Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Eighteen: John Chrysostom: Then and Now - A Study in Zeal and Apathy." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 249-265.
In this chapter McDonnell asks whether a shift from language of charisma to dorea in preaching signifies a change in vision, and whether there is a shift in both expository preaching and in baptismal catechesis (McDonnell & Montague 1991, 249). He intends to evaluate this concept spedifically in terms of what we have from Chrysostom so as to consider Chrysostom's understanding of a continuance of apostolic thought in his time.
The Synoptics did not use the term dorea for a gift of God, but both dorea and charisma are used in John and Paul for gifts from the Holy Spirit. This tendency is continued, as McDonnell observes that Cyril of Jerusalem uses the two terms. However, usually they are not synonyms in other authors (McDonnell & Montague 1991, 250).
Baptismal catechesis is also distinguished from normal sermons in the fourth century. In his baptismal catechesis in the Stavronikita series, Chrysostom never refers to the gifts received in baptism as charismata but only as dorea or as doron (McDonnell & Montague 1991, 250). McDonnell suggests that Chrysostom refers to prophetic gifts as charismata, while dorea are more general gifts. In many sermons which do not constitute baptismal catechesis, Chrysostom does refer to charismata (McDonnell & Montague 1991, 251). McDonnell does consider it significant that Chrysostom will change the usage in different settings and that he will even substitute the words used in Luke's text, using charismata where Luke uses dorea.
Chrysostom's treatment of spiritual gifts from 1 Corinthians 12 is enlightening. McDonnell observes that Chrysostom admits to not having experienced such gifts (McDonnell & Montague 1991, 253). He does tie the reception of the Holy Spirit and the gifts to baptism and the laying on of hands. He also describes the presence of spiritual gifts as an immediate consequent of baptism. Chrysostom considered these gifts to be common and distributed abundantly for use in gatherings, especially at times of baptism (McDonnell & Montague 1991, 254).
McDonnell further cites Chrysostom as saying specifically taht the "charisms are long gone" (On 2 Thessalonians, 4:PG 62:485, McDonnell & Montague 1991, 255). In other words, the gifts which appeared common in the apostolic period, to Chrysostom's knowledge, were no longer functioning. Yet he seemed to long for the days when the Spirit worked in accord with the New Testament descriptions. The working of the same gifts in Jew and Greek brought the believers into one experiential community which could not be doubted, due to the signs of the Holy Spirit (McDonnell & Montague 1991, 256).
Because it is necessary that the Church retain the operation of the Holy Spirit and follow in apostolic footsteps if it is to be identified as Christian, McDonnell identifies means by which Chrysostom was able to reconcile the lack of spiritual gifts with the Christianity of his day. He encouraged an internalization of the gifts, accepting that many may occur in an unseen way. He also was willing ot spiritualize them, saying, for instance, "If you keep your eyes off the prostitute, you have opened the eyes of the blind" (McDonnell & Montague 1991, 258). mcDonnell does not find this teaching to be convincing. Chrysostom does still retain some genuine functionality in his view of spiritual gifts. He is quite ready to identify the ongoing function of helpers and administrators in the church (McDonnell & Montague 1991, 260). Prayer, the office of the ministry, charity, and the like are broadly recognized as gifts of God.
In the end, McDonnell sees Chrysostom's emphasis on the unity Christians have, a communion around the altar but also a communion of life and fellowship around the power of the Holy Spirit (McDonnell & Montague 1991, 261). Chrysostom's writings are extensive. Though we had little of his baptismal catechesis prior to the 20th centyr, we have long had a large corpus (McDonnell & Montague 1991, 262). His views on gifts tend to be scattered, in McDonnell's opinion, because most of his works are transcripts of sermons, rather than systematic arguments (McDonnell & Montague 1991, 263).