A PENTECOSTAL LOOKS AGAIN AT VATICAN II

by Donald Dean Smeeton

Many Protestants confess confusion concerning changes in

contemporary and charismatic Catholicism. Such feelings are not
unique to Protestants. Many Catholics are equally confused! This
uncertainty is specifically painful for the traditional Pentecostal
because the perplexed Pentecostal cannot understand why "Spirit-filled
Catholics" retain so many "unbiblical" views and practices, but the
Pentecostal hesitates to reject totally a "renewal" which has been a
spiritual boon to so many Catholics. The ever increasing attention--from

1 Catholics who are charismatic by experience have generally preferred the term
"renewal" and avoided "movement"--a term enshrined by the traditional Pentecostals. To
Catholics, the word "movement" implies organization, duties, officers. An especially
helpful presentation of the issues of this article can be reviewed in Russell P. Spittler, ed.
Perspectives on the New Pentecostalism (Grand Rapids, MI: Baker, 1976).

Donald D. Smeeton (Ph.D. cand., Catholic University of Louvain), serves as Associate

Dean, College Division, International Correspondence Institute, Brussels Belgium. He is
an Assemblies of God missionary, having worked in Europe for the last twelve vears.

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both within and without the Catholic Church--given to the charismatic
demonstrates that although some Pentecostals might wish the dilemma
to disappear, it appears to be here to stay.
Amid this perplexing problem, the Pentecostal as well as other
evangelicals might gain some comprehension of "the riddle of Roman
Catholicism" (to borrow a phrase from Jaroslav Pelikan) by looking
again at Vatican II. Fifteen years ago, the press--secular and sacred--
was filled with prophetic promises and definite disclaimers concerning
the conciliar documents coming from Rome.
During the first half of the 1960's, the period of Vatican II, the
question for most Pentecostals was whether it was possible for a
Baptist, Congregationalist, or Disciples of Christ to be truly PentecostaL
Charismatic Catholics were considered a hypothetical contradiction in
terms. Now, after a decade and a half, it might be possible to make a
calculated and calm assessment of the council's actions. Like a rock cast
into a pool, the effects of Vatican II might best be judged at a distance as
the ripples move in ever widening circles.
Some Catholics would like to explain the Second Vatican Council as
a mere continuation of the First (December, 1869 to July 18, 1870)
which was brought to a premature finish.l Vatican II stands however
unique in the history of the Roman Church for a number of reasons.
First, unlike any of the other twenty-one councils labeled by the Roman
Church as "ecumenicai," Vatican II was not called to combat some
internal heresy or some external challenge. Pope John XXIII called the
council, using his own often repeated expression, to "let some fresh air
into the Church." A second uniqueness is the length of the approved
documents. The sixteen final instruments contain 103,014 words in the
Latin text making the final literary results more massive than the other
twenty councils combined. A third uniqueness, and the most important
for this article, is that Vatican II was the first council to approve
contradictory dOgm9S. Appeasing various factions at the council,
numerous compromises resulted in documents so carefully worded that
opposing elements could approve. Although often deliberately avoiding
tridentine doctrinal formulations, the council affirmed many traditional
doctrines, yet gave equal approval to new, contradictory positions.
Additionally, and most important for the Pentecostal, the council
fathers made constant reference to the Holy Spirit. Even after fifteen

1 Hans Kung argues that this historical judgement cannot be substantiated. Hans
Kung, On Being a Christian (Glasgow: Collins, 19 i 8),p. 495.

35
years of the rapidly growing Catholic charismatic renewal, the Pente-
costal is astonished by the number of references to the Holy Spirit in the
documents of Vatican II. If the First Vatican Council is remembered for
"papal infallibility", the Second could be remembered as the "Council
of the Holy Spirit". Many Catholic charismatics claim that God
answered Pope John's prayer that the Lord would "renew thy wonders
in this our day, as by a new Pentecost."1 Cardinal Suenens, active in the
council events and active charismatic after-events, observes:

A retrospective view confirms our opinion that the council

acted in a prophetical way without realizing it, by expressing
its faith in the charisma. It was a setting out with the
believing community, a preparation for the charismatic
renewal which nowadays grows steadily before our eyes on
the five continents.2

