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Mary and the Catholic Charismatic Renewal Robert Hogan Marian Library Studies Volume 30 Volume 30 (2011-2012) Article 6 2012 Mary and the Catholic Charismatic Renewal Robert Hogan Follow this and additional works at: http://ecommons.udayton.edu/ml_studies Part of the Catholic Studies Commons Recommended Citation Hogan, Robert (2015) "Mary and the Catholic Charismatic Renewal," Marian Library Studies: Vol. 30, Article 6, Pages 237-372. Available at: http://ecommons.udayton.edu/ml_studies/vol30/iss1/6 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Library Studies by an authorized administrator of eCommons. For more information, please contact [email protected]. MARY AND THE CATHOLIC CHARISMATIC RENEWAL- 1971-1978 !.General Introduction The Second Vatican Council (1962-1965) both affirmed and gave an impe­ tus for many movements of renewal in the Catholic Church. Organized efforts for renewal in the areas of liturgy, the reading and study of Sacred Scripture, and the work of ecumenism were strengthened by the Council. A new impetus was given to reflection on the role of the laity in the Church, and the involve­ ment of the Church in the social justice issues of the world. At the same time, Marian movements and devotion lost much of their im­ petus after the Council. A variety of factors influenced the decline in participa­ tion and influence. One of the factors was the general perception that Vatican II was deemphasizing Marian devotion. The Council taught that piety should be centered in the liturgy.1 We are to worship the Triune God with a special focus on Jesus and his paschal mystery.2 Piety should have a strong biblical basis,3 and communal celebration of liturgy is to be emphasized more than in­ dividual devotions.4 Many popular Marian devotions seemed to go against these approaches. The average Catholic did not understand the place of devotion to Mary within the new emphases of renewal that was flourishing after the Second Vatican Council. Even for the clergy and theologians, the decision of the bish­ ops to include a chapter on the Blessed Virgin with the Dogmatic Constitution on the Church (Lumen Gentium), rather than produce a separate document on Mary, gave the impression that the role of Mary was being deemphasized. It is not surprising that Marian devotion, with a weakened sense of its purpose, experienced a decline in participation and influence. The decline of Marian devotion was an unexpected aftereffect of the Coun­ cil. The birth of a movement that would come to be known as Catholic Char­ ismatic Renewal, or the Catholic Pentecostal Movement, was also a surprising development after the Council. Marian devotion and reflection does not seem to become an important aspect of Catholic Charismatic Renewal until the 1980's. 1 Vatican Council II, "Sacrosanctum Concilium [Constitution on the Sacred Liturgy]," in The Documents of Vatican II, ed. W. M. Abbott (New York: The American Press, 1966), art. 7, 13. (hereafter cited as SC). 2 sc 5, 6. 3 sc 24. 4 sc 27. MARY AND THE CATHOLIC CHARISMATIC RENEWAL- 1971-1978 237 30 (2011-2012) MARIAN LIBRARY STUDIES 237-372 [210) Why did this movement have only a minor influence and involvement in Mar­ ian devotion at first, but later became a major factor in the renewed focus on Marian devotion in the Church? This study will give the context needed to an­ swer this question by offering an historical presentation of the development of Marian reflection and devotion in the first twenty-seven years (1967-1994) of Catholic Charismatic Renewal (CCR will be used as an abbreviation). Before reflecting further on the purpose and method of this study, we will begin with an explanation of the important concepts and terms that are needed as a starting point for understanding CCR. Catholic Charismatic Renewal What has been commonly known as "Catholic Charismatic Renewal" is not a movement that an individual or a group of people planned as a new approach to facilitate renewal in the Catholic Church. The movement developed out of the similar experiences of a number of Catholics who sought and prayed for an infilling of the Holy Spirit that would transform and empower them in the same way that the Spirit had transformed and empowered the disciples of Jesus on Pentecost (Acts 2). From the beginning of CCR, members of the movement commonly believed that God had brought about this movement of grace and renewal for the sake of the whole Church. God wanted to bring about a deeper spiritual rootedness in the Church. In the introduction to As the Spirit Leads Us, an important collection of essays by many of the early leaders in CCR, Kevin and Dorothy Ranaghan describe CCR as having a "double-edged thrust of continual personal conversion of life to Jesus as Lord and Savior, and an ever-ready desire to live and act as his disciples by the power-filled direction of the Holy Spirit."5 The first names, used by these Catholics to describe their experience of the Holy Spirit (and the effort to share this experience with others) were "Catholic Pentecostalism"6 or "the Pentecostal Movement in the Catholic Church. " 7 What historians call the "Pentecostal Movement" had its origins at the beginning of 5 Kevin and Dorothy Ranaghan, eds, As the Spirit Leads Us, (Paramus, New Jersey: Paulist, 1971) (hereafter cited as Ranaghan, Spirit Leads), 1. 