The Theology of the Holy Spirit
Introduction
Here lies a paradox: while the Charismatic Renewal (CR) is deeply passionate about the Holy Spirit, it often seems to lack a deeper understanding of His role and action in our lives when faced with the richness of the Church’s spiritual and theological experience over the past twenty centuries.
Learning about the Holy Spirit from the perspective of Spiritual Theology is profoundly enriching and sheds remarkable light on the CR. Drawing from two thousand years of teachings from the Masters of Spiritual Life offers an incredible view of the Holy Spirit’s action within us. This perspective helps us discern what has already been deepened regarding the experience of the Holy Spirit in the CR and what still remains to be discovered and explored.
When St. Luke, in a later stage of the Acts of the Apostles, introduces followers of Jesus who are unaware of the Holy Spirit, he reveals a new stage of growth in the Church. The first such stage appears in Acts 15, when the early Church grapples with a fundamental question: What should be required of new believers coming from among the Gentiles (non-Jews)? Must they observe the Law of Moses and all its Commandments (including circumcision)? This dilemma lies at the heart of St. Paul’s great letters to the Romans and Galatians. How do we please God? How can we be accepted by Him? Is it through strict observance of the Law, like the rich young man who told Jesus, “I have observed all these commandments from my youth”? Or is there still something greater—faith in Jesus, in His love, in His sacrifice, and in the call to follow Him?
Later, in Acts 19–20, at the close of St. Paul’s ministry, a new challenge arises. He encounters people who follow Jesus, who have received John the Baptist’s baptism of repentance—acknowledging their sins and striving to obey God’s commandments. They know and preach from the Scriptures that Jesus is the true Messiah, yet they have not received Jesus’ baptism, nor have they received the Holy Spirit. Let us remember that in the early Church, Baptism and Confirmation—the reception of the Holy Spirit—were never separated.
It seems that Luke not only recognised the vital and foundational nature of this issue but also saw the need to address it decisively. He likely realised that the problem could grow and spread, making it impossible to ignore. This may have led him to amend or refine his work—originally conceived as a single volume (Luke-Acts)—to emphasise the necessity of each believer receiving the Holy Spirit, almost as a personal Pentecost. Not only does he separate his work into the Gospel and Acts, but he also seems to adjust his Gospel to highlight a pathway for receiving the Holy Spirit. In this sense, Luke’s Gospel becomes, in a way, a written guide to a new personal Pentecost for believers (of course “personal” doesn’t mean “separated” from the Community/Church).[1]
This insight reveals that the understanding of Revelation/ Gospel developed during the Apostolic era, as the New Testament was being written.
It appears that St. Luke’s specific mission was to reveal how believers receive the Holy Spirit, just as St. Paul’s primary theological mission was to demonstrate how Gentiles are incorporated into the New Covenant and justified before God. These were two distinct yet complementary theological challenges, each shedding powerful light on the faith and Revelation/Gospel. Later, St. John would provide yet another layer of theological depth, placing the final seal on the New Testament.[2]
Why mention all this? Because through the CR, God is reminding us of the fundamental importance of the Holy Spirit. This message—and the teaching on the Holy Spirit—cannot be ignored. To disregard the experience of the Holy Spirit would be a grave mistake. In this sense, the CR serves as a crucial reminder of the radical necessity of experiencing the Holy Spirit. While many associate the CR primarily with Charisms, this is not its primary goal. The Holy Spirit cannot be reduced to Charisms, nor should the CR itself be reduced to an experience of Charisms—doing so would diminish its true power as a force of renewal.
A constructive spiritual-theological critique of certain tendencies within the Charismatic Renewal should focus on purification and authentic integration within the Church. The goal is to help charismatic groups and communities deepen their understanding of spiritual life, avoid potential pitfalls, and, at the same time, retain their genuine spiritual dynamism while sharing it with the wider Church for a true renewal. The experience of the Holy Spirit is not optional for Christians—it is essential! However, a proper understanding and wise discernment of this experience are equally necessary.
I- A Great Grace for the Church
A Force for Renewal
Pope Paul VI recognised the Charismatic Renewal as a significant opportunity for both the Church and the world. In a 1975 address to the International Charismatic Congress, he described the movement as “a chance for the Church and for the world,” highlighting its potential to bring vitality and joy to the Church. This sentiment was echoed by his successors, including Pope John Paul II, who in 1981 referred to Pope Paul’s description of the movement as “a chance for the Church and for the world,” and by Pope Francis, who in 2014 called the Charismatic Renewal “a current of grace in the Church and for the Church.”
The Charismatic Renewal is a great grace for the Church, and there are several aspects of this movement that other communities and parishes can learn from. Here are some of them:
1. Entering into the Heart of the Faith: The Experience of Christ and Spiritual Growth
The Charismatic Renewal enables individuals to experience the encounter with Christ in a deeply personal way, learning and experiencing the work of the Holy Spirit, facilitating a new spiritual growth and a deeper understanding of the heart of the faith.
2. A Direct and Personal Relationship with Christ
It fosters a direct, intimate relationship with Christ, where one learns to encounter Him not just as a distant figure but as a living presence through the Holy Spirit.
3. Simplicity and Familiarity with Christ
It teaches us to approach Christ with simplicity, encouraging familiarity and closeness, making the spiritual journey more accessible to all.
4. Invoking the Holy Spirit
The movement emphasises the fundamental importance of invoking the Holy Spirit, reminding us that without the Holy Spirit, there is no Christianity. The Holy Spirit is the key to a personal relationship with Christ and the foundation of our spiritual life. It is therefore a duty for each Christian to deepen the knowledge and experience of the Holy Spirit.
5. Strengthening Bonds Between People
It creates a Christian warmth and unity, where people are drawn together in mutual love, creating a fervent, enthusiastic community that shares in the joy of the Lord.
