Source: http://www.clsadb.com/document/eb3b9cf6-14db-4c8e-acb8-ce59c6bab26e
Timestamp: 2019-04-23 00:41:30+00:00

Document:
Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church regarding the Relationship Between Hierarchical and Charismatic Gifts in the Life and the Mission of the Church Iuvenscit Ecclesia, 15 May 2016.
1. The Church rejuvenates in the power of the Gospel and the Spirit continually renews her, builds her up, and guides her “with hierarchical and charismatic gifts.”1 The Second Vatican Council has repeatedly highlighted the marvelous work of the Holy Spirit that sanctifies the People of God, guides it, adorns it with virtue, and enrichens it with special graces for her edification. As the Fathers love to show, the action of the divine Paraclete in the Church is multiform. John Chrysostom writes: “What gifts that work for our salvation are not given freely by the Holy Spirit? Through Him we are freed from slavery and called to liberty; we are led to adoption as children and, one might say, formed anew, after having laid down the heavy and hateful burden of our sins. Through the Holy Spirit we see assemblies of priests and we possess ranks of doctors; from this source spring forth gifts of revelation, healing graces, and all of the other charisms that adorn the Church of God.”2 Thanks to the Church’s life itself, to the numerous Magisterial interventions, and to theological research, happily the awareness has grown of the multiform action of the Holy Spirit in the Church, thus arousing a particular attentiveness to the charismatic gifts by which at all times the People of God are enriched in order to carry out their mission.
The work of effectively proclaiming the Gospel has proven to be particularly urgent in our time. The Holy Father Francis, in his Apostolic Exhortation Evangelii Gaudium, recalls that: “If something should rightly disturb us and trouble our consciences, it is the fact that so many of our brothers and sisters are living without the strength, light and consolation born of friendship with Jesus Christ, without a community of faith to support them, without meaning and a goal in life.”3 The invitation to be a Church which “goes forth” leads to a rereading of the whole Christian life in a missionary key. 4 The work of evangelization touches every dimension of the Church: from ordinary pastoral ministry, to her proclamation to those who have abandoned the Christian faith and, in particular, to those who do not know Jesus Christ or have always rejected Him.5 In the essential work of new evangelization, it is now more than ever necessary to recognize and value the numerous charisms capable of reawakening and nourishing the life of faith of the People of God.
John Paul II addressed the representatives of the movements of the new communities. He recognized in them a “providential answer”9 arising from the Holy Spirit to the necessity of communicating in a persuasive manner the Gospel to the whole world, considering the grand processes of change in action at a global level, often marked by a strongly secularized culture. This leaven of the Spirit “has brought to the Church's life an unexpected newness which is sometimes even disruptive.”10 The same Pontiff remembered that the time of “ecclesial maturity” has come for all of these ecclesial groups. This implies their full value and insertion “in the local Churches and in the parishes […] always remaining in communion with the pastors and attentive to their directions.”11 These new realities fill the heart of the Church with joy and gratitude and are called to relate positively with all of the other gifts present in ecclesial life.
3. The Congregation for the Doctrine of the Faith, with this present document, intends, in the light of the relationship between the “hierarchical and charismatic gifts,” to underline those theological and ecclesiological elements whose comprehension will encourage a fruitful and ordered participation of the new groups in the communion and the mission of the Church. For this purpose, first, some key elements both of the doctrine of charisms found in the New Testament and of Magisterial reflection on these new entities are presented. Successively, based upon certain principles of systematic theology, identifying elements of both the hierarchical and charismatic gifts will be presented alongside some criteria for the discernment of the new ecclesial groups.
5. In 1 Cor 12:7 Paul declares that “To each individual the manifestation of the Spirit is given for some benefit.” Many translations add “for the benefit of all” because the majority of charisms mentioned by the Apostle, even if not all, are directly for the benefit of all. This orientation toward the edification of all has been well understood, for example, by St. Basil the Great, when he says: “These gifts are received by each one more for others than for themselves […]. In the common life it is necessary that the power of the Holy Spirit, given to one, be transmitted to all. The one who lives for oneself, may have a charism, but it remains useless, hidden away inactive, because it remains buried within the self.”15 Paul, nevertheless, does not deny that a charism may be useful solely for the person who has received it. Such is the case with speaking in tongues, which, in this respect, is different from the gift of prophecy.16 The charisms that have a common usefulness, be they charisms of the word (of wisdom, of knowledge, of prophecy, of exhortation) or of action (of powers, of ministry, of governance); they also have a personal usefulness, because their service of the common good favors the growth of charity in those who possess them. Paul observes, regarding this, that, if one lacks charity, even the highest charisms do not help their recipient (cf. 1 Cor 13:1-3). A stern passage from the Gospel of Matthew (Mt 7:22-23) expresses the same reality: the exercise of the more visible charisms (prophecy, exorcisms, miracles) can unfortunately coexist with the absence of an authentic relationship with the Savior. Consequently, Peter as much as Paul insists on the necessity of directing all of the charisms towards charity. Peter offers a general rule: “As each one has received a gift, use it to serve one another as good stewards of God’s varied grace” (1 Pt 4:10). Paul is concerned in particular about the use of the charisms in gatherings of the Christian community and says: “Everything should be done for building up” (1 Cor 14:26).
