THE GIFTS OF THE HOLY SPIRIT
Our Position & Practice in Regards to the Sign Gifts
Qualifying Statement
Our “theological distinctives” reflect what may distinguish Calvary from other churches who also affirm the core doctrines. These distinctives indelibly shape the way Calvary Church is led and the direction the church is headed. We do not require members of our church family to embrace all aspects of these distinctives; they are not hills to die on in regard to being able to worship, fellowship, and be on mission with the gospel together. [1] We may hold biblical convictions that differ in interpretation and application in regard to these doctrinal areas, but our differences should not prevent or prohibit the unity and love for one another that flows from the gospel. Members (or attenders) should expect that the distinctives will be maintained in all ministry environments of Calvary Church. For the sake of unity in the church family, members should not lead or teach contrary to these distinctives in a ministry setting of the church. Moreover, no one should be uncharitable or unloving toward others as we hold convictions that vary in regard to these distinctives.
Calvary Resources Related to This Topic
The Book of Acts Series
The Spirit Moves
Gifts of the Spirit
The Holy Spirit
I Will Build My Church Series
On a Journey
Spiritual Gifts
The More Excellent Way
Desiring the Gifts
Reflections on the Gifts (available June 3)
WHERE WE ARE TODAY
A Diversity of Biblical Convictions on the Sign Gifts
First, we define a spiritual gift is any ability that is empowered by the Holy Spirit and is used to edify [build up] the body of Christ for the purpose of ministry to the church family or for the mission of spreading the gospel outside the walls of the church (Acts 1:8, 2:16-21, Romans 12:6-8, 1 Corinthians 7:7, 12:4-10, 28-31). Particularly, in this paper, our focus is on what have been called “sign gifts”: tongues, prophecy, healing/miracles, and discerning of spirits. We want to be careful about throwing labels onto one another regarding the particular “camp” that we land on in regard to our convictions on the “sign” gifts because labels tend to create assumptions and divisions, rather than help, and there is a spectrum of belief even under the “camps”.
Second, the purpose of this paper is not to cast a vision to take us somewhere new, rather, its intent is to be clear about our present position on the presence and use of gifts. We (pastors, elders, leaders) acknowledge that in God’s sovereign grace, one of the things that makes our Calvary Church family distinct from other evangelical churches that also affirm the orthodox core doctrines of Christianity, is that we have members of our church family today that hold differing convictions regarding the sign gifts. This includes elders, pastors, and leaders. These convictions are consistent with a historical, orthodox biblical interpretation. There are three predominant views on the signs gifts, which likely reflect the views of most members of our church family. In no particular order, they are as follows:
All the gifts of the Spirit, including the sign gifts, are active in the life of believers today and should be pursued. Those who hold this view might be considered “eager and discerning.”
The sign gifts are available or active in the life of believers today, but they are rare and not meant to be normalized or pursued. Those who hold this view might be considered “open but cautious.”
The sign gifts ceased when the Apostles died and/or the Holy Scriptures were completed, and it is not possible for believers to experience, pursue, or seek after them today.
A person’s personal conviction regarding the doctrine of the sign gifts of the Holy Spirit is important because it does give shape to aspects of how he or she lives out and practices the Christian faith. However, because it is a theological doctrine that is not essential to salvation, personal convictions on this matter will not break fellowship between us nor keep us from being able to engage together in worship, ministry, and mission. The intention and desire of our pastors and elders in leading, in teaching, in shepherding, and in practice is to uphold what has been articulated throughout church history: Unity in the essentials; liberty in the non-essentials, and in all things, LOVE. In the words of the Apostle Paul, “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3).
WHERE WE ARE TODAY
Shared Convictions Regarding all Gifts of the Spirit
The apostle Paul teaches us the supremacy of love in a Christian’s life (1 Corinthians 12:31). The “more excellent way” is the way of love, agape, which is a selfless, sacrificial, acting towards the benefit of another without the expectation of return. No discussion of spiritual gifts is adequate without considering love as the anchor and foundation, for love is the motive of every pursuit and every action. Spiritual gifts and good works as a Christian are meaningless without love. While the Scriptures encourage us to eagerly and discerningly pursue spiritual gifts, it is critical to desire them for the proper purpose, it is dangerous to pursue them without love for God and love for his church, and this involves continual examination of our hearts.
