Journal articles: 'Spiritual Gifts'

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Makarova, Anna. "Victor Kudryavtsev-Platonov on Spiritual Gifts in the Apostolic Church." Philosophy of Religion: Analytic Researches 8, no. 1 (July 2024): 140–62. http://dx.doi.org/10.21146/2587-683x-2024-8-1-140-162.

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The archival text of the Russian religious philosopher, professor of the Moscow Theological Academy Viktor Dmitrievich Kudryavtsev-Platonov (1828–1891) “On extraordinary spiritual gifts in the Apostolic Church” is published; publication is based on a manuscript from the archival collection of Victor Kudryavtsev-Platonov (RSL, F. 823, cardboard 2, storage unit 2). In this early work, Kudryavtsev-Platonov examines and characterizes the “extraordinary gifts of the Holy Spirit” described by the Apostle Paul in 1 Corinthians, notes their differences from the “ordinary gifts of the Holy Spirit”, arranging this consideration according to their significance: the gift of the word of wisdom and the word of knowledge, the gifts of prophecy, discernment of spirits (the first row of spiritual gifts), the gifts of faith, healing, miracles, tongues, interpreting tongues (the second row of spiritual gifts). Among the essential signs of the true gifts of the Holy Spirit, Kudryavtsev-Platonov considers the preservation of the clarity of human consciousness and freedom (during the action of such gifts). The archival publication is preceded by a brief introduction describing the difference between continuationism and cessationism, referring the position of Kudryavtsev-Platonov to the latter.

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Ledbetter, Mark F., and James D. Foster. "Measuring Spiritual Giftedness: A Factor Analytic Study of a Spiritual Gifts Inventory." Journal of Psychology and Theology 17, no. 3 (September 1989): 274–83. http://dx.doi.org/10.1177/009164718901700309.

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The evangelical community has seen a recent proliferation of spiritual gifts inventories. These inventories resemble personality measures developed by psychologists and are designed to help individuals identify their spiritual gifts. This study examines the psychometric properties of one such inventory designed to measure 14 spiritual gifts. Thirty-one male and 41 female evangelical college-aged students were administered the Hocking (1975) Spiritual Gifts Inventory. In general, the subscales (i.e., spiritual gifts) showed poor to moderate reliabilities. Interscale factor analysis using an oblique rotation produced a three-factor solution and does not support the ability of this inventory to measure 14 unique gifts. The hermeneutical implications of the three-factor solution and the ethical concerns in using inventories that have not been validated but appear “scientific” are discussed.

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Dameron, Carrie M. "Spiritual Gifts in Nursing." Journal of Christian Nursing 32, no. 3 (2015): 143. http://dx.doi.org/10.1097/cnj.0000000000000191.

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Turner, Max. "Spiritual Gifts and Spiritual Formation in 1 Corinthians and Ephesians." Journal of Pentecostal Theology 22, no. 2 (2013): 187–205. http://dx.doi.org/10.1163/17455251-02202007.

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This article seeks to define ‘spiritual formation’ as it would be understood by the apostle, and to relate that concept to his teaching on spiritual gifts, with particular reference to 1 Corinthians and Ephesians. It argues that in Ephesians spiritual gifts of wisdom and revelation build the ‘body’ towards the goal of cosmic re-unification in Christ, by deepening corporate grasp of the central mystery of the gospel.

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Cooper, Stewart E., and Stephen D. Blakeman. "Spiritual Gifts: A Psychometric Extension." Journal of Psychology and Theology 22, no. 1 (March 1994): 39–44. http://dx.doi.org/10.1177/009164719402200104.

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Spiritual gifts inventories appear to be constructed in a scientific manner, but they are often technically inadequate. The current study examined the psychometric properties of the Objective Questionnaire Testing set of the Motivational Spiritual Gifts Inventory (MGI). Analyses of the questionnaire data indicated that despite the apparent strength of the spiritual gifts subscales’ content validity, reliability fell only in the poor to moderate range. Construct validity was also tenuous. Interscale factor analysis using an oblique rotation supported a three-factor rather than a seven-factor solution. Furthermore, 37% of the items correlated more highly with a subscale other than intended. These three findings cast doubt on this instrument's ability to assess seven separate sets of personality and behavioral characteristics. Strengths and weakness of spiritual gifts inventories and recommendations for their future use are discussed.

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Adolfitri Bella and Herlince Rumahorbo. "Menggunakan Karunia Rohani Sebagai Bentuk Membangun Iman Jemaat Analisa Teks (1 Korintus 14:26-40)." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 2, no. 1 (June 9, 2023): 46–58. http://dx.doi.org/10.55606/lumen.v2i1.133.

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Encouraged by the motivation of serving His congregation in Corinth, through the Apostle Paul, God’s servant who was entrusted with establishing, guiding, and advising God’s people there in God’s word which reads : “Though I have the gift of prophecy and know all mysteries and have all knowledge; and though I have faith perfect to move mountains, yet I have no love, I am utterly useless” (TB 1 Cor 13:2). So, with the motivation because I love God's congregation, who have mistaken the spiritual gifts that God has bestowed or have wrong perceptions, I wrote a paper with the title "Using spiritual gifts as a form of building congregations", so that we all know that the gifts that are God gives is to have noble intentions and goals.

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Kim, Dongsoo. "The Nature of Spiritual Gifts." Pierson Journal of Theology 1, no. 1 (August 31, 2012): 5. http://dx.doi.org/10.18813/pjt.2012.08.1.1.5.

