Gifts of the Holy Spirit

FR. WILLIAM SAUNDERS I recently received the Sacrament of Confirmation as an adult. Although I know that I received the seven gifts of the Holy Spirit and know their names, I do not really know what they are. Could you please explain them in one of your columns?

The revelation of the gifts of the Holy Spirit is rooted in the prophecy of Isaiah about the coming Messiah: "But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and of fear of the Lord, and his delight shall be the fear of the Lord" (Is 11:1-3). While the prophecy of Isaiah pertains specifically to the Messiah, the Tradition of the Church is that these gifts are extended to all of the faithful through the sacraments of Baptism and especially Confirmation (Catechism, No. 1303). St. Paul taught, "For those whom He foreknew He also predestined to be conformed to the image of His Son ..." (Rom 8:29), indicating that through the grace of these sacraments a person takes on an identity with Christ and shares those gifts proper to His role as the Messiah (at least those which are communicable to us).

Confirming this belief, St. Ambrose in De mysteriis taught, "Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with His sign; Christ the Lord has confirmed you and has placed His pledge, the Spirit, in your hearts" (7, 42).

The faithful are reminded of the bestowal of these gifts in the liturgy. In the Mass of Pentecost, when the faithful remember the descent of the Holy Spirit upon the Apostles, the faithful pray the Sequence, saying, "On the faithful, who adore and confess you evermore in your sevenfold gift descend."

In the administration of the Sacrament of Confirmation, the bishop prays, extending his hands over the confirmandi, "All powerful God, Father of our Lord Jesus Christ, by water and the Holy Spirit you freed your sons and daughters from sin and gave them new life. Send your Holy Spirit upon them to be their helper and guide. Give them the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence. Fill them with the spirit of wonder and awe in your presence. We ask this through Christ our Lord. Amen." Then, the bishop confirms each candidate, making the sign of the cross with holy chrism on his forehead, and saying, "Be sealed with the gift of the Holy Spirit."

Given this basis, traditionally the seven gifts are listed as fear of the Lord, piety, knowledge, understanding, counsel, wisdom and fortitude. (Note that while the Hebrew text of Isaiah lists only six gifts with fear of the Lord being mentioned twice, the Greek Septuagint and Latin Vulgate translations list seven, adding "piety" and eliminating the repetition of "fear of the Lord." Moreover, in the Old Testament, seven is the number of perfection, plentitude and covenant.)

First, the term "gift" needs to be clarified. They are properly termed "gifts of the Holy Spirit" because the Holy Spirit bestows them. Therefore, they are supernatural gifts operating in a supernatural mode or manner. These are not gifts one simply invokes in times of emergency; rather, these gifts are present to the person as long as he remains in a state of sanctifying grace. As such, these gifts help a person attain sanctification and bring to perfection virtues, both the theological virtues (faith, hope and charity) and the infused virtues (prudence, justice, fortitude, and temperance). The idea here is that these gifts help a person to share in the very life and nature of God, now in this life and for eternal life. In this sense, as St. Thomas Aquinas asserted, they are in the fullest sense "habits," from the Latin habitus, signifying their indwelling presence and operation. The Catechism underscores this point: "The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.... They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations" (No. 1830-31).

With the foundation from last week regarding the nature of the gifts of the Holy Spirit, we can proceed to each gift. The basic definitions which follow are quoted from Father Aumann's classic work, Spiritual Theology. Moreover, the order followed was composed by Pope St. Gregory the Great, who tried to capture the spiritual dynamic which the Holy Spirit imparts to the soul through these gifts: "Through the fear of the Lord, we rise to piety, from piety then to knowledge, from knowledge we derive strength, from strength counsel, with counsel we move towards understanding, and with intelligence towards wisdom and thus, by the sevenfold grace of the Spirit, there opens to us at the end of the ascent the entrance to the life of Heaven" (Homiliae in Hiezechihelem Prophetam, II 7,7).

The Gift of Fear of the Lord enables the person "to avoid sin and attachment to created things out of reverence and love of God." Primarily, this gift entails a profound respect for the majesty of God who is the Supreme Being. Here, a person realizes his "creatureliness" and dependency upon God, and never would want to be separated from this loving God. This gift of fear arouses in the soul a vibrant sense of adoration and reverence for the majesty of God and a sense of horror and sorrow for sin.

