" depend entirely on the source for authentication.

Kydd's book Charismatic Gifts in the Early Church may be useful for someone with a particular interest in the kind of evidence he presents, but I would not recommend it for most readers. Its arguments are simply ineffective on two points. One, that the miraculous gifts continued into the Third Century, and two, that the non-miraculous gifts ceased after the Third Century.

Reference: Kydd, Ronald A.N. Charismatic Gifts in The Early Church. Peabody, MA: Hendrickson Publishers, 1984.


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Early Research Into Gifts and Personality

While I am non-denominational and lean towards the simple church, I must give credit to the Seventh Day Adventists for taking a lead in innovative thinking and research regarding any correlations between spiritual gifts and personality types or temperaments. Possibly the first document in this tradition is an unpublished and undated manuscript of which I have been unable to obtain a copy. It is cited by two dissertations and is housed at the Andrews University Library. It is called Relationship Between Personality Types and Nineteen Spiritual Gifts by Ray Ammon, an elder in the Seventh Day Adventist Church.

The other candidate for first mention comes from a 1981 article by Repicky in Review for Religious. My source is the 1992 dissertation by Nathaniel P. Lewis on correlating MBTI types and Naden's spiritual gift clusters.

"Repicky refers to a lecture given at Berkely, California on April 28, 1977 by Donald Gelpi on “Jungian Personality Theory and the Theology of Gifts.” He explains: “Gelpi maintains that the Christian experience is the experience of the Jesus event and the pentecostal experience which came out of it...The overall effect of living within this experience is that one’s natural gifts and potentialities are raised to a new level and become ‘spiritualized’ by attaining new dimensions in the realm of meaning.”

Using Gelpi’s notion as a springboard, Repicky elaborates his position by proposing that the Pauline teaching of spiritual giftedness is a “spiritualization of natural potentialities.” These potentialities are demonstrated in the Jungian types of introversion, extraversion, intuition, sensing, thinking, and feeling. He maintains that a “proper understanding of these basic dispositions of the personality...will contribute greatly to a healthy understanding and directing of one’s personal giftedness...and spirituality in general.” He postulates, therefore, a theory of spiritual gifts whick integrates gifts and types. He states that “personality types enable the individual to see that the transformation of the ego through faith does yield certain gifts or talents which are in accord with the natural bent of his personality.” (Lewis, 1992, p.51-52)

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Repicky's insights are interesting, but may not be useful for future researchers. Repicky includes four gifts that I have never seen anywhere: Simplicity, prudence, practicality, and presence. He also comes from the Jungian 8 type perspective rather than the Myers-Briggs 16 type perspective.

The first major empirical study in this vein, which also comes from the Seventh Day Adventist tradition, is the 1984 dissertational study by Ronald Joachim titled "Relationship Between Temperament Types and Nineteen Spiritual Gifts." In it he compares the results of 1067 Christian graduate students and church members who took both the "Temperament Inventory" (Cruise and Blitchingtion, 1977) and the "Spiritual Gifts Inventory" (Naden and Cruise, 1981). A summary of the significant findings are:

1. There is a significant correlation between the sanguine temperament and the gifts of administration, leadership, and hospitality.

2. There is a significant correlation between the choleric temperament and the gifts of leadership, wisdom, and helps.

3. There is a correlation between the melancholic temperament and the gift of evangelism.

4. There is a correlation between the phlegmatic temperament and the gift of wisdom.

Joachim qualifies that the "choleric tendency had the major weight for the leadership gift, and the sanguine for the hospitality gift." He also notes a relationship with the "blending of phlegmatic and melancholic for the gifts of pastoring and teaching."

Other interesting conclusions were

• "Helps and hospitality are different gifts. When they appear in the same function, they are always of opposite tendencies."

•"There is a positive correlation among the males between sanguine and prophecy, but no such correlation among the females."

•"As a whole, males and females appear to have the same gift if they have the same temperament. The correlation between temperament and spiritual gifts is very similar for Blacks, Caucasions, and Hispanics. For a given position, temperament is more important than sex and ethnic background."

References

Ronald L. Joachim, “Relationship Between Four Temperament Types and Nineteen Spiritual Gifts” PhD. Dissertation, Andrews University: Dissertation Abstracts International. (University Microfilms No. 85-15550). 1985.



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Gifts and Limiting the Holy Spirit

The idea of limiting the Holy Spirit comes up frequently in writings and especially discussions concerning spiritual gifts. The concern is typically that some idea expressed limits the freedom of the Holy Spirit to act in whatever manner He chooses. The most frequent topic that [produces the expression] is the possibility that there is a structured or ordered manner in which the Holy Spirit gives the gifts, especially a limit to the number of gifts a person can receive. The issue at stake, however, is whether a hypothesized structure in the gifts has been accurately identified or not. A proposed order in the gifts is either true or not, and the charge of limiting the Holy Spirit has no meaning in this context.