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Paragi, Beata. "Cultures of (dis)trust: Shame and solidarity from recipient NGO perspectives." International Journal of Cultural Studies 21, no. 5 (April 17, 2017): 486–504. http://dx.doi.org/10.1177/1367877917704237.

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The article is concerned with the perceptions and experiences of civil society actors receiving foreign aid from international and regional donors. By means of qualitative data analysis and within the analytical framework of gift exchange it aims to explore the ‘spiritual essence’ of contemporary gifts. Findings draw attention both to conflict and cooperation entailed by external gifts in light of the multiple understandings of culture.

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Dunn, James D. G. "The Holy Spirit and Spiritual Gifts." Theology 100, no. 798 (November 1997): 458–59. http://dx.doi.org/10.1177/0040571x9710000625.

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Samarenna, Desti. "Analisis 1 Korintus 14:2-6 Tentang Karunia Berbahasa Roh dan Bernubuat." DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, no. 1 (November 4, 2017): 1. http://dx.doi.org/10.30648/dun.v2i1.128.

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ABSTRACT. The spiritual gifts about speaking in tongue and prophecy are theological issues which getting its dynamics in both Pentecostal and Charismatic. There some frictions resulted disunity churches. This is a research which had purpose to show a distinguished function and benefit of those two gifts in church service. This research used a method of text analysis on 1 Corinthians 14:2-6 which about those two spiritual gifts, speaking in tongue and prophecy. The results of analysis are: Speaking in tongue is a gift of communicating to God with benefit of self developing, and prophecy is a gift given for stating something from God to people.ABSTRAK. Karunia bahasa roh dan nubuat merupakan isu teologis yang terus mengalami dinamika dalam tubuh Pentakosta maupun Kharismatik. Tidak sedikit terjadi friksi yang mengakibatkan perpecahan. Tujuan penelitian ini adalah menunjukkan perbedaan antara kedua karunia tersebut, termasuk manfaat dan fungsinya dalam ibadah. Artikel ini merupakan penelitian yang menerapkan metode analisis teks, khususnya 1 Korintus 14:2-6 yang membahas tentang penggunaan dua karunia tersebut. Hasil dari pembahasan didapatkan bahwa karunia berbahasa roh merupakan bahasa komunikasi yang dibangun kepada Allah dan berfungsi untuk membangun dirinya sendiri, sementara nubuat merupakan karunia yang diberikan Allah untuk menyatakan sesuatu dari Allah kepada manusia.

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Tanama, Yulia Jayanti, Rini Ratnasari Waruwu, and Iwan Sugandi Tari. "Implementasi Karunia Rohani Berdasarkan Roma 12:1-8 bagi Guru Pendidikan Agama Kristen." Kharisma: Jurnal Ilmiah Teologi 5, no. 1 (May 31, 2024): 18–31. http://dx.doi.org/10.54553/kharisma.v5i1.237.

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The aim of this research is to analyze spiritual gifts based on Romans 12:1-8 and their implementation for Christian Religious Education teachers. The research method used is the references study with collecting, reading, writing, and processing the fact based on research problem. The research results is christian religious teachers must have to spritual gifts in acting as teachers, trainers, and educators. The gift which must be had by teachers base on Romans 12:1-8 is prophesiying, serving, teaching, exhorting, sharing things, giving leadership, and showing mercy.

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Pyataeva, N. V., E. V. Bulina, and E. A. Ibatullina. "DAN, GIFT, GIFTS AND SPIRITUAL GIFTS IN THE DYNAMICS OF THE RUSSIAN LANGUAGE PICTURE OF THE WORLD." Current Issues in Philology and Pedagogical Linguistics, no. 1 (2018): 103–12. http://dx.doi.org/10.29025/2079-6021-2018-1(29)-103-112.

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Wygralak, Paweł. "Postawa ubogiego wobec ofiarodawcy i jego daru w nauczaniu starożytnego Kościoła (I-III wiek)." Vox Patrum 57 (June 15, 2012): 763–72. http://dx.doi.org/10.31743/vp.4172.

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The article deals with the problem of the responsibility of a poor person for the received gift. Analysis of selected writings of Christian antiquity reveals that every poor person who asks the rich for assistance is responsible to God for the received gift. All those who appeal to the benevolence of the rich and extort their help will answer at God’s judgment. In turn a poor person who is in real need is God’s altar. The alms given to the poor are a sacrifice that the rich offer on the altar of God himself. This confers a supernatural dimension upon alms. Moreover, between the benefactor and the recipient the relation of a reciprocal exchange of goods is established. The poor person who is supported with material goods by a rich person reciprocates with spiritual gifts: intercessory prayer and gratitude that continue even after the benefactor’s death. Thus, the rich person who receives the spiritual gifts benefits more than the poor person because in return for perishable material goods he is given eternal life.

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Proniewski, Andrzej. "Charismatic Phenomena and Spiritual Discernment." Rocznik Teologii Katolickiej 20 (2021): 73–87. http://dx.doi.org/10.15290/rtk.2021.20.04.

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Within the Church, the living presence of the Holy Spirit fosters dynamism in the spiritual lives of believes who are entrusted with the task to remain faithful to the Gospel message as they carry out their mission in the world. The Holy Spirit awakens in those who believe enthusiasm in professing the faith as well as the courage to follow Christ, strengthens charity and leads the faithful toward greater unity within the community of the Church. In the Holy Spirit’s power, individual believers enjoy the charismatic privilege of His influence, which is manifested in their experience of His extraordinary gifts. The ability to discern these gifts is contingent on the ability to conceptualize them. This article, which discusses charismatic phenomena and spiritual dis cernment, presents how one can understand and interpret both in the spirit of the Catholic Church’s doctrine.

