_Spiritual Gifts_ A Report of the Commission on Theology and Church Relations of The Lutheran Church--Missouri Synod September 1994 Section 1: Introduction and Part I CONTENTS Introduction I. A Brief History of Spiritual Gift Inventories A. Paradigm for Understanding Spiritual Gifts B. Purpose of Spiritual Gifts C. Definition of Spiritual Gifts D. Everyone Has a Gift E. Discovering, Developing, and Using Spiritual Gifts F. Cataloging the Gifts G. Classifying the Gifts II. Biblical Analysis of Spiritual Gifts A. The "Body" Metaphor as an Interpretive Key for Spiritual Gifts 1. The "Body" within Paul's Argument 2. The Imperative of Unity in the "Body" Metaphor 3. The Different Gifts within the One Body B. The Spiritual Gifts within the Body 1. The Ad Hoc Character of Paul's Lists of Gifts 2. Are Spiritual Gifts Special Abilities or Latent Capacities? a. Are Charismata and Pneumatika "Special Abilities"? Charismata Pneumatika b. Do "Gifts" Refer to Abilities, Offices, Persons, Roles, or Activities? 3. Identifying and Defining the Gifts a. The Gifts of I Corinthians 12:8-11 Utterance of Wisdom and Utterance of Knowledge Faith Gifts of Healing The Working of Miracles Prophecy Distinguishing between Spirits Various Kinds of Tongues Interpretation of Tongues b. The Gifts of I Corinthians 12:28-31 Apostles Prophets Teachers Miracles and Gifts of Healings Helpers and Administrators Tongues and Interpretation of Tongues c. The Gifts of Romans 12 Prophecy Service Teaching and Exhorting Contributing, Giving Aid, Showing Mercy d. The Gifts of Ephesians 4 Evangelists Pastors and Teachers 4. Is Everyone Gifted? Summary Defining a Spiritual Gift The Nature of Spiritual Gift _Spiritual Gifts_ A Report of the Commission on Theology and Church Relations of The Lutheran Church--Missouri Synod September 1994 Section 1: Introduction and Part I CONTENTS Introduction I. A Brief History of Spiritual Gift Inventories A. Paradigm for Understanding Spiritual Gifts B. Purpose of Spiritual Gifts C. Definition of Spiritual Gifts D. Everyone Has a Gift E. Discovering, Developing, and Using Spiritual Gifts F. Cataloging the Gifts G. Classifying the Gifts II. Biblical Analysis of Spiritual Gifts A. The "Body" Metaphor as an Interpretive Key for Spiritual Gifts 1. The "Body" within Paul's Argument 2. The Imperative of Unity in the "Body" Metaphor 3. The Different Gifts within the One Body B. The Spiritual Gifts within the Body 1. The Ad Hoc Character of Paul's Lists of Gifts 2. Are Spiritual Gifts Special Abilities or Latent Capacities? a. Are Charismata and Pneumatika "Special Abilities"? Charismata Pneumatika b. Do "Gifts" Refer to Abilities, Offices, Persons, Roles, or Activities? 3. Identifying and Defining the Gifts a. The Gifts of I Corinthians 12:8-11 Utterance of Wisdom and Utterance of Knowledge Faith Gifts of Healing The Working of Miracles Prophecy Distinguishing between Spirits Various Kinds of Tongues Interpretation of Tongues b. The Gifts of I Corinthians 12:28-31 Apostles Prophets Teachers Miracles and Gifts of Healings Helpers and Administrators Tongues and Interpretation of Tongues c. The Gifts of Romans 12 Prophecy Service Teaching and Exhorting Contributing, Giving Aid, Showing Mercy d. The Gifts of Ephesians 4 Evangelists Pastors and Teachers 4. Is Everyone Gifted? Summary Defining a Spiritual Gift The Nature of Spiritual Gifts Identifying the Spiritual Gifts The Purpose of the Gifts III. A Theology of Gifts and Callings within the Church A. Life in the First and Third Articles B. Gifts of Creation 1. The Use of Gifts and Talents within Creation 2. The Misuse of Gifts and Talents C. Second and Third Articles: The Sanctifying Spirit and Spiritual Gifts 1. Diversity in Unity: Many Members and Gifts 2. Unity in Diversity: One Body D. The Place of Spiritual Gift Inventories Conclusion _SPIRITUAL GIFTS AND SPIRITUAL GIFT INVENTORIES_ _INTRODUCTION_ C. Peter Wagner, who has been called "the most articulate spokesman for the use of spiritual gifts in evangelism," states:[1] A relatively new thing has happened to the church of Jesus Christ in America during the decade of the seventies. The third Person of the Trinity has come into his own, so to speak. Yes, the Holy Spirit has always been there. Creeds, hymns and liturgies have attested to the central place of the Holy Spirit in orthodox Christian faith. Systematic theologies throughout the centuries have included sections on "pneumatology," thus affirming the Holy Spirit's place in Christian thought. But rarely, if ever, in the history of the church has such a widespread interest in moving beyond creeds and theologies to a personal experience of the Holy Spirit in everyday life swept over the people of God to the degree we are now witnessing. The most prominent facet of this new experience of the Holy Spirit is spiritual gifts.