Impartation: Recovering a Charismatic Grace in Catholic Tradition

"As Dr. Randy Clark ministered nearby, I felt an overwhelming presence come over me. My hands began to shake uncontrollably—not from fear, but from what felt like power surging through my body. I collapsed to the ground, unable to move except for involuntary trembling that lasted for over two hours. Visions flowed through my mind—Jesus filling me like a gas tank, saints embracing me, Mother Mary approaching with tenderness. Though I was a clinical psychologist and already active in charismatic faith, something profound shifted that day. The next morning, I witnessed a woman's broken leg being healed, and in the weeks that followed, I began perceiving spiritual realities in my therapy sessions that transformed my practice. Later, I would learn there's a name for what happened: impartation." – Dr. Sean Tobin (at the 2019 Encounter Ministries’ annual conference)

The language of impartation – transferring spiritual grace or gifts from one person to another through prayer – is common in today's charismatic Christian circles. A quick internet search brings up conferences promising a "fresh anointing" and pastors talking about imparting spiritual gifts to their flocks. For many Catholics, however, the term impartation sounds foreign or even suspicious. Is this concept compatible with Catholic tradition, or is it a novelty?

In this article, we will defend the practice of impartation as biblically rooted and consistent with Catholic theology – even if the terminology is modern – while clarifying what it is (and isn't) in our faith. We'll draw on Scripture, St. Thomas Aquinas, and the lives of the saints to show that, far from being an aberration, impartation is a legitimate (if mysterious) charismatic grace in the Church.

Biblical Foundations: Grace Can Be "Shared" by God's Design

The idea of one person receiving or mediating spiritual grace for another is found throughout Scripture. While God is always the source of grace, the Bible shows Him using human instruments – through prayer, blessing, or laying on of hands – to confer spiritual gifts or anointing on others. Consider a few key examples:

The Pattern in the Old Testament

Moses and the Seventy Elders (Numbers 11:25): In the desert, Moses complains that the burden of leading Israel is too great. God's solution is striking: He tells Moses to gather seventy elders, and then God "took some of the spirit that was on [Moses] and put it on the seventy elders." Immediately, the elders experience the same prophetic Spirit Moses has, and they begin to prophesy. The grace given to Moses is shared with others by God's action. Moses isn't diminished by this; in fact, he rejoices, "Would that all the Lord's people were prophets, and that the Lord would put his spirit on them!" This Old Testament scene shows God transferring a spiritual gift from one leader to many – an early form of "impartation," even if not called by that name.

Moses and Joshua (Deuteronomy 34:9): Scripture explicitly states that "Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him." This passage reveals that the practice of imparting spiritual gifts through the laying on of hands was established long before the New Testament era. Moses, following God's instruction (Numbers 27:18-20), commissioned Joshua not only with authority but with a spiritual impartation of wisdom necessary for leadership. The biblical account makes clear that the vehicle for this spiritual transfer was the physical act of laying on hands.

Elijah and Elisha (2 Kings 2:9-15): When Elijah is about to be taken up to heaven, Elisha asks for "a double portion" of his spirit. After Elijah's departure, Elisha takes up the mantle that had fallen from Elijah and strikes the water as his mentor had done. The other prophets witness this and declare, "The spirit of Elijah rests on Elisha." This dramatic passing of spiritual authority and power from master to disciple exemplifies spiritual impartation through relationship.

Laying On of Hands: Distinguishing Sacramental and Charismatic Impartation

Laying On of Hands in the New Testament: When examining passages like Acts 8:17 ("Then they laid hands on them and they received the Holy Spirit") and Acts 19:6, we must make careful theological distinctions. These passages do indeed serve as biblical foundations for the Catholic sacrament of Confirmation, as the Catechism explicitly teaches (CCC 1288). However, the laying on of hands appears in Scripture in multiple contexts with different purposes.

It's important to recognize that while these passages prefigure and provide scriptural basis for the sacrament of Confirmation as it would later develop in Church practice, they also demonstrate a broader principle of spiritual transmission that extends beyond strictly sacramental contexts. The early Church hadn't yet formalized the distinction between Baptism and Confirmation as separate sacraments with distinct liturgical rites.

