CIC 249 From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church’s living faith, principally by means of Baptism. It finds its expression in the rule of baptismal faith, formulated in the preaching, catechesis and prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the Eucharistic liturgy: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”1
CIC 308 The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. God is the first cause who operates in and through secondary causes: “For God is at work in you, both to will and to work for his good pleasure.”2 Far from diminishing the creature’s dignity, this truth enhances it. Drawn from nothingness by God’s power, wisdom and goodness, it can do nothing if it is cut off from its origin, for “without a Creator the creature vanishes.”3 Still less can a creature attain its ultimate end without the help of God’s grace.4
CIC 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,”5 so that all the diverse and complementary charisms work together “for the common good.”6
CIC 951 Communion of charisms. Within the communion of the Church, the Holy Spirit “distributes special graces among the faithful of every rank” for the building up of the Church.7 Now, “to each is given the manifestation of the Spirit for the common good.”8
CIC 1454 The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. The passages best suited to this can be found in the Ten Commandments, the moral catechesis of the Gospels and the apostolic letters, such as the Sermon on the Mount and the apostolic teachings.9
CIC 1508 The Holy Spirit gives to some a special charism of healing10 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.”11
CIC 1988 Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself:12
[God] gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature. .. For this reason, those in whom the Spirit dwells are divinized.13
CIC 2004 Among the special graces ought to be mentioned the graces of state that accompany the exercise of the responsibilities of the Christian life and of the ministries within the Church:
Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; he who teaches, in his teaching; he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness.14
1 2 Cor 13:14; cf. 1 Cor 12:4-6; Eph 4:4-6.
2 Phil 2:13; cf. 1 Cor 12:6.
3 GS 36 § 3.
4 Cf. Mt 19:26; Jn 15:5; 14:13
5 LG 12; cf. 30; 1 Thess 5:12, 19-21; John Paul II, Christifideles Laici, 24.
6 1 Cor 12:7.
7 LG 12 # 2.
8 1 cor 12:7.
9 Cf. Mt 5-7; Rom 12-15; 1 Cor 12-13; Gal 5; Eph 4-6; etc.
10 Cf. 1 Cor 12:9, 28, 30.
11 2 Cor 12:9; Col 1:24.
12 Cf. 1 Cor 12; Jn 15:1 4.
13 St. Athanasius, Ep. Serap. 1, 24: PG 26, 585 and 588.
14 Rom 12:6-8.