“Models of Participation: An Appraisal”

[Confraternities, Pious Associations and Movements] Bishop Selvister Ponnumuthan, Punalur

Introduction

Any understanding of the Church, and Christian Spirituality in particular would be incomplete if we do not take into account the existence of various lay fraternities, associations and movements and the spiritual tradition of their founders. It has been noted that during the past few years there has been a significant increase of the lay associations in the Church. These are founded by lay people themselves and at times founded by priests. In 1987, the synod of bishops on laity focused their attention on the phenomenon of the growing number of lay associations. As a result Pope John Paul II in his Apostolic Exhortation Christifideles Laici emphasized the need for definite criteria for discerning and recognizing various lay groups.[1] Canon Law 298 recognizes the reality of associations when it says: “In the Church there are associations distinct from institutes of consecrated life and societies of apostolic life; in these associations the Christian faithful, whether clerics, lay persons, or clerics and lay persons together, strive in common endeavour to foster a more perfect life, to promote public worship or Christian doctrine, or to exercise other works of apostolate such initiatives of evangelization, works of piety or charity, and those which animate the temporal order with Christian spirit.” It is true that the creative process of building up of the Church involves tensions between who pioneer such movements and those in Hierarchy.

The scope of this paper is not to identify all the associations or movements in the Church and give a critical appraisal of them. It does not treat also about the various associations and movements existing in the three churches in India. It attempts to give a historical sketch of the rise of some of the lay initiatives, popular movements and pious associations in the past and some of the creative initiatives of the people of God visible in the Church in modern times. Some of the associations are ecumenical and others appear to be fundamentalist. Our appraisal will be more pastoral as most of the associations were emerging in response to the pastoral needs of the Church in various epochs.

1. Dimensions and Perspectives of Participation

From St. Paul’s exhortations to various churches (Eph. 4:7,11; Rom 12: 4-8; 1 Cor 12) and from the life style of Christians described in Acts 2 and 4 we understand that in the early period everyone had a particular and significant role in building up of the Christian Communities. The Christians were called disciples (Acts 6:1; 7:7; 9:1), believers (Acts 10:45; Eph 1:2; Col 1:2), and saints (Rom 1:7; 16:16; 1 Cor 1:1; Eph 2;19). Peter’s exhortation is also very pertinent as every Christian partakes in the royal priesthood of Christ through baptism (cf. 1 Pet 2:1-9). In the particular context of persecution, the clergy and laity were united to survive in a hostile world.

At the same time in the early period itself we begin to see a role differentiation between clergy, who were concerned with sacred affairs and the laity, whose competence was primarily with secular ones[2] although lay theologians like Justin, Tertullian and Origen played a significant role in articulating Christian faith in the early period. In general laypeople were regarded as inferior to the clergy, yet love of God and love of neighbour were the essential means of arriving at holiness for both. The wrong understanding of the monastic spirituality along with the fuga mundi approach of the time led the ordinary lay people to underestimate their role in the church even as they belonged to the same priestly, kingly and prophetic people of God.

This particular situation continued up to the middle ages. No substantial changes have taken place in the attitude of the people and clergy during middle ages. The twelfth century canonist Gratian’s understanding about the lay people is noteworthy. According to him the lay people are allowed to marry, to till the earth, to pronounce judgment on men’s disputes and to plead in court, to lay their offerings on the altar, to pay their tithes and so they can be saved,… if they do good and avoid evil.[3] The laity was also looked down as uneducated. They were considered illiterati in contrast to the literati, the clergy and monks.

1.1 Participation of the Laity through Popular Piety and Associations in the Middle ages

The history testifies that the lay faithful, however, developed their own spirituality through popular devotions[4] to the humanity of Christ, a profound reverence for the presence of Christ in the Blessed Sacrament; pilgrimages to Rome, to the Holy Land and to various shrines; associations of quasi-religious orders such as the Knights Templar.[5] Their devotion to the Blessed Sacrament was very strong that they even surprized those priests who were lukewarm and unbelieving. They protected the Sacred Host in the midst of tempest, fire or flood.[6] There were also lay people who showed a lot of interest in Sacred Scripture. They even dared to translate and interpret it.[7].

The popular piety of the twelfth century had its counter part in anti-clerical movements, in open revolt against the hierarchy, and finally in heresies which directly attacked dogma[8] and some of them wished to return to the “apostolic” life[9]. It is also to be noted that the Franciscan and Dominican Third Orders have arrested the spread of more heretical movements. Third order has been a category for laity who seek to attain holiness by following a way of life in the world but under the inspiration and spiritual guidance of a religious institute with papal approval. Most third-order members, sometimes called tertiaries, make promises and some of them even take vows. Promises and vows in third orders, as among first and second orders, are renewal of baptismal promises. The religious pratices of third orders are meant to suit life in secular society, but third orders challenge members to take seriously the gospel of Jesus in the context of the traditions of the order to which they are affiliated].[10] The Third Order of the Humble Lombardy, whose rule was approved by Innocent III in 1201, brought together lay people, married or single, who lived in the towns in their own houses in accordance with a ‘plan of life’ which allowed to combine work and family life with the practice of the ideal of the Gospel.[11] The “brothers” of the Franciscan third order sometimes called themselves Apostolic or Fratres Apostolii. Their lives were marked by poverty and charity, but their affinity with movements, such as Beguines, and Beghards, sometimes got them into difficulties.

