Spiritual Gifts Basic Considerations

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SPIRITUAL GIFTS-BASIC CONSIDERATIONS

By Anthony

D. Palma

Hans

Kueng says,

“To rediscover the charismata is to redis- cover the real

ecclesiology

of St. Paul.”l Even

though

he has overstated the

case, Kueng

nevertheless

emphasizes

that the

gifts of the

Spirit, properly understood,

are an

indispensable

and in- tegral part

of Pauline

ecclesiology.

Paul

presupposes

charismatic phenomena

in Thessalonica

(1

Thess.

5:19-21)

and in Galatia (Gal. 3:5)

as well as in the church of Rome

(Rom. 12:6-8)

which he did not found. It is obvious of course that his most extended

2Hans

Kueng,

“The Charismatic Structure of the

Church,” The Church and Ecumenism, in Concilium (New York: Paulist Press, c. 1965), IV, 49.

Louis. Dr. Palma Anthony

Palma holds the Th.D. degree from Concordia Theological Seminary, St.

is a widely-known teacher and writer in the Assemblies of God. He serves as dean of the Theology Division of the Assemblies of God Graduate School, Missouri.

Springfield,

– 3-

1

is found in his first

letter to the

treatment of this

subject Corinthians

(chapters 12-14).l

The

purpose

eral matters with

respect minology,

trinitarian

aspects, and the

body

of

Christ, classification,

whether purpose,

and the

relationship

of this

paper

is to

investigate

to

spiritual gifts,

the

relationship

the distribution of the

they

are offices or

functions,

between

Charisma

and Related

a number of

gen-

such as basic ter-

between the

gifts

gifts,

their

their overall gifts

and fruit of the

Spirit.

Terminology

The vocable

seventeen

attributable to Pauline influence

charisma occurs in the New Testament a total of times and with one

exception

11:29; 12:6;

1 Cor.

1:7; 7:7; 12:4,9,28,30,31;

4:14;

2 Tim.

1:6). Consequently, this

concept acquires

nowhere in the

Septuagint.

It becomes

readily apparent broad and a restricted

whole

gift

of redemption referring

to the

gifts

which

a

weighty significance.2

(1 Peter 4:10)

all

usage

is

(Rom. 1:11; 5:15, 15; 6:23;

2 Cor.

1:11;

1 Tim. it is

only

in Paul’s

writings

that

The term occurs

rescue from mortal the occurrence

sense. In its broad

meaning

(Rom. 5:15,16;

God bestowed

11:29;

see also

9:4-5). Again,

Paul uses the word when

referring

(2

Cor.

1:11). Certainly

in Rom. 6:23 is

all-important.

danger

Other charismata one charisma

only

exist because to which

they

are all

related,

that the word is used in both a

it refers to the

6:23).

It is used

by

Paul in

upon

Israel

(Rom.

to

of these uses

of the existence of this

and

they only

exist

tionary of Rapids:

lEduard Schweizer, “Pneuma, Pneumatikos in the New Testament,” Theological Dic-

the New Testament. translated from the German by Geoffrey W. Bromiley (Grand

Wm. B. Eerdsmans

Publishing Co., c. 1964-1974), VI, 423. Hereafter this dictionary will be referred to as TDNT.

2Eduard Schweizer, Church Order in the New Testament, translated from the German by Frank Clarke (London: SCM Press, Ltd., 1961), p. 99, fn. 377.

– 4-

2

where the

gift

of eternal cally inaugurated

life is manifested in the

eschatologi- dominion of Christ.1

The word is used with a limited connotation to indicate

festations which

bring

a section particular prominence.2

word in Rom.

Corinthians, “you

are not

lacking 1:7).3

This

treatment of the charismata he makes the statement,

This is

especially 12:6 and 1 Cor.

12:4,9,28,30,31.

continence as a charisma

precise

nature

mani- of the

community’s

members into

true of the

usage

of the

Paul tells the

in

any spiritual gift” (1

Cor.

12-14. In another

passage

(1

Cor.

7:7).

He

regards

(1 :11)

must have a direct connection with his extended

in

chapters

“But each has his own

special gift

from God,

one of one kind and one of another”

of God. In

writing

to the Romans he

says,

“For I long to see

you

that I may

impart

to

(metadidomi- share

with) you

some

spiritual gift (charisma pneumatikon).”

of this

gift

is not mentioned.

in mind the kind of

gifts

described both in Romans

12-14. He himself

possessed

(see

also 1 Cor.

14:18).4

The two

passages

(1

Tim.

4:14;

2 Tim.

1:6)

indicate a shift in the

of the word from that of

gifts

which are distributed

Corinthians

eminent

degree

pastoral

letters

meaning

to all members of the

community clesiastical

leadership.

To summarize at this

point: technical use of charisma

to describe

The Undoubtedly

Paul has

12 and 1 many

of these

gifts

to an

in the

freely to

gifts

identified with ec-

There is a

completely

non-

any

of God’s benevolent

lErnst Kaesemann, “Ministry and Community in the New Testament,” Essays on New Testament Themes, translated from the German by W. J. Montague (London: SCM Press, Ltd., 1964), pp. 64-65.

2Jean Hering, The First Epistle of Saint Paul to the Corinthians, translated from the 2nd French edition by A. W. Heathcote and P. J. Allcock (London: The Epworth Press, 1962), p. 126.