This gift is sometimes misunderstood because of the word fear. The fear referred to here is not a servile fear whereby a person serves God simply because he fears punishment, whether some sort of temporal punishment in this life or the eternal punishment of Hell. A genuine relationship with God is based on love, not fear. Therefore, this "fear of the Lord" is a filial or reverential fear which moves a person to do God's will and avoid sin because of love for God, who is all good and deserving of all of our love. In a similar way, a child should not

be motivated to obey a parent's moral guidance or commands simply because of fear of punishment, but because of love and respect. One should fear hurting a loved one and violating that person's trust, more than one should fear punishment. (Nevertheless, one should have a healthy sense of fear for the punishment due to sin, even though this should not be the motivating factor for loving God.)

The Gift of Fear brings to perfection primarily the virtue of hope: a person respects God as God, trusting in His will and anchoring his life on Him. Moreover, he wants to be joined with God forever in Heaven. This gift is also the launch pad for the other gifts: As Sacred Scripture attests, "Happy the man who fears the Lord, who greatly delights in His commands" (Psalm 112:1) and "The beginning of wisdom is fear of the Lord" (Sirach 1:12).

Secondly, this gift also perfects the virtue of temperance, which seeks to use all things wisely, and in moderation, not to the excess, especially those sensible pleasures. With reason enlightened by faith, temperance controls the passions. Temperance is related to the Gift of Fear because one's awareness and respect for the sanctity of God motivates a person as a creature to give glory to God by being temperate in actions and desires. For example, chastity is a virtue of temperance which respects the goodness of one's own sexuality, the sanctity of marriage, and the sanctity of marital love; a person moved by the Gift of Fear strives to live a chaste life because God is the creator of those goods and such a life gives glory and praise to Him.

With the Gift of Fear, the person rises to the Gift of Piety: "to give filial worship to God precisely as our Father and to relate with all people as children of the same Father." Here a person shows reverence for God as a loving Father, and respects others as children of God precisely because that is what they are. As such, the Gift of Piety perfects the virtue of justice, enabling the individual to fulfill his obligations to God and neighbor; the person is not only motivated by the requirements of strict justice but also by the loving relationship he shares with his neighbor. For example, we fulfill the commandments not simply because they are commandments but because of our love for the Heavenly Father and for our brothers and sisters in the Lord.

Knowledge is the gift that enables a person "to judge rightly concerning the truths of faith in accordance with their proper causes and the principles of revealed truth." Under the guidance of the Holy Spirit, the human intellect makes correct judgments regarding earthly things and how they are related to eternal life and Christian perfection. As such, this gift is a special illumination, which enables the person to realize the emptiness of created things in themselves so that they do not become roadblocks to union with God. At the same time, it enables the person to see through created things to the God who created them. Therefore, instead of seeing created things as obstacles to union with God, the soul views them as instruments for union with God. As such, a person sees how to use created things rightly and even in a holy way. Moreover, the gift gives to the person a sense of faith, sensus fidei, meaning that the person has a divine instinct about whether or not something, like a devotion, is in accord with the faith even though he may never have had a formal theological education. This gift produces several effects which have great value for sanctification of the soul: introspection, enabling the person to see the state of his soul; detachment from material things; and

repentance for the misuse of material things or when they have been allowed to become obstacles to God. St. Thomas taught that the Gift of Knowledge brings to perfection the virtue of faith, but is linked also to the perfection of prudence, justice and temperance.

With the Gift of Fortitude, a person is able "to overcome difficulties or to endure pain and suffering with the strength and power infused by God." As with the other gifts, fortitude operates under the impulse of the Holy Spirit, and gives strength to the person to resist evil and persevere to everlasting life. This gift brings the virtue of fortitude to perfection, charging it with energy, perseverance and promptness. Moreover, it brings a confidence of success to the virtue. For example, St. Maximilian Kolbe not only had great fortitude to offer promptly his life in exchange for another and to endure a horrible death, but also had the confidence of success that he would overcome the powers of evil and gain everlasting life. Lastly, the Gift of Fortitude enables the individual to live the other virtues heroically, to suffer with patience and joy, to overcome all lukewarmness in the service of God.

The Gift of Counsel is "to render the individual docile and receptive to the counsel of God regarding one's actions in view of sanctification and salvation." Primarily, this gift enables a person to judge individual acts as good and ought to be done, or as evil and ought to be avoided. The counsel is made in view of one's own personal sanctification and one's ultimate supernatural end. Therefore, this gift prompts the person to ask himself, "Will this act lead to holiness? Will this act lead to Heaven?"