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Hufton, Emily. "Parting gifts: the spiritual needs of children." Journal of Child Health Care 10, no. 3 (September 2006): 240–50. http://dx.doi.org/10.1177/1367493506066484.

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Sirengo, John. "The Meaning of Speaking in Tongues: A Practical Strategy for the 21st Century Church." East African Journal of Traditions, Culture and Religion 3, no. 2 (July 5, 2021): 11–18. http://dx.doi.org/10.37284/eajtcr.3.2.354.

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The meaning of speaking in tongues portrays a language that challenges the church in its interpretation in matters of spiritual gifts from God. This article focuses on the Old and New Testament perspectives on tongues; tongues reveal God’s judgment, promises, fulfilment and its negative usages such as selfishness, jealousy, and discouragement. This is mostly for those who do not speak the language. On its positive side it looks at it as an initial sign of baptism in the spirit in which the Pentecostals and charismatic movements put their emphasis on the faith and practice. As it follows its usage in prayer, thanksgiving, truth, praise to God, the edification of the individual and prophecy to the entire church. Church history provides the understanding of the use of tongues particularly in reference to early church fathers, such as Eusebius, Irenaeus, Dean Ferrar, Chrysostom Bishop of Constantinople, and Augustine of Hippo and briefly on the reformation period. It concludes by proposing the practical strategies for discovering the gift of tongues, through workshops on spiritual gifts, small group discussions, gift discovery group and its application in the church and individual.

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Ravari, Ali, Zohreh Vanaki, Hydarali Houmann, and Anooshirvan Kazemnejad. "Spiritual Job Satisfaction in an Iranian Nursing Context." Nursing Ethics 16, no. 1 (January 2009): 19–30. http://dx.doi.org/10.1177/0969733008097987.

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This article reports the results of a qualitative study that used a deep interview method. The aim was to gather lived experiences of clinical nurses employed at government-funded medical centres regarding the non-materialistic and spiritual aspects of the profession that have had an important impact on their job satisfaction. On analysing the participants' concepts of spiritual satisfaction, the following themes were extracted: spiritually pleasant feelings, patients as celestial gifts, spiritual commitment, spiritual penchant, spiritual rewards, and spiritual dilemmas. Content analysis of the data indicated that nurses who viewed these dimensions of job satisfaction as a significant factor considered nursing as an opportunity to worship God while providing care for patients, and regarded their aim as achieving patients' contentment by providing nursing care compatible with scientific care methods.

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Ramsey, Christian. "Love Speaking Understanding: Possible Steps toward Greater Church Unity Regarding Tongues through Biblical Theology." Religions 14, no. 11 (October 24, 2023): 1341. http://dx.doi.org/10.3390/rel14111341.

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Paul’s address regarding spiritual gifts in 1 Corinthians 12 and 14 is conspicuously centered around his address of love in chapter 13. It could appear Paul is emphasizing that love is to be at the center of the exercise of spiritual gifts. If that is the case, one question in the context of Global Pentecostalism seems to be “How does love intersect with the gift of tongues in community and why does it matter?” In our day of political and social division, Jesus persists in his desire for Church unity. In the context of this Special Issue, the investigation herein proposes suggestions grounded in biblical theology for adjustments in the expectations of the manifestation of tongues and the practice of tongues in the local assembly. The expression of tongues, for various reasons, is a point of contention within the body of Christ. Addressed here are the questions of a requirement of God to manifest tongues, and the legitimacy of exercise of uninterpreted tongues in the assembly. This study hopes to add to the conversation in revisiting a biblical theology for both.

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Hunsinger, George. "The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper." Scottish Journal of Theology 54, no. 2 (May 2001): 155–76. http://dx.doi.org/10.1017/s0036930600051310.

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‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).

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Zadykowicz, Tadeusz. "Baptism as the Beginning of the Path to Moral Perfection in One’s Personal and Social Life." Rocznik Teologii Katolickiej 19 (2020): 133–44. http://dx.doi.org/10.15290/rtk.2020.19.08.

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The Christian moral life can be compared to a path marked out by particular stages. The beginning of this path is no less important than its end, which is perfection in the temporal dimension and salvation in the ultimate spiritual dimension. Contrary to popular opinion, the beginning of the path is not associated with an individual’s personal desire to be perfect; rather, it is a gift from God, who accompanies man throughout his entire life and needs his free response. Among the many gifts that God imparts to man, man receives essential gifts in the sacrament of Baptism. These gifts constitute the subject of moral action itself; they interiorly form man without determining his actions absolutely or depriving him of his freedom. A “new,” free, and responsible action, the fruit of which is man’s perfection as an individual and as a member of a natural and supernatural society, flows from this interior transformation. The basic character of the gifts of the sacrament of Baptism is that they are the source itself of a specifically Christian morality and not just an ordinary aid in the moral life.

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Sawa, Przemysław. "Ut unum sint: New Areas of Spiritual and Pastoral Ecumenism." Ecumeny and Law 10, no. 1 (March 2, 2022): 59–86. http://dx.doi.org/10.31261/eal.2022.10.1.04.

