How To Use The Spiritual Gift Of Faith

God's invitation is a gift that allows us to know and believe in him.

What does spirit of faith mean?

“As he grew conscious, by God's mercy, of the human and spiritual misery of the ‘children of the craftsmen and the poor,' John Baptist de La Salle dedicated himself to training schoolmasters who were completely committed to teaching and Christian education.” He gathered these teachers into a community and later created the Institute of the Brothers of the Christian Schools with them.” (1.1 R)

We, the Lasallian formators in the Philippines, pledge to ensure the vitality and continuity of the Founder's mission by giving a real Lasallian formation to all members of the Lasallian Family in the Philippines, in creative adherence to our Founder's inspiration.

We as Lasallian formators commit ourselves to educating and forming persons of faith and zeal who will make God's saving compassion a living and effective reality in the lives of men and women today, especially those who are poor and vulnerable in society, because we believe in a God of goodness and compassion who desires the integral liberation and salvation of all.

We think that an authentic Lasallian's vocation is fundamentally a free and willing participation with God in the process of creating authentically human communities that reflect God's kingdom values as revealed in the Gospel. As a result, Lasallian formation aims to help people develop the vision, values, attitudes, and practices that enable them to collaborate with God's creative and redeeming action in the world.

There are three essential aspects in the Lasallian tradition that permit this participation. These parts, when regarded as a whole, form a dynamic unity that allows each Lasallian's vocation to be integrated and expressed.

The Spirit of Faith

The spirit of faith springs from a connection of communion with the Triune God, who desires to save all people by drawing them into life-giving communion with him and one another. In the Lasallian tradition, faith is a spirit that allows one to:

• find God's active presence in his Word, men and women, the poor, nature, history, and ourselves;
• When doing or perceiving God's will, trust in God's loving presence and providence.

Zeal for the Integral Salvation of All

The vigorous expression of faith in gospel witness and service is known as zeal. It is geared toward the complete salvation of individuals, particularly the impoverished and marginalized. Zeal is defined as the joyful and total offering of oneself for the purpose of the cause, as manifested in attributes such as gratuity and generosity, inventiveness and fortitude, compassion and commitment. It is characterized by a preference towards the poor and vulnerable. The desire to be of greater service to others drives the pursuit of excellence and lifelong learning.

Communion in Mission, Mission as Communion

Communion recalls the dynamic of connection that brought the first Brothers together for the purpose of the specific mission that God had given them. There are four dimensions of communion. It is the source of all mission and ministry; as a means of accomplishing mission, it suggests the solidarity and collaboration that comes from sharing in one vision, one spirit, and one mission; as a way of relating to others, it suggests openness to all persons and the desire to be brother or sister to all, especially those in need; as a goal of mission, it suggests the unity that comes through reconciliation between God, human beings, and creation; as a goal of mission, it suggests the unity that comes through reconciliation

Let us hear the stories of two Lasallians who have set out on a quest to seek their calling in the Church.

Endnotes

• By virtue of their participation in the Lasallian educational and formation experience, all Lasallian educators are called formators. Furthermore, individuals who facilitate the acquisition of vision, values, and practices through campus ministry, social action, guidance counseling, and Lasallian Family offices activities are referred to as Lasallian formators in a more formal sense.
• Integral salvation and liberation – Integral salvation refers to the salvation of the whole individual in relationship to others and the rest of creation. The physical, intellectual, emotive, imaginative, moral-spiritual, and social-relational components of human existence are all included in this salvation. It can be glimpsed in history, but it will only be fully realized at the end of time. Personal liberation is defined as freedom from human ignorance, immaturity, and psychological impediments for mature self-possession, self-commitment, and self-giving; spiritual liberation is defined as freedom from the alienation of sin and religious ignorance for a life of virtue in communion with God and others; and social-political liberation is defined as freedom from unjust and dehumanizing structures and social arrangements for participation in soc-politics.
• Poor and vulnerable – This word refers to individuals who are economically disadvantaged as well as those who lack the means to realize their human dignity. In a broader sense, they are men, women, and children who suffer from various forms of “poverty as frustration,” or poverty caused by injustice, physical and social ills, personal inadequacy, and failure.
• The spirit of faith is a state of mind and heart that (1) enables believers to interpret, judge, and evaluate reality in light of the Gospel; (2) moves and motivates them to actively contribute to the fulfillment of God's saving plan; and (3) enables them to take necessary risks and act boldly in accomplishing what is demanded by each situation, trusting in God's providence to guide, sustain, and make fruitful their effort.
• The Superior General, Br. Alvaro Rodriguez Echevarria FSC, writes to young Lasallians in a letter dated July 2002:

