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... From the Goodnews archives, January/February 2004

SIGN OF HOPE Lay Movements in the Church (Part 2) The above article is a transcript of the talk given by Archbishop Stanifoaw Rylko, President of the Pontifical Council for the Laity at the Franciscan University at Steubenville, USA in June 2003

4 Christian formation must always have a strong missionary dimension because Christian vocation is in itself vocation to the apostolate. Therefore ecclesial maturity in the movements can be verified by their commitment in the evangelization. Mission makes us rediscover fully our vocation in the Church. It defends us from the temptation of a selfish withdrawal into oneself, and from the danger of seeing the community as a comfortable refuge in which to hide from the actual problems of the world. The movements stress in a particular way the direct proclamation of the Word of God Among the distinctive characteristics of ecclesial movements we have to point out their unquestionable capacity to reawaken in the lay faithful an extraordinary apostolic drive and courage for mission. The movements have the capacity to energize the apostolic potential present, but often hidden, in people. They help to overcome barriers of timidity and fear. How many of you - with wonder - have lived this complete interior transformation? You could not have imagined a while ago that you were going to be able to announce the Gospel in such a way, that of dedicating yourself to the mission of the Church! Without putting aside personal witness, the movements stress in a particular way the direct proclamation on of the Word of God, rediscovering the value of kerigma as a method of preaching the Gospel. One of the great obstacles posed to evangelization is routine. It deprives proclamation and Christian witness of their own freshness and persuasive force. Ecclesial movements break with overused pastoral plans and dare to propose new methods and forms. They do not limit themselves to the parish environment, but with agility and courage move toward the challenging frontiers of the modern Aeropagus in cultural, media, economic and political life. They give special attention to non-believers, to the poor and to the marginalized people. They do not wait for unbelievers to come, but they themselves go out look for those who are far from faith. I am convinced that each one of you could provide many personal significant experiences and characteristics of the missionary commitment as lived in your community. The missionary creativity of the ecclesial movements is amazing. They have become schools of mission for many committed lay people. They are an enormous gift of the Spirit to the Church of our times. They are a gift to be welcomed with gratitude and with a profound sense of responsibility not to waste it! The missionary creativity of the ecclesial movements is amazing. They have become schools of mission for many committed lay people In order to accomplish fully what has been explained already, there are some important conditions the Pope himself speaks of. In the encyclical Redemptoris Missio he reminds us: “I call to mind, as a new development occurring in many Churches in recent times, the rapid growth of’ ecclesial movements’ filled with missionary dynamism. When these movements humbly seek to become part of the life of local Churches and are welcomed by Bishop and priests within diocesan and parish structures, they represent a true gift of God both for new evangelization and for missionary activity properly so- called” (n. 72). It is essential for the movements to insert themselves ‘humbly’ in the life of a parish avoiding any attitude of superiority or pride, like those who know more and better. It is a strong warning for all lay leaders of any community. At the same time the responsibility of bishops and priests in this field is great and fundamental: they should be able to accept and welcome the ecclesial movements in their dioceses and parishes in a fatherly way, recognizing them and respecting their specific characteristics. You know well the importance of this dialogue and strict collaboration between priests and bishops on one side and ecclesial movements on the other. 5 A question may arise at this point: where do the ecclesial movements find their evangelizing drive? The answer has to be found in one word: charism. Thanks to the teaching of the Second Vatican Council the awareness of the charismatic dimension of the Church has noticeably increased in the Church and in Christian life. In the Dogmatic Constitution Lumen Gentium we read that “the Holy Spirit guiding the Church in the way of all truth (In 16: 13) and unifying her in communion and in the works of ministry, bestows on her various hierarchic and charismatic gifts, and in this way directs her and adorns her with his fruits” (n. 4). Further on, we read “it is not only through the sacraments and the ministries that the Holy Spirit makes the people holy, leads them and enriches them with his virtues, allotting his gifts “at will to each individual” (1 Cor 12: 11), he also distributes special graces among the faithful of every rank. By these gifts, he makes them fit and ready to undertake various tasks and offices for the renewal and building of the Church, as it is written: “the manifestation of the Spirit is given to everyone for profit” (11 Cor 12:7). Whether these charisms be very remarkable or more simple and widely diffused, they are to be received with thanksgiving and consolation since they are fitting and useful for the needs of the Church.” (Ibidem n. 12). Ecclesial movements in the post Conciliar Church were born by this renewed ecclesiology. Thanks to this renewed sensitivity of the Church towards the new forms of associative life and to the reality of the charisms Catholic Charismatic Renewal was born 35 years ago. Last year you celebrated this important anniversary in Pittsburgh, the native cradle for Renewal in the Catholic Church. In this special context we have to remember the inspired words spoken by the Pope on occasion of the Meeting with the ecclesial movements: “Today, I would like to cry out to all of you gathered here in St. Peter’s, Square and to al1 Christians: Open yourselves docilely to the gifts of the Spirit! Accept gratefully - and obediently the charisms which the - Spirit never ceases to bestow ‘on-us! Do not forget that every good charism is given for the common good, that is, for the benefit of the whole Church” (Address, 30 May 1998, n. 5). In knowing ones’s own original charism it is important to have the memory of the origins . . . it is always at the source that the water is more transparent and clear. The memory of the origins helps us to better understand the identity of the movement. 