The Same Programme : Is Charismatic Spirituality Divisive?
'It's like changing from a black and white TV to colour'.
So says a friend of mine whenever he's asked to talk about Charismatic Renewal. It's an analogy that I like - not only because I'm of an age to remember the impact of the transition from monochrome TV to colour - but also because it works on a number of levels and resonates with my own experience.
An encounter with the renewing power of the Holy Spirit does indeed dramatically change one's perspective on life in general and God in particular. For me, my faith came alive in an entirely new way and my spirituality was re-energised. This isn't to suggest for a moment that my faith wasn't alive in the first place; I believe - or certainly hope - that it was very much alive. But suddenly there was a new vibrancy to my relationship with God, and everything looked and felt very different. The experience was refreshing and invigorating.
It is often said that one of the problems with the Charismatic movement is that it is potentially very divisive. In congregations where Charismatic Renewal takes place, there will be those who are caught up in this movement of the Spirit and those who apparently are not. Some of the language typically used in Charismatic circles can re-enforce this distinction, creating a sense of the 'haves' and the 'have-nots' - those who have been 'baptised in the Holy Spirit' and those who haven't - and those who manifest certain spiritual gifts and those who don't. Indeed, the history of classic Pentecostalism is itself littered with disputes regarding the significance of specific spiritual gifts and their role in the authentication of 'Baptism in the Holy Spirit', often resulting in the division and sub-division of
both individual churches and denominations.
Within the Non-Pentecostal denominations, where Charismatic spirituality is not regarded as mainstream, its potential divisiveness is even greater. In the Church of England, this is perhaps even further exacerbated by the fragility generated by other disputes. Indeed these disputes are often characterised by conflict over what constitutes or generates a healthy diversity and what constitutes or generates an unhealthy division.
Similar issues arise in microcosm in the Parish context. In my own congregation a growing number of people are now exploring Charismatic Renewal (and are all at different points in that process), some are curious but not yet fully 'onboard' whilst others are clear that this really isn't for them. It would seem that the potential here for fracture is enormous, but so far these three groups are co-existing quite comfortably. Doubtless this is partly due to the fact that we offer a 'mixed economy' of worship styles within our 'Open Catholic' tradition, but I believe the TV analogy also provides an important insight here.
If two people are watching TV - one in colour and the other in black and white - what really matters is whether they are actually watching the same programme and thus processing the same information. Whilst the visual impact of something like David Attenborough's 'Blue Planet' would be much greater in colour - possibly resulting in a more profound emotional effect - the factual information would be conveyed equally effectively via monochrome pictures and commentary; and whilst the viewer watching in full colour (not to mention HD!) might feel that the other viewer is missing out on something, it isn't for him or her to judge the capacity of that viewer to process, and be affected by, the programme itself.
The 'programme' that the entire Church is called to follow is the Christian Gospel. This Good News is unchanging, regardless of the context and manner in which it is preached and celebrated, and individual Christians will respond to the programme in a way that is dependent upon their own spiritual 'hard-wiring'.
This brings us back to the challenge to ensure that diversity doesn't morph into division. One way of doing so is to avoid any kind of elitism.
In this regard, the expression 'Baptism in the Holy Spirit' is unhelpful. Whilst it is a widely-used shorthand for the experience of being renewed by the Holy Spirit (within churches of all traditions) for some Catholics in particular it causes problems in seemingly undermining the once-for-all efficacy and significance of sacramental baptism. I believe that in reality most Charismatic Catholics are fully aware of the meaning of baptism and that their use of the term 'baptism in the Holy Spirit' is not intended to diminish this in any way. Nevertheless semantics are important. In the words of the late Leon Joseph Cardinal Suenens:
"........there is not a duality of baptisms, one in water and one in the Spirit. Baptism in the Holy Spirit is not a sort of super-baptism, or a supplement to baptism which would then become the pivot of the Christian life.......... Our one and only baptism is at the same time both paschal and pentecostal. To avoid from now on all ambiguity it would be better not to speak of 'baptism in the Spirit' but to look for another expression." (A New Pentecost - Leon Joseph Cardinal Suenens)
For Christians, baptism is the great 'leveller', and those who have a specific spiritual experience which they choose to describe as 'baptism in the Spirit' are not in any way, by virtue of that experience, superior to those Christians who have not done so.