To illustrate the principle we can look at the visible world which has many overt examples of order and structure. One is that different adults have different heights and we don’t observe drastic change in these heights over short periods of time. We could, though, ask the question “What if the Holy Spirit needed a five foot five inch man to be seven feet tall to accomplish His purpose?” The very absurdity of the question illustrates the point. The Holy Spirit never needs someone to be other than what God has created. He simply works within the created order to accomplish His ends.

Although some structure is visible and obvious, some is invisible and difficult to discern, but no less true. Order in the spiritual realm is ascertained first through revelation, and second through reason. Reasoned attempts to identify this order should not be confused with limiting the Spirit. Hypothesized order in the spiritual realm is not nor can be limiting to the Spirit. We can only limit the Spirit by not having faith that He can fulfill God’s Word and answer prayer (even then we don’t really limit Him, but He limits Himself in response to us and for our benefit). We can say that a hypothetical order has been incorrectly identified and is therefore untrue, but the charge of limiting the Spirit is out of place in the discussion. If we find this formulation of structure is not supported by biblical and other evidence, we abandon it as insufficiently supported. If, though, we find it supported by the evidence, where does the idea of limiting the Holy Spirit enter the picture? We could just as easily respond that by believing the gifts must lack structure we are limiting the Holy Spirit in that we are assuming that He cannot work within a structure but must be free of structure to accomplish His will.

Order in the invisible world is no different than the more obvious order in the physical world. It is the normal order of things which God typically works through to perform His will, but which He can override when He desires, e.g. Acts 8: 39-40. It is unlikely, even in these cases, that the Spirit of God ever needs to transcend the created order, but does so only for our instruction.


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The Body Analogy - Part Two

“. . . the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.” Ephesians 4:16

When each part of the Body of Christ works as it should, the different gifted members grow in proportion to one another. The growth of one part should be matched by the appropriate growth of the parts surrounding it. When that growth is uneven, however, a lack of balance is created which has consequences for the body’s performance in meeting various challenges. Sports and sports medicine have taught us many things in the past few decades that greatly enhance our understanding of our own bodies, how they grow, and how they respond to different stresses and injuries. We can also apply these insights to the Church and how the Body of Christ responds in similar circumstances.

We know that the human body grows best when all its parts grow and gain strength in proportion to one another. Athletes who lift weights to gain in strength and size will sometimes focus on some muscles more than others. These parts will grow larger and stronger than the parts around them up to a point. After a certain level of disproportion is reached the stronger parts will cease to grow, even when they receive continued training and focused attention. The only way for growth to resume is to find the lagging body part and bring it back into balance with the parts around it. Gifted members of Christ’s body can hold back the growth of other members in the same way. Until the weaker person is brought back into balance, stronger members will find growth much more difficult.

Another result of imbalance in an athlete’s body is injury. When the body is placed under intense stress, such as during competition, a discrepancy in strength may lead to serious injury. This is seen when a football player, while sprinting full speed, injures the hamstring muscle that runs down the back of his leg. He has built the strength of his thigh muscle in the front of his leg to such a degree that it exerts more stress during running than the hamstring can handle and this results in a serious tear to the hamstring. While only the hamstring is injured, the effect on the thigh muscle in front is such that it might as well be injured because the athlete can barely walk off the field. A comparable imbalance when the Body of Christ is placed under stress will leave a weaker member injured, but the effect on those with closely related gifts can be devastating as well.

To continue the analogy the football player’s entire body is not affected equally by this injury. His arms still work well and his ability to catch the ball seems unimpeded. This is only true, however, with a ball thrown directly to him. If the ball were thrown just 20 feet away, he would be unable to move his body in position to catch it. His arms only work fine in the limited sphere in which his injured legs can move. Applied to the church, this analogy is seen in evangelists who might be functioning well in their local area, but cannot serve in the foreign country to which they feel called without the assistance of teachers, administrators, givers, and other gifted members to get them into the sphere of operation that God has ordained.

A different form of injury that can occur in an athlete is nerve damage. If a leg fails to receive the signals from the brain to move in coordination with the rest of the body, then that leg must be dragged along as dead weight. In the human body the brain sends the nerve signals to the rest of the body. Christ is the head of the church (Eph. 4:15, 5:23) and all of the members receive their signals from Him. All of the gifts operate in harmony with each other until one gift stops listening to Christ. Then this gift essentially has nerve damage and stops operating smoothly with the other parts of His body. This gifted member not only stops contributing, but actually becomes a burden to the rest of the church. Even worse is when one part is listening to the wrong signal and works in opposition to the body. Then the church must expend valuable energy fighting against the wayward member.


