Catholic Charismatic Renewal and the Church

1. Is the Charismatic Renewal "Catholic"?

2. When was the Catholic Charismatic Renewal founded?
3. Where can I find Catholic Charismatic Fellowship on-line?
4. Does the Catholic Charismatic have a different outlook on Mary the Mother of Jesus than a non-charismatic Roman Catholic?

1. Is the Charismatic Renewal "Catholic"?

Read the article by that same name at: www.garg.com/ccc/articles/Romero/Romero_001.html
Check what the US Bishop's committee on the Charismatic Renewal has published in the document; Grace For The New Spring-
time: www.garg.com/ccc/articles/nonattributed/US_Bishops_001.html
Some comments from Pope John Paul II can be read at: www.garg.com/ccc/articles/John_Paul/
An interview with Bishops Sam Jacobs is available at: www.garg.com/ccc/articles/Jacobs/Jacobs_002.html
And if you need something in Hard Copy: www.garg.com/ccc/bookstore/Church/CtH.html; www.garg.com/ccc/bookstore/Theol-
ogy/CI.html

2. When was the Catholic Charismatic Renewal founded?

There is no true, founding date. The movement is credited as having started at the so-called "Duquesne Weekend" in 1967, with a
bunch of college students, but in actuality it sprung up all over the world at the same time. We have a local prayer group, meeting
in a home, that began in 1964. See: www.garg.com/ccc/articles//Murphy/Murphy_005.html; www.garg.com/ccc/articles/Mans -
field/Mansfield_002.html
There have been many pastoral statements by Pope John Paul II and Pope Paul VI spoke to the leaders in the renewal at their gath -
ering in Rome in 1975, but, other than the formation of the International Catholic Charismatic Renewal Services office. See:
www.garg.com/ccc/publications/ICCRS.html
However, the "International Catholic Fraternity of Charismatic Covenant Communities" were formally established in November of
1990. See: www.garg.com/ccc/articles/Smith/Smith_002.html

3. Where can I find Catholic Charismatic Fellowship on-line?

Join the Catholic Charismatic E-mail list (cinchar) at: www.cin.org/cinchar.html

4. Does the Catholic Charismatic have a differnt outlook on Mary the Mother of Jesus than a non-charismatic Roman Catholic?
Short answer: As a group, No.
Long answer: As individuals, many variations. However, the variations are not necessarily because they are Charismatic, but be -
cause Catholics in general have many different outlooks on the Marian devotions and practices.
The Catholic Church, is not the monolithic, cut and dried, everyone believes everything equally, organization that those outside
the Church seem to think it is. Just as there are many differing opinions on various practices and devotions in your personal
church, there are many differing practices and devotions in the Catholic Church.
We are all called differently: Eph. 4:11,12
That said, in the beginning of the Renewal movement, because of their many ties to other, non-Catholic fellowships, many Charis -
matics questioned or ignored the traditional Marian devotions. This caused many non-charismatics to accuse them of being non-
Catholic in their faith and practices.
However, as time passed, many Charismatics have become very Marian in their devotions, developing a clear understanding of
Mary's role as an example for us, a deep respect for her role as the Mother of God, and a strong call to accept her position as our
spiritual mother. (The underlying concept being that we, as brothers and sisters of our Lord Jesus, in addition to gaining God the
Father as our adopted Father, also gain Mary, the Mother of Jesus, as our adopted Mother.)
Of course, this all ties into the fundamental difference between the Catholic and Protestant conceptions of the role of those who
have died in the faith. We, as Catholics, believe that they are alive with Christ, praying and interceeding for us. Some of the
Protestant Churches, if they discuss it at all, tend to assume that they are asleep in Christ, awaiting the resurrection, while main-
stream and evangelical churches believe that when you die your spirit goes directly to be with God. They do not believe that they
can pray or intercede for us.
There are sufficient Scripture verses that can be used to defend both positions, making the use of the Scriptures impractical for
proving either position.
However, our stance as Catholics is that a study of the non-Scriptural histories of the Church shows that the concept currently
taught in the Catholic Church was clearly believed and taught by the Bishops of the various Christian communities throughout the
first centuries of the Church, and confirmed by the various councils under the concept of the "Communion of Saints."

Problems in the Catholic Charismatic Renewal

Often you hear complaints about the Catholic Charismatic Renewal from those outside the movement or those who were members
for awhile and dropped out. This FAQ addresses those some of those commonly heard complaints.
5. The person asserts that asking for charisms is prideful.
6. The person lumps Charismatic actions together with holy laughter and barking like dogs.
7. The person asserts that the focus should be on becoming holy before exercising charisms.

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8. The person asserts that little discernment used to determine whether certain manifestations are authentic or not.
9. The person asserts that Charismatics are not interested in traditional devotions.
10. The person asserts that they don't hear Charismatics discussing 'dryness' in prayer.
11. The person questions people being "slain in the Spirit" as never having been found in the writings of saints.
12. The person questions the term "Baptism in the Spirit" being used in the fathers or saints or how it fits in theologically to confir-
mation, etc.
13. The person wants to know who is the Patron Saint that champions the Charismatic movement.
14. The person claims that they have been told that hell awaits them because of their refusing to be Charismatic.
15. The person questions the authenticity of the Charismatic renewal because so many elements are practices by Protestants.
16. The person asserts that they finds more confidence in following certain private revelations as a basis for their spirituality than
being Charismatic.
17. The person asserts that they can't recall Charismatics talking about Confession.

5. The person asserts that asking for charisms is prideful. St. Paul in I Corinthians 14 tells us to desire the charisms. Why? Because
our religion is not merely one of words, but one that celebrates the supernatural intervention of God in human history, primarily in
the resurrection, but also the continuation of resurrection power as manifested in the charisms.
Are the charisms the only means of God's connection to us? Of course not. They are not even the most important, but they have
been seen fit by God to be considered essential to the full vitality of the church. Charisms are no substitute for holiness, but they
can lead to holiness.
The use of charisms, as with the presence of apparitions, or effectiveness in prayer, or any other spiritual treasure, can be an op -
portunity for pride. Human beings will always find ways to be proud in every human endeavor, no matter how spiritual. We sus -
pect that Mother Teresa had to confess sins of pride because she became so famous for her work. She acknowledges that she went
to confession every week so we know that she did sin at least every week. It would be quite un-human of her not to have had pride
as one of those sins. But obviously, she was not supposed to stop serving the poor just because she had temptations to pride about
it. So also, we are not supposed to stop seeking charisms just because sometimes we get prideful about being used by God in such
wonderful ways.

6. The person lumps Charismatic actions together with holy laughter and barking like dogs. It is true that some Charismatics pur -
sue the more peripheral spiritual experiences because they are more dramatic. But holy laughter and barking like dogs (an experi -
ence associated with the Toronto blessing, a movement in the Protestant Church) should not be seen as charisms, but rather as spir-
itual phenomena, subject to rules of discernment.

7. The person asserts that the focus should be on becoming holy before exercising charisms. While this sounds good, it is not
God's approach. Because we could never reach a level of holiness that is "good enough" in God's eyes. Peter preaches on the day
of Pentecost and thousands are brought into the kingdom, but later on he has to be rebuked by Paul for his wrong behavior. Fortu -
nately for all of us, God does not require some minimal level of holiness in us in order to be used by Him. God is so committed to
giving Himself to the whole world that He uses very unclean vessels to do so. Sure, He wants us to be more and more holy; and al -
most all Charismatics know that and are trying to pursue holiness.

8. The person asserts that little discernment used to determine whether certain manifestations are authentic or not. This is a valid
criticism as there are lots of claims of something being God that we believe to be phony. However, this problem is much wider
than the Charismatic movement. It is also true of the Marian movement, where even less discernment is used. Millions of
Catholics all over the world, for the last 2 thousand years, have had spiritual experiences and most of them have not been dis -
cerned. Only a very few have been submitted to church authorities for discernment, and even fewer of those have been judged as
potentially authentic. For better or for worse, the church is not really interested or even set up to process/discern all these experi-
ences. We believe that the Catechism's exhortation to submit charisms to the church must be read as pertaining not to the day to
day exercise of the charisms but to those that may have some type of church wide impact.

9. The person asserts that Charismatics are not interested in traditional devotions. Many Charismatics are very "into" the Rosary.
Much of the modern Marian movement has been fueled by Charismatics. However, the charisms certainly are more traditional
than the Rosary. The church got alone fine without the Rosary for a thousand years, but the charisms sparked the growth of the
church from the very beginning. If one reads Butler's Lives of the Saints, one sees that charisms were operating in the church in
every century and in every part of the evangelized world.

10. The person asserts that they don't hear Charismatics discussing 'dryness' in prayer. The individual has probably not attended
much in the way of conferences where talks on prayer by Charismatics are being given. This is a frequent topic in such talks. Yes,
most saints experienced this, and people experience this. It is part of the process of maturing. But dryness in prayer doesn't mean
the lack of God's power. Dryness in prayer usually refers to the lack of sensible affections in prayer. These can be absent even dur-
ing times when God is using one powerfully. There is no connection. Some Charismatics and many non-Charismatics judge the
quality of their prayer by the presence or absence of these sensible affections. This is usually an error due to spiritual immaturity.
If the individual has had contact with people who talk this way, they have a valid criticism, but one hopefully can be tolerant of

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spiritual immaturity in those new to the ways of the Lord. It is a different matter if they have been following the Lord for ten years
or more.

11. The person questions people being "slain in the Spirit" as never having been found in the writings of saints. St. Ignatius was
hauled before the Inquisition at one point and accused of causing women who heard his preaching to faint. So many were being
"slain in the Spirit" at hearing his preaching on the streets in Spain that the authorities were concerned.

12. The person questions the term "Baptism in the Spirit" being used in the fathers or saints or how it fits in theologically to confir-
mation, etc. Several scholarly works have been done, tracing the experience and reality of being Baptized in the Spirit" in the early
church fathers and throughout history. One of the more noteworthy such works is the book Christian Initiation and Baptism in the
Holy Spirit by Fathers McDonnell and Montague.

13. The person wants to know who is the Patron Saint that champions the Charismatic movement. Unlike the pattern for traditional
devotions (although not as universal as the some people claim), the Charismatic movement is not bringing some new insight to the
church, but rather is causing us to return to the fountainhead of the spiritual life, namely the personal encounter with the risen Lord
and His poured-forth Spirit. So our patron saints would be folks like St. Peter and St. Paul.

14. The person claims that they have been told that hell awaits them because of their refusing to be Charismatic. No genuine
Catholic Charismatic leader would ever make this claim. It has been frequently renounced by the International Leadership of the
Catholic Charismatic Renewal.
Because the leaders of some of the large Protestant Pentecostal Churches were fairly influential in the early days of the Catholic
Charismatic renewal, it would have been easy for us to adopt their doctrinal position on this, which is similar to what some people
claim to have been told. Some Pentecostal denominatins held that being baptized in the Spirit with the evidence of speaking in
tongues was necessary for salvation. At least that used to be their position. Many Protestant Pentecostal/Charismatic leaders and
people would not hold such a strict position today. But the fact that the early leaders of the mainline denominational Charismatic
movements chose to reject this key, classical Pentecostal doctrine, is evidence that, from the very beginning, efforts were made to
integrate the understanding of this experience into the framework of authentic Catholic spiritual theology.

15. The person questions the authenticity of the Charismatic renewal because so many elements are practices by Protestants.
Catholics and Protestants share alike a commitment to personal prayer, devotional Bible reading, the importance of evangelistic
witness, the need for personal repentance, the joyful expectation of the return of the Lord, a desire to live like Jesus, and many
more things. Some Protestants share with us the sacraments, at least in outward form. Are Catholics to reject these things because
Protestants share them? Hardly! We are to rejoice because we have so much in common in Christ. We are after all, brothers and
sisters in Christ, even if separated in some things.
We won't bother to quote church documents on this issue, but suffice it to say that we are to rejoice in the common elements we
have in Christ. The fact that we don't share everything is a source of prayer for an ultimate reconciliation in Christ as we join in
His prayer "may they all be one."

16. The person asserts that they find more confidence in following certain private revelations as a basis for their spirituality than
being Charismatic. We would suggest that a surer foundation would be a spirituality based firmly on the Word of God that stresses
the personal encounter with the risen Lord and the Holy Spirit. If they find these fruits to come from their "traditional" devotion,
great!!! The Lord has many ways of reaching His people and we want to esteem all authentic spiritualities.

17. The person asserts that they can't recall Charismatics talking about Confession. One of the first written works on the Charis -
matic renewal was a booklet by Fr. Scanlan, on Confession. Confessional lines at Charismatic conferences are normally quite
long. The sacrament has been highly valued throughout the history of the renewal.

The Charismatic Prayer Meeting.- This FAQ is based on the article What is a Charismatic Prayer Meeting? by Pat
Mullins.

1. What is a Charismatic Prayer Meeting? 10. Do I Have to Speak at a Prayer Meeting?

2. A Prayer Meeting Has Two Purposes: 11. What is a "Testimony"?
3. What is the Content of a Charismatic Prayer Meeting? 12. How Can I Grow Spiritually?
4. How Long do Prayer Meetings Last? 13. Is a Charismatic Prayer Meeting Based on the Bible?
5. Do I Have to Raise my Hands or Pray Like Others Do? 14. Why Do We Sing?
6. Do I have to Say "Praise the Lord, Alleluia", etc. as others 15. Why Do Some Greet Others with a Hug?
may do? 16. Is a Charismatic Prayer Meeting Like a Eucharistic Cel-
7. Is a Prayer Group a Parish Organisation? ebration?
8. What are the Spiritual Gifts We Pray For? 17. What Should I Keep in Mind When Attending Prayer
9. Is the "Baptism in the Spirit" a New Sacrament? Meetings?

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1. What is a Charismatic Prayer Meeting? A "Charismatic Prayer Meeting" is a weekly gathering of Christians to give praise,
thanks, honor, and love to Jesus Christ as our Lord and Saviour. It's a time we gather in community, to praise God on a one-to-one
basis, as the Holy Spirit moves us.
A prayer meeting is not a discussion club, a therapy session, or a time for counseling. We come to give our full attention to Jesus
-- through the help of the Holy Spirit (who will teach us all truth.)

2. A Prayer Meeting Has Two Purposes: 1. To praise, worship, and honor God; 2. To build up the Body of Christ (as brothers and
sisters)

3. What is the Content of a Charismatic Prayer Meeting? A gathering song; opening prayer; time of praise and worship; singing;
prophecy (God inspiring someone to speak); tongues (in song, praise, or prophecy); interpretation of tongues; ministering the Gifts
of the Spirit to the people gathered in healing, miracles, word of knowledge, etc... (see 1 Cor. 12); scripture reading; teaching; tes-
timony; sharing. (see 1 Cor. 14:26-33)

4. How Long do Prayer Meetings Last? Usually a minimum of 1 1/2 hours.

5. Do I Have to Raise my Hands or Pray Like Others Do? No -- you should pray as you feel comfortable -- as if your were alone
with Jesus. Pray as you feel confortable, but also respect others -- the way they pray and feel comfortable.

6. Do I have to Say "Praise the Lord, Alleluia", etc. as others may do? No -- you do not have to say or do anything you are not
comfortable with. Just keep open to the Holy Spirit and pray however you wish -- just PRAY! As we learn why God wants us to
praise, we will desire to change our form of worship, but pray as you know how.

7. Is a Prayer Group a Parish Organisation? No -- a prayer group is made up of individuals that come together weekly as a family
for the purpose of giving Jesus the praise He deserves. The first and primary purpose of all prayer is to praise and honor the God
who created us and who gives us all the gifts we enjoy each day.

8. What are the Spiritual Gifts We Pray For? (see 1 Cor. 12, 13-14 & 1 Cor. 14:1) Word of Wisdom; Word of Knowledge; Faith;
Prophecy; Discernment of Spirits; Tongues (Acts 2:4); Interpretation; Healing; Miracles.

9. Is the "Baptism in the Spirit" a New Sacrament? No -- It is the RELEASE of the POWER of the Holy Spirit already within US
that we received by faith at our Confirmation, and now in our experience, to enable us to live the Christian life we want to live but
had only been partially successful in doing. We will begin to experience a new ability to appreciate Jesus, the Bible, our daily
prayer life, and our faith through this living experience.

10. Do I Have to Speak at a Prayer Meeting? No -- Simply come to experience the life and love of Jesus, and as we are listening
and praising and continuing to learn, we will find that the Holy Spirit will work in us to want to give back some of the love we
have received through allowing the Holy Spirit in the use of the Gifts of the Gifts of the Spirit. The people that do speak are learn -
ing to let the Spirit lead them in how and when and what to say in the meeting.

11. What is a "Testimony"? Telling how the Lord is working in your life. It will always be a first-hand experience, not another per-
son's story. If the testimony is led by the Spirit, the result will be that the center of the testimony will be the honor and glory of Je -
sus, not the person sharing. (see John 16:14)

12. How Can I Grow Spiritually? First, submit yourself to the Lordship of Jesus in prayer, and talk to God as your loving Father
who wants to teach you. Take time to listen for God to respond to your prayers. Second, take time every day to read the Word of
God, the Bible, to learn about your Father and the love of Jesus for you, and to learn who God says you are as a part of His Son Je -
sus. Third, act on the new understandings you get from your prayer and Bible reading. (see Matt. 7:24-27 and James 1:22-25) Fi -
nally, submit yourself to God to become a part of a prayer meeting where other people are seeking spiritual growth as you are. Ap-
ply yourself to learn through attending the teachings that offered, and God will do the rest.

13. Why Do We Sing? (Colossians 3:16 and Ephesians 5:18-21) Singing is a way of praying, praising, and worshipping God. St.
Augustine said, "He who sings, prays twice." Songs can turn our hearts and thoughts toward God, and help us to understand the
presence of Jesus if they are well selected. The meeting should not turn into a songfest. We should PAUSE between songs, read-
ings, prophecies, etc., and LISTEN. This is the time the Holy Spirit can talk to us. We need silence to Reflect and allow the Spirit
to work.

14. Why Do Some Greet Others with a Hug? This is a sign of brotherhood and an action, based on our faith, that we do Love with
Jesus' Love. (see 1 Cor. 16-20; 2 Cor. 13:12, 1 Thes. 5:26, and 1 Peter 5:14)

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15. Is a Charismatic Prayer Meeting Like a Eucharistic Celebration? Don't compare one with the other. In a prayer meeting, Jesus
is present in a different way and for a different purpose. Both the Mass and the Charismatic Prayer Meeting are to bring glory to
God as the Body of Christ, through the ministry of the Holy Spirit. Only, we worship Him from an informal viewpoint, rather than
a structured celebration. At a "Charismatic Mass" we experience the combining of these two forms of worship.

16. Where Can I Read Something on the Holy Spirit in the Bible? John 14:16 and 26; John 16:17 and 13; Acts 1:4 and 8; Acts 2:4,
17, and 38; Acts 4:31; Acts 5:32; Acts 8:17; Acts 10:44-48; Acts 19:5-6; Romans 5:3-5; Romans 8:1-17,26-27; 1 Cor. 2:6-16; 1
Cor. 3:16; Galatians 5:16-26, and many others.

