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Spiritual Gifts and the Sin Nature in Christians

The relationship between spiritual gifts and the sin nature in Christians is a point of theological divergence among Christian traditions. The core of the discussion often revolves around the nature of sin, the purpose and duration of spiritual gifts, and the extent to which a believer's sinful nature impacts their exercise of these gifts.

One perspective, often associated with Reformed theology, emphasizes that while Christians are justified by grace, they retain a sinful nature throughout their earthly lives [5]. This "old man" or "flesh" continues to struggle against the Spirit, even in believers [9]. Sin is understood as any transgression of God's law, whether in thought or action [2, 6]. From this viewpoint, spiritual gifts (charismata), which are supernaturally bestowed for the edification of the church, operate despite the lingering presence of sin in the believer [1, 10]. The exercise of these gifts, such as speaking in tongues, healing, or prophecy, is seen as an extraordinary operation of the Holy Spirit [1, 4]. However, some within this tradition, particularly older Reformed and Presbyterian views, suggest that certain miraculous gifts were primarily for the early church and have since ceased, being communicated often through the laying on of apostles' hands [1, 4]. The focus remains on the Spirit's power working through imperfect vessels.

Another perspective, found in some Patristic and Catholic thought, acknowledges the pervasive nature of original sin, which Augustine described as the one sin brought into the world that Christ came to take away, along with all subsequent sins [7, 8]. While recognizing that sin is an offense against God [2], this view also emphasizes the transformative power of grace. Thomas Aquinas, for instance, discusses spiritual gifts as perfections of the soul's powers, enabling them to be moved by the Holy Spirit [11]. The presence of sin does not negate the possibility of receiving or exercising gifts, as the Holy Spirit is given to those who repent and believe [3]. The emphasis here is on the Spirit's ability to work through individuals, perfecting them and enabling them to serve the Church, even as they continue to contend with the effects of sin. The Lutheran tradition, as articulated in the Augsburg Confession, also affirms the reality of original sin, describing it as a state of being without the fear of God and without trust in God, and as concupiscence [12].

All traditions generally agree that sin is a profound issue, an offense against a personal lawgiver [2]. They also agree that spiritual gifts are from God, given by the Father and the Son through the Holy Spirit [3]. The divergence often stems from differing interpretations of biblical passages concerning the duration and manifestation of certain gifts, and the precise nature of the Christian's struggle with sin after conversion. The question is not whether sin exists in believers, but how that sin interacts with the divine empowerment of spiritual gifts.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Gifts, spiritual — (Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6; 1 Tim. 4:14). These charismata were enjoyed only for a time. They could not continue always in the Churc”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Gift of the Holy Spirit, The — By the Father -- Ne 9:20; Lu 11:13. By the Son -- Joh 20:22. To Christ without measure -- Joh 3:34. Given According to promise. -- Ac 2:38,39. Upon the exaltation. -- Ps 68:18; Joh 7:39. Through the intercession of Christ. -- Joh 14:16. In answer to prayer. -- Lu 11:13; Eph 1:16,17. For instruction. -- Ne 9:20. For comfort of saints. -- Joh 14:16. To those who repent and believe. -- Ac 2:38. To those who obey God. -- Ac 5:32. To the Gentiles. -- Ac 10:44,45; 11:17; 15:8. Is abundant -- Ps 68:9; Joh 7:38,39. Is permanent -- Isa 59:21; Ha”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Miraculous Gifts of the Holy Spirit — Foretold -- Isa 35:4-6; Joe 2:28,29. Of different kinds -- 1Co 12:4-6. Enumerated -- 1Co 12:8-10,28; 14:1. Christ was endued with -- Mt 12:28. Poured out on the day of Pentecost -- Ac 2:1-4. Communicated Upon the preaching of the gospel. -- Ac 10:44-46. By the laying on of the Apostles' hands. -- Ac 8:17,18; 19:6. For the confirmation of the gospel. -- Mr 16:20; Ac 14:3; Ro 15:19; Heb 2:4. For the edification of the Church. -- 1Co 12:7; 14:12,13. Dispensed according to his sovereign will -- 1Co 12:11. Were to be sought after -- 1”
  5. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  6. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  7. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Original Sin, As to Its Essence, Art. 2: Article: Whether there are several original sins in one man? I answer that, In one man there is one original sin. Two reasons may be assigned for this. The first is on the part of the cause of original sin. For it has been stated (Question [81], Article [2]), that the first sin alone of our first parent was transmitted to his posterity. Wherefore in one man original sin is one in number; and in all men, it is one in proportion, i.e. in relation to its first principle. The seco”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 50.--CHRIST TOOK AWAY NOT ONLY THE ONE ORIGINAL SIN, BUT ALL THE OTHER SINS THAT HAVE BEEN ADDED TO IT.: With this difference: the first man brought one sin into the world, but this man took away not only that one sin, but all that He found added to it. Hence the apostle says: 254 "And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification."(1) For it is evident that the one sin which we bring with us by nature would, even if it stood alone, brin”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts ( Eph. 4:23 ). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind ( Eph. 4:23 ), as he elsewhere tells us to be transformed by the renewing of our mind ( ”
  10. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12 (introduction): THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31) spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordin”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Grace of Christ as an Individual Man, Art. 5: Article: Whether in Christ there were the gifts? I answer that, As was said above (FS, Question [68], Article [1]), the gifts, properly, are certain perfections of the soul's powers, inasmuch a[9] these have a natural aptitude to be moved by the Holy Ghost, according to Luke 4:1: "And Jesus, being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert." Hence it is manifest that in Christ the gifts were in a pre-eminent degree. On the contrary: On the c”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article II. Of Original Sin.: Article II. Of Original Sin.”
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