1. Charisma- it is the Greek word for “charism.” a) It is a term to refer to “generous gift” which are divine gifts. They are especially mentioned in 1 Cor 12:4-31, Rm 12:6, 1 Pt 4:10 whose fundamental trait is the differentiated distribution of gifts (Iuveniscit Ecclesia 4); b) gifts are indispensable for every Christian; an individual charism need not be a gift given to all (cf. 1 Cor 12:30), The charisms are particular gifts that the Spirit distributes “as He wishes” (1 Cor 12:11).  (Iuveniscit Ecclesia 4); c) Since we have gifts that differ according to the grace given to us, let us exercise them” (Rm 12:4-6). Gifts have their proper use and function in the Church; d) The charisms are recognized as a manifestation of the “multiform grace of God” (1 Pt 4:10). They are not, therefore, simply human capacities nor are merely human talents. Their divine origin is expressed in different ways (even Trinitarian): according to some texts they come from God (cf. Rm 12:3; 1 Cor 12:28; 2 Tm 1:6; 1 Pt 4:10); according to Eph 4:7, they come from Christ; according to 1 Cor 12:4-11, from the Spirit.

2. Gifts sanctify the People of God- Lumen Gentium 12 clarifies that the Church is not sanctified only through the sacraments it celebrates but through the gifts that are distributed to individuals in the Church. The document says: a) “it is not only through the sacraments and the ministries of the Church that the Holy Spirit sanctifies and leads the people of God and enriches it with virtues, but, “allotting his gifts to everyone according as He wills, He distributes special graces among the faithful of every rank” (LG 12). So, the Spirit sanctifies the People of God by leading (leadership) and the virtues (gifts) distributed to the faithful; b) gifts are given by God for special function. Lumen Gentium continues to say that through “these gifts He makes them fit and ready to undertake the various tasks and offices which contribute toward the renewal and building up of the Church, according to the words of the Apostle: “The manifestation of the Spirit is given to everyone for profit” (LG 12); c) all forms of gifts have to be appreciated. Whether priests or lay, “these charisms, whether they be the more outstanding or the more simple and widely diffused, are to be received with thanksgiving and consolation for they are perfectly suited to and useful for the needs of the Church” (LG 12); d) Leadership in the Church is seen in how charismatic gifts are being exercised. Lumen Gentium says: “extraordinary gifts are not to be sought after, nor are the fruits of apostolic labor to be presumptuously expected from their use; but judgment as to their genuineness 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” (LG 12).

3. Gifts that Reciprocates- As the Holy Spirit gives the gifts to individuals as well as in community, these gifts have to be received and reciprocated. When these gifts are reciprocated, full communion and participation become evident. Both charismatic and hierarchical gifts are related to each other. 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. (Iuveniscit Ecclesia 8)

i) charismatic gifts: a) Charismatic gifts help one serve the Church (diakonia). 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 (Iuveniscit Ecclesia 15). The Church presents herself as “a people made one with the unity of the Father, the Son and the Holy Spirit” 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 (Iuveniscit Ecclesia 13); b) charismatic gifts are endowed for mission, scrutinizing the signs of the times, and interpreting them in the light of the Gospel (Iuveniscit Ecclesia 15) c) Charismatic gifts become the force (dynamis) to respond to the initiative God has given them. 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 (Iuveniscit Ecclesia 15)

ii) hierarchical gifts: a) hierarchical gifts are gifts that are directly related to the celebration of the sacraments like the Holy Eucharist, Holy Orders, Confirmation, Baptism. In other words, these gifts are pertinent to the ordained ministry. 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.” (Iuveniscit Ecclesia 14); b) historically the identity of the hierarchical gifts can be traced from the ministry of the apostles. 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” (Iuveniscit Ecclesia 14) c) hierarchical gifts are given through priestly anointing to serve the Church and they become a “pattern to the flock.” 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” (Iuveniscit Ecclesia 14).