CIC 367 Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people “wholly”, with “spirit and soul and body” kept sound and blameless at the Lord’s coming.1 The Church teaches that this distinction does not introduce a duality into the soul.2 “Spirit” signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God.3
CIC 696 Fire. While water signifies birth and the fruitfulness of life given in the Holy Spirit, fire symbolizes the transforming energy of the Holy Spirit’s actions. The prayer of the prophet Elijah, who “arose like fire” and whose “word burned like a torch,” brought down fire from heaven on the sacrifice on Mount Carmel.4 This event was a “figure” of the fire of the Holy Spirit, who transforms what he touches. John the Baptist, who goes “before [the Lord] in the spirit and power of Elijah,” proclaims Christ as the one who “will baptize you with the Holy Spirit and with fire.”5 Jesus will say of the Spirit: “I came to cast fire upon the earth; and would that it were already kindled!”6 In the form of tongues “as of fire,” the Holy Spirit rests on the disciples on the morning of Pentecost and fills them with himself7 The spiritual tradition has retained this symbolism of fire as one of the most expressive images of the Holy Spirit’s actions.8 “Do not quench the Spirit.”9
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,”10 so that all the diverse and complementary charisms work together “for the common good.”11
CIC 1169 Therefore Easter is not simply one feast among others, but the “Feast of feasts,” the “Solemnity of solemnities,” just as the Eucharist is the “Sacrament of sacraments” (the Great Sacrament). St. Athanasius calls Easter “the Great Sunday”12 and the Eastern Churches call Holy Week “the Great Week.” The mystery of the Resurrection, in which Christ crushed death, permeates with its powerful energy our old time, until all is subjected to him.
CIC 2633 When we share in God’s saving love, we understand that every need can become the object of petition. Christ, who assumed all things in order to redeem all things, is glorified by what we ask the Father in his name.13 It is with this confidence that St. James and St. Paul exhort us to pray at all times.14
CIC 2638 As in the prayer of petition, every event and need can become an offering of thanksgiving. The letters of St. Paul often begin and end with thanksgiving, and the Lord Jesus is always present in it: “Give thanks in all circumstances; for this is the will of God in Christ Jesus for you”; “Continue steadfastly in prayer, being watchful in it with thanksgiving.”15
1 1 Th 5:23.
2 Cf. Council of Constantinople IV (870): DS 657.
3 Cf. Vatican Council I, Dei Filius: DS 3005; GS 22 # 5; Humani generis: DS 3891.
4 Sir 48:1; cf. 1 Kings 18:38-39.
5 Lk 1:17; 3:16.
6 Lk 12:49.
7 Acts 2:3-4.
8 Cf. St. John of the Cross, The Living Flame of Love, in The Collected Works of St. John of the Cross, tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD (Washington DC: Institute of Carmelite Studies, 1979), 577 ff.
9 1 Thess 5:1.
10 LG 12; cf. 30; 1 Thess 5:12, 19-21; John Paul II, Christifideles Laici, 24.
11 1 Cor 12:7.
12 St. Athanasius (ad 329) ep. fest. 1: PG 24, 1366.
13 Cf. Jn 14:13.
14 Cf. Jas 1:5-8; Eph 5:20; Phil 4:6-7; Col 3:16-17; 1 Thess 5:17-18.
15 1 Thess 5:18; Col 4:2.