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Come Holy Spirit - Help Us To Pray
The Appendices I have written three appendices: 'Mary the Saints and the Angels', 'Charismatic Renewal', and 'The Gift of Tongues'. I have put these three sections as appendices because I hope the rest of the book will be accessible for all Christians. Obviously very many wonderful Christians are not happy with asking Mary to pray for us. Equally, many wonderful Christians do not feel drawn to Charismatic spirituality and the gift of tongues. However some people may like to read these sections just for information, just to see how some of their fellow Christians pray.
Appendix One: Mary, The Saints, and The Angels
Catholics ask Mary, the saints and the angels to pray forr them to Jesus, to God, so do all the historic Eastern churches, and so do many Anglicans and a number of other Christians. Evangelicals and Pentecostals do not. And why? Because they say that our religious beliefs and practices should be based on what is clearly written in the Bible, and there is nothing directly this subject in the Bible. Catholics reply that alongside Scripture there is Tradition as a source of belief and practice,
and that the Catholic attitude towards this and some other subjects is justified by appealing to Tradition. However, it would appear evident to many of us that very many Christian's prayer lives, while clearly centred on Jesus, have been enriched by asking especially Mary to pray with them and for them. Indeed, I myself am convinced that praying to and with Mary helps my spiritual life. I am convinced that my praying to Mary helps me to love and serve Jesus more. So I would not want to give it up because that would, I feel sure, reduce my love for Jesus. For a number of years I was not particularly interested in going to Lourdes where Mary appeared to St Bernadette in 1858. The reason for this lukewarmness was partly because I was much involved in ecumenical work with Christians linked with the Reformation, and I did not feel that visiting shrines of Our Lady went particularly well with such ecumenical work. However, I found myself leading a charismatic pilgrimage to Lourdes about fifteen years ago and have done so almost annually ever since. The point I want to make here is that our pilgrimages to Lourdes have, I am totally convinced, increased the place of Jesus in our lives, not diminished it. I also want to say here that I personally am convinced that Mary is appearing in our times in Medjugorje and in quite a number of other places, and that these apparitions are bearing much fruit for Jesus. I know of course that there are sometimes false apparitions and exaggerations in Marian devotion,
and papal documents have warned Catholics against such exaggerations. I myself am not entirely happy with pictorial
representations which appear to put Mary on the same level as Jesus. Nor am I happy with writings which say much
about God the Father and Mary, while saving practically nothing about Jesus. We Catholics would sometimes seem
to go out of our way to make it We Catholics ask Mary, the saints and the angels to to pray with us and for us. What we are doing
is basically the same as when we ask another living person to pray Having clarified, I hope, the basic position, I must add that I think it should be normal for a Catholic to have a very real devotion to Mary. The Holy Spirit will inspire some Catholics to go further in that direction than others. However, I think there is something missing in a Catholic's life of prayer if Mary is neglected. Mary, my heavenly mother, has a very important place in my life of prayer, but definitely secondary to Jesus, who is my only Saviour. And I think my devotion to Mary leads to Jesus, of course everything is summed up in God, Father, Son and Holy Spirit. Some Catholics may think that in this section I have gone too far in seeking to avoid upsetting Evangelicals and Pentecostals. May I remind those Catholics that Pope John Paul II has made Christian unity one of the great intentions of the Millennium. Since Vatican II Christian unity and ecumenical dialogue have been officially a major concern of the Catholic Church. Obviously Catholics cannot sacrifice their essential beliefs for the sake of unity, any more than other Christians can. Clearly the different attitudes of Christians towards Mary are an important cause of division
among Christians. Let us pray for the day when Christians are united in their attitude towards Mary, the mother
of Jesus. And let us try to help and not hinder the ecumenical dialogue on Mary. For those interested in this dialogue
there is The Ecumenical Society of the Blessed Virgin Mary. (address:
11 Belmont Road, Wallington, Surrey SM6 8TE, England). Many Catholics will pray particularly with and to a canonised saint on their liturgical feast
day, for example St. Benedict on the 11th July, St Teresa of Lisieux on 1st October. It is fairly normal that a
Catholic will have a devotion to this or that saint as the Holy Spirit guides them, and this may lead them to pray
daily to that saint. In a way I think All Saints Day, November 1st, is by far the most important Saints' day, because
it covers the vast multitude of saints who have not been canonised, and that will include good Christians whom
