Posted on 07/20/2006 6:45:21 PM PDT by NYer
VATICAN CITY, JULY 20, 2006 (Zenit.org).- Here is the report "Catholics and Pentecostals: A Historical Overview," by Father Juan Usma Gómez, official of the Pontifical Council for Promoting Christian Unity.
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An April 2005 meeting in Los Angeles, U.S.A., commemorated the first centenary of the Pentecostal Movement.
The chronicles recount that at the beginning of the 20th century, a group of believers was expelled from the Second Baptist Church of Los Angeles because of its constant insistence on the need for a spiritual revival. The search for these revivals, a practice that has been more or less widespread in Protestant milieus since the advent of Methodism in the 19th century, involved a special kind of prayer and worship which, stimulated by intense preaching and prayer meetings, often resulted in an upsurge of religious zeal.
In 1905, instead of breaking up and joining other Christian communities, this little group of the faithful began to meet in a house on Bonnie Brae Street, under the direction of William J. Seymour. There a new Pentecost was preached and they prayed for an outpouring of the Holy Spirit, just like the one described in the Acts of the Apostles (cf. Acts 2:1-21) (1).
Historians tell us that news of this initiative spread rapidly across the city and that many other people joined the group. It soon became necessary for it to relocate to larger premises on Azusa Street, where the Apostolic Faith Mission was set up.
The first religious service took place on April 14, 1906. The story says that it was actually in Azusa Street that a large number of the faithful experienced the "personal Pentecost," in other words, that spiritual experience generally recognized as the beginning of Pentecostalism, which was later to be called "Baptism in the Holy Spirit."
Reactions to this event were varied and conflicting. Those who received the "anointing" spoke of it as the sovereign touch of God, whereas leaders of the Protestant and Evangelical Communities kept their distance, fearing that such an experience could not have solid spiritual and doctrinal foundations.
Especially in light of the manifestations that accompanied it, they began to doubt the "mental health" of the protagonists (2). Today, 100 years after the events on Azusa Street, there are numerous Pentecostal groups, either local or part of a real international network (3).
No organic institutional unity
Although they all describe themselves as Pentecostal, there are slight structural differences between them; while three important trends can be identified, there is no organic institutional unity among them nor a totally representative world structure.
Many claim, on the other hand, that the spiritual unity which derives from "Baptism in the Spirit" is a fundamental and sufficient bond.
In addition to the properly Pentecostal denominations (classical Pentecostals), Pentecostal groups exist within the various Churches and ecclesial communities: (denominational Pentecostals, such as the Catholic Charismatic Renewal); many others define themselves as non--denominational, neo-charismatic and independent.
To these can be added a long list of groups of a dubious ecclesial and Christian character that can hardly be called religious but that carry out activities using Pentecostal forms.
In 2005, it was calculated that there were 500 million Pentecostals.
Certain studies forecast a growth of 2.25% in comparison with the 1.23% (4) increase in the world population. It should be noted that these figures also include Christians who live Pentecostal spirituality in their own Churches and those who occasionally come into contact with the Pentecostal reality. Also, there are no statistics for those who have abandoned Pentecostalism.
During the 100 years of its existence, Pentecostalism has come into contact with almost all Christian communities, but in different ways, as we will see later.
In fact, the openness of the first groups who offered the grace of "Baptism in the Spirit" as a source of spiritual renewal was followed by a clash in the area of mission due to the rejection by the other Christian Communities: the Pentecostal certainty of salvation obtained through "Baptism in the Spirit" and the fear of being found guilty by God for failing to convert those who say they are Christians (but not Pentecostals) obviously imbues Pentecostals with missionary zeal.
Pentecostals and Catholics
With regard to Catholics, this movement, born as a reaction to a "dead orthodoxy" and a "Christian nominalism," has retained its negative attitude: the identification of Rome with Babylon, inherited from the Reformation, has not entirely disappeared.
