In the Western theological tradition a distinction is made between grace which is called gratiae gratum faciens, that is, the grace that makes one holy and pleasing to God (also known as sanctifying grace), and that which is called gratiae gratis datae, that is, grace in the form of particular gifts given in order to edify the Church and sanctify others.  The latter "type" of grace, is further divided into ordinary (hierarchic) and extraordinary (charismatic) gifts, and as far as the ordinary gifts are concerned, they are intrinsically connected to the ecclesiastical hierarchy and the priestly, prophetic, and kingly role of the ordained ministers of the Church; while the extraordinary or charismatic gifts can be given to anyone within the Church.  Now, obviously the first "type" of grace (i.e., gratiae gratum faciens) is necessary for salvation, because a man must be in a state of grace in order to be saved; while the latter "type" of grace (gratiae gratis datae), although important in its own way  — especially in the form of the hierarchic gifts mentioned in association with sacred orders — is not absolutely necessary in the same way that sanctifying grace is necessary for salvation.  In fact a person can be in a state of mortal sin and still receive the gifts of grace "gratis datae," and that is why it is vital that a man not focus upon the extraordinary charismatic gifts, nor even seek them out per se, but seek instead God's gift of sanctifying (i.e., deifying) grace.  Now, if a man receives any extraordinary manifestation of God's presence given for the edification of others he should accept it in humility and use it only for God's purposes (bearing in mind that it is extraordinary), and should not use it in order to draw attention to himself, nor to rejoice in the gift itself, but to rejoice only in God (the giver of all good things).

That being said, the concern that I have in connection with the charismatic gifts — as they tend to be experienced today in the so-called Charismatic Movement — is that there is an inordinate focus upon oneself as the recipient of the gift.  Thus, there seems to be a self-aggrandizing focus today, which sees the extraordinary manifestation of a gift as somehow making the person receiving it an "important person" within the community (or individual prayer group). In my own experience with "Charismatics" I have often seen a tendency toward a desire for things that are sensationalistic, that is, a desire for that which is extraordinary, simply because it is extraordinary and because it somehow makes a man feel important in relation to those around him.  Moreover, it must always be borne in mind that the charismatic gifts are extraordinary, not ordinary, and so to focus upon them is to emphasize a minor gift over the most important gift of all, that is, sanctification or what the East calls theosis.  Now in saying this I am reminded of the words of St. John of the Cross, who, in connection with extraordinary gifts of vision, once said: "[Now] since these imaginative apprehensions, visions, and other forms or species are presented through some image or particular idea, individuals should neither feed upon them nor encumber themselves with them.  And this is true whether these visions be false and diabolical or if they be recognized as authentic and from God.  Neither should people desire to accept them or keep them.  Thus these persons can remain detached, divested, pure, simple, and without any mode or method as the union demands." [St. John of the Cross, The Ascent of Mount Carmel, Book II, Chapter 16]  St. John gives further warnings later on in the third book of the Ascent (see Chapters 31 and 32) when he speaks about the dangers associated with the exercise of the charismatic gifts, and he enumerates three dangers in particular:  (1) the danger of deceiving others or of being deceived, (2) the danger to the soul "with respect to faith," and (3) the danger of vainglory or some other type of vanity (See Ch. 31, no. 1).  Thus, St. John clearly warns against rejoicing in the charismatic gifts and instructs the person receiving such a gift to use it with extreme caution.  Now, in my own experience of the modern Charismatic Movement there seems to be a focus upon rejoicing in the gift itself, even if it serves no purpose in edifying others; and in addition, there seems to be a desire (at least on the part of some) to draw attention to the recipient of the gift as if he is somehow special, and this shows a real lack of spiritual maturity.  Finally, it is important to remember that the real focus of the spiritual life is God Himself, and so a man must not focus upon the gifts that he believes he has received from God (whether real or imagined), because he can receive these extraordinary gifts even while he is in a state of mortal sin.

A Western Catholic View of the Charismatic Movement

by Steven Todd Kaster

Original Version:  18 May 2008 (from a thread at the Phatmass Phorum)

Copyright © 2008-2025 Steven Todd Kaster