In this five part series, Richard M. Riss presents evidence for the operation of the gifts of the Spirit throughout the Church Age.

Part 1 (Fall 1998): From the Early Church to the 3rd Century
Part 1 of Tongues and Other Miraculous Gifts

Part 2 (Winter 1999): 3rd to the 5th Centuries
Part 2 of Tongues and Other Miraculous Gifts

Part 3 (Spring 1999): From the 5th to the 13th Centuries
Part 3 of Tongues and Other Miraculous Gifts

Part 4 (Summer 1999): From the 13th to the 18th Centuries

Part 4 of Tongues and Other Miraculous Gifts

Part 5 (Fall 1999): The 18th and 19th Centuries
Part 5 of Tongues and Other Miraculous Gifts

This index was later included in the Fall 2025 issue.

Ricky Roberts, Just When Did Spiritual Gifts Cease? (Florida: Creation House, 2003), 112 pages, ISBN 9781591852353.

The basis of this short book is that the spiritual gifts have never ceased. Roberts divides his argument into scriptural and historical evidence. Roberts builds a case that the spiritual gifts were not intended to be temporary, (tied to the apostolic age) but rather continue until the age of perfection (the second coming of Christ). The author uses scriptural interpretation and the church fathers to support his case. In this, he does a fairly good job.

However, in the historical section of the book, Roberts case left me disappointed. Roberts does not give a complete view of the reformers and he uses a Gnostic gospel as support. Roberts also defends Montanism as a legitimate group, but falsely accused. While they may have started out as a legitimate group, they did not end that way. This historical evidence is shaky at best.

Roberts makes an interesting claim in his book that the tongues (i.e. language) will cease because in heaven we will communicate mentally. After speaking with some colleagues, among them some theologians, there was a 50/50 split on whether this idea might be correct. There is also a problem with his transliteration (for example, διδομι [didomi] is written as thethome). Roberts may also hit a nerve with some readers because of his claim that all for whom Christ prayed were not healed (in places other than the account in Mark 6:5). He further claims that God places disease on His children as a punishment or test.

I requested to review this book because it pertained to my dissertation topic, however I was disappointed with it. Any reader looking for a better overview of the understanding that church leaders had of the Holy Spirit and His work should read the trilogy on the Holy Spirit by Dr. Stan Burgess. Even though I have had personal experience with this subject, Roberts did not convince me that the gifts had not ceased. This book is by no means scholarly and I would only recommend this book as an example of how not to write.

Reviewed by Patricia Riley

This review was originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website on September 12, 2007. Later included in the Spring 2024 issue.

A guest article by Tracy Close, introducing you to the gifts of the Holy Spirit spoken of in the Bible.

Charismata is the plural form of the Greek word charis, meaning grace. Charismata are the visible effects of grace in word or deed, known more commonly to us as spiritual gifts.

Image: Stan Myers. Used with permission.

Much has been written about the subject of charismata, enough that one could devote quite possibly a lifetime to the reading of all of it in the pursuit of total understanding and grasp of exactly what gifts of the Spirit are, how they are used, whether they exist or not(if that understanding is actually possible).

There are many belief systems or theories existing today regarding Gifts of the Holy Spirit.

One theory, called cessation, states that spiritual gifts died with the apostles of Paul’s time (sometime around the end of the first century AD). It is believed that charismata existed to empower the budding Christian church, to ensure that through miraculous happenings people would be brought to a belief in Jesus Christ as the Savior and therefore the church would increase in numbers. Once the church was on it’s feet, so the theory goes, the gifts were no longer needed and therefore ceased. There are other cessation theories, but this seems to be the most popular.

However, this author takes the stance that the gifts of the Spirit are now and have always been present. No where does the Bible state that the gifts of the Spirit were to cease for the Church, not until Jesus comes again. There are historical accounts of the manifestation of charismata in the church through the ages. Most importantly, because I believe I have personally witnessed spiritual gifts in practice, I believe that they are alive and well in many churches today.

Having said that, the purpose of this article is to provide what I hope is a minimal education as to what spiritual gifts are and what they are not. The statements contained herein are derived from studying The Bible, literary resources, online articles and teachings in local churches.

The prophet Joel predicted, before Jesus walked the earth, that spiritual gifts would be made available to many. “It shall come to pass afterward that I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; And also on My menservants and on My maidservants I will pour out My Spirit in those days” (Joel 2:28). No longer would the prophets and miracle workers be a small group of people.

