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E. Budiseli: Te Impartation o the Gifs o the Spirit in Pauls Teology

Te Impartation o the Gifs o the Spiritin Pauls Teology

Ervin Budiseli

Biblical Institute, [email protected]

UDK:227.1Original scientific paper

Received: June, 2011.

Accepted: September, 2011.

Abstract

Tis article analyzes an idea that the gifs o the Spirit can be imparted romone person to another person based on Romans 1:11 and 1imothy 4:14. Teauthors thesis is that such a theology is unbiblical because it does not recog-nize the distinction between the gifs o the Spirit and spiritual gifs, and claimsthat the gifs o the Spirit can be imparted rom one person to another. Also,

the doctrine and practice o impartation violates the Reormations teachingabout the priesthood o all believers because believers are encouraged to relyon people and not on God in order to receive something rom God. In this way,

particularly gifed individuals in the church are no longer intercessors or ves-sels which God uses to work in the lives o other people, but they are elevatedto the position o mediators which actually reflects the Roman Catholic doc-trine about saints and priests as mediators between God and people.

Key words:impartation, spiritual gifs, the gifs o the Spirit, saints

Introduction

he charismatic Christian world1is aced with and shaped increasingly by thetheology and practice o impartation. hings have gone so ar that Christians

1 Te use o this expression does not mean that some Christian groups are more charismatic orspiritual than others, but that some Christians accept charismatic maniestations and othersdo not. In the groups that do accept this, impartation theology is rapidly developing (c. Stott,Poslanica Eeanima, 145-46).


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KAIROS - Evangelical Journal o Teology / Vol. V. No. 2 (2011), pp. 245-270

can, by visiting the right placeslike oronto, Pensacola or Lakeland, Florida, byasking the right persons to pray or them, or attending the right conerences,2watching the right DVDs or tapes3, and even by visiting the right graveyards,4

now have an opportunity to receive the impartation o Gods anointing, spiritualgits and other blessings. Conronted with such numerous possibilities which arespurred on by impartation theology, this generation o Christians is aced withanother task: to discern and test such practices and ideas in order to preservesound doctrine and practice.

he thesis o this article is that the doctrine and practice o impartationrepresents a distortion o the biblical view o the gits o the Holy Spirit becauseit does not recognize the distinction between thegits o the Spiritand spiritual

gits,and claims that the gits o the Spirit can be imparted rom one person to

another. Also, the doctrine and practice o impartation violates the Reormationsteaching about thepriesthood o all believersbecause the believers are encouragedto rely on people in order to receive something rom God. In this way, charismaticChristianity has introduced a practice which is similar to the Roman Catholicpractice o praying to the saints in heaven in order to receive something romGod and similar to the Roman Catholic view o priests as mediators betweenGod and people. hough impartation theology speaks about the impartation omany things, this article will only explore the possibility o the impartation othe gits o the Spirit through the laying on o hands based on Romans 1:11 and

1 imothy 4:14.First, there will be an introduction to impartation theology in which the basicconcepts and principles which impartation theology teaches will be presented.Second, Romans 1:11 will be analyzed to prove that Paul, in this verse, talksabout the gits o the Spirit and not spiritual gits, and the idea that the gits othe Spirit can be imparted will be compared with Pauls teaching about that

2 For example, At the Power o Impartation Gathering you will receive: A resh impartationo power to move in the miraculous; Revelation and activation that will release you into your

destiny; An anointing to move in higher realms o the Glory o God; A Renewing o purposeand understanding o the Kingdom o God (Te Elijah List, 2010).

3 Publisher marketing or Roberts Liardons DVD Gods Generalssays: Experience the anointingo Gods Generals as you step into the healing revival tents o Jack Coe and A. A. Allen. Getto know Aimee Semple McPhersons dramatic personality, and receive a touch rom the HolySpirit through Kathryn Kuhlmans ministry. Tere is an impartation or you as you absorb onesolid hour o ootage rom these aith greats (Liardon).

4 John Crowder describes his visit to Evan Roberts grave and says, Te Lord had me visit threeparticular geographical sites in Wales or the purpose o impartation and receiving mantles.One was Moriah Chapel, where Evan Roberts preached and was buried. I lay on Roberts gra-ve, asking or a transer o the anointing that once rested on his lie. I was instantly taken into

a vision (Crowder, 2005).


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topic in 1 Corinthians 12. Ater that, 1 imothy 4:14 will be analyzed to show howimpartation theology misinterprets this verse, and the concept o charismata inthe New estament will be briely explained. Finally, there will be a discussion on

how reliance on modern-day charismatic saints here on earth represents a violationo the Reormations ideal o the priesthood o all believers and resembles the RomanCatholic doctrines o praying to the saints and having the priestly ministry.

Introduction to Impartation Teology

Te Definition o Impartation

he practice o impartation rests on the idea that specially chosen and anointedbelievers have the special ability5to share, give or impart the spiritual things theyhave (spiritual gits, blessings, anointing or a particular service, baptism in theSpirit, power or the healing ministry, healing) with others (Bay, Martinez).According to Francis, impartation is the ability to give unto others that whichGod has given to us . . . either sovereignly, or through other anointed vessels(messengers) o God (Francis). Furthermore, Francis writes:

Impartation has to do with the giving and receiving o spiritual gifs, blessin-gs, healing, baptism in the Holy Spirit, etc., or the work o the ministry. It isthe transerence o these gifs rom one man or woman o God to another,especially through the laying on o hands. Tere is an invisible flowing o spi-ritual ability rom one to the other. Tat invisible flowing goes rom the spiritand heart o the imparter through the arms and hands into the spirit and hearto the one having hands laid on them.

For Anyasi, impartation is one spiritual resource that ensures the didactictranser o grace rom one party to the other (Anyasi, 2003, 295). For RandyClark, impartation is the transerence o anointing, and anointing may be a git

or gits o the Holy Spirit, a illing o the Holy Spirit - especially or power, or thebaptism in the Holy Spirit (Clark, 2006, 10).

However, not all Christians have the ability to impart gits, but only those whoare properly authorized and qualiied and in order with the Lord should perormthe laying o hands and God will work through such persons (Aymon). Randy

5 According to Wade E. aylor, it is not enough or Christian to be anointed by God. Althoughanointing can empower a person to do certain things, this does not mean that such an anoin-ted person will affect and change the lives o his/her hearers. On the contrary, such an anointed

person must also have the gif or ability o impartation (aylor).


