Videoconference, March 30th 2004 "The non-ordained faithful"

P. Paolo Scarafoni, L.C., Rector of the Pontifical University Regina Apostolorum

The movements and the new ecclesial communities

 

The "movements and the new ecclesial communities" allow us to admire a "new springtime of the Spirit", as the Holy Father said during the first great meeting for all these new groups on Pentecost Day in Rome in 1998. The work of the Holy Spirit kindles new movements and communities for a profound renewal of the Church’s structure and the spiritual lives of many believers.

The "Movements and new ecclesial communities" are often determined by the following characteristics (Manuel M. Bru, Testigos del Espíritu, Edibesa, Madrid 1998):

  1. The universality of the call: addressed mainly at the non-ordained, but also involving all forms of ecclesial vocations, priests, consecrated men and women, lay people; of all ages and social and cultural backgrounds. The movements’ charismas are capable - thanks to their characterising spiritual experience – of penetrating all sectors of ecclesial and human life, to radically evangelize and Christianise them.

  2. The universality of the missionary spirit: these are rapidly growing movements, capable of entering the most difficult and secularized environments: the young, the universities, the labour and business worlds. They turn up in new "areopagi", hence in recently created environments where the Gospel is still to be announced, and defined in the encyclical Redemptoris Missio: means of communication, culture, scientific research, international relations, and the economy. Although always with great respect for ecclesial hierarchy, a number of movements answer the Church’s great new challenges in new and original ways: ecumenical dialogue, inter-religious dialogue and the dialogue with the lay world.

  3. The universality of communion: the movements provide a profound and authentic experience of ecclesial communion, allowing one to experience the sequela of Christ in a new manner, the way the first Christian communities did. In this secularised society they are able to offer a living Christ, to Whom one adheres in the community, and they allow the experience of being welcomed, of permeation and family spirit.

There are a number of spiritual elements that are shared by the movements and the new ecclesial communities: their openly shown heartfelt support for the Pope; christocentric and Eucharistic prayer; the rediscovery of the role played by the Holy Spirit in the lives of believers; their love and filial devotion for the Virgin Mary; the Council’s spirit without nostalgic returns to the past; communion with their local churches.

The following are international movements and new ecclesial communities: Comunione e Liberazione, Regnum Christi, the Sant’Egidio Community, the Focolari, Rinnovamento Carismatico, Schoenstatt; and many others also at a more localized level. There are also a number of other communities having the aforementioned characteristics, such as for example Cammino Neocatecumenale and the personal Prelacy of the Opus Dei.

The ecclesial fruits arising from these movements and new ecclesial communities are already visible: they have led to an understanding that a renewal of structures is not sufficient for guaranteeing the experience of a strong faith; they have provided large sectors of God’s People with an opportunity to receive real evangelisation; they have led to a flourishing of priestly and consecrated vocations; given life and support to many ecclesial initiatives; and also provided a lively and adequate role for the non-ordained in the new evangelising process of a society that had distanced itself from the Church.

Bishops must assign importance to the Movements and new ecclesial communities to give new vigour to Christian life and evangelisation (Directory for Bishops 114, Pastores Gregis 51): they must acknowledge the believers’ right to form associations, because this is founded on human nature and on the Baptismal condition, also encouraging associative development with a paternal spirit, warmly welcoming these "ecclesial movements"; the discernment of the authenticity of charismas is their responsibility, supervising that the statutes are approved and bearing in mind the acknowledgment or creation of international associations by the Holy See for the universal Church; they must encourage complementarity between movements of different inspirations, avoiding all possible dissent and suspicion; and also promoting their inclusion in the diocesan and parish communities from which they must not be separated.

The Holy Spirit kindles the variety of charismas within the unity. This fact is not per se negative, but each charisma must be placed at the service of the common edification. It is not always easy to avoid misunderstandings and problems; the crucial condition lays in charity and dialogue. John Paul II has worked very hard to overcome these obstacles, just as other Popes in previous periods of the Church’s history had intervened to solve tensions caused by new ecclesial realities (for example when the mendicant orders were created).

The movements and the new ecclesial communities are at times considered sects. The main danger perceived in sects is the loss of personal freedom, self-determination and full conscience and judgment. For those who do not understand or do not wish to understand Christianity’s nature it is easy to confuse sects with religious Christian associations that instead really do respect personal freedom. Christianity in fact has always been the real defender of human freedom, and charismatic leaders are not exalted within the Church. Accusations of sectarianism however should not frighten Christians and lead them to give up evangelisation. Respecting freedom does not prevent fervour in preaching and in the evangelising mission. Faith is never imposed, but must be proposed with commitment, perseverance and sacrifice. Not doing this could prevent many people from learning about the beauty of Christ and of redemption. Human freedom must be respected with discretion and at the same time must be questioned, even if conflicting with attitudes involving addiction and conformism.