"And G.o.d set some in the Church, first apostles, secondly prophets, thirdly teachers, after that powers [------], after that gifts of healings [------], helpings [------], governings [------], kinds of tongues [------]. 29. Are all apostles? are all prophets? are all teachers? are all powers [------]? 30. have all gifts of healings [------]? do all speak with tongues [------]? do all interpret [------]?"
Before we commence an examination of this interesting and important pa.s.sage, it is essential that we should endeavour to disabuse our minds of preconceived ideas. Commentators are too p.r.o.ne to apply to the Apostle"s remarks a system of interpretation based upon statements made by later and less informed writers, and warped by belief in the reality of a miraculous element pervading all apostolic times, which have been derived mainly from post-apostolic narratives. What do we really know of the phenomena supposed to have characterized the Apostolic age, and which were later, and are now, described as miraculous? With the exception of what we glean from the writings of Paul, we know absolutely nothing from any contemporary writer and eye-witness. In the Gospels and in the Acts of the Apostles, we have detailed accounts of many miracles said
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to have been performed by the Apostles and others; but these narratives were all written at a much later period, and by persons who are unknown, and most of whom are not even affirmed to have been eye-witnesses.(1) In the Acts of the Apostles, we have an account of some of the very Charismata referred to by Paul in the pa.s.sage above quoted, and we shall thus have the advantage of presently comparing the two accounts. We must, however, altogether resist any attempt to insert between the lines of the apostle"s writing ideas and explanations derived from the Author of the Acts and from patristic literature, and endeavour to understand what it is he himself says and intends to say. It must not be supposed that we in the slightest degree question the fact that the Apostle Paul believed in the reality of supernatural intervention in mundane affairs, or that he a.s.serted the actual occurrence of certain miracles. Our desire is as far as possible to ascertain what Paul himself has to say upon specific phenomena, now generally explained as miraculous, and thus, descending from vague generalities to more distinct statements, to ascertain the value of his opinion regarding the character of such phenomena. It cannot fail to be instructive to determine something of the nature of Charismata from an eye-witness who believed them to have been supernatural. His account, as we have seen, is the most precious evidence of the Church to the reality of the miraculous.
The first point which must be observed in connection with the Charismata referred to by Paul in the pa.s.sage before us is that, whilst there are diversities amongst them, all the phenomena described are ascribed to
1 It is suggestive that the curious pa.s.sage Mk. xvi. 17--18 is not even by the author of the second Gospel, but a later addition.
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"one and the same Spirit dividing to each severally as he wills;" and, consequently, that, although there may be differences in their form and value, a supernatural origin is equally a.s.signed to all the "gifts"
enumerated. What then are these Charismata? "A word of wisdom," "a word of knowledge," and "faith" are the first three mentioned. What the precise difference was, in Paul"s meaning, between the utterance of wisdom [------] and of knowledge [------] it is impossible now with certainty to say, nor is it very essential for us to inquire. The two words are combined in Rom. xi. 33: "O the depths of the riches and wisdom [------] and knowledge [------] of G.o.d!" and in this very epistle some varying use is made of both words. Paul tells the Corinthians (1, i. 17) that Christ did not send him "in wisdom of word "[------] or utterance: and (ii. 1) "not with excellency of word or wisdom" [------], cf. ii. 4); and further on he says (i. 30) that Christ Jesus "was made unto us wisdom [------] from G.o.d." The most suggestive expressions,(1) however, are the following, we think: 1 Cor. ii. 6. "But we speak wisdom [------] among the perfect, yet not the wisdom [------] of this age, nor of the rulers of this age, that come to nought, 7. but we speak G.o.d"s wisdom [------] in mystery, the hidden wisdom, which G.o.d ordained before the ages unto our glory, 8. which none of the rulers of this age has known, for had they known it, they would not have crucified the Lord of Glory. 9. But as it is written, "What eye saw not/ &c. &c. 10. But unto us G.o.d revealed them through the Spirit....... 11....
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even so also the things of G.o.d knoweth no one but the Spirit of G.o.d. 12.
