SPIRITUAL GIFTS

Understanding spiritual gifts involves some reflection on the Spirit, on the intercommunion between divine and human, and on the mutuality between Christ and the Spirit.

In the OT, the Spirit of God is presented as communicating with human beings in many ways. He enhanced the natural powers of Othniel (Judg 3:10) and gave wisdom and discernment to Joshua (Deut 34:9) and craftsmanship to Bezalel (Exod 31:2-3). The prophets, too, spoke through the influence of the Spirit (2 Pet 1:21).

One element that stands out in these interactions is that the divine enters into human beings without diminishing their human faculties.

There is no indication that those through whom the Spirit spoke in passages such as Judges 6:34, 1 Chronicles 12:18 and 2 Chronicles 24:20 were in any kind of trance or altered mental state when they spoke.

Spiritual gifts are dealt with more directly in the NT, where Paul discusses them at some length. He refers to them as “spiritual gifts” (1 Cor 12:1) and as “gifts of grace” (1 Cor 12:4). Both terms imply that the initiative in giving these gifts lies with the Holy Spirit. They are Spirit-energised endowments that testify to the communion between divine and human. This intercommunion can be understood in the light of Romans 8:16 where the Spirit bears witness with our spirit that we are children of God and cries “Abba, Father” within us (Gal 4:6).

Paul lists a number of spiritual gifts, including messages of wisdom, messages of knowledge, faith, gifts of healing, miraculous powers, prophecy, distinguishing between spirits, speaking in different kinds of tongues, the interpretation of tongues, teaching, serving, prophesying, encouraging, leadership, administration, giving aid and showing mercy (Rom 12:6-8; 1 Cor 12:8-11; 12:28). Some are also said to have received the gift of being apostles, pastors and evangelists (Eph 4:11).

Gifts that are less often noticed in the church today are voluntary poverty (1 Cor 13:3) and voluntary celibacy (1 Cor 7). Yet these too contribute to the edification and strengthening of the church. Neither gift is unfamiliar in South Asia, where voluntary poverty is embraced in many traditions as a way to purify oneself of the thirst for power and possessions. There is even an Indian proverb that says “Large desire is endless poverty”. In these days of ravenous materialism, there is a fresh need for the exercise of this gift. Like voluntary poverty, voluntary asceticism is not uncommon in Indian spirituality.

In order to comprehend the divine and the higher conception of life, many have deprived themselves of sexual activity even within marriage and have chosen to lead an ascetic life.

The lists of spiritual gifts in the NT were never intended to cover every possible gift. What they do show is that some gifts are dramatic and some are not. But whether the gift is an ordinary and natural talent or goes beyond the bounds of merely human powers, its exercise springs from the unleashed power of the Holy Spirit and involves a close relationship between human and divine operations. It is a matter of perception of the self-manifesting presence of God. It is an experience of personal communion with the transcendent God who becomes immanent in human personality. There is a downward movement on the part of the divine Spirit and there is an upward movement on the part of humans. Hence spiritual gifts are in some way associated with spirituality, with hearing God’s voice.

Such activities of the Spirit cannot be systematically analysed or precisely described. They are not necessarily manifested in extraordinary performances but are to be seen in the context of our daily lives. They are discerned in the heightening of human powers, in the Spirit’s action in setting people free and creating spontaneity, in clarifying human vision and judgement to make responsible choices, strengthening the human will and so on. Sometimes we are aware of calm assurances that come from within, a gentle whisper, a powerful urge, and a sense of direction to press on.

It may help our understanding of spiritual gifts if we think of them in terms of the relationship between Christ and the Spirit. Jesus’ earthly life began with the Holy Spirit. The Spirit engendered his birth, indwelt him and enabled him to perform his mission. He can be said to have been anointed with the Spirit, an expression that suggests that there is no part in Jesus that is not touched by the Holy Spirit.

The sending of the Son by the Spirit (Matt 4:1; 12:17-18; Mark 1:12; Luke 1:35; 4:18) and the sending of the Spirit by the Son (Luke 24:49; John 15:26; 16:7; Acts 1:5-8) mutually interpret each other.

Hence, Christ points to the Spirit and the Spirit points to Christ.

The intimate relationship between Christ and the Spirit continues in their relationship to us. This may be why Paul uses the expressions “in Christ” and “in the Spirit” interchangeably (Rom 8:9; 1 Cor 12:3; Gal 4:6; Phil 1:19). The Spirit empowered Christ, and he will also empower us through the gifts he bestows.

The Spirit’s gifts in terms of craftsmanship also continue today.

The Spirit enables some to use traditional oral culture, art, drama, story, music and so on to express the Christian faith. The Spirit opens the way to an evocative pedagogy involving narration, testimony, stories, parables, and symbols and articulating God in non-verbal expressions including silence. Such modes of expression will speak to many in South Asia.

Spiritual gifts also involve ethical empowerment, for the gifts of the Spirit are closely related to the fruit of the Spirit. This fruit manifests itself in how we treat one another and encourages us to ask questions about how to bring faith, justice and good news to the poor and the underprivileged. The Spirit also encourages us to think about how we treat the whole of God’s creation (Rom 8:22). Through spiritual gifts we rediscover the divine power available to us to transform individuals, society and perhaps the whole nation.

Christina Manohar