“First and foremost, the spirit of faith leads us to see life, events, and history as places where God manifests himself. Here, we're talking about seeing everything through the lens of faith, or the lens of God, and discovering Him in his Word, in men and women, in the poor, in nature, in history, and in ourselves. His Word is always alive and present in the GOSPEL. The Gospel, for De La Salle, was not a book that conjured a past story, but the Good News of a close God who loves us “now.” And it is up to us to make that gratuitous love, that love that we experience in our lives, present to the world. “IN HUMAN PERSONS CREATED IN GOD'S IMAGE AND THE REVEALING OF HIS MYSTERIES.” In the PROBLEM. If everyone is a reflection of God's face, it is in the impoverished that he manifests himself the most. “Recognize Jesus beneath the poor rags of the children,” says the Founder (Meditation 96.3). We will be more vigilant and sensitive to all types of opposition to God's saving purpose if we adopt this mindset. Our Lasallian mission includes being sensitive to and safeguarding human rights, particularly those of children. It is this nature that is reborn every year when the seasons change from winter to spring. To find God, all we have to do is open our eyes. The sky, the mountains, and the sea are all gifts from God. We can contact the author of everything through the book of the world. THE PLACE OF GOD'S ACTIVITIES IN HISTORY, WHERE HIS SAVING PLAN IS MADE VISIBLE. For Christians, everything of history is sacred in some ways because it reveals God and his love for the world. As a result, all young Lasallians must complete two sorts of reading. The Bible, particularly the Gospels, where God is revealed in his Word, and the newspaper or television news, where I can see God's face every day through world events that I can't ignore. The Trinity's temple is in MYSELF. The more I go within myself, the more I come face to face with God. Saint Augustine had this experience: ‘I loved you late in life, beauty so ancient and so new, I loved you late in life,' he said. You were in my inner self, and I was outside, so I went on a hunt for you among all the wonderful things You had created.' ” You,” she says.

• “We might say that the two Lasallian locations of interaction with God are REALITY and the WORD OF GOD because Saint John Baptist de La Salle asks us to look at the world through the eyes of faith. De La Salle had a contemplative vision of reality, or a twofold view, in which he looked at everything. On the one hand, there is God's saving purpose, which is revealed in his Word and through prayer; on the other side, there is the historical view of artisans' and poor people's children being abandoned. Both perspectives have the same goal: to make salvation accessible to young people who are far from it.”
• “…the spirit of faith encourages us to seek God's will at all times. Essentially, this entails “I'm looking for the finest way to carry out God's plan of salvation.” (FSC Br. Alvaro Rodriguez Echevarria) God's saving plan includes everyone's salvation and liberation, and
• “It's worth noting that our Founder quotes this passage from John four times in his writings: ‘I came that they might have life, and that they might have it abundantly.' (Revelation 10:10) God's desire is for everyone to live a fulfilling life. As a result of my personal experiences,

As a result of God's loving and freeing deeds in my life, I resolve to share my lived experience with my brothers and sisters and to commit myself to God's work, as De La Salle likes to say.” (FSC Brother Alvaro Rodriguez Echevarria)

• “The spirit of faith entails continuously trusting God and entrusting myself to his care.” And I'm able to do that because the Lord is constantly present in my heart. As a result, De La Salle insisted on God's presence throughout his life, and I am able to do so because the Lord is not only present, but also leads me through my own and humanity's history. One of the major Lasallian concepts is that God pursues us first, before we seek Him; God is already present, and God guides us. It is our responsibility to open ourselves to Him and recognize Him via faith.” (FSC Brother Alvaro Rodriguez Echevarria)
• In Lasallian terminology, zeal is a passionate dedication to achieving God's will, which is the integral emancipation and salvation of all, especially the youth and the impoverished. Faith and zeal are interwoven in De La Salle's mind, two levels of one spirit. Zeal
• Gratuity and generosity are attributes that reflect God's graciousness. These characteristics manifest themselves in a readiness to “go the extra mile,” to do more than is strictly required without concern for recompense, and in efforts to extend one's services to the impoverished and disenfranchised, who are frequently unable to repay one's eff orts.
• Zeal is exhibited by a readiness to modify and diversify the educational project in order to better react to the demands of learners. This inventiveness must be accompanied by the courage and determination to succeed.
• Sympathy and commitment – Zeal is fueled by compassion for individuals in desperate need and sustained by a determination to improve their circumstances.
• The desire to serve manifests itself in the pursuit of excellence and quality in one's work. To be of greater service to God and to contribute to the common good, one tries to be and do the best one can.
• “Communion… speaks of the unity with God brought forth by Jesus Christ in the Holy Spirit,” writes Pope John Paul II. (Laici 19, Christifi delis). The fruit of connection with the Triune God is communion with others:

“Communion with Jesus, which leads to Christian communion among themselves, is a necessary condition for bearing fruit: ‘You can accomplish nothing without me.' (See Jn 15.5) And communion with others is the most magnificent fruit that the branches can bear: it is, after all, the gift of Christ and His Spirit… Communion and mission are inextricably linked, interpenetrating and mutually implying one another to the point where communion is both the source and the fruit of mission: communion gives rise to mission, and mission is accomplished in communion.” (Item 32)

• Lasallian term that roughly translates to “communion in mission.” The sense of fi delity to God, one's collaborators, and the mission is carried by association. It must be noted, however, that there are many degrees and levels of mission collaboration and affiliation. The term “association” should be understood broadly to include even individuals who participate in the Lasallian educational enterprise out of goodwill but do not share all of the Lasallian principles and commitments.