6. Opening the Scriptures
The Charismatic Renewal encourages a deeper engagement with the Scriptures, helping individuals to not only read but live the Word of God with new understanding and fervour. This should lead to discovering the Spiritual Senses of the Scriptures as the Fathers of the Church and the Liturgy teach us.
7. Praise and Spontaneous Intercession
It teaches the importance of praise in our spiritual lives, as well as spontaneous intercessory prayer, allowing us to pray for others in the moment, responding to the needs of the community.
8. Healing and Attention to Its Importance
The movement recognises the need for healing—both physical and spiritual—and fosters a deeper awareness of the importance of healing in the life of the Church. Healing is not just a physical restoration but a renewal of the whole person.
9. Caring and Praying for Others
It encourages a culture of care, where people are taught to pray for others, lifting one another up in their spiritual journeys and fostering a sense of compassion and solidarity.
10. Reception of Supernatural Graces: The Prayer of Quiet
The Charismatic Renewal teaches the value of receiving supernatural graces, including the profound inner peace found in the prayer of quiet, which helps individuals to grow in deeper union with God.
11. Eucharistic Adoration and a Deeper Way to Attend Mass
It places a strong emphasis on Eucharistic Adoration, teaching the faithful to attend Mass with greater reverence and a deeper awareness of the sacramental mystery of the Eucharist.
12. A Great Force for Evangelisation
The experiential aspect—both a powerful tool and a potential challenge—serves as a dynamic means of evangelization, effectively introducing new individuals to the faith.
These aspects illustrate why the Charismatic Movement is a vital force of profound renewal within the Church. By learning from its positive traits, other communities and parishes can grow in their faith and become more united in their mission to spread the love and power of Christ.
II- Knowing the Holy Spirit
Several key points of constructive criticism could help refine the approach of the Charismatic Renewal, fostering deeper and more balanced spiritual growth.
Upon closer examination, we can observe that each point addresses an aspect of our understanding of the Holy Spirit and His action within us. their common denominator is a deeper knowledge and experience of the Holy Spirit.
There is a clear call to deepen our comprehension of the Holy Spirit.
Here lies the paradox: while the Charismatic Renewal is deeply passionate about the Holy Spirit, what is truly needed is a deeper understanding of His role and action in our lives.
Here are some of the most important points to address, discern, and improve to ensure that the grace of the Charismatic Renewal fully contributes to both its own growth and its influence on the life of the Church as a whole. In this way, the grace of the Charismatic Renewal becomes a gift for all. Needless to say, these points can only be properly understood through a healthy and renewed Spiritual Theology.
If the Charismatic Renewal has rediscovered essential elements of our Faith, they must be shared. However, if these elements are not lived out or presented in a compelling way, it may indicate that something within the Renewal still needs to be deepened or improved. A common pattern observed is a certain stagnation—an experience of “going in circles”—along with a lack of clear, convincing communication and broader influence within the Church.
Since the Charismatic Renewal is a genuine grace, it must serve the renewal of the entire Church. Beyond differences in style or personal preference, the fundamental elements outlined above belong to the whole Church and should help shape and revitalise it. These are crucial issues. Let us seek the heart of true renewal, guided by the Holy Spirit.
1. Distinguishing Between the Sanctifying Action of the Holy Spirit and its Charisms (Gratis Datae)
It is essential to clearly differentiate between the sanctifying work of the Holy Spirit—through which a person is progressively transformed in holiness—and the charismatic gifts (gratis datae), which are granted for the service of the community but do not necessarily contribute to personal sanctification. While charisms such as healing, prophecy, or speaking in tongues can be powerful instruments for the Church’s mission, they are not, in themselves, indicators of holiness. For this reason, an undue focus on charisms, particularly for beginners in the spiritual life, is not advisable. Rather, the priority should be personal sanctification and deepening one’s relationship with God, as this is the true foundation of a lasting spiritual life.
The distinction between the sanctifying action of the Holy Spirit and the charisms (gratis datae) is powerfully illustrated by St. Paul in 1 Corinthians 13:1-3:
If I speak in the tongues of men and of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing. (1 Cor 13:1-3, NIV)
St. Paul makes it clear that charisms—such as speaking in tongues, prophecy, deep spiritual insight, or even working miracles—do not necessarily indicate holiness or union with God. These gifts are real and valuable, but they are given primarily for the building up of the Church (cf. 1 Cor 12:7), not as an assurance of personal sanctification.
The key point here is that without love (charity), all these extraordinary gifts are worthless in terms of salvation. This love (agape) is the fruit of the indwelling of the Holy Spirit, the true measure of holiness. Thus, beginners should not focus on seeking charismatic gifts but rather on growing in the sanctifying grace that transforms the heart.
This passage is a fundamental criterion for discernment within the Charismatic Renewal: Are the gifts being sought for personal experience and excitement, or are they ordered toward deeper charity and true transformation in Christ? If the pursuit of charisms overshadows the call to holiness and love, then there is a risk of spiritual imbalance.
2. Distinguishing Between Grace Itself and Its External Manifestations
Another crucial point is the need to distinguish between the reception of grace—which often works in silence in our spirit and is not necessarily accompanied by sensible experiences in the soul and/or the body —and its external manifestations, which may or may not be present. Many people within the Charismatic Renewal mistakenly equate strong emotions, extraordinary phenomena, or physical manifestations with the action of grace. However, according to the great spiritual masters such as St. John of the Cross and St. Teresa of Avila, true grace is often imperceptible and works deep within the soul, i.e. in the spirit (the tip of the soul) above consciousness, independent of any external signs. A well-formed spirituality should teach that while God can grant extraordinary consolations, their absence does not indicate a lack of grace. The deepest growth often occurs in hidden ways, through faith, perseverance, and interior transformation.
A misinterpretation of St. Ignatius of Loyola’s rules for discernment—particularly regarding consolation and desolation—has led some within the Charismatic Renewal to believe that one must always feel God’s presence in order to be on the right spiritual path. This misunderstanding can result in a dangerous cycle of seeking emotional or sensible experiences as proof of God’s action, rather than trusting in the deeper and often hidden work of grace.
