From Fr William G. Most’s Errors in Charismatic
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In a Catholic Team Manual, Finding New Life in the Spirit, p.25 the** candidate is instructed to say, after some preparation: “I ask you to baptize me in the Holy Spirit and give me the gift of tongues.”
This is contrary to Vatican II. In On the Church §12 the Council distinguishes ordinary and extraordinary charisms: “The extraordinary gifts are not to be rashly asked for, nor should the fruits of apostolic works be presumptuously expected from them; but the judgment of their genuine character and the ordered exercise of them pertains to those who preside in the Church…”**
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Some charismatics claim what they have is merely the activation of the Gifts of the Holy Spirit, which does not happen in the usual Catholic.
They call this Baptism in the Spirit. This too is a great error. All receive these Gifts along with sanctifying grace, and they have an increase at Confirmation and other times. But normally they do not show clear and overt effects until one is far advanced in the spiritual life - earlier, there may be latent effects. Still further, the effects of these Gifts are not the miraculous phenomena - that would be to confuse the sanctifying and the charismatic categories. Some also tend to be fundamentalistic in understanding Scripture.
Many charismatics today are trying to say all Catholics must be charismatic,** that “baptism in the spirit” was routine in the Patristic age**. We find this clearly in a booklet, Fanning the Flame, by Kilian Mc Donnell (Liturgical Press,1991). He cites a few patristic texts to try to show these phenomena were routine in the patristic age.
But the texts given are few, just three are given: Fairly clear are those of Tertullian, St. Hilary, St. Cyril of Jerusalem. But the booklet admits on p.18 that: “Both Basil of Caesarea… and Gregory Nazianzus… situate the prophetic charisms within the Christian initiation, though they are more reserved in their regard than Paul.”
No quotes are given. Then we see a remarkable admission on St. John Chrysostom, quoted on the same page, “Chrysostom complained, however ‘the charisms are long gone.’” St. Augustine, in City of God (21.5), has to argue strongly that miracles are possible, against those in his day who denied the possibility. He says that if they want to say the Apostles converted the world without any miracles - that would be a great miracle. If there were miraculous gifts commonly around, Augustine would have merely pointed to them. But he did not.
Still further, historically. The miraculous gifts were common in Paul’s day, but at least by the middle of the next century became scarce in the mainline Church, but common in heretical groups. The present movement started in 1901 among Protestants. By 1925 there were about 38 denominations in the U.S. alone. Some decades later, in 1966.
some Catholics, precisely by contact with the Protestants, asked that the Protestants lay hands on them, to receive tongues - for tongues were supposed to be the sign that one had been baptized in the Spirit.
