The term “charismatic” is frequently used to describe particular types of churches today. It is a word that has come to be applied to worship and worship styles in particular. We might even describe our own services at times as “non-charismat­ic”. We would be conveying by this that our services are orderly, with a reason­ably set liturgy. Nothing too much out of the ordinary or spontaneous occurs in our worship services. We basically know what will happen and where we are in the service at any given point. And the music style is fairly reserved rather than upbeat and racy.

However, it is a pity that the word “charismatic” has been used in this way. I suspect that the apostle Paul would have had trouble describing any church of the Lord Jesus Christ as “non-charismatic”. Let me explain what I mean. Chapter 12 of 1 Corinthians begins a new section in Paul’s letter, which runs through until the end of chapter 14, where the con­clusion is reached that everything in the worship services should be done “prop­erly and in an orderly manner” (14:40). This suggests that Paul was wanting to correct some of the worship practices in the Corinthian congregation – prac­tices that were improper and disorderly. However, that does not mean that he would have been willing to describe the congregation as “non-charismatic”. In fact, the opposite is the case.

Now there are varieties of gifts, but the same Spirit. And there are va­rieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons. 1 Corinthians 12:4-6

The word for “gifts” here in the Greek is the word charismata, which comes from the word charis meaning grace or favour. If you look in a Greek diction­ary, you will find that the word “cha­risma” and its plural “charismata” mean gracious favours from God – free gifts of the Lord’s grace. Paul’s point here is that there are different kinds of gracious gifts from the triune God but it is the same Spirit who works all of them in all persons. Please note: Paul is not saying that there are some people who have gracious gifts from God and others who do not. He is saying that God dispenses his gifts (manifestations of the Spirit – vs. 7) to all. Again, in the next verse, he says that to each one the manifestation of the Spirit is given for the common good.

This is important because it is clear from what Paul goes on to say that the Corinthians were valuing certain gifts above others – especially the gift of tongue-speaking.¹ In the midst of this discussion, he points out that love is the greatest gift of all. Love is oriented towards the other person, rather than to the self, and the Corinthians had to learn that all gifts of God are to be exercised in love. They are gracious gifts of God that have been given so that others can be built up. They are not signs of the spirituality, power, and sophistication of those who exercise them. And they are certainly not an excuse to look down upon those who do not have such gifts.

So then Paul is making two very im­portant points here. He is saying that those who possess certain gifts must realise that they have been given those gifts by God. They are gracious gifts, not reasons to boast. And he is also saying that God dispenses gifts to all as he chooses. There is no-one who does not possess charismata – gracious gifts from the Lord. He goes on to mention apos­tles, prophets, workers of miracles, but also those who help others and those who have the gifts of administration (vs. 28). This is not an exhaustive list; others are mentioned in Romans 12 and Ephe­sians 4. However, Paul has said enough to make his point. God has dispensed an immense variety of gracious gifts to his people. In this context, to call a church non-charismatic would suggest that there are no people with any God-given gifts and talents in that church. Conversely, to call a church “charismatic” in this sense means that the church is made up of people with talents and abilities that have been given to them graciously by God for the building up of the church as a whole. This is true of all of our congregations!

Some words of caution here: First, not everything that goes by the name “spir­itual” is from the Holy Spirit. In verse 1, Paul says: “Now, concerning spiritu­al (matters)...” Here he uses the word pneumatikos, which is translated in the NASB as “spiritual” The term “gifts” does not appear until later. Paul’s intention is to discuss the issue of spiritual matters more generally before he looks at spir­itual gifts in particular. Then he goes on to say that before their conversion, the Corinthians were pagans or Gentiles and they were influenced and led astray by idols. They might have thought of them­selves as very “spiritual” but in fact, their spirituality was not from God at all. For example, in 1st century Corinth the pagan temple of Asklepios held fes­tivals to celebrate the healings that were supposed to be attributed to this god. Doubtless the Corinthians who believed in this and celebrated in connection with the festivals thought of themselves as very religious and “spiritual”. But, says Paul, no-one speaking by the Spirit of God ever says “Jesus be cursed” and no-one can say “Jesus is Lord” except by the Holy Spirit. In other words, true spirit­uality is not about miracles, or religious festivals, or prayer or chanting or mysti­cism. True spirituality acknowledges and submits to the lordship of Jesus Christ at every point. This is the kind of spirituality that is from the Holy Spirit. Every other spirituality is counterfeit.

Secondly, we have to realise that the gifts we possess, are for the common good. The apostle makes this very clear in verse. 7. The purpose that God has in mind when dispensing gifts to people in a congregation is the common good and building up of the church as a whole. Paul expands on this at some length in the second half of this chapter. There should be no division in the body of Christ. All parts are equally important and honourable, and each should be serving to build up and strengthen the body as a whole (vss 12-26). It follows that my possession of a particular gift from God does not guarantee me the right to ex­ercise it in the worship service. Exercis­ing my gift might bring honour to me and it might make me feel fulfilled in using my gift, but if the body of Christ is not built up through the use of my gift, I should refrain from using it. For example, in 1 Corinthians 14 Paul says that if a person is able to speak miracu­lously in another tongue (a 1st century manifestation of the Spirit) but there is no-one who can translate that tongue so that all may be edified and instructed by its content, then the tongue-speaker is to remain silent and not to use his or her gift in the church services (vss 27, 28). Furthermore, we need to re­member that public service is not the only way to serve in the church. I might be able to use my gift of helping (1 Cor. 12:28) by privately assisting someone in the congregation to gain a new skill or by helping another perform his or her more public tasks more effectively. And, as every Session and church committee knows, the gift of administrations (12:28 – the Greek word here means steering, piloting or governing) is vital when it comes to getting the work done. Capable chairpersons, efficient clerks, and diligent treasurers are always appreciated in their respective roles. Again, the goal is to use our gifts to serve others and help build up the church.

In conclusion: are our churches char­ismatic in the biblical sense of that term? Absolutely! All our churches are made up of people who have been given gra­cious gifts by God. But we need to use these “manifestations of the Spirit” in love, in submission to the lordship of Christ, and in accordance with the teach­ing of God’s Word. They are given for the common good of the congregation and for the building up of the church to maturity in Christ.