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Clark also has the same opinion: his [impartation ability] is a git, and withinChristianity it is done under the anointing o the Holy Spirit and accompaniedoten with a prophetic word. his cannot even be done by the person when he/

she wants, but has to be initiated by the Holy Spirit (Loren, Chavda, Johnson,2006, 93).

How Impartation Can Happen

For Vallotton, the most common way to receive spiritual gits is by havingsomeone who is already gited lay hands on you and pray or an impartation othe git or gits o the Holy Spirit (Vallotton, 2005, 63). Accordingly, two thingswill determine the strength and lavor o the gits: a) the proportion o aith willdetermine how much grace will be received to operate in the gits; b) the type andlevel o grace that is resident in the one who is imparting the git will determinewhat git is given (Vallotton, 2005, 64). He considers the impartation o spiritualgits through the laying on o hands to be one o the elementary teachings oChrist, and is actually a principle ound in the very roots o Jewish culture(Vallotton, 2007, 161). Penn Clark observes that the transmission o spiritualthings rom one person to another is given in three very open ways: by example we become what we look at over time; by words being spoken into our lives;and by the laying on o hands o someone who has the same git or grace (Clark,2008). Francis sees that impartation can happen in two ways: God can, in hissovereignty, impart a certain ability that enables people to do what they had notbeen able to do beore or anointed men or women can lay hands on others.

Randy Clark explains that anointing oten comes through the laying on ohands but this is not the only way o receiving an impartation rom God. It isa means oten orgotten and neglected by the church (Clark, 2006, 10). Gouletdiscusses several ways in which impartation can take place: a) listeners receivesomething through the teaching o teachers (1 Cor 4:15); b) through preaching (2Cor 11:7); c) by modeling since actions speak more than words (2 Cor 3:2-3); d)through anointing with oil and the laying on o hands with prayer (1 Pet 4:10-11);e) when people allow the gits o the Spirit to be loosed through them, great thingsare released into peoples lives; ) through words and actions (1 hes 2:7-9); andg) in worship and prayer (Goulet, 2007, xvii-xix).

Concepts that Make Impartation Possible

o be able to unction, the proponents o impartation theology had to modiy

and establish several concepts to make this theology sound biblical and correct .


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gits o the Spirit. As a consequence, it is said that the gits o the Spirit can beimparted rom a person to a person. Romans 1:11 and 1 imothy 4:14 are usuallyused to support the idea o imparting the gits o the Spirit. In the irst instance,

Paul talks about his intention to impart gits, and in the second, it seems thatimothy received his git because Paul and other elders imparted it into his lie.hereore, proponents o impartation theology talk about the impartation o theblessings and gits o God (Francis).

Finally, all these concepts are supported by the deinition o the wordimpartation. However, the word impartation gr. metadidomi is mentionedonly ive times in the New estament and, except in Romans 1:11, it does notcarry any idea o some supernatural transmission rom one person to another.In Luke 3:11, John the Baptist talks about sharing two tunics with someone who

has none; in Romans 12:8, Paul talks about giving with liberty; in Ephesians 4:28,impartation has an implication o sharing (material good) with someone who hasneed; and in 1 hessalonians 2:8, Paul talks about sharing not only the gospel,but also their lives with the hessalonians.Metadidomiis translated in the Bibleas give, share, and impart, and suggests the idea o sharingas distinguished romgiving gr.didomi to give. It carries the additional idea o sharing and impartingthat which is ones own (Precept Austin).

However, based on this word, the new concept o impartation has beendeveloped and many Bible passages are re-interpreted to it this pattern.

Accordingly, the concept o impartation is present when Isaac blessed Jacobconcerning marriage (Gen 28: 1-4), when Jacob blessed Joseph and his sons(Gen 48:14-20), when Jesus lay his hands on children (Mk 10:13-16), whenMoses handed his leadership position to Joshua (Num 27:15-23), it happenedin the case o Elijah and Elisha (2 Kings 2:1-15), and the list goes on (Francis).hereore, impartationsuddenly becomes connected with speech about spiritualsubstancewhich is all around and with the human abilityto absorb this substancerom media, riends, amily or other people into their spirits. Also, certainindividuals become vessels ormeansor transerring this substance into the liveso believers.

about various kinds o gifs and has opened the door or various misinterpretation and wrongpractice. As a consequence, impartation theology has developed a teaching that gifs o theSpirit (which are also spiritual gifs according to them) are given as a permanent possession

to the believer which they can, in turn, impart to others.


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Te Impartation o the Gifs o the Spirit in Pauls Writings

o support the claim that the gits o the Spirit can be imparted rom one person

to another by the laying on o hands, the proponents o impartation theology use,among other things, Romans 1:11 and 1 imothy 4:14. Commenting on verseRomans 1:11, Alley writes,

Tis is one o the most significant, consistent and enjoyable aspects o theapostles ministry. Whenever there is an opportunity to pray or another - apastor, the church, the believer - there is an opportunity to give a gif. Anoin-tings are imparted, gifs are activated, blessing and increase are released, andauthority established and built-up (2002, 110).

Based on verses 1 imothy 4:14; 2 imothy 1:6 and Romans 1:11, Hamon claimsthe ministry o the laying on o hands and prophecy or the impartation andactivation o divine gits and ministries was a common practice in the earlychurch (Hamon, 1987, 69). But can verses like Romans 1:11 and 1 imothy 4:14support such theological views?

he problem is not so much in the very word impartation,but in the ideasand meanings that are connected with the word. wo things are problematic: a)there is oten no distinction between spiritual gitsand thegits o the Spirit. So,Straube writes that in Romans 1:11 the Greek word or gits is charisma whichmeans divine gratuity or a spiritual endowment, and the root is charis, meaninggrace, and he connects this verse with 1 imothy 4:14 and 2 imothy 1:6 toconclude that the laying on o hands was instrumental in the impartation ospiritual gits (Straube, 2010, 209). Straube ails here to see that Romans 1:11 isnot talking about spiritual gitsbut about thegits o the Spirit, and; b) based on1 Corinthians 12-14, the gits o the Spirit cannot be imparted rom person toperson. But, Vallotton sees no problem with saying, based on Romans 1:11 and 1imothy 4:14, that the most common way to receive spiritual gits is by havingsomeone who is already gited lay hands on you and pray or an impartation othe git or gits o the Holy Spirit (Vallotton, 2005, 63). hereore, this part othe article will analyze Romans 1:11 and 1 imothy 4:14 to prove that gits othe Spirit are not the same as spiritual gits and the gits o the Spirit cannot beimparted because one does not possess such gits.