The situation changed with the recognition of the Pentecostal experience within the Christian communities and consequently does not make a change of ecclesial affiliation necessary. Pentecostals recognize bonds of communion with charismatics: they claim, in fact, that the Holy Spirit works excellently in those believers who have received "Baptism in the Spirit" independently of the Church to which they belong. But this spiritual unity, which has given rise to certain missionary associations and alliances, does not legitimize Christian Communities as such.
Catholics and Pentecostals meet all over the world and confront each other everywhere. Aggression and diffidence have frequently been at the root of their relations: the desire to convert clouds minds and hearts. Pentecostals have difficulty in recognizing the saving value of the Catholic Church and of the sacraments, whereas many Catholics view with suspicion the proliferation of divine interventions and consider the promises of healing, prophecies and spiritual gifts as forms of proselytism.
The Catholic-Pentecostal international dialogue began in 1972. It should be remembered that 40 years ago, Catholics were in the dark about Pentecostal spirituality and missiology. Nor did the majority of Pentecostals know of the rich spirituality and missionary vitality of Catholics. Catholics and Pentecostals were diffident and wary of each other.
The contact established between them, thanks to the appearance of Catholic Charismatic Renewal together with the participation of a Pentecostal leader in the Second Vatican Council (5), made it possible to initiate a dialogue with several leaders and groups of the classical Pentecostals. This dialogue aimed at deepening their knowledge of each other and at overcoming reciprocal misunderstandings.
Today, through documents published for the International Catholic Pentecostal Dialogue, Catholics and Pentecostals (6) can recognize certain confessional traits proper to their dialogue partner and can understand the basic reasons for some of their attitudes. The process is far from easy. Indeed, their missiology and expression of spirituality are not the same, while their approach to theology is radically different.
How does one become Christian?
These differences have emerged even more clearly in the current phase of dialogue (the fifth, since the beginning of the conversations), which addressed, in the context of biblical and patristic testimony, the theme of how one becomes a Christian. Common and complementary points in faith, conversion, the following of Christ, experience and formation were identified.
On the other hand, regarding "Baptism in the Spirit," a basic experience for Pentecostals, doctrinal differences emerged within Pentecostalism itself, together with the need for a pastoral rethinking, given that not everyone has had this experience.
Many people consider Pentecostalism as the last fruit of the Reformation. Its minimal ecclesial structure, missionary zeal, doctrinal simplicity and openness to the "supernatural," as well as its cultural flexibility, strong emotional connotation and ability to give rise to religious experiences, give it a special character of its own.
The urgent need to have and to inspire the vital experience of the Holy Spirit and the certainty of salvation explain part of its fascination and success. In this regard, during the September 2005 (7) Study Seminar organized jointly in São Paulo by the Pontifical Council for Promoting Christian Unity and the bishops' conference of Brazil, Cardinal Walter Kasper presented the bishops' work, saying: "A critical examination of our pastoral conscience is urgently necessary. We must ask ourselves: why are Catholics leaving our Church and moving to these groups? What is lacking in our parishes? What can we learn from the pastoral closeness of Pentecostals? What must we avoid?"
Whenever addressing Pentecostalism, it must be remembered that to Pentecostals, having an awakening religious experiences is essential. The very fact that the Pentecostal/Charismatic Movement is perceived as a new and definitive movement of divine origin, a sign of the last times, and that it presents "Baptism in the Spirit" as "an outpouring of the Holy Spirit that precedes the coming of Jesus Christ" and is obligatory as such if one desires to be a Christian, poses serious theological problems for Catholics.
It is clear to Catholics that the experience known as "Baptism in the Holy Spirit" (totally distinct from the sacrament of baptism) is neither the loftiest nor fullest form of experience of the Holy Spirit. It is one experience among others that is a feature of a certain spirituality within Christianity and demands serious and continuous spiritual and pastoral discernment on the part of the Church.
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Notes
(1) Cf. The New International Dictionary of Pentecostal and Charismatic Movements, Grand Rapids, 2001.
(2) A description from the press of the time is included in J. Usma, Catholics and Pentecostals: the breath of the Spirit, in L'Osservatore Romano Italian edition, n. 20, January 26, 2005.