8. In summary, from an examination of the biblical texts regarding the charisms, it emerges that the New Testament, while not offering a complete systematic teaching, presents affirmations of great importance that orientate ecclesial reflection and practice. One must also recognize that we do not find a univocal use of the term “charism”; rather a variety of meanings are observable, which theological reflection and the Magisterium help us to understand in the context of the complete vision of the mystery of the Church. In the present document the attention is placed on the binomial highlighted in paragraph 4 of the Dogmatic Constitution Lumen Gentium which speaks of “hierarchical gifts and charismatic gifts.” The relationship between them appears close and well-articulated. They have the same origin and the same purpose. They are gifts of God, of the Holy Spirit, of Christ, given to contribute, in diverse ways, to the edification of the Church. He who has received the gift to lead in the Church has also the responsibility of keeping watch over the good exercise of the other charisms, in such a manner that all contribute to the good of the Church and to its evangelizing mission, knowing well that the Holy Spirit distributes the charismatic gifts to whomever he desires (cf. 1 Cor 12:11). The same Spirit gives to the hierarchy of the Church the capacity to discern the authenticity of the charisms, to welcome them with joy and gratitude, to promote them generously, and to accompany them with vigilant paternity. History itself testifies to the multiform action of the Spirit, through which the Church, “built upon the foundation of the Apostles and prophets, with Christ Jesus Himself as the capstone” (Eph 2:20), lives her mission in the world.
10. In the period following the Second Vatican Council, the interventions of the Magisterium on this topic multiplied.28 The growing vitality of the new movements, groups of the faithful, and ecclesial communities, together with the need to specify the place of Consecrated Life within the Church contributed to this.29 John Paul II, in his Magisterium, insists particularly on the principle of the coessentiality of these gifts: “I have often had occasion to stress that there is no conflict or opposition in the Church between the institutional dimension and the charismatic dimension, of which movements are a significant expression. Both are co-essential to the divine constitution of the Church founded by Jesus, because they both help to make the mystery of Christ and his saving work present in the world.”30 Pope Benedict XVI, in addition to confirming the coessentiality of the gifts, deepened the affirmation of his predecessor, remembering that “in the Church the essential institutions are also charismatic and indeed the charisms must, in one way or another, be institutionalized to have coherency and continuity. Hence, both dimensions originate from the same Holy Spirit for the same Body of Christ, and together they concur to make present the mystery and the salvific work of Christ in the world.”31 The hierarchical gifts and the charismatic gifts are thus reciprocally related from their very origins. Finally, the Holy Father Francis, has recalled “the harmony” that the Spirit creates between the diverse gifts and has called the charismatic groups to a missionary openness, to the necessary obedience to pastors, and to maintain ecclesial communion,32 because “it is within the community that the gifts the Father showers upon us bloom and flourish; and it is in the bosom of the community that one learns to recognize them as a sign of his love for all his children.”33 Summarizing, therefore, it is possible to recognize a convergence in the recent Magisterium on the coessentiality between the hierarchical and charismatic gifts. Their opposition, and equally their juxtaposition, would be symptomatic of an error or insufficient comprehension of the action of the Holy Spirit in the life and mission of the Church.
12. Pointing out the Trinitarian and Christological horizon of the divine gifts also sheds light on the relation between the hierarchical and charismatic gifts. In fact, the relationship to the salvific actions of Christ – for example, the institution of the Eucharist (cf. Lc 22:19f; 1 Cor 11:25), the power to forgive sins (cf. Jn 20:22f), the apostolic mandate for the work of evangelization and of baptism (Mc 16:15f; Mt 28:18-20) – primarily appears in the hierarchical gifts, in as much as they pertain to the sacrament of Orders. It is equally manifest that no sacrament can be conferred without the action of the Holy Spirit.40 On the other hand, the charismatic gifts, bestowed freely by the Spirit, “who blows where He wills” (Jn 3:8) and distributes his gifts “as He wishes” (1 Cor 12:11), are objectively related to the new life in Christ, in as much as Christians are “individually parts”(1 Cor 12:27) of his Body. Therefore, the proper comprehension of the charismatic gifts comes only in reference to the presence of Christ and in his service; as John Paul II affirmed, “the true charisms cannot but tend towards the encounter with Christ in the sacraments.”41 The hierarchical and charismatic gifts, therefore, appear united in reference to the intrinsic relationship between Jesus Christ and the Holy Spirit. The Paraclete is, contemporaneously, the one who distributes efficaciously, through the sacraments, the salvific grace offered by Christ dead and risen again, and He is the one who bestows the charisms. In the liturgies of the Christian East, especially in the Syriac tradition, the role of the Holy Spirit, represented by the image of fire, helps to make this experience plainly manifest. Indeed the great theologian and poet Ephrem the Syrian said “the fire of compassion descends / and takes the form of bread,”42 indicating not only the Spirit’s action relative to transforming the gifts but also relative to the believers who eat the Eucharistic bread. The Eastern perspective, with the efficacy of its images, helps us to understand how, drawing near to the Eucharist, Christ gives us the Spirit. The same Spirit, then, by way of his actions in believers, feeds the life in Christ, leading them anew to a more profound sacramental life, above all in the Eucharist. In such a manner, the free action of the Holy Spirit in history reaches believers with the gift of salvation and at the same time animates them so they may respond freely and fully with the commitment of their lives.