have known and who have now passed to the fuller life. Catholics, or course, not only pray to the departed but also for the repose of their souls. The Administrator of Westminster Cathedral rightly wrote in the Westminster Record (August 1999) that people visit the tomb of the recently departed Cardinal Hume "and pray for the Cardinal and to the Cardinal". As to how much one prays for and how much to, I think we have to be led by the Holy Spirit. I personally normally pray daily for the repose of the souls of the departed members of my family, and I ask them to pray for me and for the other living members of my family. I feel that this really strengthens our bonds in the Communion of Saints. I have also stuck on the wall above my bed pictures of departed people, a few of them canonised saints, some of them members of my family and of my monastic family, others of the holy people whom I knew and often worked with. I feel that in a general way I am united with them in prayer, until by the grace of God I am called to join them. In general while Catholic-minded Christians pray for the departed, especially for departed members
of the their families, Evangelical, Pentecostal and very liberal Christians do not. Catholics believe that they
have a biblical backing for praying that the departed may rest in peace. In 2
Maccabees 12: 44-45: we read "For if he
(Judas Maccabeus) were not expecting that those who had fallen would rise again, it would have been superfluous
and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall
asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, so that they might
be delivered from their sin". For Catholics the books of Maccabees are part of the
Old Testament, whereas for Protestants they are not - the Catholic Old Testament is larger than the Protestant
one. (Some bibles include the book of Maccabees with a few other books under the title the Apocrypha). So Protestants
unlike Catholics do not think that praying for the departed to rest in peace has a biblical basis. Following the pioneering lead of Dr Kenneth McAll, an Anglican Psychiatrist, I have for about
15 years been regularly celebrating Masses for the Healing of the Family Tree, sometimes referred to as Ancestral
Masses. These are basically requiem Masses for deceased members of one's family and for other departed people with
whom one has been linked. An increasing number of people seem to be finding these celebrations really helpful.
Indeed, I myself am sometimes surprised at how helpful some people are finding them. And more and more priests
are celebrating these Masses. I think that this area of the healing ministry will become more and more important
in the years to come, especially in those countries where traditionally people have had a special concern for ancestors.
For those interested, may I recommend Kenneth McAll's Healing of the Family Tree, Sheldon Press; Intergenerational Healing,
by a Catholic priest, Robert de Grandis SSJ with Linda Schubert; From Generation to
Generation, by Patricia A Smith, Jehovah Rapha Press ('highly' recommended by Francis
MacNutt); Requiem Healing, by two Anglican Evangelical
priests, Michael Mitton and Russ Parker, Darton, Longman and Todd. A Catholic Priest, John J Hampsch CMF, has a
centre in the USA from which he distributes literature and tapes on the Healing
of the Family Tree ministry, (Claritian Tape
Ministry, P 0 Box 19100, Los Angeles CA 90019). I do not want to repeat here things I wrote in my last book, I Saw
Satan Fall, The Ways of Spiritual Warfare, in Appendix I 'Some Official Texts of
the Catholic My belief in angels means more and more to me, and quite often I celebrate a votive Mass of the Guardian Angels. The thought that there is always at my side one of Jesus' angels, sent by Him to protect me, is a real source of comfort. My angel protects me spiritually, emotionally and physically. How many sins I might have committed, how many illness and accidents I might have had without angelic protection? Like many or most people I can remember a number of near misses in my life. Once when rock climbing on my own I had a very frightening and dangerous moment, once a very large bolder rolling down a hill missed the back of my head by inches, and more than once there have been close shaves with cars. Has my protection been just a matter of 'luck'. I do not think so. I think that often Jesus has been using his angels to keep me safe. That being so, it is surely right that I thank my guardian angel - or the angels in general - for all their help and protection. It is also right to ask the angels to protect us - and we can ask them also to protect other people, which is what Padre Pio did so frequently. I find myself chatting with my Guardian Angel at times, being grateful that he is there, and asking him to protect me, protect us, during this journey, this celebration, this ministry session, this difficult situation. A friend of mine, who lives a very fruitful life for the Lord, has a seriously bad back problem, which has at times caused her leg to give-way unexpectedly, and this has resulted in some serious falls. Now whenever she leaves her home she calls on the angels to protect her in a special way. She also asks the angels to help her carry her shopping. This practice not only gives her more confidence, but, she is convinced has led to less falls and less serious falls. Perhaps her example and other things written here about angels may nudge or inspire some readers to think and pray more about angels. Ask the Holy Spirit to guide you in this matter. If you prefer in prayer just to go direct to Jesus, or the heavenly Father, fine! It is all glory to Jesus or to the Father, Son and Holy Spirit in the end.