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Care for Christian unity is part of the nature of the Church. Many years after the ecumenical movement began, signs of disappointment are appearing. The doctrinal dialogues and official meetings are still taking place, but spiritual and pastoral ecumenism is increasingly needed. It manifests itself not only in joint prayers but also in an actual exchange of spiritual gifts, pastoral inspirations and cooperation in many areas of the church and social life. New aspects of such ecumenism have appeared. They take the form of various spiritual trends going beyond the boundaries of churches and communities (prayers, music, spiritual gifts) as well as a search for sources and guidelines for spiritual life that other traditions can offer. In particular, the new shape of ecumenism may be seen in Evangelical and Pentecostal communities. Therefore, the broadly understood Catholic charismatic renewal has a special place in the work for Christian unity. People must walk together, accompany one another, be hospitable and work for the benefit of others. Only then can the Holy Spirit lead the followers of Christ to unity.

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Aker, Benny. "Charismata: Gifts, Enablements, or Ministries?" Journal of Pentecostal Theology 11, no. 1 (2002): 53–69. http://dx.doi.org/10.1177/096673690201100104.

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AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.

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Barbre, Claude. "Seven Spiritual Gifts of Waiting. By Holly W. Whitcomb." Journal of Religion and Health 46, no. 2 (March 30, 2007): 335–36. http://dx.doi.org/10.1007/s10943-007-9112-7.

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Imbrisca, Ionuţ Eremia. "La direzione spirituale come relazione di aiuto." DIALOG TEOLOGIC XXIII, no. 46 (December 1, 2020): 5–18. http://dx.doi.org/10.53438/jmxt2197.

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This article, entitled The spiritual direction as a relationship based on offering help highlights the task of the Spiritual Director, who walks alongside the seminarian, aiding him in the art of discernment. This ongoing process is always under the guidance of the Holy Spirit, who works through the gifts of the Spiritual Director and the seminarian. In this article, we will begin with the fact that, in order to accompany someone in spiritual growth it is necessary to engage well in a period of discernment. Both spiritual direction and discernment bear fruit under the guidance of the Holy Spirit.

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King, Pamela Ebsytne, Rebecca Ann Baer, Sean A. Noe, Stephanie Trudeau, Susan A. Mangan, and Shannon Rose Constable. "Shades of Gratitude: Exploring Varieties of Transcendent Beliefs and Experience." Religions 13, no. 11 (November 11, 2022): 1091. http://dx.doi.org/10.3390/rel13111091.

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The study of gratitude has expanded beyond interpersonal gratitude and considers how people respond to gifts that are not caused by human agency. Given the discord between the prominent understanding of gratitude requiring the appropriate recognition of a gift to a giver and the increasing divergence of transcendent belief systems that do not acknowledge a transcendent or cosmic giver, we explored how people with different worldviews viewed and experienced gratitude. Transcendence does not hinge on metaphysical beliefs, but it can be experienced phenomenologically and subjectively. We conducted a case-study narrative analysis (N = 6) that represents participants from three different categories of belief systems: theistic, non-theistic but spiritual, and other. Our findings demonstrate how people link their transcendent narrative identity to their thoughts, feelings, and behaviors pertaining to gratitude. Although the theistic participants thanked God for gifts, others who experienced transcendence without a clear referent or source described responding to gratitude by sharing goodness forward. These narratives suggest that the recognition and appreciation of a gift stemming from beyond human cause may be enough to generate transcendent emotions and values that prompt beyond-the-self behaviors.

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Basta, Pasquale. "“Faith so as to Remove Mountains”." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 11–30. http://dx.doi.org/10.12797/moap.27.2021.53.01.

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The presence of πίστις in the list of spiritual gifts in1 Cor 12:8-10 is problematic. Should not faith be the common basis of the charisms and not a particular gift? What means “faith” in 1 Cor 12:9, given that Paul includes it among the nine manifestations of the Spirit? How to understand and to translate it? Evidently, “faith” points here not simple adherence, but a very precise form of πίστις. In fact, Paul places wisdom, knowledge and “faith” in rapid succession, making them the three principal dimensions of the teaching charisms. As reflected in the repetition of the same gifts in the sequence of 13:2. Some Jewish texts talk about rabbis able to change the point of view of people whose convictions were as immovable as a mountain. They were nicknamed “mountain mover” (oker harim). Thanks to the support of rabbinic literature it becomes possible to explain the presence of πίστις among the teaching gifts in 1 Cor 12:9 and 13:2, offering a translation, certainly broad but more attentive to the semantics of the charism of faith: “if I have all the ability to deliver discourses of faith from which to convince people as immovable as mountains, but I do not have charity, I am nothing”.

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Allen, Holly Catterton, and Heidi Schultz Oschwald. "The Spiritual Influence of Grandparents." Christian Education Journal: Research on Educational Ministry 5, no. 2 (November 2008): 346–62. http://dx.doi.org/10.1177/073989130800500208.

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Though grandparents hope to influence the new generation, to pass on their values, understanding, wisdom, and faith, little empirical evidence exists that reveals if (or how) grandparents actually influence their grandchildren spiritually. To investigate this issue, the authors revisit the raw data from Allen's 2002 qualitative dissertation on children's spirituality and analyze what the 40 children in the field research said about their grandparents. The statements of these children as well as data from other empirical studies offer strong support for the idea that grandparents nurture their grandchildren's relationship with God through their frequent prayers, their stories, their clear example, their quiet witness, their availability, and especially their ability to lavish love, grace, and mercy on grandchildren in deep need of such gifts.