3Biblical quotations are from the Revised Standard Version.

4William Sanday and Arthur C. Headlam, A Critical and Exegetical Commentary on the Epistle to the Romans (5th edition; New York: Charles Scribner’s Sons, 1902), p. 21.

– 5-

3

in his world and in his

holy community,

operations

gifts

that the

Holy Spirit imparts community

stated

agreement

but does not

necessarily at this

point

that the

usage

in 1 Peter

with that of Paul in the

second,

stood

The noun charisma indicates

by

charis

(grace).2

and there are to individual members of the

impart

to all.1 It

may

be

4:10 is in remarkable

more restricted sense.

the result

of the action under-

origin

of

every

God’s charis is the

charisma. 3 Grace concretizes itself in

specific gifts (Rom. 12:6;

1 Cor.12:11).4 Kaesemann calls a charisma “an individuation of the

power

of

grace.”5

related to the term charismata? to be used

interchangeably

with

the

parallel statements,

“But

How is the term

pneumatika Pneumatika

certainly appears charismata when one

compares earnestly

“earnestly

desire

matika therefore

Consequently,

desire the

higher gifts (charismata)” (1

Cor.

12:31)

and

the

spiritual gifts (pneumatika)”

is used for the

totality

the versions are correct which translate 1 Cor.12:1

(14:1).

Pneu- of the

gifts

of the

Spirit.

lArthur Carl Piepkom, “Charisma in the New Testament and the Apostolic Fathers,” Concordia Theological Monthly, XLII (1971), 378-379.

2Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, translated and edited by Robert W. Funk (Chicago: The University of Chicago Press, c. 1961), sec. 109(2).

3Arnold

Bittlinger, Gifts and Graces,

translated

by

Herbert Klassen

(Grand Rapids:

Wm. B. Eerdmans Publishing Co., 1967), p. 20.

4Hans Conzelmann, “charisma,” Theologisches Woerterbuch zum Neuen T1!stament, edited by Gerhard Friedrich (stuttgart: W. Kohlhammer, 1973), IX, 394.

Kueng,

5Ernst Kaesemann, “Worship and Everyday Life: A Note on Romans 12,” New Testament Questions of Today (Philadelphia: Fortress Press, c. 1969), pp. 192-193. Cf.

IV. 59.

-6-

4

spiritual gifts,”‘

The word

pneu- be neuter or

masculine,

in all

to read-“Now

concerning matikon,

even

though

it

may probability

It is

my judgment

are indeed used

interchangeably.2 however,

is neuter in this

passage.

that the terms charismata

The

and pneumatika emphasis

is

different,

of

in that the former term calls attention to the

aspect grace

involved in the bestowment of the

gifts,

whereas the latter

to the

Spirit

as the

giver

of the

gifts (see

also 1

directs attention Cor.

12:11).

and charisma occur to-

In Rom. 1 :11 the words

pneurnatikon

the latter. In the absence of the word

in Romans 12 in Paul’s treatment of

gifts,

it is natural

attention will be directed back to 1 :11

of the term

charisma,

links the

listings

namely, spiritual found in Romans 12 and

gether,

the

former

modifying pneumatika

to assume that the reader’s for the

specific meaning

gifts.

This

immediately

in 1 Corinthians 12.

A third term used

matikon

phanerosis

also be called a manifestation phrase

to be taken as

subjective context either would be

appropriate. the

Spirit

as the

subject

himself in these several

ways.

synonymously

is found in 1 Cor.

12:7,

“the

manifestation

toupneumatos). ” Consequently

of the

Spirit.

Is the

genitive

of the

action;

Ephesians

4:7-11

with charisma and

pneu-

of the

spirit (he

a gift of the

Spirit may

in the or

objective? Certainly

in the

But it is

preferable

to

regard

that

is,

the

Spirit

manifest

give.

In

Finally,

we have words based on the verb didomi-I

the words domata and dorea are used with re- ference to

gifts

in the form of

apostles, prophets, evangelists,

The verb is

probably

Greek word to

convey

the

simple,

basic idea of

giving.

Yet its noun

pastors,

teachers.

the most

generally

used

cognates

are used in

Ephesians ship

elsewhere

need to observe

referred to as charismata and

pneumatika. only

that

apostles, prophets,

to

designate positions

of leader-

We

and teachers are also

Ruprecht,

lHans Conzelmann, Der erste Brief an die Korinther (Goettingen: Vanderhoeck &

1969), p. 241. Cf. also Schweizer, “pneuma,” TDNT, VI, 437.

2Rudolf Bultmann, Theology of the New Testament, translated by Kendrick Grobel (New York: Charles Scribner’s Sons, c. 1951), I, 156.

– 7-

5

alluded to 1 Corinthians

12:28-31

Trinitarian

and Romans

12:6-8.

Aspects

threefold statement con-

We direct

cerning

the charismata

expressions

tributions of services

(diakonion); ings (energematon).

