FEAST DAYS OF THE CHURCH

WHY CELEBRATE THE SAINTS?

By Rev. Canon Robert Wills

The Calendar of “saint days” is a traditional Christian method of organizing the liturgical year by associating each day with one or more saints, and referring to the day as that saint's feast day. The system arose from the very early Christian custom of annual commemoration of martyrs on the dates of their deaths, or birth into heaven (and thus referred to in Latin as dies natalis, "day of birth"). As the number of recognized saints increased during Late Antiquity and roughly the first half of the Middle Ages, eventually every day of the year had at least one saint who was commemorated on that date. Eventually, some saints were moved to another day in some traditions, or completely removed; thus, some saints do have more than one day.

Around a fourth of  the CEC calendar celebrates “Saint Feast Days”, that are largely ignored by many of our parishioners and even by our clergy. As someone interested in theology and history, I personally believe that we have much to learn from the “saints” of the Church and that our churches can benefit from a greater recognition of the lives of the saints, their contributions to our worship, and the examples that they set for us. But the average church member may still wonder why, in the midst of the business and tribulations of life, we should be interested in celebrating dead saints. For those of us who were formerly Protestants, observing saint days may seem unneccessary, or even inconsistant with what we had been taught in our Protestant churches. The following question then often arises. Of what value, to our society and to our churches, is the calendar of saint days? To answer this question, we must first look at why we even have saint days in our calendar.

“Saint” is a term applied to (1) a person eminent for piety and virtue; (2) a consecrated or sanctified person or (3) those who are in fellowship with God and with His Holy Catholic Church. Saints are persons distinct because of their relationship to God. In the Old Testament, two different Hebrew terms are commonly rendered by this English expression. One, derived from the word meaning ‘covenant faithfulness,’ suggests that those who are so designated are bound closely to their God in love.

The other, derived from the word for ‘holy,’ identifies those so described as set apart and dedicated to the service of God (e.g., Dan. 7:27). In both cases, the faithful of Israel are in view, and their ‘sainthood’ consists in the relationship they bear to the God who has destined them for righteousness and salvation.

The same associations are present in the New Testament, where ‘saints’ always translates the Greek term for ‘[the] holy ones’ and where it refers to Christians in distinction from nonbelievers (e.g., 1 Cor. 6:2). Thus, in Rom. 1:6-7, the phrases ‘called to belong to Jesus Christ,’ ‘God’s beloved,’ and ‘called to be saints’ are virtually synonymous.

In Acts and the Pauline Letters, the term most often refers to Christians resident in particular places, such as Jerusalem (e.g., Acts 9:13; Rom. 15:25, 26, 31), Lydda (Acts 9:32), and Corinth (e.g., 1 Cor. 1:2). In 1 Thessalonians 3:13 the word is also used of those who are purified and sanctified by the Holy Spirit; and as this is assumed of all who profess the name of Christ, are called saints (Acts 9:13, 14, 32, 41; 26:10; Romans 1:7; 8:27). Occasionally, however, Paul gives it a broader reference (e.g., Rom. 16:2), the normal usage of later writers (e.g., Heb. 6:10; Jude 3). In Revelation, it is a frequent term for the Christian martyrs.

Historically, there are two categories of saints: martyrs and confessors. Martyrs are regarded as dying in the service of the Lord, and confessors are people who died natural deaths. Confessors were not initially considered for saint's days. The term confessor is now less common and those who are not martyrs are usually now referred to as a Virgin, Pastor, Bishop, Monk, Priest, Founder, Abbot, Apostle, Doctor of the Church or a combination of these.

Because the early Christians were then especially dedicated to God’s service, in separation from the Jews and pagans, as the Jews had been before the “holy people” separated from the Gentiles. During the era of persecution, the martyrs were considered as dignified saints in the same rank as the apostles — i.e. saints by profession and office, as distinguished from the saints, or holy and pious by character and conduct, such as have been eminent for religion and virtue, but not canonized. After some time canonization was extended also to confessors — that is, persons who during the persecutions against the Christians had made a resolute avowal and defense of their faith, and had suffered torture, banishment, or confiscation in consequence, but not actual martyrdom. For some centuries there was no regular canonization in the Christian Church. By a tacit consent of the clergy the names of martyrs, etc., were inserted as saints in a kind of ecclesiastical register. It was not till about the 9th century that solemn and formal canonization, with its particular procedures and various ceremonies, began to be regularly practiced. Protestants, in applying this term to the sacred writers, are very inconsistent; for though they say St. John, St. Peter, St. David, they never use St. Isaiah, St. Habakkuk, etc. The practice has even extended to naming churches after certain saints.

In the Apostles Creed, we confess that we believe in the communion of saints. The Latin phrase, communio sanctorum, can be translated either as “the communion of saints” or as “communion in holy things.” Thus for those of us who believe in the Creeds of the Church, one reason for observing saint days is that they are supported by the ancient creeds of Christianity.

The Greek word koinōnia, translatable as “communion” or “fellowship,” designates a common sharing or participation in something. It describes the fellowship of true believers with their Lord and with one another. Communion arises out of new birth (Jn 3:1–12), and is therefore restricted to those who are “in Christ” (2 Cor 5:17). Their common spiritual paternity makes them one common brotherhood (Heb 2:11–13).

From these scriptures we can see that there is a spiritual unity that binds believers to Jesus Christ and to each other. This unity transcends natural bounds (Gal 3:28; Col 3:11), although it does not thereby abolish providential differences between believers (I Cor 7:20–24; Eph 6:5–9).

Historically, it was not until the end of the fifth century that communio sanctorum (“Communion of Saints”) became part of a Christian creed. This insertion apparently begins in the West, particularly in southern Gaul. Faustus of Riez (d. 490) and Caesarius of Arles (d. 542), both of southern Gaul, clearly attest to it as part of the creed in their area. In the seventh century it is found in Ireland; the Gallican Sacramentary of the same century evidences it, and traces of it are found in England in the ninth century. Nicholas I (856–867), it seems, brought about the adoption of communio sanctorum in Rome. Nonetheless, even in the twelfth century some creeds in Italy do not have communio sanctorum as an article. Eastern creeds do not contain communio sanctorum, so that one must conclude that it is clearly a western addition to the creed.

In spite of the absence of this phrase in Eastern Christian Creeds, Orthodoxy has always believed in a “communion of saints”. The Orthodox tradition teaches that the Church transcends death, because Christians have eternal life in Christ. Therefore, when worship takes place, it includes those on earth and those in heaven with Christ. They see the communion of saints as being made up of everyone who has been a part of Christ’s Holy Church. Through the grace of God, ministered through the sacraments, and through personal faith in Jesus Christ, Christians are to be a holy people, set apart unto God. As such, all Christians could rightly be called saints. When worship occurs, it involves those who continually worship in heaven and those who enter into worship on the earth. We call this joint group of worshippers the communion of saints.