When we speak of charismatic impartation, we're not referring to the sacraments but to non-sacramental instances where the Holy Spirit works through human instruments to bestow spiritual gifts. For example, when Paul reminds Timothy to "fan into flame the gift of God, which is in you through the laying on of my hands" (2 Timothy 1:6), he's referring to a ministerial grace—likely an impartation of charisms for Timothy's leadership role, not the sacrament of Confirmation or Holy Orders (though these texts have sacramental implications as well).

These biblical patterns demonstrate how God has always worked in multiple ways to distribute His gifts—sometimes through formal sacramental channels administered by ordained ministers, and other times through charismatic impartation where any believer might be a conduit of God's grace. Both are legitimate ways God works in His Church—the sacramental economy providing sure and ordinary means of grace, and charismatic impartation offering extraordinary graces according to the sovereign will of the Holy Spirit.

St. Paul's Understanding of Impartation

St. Paul's Desire to Impart Spiritual Gifts (Romans 1:11): The Apostle Paul believed that through his ministry, God could give grace to others. Writing to the Romans, Paul frankly admits: "For I long to see you, that I may impart to you some spiritual gift to strengthen you." He knows that any gift will ultimately come from God, yet he expects to be an instrument by which believers in Rome receive some new grace or spiritual strengthening. Paul doesn't shy away from the idea that spiritual gifts can be communicated through one believer's prayer and presence. In fact, this is part of why he wants to visit them – so that what is in him from the Holy Spirit may be shared for their upbuilding.

In short, the Bible reveals a pattern of grace being transmitted through faith-filled people. This does not mean humans control the Holy Spirit – rather, God in His freedom chooses to act through believers. The "impartation" concept is scriptural: whether it's Moses and his elders, Elijah and Elisha, or Paul and his converts, God's gifts can be multiplied by being shared from one person to another through prayer.

Consistent with Catholic Theology: How Can Grace Be Passed On?

Even if a Catholic grants that the Bible shows such cases, the question remains: theologically, how do we understand impartation? Catholic tradition has a rich understanding of how grace is communicated. While our faith emphasizes the sacraments as the ordinary means of grace, it also acknowledges charisms and extraordinary graces given for the building up of the Church. St. Thomas Aquinas provides helpful clarity here.

Aquinas on Different Types of Grace

Aquinas distinguishes between sanctifying grace (gratia gratum faciens, the grace that sanctifies the soul) and graces freely given for the benefit of others (gratiae gratis datae). The latter category includes the charismatic gifts described by St. Paul – healing, prophecy, miracles, tongues, etc. (see 1 Cor 12). These gifts are not guaranteed to all believers, nor are they necessary for personal salvation, but they are "manifestations of the Spirit" given for the common good. Aquinas comments on 1 Corinthians 12:7 that the working of miracles and prophecy are signs manifesting the presence of sanctifying grace. In other words, when God chooses to work a miracle through someone, it reveals His Spirit at work – it is a free gift given to serve others, not a personal merit badge. Such charisms, Aquinas notes, can even be present in someone who isn't a saint yet, precisely because they are aimed at benefitting others in the Church.

The "Invisible Missions" of the Holy Spirit

Aquinas further explains in Summa Theologiae I, Q43, Article 6 that the Holy Spirit can be sent in "invisible missions" to believers for specific purposes:

"The invisible mission takes place also as regards progress in virtue or increase of grace... Such invisible mission, however, chiefly occurs as regards anyone's proficiency in the performance of a new act, or in the acquisition of a new state of grace; as, for example, the proficiency in reference to the gift of miracles or of prophecy, or in the fervor of charity leading a man to expose himself to the danger of martyrdom, or to renounce his possessions, or to undertake any arduous work" (Summa Theologiae I, Q43, A6, Reply to Objection 2).

This teaching powerfully supports the Catholic understanding of impartation—God can send the Holy Spirit anew to believers for particular charisms or spiritual advancement, not just at their initial conversion.

