a history of the charismatic movements ch510 vements mo f ... · or charismatic catholic...

A History of the Charismatic Movements

Transcript - CH510 A History of the Charismatic Movements © 2019 Our Daily Bread University. All rights reserved.

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LESSON 19 of 24CH510

The Theology of Catholic Renewalism

A History of the Charismatic Movements

This particular lesson follows up upon the last lecture in which we emphasized at that time what is commonly called the second wave or charismatic Catholic renewalism, a part of the larger renewalist movement. What I would like to do in the few moments that we have at this juncture is to look at Catholic charismatic theology and practice, not so much their history but their theology and practice. And again, what I’ve said is that if you follow, say, Peter Wagner and his divisions of the charismatic movements, he will say that there have been essentially three. There has been classical Pentecostalism, the first wave. The renewalist movement, neo-Pentecostalism, if you will call it that. I prefer renewalism. And that renewalism has two facets or foci; one is mainline Protestant Denominationalism, the other is Roman Catholicism, our subject now, both of which bring life, vitality, and enthusiasm back into their respective churches. That’s called the second wave. And the third wave is yet before us that is really a cacophony of various movements, one of which is the more popular Vineyard movement that we may mention at the end of this lecture.

But now I would like to turn to the Catholic charismatic movement relative to its distinctives of theology and practice. The Catholic charismatic movement is proliferated widely throughout the American Catholic community, and in Time magazine on the 24th of May 1976, estimates that it has grown to more than six hundred adherents across the country. Because of this, theologians within the movement are seriously reevaluating it. J. Massingberd Ford has come to define this movement as follows; he is writing in a periodical called Dialogue, “Catholic Neo-Pentecostalism is a prayer movement,” I would urge you to think about similarities as we described Protestant neo-Pentecostalism. Now we’re describing Catholic neo-Pentecostalism. Watch for the same characteristics. He says,

Catholic Neo-Pentecostalism is a prayer movement within the Roman Catholic Church which is characterized by the

John D. Hannah, PhD Experience: Distinguished Professor of

Historical Theology, Dallas Theological Seminary



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use of spontaneous prayer and the preternatural gifts, such as tongues, healing, and prophecy, and also a love for the Bible and a desire for communion with others of like experience. It exhibits an almost complete lack of self-consciousness or embarrassment in manifesting interior experiences or giving bent to emotions. But Catholic Pentecostalism on whole is quieter than Classic Pentecostalism. Members of the Neo-Pentecostal Movement frequently undergo an initial conversion experience which either draws them from a life of sin or unbelief, or if they are already practicing Christians, to a deeper commitment to God. After this experience, persons usually join either a group or a community which engages in prayer meetings and very often monthly days of renewal or more frequent activities.

Again, the purpose of this lesson is to investigate the theology of Catholic Pentecostalism. As neo-Pentecostalism of the Protestant variety evidences the theological structures of the mainline denominations in which it finds itself, Catholic Pentecostalism does not deviate from the structure of traditional church dogma. Rome is the repository of truth, the sacraments are vital, the gifts are a function within the dispensing of sacramental grace.

Now, Catholic Pentecostalism baptism and the grace gifts. The basic theological discussion of Catholic Pentecostalism, whether exegetical, historical, or systematic, centers on the two cardinal features of the movement, baptism and glossolalia or tongues. While theologians within the movement will repeatedly point out that the gift of tongues need not necessarily accompany Spirit baptism, for practical and experiential purposes, the two are seen often, literally as well as theologically, as similar if not synonymous concepts. McDonald notes in Dialogue, “Catholic Pentecostals almost universally reject the necessary link between baptism and speaking in tongues. For them, anyone who asks for the baptism receives it, whether or not he speaks in tongues.” So it’s not universal, there’s just a high percentage of occurrence.

Catholic Pentecostalism and Spirit baptism. First, baptism, its definition. From a Roman perspective, Sullivan presented a clear definition of the term when he wrote in Gregorianum, “A religious experience which initiates a decisively new sense of the powerful presence and working of God in one’s life which working usually involves one or more Charismatic gifts.” And again, McDonald, writing in Theological Pastoral Orientations in the Catholic



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charismatic renewal, says,

Within the Catholic Renewal, the phrase baptism in the Holy Spirit refers to two senses or moments. First, in this sense every member of the church has been baptized in the Spirit because each has received sacramental initiation. Second, there is the experiential sense. It amounts to the moment or the growth process in virtue of which the Spirit given during the celebration of initiation comes to conscious experience when those within the Catholic Renewal speak of the baptism of the Holy Spirit, they’re ordinarily referring to this conscious experience.