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Karundeng, Ariel Hizkia, and Mardahai Siburian. "Studi Deskriptif Karya Roh Kudus sebagai Karunia Rohani berdasarkan Perspektif Teologi Paulus." KHARISMATA: Jurnal Teologi Pantekosta 6, no. 1 (July 31, 2023): 71–93. http://dx.doi.org/10.47167/kharis.v6i1.222.

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This research is a descriptive study that provides a contribution for the laity to understand the gifts of the Holy Spirit. Through the method of exposing Paul's letters, the results show that these spiritual gifts include the gifts of wisdom, knowledge, faith, healing, performing miracles, prophesying, discerning of various spirits, speaking in tongues, interpreting tongues, apostles, prophet, evangelist, pastor, teacher or instructor, serving, teaching, advising, distributing, leading and mercy. This gift was not only given to the early church. This gift becomes an inherent attribute in the life of a believer so that with it the kingdom of God becomes real in every human life. Not only as a gift but also important to be trained and nurtured to encourage God's work in the church to grow and be useful for the congregation and others. This gift is given not to all believers but specifically to certain people partially or to the community. Penelitian ini merupakan studi deskriptif ini memberikan suatu kontribusi bagi kaum awam untuk memahami karunia-karunia Roh Kudus. Melalui metode eksposisi surat-surat Paulus, hasilnya menunjukkan bahwa karunia-karunia rohani tersebut menyebut karunia hikmat, pengetahuan, iman, kesembuhan, mengadakan mujizat, bernubuat, membedakan bermacam-macam roh, berkata-kata dengan bahasa roh, menafsirkan bahasa roh, rasul, nabi, pemberita Injil, gembala, guru atau pengajar, melayani, mengajar, menasihati, membagi-bagikan, memimpin dan kemurahan. Karunia itu tidak saja diberikan bagi gereja mula-mula. Karunia tersebut menjadi atribut yang melekat di dalam kehidupan orang percaya sehingga dengannya kerajaan Allah menjadi nyata dalam setiap kehidupan manusia. Tidak hanya sebagai anugerah saja tetapi juga penting untuk dilatih dan dipelihara untuk mendorong pekerjaan Allah digerejanya menjadi berkembang dan berguna bagi jemaat dan orang lain. Karunia ini diberikan tidak kepada semua orang percaya namun khusus kepada orang-orang tertentu secara parsial maupun komunitas.

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Jugaru, Eugen. "Two distinct perspectives on pneumatology – similarities and differences between The Romanian Pentecostal and Evangelical theology." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 243–55. http://dx.doi.org/10.1515/ress-2015-0018.

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Abstract This article aims to compare and analyse two different perspectives of pneumatology: within the Pentecostal and the Evangelical perspective. In spite of many doctrinal tangents with the Evangelical theology, the Pentecostal has its own spirituality and theological accent, especially in the field of pneumatology. The two differences centre on baptism in the Spirit and the gift of prophecy. From a Pentecostal practical perspective, the spiritual gifts continue to play an important role for the contemporary church. Although there are differences in their theological approaches, the Pentecostals and the Evangelicals found the common ground in forming the Evangelical Alliance of Romania and working together for about a quarter of Century.

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Bartoș, Emil. "The Three Waves of Spiritual Renewal of the Pentecostal-Charismatic Movement." Review of Ecumenical Studies Sibiu 7, no. 1 (April 1, 2015): 20–42. http://dx.doi.org/10.1515/ress-2015-0003.

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Abstract The study focuses on the historical dogmatical analysis of the three waves of spiritual renewal which started in the early twentieth century and affected most Christian denominations by focusing on the manifestation of the spiritual gifts. The author will identify the major historical dogmatical influences of the Pentecostal-Charismatic movement, the characteristics and the leaders of the movement, as well as the directions of development on the personal and on the community level.

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Levison, Jack. "The Holy Spirit in 1 Corinthians." Interpretation: A Journal of Bible and Theology 72, no. 1 (December 13, 2017): 29–42. http://dx.doi.org/10.1177/0020964317731327.

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Paul’s first letter to the Corinthians is the last word on the Holy Spirit—or so it would seem, with its copious discussions of the Spirit in relation to the cross, the church, spiritual gifts, and resurrection. Yet this letter is anything but straightforward, and its take on the Spirit is anything but spiritual. Earthy, tenacious, and sensible, yes—but spiritual? Not in the sense of otherworldly and unearthly. If insight into the Holy Spirit can be wrested from this letter—and it certainly can—it seeps from fractures and surfaces in ambiguity, where sarcasm, practicality, and competing claims to experience collide.

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Lee, Samuel Y. "교회 성장과 은사: 존 오웬의 견해를 중심으로." ACTS Theological Journal 56 (July 30, 2023): 9–47. http://dx.doi.org/10.19114/atj.56.1.

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Dmitrieva, Zoya V., and Andrei P. Pavlov. "Sheremetevs’ Gifts to the Kirillo-Belozersky Monastery in the 16th Century." Herald of an archivist, no. 1 (2023): 11–21. http://dx.doi.org/10.28995/2073-0101-2023-1-11-21.