[2] This renewed interest in the person and work of the Holy Spirit, and a growing emphasis on the teaching of Scripture regarding "spiritual gifts," have also been evident within The Lutheran Church--Missouri Synod during the past several decades. Various evangelism, stewardship, and church growth efforts and programs in use throughout the Synod in recent years have given attention to the place of "spiritual gifts" in the life and growth of the church and have sought to help people identify and use such gifts. In its 1987 report on _Evangelism and Church Growth_ the Commission on Theology and Church Relations stated: It is important that The Lutheran Church--Missouri Synod maintain a clear, Scriptural position regarding spiritual gifts. On the one hand, pastors and congregations should encourage their members to receive with thanksgiving the gifts which God in His grace gives and then to use them to His glory and for the edification of His church. On the other hand, Christians should also acknowledge that God gives spiritual gifts as He wills and in accord with the needs of His church.[3] Making reference to this report, the 1989 synodical convention noted that "concerns have been expressed about the use of spiritual gift inventories and the general subject of spiritual gifts." The convention commended the CTCR's report to the Synod "for reference and guidance" and encouraged the Synod to "continue to make use of the document and the principles it provides regarding the subject of spiritual gifts." At the same time, the Synod formally requested the CTCR to "study in more detail the subject of spiritual gifts and specifically the use of spiritual gift inventories and report the results of the studies to the church."[4] It is in response to this specific request of the Synod that the CTCR presents this report on "Spiritual Gifts and Spiritual Gift Inventories." The report begins with "A Brief History of Spiritual Gift Inventories," followed by a "Biblical Analysis of Spiritual Gifts" in part 2. Part 3 of the report offers "A Theology of Gifts and Callings within the Church," which seeks to place the topic of spiritual gifts into its proper perspective within the context of the three articles of the Apostles' Creed. _I. A BRIEF HISTORY OF SPIRITUAL GIFT INVENTORIES_ The concern for Christians to discover and develop their spiritual gifts appears to be a relatively recent phenomenon. C. Peter Wagner refers to it as a "new thing."[5] Historically the emphasis on spiritual gifts coincides with the rise of two important theological and ecclesiastical movements in the latter half of the 20th century. Both of these movements strongly advocated the need for a renewal of the church and identified spiritual gifts as one of the keys to the church's renewal. The first movement that helped create and contribute to the current interest in spiritual gifts was the Pentecostal movement, out of which arose the neo-Pentecostal or charismatic movement. The latter has proven to be more of an interdenominational movement than the former. During the 1960s and 1970s the neo-Pentecostal movement found its way into many of the mainstream Christian denominations such as Roman Catholicism, Lutheranism, and Presbyterianism. Reflecting on the characteristics of these movements, Wagner has observed that "the most prominent facet of this new experience of the Holy Spirit is spiritual gifts."[6] According to his research, the bulk of the literature on spiritual gifts has appeared since 1970. In fact, he contends, more has been written on this subject since World War II than during the previous 1,945 years put together.[7] Generally speaking, the neo-Pentecostal and charismatic movements have focused largely on the so-called miraculous or "sign" gifts, especially glossolalia (speaking in tongues), healing, and miraculous powers. These have been discussed in two previous CTCR reports.[8] The second movement that has contributed to an intense interest in the subject of spiritual gifts--although for slightly different reasons--is the so-called Church Growth Movement, which many identify as having originated in its contemporary form at Fuller Seminary, California.[9] Unlike those involved in neo-Pentecostalism, the advocates of the Church Growth Movement tend not to focus on the so-called "sign" gifts. They emphasize instead the less spectacular gifts listed in the Bible. Also unlike neo-Pentecostalists, who stress a distinct second experience of the Spirit manifested by gifts, proponents of the Church Growth Movement assume that certain gifts have already been given to all Christians at some point in time. They maintain that every Christian possesses at least one gift and that many have several gifts in varying numbers, degrees, and variations. This is the basis for the belief that if the church can mobilize its people to discover, develop, and use their particular gift(s), it cannot help but grow in numbers and vitality. It is the Church Growth Movement that has given rise to the development and use of spiritual gift inventories. These are instruments designed to aid the church in discovering and implementing the spiritual gifts of its members. The first to gain widespread popularity was the "Modified Houts Questionnaire," developed by the Fuller Institute for Evangelism at Fuller Seminary. This inventory was modified for a Lutheran audience by David Hoover and Roger Leenerts in a program called _Enlightened with His Gifts_.