Even if one disagrees with this conclusion, a reader of the documents

must certainly be impressed by the numerous allusions to the Holy
Spirit. Altogether there are 258 references to the Spirit in the
documents.3 In the 82 pages of the "Dogmatic Constitution on the
Church" (Lumen Gentium), the Holy Spirit is explicitly mentioned at
least 80 times. Furthermore, each of the documents concludes with the
formula "... establishing these things in the 'Holy Spirit"
Amazingly, the gifts of the Spirit or charisms are treated in at least
fifteen separate passages. Unlike the earlier councils (Nicea AD 325,
Constantinople AD 381, etc.) which defined the person of the Holy
Spirit, Vatican II concentrates on His work. The concern is clearly
pastoral and practical, not doctrinal nor dogmatic. This rich treatment
of the work and gifts of the Spirit would alone set this council apart

1"Prayer of Pope John XXIII to the Holy Spirit for the Success of the Ecumenical
Council," The Documeretaof Vatican II edited by Walter M. Abbott, S.J. (New York-
American Press, 1966), p. 793. All the succeeding citations are from this edition, although
article numbers are cited before page numbers to facilitate readers whouse other editions.

2Cardinal Suenens, "De Heilige Geest Herontdekken" 88 (1973) as cited by Jerry L.

Sandidge, "The Origin and Development of the Charismatic Movement in Belgium"
(unpublished MMRS thesis, Catholic University at Leuven, 1976), p. 29.
3Edward O'Connor, "The Hidden Roots of the Charismatic Renewal in the Catholic
Church," Aaptcta of Pentecostal- CharismaticOrigin.3(Plainfield, NJ: Logos, 1975), p. 184.

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from the others. "No previous Church document had ever spoken so
expressly about the charismatic."i
But what is the pneumatology reflected at Vatican II? The great gulf
fixed between Protestant and Catholic theological thought-forms makes
this question difficult enough, but it is compounded by the deliberate
vagueness in the material.
Using the often repeated theme of the "pilgrim Church", the
documents confess the Church's traditional claim to the guidance of the
Holy Spirit. For example, "The people of God (another favorite Vatican
II expression) believes that it is led by the Spirit of the Lord, who fills
the earth."2

In a striking note of humility, the council confessed:

Although by the power of the Holy Spirit the Church has
remained the faithful spouse of her Lord and has never
ceased to be the sign of salvation on earth, still she is very
well aware that among her members, both clerical and lay,
some have been unfaithful to the Spirit of God during the
course of many centuries.3

Protestants, including Pentecostals may easily miss the significance of

such a confession. However, the Catholic Church's confession of error

lIbid., p. 184. Cf. Hamilton's evaluation of Suenens intervention at Vatican II concern-

ing the role of the Holy Spirit. Elizabeth Hamilton, Cardinal Suenens : APortrait, (London:
Hodder and Stoughton, 1975), pp. 99-104. Also Peter Meredith Moonie, "The
Significanceof neo-Pentecostalism for the Renewal and Unity of the Church in the United
States," unpublished Th.D. dissertation, Boston University, 1974, pp. 39-42.
2"Pastoral Constitution on the Church in the Modern World," 11, p. 209. Cf.
"Dogmatic Constitution on the Church," 4. p. 17. But the specifics of this guidance might
grate the protestant nerve: i.e.
The Spirit makes the priest with special character. "Decree on the Ministry and Life
of Priests." '?, p. 535.
The Spirit confirms Bishops. "Decree on the Bishop's Pastoral Officein the Church,"
1, p. 396.
The Spirit guides the hierarchy. "Dogmatic Constitution on the Church," 45, p. 76.
3"Pastoral Constitution on the Church in the Modern World," 43, p. 245. Similar
candid admissions of failingscan be noted in the texts exchanged by Paul VI and Patriarch
Athenagoras on December 7. 1965.