That said, I nevertheless find myself in a dilemma. I'm aware that in confronting it, I have to venture into contentious territory!
I have been struck by the obvious transformative power of Charismatic renewal in the lives of individual Christians and churches. This isn't to suggest that they are perfect or in some way immune to our flawed humanity, rather it is to recognise that they appear to have a greater sense of 'recollection' (an attentiveness to the presence of God in the soul) and a greater readiness and resolve to live a more Christ-like life.
Many years ago I heard a young Curate, who was something of a firebrand, say this in a sermon:
"Is your Christianity about being open to God changing you, or is it really just the middle-class equivalent of a night out at Bingo?"
He had a point! I have to confess that on those thankfully fairly rare occasions when I feel totally demoralised as a priest, it is often because I see in the attitudes and behaviour of so many Christians, no outward and visible sign of an inward and spiritual transformation by God. This is, of course, the view that is also expressed so frequently by those who turn their back on the Church because of its overt hypocrisy and the lack of love shown by and between its members.
Thankfully it isn't for me to judge who is or isn't a good Christian; that is solely the prerogative of the Almighty (although as a priest I do need to point people in the right direction by drawing their attention to the 'programme' of the Gospel and encouraging and challenging them to respond to its message). Unlike God, I can't see the secrets of all hearts and know therefore whether or not God's grace really is at work in an individual. Like everyone else, I can only observe what the words and actions of each person seem to indicate.
I have to be honest, therefore, and say that my observation is that Charismatic Christians often appear to be more open and responsive to the transforming love of God; but this is not to deny that there are Christians with the Charismatic label whose hearts may in reality be quite closed, nor that non-Charismatic Christians are all resistant to the transformative work of the Holy Spirit. Maybe it is simply that for those who choose to watch their TV in colour, some of that colour is reflected in their eyes and faces.
In conclusion, I would want to say that I am personally delighted at my experience of switching from black and white to colour, and I would love as many people as possible to share in that awesome experience; but what really matters is not the nature and number of pixels making up the picture, but rather the openness with which the viewers watch the programme and their readiness to celebrate and live out its singular message in a spirit of diversity and never a spirit of division.
So says a friend of mine whenever he's asked to talk about Charismatic Renewal. It's an analogy that I like - not only because I'm of an age to remember the impact of the transition from monochrome TV to colour - but also because it works on a number of levels and resonates with my own experience.
An encounter with the renewing power of the Holy Spirit does indeed dramatically change one's perspective on life in general and God in particular. For me, my faith came alive in an entirely new way and my spirituality was re-energised. This isn't to suggest for a moment that my faith wasn't alive in the first place; I believe - or certainly hope - that it was very much alive. But suddenly there was a new vibrancy to my relationship with God, and everything looked and felt very different. The experience was refreshing and invigorating.
It is often said that one of the problems with the Charismatic movement is that it is potentially very divisive. In congregations where Charismatic Renewal takes place, there will be those who are caught up in this movement of the Spirit and those who apparently are not. Some of the language typically used in Charismatic circles can re-enforce this distinction, creating a sense of the 'haves' and the 'have-nots' - those who have been 'baptised in the Holy Spirit' and those who haven't - and those who manifest certain spiritual gifts and those who don't. Indeed, the history of classic Pentecostalism is itself littered with disputes regarding the significance of specific spiritual gifts and their role in the authentication of 'Baptism in the Holy Spirit', often resulting in the division and sub-division of
both individual churches and denominations.
Within the Non-Pentecostal denominations, where Charismatic spirituality is not regarded as mainstream, its potential divisiveness is even greater. In the Church of England, this is perhaps even further exacerbated by the fragility generated by other disputes. Indeed these disputes are often characterised by conflict over what constitutes or generates a healthy diversity and what constitutes or generates an unhealthy division.
Similar issues arise in microcosm in the Parish context. In my own congregation a growing number of people are now exploring Charismatic Renewal (and are all at different points in that process), some are curious but not yet fully 'onboard' whilst others are clear that this really isn't for them. It would seem that the potential here for fracture is enormous, but so far these three groups are co-existing quite comfortably. Doubtless this is partly due to the fact that we offer a 'mixed economy' of worship styles within our 'Open Catholic' tradition, but I believe the TV analogy also provides an important insight here.