Clearly, this gift is linked with the virtue of prudence; however, while the virtue of prudence operates in accord with reason as enlightened by faith, the Gift of Counsel operates under the guidance of the Holy Spirit. Consequently, the counsel given may be that which reason would not be able to give an explanation. For example, using the example of St. Maximilian Kolbe, such an act of self-sacrifice for another is the right thing to do but does not necessarily follow the normal, reasonable course of self-preservation.

Also, counsel can deal with the immediacy of the situation. For example, through the Gift of Counsel, the Holy Spirit helps a person in a dilemma reconcile the necessity of guarding a secret with the obligation of speaking the truth. Counsel aids the virtue of prudence, and brings it to perfection. This gift also has great effects: preserving a good conscience, providing solutions to difficult and unexpected situations, and helping to give counsel to others, especially in matters of personal sanctification and salvation.

Understanding is a gift "to give a deeper insight and penetration of divine truths held by faith, not as a transitory enlightenment but as a permanent intuition." Illuminating the mind to truth, The Holy Spirit aids a person to grasp truths of faith easily and intimately, and to penetrate the depths of those truths. This gift not only assists in penetrating revealed truths, but also natural truths in so far as they are related to the supernatural end. The essential quality of this gift is a "penetrating intuition" - in a sense, the moving beyond the surface. This gift, penetrating the truths of faith, operates in several ways: disclosing the hidden meaning of Sacred Scripture; revealing the significance of symbols and figures (like St. Paul seeing Christ as fulfillment

of the rock of the Exodus account that poured forth water to quench the thirst of the Israelites (1 Cor 10:4); showing the hand of God at work in a person's life, even in the most mysterious or troublesome events (like suffering); and revealing the spiritual realities that underlie sensible appearances (like penetrating the mystery of the Lord's sacrifice in the ritual of the Mass). This gift brings the virtue of faith to perfection. Accordingly, St. Thomas said, "In this very life, when the eye of the spirit is purified by the gift of understanding, one can in a certain way see God" (Summa theologiae II-II, q. 69, a. 2, ad. 3).

The last of the seven gifts is that of Wisdom: "to judge and order all things in accordance with divine norms and with a connaturality that flows from loving union with God." The Holy Spirit aids the contemplation of divine things, enabling the person to grow in union with God. With this gift, even an "uneducated soul" can possess the most profound knowledge of the divine. For example, St. Therese of Lisieux had no formal education in theology, and yet was wise to the ways of the Lord; for this reason, she has been declared a Doctor of the Church.

While this gift contemplates the divine, it is also a practical wisdom. It applies God's ideas to judge both created and divine matter. Consequently, it also directs human acts according to the divine.

This gift has great effects: With this gift a person will see and evaluate all things - both joy and sorrow, pleasure and pain, success or failure - from God's point of view, and accept them with equanimity. With Wisdom, all things, even the worst, are seen as having a supernatural value. For example, the Gift of Wisdom gives value to martyrdom. Here a person arises above the wisdom of this world, and lives in the love of God. For this reason, the Gift of Wisdom brings to perfection charity.

The Gifts of the Holy Spirit are without question great gifts essential for our sanctification and salvation. Each baptized and confirmed Christian should implore the Holy Spirit to inflame in his soul these gifts. Our Holy Father, Pope John Paul II said, "With gifts and qualities such as these, we are equal to any task and capable of overcoming any difficulties."

The Gifts of the Holy Spirit

The spirit of the LORD shall rest upon him: A spirit of wisdom and of understanding, A spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD Isaiah 11:2-3 From the Editor
The Holy Spirit is the Third Person of the Trinity. Almighty God- Three persons in One The Father, creator of all, the Son redeemer of all and the Holy Spirit, the Lord the giver of Life. The Gifts of the Holy Spirit according to Isaiah 11:2 are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. The following are the excerpts of the teachings by John Paul II on the gifts of the Holy Spirit: WISDOM UNDERSTANDING KNOWLEDGE COUNSEL FORTITUDE PIETY FEAR OF THE LORD There is a close connection between Christ's mission and the Gift of the Holy Spirit promised to the apostles shortly before the Passion, as a fruit of the sacrifice of the Cross: ''I will ask the Father, and he will give you another Advocate to be with you always, the Spirit of truth..; he will teach you every thing and remind you of all that I told you" (Jn 14:16, 17, 26). Excerpt from Regina Coeli, by John Paul II, Sunday, April 2, 1989. WISDOM - Excerpts from Regina Coeli by John Paul II on Sunday April 9, 1989 We want to reflect together on the seven gifts of the Holy Spirit, which the Church's Tradition has always proposed on the basis of the famous text of Isaiah regarding the "Spirit of the Lord" (cf. Is 11:1-2).