Are these from one another? It is

generally demonstrable difference

our attention to Paul’s

which is found in 1 Cor. 12:4-6. The three are

(1)

Distributions of

gifts (charismaton); (2)

Dis-

among

them.l making

a distinction between three different

tion of the

Spirit

or three different tions. This

variety

of terms than

by

an

attempt

and

(3)

Distributions of work- three terms to be

distinguished

acknowledge

that there is no

In other words Paul is not

types

of manifesta-

categories

of these manifesta-

member of the

Holy Trinity. (see ‘verse 11). Consequently same

Spirit

also

“services,” emphasizing

is occasioned more

by

rhetorical need

to make fine distinctions in

meaning.2 It is worthy of note that each of the terms is associated

All are

operations

with a

of the

Holy Spirit all are charismata related to the

The

gifts

are

(verse 4).

The

Holy Spirit

is the source.

that

they

take

place

in the service of the Lord.

They

are also

“workings,” indicating

God.3

Perhaps

when he

says

that it is “the

Spirit

who

stands the

power

of

almight stated it most

succinctly gives,

the Lord who is

served,

that behind them C. K. Barrett has

the God who is at work.”4

lKurt Stalder, Das Werk des Geistes in der Heiligung beiPaulus (Zurich: EVZ c.

Verlag, 1962), p. 88, fn. 15.

2Hans Lietzmann, An die Korinther I, II (Tuebingen: J. C. B. Mohr Paul Siebeck, 1949), p. 61.

3Johannes Weiss, Der erste Korintherbrief (Goettingen: Vandenhoeck & Ruprecht, 1910), p. 294.

4Charles K. Barrett, A commentary on the First Epistle to the Corinthians York:

(New

Harper & Row, Publishers, 1969), p. 284. Hermann Gunkel makes the statement that

in his charisma, Die

energema and phanerosis tou pneumatos are correlative ideas with diakonia

Wirkurcgen des heiligen Geistes (3rd edition; Goettingen: Vandenhoeck & Ruprecht, 1909), p. 69.

-8-

6

all

spiritual

This triadic statement the members of the Godhead the horizontal dimensions gifts

derive

ultimately that is good.

Horizontally, in the Son’s

self-giving

by

Paul which attributes the

gifts

to

reminds us of both the vertical and

of

spiritual gifts. Vertically,

from the Father who alone is the

giver

of all

a gift has value

only

as it is finally rooted service for others.1

emphasis

major passages dealing attention is directed

primarily

Another indication of trinitarian

Paul

gives

to a member of the

Trinity

with

spiritual

to God

(the Father?) each believer a measure of faith

(verse 3).

The

Holy Spirit

prominent apportions Ephesians 11).2

member

of the Godhead

to each one

individually 4 we are told that Christ

The Charismata

and the

Body

of Christ

It is

especially

significant

implications

is found in the

in each of the

gifts.

In Romans 12:1-8

who

assigns

to

is the in 1 Corinthians 12:1-11 “who

as he wills”

(verse 11).

In gave gifts

to men

(verses

8-

that in the three

major passages the

epistles dealing

with the

subject

(Rom. 12:4-5;

1 Cor.

12:4-6,27;

is also mentioned gifts consequently Christ.3

are bestowed

in

of the

gifts,

the

body

of Christ

Eph. 4:4-6).

The only

within and for the

body

of

1 Walter J. Bartling, “The Congregation of Christ-A Charismatic Body,” Concordia Theological Monthly, XL (February 1969), 75.

2These observations ought to caution the Pentecostal believer against any undue emphasis on the Holy Spirit’s ministry in gifts to the virtual exclusion of the Father and the Son.

3Klass Runia, “The Gifts of the Spirit,” Reformed Theological Reuiew, XXIX, no. 3 (1970), 84.

-9-

7

The immediate

purpose

which Paul has in

using

the

picture of the

body

in this

great passage

of 1 Corinthians the same has

nothing

to do with the church

to do with the life and

spirit

of Within their own

assembly

the

I

can be

applied

to Rom.12:5 at

large;

and it has

everything the

particular congregation. Corinthians

had never learned to live as one

body ….

This

may

be termed “a

phenomenological approach

one

may

conceive

this one

body “always

Christ.”2

However,

encompassing

all

believers, cularized in the local church.”3

The initial

emphasis 12:12-13;

Rom.

12:4-5).

to the

Body

of of the term

body of Christ

as

becomes

parti-

(1

Cor. must be

regarded

as

par-

The

the

unity

of the

body

proper functioning

out also the

diversity

of

is

upon

the

unity

of the

body

This

thought

allel to the references to the one

Spirit (1

Cor.

12:9,11,13). function of these

gifts

therefore is to

promote

way. By

their

the

gifts

serve to

edify

the

body.

of the

body points

gifts

within the

community (Rom. 12:4-5;

1 Cor.

12:40-20, 28-29). Yet Paul is careful to state these two

points

of unity and

diversity

given, namely,

of Christ in a demonstrable within the local

congregation,

But the

concept

in

precisely

the order herein body

and

only

then the

diversity 12:27).

first the

unity

of the of the individual members

(1

Cor.

observe later that

benefit. But

they

are mediated clearly states,

another …”

(1

Corinthians that

gifts

are

given

to individuals

Are the

gifts given

to the

Body

or to individuals?

the

gifts

are for the

church,

“to one is

given…,

12:8-10).

We shall

that

is,

for its through

individuals. The record

and to

another…,

to

It is therefore correct to

say for

the church.

lWilliam Barclay, The Mind of St Paul (New York: Harper & Row, Publishers, c. 1959), p. 244

2Michael Bouttier, Christianity according to Paul, translated from the French by Frank Clarke (London: SCM Press, Ltd., 1966), p. 61

3Lesslie Newbigin, The Household of God (London: SCM Press, Ltd., 1957), p. 70.