Appendix II: The Charismatic Renewal Why have an appendix on the Charismatic Renewal in a book on prayer? Because the Charismatic Renewal and the Pentecostal Movement from which it sprang are in a special way movements of prayer, which in our times are affecting not only an increasing number of Christians but also an increasing proportion of Christians. Archbishop Paul Joseph Cordes, who was from 1981-96 the man officially appointed by Pope John Paul II as his link with the Catholic Charismatic Renewal, wrote in his book, A Call to Holiness. Reflections on the Catholic Charismatic Renewal (The Liturgical Press, Collegesville, Minnesota, 1997): "The Pentecostal Movement is considered to be 'the fastest growing missionary movement in the world. It is multiplying at a unique rate. A growth from zero to four hundred million in ninety years has never been experienced in the entire history of the Church." (Page 1) (The Archbishop is quoting the leading historian of the "Pentecosta1 Movement, W J Hollenweger. The four hundred millions doubtless includes the Charismatic enewal). What can one say about the Charismatic Renewal in a relatively short Appendix? I am going to
start autobiographically. In 1942 I had a conversion experience and was received into the Catholic Church. In 1946
I became a Benedictine monk, and in 1954 I was rdained priest. In 1972 I experienced what is normally called in
the Charismatic Renewal the Baptism in the Holy Spirit or the Release of the Holy Spirit, and with it I received
the Gift of Tongues. (see next Appendix). This experience of Baptism in the Holy Spirit was not another sacrament,
it was not a first conversion to Jesus, it did not replace my monastic profession or my ordination to the priesthood,
it did not make me less of a monk or a priest. On the contrary, it brought spiritual renewal to my monastic and
priestly life. It also led to healing from depression.
Recently I heard a lady telling how some years ago now she had been liberated from a very serious heroin addiction which was having disastrous consequences in her life - amongst other things she sold her mother's engagement ring and all her sister's jewels to get money for heroin. This lady was prayed over by a Catholic Charismatic prayer group. She had a wonderful experience of Jesus, was on cloud nine spiritually for several days, came off heroin without withdrawal symptoms, and never touched heroin again. Many however, who come to our prayer groups find it is gradually that they are being spiritually transformed, but the gradual transformation may be no less deep than the sudden experience. Now I must try to say more about this experience called the Baptism in the Holy Spirit or the Release of the Holy Spirit, or the Outpouring of the Holy Spirit. I will describe this here in a Catholic perspective with which many other Christians would agree. As already said the Baptism in the Holy Spirit is not a sacrament. We Catholics believe, and many other Christians also, that Baptism properly administered to babies and other people is valid, and therefore cannot be repeated. However, it is evident that many Christians have been sacramentalised rather than evangelised. That is to say, that they have validly received the sacraments, but they have never really been brought to a living relationship with Jesus. This may in no way be their fault. For example, in an isolated village in South America which only sees a priest once a year, a person baptised as a baby may never have heard the gospel preached authentically, or have been truly instructed in the Christian faith. The Holy Spirit received in Baptism and other sacraments may be tied up within us not only by ignorance, but also by worldliness, by tepidity and by sin. So the Holy Spirit may need to be released in our lives so that Jesus is free to take control in our lives as He wished to do. One way in which this can happen is when in a prayer group, normally after due preparation, someone is prayed with for the Release of or the Baptism in the Holy Spirit. However, God can baptise someone in the Holy Spirit whenever and however He wills. For this to
happen, obviously people do not have to have contact with the Charismatic Renewal or a Pentecostal Church. I have
met numerous Christians from different churches whose lives are wonderfully full of the Holy Spirit without ever In a booklet, What Does Baptism in the Holy Spirit have to do with