The first and greatest of these gifts is wisdom, which is a light which we receive from on high; it is a special sharing is that mysterious and highest knowledge which is that of God himself. In fact, we read in Sacred Scriptures: "Therefore I prayed, and prudence was given me; I pleaded and the spirit of wisdom came to me. I preferred her to sceptre and throne, and deemed riches nothing in comparison with her" (Wis 7:7-8). This higher wisdom is the root of a new awareness, a knowledge permeated by charity, by means of which the soul becomes familiar, so to say, with divine things, and tastes them. St Thomas speaks precisely of "a certain taste of God" ("Summa Theol." II-II, q. 45, a. 2 ad 1), through which the truly wise person is not simply the one who knows the things of God but rather the one who experiences and lives them. This sapiential awareness further gives us a special ability to judge human things according to God's standard, in God's light. Enlightened by this gift, the Christian is able to see into the reality of the world; no one is better able to appreciate the authentic values of creation, beholding them with the very eyes of God. We find a fascinating example of this superior understanding of the "language of creation" in St Francis of Assisi's "Canticle of the Creatures". Through this gift the entire life of the individual Christian, with all its events, hopes, plans, and achievements, is caught up in the breath of the Spirit, who permeates it with Light "from on high" In all of these souls the "great things" that the Spirit did in Mary are repeated. May she whom pious tradition venerates as the "Sedes sapientiae" lead each of us to taste interiorly divine things. UNDERSTANDING - Excerpts from Regina Coeli by John Paul II on Sunday April 16, 1989 We know very well that faith is adherence to God in the chiaroscuro of mystery; but it is also search in the desire to know the revealed truth more and better . Now, such an interior urge comes to us from the Holy Spirit who, with faith, gives us precisely this special gift of intelligence and, as it were, intuition of the divine truth. The word "intellect" derives from the Latin "intus legere", which means "to read within", to penetrate, to understand thoroughly. Through this gift the Holy Spirit who "sees into the depths of God" (1 Cor 2:10), communicates to the believer a glint of such a penetrating capacity, opening the heart to the joyous understanding of God's loving plan. Once again the experience of the disciples of Emmaus is renewed; having recognized the Risen Lord in the breaking of the bread, they said to one another: "Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us? (Lk 24:32). This supernatural intelligence is given not only to individuals, but also to the community: to pastors who, as successors of the Apostles, are heirs to the specific promise made to them by Christ (cf. Jn 14:26; 16:13), and to the faithful who, thanks to the "anointing" of the Spirit (cf. 1 Jn 2:20 and 27), possess a special "sense of the faith'' (sensus fidei) which guides them in their concrete choices.

The light of the Spirit, in fact, while it sharpens the understanding of divine things, renders ever more clear and penetrating the understanding of human things. Thanks to it one sees better the many signs of God which are written in creation. Thus is discovered the not merely earthly dimension of events of which human history is woven. One can even arrive at prophetically interpreting the present and the future: signs of the times, signs of God! 3. Dear faithful, let us turn to the Holy Spirit with the words of the Liturgy: "Come, Holy Spirit, come! And from your celestial home shed a ray of light divine!" (Sequence of Pentecost). Let us invoke him through the intercession of Mary Most Holy, the listening Virgin who, in the light of the Spirit, was able to read tirelessly the: deep meaning of the mysteries which the Almighty worked in her (cf. Lk 2:19 and 51). The contemplation of the wonders of God will also be for us the source of inexhaustible joy: "My soul glorifies :he Lord, and my spirit rejoices in God my saviour" (Lk 1:46 f.). KNOWLEDGE - Excerpts from Regina Coeli by John Paul II on Sunday April 23, 1989 Knowledge, by which we are granted to know the true value of creatures in their relationship to the Creator. We know that modern man, precisely because of the development of the sciences, is particularly exposed to the temptation to give a naturalistic interpretation to the world. Before the manifold magnificence of things, their complexity, variety and beauty, he runs the risk of absolutizing and almost divinizing them to the extent of making them the supreme purpose of his very life. This happens especially when it is a matter of riches, pleasure and power, which indeed can be drawn from material things. These are the principal idols before which the world too often prostrates. In order to resist such subtle temptations and to remedy the pernicious consequences to which they can lead, the Holy Spirit aids people with the gift of Knowledge. It is this gift which helps them to value things correctly in their essential dependence on the Creator. Thanks to it, as St Thomas writes, man does not esteem creatures more than they are worth and does not place in them the end of his life, but in God (ct. "Summa Theol.". II-II, q. 9, a. 4). He thus discovers the theological meaning of creation, seeing things as true and real, although limited, manifestations of the Truth, Beauty, and infinite Love which is God, and consequently he feels impelled to translate this discovery into praise, song, prayer, and thanksgiving. This is what the Book of Psalms suggests so often and in so many ways. Who does not recall some instances of this raising of the soul to God? "The heavens are telling the glory of God; and the firmament proclaims his handiwork" (Ps 18 [19]:2; cf. Ps 8:2). "Praise the Lord from the heavens, praise him in the heights... Praise him, sun and moon, praise him, all you shining stars!" (Ps 148:1, 3).

