Pentecostalism is being reported as the fasted growing religious denomination in the world. While many other denominations are in decline, the charismatic movement is gaining momentum, and can even boast of having influences within the Catholic Church.
The speed at which a false religious sect is growing can be a cause for concern, but it is the influence this false religious sect is having on the one, true, Catholic Church that is alarming.
I first encountered Pentecostalism in the Catholic Church when I shared with a priest my transition out of the charismatic movement during my days as a Protestant. When he heard that I used to be a Pentecostal, he asked with noticeable excitement, “Can you speak in tongues!?!?” Another instance is when I was speaking to a girl in my parish about her recent trip to the youth conference at Steubenville. She said it was great, and at one point everyone started speaking in tongues. These two brief occasions were not the only times I encountered Pentecostal sympathies in the Church. I have now met people who actively promote this movement arguing that the charismatic “revival” has always been recognized as legitimate within the Church, and have even been told by a Catholic that it would be beneficial to have a very “pentecostally” prayer session with this sect of Protestantism.
These interactions are truly perplexing.
How could the Catholic Church unite herself to a movement that not only began outside of the Church, but is also intimately associated with the flamboyantly heretical health, wealth, and prosperity gospel of the word of faith movement? How could a uniquely Protestant theology, invented in the late 19th and early 20th centuries, promoted by charlatans such as Benny Hinn, Kenneth Copeland, Gloria Copeland, Jesse Duplantis, Creflo Dollar, Joyce Meyer, Paula White, Joel Osteen, Victoria Osteen etc., make its way into the Mystical Body of Christ?
The answer to this question is a false understanding of ecumenism resulting in religious indifferentism.
The promoters of Pentecostalism and the prosperity “gospel” would vociferously rebuke the mendicant orders of the Scholastic era started by Saint Dominic and Saint Francis. According to the erroneous doctrines of this false gospel, God wants you to be healthy, wealthy, and have a great career. If you do not have these things – health, wealth, and a prosperous career outlook – then you not only lack true faith but also do not have the blessings of God on your life. How does this teaching square with the evangelical poverty of the mendicants? How does the teaching of true faith being united to bodily health work out in light of the ailments Saint Francis of Assisi was afflicted with, such as blindness late in his life? The mystically received stigmata Saint Francis carried on his body would most certainly be rebuked by any one of these false prosperity peddlers named above, and yet, their theology is being welcomed with open arms into the Mystical Body of Christ, the true Church.
It is also worth noting that there are Protestants exercising more wisdom on this matter than some Catholics attempting to discern on this matter. Protestants are sounding the alarm against these false teachers while many Catholics willingly allow wolves into the fold.
The wrecking ball of modernism truly knows no bounds.
Instead of surrendering to the fleeting excitement of a false movement, it is our duty as faithful Catholics to expose this error so that others might see the truth; not only so that Catholics might guard their souls against these 19th century novelties, but also, that Pentecostals might be rescued from their spiritual blindness and enter into the Church where Christ is truly encountered in the Eucharistic sacrifice of the Mass.
There are multiple errors within the Pentecostal sect, but two of them are quite prominent. The most popular false doctrines of Pentecostalism are second baptism (baptism of the Holy Ghost), and glossolalia (speaking in tongues). To be sure, these errors stem from foundational errors such as the rejection of the magisterial authority of the Catholic Church, the adherence of ‘Bible alone’ theology, and private judgment. And to justify their autonomous private judgment (as St. Augustine cringes looking down from heaven), the oft-repeated phrase “the Holy Spirit has laid it upon my heart” is quickly utilized when cautious minds inquire into these teachings. When I started asking questions about the credibility of Benny Hinn’s theology, for example, I was allegedly being informed by the “spirit of doubt” and not really concerned with finding truth on this matter.
In order to reveal the destructive nature of pentecostalism, let’s focus on the errors of second baptism and speaking in tongues, and how they are derived from incorrect scriptural exegesis resulting in a man-made doctrine.
Part I: Second Baptism
St. Paul the Apostle says,
“Therefore, a prisoner of the Lord, beseech you, that you walk worthy of the vocation in which you are called. With all humility, and mildness, with patience, supporting one another in charity, careful to keep the unity of the spirit in the bond of peace. One body, and one spirit: as you are called in one hope of your vocation. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in us all.”
Despite the fact that St. Paul refutes second baptism in the above passage, this error of pentecostalism rises and falls on a single verse, which is most often taken from the King James Version (KJV) of the Bible:
“He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.”