But we received, not the spirit of the world, but the Spirit which is from G.o.d, that we might know the things that are freely given us by G.o.d; 13. which things also we speak, not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things to the spiritual"(1) [------]. It is quite clear from all the antecedent context that Paul"s preaching was specially the Messiah crucified, "Christ the power of G.o.d and the wisdom [------] of G.o.d," and we may conclude reasonably that the [------] of our pa.s.sage was simply the eloquent utterance of this doctrine. In like manner, we may get some insight into the meaning which Paul attached to the word "knowledge"
[------]. It will be remembered that at the very opening of the first Epistle to the Corinthians Paul expresses his thankfulness that in everything they were enriched in Christ Jesus: i. 5. "in all utterance [------] and in all knowledge [------], 6. even as the testimony of the Christ was confirmed in you;" that is to say, according to commentators, by these very Charismata. Later, speaking of "tongues," he says (1 Cor. xiv. 6): "... What shall I profit you, except I shall speak to you either in revelation or in knowledge [------], or in prophecy, or in teaching?" We obtain a clearer insight into his meaning in the second Epistle, in the pa.s.sage 2 Cor. ii. 14-16, and still more in iv. 3-6 and x. 5, where he describes metaphorically his weapons as not carnal, but strong through G.o.d, "casting down reasonings and every high thing that exalteth itself against the knowledge of G.o.d, and bringing into
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_captivity_ every thought to the obedience of the Christ;" and if we ventured to offer an opinion, it would be that Paul means by [------] simply Christian theology. We merely offer this as a pa.s.sing suggestion.
Little need be said with regard to the gift of "faith" (marts), which is perfectly intelligible.
Apologists argue that by these three gifts" some supernatural form of wisdom, knowledge, and faith is expressed, and we shall have something more to say on the point presently; but here we merely point out that there is no ground whatever for such an a.s.sertion except the fact that the Apostle ascribes to them a supernatural origin, or, in fact, believes in the inspiration of such qualities. All that can be maintained is that Paul accounts for the possession of characteristics which we now know to be natural, by a.s.serting that they are the direct gift of the Holy Spirit. There is not the faintest evidence to show that these natural capabilities did not antecedently exist in the Corinthians, and were not merely stimulated into action in Christian channels by the religious enthusiasm and zeal accompanying their conversion; but, on the contrary, every reason to believe this to be the case, as we shall further see.(1) In fact, according to the Apostolic Church, every quality was a supernatural gift, and all ability or excellence in practical life directly emanated from the action of the Holy Spirit. We may now proceed to "gifts of healings" [------](2) which it will be noted are doubly in the plural,
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indicating, as is supposed, a variety of special gifts, each having reference probably to special diseases. What is there to show that there was anything more miraculous in "gifts of healings" than in the possession of an utterance of wisdom, an utterance of knowledge, or faith? Nothing whatever. On the contrary, everything, from the unvarying experience of the world, to the inferences which we shall be able to draw from the whole of this information regarding the Charismata, shows that there was no miraculous power of healing either possessed or exercised. Reference is frequently made to the pa.s.sage in the so-called Epistle of James as an ill.u.s.tration of this, v. 14: "Is any sick among you? let him call for the elders of the church, and let them pray over him, having anointed him with oil in the name of the Lord: 15. And the prayer of faith shall save the afflicted, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him." The context, however, not only shows that in this there is no allusion to any gift of healing or miraculous power, but seems to ignore the existence of any such gift. The epistle continues: v. 16. "Confess therefore your sins one to another, and pray for one another that ye may be healed. The supplication of a righteous man availeth much when it is working." And then the successful instance of the prayer of Elijah that it might not rain and again that it might rain is given. The pa.s.sage is merely an a.s.sertion of the efficacy of prayer, and if, as is not unfrequently done, it be argued that the gifts of healings were probably applied by means of earnest prayer for the sick, it may be said that this is the only "gift" which is supposed to have descended to our times. It does not require much argument, however, to show that the reality of a miraculous gift cannot be demonstrated
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by appealing to the objective efficacy of prayer. We may, in pa.s.sing, refer apologists who hold the authenticity of the Epistles to the Philippians and to Timothy to indications which do not quite confirm the supposition that a power of miraculous healing actually existed in the apostolic Church. In the Epistle to the Philippians, ii. 25 ff., Paul is represented as sending Epaphroditus to them (v. 26) "Since he was longing after you all and was distressed because ye heard that he was sick. 27. For, indeed, he was sick nigh unto death; but G.o.d had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. I sent him, therefore, the more anxiously, that, when ye see him, ye may rejoice again, and that I may be the less sorrowful."
The anxiety felt by the Philippians, and the whole language of the writer, in this pa.s.sage, are rather inconsistent with the knowledge that miraculous power of healing was possessed by the Church, and of course by Paul, which would naturally have been exerted for one in whom so many were keenly interested. Then, in 2 Tim. iv. 20, the writer says: "Trophimus I left at Miletus sick." If miraculous powers of healing existed, why were they not exerted in this case? If they were exerted and failed for special reasons, why are these not mentioned? It is unfortunate that there is so little evidence of the application of these gifts. On the other hand, we may suggest that medical art scarcely existed at that period in such communities, and that the remedies practised admirably lent themselves to the theory of "gifts" of healings, rather than to any recognition of the fact that the accurate diagnosis of disease and successful treatment of it can only be the result of special study and experience. The next gift mentioned is (v.
