Dictionary Article

Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.

Both words are derived from more familiar words, charis (grace) and pneuma (spirit). Both have similar senses—charisma meaning “expression of grace,” pneumatikon meaning “expression of Spirit.” Their range of application, however, is somewhat different.

Charisma denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).

Pneumatikon has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).

From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (pneumatikon). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (charisma). Pneumatikon is the more general word; charisma is more specific. Moreover, charisma is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous pneumatikon, which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on charisma. Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of charisma.

The lists of charismata (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of charisma), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.

In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the charisma is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.

A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.

The Church’s View of Spiritual Gifts

The spiritual gifts of prophecy, glossolalia, and healing seem to have disappeared from the mainstream of the church’s life by the middle of the third century. The longer ending to Mark (Mk 16:17), Justin Martyr, Irenaeus, and Tertullian all testify to the continuing experience of such gifts before then, but in the fourth century Chrysostom and Augustine of Hippo thought of them as belonging to the past. This was in large part due to the increasing institutionalization of the church, in the course of which chrismation (anointing with oil) progressively replaced charismata as the sign of the Spirit. The body of Christ came to be conceived of as a hierarchical structure, and the phrase “gifts of the Spirit” was referred more frequently to Isaiah 11:2. Over the centuries there were successive claims that one or more of the more striking gifts had been restored—most notably by the early Montanists (second century), Joachim of Fiore (1132?–1202), many of the Anabaptists, and the early Quakers—but such claimants were usually either pushed to the fringes of Christianity or persecuted outright.

More recently, events have taken a different turn. Renewed interests in spiritual gifts, particularly healing and glossolalia, at the end of the 19th century heralded the emergence of Pentecostalism in the 20th century. With the acceptance of Pentecostalism as a third or fourth main stream of Christianity (beside Orthodoxy, Catholicism, and Protestantism), and charismatic renewal within the older denominations, the charismatic dimension of Christian life and worship has steadily gained recognition, not least among the Catholics.

It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after charismata is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). See Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.

Tyndale Open Bible Dictionary