Spiritual Gifts: Boon or a Bane in Liangmai Churches??

Introduction: Spiritual Gifts is a much discussed topic that has brought about a lot of changes in
many liangmai churches. There are many churches with varied understanding in regards to this.
Perhaps this is due to the different school of thoughts that our own theologians adhere to and this has
caused a great deal of confusion among us. There are some theologians who support the cessationism
view and there are who support the continuationism view. This simple paper tries to bring out the third
understanding which is; we must be open to it albeit with caution and that the bible should be the
plumbline for all manifestations. The scope of the paper is limited to certain spiritual gifts which are
predominant in our context only.
The dictionary meaning of prophecy is prediction; public interpretation of scriptures. From the biblical
point of view the scope and meaning of prophecy are much wider. The Bible is a book of prophecy.
Many tend to believe that the word prophecy means prediction. However it performs functions such as
revealing God’s salvation plan, revealing of divine secrets, condemns sins and iniquities, pronounce
judgments, comfort, guide, promise and convey timely message. 1 “For prophecy came not in old time
by the will of men: but holy men of God spake as they were moved by the Holy Ghost”. Prophecies
have been flowing through right from the garden of Eden even till our own time. Concerning the
spiritual gifts that are existing today Christians have varied opinions, especially on so called
“miraculous gifts” (tongues, prophecy and healing). The different opinions may be broadly classified
into three categories, namely cessationism, continuationism and open but cautious position. 2

Charismatic gifts: Spiritual Gifts are gifts of God enabling Christians to perform their (sometimes
specialized) service. There are several words in the NT that describe the gifts but the frequent ones are
Pneumatikas and charismata with charismata being most common.3 I Corinthians (especially in 12:8-
10, 28-30) discusses several spiritual gifts. In addition Romans 12:6-8 and Ephesians 4:11. 4 In Paul’s
view gifts must have played a very important part in the organization of the early Church. 5The word
charisma is found only once outside the Pauline epistles in the NT in I Pet 4:10. It shows a close
connection between gifts and grace. The gifts of the spirit are intended for the common good (I Cor
12:7). It is not for personal display. We must acknowledge the relationship between the charismata
and other ministries in the church which must be used in the service of others for the sole purpose of
edification of the Church 6 Concerning certain special gifts which are subjects of considerable debate
like speaking in tongues (glossolalia ) and healing Paul admits the legitimacy and also claimed that he
possessed the gift himself. The question arises however, how much importance did he attach to it?
Paul preferred to regard it as private rather than public manifestations. Moreover Paul stressed on
orderliness (I Cor 14:40). Paul acknowledged that he himself performed signs (Rom 15:18-19; II Cor
2:12) but he was careful not to over rate it.7

Biblical Prophecy: Mat 11: 13 “For all prophets and the law prophesied until John”. The prophecies
concerning the salvation plan of God came to an end with the ministry of John the Baptist who
revealed Christ as the Lamb of God. However the Bible Prophecy continued to be revealed through
Jesus and through his apostles. Here no fresh prophecy in regards to the salvation plan of God is made.
The only prophecies made were about things to come, promises, condemnation and timely messages
1
T Job Anbalagan, Prophecy (New Delhi: ISPCK, 2005), 1.
2
For more discussions on different positions refer Wayne A Grudem, ed., Are Miraculous Gifts for
today?(Grand Rapids: Zondervan, 1996).
3
“Spiritual Gifts,” Evangelical Dictionary of Theology, 2nd ed. edited by Walter A Elwell (Grand
Rapids: Baker Academic, 2001), 1135.
4
Donald Guthrie, New Testament Theology (Secundrabad: OM Books, 2003), 754.
5
Donald Guthrie, New Testament Theology, 764.
6
Donald Guthrie, New Testament Theology, 767.
7
Donald Guthrie, New Testament Theology, 772.
of God. Thus OT prophecies like Gen 3:15, Ps 68:18 were fulfilled in Col 4:4 and Mrk 16: 19. No
prophet now shall further add or remove anything from/ to the salvation plan of God which has been
revealed once and for all under the OT. Many end time prophets these days have claimed things that
are not scripturally correct. We must remember that God has revealed all truths to us in the Bible
Prophecy. In these last days however prophets get revelations on Bible Prophecy which had already
been given revelations on Bible Prophecy which had already been given to the Church. Through
revelations and visions received by them from the Holy Spirit, they only confirm the Bible Prophecy
for the end times. These prophets should not and cannot proclaim any message which is outside the
written word of God there are certain cult leaders who proclaim other ways of salvation than Jesus.
Indeed they are false prophets.8 Against the other religious traditions we must know that after God had
spoken through Jesus His son He has never again spoken through any other man or his angels. God
still speaks to us through His son or through the Body of Christ i.e the Church. In regards to personal
prophecy it is different from Biblical Prophecy. As in the days of old there are personal prophecies to
individuals like kings (like Nathan to David). Also Agabus prophesied to the church at Antioch of a
famine and of Paul’s persecution (Acts 11:27-28& 21:10-11). 9
Prophecy under the New Covenant: Although every disciple of Christ is a prophet of God yet God
has pointed to the body of Christ a special category of ministers in the second place whose functions
are exhortation & edification (Acts 15:32), define God’s will to individuals (Acts 13:1-3); prediction
(Acts 21:10-11); interpretation visions (Acts 10:9-16), comfort, divine judgment, healings in Jesus
name (Mat 7:22, Acts 3:6, 16:18) etc. However we must note the difference between “Thus saith the
Lord Thy God” which is only found in the Old Covenant and ended with John the Baptist. 10 Under the
New Covenant we can prophesy future events as led by the spirit. We can give words of comfort and
of edification to the Church along with words of warning proclaiming the imminent judgment of God.
At the same time it should not be contrary to the written word of God. However there are Christian
prophets who prophesy out of their own hearts at their own interests, speaking with vanity and lying
divinations.
Prophecy in the Church History: What we can infer from Church History is that spiritual gifts were
not very common but was a norm in many ways.11 It is not an innovation but a restoration of the early
Church traditions. The strong argument against cessationism is that it did not cease it only became
exception rather than the norm. It is inferred from Church history that it has been there and is still
manifested in the Church. Justin Martyr the famous 2nd century Apologists said of people with spiritual
gifts “We see among us today men & women who possessed the gift of the Spirit of God. Saint
Gregory of Nyssa in the 4 th Century also made a mention “I know that there are some who walk in
spirit and give evidence of the power of healing and have great powers against demons. A Church
leader Nicolas in 14th Century remarked, “Even in our days some possessed such charismata and they
have predicted the future expelled demons and healed diseases with prayer alone”.
Cessationism and its critiques:
Many Christians; Catholics, Protestants and Orthodox are of the opinion that the spiritual gifts have
ceased claiming that it was given to the early apostolic church and then it was taken away after the
apostles died. Many Christians have condemned it many have endorsed it and many have been silent.
Several NT passages at first reading seems to support this view if we examine it closely we will realize
that it was the intent of God for the church of God for all time.
There are some passages that support cessationism like I Cor 12:1-2; I Cor 13:8-10, however the
whole passage is obscure. It is clear and direct that spiritual gifts are partial, something perfect was
coming and that the partial will cease. These verses depending on interpretation can have varied
meanings. Example what are the “perfect” things to come, was it the establishment of the Church or