So it happened at the first Pentecost after Jesus ascended to heaven that the prophecy was fulfilled. “They were filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” (Acts 2:4)

Pneuma Review: Please tell our readers about your Pentecostal roots.

Andrew Gabriel: I grew up worshipping in primarily Pentecostal churches, although we did, at times, attend some other denominational churches. After graduating from high school, I studied at a Pentecostal Bible college, and eventually I was ordained in the Pentecostal Assemblies of Canada, as I still am today.

Pneuma Review: In your book, Simply Spirit-Filled, you said that at one point in your life you were a spiritual experience junkie. Please explain what you mean by that and why you went through that phase.

Andrew K. Gabriel, Simply Spirit-Filled: Experiencing God in the Presence and Power of the Holy Spirit (Emanate Books, 2019), 179 pages.
Read John Lathrop’s review.
Read an excerpt from the book: “Two Common Myths about the Spirit-Filled Life.”

Andrew Gabriel: As I think about it now, the term ‘junkie’ might sound pejorative, but I don’t mean it to be. My heart was certainly in the right place. I was a young, somewhat naïve, Christian who wanted “all that God has for me,” as the preachers used to put it. As a result, you could say that I was “all in” when it came to trying to experience God.

The result was that, like some others around me, I wasn’t too concerned with trying to discern if experiences were authentically from God, or if they were emotional experiences that were being manufactured by the groups that I worshipped with. And, for the most part, I think the people that were manufacturing those experiences had good hearts too. They also wanted to experience God, but they thought that there were only certain ways to do so. So, for example, the music had to be a certain way, or maybe they would “encourage” you to fall down.

Pneuma Review: Later in your life you became quite skeptical of spiritual experiences. What factors contributed to that skepticism and what eventually brought you back to again appreciate the value of these spiritual experiences?

Andrew Gabriel: I think my skepticism was simply me over reacting to my realization that not everything I had experienced in the church was truly from God. And it probably stemmed from the same thing that made me a spiritual experience junkie in the first place—namely, a desire to experience God. Only now, I was more concerned with having authentic experiences of God.

God wants to unleash the life-changing, bondage-breaking power of the Holy Spirit in your life. Pastor Chas Carrin points out what the Apostle Paul had to say about this and encourages every Jesus follower to pursue spiritual gifts.

The Apostle Paul encountered Jesus on the Damascus Road and was born again; three days later in the Damascus Room through the laying-on-of-hands by Ananias he encountered the Holy Spirit and received the Spirit’s baptism. Later, this same man wrote an 84 verse treatise on spiritual gifts: First Corinthians 12,13,14. His Biblical explanation provides the most comprehensive, authoritative information we have on the subject. More importantly, it is the only resource bearing the seal of Divine Authorship. All conflicting opinions, no matter how cherished or long-established, are but human speculation and must be discarded. Scripture is our final, absolute authority.

The Apostle begins his dissertation with the plea: “Now concerning spiritual gifts, brethren, I do not want you to be ignorant” (12:1). Interestingly, this appeal that we “not be ignorant” appears seven times in the New Testament concerning different topics. Once, it is by Peter and six times by Paul. Each time, the request reveals an especially deep concern of the writer. Its’ appearance here should command the attention of every conscientious believer. The Apostle then proceeds carefully to detail the operation of nine grace-works of the Spirit. These are the direct result of the Spirit’s baptism. Having defended the need and purpose of the gifts, Paul then concludes his discourse with the stirring rebuke, “But if anyone is ignorant, let him be ignorant!” (14:38). In other words, he says, “After this careful explanation of spiritual gifts, if anyone refuses to learn, I have nothing more to say to him. Let him remain illiterate!” Paul seemingly anticipated that some believers would reject his teaching on miraculous works of the Spirit and added this harsh warning:

“If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord” (1 Corinthians 14:37).

1. “Earnestly desire spiritual gifts” (1 Corinthians 12:31).
2. “Pursue love, and desire spiritual gifts, especially that you may prophesy” (14:1).
3. “Since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (14:12).

These admonitions do not indicate the reluctance that typifies the modern church’s attitude against spiritual gifts. There was no such lukewarmness on the part of Paul or the Corinthians. Identically, believers today are encouraged to exercise the gifts for the benefit of everyone: “But the manifestation of the Spirit is given to each one for the profit of all; for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills … But if anyone is ignorant, let him be ignorant” (1 Corinthians 12:1;4-11;38).