Romans 1:11 and Charisma Pneumatikon

When Paul wrote to the church in Rome, he said, I long to see you so that Imay impart to you some spiritual git to make you strong (Romans 1:11). he

Greek text has the words charisma pneumatikon which both the NIV and KJV


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translate as spiritual git, while the Croatian translation KS translates this as thegit o the Spirit. But how can we understand the phrase charisma pneumatikonproperly?

Morris says that here Paul talks about gits in a general sense:Tere is no reason to think that Paul has the special gifs in mind here, and theindefinite orm o the expression avors the more general concept.... Te termis used here in the more general sense o anything that builds up the spirituallie. Paul wanted the Roman Christians to be strengthened in the aith as aresult o the gif God would give them through his ministry (Bay, Martinez).

Bay and Martinez think that Paul is talking about the sharing o Gods grace inthis verse:

Te verse is not teaching an impartation o spiritual sign gifs as laid out in1 Corinthians 12, but that the impartation Paul wanted to pass along to theRoman church was the sharing o Gods spiritual grace in His lie that wouldencourage or strengthen them all together in the unity o the Spirit as mem-bers o the Body o Christ (Bay, Martinez).

However, I think that Morris, Bay and Martinez are wrong because Paul is talkingabout the gits o the Spirit.

In discussing the topic o the spiritual gits, my claim is that the translationo the Greek word charismaas a spiritual gitis unbiblical and wrong in general,since the word charismadoes not signiy the gits o the Spirit,per se, nor spiritual

gits, but the gits o Gods grace in general. he word charismaappears in theN 17 times, 16 o which it is used by Paul and only once by Peter. he wordis derived rom the Greek words charis grace and ma which means activity(Ulonska, 1996, 141). he ideas behind this word are: the git o grace (Williams,1996, 2:323); activity which springs rom the source o grace (Ulonska, 1996,141); a concrete expression o grace, thus a gracious bestowment (Fee, 1994, 33);the result o charis (Conzelmann, 1974, 9:403).

Conzelmann makes a crucial point or understanding this expression:Charisma is linked with charis, on the one side and pneuma on the other to

the degree that spiritual maniestations are called charismata (Conzelmann,1974, 9:403). Fee also observes that the word charisma on its own has littleor nothing to do with the Spirit; it picks up Spirit overtones only by context or byexplicit qualiiers (Fee, 1994, 33). hereore, as regards charisma in the Bible, itis the gits in connection with Godsgrace(gracious gits, not spiritual gits), orgits in connection with the Spirit pneuma, that is, the gits o the Spirit as in 1Corinthians 127 where charismata (gracious gits) are solely connected with the

7 Paul begins chapter 12 not with Now regarding the charismata o the Spirit, but with Now


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pneuma8as their source. hereore, the phrase charisma pneumatikonshould beunderstood as a git (charisma) in connection with the Spirit.

extual Analysis o Romans 1:11

Pauls usage o the phrase charisma pneumatikonshows that he had the gits othe Spirit in mind. Paul literally says that he wanted to go to Rome to impart somegit. he expression some(ti) probably points to the act that Paul does notdeine the git(s) o the Spirit he wants to impart to them, but he is open or thepossibility that someo the gits o the Spirit will accompany his coming to Rome.Measuring Paul by the language o todays Charismatics, it would be quit odd that

Paul wanted to go to Rome without knowing which git he needed to or wouldimpart to them. his could mean that Paul had not yet discovered the gits he had,because, in the language o todays proponents o impartation, a person impartsthose gits and anointing which he or she possesses (Vallotton, 2005, 64).

he other thing which is important or understanding this passage is the verb

concerning the pneumatikon or spirituals. Dunn writes that pneumatikos conveys the sen-se o belonging to the realm o spirit/Spirit, o the essence or nature o spirit/Spirit, embodyingor maniesting spirit/Spirit (Dunn, 1978, 3:706). Furthermore, Paul uses this word in three

ways: a) as an adjective, a spiritual something like law (Rom 7:14), body (1 Cor 15:44,46), un-derstanding (Col 1:9); b) as a masc. noun, spiritual man (1 Cor 2:13, 15; 3:1; 14:37; Gal 6:1); c)as neut. noun, the spirituals, spiritual things as in Rom 15:27 and 1 Cor 9:11 where Paul talksabout the things o the Spirit (Dunn, 1978, 3:706-707). Tat probably means that in 1 Cor12:1 and 14:1 pneumatika is used in reerence to the gifs o the Spirit more or less equivalentto charismata. Montague suggests that maybe the Corinthians had used the word pneumatikato describe such maniestations o the Spirit and Paul, responding to their questions or thereport about them, used their word. However, in verse 4, Paul drops it in avor o the wordcharismata, and the connection between charismata (the gifs) and the source o such chari-smata, the Spirit, is very clear (Montague, 1976, 146). Fee argues that Paul used these wordsinterchangeably depending on what he wanted to emphasize. He used the word charismata

when he wanted to emphasize the maniestation, the gifs as such. When the emphasis was onthe endowment o the Spirit, he used the word pneumatika (Fee, 1988, 576). Tereore, basedon the Greek grammar, it is obvious that Paul is dealing with the charismata that have theirsource in the Spirit in chapter 12:1-11, and accordingly, these nine gifs can be called the gifso the Spirit.

8 Fee discusses the use o this word as an adjective and as a noun. He observes that as an adjec-tive this word reers primarily to the Spirit that is, to that which belongs to, or pertains to, theSpirit (like in 1 Cor 12). When it is used as a noun, it reers almost exclusively to Gods peopleas pneumatikoi, or to various activities and realities as belonging especially to the sphere othe Spirit. He concludes that the word spiritual in the Bible does not have anything to dowith something religious, nonmaterial mystical or with the interior lie o believers. On the

contrary, the word spiritual reers primarily to the Spirit o God (Fee, 1994, 29-32).