[10] The various inventories were further adapted for use by an individual congregation at St. Paul, Trenton, Michigan and for use on a district-wide scale in Texas. The latter served as a model for the "Personal Renewal Study," part of a larger stewardship education process known as "His Love--Our Response." This program gave spiritual gift inventories widespread exposure among the laity of The Lutheran Church-- Missouri Synod." Another program that has been used by congregations within the Synod is _Gifted for Growth_, prepared by the Church Growth Institute at Corunna, Indiana.[12] In addition to drawing upon the "Modified Houts Questionnaire" for formulating questions and evaluations, each of the above programs relies heavily on C. Peter Wagner's presentation of the biblical imperative and theological basis for spiritual gift inventories in _Your Spiritual Gifts Can Help Your Church Grow_. This dependence is evident from the expressions of indebtedness to Wagner in the prefaces, heavy reliance on his definition and enumeration of spiritual gifts, and the use of Wagner's steps for discovering spiritual gifts. Wagner's observation that there is much repetition in the literature on this subject also holds true with respect to these programs.[13] Given the importance of Wagner's book for providing these programs with a biblical framework and hermeneutic for spiritual gifts, much of the following will interact with his work. _A. PARADIGM FOR UNDERSTANDING SPIRITUAL GIFTS_ Somewhat surprisingly, the starting point for Wagner's discussion of spiritual gifts is not the doctrine of the Holy Spirit but the doctrine of the church. Instead of focusing on the book of Acts and the outpouring of the Spirit (as in Pentecostalism), Wagner contends that the hermeneutical key for discovering the biblical teaching on spiritual gifts is Rom. 12:4, where Paul describes the church as a body composed of many members. In the body every Christian has a place (cf. I Cor. 12:18). On the basis of Paul's metaphor of the church as a physical body made up of different members and functions, the church member is encouraged to ask, "Where do I fit in?" "How do I know whether I am an ear or a hand or some other part of the body?"[14] Spiritual gift inventories are designed to assist in answering these questions. The use of the "body" metaphor as a basis for understanding spiritual gifts is also characteristic of a number of programs in use within the Missouri Synod. _Enlightened with His Gifts_ explains that spiritual gifts help answer the questions "How do I fit in?" "What is my part in the church?" "What can I do?" "What should I do?" "What is my role in the task of making disciples of all nations?'"[15] Similarly, _Gifted for Growth_ states, "The body of Christ is the concept used in all three major sections of the New Testament treatment of spiritual gifts."[16] Every Christian has a function and every gift is necessary. On the basis of this assumption, an emphasis is placed on the need to organize Christians according to their gifts. As Hunter concludes, "gifts could radically revolutionize the way the church operates."[17] _B. PURPOSE OF SPIRITUAL GIFTS_ What is the purpose of helping each person find a place within the church? Viewed within the context of the church as a body with many different members--each of which needs to be healthy and functioning for the body to be healthy and growing--spiritual gifts are seen as the key to the mobilization of the members. This mobilization, in turn, spurs the growth of the body. This point is expressed in the very title of Wagner's book: _Your Spiritual Gifts Call Help Your Church Grow_. "Ignorance of spiritual gifts," he warns, "may be a chief cause of retarded church growth today."[18] Conversely, "Understanding spiritual gifts. . .is the key to understanding the organization of the church."[19] Highlighting the connection between gifts and growth, Kent Hunter titles his book _Gifted for Growth_. In the Introduction of this book Hunter maintains that "Spiritual gifts are a means to an end: the long haul, the mission and ministry of the body of Christ. "[20] Spiritual gifts must be seen within the "biblical context of growth." In the Conclusion of the book, he offers both a word of caution and a word of encouragement. "The use of spiritual gifts," he says, "is no guarantee that your church will grow. Other factors could be stronger to prohibit growth." However, "in ninety-nine percent of Christian churches, the mobilization of God's people according to God's plan of gifts will bring about a tremendous change in the internal and external growth of the church."[21] The authors of _Enlightened with His Gifts_ also affirm, though less strongly, "Spiritual gifts play a significant role in church growth."[22] In addition to contributing to the growth of the church, the discovery of spiritual gifts (it is claimed) will enhance the life of the Christian. "First of all," says Wagner, "you will be a better Christian and more able to allow God to make your life count for Him."[23] Other books and guides that are directed more toward a Lutheran audience tone down this assertion of Wagner's without rejecting its basic contention. The author of _Gifted for Growth_ testifies: "For me, it has been one of the most rewarding growth adventures of my Christian life."