Enlightened by the gift of Knowledge, man discovers at the same time the infinite distance which separates things from the Creator, their intrinsic limitation, the danger that they can present, when, through sin, he makes improper use of them. It is a discovery which leads him to realize with remorse his misery and impels him to turn with greater drive and confidence to Him who alone can fully satisfy the need of the infinite which assails him. COUNSEL - Excerpts from Regina Coeli by John Paul II on Sunday May 7, 1989 Continuing the reflection on the gifts of the Holy Spirit, today let us consider the gift of Counsel. It is given to the Christian to enlighten the conscience in moral choices which daily life presents. A need that is keenly felt in our days, disturbed by not a few crises and by a widespread uncertainty about true values, if that which is called "reconstructing consciences." That is to say, one is aware of the necessity of neutralizing certain destructive factors which easily find their way into the human spirit when it is agitated by passions, and of introducing healthy positive elements into it. In this commitment to moral restoration the Church must be, and is, in the forefront; hence the prayer that arise: from the hearts of her members - of all of us - to obtain especially the help of light from on high. The Spirit of God responds to this plea through the gift of Counsel, by which he enriches and perfects the virtue of prudence and guides the soul from within, enlightening it about what to do, especially when it is a matter of important choices (for example, of responding to a vocation), or about a path to be followed among difficulties and obstacles. In fact experience confirms that "the deliberations of mortals are timid, and unsure are our plans", as the Book of Wisdom says (9:14). 2. The gift of Counsel acts like a new breath in the conscience, suggesting to it what is licit, what is becoming, what is more fitting for the soul (cf. St Bonaventure, "Collationes de septem donis Spiritus Sancti", VII, 5). Thus the conscience becomes like the "healthy eye" of which the Gospel speaks (Mt 6:21), an eye which acquires, as it were, a new pupil, by means of which it is able to see better what to do in a given situation, no matter how intricate and difficult. Aided by this gift, the Christian penetrates the true meaning of gospel values, in particular those expressed in the Sermon on the Mount (cf. Mt 5:7). Let us therefore ask for the gift of Counsel! Let us ask for it for ourselves and, in particular, for the pastors of the Church, so often called, by the demands of their work, to make arduous and agonizing decisions. Let us ask for it through the intercession of her who, in the litany, is greeted as "Mater Boni Consilii", Mother of Good Counsel. FORTITUDE- Excerpts from Regina Coeli by John Paul II on Sunday May 14, 1989 "Come, Holy Spirit!" Dear brothers and sisters, this is the invocation which insistently and confidently arises from the whole Church today, the Solemnity of Pentecost: Come, Holy Spirit, come and "on us who evermore Thee confess and thee adore,

