A Theology of Ecclesial Charisms with Special Reference to the Paulist Fathers and the Salvation Army

A Theology of Ecclesial Charisms with Special Reference to the Paulist Fathers and The Salvation Army by James Edwin Pedlar A Thesis submitted to the Faculty of Wycliffe College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College. © Copyright by James E. Pedlar 2013 A Theology of Ecclesial Charisms With Special Reference to the Paulist Fathers and The Salvation Army James Edwin Pedlar Doctor of Philosophy in Theology University of St. Michael’s College 2013 ABSTRACT This project proposes a theology of “group charisms” and explores the implications of this concept for the question of the limits of legitimate diversity in the Church. The central claim of the essay is that a theology of ecclesial charisms can account for legitimately diverse specialized vocational movements in the Church, but it cannot account for a legitimate diversity of separated churches. The first major section of the argument presents a constructive theology of ecclesial charisms. The scriptural concept of charism is identified as referring to diverse vocational gifts of grace which are given to persons in the Church, and have an interdependent, provisional, and sacrificial character. Next, the relationship between charism and institution is specified as one of interdependence-in-distinction. Charisms are then identified as potentially giving rise to a multiplicity of diverse, vocationally-specialized movements in the Church, which are normatively distinguished from churches. The constructive argument concludes by claiming that the theology of ecclesial charisms as proposed supports visible, historic, organic unity. The constructive proposal is then tested against the history of two specialized movements: the Paulist Fathers and The Salvation Army. The investigation begins with the charism of each founder. Isaac Hecker’s charism is identified as that of an evangelist for ii America, and William Booth’s charism as that of an evangelist for the neglected. Next, the formation of each movement is examined, with an emphasis on the ways in which each movement was formed around its respective charism. In the following chapter, the ecclesiological assumptions of each movement are analyzed in relation to the normative proposals of this project. Finally, the ongoing interpretation of the charism in each movement’s later history is investigated. In the concluding section, the main arguments of the constructive proposal are re-visited in light of the findings of the historical case studies, with particular focus on questions of division, reform, and unity. While the proposed theology of ecclesial charisms grants specialized movements a legitimate and important place in the Church, it excludes any attempt to justify separation on the basis of an appeal to an ecclesial charism. iii ACKNOWLEDGEMENTS I am grateful to the many people who have helped me to bring this project to completion. First of all, I must thank my thesis director, Ephraim Radner, whose watchful eye and profound knowledge of historical theology sharpened my arguments and pushed me to consider many questions I would not have considered on my own. Prior to her death, Margaret O’Gara had played an important part in helping me to shape this project, and I am saddened that I was not able to complete it in time to hear her comments on the finished product. Joseph Mangina has been my teacher throughout my theological studies, and his guidance has shaped this project, as well as my broader theological perspective in a very significant way. Gilles Mongeau graciously agreed to step into Margaret’s place after her passing. I am thankful for the wisdom he shared with me concerning this topic and many others during my time on the staff of the Canadian Council of Churches. Several other colleagues at the Council shared in significant conversation about the project, including Mary Marrocco, Robert Steffer, and Paul Ladouceur. Howard Snyder has been an informal mentor over the past several years, and has proved an important interlocutor, especially on matters of ecclesial renewal and reform. Crucial research assistance regarding primary sources was provided by the staff of the Interlibrary Loans department at the University of Toronto, as well as by Colonels John and Verna Carew at The Salvation Army Archives in Toronto, and the staff of The Salvation Army’s International Heritage Centre in London, UK. I am also grateful to Fr. Paul Lannon, CSP, who shared a conversation with me about the Paulist Fathers at an early stage in the project. My parents, parents-in-law, and family members have provided great encouragement along the way. Most importantly, I must thank my wife, Samantha, for her unwavering love, support, and patience, without which this project would never have been completed. iv TABLE OF CONTENTS Acknowledgements vii I. INTRODUCTION 1 Method and Procedure 8 II. A THEOLOGY OF ECCLESIAL CHARISMS II.1 A BIBLICAL THEOLOGY OF CHARISMS 15 The Pauline Theology of Charisms 16 Pentecost and Charisms as First-Fruits of the Spirit 26 Charisms and Israel 30 Charisms and Groups in the Bible? 