Divine Initiative Through Human Instruments

So how does this relate to impartation? Catholic theology has always held that God alone is the source of grace, but He can operate through secondary causes or instruments. In the sacraments, for example, a priest is an instrument Christ uses to confer grace "ex opere operato" (by the very act of the sacrament being performed). Outside the sacraments, God can still give grace in response to prayer – what the tradition calls operating "ex opere operantis", through the action of a person disposed in faith. Impartation falls in this latter category: it's essentially a form of intercessory prayer for a charism, wherein a believer who has a certain gift prays for another to receive a similar grace. The Church has never taught that grace is absolutely limited to the seven sacraments. On the contrary, Catholic teaching allows for "special sendings" of the Holy Spirit according to God's will. For instance, the household of Cornelius received the Holy Spirit before baptism (Acts 10:44-48), showing that God is free to pour out His Spirit in extraordinary ways.

The Body of Christ: A Communion of Shared Gifts

"Impartation" means the transference of a spiritual gift or grace that is operating in the life of one person to become operative in the life of another, according to God's mysterious will. In other words, the Holy Spirit may choose to share a gift given to one member of the Body with another member, through prayer. Catholic theology can accommodate this because of our understanding of the Church as an organic Body of Christ. All Christians are connected in the communion of saints; grace flows through the Body as God wills. If one person is on fire with the Holy Spirit, others can be touched and ignited by that fire – and God often desires to do exactly that! This doesn't make the person some kind of magician; it simply means God uses charisms relationally. The same Holy Spirit in me can stir up His gifts in you when we pray together.

Importantly, impartation is not a sacrament and does not work automatically. Sacraments confer grace by virtue of Christ's promise (provided we put no obstacle); this is what is meant by ex opere operato. Impartation, by contrast, has no such automatic guarantee – it's a charismatic, sovereign work of the Spirit. We cannot compel the Holy Spirit to act, and we certainly cannot "give" a gift that we do not ourselves possess. What we can do is ask, seek, and knock (Matt 7:7), in faith, for God to bestow a particular grace on someone. If it pleases God, He may answer that prayer in a tangible way. If not, we humbly accept His will. This is analogous to praying for a healing: sometimes God heals through our prayer; other times not. In all cases, God remains in control. Thus, when impartation is practiced authentically, it is done with humble petition and openness to God's will – never as a presumptuous "demand" or magic ritual.

From a Catholic perspective, then, impartation is essentially a form of blessing or intercession for another's spiritual benefit. It sits squarely within our tradition of prayer. After all, every blessing the Church gives (for example, when a priest blesses a person or object) is a kind of impartation – a calling down of God's grace on someone or something through a human minister. The difference is that in charismatic impartation, the focus is on specific spiritual gifts (like healing, prophecy, evangelistic zeal, etc.) being transmitted. But the principle is the same: God's grace can be mediated through the prayerful ministry of members of the Church. Scripture itself shows that God can also give us special graces through the ministry of others who have already received those gifts, even though this is distinct from the grace of the sacraments. The Holy Spirit gives graces to the Church through other members of the Church in a mysterious, charismatic mode. Far from being alien to Catholic thought, this is a natural outgrowth of our understanding of the Church as a communion. What one member receives can benefit all (1 Cor 12:7).

Vatican II's Lumen Gentium reinforces this understanding:

"These charismatic gifts, whether they be the most 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" (Lumen Gentium, §12).

In summary, Catholic theology provides a solid framework for impartation: it is God who imparts, but He may do so through a faithful person's prayer. Aquinas' insight that gratuitous graces serve to manifest and multiply God's work in the Church supports this. There is no conflict with Catholic teaching so long as we keep the role of God and man in proper order.