Regardless of our particular convictions on the sign gifts of the Holy Spirit, all pastors, elders, and leaders at Calvary are unified and agree that we will lead, teach, shepherd, and practice our faith for the glory of Jesus Christ and with love towards our brothers and sisters in Christ. These primary motivations are above any pursuit of spiritual experience or power. All pastors, elders, and leaders at Calvary are unified and agree upon the following shared biblical convictions in regard to the work of the Holy Spirit in the life of the believer:
Priority: The Holy Spirit is sent to indwell all genuine believers at conversation, and his primary work, although not his sole work, is to glorify and magnify Jesus Christ (John 16:14).
Presence: The Holy Spirit is the Spirit of Jesus Christ, and he is also at work in us to deepen the experience of our friendship with God (John 14:16, 18-21, 15:26, 1 John 2:24, 1 John 4:13, Philippians 2:1-2, Romans 8:26-27).
Purity: The Holy Spirit is also at work in us to transform our character into the image of Christ (2 Corinthians 3:18, 1 Corinthians 2:10-16, Galatians 5:22-25).
Power: The Holy Spirit is at work in us to gift and empower us in order that we would build up the body of Christ in love – this is our ministry to one another – and to gift and empower us in order that we would be on mission with the gospel outside the walls of the church (Luke 24:49, Acts 1:8, 2:16-21, 4:8, 4:31, 13:1-2, 13:9-10, Romans 12:6-8, 1 Corinthians 12:4-10, 28-31, 1 Corinthians 14:12).
The spiritual gifts listed in the New Testament include the following:
Romans 12:6-8: prophecy, serving, teaching, encouraging, contributing, leadership, mercy.
1 Corinthians 7:7: marriage, celibacy
1 Corinthians 12:8-10: word of wisdom, word of knowledge, faith, gifts of healing, miracles, prophecy, distinguishing of spirits, tongues, interpretation of tongues
1 Corinthians 12:28: apostle, prophet, teacher, miracles, kinds of healings, helps, administration, tongues
Ephesians 4:11: apostle, prophet, evangelist, pastor/teacher
BECAUSE OF WHERE WE ARE
Guide Rails to Lead, Shepherd, and Protect the Entire Church Family
In order to love, honor, shepherd, and serve everyone in the church family, regardless of their particular conviction on the matter of the sign gifts, the following definitions and guide rails have been established to clarify how our pastors, elders, and leaders will govern the practice or use of sign gifts at Calvary Church. We want those who hold each conviction to be safe, loved and flourishing in their walk with Jesus, therefore we will not force or legislate our particular conviction on one another (Acts 1:8, 2:16-21, Romans 12:3-8, 1 Corinthians 1:7, 7:7, 12:8-11, 12:28, 12:31, 13:1-3, 14:1-3, 14:12, Ephesians 4:11, 1 Timothy 4:14, 2 Timothy 1:6-8, 1 Peter 4:10).
The gifts of the Holy Spirit are given to equip the church to carry out its ministry until Jesus Christ returns (1 Corinthians 1:7). The gifts express, celebrate, display and communicate the power and glory of Jesus. In the last days [this age], they prefigure and give a foretaste of the full work of the Spirit of God in the kingdom that is coming in full. All gifts of the Spirit are actually Jesus ministering to and through his body, the church. This means that there should be no elevation or celebration of the person through whom the Spirit of Jesus has chosen to work.
To pursue the gifts of the Holy Spirit means to seek his empowerment and to trust him to distribute his gifts when, how, and as he wills (Romans 12:3-5, 1 Corinthians 12:7, 11). This means that no person chooses for themselves what gift they have. Neither can a person exert control over when a gift is received, nor expect God will always give gifts in certain way, nor pursue gifts using a specific method. Since it is the Holy Spirit who does the gifting, he may choose to give or not to give. He chooses the time, purpose, and means. Therefore, no Christian should coerce or pressure another to seek a gift or hold in contempt a brother or sister who does not have a particular gift.
The gifts of the Holy Spirit should be pursued from this heart posture: a desire to glorify Jesus and a desire to genuinely express love for God and others. Add to this humility because the gifts are not about seeking power, influence, or prominence (1 Corinthians 12:31). This means that being able to exercise or practice a gift of the Holy Spirit is not evidence of greater spiritual maturity. Even immature Christians can exercise them (1 Corinthians 12:7, 1 Peter 4:10, 1 Corinthians 1:7, 1 Corinthians 3:1, Matthew 7:22-23). Spiritual maturity is not based on giftedness. The New Testament declares emphatically that love is the ultimate priority and that gifts not exercised in love are ineffectual and empty.