1.1.1 Beguines, and Beghards

Among the spiritual associations of lay people in the thirteenth century those of the Beguines, and Beghards are of special mention. They were named after the Lambert le Bégue (the stammerer). It was founded in the twelfth century in the Low Countries (the Netherlands, Belgium and Luxemburg). They led lives of prayers, communal living, sharing of goods and rendering services to others especially in times of plague and epidemics. The Beghards (men) and Beguines (women) took now vows but lived in small groups and earned a living through weaving, dying and other skilled labour. In the fourteenth century they aroused ecclesiastical suspicion because of their putative connection with radical groups and they were condemned by the Council of Vienne in 1311.[12]

1.1.2. Devotio Moderna

The Devotio moderna in the Low Countries (Netherlands) began with the group of lay preachers whom Gerard Groot gathered round him, and only later developed into communities or regulars.[13] Its originators and its great spiritual writers were unquestionably orthodox. But paradoxically, by the middle of the fifteenth century some of them left the church.[14]

1.1.3 Confraternities and Pious Associations

A confraternity or sodality is a voluntary association of the faithful, established and guided by competent ecclesiastical authority for the promotion of special works of Christian charity or piety.[15] The name is sometimes applied to pious unions,[16] but the latter differ from confraternities in as much as they need not be canonically erected and they regard rather the good of the neighbour than the personal sanctification of the members. Confraternities are divided into those properly so called and those to which the name has been extended. Both are erected by canonical authority, but the former have a more precise organization, with rights and duties regulated by ecclesiastical law, and their members often wear a peculiar costume and recite the Office in common. When a confraternity has received the authority to aggregate to itself sodalities erected in other localities and to communicate its advantages to them, it is called an arch confraternity.[17]

Pious associations of laymen existed in very ancient times in Constantinople and Alexandria. However, it is typically a European phenomenon, when groups would come together to provide succor to the needy at specified times in history.[18] In France, in the eighth and ninth centuries, the laws of the Carlovingians mention confraternities and guilds. But the first confraternity in the modern and proper sense of the word is said to have been founded in Paris by Bishop Odo who died in 1208. It was under the invocation of the Blessed Virgin Mary. Various other congregations, as of the Gonfalon, of the Holy Trinity, of the Scapular, etc., were founded between the thirteenth and sixteenth centuries and ever since these pious associations have multiplied greatly. The impact of confraternities and pious associations are vivid even now.[19]

1.1.4 Reformers and Sects

Historians are prone to consider the period that led to the Reformation as a period of deep moral degeneration especially that of the clergy.  Jean Leclercq comments that the clergy, at every level, gave way to the lures of pleasure and money-making, forgetting even the most elementary pastoral duties. The gloomy picture that John Burchard, master of ceremonies at the Vatican, draws of the pontificates of Sixtus IV, Innocent VIII, Alexander VI, Pius III and Julius II, makes this only too clear. The anti-hierarchical and anti sacramental reaction during middle ages have to be seen against this background.[20]

It is also to be noted that most of the revolting groups wanted to remain as Christians. But a quite number of them could not be considered Christians. For example the dualistic doctrine of Catharists was so opposed to the fundamental dogmas like the unity and goodness of God.

2. Ecclesial Movements in the Modern Period

The impact of the Council of Trent was much felt in the centuries that followed as the Church continued to face problems related to rationalism, fideism and traditionalism. The Jesuits, the Carmelites and other religious orders animated the faithful through various devotions, pious practices and fraternities. From the 19^th century we come across various religious movements which have become a universal phenomenon.[21]

2.1. A short Explanation about the Term ‘Movement’

The term ‘movement’ for the first time appears in European political language in 1684 to indicate a collective social agitation, and a Jesuit father Louis Docin used it in the title of his book Histoire des mouvements arrivez dans l’Eglise au sujet d’Origène et de sa doctrine which appeared in Paris in 1700.  ‘Movement’ became established as a synonym of revolution, agitation, but was consecrated by the French political jargon of the Restoration. The term ‘movement’ was added to ‘Oxford’ to indicate the thrust of the spiritual and theological reform which was to be embodied from 1833 in the Tracts for the Times and which, as defined by Jules Gandon in 1844, was identified with the personal story of John Henry Newman.”[22] Another important movement emerged in 19^th century is the Society of St. Vincent de Paul.

2.2. From discussion to Action [Society of St. Vincent de Paul][23]

The “Conference of Charity,” from which the Society of St. Vincent de Paul sprang, was founded in Paris in April, 1833 by a few young men and a Catholic publicist. The principal founder was Frederic Ozanam, a man of twenty years of age, hailing from Lyons. He was deeply moved by the poverty and disorder that gripped Paris in the early stages of industrialization. With a desire to blunt the efforts of the Saint-Simonians (followers of the French Socialist Claude Saint-simon, 1760-1825), Frederic Ozanam and his companions formed a catholic organization of lay persons devoted to individual holiness, personal contact with the poor, and the distribution of alms. They realized that it was not enough to adore the God of the Gospel, it was necessary to follow Him; it was necessary to love and assist His children in need. They thought it wise to organize like-minded people and bring them together as often as possible, not for the purpose of discussion but for action, to set up a “Conference of Charity.” They had the first meeting on April 23, 1833 in the offices of Bailly’s Tribune Catholique. In the first meeting there were seven members. They resolved to bring some assistance to homes of a few poor persons. In fact it was the beginning of an organization which fought against the widespread campaign against misery. They wished to help one another to remain faithful to their baptismal promises and supported by their mutual friendship to carry out one of the essential duties of the Christian life-charity. Today, the Society is well established in more than 130 countries with about 87500 members.

Appraisal: Most interesting factor in this movement is the participation of the laity in the area of helping the poor. As a matter of fact option for the poor is the spirit of the Gospel. If charity is the specific characteristic of Christianity the role played by the members of the Society of Vincent de Paul is remarkable. How far the Society facilitates in the building up of a parish community needs to be studied.

2.3. Twentieth Century: An Era of Lay Participation

In the Twentieth century we find lot of initiatives from the lay people to work for the Kingdom of God. In their endeavour they became more evangelical and ecumenical. It was not very difficult for them to get the approval of the official Church. Often hierarchy took interest to promote these lay movements.

2.3.1 The Catholic Action

The origin of Catholic Action derives from a lay movement (azione Cattolica Italiana) in 19^th century Italy.[24] Historically, Catholic Action has become one of the means to assure lay participation in the Church. With papal approval and encouragement it became one of the best ways of vitalizing the Church with lay participation. The Second Vatican Council gives special reference to the Catholic Action when it speaks of the Apostolate of the Laity. The Council gives four characteristic principles by which Catholic Action now functions (AA, 20).