Patristic Witnesses to the Impartation of Spiritual Grace

The Church Fathers provide valuable testimony to how the early Church understood impartation. St. John Chrysostom, commenting on Paul's words in Romans 1:11 about imparting spiritual gifts, emphasized that Paul "does not say, 'that I may teach or instruct you,' but 'that I may impart', showing that it was not his own things which he was giving them, but that he was imparting to them what he had received" (Homilies on the Epistle to the Romans, Homily II on Romans 1:11-12). In other words, Paul saw himself as a mediator of grace he himself had first received from God.

Paul and Timothy: A Model of Spiritual Impartation

Paul's relationship with Timothy illustrates this principle in action. In 2 Timothy 1:6, Paul reminds Timothy to "fan into flame the gift of God" which he received through Paul's laying on of hands. Chrysostom explains that this "gift of God…is the grace of the Spirit, which you have received [through the imposition of my hands], for presiding over the Church, for the working of miracles, and for every service" (Homilies on Second Timothy, Homily I on 2 Timothy 1:6). The "laying on of hands" by Paul, Timothy's mentor in faith, was understood to convey a real spiritual gift – a ministerial grace and charisms for Timothy's vocation. Chrysostom also stresses Timothy's cooperation, comparing grace to a fire that needs fuel: "As fire requires fuel, so grace requires our alacrity, that it may be ever fervent" (Ibid.). This reflects the early Church's understanding of how apostolic men could be instruments through whom God's grace and gifts were communicated to others.

The Development of Sacramental Theology

Several incidents in Acts show grace transmitted through the prayer and touch of apostolic ministers, and the Fathers frequently commented on these. In Acts 8, for instance, the newly baptized Christians in Samaria received the Holy Spirit only when Peter and John came in person to lay hands on them (Acts 8:14–17). St. John Chrysostom draws attention to the extraordinary nature of this event: "Then laid they their hands on them, and they received the Holy Ghost… Do you see that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power" (Homilies on the Acts of the Apostles, Homily XVIII on Acts 8:14-17). Here Chrysostom distinguishes the grace of baptism (forgiveness of sins) from the charismatic infusion of the Spirit through apostolic laying on of hands. The Samaritans had been validly baptized by the deacon Philip, but the fullness of the Spirit's gifts was deliberately mediated by the apostles. He notes that grace was given "by degrees" – baptism first, then the Spirit – to show that the impartation of the Spirit required apostolic authority. This episode became a biblical cornerstone for the Church's practice of confirmation (chrismation) as a distinct rite conferring the Holy Spirit through a bishop or successor of the apostles.

Western Fathers likewise cite this scene to defend the practice. St. Cyprian of Carthage (3rd century) argued that what the apostles did for Samaria is the model for the Church. He writes that after the Samaritans' baptism, "only what was wanting was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church are brought to the prelates (bishops) of the Church, and through our prayer and imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord" (Letter 73:9 to Jubaianus). Here we see the early Catholic understanding of confirmation as an impartation of the Spirit's fullness by the bishops (the successors of the apostles). Cyprian explicitly calls the post-baptismal anointing and laying on of hands the "seal of the Lord," connecting it to the Samaritans' experience. He even describes baptism and this laying on of hands as two parts of a single "perfect birth" into Christ: "Two sacraments," says St. Cyprian, "preside over the perfect birth of a Christian, the one regenerating the man, which is baptism, the other communicating to him the Holy Spirit" (Ibid.). This demonstrates that the early Church saw grace as truly mediated through persons – the baptizer gives new birth by water, and the bishop imparts the Spirit by touch and prayer. Both are required for full initiation (cf. John 3:5).

These patristic writings show that the concept of impartation was not foreign to the early Church but was integral to its understanding of how grace is communicated.

Historical Precedent: St. Vincent Ferrer and the Gift of Impartation

Those skeptical of impartation might ask: If this is real, where do we see it in Church history beyond the patristic era? In his book "Supernatural Saints: A School of Ministry from the Saints," Patrick Reis recounts a remarkable story about St. Vincent Ferrer (1350–1419) that illustrates how impartation has deep historical roots in Catholic tradition.