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metadidomiwhich carries the meaning o giving, sharing or imparting (Strong).his verb with the preposition metacarries the meaning o sharing (to give a parto what someone has) and this verb is distinct rom the verb didomiwhich means

to give(Precept Austin). Maybe the best way to understand the verb metadidomiis to realize that metadidomirepresents Pauls desire to go to Rome and that Godwould accompany his arrival by givingsome git o the Spirit (metadidomi meta:with; didomi: giving = with giving) to the Roman believers.

he question is whether Paul wanted to go to Rome to impart some git othe Spirit which he possessed or i he wanted to go to Rome with the desire thathis coming would be accompanied withthe giving o some git o the Spirit. Iwe accept the dierence implied by the verb metadidomias opposed to the verbdidomiand i we take into the consideration that Paul clearly says in 1 Cor 12:11

that the Spirit is the one who decides to share gits as he wants, it is more thanlikely that Paul expects his visit to Rome to be accompanied by the maniestationo the gits o the Spirit. I the event rom Acts 19 is taken into consideration wherethrough Pauls ministry twelve people received the baptism o the Spirit with themaniestation o two gits o the Spirit (speaking in tongues and prophesying),it is more than likely that Paul expected God to bless the people in the sameway through his ministry in Rome. hereore, the emphasis is not on Paul as thegiver o gits but on God who accompanies Pauls ministry with the activity othe Spirit.

Based on all this, one can conclude that Paul did not consider himsel (orhis ministry) as a source and giver o the gits o the Spirit (since the oppositeconclusion would contradict his statement in 1 Cor 12:7-11), but he expectedthat God would accompany him to Rome with the giving o the gits o the Spiritto the believers in Rome. he argument or this claim can be ound in the actthat the verb metadidomiis in the aorist subjunctive which, in Greek grammar,signiies will, suspicion, excepted or uncertain act, subjective opinion andnot a sure act (Horak, 1999, 184). In other words, Paul is not saying, Mycoming to Rome will be accompanied with the impartation o the gits o the

Spirit, but it may be accompanied with the impartation o the gits o theSpirit. Another way o understanding this verse is to say that Paul desired toserve them in the gits o the Spirit or to share the gits o the Spirit with them,but that does not mean that he expected to give them the gits o the Spirit thathe himsel had.

Either way, this verse does not say everything about the impartation o thegits o the Spirit or give answers to every question. Solely rom this verse, itcannot be concluded or sure whether Pauls expression to give you some git othe Spirit means that he wanted to serve them in the git(s) o the Spirit through

which God would use him to make the Roman believers strong, or that he desired


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or his coming to Rome to be accompanied with the sharing or maniestationo the git(s) o the Spirit which God would sovereignly bestow on the Romanbelievers. Also, it cannot be said with certainty whether Paul saw the Spirit as the

giver o the git(s) and himsel only as a mediator who would guide people towardthis experience, or himsel as the source o the git(s) or the Roman believers.hereore, there are other places where the Bible speaks about the gits o theSpirit and 1 Cor 12 is the next place to look. 1 Cor 12 serves as a corrective andguide or a proper understanding o how the gits o the Spirit unction.

Gifs o the Spirit in 1 Corinthians 12

I charisma pneumatikonsigniies the charismata (gracious gits) in connectionto the Spirit then a look at 1 Cor 12 will show that the gits o the Spirit are uniqueand dierent rom the so-called spiritual gits. hey are unique because they areconnected with the Spirit and they are not the permanent possession o believers.hereore, it is impossible to impart them because they are not possessed byanyone.

When the Bible talks about the charisma pneumatikon it talks about thegracious gits that are connected with the activity and working o the Spirit,namely, the gits o the Spirit.9hese gits are not unctions, ministries or oicesin which a believer continuously and permanently works and operates, grows

and develops, but they are maniestations o the Spirit. he gits o the Spirit arenine ways in which the Spirit maniests himsel10through the believers when theyare gathered together. For the person who the Spirit chooses to use as a vessel tomaniest himsel, this represents the git o the Spirit. In other words, the Spiritgives ability, power and insight and enables a certain person to act in a certainway. In this way, this enabling becomes the git to that person, but in actuality, itis a maniestation (which is given to a particular individual) o the Spirit.

9 Although it could be said that every gif which is given to people has its source in God and hisgrace (Greek - charis) and that all o the Tree Persons o the rinity are involved and play apart in every gif, at the same time, not every gracious gif is the gif o the Spirit. Tat is whyI am arguing that the phrase spiritual gifs is completely misguided because it carries theimplication that every gif is spiritual, that is, o the Spirit, while it simultaneously erases theuniqueness o the gifs o the Spirit, throwing them into the same basket with other graciousgifs. Ulonska correctly observes that Paul in Romans 12 speaks about the wider spectrum oGods grace when he deals with the gifs that are given by grace while in 1 Cor 12 Paul associ-ates these gifs with the Spirit seven times (c. Ulonska, 1996, 146).

10 Tey are not a maniestation o a believers maturity, spirituality, wisdom or insight and thatis why it is possible or spiritual babes who are still immature and even sinul to have such

spiritual encounters (like the Corinthians were).


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Furthermore, these nine gits are not a permanent and continuing possessiono believers, but they are given rom case to case as the Spirit decides. Paul says,Now to each one the maniestation o the Spirit is given he verb is given

in Greek didomi is written in the present passive - present speaks about theact that these gits are received and expressed when Gods people are gatheredtogether and when the Spirit decides to reveal himsel through some individualsthat he chooses and the passive speaks about a persons inability to produce suchmaniestations. his means that a person, in spite o all intentions, willingnessor desire cannot produce and act in any o these nine gits o the Spirit. hesegits are not given to be used at the discretion o a persons will. A person isdependent on the Spirit, and when the Spirit moves in one o these nine ways,one becomes his vessel whether to prophecy, speak in tongues, declare the word

o wisdom, etc. A believer who is open to the gits o the Spirit does not plan to goto a worship service and give a prophetic utterance or to perorm some miracle,but i the Spirit enables him/her to do something, he/she can be used by God todo something. Accordingly, that same person can be used one time in the git odiscerning the spirits and another time to interpret the speaking in tongues andso orth.

I this observation is correct, that means that the impartation o the gitso the Spirit is not possible because believers do not possess these gits, andaccordingly, they cannot share or give them to other believers. Since Romans

1:11 is mute on several points and in accordance with the principle o analogiascripturawhich says that doctrinal statements should be made on the basis o alltexts that speak about a particular topic and not just on the basis o proo-texts oravorite passages (c. Osborne, 1991, 11), a better way to understand the issue othe impartation o the gits o the Spirit is to read Romans 1:11 through the lenso 1 Cor 12 than to ignore what Paul says here and by orce read into Romans 1:11what is not there.

1 imothy 4:14

Another important verse or the teaching that the gits o the Spirit can beimparted is 1 im 4:14 where Paul implies that imothy received a particular gitbecause o the laying on o the hands o the body o elders. Like in Romans, theirst step is to determine what kind o gits Paul is talking about here, and then therole o prophecy and the laying on o hands in the impartation o the git can beexplored. he question is whether these two activities were only accompanimentsto and a sort o conirmation activity o imothys gitedness, or whether theywere the means through which imothy actually received his git.