Pope Pius XI actively encouraged it in his encyclical Quadregessimo Anno. He sought “the participation of the laity in the apostolate of the hierarchy” in order to turn Christian society into Christian foundations. In many places Bishops took special interest to start the Catholic Action. In Trivandrum Bishop V.V. Dereera insisted that all the priests establish Catholic Action in every parish. The main purpose of the establishment of Catholic Action was the re-Christianization of parishes. But the re-Christianization according to the Bishop was obedience to the hierarchy. He exhorted: “My dear catholic Faithful, respect and revere Parish Priest, be obedient to his directions, remain all united with your parish priest and offer him whole heartedly your co-operation”[25].  The motive behind the Catholic Action often seems to keep the people submissive to the hierarchy.

2.3.2 Legion of Mary

The Legion of Mary is a world-wide lay catholic association founded in Dublin, Ireland by Frank Duff (1889-1980) and others. Duff had been inspired by his long association with the St. Vincent de Paul Society, of which he had been an active member. The first meeting was held in Dublin, Ireland, on September 7, 1921 and from this beginning it has spread through every country in the world. This organization of Catholics, men and women, offer their services to their pastors in performing spiritual works in the parish. This is done by placing themselves under the banner of Mary so that with her help they may develop greater holiness in their own lives as well as to spread a deeper devotion to her among others.

The objectives of LM are: (1) The personal sanctification of its members, who, taking Mary as their model, endeavor to imitate her virtues, especially her Faith, Charity, and Humility. (2) The spread of devotion to Mary, primarily by encouraging the recitation of the Rosary (Mary’s request at Fatima.). (3) The performance of apostolic work under the direction of the Spiritual Director of the parish unit of the Legion.

The Legion of Mary is organized along strict hierarchical lines and it borrows the language of ancient Rome. An individual group is a presidium; a district is a curia; the next level is the comitatus which is organized into a senatus, which answers to the general head quarters in Dublin known as concilium. The Legion stresses a Marian Spirituality inspired largely by the writings of Loius Grigenon de Monfort. Weekly attendance at meetings and regular time spent in a variety of apostolic activities shape the spiritual discipline of the group.

The Legion of Mary excel  in various apostolic work like: Visiting the sick in hospitals, infirmaries, and their own homes; Inviting interested non-Catholics to catholic information classes; Giving instructions to prospective converts and also to Catholic children in public schools; Distributing Catholic literature; Visiting families to see if children have been baptized; Encouraging fallen-away Catholics to return to the practice of their faith; Visiting Catholic families to promote membership in the Apostleship of Prayer and Enthronement of the Sacred Heart in the home; Spreading devotion to the family Rosary; Helping converts in the practice of their faith.

2.3.3. Focolare Movement

Focolare Movement  is one of the leading movements of the catholic Church in 20^th century. Chiara Lubich, born on January 22, 1920 in Trent, Italy, is the foundress of the Focolare Movement.  She was an elementary school teacher and always had a special interest in philosophy. In 1943, in the midst of the destruction and hopelessness of the Second World War, a group of young women gathered around twenty-three year old Chiara Lubich, who had already decided to give her life to God. What bound the group together was their faith and their experience that God is love. That experience radically changed their lives. They resolved to live as persons whose actions and thoughts would be based on the Gospel. The impact was obvious. Soon a community of 500 people joined around them. The group around Chiara was often referred to as the “focolare,” the Italian term for the hearth or family fireside.

Chiara is currently the elected president of the Focolare whose main thrust is to work for the unity of humankind. In 1962 the Movement was approved by Rome and it has a number of different branches within a larger movement. There are celibate communities of men and women who observe the evangelical counsels but do secular work; married people who identify with the ideals of the movement; and a young people’s movement and priestly fraternities who do the same.

Within a short span of time focolare has become a worldwide movement and now it numbers over 87,000 members and about two million friends and adherents in over 180 nations. There are many ways to belong to the Movement, ranging from a more committed lifestyle in small communities to collaboration in its various activities. The Movement is made up of persons of all ages, races and walks of life. It is ecumenical. Members of the world’s religions as well as persons without any religious affiliation also participate in the life of the Movement in varying degrees. In 1977 she received the Templeton Prize for Progress in Religion and in 1988 the Augsburg Peace Prize, which is awarded to honor accomplishments in inter-denominational dialogue.

2.3.3.1 The Scriptures as a Guideline

The Focolare movement came into being when Chiara Lubich and her friends started trying to live the Gospel. From this came the practice of choosing a passage from the Scriptures each month as a guideline for daily living. Chiara Lubich’s commentary on the “Word of Life,” as these selected passages are called, is translated into 84 languages and reaches more than 15 million people through the press, radio and television. The Movement has also established 30 publishing houses worldwide.

2.3.3.2. Movements within the Movement

Through the years a number of specialized movements have emerged within the Focolare Movement such as the New Humanity and New Families Movements, the Parish Movement, Movements for diocesan priests and for women and men religious, and Youth for a United World. All of them have as their common goal the renewal through the Gospel of their segment of society as a contribution toward the unity Jesus prayed for. The animators of these movements are the core members of the Focolare Movement. In 1988, New Humanity was approved as a non governmental organization (NGO) of the United Nations.

2.3.3.3 Ecumenism and Dialogue

Focolare in the early times were working for the spreading of unity within the Catholic Church. From 1958 on Christians of other traditions began to come in contact with the Focolare and to feel that its spirituality was also for them. When, in 1977, Chiara Lubich was awarded the Templeton Prize for Progress in Religion, the committee, made up of representatives of various religions, explained its decision in these words: “By stressing love, Chiara Lubich has contributed much to the spiritual development of many people of various denominations. Her work of building unity is one of the most important contributions to the relationships among churches and religions today.” She believes that there should be dialogue among Christians, world religions, and persons of different confessions and faiths. In order to realize this, the movement organizes seminars for its members from the perspective of dialogue. In 1981 Chiara Lubich was invited to Tokyo by Rev. Nikkyo Niwano, founder of the Buddhist lay movement Rissho Kosei-kai. There she shared her Christian experience with over 10,000 Buddhists. Fruitful contacts between Christian members of the Focolare and members of other religions have multiplied. The Focolare Movement is a permanent member of the World Conference on Religion and Peace. The Movement views the cooperation of all believers in God as a most important factor in bringing about worldwide solidarity and peace.