10) "workings of powers"
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[------] very unwarrantably rendered in our "authorized" version "the working of miracles." We have already said enough regarding Paul"s use of [------]. The phrase before us would be even better rendered in-or inward-workings of powers(1) and the use made of [------] by Paul throughout his epistles would confirm this. It may be pointed out that as the gifts just referred to are for "healings" it is difficult to imagine any cla.s.s of "miracles" which could well be cla.s.sed under a separate head as the special "working of miracles" contemplated by apologists. Infinitely the greater number of miracles related in the Gospels and Acts are "healings" of disease. Is it possible to suppose that Paul really indicated by this expression a distinct order of "miracles" properly so called? Certainly not Neither the words themselves used by Paul, properly understood, nor the context permit us to suppose that he referred to the working of miracles at all. We have no intention of conjecturing what these "powers" were supposed to be; it is sufficient that we show they cannot rightly be exaggerated into an a.s.sertion of the power of working miracles. It is much more probable that, in the expression, no external working by the gifted person is implied at all, and that the gift referred to "in-workings of powers"
within his own mind, producing the ecstatic state, with its usual manifestations, or those visions and supposed revelations to which Paul himself was subject. Demonaics, or persons supposed to be possessed of evil spirits, were called [------] and it is easy to conceive how anyone under strong religious
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impressions, at that epoch of most intense religious emotion, might, when convulsed by nervous or mental excitement, be supposed the subject of inward workings of powers supernaturally imparted. Every period of religious zeal has been marked by such phenomena.(1) These conclusions are further corroborated by the next gifts enumerated. The first of these is "prophecy" [------], by which is not intended the mere foretelling of events, but speaking "unto men edification and exhortation and comfort," as the Apostle himself says (xiv. 3); and an ill.u.s.tration of this may be pointed out in Acts iv. 36 where the name Barnabas = "Son of prophecy," being interpreted is said to be "Son of Exhortation" [------].
To this follows the "discerning (or judging) of spirits" [------], a gift which, if we are to judge by Paul"s expressions elsewhere, was simply the exercise of natural intelligence and discernment. In an earlier part of the first Epistle, rebuking the Corinthians for carrying their disputes before legal tribunals, he says, vi. 5: "Is it so that there is not even one wise man among you who shall be able to discern [------] between his brethren?" Again, in xi. 31, "But if we discerned [------] we should not be judged [------]" (cf vv. 28, 29), and in xiv. 29, "Let Prophets speak two or three, and let the others discern"
We reserve the "kinds of tongues" and "interpretation of tongues"
for separate treatment, and proceed to vv. 28ff. in which, after ill.u.s.trating his meaning by the a.n.a.logy of the body, the Apostle resumes his
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observations upon the Charismata, and it is instructive to consider the rank he ascribes to the various gifts. He cla.s.ses them: "First, apostles, secondly prophets, thirdly teachers, after that powers, after that gifts of healings, helpings, governings, kinds of tongues." These so-called miraculous gifts are here placed in a lower cla.s.s than those of exhortation and teaching, which is suggestive; for it is difficult to suppose that even a man like Paul could have regarded the possession of such palpable and stupendous power as the instantaneous and miraculous healing of disease, or the performance of other miracles, below the gift of teaching or exhortation. It is perfectly intelligible that the practice of medicine as it was then understood, and the skill which might have been attained in particular branches of disease by individuals, not to speak of those who may have been supposed to be performing miracles when they dealt with cases of hysteria or mental excitement, might appear to the apostle much inferior to a gift for imparting spiritual instruction and admonition; but the actual possession of supernatural power, the actual exercise of what was believed to be the personal attribute of G.o.d, must have been considered a distinction more awful and elevated than any gift of teaching. It will be noticed also that other Charismata are here introduced, whilst "discerning of spirits" is omitted. The new gifts, "helpings" and "governings," have as little a miraculous character about them as any that have preceded them. Is it not obvious that all special ability, all official capacity, is simply represented as a divine gift, and regarded as a "manifestation of the Spirit?"
