專題論文（Special Issues）

鄭維亮 探討神恩復興運動的神恩範圍—以天主教角度切入 陳秀蓉 馬哈希內觀禪探析

符合當期企劃之特定主題，具原創性與完整學術格式之論文。中文文稿 一萬五千至兩萬字；英文文稿則勿超過一萬五千字。專題論文之文稿皆須經 本刊雙向匿名審查作業程序，經二至三位相關審查教授的審定，通過後方才 予以刊登。此類型文稿不得在其它已正式出版之刊物上刊登過。

《新世紀宗教研究》第十卷第三期（2012年03月），頁41-81

探討神恩復興運動的神恩範圍— 以天主教角度切入

鄭維亮 輔仁大學神學院研究員 新北市新莊區中正路510號 [email protected]

摘要 本文以天主教角度探索當今神恩復興運動的神恩範圍。第一部份簡單介紹 約在一世紀前，在美國開始的世界性聖神神恩復興運動。似乎，這史無前例 的聖神運動，是上天賜給今日因現代俗化而致的基督宗教危機。可以說，此危 機之所以產生，主要的原因是信徒們，極度對生活上活生生的天主及其神恩缺 少經驗。因此，本文第二部分分為六個範圍，精簡探討神恩運動多個不同的 神恩：（1）身為非受造聖寵的天主；（2）聖神的聖化聖寵或恩典；（3）聖 神的九種果實；（4）聖神神恩的諸個職務；（5）身為基督奧體的聖教會； （6）聖神的受洗。之後，第三部份是本文的結語。作為一個普遍性的探討， 本文的目標讀者是一般受過大專或大學教育的天主教徒。誠然，希冀這簡介更 可成為其他對這普世神恩復興運動發生興趣的先進之開端。

關鍵詞：神恩、天主教、神恩復興運動、神恩聖寵、聖神、個人超聖經驗

投稿日期：100.07.28；接受刊登日期：100.12.20；最後修訂日期：101.03.14

責任校對：徐嘉俊、何維綺 42 新世紀宗教研究 第十卷第三期

Exploring the Charismatic Spectrum of Charismata: From the Catholic Viewpoint

Cheng, Wai-leung Researcher at the Fu Jen Faculty of Theology [email protected]

Abstract Divided into three sections, the infrastructure of this paper is simple. As the first section, the introduction briefly reviews the current worldwide Charismatic-Pentecostal renewal which began in the U.S.A. about a century ago from the Catholic viewpoint. Apparently, this unprecedented renewal movement of the Holy Spirit is an extraordinary answer of Providence to the crisis of Christian faith adversely caused by modern secularization. Among others, one may say that this crisis principally consists in the severe lack of personal experience of the living God and His spectrum of charismata (a Greek word, the plural form of χαρισμα or charisma, meaning gifts in general1 ). Therefore, the second section seeks to explore succinctly the variegated spectrum of charismata in the Catholic Charismatic renewal. Systematically, this spectrum consists of six areas: (1) God the Uncreated Grace; (2) Sanctifying gifts or charismata of the Holy Spirit; (3) Nine-fold fruit of the Holy Spirit; (4) Charismatic gift-ministries of the Holy Spirit; (5) The Church as the Mystical Body of Christ; and (6) Baptism in the Holy Spirit. Afterwards, this exploration ends with some concluding comments as the third section of this paper. Intended as a general exploration, its targeted audience is a college-level Catholic community. However, it is hoped that such an introductory investigation would become a curtain-raiser also to many others interested in the general nature of this recent worldwide Catholic renewal movement.

Keywords: Charismata, Catholic, Charismatic renewal movement, Charismatic graces, Holy Spirit, personal supernatural experience

1 William F. Arndt, & F. Wilbur Gingrich (1957). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: The University of Chicago Press, p.887. 探討神恩復興運動的神恩範圍—以天主教角度切入 43

A. INTRODUCTION

It does not take an insightful historian of religions to recognize that all present world religions have gone through their upturns and downturns historically, with no exception to Christianity. Christopher Dawson, a noted Catholic historian, points out that the Catholic Church in the West has experienced various ages, with each age beginning with the Holy Spirit’s work of renewal and a subsequent time of growth, leading to a height of Catholic life and culture, and ending with a time of decline in the spiritual vibrancy of the Church or with another type of crisis.2 In his work, God is Dead: Secularization in the West, Steve Bruce states:

The Christian churches have regularly and periodically been affected by movements of criticism and revival. In the twentieth century, the most successful of these involved the rediscovery of various “charismata.” Christians disappointed with stagnation in their institutions or their personal religious lives were drawn to the idea that the various gifts of the Holy Spirit described in the Acts of the Apostles (such as speaking in the tongues of men and angels, prophesying and healing) were not confined to the age of the original Apostles but were enduringly available.3

As a whole, Western culture for quite a while has been bombarded, overwhelmed and carried away by wave after wave of anti-supernatural rationalism, materialism, scientism, agnosticism, subjectivism, atheism,