17. What Should I Keep in Mind When Attending Prayer Meetings?

 Come at least four or five times before making a judgement. It takes that long to understand how the Spirit is working.
 Pray as you feel comfortable (and let others do the same)
 Praying alone we are easily distracted; we support each other at a prayer meeting.
 Pause between songs, readings, and teachings to allow the Spirit to work.
 Don't concentrate on others -- concentrate on Jesus. Close your eyes to distractions around you and let the Holy Spirit open
your spiritual eyes to see with faith.
 All ages are welcome -- we are all children of God.
 Prepare for the meetings, through prayer and scripture.
 Don't be afraid, you are with friends. Don't let the devil discourage your.
 You will experience the "Fruits of the Spirit" as you progress. (Gal. 5:22; 1 Cor. 12)
 If you do not have an opportunity to speak or share at the meetings -- you may do so after the meeting with others.
 If you have any questions, please don't leave until you get an answer. We love you -- and together we love God -- and HELP
EACH OTHER AS BROTHERS AND SISTERS.

Praise, Honor, and Glory are Yours, Lord Jesus Christ!, St. Paul, Philippians, 1:9-11
Finally, "My prayer is that your love for each other may increase more and more and never stop improving your knowledge and
deepening your perception so that you may always recognize what is best. This will help you to become pure and spotless and pre -
pare for the Day of Christ when you will reach the perfect goodness which Jesus Christ produces in us for the glory and praise of
God."

Leadership in a Charismatic Prayer Meeting

18. What to do when someone makes statements contrary to our faith?

18. What to do when someone makes statements contrary to our faith? It sometimes happens that in our prayer meetings (in the
prophecy time) somebody would say something that is really contrary to faith. Since I'm not yet a seasoned prayer leader, I usually
don't know how to correct this right there and then. Others could be saying other messages, one after the other. Please I need your
advise for the good of everyone attending our meeting.
Is it the same person who makes these "statements"?
If it is he should be taken aside privately and misgivings stated and a request made that they no longer share in public. If they per -
sist then they should be approached by more than one of the leaders or core group and again the point should be stated as before.
Finally if he persists then a public declaration should be made with the correct teaching of the Church given. If he still persists
then he should be asked to leave the group.
Normally the first request is enough for a person of good-will.
If it is a once off situation, then what normally happens in our prayer meeting is that someone in the core group (leadership) stands
after the period of prophecy and clarifies the Church's position in the case of the erroneous sharing. In my experience these shar -
ings usually are well intentioned and contain some truth so we should be careful not to hurt the person involved. For instance we
should be careful to use the word "clarify" rather the word "correction," stressing the "misunderstanding" which could possibly be
made by "some members" of the group.
Sometimes people can be completely out of order in which case they should be told in no uncertain manner during their sharing
that what they are saying is inapropriate either to the place or the time or the meeting.
The most important thing is the prayer, especially of the leaders of the group. I'm assuming that this core group meets together out-
side of the meeting for prayer and preparation. The inveterate sharer may be discussed during this time and a person appointed to
correct him.
Finally I don't imagine that this is a regular occurance at most meetings, as usually the time after is given to comforting words of
the Lord. If there is a directive prophecy that someone wants to give then it might be a good idea to encourage people as a general
rule, to approach a member of the core-group to see if it is OK. Answer submitted by Eoin Ó Riain - readout@iol.ie

Are We Living In The End Times? One of my observations in reading the lives of the saints and church history is that each gen-
eration seems to want to think of itself as somehow special in the overall plan of God. One of the ways this manifests itself is in
the conviction that 'our' generation will be the one that sees the end of the world, or the ushering in of a new era of peace and har -

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mony or sees some major advance for the church. Among almost every generation of Christians there have been those who felt
this sense of being pivotal in the history of God.
I can remember in the early years of the Charismatic Renewal when we used to talk as if the CR was the 'cutting edge' of what
God was doing on the earth. I don't hear this talk much anymore. I think we have gained some humility. It was presumptuous for
us to think that we had the inside track with God and somehow were cooperating with His purposes more than anyone else was.
I know I am more content to be somewhat farther back on the blade than having to think I am at the cutting edge. As if there was
only one "cutting edge". And we think we know his plan?
For all we know, the most significant thing that happened in the 60's was the further development of transistors so that 20 years
later a woman could use her cell phone to call 911 when she was being attacked in her car and therefore preventing a rape or even
a murder. That may have been God's priority. He cares about individuals intensely.
Well, back to prophecies. I think that we have only rarely seen the power of genuine prophecy. Frankly, I am skeptical about most
prophetic words I hear. Skeptical from the standpoint of believing that they are genuinely from God. However, I am also of the
opinion that God uses what we call 'non-prophecy' (words that come from the religiously active imagination) to speak to people as
well. He is not picky about the methods.
I hear the pope's call for a Jubilee spirituality. If the Jubilee is a useful framework for calling us deeper to God, I am all for it. I
hear Marian prophecies calling us to pray more, fast, repent and get closer to God. Sounds good to me. But in contrast to someone
like Fr. Gobbi, I don't believe that the next couple of years are going to be somehow uniquely special in a way that last year wasn't.
Every year is a new opportunity for us to advance the Kingdom of God in our own lives, and in the lives of those around us. God
is a God of the long haul. He operates on really long timelines. We rush around. He moves pretty calmly. God and deadlines are a
joke. Ever try to get God to perform within your time constraints? Pretty tough to do.
I used to believe Jesus would return around the year 2000. Now I don't have a clue.
Walter Mathews, director of Chariscenter USA, once made a profound comment to me. (Actually he has made many, but this is
the only one I'm going to mention now.) He said that maybe we are still in the early church. Ten million years from now, we will
look back on the first two thousand years of church history as being the early church. where we are still trying to sort all the ques-
tions out.
So the key to the end of the century for me is found in the simple message of Jesus "take up your cross and follow me." These
words have penetrated the hearts of men and women for 2000 years and we still barely know what they mean. And how those
words will play out in your life will be different than how they play out in mine (50 year old, self-employed, white, lower middle
class, American, widower, etc.)
May the Lord grant us all the grace of final perserverance so that we can go out with a bang and not a whimper--living a radical
life for Jesus right up to the very end. Colin LaVergne, Minneapolis

The Catholic Charismatic Center

1. Who it the sponsor of the Catholic Charismatic Center web site?
2. What does the Dove-Flame logo represent?
3. Are the articles available in Spanish / French / ... ?
4. What spiritual authorities do the members of the CCC answer to?

1. Who it the sponsor of the Catholic Charismatic Center web site? The web site is the work of the Catholic Charismatic Center in
Campbell, California, a private organization.

2. What does the Dove-Flame logo represent? The Dove-Flame logo is used by the Catholic Charismatic Center and the Charis-
matic Pastoral Service Team of the Diocese of San Jose, California. It combines the two traditional symbols of the Holy Spirit, the
dove and fire, with Jesus' prayer that we be united. "In essentials, unity, in doubtful matters, liberty; in all things charity." -- Pope
John XXIII, Ad Petri Cathedram

3. Are the articles available in Spanish / French /...? I can only read / write effectively in English, so I need help getting the articles
translated. If you are willing to help, here is how to do it.
1. Select an article and send me an e-mail message (editor@garg.com) to verify that no one else is already working on it.
2. I will then send you a copy of the HTML source for the document. Ignore all of the HTML code, and only translate the text of
the article itself.
3. When you are done, e-mail the translation back to me. I will forward it to someone else to have it proof-read and verified before
posting.
4. Technical Notes:
1. To insure that I can read and use the file, always "Save As" type TEXT. ( file.txt )
2. To insure that all browsers will be able to see the correct character accents, use the HTML: ISO-Latin-1 Character Codes for all
special accent marks. See: www.garg.com/ccc/faq/latin.html
For example: Renovación Carismática Católica
Would be written as: Renovación Carismática Católica

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4. What spiritual authorities do the members of the CCC answer to? The CCC, as an organization, is in the Diocese of San Jose,
California, USA. Thus, the workers are in submission to the Bishop of San Jose through our membership in the Diocese. We have
also asked Fr. James Chevedden, S.J. ( E-mail: <Fr.JC@garg.com> ) to act as our spiritual director in the matter of the orthodoxy
of the writings that we publish. Father James is not a member of the Charismatic Renewal. Thus he provides an unbiased oversite
of our activities.

The Catholic Experience of Renewal, Fr. Thomas Foster, S.J, Bishop's Liaison to the Charismatic Renewal, Diocese of San Jose,
1993
On the last and greatest day of the feast, Jesus stood up and exclaimed, " Let anyone who thirsts come to me and drink. Whoever
believes in me, as scripture says: 'Rivers of living water will flow from within him'." He said this in reference to the Spirit that
those who came to believe in him were to receive. There was, of course, no Spirit yet, because Jesus had not yet been glorified.
[John 7:37-39]
One of many spiritual renewals within the Catholic Church, the Catholic Charismatic Renewal started in 1967 when a handful of
students and university theology professors from Duquesne University got together for a retreat weekend. From this small and in -
conspicuous beginning, by 1990 the movement had grown to include more than 72 million Catholics world wide (over 15 million
in America). It has official organizations in 120 countries around the world. Many believe that this renewal is a direct result of
Vatican II and Pope John XXIII's prayer: "O Holy Spirit ... pour fourth the fullness of your gifts ... Renew your wonders in this our
day as by a new Pentecost."
The Catholic Charismatic movement is not simply a renewal of the charisms found in the first letter of St. Paul to the Corinthians
[Chapter 12]. It centers on the renewal of individual commitment to the person of Jesus Christ.
This commitment has been the center of every authentic renewal in the history of the Church. The commitment begins by the re -
anointing with the presence of the Holy Spirit; what is sometimes called "The Baptism in the Holy Spirit." This occurs when indi -
viduals ask Jesus Christ, who is the one who gives the Holy Spirit, to stir up the gift of the Holy Spirit within their hearts. St. Paul
admonished 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]
This is primarily a renewal of the gifts received in the sacraments of baptism and confirmation. The results are many. Along with
the reception of the charisms, people who have experienced this renewal in the Holy Spirit talk of a new and deeper personal
knowledge of Jesus. They find new power in prayer, a new love of scripture, and a new and deeper appreciation of the Church, of
the liturgy, and of the sacraments. These characteristics of the Charismatic Renewal have led both Pope Paul VI and Pope John
Paul II to actively encourage the faithful and the clergy to become involved in the Charismatic Renewal.
This approval was first dramatically demonstrated by Pope Paul VI in 1975. He, personally, invited the renewal to hold its annual
conference in Rome. In a special session during that conference the Pope stated: "Nothing is more necessary to this more and more
secularized world than the witness of the `spiritual renewal' that we see the Holy Spirit evoking in the most diverse regions and
milieux...How then could this `spiritual renewal' not be a `chance' for the Church and for the world? And how, in this case, could
one not take all the means to ensure that it remains so."
Pope John Paul II, following the lead of Pope Paul VI, has also met with groups of charismatic people and, at one such encounter,
said: "Remain in an attitude of constant and grateful availability for every gift that the Spirit wishes to pour into your hearts."
Encouraged by the leadership of Pope Paul VI and John Paul II, the Catholic bishops of the United States, Canada, and many bish -
ops in South America and Europe, have written pastoral statements supporting and encouraging the renewal. The bishops of the
United States, in their pastoral letter to the American Church on the Charismatic Renewal, wrote the following in 1984:
" ... the charismatic renewal is rooted in the witness of the gospel tradition: Jesus is Lord by the power of the Spirit to the glory of
the Father."
Insofar as the Charismatic Renewal makes its own this primary reality of the Gospel, it witnesses to elements of the Good News
that are central, not optional: the covenant love of the Father, the Lordship of Jesus, the power of the Spirit, sacramental and com -
munity life, prayer, charisms and the necessity of evangelization.
Insofar as the renewal makes its own what is central to the enduring reality of the Gospel, it cannot be dismissed as peripheral to
the life of the Church. Clearly the Charismatic Renewal is in and for the Church, not alongside the Church.
Because the Charismatic Renewal is at the heart of the Church, it also has a role in parish renewal.
We wish those in the Charismatic Renewal to know that we make our own the view of Yves Congar: "The Charismatic Renewal is
a grace for the Church." We assure those in the Charismatic Renewal of the support they enjoy from the bishops of the United
States, and we encourage them in their efforts to renew the life of the Church.

Perhaps a few words about the charisms are in order. Vatican II echoes St. Paul in stating: It is not only through the sacraments
and Church ministries that the same Holy Spirit sanctifies and leads the people of God. He distributes special graces among the
faithful of every rank..."The manifestation of the Spirit is given to everyone for profit." [1 Cor 12:7] These charismatic gifts,
whether they be the most outstanding or the more simple and widely diffused, are to be received with thanksgiving and consola -
tion, for they are exceedingly suitable and useful for the needs of the Church." [L.G. 12]
So the gifts, supernatural and ordinary, are gifts not to individuals, but to the community. These gifts are given to build up God's
people, and the Holy Spirit distributes "them individually to each person as he wishes. " [1 Cor 12:11] Hence, they do not indicate
the sanctity of the individual. The gifts that are found in the Charismatic Renewal are outlined in St. Paul's first letter to the
Corinthians [Chapter 12] :

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"To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of
wisdom; to another the expression of knowledge... to another faith... to another gifts of healing... mighty deeds (miracles)...
prophecy... discernment of spirits... variety of tongues... interpretation of tongues." [1 Cor 12:7-10]
Hence, the list includes gifts through which God gives understanding about himself and the Christian walk; wisdom, knowledge,
and discernment. Gifts through which God acts in his community; faith, healing, and miracles. And gifts through which God
speaks to his people; prophecy, tongues, and interpretation of tongues.

The Gifts of the Spirit

The following is a brief description of these gifts:

WISDOM: The gift by which the Holy Spirit directs a person to make the right decision or judgment and to live a true Christian
life. Generally most Catholics acknowledge this gift by praying for the Light of the Spirit.
KNOWLEDGE: The gift by which the Spirit gives a person a deeper understanding of a Mystery of Faith or specific knowledge
about a person or situation that could not be known, unless God revealed it. Many priests experience this gift in the sacrament of
reconciliation.
FAITH: This gift inspires a person to pray with God given confidence. Knowing that what is asked for will be granted. This
should not be confused with the virtue of faith (believing Christian truths). Jesus told his disciples that "whoever says to this
mountain, `Be lifted up and thrown into the sea,' and does not doubt in his heart but believes that what he says will happen, it shall
be done for him." [Mark 11:23]
HEALING: This is one gift which Catholics accept in the lives of the saints, but find it difficult to accept in the lives of ordinary
Christians. This gift speeds up the natural healing powers of the body. Jesus healed many who came to him, for example, Peter's
mother-in-law.
MIRACLES: This gift is different from healing in that it does not depend on the laws of nature. An example of a miracle, or
mighty deed, is the raising of Lazarus from the dead.
PROPHECY: This is a gift by which God, through a person, speaks a message to an individual or to the whole Christian commu -
nity. It is God making use of someone, to state what He thinks about the present situation, what His intention is for the future; or
what He thinks they should know or be mindful of right now. It is not primarily nor necessarily a prediction of the future. St. Paul
says, "One who prophesies does speak to human beings, for their building up, encouragement, and solace." [1 Cor. 14:3]
DISCERNMENT OF SPIRITS: Through this gift one senses the presence of good or evil spirits. Many experience a form of dis-
cernment when meeting people. Some people come across as loving and good; others radiate negative aspects. Primarily, this gift
discerns the presence of the Holy Spirit.
TONGUES: Catholic Charismatics believe that God gives the gift of praying in an "unknown tongue" to anyone who seeks it. The
person is able to speak this new language of praise of God, even though the individual does not understand what is being said. Ac -
tually, it is the Spirit of God within the heart praying. In the Book of Romans, St. Paul says, "the Spirit too comes to the aid of our
weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings. And the one
who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God's will."
[Rom 8:26-27] This gift of tongues is mentioned 57 times in the New Testament!
INTERPRETATION OF TONGUES: Occasionally, a member of a the assembly will speak out some message in tongues. This ut-
terance will be accompanied by an interpretation of its contents. Tongues and interpretation, St. Paul tells us, are the equivalent to
the gift of prophecy.
Collectively, these gifts are for the building up of God's people. They have existed in one form or another throughout the history of
the Christian church. For example, the Orthodox Communions have them listed in their canon law, and many of their monks ex -
hibit them.

The Prayer Group

At the present time in the Catholic Church, these "charismatic" gifts are usually experienced in the context of a prayer meeting.
The main purpose of prayer meetings is to give glory to God our Father through our Lord Jesus Christ in the power of the Holy
Spirit. Most of the meeting consists of praising God with spontaneous prayers and with singing. These periods of prayer will be
punctuated by scripture reading, sharing, and prayers for the particular needs of individuals.
During the meeting the charisms will be exercised, although they do not always play a part. The typical meeting follows St. Paul's
directive: "When you assemble, one has a psalm, another an instruction, a revelation, a tongue, or interpretation. Everything
should be done for building up." [1 Cor 14:26] In another place, St. Paul charges the Christians: "be filled with the Spirit, address -
ing one another in psalms and hymns and spiritual songs, singing and praying to the Lord in your hearts, giving thanks always and
for everything in the name of our Lord Jesus Christ to God the Father." [Eph 5:18-20]
Finally, in one of his earliest writings, St. Paul exhorts Christians to "Rejoice always. Pray without ceasing. In all circumstances
give thanks, for this is the will of God for you in Christ Jesus. Do not quench the Spirit. Do not despise prophetic utterances. Test
everything; retain what is good. Refrain from every kind of evil" [1 Thes 5:16-22]