2.3.4. Communion and Liberation[26]

Communion and Liberation is a renewal movement founded and led by Fr. Luigi Giussani (b.1922). He is for many a religious genius to follow blindly, but for others an adversary to oppose. The seed of Communion and Liberation first sprouted in 1954, when Don Giussani asked permission to leave his chair as Professor of Catholic Dogma and Oriental Theology at Milan’s Major Ambrosian Seminary to take up a post as teacher of religion at a local high school (liceo classico). Don Luigi recalled the episode which led to this change in his book Comunione e Liberazione (by Luigi Giussani and Robi Ronza, published by Jaca Books in 1976). “During a vacation train trip to the Adriatic Sea, I started a conversation with some high school students–and found them shockingly ignorant of the Church and Church teachings. I had to assume that their ignorance was caused by complete indifference toward, and in some cases even disgust with, the Church. At that point, I decided to devote my life to restoring a Christian presence at the high school level.”

Another incident had a profound effect on Don Giussani’s mission. “Not long after becoming a religion teacher at Berchet (a high school in Milan), I noticed a group of youngsters, always the same, who met on the stairs during class intervals and spoke with great intensity and animation. Once I asked them what they were talking about, and they responded: ‘Communism.’ I wondered why Christianity was not capable of inspiring such fervor and unity among youth, something which Christ himself had desired…”One day, returning from work and ruminating on that incapacity of Christianity to inspire youth, I encountered four boys discussing animatedly together. I asked if they were Christians, and they answered ‘yes,’ but a bit uneasily. Then I continued. ‘You say you are Christians, but in the school assemblies, only the Communists and Fascist-Monarchists debate together. Where are the Christians?’ The next week these four initiated a debate in the school assembly, introducing themselves as ‘we, Catholics.’ From that moment and for the next ten years, Christianity and the Church were the most heatedly debated topics in school meetings.” Thus the movement “Gioventu Studentesca” (Student Youth) was born under Don Giussani’s leadership and with the objective of making Christian youth protagonists alongside young Communists and other secular groups.

The characteristics of Gioventu Studentesca are almost identical to those of Communion and Liberation today: a militant battle against the indifference and marginalization of Christians and Christianity in modern society; total involvement of members, regardless of class or profession, in the Christian cause; community lifestyle. Gioventu Studentesca was involved in four main areas of activity: culture, politics, charity, and overseas missions.

2.3.4.1 Birth of Communion and Liberation.

Communion and Liberation movement was started in 1969 against the background of the student unrest of 1968. Consequently majority of the Gioventu Studentesca left to embrace Marxist Liberation movements. And “Communion and Liberation” proposed that true liberation flows from communion with Christ, from a visible ecclesial communion that can transform daily life. CL members like to use more and more the words “concrete,” “fact” and “presence” and dislike words like “abstract” and “theory,” seeing them as “dis-incarnating” the true Christian witness. According to them Christian life should be real in the schools, in the workplace, in politics, and in the general culture.

2.3.4.2 A Movement with Political Commitment

In Italy, Communion and Liberation has approximately 100,000 members coming from all sections and locations of the society. CL does not have registered members; individuals participate freely in CL activities, whenever and how they wish. A characteristic element of Giussani’s group is its political commitment. In contrast to many other Catholic movements, which focus on spiritual renewal, CL confronts the world as an “alternative” culture, and consolidates its positions in political activity. Commenting on the conclusion of his ‘Gioventu Studentesca period, Giussani stated: “I did not renounce our social and political involvement, but rather affirmed that social and political activity would be authentic and opportune only if supported by a mature development of our own Christian identity.”

There has been fierce criticism of CL’s political activity. On January 1, 1988 in Venerdi, the weekly edition of Italian daily La Repubblica, sociologist Giovanni Tassani ignited uproar by blasting on the “noisy and spectacular” way in which CL’s political arm, People’s Movement, engaged in politics. The article criticized the “privileged” relationship between politicians and CL’s business enterprises. To these criticisms, Don Giussani responded: “We are attacked for our ‘culture,’ which is identical to that of the Pope. Many Italian Catholics are Church-oriented in appearance, but secular in their thought and culture. We are the opposite–secular in our style, and religious in our content. We are accused of being dogmatic, intolerant, and even Fascist, because we believe in the truth as expressed by Christ, and because we oppose all who try to impose untruth.”

Appraisal: Generally conservative in orientation, Communion and Liberation has often found itself in conflict with the Italian hierarchy and other Catholics who are more positively disposed to the reforms of the second Vatican Council[27].

2.3.4 The Neocatechumenal Way

The Neocatechumenal Way emerged as a lay initiative that immediately followed the Council Vat. II. It was founded by Mr K Argüello and Ms C Hernandez (Madrid, Spain), two ex-members of the Catholic Action in Spain in 1964. The Neocatechumenal Way now extends to 600 diocese, 3000 parishes and 87 countries with a total of 10,000 communities. The Neocatechumenal Way is known as a Way rather than a movement or association. It is a Period of time, the time of Christian initiation, i.e., the period during which people are led to discover the dynamic depths of their faith and enabled to become adult Christians and living members of the local Church, the parish and diocese. To discover the dynamic depths of one’s faith is to discover the full meaning and content of one’s baptism. The Neocatechumenal Way helps one live profoundly the mystery of one’s divine sonship.[28]

Pope Paul VI saw this movement as a fruit of the Council. He said: “How much joy and how much hope you give us by your presence and by your activity… To live and to promote this re-awakening is what you call a way “after baptism”, which will be able to renew in today’s Christian communities those effects of maturity and deepening that, in the primitive Church, were realized by the period of preparation for Baptism.”[29] John Paul II acknowledged the Neocatechumenal Way as an itinerary of Catholic formation, valid for our society and for our times. The Pope wished that the Brothers in the Episcopate – together with their presbyters – value and support this work for the new evangelization so that it may be implemented according to the lines proposed by its initiators, in the spirit of service to the local Ordinary and in communion with him in the context of the unity of the local church and the universal Church.[30] These Communities make visible in the parishes the sign of the missionary church and they strive to open a way for the evangelization of those who have almost abandoned the Christian life, offering them an itinerary of a catechumenal type which goes through all those stages that the catechumens went through in the primitive church before receiving the sacrament of Baptism: it brings them back to the Church and to Christ.[31]

Appraisal: It is true that the movement takes seriously the Christian Initiation of adults. It does also take seriously the mission command of Jesus. But how far this movement imbibes the spirit of the Council has been questioned. It is generally commended that the movement stand as an elite group in the parish with its own liturgical celebrations. How far the members of the movement involve in the common parish activities is questionable.