2 Christopher Dawson (1960). The Six Ages of the Church. In The Historical Reality of Christian Culture (p.47). New York: Harper and Bros. 3 Steve Bruce (2002). God is Dead: Secularization in the West. Oxford, UK: Blackwell, p.168. 44 新世紀宗教研究 第十卷第三期

hedonism, etc., noticeably, as a historical footnote, since Immanuel Kant (1724- 1804) and his naturalistic philosophy.4 To numerous people, Kant is generally regarded as the most influential philosopher over the last three centuries in the West, “the necessary rendezvous of the whole historical destiny of European philosophy and science since the Middle Ages.”5 In general, Kant’s anti- supernatural philosophy asserts that what is not rationally and scientifically verifiable cannot be trusted and taken seriously. As a result, the traditionally Christianized West and countless of her Christian believers have been gradually distancing themselves from varying scientifically unverifiable parts of the Sacred Scriptures, including the apodictic existence of God and various charismata or spiritual gifts of the Holy Spirit described in the Sacred Scriptures. To many of the scientifically cultured “despisers of the Christian religion,”6 their impasse with Christianity seems to boil down to the factual impossibility of experiencing God and His graces such as the charismata. By and large, one may say that the unfortunate predicament in the recent downturn of Christianity - in which we witness a low percentage of attendance at Sunday Masses in almost every traditional Catholic country in the West7 - consists primarily in the critical lack of a personal experience of the living God and His graces. Fr. George A. Maloney, S.J. summed it up cogently:

On all levels of Christian life the faithful are searching for a more

4 John Cheng Wai-leung (2003). Awakening from the Katian Anti-Supernatural Slumbers. Fu Jen Religious Studies, Winter, Vol.8, p.193. 5 Thomas Langan (1963). Immanuel Kant. In Étienne Gilson (Ed.), Modern Philosophy: Descartes to Kant (p.448). New York: Random House. 6 Arthur Peacocke (2000). The Disguised Friend: Darwinism and Divinity. In Russell Stannard (Ed.), God for the 21st Centuries (p.43). Philadelphia: Templeton Foundation Press. 7 Cf. “The Decline and Fall of the Catholic Church” in the U.S.A., Latin America, Europe, England, Wales, Ireland and Scotland, accessed on October 25, 2011, http://webspace.webring.com/people/ up/pharsea/Decline.html 探討神恩復興運動的神恩範圍—以天主教角度切入 45

immediate experience of God. Western man is more and more turning toward Eastern religions in the hope of finding a different approach to reality. Descartes’ “clear and distinct ideas” have given the West a rationalistic science of theology. Yet man hungers desperately for an immediate encounter with the God of Abraham, Isaac and Jacob… Western theology by and large has become reduced to a static form of objectifying God’s transcendence by separating Him in His primary causality in all things from the created world in its createdness.8

Accordingly, Providence seemed to care immensely about the dire situation and intervened in the midst of this spiritual gridlock. When we look back, it is found that the prominent Protestant Pentecostal movement which swept through North America began there at the turn of the twentieth century.9 On the Catholic side, it was via the initiation of two professors in 1966 at Duquesne University, Pittsburgh that the Catholic Charismatic Renewal gushed forth and began to spread.10 For the blessing of the Church, Pope Paul VI (1897-1978) said in 1973 that the emergence of a truly spiritual (pneumatic), that is, charismatic movement among the faithful is required.11 In a special audience in St. Peter’s Basilica on May 19, 1975, the Pope received more than 10,000 Charismatics who were attending the Ninth

8 Rev. George A. Maloney, S.J. (1978). A Theology of Uncreated Energies. The 1978 Pere Marquette Theology Lecture. Milwaukee, Wisconsin: Marquette University Press, pp.7-8. 9 Cf. Randall J. Stephens, “Assessing the Roots of Pentecostalism: A historiographic essay,” accessed on July 25, 2011, http://are.as.wvu.edu/pentroot.htm 10 Rev. Edward D. O’Connor, C. S. C. (1972). The Pentecostal Movement in the Catholic Church. Notre Dame, Indiana: Ave Maria Press, pp.13-14; Ralph Martin (1971). Unless the Lord Build the House: The Church and the New Pentecost. Notre Dame, Indiana: Ave Maria Press, p.62. 11 Heribert Mühlen (1975). The Charismatic Renewal as Experience. In Kilian McDonnell, O. S. B. (Ed.), The Holy Spirit and Power: The Catholic Charismatic Renewal (p.107). Garden City, New York: Doubleday & Company, Inc. 46 新世紀宗教研究 第十卷第三期

International Conference on the Charismatic Renewal in the Catholic Church.12 The occasion itself was considered as an official welcome of the Renewal to the heart of the Church. Apparently, this renewal movement coming from the Spirit has answered in part Pope John XXIII’s (1881-1963) famous prayer to the Holy Spirit:

O Holy spirit, sent by the Father in the name of Jesus, who is present in the Church and doest infallibly guide it, pour forth, we pray, the fullness of Thy gifts… Renew Thy wonders in this our day, as by a new Pentecost.13

In 1980, there were about 29 million Catholic Charismatics in the U.S.14 In 1993, they were around 80 million and growing in the whole world.15 Today in 2011, it may be true that the Catholic Charismatic movement in the USA has temporarily reached its saturation point.16 However, this Protestant-Catholic movement as a whole has been going through the third and even the second world like an unparalleled wildfire. Conservative estimates indicate that there are at least 500 million Protestant and Catholic Charismatics in the world today, of which two-thirds live in the developing and underdeveloped countries. It is predicted that there will be more than 1,140,000,000 Charismatics by 2025.17 In retrospect, the Charismatic or Pentecostal Renewal is definitively a