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Charismatos

he Greek word that describes imothys git here is charismatos. heimmediate context clearly states that it was a git or the ministry o the word. 11

wo other things are also signiicant or understanding this passage. First, thegit or the ministry o the word that imothy received had its source in Godsgrace and not imothys natural talent, ability or education. What he was capableo doing was the result o Gods gracious gitedness because charisma denotesactivity which is the result o Gods grace.

Second, unlike the gits o the Spirit, imothys git was his continuouspossession in which he had to unction, to grow, to develop and occasionally tostir up. his perectly goes in line with the Greek grammar rom Romans 12:6-8and 1 Peter 4:10-11 where the gits there (charismata) are described as given

once, (in aorist) ater which believers have the responsibility to continuouslyunction in them. Unlike the gits o the Spirit in 1 Cor 12 which the Spiritgives occasionally as he decides (passive present in Greek), and which believerscan exercise only when they are inspired (in other words, only when the Spiritdecides to maniest himsel through them), this kind o git is given in onepoint o time, and believers are then encouraged to exercise and work in thesegits based on the grace they once received. In Romans 1:11, like in 1 Cor 12,charisma is connected with the Spirit, but here this is not the case. Based onthis, it can be concluded that some git rom Romans 1:11 and your git

rom 1 imothy 4:14 are not the same in terms o their nature and unction.Hence, Audi is wrong when he says, based on 1 imothy 4:14, You can seethat gits o the spirit are imparted by the laying on o hands. his is not theonly way to receive gits; however, it is an important and necessary way (Audi,2009, 111).

Analyzing the text o 1 imothy 4:14 will help uncover whether or notimothy received his git becausethe Apostle Paul laid his hands on him. Beckis sure that imothy received his git because Paul laid his hands on imothy:he implication is that something special happened when Paul laid his handson imothy.... it is obvious that something real is imparted when an apostle layshis hand, by the Spirit, on a young leader (Beck, 2007, 26). Whether imothyreceived his git at that point or not is not as important as whether this verse canbe used to support the idea that one gited person can transer the same git he orshe has to another person.

11 In 4:13 and 4:16, Paul encourages imothy to continue in public reading, exhortation, and

teaching. Obviously imothys gif was in the area o the preaching/teaching ministry.


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extual Analysis o 1 imothy 4:14

Since the kind o git imothy received has been determined, now it is time to

examine the role o prophecy and the laying on o hands in imothys case. hetext says that imothy received his git as a one-time event since the Greekverb didomiis in the aorist tense and that imothy received the git as a result osomeone elses activity (because aorist is in the passive voice). Since this is aboutthe charismata o God, it can only be concluded that God was the source o thisgit and not a person. However, the question remains whether God gave the gitto imothy at the moment when the prophesying and laying on o the hands othe elders happened or whether those were only accompanying activities o publicordination and conirmation o the git imothy already had. Furthermore, it

begs the question as to whether there is any support or the claim that imothyreceived his gitbecausethe elders (including Paul) laid their hands on him.Paul reminds imothy that he received this git and that this happened thro-

ugh/by prophecy (dia propheteias, gen.) and with the laying on (meta epitheseos,gen.) o hands. When this passage is examined grammatically, the prepositiondiain the genitive signiies that something happened byor through something,as a means or agency o/or action/activity (Vincents Word Studies).12However,in the accusative, the preposition dia, among other things, signiies the causeor something that because o, on account o happened (Senc, 1988, 193), andthis is not the case here. Furthermore, the preposition metain the genitive alsosigniies the activity that happened in association with or as an accompanimentto something (Robertsons Word Pictures). hereore, grammatically, there isvery little evidence or claiming that the laying on o hands and prophecycausedand were necessary elements or the impartation o the git to happen, that is,Gods transerring o the git rom the elders to imothy.13he biblical text onlysupports the idea that the giving o the git occurred and it was accompanied byprophecy and the laying on o hands. he giving was the primary action and theother two were only secondary activities.

What this text does not say clearly is when this giving occurred. It may havehappened sometime beore the prophecy and the laying on o hands or it mighthave happened in the moment, that is, together with the prophecy and the layingon o hands. o argue that the prophecy and the laying on o hands happened at

12 c. Duff, 2005, 304. Robertsons Word Pictures explains thatdiahas the ollowing meaning:Accompanied by prophecy, not bestowed by prophecy.

13 One practical observation: i God truly operates in a way that he takes the gif that some indi-vidual already has and imparts it to some other person, then it begs the question rom which

elder or person imothy actually received this gif.


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the moment o imothys ordination is to say that the prophecy only served asGods conirmation o imothys calling and git, and the laying on o hands wasonly a public recognition o his gitedness. hereore, imothy had received his

git sometime beore. However, to take the position that the git was bestowed atthe moment when the prophecy and the laying on o hands occurred is still not tosay that the git came becauseo these activities rom the elders to imothy becausethe Greek grammar leaves little evidence to that end.14But even to say that theprophecy and the laying on o hands were the causeand the meansor the receivingo the git, is still to be ar away rom the assurance that the impartation happenedrom Paul/elders to imothy and not rom God by means o these two activities.

But whether it is believed that these activities only publicly accompanied andconirmed the git that imothy already had, or it is argued, like Williams, that

the real impartation occurred through prophecy and the laying on o hands, it isout o the question that based on this text support can be ound or the idea thatgits can be imparted rom one person to another whether it is God who does it(by taking the git one has and imparting it to the other person) or a gited personwho does it at the discretion o his or her will. I God needs to take somethingrom someone to give it to someone else then why would God not do it directlywithout mediators? Why would he need someone i he is the source o all gits?he only other option is to leave God out o the picture and set up people as thesource o the gits or other believers. In theory, the proponents o impartation

theology do not view people as the source o the spiritual gits or other believers,but equally they do not explain why God goes around and needs the people orsomething that he can do himsel. In some aspects, their doctrine resembles theRoman Catholic doctrine o the saints, but beore delving into that subject, irstthe nature o charisma in connection to grace must be explored.