One aspect of the communion of saints is our faithfulness to God. This is measured by one’s fellowship with the rest of the Church. The basic meaning conveyed by the Greek term koinonia, is that of participation. Both fellowship and communion, as translations of this term, are to be understood in this light. As we participate in fellowship and communion, we are participating in the koinonia with the saints of previous generations.

Therefore, the second reason that we celebrate saint days is that we should begin to see ourselves in unity with the whole Church (past and present). To be in unity with the Church is to be in unity with God, who rules the Church. To have fellowship or communion with other believers in our churches and in the larger Church, we usually look for things that we share in common (such as: our hopes, fears, aspirations, common experiences, visions for the church, and especially our faith. A common faith, a common liturgy of worship, and a common sense of the Will of God for our lives also come into play as we establish fellowship with other believers. Such things promote unity. If we are to have fellowship or communion with saints of the past, and if we are to be in a spirit of unity with those who have served God before us, we must know something about them, their lives, their aspirations, their spirituality, and the commonality of faith that they share with us. Celebrating the saint days in our calendar help us, who live in the Church of the present, to know and experience significant participants in the Church of the past.

A third reason to celebrate the saints is that a familiarity with the lives of the saints will teach us, by their example, how to be faithful to God. This faithfulness is a part of the Communion of Saints in which we claim to believe. By faithful participation in the life of the Church, including celebrating the Christian year, the true believer has fellowship in (i.e., participates in the implications of) the sufferings of Christ (Phil. 3:10; 1 Pet.  4:13); the sufferings of the apostles (2 Cor. 1:7); and the sufferings of other people in the Body of Christ (Heb. 10:33). We see these qualities exemplified in the lives of the saints throughout the Christian Year. From them we learn the importance of faithfulness, including the importance of identifying with other believers of both the past and present.

Many children growing up in the 21^st century live in single parent households with less understanding of fatherhood than previous generations. That, coupled with the failure of our secular-progressive society to promote Christian values, has resulted in a lack of godly values and behaviors in a modern society where church attendance is on the decline. When this trend is coupled with the lack of godly role models, we see rampant immorality, self-centeredness, and addictive behaviors in people’s increasingly dysfunctional lives. A fourth reason for remembering the saints of the Church is that these holy men and women exhibit and exemplify the godly attitudes, values, morals, and behaviors that are lacking in our society.

Celebrating the saints can help us to develop these attitudes and values:

-A love of nature and a passion for solitude in remote places
-A love and respect for liturgy, worship of God, art and poetry.
-A love and respect for the great stories and "higher learning".
-A sense of God and the saints as a continuing, personal, helpful presence.
-An appreciation of theological  orthodoxy, with heavy emphasis on the

     Trinity, the Incarnation of Christ, and Liturgy.
-A Christian lifestyle characterized by a love for penitential acts, vigils,

     pilgrimages, and sacred locations.
-Belief that there are no boundaries between the sacred and the secular
-A unique Church structure to life where the focus of life is on what God

    is doing in the earth and centered around the activities of the Church.

            A fifth reason for learning about and celebrating the saints is the direction and focus in life that can come from patterning our lives after specific saints, in whom we have and interest. It is uncanny how often saints of our birthdays, ordination days, anniversaries, etc. share attributes and personality traits with us. It is also surprising at how personal saints can help us to clarify our own places and heritage in the Kingdom of God. Sometimes we can even get spiritual direction and clarity of purpose from examining and celebrating the lives of the saints. Some of my own personal examples may clarify this point.

Many years ago when I was a Pentecostal Minister, it was prophesied that I would have a ministry similar to Jeremiah. Over the next several years, as I began to study the ministry and writings of Jeremiah, I found that there were some parallels in the ministry to which God called me. As I started to read the Fathers of the Church (in preparation for my Doctoral Thesis), I began teaching that the worship of Charismatic/Pentecostal Church, as we knew it, was far different than the worship of the historical Ante-Nicene Church. This teaching was rejected by the circle of Christians in which my ministry operated, just as Jeremiah’s ministry was rejected by the religious leaders of his society. This became especially true when I started to tell people about the importance of the sacraments (of which I barely had any personal understanding at the time) and government of the early church.

After being asked never to again attend a church after I told the leadership that I would not serve as an elected elder, because I felt it was unscriptural to elect church leaders, I felt like Jeremiah. I could further relate to Jeremiah, when the Seminary, with which I was the vice-president in charge of curriculum, told me not to bring up anything from church history prior to the Reformation. The President and Directors of the school thought the church went off the rails after the death of the Apostle John and didn’t come back on line until Martin Luther. My feelings, at the time, were nearly identical to Jeremiah’s that were expressed in Jeremiah 20:8-11.

            The writings of Jeremiah, and how he dealt with those attacking him, helped me through many years of seeking God’s will for my life and ministry. This and other experiences helped me, to understand that I could learn how to cope with the problems of life and ministry by emulating behaviors and spiritual principles revealed through the lives of Biblical and Church Saints.

            Like Jeremiah, I was called before birth to be a priest in the Kingdom of God. I was ordained on the Feast of St. Cyril of Alexandria. My bishop chose this date for my ordination, but I have since found that I have a lot in common with Cyril. Like Cyril, God has called me to be a theologian and defender of the Church’s traditional theology. Cyril became embroiled in the Nestorian Controversy, and I tend to want to weigh in on controversial matters. 

St. Cyril taught the personal, or hypostatic, union in the plainest terms; and when his writings are surveyed as a whole, it becomes certain that he always held the true view, that the one Christ is both fully divine and fully human. In the richness and depth of his philosophical and devotional treatment of the Incarnation we recognize the disciple of Athanasius.  He argues that Christ is truly life giving in the Holy Eucharist. All of these teachings were prevalent in my own teaching over the years. I have come to admire Cyril as a man of great courage and force of character. We can often discern that his natural vehemence was repressed and he listened with humility to the severe admonitions of his advisor, St. Isidore. Thinking back upon my past spiritual development, I too had to learn to respond out of love and respect for authority, overcoming a propensity to be motivated by anger. As a theologian, Cyril is one of the great writers and thinkers of early times. Yet the troubles that arose out of the Council of Ephesus were due to his impulsive action; more patience and diplomacy might possibly even have prevented the vast Nestorian sect from arising at all. I also enjoy writing and I have learned that patience and diplomacy can prevent many problems in life and ministry. St. Cyril’s feast was a very appropriate date for my ordination into the Priesthood of the CEC. His icon hangs in the meditative corner of my home, right outside of my office. It reminds me of the qualities that I should embrace in ministry and of some of the negative things that I should seek to avoid.