It is important in the highest degree to remember that the supposed miraculous Charismata are not merely conferred upon a few persons, but are bestowed upon all
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the members of the Apostolic Church.(1) "The extraordinary Charismata which the Apostles conferred through their imposition of hands," writes Dr. von Dollinger, "were so diffused and distributed, that nearly every one, or at any rate many, temporarily at least, had a share in one gift or another. This was a solitary case in history, which has never since repeated itself, and which, in default of experience, we can only approximately picture to ourselves. One might say: the metal of the Church was still glowing, molten, formless, and presented altogether another aspect than, since then, in the condition of the cold and hardened casting."(2) The apologetic representation of the case is certainly unique in history and, therefore, in its departure from all experience might, one might have thought, have excited suspicion.
Difficult as it is to picture such a state, it is worth while to endeavour to do so to a small extent. Let us imagine communities of Christians, often of considerable importance, in all the larger cities as well as in smaller towns, all or most of the members of which were endowed with supernatural
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gifts, and, amongst others, with power to heal diseases and to perform miracles; all the intellectual and religious qualities requisite for the guidance, edification, and government of the communities supplied abundantly and specially by the Holy Spirit; the ordinary dependence of society on the natural capacity and power of its leaders dispensed with, and every possible branch of moral culture and physical comfort provided with inspired and miraculously-gifted ministries; the utterance of wisdom and knowledge, exhortation and teaching, workings of healings, discernment of spirits, helpings, governings, kinds of tongues supernaturally diffused throughout the community by G.o.d himself. As a general rule, communities have to do as well as they can without such help, and eloquent instructors and able administrators do not generally fail them. The question, therefore, intrudes itself: Why were ordinary and natural means so completely set aside, and the qualifications which are generally found adequate for the conduct and regulation of life supplanted by divine Charismata? At least, we may suppose that communities endowed with such supernatural advantages, and guided by the direct inspiration of the Holy Spirit, must have been distinguished in every way from the rest of humanity, and must have presented a spectacle of the n.o.blest life, free from the weakness and inconsistency of the world, and betraying none of the moral and intellectual frailties of ordinary society. At the very least, and without exaggeration, communities in every member of which there existed some supernatural manifestation of the Holy Spirit might be expected to show very marked superiority and n.o.bility of character. When we examine the Epistles of Paul and other ancient doc.u.ments, we find anything but supernatural
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qualities in the Churches supposed to be endowed with such miraculous gifts. On the contrary, it is scarcely possible to exaggerate the intensely human character of the conduct of such communities, their fickleness, the weakness of their fidelity to the Gospel of Paul, their wavering faith, and the ease and rapidity with which they are led astray, their petty strifes and discords; their party spirit, their almost indecent abuse of some of their supposed gifts, such as "tongues," for which Paul rebukes them so severely. The very Epistles, in fact, in which we read of the supernatural endowments and organization of the Church are full of evidence that there was nothing supernatural in them. The primary cause, apparently, for which the first letter was written to the Corinthians was the occurrence of divisions and contentions amongst them (i. 10 ff.), parties of Paul, of Apollos, of Cephas, of Christ, which make the Apostle give thanks (i. 14) that he had baptized but few of them, that no one might say that they were baptized into his name. Paul had not been able to speak to them as spiritual but as carnal, mere babes in Christ (iii. 1 f.); he fed them with milk, not meat, for they were not yet able, "nor even now are ye able," he says, "for ye are yet carnal. For whereas there is among you envying and strife; are ye not carnal?" He continues in the same strain throughout the letter, admonishing them in no flattering terms. Speaking of his sending Timothy to them, he says (iv. 18 f.): "But some of you were puffed up, as though I were not coming to you; but I will come to you shortly, if it be the Lord"s will, and will know, not the speech of them who are puffed up, but the power." There is serious sin amongst them, which they show no readiness to purge
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away. Moreover these Corinthians have lawsuits with each other (vi. 1 ff.), and, instead of taking advantage of those supernatural Charismata, they actually take their causes for decision before the uninspired tribunals of the heathen rather than submit them to the judgment of the saints. Their own members, who have gifts of wisdom and of knowledge, discerning of spirits and governings, have apparently so little light to throw upon the regulation of social life, that the Apostle has to enter into minute details for their admonition and guidance. He has even to lay down rules regarding the head-dresses of women in the Churches (xi.
3 ff.). Even in their very Church a.s.semblies there are divisions of a serious character amongst them (xi. 18 ff.). They misconduct themselves in the celebration of the Lord"s supper, for they make it, as it were, their own supper, "and one is hungry and another is drunken." "What!"
he indignantly exclaims, "have ye not houses to eat and to drink in? or despise ye the Church of G.o.d?" To the Galatians Paul writes, marvelling that they are so soon removing from him that called them in the grace of Christ unto a different Gospel (i. 6). "O foolish Galatians," he says (iii. 1), "who bewitched you?" In that community also, opposition to Paul and denial of his authority had become powerful.