What is the Baptism in the Holy Spirit, by Pat Mullins

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While Jesus was in their company he told them not to leave Jerusalem. "You must wait, " he said, "for the promise made by my
Father, about which you have heard me speak: John, as you know, baptized with water, but you will be baptized with the Holy
Spirit, and within the next few days." Acts 1:4-5 NEB
"You will receive power when the Holy Spirit comes down on you; then you are to be my witnesses in Jerusalem, throughout
Judea and Samaria, yes, even to the ends of the earth." Acts 1:8 NAB
From the Apostle Peter's first sermon on the day of Pentecost: "The Jesus we speak of has been raised by God, as we can all bear
witness. Exalted thus at God's right hand, he received the Holy Spirit from the Father, as was promised, and all that you now see
and hear flows from him." Acts 2:32-33 NEB
What is the baptism in the Holy Spirit? It is an experience of God the Holy Spirit present in the life of a person to lead and em -
power their life as witnesses of Christ. It is an experience required by Jesus for all of His disciples. The Sacrament that prepares us
for the experience is Confirmation -- the receiving of the Holy Spirit. As with all the Sacraments, Confirmation is bestowed with
faith, hope and love. Faith, that in fact God is acting to impart a special grace to the person receiving; hope, that the person receiv -
ing will indeed open their heart and mind to receive all that God would have them receive from the Sacrament; and love, that en -
trusts to God the outcome of the Sacrament.
As we look at this question, we pray that the Holy Spirit will take these efforts in words, as poor and inadequate as they are, and
use them to bless the reader with a deeper experience of the love of God and the power of God available to each of His children.
This we pray in Jesus' name, amen.
Let us begin by establishing the basis of understanding from what we have been taught in the Scriptures by our Church over the
centuries since the resurrection of Jesus. God became man in the person of Jesus in order to pay the price of our redemption from
the hold of Satan. As revealed in Genesis, God had given the entire world over to the responsibility of man in the person of Adam.
The action of our first human father caused him to be separated from God by his own free choice, and consequently all human
children would be born into a family that was separated from God. But more than that, we learned that when the separation from
God occurred, we came under the dominion and rule of Satan as children of a human father ruled by Satan.
Even now in the world, if a citizen of one country wants to become a citizen of another, the person must make the request and fol-
low the laws necessary, or the new citizenship is not granted. If the person is a criminal trying to avoid the law in their native land,
the new country may not be able to grant citizenship. This may help us to understand why God knew He must become a human
being (limited by humanity, and subject to all the temptations of humanity) in order to qualify as a worthy substitute for the pun -
ishment due to Adam, and every child of Adam.
The Scriptures put it this way, and our Church has taught it as the Doctrine of Original Sin: one person sinned, and many were
made sinners, and yet one Man-Jesus-did not sin. Jesus willingly laid down His life to pay the penalty for the one man Adam who
did sin. Since Jesus paid the penalty for Adam, the scale of justice is balanced and the Devil has no right to hold Adam separated
from God any longer.
But then what about you and me? God's plan for all of us was effective in Jesus. Since none of us had any choice when we were
born into this world about whether or not we wanted to be separated from God by our birth into the family of Adam, God could
now open the door for our free choice in Christ Jesus. So God summed up all humanity that would ever be born from the family of
Adam into Adam. Therefore when Jesus paid the penalty for the one person, He thereby paid the price for all persons. Now God's
provision for redeeming us from the ownership of Satan by our birth could be received by any human that would receive the gift of
Jesus as our substitute. Jesus became our substitute in full payment for our life of sin that deserved the death penalty.
Why did we deserve a death penalty? Consider that your father gave you a legacy for your children of 1000 acres of land for each
child. Then you decided you wanted to spend the money that the land would bring, so you sold your children's birthright. When
your children were born they had lost their birthright, not due to their own action, but to yours! Now consider that your father is
still alive, and his plan for blessing your children has not changed. So he must now go to the legal owner and pay the necessary
price to redeem the land back. Then if any of your children come to your father, doesn't he have right to give the legacy to them
for their enjoyment? So God did this in Jesus. Otherwise, God would have been unrighteous to demand back something that had
rightfully passed to the ownership of another without paying the full price. So now it is possible for God to give us the right to
have fellowship with Him again as we are reconciled to Him in Christ Jesus, our Lord and Redeemer. Now we are each faced with
the responsibility of a choice.
But let us look at another aspect of this wonderful plan of God's for a moment in order to understand what our choice must be.
Let's say you were born into the Smith family. After you grew up, you decided you did not like the name of Smith, so you changed
your name to Jones. Even though you have a new name you are still in the Smith family, and the bloodline of your father is still in
your veins. You may try to change your name a hundred times, but you will always be in the Smith family until you die. So it is
with each of us born into the family of our human father, Adam.
We separated from God by birth. We are sinners not because of what we do, but by our birth. It is not our sin that makes us sin -
ners, but we sin because it is in our nature as humans, as sinners by birth. Fish swim because it is in their nature to swim, and we
sin because it is in our nature to sin!
God knew this and so He made provision in Jesus for us to be able to choose to enter into the death that Jesus died for us and
thereby pass out of the control of the nature of sin that Satan had held us under. We see the basic sin with which we are tempted is
that we want to do things our way in our time and not need to depend upon God. This is the "pride of life" that ensnared our first
father, Adam, and it lives in us. So there is a power in our nature that wants to sin; God needs to provide for us a greater power if
we are going to be able to resist the daily temptations to live independent from Him. This is God's secret revealed through the
Church by the Holy Spirit-Christ Jesus will become our life through the ongoing ministry of the gift of the Holy Spirit.

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Now we need to understand the word "baptism". "Baptism" is a Greek word that can be understood in this way: a sunken wooden
ship is a baptized ship. The wood is both completely immersed in the water, and the water has permeated into the very fibre of the
wood. Not only has the use of the ship been severely altered, but the very substance of the ship is transformed. As we begin to un -
derstand this word "baptism", we can see the gift of life that is given in the Sacrament of Baptism.
By faith in the active power of God, we receive an immersion into the death of Jesus Christ at the Sacrament of Baptism. The
blood that He poured out of His veins became the substance that washes away all our actions of sin, and the death that He dies al-
lows us to be free of the nature of sin which made us sin in the first place. We are sunk into Him, into His substitutionary death for
each of us, and we are free to be reconciled with our real father, God.
In Baptism, we are given new life in Him through our identification with Him in His resurrection. We are born again from the
dead. All of this happens in fact at the time of our Sacrament of Baptism, and it is received by our parents by faith in God in our
behalf. They know that someday God will bring into our experience that which they had entrusted to Him by faith. Our full experi -
ence of this new life awaits our willingness to enter into that death to our own self-centered lives, in order that we also can experi -
ence His resurrection with Him.
All the facts are now in place in our lives, and God waits for us to come to Him in Christ Jesus to claim our new birthright. At this
point, we can see both what the "baptism" in the Holy Spirit is, and why Jesus would insist upon the disciples waiting for the em -
powerment before beginning their task of being His witnesses. What about this "baptism" in, or with the Holy Spirit, or perhaps
we could also call it the Spirit of Holiness? Again, our Father God is so very thorough in His love for us. God knew that we would
not be able to hold onto this new life in Christ that He had given us in the death and resurrection of Christ without the power, or
ability, of the Holy Spirit active in our lives. So God gives the Holy Spirit to Jesus for Him to give to all who would come to Him
as their ability to follow Him each day of their lives. To be baptized into or with the Spirit of Holiness is to allow ourselves to be
completely filled in our hearts and minds with Holiness, and to give over control of our lives to the Holy Spirit.
Today there is a very large number of baptized people who for the most part have not formally renounced their Baptism, but who
are entirely indifferent to it... The resistance of this group takes the form of inertia and the slightly hostile attitude of the person
who feels that he is one of the family, who claims to know it all and to have tried it all, and who no longer believe it.
Pope Paul VI - On Evangelization in the Modern World - #56
The plan of God in our lives is the same as in the life of Jesus when He walked the earth in the limitations of humanity. It was the
Holy Spirit that caused Him to be conceived and was with Him as He grew and matured in obedience. The Holy Spirit empowered
Him to walk in ministry in Israel, suffer, be crucified on our behalf, and be willing to die so that His Father's plan might take full
effect for all of us. This same Spirit of Holiness that enabled Him is now given by Him to enable us to walk in holiness of life with
Him and in Him and for Him. Holiness may be understood as single-mindness in wanting God to have the joy of guiding and en -
abling our lives.
Now all this is bestowed by faith at the time of our Confirmation, but few people really experience this empowering at that time of
their lives. All the things of God are first received by faith in the facts He has spoken. Our experience of these facts will follow as
we continue in faith to believe that what God has said is really true.
Over the ages, our Church has proclaimed and continues to proclaim the personal responsibility of all human beings to choose for
themselves the plan of God-or the gifts so lavishly given cannot be experienced. The basic Sacraments of initiation into our faith
have been given to all of us, and yet without mature adult understanding and acceptance, we do not experience the full benefit of
all that God has provided for us in the facts of these Sacraments. Let us not continue in our ignorance that is so costly to our every -
day life of grace in Jesus Christ, but come to Him from whom all blessings flow-Jesus, the Christ, the Anointed of God, our Sav -
ior, our Redeemer, and humbly ask Him to immerse us into His Spirit of Holiness.
During this season of Pentecost may each one of us experience a new Pentecost, the first-fruits of the life, death, and resurrection
of Jesus. Perhaps you will join us all now and let us pray together.
Heavenly Father I want to have all the experiences in my life that You have provided for me in Jesus. I am sorry for my pride of
knowledge that may have kept me from experiencing any part of the gift You have so graciously provided. I do repent of this
pride, Father, and I ask You, Lord Jesus, to come ever deeper into my experience of life and reveal Your life and love to me. I will
receive the gift of Your love in Your death for me, and all that it means. I want You to take over the guidance of my life and be my
Lord. Even though I don't know all that this means now, I trust You to teach me. Lord Jesus, I ask You to baptize me in Your Holy
Spirit with all that it means to You to do so. I want all You have suffered so much to give me to be a part of my life and experi -
ence. O, Lord Jesus, I empty myself of all that I thought I knew if it stands in Your way of teaching me more about Yourself.
Teach me Your love-may Your Holy Spirit now be my ability to love, to speak and to live a life worthy of Your name.
I thank You Father; I do now receive all of Jesus; I thank You Jesus, I do now receive all of Your Holy Spirit; I thank You Holy
Spirit that You have made all this possible by Your faithful love in Holiness, teach me, and in Your grace I shall learn. In Jesus'
name, I pray in thanksgiving. Amen.

The Charismatic Prayer Meeting, Eoin Ó 'Riain

At the time when I was asked to moderate a Catholic Charismatic mailing list on the Internet, a request which genuinely surprised
and shocked me, both in its suddenness and in my own sense of unworthiness and inadequacy, I had started again to read the book
which led me into the Renewal almost 10 years ago. This book, The power of Charismatic Healing by Andy ONeill, describes how
a plain honest-to-God Catholic Laymannot a bad man, indeed a good civilized man who practised his religion but kept it in its
place!became involved in the Renewal and particularly in the healing ministry.

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Andy ONeill worked in Insurance all his life and was President of the Insurance Institute of Ireland centre in Waterford. He trav-
elled all over Ireland and Britain before moving to Dublin as Area Manager for his firm. While in Dublin he first became ac -
quainted with the Renewal and his first book The Power of Charismatic Healing and three subsequent books, give an account of
his experiences and how the Lord used him powerfully in the Healing Ministry not only in Ireland but elsewhere.
This book is no great work of literature, indeed in places it is badly in need of re-writing. However, the Lord shines out of every
page, His power, His glory and His presence is everywhere.
After he was in the Renewal for awhile, Andy started to examine what it was. His examination of a prayer meeting is particularly
good. He proposed the study as an endeavour on his part to mature, a striving to achieve some theoretical or academic knowledge
of the world-wide Renewal.
He continues, A cursory examination of the prayer meeting scene universally, reveals that there are many different types of prayer
meetings, each displaying its own peculiar action... But at a very early stage in my studies it became apparent that there were sev -
eral basic, fundamental, definite, indispensable elements, easily identifiable in a classic orthodox Charismatic Renewal prayer
meeting.
He based his study on what he observed at the meetings of the Avila prayer group in Dublin [Ireland], which is also the prayer
meeting I myself have attended since Spy Wednesday [the Wednesday of Holy Week when Judas Iscariot spied out an opportunity
to betray Our Lord] in 1987, which by coincidence (Wonderful, delicate reminder from the Lord) was exactly 10 years from the
date that Andy himself had first heard of renewal from his sister.
Andy was called home to the Lord in 1995.
Starting with The Gift of Praise I am publishing a series of extracts from his book on the seven elements that he believed were crit -
ical to a Charismatic Prayer Meeting.
* The Gift of Praise
Come Holy Spirit
Increase your presence among us, increase our awareness of your presence in us both to ourselves and to our brothers and sisters,
especially those with whom we come in contact, by the fruits of your action. An increase in love, joy, peace, patience, kindness,
goodness, fidelity, gentleness and self control.
Teach us to understand that you are the source of our life and to let you guide its course.
Amen

The Charism of TONGUES, By Andy O'Neill, extracted by Eoin Ó Riain

"The second easily identifiable element of the Charismatic Renewal prayer meeting following the praising of God was the mani -
festation of Tongues. Tongues is as old as the apostolic age but is in our day a new way of saying "Alleulia." At prayer meetings,
this praising of God in tongues begins when many people spontaneously join together in a speaking tone of voice, then it gently
develops into a plain chant-like sound, all of which seems to bring calmness and peace to the participants. Immediatly the tongues
cease, invariably there is a deep silence as the tradition has grown that tongues promote yet another gift of the Spirit -- prophecy."
We are incapable of really praising God. God, of course, realises that we alone are unable to praise Him, that our praise is inade -
quate and so He has given us a Helper, the Holy Spirit who praises God adequately, through us with unspeakable groanings.
Sometimes He gifts us with the wonderful liberating charism of tongues to enable us to actually feel the Holy Spirit within us
praise the Lord. This is a great personal grace from God.
We are talking here of the gift as used in the prayer meeting, but the great wonder of tongues to me was the fact that praise in
tongues was possible anywhere and everywhere, and that it was a tremendous liberation of spirit. Like the praise of God discussed
earlier it is not dependant on us so much as on the action of the Holy Spirit within us. To my mind it is a physical sign of this ac -
tion which is given to us. Not everyone receives this gift, but I believe we should ardently ask the Lord for it.
Tongues in Scripture:
When I first started attending meetings, among the worries I had was the orthodoxy of tongues in the Church. The history of the
movement seemed not to come from the heart of the Church and thus I was suspicious. I have shared before how I reconciled my
faith with this through scripture. Simularly in tongues, the Lord directed me early on to scripture to confirm this gift to me.
Everyone I spoke to on the matter referred to Pentecost and how the Apostles came out of the Upper Room proclaiming the King -
dom in tongues. Yes, this was cetainly a gift of tongues, but to my mind it was not the tongues described by Andy in the above
passage. This manifestation of tongues was understood by the various peoples gathered in Jerusalem. "Surely these people who are
speaking are all Galileans! How is it that each of us can hear each of them in his own native language?"
No! I think the tongues at the prayer meeting is different.
So we must look elsewhere. I found what I was looking for later on in Acts (Chap 10). Here we have a wonderful story of Peter in
the house of Cornelius -- a "devout man, and he and his whole family joined in the worship of God;" in accordance with the Jew -
ish tradition. He was instructed by an angel to find Peter.
This is a wonderful story, which starts in Joppa in the House of Simon the Tanner.
"Peter went up on the housetop to pray, about the sixth hour. And he became hungry and desired something to eat; but while they
were preparing it, he fell into a trance and saw the heaven opened, and something descending, like a great sheet, let down by four
corners upon the earth. In it were all kinds of animals and reptiles and birds of the air. And there came a voice to him, 'Rise, Peter;
kill and eat.' But Peter said, 'No, Lord; for I have never eaten anything that is common or unclean.' And the voice came to him
again a second time, 'What God has cleansed, you must not call common.' This happened three times, and the thing was taken up
at once to heaven."

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"Now while Peter was inwardly perplexed as to what the vision which he had seen might mean, behold, the men that were sent by
Cornelius, having made inquiry for Simon's house, stood before the gate and called out to ask whether Simon who was called Peter
was lodging there. And while Peter was pondering the vision, the Spirit said to him, 'Behold, three men are looking for you. Rise
and go down, and accompany them without hesitation; for I have sent them.' And Peter went down to the men and said, 'I am the
one you are looking for; what is the reason for your coming?' And they said, 'Cornelius, a centurion, an upright and God-fearing
man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house, and to
hear what you have to say.'"
"So he called them in to be his guests. The next day he rose and went off with them, and some of the brethren from Joppa accom-
panied him. And on the following day they entered Caesarea. Cornelius was expecting them and had called together his kinsmen
and close friends. When Peter entered, Cornelius met him and fell down at his feet and worshiped him. But Peter lifted him up,
saying, 'Stand up; I too am a man.' And as he talked with him, he went in and found many persons gathered; and he said to them,
'You yourselves know how unlawful it is for a Jew to associate with or to visit any one of another nation; but God has shown me
that I should not call any man common or unclean. So when I was sent for, I came without objection. I ask then why you sent for
me.'"
"And Cornelius said, 'Four days ago, about this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood
before me in bright apparel, saying, 'Cornelius, your prayer has been heard and your alms have been remembered before God.
Send therefore to Joppa and ask for Simon who is called Peter; he is lodging in the house of Simon, a tanner, by the seaside.' So I
sent to you at once, and you have been kind enough to come. Now therefore we are all here present in the sight of God, to hear all
that you have been commanded by the Lord.'"
"Peter said 'Truly I perceive that God shows no partiality, but in every nation any one who fears him and does what is right is ac -
ceptable to him.' and went on to preach the word."
"While Peter was still saying this, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised
who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard
them speaking in tongues and extolling God."
"Then Peter declared, 'Can any one forbid water for baptizing these people who have received the Holy Spirit just as we have?'
And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days."
So this was it, tongues as we know it in the Charismatic Renewal. As an added bonus tongues being granted to unbaptised (and
Gentile) people as a sign to Peter, the first Pope, who then discerned and acted in the power granted to him by the Lord. What a
rich and important chapter this is for our times.
St Paul refers to "the gift of tongues of various kinds" (1 Cor 12;29). My own feeling is that what we are talking about here is what
St Paul calls "tongues of ecstasy."
I did not understand the great blessing of gift is until I was given it. It was not at all like what I expected, which was a special us -
ing of me by the Holy Spirit over which I had no control. But this is not the way of the Holy Spirit. He has a delicate respect for
our will which ensures that we have full control of the use of this gift.
Tongues in history:
Another problem that I had was the fact that the use of tongues had almost completely ceased in the Church until about 30 years
ago. How was this?
I believe that some of the forms of prayer used by the Church effectively supplanted or replaced this form of prayer. These are
prayers like Litanies, the Rosary and other repetitive forms of prayer. Basically these prayers give us somthing to do while the real
prayer is going on at a deeper level in our souls. This prayer is really the Holy Spirit at prayer within us participating in the eternal
life of God.
When we pray in tongues (or the Rosary -- a most powerful and now often underated prayer) the physical activity, tongues, contin -
uous repitition of well known prayers, we can experience an exilerating liberation of the Holy Spirit within us. All we have to do is
get behind Him and be with Him and what do we get. Little less than participation in the life of God, a foretaste of heaven.
Thank you Lord for this wonderful personal gift which you have restored to your Church in these days. May we always appreciate
it and use it as you intend for the liberation of our minds and hearts from the strains and stresses of modern life.
Teach us also the truth of the words of the Apostle "I may speak in tongues of men or of angels, but have no love, I am a sounding
gong or a clanging cymbal."
Praise, honor and Glory be to the Triune God. Amen

The Charism of TESTIMONY, By Andy O'Neill, extraction and commentary by Eoin Ó Riain
"The sixth element apparent in a prayer meeting is testimony. This particular element has no definite time slot so it may surface at
any time. Many people are lead to witness to the things which they say the Lord is doing in their lives. The subject matter of these
testimonies is as wide and varied as life itself."
"Again these testimonies are listened to in silence, may or may not be of general interest and at times are greeted with applause. It
must be appreciated, though, that people who gather at prayer meetings are not checked either for sanctity or sanity! But it is
clearly evident during the giving of testimonies, that people in the renewal are not embarrassed in publicly witnessing what the
Lord is doing in their lives and have acquired a new mature freedom of expression in their daily struggle to live out their lives in
accordance with Christian principles. [However,] allowances must be made when some testimonies are unclear or, may be, exag-
gerated."