Sometimes people choose a patron saint, whom they feel best emulates their aspirations, hopes, dreams, ministry and character. In this light, I have for the past dozen years been drawn to St. Columba of Iona. St. Columba was not only a great missionary saint who won a whole kingdom to Christ, but he was a statesman, a scholar, a poet, and the founder of numerous churches and monasteries. Wherever he went, he established the altar of the Eucharist. His name is dear to Scotsmen and Irishmen alike. And because of his great and noble work all Christians hold his memory in veneration. He inherited the ardent temperament and strong passions of his culture and times. It has been sometimes said that he was of an angry and vindictive spirit not only because of his part in the battle of Cooldrevny, but also because of other irritants related by Adamnan, his biographer. But the deeds that roused his indignation were wrongs done to others, and the retribution that overtook the perpetrators was rather predicted than actually invoked. Whatever faults were inherent in his nature he overcame and he stands before the world as an example of humility and charity not only towards has brethren, but towards strangers also. He was generous and warm-hearted, tender and kind even to dumb creatures. He was ever ready to sympathize with the joys and sorrows of others. His chastity of body and purity of mind are extolled by all his biographers. Adamnan assures us he was beloved by all, "for a holy joyousness that ever beamed from his countenance revealed the gladness with which the Holy Spirit filled his soul". (Praef., II.)

I am of Scottish descent on both my mother and father’s side of the family. He was born in December, as was I. He died in June, the month in which I was ordained and died to my previous life, as I lay prostrate before my bishop. My natural temperament is similar to Columba’s, and like him, I become indignant when other people are wronged. Like him, I desire to live a life of humility and charity, while being assertive in promoting the Kingdom of God. Like Columba, I want to see the altar of the Eucharist established in every community in the state and region in which God has called me to be a priest. His fortitude and accomplishments, among hostile and pagan people, have been a great inspiration to me, as I face the challenges of ministering in an environment that is somewhat hostile to sacramental worship. That is why his icon is also on the wall in the meditative corner of my home.

Some people find that the saint of their birthday can be an inspiration to them. My wife, Sharon, for example was born on St. Ignatius’ saint day. Sharon has many of his qualities and has found him to be an inspiration for her life. For those reasons, his icon is beside that of Cyril and Columba on our wall.

Thus from the lives and struggles Jeremiah, Cyril and Columba I have found encouragement and direction for the ministry to which I have been called. Because I see that other people my also benefit from studying and learning from the saints, I have become an ardent supporter of celebrating saint days with the congregation of St. Luke Church.

This brings us to a sixth reason for celebrating the days of the saints. Saints can give us, or validate in our ministries, specific direction for our churches and congregations.

When our bishop commissioned the start of a mission church in Manchester, Georgia he chose the name of St. Luke because we were commissioned to be a place of healing, prayer, and Eucharistic Worship. We have a banner in our church that says: “Christ the healer; St. Luke the Physician”. When, after two years of meetings on Tuesday evenings, we started Sunday services in our own rented building, we kept the name. We have seen many healings, offer the Eucharist twice a week, and have seen our people become devoted to prayer. In fact, during the prayers of the people in most services, it is usual for most of the congregation to personally pray. Our services also include prayer for healing, in which many members of the congregation participate. St. Luke does, in many ways, inspire and exemplify the ministry of this church. The prominence of prayer and healing in the writings of St. Luke are numerous. That St. Luke may have been one of the first iconographers, and our church’s use of icons in worship is not coincidental. Both the Feast of St. Luke and the Baptism of Christ (the day our church was started in 2001) are important feast days to our congregation.

In 2002, a year and a half after the founding of St. Luke Mission, my wife and I took a trip to the United Kingdom. It was both a vacation and a pilgrimage. After visiting Cathedrals in Salisbury, York and Durham; and after partaking of the Body and Blood of Christ in the ruins of Glastonbury Abbey and Lindesfarne Abbey, we made our way to Iona. This is one of the birthplaces of Celtic Christianity in northern England and Scotland. While there, I spent one whole afternoon walking around the island in prayer and seeking God’s direction for our church and for the ministry to which God has called me.

I found myself beside a tidal pool and the Spirit of the Lord told me to reach down and pull out a handful of stones. I pulled out five small round stones. The Spirit of the Lord told me that the first one was for St. Columba and represented the ministry of St. Luke in establishing the altar of God and His Sacraments, in a town that had no tradition of sacramental worship. The second stone represented St. Aidan. He had a great pastoral ministry that reached out to meet the needs of the people in the community. This, God indicated, was to be something that St. Luke Church was to provide for our community. The third stone was for St. Cuthbert. He was a man of prayer. St. Luke Church was to be a place of prayer and we were called to teach other people to pray. The fourth stone was for the Venerable Bede. He was a prolific writer, teacher, historian, and expositor of scripture. St. Luke church was to produce writings and teachings based upon the scripture, for the purpose of providing instruction to our community and beyond, as have the writings of Bede. The fifth stone represented St. Peter and his confession of faith. St. Luke Church was to instill in its members the importance of confessing Christ and of confessing the creeds of the Church.

I returned to our lodgings, showing my wife the stones and telling her what God had told me. To my amazement Sharon pulled out icons of Columba, Aidan, Bede and Cuthbert. She had felt led to purchase these icons, while shopping in the gift shops on the island. This was a great confirmation that I had truly been hearing from God. Those icons, along with two that we later acquired concerning the ministry of St. Peter, now hang on the wall in our small church. The stones reside in a cabinet in our church. Every year we pay special homage to these saints’ days, which have an important significance to the ministry of St. Luke Church. Studying the lives and ministries of these saints has enhanced our congregation’s understanding and appreciation of the ministry to which we have been called in Manchester, Georgia.

At our Tuesday evening service, I usually teach the people about any saints that are celebrated during that week. I relate the lives of those saints to the scripture and to the ministry of our church. The use of icons can greatly enhance one’s experience of studying about and observing the feasts of the saints. Through studying the specific saints that God has chosen for our church, our members are reminded of the several aspects of our ministry and calling. This is an example of how a church’s direction and ministry may be influenced by the examples of specific saints. In answer to the question that I posed at the beginning of this article, there are many reasons why saint days should be observed. We have not even looked at all of the reasons for saint days being in our calendar, or at the rich liturgy associated with some of these feast days. Nor have we examined the intercessory role that many people believe the saints play in our lives. But we have examined some very valid reasons for keeping the feasts of the saints.

