8.259. Is there a contradiction between the Vatican II-approved “charismatic renewal” and traditional Catholic spirituality (e.g., ascetical theology, Thomism, distrust of enthusiasm)?
Yes. The “charismatic renewal,” endorsed and promoted by the post-Vatican II hierarchy, represents a departure from the sober, disciplined, and deeply theological spirituality of true Catholicism. Rooted in emotionalism, subjective experiences, and Protestant-style manifestations of the “Spirit,” the charismatic movement contrasts sharply with the Church’s traditional emphasis on ascetical struggle, sacramental grace, doctrinal formation, and cautious discernment of spirits.
1. Traditional Catholic Spirituality: Asceticism, Doctrine, and Interior Union with God
Catholic spiritual tradition—drawn from the lives of the saints, the teachings of the Fathers, and the wisdom of approved mystical theology—centers on:
Interior purification through mortification and humility
Doctrinal soundness grounded in Thomism and approved theology
Caution regarding extraordinary phenomena and emotional displays
Sanctification through the sacraments and the liturgy
The spiritual life unfolds in stages: the purgative, illuminative, and unitive ways, as described by masters like St. John of the Cross, St. Teresa of Avila, and St. Francis de Sales. These saints warned against seeking consolations or signs, stressing instead humility, suffering, and detachment.
“The soul must not desire to receive visions, revelations, or any other supernatural things… for more often than not, they are an occasion for delusion or vanity.”
“The desire for visions and revelations is a sign of vanity and pride.”
2. The “Charismatic Renewal”: Protestant Roots and Experiential Focus
The charismatic movement began among Pentecostal and Protestant groups in the early 20th century and was introduced into Catholic circles in the 1960s, with Vatican II providing the openness to novel spiritual expressions.
Hallmarks of the movement include:
Speaking in tongues (glossolalia)
Prophecies and healing services
Spontaneous worship, emotional displays
Emphasis on “baptism in the Spirit”
Group prayer meetings with lay-led preaching
This movement was endorsed by post-conciliar “popes”, including Paul VI and John Paul II, as a “new springtime” of the Church. Yet it lacks deep roots in Catholic tradition, and borrows heavily from Pentecostal theology.
3. Theological and Spiritual Dangers
The charismatic renewal poses serious theological and pastoral dangers:
Subjectivism: Elevating personal experience over doctrinal truth
Confusion of spirits: Failure to rigorously discern true spiritual gifts from emotionalism or prelest (spiritual delusion)
Erosion of reverence: Replacing liturgical worship with emotional gatherings
Protestant influence: Undermining sacramental and hierarchical theology
Distrust of tradition: Favoring novelty over time-tested forms of sanctity
Traditional theologians and exorcists have warned that many charismatic phenomena may stem from natural emotional states—or even preternatural influence when not governed by proper authority and discernment.
| Category | Traditional Spirituality | Vatican II Charismatic Renewal | Remarks |
|---|---|---|---|
| Spiritual Method | Ascetical, doctrinal, sacramental | Emotional, experiential, spontaneous | Reverses spiritual priorities and disciplines |
| Signs and Gifts | Discouraged unless proven authentic | Encouraged (e.g., tongues, healing, prophecy) | Risk of spiritual deception and pride |
| Theological Basis | Thomism, Church Fathers, Magisterium | Protestant-Pentecostal influence | Lacks Catholic doctrinal foundations |
| View of Consolations | Treated with caution; not sought after | Frequently emphasized and pursued | Contrary to teachings of saints and mystics |
| Role of Laity | Sanctification through sacraments and lay state | Lay-led “prayer services” and ministries | Blurs distinction between clergy and laity |
Summary:
The traditional Catholic understanding of spirituality is sober, sacramental, and doctrinally rich. It emphasizes humility, mortification, and deep union with God through grace and the sacraments. Extraordinary phenomena are viewed with caution and never sought after. The saints and mystics unanimously warn against seeking signs or consolations, knowing these often lead to pride or deception.
The “charismatic renewal”, endorsed by the Vatican II sect, represents a radical departure from this tradition. Born of Protestant emotionalism and subjectivism, it replaces reverent, disciplined worship with spontaneous gatherings centered on feelings, music, and questionable phenomena. While claiming to be led by the Holy Spirit, its fruits often include confusion, pride, and detachment from the Church’s theological and spiritual foundations.
Rather than leading souls toward deeper conformity to Christ crucified, the charismatic movement often fosters spiritual superficiality, a craving for consolations, and a rejection of traditional disciplines. It contradicts the wisdom of the Church Fathers, the ascetical path taught by the saints, and the dogmatic clarity safeguarded by pre-Vatican II doctrine.
Faithful Catholics must resist the emotionalism of the “charismatic renewal”, reject the Vatican II Novus Ordo counterfeit “church” and return to the tried and true path of sanctity laid down by the Church’s saints, doctors, and martyrs. True spiritual renewal comes not through excitement and novelty, but through repentance, the sacraments, silence, study, and sacrifice.