The Spirit in the Church
Adrian Commadeur comments on charismatic renewal and Christian communities. This account of his discoveries, following eight years as a Redemptorist student, is adapted from Chapter 4 of his book The Spirit in the Church.
each has a sense of belonging,
plays a significant role in the community,
and is accountable to someone else
The gift of the Holy Spirit, with accompanying charisms, has the purpose of empowering the Christian to witness to the death and resurrection of Jesus.
This has been the experience of many in the charismatic renewal, both to desire and to be able to share the good news of Jesus Christ within the Christian community and to the world. While it belongs to the very nature of the church to proclaim the gospel, I grew up with the notion that the church was there to keep Catholics fervent, and reach out to the pagans in Africa or Asia to evangelise them.
Since the coming of the Holy Spirit in a fresh personal Pentecost, the call to evangelisation has stirred me strongly. At times I have responded according to my ability.
Life in the Spirit seminars
One of the early leaders of Renewal in the United States, Steve Clark, developed a series of
teachings in 1971. It was based on early Church practice of introducing catechumens or serious inquirers into the community of faith.
On the basis of the perceived needs of those seeking the baptism of the Holy Spirit, the series consists of seven weekly sessions of teachings and discussions and prayers. Life in the Spirit Seminars have been used worldwide to bring people from either unbelief to faith, or from belief to deeper faith and the release of the Holy Spirit.
The seminar is an effective means of spiritual growth through teachings on basic Christian themes and daily biblical reflections between weekly sessions. A participant’s book including daily Scripture readings and prayers is made available to each person. More than one million copies have been printed.
For the team presenting the Seminar a Team Manual was prepared, showing in detail the method of conducting the seminar and the contents of each of the teachings. By 1974 already 100,000 copies were in use.
The Life in the Spirit Seminar has been, and continues to be, a most effective way of bringing people into a new and personal relationship with Jesus Christ by means of the release of the Holy Spirit. It is a marvellous way of renewing faith, clarifying the basics of doctrine, incorporating people into a community of faith and love, and introducing them to the power and gifts of the Holy Spirit which enables them to become more effective witnesses to the risen Jesus.
For nonbelievers, especially young people who have not heard the gospel (even though it may have been presented to them either at school or in church), it is an introduction to Christianity. For those who have been lukewarm in faith, or uncertain of their beliefs, it is a renewal, especially through an introduction to the person of Jesus. To those who search for a deeper life of faith and prayer, it is a fulfilment of the heart’s desire. For all, the Life in the Spirit Seminar is a fulfilment of the promise of Jesus, `You will receive power, when the Holy Spirit has come upon you’ (Acts 1:8).
Prayer Groups are a wonderful means of evangelisation and introducing new people to a fuller life in Christ and the Spirit. There are approximately 450 Catholic charismatic prayer groups around Australia. They meet in churches, church halls, meeting rooms, school rooms, chapels and homes.
They range in numbers from as few as three or four, to around 300. The average size of the 90 groups in the Melbourne Archdiocese in 1991 was 25 participants. On special occasions like a healing Eucharist, there can be twice the normal number in attendance. If a conservative estimate of 20 people per meeting were accepted, then some 10,000 Catholics meet every week in charismatic prayer groups around Australia. Some 20,000 could be said to be active Australia wide.
While Covenant Communities are the major alternative, prayer meetings are the normal local expression of the Catholic charismatic renewal. This means that the prayer meeting should be a significant place for evangelisation into the local church community.
Across the spectrum of the Church there are now a number of exciting examples of renewed parishes where people flock to join in worship, fellowship, Christian formation and service. One of the major tensions that Catholic Charismatics must resolve is their commitment to their prayer meetings and to their parishes.
On the one hand, the prayer meeting often provides for warmth of fellowship, ministry in the power of the Holy Spirit, strength and conviction in praise and worship, and teaching that is based both on Scripture and on the spiritual experiences of the speaker. In addition, there are times of social activities and regional and national conferences, retreats, seminars and similar `celebrations’.
On the other hand the parish provides for Sunday and weekday Eucharist, the sacraments such as reconciliation, and pastoral care in sickness. Parish activities are multifaceted and provide for schooling, caring, sporting, social and adult education activities. In this way the different needs of the charismatic parishioner are met.