10

8

Distribution of the Gifts

Paul

speaks

of “varieties”

of

gifts (1

Cor.

12:4-6). or “distributions”? This

the

(diaireseis)

Does this Greek term mean “differences”

in the New Testament. While

certainly

that there are indeed differences in gifts given

to the members of the

community

is its

only

occurrence entire context

emphasizes

(see diaphora-Rom. the word as

meaning

the act of

in verse

11

justifies

this inter-

12:6),

it is

preferable

to

regard dividing

or

“dealings

out.”‘

The verbal

cognate

found pretation :

apportions (diairoun)

note

parenthetically

the

Spirit

to each member sions”

(haireseis)

which harmony (see

1 Cor.

12:4,11

Do all Christians

possess Holy Spirit

is the

possession

“All these are

inspired by

one and the same

Spirit,

who

to each one

individually

that this distribution or

dividing

is the

opposite

existed at

Corinth,

and

compare

as he wills.” We

of

gifts by

of the

fleshly

“divi-

for it

produces

with

11:19).2 at least one

gift?

To be

sure,

the

(1

Cor.

12:13).

This

of all Christians

is true whether or not there are

any

external manifestations of the Spirit

in the life of the believer. Yet it is also true that the

gifts may

additional to the

Spirit

and the

saving

the members

and that

they

are “the distin- the sanctification of the com-

of the

body

of Christ from

be

thought

of as

something grace

which all believers

possess, guishing factors,

ordered toward munity,

that differentiate

each other.”3

Is the

baptism

Pentecostalism)

a prerequisite The

question

example,

were

wrought

Pentecost

in the

Spirit

results in a

higher tations

among

those so

baptized.

in the

Holy Spirit (as

that doctrine is taught

by

for the

reception

must be answered in the

negative. Healings,

by

the

disciples

(Luke 10:917).

Yet it can

safely

be said that the

of

spiritual gifts?

for

of Jesus

prior

to the

day

of

baptism incidence of

spiritual

manifes-

‘Weiss, p. 297; Conzelmann, Der erste Brief, p. 245.

Theological

2Edmund P. Clowney, “Toward a Biblical Doctrine of the Church,” Westminster

Journal XXXI, no. 1 (1968), 77.

3Piepkorn, XKII, 379; cf. also Bultmann, I, 163.

– 11-

9

discussion of

spiritual

New Testament

deals with

spiritual

gifts

in 1 Cor-

passage

on the Yet both before and after this

gifts (verses 1-11,

28- at all

points,

but Paul

certainly

We note that Paul’s

inthians 12 includes the

major Body

of Christ

(verses 12-27). treatment the

chapter

31).

The matter cannot be

pressed appears

The consensus

Paul,

is that

every

believer

possesses 1 Cor.

1:7; 3:5; 12:7,11,18; 14:1,26; Mats.

25:15).

There

Christ,

for

every

Christian has been serviced But

Campenhausen

to be

saying

that each member is a

gift

or has a

gift.

of New Testament

can be no

passive

writers,

and

especially at least one

gift (Rom. 12:3; 1 Peter

4:10; Eph. 4:7,11; membership

in the

body

of equipped

and

prepared

for

statement

maintains that no

explicit may

be found to the effect that

every

member of the

congregation receives his own charis

(which

he

equites

utterances on this

subject

general tendency

“Genuine Pauline clearcut, though same direction….”2

their

with

charisma).

He

says,

are not

quite

so is

undoubtedly

in the

‘

God does not bestow all the

gifts

on

every

church member.

This is underscored

by

Paul’s charismata

… to

another,

his readers not to run after other must think within

While each member

gift,

is it

possible

for one

person There is

nothing

to

suggest could not be exercised

when he uses the

expressions

etc.”

(1

Cor.

12:8-10).

the limits

prescribed

of the

community

manner of

enumerating

the

“to one … to another

Consequently,

Paul warns people’s gifts. Every

believer

by

God

(Rom. 12:3).3

does indeed

possess

a to

possess

more than one

gift?

that more than one function or

gift

by

one

person,4

claim all the

gifts

of the

Spirit (see

1 Cor.

12:29-30).5

it is

possible

for the

glossolalist

even

though

no one can

For

example, also to have the

gift

of inter-

1 Kaesemann, “Ministry and Community,” p. 73.

2Hans von Campenhausen, Ecclesiastical Authority and Spiritual Power in Me Church of the First Three Centuries, translated from the German by J. A. Baker Stanford

(Stanford:

University Press, 1969), p. 58, fn. 15.

3Schweizer, Church Order, p. 203.

4Barrett, p. 296.

5Kueng, IV, 56.

– 12-

10

preptation

of

tongues (14:5,13). gift

of

distinguishing

between counter to the tenor of Paul’s anyone

to

suggest

“Not all are

apostles, Not all are teachers,

all

possess gifts

of healing, they?

Not all

interpret,

two statements

to contradict the

implied response says,

contradiction

which is

granted

in

principle people, awaiting

entire treatment

that all

ought

to

possess

are

they?

Not all are

prophets,

are

they?

Not all work

miracles,

do

they?

