An Exegetical Glimpse into the Pauline Usage of Charismata and Oikodomen in 1 Corinthians 12:1-7: A solution for Ecclesiastical Disunity in 21st Century
In the contemporary christian ministry, they are those who are suffering inferiority complex, feeling they could never aspire to the more flamboyant and showy gifts of service. They are jealous and full of bitterness they feel they are cheated, and easily show resentment toward others who have the gifts. At the other extreme are those prominent who are referred to as “gifted,” they have turned this grace of God to a superiority complex. They started to look down on others and despise them. They are sheer exhibitionists.
The snow-ball effects of this problem is evident in various ecclesiastical aspects. Respect and popularity are accorded to people on the basis of the expression of charismata they can exhibit. Spiritual gifts almost have became the canon of divine calling and source of egocentric expressions. Some prideful ministers have turned spiritual gifts to their source of income and economic advancement. It is now obvious that what was intended to enhance unity has almost become a divisive tool in christian church. Denominationalism and factionalism in the christian church are, in great length, due to this lopsided orientation about charismata. All the attempts made by ecumenical bodies to promote unity in the church are futile and fruitless because of this worldwide spiritual epidemic and adarbaku. The fact that these gifts are given out by the Holy Spirit graciously has been ignored. Spiritual gifts have become the tool of concretizing egocentric ideas and all sorts of self-adulations. If Paul is still alive with us today would not he see the need to write another 2nd Corinthians not to a church this time around but to the whole world because this problem is a worldwide problem. This intractable problem has affected the Great Commission since the extent we will mirror Christ to others is determined by the strength of unity within us. It is by our love and unity that the world will know we are Christians.
Concluding Remarks
The theological proposition of this work can be regarded as a exegetical reformation of the biblical concept of charismatic. The etymology of the term charismata shows that it involves ‘grace’ in giving out these gifts by God and not by human merit. This implies that we have nothing that is not given to us. No believers should pride themselves or boast about the gifts and grace of God in their lives. God gives this gifts according to His grace for the purpose of uniting and building the body of Christ. Whatever gifts we have are meant to be used to fulfill God’s end and intention. Paul’s response to the Corinthians problem is that the charismata are not end in themselves but a means to an end and that is sumphero (bringing together). This shows that spiritual gifts are given to individuals not for their benefits alone but for that which will bring the people together and unite them. This is a major part of Pauline oikodomen, which takes the church as a body and charismata as the agents through which the member of the body can be edified and built up. Pauline ecclesiology is relevant for solving the ongoing ecclesiastical disunity of the 21st century.
For the fact that one do not have particular charisma, he should not disown or exclude or criticize those who have it. God wants His gifts and their variety to promote harmony and unity, not discord and schism, members of christian fold need to care about one another without haughtiness or envy. The ‘haves’ and the ‘have-nots’ must remember that they are part of the same body.
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