At St. Luke Church we celebrate the saints primarily because:

1.      They are supported by the historic creeds of the Church.

2.      They give us a sense of unity with the church of the past and present.

3.      They help us to learn how to be faithful servants of God

4.      They teach us Godly values, attitudes, attributes and behaviors.

5.      They are role models that give us direction and focus in our lives

6.      They validate our ministries and give a sense of direction for our churches.

The saints can become like old friends. Like looking at old photos of friends and remembering the good experiences had with those friends, looking at icons of the saints can stimulate us to remember our spiritual heritage. By remembering the saints, we are reminded of who we are in Christ and what we are called by Him to do in this world. It is my hope that this article will inspire you to begin studying and celebrating the saints. Doing so will enhance your spiritual experience throughout the Christian Year.

THE FEAST OF THE ASCENSION

14^th Century Russian Icon of the Ascension

In the liturgies of the Church, The Ascension is generally the day is meant to celebrate the completion of the work of our salvation, the pledge of our glorification with Christ, and His entry into heaven glorified. The work of Christ is commemorated in our worship by celebrating His Incarnation (Advent, Christmas, Epiphany), His Passion and Resurrection (Lent, Holy Week, Easter), and His Ascension (Followed by Pentecost).

The Feast of the Ascension commemorates the elevation of Christ into heaven by His own power in presence of His disciples the fortieth day after His Resurrection. It is narrated in Mark 16:19, Luke 24:51, and in the first chapter of the Acts of the Apostles.

Although the place of the Ascension is not distinctly stated, it would appear from the Acts that it was Mount Olivet. Since after the Ascension the disciples are described as returning to Jerusalem from the mount that is called Olivet, which is near Jerusalem, within a Sabbath day's journey. Tradition has consecrated this site as the Mount of Ascension and has memorialized the event by erecting over the site a basilica. St. Helena is said to have built the first memorial, which was destroyed by the Persians in 614, rebuilt in the eighth century, to be destroyed again, but rebuilt a second time by the Crusaders. This the Moslems also destroyed, leaving only the octagonal structure which encloses the stone said to bear the imprint of the feet of Christ, that is now used as an oratory.

Not only is the fact of the Ascension related in the passages of Scripture cited above, but it is also elsewhere predicted and spoken of as an established fact. Thus, in John 6:63, Christ asks the Jews: "If then you shall see the son of Man ascend up where He was before?" and 20:17, He says to Mary Magdalene: "Do not touch Me, for I am not yet ascended to My Father, but go to My brethren, and say to them: I ascend to My Father and to your Father, to My God and to your God." Again, in Ephesians 4:8-10, and in Timothy 3:16, the Ascension of Christ is spoken of as an accepted fact.

The language used by the Evangelists to describe the Ascension says that "He was raised up and a cloud received Him out of their sight" (Acts 1:9), and entering into glory He dwells with the Father in the honour and power denoted by the scripture phrase. In the Eastern Church this feast was known as analepsis, the taking up, and also as the episozomene, the salvation, denoting that by ascending into His glory Christ completed the work of our redemption. The terms used in the West, ascensio and, occasionally, ascensa, signify that Christ was raised up by His own powers. Tradition designates Mount Olivet near Bethany as the place where Christ left the earth. The feast falls on Thursday. It is one of the Ecumenical feasts ranking with the feasts of the Passion, of Easter and of Pentecost among the most solemn in the calendar, has a vigil and, since the fifteenth century, an octave which is set apart for a novena of preparation for Pentecost, in accordance with the directions of Leo XIII.

History Of The Feast [1]

The observance of this feast is of great antiquity. Although no documentary evidence of it exists prior to the beginning of the fifth century, St. Augustine says that it is of Apostolic origin, and he speaks of it in a way that shows it was the universal observance of the Church long before his time. Mention of it is made in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles.  

Certain customs were connected with the liturgy of this feast, such as the blessing of beans and grapes after the Commemoration of the Dead in the Canon of the Mass, the blessing of first fruits, the blessing of a candle, the extinction of the paschal candle, and triumphal processions with torches and banners outside the churches to commemorate the entry of Christ into heaven. Rock records the English custom of carrying at the head of the procession the banner bearing the device of the lion and at the foot the banner of the dragon, to symbolize the triumph of Christ in His ascension over the evil one. In some churches the scene of the Ascension was vividly reproduced by elevating the figure of Christ above the altar through an opening in the roof of the church. In others, whilst the figure of Christ was made to ascend, that of the devil was made to descend.

THE THEOLOGICAL IMPORTANCE OF THE ASCENSION

Why was it so important to our salvation for Christ to have Ascended? The Epistle to the Hebrews most clearly indicates the importance of the present-day ministry of Christ that commenced with His Ascension.

Heb 4:14  Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

Heb 4:15  For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Heb 4:16  Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Heb 5:1  For every high priest taken from among men is appointed for men in things pertaining to God, (theosis) that he may offer both gifts and sacrifices for sins.

Heb 5:2  He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.

Heb 5:3  Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.

Heb 5:4  And no man takes this honor to himself, but he who is called by God, just as Aaron was.

Heb 5:5  So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: "You are My Son, Today I have begotten You." (Incarnation)

Heb 5:6  As He also says in another place: "You are a priest forever According to the order of Melchizedek";

Heb 5:7  who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear,

Heb 5:8  though He was a Son, yet He learned obedience by the things which He suffered. (Passion of Christ—Death, Burial, Resurrection)

Heb 5:9  And having been perfected, He became the author of eternal salvation to all who obey Him,

Heb 5:10  called by God as High Priest "according to the order of Melchizedek,"

Heb 5:11  of whom we have much to say, and hard to explain, since you have become dull of hearing.

Heb 6:19  This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, (Ascension)

Heb 6:20  where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

Heb 7:28  For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

Heb 8:1  Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens,

Heb 8:2  a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

Heb 8:3  For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer.

According to Hebrews, Christ offered his own blood on the Altar of God. As on the Day of Atonement Aaron went into the holy of holies and put the blood on the mercy seat (propitiatory covering—substitutionary judgment seat) and on the corners of the altar, so Christ sprinkled his blood on the judgment seat and on the altar in heaven, finishing the atonement that began with his incarnation. Then he sat down on his throne in heaven where we are seated with him, according to St. Paul in Ephesians chapter two. That is why Revelation says: They overcame him by the blood of the lamb and the word of their testimony (confession of faith).