Not all

speak

with

tongues,

do

they?” (1

Cor.

12:29-30).

by

Paul himself in the same

chapter

A

prophet may

also exercise the spirits (verse 29).

Yet it runs

of the

subject

for

all the

gifts.

are

they?

do

they?

Not

do

But there are

which

appear

to these

questions.

In 14:5 he

in

tongues.”

How can this

Possibly

this is a charisma

private

exercise of

tongues worship.

For their

personal may perhaps

“Now I want

you

all to

speak

with 12:30 be resolved?1

to all Christians and is latent in most

only

to be summoned

also conceivable that Paul is

drawing

and its manifestation

spiritual

have the

ability

to

speak

in tongues

the exercise of the

gift

in a service of worship,

for the

community, only

a limited

by

the

Holy Spirit.2 It is a distinction between the

in the service of edification,

all Christians

(verse 4).

But for

which is intended to

the

gift.

to the

gift

of

be a means of

upbuilding number of

persons may possess

The same basic

question prophecy,

withstanding

out to be a

group

poses

itself

withrespect

for Paul

says,

“You can all

prophesy” (verse 31).

Not-

1 Cor.

12:29,

this means that the

prophets

coextensive with the church itself

11:29;

Acts 2:16ff. cf. also Joel

2:29-29).”

“may

turn

(cf.

Num.

Yet Paul does not assert take

part

in

prophetic activity,

to each

that all Christians will

necessarily but

only

that all

may

do so.3

We have

already

one

individually

as the

Spirit 18,28; Eph. 4:7-8,11;

in bold contrast to Paul’s

noted that the

gifts

are

apportioned

wills

(1

Cor.

12:11;

see also verses

Rom.

12:6).

Yet this

concept

statements,

spiritual gifts” (1

Cor.

14:1)

and

“earnestly

gifts” (1

Cor.

14:1)

and

“earnestly

lLietzmann, p. 101.

2Bittlinger, p. 100

3Barrett, p. 329.

13

appears

to be

“Earnestly

desire the

desire the

spiritual desire to

prophesy” (verse 39).

.

11

the mood of the statements rather than

imperative;

desire the

higher gifts.”

It is

(especially

the

that

is,

Paul is making a the Corinthian Christians.

They

of the

Spirit’ (pneu-

In 12:31 he

says,

“but

earnestly possible

to understand

last)

as indicative

statement of fact

concerning were, indeed, “1 “eager

maton).

The

meaning

earnestly (present imperative) coveted the

greater

to which were

greater.”2

for ‘manifestations

of Paul would then

be,

“continue to desire

the

greater gifts.

The Corinthians

gifts

but

they

had formed a wrong estimate as

But the

overwhelming

mentators view these statements as commands

them in that sense.

and it is best to understand

majority

of com- by

the

apostles,

between

the

concept

of the

Yet there is no contradiction Spirit

as the

sovereign

earnestly desiring

the

gifts.

distributor of the

gifts

and the believer

receive a charisma

against

that even

though

a believer such as the

gift

of

tongues Corinth,

But as is obvious in the erroneous

concept

ceiving

some of those

gifts.

The clear inference is that the individual

his will. As he is

granted

faith

(Rom. 12:3),

he is in a

position

ment the

sovereign Spirit grants

him. A rather clear

implication

may possess

which was

especially prominent

he

may

make himself available to receive

Corinthian

of the

gifts may prevent

Classification of the Gifts

of the difference

Christian does not

a measure of to

accept

whatever bestow-

is

certain

gifts

of the

Spirit,

at

additional

gifts.

situation

especially,

an

a believer from re-

lists of

spiritual gifts Eph. 4:11)

indicates that no

A

comparative study (Rom. 12:6-8;

1 Cor.

12:8-10,28-29; one list is

complete,

nor did Paul intend for it to be so. Each

1 Bittlinger, p. 73.

2Archibald Robertson and Alfred Plummer,A Critical and Exegetical Commentary on the First Epistle of SL Paul to the Corinthians (Edinburgh: T. & T. Clark, 1914), p. 282.

– 14-

12

catalog necessary in Paul’s

contains

to letters

gifts

not included in

any

of the others. Nor is it conclude that a composite

listing

from all the sources

is all-inclusive.

Furthermore, any attempt categories

can at best

ninefold

heteros.2 Even

though

the

grouping says

that “a sure

grouping

be

only

tentative and

suggestive. listing

found in 1 Cor.

12:8-10,

is nevertheless to be

recognized” basis of the

usage

of these two

adjectives.3

(3) Prophecy, ability

to

distinguish

to divide the

gifts

into

separate

In the

Paul uses both allos and

is

unsystematic,

Conzelmann

on the

But the

employment

of for

stylistic

reasons.4 Yet a classi-

as follows:

(1)

Utterance of

(2) Faith, gifts

of healing and

between

of tongues. This breakdown is

to

compare

this list

these two

synonyms

is

certainly fication of the

listing

is

possible wisdom and utterance of knowledge; working

of

miracles;

spiritis, tongues,

and

interpretation based

categories. Nevertheless,

of

gifts fully

with those

on the interrelatedness of the

gifts

in each of the three

it is still not

possible

in Rom. 12:6-8 and 1 Cor. 12:285

of

prophecy

one function (paraklesis) (ho parakalon)

We note also that the

gifts

sometimes

is for

exhortation,

(1

Cor.