The word “since” is used in two different ways – “because” or “from”. The verses that use “since” as “because” are 1 Corinthians 15:21, 2 Corinthians 13:3, and Colossians 1:4. An example of using “since” as “because” can be demonstrated in this sentence, “Can you pay for me this time since/because I paid for you last time.” The verses that use “since” as “from” are Matthew 24:21, Mark 9:21, Luke 1:70, Luke 7:45, Luke 16:16, Luke 24:21, John 9:32, Acts 3:21, Acts 24:11, Colossians 1:6 and 9, Hebrew 9:26, and 2 Peter 3:4. An example of using “since” as “from” can be demonstrated in this sentence, “I’ve been sick since/from last week.”
The charismatic Pentecostals are attempting to divide the above passage through the introduction of separately distinct periods of time in the life of the believer by changing the interpretation of a single word. The correct way to read this passage is by its interconnectedness from the aspect of when a person believed because they have received the Holy Ghost.
Pentecostals use the KJV to support the false doctrine of second baptism, sometimes referred to as second blessings, by using this verse in an incorrect way. This is accomplished by using the wrong definition of “since”. The error persists because “since” is used as “from” rather than “because” as demonstrated above.
The correct way to read this passage would be, “He said unto them, Have ye received the Holy Ghost since/because ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.”
The Douay-Rheims commentary on Acts 19:2 affords further clarification,
“S. Paul first inquires of them, if they have received the Holy Ghost by confirmation. There answer is probably not to be interpreted with rigor; since they must have heard something of the Holy Spirit, so often mentioned in the Old Testament, by whom the prophets are said to speak of. They meant, they did not know there was in the Church, any means of communicating this Spirit to the faithful.”
The incorrect way to read this passage, that is, the Pentecostal way of reading this passage would be, “He said unto them, Have ye received the Holy Ghost since/from when ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.” This reading, when compared to the correct interpretation above, is being used to justify the Pentecostal idea that a person can believe without receiving the Holy Spirit, and then later be baptized in the spirit by way of spiritual “slaying.” Being “slayed” in the Spirit means to have a Pentecostal minister lay their hands on you or pray over you so that the Holy Spirit will baptize you into receiving the gift of tongues. When this gift is allegedly received, the person will usually crumble to the ground in a dramatic manner and remain paralyzed by the experience. This of course usually takes place after a couple of hours of emotional prompting through “musical worship” in order to muster the appropriate level of emotional expectation.
The basic problem in assuming Acts 19:2 is speaking of two distinct periods of time (initially believing, and then receiving the Holy Spirit later in the life of the believer) is that in order to do so, two nouns must be used in such a way that believing is not correlated with receiving the Holy Spirit. “You received” and “The Holy Spirit” are syntactically connected; as the Holy Spirit is the direct object of received, so they cannot be two separate events. This leaves “believing” as a stand-alone participle to describe the event of initial belief. In order to interpret these as two events, this would have to be an attendant circumstance participle, which would make these events coordinate. It is not ever intended for the second action to happen sometime eventually, that is to receive the Holy Spirit later in the future or possibly not at all in an attendant circumstance participle, which would be the best hope of supporting this false doctrine.
Part II: Glossolalia
I Corinthians 14 of the KJV provides more ammunition for this false doctrine by adding the word “unknown” in front of “tongue” when in reality this word is not found in the Greek. The context bears this out in verses 6-9 and is epitomized here: “There are, it may be, so many kinds of voices in the world, and none of them is without signification.” This doctrine is completely negated by going back to Acts 2, where speaking in tongues initially took place, “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance… every man heard them speak in his own language.” God gave the Apostles the supernatural ability to breach the language barrier in order to preach the Gospel to all nations.
The false doctrine of speaking in tongues as espoused by charismatic Pentecostals is a novelty of the 19th century, as the unanimous testimony of the fathers indicates:
– St. Augustine –
“And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. And when the sound was heard, the multitude came together, and were confounded, because every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another, Are not all these which speak Galilæans? and how heard we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Armenia, and in Cappadocia, in Pontus, Asia, Phrygia, and Pamphylia, in Egypt, and in the regions of Africa about Cyrene, and strangers of Rome, Jews, natives, Cretes, and Arabians, they heard them speak in their own tongues the wonderful works of God.”
“If that night began after the Lord’s ascension, how was it that the apostles wrought so much? Was that the night when the Holy Spirit came, and, filling all who were in one place, gave them the power of speaking in the tongues of every nation?”
“But “the Spirit was not yet given;” that is, with that abundance of spiritual grace which enabled those assembled together to speak in every language”
– Clement of Alexandria –
“The apostle thus speaks: “So likewise ye, except ye utter by the tongue a word easy to be understood, how shall ye know what is spoken? For ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.” And, “Let him that speaketh in an unknown tongue pray that he may interpret.””