2.3.5 The Catholic Charismatic Renewal

One of the most vibrant movements in the Catholic Church after the Second Vatican Council is the Catholic Charismatic Movement. The movement traces back its origin when four students decided to meet to pray together in response to the council suggestion in 1967 in Pittsburg. From that decision there began to occur some extraordinary things in the Catholic Church. A fire of the Holy Spirit was started and has spread throughout the world. This movement was given the name Catholic Charismatic Renewal.

Those who are and have been involved in this renewal are excited for Jesus; for His gospel, for the gifts of the Holy Spirit, and for His love, joy and peace. In other words, they rejoice because Jesus was raised from the dead and is now the king of the universe. They are convinced that the gospel of Jesus preached by Peter and Paul in the ancient cities of Imperial Rome, is valid and vibrant today as it was then. The so called “Charismatics” accept the gospel as it is written and as it is taught by the Church today. They want to experience Jesus living among us today, forming a community of love through the Holy Spirit.

Appraisal: In the beginning of the movement there were fears that (and some still fear) that the Charismatic Renewal will prove to be against Church authority, divisive or even hostile because of it’s origin in Pentecostalism. Through years of prudent leadership and dialogue with the hierarchy, the movement has become more and more universally accepted. One thing that helped its wide acceptance was Cardinal Suenens’ involvement in it. The recent Popes have lauded the movement. Now most of the bishops accept and allow the movement to function within their dioceses. There exists the local and national Charismatic Renewal Councils which foster and guide the movement.

The Catholic Charismatic Renewal presents no new doctrine. On the contrary, it emphasizes the truths which the Catholic Church teaches as well as maintaining its ecumenical tendency. If there is anything at all new about the Renewal it is the belief that the charisms or gifts of the Holy Spirit should play a much greater role in the Christian life (1 Cor. 12: 4-11). Those  involved in the renovation feel that the Holy Spirit actually manifests itself in the same way as described in the Acts of the Apostles. The Spirit not only comes to us, but it wants us to experience its presence. As Jesus states in John 14:7: “You know Him because He lives with you and is in you.”

 Prayer takes a prominent place in the Charismatic  movement. Prayer groups, animated by lay people, have their bases on Jesus’ promise: “Where there are two or three united in my name, there I am also” (Matt. 18:20). Thousands and thousands of Christians in all over the world are finding in Charismatic prayer groups, a significant way of expressing the praises to the Lord, and finding God’s light and strength, applying the gospels to their everyday lives. They do not consider this to be a substitute for their Sunday parochial liturgies.[32]

The context in which the movement spread all over the world is to be studied. Although the Second Vatican Council has opened the windows of the Church to enter fresh air and renew the face of the Church the world was very much shaken by the scientific progress and materialistic mentality. The secularization and secularism have affected the Christians too. Many questioned the Christian values, dogmas and devotions. Many even felt that God was dead and Christianity was irrelevant in the modern age. To a large extent many ecclesial leaders lost their missionary zeal. It was also the time of the ‘exodus’ of priests and the religious from the Church. The Charismatic Movement from its faith experience affirmed the supremacy of the living God and the saving power of Jesus Christ.[33][34] The lay people through their prayer and studies began to value the significance of common priesthood. Since the prayer meetings were not confined to the liturgy the lay people could be more spontaneous. Through this movement The Scripture became the prayer book of the catholics too.

Appraisal: The official Church was cautious in approving this movement as catholic. In 1969 the Theological Commission of American Bishops recognized the positive elements in the movement. However, they stated that ‘prudent priests should be involved in the movement so as to assume sound guidance in the use of charismatic gifts.’[34] In India although most of the Charismatic centers are filled with people for prayer and retreat their social commitment in their own parishes are often questioned. Despite its negatives the impact of the Charismatic movement is very evident in the ecclesial life.

2.3.6 Sant’Egidio

The Community of Sant’Egidio began in Rome in 1968, in the period following the Second Vatican Council. The initiative came from a young man, who was then less than twenty, Andrea Riccardi. He gathered a group of high-school students, like himself, to listen to and to put the Gospel into practice. The first Christian communities of the Acts of the Apostles and Francis of Assisi were the first reference points. The small group immediately began going to the outskirts of Rome visiting the slums, then crowded with many poor people, and they began an afternoon school (its name was “Scuola Popolare” -People’s School-, nowadays “Schools of peace”) for children. Today the Community and has more than 50,000 lay members, dedicated to evangelization and charity, in Rome, Italy and in more than 70 countries throughout the world. The Community of Sant’Egidio is a “Church public lay association.” The different communities, spread throughout the world, share the same spirituality and principles which characterize the way of Sant’Egidio.[35]

Prayer is central to the overall direction of community life. By reading the Scriptures and putting them at the core of their lives, the young people are challenged to live a more authentic life. They discover the invitation to become His disciples, which Jesus addresses to all generations. It is a call to conversion, giving up living just for oneself, and beginning freely to be instruments of a wider love for everybody, men and women, and above all the poorest ones. Living and listening to the Word of God as the most important thing in one’s own life means accepting that one should follow Jesus, rather than oneself. Prayer is pathway to becoming familiar with Jesus and the poor.  That is why, in Rome and in other cities of Italy, of Europe and of the world, the communities gather as frequently as possible to pray together. In many cities there is a common prayer open to everybody. Each member of the community is expected to find a significant space for personal prayer and for reading the Scripture in his/her life, beginning with the Gospel.

The second “work” of the community, and its second pillar is communicating the Gospel. The Gospel itself is indeed the good news we can share with other people, the precious treasure, the light which cannot be hidden. The Gospel is not a possession: it is a responsibility for the members of the community to communicate the Good News to others. Friendship among people of different nations and cultures is the everyday way to express this international fraternity. Living this global dimension of life together, means both to be open to the world and to belong to one family, the family of disciples.