If the Holy Spirit has given a gift, it is not to be neglected, but rather the individual is encouraged to use it, to fan it into flame (2 Timothy 1:6), in order to be a good steward of the grace of God.
Since the Scriptures are clear that there are other “spirits” besides the Holy Spirit, the gifts of the Holy Spirit should be practiced with discernment sought from the Holy Spirit, in alignment with the authority of the revealed Word of God, and with orderliness. This means that we should be careful to respect the clear guidelines laid out in the New Testament, and we should always seek to honor our brothers and sisters who may hold a differing conviction (1 Corinthians 12-14).
The gifts of the Holy Spirit are not to be pursued for selfish gain, nor practiced out of bounds to God’s clear commands, nor mis-used for attention, distraction, or manipulation.
God is gracious and patient with each of us in our process of sanctification. Likewise, we must be gracious and patient with one another as we grow in maturity in the character of Christ and in our understanding and practice of the gifts of the Holy Spirit. It follows then that as part of our growth, we must be willing to heed correction and exhortation from our brothers and sisters in Christ, and in particular when we practice gifts in ways that are off the biblical guide rails or out of bounds. Ultimately, we should humbly come under the guiding authority of the pastors and elders.
PROPHECY: Prophecy, Words of Knowledge & Words of Wisdom
Acts 2, Acts 5:1-4; 1 Corinthians 12:8, 10, 28–29; 14:26, 29-38; Romans 12:6; Ephesians 4:11; 1 Thessalonians 5:19-21
A. Definitions and guide rails specific to this gift
For Christians who hold a conviction that the sign gifts have ceased, you do not have to agree with the following definition or the implications; however, the exhortation in the New Testament is to love, honor, and respect your brothers and sisters in the church family who do. In the same manner, these guide rails are, in part, practical exhortations for those who hold a continuationist perspective to love, honor, and respect your brothers and sisters in the church family who do not.
For Christians who hold a continuationist conviction, it is biblically faithful to define the gift of prophecy – as described in the New Testament – in this manner: To tell something that God has spontaneously laid on your heart, or brought to mind. It is the human report of a Spirit-prompted divine revelation. It is intended to build up, encourage, or console others.
In the Old Testament, prophets often, although not always, spoke and wrote words of divine revelation with divine authority. They could claim “thus saith the Lord,” and it could be recorded authoritatively as Scripture. In the New Testament, Jesus called men with the unique authority to speak prophetically and to have it recorded authoritatively as Scripture. These men were called “Apostles.” The Apostles were those original 12 disciples, plus Paul, who ministered in a unique way in a unique period of time foundational to the start of the church – a period of time in which the gospel was launched, as the New Testament Scriptures were being recorded, and the Apostles themselves were eyewitnesses of Jesus resurrection. According to the New Testament, the Apostles are not present in the church today because they have died out. The New Testament also uses the term apostle in a more general sense, not to describe a position, but rather to describe men and women as “missionaries” and “messengers,” or more literally “one who is sent out” from the church. The New Testament distinguishes them from the foundational Apostles (1 Corinthians 15:5-7, Acts 14:14, 2 Corinthians 8:23, Philippians 2:25).
One of the theological inferences of Pentecost (Acts 2), is that the pouring out of the Holy Spirit to indwell all believers in a new way brought about a climactic fulfillment of God’s promise for the “last days,” the dawning of a new age. It signals a change in the scope of prophetic revelation (Acts 2:17, Joel 2:28). In the New Testament, it would seem that ordinary Christian men and women in the church family are enabled or gifted with revelation in order to report something that the Holy Spirit had laid on their hearts or brought to their minds. However, this is not a form of revelation that carries the divine authority of Scripture (1 Corinthians 12:10, 12:28-29; 1 Corinthians 13, 1 Corinthians 14, Acts 13:1).
