During Emmaus’ Sunday gatherings we invite covenant members of the church to express Spirit-distributed “manifestation” gifts (such as prophecy, speaking in tongues, message of knowledge, etc…) in accordance with the biblical parameters defined in 1 Corinthians 12-14. Those who believe the Holy Spirit has given them a message for the church approach the elders, who then decide if, when, and how the message should be shared with the church. If the elders determine that a particular message should be shared publicly during the time of worship they may choose to give a microphone to the church member or to deliver the message themselves on behalf of the church member. The congregation then determines whether or not the message is from the Spirit and should be accepted by the church.

While we have chosen this particular method we do not believe it is “the biblical way” or even, necessarily, “the best way.” We believe the particular method of inviting the expression of manifestation gifts is negotiable according to general wisdom. What is not negotiable is our belief that the Scriptures command local churches to A) allow for the use of manifestation gifts, B) within specific biblical guidelines, C) under the oversight of the elders, and D) for the strengthening of the congregation.

Unfortunately, not everyone agrees that these are biblical commands that contemporary churches are bound to follow. Of course, we are not united to other Christians and other churches by our understanding of the manifestation gifts but by our mutual faith in the gospel message of who Jesus is and what Jesus has done. Consequently, Emmaus will never divide from gospel believers who disagree with us on the existence or use of manifestation gifts. Yet we will also not enter into any partnerships with gospel believers that would forbid us from following our convictions regarding any biblical commands, including the commands related to manifestation gifts. The following is written as an explanation for why we are unwilling to compromise these particular convictions.

Why We Believe The Manifestation Gifts Exist

In short: because the Bible says so.

The Apostle Paul writes, “Now to each [member of the church] the manifestation of the Spirit is given for the common good” (1 Cor 12:7). He then lists nine Spirit-given abilities that are generally referred to as the “manifestation gifts” because of their especially spectacular nature which make the Spirit’s presence and work manifest.

1. The message of wisdom
2. The message of knowledge
3. Faith
4. Gifts of healing
5. Miraculous powers
6. Prophecy
7. Distinguishing between spirits
8. Speaking in different kinds of tongues
9. The interpretation of tongues

Paul then spends 1 Corinthians chapters 12-14 describing the value and proper use of these gifts. Though it is indisputable that such gifts were active in the Church at the time Paul wrote the letter, some argue that the manifestation gifts discussed in these chapters no longer exist in our churches. Those who take this position have to rely on flawed exegesis and personal experience.

Relying on flawed exegesis, some claim the manifestation gifts no longer exist because of Paul’s teaching that, “Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” (1 Cor 13:8-12). Clearly, there is a time when the manifestation gifts will cease to exist. This will happen when, as Paul writes, “completeness comes.” Some cessationists (those who claim manifestation gifts have ceased) argue that the “completeness” Paul references here is the finalization of the biblical canon. Because the New Testament is now complete, the cessationist says, there is no more need for the manifestation gifts. This is clearly flawed exegesis for at least two reasons.

One, the New Testament authors wrote in order to be understood by their initial audience. The Corinthian church to whom Paul wrote had no concept of a New Testament canon that was awaiting completion. Thus, Paul must not be referring to the New Testament canon but to something his audience was aware of and waiting for. The first chapter of this same letter gives us a hint as to what that might be when Paul writes, “You do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed” (1 Cor 1:7).

Two, every passage of Scripture is best interpreted in light of every other passage of Scripture. The language the Holy Spirit inspires the Apostle Paul to use here in describing “completeness” is notably similar to the language the Holy Spirit inspires the Apostle John to use elsewhere in describing the return of Jesus Christ. Paul writes that when “completeness” comes we shall cease being children, “see face to face,” and “know fully, even as I am fully known.” As glorious as God’s written Word is, it does not allow us to see God face to face in its pages nor does it provide us with full knowledge. The return of the living Word Jesus Christ, however, most certainly does both. As the Apostle John writes, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears we shall be like him, for we shall see him as he is” (1 Jn 3:1-2). If we believe the manifestation gifts do not exist because of 1 Corinthians 13:8-12 we are misreading God’s Word and missing a magnificent promise about the hope we have in Jesus Christ.

Relying on personal experience, some claim the manifestation gifts no longer exist (or, at the very least, that the manifestation gifts should be treated as if they no longer exist). Many base this assertion on the basis that they themselves have never performed or observed any of the manifestation gifts expressed in a manner consistent with the biblical teaching of 1 Corinthians 12-14. It is ironic that those who take this position advise pentecostals and charismatics who claim to have experienced manifestation gifts to interpret their personal experience through the Scriptures, rather than the other way around. Yet they themselves are guilty of doing precisely what they accuse pentecostals and charismatics of doing: they are allowing their personal experience to interpret the Scriptures. Because their personal experience tells them manifestation gifts do not exist they reject the biblical teaching that says they do exist. If we believe the manifestation gifts do not exist because of our personal experience we have placed our personal experience in authority over God’s Word.

Why We Believe The Manifestation Gifts Are Valuable for the Local Church

In short: because the Bible says so.