– St. Gregory of Nazianzen –
“XV. They spoke with strange tongues, and not those of their native land; and the wonder was great, a language spoken by those who had not learnt it. And the sign is to them that believe not, and not to them that believe, that it may be an accusation of the unbelievers, as it is written, With other tongues and other lips will I speak unto this people, and not even so will they listen to Me saith the Lord. But they heard. Here stop a little and raise a question, how you are to divide the words. For the expression has an ambiguity, which is to be determined by the punctuation. Did they each hear in their own dialect so that if I may so say, one sound was uttered, but many were heard; the air being thus beaten and, so to speak, sounds being produced more clear than the original sound; or are we to put the stop after “they Heard,” and then to add “them speaking in their own languages” to what follows, so that it would be speaking in languages their own to the hearers, which would be foreign to the speakers? I prefer to put it this latter way; for on the other plan the miracle would be rather of the hearers than of the speakers; whereas in this it would be on the speakers’ side; and it was they who were reproached for drunkenness, evidently because they by the Spirit wrought a miracle in the matter of the tongues.”
– St. John Chrysostom –
“Ver. 1. ‘Yet desire earnestly spiritual gifts; but rather that ye may prophesy.’
Ver. 2. ‘For he that speaketh in a tongue, speaketh not unto men, but unto God: for no man understandeth; but in the Spirit he speaketh mysteries.’
Ver. 3. ‘But he that prophesieth speaketh unto men edification, and exhortation, and comfort.’
At this point he [St. Paul] makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one. And it was thought great because the Apostles received it first, and with so great display; it was not however therefore to be esteemed above all the others. Wherefore then did the Apostles receive it before the rest? Because they were to go abroad everywhere. And as in the time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak divers languages.”
The evidence presented against the two most prominent errors of the charismatic Pentecostals is devastating to their most important positions. In order to justify the heretical doctrine of second baptism they incorrectly interpret the Sacred Page by driving a temporal wedge between a person’s believing and receiving the Holy Spirit. Moreover, the abuse of speaking in tongues is justified only by ignoring the context of Acts 2 and the testimony of the Church Fathers. Instead of babbling incoherently, the Apostles were given the miraculous gift of speaking in the intelligible languages of other nations. Our Lord commissioned the Apostles to baptize the nations, and it makes sense that in order to accomplish this mission, they might need the ability to preach in the native languages of the people they would encounter during their missionary journeys.
Most importantly is the fact that these errors cannot be attributed to a move of the Holy Spirit, that is, a new 20th century Pentecost where God is inflaming the hearts of those outside of the salvific ark of the Church. To the contrary, the Spirit of Truth has nothing to do with heresy.
– Lucas G. Westman & Tyson Carter
Part I – Extended Exegesis
Once the synonym is used in place of “since” in the verse, this becomes completely obvious, as it becomes an incoherent idea. This is easily demonstrated first by examining the passages where the KJV translates a word or phrase in Greek meaning “from”, always have either a preposition or a pronoun, or both, modifying the noun. It is never understood with the participle as alleged in Acts 19:2. In addition to the absence of a prepositional phrase, the fact that it is a participle is also a problem, since the participle functions as a noun or adjective, despite being a verb. The noun in the syntactical structure preposition + pronoun + verb (from (since) + the time + [I] entered) is the pronoun “the time/which time”. The verb in the example phrase above from Luke 7:45 is aorist indicative active, not a participle. This is because there is a requirement to have a pronoun understood in the verbal phrase in order for it to make sense, which is normally not a problem when the prepositional phrase “from when/since” precedes a noun (Matt 24:21). The syntactic structure of this phrase is not consistent with the use of the prepositional phrase “since”, but rather consistent with the conjunction “since”. In truth neither are present in this passage in the original Greek, but the relationship between the aorist participle, and the act of receiving the Holy Spirit, are conditional upon each other, which is shown by the conditional conjunction εἰ.
“Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,” (Colossians 1:4, KJV 1900)
Εὐχαριστοῦμεν τῷ θεῷ …. ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ
We give thanks to God … Hearing the faith our in Christ Jesus
εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες
if Holy Spirit you received believing
The semantic relationships between “We give thanks to God” and “hearing of our faith in Christ Jesus” (Col 1:3-4) are identical to “you received the Holy Spirit” and “believing”. The verbal phrase is conditional upon the participle. This means that “We give thanks to God” is conditional upon “hearing of our faith in Christ Jesus”, just as receiving the Holy Spirit is conditional upon believing. In the case of Acts 19:2, the aorist participle of “believe” functions as an adverb and modifies the previous clause “If you received the Holy Spirit”. This will generally answer when, where, how, or why of a proposition. This syntactical structure clearly points to the use of “because” rather than the prepositional phrase “from when”, as this is how these questions are answered. You receive the Holy Spirit when you believe, or more appropriately, because you believe.