14 Williams views these two activities at imothys ordination as the moment when a real con-erring o grace and impartation o a gif occurred, but he maintains that conveying the gif toimothy was the result o the activity o the Holy Spirit and not some automatism in the layingon o hands. He writes, While prayer and asting may be needed or requesting Gods grace inthe Holy Spirit to be maniested, we must recognize throughout that the Holy Spirit alone canconer the spiritual gif that makes ordination a valid and living experience. Come Holy Spirit(Williams, 1996, 3:191-196). I do not agree with him that the receipt o the gif occurred atordination, but sometime beore. However, Williams argues or a traditional view o the layingon o hands where God does not need any person nor their hands to transer some gif to otherindividuals whom He calls to ministry. But Gods grace can be obtained or ministers by prayerand the laying on o hands and such outward signs represent a sure pledge o that grace whichthey received rom Gods own hand and not by the virtue o the outward sign (c. Williams,

1996, 3:195).


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Charisma in Connection with the Grace o God

In the New estament, charisma is connected with the git o salvation (Rom

5:15-16), with the git o particular blessings (Rom 11:29; 1 Cor 7:7), with thegits in connection to grace (Rom 12:6-8; 1 Pet 4:10-11) and with the gits inconnection with the Spirit (1 Cor 12:4-10) (Williams, 1996, 2:345-346). hereore,it is not necessary to build a doctrine solely on the etymology o this word but toobserve the ways this word is connected with dierent theological terms. his isparticularly important in a discussion about the gits.

In biblical passages where gits (charismata) are connected with the Spiritthen it is regarding the gits o the Spirit, but when they are connected withcharis(grace) then it is regarding the so-called spiritual gits. he only two places

where the Bible mentions charismata in this context (not counting 1 im 4:14)are Romans 12:6 and 1 Peter 4:10. In these verses, Paul and Peter are not talkingabout gits o the Spirit, but about gits given to people according to Gods grace.

Several things are important or a proper understanding o the gits o Godsgrace - spiritual gits:

1). he source o these gits is Gods grace. hereore, a persons natural talents,achievements or abilities are irrelevant because, ultimately, the ability to unctionin these ways comes rom God.

2). hese gits are the recipients permanent possessions.In Romans 12:6, Paul

says, having these gits according to the grace given us. By using the presentparticiple or having (ehontes rom the verb eho) and the aorist or given(dotheisan rom the verb didomi) the text teaches that gits were given at onepoint in time and now believers continue to havethese gits, and are thereoreresponsible or working, growing and unctioning in them. Likewise, Petersaid, Each one should usespiritual git he has received (elabenrom the verblambano) aithully administrating Gods grace. Peter also used the aoristtense or describing the reception o gits and the present participle or ministering(diakonountes) in these gits which implies that the believers had received gits

sometime in the past and were still able and responsible to minister and maniestGods grace in those ways.15

15 Regarding Romans 12:6 and 1 im 4:14, Grudem writes, Indeed in Romans 12, Paul beginshis sentence, Having gifsthat differ according to the grace given to us. And he tells imothy,Do not neglect the gif that is in you (1 im 4:14, literal translation), again indicating thatimothy had had that gif over a period o time. Tereore it seems that in general the Newestament indicates that people have spiritual gifs given to them and, once they have them,they are usually able to continue to use them over the course o their Christian lie (Grudem,

2000, 1025).


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3). Both Peter and Paul take it or granted that believers have these gits. heBible does not give any hint as to when or how believers received the gits; it doesnot say that the believers had to receive some additional gits i they wanted to

grow,16

nor does it imply that both Paul and Peter had any intention to impartsuch gits. It does say that the believers were responsible or growing in theiralready-received gits.

4). hese gits represent unctions, not occasional maniestations or oices.Unlike the gits o the Spirit in which believers unction occasionally as the Spiritempowers and inspires them, these gits represent unctions. here are somesimilarities with the gits o the Spirit since both are called charismata and operatethroughout church membership (Williams, 1996, 3:126). Also, these charismaticgits do not represent oicial church ministries or oices since they may operate

through the entire church and all members can participate (Williams, 1996, 3:215).On the contrary, oicial church ministries in Ephesians 4:11 are called domata(not charismata). Domatarepresent sovereign grants o Christ or the equippingo his church; the gits are persons (apostles, prophets) and not some abilities,they are limited in number (not every Christian shares in them), and these gitsare necessary or the continuing lie o the church (Williams, 1996, 3:164).

Modern Day Saints

Maybe it seems strange that in an article about impartation, one part o thearticle is dedicated to the Roman Catholic practice o praying to the saints, butthe reason or this is that in Charismatic Christianity, this practice is very presentalbeit incognito. While the average Protestant believer does not pray the HailMary and sees that practice as blasphemous, some Protestants are very keen onpraying, Hail Benny, Hail odd or Hail ... whomever. hereore, this parto the article will expose how the practice o impartation resembles the RomanCatholic practice o praying to the saints. he similarities between the Catholic

and Charismatic saints are astonishing. here are dierences in the shape andorm o the arguments, but the basic principles are almost the same. In some ways,such a practice violates the Protestant doctrine o the priesthood o all believerswhich speaks against the need or mediators between God and people that canbe ound in the Roman Catholic tradition in the orm o saints and priests.

16 Grudem correctly observes that in Romans 12 Paul seems to assume that believers will knowwhat their spiritual gifs are. He simply tells those in the church at Rome to use their gifs invarious ways. Similarly, Peter simply tells his readers how to use their gifs, but does not say

anything about discovering what they are (Grudem, 2000, 1028).


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hereore, irst, there will be a discussion on how the practice o impartation issimilar to the Roman Catholic tradition o praying to the saints, and then abouthow these charismatic saints relect the Roman Catholic understanding o the

priestly ministry.

Saints as Mediators between God and People

he irst similarity between the charismatic saints and Roman Catholic saintsis in the area o a treasure. According to the Catholic catechism, the Churchstreasury includes Christs merits, prayers and the good work o Mary but alsothe prayers and good works o all the saints, all those who have ollowed in

the ootsteps o Christ the Lord and by his grace have made their lives holy andcarried out the mission in the unity o the Mystical Body (Catechism, articles1476-1477). he purpose o this treasury is that the whole o mankind couldbe set ree rom sin and attain communion with the Father (Catechism, article1477). Based on this treasury, the Catholic Church has a right to give indulgencesor sin and in this way to cancel the temporal punishment o departed believers(McCarthy, 2004, 85). Following is a similarity in Protestant argumentation:

In other words, Jesus came ull o grace or us. He lef it all here, rather thanreturning to Heaven with it. He lef it in the earth because this is where it is

needed. Tere is no need or any o these gifs in heaven.... Instead, accordingto Ephesians chapter 4, He imparted these graces to men just beore He ascen-ded so that they would be lef in the earth, in clay vessels. I believe that thesesame gifs have been continuously passed on or imparted rom one person tonext or the past 2000 years (Clark, 2008).