14:3).

Yet in Romans

from

prophecy

is

separate

1See Appendix.

Spirit,

overlap.

For

example,

or

encouragement 12 the one who exhorts (verses 6,8).

2″To one is given through the Spirit the utterance of wisdom, and to another(allos) the utterance of knowledge according to the same Spirit, to another (heteros) faith by the same

to another (auos) the

the to

working of miracles, to another (allos) prophecy, to another (allos) ability distinguish between spirits, to another (heteros) various kinds of tongues, to another (allos) the interpretation of tongues.”

3Hans Conzelmann, Der erste Brief, p. 246.

4Blass and Debrunner, sec. 109 (2); Walter

Testament and other

Bauer,A Greek-English Lexicon

Early Christians Literature, translated and adapted by William F.

of the New Arndt and F. Wilbur Gingrich (Chicago: The University of Chicago Press, 1957), p. 315. Cf Hermann W. Beyer, `heteros,” TDNT, II, 702.

5Johannes Weiss, p. 299.

15

13

it is not Paul’s intention

of

gifts. Rather,

the

“unimportant”

in 1 Cor.

12;

8-10 to

he wishes to show

and the

“obscure,” Spirit.2

“As tasks

given by

the

equal,

and

superiority

and as

only

incidental.”3 There is the relative

importance

of the

as Lord

(1

Cor.

12:3) or,

Furthermore,

establish a rating or hierarchy that all

gifts, including

come from the same source-the Spirit they

are all …

fundamentally subordination are to be

regarded just

one standard for

measuring gifts:

to look at it another

Michel states

gesetzliche arrangement,

been misused.”4

whether or not

they testify

to Jesus

way,

whether or not

they edify

the church.

that Paul avoids “a hierarchical or codified

which in charismatic

Consequently,

the least

important

most

important.

portant

of the nine charismata

circles could have

important

priority

of

prophecy, distinguishing tation of

tongues

these four which are discussed providing easy continuity

one cannot

argue

that the last

gift

in the list is

any

more than he can

say

that the first is the

Is the

gift

of a word of wisdom

given

in 1 Cor. 12:8-10

listed first? Are the

gifts

of

healing

and

working

than the

gift

of

prophecy

in the

listing

over

prophecy?5

of

spirits, tongues

occur last for

literary

in the mind of the reader.

the most im-

because it is

of miracles more

simply

because

they enjoy

In all likelihood the four

gifts

and the

interpre-

reasons inasmuch as it is at

length

in

Chapter

14-thus

1Ibid. Cf. also Barrett, p. 286; Schweizer, Church Order, p. 100.

2Barrett, p. 286.

enumeration in Rom. 12:6-8. 3Schweizer,

Church Order, p. 100. The same applies, mutatis mutandis, to the

4 Otto Michel, Der Brief an die Roemer (Goettingen: Vanderhoeck & Ruprecht,1966), p. 298.

mentioned in Rom. 12:6-8 because 5 Similarly,

are we to conclude that “acts of mercy” are the least valuable of the gifts

they are last in the listing?

– 16-

14

Offices

or Functions?

that differentiates office

is no New Testament term

The three most common terms in Greek to de-

of office were

archelarchon,

time and telos. Yet are these terms

applied

to leaders there is no

equivalent

in the New

There

from

ministry.’

signate

the

concept

nowhere in the New Testament of the Church.2 But even

though Testament for this

concept in a

theologically

scope

of

every

ecclesiastical appears

distinction between

of office, the term charisma “describes

exact and

comprehensive

ministry

to be on the

part

of Paul a deliberate

clergy

and

laity.4

It is

undeniable, however, (leaders)

in the Pauline strue terms like

apostle, prophet

congregations.

way

the essence and and function….”3 There

attempt

to avoid

Eph.

4:11 which mentions also

evangelists

was not

necessarily

group

of ministries

office holder while others were function

prophecy

and

teaching

12:8-10;

not the function

only

of those

for an actual situation.5 This is evidenced

are also referred to

impersonally Rom.

12:6-8)

and furthermore that

prophecy

designated

lSchweizer, Church Order, p. 181.

that there are office-bearers

How else is one to con- and teacher

(1

Cor.

12:28;

see

and

pastors)?

Yet one

bound

permanently

to an practiced only

as a

specific

by

the fact that

(1

Cor.

at least was

as

prophets.

But even

2See Schweizer, Church Order, p. 171, for statistical data on these terms.

3Ernst Kaesemann, “Ministry and Community,” p. 64. Cf. also Michel, p. 298, fn. 2; 57

p.

4Though some, like Joseph Brosch, maintain that there was this distinction at the time, though not to such a marked degree as later (Charismen and Aemter in der Urkirche Bonn: Peter Hanstein

Verlag G.m.b.H., 1951 p 162).

5Leonhard Goppelt, Apostolic and Post-apostolic Times, translated from the German by Robert A. Guelich (London: Adam & Charles Black, Ltd., c.1970), p. 183.

