Recent times the Holy Spirit has multiplied groups and movements through human interventions, encouraged by the Church. The same Holy Spirit insistently wishes that all of them be in full Catholic communion individually as well as corporately. It is the duty of the whole Church (People of God) to guarantee this Trinitarian unity (LG 4) and safeguard the “communion with God and unity among all people” (LG 1). Therefore, every division (movements, groups, sects) among the baptized wounds that which the Church is and for which the Church exists. It contradicts and scandalizes the world, and damages the cause of universal communion and communication of the Good News (Unitatis redintegratio 1). Precisely, which is why, before dying Jesus prayed for the unity of all (Jn 17:20-21).
Today the same Holy Spirit, the principle of unity, that brings the People of God (Church) in communion (LG 13; Acts 2:42) seems to be denied of its privilege, for we do not see an invisible and visible spiritual communion in the Church. The hierarchically structured society and the Mystical Body of Christ, the visible society and the earthly Church, are not two realities. It is “one complex reality formed from a two-fold element, human and divine” ((LG 8). This is not so as seen today! The birth and spread of renewal movements have been sometimes disruptive, giving rise to questions, doubts and tensions. In the name of charism which never exists in pure state, there are distortions.
There are many elements of sanctification and of truth within and outside the confines of the universal Church - one, holy, catholic and apostolic. If so, the CCRS needs to promote inter-religious dialogue and appreciation of the truths found in other religions/Scriptures as well, during a ‘mega’ convention (assembly convoked) like this one. Since the Catholic Charismatic ‘outfit’ and many other groups and movements are Spirit’s gifts belonging to the Church, they are forces impelled towards unity (LG 8) and not towards factionalism.
In the light of the above Church principles, the Charismatic Renewal Movement has to practically prove its ‘undivided’ communion with the local Church beyond the counted Catholics in a corporate manner, and not as a confined separate body of persons. The allegiance of each member of the group to the geographical and juridical boundaries of the parish is to be respected with active participation in the parish activities. The Catechism of the Catholic Church is to be the authoritative expression of their faith, professed with the rest of the parish members, without excluding liturgical celebrations, and according to the rites and rituals prescribed by the Church and no other. Their moments of prayer experience is to be laid bare to other clerics and religious too (not just during the Bible Convention or Healing/Deliverance Ministry), sharing equally with the laity. That would prove its authenticity. The Renewal Services in the Church are obliged to welcome everyone at all times with open entry. The spiritual head of the group with its core members has a decisive role to play in this. In short, all must “allow themselves to be educated by the Holy Spirit” (Benedict XVI) who hovers over all.
Divine Devotion and Charismatic Chaos
I have certain reservations about the present style of functioning of the Charismatic movement at the local context in the light of what I have already mentioned above. This can be also applied to the Neo-Catechumenate, Folklore, Jesus Youth, Couples for Christ and other movements too. They are as follows:
First of all, it has not incarnated to the soil and its people in which it tries to graft its foot. It has not been adapted to the culture, traditions and the local religious expressions of the people. The incarnated version of the Charismatic movement has to toe the line of the Bhakti (Devotional) Movements relevant in
Secondly, faith transmission through make-belief communication (sound manipulation) and ritualistic devotion in Charismatic expressions is not what the movement actually holds to. A lack of sharing the reality of daily life yet engrossing oneself into ritualistic praying for various needs of individuals and groups is hovering over hope without active involvement. A time-filled singing, outburst of cacophonic noise and glossalalila to give special modular effect where sound, singing, emotion, group crescendo in expressions of such elements give the satisfying feeling - kind of hamartia found to happen in enactment of plays, films and TV serials - are not what called for in a Spirit-filled prayer experience.
Thirdly, the truthfulness and values are at question when it is an exaggeration of praying expressions, a communication in person with ones own ‘god’ and spirit, and subjective truth. Softness, rudeness and money mindedness are all mixed with it, a kind of subtle game played with extreme politeness of the corporate sales persons to sell their own products.
Fourthly, acceptance of Jesus as Lord, conversion of heart and love for the Word of God are all, supposed to be, strong points of this movement at all times. Communication, confession and counseling are the three dimensions enforced with much care. Then the question remains: why does ‘healing and deliverance ministry’ take the prior place mainly during a Divine retreat and Bible Convention than during the daily, weekly and monthly charismatic prayer moments?[1] Why don’t the leaders make such healing ‘hue and cry’ during such ordinary days of the year? If this is held to be the result of holistic healing, at the physical, emotional, spiritual levels, can not a person be healed just physically irrespective of his/her spiritual or religious outfit?
Fifthly, in what way does all these ‘good happenings’ can become an integral part of a Parish ministry? This is the greatest challenge for proving itself to be an ecclesial movement of renewal within the universal and the local church. Catering to the one-sided ‘groupistic’ faith development at the cost of the local community serves only to the detriment of the universal Church. It is affirmed that this renewal movement is not a single unified worldwide movement like others. If so, why boast of the origin, the centralised ‘heads’ and structured committee of leaders/coordinators and local groups named as Catholic Charismatic Renewal (CCR) Movement?
Lastly, the majority of Christians in the parishes are poor and simple with their local practices and belief system. They are expressed in their own way, though often they are led to express in the way that is not their ‘own’, however frequent they have been done. If so, the credibility of the genuine Charismatic movement in act would depend on how this is adapted to the life and faith expressions of the majority of the parishioners – not driven outside of the parish communities; instead integrated within it. One of the characteristics of this movement is the enormous variety of expressions and ministries, all inspired by the Holy Spirit with the sole aim of bringing a Spirit-filled life into every human person.[2] If this to be true, what are the varieties and differences that are noticed in the Indian Charismatic Movement in keeping with local cultures, traditions and people’s worldviews?
In the absence of a rule of life or constitutions of the movements, it does have a structure both in its making and in the religious forms of expressions. Unlike the normal liturgical gestures and vocal expressions, it does have its unique mode of outer expression ‘peculiar’ to itself. How spontaneous are they? The movement’s main task is to serve the universal Church by building unified communities at the local level. If it has to ‘offer service’ and not to ‘demand obedience and conformity’, the formal hierarchy within its structure contradicts the very objectives. Therefore, assessing its strength and weakness, the movement has to adapt to the local parish communities and its people within an ecumenical and inter-faith perspectives. The movement within the Christian community is meant for the transformation of human society, protecting human rights, working for justice, peace and unity of all through mutual communications between the Catholic Church and the world.
In the beginning of 2009, Benedict XVI wished the members of the charismatic renewal gathered for their 32nd national assembly in