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I suppose this could be called the moment of hope in a meeting. People share what the Lord is doing for them and thus help those
of us who are down and depressed and heavy laden with the cares and worries. These people have come through and are able to
look back at the hand of God in their lives.
Help us all Lord to see the wonders of your presence in our lives. To see the great beauties that are there, come what may. "A red
lady bird upon a stalk, or little rabbits playing in a field at evening lit by a slanting sun." Or as another poet said, to "see his blood
upon the rose, and in the stars the glory of his eyes, his body gleams amid eternal snows, his tears fall from the skies."
Help us Lord to follow St. Paul's advice to the people of Philippi:
"Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is
any excellence, if there is anything worthy of praise, think about these things." (Phil 4;8)
Thank you Lord for showing our brothers and sisters what you are doing in their lives and for inspiring them to share with us.
Thank you Lord for being one of us and remaining with us.
Amen.
Praise, honor and Glory be to the Triune God. Amen

The Charism of TEACHING, By Andy O'Neill, extraction and commentary by Eoin Ó Riain
"The fifth element which came to light in my study of prayer meetings is called teaching. As the meeting draws to a close, the
leader calls on a person to deliver a prepared paper on some aspect of the Christian faith. This teaching is usually a ten minute af -
fair. The most popular teaching themes appear to be based on explanation of some parts of Scripture or some conclusions which
can be drawn from Gospel parables or from healings by the Lord during his life on earth. As academically qualified scripture sc -
holers are very thin on the ground in Ireland, authentic deep scripture commentaries are very hard to come by in the Renewal and
as a result many prayer groups are unable to provide a scholarly Scripture teaching service."
As Andy says, this element is the one that is most frequently missing at a prayer meeting here in Ireland. This may not be so else -
where.
At the group which I most frequently attend, AVILA in south Dublin, (Where Andy O'Neill himself, was a member of the core
group) sometimes a scholar from outside is invited to deliver a teaching. Sometimes these are very strong indeed and I believe that
the Holy Spirit guides these speakers in a powerful way.
Before such a person speaks the whole meeting prays strongly and with purpose to the Holy Spirit to enlighten the speaker, finally
singing "Spirit of the living God, fall afresh on him/her." When there is a large meeting, as we have, this can be very moving in -
deed.
Heavenly Father, Send us more teachers to help us to understand the fulness of your plan for us and show us the way to fulfil its
every nuance. Help us to remember your covenant "My spirit which rests on you and my words which I have put into your mouth
will never fail you from generation to generation of your descendents from now on, for evermore." (Is 59;v21). When we have
heard let us with Mary our Mother "treasure up all these things and ponder over them." (Lk2 v19 and v21)
Praise, honor and Glory be to the Triune God. Amen

The Charism of SCRIPTURE, By Andy O'Neill, extraction and commentary by Eoin Ó Riain
"The forth element was readily discoverable, as leaders of prayer meetings insist, week-in and week-out, that the foundation of the
Charismatic Renewal movement is built, is scripture. Short Scripture readings are part and parcel of the action at prayer meetings.
These readings are always received in respectful silence by people who believe that the Lord is speaking to them when his word is
sent forth at their meetings. I reflected that this attitude is wholly in the spirit of Vatican II, which endevoured to restore Scripture
to its rightful place in the life of Roman Catholics. As regards these Scripture readings, I acknowledge that I grew up in a Catholic
tradition which concentrated on the Mass, the Sacramental system and devotion to Mary and the various saints. But the indespens-
able place of scripture in the life of a Christian was only discovered by me when I became exposed to the renewal.Praying the
Scripture was never part of my Catholic tradition and I could not help remembering that my first healing experience occured when
a man, rigid with fear and tension, totally relaxed in my hands at the very moment when I prayed the scriptures."
We have now looked at 4 elements of the Charismatic Renewal Prayer Meeting.
In my experience a thirst for the Scriptures is one of the great blessings of these times. Prayerful reading of Scripture can be a
great joy and is, I think, incomprehensible to those without this thirst.
Yet it strikes me as self evident that those who desire a personal relationship with God ought at least make themselves familiar
with his book.
The New Catechism has quite a lot to say of Scripture (as one would expect). Article 3 of Part 1 (Paragraph 101) is well worth a
read This is available on the World Wide Web on http://www.christusrex.org/www1/CDHN/profess4.html#SCRIPTURE. Perhaps
the quotation of Hugh of St. Victor in the summary at the end says it all. "All Sacred Scripture is but one book, and that one book
is Christ, because all divine Scripture speaks of Christ, and all divine Scripture is fulfilled in Christ."
Holy Spirit, inspirer of the Scriptures, inspire us with a love of your word. Lead us to the passages which will be of most effacacy
in our lives and to an ever greater knowledge of the Father and the Son.
Praise, honor and Glory be to the Triune God. Amen

The Charism of PROPHECY, By Andy O'Neill, extraction and commentary by Eoin Ó Riain
"...Immediatly the tongues cease, invariably there is a deep silence as the tradition has grown that tongues promote yet another gift
of the Spirit - prophecy."

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"With this third element, prophecy, it is evident that people gathered together at a prayer meeting acknowledge that here they enter
into deep spiritual mystery. In the silence following the tongues, one person would normally be led to prophecy and maybe that
prophecy would be followed by another or even a third. Prophecies which I can recall were more or less on the following lines:"
"My people, I have put my praise on your lips. Bring my praise into every situation of your lives And I will show you the power of
my praise, says the Lord! My people, turn away from evil, Come to me. Be in the world but not of it, Honour my Son and I will
give you peace and contentment, says the Lord! Even should a woman forget the child she bore, I will not forget you. Your name
is written on the palm of my hand, says the Lord. Give me your sick and I will heal them, Your worries and I will dispel them,
Your burdens and I will carry them. My people, I want to set you free, says the Lord."
"Apparently all down the ages the Lord always spoke to his people through his prophets and in a Charismatic Renewal prayer
meeting, these people of God (Populi Dei as Pope John XXIII called them) in this our age, also wait on the Lord in silence, seek -
ing to hear his word apoken to them in prophecy. Listening to prophecies at a prayer meeting can be a deeply peaceful spiritual ex -
perience."
Mostly these expressions are comforting and supportive expressions of God's love. In my experience, the Lord uses people who
speak using their own images and language, sometimes quite beautiful, to express the word and thoughts of the Lord. Again here
we see the exquisite respect which the Lord has for us as people. We are allowed to form the words, the sentances for his thoughts.
It is evident that prophecy was a very important ministry in the early church. St Paul places the prophets second only to the Apos -
tles in ranking. What does this mean. Well perhaps it would be best to look at the meaning of the words. An Apostle is "Someone
sent on a mission" and a prophet literally means "someone who SPEAKS on someone's (God's) behalf."
St Paul has more to say (1 Cor Chaps 12, 13 and 14 are very relevent, but remember that he is talking to a particular church or
group at a particular time.)
"If anyone speaks in tongues he is talking with God, not with men and women; no one understands him, for he speaks devine mys -
teries in the Spirit."
"On the other hand, if anyone prophasies, he is talking to men and women, and his words have power to build; they stimulate and
encourage."
St Paul then confirms what we said on tongues. "Speaking in tongues may build up the speaker himself, but it is prophecy that
builds up a Christian community."
Sometimes I have come across a single person with an outpouring in tongues during this silence for prophecy. We should then
pray for someone to interpret what is said again, to "help build up the community." St Paul baldly says, "If anyone speaks in
tongues...someone must interpret. If there is no interpreter they must keep silent.."
Again he says "Make love your aim; then be eager for the gifts of the Spirit, above all for prophecy..."
"In short, my friends, be eager to prophesy; do not forbid speaking in tongues; but let all be done decently and in order."
In passing, I cannot recommend Chaps 12, 13 and 14 of 1 Corinthians more as a guide to our conduct at Charismatic Prayer meet -
ings. His comment that "God is not a God of disorder but of peace." is a useful maxim for discerning prophecy.
I would like other peoples ideas on this topic as I found it extremely difficult to write about it and feel that I may not have done it
justice especially when you see the place St. Paul gives it.
Praise, honor and Glory be to the Triune God. Amen

The Charism of PRAISE, By Andy O'Neill, extracted by Eoin Ó Riain

The first of these elements which I found in my prayer meeting was the praising of God, which was both specific and twofold. Au-
dible words were used, such as; "Praise God. Praise the Lord. We bless the Lord. We thank you Lord. We praise the Father, Son
and Holy Spirit. We bless you Lord for your Church which is the Body of your Son Jesus Christ. We thank you Lord for just being
here. We praise and bless you Lord for your goodness, kindness and mercy. We thank you Lord for giving us your Son. We bless
you Lord for sending us your Spirit with His power." - and so on.
This spontaneous praising of God in words was extended to include songs of praise accompanied by the music of guitars, flutes,
recorders, tambourines, and the like, all combining to produce joyful sounds. In all this activity and sound I discerned that many
people had acquired a new uninhibited freedom in prayer. It was probably, I detected, a joining together of like minds by people
who were confronting their Creator personally, a bursting forth of sounds springing from the primitive desire of human beings to
reach out, contact and praise their God. There was also evidence of symbolic prayer with the raising and clapping of hands. Even
dignified shouts of praise could be heard. It appeared then that many people had, in effect, experienced what is beautifully termed
as the eighteen inch dropfrom the head to the heart in the praising of God at Charismatic Renewal prayer meetings. One of the side
effects of this joyful out-pouring of praise was that many of the participants were filled with a peace and a joy which was plainly
obvious.
The first and most important thing to come out of this movement, to my mind, is the understanding of the importance of the gift of
the Praising of God. Catholics are rediscovering that God is to be praised. That He alone is worthy to be praised and that we can
and ought, really, let ourselves go in praising Him.
Many political movements have been born which are based on the slave-like adulation of the leader. Look at the totalitarian states
for example. Yet only God may be praised and no matter how we praise him he cannot be praised enough.
This to my mind, is the raison detre not only of the Charismatic Renewal Movement but it is the raison detre of the Church, of the
People of God of the whole of creation.
It is not without reason that the Prayer of Praise of the Church or the Divine Office has been called Opus Dei or the Work of God.

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This is supported by scripture and tradition from the very beginning. Praise of God was articulated by princes and peasants, from
Hannah, mother of Samuel, to the re-echoing Magnificat of Mary, the Mother of God.
When I was growing up we never learned how to praise God in the Catholic Church. Yes, we were taught prayers but not how to
praise. I wonder has this changed? I think this is very strange.
I recall in my Catechism the answer to the question, What is prayer? Prayer is a raising up of the mind and heart to God; to Adore
and Praise Him... In other words while the Church was actually teaching the correct definition of prayer, the practise of its mem -
bers did not seem to take the teaching to heart.
If the Charismatic Movement has the effect of releasing the power of praise through the world, its impact and existence will have
been well justified.
Praise, honor and Glory be to the Triune God. Amen

Charism of PETITION, By Andy O'Neill, extraction and commentary by Eoin Ó Riain

"The seventh and last element of a Charismatic Renewal prayer meeting as I see it, and the one on which the meeting usually ends,
is concerned solely with the prayer of petition. During this period many people seek the assistance of the assembled group, in their
quest to the Lord for favors. Christian people all through the ages have constantly and with hope sought divine intervention in their
affairs.
This prayer of petition is based solidly on Scripture and is rich in Christian tradition. It is an experience which is both gentle and
consoling to listen to people individually outlining the things which trouble them as they seek assistance from the Lord in matters
of sickness, unemployment, personal relationships, spiritual, domestic, social, business, financial or marital difficulties. During
this time also people who in previous weeks have made prayers of petition, outline favors received. Such items of good news are
invariably greeted with joyful applause. But every facet of human life is liable to be heard during this part of the prayer meeting.
Maybe these many and varied caring aspirations demonstrate why so many people can identify with and relate to the whole
Charismatic Renewal experience."
When Andy himself was leading the meeting in Avila he used sometimes say that since we had been praising God so fervently
during the proceeding hour and a quarter that this was the time to strike while God was at his weakest. Take him at his word. After
all he did say, "Ask and you shall receive."
St. Paul confirms this in his wonderful letter to the Christians of Philippi. "The Lord is near; do not be anxious, but in everything
make your requests known to God in prayer and petition with thanksgiving. Then the peace of God, which beyond all understand -
ing, will guard your hearts and your thoughts in Christ Jesus."
Heavenly Father, who will not give us a scorpion or a stone and who loves us as we are, no matter what, grant us all that we need
to possess this peace in our life here on earth so that we may enjoy our heart's desire in ineffable joy with you in heaven.
Amen.
Praise, honor and Glory be to the Triune God. Amen

Conclusion to the "Prayer Meeting" Series, By Andy O'Neill, extraction and commentary by Eoin Ó Riain
This is the last of a series of articles on the gifts present in a Charismatic Prayer Meeting, based on the book The "Power of
Charismatic Healing-A Personal Account" by Andy O'Neill.
"From this general study then, I drew two conclusions:
* That a classical orthodox Charismatic Renewal prayer meeting must manifest seven basic indispensable elements, namely, the
praising of God in words and in songs of praise, tongues, prophecy, Scripture, teaching, testimony and prayers of petition; and
* Its members must be open to the power of the Holy Spirit and must confidently expect to see the gifts of the Spirit made mani -
fest in their own lives.
I have witnessed these seven elements constantly at the Avila prayer meeting and the regular testimonies of its members confirm
that the gifts of the Holy Spirit with signs and wonders are truly evident in their lives."
I would confirm this last remark from Andy as I continue to attend this meeting in Dublin (Ireland) every Wednesday.
Andy himself died last year, 1996, but was active in the healing ministry up to the day before he died.
The seven elements he outlined; Praise, Tongues, Prophecy, Scripture, Teaching, Testimony, and Petition are present in one form
or another at all meetings, some without exception, some (like teaching) from time to time.
One feature which was not outlined specifically is the importance of silence. Especially after exuberant praise there is a period of
intense and active silence. This is the time when the Lord ministers to our inmost being and it is usually broken by a word of
prophecy or a Scripture sharing.
May the Holy Spirit continue to inspire our prayer meetings with these signs or charisms. May we all be with "one accord in con -
stant prayer... with Mary the Mother of Jesus..." coming out from this "upper room" like Peter, crying in word and in deed "Save
yourselves from this crooked age."
Let us also remember always the secret of our power, sharing with each other, breaking the bread and prayer.
Let us also always retain our sense of awe at the portents and signs that the Holy Spirit will work through and among us.
Amen. Praise, honor and Glory be to the Triune God. Amen

Extracted with permission from The Power of Charismatic Healing: A Personal Account by Andy O'Neill. Copyright 1985; ISBN
0 85342 749 6; Published by the Mercier Press, 5 French Church Street, Cork, Ireland. Telephone: +353 21 275040; Fax: +353 21
274969; EMail Address: books@mercier.ie

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Discernment of Spirits, by Father Fio Mascarenhas, S.J.
The word "spirit" refers to two different types of motivating powers. The spirit of an individual refers to the internal inclination to
good or evil, and it manifests itself with such regularity that it must be considered a personal trait. But it is also possible for an in -
dividual to come under the influence of a spirit that is extrinsic to the personality, whether from God of the devil. Hence it is the
function of "discernment of spirits" to judge whether a given act or repetition of acts flows from the Holy Spirit, the diabolical
spirit, or the human spirit.
There are two types of discernment of spirits (DS): acquired and infused. Acquired DS is complementary to ordinary spiritual di-
rection and can be cultivated by all who use proper means. Infused DS is a charismatic gift, which is granted by God to certain in -
dividuals.
Acquired DS is absolutely necessary for a spiritual director or prayer-group leader, since it helps him/her to determine the spirits
that are leading a person away from God, and on the other hand, the action of the Holy Spirit leading one towards God. The vari -
ous means by which one can acquire the art of DS are:
1. Prayer. This is the most important means.
2. Study. Leaders should also become familiar with the general principles of spiritual theology contained in the Bible, the masters
of the spiritual life, and the lives of the Saints. One should have a broad and sympathetic understanding of a variety of "schools" of
spirituality.
3. Personal Experience. While it is true that each person has unique traits and characteristics, there is also a common pattern pos-
sessed by all, and unless one understands oneself, it will be very difficult to understand others. If moreover, the leader himself has
not attained some degree of virtue and self-mastery, it is not likely that he will be able to understand the condition of those he
seeks to guide.
Types of spirits
Spirits can be summarized under three headings: the Holy Spirit, the diabolical spirit, and the human spirit. God's Spirit always in -
clines us to the good, working either directly or through secondary causes; the devil always inclines us to evil, working by his own
power or through the allurement of the things of the world; the human spirit may be inclined to evil or good, depending upon
whether the individual follows right reason or selfish desires.
Due to the basic indifference of many natural inclinations, it is evident that they may be used for good and for evil, and while
grace does not destroy nature but perfects and supernaturalizes it, the devil uses human weakness and the effects of original sin to
further his evil aims. Moreover, it may happen that, in one and the same action, various spirits are intermingled. Even when God's
Spirit predominates in a given action, it does not follow that the antecedent or consequent movements are supernatural. It can hap-
pen that purely natural movements introduce themselves, consciously or unconsciously, and cause the action to lose some of its
purity. For example, God's Spirit may inspire me to fast regularly, but my spirit may subsequently tell me to fast only nominally
(so that I don't get the spiritual benefit of fasting), or the devil may influence me to overdo or extend my fast over several days
(and so I ultimately ruin my health!).

The Divine Spirit

The following are some general signs:
1. Truth. If a person maintains opinions that are manifestly against revealed truth, the infallible teaching of the Church, or proven
theology, or philosophy, or science, it must be concluded the he/she is deluded by the devil or is the victim of excessive imagina -
tion or faulty reasoning.
2. Docility. Persons moved by the Holy Spirit accept with true peace the advice and counsel of those with authority over them.
They manifest sentiments of humility and self-effacement.
3. Discretion. The Holy Spirit makes the person discreet, prudent, and thoughtful in all his/her activities. There is nothing of pre-
cipitation, frivolity, exaggeration or impetuosity; all is well balanced, edifying, and full of calmness and peace.
4. Peace. The person experiences a profound and stable serenity in the depth of his/her spirit.
5. Purity of intention. The person seeks only that God's will be done and that God be glorified in all that he/she does, without hu-
man interest or motivation out of -self-love.
6. Patience in suffering. No matter what its source, or whether or not it is justly received, the soul bears it with -equanimity.
7. Simplicity. Together with veracity and sincerity, this is never lacking in those who are truly motivated by the Spirit. Any duplic -
ity, arrogance, hypocrisy, or vanity must be attributed rather to the devil.
8. Freedom of spirit. First of all, there is no attachment to any created thing, even the gifts received from God. Second, all is ac -
cepted from the hands of God with gratitude and humility, whether it be a question of consolation or trail. The opposite would be
done in the case of those with a rigid and unyielding will, who are controlled by self-love.

The Human Spirit

There is a constant struggle between grace, and the human spirit wounded by sin and strongly inclined to self-love. The human
spirit is always inclined to its own satisfactions; it is a friend of pleasure and an enemy of suffering of any kind. It readily inclines
to anything that is compatible with its own temperament, its personal tastes and caprices, or the satisfaction of self-love. It will not
hear of humiliations, penance and renunciation, but seeks success, honors, applause and pastimes.

The Diabolical Spirit

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Normally, diabolical influence on the individual is restricted to simple temptation, though sometimes the devil may concentrate his
power on an individual by means of diabolical obsession or even possession. (Detailed study of this is beyond our scope here.) The
various signs are:
1. Spirit of falsity. The devil is the father of lies, but he cleverly conceals his deceit by half-truths and pseudo-mystical phenom -
ena, by hypocrisy, simulation and duplicity.
2. Morbid curiosity. This is characteristic of those who eagerly seek out the esoteric aspects of mystical phenomena or have a fas-
cination for the occult or preternatural.
3. Confusion, anxiety, and deep depression. Also, despair, lack of confidence, and discouragement--a chronic characteristic that al-
ternates between presumption, vain security, and unfounded optimism.
4. Obstinacy, disobedience and hardness of heart.
5. Constant indiscretion and a restless spirit. Those who constantly go to extremes (in penitential exercises / apostolic activity), or
neglect their primary obligations to do some personally chosen work.
6. Spirit of pride and vanity. Very anxious to publicize their gifts of grace and mystical experiences.
7. Impatience in suffering and stubborn resentment.
8. Uncontrolled passions and strong inclination to sensuality. Also, excessive attachment to sensible consolations, particularly in
prayer.

Reprinted with permission from the September-October 1997 issue of the ICCRS newsletter.