6 Used by Kevin and Dorothy Ranaghan, Catholic Pentecostals (Paramus, New Jersey: Paulist, 1969; J. Massingberd Ford, The Pentecostal Experience (New York: Paulist, 1970); Donald L. Gelpi, SJ, Pentecostalism: A Theological Viewpoint (New York: Paulist, 1971) (hereafter cited as Gelpi, Pentecostalism): A Theological Viewpoint (New York: Paulist, 1971) (hereafter cited as Gelpi, Pentecostalism); etc. 7 See especially Edward O'Connor, The Pentecostal Movement in the Catholic Church (Notre Dame, Indiana: Ave Maria, 1971) (hereafter cited as O'Connor, The Pentecostal Movement). 238 ROBERT HOGAN, S.M. [211] the Twentieth Century. Some of the "Holiness Churches"8 in the United States started to study the effects of the Holy Spirit in the Acts of the Apostles, and to seek the same kind of experience of the Spirit. Two events are highlighted in the accounts describing the origins of the Pentecostal Movement. The "holiness" preacher, Charles Parham, directed a bible school in Tope­ ka, Kansas. He and his students studied the action of the Holy Spirit in the Scriptures and entered into a special time of prayer to prepare for the coming new year, 1901. On New Year's Day, 1901, a student of Parham, Agnes Ozman, asked Parham to lay his hands on her head so that she might receive the Holy Spirit. She had the feeling of being filled with the presence of the Spirit and prayed with the gift of tongues in the same way as it is described in the New Testament (see Mark 16:17; Acts 2, 10:46, 19:6; 1 Corinthians 12, 14). Many of the other students at the school sought and received the same kind of experi­ ence in the following days. When these students shared the story of their expe­ rience with others in their churches, there was much opposition. However, there started to be a slow spreading of this experience among some of the people who heard about this event.9 The second event occurred in 1906. A revival was being held at a church on Azusa Street in Los Angeles, California. After a time of fasting and prayer many of the people at the revival experienced the presence of the Holy Spirit and the gift of tongues. Thousands of people experienced an infilling of the Holy Spirit at the Azusa Street Mission over the next three years. 10 Most of these people were driven out of the established churches. Eventually, new churches were es­ tablished. These churches are usually known as "Pentecostal" churches. In this document the designation of "Pentecostal," without further description, will re­ fer to the new churches that formed out of this type of spiritual experience in the early years of the Twentieth Century. Another common designation in the literature on the Pentecostal Movement is the term "Neo-Pentecostalism." This term is used to designate the phenomenon (beginning in the 1950s) of people receiving the "Pentecostal experience," but deciding to remain in the particular Protestant Church to which they already belonged, rather than join a Pentecos- 8 The Holiness Churches were formed in the United States in the nineteenth century. They were strongly influenced by the theology of John Wesley and the practices of American revivalism. For further information see Vinson Synan, Aspects of Pentecostal-Charismatic Origins (Plainfield, New Jersey: Logos International, 1975). 9 This information is contained in many publications, including the previous citation (Synan). For the first eye-witness account see Agnes N.O. LaBerge, What God Hath Wrought (Chicago: Herald, n.d.), 28-29. 10 This information is found in many publications. See O'Connor, The Pentecostal Movement, 23, and Synan, 2. MARY AND THE CATHOLIC CHARISMATIC RENEWAL- I971-I978 239 [212] tal denomination. Many of the neo-Pentecostals continued to worship in their own churches, but also participated in prayer groups or interdenominational fel­ lowships.11 Pentecostal literature sometimes describes the CCR as a movement within the neo-Pentecostal movement. More frequently, CCR is given its own separate designation. It is clear that CCR was influenced by the neo-Pentecostal Movement, 12 but CCR from its beginning also took on its own unique character. Catholic leaders involved in this movement at first used names like "Cath­ olic Pentecostalism" and "the Pentecostal Movement in the Catholic Church" that express CCR's relationship to the Protestant Pentecostal Movement.
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