This would mean then that words of prophecy today are not spoken in the words of God, as they are merely human words. Prophetic revelation today does not have the authority of the New Testament Apostles who died out. Nor does it have the authority of Scripture as do the prophetic words of Isaiah or Paul, for example, that are recorded in the Scripture. The gift of prophecy today depends on divine revelation, prompted by the Holy Spirit, but it does not threaten or compete with Scripture in authority or infallibility. Prophetic words today are always subject to Scripture, and they are always to be “tested, weighed, and evaluated” (1 Corinthians 14:29). Prophecies, including dreams, visions, words of knowledge, words of wisdom, or another form of revelation, are to be offered with humility and in deference to the ability of the individual who receives the message to exercise discernment and test what is shared. It would be appropriate to state something like “I think, I sense, or it seems that the Lord may have given me a revelation or a word for you to test or consider.”
Paul commands believers to earnestly desire this gift (1 Corinthians 14:1, 39). However, the believer can do nothing to force God’s hand. Whether or not he reveals something to a person for the edification of another is entirely dependent on his will. If God chooses to gift a person with a prophetic word, it should be used to build up and/or encourage, console, or exhort a brother or sister in Christ, or the body of Christ.
Prophecy could be an insight, an impression, a picture, a dream, an internal audible voice, or the recollection of Scripture – or even an implication of scriptural truth – that comes in a way that a person has a sense that it is from God. It can provide specific application of Scripture to a person or a group in a way that is penetrating, personal, and powerful, and which would build up and encourage the person or the group. It is not condemnation, but it can be warning or exhortation. It could lead to courage, increased faith, or inner or outer healing. When it is shared, it is most often a personal touch from the Lord to that person’s heart in a given situation where the Lord reveals that he knows, sees, and hears them. Paul commands believers to not despise prophecies but to evaluate, weigh, and test them, and to hold fast to what is good (1 Thessalonians 5:19-21).
In regards to seeking a prophetic word for guidance, the Bible directs every Christian to seek guidance by the Scriptures (2 Timothy 3:16), through the godly counsel of other genuine believers (Proverbs 11:14), through personal prayer (James 1:5). So it would seem that prophecy – properly weighed and tested by Scripture – would serve as a supplemental confirmation of the other resources that God has given the Christian for guidance (Ephesians 4:11-13).
B. What this looks like in practice in ministries at Calvary
We will not foster a corporate expression of the gift of prophecy in the Sunday worship service setting due to the size and nature of our services. At the same time, we will not seek to stifle or oppose the expression of prophecy should the Lord move in this way through those who have been called and affirmed to lead in corporate worship at Calvary and during the normal flow of worship and preaching. We will always seek to take into account the commands in the New Testament for decent and orderly worship.
We will seek to make room for, but not force, the corporate practice of these gifts in smaller gatherings such as small groups, prayer meetings, worship nights, etc. under the leadership and guidance of mature believers. We will seek to avoid language that would encourage anyone to be inflated in their ego by the expression of a gift or to antagonize those with differing convictions on the sign gifts.
For ministry leaders who hold a continuationist conviction: They should make the ministry setting safe for people to take risks by inviting them to share things that they believe may be given to them {revealed} by the Holy Spirit. They should be free to make room for prophetic revelation by taking time for it, asking about it, or inviting it, but they should not force it, control it, or turn God into a genie who dispenses the gift of prophecy when certain steps are taken like a formula. God is free. If something is done outside of the biblical guide rails concerning prophecy (as described in this paper), we should not be afraid to offer correction in a gentle, caring, and loving manner. Correction does not need to crush the person. Sometimes correction can, or should, be given privately later outside the ministry or group setting.
If a person believes they have received a gift of prophecy, or put another way, if they believe they have heard from the Lord, the gift should be expressed and used properly and in order:
Ask God if what you heard is given for the purpose of private prayer, or to be spoken to others. Not all impressions given by the Holy Spirit are meant to be shared. While there may be a place to share something challenging, a warning or an exhortation with another person, this is probably not something to be done in a corporate setting, but privately, with one or two others who can either offer or provide support.
If you believe the Spirt has given you a word or a message that is for the building up, encouragement, or exhortation of another person, you should feel free to humbly approach that person with the word, impression, or insight you believe you may have received.
If you sense that the prophetic word you have received may be for the entire group in the ministry setting or the entire church, you should approach the person leading the ministry setting for direction on how to share it, or whether to share it, and follow their guidance. For example, if it is during a Sunday morning service, approach one of the pastors after service for help discerning whom should hear the prophecy, and what is the biblically appropriate and orderly manner in which it should be expressed.