In both instances, the church (or in the Protestant case, the individuals in thechurch) is the treasure rom which certain rights can be exercised. he CatholicChurch can pardon temporal punishment, and in Protestantism, certainindividuals possess the grace o God which they impart to others.

he second similarity is in the area o specialization. Based on their need,interest or the country where they live, Catholics can decide which saint they willpray to because dierent saints are protectors o dierent countries, and someo them protect certain occupations or protect people rom certain diseases.For example, Saint Patrick is the protector o Ireland and Saint Lucia is theprotector against eye diseases (McCarthy, 2004, 163-64). Charismatics also havetheir saints specialized in certain areas o activity. Based on Deeres testimony,receiving an impartation rom the right person is one way o receiving (alongwith personal prayer or gits) abilities which an individual did not previously

have. In his case, that person was the apostle, or leader, John Wimber: John


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Wimber ... had authority to impart spiritual gits. Years ago, John brought mebeore the church one Sunday evening, laid his hands on me and prayed thatthe healing and word o knowledge gits in me would go to a new level. he

next day I let on a ministry trip to another country (Deere, 2008, 31). He thendescribes how in one meeting he knew that one particular person was in earo getting Alzheimers Disease. Such experiences regularly happened to Wimberbut they were something new or him (Deere, 2008, 31). However, the bottomline o his experience is this: his kind o experience happened to me repeatedlyon that trip. he impartation I had received rom Wimber gave me a new level orevelatory and healing gits (Deere, 2008, 32).

While his experience cannot be denied, the biblical correctness o hisstatement because o his testimony can be denied and is a direct encouragement

or believers to seek certain gits or abilities not rom God but by going to certaingited individuals or the purpose o receiving an impartation rom them - notrom God through them, but rom them. Accordingly, the principle in bothinstances is the same: to receive something rom God, go directly to God, or moreeasily, ask a particular saint to graciously intercede and share his/her grace.

he third similarity is in the area o the need or intercessors and mediators.Regarding intercessors, Augustine writes, here are many things ... which Goddoes not grant without a mediator and intercessor (Pope Pius the Fith, 1829, 247).While not the same in every aspect, the ollowing statement relects the same idea:

God, in His desire to have us equipped to bless, impact, touch and heal ourgeneration or His glory, has given to us the Ministry o Impartation; thatextra dimension that enables us to unction in a much greater way in the su-pernatural. We can prepare ourselves naturally, but He has provided a meanswhereby we are empowered spiritually by impartation rom those who carry arecognized ministry and anointing in the Holy Spirit (Francis).

Augustine was saying that some things cannot be received without the intercessiono mediators (we need both God and mediators), whereas in the second case,God is no longer needed as much as beore because there are mediators who are

enabled by the Holy Spirit to transer what they have to others. hese modern-day mediators, or charismatic saints, are now more or less replacing God as thesource o gits by placing themselves as the source o gits. hereore, in thesethree ways, impartation theology and practice resembles the Roman Catholicpractice o praying to the saints who are viewed as mediators between believersand God, and as a consequence, this makes believers dependent on other peopleor their relationship with God.

Guth observes that the Lutheran, Reormed and ree churches still oppose theinvocation o saints because to call upon them or help, protection or anything

else is to question the mediation o Christ (Christology) and the Reormation


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principle o justiication by aith alone (Guth, 2005, 226 ). Yet, charismaticChristianity openly accepts and promotes a theology and practice that shitsbelievers attention rom God to people. Suddenly, in the name o Christ, these

gited people have abilities and gitedness to impart and bestow Gods git to otherbelievers. hey have become the channels through which believers can receivesomething rom God.

Priests as Mediators between God and People

he need or mediators is also present in the Roman Catholic understandingo the role and unction o the priestly ministry. he Reormation doctrine othe priesthood o all believers rejected the Roman Catholic understanding o thepriestly ministry in which priests are sacramental mediators between God andpeople. According to the Reormers, every Christian holds the status o priestand has an obligation to evangelize, proclaim Gods word, intercede or others inprayer, to serve others, etc. (Mili, 2007, 371). hat means that the church knewno distinction, save o unction, between clergy and laity. All have spiritual statusand all are truly priests, bishops, and popes, but not all Christians ollow the sameoccupation (Kittelson, 2003, 269). In other words, all Christians have the samestatus beore God, but not all Christians have the same ministry in the church.Accordingly, the priesthood o all believers does not mean that all Christians are

called to the ministry o preaching, teaching or any other spiritual service (Mili,2007, 372).

Nestingen explains that the Protestant theory o the priesthood o all believerswas used as a critical principle against perceived clerical domination. Just like inOld estament times when the priests oice derived its authority rom sacriicialservice which enabled the community to stand in relation to the divine covenant(c. Nestingen, 2004, 1884), the authority o the Christian priest was based onsacramental action which was eectively re-presenting Christs sacriice to God(c. Nestingen, 2004, 1889). However, as McGrath notices, Luthers doctrine o

justiication by aith together with the doctrine o the priesthood o all believersmade the need or mediators between God and people unnecessary. Believerscould attain orgiveness without priests and without any payment, and this newemphasis on the individuals relation to God changed the role the church had inthe granting o orgiveness (c. McGrath, 2008, 117). More than orgiveness, thepriesthood o all believers excludes all mediators because:

... the very essence o the Christian aith was that the believer, in aith (itsela gif o God), is able to throw himsel or hersel on the grace o God withoutany interruption or priestly mediation.... Te point o it all is that the living

God, revealed in Jesus Christ, is immediately accessible to the aith o the be-


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liever and that, conversely, each Christian stands naked and revealed beorethe ace o God (Alston, 2002, 46).

Like in the case with the saints, modern-day charismatic mediators are presented

as vessels that can obtain and mediate Gods grace and gits to others. his is nota promotion o individualism or a denial o the act that dierent people in thebody o Christ have dierent unctions or ministries or the common good, buta wake-up call or a recognition that the idea o a privileged class o believers issneaking in through the back door o Christianity. So there is no wonder thatWade E. aylor can conclude that a committed Christian who has this abilityto impart will stand out rom others (aylor). Once again, there are those whoare Christians and there are those who are Christians who have a privilegedstatus beore God and stand above their ellow believers. he superior status o

the Roman Catholic priest is guaranteed by their sacramental ability to representChrists sacriice back to God and the superior status o the charismatic mediatorsis guaranteed by their ability to impart Gods gits. It seems that the doctrine othe priesthood o all believers remains valid only in the matter o salvation, butwhen it comes to the matter o Gods gits, discovering Gods will or ones lie orreceiving power or ministry, the theology and practice o impartation theologyencourages people to become unhealthily dependent on modern-day saints.

