Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Fourteen: Cyril of Jerusalem: From Outside the Mystery to Inside." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 186-199.
McDonnell understands the move from the catechesis of Cyril to his mystagogical works to be a move from looking into the mysteries of the Christian life to dwelling inside the mystery itself (McDonnell & Montague 1991, 186). The spiritual gifts are, to Cyril, an integral part of the process and the outcome. In catechesis, the candidates are prepared with a theological basis for impartation and use of the charisms. They are also told to expect the gifts to work in them after their baptism (McDonnell & Montague 1991, 187). The gifts of the Spirit are given by the same Lord who makes the bread and wine into body and blood, making provision according to his promises (McDonnell & Montague 1991, 188).
In Cyril's teaching, the charisms are an expected part of the Christian life, delivered as signs of God's grace. McDonnell asks whether the impartation of the Holy Spirit in this way could possibly be a ritual declaration which was a relic from some bygone era. He finds that other authors of the same period, such as Athanasius, provide vivid descriptions of charisms in operation. There is no reason to consider the charisms as a part of earlier practice but no longer active (McDonnell & Montague 1991, 191). Basil, at about the same time, considered the charisms, especially prophecy, to be normal. The challenge was retaining Christians in communion with one another, in doctrinal agreement, and being aware of who exercised various gifts (McDonnell & Montague 1991, 192). Gregory Nazianzus likewise argued that the work of the Holy Spirit could be readily seen in the Christians who are exercising the gifts. They must be in operation because they are witnessed in operation (McDonnell & Montague 1991, 193).
McDowell does observe that Basil and Gregory are not without caution. Both steer away from an emphasis on the more spectacular gifts (McDonnell & Montague 1991, 194). This could be a reaction against the excesses of enthusiasm, though it could also be simply pragmatic guidance rooted in pastoral concern. It remains noteworthy that the expectation of an impartation of spiritual gifts remained, at the time of baptism. This suggests living practice (McDonnell & Montague 1991, 196-197).