13. The Church presents herself as “a people made one with the unity of the Father, the Son and the Holy Spirit,”43 in which the relationship between hierarchical and charismatic gifts emerges as directed to the full participation of the faithful in her communion and evangelizing mission. We have been gratuitously predestined in Christ to this new life (Rm 8:29-31; Eph 1:4-5). The Holy Spirit “brings about that wonderful communion of the faithful. He brings them into intimate union with Christ, so that He is the principle of the Church's unity.”44 Within the Church, men are called together to become members of Christ45 and within the ecclesial communion they are united in Christ, as members of each other. Communion is always “a vital double participation: the incorporation of Christians into the life of Christ, and the diffusion of charity itself amongst the whole faithful in this world and the next. Unity with Christ and in Christ; and unity between Christians in the Church.”46 In this sense, the mystery of the Church shines “in Christ like a sacrament or as a sign and instrument both of a very closely-knit union with God and of the unity of the whole human race.”47 From this, one can see that the Church as a mystery of communion has a sacramental root: “Fundamentally this means communion with God through Jesus Christ, in the Holy Spirit. This communion is effected in the Word of God and in the sacraments. Baptism” – in close union with Confirmation – “is the entrance to and foundation of the communion of the Church. The Eucharist is the source and summit of the whole Christian life.”48 These sacraments of initiation are constitutive of Christian life, and the hierarchical and charismatic gifts rest upon them. The life of ecclesial communion, in this way internally ordered, is lived in a continual religious attentiveness to the Word of God and is nourished by the sacraments. The Word of God presents itself to us as profoundly linked to the sacraments, in particular the Eucharist,49 within the one sacramental horizon of Revelation. The Eastern tradition looks upon the Church, the body of Christ “animated” by the Holy Spirit and sees her as an ordered unity, which expresses itself also at the level of her gifts. The efficacious presence of the Spirit in the hearts of believers (cf. Rm 5:5) is the root cause of this unity even in its charismatic manifestations.50 The charismatic gifts given to individuals actually belong to the Church herself and are ordered towards a more intense ecclesial life. This perspective is present also in the writings of Blessed John Henry Newman: “Thus the heart of every Christian ought to represent in miniature the Catholic Church, since one Spirit makes both the whole Church and every member of it to be His Temple.”51 Thus, the falseness of any contradiction between or mere juxtaposition of the hierarchical and charismatic gifts is rendered more evident.
In short, the relationship between the charismatic gifts and the ecclesial sacramental structure confirms the coessentiality between hierarchical gifts –of their nature stable, permanent, and irrevocable– and the charismatic gifts. Even if the historical forms of the latter are not guaranteed to remain always the same,52 nonetheless the charismatic dimension will never be lacking in the life and mission of the Church.
14. In order to sanctify every member of the People of God and for the mission of the Church in the world, amongst the various gifts, “a special place” is held by “the grace of the Apostles to whose authority the Spirit Himself subjected even those who were endowed with charisms.”53 Jesus Christ Himself willed that there be hierarchical gifts in order to ensure the continuing presence of his unique salvific mediation: “the Apostles were enriched by Christ with a special outpouring of the Holy Spirit coming upon them (cf. Acts 1:8; 2: 4; Jn 20:22-23), and they passed on this spiritual gift to their helpers by the imposition of hands (cf. 1 Tim 4:14; 2 Tim 1:6-7).”54 The conferral of hierarchical gifts, therefore, can be traced back, above all, to the fullness of the sacrament of Orders, given at Episcopal consecration. This “together with the office of sanctifying, also confers the office of teaching and of governing, which, however, of its very nature, can be exercised only in hierarchical communion with the head and the members of the college.”55 For this reason: “In the bishops, therefore, for whom priests are assistants, Our Lord Jesus Christ […] is present in the midst of those who believe […] through their excellent service He is preaching the Word of God to all nations, and constantly administering the sacraments of faith to those who believe, by their paternal functioning (cf. 1 Cor 4:15). He incorporates new members into His Body by a heavenly regeneration, and finally by their wisdom and prudence He directs and guides the People of the New Testament in their pilgrimage toward eternal happiness.”56 The Eastern Christian tradition, with its vital link to the Fathers, reads all this through its characteristic notion of taxis. According to Basil the Great, it is evident that the ordering of the Church is the work of the Holy Spirit. This same order (taxis), within which St. Paul catalogues the charisms (cf. 1 Cor 12:28), “is according to the distribution of the Spirit’s gifts,”57 and locates that of the Apostles in first place. Beginning with Episcopal consecration, one can also understand the hierarchical gifts as referred to the other grades of the sacrament of Orders; above all, as referred to priests, who are “consecrated to preach the Gospel and shepherd the faithful and to celebrate divine worship,” and who “sanctify and govern under the bishop's authority, that part of the Lord's flock entrusted to them.” In their turn they must become “a pattern to the flock,” so they may “lead and serve their local community.”58 In the sacrament of Orders bishops and priests, by the priestly anointing, “are conformed to Christ the Priest in such a way that they can act in the person of Christ the Head.”59 One must add to these gifts those given to deacons “upon whom hands are imposed ‘not unto the priesthood, but unto a ministry of service’” and who “strengthened by sacramental grace, in communion with the bishop and his group of priests they serve in the diaconate of the liturgy, of the word, and of charity to the People of God.”60 In short, the hierarchical gifts proper to the sacrament of Orders, in its diverse grades, are given so that the Church as communion may never fail to make to each member of the faithful an objective offer of grace in the sacraments, and so She may offer both a normative proclamation of the Gospel and pastoral care.
