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Summary: In 1 Corinthians 12-14 Paul presents prophecy as one of the χαρίσματα. However, not much attention has been given to this aspect of prophecy. Therefore, this study aims to understand prophecy as a χάρισμα in 1 Corinthians 12-14. This study consists of four parts. Part I focuses on the occurrences of the verbal noun χάρισμα within non-Pauline literature (Chapter 1) and the New Testament, excepting 1 Corinthians 12-14 (Chapter 2). Based on a contextual analysis of χάρισμα, this study demonstrates that a distinction between a technical (“spiritual gift”) and general meaning (“gift”) is neither present in the non-Pauline literature nor in the New Testament. In the New Testament, χάρισμα is a graciously given gift by God or the Spirit to those who have responded affirmatively to God’s call to be part of the κοινωνία of his Son. This χάρισμα can be personal or communal. A communal χάρισμα is a gift (Gabe) that entails the task (Aufgabe) to build up the ἐκκλησία towards its promised eschatological future, whereas a personal χάρισμα (e.g., eternal life, Rom 5:15-16, 6:23) does not imply this. Part II explores the semantic relationship between πνευματικά and χαρίσματα. Chapter 3 argues that the genitive plural πνευματικῶν is not a masculine (“spiritual persons”) but a neuter form (“spiritual things”). Chapter 4 discusses four scholarly understandings of this relationship, namely πνευματικά and χαρίσματα are synonyms, χάρισμα is the hypernym of πνευματικά, πνευματικός is the hypernym of χαρίσματα, and χαρίσματα is a meronym of πνευματικά. Meronymy is only present in an embryonic way and is the most fruitful one to understand the semantic relationship between πνευματικά and χαρίσματα. In Part III we offer an exegesis of 1 Corinthians 12, 13 and 14 from a meronymic point of view in Chapters 5, 6 and 7 respectively, followed by a synthesis in Chapter 8. This study understands 1 Corinthians 12-14 to be a coherent teaching on the πνευματικά. The term πνευματικά is understood as a holonym which consists of different meronyms that are dealt with in the three chapters. The πνευματικά are the “things that characterize the life of the πνευματικοί”. This means that the πνευματικοί need to behave in a way that reflects the gospel of Christ. All πνευματικοί must practice the Spirit-given χαρίσματα as is characteristic for ἀγάπη in order to carry out the διακονίαι that have been assigned to them by God. Only in this way the χαρίσματα will lead to διακονίαι in imitatione Christi that contribute to the οἰκοδομή of the future-oriented ἐκκλησία by realizing in part the promised future in the here and now. The χάρισμα of prophecy is studied in Part IV where prophecy in 1 Corinthians 12-13 and 14 are discussed in Chapters 9 and 10 respectively. Paul regards prophecy as a communal activity, in which all members of the ἐκκλησία can participate in formulating a communal vision which guides them to the promised eschatological future. This χάρισμα not only builds up the members but it also invites outsiders to become part of the κοινωνία of Christ. Annexed theses: (1) The semantic relationship between χαρίσματα and πνευματικά is meronymy. χαρίσματα are one of the many parts (meronyms) of the whole (holonym) that is called πνευματικά. This implies that 1 Corinthians 12-14 needs to be read as a coherent whole. (2) 1 Corinthians 12-14 is a coherent teaching on πνευματικά, i.e., the things that characterize the life of the πνευματικοί while they are presently waiting for the parousia of Christ. The life of the πνευματικοί must reflect the gospel of Christ, they need to walk in the Spirit and cultivate ἀγάπη during their journey towards the promised eschatological future. (3) For Paul prophecy is a communal χάρισμα and the paradigm of τὰ χαρίσματα τὰ μείζονα for the future-oriented ἐκκλησία. Prophecy invites insiders to contribute to the formulation and to the partial realization of its communal vision. It also invites outsiders to become part of the ἐκκλησία. All χαρίσματα must be practiced as is characteristic for ἀγάπη, only then the πνευματικοί contribute to the οἰκοδομή of the ἐκκλησία by partially realizing the promised eschatological future in the future-oriented present. (4) Ecclesiological understanding of the ἐκκλησία as an inclusive and open community where all indispensable and mutual interdependent members can contribute to its eschatological οἰκοδομή according to their apportioned χαρίσματα and διακονίαι. (5) All members of the future-oriented and inclusive community can contribute under the guidance of the Spirit to the formulation of the communal vision which happens by trial and error. Sound criticism is necessary to evaluate an inspired vision in light of the gospel. Thus, divine inspired vision is not equal to the divine will or word.