The Story of Vincent Ferrer and the Priest of Lleida

Reis tells how a priest from Lleida once approached St. Vincent, asking him to visit a generous benefactress of his order who was gravely ill. Vincent's response revealed his understanding of impartation: "You ask me to go and see this person that I may heal her by a miracle; why do you not do it yourself? Go, I give you my power, not only for this infirm person, but also for all whom you may meet on the way."

The story continues with the priest encountering five suffering individuals on his journey. Following Vincent's instructions, he stopped to pray for each one—and to his astonishment, every person experienced immediate physical healing. When he finally reached the benefactress, he prayed for her as well, and she was instantly restored to perfect health. Most remarkably, according to historical accounts, this gift of healing remained with the priest for the rest of his life.

The Scale of Vincent's Miracle Ministry

What makes this account so significant is the context of Vincent's extraordinary ministry. During his canonization process, 873 miracles were formally accepted as proof of his sanctity, but historical chronicles suggest the total number in his lifetime may have been far higher—thousands upon thousands healed or converted through his ministry. Reis highlights a "logistical question": How could one man personally pray for tens of thousands of miracles in just twenty years?

The answer appears in Vincent's own words. Historical records show that on multiple occasions when he was unable to pray for all who needed miracles, he would say: "I have wrought sufficient miracles today and I am tired. Do yourself what is asked of me; the Lord who works through me, will also work through you." Vincent routinely prayed that the power and gifts he had received would be imparted to others.

This pattern of ministry reveals a profound theological truth: while God could have given the priest from Lleida the gift of healing directly, in His wisdom, He often chooses to involve us in the distribution of spiritual gifts. Vincent did not use the modern word "impartation," but he clearly practiced it. As Reis points out, this demonstrates that far from being a New Age innovation, the concept of one person being a conduit for another's spiritual gifting has a credible precedent in Catholic tradition, following the biblical pattern established with Moses and the seventy elders.

A Relational View: The Apostolic Charism and Receptivity in Impartation

A particularly valuable framework for understanding impartation is what we might call the "apostolic charism" and its relational dynamics. This perspective helps us integrate the biblical, patristic, and historical examples we've explored while providing a theological foundation for contemporary practice.

The Apostolic Charism: Underemphasized Among the Laity

Vatican II's Lumen Gentium recognized that the Church has both hierarchical and charismatic gifts, "by which she is guided in different ways toward her renewal and greater perfection" (Lumen Gentium §4). While the hierarchical dimension is well-established through apostolic succession, the charismatic dimension—particularly what we might call the "apostolic charism"—remains significantly underemphasized among the laity.

In one sense, the apostolic office is unique and unrepeatable—the Twelve (including Matthias who replaced Judas) held a foundational position that bishops inherit through apostolic succession. Yet there also exists what we might call an "apostolic function" that extends beyond official roles. Just as all the baptized share in the common priesthood while some are called to ministerial priesthood, so too all believers participate in the apostolic mission of the Church, though in different ways.

This apostolic charism is evident in Scripture: While not all were designated apostles or prophets (1 Cor 12:29), we observe Philip's four daughters prophesying (Acts 21:9) alongside more formally recognized prophets like Agabus (Acts 11:28). The Spirit distributed gifts as He willed, often beyond official structures. St. Paul himself acknowledges this broader distribution of apostolic function when he writes about "apostles" beyond the Twelve (Rom 16:7).

Some believers, while not holding apostolic office, nevertheless demonstrated an apostolic charism—a special grace for building up, activating, and empowering others in their spiritual gifts. If Scripture acknowledges charisms of administration, teaching, and exhortation, it's reasonable to recognize an apostolic charism that enables certain individuals to help others step into their spiritual inheritance.

"Living Sacramentals" in the Body of Christ

This apostolic dimension offers a helpful lens for understanding impartation. Just as we have sacramentals in Catholic tradition—blessed objects that don't confer grace in the same way sacraments do but nevertheless sanctify our lives through faith—so too might certain individuals serve as "living sacramentals" in a sense. Not that people are objects, but rather that God may choose to work through particular individuals who carry a special anointing to activate gifts in others.

