For to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills. (1 Co 12:8–11).
Once again, we will be looking at the gifts of the Spirit. But rather than understand each of these gifts and how they work, I want to address many people's questions about the gifts of the Spirit in general. As we journey through the epistle of First Corinthians, we will encounter more about how these gifts function and their purpose, according to Paul, especially in chapter 14, where Paul talks about the gifts of prophecy and tongues. I want to address whether these gifts of the Spirit operate authentically in the church today because many Christians have differing views.
Early Church (1st to 5th Centuries)
The gifts of the Spirit were widely recognized and practiced during the apostles' time. These gifts included wisdom, knowledge, faith, healing, miracles, prophecy, discerning spirits, speaking in tongues, and interpreting tongues. However, figures like Augustine and Eusebius discussed these miraculous gifts in the Post-Apostolic Age, often noting their decline but still acknowledging their existence.
In "On True Religion," Augustine noted that miraculous events like speaking in tongues and healing by the shadow of preachers, common in the apostolic era, had stopped by his time. He believed these miracles were meant to spark faith during the early spread of Christianity but weren't needed as the faith became established. Augustine stated:
"When the Catholic Church had been founded and diffused throughout the whole world, miracles were not allowed to continue till our time, lest the mind should always seek visible things, and the human race should grow cold by becoming accustomed to things which when they were novelties kindled its faith." - On True Religion, Augustine.
Additionally, in "Retractions," Augustine noted:
"For not even now, when a hand is laid on the baptized, do they receive the Holy Spirit in such a way that they speak with the tongues of all nations; nor are the sick now healed by the passing shadow of the preachers of Christ. Even though such things happened at that time, manifestly these ceased later." - Source (Christianity Stack Exchange) (Cambridge).
In his "Ecclesiastical History," Eusebius talks about the various miracles in the early church but notes that these events became less common over time. He mentions that while miraculous gifts had mostly stopped by the second century, there were still some extraordinary events, like raising the dead through communal fasting and prayer. He states:
"But so far do they come short of raising the dead, as the Lord raised them, and the apostles through prayer. And oftentimes in the brotherhood, when, on account of some necessity, our entire Church has besought with fasting and much supplication, the spirit of the dead has returned, and the man has been restored through the prayers of the saints" - Source (New Advent).
Medieval Period (5th to 15th Centuries)
During this time, Western Christianity started focusing more on the sacramental and hierarchical structure of the Roman Catholic Church, with less emphasis on the gifts of the Spirit. However, they weren't completely dismissed. Eastern Christianity, like the Eastern Orthodox Church, kept a more mystical approach, continuing to believe in the active presence of the Holy Spirit and spiritual gifts.
Reformation and Post-Reformation (16th to 18th Centuries)
Leaders like Martin Luther and John Calvin thought that some gifts, especially the miraculous ones, had ended with the apostolic age. They emphasized the sufficiency of Scripture and the importance of faith and the preached word. Luther and Calvin argued that the extraordinary gifts of the Spirit, like prophecy and healing, were necessary for the early church's establishment but were no longer needed after the completion of the Scripture canon.
Luther believed that the miraculous gifts had served their purpose during the early church period, and he emphasized focusing on the Bible, which he saw as the complete and final revelation of God's will. Similarly, Calvin thought the gifts were temporary to confirm the apostles and their message. He stressed that the Holy Spirit now works through the preached word and the sacraments to build and strengthen the church.
Calvin explained this in his "Institutes of the Christian Religion," where he wrote:
"But a temporary gift of miracles was distributed, while the Church was being founded, and while she was still struggling among infidels. Miracles ceased when the faith of the Gospel had become confirmed by the testimonies of the Scriptures" - (Book IV, Chapter 19, Section 18).
This cessationist view, held by Luther and Calvin, believes that miraculous gifts ended after the apostolic age. It became prominent in many Protestant denominations and influenced their understanding of spiritual gifts from the 19th to the 20th centuries.
Pentecostal and Charismatic Movements:
In the early 20th century, movements emerged that emphasized a return to early church practices, including speaking in tongues, prophecy, and healing. The Azusa Street Revival (1906) was a key event that sparked renewed interest in spiritual gifts, particularly speaking in tongues.
Contemporary Views:
Today, many evangelical and Reformed traditions hold that the miraculous gifts ceased (cessationist) after the apostolic age. They argue that these gifts were meant to authenticate the apostles and their message during the church's foundational period and are no longer necessary.
However, many Pentecostal, Charismatic, and non-denominational churches believe that all the gifts of the Spirit are still active today (Continuationism). They see the gifts as essential for the church's edification and believe they will continue until Christ returns.
Some believers take a middle-ground approach, being open to the possibility of spiritual gifts but cautious about their practice and claims of manifestation.
My Personal View:
I can't adhere to the cessationist view for several reasons:
The interpretation of 1 Corinthians 13:8-10, which cessationists say refers to the completion of the biblical canon, is more accurately understood as referring to the second coming of Christ. Also, Ephesians 2:20 doesn't explicitly state that spiritual gifts would cease after the church's foundational period.
The argument that miracles were only to authenticate the apostles is inconsistent because non-apostles like Stephen and Philip also performed miracles (Acts 6:8, 8:6-7). The cessationist claim lacks clear biblical evidence and involves circular reasoning.
Historical evidence shows that miraculous gifts continued beyond the apostolic age. Early church fathers like Irenaeus and Tertullian documented ongoing spiritual gifts, and many revivals throughout church history have included reports of miracles.
Theologically, the New Testament depicts the Holy Spirit as continuously empowering believers (John 14:12-17, Acts 2:17-18), and spiritual gifts are given for the ongoing edification of the church (1 Corinthians 12:7, 14:12).
These points collectively challenge the cessationist view, leading me to believe that the miraculous gifts of the Spirit are still relevant and operational in the church today.
However, I can't fully accept the views of Pentecostal, Charismatic, and Independent churches on the gifts of the Spirit. While I don't dismiss these gifts entirely, I believe they are no longer normative.
Historically, early church fathers like Irenaeus and Tertullian acknowledged a decline in miraculous gifts, observing that while they still occurred, they were less frequent and often tied to specific needs. There have been periods of revival with reports of miraculous gifts, but these instances were not as widespread or normative as in the apostolic age. Therefore, while I believe the Holy Spirit continues to work today, I don't see the extraordinary manifestations of the early church as typical or expected in the same way.
However, I do find the Eastern Orthodox stance a tremendous middle ground. The Eastern Orthodox Church believes that the gifts of the Spirit, such as wisdom, knowledge, faith, healing, and prophecy, continue to operate within the Church for the community's edification. While it acknowledges speaking in tongues, it views it as a minor, private gift rather than a central practice. The Church emphasizes a balanced spiritual life, including prayer, fasting, and humility, as key aspects of experiencing the Holy Spirit's work!
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