The Apostle Paul utilizes the metaphor of the local church as the Body of Christ to explain that just as each part of the human body is necessary for its proper functioning, each Spirit-gifted member of Christ’s Body is necessary for its proper functioning (1 Cor 12:12-30). In doing so, Paul is arguing that the proper functioning of the local church depends, in part, upon the manifestation gifts he just listed in the verses immediately preceding the metaphor (1 Cor 12:8-11). The Holy Spirit gives these gifts “for the common good” of the local church (1 Cor 12:7). If we do not allow for the manifestation gifts in the gathered body we hinder the proper functioning of the body and limit the common good.

Some acknowledge the value of some of the manifestation gifts but claim that Paul places little value on the gift of tongues in the local church. This is a gross misreading of Paul’s argument. Paul does not at all diminish the value of the gift of tongues in general or the gift of tongues in the gathered church. Rather, Paul diminishes the value of the gift of uninterpreted tongues within (and only within) the context of the gathered church (1 Cor 14:1-5). This is because uninterpreted tongues within (and only within) the context of the gathered church do not serve the common good (1 Cor 14:14-17). In fact, Paul argues that tongues are of great value in general. He values the gift of tongues so highly that he “would like every one of you to speak in tongues” (1 Cor 14:5). Not only does the Apostle wish that every member of the church had the gift of tongues, he also rejoices that he has and uses the gift himself when he adds, “I thank God that I speak in tongues more than all of you” (1 Cor 14:18). If we do not allow for the manifestation gifts in the gathered body our desires are in direct conflict with the Apostle Paul, who wrote these words as guided by the Holy Spirit.

Moreover, Paul argues that tongues are of great value in the local church. In fact, he values the gift of tongues so highly that he allows for two or three members of the church to deliver a message in tongues to the gathered church, provided there is an interpretation (1 Cor 14:27). This is the exact same number of people Paul allows to share a message of prophecy to the gathered church (1 Cor 14:29). Thus, Paul offers equal opportunity for both interpreted tongues and prophecy to be shared because both these (and all other) manifestation gifts are given for the “strengthening of the church” (1 Cor 14:26). If we do not allow for the manifestation gifts in the gathered body we deprive the church of multiple opportunities for strengthening.

It is precisely because the manifestation gifts are valuable for the local church that Paul thrice commands his readers to seek the manifestation gifts (1 Cor 12:30, 14:1, 39). If we do not allow for the manifestation gifts in the gathered body we intentionally disobey these three God-given commands and lead others to do the same.

Why We Believe The Local Church Must Provide Opportunity For Manifestation Gifts to Be Expressed

In short: because the Bible says so.

The Apostle Paul concludes his teaching on the manifestation gifts with this explicit command: “Do not forbid speaking in tongues” (1 Cor 14:39) This imperative is written in such plain language that there is no possible interpretation other than the obvious. If we do not provide an opportunity for manifestation gifts to be expressed we intentionally disobey this God-given command.

Some propose that though a church does not provide opportunity for the manifestation gifts to be expressed that church is not actually forbidding them because it has no formal policy to do so. There are at least two problems with this position.

First, there are many things that local churches do not forbid in policy that they do forbid in practice. For example, Emmaus has no official policy forbidding fire juggling during the worship service. But the odds are very high that fire juggling will never happen during an Emmaus worship service. Not because we don’t have people who have the ability to fire juggle. But because we never provide those who do have the ability to display their ability. Further, if someone were, on their own initiative, to start fire juggling in the middle of our gathering, we would put an immediate stop to it. Because we do not provide a scheduled opportunity for fire juggling in the gathering it will always be an inappropriate distraction from what we have scheduled for that time. In the same way, churches that do not provide opportunity for the manifestation gifts to be expressed in the gathering are guilty of forbidding the use of the manifestation gifts by default.

Second, Paul does not limit his instructions on the manifestation gifts to “do not forbid”. He also provides instruction on how to allow for their proper use (1 Cor 14:26-40). Included in these instructions are a number of affirmative and negative commands which we, as Christians, are expected to obey when we gather as Christ’s body. Each of these commands is present because the manifestation gifts “must be done for the strengthening of the church” (1 Cor 14:26) and “in a fitting and orderly way” (1 Cor 14:40). If we do not provide an opportunity for manifestation gifts to be expressed we intentionally neglect (and thereby fail to obey) a number of God-given commands on how to properly use them in the gathering.

Conclusion

The clear teaching of Scripture is that manifestation gifts exist, are valuable for the local church, and ought to be used in the local church. Emmaus’ pastors would both be disobeying God and doing a disservice to the church God has entrusted to them if they did anything other than encourage the biblical use of manifestation gifts.

NOTE: We also believe that what is described as “the work of the Holy Spirit” is often anything but. Read Pastor Cole Brown’s eBook “Lies My Pastor Told Me: Confronting 18 Church Cliches with the Gospel” for his take on the cliche “You Don’t Have the Holy Spirit Unless You Speak in Tongues” and “I Feel the Spirit.”