So within the Roman Catholic theological system, one receives the Holy Spirit theoretically at their water baptism, fully, actually, deeply at their Spirit baptism. This experiential baptism is linked with the grace of the institutional church. It is the actualization or essence of the sacrament of initiation or the release of the Spirit.

Now, baptism, its necessity. If an individual has already received the graces of the Spirit in Catholic initiation, why the necessity of baptism? The answer that is regularly given is that this prayer for baptism is the proper response to maturity. Donald Gelpi says, “There is good reason why a Catholic might utter such a prayer. Few Catholics at the time of confirmation are fully aware of what is happening to them. Since, moreover, the graces of the sacrament are extended over an individual’s lifetime, it is altogether appropriate that as one matures in his understanding of the faith he prays to God for greater and greater openness to the power of the Spirit.” Another said, in Saint Anthony’s Messenger, “I think that when we talk about the baptism of the Holy Spirit, we are talking about an adult mature affirmation of Christian initiation. The result of this maturation process is greater openness to the Spirit.” Again, Sullivan, writing in the Gregorianum: “Since it is the same Holy Spirit with the same power who comes to Christians now as then, the difference must lie not in the Spirit, but in the dispositions of those to whom He comes and in whom He dwells. The power is there, but it is as it were lying dormant, unused, when what is needed then is a change in our dispositions, a new commitment to Christ, and an openness to His Spirit.”

The defense of baptism. The biblical defense for the movement is derived from an exposition of the major texts in Luke and Acts; historical justification is cited from Thomas Aquinas, Saint Augustine, and Ignatius Loyola. The conclusions that are drawn



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from these kinds of works suggest that, quote, “the primacy of the gift of the Spirit,” unquote, is essential not only for Christian initiation but also for a full Christian experience. The legitimacy of the concept is assumed. As to its method, according to Ranaghan, baptism is realized through a fourfold process. And this is his stating of the process: “First, there is the assessment of one’s relationship to Jesus Christ as interpreted within the institutional system. Second, the commitment to the possibility of personally appropriating this experience. Third, the prayer for the Spirit believing God will answer. And fourth, the yielding to the gifts of the Spirit at the moment of praying for the baptism of the Spirit.” This process normally is realized through the community prayer, that is, through a number of enthusiasts laying hands on the Spirit seeker and together joining one in prayer for the baptism. Therefore, the community is the means. The result is guaranteed, as Ranaghan noted. If you pray with faith to receive the baptism of the Holy Spirit, you will receive it. The fruit of that baptism is seen as greater peace and joy.

Second, Catholic Pentecostalism and tongues or glossolalia. While Catholic theologians hold a firm position against the necessity of glossolalia as the evidence of spirit baptism, it nonetheless often follows. Edward O’Connor, writing in his book The Pentecostal Movement in the Catholic Church, says, “This is by far the most common of the charisms. Somewhat over half of the members of the Notre Dame community seem to have received it. Essentially it enables a person to pray in a language he has never learned.” Let me reflect upon that by seeking first to define glossolalia or tongues. Ford writing in Jubilee in 1968 defined it this way, “A person speaking in tongues utters a language which he has not learned in a human way.” McDonald wrote in Commonweal, “From a theological point of view, the question of whether or not tongues are a real language is irrelevant. The result of this gift is essentially two-fold in the worshipping community, prayer and praise. Concerning the former result, tongues is called the gift of prayer and a form of prayer. The focus and gift of tongues revolves around this result which becomes both a means as well as an end.” McDonald in Theological Pastoral Orientations states,

The most central function of the charism of tongues is prayer, more especially it seems to be associated with a prayer of praise. Those outside the Renewal who are attempting to evaluate the charism of tongues will fail if it is not understood in the framework of prayer. It is essentially a prayer gift enabling many using it to pray at



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a deeper level. If persons esteem their gift, their charism, it is because they want to pray better, and the charism of tongues helps them to do just that. It’s principal function is to be found in private prayer.