[24] Similarly, _Enlightened with His Gifts_ suggests that spiritual gifts "are one of the keys to spiritual maturity." The authors do caution that although spiritual gifts may be "a key" they are not "_the_ key" to a Christian's spiritual development.[25] Later, the authors enumerate several other benefits that follow from the discovery of spiritual gifts, such as giving "direction" to one's life in God's kingdom and enabling people and congregations to "come to life."[26] Wagner goes on to affirm that the discovery and deployment of spiritual giftscapacity or skill that one has been given. Third, every Christian has been given at least one gift. Fourth, these gifts are given by the Holy Spirit at a particular point in time simultaneously with or subsequent to one's conversion. It may be helpful to give some precision to this definition by examining those things that are _not_ generally regarded as spiritual gifts. First, spiritual gifts are not equivalent to natural talents. This is because, as Wagner insists, "having natural talents has nothing directly to do with being a Christian or being a member of the body of Christ."[32] Thus, for example, abilities such as those required for fixing automobiles, cooking, is aë+ @bute @en by the Holy Spirit to every member of tile Body of Christ according to God's grace for use within the context of the Body."[31] Several aspects of this definition are noteworthy. Firsbute given by the Holy Spirit to every member of tile Body of Christ according to God's grace for use within the context of the Body."[31] Several aspects of this definition are noteworthy. First, the importance of the body as the context for the discussion of spiritual gifts is emphasized. Second, a spiritual gift is defined as a special attribute." Others refer to it as a "special ability." As we will see, the term "spiritual gift" nearly always has reference to a particular capacity or skill that one has been given. Third, every Christian has been given at least one gift. Fourth, these gifts are given by the Holy Spirit at a particular point in time simultaneously with or subsequent to one's conversion. It may be helpful to give some precision to this definition by examining those things that are _not_ generally regarded as spiritual gifts. First, spiritual gifts are not equivalent to natural talents. This is because, as Wagner insists, "having natural talents has nothing directly to do with being a Christian or being a member of the body of Christ."[32] Thus, for example, abilitie is the conviction that every Christian is given at least one gift. This is consistent with and flows from the working paradigm of the church as a human body. Every Christian is a member of the body of Christ and has a role to play within the body. Accordingly, every Christian has been given a gift that defines that person's place within the body and is especially suited for carrying out the functions of that role, whether as a toe, a foot, a hand, or an arm. One of the biblical texts used to support the assertion that everyone has at least one gift is 1 Peter 4:10: "As each has received a gift, employ it for one another, as good stewards of God's varied grace." Another text frequently cited is 1 Cor. 12:7, where Paul says: "To each is given the manifestation of the Spirit for the common good." Although every Christian has at least one gift, many may well possess several giftper use of spiritual gifts. Possessing spiritual gifts without the fruit of the Spirit is compared to having automobile tires without any air inflating them. The car is not going to travel very far very quickly. Whereas all Christians should exhibit the fruit of the Spirit, different spiritual gifts are given to different people.[34] Third, spiritual gifts are not understood as a particular role or ministry. For example, prayer, faith, giving, and serving are roles that all Christians are to carry out. The difference between a gift and a role may be illustrated by reference to the role a person is to fulfill inside and outside of marriage. While all Christians have the role of remaining celibate until they marry, others have the gift of celibacy and thus have no desire to marry. Similarly, all Christians have faith, but not all have the gift of heroic faith. All have the role of contributing from their resources to the mission of the church, but not all have the gift of giving above and beyond that which is expected of everyone. _D. EVERYONE HAS A GIFT_ As noted earlier, one of the basic premises of spiritual gift inventories is the conviction that every Christian is given at least one gift. This is consistent with and flows from the working paradigm of the church as a human body. Every Christian is a member of the body of Christ and has a role to play within the body. Accordingly, every Christian has been given a gift that defines that person's place within the body and is especially suited for carrying out the functions of that role, whether as a toe, a foot, a hand, or an arm. One of the biblical texts used to support the assertion that everyone has at least one gift is 1 Peter 4:10: "As each has received a gift, employ it for one another, as good stewards of God's varied grace." Another text frequently cited is 1 Cor. 12:7, where Paul says: "To each is given the manifestation of the Spirit for the common good." Although every Christian has at least one gift, many may well possess several gifts at the same time and in various "gift mixes."