Always honor those who have been placed in authority over the ministry setting, whether that be a pastor or a small group leader. Always seek to glorify Jesus and make loving your brothers and sisters in Christ your chief objective.
Use appropriate qualifications when sharing the word. For example: “I may have missed this, but I sense (or I think) God may have put something on my heart for you. If it doesn’t make sense, you won’t hurt my feelings by telling me that.”
Avoid the urge to move from revelation to interpreting a prophecy or applying it. Share it in humility and encourage the person to test it. There may be different scenarios of when to pray in that direction, or share the word, or to share thoughts on interpretation of the word. Lean on the Holy Spirit. Remember that we’re growing, practicing, and we should always be ready to extend each other grace.
HEALINGS / MIRACLES
Isaiah 53:4-5, Matthew 8:16-17, Mark 6:13, Luke 4:40, John 5:19-20, 14:11, 20:30-31, Galatians 3:5, 1 Corinthians 12:1–11, 28, 30, 2 Corinthians 12:9, James 4:2, 5:14-15, 1 Peter 2:24
A. Definitions and Guide Rails specific to this gift
For Christians who hold a conviction that the sign gifts have ceased, you do not have to agree with the following definition or the implications; however, the exhortation in the New Testament is to love, honor, and respect your brothers and sisters in the church family who do. In the same manner, these guide rails are, in part, practical exhortations for those who hold a continuationist perspective to love, honor, and respect your brothers and sisters in the church family who do not.
For Christians who hold a continuationist conviction, it is biblically faithful to define gifts of healings, as described in the New Testament Scriptures, in this manner: The restoration of physical injury or disease, by divine intervention, inexplicable if left to natural causes. God can heal mediately [through doctors and medicine] or immediately [where medicine and doctors cannot]. The gift is mentioned twice in the New Testament, and both times, it appears in the plural form as “gifts of healings” (1 Corinthians 12:9-10, 28). This would seem to indicate that there are different kinds of gifts for different kinds of healings, given to Christians in various instances where they pray for God to heal, and they are distributed according to God’s sovereign will.
All sickness is ultimately a result of the curse of sin on all mankind, and Christ redeemed his followers from the curse when he died on the cross. He purchased for us complete freedom from physical suffering, although we won’t experience the complete fulfillment of that until his return. However, as a sign of his compassion, and flowing from his mercy, God may at any time grant a foretaste of that physical healing and wholeness. Not all will be healed on this side of heaven. For example, in John 5:1–18, many were ill, but Jesus healed only one man. Similarly, in 2 Corinthians 12:1–10, Paul asked the Lord for healing three times but was not healed; instead, he was reminded that God’s grace is sufficient.
We should certainly pray in faith that God would be gracious to heal. It is his decision, according to his wisdom, his character, and his sovereign purposes, whether or not to provide healing in any given circumstance. We pray expectantly that he can. We do not tell people that he will heal (Matthew 8:5-13, Daniel 3:16-20). God may give a person a gift of faith in the moment to believe him for healing, and a gift will be given as they obediently respond to the prompting of the Holy Spirit to pray for the sick person.
There are a number of ways that faith is manifest in our prayers for healing. On occasion, the faith of the person needing healing is instrumental (Matthew 9:22), while at other times, it may be the faith of a friend or family member (Matthew 15:28, Mark 2:5, 11). Sometimes the focus of the faith is on the person who is praying for the one who needs healing (Mark 9:17-24, James 5:14-15). Other times, faith apparently plays no part in God’s decision to heal (John 5:1-9). In all of John’s gospel, faith is never mentioned as a condition of healing. God is free to heal by a sovereign act of his will whenever he chooses, despite the weakness or the absence of a person’s faith. However, that does not negate the testimony of Scripture in that in the vast majority of cases, Jesus healed people because of someone’s faith (Luke 17:19, Mark 10:46-52, Mark 2:5, 11, Matthew 9:28-29). And yet, there are different expressions and degrees of faith.
Receiving a gift of healing in any given situation – in accordance with the multiple testimonies and instructions throughout the New Testament – can often involve touch (Luke 4:40), or the laying on of hands, or anointing with oil (as a sign, Mark 6:13).
