Conflict between Order and Charismatic Freedom

As the uncontrollable principle of life in the church, the Holy Spirit considerably upset Christian congregations from the very outset. Paul struggled to restrict the anarchist elements, which are connected with the appearance of free charismata (spiritual phenomena), and, over against these, to achieve a firm order in the church.

Paul at times attempted to control and even repress charismatic activities, which he seemed to regard as irrational or prerational and thus potentially disruptive of fellowship. Among these were glossolalia, or speaking in tongues, a form of unrepressed speech. Paul preferred rational discourse in sermons. He also felt that spontaneity threatened the focus of worship, even though he himself claimed to possess this gift in extraordinary measure and the Apostles spoke in tongues at Pentecost. This tendency led to an emphasis on ecclesiastical offices with their limited authority vis-à-vis the uncontrolled appearance of free charismatic figures. (Britannica)

As traditionalists, we could not agree more with Paul’s conclusions based on our experiences with people speaking in tongues at Truro. That was only our opinion on one of the many gifts of the Holy Spirit. There are many others, and it is interesting to see how they are described. 

The Gifts of the Holy Spirit as described in different sources

Corinthians

The gift Paul was referring to in the above article is the gift of tongues which is one as described in 1 Corinthians 12: 4-11 as

⁴ Now there are varieties of gifts but the same Spirit, ⁵ and there are varieties of services but the same Lord, ⁶ and there are varieties of activities, but it is the same God who activates all of them in everyone. ⁷ To each is given the manifestation of the Spirit for the common good. ⁸ To one is given through the Spirit the utterance of wisdom and to another the utterance of knowledge according to the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healing by the one Spirit, ¹⁰ to another the working of powerful deeds, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues.

It is interesting to consider the different names used in the titles and descriptions in the Episcopal glossary of terms two of which follow, the first references the Old Testament the second, the New Testament. 

Seven Gifts of the Holy Spirit

The gifts are 1) wisdom, 2) understanding, 3) counsel, 4) fortitude, 5) knowledge, 6) piety, and 7) fear of the Lord. This list is based on Isaiah 11:2. The imparting of the gifts of the Spirit is associated with baptism, as well as Confirmation and Ordination. The “sevenfold” gift of the Holy Spirit is mentioned in the hymns Veni Sancte Spiritus, “Come, thou Holy Spirit bright” (Hymns 226-227) and Veni Creator Spiritus, “Come, Holy Ghost, our souls inspire” (Hymns 503-504). One of these hymns precedes the period of silent prayer and the prayer of consecration at each ordination.

Gifts of the Spirit

Five NT texts form the basis for understanding the gifts of the Spirit, known as the charismata in Greek. These texts include 1 Cor 12:1-14:40, Rom 12:8, Eph 4:11-12, Rom 1:11, and 1 Cor 2:14. The lists of gifts in the NT passages are neither exhaustive nor entirely consistent. Apostles, prophets, and teachers are mentioned in 1 Cor 12:28-30. Those who exhort, give, preside, and show mercy are mentioned in Rom 12:6-8. Evangelists and pastors are mentioned in Eph 4:11. These gifts may be understood as charismatic ministries rather than offices. Some gifts, on the other hand, refer to functions or activities. Knowledge, healing, working of miracles, prophecy, tongues, and interpretation of tongues are mentioned in 1 Cor 12:7-10. Some contemporary charismatics consider tongues to be the essential gift of the Spirit, despite Paul’s statement in 1 Cor 14:18-19 that he would rather speak five words with his mind in church to instruct others than ten thousand words in a tongue. Paul declares that he intends to share his gifts with the Christian church in Rome (Rom 1:11), indicating that gifts can be shared with others. In 1 Cor 12:7, each believer is said to have a gift, which suggests that there are many gifts. These points are prominent in contemporary discussion of the gifts of the Spirit.

At baptism, at the sanctifying of the water, the celebrant prays that by the power of the Holy Spirit “those who here are cleansed from sin and born again may continue for ever in the risen life of Jesus Christ our Savior” (BCP, p. 307). In a general sense, the life of faith-including forgiveness and renewal-can be understood as a gift of the Spirit. After the action of baptizing with water, the celebrant prays for specific gifts for the newly baptized from the Lord in the Spirit, including an inquiring and discerning heart, the courage to will and to persevere, a spirit to know and love God, and the gift of joy and wonder in all God’s works (BCP, p. 308). The “sevenfold gifts” imparted to all by the Holy Spirit are mentioned by the hymns Veni Creator Spiritus (Hymns 503-504) and Veni Sancte Spiritus (Hymns 226-227), one of which is sung prior to the prayer of consecration at ordinations of bishops, priests, and deacons.

Which one of the gifts do you feel you have shared?

But all gifts considered, the gift of love is the greatest of all.

The source of much of this content is: Glossary of Terms – The Episcopal Church and Britanica.