I have encountered a few questions lately regarding the work of the Holy Spirit, particularly the manifestation(s) and gifts of the Holy Spirit as they may be observed in a church setting. There is always a problem with evaluating theology based on the visible actions of God, because this gets confused with identifying God’s actions. This latter is difficult to accomplish.
My aim in this post is to point to the way in which I look at any Christian doctrine, using as examples the manifestation (note singular) and gifts of the Holy Spirit. By my use of those expressions I point you to 1 Corinthians 12-14, where those are used in verses 4 & 7 of chapter 12.
What I frequently hear done is that one identifies what the gifts of the Spirit are by looking at the list in 1 Corinthians 12, sometimes combining this with lists in Romans 12 and Ephesians 4, and thus identifying whether a gift is “of God,” that is, has its source in God’s action, by whether it occurs in the list. Should one use a gift that is not in the list, that gift is seen as suspect.
I find that process suspect, because I do not believe that Paul is attempting to teach the Corinthians about the gifts of the Spirit here. Rather, Paul is teaching them about true spirituality, and is using the gifts as an illustration. I imagine that the Corinthians would have agreed with the list of spiritual gifts he gives, and thus he can use it to illustrate the real way to test.
He gives that real way in 12:3, which can be boiled down to the assertion that Jesus is Lord. That is the key assertion. How that works is detailed in verses 4-11, with 11 being the wrap-up. It is one Spirit, that acts in the church under the church’s one Lord.
We depart from this test at our peril in the church, and it is the test that Paul puts up front. He doesn’t say, “Check out whether the person is speaking in tongues,” or “Check out whether they can prophesy,” or even “Look at whether they have some gifts of administration.” Rather, he emphasizes that all of those come from one Lord.
I am not a theologian by profession, though many will point out that a Christian is always a theologian in a certain sense. Having the opportunity of reading and studying under some quite gifted theologians, however, I don’t want anyone to think I’m claiming to be one them.
I found this view repeatedly stated by one of the authors I publish, Edward W. H. Vick. To summarize his various statements, just one of which I will quote below, the way you determine if a doctrine is Christian is by asking whether it is centered in Jesus Christ. He makes this note in his book Eschatology: A Participatory Study Guide, in From Inspiration to Understanding: Reading the Bible Seriously and Faithfully, and Creation: The Christian Doctrine.
I quote the latter here:
The essential Christian conviction is that God moved toward man and made his decisive revelation in Jesus Christ, that what is known of God is known in Jesus Christ, that in Jesus Christ we have the clue to the meaning of reality, not this or that part of reality only (although this as well), but to reality as such. This means that the Christian must attempt to see every aspect of reality in the light of God’s revelation in Jesus Christ. We emphasize: the starting‑point, the sine qua non of Christian theology is belief in Jesus Christ. Belief in Jesus Christ is evoked by God’s revelation in Jesus Christ. That is given. Once present it is never questioned. The faith in Jesus Christ that is a result of God’s revealing activity in Him provides the theologian with the starting point. All Christian doctrine, works from this starting-point, A Christian doctrine of creation must start here. No scientific research or discovery can touch this basic religious conviction or its theological expression. It is a method of interpreting the world and an explanation of the very existence of the world. It is an explanation of the world that says basically that the world is dependent on a reality that may not be known by an examination of the world alone.Edward W. H. Vick, Creation: The Christian Doctrine, (Gonzalez, FL: Energion Publications, 2013), 104-105.
You can have numbers everywhere and plenty of scriptures and calculations to back them up, but if the center of your eschatology is not Jesus, the Christ, it is not Christian. It may be partially, even mostly, based on scripture, but it will remain outside Christian doctrine. Similarly, you can know ever so much about creation, whatever your view on the details is, but if you do not find Christ in creation, your doctrine of creation is not a Christian doctrine.
Finally, and perhaps most importantly, you can know ever so much about scripture, but if Christ is not at the center of your interpretation, it is not Christian. Note here that I do not mean that non-Christians cannot interpret scripture, nor that Christians should not do historical interpretation using sound, scientific methodologies. I’m speaking of the scriptural interpretation that nurtures and builds (edifies, to use the term from 1 Corinthians 14) our faith and our community.
I use this principle in two ways. First, as you have seen, I define (having learned from Dr. Vick), a doctrine as Christian based on whether it is centered in Jesus Christ. Multiple tie-downs to various scriptures, appeals to experience, or a variety of other options do not make a Christian doctrine.
Second, however, I use this to help me define the essentials. When looking at doctrinal disagreements, I ask how those disagreements impact the view that Jesus has come in the flesh (1 John 4:2-3) and that Jesus is Lord. This is not a clean checklist, because not everything has an equal impact. I’m usually willing to trust the expressed intent of the person who holds the doctrine.
I believe it is important to know the difference between essentials and non-essentials in order to prevent ourselves from becoming narrow and judgmental. Romans 12-14 covers much of this ground, and it is often quoted out of context on both sides of the divide: the importance of right doctrine, and the importance of some flexibility and of letting the Lord lead.
This leads me to the way in which I evaluate either gifts attributed to the Spirit or manifestations attributed to the Spirit.
First, the manifestation of the Spirit comes in many ways, one of which is the availability of the gifts of the spirit. The spirit is also made manifest through the fruit of the Spirit (Galatians 5:22-24). Most importantly, the gifts are made manifest directly in calling forth the confession that Jesus is Lord (1 Corinthians 12:3).
Second, does the expression of any doctrine of the Spirit center on Jesus Christ, in other words, is the doctrine itself a specific expression of the broader statement that Jesus is Lord?
Third, as Paul expresses himself in the rest of 12 and then reinforces and expands in chapters 13 and 14, is the expression of the doctrine or the manifestation of the Spirit something that builds the body of Christ? (The term we’re used to in chapter 14 is “edify,” which is fine, provided you really hear it!)
The love chapter, 13, is often treated separately from 12 & 14, but Paul is here giving us a key to the way in which we identify gifts. For example, are people claiming superiority over others because of the gifts of the Spirit? That is not manifesting the love of Christ, nor is it building the body of Christ. It is therefore hardly an expression of the statement that Jesus is Lord.
Tomorrow (hopefully I will make time!), I will discuss the idea of manifestations a bit more, but this is going to be the foundation of everything. I think one of our human problems is equating “things that make us comfortable” with “things that build the body.” Those may not be the same thing.
So we’ll discuss!