12 George Martin (1975). An Introduction to the Catholic Charismatic Renewal. Ann Arbor, Michigan: Word of Life, p.12. 13 Rev. Walter M. Abbott, S.J. (1966). The Documents of Vatican II. New York: The America Press, p.793. 14 Rev. Robert A. Wild (1984). The Post Charismatic Experience: The New Wave of the Spirit. Locust Valley, N.Y.: Living Flame Press, p.18. 15 This figure is taken from Kristinia Cooper (1993). The Power of the Spirit. Tablet, November, p.5. 16 In the present short paper, no analytical explanation is given to this Charismatic downturn. 17 Cf. Margaret M. Poloma, “The Spirit Bade Me Go: Pentecostalism and global religion,” accessed on July 25, 2011, http://hirr.hartsem.edu/research/pentecostalism_polomaart1.html 探討神恩復興運動的神恩範圍—以天主教角度切入 47

principal answer of Providence to the modern or postmodern crisis of faith experienced by many Christians. Fr. Peter D. Hocken, a Catholic theologian, remarks: “The charismatic movement is a grace of God touching every aspect of the Christian life and is found across all the Christian churches… The reappearance of the spiritual gifts thus represents something dramatically new in church history. Once you admit they are authentic and are the work of the Holy Spirit, you have to recognize that something of possibly unparalleled importance is happening.”18 It is, thus, a viable avenue to the fulfillment of God’s Word. We can no longer say, as many doubting Thomists tend to, that the promises of the Sacred Scriptures are out of this world, and yet the possibility is not in this world. Due to its sheer size, it becomes vital to both Christians and non-Christians alike to know not only about the general existence of this worldwide Catholic Charismatic renewal, but also about its experience of God and His freely given spiritual charismata as described in the Acts of the Apostles, etc.

B. EXPLORING THE CHARISMATIC SPECTRUM OF CHARISMATA

From the patterns of the Catholic Charismatic praxis, the Charismatic theory and practice are inseparably united dialectically through one’s spiritual life experience. Theory is derived from reflective experience accordingly and yields further praxis. Therefore, a Charismatic praxis oriented hermeneutic or interpretation understands theological truth to be grounded in life experience with God the Father through Jesus Christ in the Holy Spirit.19 Thus, a Charismatic

18 Stanley M. Burgess, & Gary B. McGee (Eds.). (1996). Dictionary of Pentecostal and Charismatic Movements. Grand Rapids, Michigan: Zondervan Publishing House, p.4. 19 Kenneth J. Archer (2004). A Pentecostal Hermeneutic for the Twenty-First Century: Spirit, Scripture and Community. London and New York: T & T Clark International, p.198. 48 新世紀宗教研究 第十卷第三期

charism or charisma (Gk. χαρισμα) is not just a gift or grace freely and graciously given from above.20 Such a spiritual reality is also a theological truth anchored to the spiritual praxis and reflection of both the receiver and the Charismatic community as a whole. In reality, a certain charism may be reported by a Charismatic participant (based on his or her spiritual life experience), but it is as a practice to be dialectically affirmed by the Charismatic community at large whose discernment is grounded upon its reflective understanding of the Charismatic theology and praxis. In case that a disagreement should take place, then a higher level of ecclesial authority is to be sought after. It must be noted that the Dogmatic Constitution of the Church issued by the Second Vatican Council (1962-1965) does acknowledge the significant vitality of the different charismata for the building up of the Church as described in the Holy Bible: “Whether these charisms be very remarkable or more simple and widely diffused, they are to be received with thanksgiving and consolation since they are fitting and useful for the needs of the Church.”21 Thus, the ultimate authority as regards the existence of charismata is the Sacred Scriptures. The ecclesial authority in its hierarchical levels serves only as an experienced teacher or a wise prophetical guide, helping Christian people not to quench the Holy Spirit, but to test everything, holding fast to what is good and abstaining from every form of evil (cf. 1 Thess 5:19-22). Broadening the definitive scope of χαρισμα or charism, the following Catholic Charismatic spectrum of charismata consists of six major distinct Charismatic gifts explored under two subsections: (1) Fundamentals of the

20 W. F. Dicharry (2003). Charism. In New Catholic Encyclopedia, second edition, Vol.3 (p.389). New York and London: Thomas Gale in association with the Catholic University of America. 21 Dogmatic Constitution on the Church (Lumen gentium), no.12. The present English translation is found in Austin Flannery, O. P. (Ed.) (1981). Vatican Council II: The conciliar and post conciliar documents. Northport, New York: Costello Publishing Company, p.363. 探討神恩復興運動的神恩範圍—以天主教角度切入 49

Charismatic charismata; (2) The Holy Spirit’s provisions of charismata. In retrospect, these graces have been gratuitously given in this global renewal movement of the Holy Spirit and made authentic or experienceable, according to the reflective experience and praxis of countless engaging Charismatic participants.

(A) Fundamentals of the Charismatic Charismata

1. God the Uncreated Grace For a long time, due to the naturalistic, rationalistic secularization of the world in the Kantian scientifically controlled field of experience, the supernatural experience of God has been eliminated as an unapproachable impossibility. Such a demythologizing mentality is not only deeply entrenched in the minds of unbelievers, but also in the daily thinking of innumerable Christians.22 Consequently, as Léon Joseph Cardinal Suenens (1904-1996) stated so well, “The young are not alone in wanting to experience God. This longing is deep in the heart of every human being.”23 Hence, it must be acknowledged that the greatest success in the Catholic renewal is its spiritual aptitude in helping countless people, young and old, to re-experience God or the Uncreated Grace in their personal lives.24 In the Catholic theological tradition, God is oftentimes called the Uncreated Grace, as He is the Uncreated Source or Charisma of all the graces predetermined to be given to creation. The Charismatic renewal only seeks to renew what is traditional. It is clear that at all times the greatest gift or charisma of all the charismata given in the Catholic Charismatic renewal is God Himself, i.e., the Uncreated Grace or the Giver of the charismata. In contrast, all other charismata