[35] _E. DISCOVERING, DEVELOPING, AND USING SPIRITUAL GIFTS_ In many respects, the discovery and use of gifts is viewed by advocates of spiritual gift inventories as the key to the health of the church. Wagner says, I do not think I am amiss in stating that one of the primary spiritual exercises for any Christian person is to discover, develop and use his or her spiritual gift. Other spiritual exercises may be equally as important: worship, prayer, reading God's Word, feeding the hungry, or what have you. But I do not know of anything ignore important than discovering, developing and using spiritual gifts."[36] He argues that for 1,900 years the church has been operating under "Plan B" of God's mission for the church by not helping its members discover and use their spiritual gifts. "Plan A" involves consciously emphasizing and working toward the discovery, development, and utilization of spiritual gifts.[37] Two basic principles apply: God wants every Christian to have and use a spiritual gift and he wants "lost sheep" to be found. _Gifted for Growth_ also contends, "Three of the most important goals in your Christian life are to discover, develop, and use the spiritual gifts God has given you."[38] The advocates of spiritual gift inventories citeion of tongues, apostle, helps, administration, evangelist, pastor, celibacy, voluntary poverty, martyrdom, hospitality, missionary, intercession, and exorcism. _Enlightened with His Gifts_, on the other hand, lists only 20. These include apostle, prophet/ prophecy, evangelist, pastor teacher, exhortation, word of wisdom, knowledge, serving, helps, leadership, administration, giving, showing mercy, discerning spirits, faith, hospitality, tongues, interpretation of tongues, healing, miracles.[45] _G. CLASSIFYING THE GIFTS_ Both Wagner and Hunter tend to avoid any classification or categorization arrangement in Gifted for Growth, the steps entail the following: 1. Explore the Possibilities. 2. Experiment with as Many Gifts as You Can. 3. Examine Your Feelings. 4. Evaluate Your Effectiveness. 5. Expect Confirmation from the Body of Christ.[41] _F. CATALOGING THE GIFTS_ Opinions about precisely how many spiritual gifts are enumerated in the New Testament vary from author to author. Most authors confine themselves to the lists of gifts found in Romans 12, 1 Corinthians 12-14, Ephesians 4, and 1 Peter 4. A few include Heb 5:14 and 1 Corinthians 7. Wagner advocates an open-ended approach to the issue of the total number of gifts, suggesting that there may be some gifts that are not even listed in these texts. For example, one might add the gift of music or craftsmanship or "names." As we have noted, however, he doubts that fixing automobiles should be classified as a spiritual gift.[42] Moreover, some Christians may possess the same gifts but in different shadings and degrees. Largely on the basis of the biblical texts, Wagner identifies 27 gifts.[43] _Gifted for Growth_ follows Wagner's lead in enumerating the same 27 gifts.[44] These include prophecy, service, teaching, exhortation, giving, leadership, mercy, wisdom, knowledge, faith, healing, miracles, discerning of spirits, tongues, interpretation of tongues, apostle, helps, administration, evangelist, pastor, celibacy, voluntary poverty, martyrdom, hospitality, missionary, intercession, and exorcism. _Enlightened with His Gifts_, on the other hand, lists only 20. These include apostle, prophet/ prophecy, evangelist, pastor teacher, exhortation, word of wisdom, knowledge, serving, helps, leadership, administration, giving, showing mercy, discerning spirits, faith, hospitality, tongues, interpretation of tongues, healing, miracles.[45] _G. CLASSIFYING THE GIFTS_ Both Wagner and Hunter tend to avoid any classification or categorization of spiritual gifts. _Enlightened with His Gifts_ organizes the gifts into three groups: Speaking Gifts, Serving Gifts, and Sign Gifts. Similar groupings can be found in an earlier book by Leslie Flynn in which he organizes the gifts around the theme of "Speaking, Serving, and Signifying."[46] The last category is emphasized less than the first two, perhaps to avoid the problems associated with gifts closely identified with the charismatic movement. In the literature as a whole, not much is said about the need to classify the gifts according to distinct categories such as these. For the most part, such classifications appear to serve as teaching/learning aids. ______________________________________________________________ Copyright 1996, Lutheran Church Missouri Synod. Posted by permission. This text was converted to ascii format by Mark A. French. For personal use only. For permission to use this document in any other way, contact Rev. Samuel Nafzger, (IC_NAFZGESH@lcms.org) at the Commission on Theology and Church Relations of the Lutheran Church--Missouri Synod. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: bob_smith@ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 452-2148 Fax: (219) 452-2126 ______________________________________________________________