A facet of the former is the manifestation of the latter, praise. This gift allows the individual to communicate with and worship God in a richer way. McDonald says, “Perhaps the most significant aspect of their prayer life is the dominance of the prayer of praise.” Tongues appears to be a balance gift within the institution. Its usage is not normalized in the renewal movement. McDonald again says in an article and review for Religion,

Many of the charisms present no problems to persons not involved in Charismatic Renewal. However, the charism of tongues does present a problem. It is clear that the issue of Renewal is not tongues, it is also clear that the Catholic Renewal is not characterized by an insistence on believing in tongues, that believing in tongues is in any necessary way tied to spiritual realities received in initiation. This charism, whose existence in the New Testament communities and in the early apostolic lives is well attested, should neither be given undue attention nor despised.

Third, Catholic Pentecostalism and the grace gifts. Vatican II opened the door for reevaluation for the place of the gifts in the churches. Typical of such statements is this one from the documents of Vatican II. “These Charismatic gifts, whether they be the most outstanding or the more widely diffused, are to be received with thanksgiving and consolation, for they are exceedingly suitable and useful for the needs of the church. Still, extraordinary gifts are not rashly to be sought after nor are they fruits of the apostolic labor to be presumptuously expected from them.” Edward O’Conner, writing in the American Ecclesiastical Review, commented,

The church likewise is a society that cannot be healthy, and I would even be ready to say cannot endure without charisma. Its institutions are not self-sufficient; they are not a guarantee of their own endurance. These functional gifts are not considered a new and different phenomena to the church but rather a new dimension of the ministry that was not realized until Vatican II. In these gifts are the hope of church renewal. While the lists of the gifts varies with theologians, the lists usually include in order the



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priority of love, healing, faith, wisdom, miracles, prophecy, discernment of spirits, prayer, and visions.

Let’s look at some of these. First, the gift of love. The gift of love does not regularly appear in the listing of gifts, but Ford affirms it as the first and the primary gift. Writing in the work The Pentecostal Experience, he says, “But above all, the highest gift of the Holy Spirit, the gift of love, is the one which God most desires. He desires this from priest to penitent, to bring all one’s failings to our Lord, to place them at His feet, and to petition in the sacrament for the virtues of the Holy Spirit given by Jesus is a great act of love and pleasing to God.”

There’s the gift of healing. McDonald stated in an article entitled “The Holy Spirit and Pentecostalism” in 1968, “When the Roman Catholics approach the subject of miraculous healing, they use the filter of their own subculture. That is, they filter out certain events as undesirable and emit others as desirable. Thus, for a Roman Catholic to believe himself healed by the blessed Virgin is a mark of child-like piety. To believe in a healing by the Holy Spirit through a charism is a mark of rank heresy.” This gift is not a universally guaranteed phenomenon. It is quite selective in application. Oh, I should say, I misquoted my quote. Let me do that again. “Thus, for a Roman Catholic to believe himself healed by the blessed Virgin is a mark of child-like piety. To believe in a healing by the Holy Spirit through a charism is a mark of rank hysteria.” I think what McDonald would say there is that there is a miracle of healing, but it’s a miracle through the gift of healing filtered through the mercies of the virgin Mary. This gift, as I said, is not a universally guaranteed phenomenon, it is quite selective in application. Gelpi writing in Pentecostal Piety says, “Those that demand that God heal every physical illness should examine their own hearts to see whether or not they need to be healed of what is called spiritual gluttony.”

Third is the gift of faith. The gift of faith is defined by Gelpi as follows: “Over and above the cultivated ease of making the ascent of faith which is common to all Christians and conferred by the virtue of faith, the charism of faith will endow an individual with special sensitivity to the movements of the Spirit in his personal growth in faith.” Ranaghan says this: “That faith which dares to believe the ultimate and to claim it as a gift of the Spirit, such faith on the part of even one person in a community can uplift, can edify, can strengthen and sustain the rest. It is a gift of great power.”



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The gift of wisdom is accorded a place of priority among Catholic Pentecostals. By this gift the worshipper’s afforded an experientially genuine contact with God that is essential to a continued Catholic walk with the Spirit. Ranaghan again says, “Foremost among the gifts which the Spirit bestows is wisdom. There is an attitude of child-like simplicity which opens us to these gifts. The older gifts of the Spirit especially such as exalted one as wisdom we, begin to toddle around. In fact, we often find that we’ve been playing with it for some time but did not know its name.”