8
T Job Anbalagan, Prophecy, 5.
9
T Job Anbalagan, Prophecy, 6.
10
T Job Anbalagan, Prophecy, 10.
11
See Charismatic Gifts in the Early Church by Ronald A Kydd.
Eschatological reference to Christ coming or personal maturity or NT Revelation? Some critics say
may be “realized kingdom of God” is the perfect thing which is in heaven where we don’t need it, but
until then we need it. The question concerning the partial will cease or imperfect will cease is whether
he spiritual gifts themselves will cease or the imperfect gifts will cease i.e the individual gift will be
made pure. This passage is not clear about whether it could mean gifts have ceased or will be perfected
as we mature or they will continue till Jesus comes. The cessationists opined that gifts were given to
the Apostles for the establishing the church but the bible records several non apostles ministering the
gift. Many cessationists also have different opinions on when it ceased, some say when apostles died,
some say emperor Constantine brought it to an end, some still say when the written word of God was
completed. There are some inconsistencies like when was the written word of God completed John’s
revelation 1st AD or the close of Canon (many years later). There are no other passages in the bible
that speaks about spiritual gifts ever coming to cease except for the instruction about their place and
use.
Conclusion: Spiritual gifts are given to edify the church at all times in the history of the Christian
Church.12 However it is an issue in our churches because we want it to be. It is either because some
theologians do not approve of it or the misuse of it by spiritual enthusiast with limited biblical
knowledge. Thus my point here is that the existence of the gifts must be acknowledged and we the
students of theology must handle with utmost care this sensitive issue. The bible must be the
plumbline to rectify and counter check visions and dreams and prophecies.
Questioning the Gifts in Liangmai Context: In our Liangmai context any type of spiritual renewal
movement in the churches is generally called a revival movement. As such we do not differentiate the
evangelical revival movement and Charismatic Revival Moment.13 During the past 115 years we have
experienced three revival movements, namely the 1924-25, 1950s and 1970s. The first two were
evangelical revival movements where there seems to be not much emphasis on spiritual power or
receiving charismatic gifts, but the third was an obvious charismatic revival movement. 14 My question
here is has not the charismatic movement in our history helped in us becoming Christians? If yes to
how much extent and why do many theologians fail to acknowledge that very fact? If we read the
book by Dr Elungkiebe Zeliang he has brought out many historical evidences both from our own
understanding of spirituality along with the first missionaries understandings. He has asserted that this
phenomenon was and is present in our churches. Therefore we cannot ignore it rather understand it in
line with the bible as the plumbline.
Question to our churches
1. Is the Church any richer or poorer without it??
2. Is this issue a mountain or a molehill?
3. Does the Church present a more powerful witness to the reality of Jesus without it?

12
Rampaukopoing Michui, Use and abuse of Spiritual Gifts, in Perspectives: Reflections on Issues
Challenging the Zeliangrong Churh and Society, ( Dimapur: Zeliangrong Theological Forum, 2010),
88.
13
Despite some similarities between these two in spiritual renewal, emotional expression these two
differ in some theological emphases. The former emphasizes on repentance while the latter on baptism
of the Holy Spirit often accompanied by manifested spiritual gifts.
14
Elungkiebe Zeliang, Charismatic Movements in the Baptist Churches in the North East India. A
Zeliangrong Perspective (New Delhi: ISPCK, 2014), 59-60