Kenneth C. Kinghorn, professor of Church History and Historical Theology at Asbury Seminary, herein offers a practical work for Christians. This book is not technical, nor necessarily academic in its orientation (though it is, of course, academically responsible). Rather, this book is seemingly focused to present practical information to the person in the pew. Not only are twenty gifts of the Spirit herein discussed, but Kinghorn also includes a personal inventory survey to help readers discover their own spiritual gifts.

Chapter one details three common problems that hinder our discovery and usage of the New Testament spiritual gifts. First, Kinghorn notes that there is unfortunately a lack of knowledge of spiritual gifts in the church. Second, he posits that a neglect of God’s laws and commands contributes to a lack of spiritual gift expression in the church today. Third, and perhaps most importantly, Kinghorn points out that an undisciplined life prohibits the expression of the New Testament spiritual gifts.

Although the New Testament does not give a forthright definition of a spiritual gift, Scripture nevertheless gives sufficient information regarding them. In chapter three, Kinghorn delineates the guiding principles that enable him to discern twenty spiritual gifts mentioned in the New Testament. Moreover, he gives three principles by which we may better understand spiritual gifts. First, he notes that true spiritual gifts are given by the Holy Spirit, and not another entity. Second, spiritual gifts enable one to do more than they are ordinarily capable of, which means that ‘natural talents’ do not qualify as spiritual gifts. Third, Kinghorn notes that spiritual gifts necessarily entail a responsibility for the employment of that gift by its recipient.

Kenneth Cain Kinghorn

In chapter three, Kinghorn lists the twenty New Testament spiritual gifts that he discerns, and comments upon them based upon the theological filter of the Wesleyan Quadrilateral (note, however, that he does not announce that he is doing such, but nevertheless it is apparent). Most readers of Pneuma Review will find no problems with the majority of the descriptions, though one needs to be aware that he does voice a distinctly Wesleyan understanding of tongues, which differs from the Pentecostal and charismatic understanding of the same. He notes, however, that minor differences in our doctrinal formulations about tongues-speaking should be allowed without breaking the fellowship wrought by the uniting Spirit. In an important note, Kinghorn believes in the continual relevance and availability of all twenty spiritual gifts for believers today.

I view it highly important that Kinghorn insists that all Christians have spiritual gifts, and that is our individual responsibility to discern and thereafter use them. Moreover, Kinghorn notes that God gifts us with spiritual gifts entirely without human merit (i.e., free grace), and that he grants them according to his sovereign will. Further, every gift is critical for a fully functioning church, as God intentions the spiritual gifts for ministry and service.

Kinghorn contends that Jesus left a promise, a legacy, and a mission to believers upon his ascent into heaven. Each of these three are being implemented and furthered by the Holy Spirit in believers today, Kinghorn contends. This book has two main aims, with one being to summarize the New Testament teachings regarding the spiritual gifts, and the other being to help one discover his or her own spiritual gifts. In my humble opinion, Kinghorn is successful in his venture.

Reviewed by Bradford McCall

Publisher’s page: http://www.emethpress.com/9780975543566.htm

Preview The New Testament Gifts of the Holy Spirit: https://books.google.com/books?id=utWYY2ZmpWEC

This review was originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website on June 18, 2008.

Seeing grace and mercy in the Old Testament story of Cain and Abel.

“For I am the Lord, I change not” (Malachi 3:6).

God has changed. Or at least that seems to be what many are teaching in our day. There are denominations that teach that the God of the Old Testament is different from the God of the New Testament holding that the old God was mean and wrathful, but the new God is loving and full of mercy. One theory goes so far as to state that God has matured from a juvenile attitude to having a more adult disposition.

Image: Wikimedia Commons

It is certainly true that God demonstrates awesome power in the Old Testament. Yet it’s fair to say what happened in ancient days will be mild compared to what He is going to do in the end of days, when the wrath of God is poured out and entire segments of the world’s population will cease to exist! This demonstrates either a God who cannot make up his mind, or a changeless God of perfect continuity.

I will assume that if you are reading the Pneuma Review, you agree with Scripture that God is changeless. This conjecture being true, then the grace, mercy, and compassion “others” claim are absent from in the Old Testament must, in fact, be there. Such is the case in the story of Cain and Abel.

“And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord (Gen.. 4:2).” This sounds reasonable. It even sounds like Cain had a good head on his shoulders to have decided to bring an offering to the Creator.

Yet the key to understanding the sibling rivalry between Cain and Abel is found in the next verse.

And Abel, he also brought of the firstlings of his flock and the fat thereof. And the Lord had respect unto Abel and to his offering.

The Hebrew word for offering is minchah. It is not merely any offering, but a specific offering. This comes to a fuller understanding in the tabernacle period, but there are elements we can appreciate in Cain and Abel’s offering (See Pneuma Review Vol 2 No 2 Spring 1999 for more explanation on this and all the Levitical sacrifices).