Christian Initiation, edited by Kilian McDonnell and George Montague for the Catholic Archbishop Cordes writes in the book cited earlier: "Baptism in the Holy Spirit is a concrete experience of the 'Grace of Pentecost', in which the working of the Holy Spirit becomes an experienced reality in the life of the individual and of the faith community". (page 11) He goes on to write "that 'Baptism in the Spirit' is a free and unmerited gift of God and is usually the fruit of a free decision, a step of conversion, an act of entrusting everything to Christ the Lord, of giving one's whole life to Him so that He might transform it. It is also the decision to surrender to the Holy Spirit, without setting any limits on divine free action, a decision to receive in faith the fullness of God's grace". (pages 13 - 14). All Christians are called to holiness. As the second Vatican Council has said: "All the faithful of Christ of whatever rank or status are called to the fullness of the Christian life and the perfection of charity" (Lumen Gentium 20). And it is the same holiness: "one and the same holiness is cultivated by all who are moved by the Spirit of God and who obey the voice of the Father, worshipping the Father in Spirit and truth" (Lumen Gentium 41). So what is special about the Charismatic Renewal and its worship? The answer is clearly not that one needs to go to Charismatic Prayer groups or churches to receive the Baptism in the Holy Spirit. Christians are receiving the Baptism of the Holy Spirit in Carmelite convents, in the Focolare movement, in parishes, in families, and in every Christian denomination and community. The Holy Spirit blows where and when He wills. However, it does seem that in our times charismatic groups and churches are being used by God in a special way to bring many people to the grace of conversion and of Baptism in the Holy Spirit. The rapid growth of the Pentecostal and Charismatic churches and groups would seem to confirm this. Can one speak of a charismatic spirituality? I think one can, but with variations. I have been participating in charismatic prayer meetings and services for twenty seven years, and meeting the people involved in them, who come from different church backgrounds, and different countries. One recognises certain common characteristics and certain common experiences. So I have in a way felt truly at home in Anglican charismatic services such as those at Holy Trinity, Brompton and St Andrew's in Chorley Wood; in a charismatic prayer group or service in a Pentecostal church; in a non-denominational fellowship (House Church), in a black charismatic church, and in other charismatic traditions. What are the characteristics of this charismatic spirituality? I would say: (2) A personal experience of the Holy Spirit, and His working in our lives. (3) The release of praise and thanksgiving in our life of prayer. (4) Confidence in the power of prayer and a serious life of intercession. (5) Learning to listen to Jesus, God. (6) Spending enough time in prayer. When Christians get involved in the Charismatic Renewal they normally spend considerably more time in prayer. (7) A love for the Bible and the practice of reading it prayerfully. (8) Catholics who become involved in the Charismatic Renewal normally find that the Eucharist means more to them, as also the other sacraments and devotion to Mary. (9) A concern for evangelisation and actually doing more to spread the Gospel. (10) A desire to grow in the gifts of the Holy Spirit. These gifts would include for the group as a whole, the gifts of Tongues, Prophecy and Healing, in order to serve Christ's Kingdom more fruitfully. (11) The practice of some fasting from food and drink, health permitting. (12) Seeking to build up Christian community, which of course covers a wide range of activities. I think something more needs to be said here about the gifts or charisms of the Holy Spirit. As Archbishop Cordes wrote in his book A Call to Holiness referred to earlier: "As fruits of Pentecost, charisms have never been absent from the life of the Church. The twentieth century has seen, through a new and intense Outpouring of the Holy Spirit, also a new and more intense experience of these charisms among God's people in order to minister more adequately to the needs of our time". (page 42) One charism which seems to be especially linked with the Charismatic Renewal is the gift of healing
mentioned twice by St Paul in I Corinthians 14.
