THE TWO SOULS OF THE CHURCH

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The Iuvenescit ecclesia document, dated May 15, 2016, feast of Pentecost, and signed by the Congregation for the Doctrine of the Faith, is little known, but extremely important because it reaffirms the necessary relationship between hierarchy and charisms showing that both are a gift. The Church is alive because the Holy Spirit that guides it continually renews through its pastors and even with the wonders and evangelical testimony that arouses in the holy people of God. The Church grows by attraction, for vital transplant.This happens “when the unexpected novelty movements and new communities is enhanced but also when these are part joyfully in the local churches and parishes always remaining in communion with the Pastors and attentive to their direction ‘” (n. 2).

These new realities, for whose existence the Church’s heart is filled with joy and gratitude, are called to positively relate with all other gifts present in the Church’s life.The charisms come from the Father, Christ, the Holy Spirit, are for the common good and you have to live in charity by putting them at the service of one another. “So there is no opposition between the institutional Church and a charismatic one.The Spirit itself is at the origin of the hierarchical gifts (pastors) and charismatic (movements). The Spirit gives to the hierarchythe ability to discern the authentic charisms, to welcome them with joy and gratitude, to promote them with generosity and to accompany them with vigilant fatherhood. ”

Both John Paul II and Benedict XVI have shown that an opposition between hierarchy and charisms would be a symptom of an erroneous or insufficient understanding of the action of the Holy Spirit in the life and mission of the Church, while there is a co-essentiality of both.The document lists the criteria for the discernment of the charismatic gifts: the primacy of the vocation of every Christian to sanctity; commitment to the missionary spread of the Gospel; confession of the Catholic faith; testimony of an effective communion with the whole Church; recognition and valuation of mutual complementarity of other charismatic components in the Church; acceptance moments of trial in the discernment of the charisms; presence of spiritual benefits such as love, joy, peace, and humanity; social dimension of evangelization.

The charismatic gifts allow you to bring much benefit in the execution of those tasks that derive from Baptism, Confirmation, the Marriage and the Order. It’s necessary to recognize the goodness of the different charisms that originate ecclesial groups under the guidance of the legitimate pastors (cf. n. 22).These gifts enable the faithful to live in daily life the common priesthood of the People of God. “So we can say that from the point of view of the relationship between hierarchical and charismatic gifts is necessary to respect the particularities of individual charismatic ecclesial groups, avoiding forcing that mortify the novelty of which specific experience is a carrier and also the respect of fundamental ecclesial regime promoting the active inclusion of the charismatic gifts in the life of the universal and particular Church, avoiding that charismatic reality is conceived in parallel with the Church’s life “(No. . 23).

Just Mary, Mother of the Church, can teach to the whole ecclesial community that ability to accommodate and build on the singular graces, without cracks and in the clear humility. Mary fully witnesses the obedient and faithful welcome to the Holy Spirit’s gifts. She let herself be led by the Holy Spirit, through an itinerary of faith, toward a destiny of service and fruitfulness. Pope Francis wanted to donate to the Church, by approving this document, a clear indication to esteem each other in respect of the functions and own roles to everyone, because the fruits of the Gospel can be spread throughout the world in favor of the poorest.

Taken from “Sempre”

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