BHS.RC

Mark 1:8It is a renewal and an actualization of the whole Christian initiation and not only of baptism. People prepare themselves for this by, in addition to making a good confession, availing themselves of teachings that put them in vital and joyful contact with the principal truths and realities of faith: love of God, sin, salvation, new life, transformation in Christ, the charisms and the fruits of the Spirit.

But is it right to expect that everything will happen through this experience? Is this the only possible way to experience the grace of Pentecost? If by the baptism in the Spirit we mean a certain ceremony, done in a certain way in a certain context, we have to say no; it is not the only way to have a strong experience of the Spirit. There have been and are numerous Christians who have had an analogous experience without knowing anything about the baptism in the Spirit or who have received a “spontaneous outpouring of the Spirit,” as we see in the lives of many saints.

Nevertheless, this baptism in the Spirit has come forth in a simple and powerful way to renew the lives of millions of believers in almost all of the Christian churches. We should think very carefully, then, before saying that this is not for us or before automatically dismissing it if the Lord offers us an opportunity to receive it.

The Baptism in the Spirit by Fr. Raniero Cantalamessa, OFM Cap. The principal instrument by which the renewal in the Spirit “changes people’s lives” is the baptism in the Spirit. This is a rite that occurs with gestures of great simplicity, in peace and joy, accompanied by an attitude of humility, repentance and openness to being children to enter the kingdom. It is a kind of epiclesis – that is, an invocation of the Spirit upon a member of the body of Christ. It recalls the invocation, in the Mass after the Consecration, for the Spirit to come on the assembly of the faithful and make them “a living sacrifice of praise.”
Mark 1:8It is a renewal and an actualization of the whole Christian initiation and not only of baptism. People prepare themselves for this by, in addition to making a good confession, availing themselves of teachings that put them in vital and joyful contact with the principal truths and realities of faith: love of God, sin, salvation, new life, transformation in Christ, the charisms and the fruits of the Spirit. But is it right to expect that everything will happen through this experience? Is this the only possible way to experience the grace of Pentecost? If by the baptism in the Spirit we mean a certain ceremony, done in a certain way in a certain context, we have to say no; it is not the only way to have a strong experience of the Spirit. There have been and are numerous Christians who have had an analogous experience without knowing anything about the baptism in the Spirit or who have received a “spontaneous outpouring of the Spirit,” as we see in the lives of many saints. Nevertheless, this baptism in the Spirit has come forth in a simple and powerful way to renew the lives of millions of believers in almost all of the Christian churches. We should think very carefully, then, before saying that this is not for us or before automatically dismissing it if the Lord offers us an opportunity to receive it.
I was on the verge of doing that myself, so I want to share my personal experience even if it costs me a great deal. It may be that my difficulties are like those of many other priests and theologians and therefore could help someone else not succumb to the same danger. It would seem to me a lack of gratitude to God if I were silent about this whole experience, which has changed the course of my life. I have even thought that Providence might have placed me in my particular role precisely so that I could humbly testify to the heart of the Church about the rumblings of Pentecost, which in various forms are going through the body of Christ and which constitute a great sign of hope in the midst of all the trials that the Church must still go through in our day.
The first difficulty I had was this: I said to myself, “But I have Saint Francis as a father; I have inherited a wonderful spirituality, so many saints…What else, what new thing do I need to look for? What can these brothers give me?” I was thinking these things during a prayer meeting when, at the back of the room, a sister opened the Bible and began to read. John the Baptist was saying to the Pharisees, “Do not presume to say to yourselves, ‘We have Abraham as our ancestor’” (Matthew 3:9). I understood that these words were directed to me. (This is a way the Spirit can speak, work and convict of sin). Another objection I had: “But I am a priest, ordained by a bishop; I have received the Holy Spirit. What else should I still receive, and from laypeople, no less?” This time the answer came to me from my own theology. I imagined what Jesus would have answered: “And I, then? Wasn’t I sanctified by the Father and sent into the world? Wasn’t I full of the Spirit from the moment of my conception in Mary, my mother? And yet I went to the Jordan to be baptized by John the Baptist, who was just a layman!”
This is what led me to receive prayer for “a new outpouring of the Spirit.” I received it as a conscious renewal of my baptism, as a definitive, first-person affirmation of the “Yes!” and “I believe!” that others had said in my stead at the moment of baptism. It was like surrendering the reins of my life to Christ. When they invited me to reaffirm Jesus as the Lord of my life, I raised my eyes and saw the crucifix that was above the altar in the chapel. It was as though He were looking at me to make me understand a great truth: “This is the Jesus you choose as Lord, not a soft Jesus, a perfumed Jesus.” This was enough to make me understand that this flow of grace that is called the charismatic renewal is totally different from superficial emotionalism. It goes right to the heart of the gospel and the kerygma, which is the cross of Christ. I would like to conclude with the exhortation from Saint Ambrose that I cited at the beginning of this book as quoted by Paul VI. This hymn is from the liturgy of the hours and is, therefore, an invitation extended to the whole Church and not just to a few initiates: Laeti bibamus sobriam profusionem Spiritus, “Let us drink the sober intoxication of the Spirit with joy!” Yes, Lord, we have great need of this spiritual intoxication. We need it to fulfill your commission, to convince our world of sin because they reject Jesus. We need it above all to become holy. And now, Lord, we say to you what Peter did: “Lord, not my feet only but also my hands and my head!” (John 13:9). Baptize us completely in Your Spirit!
------------------------------------------------------------------------------------------------------------------------------------------- Fr. Raniero Cantalamessa has been the Preacher to the Papal household since 1980. He has written many books and is a popular speaker to Catholic Charismatic Renewal. His website is: www.cantalamessa.org This is an excerpt taken from the book Sober Intoxication of the Spirit: Filled With the Fullness of God, copyright 2005, by Raniero Cantalamessa, O.F.M., Cap. Reprinted by WWCCR with permission of St. Anthony Messenger Press, 28 W. Liberty St., Cincinnati, OH 45202. To order copies call 1-800-488-0488 or visit www.servantbooks.org.