Of course spiritual and emotional healing is happening in every authentic Christian community. And physical healings
in answer to prayer are happening in Christian communities which are not linked with the Charismatic Renewal. I
know a Catholic layman who knew nothing about the Charismatic Renewal when he found God using him to do remarkable
healings, including important physical ones. However, it does seem to me that in general the gift of healing and
the healing ministry of prayer are considerably more flourishing in the Charismatic Renewal and the Pentecostal
churches than elsewhere in the Christian world. And I find myself asking whether it is right that some churches
and Christian groups encourage and fruitfully use the charism of healing and others do not. Are not the sick and
suffering Christians There are also the charisms directly connected with evangelisation. It seems to be usually the Pentecostal and Charismatic churches and groups which are most specially concerned with, and effective in, evangelising unbelievers, and because of this they are in many places the growing section of Christianity. Where are the 'evangelists' (Ephesians 4.11) in some Christian communities? Think of the amazing fruitfulness of the Alpha course in prisons and elsewhere, which of course comes from an Anglican charismatic church, Holy Trinity, Brompton. There is also, for example, the large number of converts to Christianity coming in these years from the outreach of Catholics involved in the Charismatic Renewal in Uganda. If we look at the history of spirituality in the Christian church we find that there have been
at times special movements of the Holy Spirit giving rise to characteristic spiritualities. In the 4th and 5th
centuries, for example, many men and women went out into the desert of the Middle East as monks and nuns, and they
followed their In all these examples there were large numbers of people caught up in a common spirituality, sharing to some degree in a common spiritual experience which was the work of the Holy Spirit. I think this is happening to some extent in our times with the Pentecostal-Charismatic movement. I have been to Pentecostal-Charismatic services and prayer groups in different churches and in different counties, and I find the Holy Spirit doing the same sort of things in largely the same way. For example, receiving the gift of tongues is basically the same among Pentecostals and Catholic Charismatics, as also being healed by the laying on of hands. And there is a largely shared pool of Charismatic hymns and songs coming from Charismatic sources, which, incidentally, has largely spread to other Christian traditions. Of course there are also differences. My own spiritual life is centred round the daily celebration
of the Eucharist, which would not be the case for a Pentecostal. However, I feel that I have a very real spiritual
link with the Pentecostals, and this link is ecumenically important. Pope John Paul II said in an address to leaders
of the Have the Pentecostal movement and the Charismatic Renewal their own special dangers and temptations?
Perhaps I can list a few areas where there can be
(2) Charismatics can suffer from spiritual pride and think themselves better than other Christians.
(In my experience it is normally not so much a (3) If there can be true prophecy, then there can also be false prophecy, which sometimes happens. (4) Things can go wrong in the healing ministry and in the deliverance ministry. 5) There can be indiscreet evangelisation. (6) There can be an anti-intellectual attitude, less common now than in the past. (7) There can be an anti-ecumenical attitude, linked with exaggerated criticism of other Christians. (8) There can be a too narrow attitude as to who is saved by Jesus. (10) There can be an exaggerated emotionalism.
However, I must add that quite a number of the leaders of the Catholic Charismatic Renewal started by feeling very negative towards it, and then God greatly blessed them through the Charismatic Renewal. There is certainly something new in the ethos of charismatic worship which some people can find off-putting, even frightening, especially in the beginning. A lady told me that she had gone once to our large prayer meeting and felt she had to run out - she said she felt there was too much 'electricity'. I asked her if it was good 'electricity'. She replied without hesitation, "Oh, yes". But she never came back! Some people find charismatic worship too emotional, but may be in some cases precisely what they need is for Jesus to touch their emotions - He came to heal and transform every aspect of our lives, including our emotions. Some Christian groups can give the impression that they are God's frozen people, not His chosen people. In every Christian tradition there have been regrettable cases and events, but taking all in all the positive fruits of the Charismatic Renewal surely far outweigh the negative. If it were not so Pope Paul VI and Pope John Paul II would not have given the Charismatic Renewal the warm welcome and encouragement which they have done. For instance, the present Pope speaking to leaders of the Catholic Charismatic Renewal on March 14th 1992 said:
In matters of religion many Christians tend to be conservative and do not like changes. Remember the large number of Catholics who got upset after Vatican II when the altars were changed round for Mass, but now they are happy with it. Understandably many Christians feel ill at ease with the new ethos of charismatic worship when they first experience it. May I plead that people do not say too easily and too quickly, "This is not for me". Perhaps it is not for you, but perhaps it may be; as many Catholics and other Christians have found after persevering for a time. Perhaps you need the healing ministry which the Charismatic Renewal offers. Perhaps your prayer life or your Christian life as a whole has grown stale. Perhaps God is wanting to give you something through the Charismatic Renewal. Pray about it!
Appendix III: The Gift of Tongues For this appendix on the Gift of Tongues, I am reproducing the section on this subject which I wrote in a Catholic Truth Society booklet The Catholic Charismatic Renewal (1992). The booklet had a Forward by Bishop Ambrose Griffiths OSB.