15. If, in the exercise of the hierarchical gifts, the offer of Christ’s grace, to the whole People of God throughout history, is assured, nonetheless, each individual member of the faithful is called to accept and correspond to this grace personally in the concrete circumstances of their lives. The charismatic gifts, therefore, are freely distributed by the Holy Spirit, so that sacramental grace may be fruitful in Christian life in different ways and at every level. Because these charisms “are perfectly suited to and useful for the needs of the Church,”61 through their diverse richness, the People of God are able fully to live their evangelical mission, discerning the signs of the times and interpreting them in the light of the Gospel.62 The charismatic gifts, in fact, enable the faithful to respond to the gift of salvation in complete freedom and in a way suited to the times. In this way, they themselves become a gift of love for others and authentic witnesses to the Gospel before all mankind.
16. In this context it is important to remember how varied the charismatic gifts may be among themselves, not only because of their specific character, but also on account of their diffusion within the ecclesial communion. The charismatic gifts “are given to individual persons, and can even be shared by others in such ways as to continue in time a precious and effective heritage, serving as a source of a particular spiritual affinity among persons.”63 The relationship between the personal character of the charism and the possibility of sharing it expresses a decisive element in its dynamic, insofar as it touches upon the relationship that, in the ecclesial communion, always links person and community.64 The charismatic gifts, when exercised, can generate affinities, closeness, and spiritual relationships. Through these the charismatic patrimony, originating in the person of the founder, is shared in and deepened, thereby giving life to true spiritual families. The new ecclesial groups, in their diverse forms present themselves as shared charismatic gifts. Ecclesial movements and new communities show how a determinate founding charism can gather the faithful together and help them to live fully their Christian vocation and proper state of life in service of the ecclesial mission. The concrete historical forms this sharing takes may vary; for this very reason, as the history of spirituality shows, diverse foundations may arise from a single original founding charism.
17. Among the charismatic gifts, freely distributed by the Holy Spirit, many are received and lived out by persons within the Christian community who have no need of particular regulations. When, however, a gift presents itself as a “founding” or “originating charism,” this requires a specific recognition so that the richness it contains may be adequately articulated within the ecclesial communion and faithfully transmitted over time. Here emerges the decisive task of discernment that appertains to the ecclesial authorities.65 Recognizing the authenticity of a charism is not always an easy task, it is, nonetheless, a dutiful service that pastors are required to fulfill. The faithful have “the right to be informed by their pastors about the authenticity of charisms and the trustworthiness of those who present themselves as recipients thereof.”66 These authorities should, to this end, bear in mind the unforeseeable nature of the charisms inspired by the Holy Spirit and evaluate them according to the rule of faith with the intention of building up the Church.67 This process is time-consuming. It requires an adequate period to pass in order to authenticate the charisms, which must be submitted to serious discernment until they are recognized as genuine. The reality of the group that arises from the charism must have the proper time to grow and mature. This would extend beyond the period of initial enthusiasm until a stable configuration arises. In this whole itinerary of verification, the authority of the Church must benevolently accompany the new group. The pastor’s accompaniment will never diminish, because, just as the solicitous love of the Good Shepherd always accompanies the flock, so too the paternity of those in the Church called to be vicars of the Good Shepherd never wanes.
18. In this context, it is useful to remember certain criteria, as set out by the Church’s Magisterium in recent years, for the discernment of the charismatic gifts with reference to ecclesial groups. These criteria are intended to help the recognition of the authentically ecclesial nature of the charisms.
f) Acceptance of moments of trial in the discernment of charisms. Because a charismatic gift may imply “a certain element of genuine originality and of special initiative for the spiritual life of the Church” and in its surrounding “may appear troublesome,” it follows that one criteria of authenticity manifests itself as “humility in bearing with adversities,” such that: “The true relation between genuine charism, with its perspectives of newness, and interior suffering, carries with it an unvarying history of the connection between charism and cross.”78 Any tensions that may arise are a call to the practice of greater charity in view of the more profound ecclesial communion and unity that exists.
h) The social dimension of evangelization. It is also necessary to recognize that, as a result of the impulse of charity, “the kerygma has a clear social content: at the very heart of the Gospel is life in community and engagement with others.”82 This criteria of discernment, which refers not exclusively to lay entities in the Church, underlines the necessity of being “fruitful outlets for participation and solidarity in bringing about conditions that are more just and loving within society.”83 In this regard the “desire to be present as Christians in various settings of social life and the creation and awakening of charitable, cultural and spiritual works; the spirit of detachment and evangelical poverty leading to a greater generosity in charity towards all” are significant.84 Reference to the Social Doctrine of the Church is also a decisive factor.85 In particular, “Our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society’s most neglected members.”86 This cannot be lacking in authentic ecclesial entity.