Heb 8:4  For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law;

Heb 8:5  who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See that you make all things according to the pattern shown you on the mountain."

Heb 8:6  But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

The writer of Hebrews sees a connection between the Ascension and Atoning work of Christ. Particularly for the author of Hebrews, the ascension bridges the gap between the earthly work of Jesus Christ on the cross and his heavenly ministry as high priest, offering his sacrifice on the altar before the throne of God. This high priest is now seated "at the right hand of the throne of the Majesty in heaven" (8:1), signifying that there is no more act of sacrifice necessary; he neither sacrifices perpetually in heaven, nor is there any sacrifice on earth that can add to his death on the cross (10:11-14). The ascension is, however, viewed in some respects as the completion of that atoning work: it was necessary for Christ to "enter heaven … to appear … once for all at the end of the ages to do away with sin by the sacrifice of himself" (9:24-26). The author of Hebrews does not deny the significance of the historical crucifixion but argues that it is not complete until the blood is brought into the Most Holy Place and sprinkled in the appropriate way before the altar of God. Thus the ascension becomes an essential part of the atonement, allowing the historical Jesus who is now the reigning Priest/King to finish in heaven, the "true tabernacle, " the sacrificial work necessary to accomplish our redemption.

This event, suggested in the Epistle of Hebrews, is depicted in the Icon of the Trinity—the most famous Icon of Andrei Rublev, the great Russion Iconographer (1360-1430). Icon is based upon an earlier icon known as the "Hospitality of Abraham" (illustrating Genesis 18). Rublev removed the figures of Abraham and Sarah from the scene, and through a subtle use of composition and symbolizm changed the subject to focus on the Mystery of the Trinity.

In Rublev's art two traditions are combined: the highest asceticism and the classic harmony of Byzantine mannerism. The characters of his paintings are always peaceful and calm. After some time his art came to be perceived as the ideal of Church painting and of Orthodox iconography.

Clearly the greatest theological emphasis of the New Testament regarding the ascension is that Christ now regains the glory he had with the Father before the world began, is now able to send his powerful Spirit into the world, and reigns from heaven over every authority and power in heaven and earth. Thus, in John, Jesus connects attaining his glory and the sending of the Spirit with ascending to the Father (6:61-63; 7:39; 12:12-16; 16:5-11). Similarly, Acts 2:33-36 presents the ascended Jesus as the one who has been placed on the throne of David; the appearances of the ascended Christ are exclusively in Acts those of a powerful, enthroned Christ (Acts 7:56; 9:3-9; and pars. ). Paul writes that God put his "mighty strength" to work "in Christ when he … seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come" (Eph 1:20-21). It is from this exalted position that he "gave gifts to men" (Eph 4:8-10). Peter, too, emphasizes the power that is now Christ's because of the ascension: " [He] has gone into heaven and is at God's right hand—with angels, authorities and powers in submission to him" (1 Peter 3:21-22).

The author of Hebrews shows this in his unique analogy between the exalted Son of God (4:14) who has "entered the inner sanctuary" and the priest/king Melchizedek (6:16-20). Melchizedek blessed Abraham, was king of righteousness and peace, and was without father, mother, genealogy, beginning of days or end of life (7:1-3). Only the ascended Jesus is powerful enough as the one who, like Melchizedek, has the power of an indestructible life (7:16) to enter before the throne of grace as a high priest who is "exalted above the heavens" to offer himself once for all (7:26-27).

The theological emphasis of the ascension story itself also lies in the concept of the newly gained power of the risen Son of God (Ac 1:1-11). The story's setting is one in which Jesus has been speaking to his disciples of the kingdom (1:3). He now appears in Jerusalem, the Old Testament seat of God's power and presence, in order to take final leave of them. They ask him if this is the time that he will restore the kingdom to Israel. His answer is his commission to them to be his witnesses, followed by his ascension. His authority over them is emphasized by the abundance of imperatives and promises in his brief dialogue with them: Six times in four sentences he either commands them to do something or promises something will happen to them (1:4-5, 7-8), and his chief promise to them is one of power (1:8).

The actual event itself demonstrates his power at every turn. He ascends in a cloud, echoing Daniel 7:13 with its connotations of power (Ac 1:9). The "intense gaze" (atenizein [ajteNIVzw]) of the apostles emphasizes the awe of the moment and contrasts the power of Jesus with their humility (1:10), as does their rebuke by the two men dressed in white (1:11). Finally, the link with the second coming of Jesus both in the way Jesus ascends (in a cloud) and in the words of the two men ("This same Jesus, who has been taken from you into heaven, will come back in the same way") describes the ascension of an exalted, seated King of heaven who will come back "in power and great glory" (Mark 13:26).

A little noticed aspect of the New Testament's theology of the ascension is the emphasis placed on Jesus' ascending for his people. This love manifests itself in the sending of his Spirit, an act dependent upon Jesus' ascension. Thus, in John, he tells the disciples that he goes to prepare a place "for you" (14:3) and that "it is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you" (16:7). The references to the ascension in Acts 1 and 2 both come in the context of a giving Christ who bestows the Spirit on his people, as does the reference in Ephesians 4:8-10. Hebrews emphasizes that his going into the "inner shrine" was "on our behalf" (6:20; 9:24 NRSV), and that since we have "a great high priest who has passed through the heavens … let us hold fast to our confession" (4:14 NRSV). These references to Jesus ascending "on our behalf" further connect the ascension with Jesus' atoning work, implying that, far from being a self-oriented, power-seeking act, the ascension is to be viewed as flowing from the same self-sacrificial love Jesus demonstrated for his people in his incarnation (2 Cor 8:9) and crucifixion (Rom 5:6-8).

OTHER SCRIPTURES relating to

The Atoning Work Of Christ’s Ascension:

The Old Testament The Old Testament contains several stories of, and references to, "ascension" that may prefigure the ascension of Jesus. The Old Testament contains stories of ascension that take place in dreams or visions.

Genesis 28:10-21

10 Now Jacob went out from Beersheba and went toward Haran.11 So he came to a certain place and stayed there all night, because the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep.12 Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.13 And behold, the Lord stood above it and said: “I am the Lord God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants.14 “Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed.15 “Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.”16 Then Jacob awoke from his sleep and said, “Surely the Lord is in this place, and I did not know it.”17 And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!”

18 Then Jacob rose early in the morning, and took the stone that he had put at his head, set it up as a pillar, and poured oil on top of it.19 And he called the name of that place Bethel; (House of God).

Luke 24:45-51

45 And He opened their understanding, that they might comprehend the Scriptures.46 Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,47 “and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.48 “And you are witnesses of these things.49 “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.”