This helps explain why believers throughout history have sought out certain saints or spiritual leaders for blessing and prayer. There's a recognition that while all baptized Christians have the Holy Spirit, some seem to carry a particular "fire" that ignites others. This isn't about celebrity culture or personality cults—rather, it acknowledges that God distributes His gifts unevenly, not to create inequality but to foster interdependence in the Body of Christ.

When understood properly, this apostolic dimension of impartation actually reinforces Catholic ecclesiology rather than undermining it. The Church has always acknowledged both institutional and charismatic elements working together. Bishops possess apostolic succession by office, but the Holy Spirit may also grant apostolic charisms to others—including laypeople—for the building up of the Church.

Recognizing this apostolic dimension helps safeguard impartation from misuse. It's not about seeking a "superstar" blessing or collecting spiritual experiences like trophies. Rather, it's about humbly recognizing the ways God has distributed His gifts in the Body, and being willing both to receive and to give as members of one communion. Some may find themselves especially gifted at activating and empowering others—a true apostolic charism that serves the Church's mission without claiming apostolic office.

Spiritual Hunger and Holy Desire

The activation of this apostolic charism requires both giving and receiving. St. Paul exhorts believers to "desire the spiritual gifts" (1 Cor 14:1). This desire—what some call a "holy jealousy"—is not covetousness but rather a godly aspiration to receive what the Spirit offers for the building up of the Church. Such desire creates an openness that positions us to receive from God, often through the ministry of others.

In the Old Testament, we see Elisha's desire for "a double portion" of Elijah's spirit (2 Kings 2:9)—not out of personal ambition, but from a recognition of the anointing at work in his master and a longing to continue that ministry. Similarly, when Elisha prayed for his servant, "Lord, open his eyes" (2 Kings 6:17), we see how one person's prayer can lead to another's spiritual perception.

This pattern continues in the New Testament. Consider the woman with the issue of blood who reached out to touch the tassel of Jesus' garment (Mark 5:28). Her faith and desire to receive drew forth power from Christ. Even though Jesus was already "full of the Holy Spirit," the divine life flowed to those who approached with faith. This relational dynamic forms the foundation of impartation.

"Spiritual DNA" and Relational Transfer

We see this principle clearly in religious communities, where the founding charism is transmitted through generations. The Dominican spirituality of St. Vincent Ferrer was not merely taught but somehow infused into his spiritual children. The Franciscan charism of poverty and simplicity, the Carmelite charism of contemplative prayer, the Jesuit charism of discernment—these spiritual inheritances are passed down like spiritual DNA from founders to their followers.

In contemporary terms, when someone with a healing charism prays for another to receive the same gift, they're acting in this apostolic capacity—as a channel through whom the Spirit activates gifts in others. This isn't about celebrity culture but about the biblical reality of spiritual transmission, where grace flows through relational connections that God has established in His body.

This understanding of the apostolic charism helps us recognize that all Catholics—not just clergy or religious—are called to be both recipients and conduits of spiritual gifts. The laity are not merely passive consumers of grace but active participants in its distribution. When a layperson receives a charism of healing, prophecy, or teaching, they also receive the apostolic responsibility to help activate that gift in others.

What emerges is a picture of impartation as a relational reality—not a mechanical transfer, but a mysterious partnership between divine initiative and human openness. God delights to give the Holy Spirit to those who ask (Luke 11:13), and often chooses to work through the prayers and touch of those who already carry a particular grace.

Contemporary Experiences of Impartation

In recent years, there has been a renewed awareness among Catholics of the charismatic dimension of the faith. Pope St. Paul VI and St. John Paul II both acknowledged the Charismatic Renewal as a "chance for the Church" and emphasized that the charismatic gifts are for every age, not just the early Church. Pope Francis established CHARIS (Catholic Charismatic Renewal International Service) to further integrate these gifts into the life of the Church. Within this context, practices like impartation have begun to be exercised more openly by Catholics – always in our own distinctive way, grounded in prayer and orthodoxy.