Ideally both these needs should be met in the parish that is renewed in the Spirit, in which there is a spiritual vitality that can attract others to its worship and lifestyle. On the one hand, people are satisfied with a deeper spiritual journey through the prayer meeting. On the other, the necessary and the obligatory elements of the faith are satisfied.
Certain principles apply in all parish renewals. It seems that there needs to be a sovereign
initiative of God and a parish clergy and leadership open to the Holy Spirit. One of the principal methods seems to be the formation of the Parish Group (Cell) System, to enable informal formation at a personal level.
The pastor at St Boniface’s, Fr Michael Eivers, outlines six factors that are keys to the success of the cell system.
* The cell system must initially be directed by the pastor and continue to have his support.
* Cells are community related, and reach out to people in the members’ neighbourhoods and work environments.
* Cells are selfmultiplying groups.
* The cell system is the parish way of life, not just another program.
* Cells are highly evangelistic, missionary groups.
* Continuous training and motivation of cell leaders is critical (Perini, p. 9).
I hope that in Australia there will soon be parish priests with their parish teams, who will dare to renew the sacramentalized and evangelise unbelievers in the power of the Holy Spirit and through the cell system.
One eloquent expression of the inspiration of the Holy Spirit in charismatic renewal has been the formation of Covenant Communities.
Covenant Community is a group of Christians who have been led by the Lord to bind themselves to Him and also to one another in the form of public commitment. Its call is to live a Christian lifestyle, in family and single life, through openness to the charismatic gifts, worship and prayer, sharing and teaching, and support for one another (Emmanuel Covenant Community, Brisbane).
As early as 1971 the first members of prayer groups in the USA felt the call to bind themselves together in a shared lifestyle. It may have been relatively easy to do so for students and graduates of the various universities. They had both the idealism and the freedom to commit themselves to one another, without such other commitments as family or mortgages.
Some of the earliest communities were True House, led by Joe Byrne, and People of Praise, led by Kevin and Dorothy Ranaghan and Paul de Celles, in South Bend, Indiana, near the University of Notre Dame, and the Word of God, led by Ralph Martin and Steve Clark and others, in Ann Arbor, Michigan, around the University of Michigan.
On visiting them in 1973 I was impressed by the strength of numbers and commitment to the cause of renewal of the Church through a return to the lifestyle of the early Christians. Even within each community there seemed different levels of commitment. Many lived in households and some shared their goods and possessions, including their socks!
A number of Covenant Communities have developed within the charismatic scene in Australia. They range up and down in numbers and influence. If some have a lower profile they still have qualities shared by most other communities. There are also signs of new or renewed religious communities which give rise to hope for new sparkling life and ministry of the Church in Australia.
The Brisbane based Emmanuel Covenant Community was formed in 1975, with four men and their families responding to the call to bind themselves together in Community. First members and leaders of the Community were Brian Smith and John Carroll, with their wives, Lorraine and Penny, and their families. As early as 1976 Emmanuel became affiliated with other communities, notably in the United States, and later to others around the world in an International Brotherhood of Communities (IBOC), and in The Catholic Fraternity of Charismatic Covenant Communities and Fellowships (1990).
Associated with Emmanuel in Australia are a number of Communities that have been helped by them in their establishment. These include Bethel in Perth, Hepzibah in Canberra, Melbourne and Adelaide, and Disciples of Jesus in Sydney and Melbourne. Other communities include many small groups of people who have committed themselves to the Lord and to one another, but have not grown in strength or numbers. Although the membership of most Communities includes a majority of Catholics, a number of Communities could be said to be ecumenical such as Servants of Jesus in Sydney.
Membership of Catholics, Anglicans, Protestants and perhaps some Pentecostals requires sensitive leadership and acceptable common activities. Within ecumenical Communities, Catholic fraternities have at times been structured, to enable a specifically Catholic identity to be expressed, especially in the liturgical life of the Community.
Communities commit themselves to be of service in the Church and to the world. At times they do outstanding work either through large organised groups such as the National Evangelisation Team (NET) or through small teams of evangelists who travel within or outside of Australia to preach the gospel. Many Communities have developed a specific ministry such as to the poor, for unmarried mothers, or visiting the lonely.