If we turn to other ancient doc.u.ments, the Epistles to the seven Churches do not present us with a picture of supernatural perfection in those communities, though doubtless, like the rest, they had received these gifts. The other Epistles of the New Testament depict a state of things which by no means denotes any extraordinary or abnormal condition of the members. We may quote a short pa.s.sage to show that we do not strain
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this representation unduly. "But certainly," says Dr. von Dollinger, "in spite of a rich outpouring of spiritual gifts vouchsafed to it, a community could fall into wanton error. Paul had in Corinth, contemporaneously with his description of the charismatic state of the church there, to denounce sad abuses. In the Galatian community, Judaistic seduction, and the darkening of Christian doctrine through the delusion as to the necessity of the observance of the law, had so much increased that the Apostle called them fools and senseless, but at the same time he appealed to the proof which was presented by the spiritual gifts and miraculous powers, in which they had partic.i.p.ated not through the observance of the law, but through faith in Christ (Gal. iii. 2, 5).
Now at that time the Charismata of teaching and knowledge must already have been weakened or extinguished in these communities, otherwise so strong an aberration would not be explicable. Nowhere, however, in this Epistle is there any trace of an established ministry; on the contrary, at the close, the "spiritual" among them are instructed to administer the office of commination.
But, generally, from that time forward, the charismatic state in the Church more and more disappeared, though single Charismata, and individuals endowed with the same, remained. In the first Epistle to the believers in Thessalonica, Paul had made it specially prominent that his Gospel had worked there, not as mere word, but with demonstration of the power of the Holy Spirit (i. 5). In the Epistles to the Philippians and Colossians, there is no longer the slightest intimation of, or reference to, the Charismata, although in both communities the occasion for such an allusion was very appropriate--in Philippi through the Jewish opponents,
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and in Colossae on account of the heretical dangers and the threatening Gnostic asceticism. On the other hand, in the Epistle to the Philippians, bishops and deacons are already mentioned as ministers of the community. Then, in the Pastoral Epistles, not only is there no mention of the Charismata, but a state of the community is set forth which is wholly different from the charismatic. The communities in Asia Minor, the Ephesian first of all, are partly threatened, partly unsettled by Gnostic heresies, strifes of words, foolish controversies, empty babbling about matters of faith, of doctrines of demons, of an advancing G.o.dlessness corroding like a gangrene (1 Tim. iv. 1-3, vi.
3 ff. 20, 2 Tim. ii. 14 ff.). All the counsels which are here given to Timothy, the conduct in regard to these evils which is recommended to him, all is of a nature as though Charismata no longer existed to any extent, as though, in lieu of the first spiritual soaring and of the fulness of extraordinary powers manifesting itself in the community, the bare prose of the life of the Church had already set in."(1) Regarding this it is not necessary for us to say more than that the representation which is everywhere made, in the Acts and elsewhere, and which seems to be confirmed by Paul, is that all the members of these Christian communities received the Holy Spirit, and the divine Charismata, but that nowhere have we evidence of any supernatural results produced by them. If, however, the view above expressed be accepted, the difficulty is increased; for, except in the allusions of the Apostle to Charismata, it is impossible to discover any difference between communities which had received miraculous spiritual "gifts" and those which had not done so. On the contrary, it
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might possibly be shown that a church which had not been so endowed, perhaps on the whole exhibited higher spiritual qualities than another which was supposed to possess the Charismata. In none are we able to perceive any supernatural characteristics, or more than the very ordinary marks of a new religious life. It seems scarcely necessary to depart from the natural order of nature, and introduce the supernatural working of a Holy Spirit to produce such common-place results. We venture to say that there is nothing whatever to justify the a.s.sertion of supernatural agency here, and that the special divine Charismata existed only in the pious imagination of the Apostle, who referred every good quality in man to divine grace.
We have reserved the gift of "Tongues" for special discussion, because Paul enters into it with a fulness with which he does not treat any of the other Charismata, and a valuable opportunity is thus afforded us of ascertaining something definite with regard to the nature of the gift; and also because we have a narrative in the Acts of the Apostles of the first descent of the Holy Spirit, manifesting itself in "Tongues," with which it may be instructive to compare the Apostle"s remarks. We may mention that, in the opinion of many, the cause which induced the Apostle to say so much regarding Charismata in his first letter to the Corinthians was the circ.u.mstance, that many maintained the gift of tongues to be the only form of "the manifestation of the Spirit." This view is certainly favoured by the narrative in the Acts, in which not only at the first famous day of Pentecost, but on almost every occasion of the imposition of the Apostle"s hands, this is the only gift mentioned as accompanying the reception of the Holy