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undermines its claim to authority.1 But, in any case, the council's
confession prepares for another Vatican II theme, the "pilgrim Church"
has constant need of cleansing. This purifying is, at least in part, the
purpose of Pentecost. "The Holy Spirit was sent on the day of Pentecost
in order that He might forever sanctify the Church, and thus all believers
would have access to the Father through Christ in the one Spirit."2
As would be expected in Catholic theology, this sanctification is
corporal, but it is also individual as can be seen in this passage which has
echoes of John Wesley:

He (Christ) Himself stands as the Author and Finisher of this

holiness of life. For He sent the Holy Spirit upon all men that
He might inspire them from within to love God with their
whole heart and their whole soul, with all their mind and all
their strength and that they might love one another as Christ
loved them.3

Although traditional Pentecostalism might be divided on the perfection- _

ist doctrine of total, instantaneous sanctification, all Pentecostals can
appreciate the document's stress on the leading and sanctifying of the
Spirit. Unlike a Catholic, a Pentecostal tends to view pneumatology and
ecclesiology as distinct categories. The Pentecostal views sin, guilt,
confession and guidance individualistically, loosely and pragmatically
connected to the local Church; the Catholic sees these experiences
personally but completely within the context of the Church.
Pentecostals, having difficulty comprehending the significance of
this charismatic definition of the Roman Catholic Church, are troubled
by men like Seunens who promote both of the movements which mark
twentieth century Christianity: the charismatic and the ecumenic.4

1 PopeHadrian IV's well intended mea culpa at the Diet of Nuremberg on January 3,
1523 was most unusual and did nothing to heal the protestant schism. Contemporary
Catholic theologian Hans Kung raises the issue of authority once again in Infallible?An
Inquiry (New York: Doubleday: 1972).

"Dogmatic Constitution on the Church," 4, p. 16. The ecumenical implications of this

passage should not be overlooked. Cf. "Decree on the Ministry and Life of Priests," 2, p.
535 and "Pastoral Constitution on the Church in the Modem World," 21, p. 219.

3"Dogmatic Constitution on the ('hurch." 4U, pp. Cf. John Wesley. A. Plain
.4rrount of ('hrlqtzan H.rff'Uinn iLondon: Epworth Press, 19:i2), pp. 8, 22, 42.

4 Hamilton,pas,ism.

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In the documents of the Vatican II these two forces are united. The
Catholic charismatic often expresses the conviction that the charismatic
movement will achieve on the spiritual level what the ecumenical has
failed to achieve on the institutional. If the Church has a charismatic
dimension, there is a theological foundation for ecumenicity. Indeed, the
"Decree on Ecumenism" unites the working of the Holy Spirit and the
ecumenical movement. Because Protestants share a similarity of
existential spiritual experience, they can be considered as "separated
brethren".1 1
Indeed, the Holy Spirit is not only seen as working to bring unity
among believers, but He is also striving in all creation to bring about
eschatological harmony. "For the further it (the unity among the
Churches) advances toward truth and love under the powerful impulse
of the Holy Spirit, the more this unity will be a harbinger of unity and
peace for the world at large.''2 Without sanctioning universalism, some
passages of the documents sound much more like Origen and Teilhard
de Chardin than Aquinas or Trent. Once again this task is ascribed to
the ministry of the Holy Spirit.

Now, before freely giving His life for the world, the Lord
Jesus so arranged the ministry of the apostles and so
promised to send the Holy Spirit, that both they and the
Spirit were to be associated in effecting the work of salvation
always and everywhere.3

It is in the matrix of ecclesiology also that the many passages on

spiritual gifts must be understood. The very definition of the Church
itself--a major concern at the council--follows a concern of Pope Paul
that, in Ratzinger's words, "the coming of the Spirit to Christ's disciples
at Pentecost" is the "antetype of the Church. Thus the Christological

1Arnold
Bittlinger. Papst and Plingstler. Der Romisch katholisch-pfingstlicheDialog
und seine okumenischeReleL,anz(Frankfurt am Main, Peter Lang, 1978),Similarambiguity
is reflected in the ecumenical wing of protestantism. See Fred H. Kloostra. "Uppsala on
'the Holy Spirit and the Catholecity of the Church' ", Call-inTheologicalReviewIV (April
1969), 51-98.
2"Pastoral Constitution on the Church in the Modern World." 92, p. 306. Cf. "Decree
on Ecumenism, 1. p. 342 and 4, p. 347. Also Joseph Ratzinger, TheologicalHighlightsof
Vatican 11(New York: Paulist Press Deus Books), p. 66.

