The Church’s growth depends not only on the hierarchical ministry and the sacraments, but also on the charisms freely bestowed by God

At the General Audience of Wednesday, 24 June, the Holy Father returned to the catechesis he has been giving each week on the mystery of the Church. In the 36^th talk of the series he discussed the "charismatic" element in the Church, i.e., the presence of charisma given by the Holy Spirit to build up the Body of Christ. Here is the Pope's address, which he gave in Italian.

1. "It is not only through the sacraments and the ministrations of the Church that the Holy Spirit makes holy the People of God, leads them and enriches them with his virtues. Allotting his gifts as he wills (cf. 1 Cor 12:11), he also distributes special graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices the renewal and building up of the Church" (Lumen gentium, n. 12). This is the teaching of the Second Vatican Council.

Therefore, the People of God's sharing in the messianic mission is not obtained only through the Church's ministerial structure and sacramental life. It also occurs in another way, that of the spiritual gifts or charisma.

This doctrine, recalled by the Council, is based on the New Testament and helps to show that the development of the ecclesial community does not depend only on the institution of ministries and sacraments, but is also furthered by the free and unforeseeable gifts of the Spirit, who works outside established channels, too. Because of this bestowal of special graces it is apparent that the universal priesthood of the ecclesial community is led by the Spirit with a sovereign freedom ("as he wishes", St Paul says [1 Cor 12:11]) that is often amazing.

2. St Paul describes the variety and diversity of the charisma, which must be attributed to the work of the one Spirit (1 Cor 12:4).

Each of us receives from God many gifts which are appropriate for us personally and for our mission. Because of this diversity, no individual way of holiness or mission is ever identical to the others. The Holy Spirit shows respect for each person and wants to foster in each one an original development of the spiritual life and the giving of witness.

Gifts are bestowed for the Church's benefit

3. But we must keep in mind that spiritual gifts are to be accepted not only for one's personal benefit, but above all for the good of the Church: "As each one", St Peter writes, "has received a gift, use it to serve one another as good stewards of God's varied grace" (1 Pt 4:10).

Because of these charisma the community's life is full of spiritual wealth and every kind of service. And diversity is necessary for a greater spiritual wealth: everyone makes a personal contribution which the others do not. The spiritual community lives on the contribution of all.

4. The diversity of charisms is also necessary for a better ordering of the entire life of the Body of Christ. St Paul emphasizes this when he explains the purpose and usefulness of the spiritual gifts: "You are Christ's Body, and individually parts of it" ( 1 Cor 12:27).

In the one Body each person must fulfil his own role in accord with the charism he has received. No one can claim to have received all the charisma, nor can he allow himself to be jealous of the charisms of others. Each person's charism must be respected and appreciated for the good of the Body.

A proper discernment of charisma is essential 

5. It should be noted that the charisma require discernment, especially in the case of extraordinary charisma.

This discernment is given by the same Holy Spirit, who guides the intellect along the way of truth and wisdom. But since the whole ecclesial community has been placed by Christ under the leadership of the ecclesiastical authority, this latter is responsible for judging the value and authenticity of the charisma. The Council says: "Extraordinary gifts are not to be rashly desired, nor is it from them that the fruits of apostolic labours are to be presumptuously expected. Those who have charge over the Church should judge the genuineness and proper use of these gifts, through their office not indeed to extinguish the Spirit, but to test all things and hold fast to what is good (cf. I Thes 5:12, 19-21)" (Lumen gentium, n. 12).

6. Some generally followed criteria of discernment can be indicated both by the ecclesiastical authority or by spiritual masters and directors:

a) Agreement with the Church's faith in Jesus Christ (cf. 1 Cor 12:3). A gift of the Holy Spirit cannot be contrary to the faith which the same Spirit inspires in the whole Church. "This is how", St John writes, "you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh belongs to God, and every spirit that does not acknowledge Jesus does not belong to God" ( 1 Jn 4:2).

b) The presence of the "fruit of the Spirit: love, joy, peace" (Gal 5:22). Every gift of the Spirit fosters growth in love, both in the person himself and in the community, and thus it produces joy and peace.

If a charism causes trouble and confusion, this means either that it is not genuine or that it has not been used in the right way. As St Paul says: "He is not the God of disorder but of peace" (1 Cor 14:33).

Without love, even the most extraordinary charisms are not at all useful (cf. 1 Cor 13:1-3; see also Mt 7:22-23).

c) Conformity with the Church's authority and acceptance of its directives. After laying down very strict rules for using charisms in the Church of Corinth, St Paul says: "If anyone thinks that he is a prophet or a spiritual person, he should recognize that what I am writing to you is a commandment of the Lord" ( 1 Cor 14:37). The authentic charismatic is recognized by his sincere docility to the Pastors of the Church. A charism cannot cause rebellion or a rupture of unity.

d) The use of charisms in the community is subject to a simple rule: "Everything should be done for building up" (1 Cor 14:26), i.e., charisms are accepted to the extent that they make a constructive contribution to the life of the community, a life of union with God and of fraternal communion. St Paul insists firmly on this rule (1 Cor 14:4-5, 12, 18-19, 26-32).

Freedom of speech in the Church can be beneficial

7. Among the various gifts, St Paul holds that of prophecy in such high esteem, as we noted, that he recommends: "Strive eagerly for the spiritual gifts, above all that you may prophesy" (1 Cor 14:1). It appears from the history of the Church and particularly from the lives of the saints that frequently the Holy Spirit inspires prophetic words meant to foster the development or the reform of the Christian community's life. Sometimes these words are addressed especially to those who wield authority, as in the case of St Catherine of Siena, who intervened with the Pope to obtain his return from Avignon to Rome. There are many faithful and, above all, many saints who have given Popes and other Pastors of the Church the light and strength necessary for fulfilling their mission, especially at difficult times for the Church.

8. This fact shows the possibility and usefulness of freedom of speech in the Church: a freedom which can also appear in the form of constructive criticism. The important thing is that what is said truly expresses a prophetic inspiration coming from the Spirit. As St Paul says, "where the Spirit of the Lord is, there is freedom" (2 Cor 3:17). The Holy Spirit fosters in the faithful a manner of acting characterized by sincerity and mutual trust (cf. Eph 4:25) and enables them "to admonish one another" (Rom 15:14; cf. Col 1:16).

Criticism is useful in the community, which must always be reformed and must try to correct its own imperfections. In many cases it helps the community to take a new step forward. But if it comes from the Holy Spirit, criticism must be animated by the desire to advance in truth and love. It cannot be given with bitterness; it cannot be expressed in insults, in acts or judgements which offend the honour of individuals or groups. It must be filled with respect and with fraternal and filial affection, and it should avoid recourse to inappropriate forms of publicity by always adhering to the directions given by the Lord about fraternal correction (cf. Mt 18:15-16).

9. If this is the profile of freedom of speech, we can say that there is no opposition between charism and institution, because it is the one Spirit who enlivens the Church with the various charisms. The spiritual gifts also help in exercising the ministries. They are bestowed by the Spirit to help advance the kingdom of God. In this sense we can say that the Church is a community of charisms.