Digital Logos Edition
Every believer has been given one or more spiritual gifts by God, to serve his people. But how can Christians know which gifts they have? Your Spiritual Gifts Can Help Your Church Grow is a comprehensive look at 28 biblical gifts, with an in-depth definition and history of each one. As pastors and ministry leaders read the book they will learn how to release and empower the believers in their congregation or group and the church will flourish.
In the Logos edition, this volume is enhanced by amazing functionality. Important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
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“‘For the church to grow, the pastor must give up the ministry and the people must give up the leadership.’ To put it another way, smaller churches will become larger ones only if the pastor does the leading and the people do the ministry.” (Page 5)
“What you do in the workplace is a legitimate form of ministry, and that ministry will be ever so much more effective if it revolves around your spiritual gift.” (Page 28)
“I do not mean that gifts are always inward looking, for use only within the Church and for the mutual benefit of Christians. Many gifts, such as evangelist, missionary and service, are designed to benefit those who are not yet members of the Body. Whenever and wherever the Church is to minister, both inwardly and outwardly, the ministry is best done through gifted believers.” (Page 36)
“Society for Pentecostal Studies. And in 1993, Jack Deere, who taught cessationism at Dallas Theological Seminary, wrote Surprised by the Power of the Spirit, which many people consider the definitive refutation of Warfield’s and Dallas’s cessationist doctrine.” (Pages 13–14)
“In part, until recently, scholarly contributions from Pentecostals had not been forthcoming, because the early Pentecostals had developed a strong anti-intellectualism. Ministers who set themselves in opposition to the Pentecostals and who relegated them to false cults were usually seminary trained. On the other hand, Pentecostals had recruited most of their ministers from the ranks of the working class on the basis of proven exercise of spiritual gifts and not because they had attained academic degrees. They often looked upon seminaries with a degree of suspicion.” (Page 13)