If God chooses to heal through the obedient response and prayer of an individual, we do not flaunt or claim that that individual has the gift of healing. People are not healers. God is the healer. This gift is subject to the will of God. It would be biblically faithful to say that God sovereignly chose to enlist the prayer and the obedient action of that individual and gave a gift of healing. The Holy Spirit may choose to prompt a person to pray for healing or may give a person insight, or faith, spontaneously in a situation. In other words, God may choose to reveal what he is going to do, and a person may respond in faith and in humility by praying for healing, trusting that he will (James 5:14-15).
Again, God gives gifts of healings for specific situations. There is no such thing as a gift of healing in which an individual can heal people at will. God may gift a person to heal many people, but that certainly doesn’t mean that person can heal all people. In fact, men of great faith who were used by God to heal others sometimes were not healed themselves – for example, Paul’s thorn in the flesh (2 Corinthians 12:9).
We do not yet hear the Holy Spirit or know the will of the Father perfectly, but it would seem clear from the New Testament that it is always appropriate to listen to the Holy Spirit, to step out and be obedient if he lays it on your heart, and to pray over another person for healing (Philippians 4:6). If God has determined not to heal in any situation, we must rest in his will and his sovereign purposes. We must give thanks in all circumstances, and we must continue to believe that he is able to redeem suffering and will ultimately and completely heal in the resurrection. We will not have bodies free of sin and sickness until the new heavens and new earth. Until then, God gives his Spirit for comfort and presence and endurance in faith through our temporary suffering in the flesh and even in the face of death.
For Christians who hold a continuationist conviction, it is biblically faithful to define gifts of miracles, as described in the New Testament Scriptures, in this manner: Acts of God that supersede or suspend a natural law. This could obviously include supernatural healing. Gifts of miracles, like other spiritual giftsm are intended to draw attention to the nearness and attentiveness of God. It would seem that if a gift of a miracle is given in a situation where it is prayed for, according to God’s will, he gives it in order to confirm his character and his Word (John 20:30-31) and to cause men and women to believe in him, or to spur them toward genuine faith (John 14:11).
B. What this looks like in practice in ministries at Calvary
Our members and leaders are free to make room in our ministries (worship services, small group gatherings, worship and prayer gatherings) to pray over each other in faith, asking for God to heal or to provide “a gift of healing.” We will regularly invite the church family to ask the pastors and elders, along with others who have been given a gift of faith, to lay hands on and pray over those who are sick and desire to be healed.
One of the ways to minister to a person who is sick or afflicted is to start by talking with them. It may be appropriate to ask and listen about the presenting affliction, and to ask how you can help. It is also appropriate to ask the Holy Spirit to be present and to give you discernment as you listen, seeking to discern (if possible) the cause or source of the affliction. It may be merely a product of living in a fallen world, or it could be the reality of personal sin, emotional issues, family history issues, dysfunctional habits, or demonization. The Holy Spirit may provide clarity as to whether the affliction is primarily or strictly physical, emotional, or whether it may be a manifestation of a spiritual attack. It could be a combination of factors, or you may not be able to discern or clarify the cause of the affliction. Be careful about drawing conclusions; don’t try to be smarter than the Holy Spirit.
It may be appropriate to consider if there is a need for confessing sin, renouncing sin, pursuing reconciliation, or forgiveness and releasing bitterness towards an offender. Sometimes the root cause of afflictions may be a sinful habit, an addiction, or a stronghold. It may be appropriate to encourage repentance over a sin issue leading to the affliction, and to pray for the Holy Spirit to give the person strength to change as well as to pray for God’s mercy to heal the affliction.
It may be appropriate to simply lay hands on them and pray. It is wise to ask before laying hands on someone, to make sure that you have another person present, (regardless of gender), and if possible, to do this in a public setting. Pray to God, petition God, be specific, name the affliction, ask Jesus to heal by the power of the Holy Spirit, express faith that he can should he so choose. It may be appropriate to ask the person to confess out loud that they believe that God can heal them or to confess known sin that would prevent God from moving in this way such as bitterness, anger, unforgiveness, resentment, jealousy, etc. Repentance may be a necessary or an even greater part of what God wants to do in the person. There may be times when the Holy Spirit prompts a person to pray for, and by faith declare, the affliction leave in the name of Jesus.