Ignatian Consolation and Desolation: The Misinterpretation
St. Ignatius, in his Spiritual Exercises (Rules for Discernment, First Week), describes spiritual consolation as a movement of the soul toward God, marked by peace, joy, and an increase in faith, hope, and love. Desolation, on the other hand, is marked by dryness, darkness, restlessness, and a sense of being distant from God. However, many in the Charismatic Renewal misunderstand this distinction, equating consolation with strong emotions or ecstatic experiences, and desolation with the absence of such experiences. This leads to a problematic belief: If I feel God’s presence intensely, then I must be doing well spiritually and if I do not feel God’s presence, then something must be wrong with me or my prayer. This interpretation is deeply flawed because it reduces God’s action to what is felt, while in reality, grace often works in hidden and silent ways. The saints, including St. John of the Cross and St. Teresa of Avila, repeatedly warn that reliance on feelings can lead to spiritual instability and even deception.
The Dangerous Consequence: Going in Circles
This misinterpretation leads to a cycle of dependency on spiritual highs. If one does not “feel” God’s presence, they may try to artificially recreate past emotional experiences, thinking that without them, something is wrong. This can cause:
1. Spiritual Stagnation – Instead of advancing in faith and trust, the person remains trapped in a search for past emotions.
2. Confusion in Discernment – The person may think they are losing God’s favour or even doubt their faith.
3. Discouragement and Burnout – When they cannot “feel” God as before, they may despair or become disillusioned with prayer.
True Discernment: Recognising Grace Beyond Feelings
A mature spirituality understands that God’s presence is not always felt but is always real. St. Ignatius teaches that in times of desolation, one must:
– Persevere in faith rather than chase after feelings.
– Trust that God is still working, even when there is no sensible consolation.
– Deepen the life of prayer, especially through Lectio Divina and silent contemplation, which are not based on emotional highs.
Correcting the Charismatic Tendency
To avoid this misinterpretation, it is crucial to teach that:
1. Faith is not based on feelings but on the certainty of God’s fidelity.
2. Desolation is not necessarily a sign of failure but can be a moment of purification and deeper trust.
3. Consolation is a gift, not a goal—it should never be sought for its own sake.
By correcting this misunderstanding, Charismatic spirituality can become more balanced, rooted in faith rather than feelings, and truly open to the deeper workings of God’s grace.
Example: Praising the Lord in Tongues
It is essential to praise the Lord—both personally and in community. But who praises within us? The Holy Spirit, as St. Paul says in Romans 8:26-27, is the one who praises in us, offering ineffable utterances that we cannot perceive. Yet, we also praise Him with our conscious mind and will, as St. Paul teaches in Romans 12:1, where he refers to “reasonable worship” (logiké). It is important to discern the two forms of praise, especially in the context of speaking in tongues and praising in tongues.
St. Paul’s first theological assertion tells us that, in the ineffable work of the Holy Spirit, praise occurs within our spirit, in a supra-conscious area, which remains ineffable. The second theological assertion, regarding reasonable worship, aligns with his emphasis on the importance of understanding what we say, especially for the benefit of the community, as discussed in 1 Corinthians 14.
From a personal spiritual growth perspective, it is necessary to reflect on the use of this “Charism.” Does it feed the spiritual ego (the Old Man in us)? Is it mandatory for everyone? Does the lack of this Charism indicate a “bad” sign in one’s spiritual life? And under what circumstances should we refrain from using it?
Conclusion for the First two Points
The “race,” so to speak, to acquire charisms, experience consolation, or witness external manifestations of the Holy Spirit’s action can be a significant spiritual challenge, especially for those new to the faith. This focus can have two major consequences:
a. Diverting Attention from the Sanctifying Action of the Holy Spirit
When the primary goal becomes the pursuit of outward signs of the Spirit’s action—such as charismatic gifts or emotional experiences—it can lead to a neglect of the deeper, more subtle work of the Holy Spirit, which is the sanctification of the soul. The Holy Spirit’s primary role is to transform the heart, drawing us closer to Christ and making us more like Him. This sanctifying work is often quieter, less dramatic, and less immediately visible than the external signs we might desire. The focus on these signs can thus divert our attention from the Holy Spirit’s true mission: to purify, heal, and sanctify us, bringing us into a deeper union with Christ.
b. Feeding the Spiritual Ego of the “Old Man”
The desire for charisms or external manifestations can also foster a sense of spiritual pride, feeding the ego of the “old man” in us—the self-centered part of our nature that seeks recognition and validation. When we seek these experiences or gifts for the sake of spiritual status or personal pride, we can easily fall into the trap of using the Holy Spirit for self-aggrandizement rather than as a means to grow in humility and charity. This is particularly misleading because the true gifts of the Holy Spirit are meant to serve others, not to elevate oneself. The pursuit of charismatic gifts for personal glory risks undermining the very purpose of the Spirit’s work in us, which is to draw us closer to the love of God and to the service of others.
c. Theological Acts as the True Connection to God
It is important to recognise that it is only through the theological acts—faith, hope, and love—that we connect directly to God and to the Holy Spirit. These acts are the foundation of spiritual growth and the true means by which we receive the sanctifying action of the Holy Spirit. The theological virtues are not dependent on external manifestations or emotional experiences but are rooted purely in God Himself. By focusing too early in the spiritual journey on the pursuit of charisms and external signs, we risk straying from learning to exercise these foundational acts of faith, hope, and love. Instead of growing in spiritual maturity, we can become distracted by superficial experiences, which, rather than deepening our union with God, may end up inflating the “old man” in us—our ego—and hinder true spiritual growth.