Discernment Examen, Eoin Ó Riain

I have the Bible of my late aunt - whom the Spirit used to lead me into renewal - and like most bibles it has lots of little personal
things, holy pictures, texts etc. I came across the following Gestetnered (Roneod) Sheet (am I showing my age?) in its pages yes -
terday:
Discernment Examen
This is a simple prayer exercise which can help us become more prayerful. I call it a discernment examen. It takes only five or ten
minutes, preferably in the evening, and goes like this:
1. Relax in the presence of God; Be aware of His loving presence in and all around you.
2. Thank him for everything he has loved into your life since yesterdays examen.
3. Beg to be given "the mind and heart of Christ," to see reality as Jesus sees it.
4. Reflect prayerfully over your day; go through the day with our Lord, checking the "we" (what you and Jesus experienced to-
gether) against the "I" (you alone). Jesus lives in us so we can say (as St Paul writes) "I live not myself alone but Christ lives in
me" (Gal. 2:19) This means that in reality your life is a "we" (you and He) not just an "I".
As you reflect over the day then, see everything about which you can say "we" (even if you were not conscious of his presence at
the time). For example, "We ate breakfast, we drove to work, we cleaned the house, we spent time with people, we rested, etc."
And see what you cannot say "we" of, but have to say "I". For example, "I blew up at the kids, I cussed the slow traffic, I rashly
judged a man, I reacted selfishly, etc."
As we prayerfully reflect over our day in this way, God sensitises us to the ways in which He touches us and is present to us all
during the day. In other words, He enables us to "discern" or diagnose His touch from all the other movements and urges in our
lives.
The focus of our attention is on God and His presence - not just on us. That's why I call it a "discernment examen." This helps us
become more aware of His presence and more peacefully be and work and rest with Him in the days to come.
5. Renew in love your sorrow for ever disappointing or offending our Father and say to Him: "God, my Father, I offer Jesus, your
Son to You Who lives in me (and with Him I offer to you myself and all creation) to please and praise you, to love and thank you,
to expiate for my and everyones sins, to purify the good we do badly, and to make up for the good we should have done but
failed."
If we let Jesus redeem our day and our whole lives in this way, He will.
6. Accept an invitation from our Lord to spend some time alone with Him in prayer tomorrow. Make it a date with a definite place
and length of time. And accept any invitation He gives to repair any damage or behave better the next time we face the kind of sit -
uation which occasioned our fall.
7. End by praying the Our Father slowly.
If you stick to this prayer period or discernment examen for five minutes each day, you will experience growth in sensitivity to
God's presence and be more responsive to what He daily calls us.
End

I don't know who the author of this piece is but it is certainly a disciplined approach which should work. I found it in my aunt's
bible.
If you have any background information on this meditation, please contact me, Eoin Ó Riain, and tell me about it.
June 1996

Learning From Our Failures, By Charles Whitehead

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As I look back I see all the wonderful things the Lord has done in the Charismatic Renewal. I'm also aware that many of us ex -
pected even more. We thought the grace of the Renewal would be so obvious that everyone would be reaching out for it with eager
anticipation, just as we had done, but this hasn't happened. Sometimes God just didn't act when we were sure he would. Other
times, we made mistakes and did things in faith which seem to have been wrong. The truth is there have been many failures and
disappointments for most of us. How are we to come to terms with them? How can we be sure we are not held prisoner by the guilt
of past failures, lacking the courage and confidence to tackle new things in case we fail again? Can renewal and new life come out
of our failures?

Unfulfilled Expectations.- I recently listened to a well-known leader speak about what she was seeing as she traveled around. Yes,
there were great things for which to be thankful, but many Christians were having a rough time facing up to the things they
thought God was going to do, but which hadn't happened. As she spoke I recognized the unfulfilled expectations, the disappoint -
ments, the failures, the discouragements in my own life. I thought of when I had believed for so much and seen so little. I remem -
bered the times of trial and testing - often resulting in weakness and failure. Is it wrong to fail, I wondered? I thought of the people
I'd trusted, but who had turned out to be only human after all. I recalled the hopes which had grown, and then withered and died.
Many of us can probably identify with the two disciples speaking of Jesus on the road to Emmaus - "Our hope had been that he
would be the one to..." [Luke 24:21]. But the reality is often that our hopes are not realized. Why, I asked myself? I was reminded
of 1 Peter 1:3-4; "We have a sure hope and that promise of an inheritance that can never be spoiled or soiled and never fade away,
because it is being kept for us in the heavens." How will we inherit it? Through our faith [verse 5]. So if I am to inherit it through
faith, I need to come through my failures with my Faith in God intact.
Man of Little Faith

Why Did You Doubt?.- Peter was a man of faith, but he knew failure too. I find the story of Jesus and Peter walking on the water
[Matt 14:22-33] quite amazing. We know there was a heavy sea and a strong headwind as Jesus came towards the boat, walking
on the water. "Lord, if it is you, tell me to come to you across the water." Under these circumstances Peter's request is impulsive
but courageous. The answer is simple, "Come." True to his word, Peter steps out of the relative safety of the boat onto the surging
sea. He finds himself actually doing what Jesus had invited him to do. But as he feeIs the force of the wind and realizes the impos -
sibility of it all, he begins to sink. "Lord, save me!" And his Lord reaches out to him at once, helping him back to the boat. The
only comment Jesus makes is one of mild rebuke, almost a joke: "Man of little faith, why did you doubt?" I know what Jesus
meant, but hadn't Peter already demonstrated his faith by stepping onto the turbulent sea? How am I to understand this incident?

It is Safe to Fail.- I need to learn the lesson Peter learned. It IS possible to obey the Lord when he asks me to do things that are hu -
manly impossible. And it IS safe to fail - as long as I turn to the Lord and trustingly ask him to rescue me. "Lord, save me!" is the
cry of a drowning man. As Jesus reached out and took hold of him, Peter learned that his weakness didn't affect the Lord's love
and care for him. It's safe to fail because it's safe to rely totally on a God who loves us with a deep and personal love. I must not
try to excuse all my failings and weaknesses. I need to repent and to change. But above all, I must be full of faith, trusting God at
all times. That is what Jesus is showing Peter. The important thing is not to spend hours analyzing the reasons for my failure. What
I must do is fix my eyes firmly on the Lord again, and respond to his next command with trust and confidence. The reason I fail is
usually the weakness of my trust in God - not lack in effort or commitment or courage. I must never be afraid of failure. It won't
hurl me if I let God take over. It is a lesson Nehemiah had already learned when he faced the seemingly impossible task of rebuild -
ing the walls of Jerusalem. He put his trust in God - not in himself and his own wisdom and ability.

Failure Leads to Fulfillment.- If I want to serve God I have to learn that all my resources are contained in him. On my own I can
do nothing. This is the beginning of new life. Jesus puts it like this: "Unless a grain of wheat falls into the earth and dies, it re-
mains only a single grain; but if it dies it yields a rich harvest" [John 12:24]. Paul expresses it another way: "l have been crucified
with Christ; and it is no longer I who live, but Christ who lives in me, and the life which I now live in the flesh I live by faith in the
Son of God who loved me and gave his life for me" [Gal. 2:20]. God's grace and power can begin to work more effectively in me
when I stop trusting in my own adequacy and efficiency and realize that I have to turn to him alone. Peter learned this the hard
way-through complete failure when he denied even knowing his Lord. But the risen Jesus sought out his broken disciple: [Luke
24:13]. We don't know the words that were spoken, only that Peter discovered he was still loved and was forgiven. A few days
later Jesus would publicly affirm his confidence in him, "Feed my sheep." From Jesus there was no reference to Peter's failure -
just a gentle insistence on a public declaration of his commitment. When God is there we need nothing more, for He is enough.
Like Peter, most of us learn this truth the hard way. We must also learn how to make it safe for others to fail. We must respond to
their failures as Jesus responds to ours. Failure doesn't disqualify us from God's service. On the contrary, it's often an important
step in fulfilling the vision He's given us.

Holy Spirit Power.- For Peter one more thing was necessary - Holy Spirit power. His new trusting faith in his Lord was the rock
on which Jesus could build his church. A faith fashioned out of failure and weakness - two things most of us know well. Pentecost
would now complete the creation of the new Peter. It's the same for us. When we are in a close relationship with the Lord, aware
of our weakness but filled with his Holy Spirit and depending on his strength alone, our lives too will be marked by the presence
and power of the living God. Out of failure can come a new life of faith, to be lived in the power of the Holy Spirit. But first we
must surrender those past failures. Only then can we move on to new things.

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May-June 1993

Who is a "Charismatic", Brenda Kouba

It is interesting that the question of what is (or who is) a "Charismatic" should come up on this network now - it is an issue that we
are going to be discussing at an area leader's meeting very soon on Saturday. (July 1996)
Aside from the definition of charisma (gift), it is very difficult to describe, but let me share with you how I see it after 26 years in
the Charismatic Renewal.
I was Baptized in the Spirit after reading Kevin and Dorothy Rahahan's book [1] because I asked, on February 14, 1970, as I knelt
beside my bed, to "have more" of God in my life. I was raised in and was practicing the Catholic faith and I was active in my
Church but now I wanted to be and do what they described in that very first book about a new Pentecost within the Catholic
Church -- this Charismatic Renewal Movement. I believe that being "Charismatic" (as spoken of within the Charismatic Renewal
Movement) is an attitude of heart and a way of living out my spirituality -- definable by outward expressions.
Attitude: I want my life to be directed, as much as is possible for me at any given moment, by the Holy Spirit -- for Him to be real
in my life just as He was in Jesus' life. I want to be on fire with the same love and power that Jesus was. ("...If you love Me, you
will do the things that I have done and even greater still.") I want to "...see what the Father sees, hear what the Father hears, and do
what the Father is doing." Way of living:
1. I am supported -- Groups -- "... see how they love one another..." -- Group provides support, keeps me on the right way -- we
evangelize those who come by our example.
2. I am discipled -- First of all I have to realize that there is "more" -- then I will want to live more fully in the Lord -- Life-in-the-
Spirit Seminars, being Baptized in the Spirit, open the doors of possiblities -- then I am taught and given "tools" on how to live
this Life
3. I grow -- Prayer in all its forms (worship, contemplative, liturgical) becomes alive and personal for me. Praying in Tongues be-
comes an absolute joy because I can pray constantly and pray when I don't know how. I move deeper and deeper into a personal
relationship with Jesus and the Father and I want others to know the love and help of this wondrous Trinity. I begin to trust more
and more and dare to "risk" the unusual gifts of the Spirit, moving in power, in order that the Lord's presence becomes real and
alive to others and they experience the depth of His love.
Living in a constant manner of responding to the actions of the Holy Spirit and trusting, believing, and using the gifts of the Holy
Spirit for others in order that they be drawn to a personal Jesus is the outward expression of the "Charismatic".
The Charismatic Renewal started as an evangelistic outreach and it still is. For that reason it will never reach its "end". It may
change (we aren't always obedient in response to the Spirit!) but it should never die.
Everyone who has received the Holy Spirit in Baptism should be "Charismatic", but most people just don't know what that is or
how to do it. We will always need to be more "fully alive". No matter where they go or what they do after an encounter with the
people within the Charismatic Renewal Movement, most people's lives are changed.
It is important to understand that some people will only "pass through" the Movement -- it may be just a short encounter with a
God that loves providing the courage to go on in their walk with the Lord. Some people will come into a group, stay, be fed, grow
and move out into another direction (ministry) that the Lord was preparing them to do. Some people will come into a group and
stay but never really seem to be involved -- they are being supported, protected, shielded (who knows where their lives may have
gone without the help of the body) by the Lord for the time being. Others come, and like myself, are still involved. At the begin -
ning of my involvement in the Charismatic Renewal, the Lord told me He was "planting me in the oasis of the Renewal -- this is
your ministry, until further notice." Through many happenings in my life and many events within the Renewal, I am still here --
saddened at the decline in the United States, but still on fire.
Those of us in the Renewal for a long time (anything more than four years) need to guard against it being "ordinary", "old-stuff".
There are always people who need to feel and know the personal love of the Lord, people who need to be protected thru the body,
people who need to be healed, people who need to know that there can be "more" of Jesus in their lives, people who need to learn
to truly worship the Lord,
people who need to live in the trust and power of the Spirit so that His gifts can build up the Church, people who need to be called
to faith, and people who need to discover a real Father. The Charismatic Renewal needs to become the everyday life of the whole
Church; and until that time comes, it cannot "die out" as a Movement.
I apologize for the length of my response -- trying to put the fire and love of the last 26 years into a few words is very difficult!! I
hope this helps someone out there in internet land to understand a little better. There is no "right" answer, this is only what it
means to me. Thanks for the opportunity to clarify it for myself. Brenda Kouba - Omaha, Nebraska, USA, [1]"As The Spirit Leads
Us", Paulist Press, 1971, edited by Kevin and Dorothy Ranaghan, BKOUBA@MAIL.UNMC.EDU

Who is a Charismatic?, by Colin R. LaVergne

The question of who is charismatic is a loaded one. One can of course reference the charisms of I Cor 12 (and elsewhere) and say
that those who evidence those charisms are charismatic. But in the "elsewhere", celibacy is mentioned as a charism and to describe
all celibates (or at least those who have received the charism of celibacy as opposed to the obligation of celibacy) as charismatic is
not very useful.
One of the challenges with human communication is to come up with words that have specific meanings and can actually commu-
nicate some content. In the case of a word like charismatic, we face a number of obstacles to useful communication. Don't get me

Página 19 de 35
wrong, I like the word in its most common religious usage, but I think we have to be careful that we don't make it into a tightly de-
fined word. I'll explain.
Charismatic has a secular meaning of a person with an attractive personality, who can motivate others to work for a purpose, etc.
This has little to do with the religious use of the word. (There are some connections, but too abstract to be of much meaning here.)
When one has a word that is meant to distinguish one person from another, one always runs the risks of:
4. mis-labelling the person
5. offending those who are not so labelled
6. including so many people under the label that the label become meaningless
As examples of #1, some among us want to call Mother Teresa, Billy Graham, or any other holy person "charismatic." We use the
term to mean anyone who is really close to the Lord and is used by the Lord in ministry. The truth is that many people have been
very effective in serving the Lord without having consciously opened themselves to the Lord in the experience we call being bap -
tized in the Spirit. I think we should resist the temptation to spread the term charismatic too far and wide. This leads to #2.
Some people are reluctant to use the word charismatic in a more restrictive sense, out of fear of offending others. A big chunk of
this concern stems from the fact that some charismatics have taken an elitist, arrogant, "we're better than you" approach to those
who are not charismatic. We imply that without this aspect of our spirituality, a person is really second rate with God. This has
caused many people to be put off by the CCR and has made members of the CCR try to widen the word charismatic to include al -
most all people of good will, which is problem #3.
The real problem is that the word can become meaningless. It is kind of like "community". Some parishes now call themselves
communities on their outside signs because they know that is what they are supposed to be, but the inner reality of their life is not
a genuine community where each person sees themselves as an integral part of every other parishioner's life, where the good of the
others determines a lot of what I do, where I have intimate knowledge of some of the others and know their genuine concern for
me, etc. So we can "dumb down" the word charismatic.
However, I think it is a useful descriptor of a person who has been prayed with to be baptized in the Spirit and who probably (but
not necessarily) speaks in tongues. One could raise all sorts of theological and Scriptural arguments against that inclusive a use of
the word, but then we would have to find another word that describes that person (how about millywok: the Catholic Millywok
Renewal?). The word doesn't actually matter too much, the reality does for the sake of clear communication. I think it certainly
helps to have a word like charismatic which has some reference to why the word is used (charisms). Colin LaVergne -- colin -
l@juno.com

What Are Charisms and Why Are They Important?, by Joe Boroden
In order to understand why charisms are important we first need to understand what the mission of the Church is. The Documents
of Vatican II describe the mission of the Church as follows:
"The church was founded to spread the kingdom of God over all the earth for the glory of God the Father, to make all men partak -
ers in redemption and salvation, and through them to establish the right relationship of the entire world to Christ." (Decree on the
Apostolate of the Laity, Sec. 2).
This three fold mission can be stated as follows:
1. Evangelization--announcing the Good News that through the Father's love, Jesus' life, death and resurrection make it possible
for all to be reconciled to God and receive the fullness of salvation (John 3:16).
2. Sanctification--helping us to live lives of holiness as children of God.
3. Renewal of the Temporal Order--restoring all things - social, moral, economic, natural - to right order and proper relationship as
created by God.
The Decree on the Apostolate of the Laity also states that our Baptism calls us into full life in the Church. Our Baptism also calls
us to share in the responsibility of carrying out the mission of the Church.
Our Baptism not only calls us to share in the responsibility in the Church's mission, but at the same time empowers each person
with the charisms needed to fulfill that responsibility.
"For the exercise of the apostolate (God) gives the faithful special gifts... for the building up of the whole Body in charity... From
the reception of these Charisms, even the most ordinary ones, there arises for each of the faithful the right and duty of exercising
them in the Church and in the world for the good of men and development of the Church, exercising them in the freedom of the
Holy Spirit who breaths where he wills, and at the same time in communion with his brothers in Christ and with his pastors, espe -
cially." (Sec. 3)
The Dogmatic Constitution on the Church offers a description of what is meant by the term Charism: "...(God) distributes special
graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the
renewal and up-building of the Church. Whether these Charisms be very remarkable or simple and widely diffused, they are to be
received with thanksgiving and consolation since they are fitting and useful for the needs of the Church." (Sec. 12)
1. Charisms are special graces, movements of the Holy Spirit not limited to the sacraments and ministrations of the Church; rather,
they are special ways in which God works through the individual.
2. Charisms are given to all members of the Body (1 Cor 12:7), not limited to positions, offices or degrees of sanctity.
3. Charisms make the individual fit and ready for service, enabling them to effectively participate in the Church's mission.
4. Charisms are given for the purpose of the renewal and up-building of the Church, making the Church capable of accomplishing
its mission.