– 17-

15

the

emphasis

when

specific

their ecclesiastical

and services in the church.1

office-bearers are

mentioned,

office but on the

variety

of

functions,

An

attempt

to

interpret defined ecclesiastical

is not on activities

Paul wished to functions are those which

the charismata as so

many clearly-

offices misses the

point

make,

which is to show how the different

members of the

single body.2

To

church is

composed only

of

also

“priests

and

‘

God has

assigned

to the various express

it another

way-the

Pauline laymen

officeholders,

of the

Gospel

in the

everyday

who are

all,

within their

possibilities,

that

is,

instruments of the

Spirit

for the enactment

world.”3

In

summary,

even

though

the latter

concept

then,

Paul stresses function

is not

entirely epistle.4 Spirit

and office are not

necessarily Paul or in the rest of the New Testament.5

1 Barrett, p. 237. Cf. Runia, p. 84.

rather than

office, absent in his

major antithetical either in

2F. J. A. Hort, The Christian Ecciesia (London: Macmillan and

159. Robertson and Plummer

Co., Ltd., 1900), p.

express the same sentiment (p. 263).

3Ernst Kaesemann, “Paul and Early Catholicism,” New Testament Questions of Today (Philadelphia: Fortress Press, c. 1969), p. 246. But cf. Eph. 4:11; Tit. 1:5.

4According to Schweizer, Paul takes a mediating position between that of the pastoral letters, which the “backward” and “historical” view with a stress on and the Johannine view which emphasize

office,

emphasizes the “upward” and pneumatic features jot .the “free working of the Spirit.”

The one emphasizes tradition, the

other, the trans-temporal (Church Order, pp. 164-168).

5Heinrich Greeven, “Propheten, Lehrer, Vorsteher bei Paulus,” Zeitschrift fuer die neutestamentliche Wissenschaf4 XLIV (1952-1953), 32-39, 42; Bo Reicke, “proistemi,” ” TDNT, VI, 702. Cf. e.g. Acts 6:3.

18

16

The Overall

Purpose

of the Gifts

of the

gifts

is that

they might edify

congregation (1

Cor.

14:3,

of 1 Cor. 14 is found in the

words,

“Let

made

programmatic

(verse 26b)-a

theme to which

reference

(8:1,10; 10:23).l of

worship,

Paul never

speaks

of

means the edification of the com-

is not the

happiness

or even the

The

all-embracing

function or build

up (oikodemein)

the 4,5,12,17,26).

The

keynote all

things

be done for edification” Paul had

already

In the context of a service edifying oneself;

he

always munity.

The

goal

of the service salvation of the individual building

“Pneumatic

phenomena

common weal.”3

A

parallel expression 12:7,

“To each

(hekastos) ‘for the common

taking part

in it. It is

always

the

up- of the church.2 In the felicitous

of whatever

phrase

of W. D.

Davies, kind are to subserve the

to that of edification is found in 1 Cor.

is

given

the manifestation of the ”

Spirit

good’ (pros4

to

sumpheron).

Paul allows for miracles and

ecstasy

distinguishes

them from similar munity.

natural but

by

the edification

in the

church,

but he phenomena

outside the com-

of the

praeter-

For

according

2:9,

Antichrist also can

produce signs,

wonders

In

summary, d’etre of the charismata common

They

are validated “not

by

the

fascinosum

of the

community.”5 to Matt.

24:24,

Mark 13:22 and 2 Thess.

and mircles.

we cannot

emphasize

is the

upbuilding

good

must not be sacrificed

too

strongly

that the raison

of the church. The in the interests of any benefit

lFerdinand Hahn, The Worship of the Early Church (Philadelphia: Fortress Press, 1973), p. 68.

2Eduard Schweizer, “The Service of Worship,” Neotestamentica (Zurich: Zwingli Verlag, c. 1963), pp. 337-338.

3 William D. Davies, Paul and Rabbinic Judaism (2nd edition; London: SPCK,1962), p. 201.

Greek 4″Tending towards, leading

to.” C. F. D. Moule, An Idiom-Book of New Testament

(2nd edition; Cambridge: Cambridge University Press, 1959), p. 53.

5Kasemann, “Ministry and Community,” pp. 66-67.

19

17

to the individual! The individual

to disassociate

for

good

or

ill,

it is an

integral part

of the

organism.

doing only

that

was no room in Paul’s

exercise their

which

may

accrue

body

must not

attempt

12:14-16);

must the “charismatic” not

operate by

his own

interests,

satisfaction to him. There individualistic,

atomistic

approach These

pneumatics

must framework!

They

must contribute Liberty

in the

Spirit

body.

must be

governed by responsibility

Gifts

and Fruit of the

Spirit

member of a

itself from the

body (1 Cor.

So within a sphere bounded

only

which

brings personal

teaching

for the of some Corinthian Christians.

gifts

within a somatic to the

well-being

of the

body.

to the

The work of the

Holy Spirit

on a

congregational fests itself both in the

gifts

he bestows

by

them

spiritual

fruit demonstrated categories

are central to Paul’s the local church. It is therefore that

level mani-

on the members and in the

(e.g.,

Gal.

5:22-23).

Both concept

of the

Spirit’s activity

in impossible

to

agree

with Burton

There is a clear distinction between the work of the

Spirit

of

God in

producing

so-called prophecy,

ducing

ethical

results, compared

with the latter. perhaps original

with him.

etc.,

and the

operation

and a

depreciation

This

I

appears

charismata,

such as

tongues,

of the same

spirit

in

pro-

of the former as

first in

Paul,

and is

We

agree

rather

alternative to love.