Historian Jeff Oliver has written a three-volume series on how the gifts of the Spirit have continued all through Christian history. PneumaReview.com speaks with Jeff about his series and how we should expect God to do supernatural things through his church today.

PneumaReview.com: Tell us some of your story. What Christian traditions influenced you growing up and how did you become interested in the renewalist movement of Pentecostals and charismatics?

Jeff Oliver: I was raised in the Dutch Reformed Church in Schenectady, New York. My family moved to Myrtle Beach, South Carolina, when I was a teenager. There we joined a Methodist Church (since there were no Reformed churches). At the Methodist Church, I was exposed to a Spirit-filled evangelist. I prayed, “Lord, whatever it is that this man has that I don’t have, I want it!” A few weeks later, a friend invited me to a downtown storefront charismatic church. I thought it was a bilingual church because one pastor spoke in a foreign language and another interpreted what he said in English. The Holy Spirit fell on me, as on the day of Pentecost, and I raised my hands and spoke in tongues. I have been a Pentecostal-charismatic ever since.

PneumaReview.com: You have written the three-volume book Pentecost to the Present. How did you become interested in writing about the Holy Spirit and spiritual gifts?

Jeff Oliver: While serving as a Christian Education Director for a large independent Pentecostal church in Lakeland, Florida, the senior pastor kept teasing me saying, “Jeff, if only you were a Pentecostal, you’d be all right.” Or, “Jeff, we’re going to make a Pentecostal out of you yet!” This led me to research the nuances between Pentecostals and charismatics and the origins of Pentecostalism. But it seemed no matter how far back I went, there was always more. Finally, the Lord challenged me one day saying, “Why don’t you go back to the day of Pentecost and study church history in the order the events actually took place?” I did, and what I found was nothing short of shocking and amazing in light of an abbreviated Pentecostal history. Then I learned there was this whole pool of Pentecostal scholars who knew all this, studied and wrote books to each other about it, while the rest of the church remained largely ignorant. Someone had to tell the church.

PneumaReview.com: Briefly tell us what is contained in each volume.

Jeff Oliver: Book One: Early Prophetic and Spiritual Gifts Movements covers the period from the early church through the Middle Ages when much of Northern Eu­rope was converted through miracle-working missionary monks. Book Two: Reformations and Awakenings covers the period from the Middle Ages to the early twentieth century, including the Renaissance, the Enlightenment and how they affected Christianity both in Europe and in the New World. Book Three: Worldwide Revivals and Renewal brings us up to the present day, sparked by the 1904-05 Welsh Revival and the Azusa Street Revival in 1906 followed by the charis­matic renewal and the global rise of Pentecostalism.

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.

Pentecostals and Reformed affirming the value of all of the New Testament Gifts
Frank Macchia

In the context of this hoopla over cessationism, it might be interesting to see how the issue of spiritual gifts was dealt with in the first round of international talks between the World Alliance of Reformed Churches and the Pentecostals (of which I was a participant). We agreed together that all of the gifts from the New Testament have value today, but that both global church families tended to favor different lists of gifts from the New Testament. In response, we affirmed that no single list of gifts is to be held up as all determinative for judging the quality of a church’s spirituality and that both sides must expand its horizons by embracing the value of the gifts cherished by the other side. Here’s the important paragraphs, a joint statement shared by both sides:

“The participants in this Dialogue affirm that the gifts of God to the Church are real, the Holy Spirit is the Giver of gifts to the Church, and the gifts are given to the Church to work together for the common good. Reformed as well as many Pentecostal churches acknowledge that their understanding of the Spirit’s gifts is broader than the classic list of spiritual gifts in 1 Corinthians 12:8-10… As we, the Reformed and Pentecostal participants in this Dialogue, have reflected on the biblical texts and the life of the Church, we have been convinced that no single gift or set of gifts is normative for every believer, every congregation or every church in every time, or place. We share the conviction that gifts are not permanent possessions of believers or congregations, for the Spirit gives various gifts at different places as those gifts are needed. We also agree that no biblical listing of gifts is a template to be laid over the entire Church. On the one hand, we recognize that many Pentecostals limit the gifts of the Holy Spirit to those mentioned in 1 Corinthians 12:8-10. They do not value the charismatic nature of those mentioned elsewhere in the Bible (Cf. 1 Corinthians 12:27-30; Romans 12:3-8; Ephesians 4:11; 1 Peter 4:10-11). On the other hand, many Reformed Christians recognize the theoretical possibility that the gifts mentioned in 1 Corinthians 12:8-10 might somewhere be appropriately exercised, but normally they do not encourage or even sanction them to be exercised in their own services. In addition, there are those in both traditions who value one gift over the contribution of another, or who seem to limit the Holy Spirit’s sovereign distribution of gifts… It is our mutual conclusion that these positions are ultimately no less than concessions to the reality of our separated existence as Christian churches. We believe that those who embrace these positions, or elevate their status by giving voice to them in doctrinal or political statements, must be challenged to recognize their limitations. They need to be asked to broaden their understanding of the gifts, which the Holy Spirit desires to give to the Church. Only in so doing can they enter fully into the life of the Church as the body of Christ. Only in so doing can they participate in what it means to be a priesthood of all believers. Only in so doing can they experience the fullness of what Joel prophesied, and Peter proclaimed on the Day of Pentecost, that God’s Spirit would be poured out on all flesh, thereby equipping them to participate in God’s work in the world.”

