What does it mean that believers have differing gifts, and yet are members of one body? This article discusses the various roles of members of the congregation and the leadership of the pastor. Each member is critical for the proper functioning of the whole body, the church.

Is the Charismatic movement a gift of God to His church? Has God revisited His church with special gifts through the Charismatic movement? The author's answer is a big NO. The special gifts of the Holy Spirit must be understood in line with salvation history. God gave these gifts to authenticate the ministry of the apostles, not as signs of regeneration. Through the Spirit, Christ continues His work in His church through the ordinary means of grace.

Looking at spiritual gifts, this article shows that a distinction must be made between talent and spiritual gifts. Another distinction must be made between sign gifts and non-sign gifts. Sign gifts were given during the era of the apostles. Today God uses non-sign gifts to build His church.

Gifts of the Spirit are those without which the church cannot subsist in the world, nor believers be useful to one another and the rest of mankind. Gifts of the Spirit give the church its inward organic life and its outward visible form. This article is an expansion of this definition by John Owen.

Distinguishing between miraculous "sign gifts" and "normal" spiritual gifts, this article shows that extraordinary sign gifts were given to the apostles for the purpose of authentication, for uniting the church, and for the edification of the church. These spiritual gifts are no longer given to the church today because God's revelation is complete. God works in His church today through non-sign gifts.

This article considers how the charismatic movement defines key spiritual gifts. It defines the relevant terms, considers the gifts in the New Testament, discusses the criteria Scripture gives for evaluating someone's claim to be a prophet, looks at how the contemporary version of the gift of tongues matches the biblical data, and concludes by considering the gift of healing.

Are teaching and prophecy the same activity in a New Testament context? Grudem argues that they are distinct activities. He explores the nature of New Testament prophecy and teaching. Relevant passages include 1 Corinthians 11 and 1 Corinthians 14.

This article evaluates the modern gift of prophecy that the charismatic movement claims, in the light of the Word of God. It defines terms, speaks about how to recognize a false prophet, shows how charismatics rationalize fallible prophecy, and provides charismatic objections raised in response. It shows how the charismatic position is at odds with the sufficiency of Scripture.

B.B. Warfield dealt with New Testament prophecy and how that gift should be regarded in a post-apostolic era. He argued that there was a link between the completion of the canon and the eclipse of the prophetic charisma at the close of the first century.

Is speaking in tongues (glossalia) evidence of being baptized in the Holy Spirit? This is a claim of the Pentecostal movement. This paper wants to understand the meaning of this "doctrine" and see whether there is any support for it from the New Testament.

This paper is an examination of John Calvin's understanding of spiritual gifts, in the light of the impact of Pentecostalism and the Charismatic Movement.

Poythress wants to maintain that modern gifts of the Spirit are analogous to but not identical with the gifts exercised by the apostles. He wants to maintain an exclusive divine authority of the biblical canon. These gifts are still useful to the church; therefore, he seeks a middle way between blanket approval and rejection of modern charismatic gifts.

Does the gift of prophecy continue after the apostolic period? The interpretation of 1 Corinthians 13:10 plays a significant role in this discussion. This author compares Richard Gaffin's and Wayne Grudem's interpretations of this verse, and hopes to expose an oversight of Grudem. He considers their interpretations of the coming of "the perfect."

This article's concern is a better understanding of the word "charisma" in its different contexts in the New Testament (e.g., 1 Corinthians 12). It argues that scholarship has not adequately appropriated the linguistic insights of James Barr, in particular his concerns to distinguish word and concept.