(Gr., charismata). Theological term meaning any endowment that comes by the grace of God (Rom 1:11). Spiritual gifts were given for special tasks in and through the churches (Rom 12:6-8; 1 Corinthians 12-14; 2Co 1:11; 1Pe 4:10). They include the ability to speak an unlearned language (1Co 14:1-33), the interpretation of tongues (1Co 12:30; 1Co 14:27-28), the power to cast out evil spirits (Mat 8:16; Act 13:7-12), the special ability to heal the sick (1Co 12:9), prophecy (Rom 12:6), wisdom and special knowledge (1Co 12:8). Paul told the Corinthians to seek these gifts diligently (1Co 12:31) but pointed out that an even more excellent way was love (1Co 12:31; 1Co 13:13).
Everyone is responsible for the gifts the Holy Spirit has given them (1Co 4:7; Heb 2:4; 1Pe 4:10). Claims of having such gifts must be proven by doctrine (1Co 12:2-3) and by moral grounds (Mat 7:15; Rom 8:9).
Source: Hispanic World Bible Dictionary
They are “charisms” or “talents” that the Holy Spirit gives to whomever he wants, for the good of the community: (1Co 12:1-7). See “Charisms”.
Saint Paul gives us at least 4 lists of gifts: Charisms or ministries.
1- Nine in 1Co 12:8-10: – Word of Wisdom a.
– Word of Science.
– Faith.
– Gift of Cures.
– Miracle Operations.
– Prophecy.
– Discernment of spirits.
– Gift of tongues.
– Interpretation of languages.
(Each one is explained in this Dictionary, in their respective alphabetical order).
2- Nine in 1Co 12:28-30.
– Apostles.
– Prophets.
– Doctors.
– Power of miracles.
– Virtues.
– Thank you healing.
– Assistance.
– Of government.
– Diversity of languages.
3- Seven, in Rom 12:6-8: – Prophecy.
– Ministry.
– Doctor.
– Preacher.
– Service.
– President.
– Of mercy.
4- Five in Eph 4:11: – Apostles.
– Prophets.
– Evangelists.
– Shepherds.
– Doctors.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The term charismata (“spiritual gifts”) is used only by Paul, with the exception of 1 Pet. 4:10. Charisma (the singular) means redemption or salvation as a gift of God’s grace (Rom. 5:15; 6:23); a gift that enables the Christian to perform his service in the church (1 Cor. 7:7); a special gift that enables a Christian to perform a particular ministry in the church (eg, 12:28ff.). This latter sense is the subject of this article.
Paul instructs us regarding spiritual gifts in Rom. 12:6–8; 1 Cor. 12:4–11, 28–30; Eph. 4:7–12. Spiritual gifts were unusual manifestations of God’s grace (charis) under normal and abnormal forms. Not every spiritual gift affected the moral life of the one who exercised it, but its purpose was always the edification of the church. The exercise of a spiritual gift involved service to the church. This practical aspect is never lost sight of in the NT. NT spiritual gifts are commonly divided into miraculous and non-miraculous; but since some are synonyms with specific duties, they should be classified according to their meaning for the preaching of the word, on the one hand, and the exercise of practical ministries, on the other.
The last class includes five gifts: (1) “the working of miracles” (1 Cor. 12:10, 28-29). “Miracles” is the translation of dunameis (powers). in Acts dunameis it refers to the casting out of evil spirits and the healing of physical ailments (8:6f., 13; 19:11f.). This might explain “working miracles,” but this gift is not synonymous with the “gift of healing.” The first was probably more spectacular than the second, and could have included the raising of the dead (Acts 9:36ff.; 20:9ff.). Paul himself exercised this gift of “working miracles” and it was to him the proof of his apostleship (2 Cor. 12:12), authenticating both the good news being preached and his right to proclaim it (Rom. 15: 18ff.).
(2) “Gifts of healing” (1 Cor. 12:9, 28, 30). As already suggested, these resembled miracle-working gifts (powers). Consider the example of the ministry of the Lord (Mt. 4:23f.), of the twelve (Mt. 10:1), and of the seventy (Lk. 10:8f.). Healing gifts were also prominent in the church after Pentecost (Acts 5:15f.; cf. also James 5:14). “Gifts” in the plural points to the variety, both of cured illnesses and of the means of realizing them. The person exercising the gift and the person being healed have one thing in common—faith in God. The writings of the Church Fathers prove that “the gifts of healing” were exercised centuries after the apostolic period. After this, the gift has appeared intermittently in the church. For a long time “the gifts of healing” were in abeyance, but today recognized branches of the church believe they are beginning to make a comeback. Unfortunately, the way some who claim to have received the gift act has brought the gift a bad name. The type of ailments that were healed in the NT, the nature and place of faith, the meaning of suffering in God’s economy, the importance of the subconscious and the nature of its influence on the body, the relationship between the “gifts of healing” and medical science (there was a doctor among Paul’s fellow travelers!), all these things have not received the attention they should today. The “gifts of healing” are a permanent gift of the Spirit for the church, but will only be correctly exercised by men of the Spirit, of humility and faith.