All of this, in the end, is not only a lack of discernment but is deeply misleading. It steers the believer away from the core of the spiritual life, which is rooted in humility, prayer, and an ongoing journey of transformation. The focus should always be on becoming more like Christ—growing in charity, humility, and holiness—rather than in seeking visible signs of the Spirit’s presence. The genuine gifts of the Holy Spirit are given freely, and they are not meant to be pursued for personal gain, but for the edification of the Church and the service of others.
For more on the subject please read: Ascent of Mount Carmel books II and III on the purity of the acts of Faith, Hope and Love.
3. Understanding That Charismatic Experiences Correspond to the “Second Conversion” and Require Further Growth
Many people do not realise that the experiences commonly associated with the Charismatic Renewal—such as deep spiritual awakenings, encounters with the Holy Spirit, and moments of intense fervour—often correspond to what classical spiritual theology calls the “second conversion.” This marks the transition into the supernatural life, aligning with what St. Teresa of Avila describes as the fourth mansions, where the soul begins to experience infused prayer (prayer of quiet). However, this stage is only a beginning. Without a proper understanding of the journey of spiritual growth, individuals may remain stuck at this level, mistaking initial fervor for spiritual maturity. It is essential to guide people beyond these early experiences toward deeper purification, detachment, and contemplation, ensuring that their faith does not become dependent on emotional highs but is firmly rooted in a continuous ascent toward God.
The True Goal of Christian Life and Life in the Spirit
In the Charismatic Renewal, there can sometimes be a focus on the experience of the Holy Spirit as the primary goal of the spiritual life. However, it is essential to discern whether the goal of Christian life is simply to have daily experiences of the Holy Spirit or whether it is to seek a deeper union with Christ and the fullness of charity (love). These two goals—experiencing the Holy Spirit and achieving union with Christ—are not the same and must be clearly understood to avoid confusion or spiritual imbalance.
The Danger of Focusing on “Experiencing” the Holy Spirit
It is crucial to recognise that experiencing the Holy Spirit can be a dynamic and powerful aspect of the spiritual life, but it should not become the central or ultimate goal. The Charismatic Renewal has often emphasised experiences such as speaking in tongues, prophecy, or being “slain in the Spirit” as signs of the Holy Spirit’s action. While these experiences can be genuine manifestations of the Holy Spirit’s presence, they are not necessarily the marks of spiritual maturity or deep union with God.
Furthermore, the term “experience” of the Holy Spirit can be ambiguous. If “experience” means an emotional or sensory encounter with God, then it is important to note that such experiences are often fleeting and may not be an accurate reflection of one’s spiritual state. The Holy Spirit is always present and active in the believer’s life, in his spirit (see this article), whether or not one can feel or sense His presence. Therefore, a focus on seeking or measuring the presence of the Holy Spirit through emotional highs can lead to spiritual confusion and imbalance, causing individuals to feel insecure about their spiritual lives when they do not feel these intense experiences.
Union with Christ: The True Goal of Christian Life
In contrast, union with Christ—deepening one’s relationship with Him and growing in the fullness of charity (love)—is the true goal of the Christian life. Christ Himself is the source of all grace, and the Holy Spirit is sent to lead us into deeper communion with Christ (cf. John 16:13). The purpose of the Holy Spirit is not merely to create emotional experiences, but to conform us to Christ and to make us more like Him in every way.
This deeper union with Christ is characterised by growth in holiness, charity, humility, and self-sacrifice. It involves a gradual transformation of the heart, a deepening of love for God and for others, and a striving to live in accordance with God’s will. Christ is the goal—the experience of the Holy Spirit is a means, not an end in itself. As St. Paul writes in Romans 8:29, the goal of our salvation is to be conformed to the image of Christ.
Spiritual Growth: A Journey Toward Fulfilment
To aim for union with Christ, one must understand that it is a journey of spiritual growth. This involves gradually overcoming sin, growing in virtues, and maturing in faith. It’s essential to have a clear map of spiritual growth—an understanding of what steps one must take and what kind of spiritual formation is necessary for this journey.
In traditional Catholic spiritual theology, this journey is often described in terms of the three stages of the spiritual life: the purgative stage (cleansing from sin), the illuminative stage (growing in virtues and knowledge of God), and the unitive stage (full union with God in love). These stages are not simply about experiencing God, but about being gradually transformed into His likeness. True spiritual growth involves perseverance, purification, and deepening prayer life, and it is not always marked by emotional experiences or outward signs. Rather, it is marked by a steady and humble progress toward greater union with Christ.
The Importance of Spiritual Formation
Therefore, spiritual formation in the Charismatic Renewal should not merely focus on experiencing the Holy Spirit but should aim at equipping individuals for a life of deeper union with Christ. This formation should include:
– A solid understanding of Catholic doctrine and the ways in which the Holy Spirit works, particularly through prayer, sacraments, and Scripture.
– Daily practices of prayer and personal discipline, especially Lectio Divina, the Rosary, and Eucharistic Adoration—these are the means through which one grows in the knowledge and love of Christ.
– An emphasis on spiritual maturity, which involves growing in virtues like humility, patience, charity, and self-control.
The Charismatic Renewal can be a powerful means for this kind of growth when it helps people understand that the Spirit’s role is to lead them into Christ. The experience of the Spirit should be a spur to deeper love for Christ and a more vibrant, charitable life, not merely a series of spiritual highs or signs to chase after.
Clear Discernment in the Charismatic Renewal
Finally, it is vital for those involved in the Charismatic Renewal to have clear discernment in their spiritual lives. They should distinguish between genuine spiritual experiences that deepen union with Christ and those that might simply be emotional or sensory experiences that, while potentially genuine, should not be the primary focus. Discernment should always aim toward a life of love, humility, obedience to God, and service to others.
In conclusion, the goal of the Charismatic Renewal should be to assist Christians on their journey of spiritual growth and union with Christ, not to simply seek emotional experiences or visible manifestations of the Holy Spirit. The Holy Spirit works primarily to transform the heart and lead us into greater communion with God, and this journey requires clear spiritual formation, grounded in the fullness of the Church’s teachings and a life of authentic prayer, humility, and love.
