An Introduction to the Catholic Charismatic Renewal

The beginnings of the Catholic charismatic renewal were modest enough; the first stirrings occurred among a
small group of faculty and students at Duquesne University in the Unites States in early 1967. First as a few
individuals, then as about thirty gathered for a weekend retreat, they prayed Come Holy Spirit, the traditional
prayer of the Church; they meditated on the 1st four chapters of Acts of the Apostles. The Holy Spirit came upon
them in power, giving them an overwhelming sense of the presence of God, giving them the gifts of praying in
tongues and prophecy, along with a thirst for and insight into Scripture. The Spirit was touching them so that
their lives would never be the same. (Other branches of Christianity experienced this years earlier)
The Catholic Charismatic Renewal in the Church is based on an experience of the presence and work of the
Holy Spirit. Becoming involved in the charismatic renewal is not a matter of adopting certain forms of prayer or
attending certain meetings. Rather, it is a matter of more consciously turning our lives over to Jesus Christ, so
that His grace can operate more fully in us. It is a matter of letting the Holy Spirit play an ever-increasing rule in
our lives, remaking us in the image of Christ.
The Charismatic renewal brings nothing new to the Church; it is a renewal of what the Church already
possesses. Its purpose is neither to provide people with unusual spiritual experiences nor to make them into
Pentecostals Rather, the goal of the charismatic movement is to serve the mission of the Church by helping
people live a renewed and powerful Christian life. Every Christian is called to be charismatic Equipped with
gifts of service for the good of the Church. Every Christian lives by the Spirit, for unless the Spirit dwells in us,
we are not Christian at all. Every Christian should expect and allow the Spirit to manifest His presence and be
open to the full range of gifts that the Spirit gives.
What accounts for the growth of the Catholic charismatic renewal? The simplest explanation is that men and
women are finding something in the charismatic renewal that satisfies their spiritual hunger. This something
is an encounter with God himself and an experience of His reality and presence and love. Those involved in the
charismatic renewal say that God has touched them in some profound way, releasing the power of the Holy
Spirit in their lives. As no two individuals are identical, so not two Catholic charismatics have had the same
experience of God, or would describe what happened to them in exactly the same terms. But they would all
agree that God has come into their lives with His power, and that their lives are different as a result.
What Has the Catholic Church Said?
The American charismatic renewal was first examined by the Catholic bishops in 1969. A report prepared by the
Bishop Committee on Doctrine noted: theologically the movement has legitimate reasons for existence. It has
a strong biblical basis. It would be difficult to inhibit the working of the Spirit which manifested itself so
abundantly in the early Church. Thus the appearance of charismatic grifts today cannot simply be denied as
impossible or rejected as contrary to Catholic teaching. Even misuse of charismatic gifts does not justify
condemnation of the gifts themselves: Admittedly, there have been abuse, but the cure is not a denial of their
existence but their proper use.
The report went on the say that perhaps the most prudent way to evaluate the Catholic charismatic renewal is to
observe its effects on those who participate in it. There are many indications that this participation leads to a
better understanding of the role the Christian plays in the Church. Many have experienced progress in their
spiritual life. They are attracted to the reading of the Scriptures and a deeper understanding of their Faith.
Prayer groups are not a replacement for Catholic parishes and attending prayer meetings is not a substitute for
full participation in parish life. Many prayer groups make their home within a parish and work to renew the life
of that parish. Participation in the Catholic charismatic renewal should lead to an increased commitment to the
Church, a more faithful participation in its sacramental life, and an eagerness to be of service to the Church.
Catechism of the Catholic Church:

767 "When the work which the Father gave the Son to do on earth was accomplished, the Holy Spirit was sent on the
day of Pentecost in order that he might continually sanctify the Church. Then the church was openly displayed to the
crowds and the spread of the Gospel among the nations, through preaching, was begun. As the convocation of all men
for salvation, the Church in her very nature is missionary, sent by Christ to all the nations to make disciples of them."
768 "So that she can fulfill her mission, the Holy Spirit bestows upon [the Church] varied hierarchic and charismatic
gifts, and this way directs her. Henceforward the Church, endowed with the gifts of her founder and faithfully observing
his precepts of charity, humility and self-denial, receives the mission of proclaiming and establishing among all peoples
the Kingdom of Christ and of God, and she is on earth the seed and the beginning of that kingdom."
798 "The Holy Spirit is the principle of every vital and truly saving action in each part of the Body. He works in many
ways to build up the Body in charity: by the many special graces (called charisms), by which he makes the faithful fit
and ready to undertake various tasks and offices for the renewal and building up of the Church. [252] "
799 "Whether extraordinary or simple and humble, charisms are graces of the Holy Spirit which directly or indirectly
benefit the Church, ordered as they are to her building up, to the good of men, and to the needs of the world."
800 "Charisms are to be accepted with gratitude by the person who receives them and by all members of the Church as
well. They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided
they really are genuine gifts of the Holy Spirit and are used in full conformity with authentic promptings of this same
Spirit, that is, in keeping with charity, the true measure of all charisms. [253]"
801 "It is in this sense that discernment of charisms is always necessary. No charism is exempt from being referred and
submitted to the Churchs shepherds. Their office [is] not indeed to extinguish the Spirit, but to test all things and hold
fast to what is good, [254] so that all the diverse and complementary charisms work together for the common good.
[255]"
951 "Communion of charisms. Within the communion of the church, the Holy Spirit distributes special graces among
the faithful of every rank for the building up of the Church. [482] now, to each is given the manifestation of the Spirit for
the common good. [483]"
2003 "Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts
that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the
growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are
furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning favor, gratuitous
gift, benefit. [53] Whatever their character sometimes it is extraordinary, such as the gift of miracles or of tongues
charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the
service of charity which builds up the Church. [54]"
2004 "Among the special graces ought to be mentioned the graces of state that accompany the exercise of the
responsibilities of the Christian life and of the ministries within the Church. Having gifts that differ according to the grace
give to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; he who teaches, in his
teaching; he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does
acts of mercy, with cheerfulness. {55]"
2702 "The need to involve the senses in interior prayer corresponds to a requirement of our human nature. We are body
and spirit and we experience the need to translate our feelings externally. We must pray with our whole being to give all
power possible to our supplication."
2703 "This need also corresponds to a divine requirement. God seeks worshippers in Spirit and in Truth, and
consequently living prayer that rises from the depth of the soul. He also wants the external expressions that associates the
body with interior prayer, for it renders Him that perfect homage which is His due."