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5. Charisms may be the remarkable charismatic gifts of 1 Cor 12:8-10 and the more common gifts of Eph 4:11 and Rom 12:7-8, or
many, many others!
In proclaiming that each person is gifted by God with Charisms to be used to further the mission of the Church, the Decree on the
Apostolate of the Laity stressed the importance that these charisms be used: A member who does not work at the growth of the
body to the extent of his possibilities must be considered useless both to the Church and himself. (Sec. 2) It is only by each mem -
ber using his/her charisms to their full potential that the Church reaches its full potential as the Body of Christ (Eph 4:15-16).
Only when the Church is operating at its full potential is the mission of evangelization, sanctification and renewal of the temporal
order a possibility. The mission cannot be achieved by human effort; it requires the working of the Spirit through the charisms!
Thus it is of vital importance to the Church's mission that each person is aware of their role and of their charisms of service that
empower them to carry it out! Joe Boroden is the Diocesan Service Committee Chairperson, Catholic Charismatic Renewal Dio-
cese of Baton Rouge, Louisiana. jboroden@wt.net

What is a "Charismatic?", Fr. Barry Burrus

In one sense, all Christians are "charismatics", since the Holy Spirit has imparted various kinds of charismatic gifts ("charisms") to
each one as He wills (1 Cor. 12:4-7,11). I believe that there are an infinite variety of these gifts, ranging from the more common
and ordinary to the more rare and extraordinary. A number of these gifts are highlighted in the Scriptures. It is especially those
"spiritual gifts" listed in 1 Cor. 12 that have received new attention in our century through the Pentecostal and Charismatic Move-
ments in the churches. It is the prominent emphasis on these latter gifts and the promotion of the experience of being "Baptized in
the Holy Spirit" that I believe would correctly identify someone who is involved in the "Charismatic Renewal." I believe the term
"charismatic" can be applied equally in this sense to individuals, groups, communities, and spiritualities.
However, while I definitely encourage people to seek after these latter gifts and to be filled even MORE with the Holy Spirit, I
want to emphasize that sometimes the focus has been too exclusively on the desire for these latter gifts without a correct apprecia -
tion for -- or seeking after -- the GREATER variety of gifts of the Holy Spirit. It should be more clearly recognized that ALL of
the infinite variety of charisms are useful for the upbuilding and renewal of the Church!
It might be helpful to share what the new Catechism of the Catholic Church has to say about "charisms." The following is a quote
from the Catechism, with the paragraph numbers indicated and the footnotes as given in the original listed:

Charisms
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 Church's shepherds. "Their office [is] not indeed to extinguish the Spirit, but to test all things and hold fast what is good, "
(254) so that all the diverse and complimentary charisms work together "for the common good." (255)
(253 Cf. 1 Cor 13.)
(254 LG 12; cf. 30; 1 Thess 5:12,19-21; John Paul II, Christifideles Laici, 24.)
(255 1 Cor 12:7.)
May the Lord grant us more "charismatics" and charisms! Fr. Barry Burrus, St. Francis of Assisi Catholic Church, Pikeville, KY,
U.S.A. BarryBur@aol.com

The Problem with the Charismatic Renewal, by Bob Van Cleef

During the years that I have involved with the Charismatic Renewal, I've listened to many people comment, or rather complain,
about the health of the Charismatic Renewal. They talk about the ``good old days'' when prayer groups were large, loud, and jubi -
lant. They lament that lack of enthusiasm expressed by people at the various prayer group meetings and liturgies that they attend.
One leader was asked at a national conference to write down what is good about the Renewal in his diocese. He answered, ``Noth -
ing!''
Why are the prayer groups too small? Why is the attendance at Charismatic functions and liturgies so light? Why don't we have
volunteers like we use to? I've heard dozens of opinions as to the cause of all these ``problems.'' Some blame the Church; ``The
bishops and priests don't support us like they should.'' Some blame the liaisons; ``They are too busy with their `real' jobs to pay
any attention to our needs'', ``If we only had a priest assigned to us `full time' everything would be OK.'' Others point to the fail -
ings of lay leadership, the lack of a renewal center, the lack of committed volunteers, improper advertising of events, competition
between events, and rivalry between groups. All these explanations point to symptoms of the problem, but have nothing to do with
the real problem itself. You could cure any one of these symptoms and the problems would remain. Nothing would happen. The
Renewal would not grow. Revival would not come.
The Lord has spoken for many years, in many forums, telling us what is wrong and what we need to do. Those who hear these
words agree that they sound right, but then, many assume that the real problem is with someone else.
``My children, I live in sorrow because you have refused to open the gifts that I have placed before you. I've given you all that is
needed to bring new life to this world of pain and suffering, but those gifts sit, still in their wrappings, unused and unappreciated.

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People are in desperate need of your help, but without those gifts, those talents, those charisms still wrapped in their packages,
they will never receive the help that they need, there will be no revival.''
It is all a matter of focus.- A while back, I listened to a group of leaders lament that their pastor had instituted a Charismatic Mass
without their involvement. They complained about the fact that the prayer group at that parish had been faithful to the Renewal all
these many years, but that they had been ignored when their pastor decided to have a parish sponsored Charismatic liturgy. Sadly
enough, their problem was solved. Thier pastor is no longer at their parish and the parish sponsored Charismatic liturgy has been
discontinued.
Instead of rejoicing in what the Lord was doing, they couldn't get past their personal disappointment that they were not involved,
consulted, in charge! God had blessed them with a chance for a parish wide renewal, and they complained about their personal
feelings. Thus, it appears that God withdrew that blessing. Their focus was on themselves and not on the needs of the Lord or of
their parish.
It is all a matter of style.- For over six years we have had a Charismatic liturgy once every two months at a parish whose pastor
does not welcome Charismatics. For at least five years this Mass did not have the same priest two months in a row. The two lay
leaders have succesfully recruited priests from all over the area. Some were very ``Charismatic'' and some were not. The music
ministries and the style of music have changed many times. The only things that have remained constant are the anointing, the
prayer focus and commitment of the two leaders who do all the work, the consistent reports of healings--especially inner-healings,
and the focus on our Lord Jesus Christ.
Those who attend readily testify to the anointed nature of this liturgy. Yet, from the very beginning, the Charismatics have stayed
away. Less than twenty percent of those who attend are involved in the Charismatic Renewal in any fashion. Why? Because the
style of the Mass is not ``jubilant'' enough, or they don't sing enough at the Gloria, or they don't sing in tongues long enough, or...
the list goes on. The Mass just isn't done the way a Charismatic liturgy is supposed to be done according to their standards, so the
Charismatics don't come. Of course it is the absence of those who practice the gifts of the Spirit that has led to those gifts not being
manifest on a regular basis, but that is not ``their'' problem. For those Charismatics who do attend on a regular basis, the anointing
is clear and the blessings are powerful.
It is all a matter of commitment.- There was a prayer group that was led by an older couple. They had faithfully led this gathering
every week for over seventeen years. They always lamented about the small size of the group--average attendance between ten and
fifteen people. They were also disappointed that many people joined the group, stayed for a couple of years, and then got so in -
volved in parish ministries that they stopped attending. The leaders understood that the group was being used of the Lord to raise
up new leaders in the parish, but still they looked back to the good old days of large prayer groups. Nevertheless, they were faith -
ful!
Finally, however, the member of the prayer group who changed the transparencies for the music during the praise and worship
portion of the meeting had to leave. The leaders asked for someone else to step into that role and no one volunteered. Out of the
ten people who consistently attended every week, not one would make that commitment. Every week they had to draft someone to
do it ``just this one time.'' Finally, given this and many other minor frustrations, they gave up and shut down the meeting. Every -
one was willing to attend, but no one was willing to take on any commitment, no matter how small. Now, years later, people still
lament the loss of that prayer group, but don't seem to understand that they were part of the reason it shut down.
It is all a matter of leadership.- A few years ago, I shut down a local ministry that provided monthly teachings around the area, be -
cause of the lack of attendance at the events that we were sponsoring. The anointing appeared to have been removed, and without
God's anointing we struggle in vain. (John 15:5) I asked the central leadership team to discern God's vision for the Renewal in our
area, so that we could focus our efforts on doing His will and meeting His needs. That question was never answered. We are still a
people in a ``night without vision.'' (Micah 3:6)
It is a matter of attitude.- The most visible thing wrong with the Charismatic Renewal today is the attitude of many of its members.
They are proud and arrogant, knowing the ``they'' have the truth. They are ready to forgive themselves and the members of their
little cliques for many things, while they sit in judgement of those outside their clique. They are ready to complain about the lack
of commitment and faithlessness of others, but are faithless themselves. They joke about being on ``Charismatic Time,'' when they
are simply late, rude, and inconsiderate. And, most importantly, they don't believe that they need more time for prayer and repen -
tance, either individually or as a community. Leaders talk of prayer and healing, but only for others. They talk of days of renewal,
but only so they can teach, not listen. [1] At any event, everything must be done in accordance to their wisdom, knowledge and un-
derstanding or they condemn everyone involved. They cannot trust God's Spirit to make things right, they must do it for Him. I've
heard leaders teach their own understanding of the validity of the different spiritual gifts; rejecting those gifts and ministries that
do not fit their own, private revelations and ignoring the teachings of the Church.
In a recent discussion, one leader said, ``There are too many divisions, you must work for healing.'' He was immediately contra -
dicted by another leader who answered, ``No, all we need is a full time priest, assigned as Liaison.''
Let me rephrase that statement the way it sounded to me in the context of that meeting. ``Sorry, you are wrong. There is nothing
wrong with us. We do not need healing. There are no divisions. Give us what we want and everything will be all right.'' Putting it
that way makes it sound rather arrogant, doesn't it? Yet, that is what I hear, time and again, from leaders; ``We know what is
wrong. Give us what we want and we will fix everything.''
`My children, I do not need your help to `fix everything'! I want your hearts, so that I can fix them. Full time leaders will not guar-
antee the success of a ministry, a full time commitment to serving my Son, Jesus Christ, will.''
It is a matter of waiting.- The real source of trouble is impatience. The Lord has placed us in a ``holding pattern.'' What I've seen
are dozens of ministries that are called to faithfulness and patience.(Psalm 27:13-14) Those that have been patient and faithful

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have grown to a point where they are carefully sustained and held there. Those who are not patient, who cannot wait for the re-
vival, struggle, experience fluctuations in support, and may or may not survive. The problem is in how they've responded to being
placed on hold.
The periodic Mass may finally be discontinued, after over six years of receiving practically no support from anyone outside of the
original two people who were called to serve. They prayed, they stayed, and hundreds have been served. On the other hand, the
parish sponsored Mass did not last six months.
The prayer group lasted almost 20 years before the leaders lost heart. During that time hundreds of people were introduced to the
Renewal, grew in the Gifts of the Spirit, and have gone on to serve the community.
The ministry that I shutdown is still inoperative and will most likely never be resurrected. We needed to spend time in prayer, as a
community, seeking for the Lord to show how we are to serve in this time of waiting. (Psalm 37:7, 8, 34) That time was never
spent and the sponsoring community has since fragmented down to almost nothing.
Getting back in focus.- What is your focus in life? Jesus said, ``But seek first the kingdom of God and His righteousness, and all
these things shall be added to you.'' (Matthew 6:33 NKJV) Are you willing to let God renew His church using His methods? Are
you willing to spend time in prayer, repenting your arrogance and the arrogance of your community? (Luke 6:27-28) Are you will -
ing to spend time in prayer interceding for those who you believe have hurt you and your community? (Daniel 9:3-19) Are you
willing to forgive them and embrace them as brothers and sisters? (2 Corinthians 2:9-11)
You are a child of the Most High God! (1 John 3:2) Your big brother, our Lord Jesus Christ, is interceding for you at the right
hand of the Father. (Romans 8:34) Do you live that revelation? Do you fellowship with those who will exhort you and help you
grow? (Hebrews 3:12-13) Do you walk in the righteousness of God, trusting Him with all things, including the attendance num -
bers at prayer meetings? (1 John 1:6-7)
``My children, as members of the Charismatic Renewal, you should be the foundation that I use to bring the next revival. If, how -
ever, during this time of preparation you continue to murmur against Me, if you continue to judge your brothers and sisters, you
will find yourselves left behind, unable to participate in the revival, unable to cross over the Jordan, for you will have grieved the
Lord, your God.'' (See Numbers 14:20-23)
Postscript.- The faults and concerns I've described are not remote or isolated events. Many are things that I have seen, felt, and
done! I write of these concerns from my own sense of culpability and I realize that my own leadership has been flawed. I pray that
God will grant us the grace to ask forgiveness from those that we have hurt. We are all part of the problem. I pray that God will al -
low us all to be part of the solution.
``The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.'' (2
Corinthians 13:14 NKJV)
[1] When was the last time you went on a retreat where you were not in a servant role?

The Fruits of the Spirit, A Meditation

You need to determine to source of any teaching, doctrine, or instruction.
Beloved, do not believe every spirit, but test the spirits to see whether they are of God; for many false prophets have gone out into
the world. By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God, and
every spirit which does not confess Jesus is not of God. This is the spirit of Antichrist, of which you heard that it was coming, and
now it is in the world already. (1 John 4:1-3)
There is another way; look at the results of that teaching, doctrine, or instruction. Especially look at the life of the people involved.
Do their lives show a witness to Christ?
[Christ speaking] "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will
know them by their fruits. [...]" (Matthew. 7:15-16)
The fruit of the Spirit will show in the life of a teacher or community. (See 1 Corinthians 13)
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such there
is no law. (Galatians 5:22-23)
If we live in Christ, our lives will bear fruit for him, so that God may be glorified.
[Christ speaking] "Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you,
unless you abide in me." (John 15:4) "By this my Father is glorified, that you bear much fruit, and so prove to be my disciples."
(John 15:8) Bob Van Cleef, July 1993

Speaking in Tongues, A Meditation

Speaking in tongues is one of the gifts of the Spirit given for the common good:
"To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom,
and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of heal -
ing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits,
to another various kinds of tongues, to another the interpretation of tongues. All these are inspired by one and the same Spirit, who
apportions to each one individually as he wills." [1 Cor. 12:7-11]
Speaking in tongues is communicating with God.
"Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us
with sighs too deep for words." [Rom. 8:26-27]

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"For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit."
[1 Cor. 14:2]
Communicating with God through the gift of tongues is edifying to oneself.
"He who speaks in a tongue edifies himself,..." [1 Cor. 14:4]
Some gifts may appeal to you, some may make sense, others may not make sense. However, you have to be careful that you aren't
picking and chosing.
"Do not quench the Spirit, do not despise prophesying," [1 Thes. 5:19-20]
"...do not forbid speaking in tongues; but all things should be done decently and in order." [1 Cor. 14:39-40]
"...and the spirits of prophets are subject to prophets." [1 Cor. 14:32] Bob Van Cleef, October 1993

A Prophecy.- My people, it is praise, it is worship that I long for from you, from your hearts, from the depths of your being. This
yielding to me in praise and worship unites us in such a way that I can empower you to speak my words, to do my works, to be my
people.
My holiness streams upon you. Receive me, for I am your Lord. I am your beloved. I am one who loves you and will protect you
and will empower you to be my body. Let my Spirit come as you worship and praise me. Come back into that praise in your prayer
groups. Come back into that praise in your life, in your heart, so that your whole being is lifted up to me, so that I might do what I
will with you.

Received at the closing liturgy of the National Charismatic Retreat, June 26, 1994. Reprinted from "Living Water." Published for
the Charismatic Renewal in the Diocese of San Jose, California. Permission to copy is granted, as long as proper credit is given.

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Pope John Paul II Speaks on Charisms, General Audience, March 9, 1994
The Holy Spirit, the giver of every gift and the main principle of the Church's vitality, does not only work through the sacraments.
According to St. Paul, he who distributes to each his own gifts as he wills (1 Cor. 12:11), pours out into the People of God a great
wealth of graces both for prayer and contemplation and for action.
They are charisms: lay people receive them too, especially in relation to their mission in the Church and society. The Second Vati-
can Council stated this in connection with St. Paul: "The Holy Spirit also distributes special graces among the faithful of every
rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the renewal and building up of the
Church, as it is written (in St. Paul): 'the manifestation of the Spirit is given to everyone for profit.' (1 Cor. 12.7)
St. Paul highlighted the multiplicity and variety of charisms in the early Church: some are extraordinary, such as healings, the gift
of prophecy or that of tongues; others are simpler, given for for the ordinary fulfillment of the tasks assigned in the community.
As a result of Paul's text, charisms are often thought of as extraordinary gifts, which primarily marked the beginning of the life of
the Church. Vatican Council II called attention to charisms in their quality as gifts belonging to the ordinary life of the Church and
not necessarily having and extraordinary or miraculous nature. In addition, it should be kept in mind that the primary or principle
aim of many charisms is not the personal sanctification of those who receive them, but the service of others and the welfare of the
Church... in that it concerns the growth of Christ's Mystical Body.
As St. Paul told us and the Council repeated, these charisms result from the free choice and gift of the Holy Spirit. In a special way
the Triune God shows his sovereign power in the gifts. This power is not subject to any antecedent rule, to any particular disci -
pline or to a plan of interventions established once and for all. According to St. Paul, he distributes his gifts to each "as he wills" (1
Cor. 12:11) It is an eternal will of love, whose freedom and gratuitousness is revealed in the action carried out by the Holy Spirit--
Gift in the economy of salvation. Through this sovereign freedom and gratuitousness, charisms are also give to the laity, as the
Church's history shows.
We cannot but admire the great wealth of gifts bestowed by the Holy Spirit on lay people as members of the Church in our age as
well. Each of them has the necessary ability to carry out the tasks to which he is called for the welfare of the Christian people, and
the work's salvation, if he is open, docile, and faithful to the Holy Spirit's action.
Diversity and unity of charisms
Need to recognize and discern them
However, we must also turn our attention to another aspect of St. Paul's teaching and that of the Church, an aspect that applies to
every type of ministry and to charisms: their diversity and variety cannot harm unity. "There are different gifts but the same Spirit;
there are different ministries but the same Lord." (1 Cor. 12:4-5)
Paul asked that these differences be respected because not everyone can expect to carry out the same role contrary to God's plan
and the Spirit's gift and contrary to the most elementary laws of any social structure. However, the Apostle equally stressed the
need for unity, which itself answers a sociological demand, but which in the christian community should even more be a reflection
of the divine unity. One Spirit, One Lord. Thus, one Church!
At the beginning of the Christian era extraordinary things were accomplished under the influence of charisms, both extraordinary
ones and those which could be called little, humble, everyday charisms. This has always been the case in the Church and is so in
our era as well, generally in a hidden way, but sometimes in a striking way, when God desires it for the good of his Church.
In our day, as in the past, a great number of lay people have contributed to the Church's spiritual and pastoral growth. We can say
that today too there are many lay people who, because of their charisms, work as good, genuine witnesses of faith and love... out
of fidelity to a holy vocation, who are involved in serving the common good, in establishing justice, in improving the living condi -
tions of the poor and needy, in taking care of the disabled, in welcoming refugees and in achieving peace throughout the world.
In the community life and pastoral practice of the Church, charisms must be recognized but also discerned, as the Synod Fathers
recalled in 1987.
Certainly, the Spirit blows where he wills; one can never expect to impose rules and conditions on him. The Christian community,
though, has the right to be informed by its Pastors about the authenticity of charisms and the reliability of those who claim to have
received them. The Council recalled the need for prudence in this area, especially when it regards extraordinary charisms.
The Apostolic Exhortation Christifideles Laici also stressed the "no charism dispenses a person from reference and submission to
the Pastors of the Church." These norms of prudence are easily understandable and apply to all, both clerics and lay people.
That having been said, we would like to repeat with the Council and the Exhortation cited above the "charisms should be received
in gratitude both on the part of the one who receives them, and also on the part of the entire Church." For these charisms there
arises "for each of the faithful the right and duty of exercising them for the good of men and for building up the Church."