Finally, it’s always appropriate to share reminders of gospel truths, the love of God for the person, and to encourage them if there aren’t immediate signs of healing. Encourage them to continue to persevere in prayer, to wait on God, and to rely on the presence of the Holy Spirit. Never suggest that a lack of healing is due to a lack of faith. While that may be the case, is not for you to make that judgment. Make sure they know they can come to you again, and that you are willing to pray with them again. God is not annoyed when we seek him.
TONGUES: Languages and Interpretation of Tongues/Languages
Acts 2:4, 8:17–18, 10:46, 19:6; 1 Corinthians 12:10, 28, 30, 14:2, 4-6, 13-14, 39-40; Revelation 7:9-12; Zephaniah 3:9
A. Definitions and Guide Rails specific to this gift
For Christians who hold a conviction that the sign gifts have ceased, you do not have to agree with the following definition or the implications, however, the exhortation in the New Testament is to love, honor, and respect your brothers and sisters in the church family who do. In the same manner, these guide rails are, in part, practical exhortations for those who hold a continuationist perspective to love, honor, and respect your brothers and sisters in the church family who do not.
For Christians who hold a continuationist conviction, it is biblically faithful to define the gift of tongues, as described in the New Testament Scriptures, in this manner: A form of expressing prayer, praise, or thanksgiving to God by speaking (or singing) using syllables or verbal patterns that cannot be identified with a human language; rather it is a spiritual language not understood by the speaker (1 Corinthians 12-14). It will generally be expressed in private prayer and worship, but at times, it could be shared publicly in gatherings with other believers if someone is able to interpret in order to bless and edify others beyond just the individual.
Unlike the gift of prophecy, the gift of tongues is not sharing a message from God for other people in the church; rather, it is the Spirit of God moving the spirit of the individual and loosening their tongue as they direct praise, prayer, or thanksgiving to God (1 Corinthians 12-14).
However, in addition to the gift of tongues being expressed as a spiritual language (“tongues of angels,” 1 Corinthians 13), the New Testament also describes another kind of tongues (1 Corinthians 12:10, 28), actual human language (“tongues of men”, 1 Corinthians 13). The language is unlearned by the speaker but understood and interpreted by some who hear it. This kind of tongues is a means to declare the gospel and its implications, to attest to the presence and power of the Holy Spirit, and to glorify God in and through Jesus Christ (Acts 2).
Expressing this gift in any form does not give a person special status or mark them out as receiving the Holy Spirit. The New Testament (1 Corinthians 12-14) is clear that this gift is not meant to be prominent or primary in the church, and that not all believers will have this gift just as all are not gifted to teach or prophesy. However, the New Testament is also clear that all genuine believers have received the fullness of the Holy Spirit at conversion. The authentic use of this gift is certainly a sign that the Holy Spirit is at work just like the authentic use of every other gift of the Holy Spirit. There also can be inauthentic expressions of this gift, motivated by individuals or empowered by unholy spirits, just as there can be inauthentic expressions of other gifts like teaching, prophecy, or miracles.
Expressing this gift does not involve losing awareness of one’s surroundings, losing self-control, or being forced to speak against one’s will. It does not include frenzied or disorderly conduct that distracts others from seeing, valuing, or worshipping Jesus. The New Testament Scriptures are clear that the all the gifts are “subject to” the spirit of the individual, which means that the believer does not lose control of their mouth or how they exercise, direct, or use the gift as it is given (1 Corinthians 14:32-33).
Expressing this gift as prayer, praise, and thanksgiving privately or silently among others is always appropriate as it is as being given for the edification of the individual described (1 Corinthians 12-14). The Holy Spirit is present and at work, which is assuring and encouraging. We do not believe that the Holy Spirit would have someone speak in tongues in a corporate gathering to share it with others without also providing the interpretation.
For Christians who hold a continuationist conviction, it is biblically faithful to define the gift of interpretation of tongues, as described in the New Testament Scriptures, in this manner: Being enabled to report to a gathering of believers the singular meaning of something spoken in tongues. There is cognitive content in the gift of tongues, whether spiritual or human language, and through the gift of the Holy Spirit, the content may be able to be discerned, translated, and shared. If a message in tongues is expressed publicly and interpreted, then all can understand, and its value would be similar to that of a prophetic word in that as it glorifies God in and through Jesus, it assures and encourages the believers that the Holy Spirit is present and at work. The Holy Spirit, in an appropriate setting, may give someone the encouragement to step out in faith, express the gift of tongues, and trust the Holy Spirit to provide an interpretation. If no one present is given the gift of interpretation, then the expression of tongues should be kept to the individual in personal prayer, praise, and thanksgiving.