The third “work” typical of Sant’Egidio, fundamental and daily commitment since the very beginning, is the service to poor people, lived as friendship. The students of 1968 who began gathering around the Word of God, felt the Gospel could not be lived far from poor people: poor people as friends and the Gospel as the Good News for poor people. Thus the first service of the community began, when it was not yet named Sant’Egidio. It was called the “People’s School” because it was not simply providing extra tutoring for drop-out children of the slums of Rome (like the “Cinodromo” shacks along the Tiber), but it was the beginning of a friendship between the rich and the poor. Since then, the people’s schools multiplied, in Rome and in all the other cities where the community lives, with special attention to the most disadvantaged children in the most difficult situation.

In accordance with chapter 25 of the Gospel of Matthew, this friendship widened to other poor people: physically and mentally disabled, homeless, foreign immigrants, terminally ill people; and to different situations: prisons, homes for old people, gypsy camps, and refugee camps. Over the years a sensitivity towards non-traditional poverty developed, especially in European countries where, for example, old people remain alone even if they are wealthy. Sant’Egidio identifies with those who are considered the least, considering them as brothers, with no exclusions. They are fully part of the family of the community. Wherever there is a community of Sant’Egidio, from Rome to San Salvador, from Cameroon to Belgium, from Ukraine to Indonesia, friendship and familiarity with poor people are always at the centre. There is no community, not even the youngest one, which is so small or weak that cannot help other poor people. It is the “widow’s mite” which has great value for the Lord (Mk. 12: 41).

The movement is also ecumenical and believes that through friendship and prayer there will be better unity among Christians. This movement also believes that co-operation among the religions, is a means for resolving conflicts. Its centre in Rome extends a continuous presence of prayer and always welcome the poor and the pilgrims. Since 1987 Sant’Egidio has been organizing, both at the grass-roots and the international level to arrange annual meetings, conferences and prayer gatherings, in the “Spirit of Assisi”.

2.3. 6 Jesus Youth

Jesus Youth is a Catholic youth movement with a charismatic spirituality spread all over India and in a few other countries of the world. Its strength is a Jesus centered life starting with God experience; growing through prayer, sacraments and fellowship; and bearing fruit in a life style of sharing the Good News of Jesus with the others. Though not a community, it is a wide network of strong small fellowship groups. The members in their life situations strive to set apart time for the Lord, answering the challenges of today’s world in the power of the Spirit. Well convinced that youth is a time of great generosity and creativity young people at all levels are encouraged to do something good with the Lord. This has resulted in the various ministries and faith formation projects under the wide umbrella of Jesus Youth. They are a network of young people who experienced the love of the Lord in a personal way and have a taste of the fullness of life in Jesus.

Jesus Youth is a lifestyle based on the Word of God, Sacraments, Prayer and fellowships. It is an orientation towards a Christ centered lifestyle. The basic trust of the movement is use of immense potential of youth power for spreading Christ’s message. Their organized initiatives are known as ministries. They are active in Parish (Parish ministry), College campuses (Campus ministry), Schools (Christeen) and in all walks of life. Some are Farmers, Lecturers, Nurses, Doctors, Engineers, Businessmen and are active wherever they are planted. Through these professional Networks they strive to lead a genuine Christian life. The Rex Band, Living Vision, Out-reaches to slums, hospitals and colonies are some of the other prominent initiatives of Jesus Youth. The backbone of all these initiatives is the spirit and commitment for intercession. Some even feel that Jesus Youth ministry is the most promising ministry in Kerala.[36]

The Jesus Youth is also not beyond criticism. Since in every region there are officially recognized youth movements some may question about its relevance. Are we training the youth as fundamentalists? However using together the youth-language with songs, skits, dance, etc. they enthusiastically win others for Jesus. In Jesus Youth friendship circles there is always an emphasis on using one’s whole personality and opportunities to usher in the Kingdom. As a matter of fact the seminarians who undergo the training with the Jesus Youth are very much impressed by the way they are trained to pray and to communicate the Gospel to the youngsters.

3. Conclusion

1. From the beginning of Christianity we note that the ordinary people wanted to lead a religious life. The possibility in those days was to embrace monastic life or associate with a religious community[37][38].

2. The lay people who remained in the world most often contented themselves with making a pact of fraternitas with an abbey or collegial body, by virtue of which they were associated with prayers (consortes orationum) of the monks or regular canons and with the benefits which could arise from them on temporal and spiritual level.

3. Sometimes family groups or peasant communities came forward to put themselves voluntarily under the protection of a monastery, though they never stopped to go about their temporal affairs.

4. Some of faithful went even further and put themselves at the service of a religious community as lay brothers, i.e., as manual workers who were part of an abbey or priory, where to a certain degree they shared in the life of the monks, but had a separate dormitory and refectory and were excluded from the coral office.

5. The most innovative aspect of the middle ages is the spontaneous aspiration of certain lay circles for a spiritual life that went beyond the framework of the prescriptions made by the church.

6. In general the clergy was not enthusiastic in welcoming the lay initiatives. However, the Church authorities were sympathetic to the associations of lay people who put themselves at the service of ‘Christ’s poor’ trying to alleviate the sufferings of the sick and to remedy such forms of marginality like, prostitution,  leprosy, etc.[38].

7. After the middle ages until nineteenth century we do not find any major development in the area of lay movements. It may be because of the religious mysticism or ‘monasticizing of the laity’[phrase used by Adolf von Harnack]

8. In 19^th century we find a revival in the religious movements. The guiding point would be to live the Gospel and to follow authentically a Christian life

9. In 20^th century we find a boom in the lay initiatives. Many lay people really wanted to go to the sources and look at the situation of the Church from broader perspectives. Various ministries sprang up to  cater to the needs of the different categories of people such as youth, sick and poor and there was a greater emphasis laid on looking Christian life from the  faith point of view. According the data available there are 123 lay international associations[39].

3.1. An Appraisal

The impact of the Second Vatican Council is very evident in the creative initiatives of the lay people. Archbishop Stanislaw Rylko, President of the Pontifical Council for the Laity, in his address to the Latin America’s first congress of ecclesial movements and new communities in Bogota, on March 2006 said that Ecclesial Movements and New Communities are the response of the Holy Spirit to Today’s challenge of Evangelization. Since his address is very relevant to this paper I wish to present some of the pertinent points along with our reflection for further discussion.[40].