1 Corinthians, Chapter 12: (NAB)

Unity and Variety. 1: Now in regard to spiritual gifts, brothers, I do not want you to be unaware. 2: You know
how, when you were pagans, you were constantly attracted and led away to mute idols. 3: Therefore, I tell you
that nobody speaking by the spirit of God says, Jesus be accursed. And no one can say, Jesus is Lord,
except by the Holy Spirit.
4: There are different kinds of spiritual gifts but the same Spirit: 5: there are different forms of service but the
same Lord; 6: there are different workings but the same God who produces all of them in everyone. 7: To each
individual the manifestation of the Spirit is given for some benefit. 8: To one is given through the Spirit the
expression of wisdom; to another the expression of knowledge according to the same Spirit; 9: to another faith
by the same Spirit; to another gifts of healing by the one Spirit; 10: to another mighty deeds; to another
prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues.
11: But one and the same Spirit produces all of these, distributing them individually to each person as he
wishes.
One Body, Many Parts. 12: As a body is one though it has many parts, and all the parts of the body, though
many, are one body, so also Christ. 13: For in one Spirit we were all baptized into one body, whether Jews or
Greeks, slaves or free persons, and we were all given to drink of one Spirit.
14: Now the body is not a single part, but many. 15: If a foot should say, Because I am not a hand I do not
belong to the body, it does not for this reason belong any less to the body. 16: Or if an ear should say, Because
I am not an eye I do not belong to the body, it does not for this reason belong any less to the body. 17: If the
whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense
of smell be? 18: But as it is, God placed the parts, each one of them, in the body as he intended. 19: If they were
all one part, where would the body be? 20: But as it is, there are many parts, yet one body. 21: The eye cannot
say to the hand, I do not need you, nor again the head to the feet, I do not need you. 22: Indeed, the parts of
the body that seem to be weaker are all the more necessary, 23: and those parts of the body that we consider less
honorable we surround with greater honor, and our less presentable parts are treated with greater propriety, 24:
whereas our more presentable parts do not need this. But God has so constructed the body as to give greater
honor to a part that is without it, 25: so that there may be no division in the body, but that the parts may have the
same concern for one another. 26: If [one] part suffers, all the parts suffer with it; if one part is honored, all the
parts share its joy.
Application to Christ. 27: Now you are Christs body, and individually parts of it. 28: Some people God has
designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of
healing, assistance, administration, and varieties of tongues. 29: Are all apostles? Are all prophets? Are all
teachers? Do all work mighty deeds? 30: Do all have gifts of healing? Do all speak in tongues? Do all interpret?
31: Strive eagerly for the greatest spiritual gifts.
(See also 1 Corinthians, Chapter 13 & 14) & (Romans Chapter 12 Verses 3-8)
1 Corinthians, Chapter 14: (NAB)
These Chapters speak more about the order and conduct of using these gifts in community. St Paul concludes
chapter 14 and his teaching on the gifts with the following three verses. He also gives a statement to the faithful
acknowledge the gifts and to strive to use them always.
37: If anyone thinks that he is a prophet or a spiritual person, he should recognize that what I am writing to you
is a commandment of the Lord. 38: If anyone does not acknowledge this, he is not acknowledged. 39: So, (my)
brothers, strive eagerly to prophesy, and do not forbid speaking in tongues, 40: but everything must be done
properly and in order.

What is Baptism in the Spirit?

The primary grace of the Charismatic Renewal is the Pentecostal grace known as "The Baptism in the Spirit",
which brings about a deeper conversion to Christ and releases the Holy Spirit to work in an individual's life in a
more powerful way. This is often accompanied by the charisms mentioned in the Acts of the Apostles and the
letters of St Paul.
The Baptism in the Spirit is not a sacrament but revitalizes and makes real the graces received in the sacraments
of initiation, namely baptism and confirmation. At the beginning of the Church, baptism was such a powerful
event in the individual's life, that there was no need for a new effusion of the spirit as we need today. In fact,
baptism was only conferred on adults after a lengthy catechesis and only then if there were clear signs of
conversion working in the person's life.
The Baptism of the Holy Spirit or The Renewal of the Holy Spirit is simply allowing the Holy Spirit to work
in and through you by saying yes to the gifts that you have received through baptism and confirmation.
Imagine receiving a gift at Christmas but never opening it, or imagine opening the gift only to put it back into
its box. The Baptism of the Spirit is essentially unwrapping the Spirit we have received through the
sacraments. Those gifts we receive are what are known as charisms. We receive the same Holy Spirit and
gifts that the apostles received at Pentecost in the upper room!
Recent research by scholars Fr Kilian McDonnell OSB and Fr George Montague SM, has shown that what are
considered today extraordinary charisms were a normal part of church life until the 8th century, and the
experience known in the Charismatic Renewal as 'the baptism in the spirit' was the normative Christian
experience.
Often along with receiving the Renewal/Baptism of the Spirit comes a greater since of peace and joy in the
Christian life. Many who experience the Baptism find themselves living their faith life more fully, outwardly
and effectively. That is to say, it becomes more alive to them in a way that they have never experienced before.
The Baptism of the Holy Spirit in the Bible:
Acts of the Apostles: Stories of people entering a union with the Holy Spirit, or being baptized in the Holy
Spirit:
1.
2.
3.
4.
5.