(3) In which, among others, the Assemblies of God, the Quadrangular Church, the Church of God, the Apostolic Faith Mission and the Open Standard Bible can be mentioned.
(4) D. Barrett, T. Johnson and P. Crossing, Missiometrics 2005: A Global Survey of World Mission, in "International Bulletin of Mission I", vol. 29, January 2005, p. 29.
(5) The leader, David du Plessis, took part as a guest of the Secretariat for Christian Unity in the third session of the Second Vatican Council.
(6) The two documents most recently published for this dialogue are Perspectives on Koinonia (1990) and Evangelization, Proselytism and Common Witness (1997).
(7) Further information on this meeting can be found in: "Study Seminar organized in Brazil," L'Osservatore Romano Italian edition, November 4, 2005, p. 4.
[Translation transmitted by the electronic archives of the Holy See]
The bottom line is: Christianity is a religion based on divine revelation, pentecostalism is a religion based on personal emotional experience.
Christianity is a religion based on divine revelation. Catholicism is the belief that truth is universal. Universal revelation can appear as an endless list of "don'ts" to he whom the Holy Spirit does not dwell within. He who has the Holy Spirit is guided by that Spirit to fulfill his own calling, a myriad of "dos" beyond human comprehension.
But what is the Holy Spirit, and what is the clever subtlety of the devil?
The Holy Spirit seeks unity; the devil tempts people into believing You Own Personal Interpretation of Scripture.
The Holy Spirit speaks in solitude and quiet; the devil distracts us with noise, chaos, and trinkets.
The Holy Spirit is borne of taking up our cross in love; the devil promises us no pain, illness or suffering.
The Holy Spirit challenges us to use our full intellect in applying the Word to our daily lives; the devil confuses our heart with urges stemming from the seven deadly sins.
The Holy Spirit teaches us humility; the devil promises us glory.
The Holy Spirit dwells in our meekness; the devil exalts in power.
The Holy Spirit is one with the poor; the devil guarantees us profit.
The Holy Spirit calls us to fill ourselves through divine graces; the devil busies us with our good intentions.
The Holy Spirit gives us examples of the Saints; the devil slanders the Church.
The Holy Spirit guides us through the unanimity of those annointed by the apostles; the devil asks us to judge according to our own affections, suppositions, inductions and presumptions.
The Holy Spirit guides us through ages of great minds, and passionate believers; the devil dares not look to the time before the disintegration of Christianity in the 15th and 16th centuries.
Christians, ask yourselves this: which does YOUR church resemble?
I'll say this about the Catholic Charismatic Movement: Most modern movements start out faithful, rich in knowledge and love for the Church, and end up "slouching towards Gemorrah." The CCM started out ignorant, arrogant and radical, and now seeks guidance, obedience, and understanding, even though the USCCB is a counsel of wolves.
At least in the Washington area, it is precisely the graduates of Franciscan University (better known as "Steubenville," so the cheerleaders don't get in trouble) who are standing up to the hippy-era priests and demanding authentic worship.
There are two major spiritual movements which seem to be the ones generating all the fervently religious devotions among 20-somethings: Adoration and Charismaticism. My young adult group's worship activities are focused on Eucharistic Adoration, but led and infused with vitality from very charismatic, if not Charismatic, young people. The offspring of Eucharistic Adoration and Charismatic prayer meetings is quite a thing to behold: Young people singing loudly songs of worship TO God (instead of about God, like OPM), then dropping to their knees, and then spending quite a while in dead silence, interrupted by the ritual Latin songs (Tantum Ergo, O Salutaris Hostia), a gospel reading, and the Divine Praises.
I also go to the neighboring parish, where the 9-hour-long all-night adoration has been rejuvenated by a healthy influx of charismatics. (Well, the Caucasian crowd; the Philippine crowd wasn't in so desperate need of rejuvenation.)
One thing, though: It can be kinda tough to get priests for such things. Organizers want someone who will give confession, but Charismatics and Adorers take a long, long time in confession!
Oh, yeah... One other thing: The ONLY people *I* know who kneel and accept the Eucharistic host on the tongue are ALL charismatics. But then, there are traditionalist services that I haven't had the chance to go to, where I understand that's strictly the norm.
