Charismatic gifts and healing

Was what I felt from God?

It may have been. The Church holds that the Holy Spirit does give such gifts, and it offers tests rather than a verdict on any one experience. Charisms are graces of the Spirit, “whether extraordinary or simple and humble”, and some are extraordinary, “such as the gift of miracles or of tongues”. CCC 799; CCC 2003

The test is what a gift does, not how it felt. It is genuine when it is used “in keeping with charity, the true measure of all charisms”, and every charism is “at the service of charity which builds up the Church”. CCC 800; CCC 2003 Among the signs the Church looks for are “spiritual fruits such as charity, joy, peace and a certain human maturity”, and the desire “to live the Church’s life more intensely”. Iuvenescit Ecclesia 18

No one judges it alone. “No charism is exempt from being referred and submitted to the Church’s shepherds”, whose office is “not indeed to extinguish the Spirit, but to test all things and hold fast to what is good”. CCC 801 Paul welcomed the gifts and still set rules for them in the assembly, limiting speaking in tongues. Iuvenescit Ecclesia 7 A genuine gift may bring something new that “may appear troublesome”, and bearing that with humility is itself a mark of authenticity. Iuvenescit Ecclesia 18

The rules bind the shepherds as well. The Church asks them to respect what is particular to each group, “avoiding juridical straitjackets that deaden the novelty which is born from the specific experience”, and asks the groups not to run “parallel to the ecclesial life”; the two are called “inseparable”. Iuvenescit Ecclesia 23

On healing the Church says two things together. The Spirit “gives to some a special charism of healing”, and “even the most intense prayers do not always obtain the healing of all illnesses”; Paul himself was told, “my grace is sufficient for you, for my power is made perfect in weakness”. CCC 1508

Saint Teresa of Ávila’s vision of the Holy Spirit, c. 1614

799

Whether extraordinary or simple and humble, charisms are graces of the Holy Spirit which directly or indirectly benefit the Church, ordered as they are to her building up, to the good of men, and to the needs of the world.

800

Charisms are to be accepted with gratitude by the person who receives them and by all members of the Church as well. They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided they really are genuine gifts of the Holy Spirit and are used in full conformity with authentic promptings of this same Spirit, that is, in keeping with charity, the true measure of all charisms. Cf. 1 Cor 13.

801

It is in this sense that discernment of charisms is always necessary. No charism is exempt from being referred and submitted to the Church's shepherds. "Their office (is) not indeed to extinguish the Spirit, but to test all things and hold fast to what is good," LG 12; cf. 30; 1 Thess 5:12, 19-21; John Paul II, Christifideles Laici, 24. so that all the diverse and complementary charisms work together "for the common good." 1 Cor 12:7.

2003

Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit." Cf. LG 12. Whatever their character - sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church. Cf. 1 Cor 12.

1508

The Holy Spirit gives to some a special charism of healing Cf. 1 Cor 12:9, 28, 30. so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that "my grace is sufficient for you, for my power is made perfect in weakness," and that the sufferings to be endured can mean that "in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church." 2 Cor 12:9; Col 1:24.

Iuvenescit Ecclesia May 16, 2016

From the Catechism

From the Magisterium