50 And He led them out as far as Bethany, and He lifted up His hands and blessed them.51 Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.

Acts 1:1-11

4 And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me;5 “for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.”6 Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?”7 And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority.8 “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

9 Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight.10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel,11 who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven,

John 3:13; 6:62; 14:3-4; 16:5-7

3:13 “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.

6:62 “What then if you should see the Son of Man ascend where He was before?

14:3-4  “And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. “And where I go you know, and the way you know.”

16:5 “But now I go away to Him who sent Me, and none of you asks Me, ‘Where are You going?’6 “But because I have said these things to you, sorrow has filled your heart.7 “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.

1 Peter 3:18-22

18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,19 by whom also He went and preached to the spirits in prison,20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.21 There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,22 who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.

THE FEAST OF PENTECOST

AND THE MINISTRY OF THE HOLY SPIRIT

The FEAST OF PENTECOST was named for the number of days from the offering of the barley sheaf at the beginning of the Passover. On the 50th day was the Feast of Pentecost. Since the time elapsed was 7 weeks, it was called ‘feast of weeks’ (Exod. 34:22; Deut. 16:10). It marks the completion of the barley harvest, which began when the sickle was first put to the grain (Deut. 16:9), and when the sheaf was waved ‘the morrow after the Sabbath’ (Lev. 23:11). It is also called the ‘feast of harvest’, and the ‘day of the first fruits’ (Exod. 23:16; Num. 28:26). The feast is not limited to the times of the Pentateuch, but its observance is indicated in the days of Solomon (2 Chr. 8:13), as the second of the three annual festivals (Deut. 16:16).

            The feast was proclaimed as a ‘holy convocation’ on which no servile work was to be done, and at which every male Israelite was required to appear at the sanctuary (Lev. 23:21). Two baked loaves of new, fine, leavened flour were brought out of the dwellings and waved by the priest before the Lord, together with the offerings of animal sacrifice for sin- and peace-offerings (Lev. 23:17-20). As a day of joy (Deut. 16:16) it is evident that on it the devout Israelite expressed gratitude for the blessings of the grain harvest and experienced heartfelt fear of the Lord (Je. 5:24). But it was the thanksgiving and fear of a redeemed people, for the service was not without sin- and peace offerings, and was, moreover, a reminder of their deliverance from Egypt (Deut. 16:12) as God’s covenant people (Lev. 23:22). The ground of acceptance of the offering presupposes the removal of sin and reconciliation with God.

            In the Inter-Testamental period and later, Pentecost was regarded as the anniversary of the law giving at Sinai (Jubilees 1:1 with 6:17). The Sadducees celebrated it on the 50th day (inclusive reckoning) from the first Sunday after Passover (taking the ‘Sabbath’ of Lev. 23:15 to be the weekly Sabbath); their reckoning regulated the public observance so long as the Temple stood, and the church is therefore justified in commemorating the first Christian Pentecost on a Sunday (Whit Sunday). The Pharisees, however, interpreted the ‘Sabbath’ of Leviticus 23:15 as the Festival of Unleavened Bread and their reckoning became normative in Judaism after ad 70.

            In the New Testament there are three references to Pentecost: (1) In Acts 2:1, on this day, the disciples were gathered in a house in Jerusalem, and were visited with signs from heaven. The Holy Spirit descended upon them, and new life, power and blessing was evident, which Peter explained was in fulfillment of the prophecy of Joel. (2) In Acts 20:16, Paul was determined not to spend time in Asia and made speed to be in Jerusalem by the day of Pentecost. (3) In 1 Corinthians 16:8, Paul purposed to stay at Ephesus until Pentecost, because an effectual door was opened to him for his ministry.

                                                                                    THE GIFTS OF THE HOLY SPIRIT

             Spiritual Gifts are the skills and abilities, which God gives through His Spirit to all Christians, which equip Christians to serve God in the Christian community. These Gifts of the Holy Spirit are some of the “fruit” of the Kingdom of God of which Christians partake and benefit. Paul offers instruction on spiritual gifts in Romans 12:6-8; 1 Corinthians 12:4-11, 28-30; and Ephesians 4:7-12. Spiritual gifts were unusual manifestations of  God's grace  (charis)  under  normal and abnormal forms. Not every  spiritual  gift affected the moral life of the one who exercised it, but its purpose as always was for the edification of believers.

            In  the  early church the use of spiritual gifts was considered to  be  a normal  part of church services. These  Gifts of God enabled the Christian  to perform  his (sometimes-specialized) service. There are several words  in  the New  Testament  used for spiritual gifts. Dorea and doma are so used  but  are rare  (Ephesians 4:8; Acts 11:17). Paul calls these divinely given powers to serve charismata (gifts which are specific manifestations of charis or grace, God’s active and creative love, 1 Cor. 12:4), and also pneumatika (spiritual gifts as specific demonstrations of the energy of the Holy Spirit, God’s pneuma, 1 Cor. 12:1).

            Except for 1 Peter 4:10, The  term charisma (spiritual gift) is  used only by Paul. Charisma signifies redemption or salvation as the gift of  God's grace (Romans  5:15;  6:23) and a gift enabling the Christian  to  perform  his service in the church (1 Corinthians 7:7), as well as defining a special  gift  ena­bling a Christian to perform his or her particular ministry.

            In the Old Testament, the Spirit of the Lord was given to selected leaders rather than to all of God's people. These Old Testament accounts are the background for the Christian understanding of spiritual gifts. When the Spirit came to an individual, He brought with Him one or more gifts, which equipped the individual to serve God by serving Israel. Examples of this are:

1.      Bezaleel, who was given the gift of craftsmanship (Ex. 31:2-3);

2.      Othniel, who was equipped to be a judge (Judg. 3:9-10);

3.      Gideon, who was given military skills (Judg. 6:34);

4.      Samson, who was given physical strength (Judg. 14:6,19);

5.      Saul, who was given political skills (1 Sam. 10:6);

6.      Micah, who was given prophetic gifts (Mic. 3:8).

                Subsequent to the Day of Pentecost (Acts 2:1-47), the Holy Spirit and the Gifts of the Spirit have been available to all Christians, not just to selected leaders (Acts 2:3-4,17-18). Furthermore, the exercise of a spiritual gift implied service  in the church. Certain gifted minis­tries  or  offices of the Spirit concern the ministry of the word of  God. The bishops, elders, deacons, apostles, prophets and teachers were endowed with these gifts; and ministered to the people under the authority and power of the Holy Spirit. 