Pope John Paul II To Catholic Charismatics, Seek to be active in life of your local Church, Pope John Paul II, November 9,
1996
Dear Friends in Christ,
1. With affection in the Lord I greet the participants in the Seventh International Meeting of the Catholic Fraternity of Covenant
Communities and Fellowships. I thank you for your good wishes and prayers at this time when I am celebrating the 50th Anniver -
sary of my priestly ordination. I see this as an expression of the communion which links you with the Successor of Peter and the
universal Church, a communion which you feel deeply and which itself is a sublime gift of the Holy Spirit to Christ's followers.
You represent communities of the Charismatic Movement from around the world, which, in their variety, bear witness to the spiri -
tual gifts which the Holy Spirit is bestowing on the Church even in our own day (cf. Christifideles laici, n. 24). How can we fail to
praise God for the abundant fruit which in recent decades the Renewal in the Spirit has brought about in the lives of individuals

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and in communities? Countless people have come to appreciate the importance of Sacred Scripture for Christian living they have
acquired a new sense of the value of prayer and a profound yearning for holiness, many have returned to the sacraments, and a
great number of men and women have achieved a deeper understanding of their baptismal call, and have committed themselves to
the Church's mission with admirable dedication. In thanking God for all of this, I repeat the words which I wrote in the Encyclical
Letter Redemptoris missio: "As the third millennium of the Redemption draws near, God is preparing a great springtime for Chris -
tianity, and we can already see its first signs" (n. 86).
2. On 27 November 1995, the Catholic Fraternity received final recognition from the Pontifical Council for the Laity. By this offi -
cial act the Church expressed appreciation of the Fraternity's goals and methods, and at the same time wished to strengthen your
ecclesial identity. That identity requires you to be ever more fully associated with the life of the particular Churches. When eccle -
sial movements "humbly seek to become part of the life of local Churches and are welcomed by Bishops and priests within dioce -
san and parish structures, they represent a true gift of God both for new evangelization and for missionary activity properly so-
called" (Redemptoris missio, n. 72). In order to help Pastors and the Charismatic Movement to work together in building up the
Church of Christ, the Pontifical Council for the Laity is preparing a document which will serve as an important point of reference
for the life and apostolate of such communities, and for the discernment of their spiritual gifts. Let us pray that this document will
produce the good results which we expect from it!
3. Your Seventh International Meeting is reflecting on the theme of spiritual preparation for the Year 2000. "A Jubilee is always
an occasion of special grace, 'a day blessed by the Lord'.... The Jubilee of the Year 2000 is meant to be a great prayer of praise and
thanksgiving, especially for the gift of the Incarnation of the Son of God and of the Redemption which he accomplished" (Tertio
millennio adveniente, n. 32). The Great Jubilee is not only a gift but also a demanding task. It calls for a great effort to respond to
the pressing spiritual needs of our time.
Because the whole Church must prepare for the Great Jubilee "in the Holy Spirit" (Dominum et Vivificantem, n. 51), I have sug -
gested that the year 1998 be dedicated specifically to the Holy Spirit and his sanctifying presence in the ecclesial community (cf.
Tertio millennio adveniente, nn. 44-48). It is my fervent hope that during that year all movements enlivened by the Spirit, who is
the never-ending source of holiness and communion, will come together to bear joint witness to the unifying power of divine
grace.
4. The Jubilee of the Year 2000 is above all a pressing invitation to all Christians to recommit themselves to holiness of life. True
holiness does not mean a flight from the world; rather, it lies in the effort to incarnate the Gospel in everyday life, in the family, at
school and at work, and in social and political involvement. Holiness is the fullness of life which Christ offers: he has come that
we "may have life, and have it abundantly" (Jn 10:10). This is our marvellous vocation!
Likewise, the approaching third millennium brings the urgent challenge of the new evangelization. True, it is not easy to proclaim
the Gospel in a world which claims not to need God. Yet we are bound by the compelling words of St Paul: "Woe to me if I do not
preach the Gospel" (1 Cor 9:16). Today, this proclamation must be accompanied by a commitment to ecumenism: "In these last
years of the millennium, the Church should invoke the Holy Spirit with ever greater insistence, imploring from him the grace of
Christian unity" (Tertio millennio adveniente, n. 34). In this perspective too, I wish to encourage your communities to a further
strengthening of their ecclesial character, at the doctrinal level and in programs of formation, as the only sure basis for genuine ec -
umenical dialogue and action.
5. My dear brothers and sisters in Christ: again I thank you for all that you do in the service of the Church. Through the interces -
sion of Mary, Spouse of the Holy Spirit, I entrust to Christ, the Lord of history, your spiritual journey towards the Great Jubilee of
the Year 2000 and beyond. To each of you and your families, and to all the communities belonging to the Catholic Fraternity, I
cordially impart my Apostolic Blessing. From the Vatican, 9 November 1996. IOANNES PAULUS PP. II, Courtesy of Catholic
Information Network, http://www.cin.org

Jesus, Lord of My Life?

Where is my focus these days? What are my priorities? Who or what is my first love? Being very honest with myself, what role
does Jesus really play in my daily life today?
Perhaps you've already asked yourself these questions for 1994. Bear with me as I present a few more. We are preparing for a spe -
cial event that will be occurring in our midst this summer, The National Charismatic Renewal Retreat. What an incredible privi -
lege and a humbling call for Northern California to be asked to host this event. I believe the Lord wants us to be ready and recep -
tive to what the Holy Spirit is doing in our community. I believe He wants us to be able to enter into the Master's plan. Thus we
must develop and refine our inner ear to hear His voice.
These questions are an invitation to position us, to check where we are in seeking and hearing the Master's voice. We need to be
ready to follow where He is moving and to be sensitive to the way He is moving in our midst. It is so easy to move in the flesh or
to start a work in the Spirit and then let the flesh take over. Is it not, however, the desire of our hearts to give Him free reign with
His plans; to enter into the desires of His heart?
Getting ready first requires cleaning house, so let us begin now and take stock. Where am "I" today? Not my neighbor, just me.
As Christians, our first call is to respond to the invitation: "Come, follow me." Who or what do I follow? What is the driving force
behind my day? What are my anxieties, ambitions, and concerns throughout the day? What do I do with them? Is Jesus really Lord
of my time, my interactions, my activities, my dreams?
Jesus said that He came to do the Father's will. The will of His Father; who is all good, all knowing, and all forgiving. He has our
best interest in mind. He, as St. Catherine of Siena said, could not resist creating each of us because of His intense love for each
one. With that in mind, let us ask without fear, "Whose will am I doing?" Jesus learned the Father's will by living daily in Fellow-

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ship with Him. It was an "I--Thou" intimacy. Am I growing in the "practice of the presence of God" throughout my day? Do I
move ahead out of a compulsive mode of doing and accomplishing or in a responsive mode. Is my inner ear trained, listening,
seeking to hear the Holy Spirit and go with His gentle movement? Following the Spirit is like stepping into a river's flow and al -
lowing the current to give you direction.
As I reflect, I am brought back to the basic Charismatic tools that I learned in the beginning; praise, tongues, the Word of God,
eyes on Jesus. For there is nothing that can happen in my life where God has not provided what I need in order to deal with it.
Ephesians 4:24-24 tells us:
"Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts and be renewed in the
spirit of your minds and put on the new nature, created after the likeness of God in true righteousness and holiness."
Our battle ground is definitely in our minds. So, it is not a bad place for us to begin assessing where our focus is during each day.
With stirred up fervor, let us return to our first love, Jesus, "In whom we live, and move, and have our being." (Acts 17:28)

Printed in the January 1994 issue of the "Living Water." Published for the Charismatic Renewal in the Diocese of San Jose, Cali -
fornia. Permission to copy is granted, as long as proper credit is given.
Patty Harrison, January 1994

The Journey: The Gift of the Spirit

Table of Contents - by Bob Van Cleef
Session One: Singing in Tongues
Gifts of the Spirit Session Three:
Manifestations of the Holy Spirit Discernment of Spirits (Part One)
The Gifts of the Spirit in 1 Corinthians 12 Do Not Believe Every Spirit
The Gifts of the Spirit in Isaiah 11:2 Who's Spirit Is It?
The Holy Spirit -- God's Gift (from the Catechism) Self
Grace is the Foremost Gift of the Spirit (from the Cate- The Enemy
chism) The Holy Spirit
Session Two: Discernment of Spirits (Part Two)
Different Kinds of Tongues (Part One) The Fruit of the Spirit
Tongues are a Foundation Upon Which the Spirit Builds The Works of the Flesh vs. Fruit of the Spirit in Galations 5
Tongues are a Foundation for Growth in the Use of Spiritual Inspect the Fruit, But Do Not Judge
Gifts Witchcraft, Fortune-telling, and Magic
Tongues are Not a Foundation for Judging Others Divination and Magic (The Catechism)
God is Not the Author of Confusion Discernment of Spirits (Part Three)
Different Kinds of Tongues (Part Two) False Prophets, Christs, Brethren
Praying in Tongues False Christs and Prophets
Diverse Tongues There will be no further Revelation (The Catechism)
Growing in the Gift of Tongues False Brethren
Speaking in Tongues

This is a collection of handouts designed for use as part of a series of teachings on The Gifts of the Holy Spirit, published by the
Catholic Charismatic Center, PO Box 110578, Campbell, CA 95011. Copyright (C) 1999 by the Catholic Charismatic Center.
Permission is granted for reproduction for use for non-commercial purposes, providing that you credit the author and the Catholic
Charismatic Center. Scripture quotations are from The Holy Bible, New King James Version, Copyright 1991, by Thomas Nelson,
Inc. Illustrations are Copyright (C) Highland Graphics, PO Box 118, Springville, UT 84633

The Journey: Session One - The Gifts of the Spirit

The Apostle Peter declared that the Spirit of God would be given to all who believe. He also declared that one of the ways that the
Spirit would manifest Himself through prophesy, visions, and dreams.
(Acts 2:17-18) "And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and
your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. [18] And on My menservants
and on My maidservants I will pour out My Spirit in those days; And they shall prophesy."
Jesus talked about God's gift of the Spirit in many places. He let us know that we need not be afraid to ask for the Holy Spirit to
come, and to trust the Father to send only the Holy Spirit.
(Luke 11:13) "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father
give the Holy Spirit to those who ask Him!"
Jesus promises that the Spirit will be with as a Helper, a comforter, an aid on our journeys.
(John 14:16-17) "And I will pray the Father, and He will give you another Helper, that He may abide with you forever; [17] the
Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells
with you and will be in you."

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Manifestations of the Holy Spirit.- There are some of the manifestations of presence of the Holy Spirit in our lives which are
called the Gifts of the Spirit. They are intended for the common good of the body of believers, and are given by the Holy Spirit as
needed.
(1 Cor 12:7-11) "But the manifestation of the Spirit is given to each one for the profit of all: [8] for to one is given the word of
wisdom through the Spirit, to another the word of knowledge through the same Spirit, [9] to another faith by the same Spirit, to an -
other gifts of healings by the same Spirit, [10] to another the working of miracles, to another prophecy, to another discerning of
spirits, to another different kinds of tongues, to another the interpretation of tongues. [11] But one and the same Spirit works all
these things, distributing to each one individually as He wills."
If we turn to Jesus, these Gifts of the Spirit will be made available to us. They are what makes it possible for us to continue our
journey. Without them we would fail.
(Acts 2:38-39) "Then Peter said to them, `Repent, and let every one of you be baptized in the name of Jesus Christ for the remis-
sion of sins; and you shall receive the gift of the Holy Spirit. [39] For the promise is to you and to your children, and to all who are
afar off, as many as the Lord our God will call."'
The key to spiritual growth is not the gifts, but Love. As we grow in Love, the Gifts will manifest, for they are the product of our
love for God and for each other. They are not the end, they are a means to the end. The "end" is oneness with Jesus Christ.
(1 Cor 14:1) "Pursue love, and desire spiritual gifts, but especially that you may prophesy."
(2 Tim 1:6-7) "Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. [7] For God
has not given us a spirit of fear, but of power and of love and of a sound mind."
Some gifts may appeal to you, some may make sense, others may simply not make any sense to you. However, you have to be
careful that you aren't picking and choosing.
(1 Th 5:19-22) "Do not quench the Spirit. [20] Do not despise prophecies. [21] Test all things; hold fast what is good. [22] Abstain
from every form of evil."
(1 Cor 14:39-40) "Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. [40] Let all things be
done decently and in order."

The Gifts of the Spirit in 1 Corinthians 12.- In 1 Corinthians Paul discusses what I would like to call the charismatic gifts of ser -
vice. The Spirit uses these gifts to enable us to serve each other.
(1 Cor 12:7-11) "But the manifestation of the Spirit is given to each one for the profit of all: [8] for to one is given the word of
wisdom through the Spirit, to another the word of knowledge through the same Spirit, [9] to another faith by the same Spirit, to an -
other gifts of healings by the same Spirit, [10] to another the working of miracles, to another prophecy, to another discerning of
spirits, to another different kinds of tongues, to another the interpretation of tongues. [11] But one and the same Spirit works all
these things, distributing to each one individually as He wills."

The Gifts of the Spirit in Isaiah 11:2.- In Isaiah the prophet lists gifts that relate more to the character of the individual. These gifts
help us develop as individuals, and as a result, enable us to better serve God.
(Isa 11:2) "The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might,
The Spirit of knowledge and of the fear of the LORD."
These two lists do not list every spiritual gift. Praise God! Others are alluded to in Scripture, and others, such as hospitality, are
manifest throughout Scripture and are beautifully visible in the lives of many Christians. People will testify of emotional gifts,
such as the gift of tears, which accompany many healing services, or the gifts of joy and laughter, which often lead to healing, and
other, important, action gifts, such as the gift of praise.

The Holy Spirit -- God's Gift.- (from the Catechism)

733 "God is Love" and love is his first gift, containing all others. "God's love has been poured into our hearts through the Holy
Spirit who has been given to us."
734 Because we are dead or at least wounded through sin, the first effect of the gift of love is the forgiveness of our sins. The com -
munion of the Holy Spirit in the Church restores to the baptized the divine likeness lost through sin.
735 He, then, gives us the "pledge" or "first fruits" of our inheritance: the very life of the Holy Trinity, which is to love as "God
[has] loved us." This love (the "charity" of 1 Cor. 13) is the source of the new life in Christ, made possible because we have re -
ceived "power" from the Holy Spirit.
736 By this power of the Spirit, God's children can bear much fruit. He who has grafted us onto the true vine will make us bear
"the fruit of the Spirit... love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control." "We live by the
Spirit"; the more we renounce ourselves, the more we "walk by the Spirit."
Through the Holy Spirit we are restored to paradise, led back to the Kingdom of heaven, and adopted as children, given confi-
dence to call God "Father" and to share in Christ's grace, called children of light and given a share in eternal glory.

Grace is the Foremost Gift of the Spirit.- (from the Catechism)

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.' Whatever their character -

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sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are in-
tended for the common good of the Church. They are at the service of charity which builds up the Church."

Different Kinds of Tongues, Part One

Read 1 Corinthians 12, 13, 14

Tongues are a Foundation Upon Which the Spirit Builds.- The gifts of the Spirit are given for ``the profit of all.'' They are intended
for use, by God, for the building up of the community of believers and for evangelization. In St. Paul's first letter to the Corinthi -
ans, chapter 12, diverse tongues are listed as one of the key gifts of the Spirit given for the common good:
(1 Cor 12:7-11) But the manifestation of the Spirit is given to each one for the profit of all: [8] for to one is given the word of wis -
dom through the Spirit, to another the word of knowledge through the same Spirit, [9] to another faith by the same Spirit, to an -
other gifts of healings by the same Spirit, [10] to another the working of miracles, to another prophecy, to another discerning of
spirits, to another different kinds of tongues, to another the interpretation of tongues. [11] But one and the same Spirit works all
these things, distributing to each one individually as He wills.
However, in one aspect the gift of tongues has a different focus than the other gifts. The Holy Spirit uses the gift of tongues to lay
a foundation of spiritual understanding and submission that prepares an individual for use in the other gifts.
(1 Cor 14:4) He who speaks in a tongue edifies himself, but he who prophesies edifies the church.
Because St. Paul talks about the importances of the other gifts for the edification of the church, many call the gift of tongues the
``lessor of the gifts.'' St. Paul stresses that the other gifts are more important than the gift of tongues, because of their use for the
edification of the gathered congregation. This leads some leaders to down play or de-emphasize the gift of tongues. They may do
this because they don't see any value in these gifts or to avoid the controversial aspect of these gifts. Conversely, others feel that
the gift of tongues is a ``required'' proof that someone is baptized in the Holy Spirit and place too much emphasis on them.
(1 Cor 14:18-19) I thank my God I speak with tongues more than you all; [19] yet in the church I would rather speak five words
with my understanding, that I may teach others also, than ten thousand words in a tongue.
Notice, that St. Paul thanks God that he speaks with tongues more than they did. So, what is it that he is really trying to say? What
was the value that he found in this, the ``lessor of gifts''?

Tongues are a Foundation for Growth in the Use of Spiritual Gifts.- Before God can use us He needs to prepare us. By opening
ourselves to the fullness of the gift of tongues we can learn how to open ourselves to the fullness of the other gifts. The Spirit is
then able to use those gifts in us as tools serve others. Through our submission to the Holy Spirit we learn to discern spirits, speak
prophetically, work miracles, bring gifts of healing, walk in unshakable faith, or speak words of knowledge or wisdom. To be able
to do all this, we have come to terms with our own tongue, with our own spirit.
(James 1:26) If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's reli -
gion is useless.
Here James is talking about using our tongues sinfully, for the destruction of others. However, in the context of this discussion, I
would like to also apply this verse to the concept of our personal submission to the Holy Spirit. If I think I am submitted to God's
Spirit, but I cannot submit my tongue, then there may be a problem with the depth of my submission.
A parallel concept can be found in Jesus' teaching on the two great commandments.
(Mat 22:37-40) Jesus said to him, ```You shall love the Lord your God with all your heart, with all your soul, and with all your
mind.' [38] This is the first and great commandment. [39] And the second is like it: `You shall love your neighbor as yourself.' [40]
On these two commandments hang all the Law and the Prophets.''
How can we learn to love our neighbors as God loves them, unless we have learned to love ourselves as God loves us. The Gifts of
the Spirit appear to follow the same pattern. How can we effectively use and apply them for the good of others, unless we have
learned to use and apply them in our own life?

Tongues are Not a Foundation for Judging Others.- In this discussion I am not trying to lay a foundation for judging others, but a
guideline for learning to follow the will of the Spirit in ``your'' personal journey. Looking at the history of the Church, it is obvi-
ously that there were many individuals who were exceptions to this general rule. God created each of us unique and special, and
gifted us each according to His wishes. We all know those individuals who, in spite of the fact that they do not appear ``to us'' to
walk in the Charismatic Gifts of the Spirit, are full of the Spirit of God. His presence and power is manifest in their lives.
(1 Cor 12:11) But one and the same Spirit works all these things, distributing to each one individually as He wills.
The Holy Spirit is the guiding ``will''. We should not use the existence of these exceptional individuals, or the abuses practiced by
others, as excuses to avoid submitting ourselves to His will as it pertains to the spiritual gifts. Many a prophetic lament has been
heard; ``My children, I have granted you great gifts, but you have broken my heart by rejecting them. Come, enter into My King -
dom. Come, submit yourself to My will. Come, accept the gifts that I have given you and use them for the good of My Kingdom.''

God is Not the Author of Confusion.- The key is openness to the will of the Father and the power of the Holy Spirit so that the Son
may be glorified. On your journey, God may ask you to do many things that you don't understand. As you become more submis -
sive to His Spirit you will come to understand that there is no ``cookbook'' approach to obedience that works in every circum -
stance.

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(Eph 5:21) submitting to one another in the fear of God.
The Lord has not created us to be mimics of everyone around us and he may not use you the same way as the person standing next
to you. Just because everyone else is ``doing it'' is not a reason for you to mimic them. For example, the Lord may use you to
praise Him in your own native language for the edification of those sitting near you, while the congregation is praising in tongues.
This allows those near you, as brothers and sisters in Christ, the opportunity to say ``Amen'' to your song of praise.
(1 Cor 14:16) Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ``Amen'' at your
giving of thanks, since he does not understand what you say?
The Lord may call upon you to stand with hands raised high while everyone else is sitting down. He may ask you to kneel while
everyone else is standing. However, one final admonition from Saint Paul.
(1 Cor 14:39-40) Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. [40] Let all things be
done decently and in order.
The Lord may call upon you to stand while everyone else is sitting down, but if everyone else is quietly listening to a speaker, then
you must also remain silent. If the leaders of the gathering have given guidelines on the use of the gifts, you must follow those
guidelines, no matter how ``unspiritual'' you believe them to be. If you have a problem with either the guidelines or the leaders,
bring it before the Lord in prayer, as all those in authority are responsible to Him, not you. Let the Lord deal with it. You are
called to submit to that authority as long as you are part of that gathering.
(Titus 3:1-2) Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, [2] to speak evil of no
one, to be peaceable, gentle, showing all humility to all men.
No matter how the Spirit appears to ``burn within you,'' it is not your calling to break the rules established by the leaders of the
gathering. It is not your calling to disrupt the gathering by bringing attention to yourself. You are called to be in submission to the
Holy Spirit, for God is not the author of confusion but of peace.
(1 Cor 14:32-33) And the spirits of the prophets are subject to the prophets. [33] For God is not the author of confusion but of
peace, as in all the churches of the saints.