Charismatic community lifestyle
Most of the Communities share a basic lifestyle which is expressed in certain practical ways. Membership of the community is demonstrated by participation in:
* general community gatherings.
* smaller groupings for discussion, sharing, and support.
* a Christian formation program for family and single life.
* informal gatherings for social activities.
* teaching and evangelistic outreaches according to the opportunities offered or initiated.
* leadership exercised by a group of elders, the number of which is determined by the needs and size of the community and supported materially and financially by the members.
* members seek to live in close geographical proximity for easier fellowship and support.
* traditional Eucharistic and liturgical prayer.
Communities are making a significant contribution to the renewal of the spiritual life of the
church. They promote a commitment to the Lord Jesus Christ and a mutual love of members of the community. Extensive teaching programs and pastoral oversight have strengthened the life of faith and sharing among their members. Numerical strength and the pooling of resources have been made possible. This has enabled leaders to be constantly in touch with leaders worldwide and so have maintained bonds and standards of renewed community life.
Fraternity of Covenant Communities
On 30 November 1990, a significant event occurred in Rome. On that date the Pontifical Council for the Laity promulgated the decree which inaugurated the Catholic Fraternity of Covenant Communities and Fellowships. The decree noted that Covenant Communities from Australia, Canada, France, Malaysia, New Zealand and the United States were ‘motivated by the desire both to assure greater dialogue and collaboration among themselves and to deepen their communion with the Successor of Peter as an essential element of their Catholic identity.’
The decree recognised the Fraternity as a Private Association of the Christian Faithful within the Catholic Church. It expressed the hope that this recognition would consolidate and promote the Catholic expression of the charismatic movement, might increase its spiritual fruits and encourage intensified apostolic activity in the work of evangelisation.
At the inauguration, Brian Smith from Brisbane, was elected President of the Executive of the Fraternity. He noted that the declaration was the most significant event in the history of the charismatic renewal since the 1975 Holy Year international conference and the acknowledgment it received from Pope Paul VI at that time. He said, ‘It is the first time that the Renewal has had formal, canonical recognition by the Vatican.’
Communities of life and service
A further expression of the charismatic renewal has emerged in the church. Groups of committed people have established themselves as communities of life and service. These include the establishment of houses of prayer, teams of service, or new religious houses or communities of lay people married or single with a focus on such ministry as street kids or contemplative prayer. Localised and adapted to cultural and religious circumstances, these communities add greatly, but often unobtrusively, to the life of the church at large. All of them would consider themselves to be part of the main stream at the heart of the church.
One of these communities of life and service is the Holy Spirit of Freedom Community. Frank and Lu Feain lead this community with three houses in Melbourne and Perth, have a circle of collaborating tertiaries to support them financially, materially and spiritually and work for homeless `street kids’. This community brings the love of God to drug users and victims of domestic abuse, through `friendship evangelism.’
Another group is the House of Prayer at beautiful Carcoar, NSW, conducted by Helen and Neville Bowers and serving both the charismatic renewal and the local diocese. The ministry includes the provision of retreats, seminars and days of prayer.
Another significant development over recent years is the number of Schools of Evangelisation. Young people especially, receive formation in mature Christian living, and practical training in the skills of sharing the gospel with others.
The church exists to evangelise
All of the expressions of Catholic charismatic renewal demonstrate the creative activity and
ministry of the Holy Spirit. While some may judge one form or lifestyle or expression superior to another, all expressions of charismatic renewal aim to assist in the growth of personal holiness and to serve the church and world with the proclamation of the gospel.
In conclusion, the experience of successful prayer groups and communities shows that a dynamic lifestyle where each has a sense of belonging, plays a significant role in the community, and is accountable to someone else best attracts new believers, and keeps them as effective members of the church community.
Blum, Susan (undated) ‘A Parish Where Everyone Evangelizes’ in New Evangelization 2000, issue 5.
Perini, Pigel (undated) ‘New Evangelisation in an Ancient Basilica’ in New Evangelization 2000, issue 7.
(c) Adrian Commadeur, 1992, The Spirit in the Church. Melbourne: Comsoda Communication. Used by permission.
© Renewal Journal 3: Community (1994, 2011) 35-44
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