1. According to Cardinal Ratzinger, the ecclesial movements and new communities provide something new which makes them a type of prophecy of the future. And now as Pope, Benedict XVI continues to remain faithful to this very subtle and personal understanding of the situation of the Church. At the closing of World Youth day in Cologne in August 2005, he told the German bishops: “The Church must value these realities while guiding them with pastoral wisdom, so that they might contribute their own gifts to the building up of the community in the best way possible.” And he concluded: “The local Churches and the movements are not separate realities, but rather both constitute the living structure of the Church.” These are important sign posts that ought to serve as a compass in the Church’s evangelizing mission today.

2. One of the greatest obstacles to the work of evangelization has always been routine or habit, which eliminates the freshness and persuasive power of Christian missionary outreach and witness. The movements break with the habitual way of doing apostolate by re-examining the methods, approach, and proposing new forms. They direct their efforts courageously and naturally at today’s modern areopagus which is present in culture, in the mass media, politics and the economy. They give special attention to those who suffer, to the poor and marginalized. How many social works have been born of their initiative!

3. They do not wait for those no longer practicing the faith to return to the Church on their own: They seek them out. They do not hesitate to reach out by taking to the streets and city squares, by entering supermarkets, banks, schools and universities and wherever people can be found. Their missionary zeal carries them “to the ends of the earth.” And they grow — showing that the charisms from which they spring are capable of feeding the Christian life of men and women of all places, cultures and traditions.

4. The movements and new communities have become true missionary “schools” for so many lay people. In today’s Church there is much talk of evangelization: congresses, symposia, seminars on the topic are organized; book and articles on the topic are published, and official documents promulgated.

5. While we do discuss on evangelization those who in various movements come forward to preach the Gospel.

6. There is a tremendous growth in the priestly and religious vocation from these movements.

7. John Paul II never tired of insisting that the ecclesial movements and new communities are called to take their place “humbly” in dioceses and parishes, serving the Church with an attitude wholly devoid of pride or superiority with regard to other realities and with a true spirit of sincere collaboration and ecclesial communion. And at the same time the Holy Father insisted that Pastors — bishops and parish priests — ought to welcome these groups “cordially,” recognizing and respecting their particular charisms and accompanying them with paternal care. St. Paul’s golden rule applies here: “Do not quench the Spirit. Do not despise the words of prophets, but test everything; hold fast to what is good” (1 Thessalonians 5:19-20).

8. Lay participation in the Church is a must.[41] The fraternities and associations and movements facilitate the lay participation in the Church. How far each movement collaborates with the parish community need to be studied. How far the members of the various movements relate among themselves in the particular local Churches are to be evaluated. How do they look at the faithful who are not belonging to any association?. Do they think that outside association no salvation?.

9. As Small Christian Communities are the pastoral option of the Indian Churches the roles of associations and movements need to re-defined. From a missiological point of view for the effective fulfillment of the mission of the Church, the SSCs envisage a participation much higher degree than any of the above said associations and movements. This vision of the participatory Church , which is the new way of being Church, attempts to make all Christians participant in the mission of the Church. In the year 1993, in the Archdiocese of Trivandrum an important decision was taken to bring the ministries to the SCCs by identifying representatives for faith formation (pastoral ministry), social concerns, educational and cultural concerns. In the diocese of Neyyatinkara where there are at present 1600 SSCs and a host of 14,000 ministers were elected from the SSCs in November –December, 2005. The representatives of the SCCs become the ministers of the mission of the Church in Neyyattinkara which has catholic population of more than 100,000. As a sign of their commitment to the mission of the Church they prepare the plans of action and budget for the above ministries in parish level and take the responsibility to implement them.

10. To ensure the qualitative participation of the laity in the ministry of the Church we need to enforce all the participatory structures demanded by the Canon Law.  In such a participatory church, networked from SCCs to the diocesan level, the associations and movements can strengthen all the baptized to deepen their commitment to the common mission of the Church as these already possess the experience of working together as a community. It is the need of the hour that the laity emerge from ‘being mere helpers to the pastors’ to become ‘the co-responsible partners of the pastors.’

Selvister Ponnumuthan

Paper presented at the ITA, April 22-26 at CRI Institute, Bangalore

Points for Discussion

1. The associations and movements emerged in a particular era to cater a particular need of the Church. Their relevance today need to be re-assessed. Are they aware of the needs of the local Church? Do they respond to the need of the local Church?

1. How could the associations and the movements be brought to the service of the Church to build up, strengthen and maintain the SCCs?

1. Are the associations and movements aware of the vision of the local Church and try to orient their charisms and activities for the integral growth of the Church?

[1] John Paul II, Christifideles Laici, Apostolic Exhortation,1988. See also K.T Sebastian,  The Era of the Lay People, Bangalore: NBCLC, 1999

[2] Donna Orsuto, “Spirituality of the Laity” in Compendium of Spirituality, compiled by Emeriterio De Cea, New York: Alba House, 1992, 21-43

[3] Donna Orsuto, “Spirituality of the Laity”, 28-29

[4] for an elaborate treatment on Popular Devotion in the Middles Ages see the articles of Mathew Parinthirackal and Simon Roche on “Popular Devotions in the Middle Ages” in Paul Puthanangady (ed) Popular Devotions, Bangalore: NBCLC, 1986, 413-444

[5] Knights Templar is a monastic military order that was founded in the twelfth century. It is also known as the Poor Knights of Christ of the Temple of Solomon. Their rule may well have been developed by Bernard of Clairvaux (d.1153). For over one hindered years they had a presence in the Holy Land and fought bravely in the various Crusades. They engaged in a building programme and were seen as the protectors of pilgrims. Their great accumulated wealth was held in Parisian and London “Temples”. The order was suppressed in 1312 after an inquisitorial process, managed by Pope Clement V and Philip the Fair of France that involved torture and forced confessions. The charges of sodomy, atheism and blasphemous behaviors leveled against the Templars have been vigorously debated by historians, but the innocence of the Templars is now generally recognized. See also André Vauchez, “Lay Movements in the Middle Ages” in Concilium, (2003/3), 49-56.

