2 Tim. 1:6.-I apprehend that the common division of " gifts " (χαρίσματα) into ordinary and extraordinary is unscriptural, and calculated to mislead; for in one sense, and that a very real one, all the gifts are the affects of χάρις, " freely given of God," and not attained by man's labor. Scripture recognizes these things as quite distinct; first, the natural ability with its providential training, as the vessel; secondly, the gift of grace, which is received in due time by the chosen vessel; and thirdly, the use of means (as prayer, the word, meditation, hearing, etc.), that the gift be stirred up, and profiting appear. No doubt, the gifts which were signs have disappeared; but all needed for perpetuating, nourishing, and ruling the church abide " till we all come," etc.
I do not think that there is any difficulty in the apostolic communication of a \χάρισμα, when the Lord was so pleased. There was an express prophecy so directing it. in Timothy's case. In general the New Testament shows that such a channel was not necessary nor often employed, though it was sometimes in the wisdom of God. The same remark applies not merely to the χαρισματα, but to the δωρεά of the Holy Ghost (i.e. the Holy Ghost Himself given to believers in general). Occasionally this was associated with the imposition of apostolic hands, as in the case of Peter and John (Acts 8), and in Paul's case (Acts 19) But Acts 2 x., etc., are decisive that it would be an error to suppose anything of the sort to be the invariable rule. Hence, while God by times attached either the one or the other to the apostles, He maintained His own sovereignty all the while; and certainly He has not failed either in giving the Holy Ghost or in distributing such gifts as He sees fit to continue, and this directly, now that apostles are no longer found on earth. Rom. 1: 11 does not necessarily mean a ministerial gift.