22 Léon Joseph Cardinal Suenens (1975). A New Pentecost? London: Darton, Longman & Todd, p.53. 23 Ibid. 24 Steve Bruce (2002). God is Dead: Secularization in the West. Malden, Mass: Blackwell, pp.179-180. 50 新世紀宗教研究 第十卷第三期

are simply created graces. Ultimately, it is the Uncreated Grace, rather than His created graces, which is being sought in the renewal. A great favorite saint of the Charismatics (i.e., Charismatic participants) is St. Augustine of Tagaste (354-430) who states: “O God, you give us the grace to love you, and when we love you, you give us the grace to love you more.”25 Obviously, it is God, even more than His grace to love Him, that is the ultimate focus for St. Augustine. Manifestly, this theocentric spirituality of St. Augustine is consistent with the divine revelation of the Bible, saying: “Hear, the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” (Mk 12:29-30) Theologically, the self-communication of God the Uncreated Grace reaching out to humankind necessarily means the God-centered transformation of human life (2 Pet 1:4) and lifts to a new and undeserved level the relationship of creature to the Creator, thereby transforming human nature and anticipating the future life of Heaven by God, in God, through God and for God.26 All in all, the perfection of created grace (e.g., human nature) depends not just on human cooperation, but ultimately on the outpouring of the Uncreated Grace Himself. At all times, it is vital to acknowledge that this Uncreated Grace is ultimately God the Most Holy Trinity, since the only God Christians have is the Triune God. Swept away by modern secularization, it is not uncommon that numerous Christians have a minimum experience of the Triune Uncreated Grace. Yet, the significance of personal and communal experience of God Himself must be recognized, although such experiences are not absolutely essential to Christian

25 Jordan Aumann, O. P. (1980). Spiritual Theology. Huntington, Indiana: Our Sunday Visitor, p.47. 26 Gerald O’Collins, S.J., & Edward G. Farrugia, S.J. (1991). A Concise Dictionary of Theology. New York and Mahwah, N.J.: Paulist Press, p.86. 探討神恩復興運動的神恩範圍—以天主教角度切入 51

life.27 Without doubt, people still can be saved and go to Heaven without any personal or mystical experience of God. However, St. Augustine in his reflective praxis wrote: “You have made us for yourself, O Lord, and our hearts cannot rest until they rest in you.”28 Indeed, it was the momentous personal and communal experience of God given by the Holy Spirit in the early Church which moved early Christians to heroic witness of God and spreading of the Gospel. Hence, the spiritual experience of the Holy Trinity should be considered as an integral part of the Christian life. It is significant to the present postmodern age when we begin to move out of modern anti-supernatural materialistic scientism, rationalism and atheism. Theocentric experience of God is crucial, in particular, to Christians who wish to grow spiritually. They should be aware that a living experience of the Father, the Son and the Holy Spirit is made feasible to anyone seeking after it in the Charismatic renewal. This Pentecostal experience, after all, is authentically Biblical and has been a major asset to the Christian life down the ages.29 Growing Christians, therefore, should be encouraged to open themselves to the notable presence of the Holy Spirit in their daily life.30 Being ceaselessly sent by the Father and the Son, the Holy Spirit is the agent and giver of Charismatic graces in this renewal movement of the Spirit. As such, His primary mission is to bring us to experience or re-experience an intimate love and personal relationship with the Three Divine Persons. As we know, it is the Holy Spirit who causes us to acknowledge God the Father as our Abba or

27 Cf. James E. Byrne (1976). The Charismatic Experience of the Holy Spirit. Pecos, New Mexico: Dove Publications, p.34. 28 The English translation of this quote is taken from Léon Joseph Cardinal Suenens (1975). A New Pentecost? London: Darton, Longman & Todd, p.53. 29 Cf. Kilian McDonnell, & George T. Montague (1990). Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries, second revised edition. Collegeville, Minnesota: The Liturgical Press, pp.360-372. 30 Léon Joseph Cardinal Suenens (1975). A New Pentecost?, p.53. 52 新世紀宗教研究 第十卷第三期

Daddy (cf. Rom 8:15-16). And “no one can say ‘Jesus is Lord’ except by the Holy Spirit.” (1 Cor 12:3) Similarly, no one can relate to the Holy Spirit as the Holy Spirit without His personal guidance. “Since the Spirit is our life, let us be led by the Spirit!” (Gal 5:25) Undoubtedly, it is the Father and the Son who fulfill our salvation through the Holy Spirit, especially since the death and resurrection of Christ. Metropolitan Ignatios of Latakia said pertinently:

Without the Holy Spirit, God is far away, Christ stays in the past, the Gospel is a dead letter, the church is simply an organization, authority a matter of domination, mission a matter of propaganda, the liturgy no more than an evocation, Christian living a slave morality. But in the Holy Spirit, the cosmos is resurrected and groans with the birth-pangs of the kingdom, the risen Christ is there, the Gospel is the power of life, the church shows forth life of the Trinity, authority is a liberating service, mission is a Pentecost, the liturgy is both memorial and anticipation, human action is deified. 31

Ultimately speaking, this renewal movement of the Holy Spirit has its origin rooted in the Father. However, the Father is reaching out to humanity through the Son in the Spirit. The primary goal is to touch and transform the Christians, the Church, and the world, and to lead them in the Spirit through Christ and back to the Father.32 Therefore, for the building up of this all-important mission, the Holy Spirit is calling each Christian to accept and embrace all the graces or charisms

