GIFTS OF PROPHECY AND TONGUES

The Continuation Of the Gifts Of Prophecy and Tongues In the Church Today

The Continuation Of the Gifts Of Prophecy and Tongues In the Church Today

Introduction

Special gifts provided by the Holy Spirit to every believer. The various New Testament lists (Romans 12:6-8; 1 Corinthians 12:4-11, 28-30; Ephesians 4:11-13; 1 Peter 4:10-11) cover a range of activities including gifts of Christian leadership such as apostles and prophets, special gifts of speaking, discernment, healing, and practical gifts such as hospitality and service. Though the Spirit was at work in similar ways in the Old Testament, these gifts have been freely distributed since the outpouring of the Spirit at Pentecost. They may be given for special occasions or as permanent ministries. They are distinguished from natural gifts or other similar phenomena by God's special activity in the life of the individual concerned. Their purpose is to demonstrate God's power and presence in the world, especially in spreading the gospel and building up the church (Acts 1:8; 1 Corinthians 14:12) and they are to be exercised in love rather than for personal ends. This paper argues for the continuation of the gifts of prophecy and tongues in the church today.

Discussion

The Latin Fathers cited the number and allegorized about it. St. Victorinus of Pettau (In. Apoc. 1) related the seven gifts to the seven spirits of the Apocalypse; St. Hilary (In Mt. 15.10) connected them with the seven loaves in the miracle of the bread and fishes; St. Augustine (Serm. 347) traced a parallel between the seven gifts and the beatitudes, and he saw in Isaiah's words a complete description of the Holy Spirit's work in the soul. St. Gregory the Great drew on Augustine especially (Moralia 2); he saw the gifts as special aids to the Christian in his war against evil. His writings furnished a foundation for the theology on the gifts to be developed in the Middle Ages.

Middle Ages. From Gregory in the 7th century to the 11th century, nothing was added to the literature on the gifts. In the 12th century, there came a renascence of interest attributable principally to the reading of SS. In the early 13th century, there was no precise terminology on the gifts, although much had been written on them. Some thought the gifts to be the source of the virtues; others saw them as effects. Most of the theologians, however, identified gifts and virtues. Then, in 1235, with the Summa of Philip the Chancellor (cf. Recherches de théologie ancienne et médiévale 1:76-82), a trend began toward viewing the gifts as distinct from and superior to the virtues. This became the classic teaching at the University of Paris, especially by the Franciscan and Dominican schools, and it was given its perfect expression by St. Thomas Aquinas (Summa theologiae 1a2ae 68.2).

Teaching of St. Thomas. Beginning, as was his way, with an existent reality, Aquinas reasoned to the soul's need for supernatural aids, superior to the virtues and by which the soul could become ...