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This manual is meant to be a practical guide book and further research is greatly encouraged. This training manual will not only help ministers and leaders but also believers to understand and move in the gifts of the Holy Spirit.
Our desire is to build the church of Jesus Christ to win and save millions of perishing souls from eternal hell fire. May God raise up the five fold ministers (Ephesians 4:11-15) of the Gospel in the most effective, productive, creative and powerful way.
Spiritual Gifts Reference : 1 Corinthians 12:1-13
ŒNow concerning spiritual gifts brethren, I do not want you to be ignorant.¹ (! Corinthians 12:1)
The early church manifested an astonishing abundance of spiritual gifts. It proclaimed the gospel not only in truth but with power. God underscored the spoken message with the signs that followed (Mark 16:20, Acts 4:30; 1 Corinthians 1:4-8; Hebrews 2:3b-4).
Many aspects of the Christian faith are assumed to have present day relevance. This has not been true, however, in regard to all of the spiritual gifts. Any serious talk of manifesting spiritual gifts must therefore begin by considering what the Bible says about their use.
The apostle Paul introduced the concept of charism (spiritual gift) into the vocabulary of the New Testament. The term is related to the word charis (grace), and should therefore be understood as an outworking of God¹s grace, a gift freely given. It may refer to the gift of salvation (Roms 6:23; 5:15-17). It may also refer to other gifts granted by God, the content of the gift being determined by the context (Rom 1:11; 11:29; 1 Cor. 7:17).
In the charismatic renewal, charism has been used primarily in the technical, specialized sense that one finds in Romans 12, 1 Corinthians12, Hebrews, and in the Pastoral Epistles (see especially 1 Peter 4:10), where it means specific gifts granted by the spirit to individual members of the congregation. Charisms are spiritual endowments that the Holy Spirit gives to believers in order to equip them for powerful and effective service.
Unity and Diversity of Gifts By comparing the various lists of charisms in the New Testament, it becomes evident that they embrace great diversity. There are references to events and to persons, to spontaneous acts of supernatural power and to permanent, unspectacular ministries, to directly inspired speech and to premeditated instruction, to the breaking in of the transcendent God, and to patient and humble service.
Distinctions between charismatic and natural gifts are not always clear-cut. There may be a connection between natural talent and charismatic ministry, though this is not necessarily so. Sometimes the Spirit grants gifts that seem contrary to a person¹s natural endowment. He reserves the right to do the unexpected (see 1 Cor. 1:26-31).
The characteristic thought of Paul, which all ages find difficult to grasp, was the enormous freedom and diversity of the Spirit’s gifts on the one hand (2 Cor. 3:17; 1 Cor. 12:14-26), and on the other hand, the common foundation and common goal of the gifts. The diversity of gifts is grounded in a strong unity. Scripture clarifies this distinction in two particular ways.
First, the varieties of gifts, service, and working have their origin in the one, triune God (1 Cor. 12:4-6). In 1 Cor. 12:4-6, three terms are linked together: “Now there are varieties of gifts (charismata), but the same Spirit, and there are varieties of service (diakoniai), but the same Lord, and there are varieties of working (energemata), but it is the same God who inspires them all in every one.” The charisms are given by the Spirit, but at the same time they express the servant nature of Christ and the fatherly provision of the Spirit, but it is set in a trinitarian context.
Second, the church is the body of Christ in a real sense (1 Cor. 12:12). Different members with differing gifts all belong to the one body. The place and function of each member is determined by the gift that one exercises (1 Cor. 12:14-16; Rom. 12:4-8).
The gifts are a manifestation of Christ’s life. They should come to _expression in every aspect of a congregation’s life and ministry (1 Cor. 11:23-30; 14:26; Eph. 5:18-20; Acts 2:42-47). There should be a profound, Spirit-directed interplay of the various gifts in the ministry of a congregation. No member should lack all gifts, and no member has all gifts.
In seeking to explain or encourage the use of spiritual gifts, charismatics sometimes take an overly individualistic approach. They underscore such texts as, “You can all prophesy…” and “I want you all to speak in tongues” (1 Cor. 14:31,5). This can come across to non-charismatics as pressure or manipulation.
Certainly there is a time and place for individuals to be confronted with their own need to be empowered by the Holy Spirit, and this may include the manifestation of specific gifts. But the full panoply of spiritual gifts needs particularly to be urged in relation to the congregation. The congregation is a microcosm of the body of Christ. Our goal for the congregation should be nothing less than the full spectrum of spiritual gifts in full and effective operation. If that goal is declared in power, we can trust the Holy Spirit himself to address specific members in regard to specific gifts.
1) Gifts of Communication Tongues, Interpretation of Tongues and Prophecy
2) Gifts of divine revelation Word of knowledge, Word of wisdom, and Discerning of spirits
3) Gift of power Gift of Faith, Gifts of Healings and Working of Miracles
Each gift of the Holy Spirit has a corresponding personal development. The characteristics are quite similar but differ in operation and function. The gifts are given but the personal growth and development must be cultivated. The gifts are the work and manifestation of the Holy Spirit whereas the growth and development are the responsibility and discipline of men.