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The article studies gifts of the Sheremetev family to the Kirillo-Belozersky Monastery in the 16th century. It draws on materials of the first Gift book (vkladnaya kniga) of the Kirillo-Belozersky Monastery for 1559/60?1620s and on those of later gift inventory for 1618?40, Commemoration book (kormovaya kniga), acts, and other sources. The Gift book of the Kirillov Monastery 1559/60 ? 1620s was unknown to the author of a fundamental study on the Sheremetev family A. P. Barsukov and other researchers. Meanwhile, its materials clarify some data on the Sheremetevs’ gifts to the Kirillo-Belozersky Monastery and biographies of the members of this family. The Sheremetevs started making their donations to the monastery in late 1540s, when their career at the court began. The first Gift book contains information on donations made “in commemoration of the soul” of Ivan Bolshoi, Grigory, Nikita, and Ivan Menshoi Vasilyevich Sheremetevs. All of them, as well as the son and daughter of Ivan Bolshoi Vasilyevich Sheremetev (Yeremey and Agafya), the son and grandson of Ivan Menshoi Vasilyevich Sheremetev (Fedor Ivanovich and Alexei Fedorovich) were buried in the Kirillo-Belozersky Monastery. The Sheremetevs' donations to the Kirillov Monastery were very rich. Especially large gifts were made by the eldest brother, Ivan Bolshoi Vasilievich, amounting to more than 1,500 rubles. The Gift book provides most accurate information on time and circumstances of the Sheremetevs’ donations to the monastery in the 16th century (in comparison with the Commemoration book and other sources). For example, the materials of the Gift book clarify the date of death of Semen Vasilyevich Sheremetev (October 8, 1557) and that of tonsure of Ivan Bolshoi Vasilyevich Sheremetev in the Kirillov Monastery (shortly after June 6, 1571). The authors note that, despite their successful career and service, the Sheremetevs did not enjoy the favor of Tsar Ivan and were under his suspicion. Therefore, it is the Kirillov Monastery, located far from the political storms of the 16th century and enjoying great prestige as a spiritual center, that the Sheremetevs choose as their family monastery and burial place.

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Kajtez, Ilija. "An essay on giants of mankind." Archive of Oncology 18, no. 4 (2010): 149–52. http://dx.doi.org/10.2298/aoo1004149k.

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Great people are relentless in creation on the planet, exalted magicians of words, thoughts and deeds. An extraordinary man of excellence can bring immeasurable good to his race, faith, country or civilization. We should not forget that the man is a building block of creation and that sometimes he is not aware of how much of his creative zeal and fruitful energy is hidden in his spiritual flight and profound thoughts. Fortunately, the giants of the world (Aristotle, Hegel, Heidegger, Dostoevsky and Shakespeare) had timely recognized their gift and dedicated their valuable life to fertilize it. Nothing that God has given to the Man is without a reason. Nothing is given with the bad intention that gifts of spirit should die, unfertilized, overlaid and empty, when the person physically leaves this world. That exceptional value of the One is meant to be passed as the most precious gift on to new generations open to fruitful new knowledge. The Serbian race throughout its eventful and turbulent history and painful existence has delivered rich gifts of beauty, spirit, wisdom and struggle for freedom to the world heritage. Studenica is the place where St. Simeon Mirotocivi (the one who spreads peace) laid foundations of our state, and Saint Sava, the first light and dawn among the Serbs, christened our race for ever.

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Galloway, Andrew. "LaЗamon's Gift." PMLA/Publications of the Modern Language Association of America 121, no. 3 (May 2006): 717–34. http://dx.doi.org/10.1632/003081206x142841.

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LaЗamon's Brut, from a moment in English literary and cultural history whose sense of tradition is particularly difficult for us to comprehend–a century and a half after the Norman Conquest, at the beginnings of Middle English–has a notoriously complex relation to England's past and traditions. This essay focuses on how The Brut takes a traditional social and literary preoccupation in pre-Conquest England, the lordly gift exchange, and expands it to explore a new range of spiritual gifts (or deceptive claims to them), including professional knowledge, counsel to the powerful, and literary fame. This expansion of the gift corresponds to broad cultural shifts as well as to more topical matters in King John's reign, the probable period of the poem's composition. The poem fashions itself as a gift in these volatile terms, repeatedly embracing an unknown literary future while it accurately limns some fundamental new features of Middle English literature. (AG)

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Cartledge, Mark J. "Renewal Theology and the ‘Common Good’." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 90–106. http://dx.doi.org/10.1163/17455251-02501011.

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This study investigates how an account informed by sources from the Pentecostal and Charismatic Renewal tradition is able to address the domain of public theology and in particular the concept of ‘common good’. It uses the key Renewal topic of the charismata (spiritual gifts) as expressed by Paul in 1 Cor. 12.8–10 and reflects theologically on how these gifts may be used and expressed by the church for the benefit of wider society and the ‘common good’. It argues that because the mission of the church is for the benefit of the world there is an inevitable ‘spillover’ in the use of the charismata that is rooted in the concept of redemption. By means of these gifts the church both blesses society and resists evil. This argument is given a broader framework by being placed in relation to the concepts of creation, church and the kingdom of God.

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COVAN, Adrian D. "EPISCOPUL ȘI / SAU RECEPTAREA SOBORNICEASCĂ A KATHOLICITĂȚII (ΚΑΘΟΛΙΚΉ) BISERICII." Revista Românească de Studii Axiologice 2, no. 3 (January 24, 2021): 39–45. http://dx.doi.org/10.26520/rrsa.2021.2.3.39-45.

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In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.

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COVAN, Adrian D. "THE BISHOP AND/OR THE ECCLESIAL RECEPTION OF THE CATHOLICITY (ΚΑΘΟΛΙΚΉ) OF THE CHURCH." Icoana Credintei 7, no. 13 (January 24, 2021): 24–30. http://dx.doi.org/10.26520/icoana.2021.13.7.24-30.

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In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.