37 Summary: Biblical Theology for Ecclesial Charisms 43 II.2 CHARISM AND INSTITUTION 44 Institution and Charism: A Typology of Views 50 What is an Institution? 61 Distinct but not Opposed 65 Distinct but Interdependent 67 Oversight as Charism 69 The Charismatic Institutional Church and the Institutional Charismatic 71 Movement II.3 CHARISMS AND MOVEMENTS 73 Charisms and Catholic Theologies of the Religious Life 76 Catholic Charismatic Renewal and the Extension of the Theology of Charisms 85 to Lay Movements The Ecumenical Potential of the Catholic Theology of Charisms 92 Churches and Movements from the Perspective of Charisms 96 II.4 CHARISMS, UNITY, DIVERSITY, AND DIVISION Charisms and Gifts in the Divided Church 101 Unity and Legitimate Diversity in the Theology of Ecclesial Charisms 111 Locating Charismatic-Institutional Unity in Relation to Other Contemporary 114 Visions and Models of Unity Charisms and Division 128 III. CASE STUDIES: THE PAULIST FATHERS AND THE SALVATION ARMY III.1 THE CHARISM OF THE FOUNDER 132 The Charism of Isaac Hecker: Background on Hecker’s Life 135 Hecker’s Journey to Catholicism via Transcendentalism 140 v Hecker as a Redemptorist 143 The Break from the Redemptorists and the Formation of the Paulists 147 Hecker’s Charism in Later Life: Did it Change? 150 The Charism of William Booth: Background on Booth’s Life 152 Booth as a Young Wesleyan Evangelist 156 Booth as the Leader of a Mission to the Neglected 160 Booth’s Charism in Later Life: Did it Change? 163 Conclusion 168 III.2 THE FORMATION OF THE MOVEMENT 169 The Paulists’ Own Vision of their Charism as a Movement 171 The Paulist Charism as Interpreted by Others 183 The Salvationists’ Own Vision of their Charism as a Movement 186 The Salvationist Charism as Interpreted by Others 200 Conclusion 205 III.3 ECCLESIOLOGY OF THE MOVEMENT 207 Paulist Ecclesiology: The Renewal of the World through the Renewal of the 209 Church The Church and Providential History 214 A New Phase of the Church: Interior, Intelligible, Active 219 Paulists as “Men of the Age” for the Renewal of the Church 222 The Salvation Army: A Non-Sectarian Vision of the Church 226 The Church as Agent of Universal Redemption 230 Salvationist Self-Understanding and Ecclesial Status 233 Negotiations with the Church of England and Cessation of Sacramental 238 Observance Conclusion 248 III.4 ONGOING INTERPRETATION OF THE CHARISM 249 The Americanism Controversy as a Misapprehension of the Paulist Charism 252 Characteristic Practices and the Decline of Missions 260 Vatican II and the Re-Articulation of the Paulist Charism 267 The Movement-Church Tension in Salvation Army History: Official 273 Statements of Purpose The Salvation Army and the World Council of Churches 277 Clericalization and the Ordination of Salvation Army Officers 281 Excursus: Non-Sacramentalism as a False Charism? 286 Conclusion 294 IV. ANALYSIS IV.1 REVISITING THE CATEGORIES 296 Biblical Theology of Charisms: Pneumatic Fullness, Triumphalism, and 297 Oversight Charism and Institution: Separation and Oversight 300 vi Charisms and Movements: Hybrids, Providence, and Renewal 306 Charism, Unity, Diversity, and Division: Discernment in Division 312 IV.2 ECUMENICAL IMPLICATIONS 316 Movements in the Church and Charismatic Diversity 317 Ecclesial Charisms and Christian Unity 323 BIBLIOGRAPHY 326 vii CHAPTER I INTRODUCTION It is difficult for us to imagine what a shock must have been given to the tender frame of second-century Christianity by the lapse of Tertullian into Montanism. It was as if Newman had joined the Salvation Army.1 Ronald Knox’s comment comparing Montanism to The Salvation Army2 is amusing (especially for those of us with Salvationist heritage), but also indicative of the ways in which “enthusiastic” Christianity has been viewed by many scholars standing in the established Christian churches: as a country cousin, slightly embarrassing at best, and heretical at worst. The history of the Church bears witness to the perennial presence of conflict between such “movements” and the mainstream tradition, even, at times, for those Catholic movements which received the Church’s official approbation, such as the Franciscans. This essay is, in part, an effort to provide a theological framework through which this conflicted history might be interpreted and understood. “Charism” is a concept drawn originally from Pauline literature, and refers to a gift given by the Spirit to persons in the Church for the upbuilding of the body of Christ.3 Since the mid- twentieth century, Christians from a broad spectrum of theological positions have applied this term, in varying ways, to groups within the Church.4 This project specifies the particular ways in 1 Ronald A. Knox, Enthusiasm: A Chapter in the History of Religion with Special Reference to the XVII and XVIII Centuries (Notre Dame: University of Notre Dame, 1994), 33.

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