19. Finally, it is necessary to address certain elements in the concrete ecclesial practice regarding the relationship between hierarchical and those charismatic gifts that are configured as charismatic groups within the ecclesial communion.
20. Above all, the establishment of good relations between the diverse gifts in the Church requires the real integration of the charismatic entity within the pastoral life of the particular Church. This requires that the diverse groups recognize the authority of the pastors in the Church as a reality within Christian life itself, and that sincerely desiring to be recognized, received and eventually purified, they place themselves at the service of the ecclesial mission. On the other hand, those who have been entrusted with hierarchical gifts, carrying out the discernment and accompaniment of the charisms, must cordially receive that which the Spirit inspires within the ecclesial communion, being mindful thereof in pastoral activities and esteeming their contribution as an authentic resource for the good of all.
In this way, the foundation is laid for the relationship between hierarchical and charismatic gifts within the relationship between the universal Church and the particular Churches. On the one hand, the charismatic gifts are given to the whole Church; on the other hand, the dynamism of these gifts must actualize itself in the service of a concrete diocese, which is “is a portion of the People of God which is entrusted to a bishop to be shepherded by him with the cooperation of the presbytery.”92 To this end, it may be useful to remember the case of Consecrated Life; this is not a reality external to or independent of the life of the local Church; rather it constitutes a particular way of being in the midst of the local Church, which is marked by the radicalness of the Gospel and which possesses its own specific gifts. The traditional privilege of “exemption” granted to many Institutes of Consecrated Life,93 does not imply a kind of disincarnated dislocation nor a badly understood autonomy; rather it denotes a more profound interaction between the universal and particular dimension of the Church.94 Analogously, the new charismatic entities, when they possess a supra-diocesan character, must not consider themselves as completely autonomous from the particular Church; rather, they should enrich and serve her precisely through that particularity which is shared beyond the confines of a single diocese.
c) The contribution of a charismatic gift to the baptismal priesthood and to the ministerial priesthood is illustrated by the Consecrated Life; this, as such, is located within the charismatic dimension of the Church.106 Such a charism, which manifests a “special conformity to Christ, chaste, poor and obedient”107 as a stable form of life108 through the profession of the evangelical counsels, is bestowed in order to render someone “capable of deriving more abundant fruit from […] baptismal grace.”109 The spirituality of the Institutes of Consecrated Life can become for both the lay faithful and the priest a significant resource enabling them to live their own proper vocation. Furthermore, not infrequently, members of an Institute of Consecrated Life, with the necessary consent of their proper superiors,110 can find in relation to the new groups an important aid in living their own vocations, and in turn offer “the faithful, joyful and charismatic witness of consecrated life,”111 thus bringing about a reciprocal enrichment.
23. The present document is intended to clarify the theological and ecclesiological place of the new ecclesial groups in the light of the relationship between the hierarchical and charismatic gifts. It is hoped this will contribute to the concrete identification of the most adequate means of their ecclesial recognition. The present Code of Canon Law provides different juridical means of recognition for the new ecclesial entities that pertain to the charismatic gifts. These means should be attentively considered,116 avoiding precedents that do not give adequate consideration to both fundamental principles of law and the nature and particularity of the diverse charismatic entities.
From the point of view of the relationship between hierarchical and charismatic gifts, it is necessary to observe two fundamental criteria that must be seen as inseparable: a) respect for the particularity of individual charismatic groups, avoiding juridical straitjackets that deaden the novelty which is born from the specific experience. In such a way, one avoids the danger that the various charisms might be considered as undistinguished resources within the Church; b) respect for the fundamental ecclesial regimen, this way favoring the effective insertion of the charismatic gifts into the life of both the particular and universal Church. Thus, any danger that the charismatic entities might be considered in some way as running parallel to the ecclesial life or not ordered in relation to the hierarchical gifts is avoided.
24. Awaiting the outpouring of the Holy Spirit, the first disciples were assiduous and united in prayer with Mary, the mother of Jesus (cf. Acts 1:14). She had perfectly accepted and made fruitful the singular grace with which she had been superabundantly enriched by the most Holy Trinity: most importantly, the grace of being the Mother of God. All of the Church’s children can admire her complete docility to the action of the Holy Spirit: faultless docility in faith and transparent humility. Mary, therefore, testifies fully to the obedient and faithful reception of every gift of the Holy Spirit. Moreover, as the Second Vatican Council teaches, the Virgin Mary, by her maternal charity, “cares for the brethren of her Son, who still journey on earth surrounded by dangers and cares, until they are led into the happiness of their true home.”117 Since she “let herself be guided by the Holy Spirit on a journey of faith towards a destiny of service and fruitfulness, today we look to her and ask her to help us proclaim the message of salvation to all and to enable new disciples to become evangelizers in turn.”118 For this reason, Mary is recognized as the Mother of the Church and we, full of confidence, have recourse to her so that, through her efficacious help and powerful intercession, the charisms, abundantly bestowed by the Holy Spirit among the faithful, may be received with docility and bear fruit for the life and mission of the Church and for the good of the world.