(#54-55, 57, Word and Word and Spirit, Church and World, The Final Report of the International Dialogue between Representatives of the World Alliance of Reformed Churches And Some Classical Pentecostal Churches and Leaders 1996-2000).

(PS- there was not a cessationist among them)

Kenneth Berding, What Are Spiritual Gifts? Rethinking The Conventional View (Grand Rapids: Kregel, 2006), 368 pages, ISBN 9780825421242.

After reading and re-reading this book (4 times now), I would like to thank Dr. Berding for putting together this in-depth single volume reference of the traditional spiritual gifts. There are 129 pages of appendices and notes with a detailed 24 page subject and scripture index. This extra effort makes it easy for any person to look up a particular item of interest. His verse by verse translation comparison (with Greek text) is beyond helpful. Most importantly, his message is clear: Christians waste too much time trying to discover their “spiritual gift” is instead of serving in the ministry God has for them. For Berding, “spiritual gifts” are the ministries themselves and not an enabler for ministry. We Pentecostal/charismatics will obviously object to his conclusion, but his one point is well worth considering. Do not ask, “God, how can I discover the special abilities that you have given me?” Instead ask, “God, where do you want me to serve?” (35).

Kenneth Berding is Professor of Biblical Theological Studies at Biola University.

A healthy tension does exist between viewing gifts as an empowerment or the ministry opportunity/office to serve. The whole point of Spirit empowerment is for witnessing, edification, encouragement, exhortation, and service. Thankfully, Berding gives a small concession by allowing 1 Cor.12:8-10 as a special ability, but this allowance is overwhelmed by the repetitive drum beating of ministry versus special abilities. Honestly, the purpose the Grace Gifts we receive is for ministry, so putting the purpose statement as the first priority should not alarm us. However useful this book is for the study of the traditional gifts, a vacuum remains in providing a clear picture of the ministry and work of the Holy Spirit through His involvement (gifting) in our lives. Let us look at the Berding’s agenda and bias.

The Power of the Cross: The Biblical Place of Healing and Gift-Based Ministry in Proclaiming the Gospel

Many stories in Christian history are filled with accounts of charismatic gifts, miracles, signs and wonders.

The emergence of the Pentecostal, the neoPentecostal or charismatic, and third wave movements in our century has raised a variety of vital questions that demand answers. Among these is the issue of whether the spiritual gifts enumerated by St. Paul in 1 Corinthians 12 remained active in the Church after the first century. Equally crucial is the question of whether these gifts, if still active, were vitally related to the proclamation of the gospel in the Church during the formative centuries.

Protestant Cessationism

From the Reformation era onwards, leading Protestant theologians have popularized the view that the work of the Holy Spirit in evangelism after the apostolic age was limited to dynamic proclamation of the Word of God, rather than the exercise of spiritual gifts. This was the position of Martin Luther, who openly rejected the schwärmer or enthusiasts of his day—who claimed gifts of prophecy and gave higher credence to the “inner voice” of the Spirit than to the “external word” or Scriptures.¹

Voices of cessationism still are with us, and presently are aimed at the healing and gift-based ministries of Pentecostals, charismatics, and third wave churches. Cessationists argue that miracles had little to do with the gospel or were incidental to the proclamation of the gospel in the New Testament. Further, they insist that gifts of healing as well as the other charismata ceased at or near the end of the first century A.D. For example, the claim has been made that “the Church Fathers, who came almost entirely from the East, believed that the apostolic gifts had ceased.”² Such a claim is simply not true, as the evidence presented below shows.