They express

the love of Christ

with the view that the

gifts

are “no

secondary

are the means the

Spirit gives

us to

in all concrete and

practical ways.”2

1Ernest deWitt Burton, A Critical and Exegetical Commentary on the to the Galatians (Edinburgh: T. & T. Clark, 1921), p. 489. In this he is in

Epistle

agreement with Hermann

Gunkel, Die Wirkungen des heiligen Geistes (3rd edition; Goettingen: Vander- hoeck & Ruprecht, 1909, pp. 71-72.

Bittlinger, p.

2L. Christensen, Die Beduetung der Gnadengaben, p. 90, quoted by Arnold

75.

– 20-

18

with the

love

your aim,

and

(de)

The two ideas are

in the

light

of

way” (12:31).

This

as both the

gifts

and the fruit

originate

to

place

them in antithesis to each other.

Christians are

told,

“Make

desire the

spiritual gifts” (1 Car.14:1).

they

must be understood

to “a still more excellent

because of an abuse of the

gifts

and not because

of the

gifts

to the fruit of the

Spirit.

used in

competition

in the interests of self-display

of the

congregation

that at no time does Paul

suggest

At

instead of in

and

self-development

(see

Rom. 12 :3-

that the when manifested in this

way.

It is

his

gift (13:1-2).

The

gift

is

Inasmuch

Spirit,

it is

unjustified

The Corinthian

earnestly

correlative,

but

certainly

Paul’s

pointing

became

necessary

of

any

inherent

inferiority Corinth the

gifts

were

being cooperation,

rather than for the edification 5).2

Yet it is

significant

gifts

themselves are not

genuine the charismatic who is

“nothing”-not genuine;

more excellent

fruit of the

Spirit-and primarily

Love,

with its attendant behind the

gifts

of the

Spirit. defers to other

Spirit-endowed opportunity

to

speak

boastful;

it

recognizes

the one who exercises it

lovelessly may

not be. The “still

way,” then,

is the mediation of the

gifts through

the

love.

fruit,

is the

regulative principle It is

patient

and

kind;

it

willingly

members

by giving

them an

It is not

jealous

or

distributes his

or

rude;

it

to receive

correction

possession

always

considers the welfare itself in the

congregation, (14:29-30).

duly

constituted

authority

In addition to these love in relation to

spiritual

who stands over

against person’s

too is to demonstrate

as well

(14:30-31).

that the

Spirit sovereignly

gifts

to whomever he

pleases (12:11),

nor does it

pride

itself in its

of

any gift

or

gifts (12:21).

It is not

arrogant

of the entire

body

when

expressing

and is

willing

It does not insist on its own

way;

it submits itself to

in the Church

suggestive

gifts,

one

may reasonably

Paul

might

not also have had in mind love as the attitude

the

gifts

of the

Spirit;

assessment of what takes

place respecting

these various

‘William Barclay, p. 244.

2Charles K. Barrett, p. 327.

– 21-

(14:37).

observations on the role of

ask whether

of the one

that

is,

in this

the

gifts,

he aspects

of love.

,

19

We observe (charisma)

further that love is not classified as a

gift

but as a fruit. It is the natural

which is lived in the

Spirit

and which walks

by

the

Spirit.

endowments

but which cannot be secured

the other hand, are sovereign be

eagerly

desired

Yet it is

virtually impossible between

listed in Rom. 12:6-8,

consequence

of a life

Gifts,

on by

the

Spirit

which

may

by

one’s efforts.’

the two

categories. Especially

there is a

shading fruit of the

Spirit

in such

gifts

as

contributing

and

showing merch-responsibilities every

believer. In addition, applies

is

decidedly superior

temporary (13:8-13).

the

concept to both the

gift

and the fruit.2 In one

respect,

to the

gifts.

Love is

eternal;

In view of these considerations the

Spirit

are not

inherently group

is not

superior

to make

rigid

distinctions

with reference to the

girts

into what

may

be called

liberally, giving

aid which

surely

devolve

upon

of diakonia

(service)

however,

love

the

gifts

are

that the fruit and the

gifts

of

to each

other,

that one

gifts impinge

on

antagonistic

to the

other,

and that certain

the nature of some fruit of the

Spirit,

we conclude that the two are

activities of the

Holy Spirit.

In one

passage

and

hope

to the

power

context he

speaks

by

the

power

of the same

Spirit (verses 18-19).

Further-

Paul

of the

Spirit (Rom. of

signs

and wonders

of the

community

is the ultimate

was

given

to him for this

love,

likewise

complementary

attributes

joy, peace

15:13).

In the same

wrought

more,

the

building up (oikodeme) goal

of both. Paul’s

apostolic purpose (2 Cor.10:8;13:10); 14:3-5,12,17,26);

edify

authority

the

gifts

have this as their end

(1 Cor.

the fruit of the

Spirit, especially

the

community (8:1). By

all these means Christians are called

upon

to build

up

one another

pursue 14:19).

what makes

for

peace

lRobertson and Plummer, p. 305.

(1

Thess. and mutual

5:11). They

are to upbuilding (Rom.

2For further comments on this point, see Ceslaus Spicq, Saint Paul and Christian Living, translated by Marie Aquinas (Dublin: Gill & Son, c. 1963), p. 80.

– 22-

20

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24