If two people are watching TV - one in colour and the other in black and white - what really matters is whether they are actually watching the same programme and thus processing the same information. Whilst the visual impact of something like David Attenborough's 'Blue Planet' would be much greater in colour - possibly resulting in a more profound emotional effect - the factual information would be conveyed equally effectively via monochrome pictures and commentary; and whilst the viewer watching in full colour (not to mention HD!) might feel that the other viewer is missing out on something, it isn't for him or her to judge the capacity of that viewer to process, and be affected by, the programme itself.
The 'programme' that the entire Church is called to follow is the Christian Gospel. This Good News is unchanging, regardless of the context and manner in which it is preached and celebrated, and individual Christians will respond to the programme in a way that is dependent upon their own spiritual 'hard-wiring'.
This brings us back to the challenge to ensure that diversity doesn't morph into division. One way of doing so is to avoid any kind of elitism.
In this regard, the expression 'Baptism in the Holy Spirit' is unhelpful. Whilst it is a widely-used shorthand for the experience of being renewed by the Holy Spirit (within churches of all traditions) for some Catholics in particular it causes problems in seemingly undermining the once-for-all efficacy and significance of sacramental baptism. I believe that in reality most Charismatic Catholics are fully aware of the meaning of baptism and that their use of the term 'baptism in the Holy Spirit' is not intended to diminish this in any way. Nevertheless semantics are important. In the words of the late Leon Joseph Cardinal Suenens:
"........there is not a duality of baptisms, one in water and one in the Spirit. Baptism in the Holy Spirit is not a sort of super-baptism, or a supplement to baptism which would then become the pivot of the Christian life.......... Our one and only baptism is at the same time both paschal and pentecostal. To avoid from now on all ambiguity it would be better not to speak of 'baptism in the Spirit' but to look for another expression." (A New Pentecost - Leon Joseph Cardinal Suenens)
For Christians, baptism is the great 'leveller', and those who have a specific spiritual experience which they choose to describe as 'baptism in the Spirit' are not in any way, by virtue of that experience, superior to those Christians who have not done so.
That said, I nevertheless find myself in a dilemma. I'm aware that in confronting it, I have to venture into contentious territory!
I have been struck by the obvious transformative power of Charismatic renewal in the lives of individual Christians and churches. This isn't to suggest that they are perfect or in some way immune to our flawed humanity, rather it is to recognise that they appear to have a greater sense of 'recollection' (an attentiveness to the presence of God in the soul) and a greater readiness and resolve to live a more Christ-like life.
Many years ago I heard a young Curate, who was something of a firebrand, say this in a sermon:
"Is your Christianity about being open to God changing you, or is it really just the middle-class equivalent of a night out at Bingo?"
He had a point! I have to confess that on those thankfully fairly rare occasions when I feel totally demoralised as a priest, it is often because I see in the attitudes and behaviour of so many Christians, no outward and visible sign of an inward and spiritual transformation by God. This is, of course, the view that is also expressed so frequently by those who turn their back on the Church because of its overt hypocrisy and the lack of love shown by and between its members.
Thankfully it isn't for me to judge who is or isn't a good Christian; that is solely the prerogative of the Almighty (although as a priest I do need to point people in the right direction by drawing their attention to the 'programme' of the Gospel and encouraging and challenging them to respond to its message). Unlike God, I can't see the secrets of all hearts and know therefore whether or not God's grace really is at work in an individual. Like everyone else, I can only observe what the words and actions of each person seem to indicate.
I have to be honest, therefore, and say that my observation is that Charismatic Christians often appear to be more open and responsive to the transforming love of God; but this is not to deny that there are Christians with the Charismatic label whose hearts may in reality be quite closed, nor that non-Charismatic Christians are all resistant to the transformative work of the Holy Spirit. Maybe it is simply that for those who choose to watch their TV in colour, some of that colour is reflected in their eyes and faces.
In conclusion, I would want to say that I am personally delighted at my experience of switching from black and white to colour, and I would love as many people as possible to share in that awesome experience; but what really matters is not the nature and number of pixels making up the picture, but rather the openness with which the viewers watch the programme and their readiness to celebrate and live out its singular message in a spirit of diversity and never a spirit of division.
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