Different Kinds of Tongues, Part Two

Praying in Tongues.- Praying in tongues is communicating with God. When we do not know how to pray or what to pray, praying
in tongues allows the Spirit in us to do the praying for us. The Holy Spirit knows what God wants in every circumstance. By yield -
ing control of our tongues to the Holy Spirit and allowing Him to pray through us, we are allowing Him to pray for what is really
needed, not what we think is needed.
(Rom 8:26-27) Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the
Spirit Himself makes intercession for us with groanings which cannot be uttered. [27] Now He who searches the hearts knows
what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.
Those who are called to intercession often experience ``groanings which cannot be uttered.'' They experience the sorrow and pain
of the Spirit. They not only cry, but often will sob in deep anguish, as they get a taste of the sorrow and pain God feels in the cir -
cumstances in which they are called to intercede. There is nothing wrong, or unusual in this. History shows many of the Saints
having the same type of experiences. This is something between you and God and this is a place where the gift of tongues be -
comes a great blessing.
(1 Cor 14:2) For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit
he speaks mysteries.
Communicating with God through the gift of tongues builds us up. It helps us to reach out in the Spirit to God and to draw closer
to Him. Tongues helps us to build our relationship with God.

Diverse Tongues

(Isa 28:11) For with stammering lips and another tongue He will speak to this people.- As we grow in openness to the Holy Spirit,
the Spirit will modify or add to our spiritual vocabulary. It is not uncommon for individuals, based on their calling, to develop
multiple prayer languages for various types of prayer. A language of praise appears to be the most common, but languages for in -
tercession and deliverance are also common. Many of those who spend long hours in prayer that includes extended periods of time
praying in tongues have heard their language change. They know, at the time of change, the reason for the change.
For example, in the midst of a large gatherings, where we were all gathered together singing in praise, I have often heard my
tongue shift from the normal praise language to one of intercession, normally with an understanding of who or what I am interced -
ing for, but without necessarily knowing why the intercessory prayer is needed.

Growing in the Gift of Tongues.- If you have not received the gift of tongues or your have been praying with the same prayer lan -
guage, without growth or change, for many years, then pray that you will be open to the fullness of God's will for you in this gift.
This is not a matter of Salvation as some have been known to claim, or a ``proof'' of the presence of God's Spirit in your life as
others argue. It is also not a matter for spiritual pride. The absence or presence of the diverse gifts of tongues in your life, or in the
lives of those around you, is God's concern. However, if you want to be fully open to everything that God wants for you and for
those you are called to help, then pursue this gift. It is such a simple thing, but it is also one of the hardest things to do. Full sub -

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mission to the Holy Spirit in all His gifts is the foundation of spiritual growth. Begin with the ``lessor of the gifts'' and learn sub -
mission.

Speaking in Tongues.- Speaking in tongues is a prophetic proclamation in a language not known by the speaker. Order requires
that a proclamation in tongues be followed by an interpretation for the edification of those who are listening.
(1 Cor 14:5) I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who
speaks with tongues, unless indeed he interprets, that the church may receive edification.
St. Paul clearly states that the understanding of the assembly requires an interpretation of anything proclaimed in an unknown
tongue.
(1 Cor 14:6) But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by rev -
elation, by knowledge, by prophesying, or by teaching?
(1 Cor 14:12-13) Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to
excel. [13] Therefore let him who speaks in a tongue pray that he may interpret.
(1 Cor 14:19) yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thou -
sand words in a tongue.
There is a natural balance between the two gifts; Praying in Tongues and Speaking in Tongues. They both have their place in the
gathering of believers. One is a prayer language that aids us in our relationship with God. The other is a prophetic utterance that
aids others in their relationships with God. One aids the individual, the other aids the church.
There is a time and place for each of the gifts. Part of growth is learning to discern what and how the Spirit wants to speak to His
people, and how we are to participate in the action of the Spirit, for our good and the good of all His people.
(1 Cor 14:14-17) For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. [15] What is the conclusion then? I
will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the under -
standing. [16] Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say ``Amen'' at your
giving of thanks, since he does not understand what you say? [17] For you indeed give thanks well, but the other is not edified.
Don't misunderstand and reject the gifts of tongues simply because you don't understand it or you've seen it used improperly. The
Apostle Paul is very clear in stating his valuation of the gift.
(1 Cor 14:18) I thank my God I speak with tongues more than you all;

Singing in Tongues

(1 Cor 14:15b)... I will sing with the spirit, and I will also sing with the understanding.
Singing in tongues is a common phenomena at charismatic gatherings. After a period of praise and worship, the gathered people
will begin to sing praises to God using their gift of tongues. This is an extension of the prayer use of tongues and often helps unify
and focus the people. An analogy that I like to use is that of a symphony orchestra.
(Col 3:16) Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns
and spiritual songs, singing with grace in your hearts to the Lord.
When the members of the orchestra first gather, their focus is on tuning their own individual instruments. So it is with us, when we
first gather as a community to pray a lot of our focus is on ourselves, working to put aside the cares of the world and working to
shift our focus toward Jesus. During this period of time, any attempts to sing in tongues will, depending on the people who have
gathered, sound weak and unsure.
Soon, however, the individuals in the symphony have their instruments tuned and they are listening for the ``first violin'' to sound
a clear note for them to use to focus their tuning. This solidifies their sound. At the prayer gathering, the Holy Spirit has the role of
first violin. At some point the individuals become able to turn away from the cares of this world and, listening to the Holy Spirit,
they are able to focus on Jesus. At that time you will hear the singing in tongues get stronger and more harmonic. As earthly mem -
bers of His celestial choir, it is our responsibility to turn our focus away from ourselves and our concerns, and to focus more truly
on our Conductor, Jesus Christ.
(Isa 65:14a) Behold, My servants shall sing for joy of heart...
Singing in tongues is a spiritual gift, used by the Holy Spirit, to bring us together and make us one.
(Eph 5:18-21) And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, [19] speaking to one another in
psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, [20] giving thanks always for all
things to God the Father in the name of our Lord Jesus Christ, [21] submitting to one another in the fear of God.

Discernment of Spirits, Part One

Do Not Believe Every Spirit

Read 1 Kings 13
The story in 1 Kings 13 shows that you always must be on guard. You must determine the source of any teaching, doctrine, or in -
struction or any prophetic or spiritual manifestation or message. This was not an example of someone pretending to be a prophet.
The old prophet in this story was truly a prophet of God, as is shown in verses 20-22. However, he was also a liar. For some rea -
son, he faked a prophecy, leading to the death of the first prophet. We must always be on guard.

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(1 John 4:1-3 NKJ) Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets
have gone out into the world. [2] By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the
flesh is of God, [3] and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit
of the Antichrist, which you have heard was coming, and is now already in the world.
There is also the matter of spiritual growth. If you want to grow spiritually, you need to learn -discernment. In his letter to the He -
brews, St. Paul laments the lack of maturity in his readers and advised that maturity comes from learning to distinguish [discern]
good from evil.
(Heb 5:12-14) For though by this time you ought to be teachers, you need someone to teach you again the basic elements of the or -
acles of God. You need milk, not solid food; [13] for everyone who lives on milk, being still an infant, is unskilled in the word of
righteousness. [14] But solid food is for the mature, for those whose faculties have been trained by practice to distinguish good
from evil.

Who's Spirit Is It?.- As you begin to listen to the Spirit of God in your heart, you will discover that it is sometimes difficult to
know the origin of the word, phrase or idea that you are meditating upon. The Holy Spirit is gentle and kind, and does not force
His way into your consciousness. Like Elijah, we discover that He is not in the tumult but in the quiet.
(1 Ki 19:11-13b) Then He said, ``Go out, and stand on the mountain before the Lord.'' And behold, the Lord passed by, and a great
and strong wind tore into the mountains and broke the rocks in pieces before the Lord, but the Lord was not in the wind; and after
the wind an earthquake, but the Lord was not in the earthquake; [12] and after the earthquake a fire, but the Lord was not in the
fire; and after the fire a still small voice. [13] So it was, when Elijah heard it, that he wrapped his face in his mantle and went out
and stood in the entrance of the cave...
Like Elijah, we need to learn how to listen for that ``still small voice.''

Self.- The thoughts and voices in our hearts can have one of three origins. The first and most obvious one is ``self''. Our hearts are
troubled, agitated, and filled with the cares of this world, with our worries, plans, and ideas on how things should be.

The Enemy.- The second possible source is a spirit of the enemy. However, don't fall into the trap of blaming every evil thought
that comes into your mind on an evil spirit. We are really quite good at creating our own problems and the atmosphere that we live
in today, through TV, radio, music, etc., is saturated with evil and sinful concepts. Most of the time the enemy simply lets things
follow their natural course.

The Holy Spirit.- The third source is the Holy Spirit. This is the one we need to learn to hear. This is the one we need to learn to
listen to and this is the one we need to learn to obey. The Holy Spirit will not force you to do anything. He will never violate your
free will. That is what makes it so difficult for us. If He would only ``take over,'' our problems will be solved. Unfortunately for
us, it is only the human spirit and the spirits of the fallen angels that have a desire to dominate. God is looking for love and com -
panionship. Jesus said the truth will make us free. The truth is that God desires lovers, not slaves.
(John 8:31-32) Then Jesus said to those Jews who believed Him, ``If you abide in My word, you are My disciples indeed. [32]
And you shall know the truth, and the truth shall make you free.''
The enemy wants to ensnare you in your sins, to take away your freedom. Learning to hear God's Spirit is part of learning to walk
in God's freedom.
(John 8:34-36) Jesus answered them, ``Most assuredly, I say to you, whoever commits sin is a slave of sin. [35] And a slave does
not abide in the house forever, but a son abides forever. [36] Therefore if the Son makes you free, you shall be free indeed.''
By becoming voluntary slaves to righteousness, by learning to listen and obey the Spirit of God, our lives can become conduits for
His Spirit, leading to holiness and life.
(Rom 6:20-23) For when you were slaves of sin, you were free in regard to righteousness. [21] What fruit did you have then in the
things of which you are now ashamed? For the end of those things is death. [22] But now having been set free from sin, and hav -
ing become slaves of God, you have your fruit to holiness, and the end, everlasting life. [23] For the wages of sin is death, but the
gift of God is eternal life in Christ Jesus our Lord.

Discernment of Spirits, Part Two

The Fruit of the Spirit.- One of the primary methods of discernment is "fruit inspection". That is, looking at the results of a teach-
ing, doctrine, or instruction or examining the impact of any prophetic or spiritual manifestation or message. In particular, looking
at the lives of the people who are involved, either as teachers or students. Do their lives show a holy witness to Christ?

The Works of the Flesh vs. Fruit of the Spirit in Galations 5

(Gal 5:19-21) "Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, [20] idolatry, sor -
cery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, [21] envy, murders, drunkenness,
revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will
not inherit the kingdom of God."

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(Gal 5:22-23a) "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, [23] gentleness, self-
control..."
There are many ways in which the spirit manifests itself in the lives of those who follow it. Anyone who claims to be following the
Holy Spirit or speaking for Christ should readily pass a "Fruit Inspection." Those who are not following the Holy Spirit will fail.
(Mat 7:15-16) [Christ Speaking] "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous
wolves. [16] You will know them by their fruits. Do men gather grapes from thorn bushes or figs from thistles?"
The fruit of the Spirit will show in the life of a teacher or the community that follows that teacher. (See 1 Corinthians 13)
If we live in Christ, our lives will bear fruit for him, so that God may be glorified.
(John 15:4) [Christ Speaking] "Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, nei-
ther can you, unless you abide in Me."
(John 15:8) [Christ Speaking] "By this My Father is glorified, that you bear much fruit; so you will be My disciples."

Inspect the Fruit, But Do Not Judge.- Now, a word of caution. Many people get so hung up on inspecting the fruit of those around
them, that they start condemning and judging in a very non-Christ like manner. Remember Christ's warning.
(Mat 7:1-5) [Christ Speaking] "Judge not, that you be not judged. [2] For with what judgment you judge, you will be judged; and
with the measure you use, it will be measured back to you. [3] And why do you look at the speck in your brother's eye, but do not
consider the plank in your own eye? [4] Or how can you say to your brother, `Let me remove the speck from your eye'; and look, a
plank is in your own eye? [5] Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the
speck from your brother's eye."
Fruit inspection basically only has one valid purpose, the judging the works and results of a ministry or word. It is not a general
purpose tool to be used by everyone to judge or condemn others. There is a time and place for judgement, but only for those who
have been clearly placed in a position of -leadership.
In the following Scripture extract, Paul clearly shows that, while God is responsible for judging the actions of non-Christians, the
elders of the community are responsible for judging the actions of the members of that community. Unless you are in such a posi -
tion of leadership, use the inspection of fruit only to discern the message or the ministry, not to judge the people. Only if you are
called to a position of leadership over the individuals involved, such as acting as their spiritual director, do you have the right to
judge. In fact, in that case it becomes an obligation.
(1 Cor 5:9-6:5) "I wrote to you in my epistle not to keep company with sexually immoral people. [10] Yet I certainly did not mean
with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go
out of the world. [11] But now I have written to you not to keep company with anyone named a brother, who is sexually immoral,
or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; not even to eat with such a person. [12] For what have I to
do with judging those also who are outside? Do you not judge those who are inside? [13] But those who are outside God judges.
Therefore `put away from yourselves the evil person.' [6:1] Dare any of you, having a matter against another, go to law before the
unrighteous, and not before the saints? [2] Do you not know that the saints will judge the world? And if the world will be judged
by you, are you unworthy to judge the smallest matters? [3] Do you not know that we shall judge angels? How much more, things
that pertain to this life? [4] If then you have judgements concerning things pertaining to this life, do you appoint those who are
least esteemed by the church to judge? [5] I say this to your shame. Is it so, that there is not a wise man among you, not even one,
who will be able to judge between his brethren?"
A note of caution. Judge only the mature fruit. Green apples may look very different when they are ripe. Especially if they are re -
ally red apples.

Witchcraft, Fortune-telling, and Magic.- In spite of the approval given by our society today, the Scriptures and the Church are very
clear on these false spiritual practices. Obedience to the Scriptures and the Church makes this discernment easy.
(Deu 18:10-12) There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who
practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, [11] or one who conjures spells, or a medium, or a
spiritist, or one who calls up the dead. [12] For all who do these things are an abomination to the Lord, and because of these abom -
inations the Lord your God drives them out from before you.
(1 Sam 15:23a) For rebellion is as the sin of witchcraft, And stubbornness is as iniquity and idolatry...
(2 Ki 21:6) Also he made his son pass through the fire, practiced soothsaying, used witchcraft, and consulted spiritists and medi -
ums. He did much evil in the sight of the Lord, to provoke Him to anger.

Divination and Magic (The Catechism)

2115 God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confi -
dently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence,
however, can constitute a lack of responsibility.
2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely sup -
posed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of
clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human be -
ings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.
2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have
a supernatural power over others--even if this were for the sake of restoring their health--are gravely contrary to the virtue of reli -

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gion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have
recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical prac -
tices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invoca -
tion of evil powers or the exploitation of another's credulity.

Discernment of Spirits, Part Three

False Prophets, Christs, Brethren.- Today many people seem to want to be deceived. They chase after any spiritual manifestation
and believe what they see, unconditionally. Many others seem to be afraid to challenge or question anyone's prophetic proclama -
tion. They refuse to stand up and denounce those who practice astrology, psychic fortune-telling, or witchcraft. They accept with -
out question declarations of those who follow UFO's, New Age concepts, Pagan religions, or those that channel reincarnate spirits
from the past. And yet, the message in the Scriptures is very clear, false prophets exist and we must test them.
(Mat 7:15) [Jesus Speaking] "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous
wolves."

False Christs and Prophets.- As in the past, many false Christs and prophets continue to appear today, performing signs and won -
ders for the confusion of many. This includes the many false apparitions of the Saints, of Mary the mother of Jesus, and of Jesus
himself. These apparitions and visitations can be very convincing. We have to be on guard.
(Mat 24:24) [Jesus Speaking] "For false christs and false prophets will rise and show great signs and wonders to deceive, if possi -
ble, even the elect."
If we turn to God and listen to His Holy Spirit, we can and will know that truth.
(John 8:32) [Christ Speaking] "And you shall know the truth, and the truth shall make you free."
(John 14:16-17) [Christ Speaking] "And I will pray the Father, and He will give you another Helper, that He may abide with you
forever; [17] the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him,
for He dwells with you and will be in you."
There is more than one false and condemned mystical revelation that people of good standing in the Church -follow, in spite of the
Church's condemnation. They declare that the condemnation statements are simply misunderstandings and that "only those who
accept" the new revelation will achieve God's Kingdom. The Church is adamant that there can be no new revelations.

There will be no further Revelation (from the Catechism)

66"The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revela -
tion is to be expected before the glorious manifestation of our Lord Jesus Christ." Yet even if Revelation is already complete, it
has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the
centuries.
67Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of
the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Rev -
elation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fi -
delium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the
Church.
Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is
the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations".

False Brethren.- There are also those who profess to be Christians and strive for leadership roles in our communities, but are not
disciples of Jesus Christ. Like the old prophet in 1 Kings 13, they have other goals, dreams and desires and they are a danger to
you on your journey. The Apostle Paul knew the problems they raise. In his listing of the perils he had suffered for the sake of the
Gospel, he included:
(2 Cor 11:26) [...] in perils among false-- -brethren;
Consider Simon the magician (Acts 8:9). He heard the gospel, believed, and was baptized. He watching with amazement the mira-
cles that were performed by the Apostles. (Acts 8:13) However, his greed got the best of him.
(Acts 8:18-20) And when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them
money, [19] saying, "Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit." [20] But Peter said
to him, "Your money perish with you, because you thought that the gift of God could be purchased with money!"
There are Simons in our midst today and there are also those who are simply gullible. They desire so much to see "magic" in their
lives that they will believe in anything to see that magic. They run after apparitions, chase after anyone with a healing ministry,
looking for any sign or wonder, hoping to easy their fears and enliven their lives. Unfortunately, they are looking at the "gifts" and
ignoring the "giver of the gifts". Eventually the giver of the gifts will turn away from them, allowing them to receive what they
want, but not what they need.
It is not the magical relic of the "true cross" that heals, it is the presence of the one who died on the cross. It is not the magical
words of Mary or Jesus through some visionary that will bring you to truth, it is the presence of the Holy Spirit in you that leads
you to the Kingdom. It is not the man or woman with the miraculous healing ministry who will heal you, it is Jesus Christ, who
suffered 39 lashes and died for you, who will bring you to a new life.

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Listen to the Church. Search the Scriptures. Turn your eyes toward Jesus and follow the Holy Spirit so that you will come to the
truth.
(John 8:32) [Christ speaking] "And you shall know the truth, and the truth shall make you free.".

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