With thy sevenfold gifts descend" (Sequence of Pentecost). Among these gifts of the Spirit there is one on which I wish to dwell this morning: the gift of Fortitude. In our time many extol physical force, to the extent of also approving the extreme forms of violence. In fact, man has daily experience of his own weakness, especially in the spiritual and moral sphere, yielding to the impulses of internal passions and external pressures. Precisely to resist these multiple stimuli, it is necessary to have the virtue of fortitude, which is one of the four cardinal virtues on which the whole structure of the moral life rests. It is the virtue by which one does not compromise in fulfilling one's duty. This virtue finds little room in a society in which surrender and accommodation on the one hand, and domination and toughness on the other, are widespread in economic, social and political relations. Timidity and aggressiveness are two forms of lack of fortitude which are often found in human behaviour; they result repeatedly in the distressing sight of one who is weak and cowardly towards the powerful, or of one who is arrogant and overbearing towards the defenseless. Perhaps today as never before the moral virtue of fortitude needs the support of the corresponding gift of the Holy Spirit. The gift of Fortitude is a supernatural impulse which gives strength to the soul, not only on exceptional occasions such as that of martyrdom, but also in normal difficulties: in the struggle to remain consistent with one's principles: in putting up with insults and unjust attacks: in courageous perseverance on the path of truth and uprightness, in spite of lack of understanding and hostility. When, like Jesus in Gethsemane, we experience "the weakness of the flesh" (cf. Mt 26:41; Mk 14:38), or rather, of human nature subject to physical and psychological infirmities, we should ask the Holy Spirit for the gift of Fortitude to remain firm and decisive on the path of goodness. Then we will be able to repeat with St Paul: "For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong" (1 Cor 12:10). There are many of Christ's followers - pastors and faithful, priests, religious, and laity, engaged in every area of apostolic and social work who in all times, including our own, have experienced and experience martyrdom of body and spirit, in intimate union with the Mother of Sorrows beside the Cross. All have been victorious thanks to this gift of the Spirit. Let us ask Mary, whom we now greet as Queen of Heaven, to obtain for us the gift of Fortitude in all the vicissitudes of life and at the hour of death. PIETY - Excerpts from Regina Coeli by John Paul II on Sunday May 28, 1989 Our reflection on the gifts of the Holy Spirit leads us today to speak of another important gift, piety. With it, the Spirit heals our hearts of every form of hardness, and opens them to tenderness towards God and our brothers and sisters. Tenderness, as a truly filial attitude towards God, is expressed in prayer. The experience of one's own existential poverty, of the void which earthly things leave in the soul, gives rise to

the need to have recourse to God in order to obtain grace, help and pardon. The gift of piety directs and nourishes such need, enriching it with sentiments of profound confidence in God; trusted as a good and generous Father. In this sense St Paul wrote: "God sent his Son,... that we might receive adoption. As proof that you are children, God sent the Spirit of his Son into our hearts, crying out, 'Abba, Father!' So you are no longer a slave but a son..." (Gal 4: 4-7; cf. Rom 8: 15). Tenderness, an authentically fraternal openness towards one's neighbour, is manifested in meekness. With the gift of piety the Spirit infuses into the believer a new capacity for love of the brethren, making his heart participate in some manner in the very meekness of the Heart of Christ. The "pious" Christian always sees others as children of the same Father, called to be part of the family of God which is the Church. He feels urged to treat them with the kindness and friendliness which are proper to a frank and fraternal relationship. The gift of piety further extinguishes in the heart those fires of tension and division which are bitterness, anger and impatience, and nourishes feelings of understanding, tolerance, and pardon. Such a gift is, therefore, at the root of that new human community which is based on the civilization of love. 3. Let us ask the Holy Spirit for a renewed outpouring of this gift, entrusting our prayer to the intercession of Mary, sublime model of fervent prayer and maternal tenderness. May she, whom the Church salutes in the Litany of Loreto as the "Singular vessel of devotion", teach us to adore God "in spirit and truth" (Jn 4: 23) and to open ourselves with meek and receptive hearts to all who are her children, and therefore our brothers and sisters. Let us ask her in the words of the "Salve Regina", "...O clement, O loving, O sweet Virgin Mary!". FEAR OF THE LORD - Excerpts from the Angelus by John Paul II on Sunday June 11, 1989 Today I want to complete with you the reflection on the gifts of the Holy Spirit. Among these gifts, listed last in the enumeration, is the gift of the "Fear of the Lord". Sacred Scripture affirms that "the fear of the Lord is the beginning of wisdom" (Ps 110 [111] :10; Prov 1: 7). However, what kind of fear does it mean? It certainly is not that "fear of God" which causes people to flee from every thought and memory of him, as something or someone who disturbs and upsets. This was the state of mind which, according to the Bible, made our first parents, after their sin, hide "themselves from the Lord God among the trees of the garden" (Gen 3:8). This was also the sentiment of that unfaithful and wicked servant of the gospel parable who hid in the earth the talent that he received (cf. Mt 25:28, 26). However, this type of fear is not the true concept of the fear which is the gift of the Spirit. Here it is a matter of something much more noble and lofty; it is a sincere and reverential feeling that a person experiences before the tremendous majesty of God, especially when he reflects upon his own infidelity and the danger of being "found wanting" (Dan 5:27) at the eternal judgement which no one can escape. The believer goes and places himself before God with a "contrite spirit" and a "humbled heart" (cf. Ps 50 [51] :19), knowing well that he must await his own salvation "with fear and trembling" (Phil 2:12). Nonetheless, that does not mean an irrational fear, but a sense of responsibility and fidelity to the law.