-1"Decree on the Missionary Activity of the Church." 4. p. 588. Cf. "Dogmatic

Constitution on the Church." will,p. 31 and 48. p. 79.

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and Holy Spirit-centered elements were given preeminence by Paul in
the definition of the Church."1 The charismatic Church cannot be
separated from the visible Church. The Holy Spirit works in the Church
for the benefit of the whole. "These charismatic gifts, whether they be
the most outstanding or the more simple and widely disfused, are to be
received with thanksgiving and consolation for they are exceedingly
suitable and useful for the needs of the Church.2
Unlike the Pentecostal who defines the baptism of the Holy Spirit in
terms of the reception of gifts for power in life and witness (that is, it is
tied to evangelism), the Catholic sees it as helping the Church (that is, it
is tied to edification). "By distributing various kinds of spiritual gifts
and ministries (cf. I Cor. 12:4-11), He (the Holy Spirit) enriches the .
Church of Jesus Christ with different functions in order to perfect the
saints for the work of ministry, for building up the body of Christ
(Ephesians 4:12)."3
Although there are numerous references to charism in the
documents, the term is not defined in the documents. The citation of the
Biblical references, usually I Corinthians 12 and 14, imply a certain
definition; but the focus is clearly not on "tongues as evidence" as is
common in the Pentecostal tradition. On the contrary, certain of the
suggested charisms sound unfamiliar to the Pentecostal's ear: "the
charism of infallibility"4 and "gift of celibacy."5
The role of Mary among Catholic charismatics contitutes a parti-
cularly difficult problem for the non-Catholics. Catholics are inclined to
regard "La Vierge Marie comme type pneumatologique et charis-

1
Ratzinger, p. 41.

2"Dogmatic Constitution on the Church," 12, p. 30 and similar passages, i.e. "Pastoral
Constitution on the Church in the Modern World," 38, p. 236 and "Decree on Apostolate
of the Laity," 3, p. 492. Cf. Theological and Pastoral Orientations on the Catholic
Charismatic Renewal, prepared at Malines, Belgium, 1974, pp. 3-6 and Charles Massabki,
Le Renouveau Char>mah#ue (Paris: Pneumathique, 1978), pp. 43f.

3"Decree on Ecumenism," 3, p. 344. "Charism is understood to be a gift or aptitude

which is liberated and empowered by the Spirit of God and is taken into the ministry of .
building up the body of Christ which is the Church. It is also presupposed that every
Christian manifests one or more charism." Theologicaland Pastoral Orientations, p. 5.

4"Dogmatic Constitution on the Church," 25, p. 49.

5"Decree on the Ministry and Life of Priests," 16, p. 566. Although the contemporary
Pentecostal finds this expression unfamiliar, it is part of Paul's charismatic theology
(I Cor. 7:7).

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matique, comme prophete et glossolale."1 Among the disturbing actions
of the council, honoring of Mary is said to be in response to the action
of the Holy Spirit. Progressives find significance in the fact that Mary is
considered in the document on the Church and not, as some demanded,
as a separate item. But the text says, "Taught by the Holy Spirit, the
Catholic Church honors her with filial affection and piety as a most
beloved mother.2 2
Wells observes that "the tongues experience has liberated some
from praying to Mary, while for others it has heightened this activity.
This experience seems to intensify whatever perceptions the person
already has."3
The logical sequence of this pneumatological view of the Church is
also seen in the treatment of the laity in various documents. Rather than
the traditional negative definition of the Catholic layperson, Vatican II
sees not only an almost Protestant "priesthood of all believers," but also
an "apostolate of the laity." Because the layperson, like the priest, has a
role in "the people of God", he must "not cease to develop earnestly
the qualities and the talents bestowed on him in accord with these
conditions of life, and he should make use of the gifts which he has
received from the Holy Spirit.4 In the discussion of the apostolate of the
laity, the gifts of the Holy Spirit are again placed in the context of the
Church. Assuming that each person has a spiritual gift (or, gifts), the lay
person should evaluate such talents and "exercise more effectively
those charismatic gifts which the Holy Spirit has bestowed on him for
the good of his brothers."5
But, one must ask, what constitutes "the good of his brothers"?
Whose decision making power is required? The definition continues
"He (the Spirit) furnishes and directs her (the Church) with various

Rene Laurentin, Pentecotisme chez les Catholiques (Paris: Editions Beaucheane,

1974), pp. 241-250. Cf."Dogmatic Constitution on the Church," 59, p. 90 and "Decree on
the Missionary Activity of the Church," 4, p. 588.