Pentecost: Acts 1 & 2

Samaritan Pentecost: Acts 8: 4-25
Pauls Conversion: Acts 9: 1-31
Gentile Pentecost: Acts 10: 34-49
Conversion of the Disciples at Ephesus: Acts 19: 1-12

Other terms are used to describe the same experience:

1. Sending the promise of My Father upon you: Luke 24:49; Acts 1: 4-4; Acts 2:33
2. Receiving the Holy Spirit: Acts 8: 17-19; Acts 11: 44-49; John 7: 37-39; John 14: 15-17; John 20: 1923;
Gal. 3: 1-6;
3. Being baptized in the Holy Spirit: Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; Acts 11:16;
4. The Spirit is given: 1st John 3:24; 1st Thess. 4:8; 2nd Corinth. 1: 21-22; 2nd Tim 1: 6-7;
5. Being born again from above: John 3: 5-8
6. Sent the Spirit into our hearts: Gal 4:6

Saint Pope John Paul II Affirms

the Charismatic Renewal & Commissions Her to Renew the Church

Audience with the National Charismatic Service Committee of Italy and the National Council of
Rinnovamento nello Spirito.
Here is an extract from the private address the Holy Father granted on Saturday, April 4, 1998:
"This is a year [dedicated to the Holy Spirit in preparation for the Great Jubilee] which you, the members of the
Renewal, are called to live with special intensity and commitment. . . . How can we fail to give thanks for the
precious spiritual fruits that the Renewal has produced in the life of the Church and in the lives of so many
people? How many lay faithfulmen and women, youth, adults, and older peoplehave been able to
experience the amazing power of the Spirit and His gifts in their lives! How many people have rediscovered
their faith, a desire for prayer, the power and beauty of the Word of God, which is expressed in generous service
for the mission of the Church! How many lives were deeply changed! For all of this I wish to praise and thank
the Holy Spirit with you today. . . . I thank you for what you are doing, and I ask you to persevere in your
commitment."
Audience with Participants of the Sixth International Conference for Catholic Charismatic Leaders
This quote is from the Pope's private audience on May 15, 1987.
Dear Brothers and Sisters:
"In the peace and joy of the Holy Spirit I welcome all of you who have come to Rome for the Sixth International
Leaders' Conference of the Catholic Charismatic Renewal. I am very happy to meet with you today and I wish
to assure you that your love for Christ and your openness to the Spirit of Truth are a most valuable witness in
the Church's mission in the world. . . . This year [1987] marks the 20 th anniversary of the charismatic renewal
in the Catholic Church. The vigor and fruitfulness of the renewal certainly attest to the powerful presence of the
Holy Spirit at work in the Church in these years after the Second Vatican Council. . . . The charismatic renewal
is an eloquent manifestation of this vitality today, a bold statement of what 'the Spirit is saying to the
churches' (Revelations 2:7) as we approach the close of the second millennium. For us, the Spirit of the Lord is
upon us, each one of us, who have been born anew in the saving waters of Baptism. The Spirit prompts us to go
forth in faith 'to preach good news to the poor' the poor in material things, the poor in spiritual gifts, the poor
in mind and body".
Audience with Cardinal Suenens and the Council Members of the International Charismatic Renewal
Office.
This quote is from the special hour and a half audience with the Pope in Vatican City on December 11, 1979:
". . . This is my first meeting with you, Catholic charismatics . . . I have always belonged to this renewal in the
Holy Spirit. . . . I am convinced that this movement is a sign of his action. The world is much in need of this
action of the Holy Spirit, and it needs many instruments for this action. . . . Through this action, the Holy Spirit
comes to the human spirit, and from this moment we begin to live again, to find our very selves, to find our
identity, our total humanity. Consequently, I am convinced that this movement is a very important component in
the total renewal of the church, in this spiritual renewal

Pope Paul VI, Pope Benedict XVI & Pope Francis also support the renewal.
Statements from each of these popes can be found online.