I. It is the duty of all to work with Jesus Christ in the establishment of His kingdom, the communication of knowledge, the gaining and elevation of souls. The duty of imitating Him includes the carrying on of His functions in our own imperfect way, enlightening, interceding, suffering. In these works Our Lord exercised more than ordinary human powers. His Divine Personality was the source of countless activities which transcended nature; and He grants some participation in these graces and powers to such as labour with Him, and thereby He makes them still more to resemble Him. The work is high and difficult, and requires special endowments, which are accorded in a notable degree to the great saints, the Apostles and other ministers of Christ, and in a lesser degree to His humbler coadjutors. Every one may labour for Christ in the spiritual vineyard. This work is not for a class of men only, but for all. If any wish to labour thus, God will open a way to them and show them opportunities in abundance lying ready to their hands. He provides useful employment for every one who sincerely desires it. There is so much in the world to be done and so few who care to inconvenience themselves for the love of God and their sorrowing brethren! These words are said to you also: "Labour in all things, do the work of an Evangelist, fulfil thy ministry" (2 Tim. iv. 5). Do not plead that you have no opening or that you are incapable. The graces "gratis datae" are graces given to remedy such deficiencies.
II. St. Paul enumerates the diversities of divine operations and human ministries which are assigned to men not for their personal sanctification but for the utility of others. Such are the words of wisdom and of knowledge, a special faith, the grace of healing, the working of miracles, prophecy, discernment of spirits, speaking in tongues, and the interpretation of them (1 Cor. xii.). These were for the most part exceptional powers granted in great abundance to the early Christians on account of their more urgent needs. But there are other graces "gratis datæ" of a less exceptional kind. Such is the promise of Our Lord: "I will give you a mouth and wisdom which all your adversaries shall not be able to resist or gainsay" (Luke xxi. 15). Such also are clearness of insight by faith, precision of thought, power of expression and persuasion, tact and judgment, influence and efficacy in work. Gifts of this kind may well be expected by those who labour for God relying on His word. These gifts are the cause of the great success of the ministers of the Church, much more than its merely natural qualifications of organization, discipline, knowledge of the world. Seek out some work on which you can employ your abilities for God's sake, and rely on His assistance. "Ask of God who giveth to all abundantly . . . and it shall be given" (Jas. i. 5).
III. The graces "gratis datæ" are almost invariably associated with great personal holiness as part of its reward, but they are by no means necessarily accompanied by it. Wicked men even, like Balaam and Caiphas, have been entrusted with prophetic gifts for the instruction of others but with no profit to their own salvation. St. Paul speaks of the possibility of one having the power of miracles and yet being without charity or the supernatural life (1 Cor. xiii. 2, 3); and of becoming reprobate after preaching to others. Some also who have prophesied and cast out devils in Christ's name will be rejected by Him as workers of iniquity (Matt. vii. 22, 23). These gifts therefore have not necessarily a sanctifying influence on him who possesses them, nor are they always a sign of actual sanctity, nor of predestination; they are "gratis datæ," that is they do not imply a proportionate return from him who receives them. Do not desire exceptional gifts; they are even sources of danger because of their distinction: "but be ye zealous for the better gifts" (1 Cor. xii. 31), the humbler and more secret gifts of holiness and the love of God.
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