The gift of miracles. The gift of miracles in Pentecostal Catholicism is not as obvious as the others. Indeed, it is seen in the context of the other gifts. Ranaghan says that “the gift of miracles are intimately linked with the faith gift. They are also linked closely at times to the gifts of healing.” Despite this, the gift is listed as a distinct aspect of the ministry of the Spirit.

Now prophecy, including interpretation. The gift of prophecy, which includes interpretation, is seen contrary to historical views as a more community- and present-life oriented, less concerned about a predicted futuristic element. Ford, writing in the work The Pentecostal Experience: A New Direction for American Catholics, says, “The service for the community is known as prophecy and tongues. Prophecy may be given in tongues or in the vernacular. It is most important to realize that prophecy does not necessarily imply prediction. Prophecy is a forth-telling, not a foretelling and it may be akin to the utterance of wisdom and knowledge. The stress is not on the knowledge of future events, but rather the consciousness of being inspired by the Spirit of Jesus.” This personal inspiration allows the modern-day prophet within this movement clearly to understand himself, his community, and his world.

This gift is community-oriented, as we previously said, a person endowed with this gift is to recognize his or her place within the membership. McDonald says, “The prophet is a member of the church and is not set above it, even when he confronts the church with God’s will and word. Neither the prophet nor his prophecy is self-authenticating. Prophecies are to be submitted to the Christian community. The quality or verity of the gift is related not to predictive results, but to Christian virtues.” Gelpi has a very interesting comment when he says, “The fact that this or that prophecy proves false or suspect is not conclusive proof that the prophet in question can in no sense lay claim to the



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charism of prophecy. Since the gift of prophecy is a deepening and intensification of the prophetic vocation common to every Christian, the authenticity of any given prophecy must in the first instance be tested against the common faith and hope of all Christians.”

The gift of discerning spirits. “The discerning of spirits,” writes Gelpi, “is the ability to distinguish at one moment in time whether the spirit behind a particular person, event, action, or situation is of God or not.”

The gift of prayer. The gift of prayer is the most common grace gift characteristic among Pentecostals of any type, which is expressed through the cottage prayer meeting. In the prayer meetings there is little formal organization of structure. The events are spontaneous and the gifts function as guides or directives for the meeting. Ranaghan has said in As the Spirit Leads Us, “The various service gifts of the Holy Spirit which are so prominent in the Charismatic Renewal and the church are expected to be in operation at the local regular prayer meeting. Participation is both active and broad.” Durishov says, “The value of the Catholic prayer meeting lies in the refreshing fact that each member regardless of sex, age, or religious difference may venture into following the inspiration of the Holy Spirit for each has a part to play in the great orchestra of prayer and praise.”

And finally, the gift of vision. The gift of visions is the ability of spiritual sight that functions to aid in the development of Catholic piety. While this gift is most often attributed to private visionary experiences, Gelpi warns that these visions are always subject to the analysis and control of the Word and the church.

Third, I’d like to move to charismatic Catholicism and its unique characteristics. And here in this section I am dependent on an article that is taken directly from the Dictionary of Pentecostal and Charismatic Movements entitled “Catholic Charismatic Renewal.” If one compares a typical prayer meeting of a Catholic charismatic group with the meetings of other Christians involved in the movement, the similarities will far outweigh any details that would distinguish a Catholic group from the others. However, there are some practices that are distinctive of Catholic groups, and we will mention them here. Again, I’m dependent upon an article called “Catholic Charismatic Renewal.”



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The first distinctive difference that you will not find among most Protestants, I would say, is the celebration of the Eucharist. For Catholics, participation in a weekly prayer meeting is quite distinct from their weekly participation in the official worship of their church. However, many Catholic groups do arrange to have a celebration of the Mass either before or after the prayer meeting if the place where they meet is appropriate for that. The celebration of the Eucharist is a regular feature of special days of renewal, weekend retreats, conferences on Catholic renewal. At the large conferences and congresses, the Eucharist is particularly impressive with hundreds of priests and several bishops celebrating with the presiding prelate. Perhaps the most memorable of such celebrations was the one at which Cardinal Suenens presided at Saint Peter’s Basilica on Pentecost Monday 1975 with the ten thousand people gathered in Rome for the international conference.