[6] François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century” in Jean Lecrecq et. al., A History of Christian Spirituality, Great Brirtain: Burns & Oates, 1968, pp. 243-282

[7] “The reading and knowledge of the New Testament was not, however, the exclusive prerogative of monks; there was an interest in Scripture on the part of the laity of the twelfth century. In fact, a group of the laity at Metz translated into the vernacular the four gospels, the letters of St. Paul and the Psalm. Then, in private meetings they discussed and interpreted the various passages, but they excluded from their gatherings all priests and any laymen who disagreed with their exegesis of Scripture. As a result, in 1199 Pope Innocent II issued a letter in which he praised their devotion to Scripture but condemned their secret, exclusive meetings and their anti-clerical attitude. Later, the Synod of Toulouse (1229) and Tarragona (1234) forbade the laity to posses or read translations of the Bible in the vernacular.” See Jordan Aumann, Christian Spirituality in the catholic Tradition, London: Sheed & Ward, 1985, 109-110.

[8] François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century”, p.349 “During the thirteenth century these heretical movements continued to recruit followers and disquiet the Church. The history of the Cathari, the Waldenses, the Joachimities, not to mention other goes beyond the limits of the century in which they arose, and in some cases well into the next”[Cathari name attributed to sects. Cathar dualism expressed itself in two forms: “absolute” dualism which claimed the existence of two rival and eternal powers of Good/Spirit and Evil/Matter and “mitigated” dualism, which claimed that Evil? Matter was inferior to and would be overcome by the Good /Spirit] [The disciples of Gerard Segrelli of Parma, the Jochimite, own name for themselves was ‘Brethren of the Apostles”. The sect appeared in 1260, and when in 1300Gerard was condemned and burned at the stake, it was taken over by a more violent agitator and one who was less naΐve. This was Fra Dolcino of the diocese of Novara in Piedmont, whose history was written by an “Anonymous Synchronus” pp. 349-50

[9] François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century”, p.350

[10] Encyclopedia of Catholicism,1252-1253.

[11] André Vauchez, Lay Movements, 53

[12] François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century”, p. 357.

[13] Its most characteristic text was The Imitation of Christ.  Sisters and brothers, not members of the religious orders except some groups of canons, lived in small communities, women and men separately. Groote sought to counteract the moral laxity of the clergy in the diocese of Utrecht. François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century”, 408; Encyclopedia of Catholicism, 414.

[14] This was particularly true of Erasmus, who had been educated by the Brothers of the Common Life. Before him, another of their pupils, Wessel Gansfort (+1489), who was at the university of Heidelberg between 1456 and 1458 and took sides with the realists against the nominalsits, emphasized the value of spiritual communion or manducatio spirtualis, though he did not deny the Real Presence. Besides this, his errors regarding the Church, the papacy, purgatory and indulgences won him the approval of the Reformers. See Jean Leclercq, 518

[15] http://www.mewadvent.org/cathen/03592a.htm

[16] http://www.mewadvent.org/cathen/02005b.htm

[17] http://www.mewadvent.org/cathen/01692.htm

[18] Roche Pagé, : “Associations of the Christian Faithful”, in New Commentary on the Code of Canon Law edited by P. Beal, James A. Coriden and Thomas J. Green, New York: Paulist Press, 398-401

[19] Selvister Ponnumuthan, The Spirituality of Basic Ecclesial Communities, 142-151

[20] François Vandenbroucke, “New Millieux, New Problems from the Twelfth to the Sixteenth Century”, p. 482.

[21] P. Pinto analyses the religious renewal movements and groups in the context of the emergence of basic Christian communities. See Prasad Pinto, Inculturaltion Through Basic Communities, Bangalore: ATC, 1985, 138-169.

[22] Alberto Melloni, “Movements. On Significance of Words” in Concilium, (2003/3), 7-26.

[23] http:/ww.svdpmadison.org/history.htm. See also Encyclopedia of Catholicism, 1205

[24] Bruno Secondin, I Nuovi Protogonioisti, 75-78. For a comprehensive treatment on the subject See also Arthur Alonso, Catholic Action and the Laity, London, 1961.

[25] see Selvister Ponnumuthan, The Spirituality of Basic Ecclesial Communities in the Socio-religious Context of Trivandrum, p. 145.

[26] February 1996 issue of "Inside the Vatican."

[27] Encyclopedia of Catholicism, 341

[28] Zacharias Mattam, “The Neocatechumenal Way” in Herve Morissette (ed) Adult Catechesis Through Small Ecclesial Communities, Bangalore: Indian Catechetical Association, 2002, 37-71; See also Bruno Secondin, 86-89; Enzo Pace, “ Increase and Multiply: From Organicism to a Plurality of Models in Contemporary Catholicism” ” in Concilium, (2003/3), 67-79.

[29] Paul VI to the Neocatechumenal Communities, General Audience, 8th May 1974, in NOTITIAE 96-96, 1974, 230.

[30] John Paul II to Paul Jose Cordes, vice president of the pontifical council for the laity appointed “ad personam” for the apostolate of the neocatechumenal communities, on August 30^th 1990.

[31] E:\Neocatechumenal Way – pope’s letter.htm

[32]See Albert A. Caprio, O.P E:\What is the Catholic Charismatic Movement.htm

[33] Jose Palatti, “Charismatic Movements” in Indian Christian Directory for the New Millennium, Rastradeepika Ltd., 2000, 78-82.

[34] Jose Palatti, “Charismatic Movements”, 79

[35] http://www.santegidio.org/en/contatto/cosa_e_1-6.html

[36] Jose Palatti, Charismatic Movements”, 80

[37] André Vauchez, “Lay Movements in the Middle Ages” in Concilium, (2003/3), 49-56

[38] André Vauchez, “Lay Movements”, 52

[39] E:\On Ecclesial Movements and New Communities – Catholic Online.htm; APRIL 2, 2006 (Zenit)

[40] For the whole text see E:\On Ecclesial Movements and New Communities – Catholic Online.htm

[41] S. Arulsamy, “ Urgency of Promoting Lay Leadership in Emerging India” in Thomas D’Sa ed., The Church in the Emerging Third Millennium NBCLC, 2005, 371-397.