4. Deepening the Understanding of the Holy Spirit’s Action and Prioritising Lectio Divina and Contemplative Prayer
A more profound knowledge of how the Holy Spirit operates is crucial for long-term spiritual growth. While charismatic prayer meetings emphasise vocal prayer, praise, and spontaneous expressions of the Spirit, they often do not introduce believers to the more silent and interior ways in which the Holy Spirit works. It is important to recognise that Lectio Divina and Contemplative Prayer are among the most powerful means of receiving the Holy Spirit and growing in His grace. These forms of prayer foster deep interior receptivity, allowing the soul to be transformed by God’s presence in a way that goes beyond external manifestations. If the Charismatic Renewal is to bear lasting fruit, it must encourage its members to enter into these deeper modes of prayer, moving from external enthusiasm to profound spiritual union with God.
By addressing these points, the Charismatic Renewal can be integrated more fully into the rich tradition of Catholic spiritual theology. When properly formed, it can serve as a true school of the Holy Spirit, leading its members beyond initial fervour into a stable, mature, and contemplative life in Christ.
Note: Very often a robust practise of Lectio Divina is much better than a “word of prophecy” since Lectio Divina allows the Risen Lord to speak to us personally and guide us daily! While a word of prophecy needs interpretation and is only offered during a community gathering and not for each person!
Some key points of discernment
a. Distinction Between Consolations and True Spiritual Growth
Potential Defect: Over-reliance on emotional experiences.
Some charismatic groups place excessive emphasis on sensible experiences (e.g., strong emotions, physical manifestations, or extraordinary gifts like tongues or being slain in the Spirit), seeing them as signs of spiritual progress.
Constructive Critique:
– St. Teresa of Avila and St. John of the Cross both insist that true spiritual growth is not measured by external experiences but by interior transformation in love, humility, and detachment.
– Sensible experiences are not bad in themselves, but they must be purified and integrated into a deeper prayer life that moves toward contemplation.
– A well-formed charismatic spirituality should educate its members to seek God Himself, not just the feelings He sometimes grants.
b. The Risk of Seeking “Signs and Wonders” as Proof of God’s Presence
Potential Defect: A “miracle-based” spirituality.
Some groups measure faith by the presence of extraordinary charisms (healings, prophecies, tongues), leading to the assumption that where miracles are present, faith is strong—and where they are absent, faith is weak.
Constructive Critique:
– Jesus Himself rebuked those who sought signs instead of faith (Mt 12:39, Jn 6:26). Signs can be a gift, but they should not become the foundation of faith.
– A balanced discernment must recognise that ordinary faithfulness and growth in virtue are greater signs of grace than extraordinary phenomena.
– St. John of the Cross strongly warns against attachment to extraordinary experiences because they can become a form of spiritual pride.
c. Theological Soundness and Doctrinal Discernment
Potential Defect: Weak theological formation and susceptibility to private revelations.
Some charismatic groups have a tendency to emphasise personal revelations, “words of knowledge,” or prophecies over the objective teaching of the Church. This can lead to confusion, spiritual subjectivism, and possible theological errors.
Constructive Critique:
– Personal revelations should always be judged against Sacred Scripture and the Magisterium of the Church. The Catechism (CCC 67) reminds us that private revelations must not replace or surpass public revelation.
– True spiritual renewal requires sound theology. Without strong doctrinal grounding, charismatic enthusiasm can drift into personal interpretations that lack accountability.
– Solution: Strengthen formation in Scripture, the Church Fathers, and the great spiritual traditions (Carmelite, Benedictine, Ignatian, etc.).
d. Proper Understanding of Charisms in the Church
Potential Defect: Individualistic or elitist understanding of charismatic gifts.
Some groups see themselves as possessing a superior form of spirituality due to their charismatic experiences, leading to division between “Spirit-filled” Christians and others.
Constructive Critique:
– Charisms are for the Church, not for personal glorification (1 Cor 12). They must be exercised in humility, obedience, and service.
– The Church has always had multiple spiritualities. The Charismatic Renewal is one valid expression, but it is not the only path to holiness. Benedictine, Carmelite, Dominican, Ignatian, and other traditions are equally valid and necessary.
– The true charismatic person is one who fosters unity in the Body of Christ, not one who creates an exclusive group.
e. Discernment Between Psychological and Spiritual Phenomena
Potential Defect: Confusing psychological states with supernatural action.
Certain charismatic experiences (e.g., being slain in the Spirit, speaking in tongues, ecstasies) may have a natural psychological component. Without proper discernment, some may assume that every strong emotional or physical experience is from God.
Constructive Critique:
– St. Ignatius of Loyola teaches that true spiritual experiences bear long-term fruit: deeper humility, love, detachment, and a greater capacity to bear suffering. If an experience does not lead to these, it may be purely emotional or even deceptive.
– Human psychology plays a role in religious experience. Spiritual directors should help people discern what is from God, what is natural, and what may even be a temptation.
– Supernatural experiences cannot be forced or controlled. If a group puts pressure on members to have certain experiences, it risks manipulation rather than authentic openness to the Holy Spirit.
f. Integration of Charismatic and Contemplative Prayer
Potential Defect: Overemphasis on vocal and spontaneous prayer at the expense of silent, contemplative prayer.
Many charismatic groups prioritise spontaneous praise, vocal prayer, and emotional expression but give little space to silent, contemplative prayer.
Constructive Critique:
– The Holy Spirit leads to deep interior prayer, not just external expression. True spiritual maturity requires a movement from vocal and discursive prayer to contemplation, as described by St. Teresa of Avila and St. John of the Cross.
– A healthy charismatic spirituality should integrate both the active and the contemplative, recognising that silence and stillness are essential for deep transformation.