Second, expressions of devotion to the blessed virgin Mary. On the one hand, one who is at all familiar with Catholic renewal will question the statement that meetings that are typical of this renewal are solemnly focused on God, Father, Son, and Holy Spirit in a special way on Jesus as Lord. Catholics believe that the doctrine of the communion of saints justifies their trust that the saints do intercede for them, and they have special confidence in the intercession of the blessed virgin Mary. In a certain sense, participation in charismatic renewal confirms their trust in the effectiveness of the intercessory prayer because they so often experience the fruits of prayer that other members of the group offer for them.

And the third distinction is the retreats and seminars. It isn’t as distinct as the other two, admittedly. It will be recalled that a weekend retreat was the occasion of the first outbreak of the Catholic renewal at Duquesne. Several of the earliest and most influential leaders of renewal were previously active in weekend retreats such as those of the conciliar movement and those called Antioch weekends. It is not surprising that the practice of conducting such weekend retreats had been a common feature of Catholic prayer groups. Such retreats would usually include two or more typical prayer meetings, some longer teaching, periods of private prayer and meditation, the sharing of Scripture, perhaps a penitence service with the opportunity for the sacrament of reconciliation, and regularly the celebration of the Eucharist. In many places there will be a monthly day of renewal for members of all the prayer groups in the area including some of the elements



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of a weekend retreat.

A practice that originated in the Word of God community in Ann Arbor and has since become typical of renewalism is the conducting of Life in the Spirit seminars for those seeking the baptism in the Spirit. Not long after they began praying with newcomers for the baptism in the Spirit, the leaders of this group came to the conclusion that more serious preparation was needed, at least in most cases, before people would be properly disposed to receive the gifts that the Lord had for them.

Now, last, I want to say something about Catholic Pentecostalism as it relates to the institutional church. The purpose of this lesson or this section is to raise and answer the question of the relationship of Rome to Catholic charismatics. While charismatic leadership hardly advocates allegiance, how does Rome view the charismatics? How has Rome officially reacted to the movement?

So first, the place of charismatic renewal within the broader institution of the Roman Catholic hierarchy. The relationship of a functioning community to the institution is delineated by Edward O’Conner in an article in 1974. He says, “The position I am going to take is that both charism and institution are necessary to the church and that vigorous, healthy Christianity requires that the resolution of the tension between them, but that it be maintained in healthy equilibrium the institutional sign of Christianity gives it unity, order, and efficacy. The inspiration of the Spirit gives it life, energy, and the very reason for its existence.”

Of crucial importance is that justification and authority for the movement are placed within the church. Not only are the gifts to work within the structure, even more so, they are given for the structure. Gelpi wrote in The New Catholic World Magazine, “The gifts are given for the renewal and the building of the institutional church. You cannot respond to the gifts without dedicating yourself to the renewal of the institutional church.”

Catholics understand that ultimate authority in the gifts is derived from the church which rightfully regulates them. Karl Rahner in his book The Dynamic Element in the Church says, “It is precisely here that it is clear that the Charismatic element belongs to the church and to her very ministry as such. She has the courage to regulate the Charismatic element in the church’s life, to formulate laws concerning it, and to organize the Spirit.” The fruit of renewal in the institution, because the church has



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been receptive to the renewalist movement, it has produced a following that is intensely loyal to the church. There has been no conflict between the advocacy of the Spirit ministry and the love and the devotion that is seen to be rightly directed to the mother church. Erling Jostad commented in the book The Holy Spirit in Today’s Church, “People sometimes suppose that the Pentecostal movement is anti-institutional and that prayer meetings and other esoteric activities substitute for the liturgy and traditional Catholic devotions. Quite the opposite is true. The effect of the movement has generally been to give people a greater love and appreciation for all that is authentically traditional in the church.”

