CHARISMATA
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CHARISMATA
16; vi, 23; xi, 29). The term lias, however, a nar-
rower meaning: the spiritual graces and qualifications
granted to every Christian to perform his task in the
Church: "Every one hath his proper gift [charisma]
from God; one after this manner, and another after
that" (I Cor., vii, 7 etc.)- Lastly, in its narrowest
sens.', charisma is the theological term for denoting
extraordinary graces given to individual Christians
for the good of others. These, or most of these, are
enumerated by St. Paul (I Cor., xii, 1. 9, 28, 30, 31),
and form the subject-matter of the present article.
They are: "The word of wisdom, the word of knowl-
edge, faith, the grace of healing, the working of
miracles, prophecy, the discerning of spirits, diverse
kinds of tongues, interpretation of speeches" (I Cor.,
xii, 8-10). To these an- added the charismata
of apostles, prophets, doctors, helps, governments
(ibid., 28).
These extraordinary gifts were foretold by the Prophet Joel (ii, 28) and promised to believers by Christ: "And these signs shall follow them that be- lieve: In my name they shall cast out devils: they shall speak with new tongues," etc. (Mark, xvi. 17, 18). The Lord's promise was fulfilled on the day of Pentecost (Acts, ii, 4) at Jerusalem, and, as the Church spread, in Samaria (Acts, viii, 18), in Csesarea (x, 46), in Ephesus (xi\, 6), in Home (Rom., xii, 6>, in Galatia (Gal., iii, .">), and more markedly in Cor- inth (I Cor., xii, 14). The abuses of the charismata, which, had crept in at this latter place, induced St. Paul to discuss them at length in his First Epistle to the Corinthians. The Apostle teaches that these "spiritual things" emanate from the Spirit who quickens the body of the Church; that their functions are as diversified as the functions of the natural body: and that, though given to individuals, they are intended for th lification of the whole com- munity (1 Cor., xii).
Theologians distinguish the charismata from other graces which operate personal sanctification: they call the former gratia; gratis data: in opposition to the gratia! gratum facientes. The "gifts and fruits of the Holy Ghost", being given for personal sanctification, are not to be numbered among the charismata. St. Thomas (Summa Thcol., I— II, Q. cxi, a. 4) argues thai the Apostle (I Cor., xii, 8-10) "rightly divides charis- mata; for some belong to the perfection of knowledge, as faith, the wold of wisdom, and the word of science; some belong to the confirmation of doctrine, or the grace of healing, the working of miracles, prophecy, th discerning of spirits; some belong to the faculty ression, a< kinds of tongues and interpretation
of sp ihes." It must, however, be conceded that
St. Paul did no! intend to give in these two verses a complete enumeration of charismata, for at the end of the chapter he mentions several more; besides he makes no attempt at a scientific division. Englmann 1 1 lie Charismen, Ratisbon, 1848) distinguishes two lies of charismata: (a) charismata tending to further the inner growth of the Church; (h) charis- mata tending to promote her outer development. To the former belong the gifts which help the dig- nitaries of the Church in performing their offices; to the latter the gift of performing miracles. This division seems indicated in I Peter, iv, 10, 11: "As every man hath received grace [charisma], minister- ing the same to one another If any man speak,
let him speak, as the words of God. If any man minister, let him do it, as of the power, which God administereth. " Seven of the charismata enumer- ated by St. Paul fall into the first category: (I) the Apostolate ; (2) the cognate office of prophecy; (3) the discerning ol spirits; (!) the office of teacher; (5) the word ol wisdom and science; (6) helps; (7) the gift of governing, five belong to the second category: (8l increased faith; (9) the power of miracles; (10) in specie the healing of the sick;
(11) the gift of tongues; (12) the interpretation of
tongues.
(1) The Apostolate deservedly heads the list of God's extraordinary gifts to man for the building up of the Church. The Apostolic office contains in itself a claim to all charismata, for the object of its ordinary working is identical with the object of these special gifts: the sanctification of souls by uniting them in Christ, with God. The Apostles received the first great effusion of charismata when the Holy Ghost, descended on them in the shape of fiery tongues, and they began to speak in diverse tongues. Throughout, their whole missionary activity they are credited with supernatural powers by Scripture, his- tory, and legend alike. The legend, however fanciful in its facts, is built upon the general sense of the Church. Through the Apostles the fullness of Christ's gifts flowed on to their helpers in various measure, accord- ing to the circumstances of persons and places.
(2) Prophecy, the gift of knowing and being able to manifest things hidden from the ordinary knowl- edge of man. "There were in the church which was at Antioch prophets and doctors, among whom was Barnabas, and Simon who was called Niger, and Lucius of Cyrene, and Manahen, . . . and Saul" (Acts, xiii, 1). Agabus "signified by the Spirit, that there would be a great famine over the whole world, which came to pass under Claudius" (Acts, xi. 28). Philip the evangelist "had four daughters, virgins, who did prophesy" (Acts, xxi, 8, 9). These proph- ets were at times allowed to know and reveal the secrets of hearts (I Cor., xiv, 24, 25); they spoke "that all may learn, and all may be exhorted" (I Cor., xiv, 31), which implies that they were enlight- ened in the Faith above their fellows. Their gift was not a permanent one: for while one prophet was speaking a sudden revelation might come " to another sitting" and then the speaker must "hold his peace" (I Cor., xiv, 30). The object of prophecy was to speak "to men unto edification, and exhortation, and comfort" (ibid., 3, 4). Paul ranks this charisma above all others: "be zealous for spiritual gifts; but rather that you may prophesy" (I Cor., xiv, 1 ). "For greater is he that prophesiet h, than he that speak- eth with tongues: ..." (ibid., 5). It, appears to have been so frequent in the early Church as to be con- sidered a special, although extraordinary, office. At Antioch "prophets and doctors" are linked together (Acts, xiii. 1), and "God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors ... " (I Cor., xii, 28 ; cf. Eph., iv, 11). In the course of time prophecy became less common, without, however, ever disappearing altogether.
(3) The discerning of spirit.? should be distinguished from natural or acquired insight, or shrewdness of judgment; it is the supernatural gift enabling its pos- sessor to judge whether certain extraordinary mani- festations are caused by a good or an evil spirit, or by natural agents. St. Paul associates it with prophecy: "Let the prophets speak, two or three; and let the rest judge" (I Cor., xiv, 29). This judg- ing or discretion was necessary to prevent and cor- rect abuses which might easily come in the train of prophecy. The discerning of spirits was possessed in a marked degree by many saints, and it is not uncommon now among confessors and spiritual directors.
(4) The Doctors' office was to preach and teach the Faith permanently in some community assigned to
their care. The Apostles themselves and the evan- gelists mentioned with apostles, prophets, doctors, and pastors (Eph., iv, 11) went from place to place founding new Churches; the Faith could only be maintained by permanent teachers fitted for their work by special gifts. Thus St. Paul writes to Timothy: "The things which thou hast heard of me by many witnesses, the same commend to faithful