31 This part of The Uppsala Report by Metropolitan Ignatios of Latakia in 1968 is quoted in: Rev. Kilian McDonnell, O. S. B., & Rev. George T. Montague, S. M. (Eds.) (1991). Fanning the Flame. Collegeville, Minnesota: The Liturgical Press, p.27. 32 Ibid. 探討神恩復興運動的神恩範圍—以天主教角度切入 53

needed.33 After the shining examples of the mother of Christ and the Apostles in the upper room, we must receive all that the Holy Spirit has designated for us. Unless Christians are wiser than the Holy Spirit, who are they to say that they do not need this or that Charismatic charism given by the Holy Spirit Himself? As the above shows clearly, without the Holy Spirit and His way of guidance, many great blessings reserved for us cannot be realized. In the final analysis, the Grace of all graces remains forever to be the Holy Trinity, as this Triune God is the Uncreated Grace Itself. Hence, in all life situations, the Giver of all gifts, rather than the gifts themselves, is the first priority in the Charismatic renewal. Nonetheless, God is allegedly pleased to give these experienceable gifts to us, in particular a personal taste of His very presence.

2. Raison D’être of the Charismatic Renewal: A Renewed Catholic Church Thanks to the wisdom of the leaders in the Charismatic renewal, members of the movement no longer call themselves part of “the Catholic Pentecostal movement” whose public image often invokes such negative and schismatic elements as “fanaticism, emotionalism, biblical literalism, credulity, panting after miracle.”34 Instead, they call themselves members of the Catholic Charismatic renewal. All in all, the ultimate goal of the renewal is a renewed Catholic Church. Dr. Kevin Ranaghan, one of the prominent lay leaders of the Catholic renewal stated:

33 Rev. Kilian McDonnell, O. S. B., & Rev. George T. Montague, S. M. (Eds.) (1991). Fanning the Flame. Collegeville, Minnesota: The Liturgical Press, p.27. 34 Rev. Kilian McDonnell, O. S. B. (1975). The Holy Spirit and Christian Initiation. In The Holy Spirit and Power: The Catholic Charismatic Renewal (p.66). New York: Doubleday. 54 新世紀宗教研究 第十卷第三期

It is absolutely clear that the Lord intends to renew the Church. To this end, He has raised up the charismatic renewal as a tool in this work. The purpose of the charismatic renewal is spiritually to renew the Church, or a new type of piety for those who find it congenial. He is not calling anyone to do his own thing in private complacency. Instead, He has placed us in the charismatic renewal so we can lay down our lives for the renewal of His Church.35

Thus, the renewal of the Catholic Church is the raison d’être (reason of existence) of the Catholic Charismatic renewal.36 Streaming from the Holy Spirit, the renewal is designated to serve as a faithful servant of Vatican II - the greatest grace in this century.37 “The purpose of the renewal is fullness of life in the Holy Spirit, the exercise in the Church of all the gifts directed towards the proclamation that Jesus is Lord to the glory of the Father,” stated Cardinal Suenens and the international team of Charismatic leaders.38 As a whole, the leaders of the renewal around the world concluded unanimously that the renewal deeply desires to identify itself as in the Catholic Church and for the Catholic Church. As those in the renewal grow gradually more and more in Christ, the charismatic elements will become increasingly integrated into the whole Christian life while losing nothing of their efficacious power and congenial effectiveness.39 In view of God’s mysterious omnipresence, one may say that God’s

35 Kevin Ranaghan (1973). The Lord, the Spirit and the Church. Ann Arbor, Michigan: Word of Life, p.53. 36 Pope John-Paul II & the Synod Bishops (1986). A Message to the People of God and the Final Report. Washington, D.C.: United States Catholic Conference, Inc., p.25. 37 Cf. Canadian Catholic Conference of Bishops (1975). Charismatic Renewal. Message of the Canadian Bishops addressed to all Canadian Catholics. Ottawa, Ontario: Publications Service, Canadian Catholic Conference, pp.1- 15. 38 Léon Joseph Cardinal Suenens & a team of international Charismatic leaders (1974). Theological and Pastoral Orientations on the Catholic Charistmatic Renewal. Ann Arbor, Michigan: Word of Life, p.42. 39 Ibid., p.47. 探討神恩復興運動的神恩範圍—以天主教角度切入 55

multifarious charismata, ultimately speaking, are universally one in their multiplicity, just as there is “one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of us all, who is above all, through all and in all.” (Eph 4:4-6) Nonetheless, there are varying ways in experiencing God’s spectrum of graces. In other words, there are numerous ways in which God pours out to us His charisms, the multifarious presence of which is known by our abundant fruition (cf. Mt 7:16). As the author sees it, most Charismatics staying in the heart of the Church have experienced and grown from receiving the Charismatic spectrum of charismata in terms of the following fruitful manifestations: (1) A greater intimacy towards God the Father as their personal Heavenly Father; (2) A deeper recognition of Jesus as their personal Lord and model of Christian perfection; (3) A dearer acceptance of the Holy Spirit as their personal Sanctifier and Giver of life; (4) A more fervent participation in private prayers and sacraments of the Church; (5) A further development of personal growth in holiness and community life; (6) A keener discernment and reading of God’s will; (7) A more frequent meditation and application of God’s Word; (8) A better understanding and reception of the diverse gifts of the Holy Spirit; (9) A wider service in the variety of ministries according to the gifts given to the Church; (10) A more devoted attitude and cooperation with the Church; (11) A more zealous involvement in the evangelization of the world; (12) A more friendly relationship with others; (13) A greater participation in social justice, the ecumenical movement and the 56 新世紀宗教研究 第十卷第三期

well being of the environment. (14) A more intimate relationship with heavenly Saints and Holy Angels, in particular with Our Heavenly Mother. (15) A bigger interest in one’s spiritual prospects than earthly possessions. Through it all, the following briefly summary of Cardinal Suenens’ words may sum up the ideal portrayal of a renewed Mystical Body of Christ, as he prays that the Church today may bear wonderful witness to the world, and that the world may know all Christians, “by their look of joy and serenity, a warm and generous heart and the unfailing optimism that rises from that secret, everlasting spring of joyful hope.”40