B. What this looks like in practice in ministries at Calvary
It is our conviction that not every gathering is appropriate for the expression of the gift of tongues with interpretation; however, it is clear from the New Testament Scriptures (1 Corinthians 14:39) that the church should not forbid the speaking of tongues, but rather assure that it is practiced decently, appropriately, and in order. There would seem to be a distinction between large and small gatherings as to the appropriateness and effectiveness of the public sharing of this gift. It is our determination that although believers are always welcome to practice this gift personally through private speaking, singing, or prayer – including in a corporate worship setting – it is not appropriate to express it publicly in large gatherings such as our weekend services. Smaller group settings such as small groups or prayer meetings are where such interactive shared ministry is most fitting, and if the group has agreed that it is willing to receive it, then it would allow for obedience of the apostle Paul’s governance of this gift.
Paul’s statement, “when you come together” (1 Corinthians 14:26), assumes that all arriving understand they are gathering to share gifts of the Spirit with one another as he chooses to distribute them. It should be agreed upon in advance that they are gathering in anticipation of (but not forcing) shared expressions of ministry.
With the approval of the group facilitator, a person prompted by the Holy Spirit may speak a tongue in anticipation of a subsequent interpretation.
At the most, two or three should speak in tongues. It seems Paul did not anticipate gatherings for the sole purpose of tongues and interpretation, and it does not seem to indicate that they should be prominent for the edification of others.
Only one person shall speak in tongues at a time. That person is to wait on the subsequent interpretation of that tongue or they are to interpret it.
Since the edification of all is the objective of the corporate expression of a spiritual gift, if there is no one present to interpret the tongue that is spoken out loud for the gathering, the person is to discontinue speaking in tongues out loud.
Corporately speaking, praying or singing in tongues (out loud as to be heard) without interpretation is inconsistent with our understanding of the apostle’s instructions.
DISCERNING OF SPIRITS
Mark 9:25; Luke 13:10-1; John 14:17, 15:26, 16:3-4; Acts 16:16-18; 1 Corinthians 12:10; 1 John 4:1-2
A. Definitions and Guide Rails specific to this gift
For Christians who hold a conviction that the sign gifts have ceased, you do not have to agree with the following definition or the implications; however, the exhortation in the New Testament is to love, honor, and respect your brothers and sisters in the church family who do. In the same manner, these guide rails are, in part, practical exhortations for those who hold a continuationist perspective to love, honor, and respect your brothers and sisters in the church family who do not.
For Christians who hold a continuationist conviction, it is biblically faithful to define the gift of discerning spirits, as described in the New Testament Scriptures, in this manner: The ability to distinguish or discern between spirits that are divine, demonic, or human. It is to be able to sense the deceptive and accusatory work of the enemy, Satan, and his followers (evil spirits). Every situation we face in our world includes a conglomeration of spiritual power. The gift of discerning spirits is supernatural insight to distinguish where the Spirit of God is working, where an evil spirit may be involved, and how the human spirit may be participating in the activity of evil. It involves listening to Scriptures, the Holy Spirit, community, and those entrusted to your care at that moment or over time.
One of the biblical applications of this gift is to test or evaluate prophecies, which prevents false teaching and guards against confusion in the church. There is, of course, a sense in which all Christians are responsible to seek and rely on the discernment of the Holy Spirit and to “test the spirits to see if they are from God” (1 John 4:1). The ability to draw conclusions is available through the Holy Spirit to the person who “confesses that Jesus Christ has come in the flesh” (1 John 4:2).
Another biblical application of this gift is in the context of spiritual warfare: a Christian engages in intercessory prayer seeking to identify spiritual influence in another person’s life. The gift of discerning spirits may be given to the one pursuing the other person’s deliverance from strongholds that are due to demonic influence or oppression or even deliverance from demonic possession. The Holy Spirit may empower a Christian to identify and engage evil spirits harming a person to whom they are counseling, praying for, or ministering to. There is no explicit gift referred to in the New Testament Scriptures as a “gift of deliverance;” however the gift of discerning spirits seems to aid in deliverance ministry.
[1] The one exception is Calvary’s theological position on sexuality and marriage as detailed in the position paper Human Sexuality and Marriage.