That's very interesting. Because (as I posted some months ago), the whole Charismatic movement might just be driven by an unconscious need for sacramentalism.... hence the laying on of hands, the miracles (or desire for such), the desire for the prophetic, the prayer cloths and special anointing oil from Israel, yours for a donation of $9.99 or more. (I can joke about them, 'cause I am one myself.)
Laugh all you want, but -- speaking from personal experience -- all of this Pentecostal stuff is driven by a DEEP desire for a DIRECT encounter with God. Indeed, if a geniune miracle occurs at every Mass, well, then, that's the strongest argument I can think of for swimming the Tiber.
>> Laugh all you want, but -- speaking from personal experience -- all of this Pentecostal stuff is driven by a DEEP desire for a DIRECT encounter with God. Indeed, if a geniune miracle occurs at every Mass, well, then, that's the strongest argument I can think of for swimming the Tiber. <<
Absolutely! You should have heard some of the Pentecostalist prayers I've heard; desperately pleading for the body and blood of Christ. Say what you want about them, but those are live wires they are playing with.
>> speaking from personal experience ... if a geniune miracle occurs at every Mass, well, then, that's the strongest argument I can think of for swimming the Tiber.<<
I just found another way to interpret that. Not sure which way is what you meant, but all I can say is that the water's fine. And I've known several Protestants who converted when they first experienced Eucharistic Adoration. His presence may be hidden behind the accidents* of water and wine, but some people who are starving badly enough can detect Him anyway.
Most interesting. BTW, statistics say that many members of the Assemblies of God are former Catholics.
(* The "four accidents" are the four ways we can use to what makes some thing that thing that it is: What it is made from, What purpose it serves, How it is used, and What it appears to be. In Catholic theology, eucharistic bread retains the accidences of appearance [it seems like bread to our senses], but in substance becomes the Body of Christ through a unique act of creation.)
>> Most interesting. BTW, statistics say that many members of the Assemblies of God are former Catholics. <<
Makes sense. Assemblies of God hunt for people who have a faith, but are weak in it, as opposed to non-believers. A full one half of Americans who identify with a denomination identify with Catholicism. Therefore any fairly new, growing and sarcophagic religion like the Assemblies of God will have congregations that are about one-half Catholic.
Many "catch religion" with such churches and return home, which is why 99% of the theological content of such churches is simply denial of Catholic teachings or strawmen misrepresentations of Catholic teachings. For instance, what's the fixation on idolatry about? Are there that many Virginians sacrificing to Baal? No, there are simply myriad of subtle suggestions that Catholicism is idolatry: "worshipping" statues; confessing to a priest "instead of" to God; trying to "atone for our sins ourselves" rather than trusting in Christ. Of course, educated Catholics know none of these accurately describe Catholicism. Sadly, Protestant culture drowns out Catholic education so fantastically, that many Catholics actually adopt such beliefs coming to believe that they are what the Catholic church teaches through Protestant culture!
I'm willing to be educated about all positions in this matter.
A great book is "No Price Too High," published by Ignatius Press. It is the story of Pentecostal preacher, Alex Jones, who is now a Roman Catholic Deacon. It tells the story of how he "crossed the Tiber," and brought with him most of his congregation, including his wife, their two sons, their wives, and children. Very interesting and inspiring story!
Ping to read later
pentecostalism is a religion based on personal emotional experience.
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No.
As my Assembly of God pastor in my teens often asserted . . . we are saved by faith, not feelings. But Praise God for the feelings.
Actually, as the research I studied in my PhD dissertation work affirmed, the assertion is not accurate. The "it's all emotionalism" slam is just plain false.
I suspect it's a comforting rationalization for many perspectives, though.
the Philippine crowd wasn't in so desperate need of rejuvenation.)
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I know what you mean. I loved it when the Philippine congregation would ask me to speak. I always ended up in tears at some point and they always loved me all the more. Great group.
"Miracle" is as good a description as any for what we Catholic believe happens at Mass.
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