“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,” (Ephesians 1:13, KJV 1900)
“And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,” (Ephesians 1:13, NIV)
πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ
The syntactical structure of this phrase is identical to the last two examples, it is a conditional phrase made up of a verb, the direct object of that verb (a nominal phrase), and the adverbial participle that represents the condition of the verbal clause (i.e. You received/were sealed with the Holy Spirit). This participle can actually be characterized as: temporal, manner, conditional, and result. The first two answer the questions: when and how, conditional carries the sense of “if”, and the result shows what the verb accomplishes. At what point are we saved? When we believe. How are we saved? By believing. We are saved if we believe, and the result of believing is being saved.
In addition to this, Pentecostals also try to use the “baptism of John” argument using Acts 18:25, 19:3-4. This is a false dichotomy wrought by poor exegesis, as the same phrase is used in Matt 21:25, Mark 1:4, 11:30, Luke 7:29, 20:4, and Acts 1:22, before the Holy Spirit had even come down on the Apostles. This is another example of reading one’s presuppositions back into the text and coming out with a meaning not intended by the author. This is also made obvious by St Paul in the previously quoted passage in Ephesians 4. This immersion (baptism) of repentance (Mark 1:4, Luke 3:3, Acts 13:24, 19:4) is also found in the Jewish Mishnah (Kippurim 8:9A & I), showing it to merely be a Jewish tradition that was later adopted by the Church as a sacrament.
One receives the Holy Spirit through water baptism (Acts 8:36-38), which saves us (1 Pet 3:21), which is a necessary part of believing in Christ, as we are buried with Him in baptism in which we are also raised together with Him through faith in the working of God (Col 2:12). Unlike what other Protestants will try to claim, believing in Christ requires we believe in everything He taught, and not just a small part of it, as the above-cited passages (and many others) show.
 Ephesians 4:1-6
 Acts 19:2, KJV 1900
 Here is the fragment in question in Greek, and then word-for-word directly into English underneath:
εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες
if Holy Spirit you received believing
The εἰ in this context makes the statement interrogative, which in turn changes the translation of the aorist second person singular conjugation of “receive” (you received) to “have you received?”. The nominal phrase “Holy Spirit” is in the accusative case, which means it is the object of the verb. Thus, the phrase “εἰ πνεῦμα ἅγιον ἐλάβετε” should be translated “have you received the Holy Spirit?” which is fairly uncontroversial.
 The controversial aspect of this short passage upon which so much doctrinal error is based is the role of the aorist participle of “believe”.
 See appendix for further explanation
 Aside from this, the Holy Spirit is a noun and does not make sense without the utilization of a verb, which would also not make much sense without a direct object (unless the verb is intransitive, which it is not).
 While many of the requirements for an attendant circumstance participle are met, it is not possible for these participles to be read this way. For example, “Rise and take the child” (Matt 2:13), “Go and learn” (Matt 9:13), “came and bowed” (Matt 9:18), “Go quickly and tell his disciples” (Matt 28:7), “They left everything and followed him” (Luke 5:11), Go and show yourself” (Luke 5:14), “Sit down and write fifty” (Luke 16:6), and many more of these types of participles all have one thing in common, you never have the participle occur and not the verb. The angel was not telling Mary and Joseph to rise, and then maybe take the child sometime in the future, or possibly not at all. If it were possible to have one half of the attendant circumstance participle construction to occur and not the other, then the message “Rise Peter, kill and eat” bears no significance to the abandonment of Levitical dietary practices, if “rise” is not without “kill and eat”. Likewise, the Great Commission “Go and make disciples” (Matt 28:19) would merely be a suggestion, if “Go” was not immediately connected to “make disciples”. Were “go” and “tell the disciples” (Matt 28:7) not inextricably connected, one with the other? Like all of the other examples, the participle that is coordinate with the next verb is always in immediate succession. It is not ever intended for the second action to happen sometime eventually, or possibly not at all in an attendant circumstance participle, which would be the best hope of supporting this false doctrine. This is the closest one could get to Acts 19:2 teaching the doctrine of second blessings, to interpret the participle in one of the other ways would either be so absurd as to not make sense, or is not constructed appropriately either morphologically or syntactically. But abusing grammar in this way causes theological problems elsewhere, in addition to being exegetically irresponsible.
 1 Corinthians 14:10, KJV 1900
 Acts 2:4, 6, KJV 1900
 St Augustine of Hippo, Against the Epistle of Manichæus Called Fundamental
 St Augustine of Hippo, Lectures or Tractates on the Gospel according to St. John
 St Augustine of Hippo, Lectures or Tractates on the Gospel according to St. John
 Clement of Alexandria, The Stromata
 Select Orations of Saint Gregory Nazianzen
 Homilies of St. John Chrysostom, Archbishop of Constantinople, on the First Epistle of St. Paul the Apostle to the Corinthians