The gift of tongues or glossolalia is for many people the most special characteristic of the
Pentecostal-Charismatic Renewal - as also the most puzzling characteristic. Is the so-called speaking in tongues
anything more than giving way to gibberish? Is not speaking in tongues an emotional excess which discredits Christianity
for non-believers? What is the purpose of speaking in tongues when the great majority of Christians have found
their own language (or Latin) quite adequate for use in prayer?
In addition to the biblical evidence there is the fact that many millions of Christians in the world today, including many Catholics, claim that they have received the gift of tongues and that this gift has truly deepened their prayer life. This claim is made by bishops and learned theologians as also by people who cannot read and children under ten. In the face of so much evidence it is surely difficult to deny that very many Christians, including large numbers of Catholics, have been spiritually helped by receiving the gift of tongues. Some years ago it was estimated that at least 700,000 Catholics in the USA prayed in tongues, so it will be seen that this is not a rare gift for just a few people. The gift of tongues is mainly a gift which helps people to pray better especially to praise better. It is also helpful for intercession, especially when someone does not know what to pray for (Romans 8:2 6). Paul in I Corinthians 14:4 writes: "Those who speak in a tongue, build up themselves." Less often, however this gift in conjunction with the gift of interpretation of tongues (I Corinthians 12:10) is used for giving messages, in a similar way to the gift of prophecy. The gift of tongues is not to be thought of as preaching the gospel to or communicating with people who do not know your own language - that experience was a special grace for the day of Pentecost itself, although it seems that it still happens on very rare occasions. Catholic theologians involved in the Charismatic Renewal do not believe that in general the authentic gift of tongues involves actually speaking in a language that is or has been spoken by human beings. However, there is something language-like about the authentic gift of tongues which distinguishes it from mere gibberish - it sounds like a language in a way that gibberish does not. Linguistic experts can tell the difference between the authentic gift of tongues and someone just mouthing gibberish. The gift of tongues is not ecstacy; speaking in tongues does not involve going into an ecstasy. I can decide to speak in tongues just as easily as deciding to speak in English - and I can pray in tongues just as badly as I can pray in English, for example, when I am distracted. The gift of tongues is not to be thought of as a sign of sanctity or as a very high spiritual
gift. Doubtless some people are given the gift of tongues not because they are good at praying but because they
are not good at it and are in real need of help in the prayer life. However, the gift of tongues is normally an
aid to contemplation. It is not necessary to speak in tongues in order to receive the Baptism in the Holy Spirit. I know Catholics who have clearly received the Baptism in the Holy Spirit and powerful spiritual gifts of healing and prophecy, yet who do not pray in tongues. However, the gift of tongues normally comes sooner or later to Christians involved in the Charismatic Renewal. And the gift of tongues seems often to be the gateway leading to other gifts. Not a few Catholics going to charismatic prayer meetings start by saying strongly that they do not want to receive the gift of tongues, even though they like other aspects of the prayer meeting. With time this negative attitude normally fades away, until the day comes when they ask to be prayed with for the gift of tongues - and they usually receive it. Some Catholics tend to be over-cerebral in the field of the conscious intellect - indeed they tend to be afraid of all religious experience. Such Catholics may find the gift of tongues difficult, but perhaps it would be a real help to them, for it could give them greater spiritual freedom. There is a sense in which we have to be willing to become a fool for Christ's sake, and for some people this can apply to receiving the gift of tongues. Much that I have written here will seem very bewildering to many readers. Let me assure them
that when I first heard someone praying in tongues I myself was most suspicious and highly sceptical. However,
I was won over when I first heard many people in a large gathering singing in tongues, and this has been a sign
to many other people also. Sometimes at a charismatic gathering for worship, people will start singing in tongues
together, and this can create a very beautiful harmonious and spiritually uplifting sound which no scientist can
explain. There is no human conductor, no fixed words, no fixed music, no preparations beforehand, yet instead of
being total chaos it can be very inspiring spiritually, a sign that the Holy Spirit is at work in the gift of tongues.
I can only say, go and experience it for yourself!" Should some readers wonder whether God wants them to receive this gift, pray about it. If you
feel that He does, ask the Holy Spirit to give you this gift. You should probably also go to some charismatic church
or prayer group and ask them to pray with you for the gift, to the Glory of the Father, from whom all good things
come.
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