Conclusion

In conclusion, it should be noted that not all proponents o impartation theologynecessarily have the same opinion about everything that is connected withimpartation. For example, they do not all speak about spiritual substance, butthey all do speak about transerring gits, grace or power rom one person toanother person.

Impartation lacks any biblical support because this doctrine is based solely ona verb that is only used ive times in the N and only one time in connection with

the gits o the Spirit (Rom 1:11). he only way that support or impartation canbe ound in the Bible is to take this word and attach certain ideas and meaningsto it, and then to read back into the text this meaning wherever that its withthe impartation argument. But in this way, the Bible is orced to teach what itdoes not actually teach. Furthermore, the Bible does not mention the git oimpartation, how impartation happens, who the properly authorized persons arewho can impart anointing, gits, etc., nor how an average believer can recognizeand discern these authorized impartation experts. All such teaching is made upand added to the Scriptures.

In studying this topic, it is quite rustrating to try and ind an answer to the


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ollowing question: When the impartation o some git or anointing occurs, is thistranser a result o Gods activity or does the one who imparts act at the discretiono his/her own will and give rom the treasury o his/her own spiritual substance?

here is no clear boundary on this question because while God is presented as thesource o everything, the need or a human element in receiving something romGod is heavily argued to the point that it seems like specially anointed personsare portrayed as a source o spiritual substance. Clark warns that impartationis an act o God, totally dependent upon Hiscalling and anointing (Clark, 2006,10), and also that it is a God-initiated event (Clark, 2006, 11). Yet there is alsoAlley who says, here are all kinds o anointings available to you by the Spirito God. Whatever youdiscern, desire, or believe or, by aith you can receive(Alley, 2002, 23). Vallotton claims, he type and level o grace that is resident in

the one who is imparting the git to you will determine what git is given to you(Vallotton, 2005, 64). Who, then, decides what git will be given to a believer? Is itGod, someones aith, or does it all depend on the person who imparts the gits?

he proponents o impartation theology present God as someone who isunable to grant something to someone directly without mediators. Penn Clarkcomments on the event rom Numbers 11:24-29 and concludes:

Moses had to be present in order or God to transer the power that was inhis lie to others. Te Spirit was taken off o Moses, and did not come reshlydown rom heaven into the lives o these men. Sixty-eight people received the

ability to prophesy this way and only two people received it without being inthe room (Clark, 2008).

On what grounds does he claim that Moses had to be present there? Was Godlimited by Moses presence? Furthermore, it is said that in appointing the irstdeacons (Acts 6), the apostles imparted the commission, prayed or the anointingand transmitted to them a measure o their ownspiritual wisdom necessary orthe task (c. Aymon). It is a wonder how someone can come to such conclusionsbecause the text does not say anything like that. On the contrary, Acts 6:3 saysthat they were already ull o the Spirit and wisdom when the apostles prayed or

them (Acts 6:6).Furthermore, believers are encouraged to seek God or more grace privately, intheir prayer closet, but they are told that in order to receive something rom Godthey need others who will impart Gods grace to them. So, Frangipane writes:

O course, God may meet you sovereignly, and we should covet and pursuetimes alone with the Holy Spirit, in prayer or study o Gods word. But, ofenthe Holy Spirit will have something to impart to you through a righteous manor woman. Impartation does not take the place o our personal relationshipwith our Father. Simply, Jesus says that God will reward us just by our ability

to receive rom those He sends.


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Frangipanes statement relects the conusion that impartation theology bringsto Christianity. Christians are being simultaneously encouraged to seek God inorder to receive rom God, but also to seek the things o God rom other people.

hat also changes the role and position o these righteous men or women whoare no longerintercessorsor vessels which God uses to work through, but they areelevated to the position o mediators- mediators, who take the place o God andpresent themselves as the source and distributors o gits. his concept is evenmore ridiculous considering that those special mediators receive their spiritualsubstance by spending their time with God, yet they deny that possibility toregular believers, making them depend on them. aylor writes, I spend timein the presence o our Lord that I might have within me spiritual substance,so Imight impart that which I have received rom the Lord (aylor). One can wonder

why the average believer cannot do the same thing as aylor and receive spiritualsubstance orm God directly.

Catholic saints are in heaven and because o their merits they can helpbelievers on earth to receive grace rom God. Charismatic saints are here onearth and they can also transer Gods grace to other believers. As a result, itis no longer popular among believers to seek God or gits, maniestations orpower since these things are reserved only or particular individuals. Suddenly,the source o Gods grace has shited rom God to certain anointed individualswho represent the source o visions, anointing and gits or average believers.

Suddenly, i a person wants to receive Gods touch in his/her lie, he or she hasto visit certainplaceswhere God is working powerully, he or she has to contactcertain individualswho possess a particular grace, git or anointing, or i nothingelse, they must buy a bookor a tapeto receive Gods touch. he source o revivalis no longer in God but in particular places, people or holy items. God, whowas the God o Abraham, Isaac and Jacob and was the Mighty God wherever theIsraelites went in the Old estament has, in our time, according to impartationtheology, more and more become the God o oronto, Lakeland and Meugorje(c. Ratzinger, 1970, 95-97).

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Ervin Budiseli

Impartacija darova Duha Svetoga u Pavlovoj teologiji

Saetak

lanak analizira ideju da se darovi Duha Svetoga mogu udjeljivati (impartirati) odjedne osobe drugoj osobi na temelju Rimljanima 1,11 i 1 imoteju 4,14. Autorovateza je da takva teologija nije u skladu s Biblijom jer ne raspoznaje razliku izmeuduhovnih darova i darova Duha Svetoga te tvrdi da osoba ne moe udjeljivatidarove Duha Svetoga drugoj osobi. akoer, doktrina i praksa impartacije krireormacijsko naelo sveenstva svih vjernika jer se vjernici ohrabruju da se uprimanju darova od Boga oslanjaju na ljude, a ne na Boga. Na taj nain pojedinciunutar Crkve nisu vie zastupnici ili posude koje Bog koristi za djelovanje u tuimivotima, ve postaju posrednici to zapravo odraava rimokatoliku doktrinu o

svecima i sveenstvu kao posrednicima izmeu Boga i ljudi.

interpretación de los dones espirituales en san pablo

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