Charisms, Also Essential
Fernando de Haro - Pope Francis took up an expression first used by John Paul II: hierarchical gifts and charismatic gifts “are co-essential to the divine constitution of the Church founded by Jesus.”
Too much control has been exercised over charisms within the Church. The abuse crisis over the last 20 years has caused them to suffer greatly, as they have been subjected to endless controls. And there have been real disasters. There is still a lack of instruments in canon law and theological reflection that are flexible enough to adequately accommodate the realities born of charisms.
They need to be institutionalized, but institutions must be at the service of the community and not the other way around. These were some of the forceful and frank statements made by Cardinal Emeritus Marc Ouellet a few days ago at the presentation of his book, Parola, sacramento, carisma. Chiesa sinodale rischi e opportunità (Cantagalli), organized by the Newman Association.
The Canadian, without saying so explicitly, suggested that, like so many other things in the history of the Church, the assessment of the “new movements” has not followed a line of continuous progress. After the positive reception in the 1980s and 1990s, the ecclesial context, certain misunderstandings, and difficulties in their institutionalization have led to setbacks.
That is why Ouellet called on charisms to obey the hierarchy but also to obey the gift they have received. The Cardinal pointed out that when the hierarchy does not understand, the battle to defend that gift should not be abandoned immediately.
The difficulties in ensuring that charisms are properly welcomed were already pointed out in the Congregation for the Doctrine of the Faith's letter, Iuvenescit Ecclesia (2016). This is the reference document on this issue made public during the pontificate of Francis.
The text warns of the risk that “the charismatic reality is conceived as parallel to the life of the Church and not in an orderly reference to hierarchical gifts.” At the same time, it points out that we must avoid “legal constraints that stifle the newness that specific experiences bring. In this way, the various charisms will not be considered as undifferentiated resources within the Church.” Marc Ouellet’s observations are the result of a very personal reflection: material for opening a dialogue. They come after the first major pronouncement on charisms by Pope Francis on June 6, the eve of Pentecost. In that speech, he showed his esteem for the charisms, thanks to which “many people have come closer to Christ, have regained hope in life, have discovered the motherhood of the Church, and wish to be helped to grow in faith.”
The Pope, in the wake of Iuvenescit Ecclesia, did not consider charisms “undifferentiated resources within the Church.” He pointed out that “the associative realities to which they belong are very different from one another in their nature and history, and all are important for the Church.” Associations “were born to share an apostolic, charitable, or worship objective, or to support Christian witness in specific social environments.” Charisms, “on the other hand, arose from a charismatic inspiration, an initial charism that gave life to a movement, to a new form of spirituality and evangelization.” This is an important distinction. It could be interpreted that lay associations do not require a different understanding and treatment than that which arises from the pastoral activity promoted by the hierarchical institution, and that charisms do.
In associations, a particular goal is shared, yet “God raises up charisms so that they may awaken in hearts the desire to encounter Christ, the thirst for the divine life that He offers us, in a word, grace!” And these charisms are also essential to the Church, as is the hierarchy.
What does it mean that charism and institution are “co-essential”? Both are fruits of grace, but they are not the same thing. The ecclesiastical hierarchy guarantees the objective character of grace through the sacraments, and charisms are given by the Holy Spirit so that grace may bear fruit.
After thanking the movements and clarifying their different roles, the Pope called on charisms to collaborate with his ministry as successor of St. Peter in two priorities: unity and mission.
Where does unity come from? Pope Francis was categorical: unity comes from the attraction exercised by Christ. “He attracts us, draws us to himself, and thus unites us also among ourselves.” Unity is not a matter of disciplinary rules, political projects, or preserving what was once beautiful. It is only possible if the Head attracts us.