All this is what the Holy Spirit takes up and elevates with the gift of the Fear of the Lord. It certainly does not exclude the trepidation that arises from an awareness of the faults committed and the prospect of divine chastisement, but mitigates it with faith in the divine mercy and with the certitude of the fatherly concern of God who wills the eternal salvation of each one. With this gift, however, the Holy Spirit instills in the soul most of all a filial love which is a sentiment rooted in love of God. The soul is now concerned not to displease God, whom he loves as a Father, not to offend him in anything, to "abide in him" and grow in charity (cf. Jn 15:4-7). The practice of the Christian virtues and especially of humility, temperance, chastity and mortification of the senses, depends on this holy and just fear, united in the soul with love for God. Let us recall the exhortation of the Apostle Paul to his Christians: "Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, making holiness perfect in the fear of God" (2 Cor 7:11 ). It is a warning for all of us who sometimes, so easily, transgress God's law, ignoring or defying his chastisements. Let us invoke the Holy Spirit, that he may generously pour out the gift of the holy fear of the Lord on the people of our day. Let us invoke him through the intercession of her who, at the message from the heavenly messenger, "was greatly troubled" (Lk 1:29) and, although perturbed by the unimagined responsibility that was being entrusted to her, was able to pronounce the "fiat" of faith, obedience and love.

According to the Catechism of the Catholic Church, the virtues help us live in accordance with reason and faith (1834), and they dispose us to live in a relationship with the Holy Trinity (1840). The gifts of the Holy Spirit, complete and perfect the virtues (1831). Thus, the gifts help lead us to our destiny. So if you want a deeper relationship with God, learning about the gifts of the Holy Spirit and using them will help. There are two main categories of gifts. The first category includes the seven gifts which are found in Isaiah 11:2-3. They are fear, piety, fortitude, knowledge, understanding, counsel, and wisdom. The primary function of these seven gifts is to purify us and make us docile to the prompting of the Holy Spirit. When the Catechism speaks about the gifts completing and perfecting the virtues, it is referring to these specific gifts. Unfortunately, these seven gifts are sometimes poorly understood or utilized. Father Matthias Scheeben's book, The Glories of Divine Grace, and the "Novena to the Holy Spirit" published in The Catholic Family Book of Novenas provide some helpful information about these gifts. The gift of fear perfects the virtue of temperance. This gift fills us with awe and reverence for God. It makes us dread the thought of displeasing God because of our love for Him. A rightordered and healthy fear of God is the beginning of wisdom. The gift of piety perfects the virtue of justice, and it fills us with a loving affection for God as our father. It inspires us to respect and love all persons and things for God's sake. Piety transforms religious practices and worship into joyful service to God. The gift of fortitude perfects the natural virtue of fortitude, and it strengthens us against our natural fears. It enables us to persevere when we are confronted with difficulty or danger. Fortitude provides us with the energy and resolve to endure even lifelong tribulation. The gift of knowledge perfects the virtue of hope, and it reveals the emptiness of created things in themselves. It enables us to see them for what they are and place them in proper relation to God. Knowing the true value or worth of created things enables us to use them for their true purpose. The gift of understanding perfects the virtue of faith. Understanding helps us grasp the truths of our faith, especially revealed truth. It enables us to penetrate the deep layers of truth and discover rich meaning in our faith. Understanding inspires sterile, inactive faith and transforms it into a powerful testimony. The gift of counsel perfects the virtue of prudence. Counsel is like supernatural common sense. It helps us to make proper judgments. Counsel enables us to apply the gifts of knowledge and understanding in the actual circumstances that confront us in our daily life. The gift of wisdom perfects the virtue of love, and it embodies all the other gifts. It is the highest and most perfect of the seven gifts. It enlightens the mind and directs it to that which is eternal, transcendent, and divine--God. Wisdom strengthens faith, fortifies hope, and perfects charity.