The Sovereign Pontiff Francis, in the Audience granted to the undersigned Cardinal Prefect on 14 March 2016, approved the present Letter, adopted in the Plenary Session of this Congregation, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, May 15, 2016, the Solemnity of Pentecost.
1 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 4.
2 John Chrysostom, Homilia de Pentecoste, II, 1: PG 50, 464.
3 Francis, Apostolic Exhortation Evangelii Gaudium (24 November 2013), 49: AAS 105 (2013), 1040.
4 Cf. ibid., 20-24: AAS 105 (2013), 1028-1029.
5 Cf. ibid., 14: AAS 105 (2013), 1025.
6 Ibid., 25: AAS 105 (2013), 1030.
7 Second Vatican Ecumenical Council, Decree Apostolicam Actuositatem, 19.
8 Francis, Apostolic Exhortation Evangelii Gaudium, 14: AAS 105 (2013), 1026; cf. Benedict XVI, Homily in the Holy Mass of inauguration of the Fifth General Conference of the Latin-American Episcopacy and of the Caribbean at “La Aparecida” (13 May 2007): AAS 99 (2007), 43.
9 John Paul II, Discourse to those belonging to Ecclesial Movements and to the New Communities on the Vigil of Pentecost (30 May 1998), 7: Insegnamenti 21/1 (1998), 1123.
10 Ibid., 6: Insegnamenti 21/1 (1998), 1122.
11 Ibid., 8: Insegnamenti 21/1 (1998), 1124.
12 “There are different kinds of charísmata” (1 Cor 12:4); “we are in possession of different charísmata” (Rm 12:6); “Each of us has the proper chárisma from God, one of one kind and one of another” (1 Cor 7:7).
13 In Greek, the two words (chárisma and cháris) have the same root.
15 Basil of Caesarea, Regulae fusius Tractae, 7, 2: PG 31, 933-934.
16 “Whoever speaks in a tongue builds himself up, but whoever prophesies builds up the Church” (1 Cor 14:4). The Apostle does not reject the gift of glossolalia, a charism of prayer useful for the personal relationship with God, and he recognizes it as an authentic charism, although not directly having a communal benefit: “I give thanks to God that I speak in tongues more than any of you, but in the Church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in a tongue” (1 Cor 14:18-19).
18 In the communal gatherings, the overabundance of the charismatic manifestations can create hardships, producing an atmosphere of rivalry, disorder and confusion. Less gifted Christians risk developing an inferiority complex (cf. 1 Cor 12:15-16); while the great charismatics may be tempted to assume airs of pride and arrogance (cf. 1 Cor 12:21).
19 If in the assembly nobody is found capable of interpreting the mysterious words of the one speaking in tongues, Paul instructs the latter to remain silent. If there is an interpreter, Paul allows that two or, at most three, people may speak in tongues (cf. 1 Cor 14:27-28).
20 Paul does not accept the idea of an uncontainable prophetic inspiration; he instead affirms that “Indeed, the spirits of prophets are under the prophets’ control, since He is not the God of disorder but of peace” (1 Cor 14:32-33). He affirms that “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. If anyone does not acknowledge this, he is not acknowledged” (1 Cor 14:37-39). He concludes, however, positively by inviting them to strive eagerly for the gift of prophecy and not to prohibit speaking in tongues (cf. 1 Cor 14:39).
21 Pius XII, Encyclical Letter Mystici Corporis (29 June 1943): AAS 35 (1943), 206-230.
22 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 4, 7, 11, 12, 25, 30, 50; Dogmatic Constitution Dei Verbum, 8; Decree Apostolicam Actuositatem, 3, 4, 30; Decree Presbyterorum Ordinis 4, 9.
23 Id., Dogmatic Constitution Lumen Gentium, 4.
27 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 12: “judgment as to their genuinity and proper use belongs to those who are appointed leaders in the Church, to whose special competence it belongs, not indeed to extinguish the Spirit, but to test all things and hold fast to that which is good (cf. 1 Ts 5:12 and 19-21).” Although this refers immediately to the discernment of extraordinary gifts, by analogy, what is stated here applies generically for every charism.
28 Cf. e.g., Paul VI, Apostolic Exhortation Evangelii nuntiandi (8 December 1975), 58: AAS 68 (1976), 46-49; Congregation for the Religious and Secular Institutes-Congregation for Bishops, Directive Note Mutuae relationis (14 May 1978), AAS 70 (1978), 473-506; John Paul II, Apostolic Exhortation Christifideles Laici (30 December 1988): AAS 81 (1989), 393-521; Apostolic Exhortation Vita Consecrata (25 March 1996): AAS 88 (1996), 377-486.
30 John PaulII, Message to the participants of the World Congress of Ecclesial Movements promoted by the Pontifical Council for the Laity (27 May 1998), 5: Insegnamenti 21/1 (1998), 1065; cf. also Id., The ecclesial movements gathered for an international colloquium (2 March 1987): Insegnamenti 10/1 (1987), 476-479.
