1 Corinthians 12:2-11
Brethren, you know that, when you were heathens, you went to dumb idols, according as you were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus; and no man can say: The Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of operations, but the same God, who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one indeed, by the Spirit, is given the word of wisdom; and to another, the word of knowledge, according to the same Spirit; to another the grace of healing in one Spirit; to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, divers kinds of tongues; to another, interpretation of speeches. But all these things one and the same Spirit worketh, dividing to every one according as He will.
Haydock
Verse 2. You went to dumb idols. He speaks to the Gentiles before their conversion, to put them in mind, how much happier they are by receiving the faith of Christ, and such graces and favours from God. Wi.
Verse 3. No man, speaking by the Spirit of God, &c. He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak ill of Jesus, such an one cannot be moved by a good spirit. And no man can say, the Lord Jesus, that is, praise Christ as he ought, but by a good spirit. Wi.
Verse 4-7. There are diversities of graces. Lit. divisions of graces; but all from the same spirit, from the same Lord, from the same God: and all these gifts are designed, and to be made use of for the profit of the faithful. Wi. — S. Justin Mar. S. Irenæus, and Origen bear testimony, that these special gifts of the Holy Ghost were not unusual in their time. S. Paul, in order to curb the vanity of such as seemed to be a little puffed up with the gifts they had received, and likewise to comfort those who had received no such spiritual and extraordinary favours, wishes to teach both parties, that the same Holy Spirit distributes these graces according as they are more conducive to the welfare of his Church, and the glory of God. Calmet.
Verse 8, &c. Word of wisdom, which differs from that of knowledge, inasmuch as wisdom is a more eminent and sublime knowledge. These are numbered among the gifts of the Holy Ghost. Isaias, c. xi. — To another faith, by which, says S. Chrys.,[1] is not here meant a belief of revealed truths, but an humble confidence of working miracles, grounded on faith, and on the power and goodness of God. — The same Spirit worketh, dividing to every one according as he will; by which words, they that valued themselves on the gifts of prophesying, and speaking tongues, are put in mind, that all these were purely the gifts of God, to whom alone the honour is due. Wi.
Denzinger
181: Grace
ST. FELIX III 526-530 COUNCIL OF ORANGE II 529 Confirmed by Boniface II (against the Semipelagians)
Can. 8. If anyone maintains that some by mercy, but others by free will, which it is evident has been vitiated in all who have been born of the transgression of the first man, are able to come to the grace of baptism, he is proved to be inconsistent with the true faith. For he asserts that the free will of all was not weakened by the sin of the first man, or assuredly was injured in such a way, that nevertheless certain ones have the power without revelation of God to be able by themselves to seek the mystery of eternal salvation. How contrary this is, the Lord Himself proves, who testifies that not some, but no one can come to Him, except whom the Father draws [John 6:44], and just as he says to PETER:“Blessed art thou, Simon Bar-Jona, because fles h and blood hath not revealed it to you, but my Father, whois in heaven” [Matt. 16:17]; and the Apostle: No one can say Lord Jesus except in the Holy Spirit [1 Cor. 12:3; cf- St. Prosper]. *
799: In What the Justification of the Sinner Consists, and What are its Causes
Council of Trent SESSION VI (Jan. 13, 1547) Decree On Justification
Justification itself follows this disposition or preparation, which is not merely remission of sins [can. II], but also the sanctification and renewal of the interior man through the voluntary reception of the grace and gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be “an heir according to hope of life everlasting” [Tit. 3:7]. The causes of this justification are: the final cause indeed is the glory of God and of Christ and life eternal; the efficient cause is truly a merciful God who gratuitously “washes and sanctifies” [1 Cor. 6:11], “signing and anointing with the Holy Spirit of promise, who is the pledge of our inheritance” [Eph. 1:13f.]; but the meritorious cause is His most beloved only-begotten Son, our Lord Jesus Christ, “who when we were enemies” [cf. Rom. 5:10], “for the exceeding charity wherewith he loved us” [Eph. 2:4], merited justification for us [can. 10] by His most holy passion on the wood of the Cross, and made satisfaction for us to God the Father; the instrumental cause is the sacrament of baptism, which is the “sacrament of faith,’’* without which no one is ever justified. Finally the unique formal cause is the “justice of God, not that by which He Himself is just, but by which He makes us just” * [can. 10 and 11], that, namely, by which, when we are endowed with it by him, we are renewed in the spirit of our mind, and not only are we reputed, but we are truly called and are just, receiving justice within us, each one according to his own measure, which the “Holy Spirit distributes to everyone as he wills” [1. Cor. 12:11], and according to each one’s own disposition and cooperation.