– The Church’s great mystics (e.g., St. Teresa, St. John of the Cross, St. Francis de Sales) teach that without interior prayer, spiritual fervor fades over time.
g. Authority and Obedience in the Church
Potential Defect: Tendency to resist ecclesial authority. Some charismatic groups operate independently of the hierarchical Church, resisting theological oversight or the guidance of bishops and pastors.
Constructive Critique:
– The Holy Spirit does not contradict the Church. A truly Spirit-led movement will be obedient to the Church’s Magisterium and hierarchy.
– If a charismatic group does not have ecclesial accountability, it risks theological errors, unhealthy leadership dynamics, and even spiritual abuses.
– Charismatic leaders should be well-formed in Catholic doctrine and work in communion with their bishops.
Conclusion: The Need for Purification and Maturity
The Charismatic Renewal has brought many graces to the Church, including renewed faith, deeper prayer, and zeal for evangelisation. However, like any movement, it needs ongoing purification.
A healthy charismatic spirituality will:
Seek God Himself, not just experiences.
Ground itself in sound theology and Church teaching.
Integrate charisms with humility and service.
Discern between emotional, psychological, and supernatural experiences.
Foster unity with the whole Church, avoiding sectarian attitudes.
Move from external expressions of prayer to deep contemplation.
When properly guided, the Charismatic Renewal can contribute authentic spiritual renewal to the Church. But it must be deeply rooted in Catholic spiritual theology, not just in extraordinary experiences.
III- Examples
1- Being Slain in the Spirit
If we evaluate the phenomenon of being slain in the Spirit using St. Teresa of Avila’s framework of graces, particularly as presented in her Autobiography, Way of Perfection and The Interior Castle, we need to consider its nature, depth, and spiritual effects.
a. Nature of the Experience
Being slain in the Spirit refers to a phenomenon in charismatic prayer where a person falls to the ground under what is perceived as the power of the Holy Spirit, often accompanied by a sense of peace, joy, or deep interior stillness. From St. Teresa’s perspective, the key question would be: Is this experience a supernatural grace leading to deeper union with God, or is it more of a natural psychological or emotional reaction? St. Teresa describes true mystical graces as: Leading the soul to deeper transformation in love and humility. Being beyond human control; they do not result from personal effort or external stimulus. Being not primarily physical but interior (e.g., infused recollection).
While St. Teresa does describe prayer of quiet, prayer of union, raptures and ecstasies, where the body can be affected, these experiences are entirely passive—God acts without external stimulation (no human touch or prayer ritual triggers them). They are usually accompanied by a profound transformation of the soul.
In contrast, being slain in the Spirit is often triggered by an external action (e.g., a person praying over someone, a laying on of hands). This suggests it could be more of a psychophysical reaction than an authentic mystical grace as Teresa describes. Or at least a mix between both.
Note
St. Teresa of Avila describes the Prayer of Quiet in several of her works, such as the Autobiography (second way of watering the garden), Way of Perfection (chapters 30-31), and Interior Castle (Fourth Mansions). If we carefully distinguish and separate the Prayer of Quiet from any potential external manifestations, and do the same for experiences such as being “slain in the Spirit,” we can recognise that, at their core, these two realities are the same. In both instances, God intervenes and nourishes our spirit in a deeply transformative way.
Understanding this allows us to see that grace can be received at any time, without the need for external interventions like the imposition of hands. Grace is not bound to dramatic or visible manifestations but can be received during a quiet, dedicated time of prayer in our daily lives. This realisation shifts the perspective on prayer, teaching us that it is not about seeking external signs or emotional experiences, but rather about the ongoing, quiet reception of God’s grace in the inner depths of our hearts.
Knowing this also has profound implications for how we approach perseverance in prayer. We begin to understand that, after experiencing such moments of grace, other forms of prayer can emerge, and these, too, contribute to spiritual growth. Furthermore, this insight highlights the importance of integrating the practice of the evangelical virtues into our spiritual lives. As St. Teresa of Avila warns, if we engage in Contemplative Prayer without simultaneously working on the virtues, we risk remaining “spiritual dwarfs”—a term she uses to stress the need for a well-rounded and mature spirituality.
Today, it is essential to complement Contemplative Prayer with a robust practice of Lectio Divina, which ensures that we are not only receiving grace but also actively engaging with the Scriptures and growing in virtue. This combination is vital for true spiritual growth, as it strengthens both our inner life of prayer and our outward actions in the world, helping us become more Christlike in every aspect of our lives.
b. Depth and Effects
To discern whether this phenomenon is from God, St. Teresa would look at the long-term spiritual fruits:
– Does it lead to a deeper life of prayer, detachment, and humility?
– Does it lead to using the theological acts of Faith, Hope and Love with purity? or puts experience first which nullifies the theological acts and makes us lean on the perceived instead of the robust theological acts?
– Does it result in a stronger desire for holiness and surrender to God?
– Or does it focus the soul on seeking repeated experiences rather than true transformation?
If being slain in the Spirit brings greater love for God, humility, and detachment, it could be a grace that disposes the soul to deeper prayer. However, if it remains just a repeated experience without leading to deeper conversion, it might not be a genuine mystical grace in Teresa’s sense. Moreover, Teresa warns against seeking external signs or relying on experiences that involve physical manifestations rather than interior transformation. If a soul is drawn to extraordinary phenomena instead of the quiet work of grace in the depths, it risks spiritual stagnation.
c. Possible Risks and Limits
– Risk of seeking experiences over spiritual growth: St. Teresa constantly warns against valuing sensible experiences over deep interior transformation. If someone focuses on being slain in the Spirit as proof of divine action, they may overlook the deeper ways God works.
– Possible psychological or emotional influence: Teresa acknowledges that some experiences can be from natural causes or imagination, even if the person sincerely believes they are from God. Being slain in the Spirit often happens in environments with strong emotional and group influences, which can heighten suggestibility.
