05/07/2025
ST. JOHN PAUL II (POPE) ON CHARISMS IN THE CHURCH (GENERAL AUDIENCE of Wednesday, June 24, 1992)
1. “The Holy Spirit not only sanctifies, guides and adorns the people of God through the sacraments and ministries, but “distributing to each his own gifts as he wills” ( 1 Cor 12:11), he also distributes special graces among the faithful of every rank, by which he makes them fit and ready to undertake various works and offices, useful for the renewal and greater expansion of the Church” (LG 12). This is the teaching of the Second Vatican Council. The participation of the people of God in the messianic mission is therefore not only procured by the ministerial structure and sacramental life of the Church. It also comes from another path, that of the spiritual gifts or charisms. This doctrine, recalled by the Council, is founded in the New Testament and helps to show that the development of the ecclesial community does not depend solely on the institution of ministries and sacraments, but is also promoted by unforeseeable and free gifts of the Spirit, who also works beyond all established channels. Through this bestowal of special graces it is made clear that the universal priesthood of the ecclesial community is guided by the Spirit with a sovereign freedom (“as he pleases”, says St. Paul) ( 1 Cor 12:11), which often surprises.
2. St. Paul describes the variety and diversity of charisms, which is attributed to the action of the one Spirit ( 1 Cor 12:4). Each of us receives multiple gifts from God, which are appropriate to his person and his mission. According to this diversity, there is never an individual path of holiness and mission that is identical to the others. The Holy Spirit shows respect for each person and wants to promote an original development for each one in the spiritual life and in testimony.
3. But it must be kept in mind that spiritual gifts must be welcomed not only for personal benefit, but first of all for the good of the Church: "Each one, writes St. Peter, should live as each has received a gift, putting it at the service of others, as good stewards of the manifold grace of God" ( 1 Pt 4, 10). By virtue of these charisms, the life of the community is full of spiritual richness and services of every kind. And diversity is necessary for a broader spiritual richness: each one gives a personal contribution that the others do not give. The spiritual community lives on the contribution of all.
4. The diversity of charisms is also necessary for a better ordering of the whole life of the Body of Christ. St. Paul emphasizes this when he illustrates the purpose and usefulness of spiritual gifts: “You are the body of Christ and members of it, each in his own way” ( 1 Cor 12:27). In the one Body each must carry out his own role according to the charism received. No one can claim to receive all the charisms, nor allow himself to envy the charisms of others. The charism of each must be respected and valued for the good of the Body.
5. It should be noted that discernment is required regarding charisms, especially in the case of extraordinary charisms. This discernment is given by the Holy Spirit himself, who guides the mind on the path of truth and wisdom. But since the entire ecclesial community has been placed by Christ under the guidance of ecclesiastical authority, this is competent to judge the value and authenticity of charisms. The Council writes: “Extraordinary gifts . . . should not be sought imprudently, nor should the fruits of apostolic labors be presumptuously hoped for from them. Rather, the judgment of their genuineness and proper use belongs to ecclesiastical authority, whose duty it is above all not to extinguish the Spirit, but to test all things and hold fast to what is good (cf. 1 Thess 5:12, 19-21)” (LG 12).
6. Some criteria of discernment can be indicated that are generally followed both by ecclesiastical authority and by spiritual teachers and directors: a) agreement with the faith of the Church in Jesus Christ (cf. 1 Cor 12:3); a gift of the Holy Spirit cannot be contrary to the faith that the same Spirit inspires in the whole Church. “By this,” writes St. John, “you can know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; every spirit that does not confess Jesus is not from 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 favors the progress of love, both in the person himself and in the community, and therefore produces joy and peace. If a charism causes disturbance and confusion, this means either that it is not authentic or that it is not used in the right way. As St. Paul says: “God is not a God of disorder, but of peace” ( 1 Cor 14:33). Without charity, even the most extraordinary charisms are of no use whatsoever (cf. 1 Cor 13:1-3; cf. Mt 7:22-23); c) harmony with the authority of the Church and acceptance of its provisions. After having established very strict rules for the use of charisms in the Church of Corinth, St. Paul says: “Whoever thinks he is a prophet or spiritually gifted must acknowledge that what I am writing is a command of the Lord” ( 1 Cor 14:37). The authentic charismatic is recognized by his sincere docility towards the pastors of the Church. A charism cannot inspire rebellion or cause the breaking of unity; d) the use of charisms in the ecclesial community is subject to a simple rule: "Let everything be done for edification" ( 1 Cor 14:26), that is, charisms are accepted to the extent that they bring a constructive contribution to the life of the community, a life of union with God and fraternal communion. St. Paul insists a lot on this rule ( 1 Cor 14:4-5. 12. 18-19. 26-32).
7. Among the various gifts, St. Paul highly esteemed that of prophecy, as we have already noted, so much so that he recommended: “Pursue spiritual gifts, especially that of prophecy” ( 1 Cor 14:1). It is clear from the history of the Church and particularly from the lives of the Saints that the Holy Spirit often inspires prophetic words intended to promote the development or reform of the life of the Christian community. Sometimes these words are especially addressed to those who exercise 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 especially Saints who have brought to the Popes and other Pastors of the Church the light and comfort necessary for the fulfillment of their mission, especially in difficult moments for the Church.
8. This fact shows the possibility and usefulness of freedom of speech in the Church: a freedom that can also manifest itself in the form of constructive criticism. The important thing is that the word truly expresses a prophetic inspiration, deriving from the Spirit. As St. Paul says, “where the Spirit of the Lord is, there is freedom” ( 2 Cor 3:17). The Holy Spirit develops in the faithful a behavior of sincerity and mutual trust (cf. Eph 4:25) and makes them “capable of correcting one another” ( Rom 15:14; cf. Col 1:16). Criticism is useful in the community, which must always be reformed and try to correct its own imperfections. In many cases it helps it to take a new step forward. But if it comes from the Holy Spirit, criticism cannot fail to be animated by the desire for progress in truth and charity. It cannot be carried out with bitterness; It cannot translate into offenses, acts or judgments that are harmful to the honor of individuals and groups. It must be imbued with respect and fraternal and filial affection, avoiding recourse to inappropriate forms of publicity, but adhering to the indications given by the Lord for fraternal correction (cf. Mt 18:15-16).
9. If this is the line of freedom of speech, it can be said that there is no opposition between charism and institution, because it is the one Spirit that with different charisms animates the Church. Spiritual gifts also serve the exercise of ministries. They are granted by the Spirit, to contribute to the advancement of the Kingdom of God. In this sense it can be said that the Church is a community of charisms.