2"Dogmatic Constitution on the Church," 53, p. 86.

3David F. Wells, "Recent Roman Catholic Theology," Tensions in Contemporary
Theology,ed. by Stanley N. Gundry and Alan F. Johnson (Chicago:Moody, 1976), p. 303.
4"Decree on the Apostolate of the Laity," 4, p. 494.

5Ibid., p. 519.

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gifts, both hierarchical and charismatic, and adorns her with the fruits of
His grace."1 Ratzinger interprets this and similar passages to mean a
return

wholeheartedly to the total biblical testimony about the

Church. Here the idea of the "body of Christ" is complement-
ed with that of "the People of God" ... In short, the idea of
the Church evidences the full biblical polarity.2 ,

Although the concepts of organization and charism are a polarity, the

documents make it evident that it is not an irreconcilable polarity.
Apostolic authority rules the charismatic. "To their (that is, to the
apostles' authority), the Spirit Himself subjected even those who were
endowed with charisms (cm 1 Cor. 14)."3 In view of the conciliar concept
of collegiality which marks Vatican II, the reference to "their authority"
must be understood as submission to the bishops as the successors of
the apostles.
On the local level, the charismatic is also required to submit. "They
(pastors) understand that it is their noble duty so to shepherd the
faithful and recognize their services and charismatic gifts that all
according to their proper roles may cooperate in this common
undertaking (the welfare of the entire Church) with one heart."4
Expressing a realistic balance in the value of charisms, the
documents continue "extraordinary gifts are not to be rashly sought
after, nor are the fruits of apostolic labor to be presumptuously
expected from them. In any case, judgment as to their genuineness and
proper use belongs to those who preside over the Church, and to whose
special competence it belongs, not indeed to extinguish the Spirit, but to
test all things and hold fast to that which is good (cf. 1 Th. 5:12,19-21)."5

1"Dogmatic Constitution on the Church," 4, p. 17. CL "Decree on the Missionary

Activity of the Church," 4, p. 588.

2Ratzincer, p. 45.

3"Dogmatic Constitution on the Church," 7, p. 21.

4"D-ogmaticConstitution on the Church," 30, p. 57. Cf. Kevin Ranaghan, The Lord the
Spirit and the Church (Ann Arbor, MI: Word of Life, 1972), pp. 40-44.

5Ibid., 12, p. 30. Butler says "this paragraph, so pregnant and so carefully balanced, is
c:har8c:teriaticof the Second Vatican Council." Christopher Butler, The Theology of
Yatican 9 (London: Darton, Longman and Todd, 1967), pp. 75-76.

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 Although some Pentecostal and indeed some non-charismatic
Protestants might strongly object to Catholic insistence on the rule of
the charismatic by Church structure, they must admit that the Roman
Church has found a solution to a difficulty which. has dogged the
charismatic throughout Christian history. What is the final authority,
the pneumatic or the physical? Philip Schaff, for one, suggests that the
rejection of the ecclesiastical structures led Montanism into fanaticism.

The Montanists found the true qualification and appointment

for the office of teacher in direct endowment by the Spirit of
God, in distinction from outward ordination and episcopal
succession. They everywhere proposed the supernatural
elements and the free motion of the Spirit against the
mechanism of a fixed ecclesiastical order.1 -

Thus the tension is not new. The medival Church contended with the
Cathari and the Spiritual Franciscans. During the Reformation,
protestants faced the issue because of certain Anabaptists; Catholics
because of the Jansenists. The seventeenth century confronted the
problem again in Protestant pietism and Catholic quietism. And, just
before the advent of the Pentecostal century, the ministry of Edward
Irving posed the same question. During the middle period of their 80-
year history, Pentecostals confronted the issue during the period of the
"latter rain" and more recently in the "discipling and submission"
.
controversy."2

1 PhilipSchaff,Ante-NiceenChristianttyAD 100-250, VoLn of History of the Christian

Church (Grand Rapids, MI: Eerdmans, 1910), p. 424. Cf. R.A. Knox, Enthusiasm A
Chapter in the History of Religion (Oxford: Claredon Press: 1950), pp. 25-49.
2 See the report "The Discipleship and Submission Movement" adopted by the
Assemblies of God General Presbytery, August 17, 1976. Although a logical that is
theological, explanation might be lacking, the stable Pentecostal groups have generally
allowed pastoral decision to guide the charismatic.