– Does not necessarily correspond to infused contemplation: Teresa describes infused prayer as a deep, passive reception of God’s presence, which leads to greater silence and interior absorption in Him. Being slain in the Spirit does not always seem to fit this category, as it is more seen of an external, physical phenomenon.
Note
It is important to distinguish between the core of the grace received in being “slain in the Spirit” and its external manifestation, such as the physical falling. The true essence of this experience lies in the work of sanctifying grace, and this is what we must focus on for real spiritual growth. The core of this grace is essential for our spiritual development, regardless of the external manifestations that may or may not accompany it. It’s crucial to understand that one can experience the core of this grace without necessarily experiencing the physical “fall.”
For example, St. Teresa of Avila often had external manifestations, such as ecstasies, while St. Therese of Lisieux did not. Does this mean that St. Therese did not receive the same sanctifying graces as St. Teresa? Certainly not. Both saints received profound graces, but their experiences were different. The physical reactions—such as falling—are not indicative of the spiritual depth or quality of the grace received. The difference in their experiences can be attributed to their unique body-soul compositions. St. Teresa, who endured various illnesses throughout her life, might have had more intense external manifestations, whereas St. Therese, who was physically strong and healthy, did not.
This distinction can be understood by comparing the physical experience of fainting: some individuals faint easily, while others almost never do. Similarly, in the spiritual realm, some people may experience more noticeable external signs of grace, while others will experience the same grace in a much quieter, more discreet manner. What St. Teresa of Avila experienced is like a phenomenon magnified for us to understand and learn from; typically, such occurrences are much more subtle.
Moreover, the more a person grows spiritually, the more these external signs tend to diminish and, in some cases, disappear altogether. Even in the case of St. Teresa of Avila, her ecstasies eventually ceased after a process of purification and deeper union with God.
d. Possible Role in Spiritual Growth
If being slain in the Spirit helps a person become more open to God, let go of resistance, and enter into deeper trust and surrender, it might be seen as an initial grace or a moment of disposition. It could help prepare a soul for deeper stages of prayer but does not, in itself, constitute the higher mystical graces. However, if a person seeks repeated experiences for their own sake or equates falling to the ground with deep spiritual growth, this would not align with St. Teresa’s understanding of authentic mystical progress.
Conclusion
If evaluated through St. Teresa’s mystical theology, being slain in the Spirit does correspond to the first supernatural graces or infused contemplation: Prayer of Quiet. It could be a preparatory grace or a psychological disposition that helps some people open up to God. However, it must be followed by deeper prayer, detachment, and transformation in love to be truly valuable in the spiritual life. For those touched by this experience, the key question remains: Does it lead to deeper interior prayer, humility, and total surrender to God, or does it create a dependence on external manifestations? If it leads to deeper prayer and love of God, it could be a stepping stone; if it becomes an end in itself, it could be a distraction from the true path of spiritual growth.
2- Baptism in the Spirit
If we take St. Teresa of Avila’s description of the graces God wants to give us—particularly as outlined in The Interior Castle—as a criterion for evaluating the “Baptism in the Spirit” of the Charismatic Renewal, we need to examine the nature, depth, and effects of this experience.
a. Nature of the Experience
The “Baptism in the Spirit” in the Charismatic Renewal is often described as a powerful experience of God’s presence, accompanied by a deepened faith, joy, and fervour in prayer, sometimes with charismatic gifts (e.g., speaking in tongues, prophecy, healing). It is usually a felt experience of God, which brings an increase in devotion, love for Scripture, and enthusiasm for evangelisation.
St. Teresa, in The Interior Castle, presents a structured journey of grace, moving from the initial awakening of the soul (first mansions) to the highest mystical union (seventh mansions). She distinguishes between consolations (sensible spiritual delights) and true contemplative graces (infused, supernatural prayer given by God without the soul’s effort). The Charismatic experience seems to fit within the realm of consolations, since it is often marked by emotional fervour and a new awareness of God, but does not necessarily correspond to infused contemplation or transforming union.
b. Depth and Effects
– If the Baptism in the Spirit leads to a greater surrender to God’s action, purification, and deeper contemplation, it could be seen as a significant grace of the earlier or middle stages of the spiritual journey (e.g., second or third mansions).
– If it remains mostly in the realm of sensible experiences and does not lead to deeper purification or detachment, it might correspond to the early stages of the first mansions or the threshold of the second mansions—a grace that invites the soul to deeper commitment but does not yet constitute the deeper forms of mystical prayer Teresa describes.
– If it leads to a strong desire for holiness and deeper prayer (mental prayer and contemplation), it could be a moment of transition toward higher stages.
c. Possible Risks and Limits
– St. Teresa warns against over-reliance on sensible experiences and emphasises the importance of growth in virtue, detachment, and surrender to God’s will. If the Charismatic experience is mistaken for the highest forms of prayer, it may become a distraction rather than a stepping stone.
– Some souls might mistake consolations for holiness, assuming that an emotional experience of God is a sign of advanced spiritual maturity. Teresa insists that true prayer must lead to transformation in love, humility, and detachment.
d. Possible Role in Spiritual Growth
The Baptism in the Spirit can be understood as an initial awakening or a renewal of spiritual fervour, akin to a strong grace that calls the soul to deeper prayer. It can act as a catalyst for entering deeper into the spiritual life, much like the call of conversion in the early mansions of The Interior Castle.
However, for true spiritual growth, it would need to be followed by:
– Deeper mental prayer (interior prayer, leading to contemplation).
– A focus on purgation (conversion, detachment from sin and self-will).
– A transition from seeking sensible experiences to seeking God’s will purely, even without consolation.
Conclusion
If judged by St. Teresa’s criteria, the Baptism in the Spirit could be a powerful grace of awakening and fervour but should not be mistaken for the deeper mystical graces of infused contemplation and spiritual marriage. It could correspond to an experience that helps move a soul from the first to second mansions or from second to third, but it does not in itself constitute the heights of mystical union. To bear lasting fruit, it must be integrated into a path of serious spiritual formation, mental prayer, and purification.