31 Benedict XVI, Discourse to the participants on the pilgrimage promoted by the fraternity of Communion and Liberation (24 March 2007): Insegnamenti 3/1 (2007), 558.
32 “Journeying together in the Church, under the guidance of her pastors who possess a special charism and ministry, is a sign of the working of the Holy Spirit. Having a sense of the Church is something fundamental for every Christian, every community and every movement”: Francis, Homily for the Solemnity of Pentecost (19 May 2013): Insegnamenti 1 (2013), 208.
33 Id., Catechesis (1 October 2014): L’Osservatore Romano (2 October 2014), 8.
34 Cf. Jn 7:39; 14:26; 15:26; 20:22.
35 Cf. Congregation for the Doctrine of the Faith, Declaration Dominus Iesus (6 August 2000), 9-12: AAS 92 (2000), 749-754.
36 Irenaeus of Lyons, Adversus haereses, IV, 7, 4: PG 7, 992-993; V, 1, 3: PG 7, 1123; V, 6, 1: PG 7, 1137; V, 28, 4: PG 7, 1200.
37 Cf. Congregation for the Doctrine of the Faith, Declaration Dominus Iesus, 12: AAS 92 (2000), 752-754.
38 Cf. John Paul II, Encyclical Letter Dominum et Vivificantem (18 May 1986), 50: AAS 78 (1986), 896-870; Catechism of the Catholic Church, 727-730.
39 Benedict XVI, Apostolic Exhortation Sacramentum Caritatis (22 February 2007), 12: AAS 99 (2007), 114.
40 Cf. Catechism of the Catholic Church, 1104-1107.
41 John Paul II, Discourse to those belonging to Ecclesial Movements and to New Communities on the Vigil of Pentecost (30 May 1998), 7: Insegnamenti 21/1 (1998) 1123.
42 Ephrem the Syrian, Hymns on the faith, 10, 12: CSCO 154, 50.
43 Cyprian of Carthage, De oratione dominica, 23: PL 4, 553; cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 4.
44 Second Vatican Ecumenical Council Decree Unitatis Redintegratio, 2.
46 Paul VI, Catechesis (8 June 1966): Insegnamenti 4 (1966), 794.
47 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 1.
48 Second Extraordinary General Assembly of the Synod of Bishops, Ecclesia sub Verbo mysteria Christi celebrans pro salute mundi. Relatio finalis (7 December 1985), II, C, 1: Enchiridion Vaticanum, 9, 1800; cf. Congregation for the Doctrine of the Faith, Letter Communis Notio (28 May 1992), 4-5: AAS 85 (1993), 839-841.
49 Cf. Benedict XVI, Apostolic Exhortation Verbum Domini (30 September 2010), 54: AAS 102 (2010), 733-734; Francis, Apostolic Exhortation Evangelii Gaudium, 174: AAS 105 (2013), 1092-1093.
50 Cf. Basil of Cesarea, De Spiritu Sancto, 26: PG 32, 181.
51 J.H. Newman, Sermons Bearing on Subjects of the Day, London 1869, 132.
52 A paradigmatic affirmation of this matter regarding Consecrated Life can be found in John Paul II, Catechesis (28 September 1994), 5: Insegnamenti 17/2 (1994), 404-405.
53 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 7.
57 Basil of Cesarea, De Spiritu Sancto, 16, 38: PG 32, 137.
58 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 28.
59 Id., Decree Presybyterium Ordinis, 2.
60 Id., Dogmatic Constitution Lumen Gentium, 29.
62 Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 4, 11.
63 John Paul II, Apostolic Exhortation Christifideles Laici, 24: AAS 81 (1989), 434.
64 Cf. ibid., 29: AAS 81 (1989), 443-446.
65 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 12.
66 John Paul II, Catechesis (9 March 1994), 6: Insegnamenti 17/1 (1994), 641.
67 Cf. Catechism of the Catholic Church, 799f; Congregation for Institutes of Consecrated Life and Societies of Apostolic Life–Congregation for Bishops, Directive Note Mutuae Relationes, 51: AAS 70 (1978), 499-500; John Paul II, Apostolic Exhortation Vita Consecrata, 48: AAS 88 (1996), 421-422; Id., Catechesis (24 June 1992), 6: Insegnamenti 15/1 (1992), 1935-1936.
68 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 39-42; John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 446.
69 Francis, Apostolic Exhortation Evangelii Gaudium, 130: AAS 105 (2013), 1074.
70 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 447; cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 58: AAS 68 (1976), 49.
71 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 446-447.
72 Francis, Homily for the Solemnity of Pentecost (19 May 2013), Insegnamenti 1 (2013), 208.
73 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 447; cf. Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 58: AAS 68 (1976), 48.
74 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 447.