            Them most widely discussed list of Spiritual Gifts was written by Paul, and is found in 1 Corinthians 12-14. These three verses summarize Paul’s reasons for writing to the Corinthian Church about the Holy Spirit’s gifts.

1 Corinthians 12:1: “Now concerning spiritual gifts, brethren, I would not have you ignorant.”                              

1 Corinthians 14:1:  “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.”                    

1 Corinthians 14:12: “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.”

      Paul’s list is intended to be neither exhaustive nor hierarchical, but typical of the gifts that had been experienced at one time or another by Christians in Corinth (Rom. 12:6–8; Eph. 4:11). They include the “message of wisdom” and “message of knowledge,” faith and the gifts of healing, “miraculous powers,” prophecy and “the ability to distinguish between spirits” (rsv), the ability to speak in “different kinds of tongues” and the interpretation of tongues. It is then repeated that all of these are the product of the same Spirit, who distributes them to each person “as he determines” is best for the good of all. Paul illustrated the unity (12:12–13), diversity (12:14–20), and integrity (12:21–26) produced at the Spirit’s inspiration among those at Corinth who belong to the body of Christ.

      Just as “the body is a unit though it is made up of many parts... so it is with Christ” (v. 12). The point is analogy, not identity. Christ dwells in the church after the resurrection, but possesses his own body as well. The basis for comparison lies in the fact that all Christians, despite the inequities of their former existence, have now been brought into one body (see also Gal. 3:27–28) by a common experience of the Spirit in baptism.

      This does not mean, however, that all will now be given exactly the same gifts, for a body is not constituted of a single part, but of many. Thus the diversity among the parts of the body is no cause for concern about membership or status in the body. God has arranged the parts in the body with thought for the proper place and role of each, so that there are many parts, but one body (v. 20). Moreover, the unity of the body is not superficial but integral to its existence. Weaker parts of the body are indispensable, less honorable parts (i.e., those not usually receiving recognition) are given “special honor” (v. 23), and “parts that are unpresentable” accorded a modesty that witnesses to their importance. And all of this is by design (12:18). For God has now given greater honor to those members who before their incorporation into the body of Christ had little outside it, so that no cause for a division of honor, attention, status, or concern might exist within the body. Thus, if any part of the body suffers in its ability to function within the body, “every part suffers with it,” and when one part is honored, all will rejoice in the recognition of its capability (v. 26).

            There  are many kinds of spiritual  gifts, which were manifested  in  the early  church.  In  1 Corinthians 12:10, and 28-29 we see the  working  of miracles. “Miracles”  is the rendering of dynameis (powers). In Acts, this word refers  to the casting out of evil spirits and the healing of bodily ailments (Acts 8:6-7, 13; 9:11-12). This may explain “working of powers,” but this gift is not synony­mous  with “gifts of healing.” Probably the former was much  more spectacular than  the  latter,  and may have signified raising  the  dead  (Acts 9:36ff.; 20:9ff.).  Paul himself exercised this gift of working of powers, and  it was for  him proof of his apostleship (2 Corinthians 12:12), and authenticated both  the good news he preached and his right to proclaim it (Romans 15:18).

            Ministers in the early church spoke the Word and confirmed  its  divine origin with miracles (Mark 16:20). Where they preached, they conferred miracu­lous gifts upon individual Christians.  This enabled them to teach and confirm the Lord’s Will. The gift of miracles fulfills and confirms the Word using a supernatural explosion of dunamis power. In  addition to confirming the  preaching of the Word, this gift provides a creative force that  can  heal,  change circumstances, manifest  the   power  of God, and  enable  the Christian to take dominion. Miracles draw crowds, opening doors  to evangelism. 

            Gifts  of Healing are mentioned in 1 Corinthians 12:9, 28, and 30.  As already suggested, gifts of healing resembled “working of miracles” (powers). Witness the ministry of Jesus Christ (Matthew 4:23-24), of the Twelve (Matthew 10:1), and of  the  Seventy (Luke 10:8-9). Gifts of healing were also  prominent in  the church  after Pentecost (Acts 5:15-16; cf. also James 5:14-15). The term “Gifts” (plu­ral)  indicates the great variety of both the sicknesses healed and the  means used  in the healings. The person who exercised the gift, and the patient who was  healed,  had one essential in common, faith in God. The writings  of the Church Fathers prove that “the gifts of healing” were exercised in the church for some centuries after the ascension of Christ.

            Since  then, this gift has appeared intermittently in the church.  Today there are recognized branches of the church which believe that the gifts   are beginning  to reappear. Unfortunately, the manner in which some act who  claim to have received the gift has brought it into disrepute. Gifts of healings are a permanent gift of the Spirit to the church but are properly exercised  only by Spirit filled people with humility and faith.

            The  gift of “faith” is among the  gifts  closely related  to the practical life and development of the church. These  spiritual gifts would naturally strengthen the believers in their faith,  and  convince the unbelievers of the authenticity of the church's message. The Spirit's gift of  faith could  effect mighty things (Matthew 17:19-20),  and  keep  believers steadfast in persecution. These five spiritual gifts, then, had special refer­ence to the practical aspects of the church's life, the physical well being of believers, and orderliness of their worship and conduct. 

            The  Gift of Speaking the Word of Wisdom (1 Corinthians 12:8) was an important part  of  the Spirit's endowment so far as the Christian  community was  con­cerned.  This gift would communicate ability to receive and explain “the deep things of God.” In God's dealings with men much  is mysterious, and the ordi­nary  Christian  is  often in need of a word that will throw  light  upon his situation;  the person fitted by the Spirit to fulfill this ministry is  given the word  of  wisdom. Because of the strong sense of  revelation  or  insight implied in the phrase, perhaps this gift was akin to a revelational  utterance by the Christian prophet. This gift can  be  used  to apply  Wisdom to any situation in such a way that an individual or the  entire church  is helped.

            The Gift of Speaking the Word of Knowledge suggests a word spoken only after   careful  consideration. The Spirit gives knowledge, understanding,  and insight,  that might  be described  as supernaturally  knowing things  about an individual, a sickness, or circumstances that the person using the gift could not know. This gift provides practical  infor­mation  for daily life, information for meeting a specific need,  or information so that God may be glorified. Since Paul points out  that both the word of wisdom and the word of knowledge are given through or accord­ing  to the Spirit, the emphasis is on the reception of the word, not  on  its interpretation.

            Whereas the calling of a Prophet, is a gift of God bestowed upon certain indi­viduals, Prophesy is also one of the spiritual gifts given to the church.  One doesn’t have to be a Prophet in order to operate in the Gift of Prophesy. This Gift of the Spirit is where one speaks a revelation from God to the church  as a message that accomplishes God’s purposes and will. This gift can be used  to edify a person or group, to interpret and apply the Word of God, or to speak directly to a person or group on God’s behalf. God sometimes makes his will known through the prophet, or reveals a future event, but  this  gift is primarily for the edification,  exhortation, consolation, and instruction of  believers.