3- Prayer for Healing
Prayer for Healing and Seeking Healing
While prayer for healing is an important and necessary aspect of spiritual life, there is a risk that focusing too much on healing itself can inadvertently become a fixation on specific difficulties or obstacles in our lives. This is especially true during practices such as Lectio Divina, where we may approach the Scriptures with the intent of finding healing for a particular issue. However, it is possible that in some cases, Jesus may not want to directly address that particular difficulty in the moment, and instead, He desires to guide us toward a deeper, more holistic transformation.
Much like St. Paul’s experience with his “thorn in the flesh” (2 Corinthians 12:7-10), there can be a tendency to focus on a specific personal wound or struggle, often bringing it to the forefront of our prayer. St. Paul, despite asking God three times for deliverance from his affliction, ultimately learned that God’s grace was sufficient and that His strength was made perfect in weakness. In a similar way, an overemphasis on a particular area of pain or limitation may block our ability to hear God’s guidance more broadly. We may become so fixated on our own perceived need for healing that we fail to recognise the broader invitation that God is extending to us in the present moment.
This excessive focus on personal wounds or difficulties can lead to spiritual stagnation. Rather than advancing in the spiritual journey, a person might become “stuck” in their particular need for healing, unable to move forward in the grace that God is offering them. The danger is that we start to see our personal struggles as the central narrative of our lives, overshadowing the broader work God is doing within us. Our attention is diverted from the leadership and guidance of Jesus, who may be inviting us to take new steps or to grow in different areas of our spiritual life.
It’s important to remember that healing prayer is not just about fixing specific problems but about surrendering our whole selves to God. True healing comes not from focusing exclusively on one aspect of our lives but by embracing the fullness of God’s love and His ongoing work of transformation within us. By placing our attention on Jesus, and not just on our wounds, we open ourselves to His deeper guidance and healing, which often unfolds in ways we may not expect.
Ultimately, spiritual growth is about moving beyond the immediate need for healing and learning to trust God’s timing and wisdom. While it is certainly appropriate to pray for healing, it is equally important to ask God to help us discern what He truly wants to do in our lives—whether that be healing a wound or leading us into a deeper relationship with Him in other ways. It is this openness to God’s will that leads to true spiritual flourishing.
Conclusion: Learning About the Holy Spirit
At the end, one can conclude that we are not focusing on the Charism at all. On the contrary, we do not recommend mentioning obtaining “charisms” to beginners, and this approach should persist for a few years. They can, at the begining experience powerful signs or the exercise of “charisms” by advanced members. But to help them grow the attention should be brought to the real experience of growth with the Holy Spirit. So, some will say: what remains in the “Charismatic Renewal”? The word “charism” is even embedded in its title (Charismatic Renewal)! What is left? A deeper understanding of the Holy Spirit—focusing on the Holy Spirit and His action, and on receiving Him.
Yes, we are different and may receive later special graces to serve the Community, but if we begin by emphasising our differences instead of focusing on the richness of the Holy Spirit’s intervention, the risk we run is that we end up with mere fragments and miss the rich feast the Lord has set before us. The huge richness of Holy Spirit comes to us through the theological acts, because these acts connect us to God Himself. This is why they are called “theological” (“theos” meaning God). The theological acts lead to a real and transformative reception of the Holy Spirit, offering genuine growth.
In contrast, when the focus is placed on charisms and experiences, we often stray from making a true theological act. St. John of the Cross challenges this tendency, suggesting that an excessive focus on perceiving and demanding signs from God can be akin to forcing Him to give something He does not wish to give. In doing so, we risk missing the true transformative process. (See Ascent of Mount Carmel, Book III, chapters 30-32.)
Some may argue: We need both the charisms and a deeper understanding of spiritual life through the theological acts. However, this approach would divide our focus and attention in two opposite directions. From the perspective of spiritual direction, I find this approach unfruitful. Imagine attempting to practice Lectio Divina or Prayer of the Heart while being divided in attention—these practices would not work and could even lead to serious deviations. The signs that might be useful to a beginner in the early stages of conversion are not the proper way to engage in spiritual growth. If a beginner is not taught about the acts of Faith, Hope, and Love and how to practice them, they will face confusion—unable to interpret their spiritual experiences and uncertain of how to respond to the ups and downs of their journey.
A more effective way to learn how to receive the Holy Spirit powerfully, enhance our spiritual life, and ensure steady growth is through a solid formation program such as the Solid Foundations Course 000.
Additionally, to gain a clearer understanding of the full journey of spiritual growth, it is essential to read the following long article (see here).
Read also
St. John of the Cross Ascent of Mount Carmel Books II and III where he explains the way to receive the Holy Spirit through a pure act of Faith, a pure act of Hope and a pure act of Love. See the online (you-tube) course of the School of Mary on these books.
The Holy Spirit and Our Spiritual Life
The Five Modes of Activity of The Holy Spirit
The Foundations of The Work of The Holy Spirit in Our Life
More on The Particular Help of The Grace of God in St. Teresa of Avila
The Evil One in Spiritual Life
Old Man and the New Man Functioning
“Spiritual Growth”, from “I Want to See God”, Bl. Marie-Eugene (especially “B. Mystery of Growth”) (It is a very important caveat)
Regarding the Spiritual Journey see this book/articles: https://schoolofmary.org/the-spiritual-journey-in-11-diagrams/
The Epiphany of the Church of the Desert
The Transfiguration of the Parish
[1] See Jean Khoury, « Luke’s Final Pentecost » on Amazon or here : www.schoolofmary.org/lukes-final-pentecost/
[2] See the articles on St. John is https://schoolofmary.org/lectio-divina/ (under “Bible and Spiritual Life” section) and more so, the Course on the Gospel of St. John and Spiritual Life.