3. Baptism in the Holy Spirit: A Process This Baptism is something which many Christians still tend to misunderstand or reject, saying: “I have already been properly baptized. Why should I need another Christian Baptism?” As a response, we should, first of all, bear in mind that the regular Christian Sacrament of Baptism per se is needed only once in a lifetime. However, we should remember simultaneously that Christian Baptism is a life-time process. “There is only one Spirit, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.” (Eph 4:4-6) In addition, we may say that there is only one Uncreated Grace in the mystery of the Most Holy Trinity. Just as we can call the Father as God, the Son as God, and the Holy Spirit as God, we can also call the Father as the Uncreated Grace, the Son as the Uncreated Grace, and the Holy Spirit as the Uncrated Grace. However, there is one God or one Uncreated Grace. Thus, Baptism in the Holy Spirit may also be called Baptism in the Uncreated Grace.

40 Léon Joseph Cardinal Suenens (1975). A New Pentecost?, p.227. 探討神恩復興運動的神恩範圍—以天主教角度切入 57

At least potentially speaking, the Holy Spirit Himself - i.e., the infinite Uncreated Grace of the Infinite Source of all graces, Charismatic or not - is already given to us even bodily at the regular Baptism. “Do you know that your body is a temple of the Holy Spirit within you, which you have from God?” (1 Cor 6:19) In spite of that, it may have to take the rest of our Christian life, through its different stages of struggle and growth, to realize the fullness of His pneumatic presence and extraordinary blessings. Therefore, practically speaking, the activation of the grace-filled existence of the Holy Spirit within and around us has to occur again and again, until His unique designated presence in our life is fully fulfilled. Differently expressed, Christians need to continue “fanning the flame” given to them once for all in the Sacrament of Baptism.41 St. Paul reiterates: “For this reason I remind you to rekindle the gift of God that is within you; for God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline.” (2 Tim 1:6-7) Thus, Baptism in the Holy Spirit is nothing but a serious attempt of such an activation after the regular Baptism. “If we live by the Spirit, let us also be guided by the Spirit.” (Eph 5:25) Its obvious goal is to help a Christian to activate or re-immerse in the Uncreated Source of all graces, so that he or she may experience or be given a fuller spectrum of charismata. That may explain why a Charismatic may receive Baptism in the Holy Spirit many times in life. As it is, Baptism in the Holy Spirit belongs to the Christian inheritance of all those sacramentally initiated into the Church.42 In this way, as the Scriptures state, Christians would be transformed into the image of God “from one degree of glory to another; for this comes from the Lord, the Spirit.” (2 Cor 3:18) The English term ‘Baptism’ comes from the Greek verb ‘βαπτιξω,’ meaning

41 Rev. Kilian McDonnell, O. S. B. & Rev. George T. Montague, S. M. (Eds.) (1991). Fanning the Flame, pp.21-23. 42 Killian McDonnell & George T. Montague (1990). Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries, p.382. 58 新世紀宗教研究 第十卷第三期

“to dip, immerse, dip oneself, wash, plunge, sink, drench, overwhelm, etc.”43 Hence, Baptism, whether the regular Sacrament of Baptism or the Charismatic Baptism in the Holy Spirit, simply means to dip, immerse, plunge, sing, drench, overwhelm - to dip oneself in the Holy Spirit, the Uncreated Grace of all graces Itself. Beginning from the regular Baptism, each Christian needs to constantly do so, until he or she is in Heaven, indeed even for all eternality there. “The Spirit and the bride say, ‘Come.’” (Rev 22:17) As the last page of the Holy Bible tells us above, it is the Holy Spirit and the bride - i.e., the bride or the Church of Christ filled by the Holy Spirit Himself - which will ultimately usher us to Heaven forever and ever. Apparently, unless one dips oneself in the Holy Spirit, one cannot tap His very power or graces. Neither can a person confess God the Father as Abba and Jesus continuously as Lord unless one immerses oneself continually in the Paraclete (cf. Gal 4:6; 1 Cor 12:3). Similarly, unless one washes oneself in the Holy Spirit, one cannot receive the forgiveness of sins. Nor can a person continue to live a deep spiritual life in the Holy Spirit, unless he or she sinks himself or herself deep in Him. Moreover, one cannot partake in the sharing of God’s life and holiness, unless one drenches himself or herself in the Spirit of God. Finally, a Christian cannot be filled with his or her designated Charismatic graces, unless he or she surrenders himself or herself to be plunged into the Holy Spirit. In truth, the regular Baptism represents often the first critical breakthrough in our immersion in the Holy Spirit. But to realize its full potentiality, as the worldwide experience of the Charismatic Renewal shows us, Christians need to re-immerse in the Holy Spirit again and again, especially in terms of the Charismatic Baptism in the Holy Spirit. In the final analysis, Baptism in the

43 William F. Arndt, & F. Wilbur Gingrich (1957). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. London and Chicago: The University of Chicago Press, p.131. 探討神恩復興運動的神恩範圍—以天主教角度切入 59