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The Body Analogy - Part One

Peter Wagner has pointed out an often overlooked tool in interpreting the biblical material on spiritual gifts—the body metaphor. Paul gives us the analogy of a human body in each of his three passages on gifts and in I Corinthians 12 he elaborates on the metaphor for about sixteen verses. Given the prominence of the analogy, Wagner is almost certainly correct in calling it the “hermeneutical key ” to understanding spiritual gifts. The analogy is given in all three of Paul’s spiritual gift passages, so what are the potential insights and why are they so often overlooked?

Explicit Lessons

We are given gifts. “We have gifts that differ according to the grace given to us.” (Romans 12:6)

We are part of Christ’s Body. “So we, who are many, are one body in Christ, and individually we are members of one another.” (Romans 12:5)

Christ’s Body functions like a human body. (I Cor. 12:12-27)

Therefore, the functioning of our gift is like the functioning of a part of a human body. So when Paul speaks of an eye seeing, that is like a server serving or a teacher teaching.

One form of the syllogism would read:

Spiritual gifts = parts of Christ’s body.
We = parts of Christ’s body.
We = our spiritual gift.


Can we take Paul to say that we not only have a gift but are our gift? This would be consistent with the analogy. An eye is defined by being an eye. That is not just part of its job, it is the entire function and aspect of what that part of the body is and does. Each eye will have a different size, shape, and color that make it unique, but even this variety is interpreted in the context of being an eye.


Implicit Lessons

How literally can we take the body analogy? The majority of interpreters take it as a weak or vague and imprecise metaphor. The main lesson being a basic unity in diversity message. We have differences and must work together to make constructive use of those differences. Anything more than this is reading too much into the analogy. What if, however, we took the analogy literally and believed that the body of Christ did work like a human body? What are the insights that we could then draw from it?

Body parts have a fixed structure and function over time.

An arm is an arm from one day to the next. In fact, from birth until death each part keeps the same basic shape and function. Any changes are gradual and in response to growing, aging, or environmental stresses, but the same basic shape is retained and is always identifiable. The lesson from analogy is that we keep the same basic structure and function (gifting) within the Body of Christ, i.e., our gifts do not change over time.

Body parts have a fixed relationship to each other.

An arm is always attached to the shoulder and a leg is always attached to the hip. This is like the personality types of the MBTI—each type is related to the types around it in the same way according to psychological functions and attitudes. The lesson from analogy is that the parts of Christ’s body (gifted members) are always related to each other by function in exactly the same way from one day to the next. If we added new gifts (or functions) over time this would not be the case.

Bodies never have mixed parts.

An arm is always just an arm from one example we see to the next. We never find an arm-leg mix, or an arm-eye mix, or any other form of mixed parts. The lesson from analogy here is that the Body of Christ does not have different part mixes, so that local groups of believer’s do not either. Therefore, the gifting we see from one group of believers to the next should be consistent, not a variety of gift mixes. And if there is not a variety of gift mixes, then a position of one gift each is strongly implied by the body metaphor .

Bodies have a genetic code.

Perhaps the least recognized implication of the body analogy is the genetic code. In our physical bodies the basic size, shape, and function of every part is determined before those parts ever come into existence. The parallel with the Body of Christ is that the parts of Christ’s body were decided from conception as well. Paul tells us that we were chosen “before the foundation of the world” (Eph. 1:4). This verse suggests that God decided our part in the Body (I Cor. 12:18), which is our gift, before the universe existed . It is a sobering thought that we are playing a role in such an ancient script, not a role decided when we entered the Body based on the needs of the moment.

This also brings up a practical dilemma. Just because our gift (place in the body) is pre-determined, does that mean that we are pre-shaped to fill that position before we are part of the body? If a person is an eye in the body of Christ, did she have the shape of an eye before entering the body? If she did not, then that implies a fundamental reshaping of some sort upon salvation. This kind of reshaping of function and ability is not typically reported by believers. A gift-type theory would suggest, however, that our predetermined gift can be seen in what we call our personality type, which shapes us to fulfill a specific role in the body of Christ.

These lessons do not require that we read material into the text, but flow from it naturally if we take a specific, literal approach to the body metaphor. So, why then are these positions an extreme minority among scholars and teachers of spiritual gifts? Possibly, because accepting them would contradict many commonly held beliefs about the gifts, some of which involve peoples personally held beliefs about their own gifting.


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