I would agree. Paul certainly uses XARISMA for other purposes.
Rom 5.15-16 seems to indicate something other than the ordinary
"spiritual gift" -- which leads to vindication/justification (DIKAIOSUNH).
And in Rom 6.23, he equates (though without an explicit linking
verb) God's XARISMA with eternal life.
Conversely, in Eph 4.8, leading into another (supposed) catalog
of spiritual gifts, Paul (assuming the traditional authorship) refers
not to XARISMATA but to DOMATA.
And in 1 Cor 12.9 (and another list) one of the "gifts" listed is
itself "XARISMATA of healings."
I puzzled over the meaning of the word sometime back, and presently
think a XARISMA is something like a royal grant or charter --
such as William the Conqueror would have given to his henchmen
after conquering England in 1066 -- i.e., a right to do something.
In the NT sense, this could be the privilege of providing healings
(with the backing of the King), or living forever, or doing any
of another of the offices authorized by the heavenly Sovereign.
> What about some of these other terms used in 1 Cor. which appear to be used
> co-equally with XARISMATWN in verses 4-5? How would this effect our
> perception of Paul's lead into chap. 13 if we conceived of the
> "manifestation of the Holy Spirit" equally in terms of DIAKONIWN, or
> ENERGHMATWN? (How uncharacteristically un-pentecostal of me!)
> And what of the term PNEUMATIKWN? Maybe we should subsume the three above
> under this heading, as further descriptions of it. In this way the whole
> tenor of Paul's writing here might shine through the fog of our eisegesis
> (I speak for over zealous Pentecostals of course, I would not presume to
> speak for anyone else).
Yes, food for thought. Especially as other earlier posts on
this list have dealt with the ambiguity of reference of PNEUMATIKWN
and its cognates -- spiritual [things], spiritual [people],