6 Among the various charisms that the Holy Spirit is lavishing on the Church there are those which give rise to the ecclesial movements - the so called original charisms. Each movement is born through a particular charism given to the person of the founder. And here an important clarification is needed: Charismatic Renewal in this regard distinguishes itself from all the rest, in fact it does not have a single founder. And this fact does not mean that there were no founders, but that in reality each great charismatic community has his own. They form all together ‘a collective person’ that does not jeopardize the unity of Renewal as an ecclesial movement. Notwithstanding the differences among the various communities and the several founders of the communities, there exists a very strong bond of communion and a sense of belonging to the ‘same family’ of Renewal, that has the so called ‘Baptism in the Spirit’ as a unifying element. The Pope himself describes the beginning of the charism of an ecclesial movement: “Even in our own times there is no lack of a fruitful manifestation of various charisms among the faithful, women and men. These charisms are given to individual persons, and can even be shared by others in such ways as to continue in time a precious and effective heritage, serving as a source of a particular spiritual affinity among persons.”(Christifideles laici, 24). Participating in the same original charism generates -as the Pope says- ‘spiritual affinity’. What keeps your communities united is not simply human friendship or attraction! Belonging to the same group creates a strong bond of communion among the persons. The charisms have the force to unite within the same community not only members who represent different cultures, traditions and age but also people who represent different vocations in the Church and who belong to different state of life: lay people, priests, consecrated persons. They effectively nourish spiritually the life of each one of them. The original charism is the source of spiritual energy and of the newness of each movement. Consequently, the specific identity of each is very well defined. What a beautiful variety of movements there are in the Church! Diversity means richness variety and at the same time deep unity among movements in living in ecclesial communion and mission. The charism of each movement always astonishes, generating wonder. The Pope explains the reasons by affirming: “Whenever the Spirit intervenes, he leaves people astonished. He brings about events of amazing newness; he radically changes persons and history.” (Address 30 May1998, n.4). These words of the Holy Father find full confirmation in the life of the lay faithful who belong to the various ecclesial movements. 7 The original charism of an ecclesial movement is a free gift of the Holy Spirit and at the same time a task. You may ask: which kind of task? The first task is blowing deeply the charism proper to one’s own movement. Every charism contains in itself an inexhaustible spiritual wealth. The more we know it, the more it amazes us. It is important to continue having this attitude of non-stop astonishment in discovering the generosity of the Holy Spirit to us. In knowing ones’ own original charism it is important to have the memory of the origins, that is the history of the movement or of the community. It is always at the source that the water is more transparent and clear. The memory of the origins helps us to better understand the identity of the movement. How are members living the original charism? Are they faithful to it? Knowing better ones’ own charism results in an always more complete acceptance of it as a gift of grace. Accepting a charism means trying to live it out fully, letting it penetrate one’s life without any reserve. Fidelity to the charism comes as a consequence. We need to be always on guard not to deform the charism and not to be unfaithful to it. Fidelity implies the duty to put it at the service of the mission of the Church and to share with others. There is no stronghold in which to safeguard it. The charism has to be lived by people, has to be lived in mission and only in this way can grow. When a movement or a community goes through a difficult time or a moment of crisis, the first question to be asked is: how are the members living the original charism? Are they faithful to it? Are they living it with generosity? The life of an ecclesial movement lives its moment of truth at this point. Faithfulness to the original charism is of primary importance. Fidelity to the logic of the gift, enveloped in the original charism needs to be tested 23and valued by the pastors of the Church. The Pope strongly reaffirms “For this reason no charism dispenses a person from reference and submission to the pastors of the Church” (n.24). Only the institutional Church is capable of putting a guarantee seal on the authenticity of charismatic gifts. The recognition of an ecclesial movement and the approval of its statutes are a very important milestone that gives security and guarantees the life of a movement. In the case of movements of a local character juridical recognition and approval of their statutes fall within the competence of diocesan bishops, in the case of international movements the competent authority is the Pontifical Council for the Laity. Verifying the authenticity of a charism is too important to be left to improvisations or to the enthusiasm of persons or of some ‘enlightened’ leaders. Only the Church can give us the guarantee that the way we are walking on is the right way. Let’s conclude this part repeating once again the words of the Holy Father: “Open yourselves docilely to the gifts of the Holy Spirit! Accept gratefully and obediently the charisms which the Spirit never ceases to bestow on us!” (Address, 30 May 1998, n. 5). 8 John Paul II, who is celebrating this year his XXVth anniversary of pontificate, is a great master of the new evangelization for all of us today. Tireless pilgrim of the Gospel, notwithstanding his 83 years (now 84). At the very beginning of his pontificate he launched a wide open door to Christ “( ) These are prophetic words, synthesis of his pastoral program of new evangelization for the world of today. Now, after 25 years the elderly Pope does not cease exhorting us: “Let us go forward in hope! A new millennium is opening before the Church like a vast ocean upon which we shall venture, relying on the help of Christ. The Son of God, who became incarnate two thousand years ago out of love for humanity, is at work even today: we need discerning eyes to see this and, above all, a generous heart to become the instruments of his work.” (Novo millennio ineunte, n. 58). Following the thought of the Holy Father my wish for you today is that you all acquire a ‘generous heart’ and ‘discerning eyes’ to discover in Charismatic Renewal and in the other ecclesial movements precious Reprinted with kind permission << Top  Home >>