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 Although a Roman Catholic Church's appeal to charismatic
authority might be new, the appeal to ecclesastical structure is very
traditional.1 Pentecostals, like protestants generally, are concerned
about the Catholic propensity for allowing esslesiology to rule all of
theology. Trent and Vatican I may have thought the answer was simply
one source with two modes of transmission, written and oral. Many
protestants, like Carson for example, complain that "at the apex of the
pyramid above both Bible and tradition is the authority of the Church."2
Vatican II could not escape this issue. Using a very traditional Catholic
allegory, the "Dogmatic Constitution on the Church" supports the
traditional view of authority.

By the light of the Holy Spirit, they (the bishops) make that
faith clear, bring forth from the treasury of revelation new
things and old (cf. Mt. 13:52), making faith bear fruit and
vigilantly warding off any errors which threaten their flock
(cf. 2 Tim. 4:1-4).3

But Vatican n leaves a basic question unanswered: is the final religious

authority pope or people, structural or spiritual? The Pentecostal takes
this stand with Luther when he insisted that the scriptures do not draw
life from the Church, but the contrary. The charismatic Church,
Catholic or Protestant, must stand under judgment of scripture. The
Pentecostal has difficulty understanding how the Spirit can guide and
sanctify the Church, if it is the Roman hierarhcy which ultimately
critiques the charismatic.
Thus, in the documents, the Pentecostal finds things "new and old."
Part of the fresh air which was allowed into the Church when John XXHI
opened the window is a theological justification and a practical
framework for the varied ministries of the Holy Spirit. The numerous

lAn illustration of this struggle within Catholicism on the issue of cannon law in
monasteries of the Benedictine rule can be seen in R. Kevin Seasoltz, O.S.B., "Monastic
Autonomy and Exemption: Charism and Inatitutiton," Tite Jurist, XXXIV (Summer and
Fall, 1974), pp. 316-355.
2H.M. Carson, Dawn or Twilight?A Study of CorttemporaryCatholicism (Leicester,
EngLnd: IVP, 1976), p. 39. Cf. Vinson Synan, Charismatic Bridges (Ann Arbor, MI: Word
of Life. 1974), pp. 35-37.

3"Dogmatic Constitution on the Church," 25, p. 47. In view of the contemporary

evangelical debate on inerrancy, the council's "Dogmatic Constitution on Divine
Revelation" can be read with interest.

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passages citing spiritual gifts appear to give an endorsement to
charismatic Catholicism. The Pentecostal is thankful that Catholicism
unlike some Protestants--liberal, neo-orthodox, even some evangelicals-
does not eliminate the supernatural from the Christian life. Charismatic
gifts are not excluded on rationalistic, hermeneutical, or dispensational
grounds. But the Pentecostal wonders when he hears the "sound of a
rushing might wind," if the Holy Spirit's ministry is not being forced
through the limitations of a limited Catholic window.
The documents remind the Pentecostal that care must be exercised
when actions are attributed to the "leading of the Holy Spirit." It
appears, at times, that the Holy Spirit is sometimes used as a
justification of the Catholic status quo. Care must be exercised in any
explanation of any experience which by nature is personal and
subjective. Although the charismatic experience can be considered
normative, can it be considered authoritative? Is there not a distinction
between an experience and one's explanation of that experience?
Further, the documents present a challenge to charismatic Catholics
as well as Pentecostal pioneers to relate charisms to Biblical
ecclesiology. Rejection of the Catholic conclusions need not lead to
theological nor pastoral chaos.
The author is not so naive as to believe that this essay is to be the
final word in the on-going Catholic-Pentecostal-Evangelical trialogue
but as each listens to the others in light of scripture, let all be sensitive to
the voice of the Spirit Himself.
Indeed, let us hear what the Spirit says to the Churches!

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