Holy Spirit is nothing other than another important moment of immersion or re-immersion in the Holy Spirit in our lifelong process of immersing ourselves in Him. “For through the Spirit, by faith, we eagerly wait for the hope of righteousness.” (Gal 5:5) This is particularly true for Christians who were baptized a long time ago as infants, youths or adults when they knew little or nothing about the full spectrum of graces which have been readily awaiting their personal participation in the Holy Spirit. Differently expressed, the Spirit of God greatly delights to give the full spectrum of charismata to those who are eager to receive in the Charismatic form of activating His presence and blessings.44 (B) The Holy Spirit’s Provision of Charismata 1. The Process of Charismatazation Among others, one’s salvation can be defined as one’s everlasting infilling of God in which one is filled forever and ever with the presence of God Himself. If this is the case, the process of salvation may be described also as the process of charismatazation through which one - whether a person or a community, etc. - is filled forever and ever with the spectrum of charismata, i.e., God the Uncreated Charisma (Grace) and His charismata (graces) to the fullest extent possible in accordance to God’s designated blueprint for all creation. St. Paul says clearly: “Grace to you from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world … to the praise of his glorious grace that he freely bestowed on us in the Beloved.” (Eph 1:2-6) Again, he repeats saying: “I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, for in every way you have been enriched in him.”

44 Cf. J. R. Williams (1996). Baptism in the Holy Spirit. In Dictionary of Pentecostal and Charismatic Movements (pp.40-48). 60 新世紀宗教研究 第十卷第三期

(1 Cor 1:4) Indeed, this giving of God’s grace to us is even true eschatologically, as the last verse of the Bible says: “The grace of the Lord Jesus be with all the saints. Amen.” (Rev 22:21) All in all, this gratuitous grace (generic) or graces (as a spectrum) of the self-giving God is “marked with the seal of the promised Holy Spirit” (Eph 1:13a) given to us as “the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.” (Eph 1:13b-14) In other words, the Holy Spirit is the agent of God in which His graces are poured out to us. In fact, the Holy Spirit being the Uncreated Grace Himself as well as God’s creative agent of grace appears even in the second verse of the whole Bible, as we read: “In the beginning God created the heavens and the earth, and earth being without form and empty, and darkness on the face of the abyss, and the Spirit of God moving on the face of the waters.” (Gen 1:1-2) Although the Holy Spirit will usher us to Heaven eschatologically (cf. Rev 22:21) as mentioned, the presence of this Uncreated Grace is particularly needed in countless moments of our human weakness as we make our long earthly journey to Heaven, our final and ultimate destiny. As it is, “the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.” (Rom 8:26-27) As we know, the Holy Spirit is the Advocate sent by Christ to us to help us gracefully. Jesus Himself says: “I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you.” (Jn 16:7) Obviously, Christ’s pledge (cf. Eph 1:14) or “hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” (Rom 5:5) As elaborated in the next subsection, this promise of Christ is not coming to us empty-handed, but substantially filled with both the Spirit of God (as the 探討神恩復興運動的神恩範圍—以天主教角度切入 61

Uncreated Grace) and His charismata (cf. 1 Cor 12:4-11). “For from him and through him and to him are all things.” (Rom 11:36) One may, therefore, say that the process of salvation of charismatazation consists simply of three broad stages. First, the Triune Uncreated Grace or Charisma, i.e., the Most Holy Trinity, was in uncreated eternity, infinitely filled with the whole spectrum of charismata. Second, the self-giving Triune Uncreated Charisma reached out to create the world and all humanity, intending to fill all human beings with Himself and His spectrum of charismata to the fullest possible extent. Despite the fall, God the Father sent us the Son to redeem us in the Holy Spirit, in an attempt to resume the process of filling us with Himself and His spectrum of charismata. Third, this process of charismatazation would only end in the unending Heaven when all those who have cooperated with the Holy Spirit in His unfailing guidance would be forever filled with both the Uncreated Triune Charisma Himself and His spectrum of charismata. “Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. The Spirit and the bride say, ‘Come.’” (Rev 22:14, 17) Patently, the robes here represent the souls. Unless our souls are cleansed, purified or sanctified, we cannot enter into the gates of Heaven, the New Jerusalem (cf. Rev. 21:2). Hence, as explained below, sanctification is the most important aspect not only in the Charismatic renewal, but also in the entire process of salvation. 2. Purpose of Charismata (1) Sanctification: Sanctifying Charismata of the Holy Spirit Isaiah 11:2-3 reads: “The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord.” Clearly, it is the life-giving spirit or breath (ruah, a Hebrew word for breath) that comes from Yahweh to men and endows them with such extraordinary qualities as enumerated in these two verses. This listing of gifts, to which the Biblical 62 新世紀宗教研究 第十卷第三期

versions of both the Greek Septuagint and the Latin Vulgate add “piety” - in place of one of the two appearances of “the fear of the Lord” - has become the traditional seven gifts of the Holy Spirit in Catholic mystical theology.45 Hence, the seven sanctifying graces or charismata are understanding, knowledge, wisdom, counsel, piety, fortitude and fear of the Lord. What follows is an elaboration on the succinct description by Fr. Jordan Aumann, O. P. on the seven sanctifying gifts of the Holy Spirit.46 Thus, the charism of understanding is a sanctifying gift given to a person to help him (or her) to gain deeper insight into divine truths. He may obtain, for instance, understanding as regards difficult parts of supernatural revelation in the Sacred Scriptures, as well as deeper insight, even permanent intuition, of certain moral teaching of the Church. In this way, the person’s understanding of himself, God, the world, the Church, and others, etc., would be transformed or divinized in harmony or connaturality accordingly. The Bible reveals: “For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Is 55:8-9) “Faith is the knowledge born of religious love,”47 sums up Fr. Bernard Lonergan (1904-1984). Concisely stated, faith is not just understanding of God’s self-revelation or intellectual information of the Bible and the Church’s teaching, but also whole-hearted acceptance of His loving invitation, taking this divine relationship as one’s ultimate goal, hope and fulfillment of life, willing to surrender everything to God.48 Hence, without the sanctifying charism of knowledge, one’s knowledge of God and His way of thinking remains only on the