(3) The gift of those who “help” (1 Cor. 12:28). The meaning of this gift can be drawn from Hch. 20:35, where Paul exhorts the elders of Ephesus to work, “to help the needy” (or “weak”), constantly reminding us of our Lord’s words, “It is more blessed to give than to receive.” Paul supports this exhortation with his own example. The early church seemed to have a special concern for the needy among its members, and those who helped the destitute were seen as empowered by the Spirit for this work. It would not be impossible that the office of elder originated in the gift of government or direction, in the same way the office or duty of deacon could have originated in this gift of “help”. The deacon was one who served or ministered to those in need (Acts 6:1).
(4) The gift of those who “administrate” (1 Cor. 12:28), or who “presides” (Rom. 12:8). The organization of the church was still in development. Official offices had not yet been established, nor were there yet duly appointed officers to govern the church. It was, then, necessary that certain members receive and exercise the gift of administration or government of the local assembly of believers. This gift would take the form of wise counsel and sober judgment in the conduct of the affairs of the congregation. Gradually, of course, this gift of administering or presiding over the affairs of the church would be so identified with certain individuals that they would begin to assume responsibilities of an almost permanent nature. They would be the recognized officers in the church, performing well-defined duties in the administration of the Christian community. But at first it was recognized that some Christians had received the gift of government, and were free to use it. In addition to administration, practical matters regarding the conduct of public worship would require wisdom and vision; and here too, those who had recognized the gift of government, would be the ones who would legislate.
(5) It is probable that the gift of “faith” (1 Cor. 12:9) should also be included among the gifts that were closely related to the practical life and development of the church. These spiritual gifts would naturally strengthen believers in their faith, and convince unbelievers of the authenticity of the church’s message (Mt. 17:19f.), furthermore keeping believers steadfast in the midst of persecution. Thus, these five spiritual gifts have special reference to the practical matters of church life, the physical well-being of believers, and the order of their worship and conduct.
The rest of the gifts of the Spirit have to do with the ministry of the Word of God. Up to that point they were more important than those already mentioned, although the latter were, by the way, spiritual gifts. In origin and nature they were the result of special capacities given by the Spirit.
(6) As for the gifts that were especially significant for the preaching of the Word, Paul gives pride of place to the grace of the apostolate: “God hath set some in the church, first apostles” (1 Cor. 12: 28). The designation “apostle” (see) began to be applied in the NT to people other than the twelve, especially to Paul. He so esteemed the Spirit-conferred gift of apostleship that on one occasion he went to great lengths to prove its validity (cf. Gal. 1:12; 1 Cor. 9:1ff.). The apostles believed that they had received this spiritual gift in order to be enabled to fulfill the ministry of the Word of God; thus, nothing was to be allowed to prevent them from accomplishing their all-important work (Acts 6:2). We can also infer from what Paul says that the gift of apostleship was exercised mostly among unbelievers (1 Cor. 1:17), while other spiritual gifts were more closely related to the needs of believers. Paul’s apostleship was to be carried out among the Gentiles; the ministry of the Word of Peter should be carried out among the Jews (Gal. 2:7f.). Obviously, the gift of the Spirit of the apostolate was not limited to a closed group of men, whose gift of apostolate made them ipso facto special units of divine grace or authority. Without a doubt, his function was the most important, as far as the ministry of the word has to do, but we will see that his was only one among a number of spiritual gifts like those. The church was founded on prophets as well as apostles (Eph. 2:20), the former ministering the word to the church, the latter to unbelievers. Given, then, that the gift of apostleship was spiritual, the same can be said of the authority of the apostles. It always remained a prerogative of the Holy Spirit, and never became official in the sense that one could communicate it to others of his own free will. The authority of the apostles was exercised democratically, not autocratically (Acts 15:6, 22). They were very careful to include the “elders” and the “brethren” when upholding the validity of the regulations they promulgated for the churches. Even when Paul was asked to legislate for the churches, he founded his authority, not on his apostleship, but on a word from the Lord (1 Cor. 7:10).
(7) The “prophets” are second in importance to the “apostles” in Paul’s enumeration of spiritual gifts (1 Cor. 12:2ff.). We have already made a difference between the gift of…