Impartation in Catholic Charismatic Ministry

Encounter Ministries is one example of an apostolate where impartation is taught and practiced responsibly. At their healing services and training events, it's common to see prayer teams laying hands on participants, asking the Holy Spirit to impart gifts of healing, prophecy, or prayer language. They even have a teaching module on "What is Impartation?" which carefully explains the concept in light of Scripture and Church teaching. Their definition makes clear that God is the one who transfers the gift, according to His mysterious will. They explicitly distinguish impartation from the sacraments, calling it "part of the mysterious charismatic working of the Spirit" in the Church. Rather than bypassing sacraments or guaranteeing results, ministries like Encounter are recovering a dynamic that was present in the apostolic Church, encouraging believers to support one another through prayer and the activation of spiritual gifts.

Testimonies of Transformation

My own experience serves as a concrete example of how impartation unfolds in practice. During the 2019 Encounter conference where Dr. Randy Clark was ministering, I found myself "resting in the Spirit" for over two hours after receiving prayer. Though I was already active in charismatic ministry, this experience represented a significant deepening of God's work in my life. The next day, while in the hotel lobby, I encountered a college basketball player who was staying at the same hotel. When I discovered he was injured, I felt an unusual boldness and confidence to pray for healing. To my amazement and his, he was healed right there in the lobby, which opened the door to share my faith with his entire team.

This pattern reflects exactly what we've seen in our study of the apostolic charism and St. Vincent Ferrer - I received a grace that then flowed through me to benefit others. It wasn't "my" power, but rather the Holy Spirit working through me as a channel, just as Vincent described: "the Lord who works through me, will also work through you."

Another dimension of impartation emerged in my life after reading Blake Healy's book "The Veil," which describes the author's experiences of seeing in the spiritual realm. Though I hadn't previously experienced the gift of spiritual sight in this way, after immersing myself in Healy's testimony, I began perceiving spiritual realities visually. Over time, I received multiple confirmations of the accuracy of what I was seeing. This illustrates an often-overlooked aspect of impartation - how proximity to testimonies of God's work, even through reading, can create an atmosphere of faith where similar graces are activated.

These experiences underscore the apostolic dimension we discussed earlier. Just as St. Vincent functioned as a channel through whom God's grace flowed to others, so too can ordinary believers today serve as instruments through whom the Holy Spirit imparts gifts to build up the Body of Christ. My experience with Randy Clark and later with the injured basketball player exemplifies this chain of grace - from Christ to His Church, through various members, each receiving and then giving as part of one organic Body.

Not "Either/Or" but "Both/And": Sacramental Life and Charismatic Grace

A Catholic defense of impartation must also address a potential worry: Does emphasizing impartation somehow detract from the sacraments or encourage people to chase experiences? The answer is found in the classic Catholic "both/and" approach. We venerate the sacraments as the surest channels of grace, and we also welcome the Holy Spirit's free actions outside the sacraments. It's not either/or.

Complementary, Not Competing, Graces

The Church herself teaches that the Holy Spirit is at work in many ways: in Scripture, in prayer, in works of charity, in sacramentals and blessings, in the witness of the saints – all alongside the seven sacraments (see Catechism of the Catholic Church §§686–688). As the Catechism states:

"No one can say 'Jesus is Lord' except by the Holy Spirit. God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!'... This knowledge of faith is possible only in the Holy Spirit: to be in touch with Christ, we must first have been touched by the Holy Spirit" (CCC §683).

Charismatic graces like impartation belong to this broader category of the Spirit's work. They do not replace Baptism or Confirmation; rather, they flow from them. For instance, when a confirmed Catholic with a gift of healing prays for another Catholic to be healed or to receive a gift, he is exercising his baptismal priesthood in a beautiful way – building up a brother or sister in Christ. One could even say impartation is one fruit of Confirmation, where we are empowered to be channels of the Spirit for others.