            The  Gift  of Discernment of Spirits is a guardian gift that arms  the  church against Satanic counterfeits, senses the presence of demons and angels, and is able  to  identify spiritual problems and their  causes  in  individuals  and groups.   This gift specifically enables one to see into the spirit world (2 Kings 6:16),  to  detect evil  spirits  (Acts  16:16-19), to discern hypocrisy among  God’s people (Ananias), to discern the cause of sickness and infirmity (Acts 10:38), and to  identify spiritual causes to problems people face.

            Tongues and Interpretation are prophetic gifts proclaiming a message from God             in a language not understood by the person who is orally giving or speaking the message. There are three uses of tongues in scripture and in the Christian  life. They are a sign of the Baptism in the Holy Spirit (Acts 2:4). They are used in  praying and singing praises to God (1 Corinthians 14:15). They are  used  pro­phetically, as a message from God to the church or to an individual.  In that case, the  tongue speaker or someone else should always interpret.

            The Gift of Helps is mentioned in 1 Corinthians 12:28. What spiritual gift was signified  by  “helps” may be gathered from Acts 20:35, where Paul exhorts the Ephesians  elders to labor “to help the weak.”

            The  Gift of Governments or Administration is discussed in 1 Corinthians 12:28 and Romans 12:8. The church's organization was still fluid. At that time, official positions of ministry had not been established, nor were duly appointed officials yet ruling the church­es.  It  was  necessary, therefore, that certain members  should  receive  and exercise the gift of ruling or governing the local assembly of believers. This gift would take the form of sound advice and wise judgment in directing church affairs.  Gradually,  of  course, this gift of guiding and  ruling  in  church affairs  would come to be identified so closely with certain individuals (bishops and elders),  that they  would begin to assume responsibilities of a permanent nature.  They would  become  recognized  officials in the church,  fulfilling  well-defined duties  in  the administration of the Christian community. It  was acknowledged that some Christians had received the  gift  of exercising authority. In addition to administration,  practi­cal  matters in the conduct of public worship would require wisdom  and  fore­sight,  and here again those who had recognizably received the gift of  ruling would be expected to legislate.

            In  instructing Christians on the exercise of these gifts, Paul is  con­cerned to stress their practical nature. The Spirit bestows his charismata for he edification of the church, the formation of Christian character, and  the service of  the  community. The reception of  a  spiritual  gift,  therefore, brought serious responsibility, since it was essentially an  opportunity  for selfgiving in sacrificial service for others.

            In  Romans  12:1-2, Paul outlined for the church some  important  duties from gospel principles. He entreated the Romans, as his brethren in Christ, by the mercies of God, to present their bodies as a living sacrifice to Him. This is  a powerful appeal. We receive from the Lord every day the fruits  of  his mercy. Let us render ourselves; all we are, all we have, all we can  do:  and after  all, what return is it for such very rich blessings? It is  acceptable to  God:  a reasonable service, which we are able and ready to give  a  reason for,  and which we understand. That reasonable service includes Body Ministry within the Church. Here  are some of the service gifts which are to be used in  the New Testament Church body.

            Paul  spoke of  “contributing” as a gift (Romans 12:8). All are to  give  to the  needs of the church, its ministry, and the poor, but a special gift  ena­bles  some  to make joyous sacrifice in this area. Paul adds  that  this  gift should be exercised “without grudging” or “in liberality.”

            Gifts  of  Mercy (Romans 12:8) were always supposed to  be  performed with cheerfulness under the guidance of the Spirit. It might be wondered why such a noble  act would require charismatic endowment, but the circumstances of  the time  explain it. To render aid was dangerous. Such identification with other Christians  in need branded one as a Christian as well, opening up the possi­bility of persecution for oneself. The early church liturgies contained references to the asking of  “mercy” from God, with the understanding that mercy must be shown to one’s brethren in Christ.

            In addition to these Spiritual Gifts, Irenaeus  felt  that the church itself was the depository  of  Christian teaching. He felt that those in the succession of  the  episcopate (i.e. the heads of churches and groups of churches), had received the a “gift of truth.” This argument  was  not peculiar  to Irenaeus, being held by many leaders of  early church. The people were admonished to put their faith in the truth that was being revealed through Scripture, the traditions of the Church, and the revelation that comes through the Gifts of the Spirit.

            Amid many obscurities and debated questions regarding New Testament charismata, two certainties stand out. First, a spiritual gift is an ability in some way to express, celebrate, display, and so communicate Christ. We are told that gifts, rightly used, build up Christians and churches. Secondly, there are prophetic gifts and practical gifts. In Romans 12:6-8, Paul’s list of gifts alternates between the categories: items one, three, and four (prophecy, teaching, and exhorting) are gifts of speech; items two, five, six, and seven (serving, giving, leading, and showing mercy) are gifts of helpfulness. The alternation implies that no thought of superiority of one gift over another may enter in. However much gifts differ as forms of human activity, all are of equal dignity, and the only question is whether one properly uses the gift one has (1 Pet. 4:10-11). No Christian is without gifts (1 Cor. 12:7; Eph. 4:7), and it is everyone’s responsibility to find, develop, and fully use whatever capacities for service God has given.

EVANGELICAL PERSPECTIVE: Evangelicals say that some of the Gifts of the Spirit were foundational (e.g., prophecies and knowledge; Eph. 2:20) and confirmatory (e.g., tongues; cf. 2 Cor. 12:12; Heb. 2:4). Every gift is linked in some way to building up the church to maturity—some (prophecy, knowledge, tongues) functioning in the early years of the Church Age and others continuing on till the church is perfected. When that perfection is achieved, the gifts will have served their purposes and will be rendered obsolete. But this will not happen to love. With the possible exception of faith, all these gifts seem to have been confirmatory and foundational gifts for the establishment of the church (Heb. 2:4; Eph. 2:20) and were therefore temporary.

            As Evangelicals explain it, the gift of knowledge, essential as it was, was not exhaustive. The ability to prophesy, however crucial for the church’s life, was of limited scope. The gifts were temporary blessings in an imperfect age. One day they would give way to perfection, toward which all the gifts pointed. One Evangelical suggestion is that perfection described the completion of the New Testament. But verse 12 makes that interpretation unlikely. A few have suggested that this state of perfection will not be reached until the new heavens and new earth are established. Another point of view und