And then last, the goal of renewal in the institutional church. First the place of it, that means it’s been incorporated and has become eminently useful. The fruit of it, it has produced loyalty in the church of members. And now the goal of renewal in the institution. Within the church the renewal movement has a specific task. The movement is seen as, quote, “the leaven which God has placed in the dough of the church,” and its existence as a distinct entity in the church is destined for an ending. Ghezzi has stated in Lamp magazine, 1970, “Catholic Pentecostals aim for the day when the renewal of faith in God’s working which they experience has penetrated the whole church and they can phase out the Charismatic Renewal. The Pentecostal Movement can cease to exist when everyone in the church is experiencing a full life in the Spirit.” Suenens adds, “The Charismatic Renewal is a current of grace, a move of the Holy Spirit, not a movement. It will disappear as a movement as quickly as possible and enter into the blood and life of the church.

Once the river gets to the sea, you don’t speak of the river anymore.”

Let me pause to make a comment about this man Leon Joseph Suenens. Born in 1904, a cardinal in the church, he was a leader in the reforming council in the 1960s that called Vatican II. He became active in the Catholic charismatic renewal movement in the early 1970s hosting a major conference in Belgium. He’s a key figure in European renewalism. Thus, the movement in seen as functioning and growing within the mother church. However long it may take, the movement’s leadership sees it ending when the Spirit works in familiar ways toward the entire church.

Let me summarize what I have tried to say in this lesson, and then I’d like to gather some thoughts as we look forward to the next



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few lectures. The purpose of this lesson has been to focus upon the theology and practice of Catholic Pentecostalism. In terms of actual practice, that is prayer meetings, operative gifts, the movement differs little from Protestant neo-Pentecostalism. But in meaning and purpose there are vast differences. The baptism of the Spirit and the grace gifts are redefined in a Catholic sacramental structure and have become quite institutionalized and establishmentarian. The movement is seen by the church as a vehicle for renewing loyalty and devotion to the institution.

What I would like to do is this. I’d like to lay aside Catholic renewalism, gather up where we have come, and then give you some indication of where we’re going to go in the last several lectures. What I have argued by now I am sure has become something of a repetitive cracked record in your mind. I have argued this. We are studying the history of the charismatic movements. I have argued that to understand them you must go back to John Wesley and perhaps Charles Finney and from Wesley into American Methodism. And in American Methodism the Holiness Movement. Holiness Movement is terribly crucial as background setting. From that point, the fracturing of the Holiness Movement, the fragmentation of the Holiness Movement, we were then ready to discuss the history of the charismatic movements. Some have likened the outline of the history of the charismatic movements in three waves, as we’ve said before. One wave is classical Pentecostalism beginning in 1901. The second wave began about 1960 and 1967 called renewalism. Renewalism began in the Protestant mainline denominations bringing great movement in 1960, and as we’ve just finished telling the story in 1967 with the backdrop of Vatican II in the Roman Catholic community. Both phases of the renewalist movement purposed to bring life and religious vitality to their respective religious entities, and there’s an overarching ecumenical unity in bringing these historically diverse movements together. So that’s phase one, or wave one and wave two.

We want to come now to the third wave, as it’s commonly called. If classic Pentecostalism is the first wave of the Latter Rain Movement, renewalism and its two foci are the second wave of the Latter Rain Movement. We’re now ready to come to the current phase of the Latter Rain Movement, and that’s sometimes called restorationism. I think the roots of it as we come to describe it will be rooted in the 1940s in the deliverance evangelists William Branham, Oral Roberts, Gordon Lindsay, P. G. Hunt, among others. But beginning about 1980 there is a distinct phase, a third


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phase, third wave that for want a better reason I would call it restorationism.

There are many components of restorationism, and we’ll try to separate those out as we tell the story. There’s kingdom theology. There’s positive confessionalism. There’s word of faith. There’s third wave. There is the Vineyard movement, and we’ll take particular time in our discussions of the Vineyard movement. And there is also what is called the Kansas City Prophets There’s the prosperity movement, health and wealth. And more recently there’s been the discovery of what is called the fivefold ministry movement. We will take each of those movements and try to explain them. My point in this digression at the end of this tape, to begin the last several tapes, is to move us now into the final phase of our story into the restorationism that began about 1980, and the names that will become household names for us now will be John Wimber, C. Peter Wagner, the Copelands, the Tiltons, and a host of other people. The point is that this is the third wave. This is the final phase, some say as they said of the other two when they were with us dominantly, of the coming of the Lord and the end time.

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