What are the spiritual gifts of the spirit?

The New Testament has a number of listings of spiritual gifts, the majority of which are found in the Pauline epistles. Although each list is distinct, there is some overlap.

The charismata were prophesied in the Book of Joel (2:28) and promised by Christ (Mark 16:17–18), according to Christians. This promise was realized on Pentecost Day and as the church spread around the world. Paul devoted much of his First Epistle to the Corinthians (chapters 12–14) to spiritual gifts in order to rectify misuse surrounding spiritual talents in Corinth.

Two Greek phrases are translated as “spiritual gifts” in 1 Corinthians 12. The word pneumatika (“spirituals” or “things of the Spirit”) appears in verse 1. The word charisma is used in verse 4. The word comes from the Greek word charis, which meaning “grace.” The terms diakonia (translated “administrations,” “ministries,” or “service”) and energemata (“operations” or “inworkings”) are used in verses 5 and 6 to describe the nature of spiritual gifts. The term “manifestation (phanerosis) of the Spirit” is used in verse 7.

Christians interpret spiritual gifts as enablements or capacities conferred by God on individuals, based on these scriptural texts. These cannot be earned or merited because they are freely supplied by God. These are activities or manifestations of the Holy Spirit, not of the gifted person, even though they are carried out via persons. They are to be used for the benefit of others, and they are given to the church as a whole rather than to individual members. The gifts are distributed in a variety of ways; no single person will have all of them. The church is edified (built up), exhorted (encouraged), and comforted through spiritual gifts.

Many think that there are as many gifts as there are needs in the church of Christ, despite the fact that Paul did not mention all of the Spirit's gifts. The gifts have been categorized in the past based on their similarities and differences with other gifts. Some categorize them into three groups based on Old Testament offices. Any gift that involves teaching, encouraging, or rebuking others is considered “prophetic.” Mercy and concern for the poor are examples of “priestly” gifts, as is intercession before God. Gifts involving church management or government are referred to as “kingly.” Others classify them as “gifts of knowledge” (words of wisdom, word of knowledge, differentiating between spirits), “gifts of speech” (tongues, interpretation, prophecy), and “gifts of power” (tongues, interpretation, prophecy) (faith, healing, miracles). The gifts have also been divided into those that promote the church's inner growth (apostle, prophecy, distinguishing between spirits, teaching, word of wisdom/knowledge, helps, and administration) and those that promote the church's outer development (apostle, prophecy, distinguishing between spirits, teaching, word of wisdom/knowledge, helps, and administration) (faith, miracles, healing, tongues, interpretation of tongues).

What is the spiritual gift of knowledge?

Throughout church history, this gift has been associated with the ability to understand scripture truth and has been seen as a teaching gift. The Catholic Encyclopedia describes it as “the grace of effectively propounding the Faith, of bringing the hidden truths and moral precepts of Christianity home to the minds and hearts of the listener with Divine persuasiveness.”

The ability of one person to know what God is doing or intending to do in the life of another is often regarded as knowledge among Pentecostal and certain Charismatic Christians. Knowing the secrets of another person's heart is another definition. God is said to encourage the believer's trust in order for the believer to accept the healing or comfort that God provides through this revelation. In a public gathering, for example, a person claiming to have the gift of understanding might describe a medical problem (such as syphilis or trench foot) and invite everyone suffering from the problem to identify themselves and receive an effective prayer for recovery. The word of knowledge, according to this definition, is a type of revelation similar to prophecy or a type of discernment.

How can we use the gifts of the Holy Spirit?

Counsel is one of the Holy Spirit's gifts that assists us in changing things to the way they should be. Counselors assist us in making sound decisions and providing sound guidance. It enables us to transform negative situations into positive ones. This Holy Spirit talent enables us to lead others to do what is right and good.

How do I get closer to the Holy Spirit?

However, unless we have some form of plan or guideline, we'll most certainly give up after a week or so.

1. Search for the Holy Spirit.

When Jesus ascended to Heaven, He bestowed the Holy Spirit upon us. While we are still in a sin-filled world, we have no connection to God or Jesus without the Holy Spirit. God says that if we seek the Holy Spirit, we shall find Him.

Everyone who begs gets; everyone who seeks finds; and everyone who knocks gets the door opened. 7:8 Matthew

2. Pay attention to the Holy Spirit's promptings. You must listen to God after you've asked Him to reveal His Holy Spirit to you.