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Connors, Ryan. "The Spiritual Formation of Priests: Lessons from St. Thomas Aquinas." Thomist: A Speculative Quarterly Review 88, no. 2 (April 2024): 263–84. http://dx.doi.org/10.1353/tho.2024.a922666.

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Abstract: Saint Thomas Aquinas is often considered a model for the intellectual formation of future priests. His positive influence on their spiritual formation merits further consideration. This essay examines three areas of St. Thomas's teaching that prove useful for those in priestly formation: (1) the true nature of holiness as a life animated by the theological and moral virtues and the gifts of the Holy Spirit, (2) the sanctifying capacity of philosophical and theological study, and (3) the importance of the Eucharist in the lives of seminarians and priests. In each case, St. Thomas's teaching conforms to the documents of the Church's Magisterium that guide the work of priestly formation.

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Nurhaliza, Nurhaliza, H. Indra Harahap, and Fitriani Fitriani. "Pandangan Lembaga Keagamaan Kota Medan Tentang Ajaran Islam Salafi dan Kristen Kharismatik." ANWARUL 4, no. 2 (February 19, 2024): 512–24. http://dx.doi.org/10.58578/anwarul.v4i2.2737.

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This research aims to describe what is meant by Salafi Islam and Christian Christianity and what the MUI views regarding the teachings of Charismatic Islam. This research is a type of library research. This research uses a phenomenological approach with comparative theory. The phenomenological approach seeks to let reality reveal itself naturally. The data sources for this research are library materials in the form of books, writings, encyclopedias, journals and other sources relevant to this topic. The results of this research show that Salafi and Charismatic Christian teachings are two religious sects that have quite striking differences in beliefs, practices and approaches. theological. According to the view of Islamic scholars, Salafis prioritize a literal and literal understanding of the Qur'an, emphasize monotheism, and reject the practice of heresy. They try to maintain Islamic practices which they believe are in accordance with the initial teachings. On the other hand, Charismatic Christians prioritize spiritual experiences and the gifts of the Holy Spirit in Christian life. They believe that the Holy Spirit is active in providing gifts such as speaking in tongues, spiritual healing, and other charismatic experiences.

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Ruml, Mark F. "Vision questing in the New Forest: Indigenous spirituality in the public sphere and the cultural values underlying the Idle No More movement." Social Compass 67, no. 1 (January 20, 2020): 59–71. http://dx.doi.org/10.1177/0037768619894814.

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This article considers issues related to Indigenous spirituality in the public sphere. More specifically it examines ways Indigenous people have actively engaged in the electronic public sphere to communicate spiritual teachings and to fulfill kinship responsibilities by utilizing their spiritual gifts to benefit their human and non-human relatives, including the environment, through social action. The author takes the Idle No More movement (INM) as an example of a grass-roots social justice movement that effectively used Facebook as a public platform to create awareness and to mobilize social action. However the spiritual foundation of such social action is often lost in the message. And all social action, including the INM movement, has to be understood in spiritual terms. In this article, the author examines the representations of Indigenous spirituality expressed in the electronic public sphere with a focus on the cultural values underlying the Idle No More Movement.

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mahmoudi, sirous. "The Status of Spiritual Health in 'Heavenly Gifts' Textbooks in the Elementary School." Applied Issues in Quarterly Journal of Islamic Education 7, no. 1 (March 1, 2022): 151–77. http://dx.doi.org/10.52547/qaiie.7.1.151.

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Siahaan, Harls Evan R. "Karakteristik Pentakostalisme Menurut Kisah Para Rasul." DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, no. 1 (November 4, 2017): 12. http://dx.doi.org/10.30648/dun.v2i1.132.

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Abstract: Pentecostalism is often to be concerned with Holy Spirit baptism, Spiritual gifts or speaking in tongue. Basically, Pentecostalism is about to dynamize Christian life’s character. This article is aiming to refer the nature of Pentecostalism according to The Acts, that it is not only about speaking in tongue and other Spiritual gifts, but the characteristic. This article is a research that using text analyzis of The Book of Acts about the true charateristic of Pentecostalism. The conclusion of this biblical research is, pentecostalist characteristic is about building dynamic person who has such characters: continued steadfastly in fellowship and learning Bible, social care, enthusiastic, having favor with all the people, dare to witness, ministering with power and having intelegent ability.Abstrak: Fenomena Pentakosta sering hanya dikaitkan dengan persoalan baptisan Roh Kudus dan bahasa roh, bahkan juga dengan karunia Roh. Sejatinya, Pentakostalisme merupakan sebuah dinamisasi karakteristik kehidupan Kristen. Tulisan ini bertujuan untuk menunjukkan hakikat Pentakostalisme sesuai Kisah Para Rasul, bahwa Pentakostalisme bukan sekadar persoalan bahasa roh dan karunia roh yang lain, melainkan karakteristik. Penelitian ini bersifat analisis teks pada Kisah Para Rasul tentang karateristik Pentakostalisme yang sejati. Kesimpulannya, karakteristik pentakostalis adalah tentang membangun pribadi dinamis yang memiliki karakter: tekun bersekutu dan belajar firman, peduli sosial, antusias, disukai orang, berani bersaksi, melayani dengan kuasa dan memiliki kemampuan intelektualitas.

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Lane, Nancy J. "A Spirituality of Being: Women with Disabilities." Journal of Applied Rehabilitation Counseling 23, no. 4 (December 1, 1992): 53–58. http://dx.doi.org/10.1891/0047-2220.23.4.53.