75 Ibid.: AAS 81 (1989), 448.
76 Cf. Ibid.: AAS 81 (1989), 447.
77 Francis, Apostolic Exhortation Evangelii Gaudium, 130: AAS 105 (2013), 1074-1075.
78 Congregation for Institutes of Consecrated Life and Societies of Apostolic Life–Congregation for Bishops, Directive Note Mutuae Relationes, 12: AAS 70 (1978), 480-481; cf. John Paul II, Speech on the occasion of the meeting with Ecclesial Movements and New communities on the Vigil of Pentecost (30 May 1998), 6: Insegnamenti 21/1 (1998), 1122.
79 Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 58: AAS 68 (1976), 48.
80 Ibid.; cf. Francis, Apostolic Exhortation Evangelii Gaudium, 174-175: AAS 105 (2013), 1092-1093.
81 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 448.
82 Francis, Apostolic Exhortation Evangelii Gaudium, 177: AAS 105 (2013), 1094.
83 John Paul II, Apostolic Exhortation Christifideles Laici, 30: AAS 81 (1989), 448.
85 Cf. Francis, Apostolic Exhortation Evangelii Gaudium, 184, 221: AAS 105 (2013), 1097, 1110-1111.
86 Ibid., 186: AAS 105 (2013), 1098.
87 Congregation for the Doctrine of the Faith, Letter Communionis Notio, 7: AAS 85 (1993), 842.
88 Ibid., 9: AAS 85 (1993), 843.
89 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 23.
90 Id., Decree Christus Dominus, 11.
91 Cf. ibid., 2; Congregation for the Doctrine of the Faith, Letter Communionis Notio, 13-14, 16: AAS 85 (1993), 846-848.
92 Second Vatican Ecumenical Council, Decree Christus Dominus, 11.
93 Cf. Ibid., 35; CIC, canon 591; CCEO, canon 412 §2: Congregation for Institutes of Consecrated Life and Societies of Apostolic Life–Congregation for Bishops, Directive Note Mutuae Relationes, 22: AAS 70 (1978), 487.
94 Cf. Congregation for the Doctrine of the Faith, Letter Communionis Notio, 15: AAS 85 (1993), 847.
95 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 8; Catechism of the Catholic Church, 888-892.
96 Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 8.
97 Id., Dogmatic Constitution Lumen Gentium, 10.
98 John Paul II, Apostolic Exhortation Pastores Gregis (16 October 2003), 10: AAS 96 (2004), 838.
99 Cf. Id., Apostolic Exhortation Christifideles Laici, 29: AAS 81 (1989), 443-446.
100 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 10.
101 Id., Dogmatic Constitution Gaudium et Spes, 52; cf. John Paul II, Apostolic Exhortation Familiaris Consortio (22 November 1981), 72: AAS 74 (1982), 169-170.
102 Cf. John Paul II, Apostolic Exhortation Pastores Dabo Vobis (25 March 1992), 68: AAS 84 (1992), 777.
103 Cf. ibid., 31, 68: AAS 84 (1992), 708-709, 775-777.
104 Cf. CIC, canon 265; CCEO, canon 357, §1.
105 Cf. CIC, canon 273; CCEO, canon 370.
106 Congregation for Institutes of Consecrated Life and Societies of Apostolic Life–Congregation for Bishops, Directive Note Mutuae Relationes, 19, 34: AAS 70 (1978), 485-486, 493.
107 John Paul II, Apostolic Exhortation Vita Consecrata, 31: AAS_ 88 (1996), 404-405.
108 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 43.
109 Ibid., 44; cf. Decree Perfectae Caritatis, 5; John Paul II, Apostolic Exhortation Vita Consecrata, 14, 30: AAS 88 (1996), 387-388, 403-404.
110 Cf. CIC, canon 307 §3; CCEO, canon 578 §3.
111 Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction Ripartire Da Cristo (19 May 2002), 30: Enchiridion Vaticanum, 21, 472.
112 Cf. John Paul II, Apostolic Exhortation Pastores Dabo Vobis, 27-30: AAS 84 (1992), 700-707.
113 Cf. Paul VI, Encyclical Letter Sacerdotalis Caelibatus (24 June 1967): AAS 59 (1967), 657-697.
114 Benedict XVI, Apostolic Exhortation Sacramentum Caritatis, 24: AAS 99 (2007), 124.
115 Cf. John Paul II, Apostolic Exhortation Pastores Dabo Vobis, 29: AAS 84 (1992), 703-705; Second Vatican Ecumenical Council, Decree Presbyterorum Ordinis, 16.
116 The most simple juridical form for the recognition of ecclesial entities of a charismatic nature at the present time appears to be that of a private association of the Christian faithful (cf. CIC, canons 321-326; CCEO, canons 573 §2-583). Nonetheless, it is worthwhile considering the other juridical forms with their proper specific characteristics, for example public associations of the Christian faithful (cf. CIC, canons 312-320; CCEO, canons 573, §1-583), clerical associations of the Christian faithful (cf. CIC, canon 302), Institutes of Consecrated Life (cf. CIC, canons 573-730; CCEO, canons 410-571), Societies of Apostolic Life (cf. CIC, canons 731-746; CCEO, canon 572) and Personal Prelatures (cf. CIC, canons 294-297).
117 Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 62.
118 Francis, Apostolic Exhortation Evangelii Gaudium, 287: AAS 105 (2013), 1136.

References: §2
 §1
 §3
 §3
 §2
 §1