The Importance of Ecclesial Guidance

The key is order and discernment. Charismatic ministry, including impartation, should always be exercised in unity with the Church's teaching and authority. When done under proper pastoral guidance, it in no way undermines our faith – on the contrary, it enriches it. The saints who performed great charisms were also devoted to the Eucharist and Confession. Authentic movements of the Holy Spirit lead people into deeper communion with the Church, not away from it. So a Catholic who receives some grace through impartation prayer should be led to greater love of God, hunger for the sacraments, and service to others. Jesus said, "You will know them by their fruits" (Matt 7:16). The fruits of a true impartation will be increased faith, holiness, zeal for evangelization, and works of mercy – all very Catholic outcomes! Meanwhile, any abuse or disorder (such as treating impartation like a spectacle or magic show) can be corrected by sound teaching on humility and the cross. The Holy Spirit's gifts always point back to Christ and His Church.

When understood properly, this charismatic dimension of impartation actually reinforces Catholic ecclesiology rather than undermining it. The Church has always acknowledged both institutional and charismatic elements working together. Bishops possess apostolic succession by office, but the Holy Spirit may also grant apostolic charisms to others—including laypeople—for the building up of the Church. As Pope Francis noted in Evangelii Gaudium:

"The Holy Spirit also enriches the entire evangelizing Church with different charisms. These gifts are meant to renew and build up the Church. They are not an inheritance, safely secured and entrusted to a small group for safekeeping; rather they are gifts of the Spirit integrated into the body of the Church" (Evangelii Gaudium, §130).

Conclusion: "Stir into Flame" the Gift of God

In defending impartation, we are really defending the fullness of Catholic spirituality—a Church that is both institutional and mystical, both hierarchical and charismatic. It's the Church of the sacraments and the surprises of the Spirit. The practice of impartation, understood in a Catholic way, honors that God can work through personal encounter and prayer in addition to the ordinary sacramental life. It encourages us to be open, trusting children of God, willing to receive whatever gifts He wants to give us, however He chooses to give them. As St. Paul urged Timothy, "I remind you to stir into flame the gift of God that you have through the imposition of my hands" (2 Tim 1:6). Paul's words ring true today: we should fan into flame the grace given to us, and also be willing to lay hands on others in prayer that their flame may be lit or intensified.

For any Catholic still on the fence, consider this: If a fellow believer offers to pray over you for a specific grace—say, for healing or for the strength to evangelize—what harm is there in saying yes with faith? If it is God's will, you may well receive that grace (sometimes in surprising ways). And if it is not His will at that moment, you have lost nothing; you've gained a moment of fraternal love and prayer. Impartation is essentially an act of charity and faith: charity from the one who prays ("I want you to have the gift I've been given for the sake of the Kingdom"), and faith from the one receiving ("God can work through this brother/sister of mine right now"). These virtues dispose us to the Holy Spirit. The rest is in God's hands.

In the final analysis, impartation is "consistent with Catholic tradition" because Catholic tradition at its core is about the transmission of life and grace. Jesus imparted His Spirit to the apostles on Easter night by breathing on them (John 20:22); the apostles imparted spiritual gifts to others by prayer and laying on hands; great saints through the ages imparted blessings and charisms to their spiritual children. My own experience with Randy Clark and the healing of the basketball player reflects this same pattern—receiving grace and passing it on to others. It's all one continuum of God's grace at work. Today, the Holy Spirit invites us not to be mere spectators but participants in this dynamic flow of grace. We can both receive and give.

Like all genuine Catholic spirituality, impartation leads us back to praise of God: He is the giver of every good gift. When a gift is imparted, He is glorified in both the giver and the receiver. The giver must humbly acknowledge, "All I have is from the Lord," and the receiver joyfully proclaims, "The Lord has done this for me!" In the end, impartation is less about a specific term or technique and more about a culture of open-hearted sharing in the Spirit. It is one more way the flame of Pentecost spreads from heart to heart.

To echo Moses' cry with which we began: "Would that all the Lord's people were prophets, and that the Lord would put his spirit on them!" Impartation is nothing other than that ancient hope taking shape—God's people, filled with His Spirit, ministering His gifts to one another so that the whole Church blazes with the fire of divine love.