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This paper explores why women with disabilities need to learn and understand their stories as part of the spiritual journey. Spirituality teaches us to live into our stories, where we find empowerment and freedom to transcend disability and re-create a positive self-image. Negative self-images contribute to the myths about who we are. As we come to know the myths we have lived with, we are enabled to shatter them and change our lives. The spiritual journey teaches us to live with rather than suffer from disability. We learn to Be who we are with our disability, while also Becoming all we are created to be by discovering our gifts and full potentiality.

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Warzeszak, Józef. "Pneumatologia czytań patrystycznych Liturgii godzin okresu zwykłego." Studia Teologii Dogmatycznej 7 (2021): 209–29. http://dx.doi.org/10.15290/std.2021.07.14.

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The author of this article studied the second readings from the Office of Readings – mostly from the Fathers of the Church – of the Ordinary Time in terms of their pneumatological content, systematized them, and created an interesting outline of pneumatology that can escape the attention of clergymen who read these texts every day. He distinguished between dogmatic and ascetic statements. The first concerns classic pneumatological themes, such as: the deity of the Holy Spirit, action in Christ and with Christ, action in the Church and in an individual person, through the sacraments, especially through the sacrament of baptism. In ascetic statements, the author showed the action of the Holy Spirit as the Creator of the gift of faith and love, the Giver of seven gifts, the Architect of man’s spiritual attitudes, and the Inspirer of prayer. It is probably not a complete textbook of pneumatology, but its classic elements are visible.

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Suurmond, Jean-Jacques. "Christ King: A Charismatic Appeal for an Ecological Lifestyle." Pneuma 10, no. 1 (1988): 26–35. http://dx.doi.org/10.1163/157007488x00037.

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AbstractAs yet, neither Pentecostalism nor the charismatic renewal has produced a consistent theology involving the whole of life. In this article, I hope to show how the spiritual gifts (charisms), poured out on the Church, entail the challenge to manifest the universal reign of Christ. By anticipating the end of creation in which God will become "all in all," his eschatological reign promotes already in the present an ecological unity in diversity.

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Cornelius, Elma. "Who or what is to blame for the power paradox in society?" STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 91–103. http://dx.doi.org/10.17570/stj.2020.v6n2.a4.

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We vote for people who seem to be promising good leaders and somehow, they turn out to be terrible leaders. This tendency Keltner (2007) calls the “power paradox”. The moment people gain power or success or wealth, their characteristics of empathy, collaboration, open mindedness, fairness, and generosity vanish into thin air and we have to deal with impulsive and self-serving leaders. The experience of power thus damages leaders’ social intelligence. The author of this article asks: who or what is to be blamed for this power paradox? Keltner suggests that we need people with a focus on others, who have empathy, a giving personality, gratitude, and unifying stories. The author suggests that spiritual intelligence can fix the power paradox in society as she shows that Keltner’s principles for enduring power are no different from the spiritual gifts explained in the Bible of Christianity. Spiritual intelligence is offered as the solution to the power paradox.

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Turek, Waldemar. "Godność ciała ludzkiego według Tertuliana. Analiza komentarzy do tekstów Rdz 1, 26-27; 2, 8; 1Kor 3, 16." Vox Patrum 63 (July 15, 2015): 63–75. http://dx.doi.org/10.31743/vp.3547.

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The present paper discusses the dignity of human body as treated in selected texts from Tertullian’s De resurrectione mortuorum and Adversus Marcionem. Because Tertullian argues primarily on the basis of Sacred Scripture, special consideration will be given to his exegesis of Genesis 1: 26-27 and 2: 8. Tertullian demonstrates that the creation of the human body is the direct work of God who creates it, precisely with the future Incarnation of his beloved Son already in mind. Tertullian describes, against Marcion, the dignity of the human body as ensuing from the gift of freedom which man received from God at the act of creation. The human body is the instrument through which man receives spiritual gifts. We therefore can call it the „foundation of salvation”. In his polemic against the followers of Plato and the gnostics, Tertullian demonstrates that the human body and the entire „man” is called to be a temple of God (cf. 1Cor 3: 16).

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Mansir, Firman. "The Study of Social Justice in Pancasila, Islam, and Hinduism Perspective." Jurnal Ilmiah Pendidikan Pancasila dan Kewarganegaraan 7, no. 2 (July 15, 2022): 342. http://dx.doi.org/10.17977/um019v7i2p342-348.

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This study aimed to analyze the concept of social justice from Pancasila, Islam and Hinduism perspectives. This study used a qualitative method with literature study techniques to explain ideas related to the concept of justice from Pancasila, Islamic and Hindu perspectives. The concept of justice in Pancasila was defined as a principle that requires all elements, i.e. citizens and the government, to be fair in all areas of life, both material and spiritual, by placing things according to their portion or place without taking sides. Justice in the Islamic perspective could be extracted from QS Al-Baqarah [2]: 148, requiring everyone to compete to do good, known as fastabiqul khairat. Every goodness will, of course, be replaced with a gift. Therefore, justice played a role in giving gifts according to the good that had been done. On the other hand, justice in the Hindu perspective emphasized the balance between the rights obtained and the obligations carried out based on their social position, either individually or collectively.

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Rosemary Demos. "The Unsure Word of Prophecy: Spiritual Gifts as Communal Endeavor in Early Mormon Society." Journal of Mormon History 44, no. 1 (2018): 50. http://dx.doi.org/10.5406/jmormhist.44.1.0050.

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Journal articles on the topic 'Spiritual Gifts'

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