45 Raymond E. Brown, S. S., Joseph A. Fitzmyer, S.J., & Roland E. Murphy, O. Carm. (Eds.) (1968). The Jerome Biblical Commentary. Englewood Cliffs, N.J.: Prentice-Hall, Inc., p.273. 46 Cf. Rev. Jordan Aumann, O. P. (1980). Spiritual Theology. Huntington, Indiana: Our Sunday Visitor, Inc., p.97. 47 Bernard Lonergan (1972). Method in Theology. New York, NY: Herder and Herder, p.115. 48 Cf. Karl Rahner & Herbert Vorgrimler (1965). Theological Dictionary. (Richard Strachan, trans.). New York: Herder and Herder, p.164. 探討神恩復興運動的神恩範圍—以天主教角度切入 63

pure human intellectual level. Wisdom, in the religious sense, is not analytical knowledge or any excellent academic predisposition. Rather, it is a fundamental ordering of one’s morally ratified knowledge whereby a person would judge and carry out everything in life according to divine norms in his or her loving relationship with God.49 Therefore, without the sanctifying charisma of wisdom given freely by the Holy Spirit, it would be sheerly impossible to be a committed Christian ordering his life correspondingly. Further, the sanctifying gift of counsel is a practical gift given by the Holy Spirit to help a person to make God-pleasing decisions in daily life with respect to his actions. In other words, this charisma is given “to render the individual docile and receptive to the counsel of God regarding one’s actions in view of sanctification and salvation.”50 As we know, everyday many decisions have to be made in one’s active life. Without the gift of counsel, it would be hopeless to be a truly faithful Christian. The two greatest commandments of God are to love God with all our heart, with all our mind, all our will and all our strength, and to love others as we love ourselves (cf. Mk 12:32-33). The gift of piety, therefore, is given by the Holy Spirit specifically to help a person to “give filial worship to God precisely as our Father and to relate with all people as children of the same Father.”51 In this way, a person would find it feasible to carry out these two greatest commandments of God in his life. Christian living can be filled with obstacles and discouragements at countless moments, in particular when one is planning to live a truly noble

49 Cf. Karl Rahner & Herbert Vorgrimler (1965). Theological Dictionary. (Richard Strachan, trans.). New York: Herder and Herder, pp.487-488; Rev. Jordan Aumann, O. P. (1980). Spiritual Theology, p.97. 50 Ibid. 51 Ibid. 64 新世紀宗教研究 第十卷第三期

life. Thus, the Holy Bible admonishes Christians to fight a good fight in their spiritual growth and service of God (cf. 1 Tim 6:12). In that regard, the charism of fortitude is infused by the Holy Spirit in one’s faithful walk with God, in order to overcome the difficulties, or to endure any necessary pain and suffering with the supernatural strength and power of God Himself.52 In this relativistic age of moral demise and hedonism, there is hardly any absolute standard of ethical values. Oftentimes, sins and crimes solemnly defined in the Bible and the tradition of the Church are legally justified in secular courts of law, e.g., in terms of individual right, personal freedom and societal democracy. Hence, for the proper, God-pleasing use of pleasure emotions, the sanctifying gift of fear of the Lord is given to a person to enable him to avoid sins and inordinate attachments to creatures, out of genuine reverence and love of God.53 As the connotation of these gifts spells out, the seven sanctifying gifts of the Holy Spirit are ultimately poured out for the sanctification of the soul, without which no human salvation or holiness is possible. Ontologically, one may say that God is infinite holiness itself. Rev. Petro M. T. Bilaniuk (1932-1998) cogently stated: “It has become clear that holiness does not consist primarily in a moral quality, but that the Godhead Himself in His absolute dignity, in His infinite majesty, inapproachability, transcendence and exaltation exhibits infinite holiness. Holiness is not just any divine attributes, but the radical quality which reveals God as God.”54 Precisely, it is this holiness which stresses the radical distance between God and creatures.55

52 Cf. Karl Rahner & Herbert Vorgrimler (1965). Theological Dictionary. (Richard Strachan, trans.). New York: Herder and Herder, pp.487-488; Rev. Jordan Aumann, O. P. (1980). Spiritual Theology, p.97. 53 Ibid. 54 Petro M. T. Bilaniuk (1982). The Holiness of God in Eastern Orthodoxy. Studies in Eastern Christianity, vol. two. Munich-Toronto, p.7. 55 Cf. Ibid. 探討神恩復興運動的神恩範圍—以天主教角度切入 65

In fact, when God pronounced at the moment of creation that He intended to create humans after His image and likeness (Gen 1:26), He was simply saying what He would later pronounce repeatedly, i.e., “You shall be holy, for I the Lord your God am holy.” (Lev 19:2; Mt 5:48; 1 Pet 1:15-16) St. Paul reiterates: “This is the will of God, your sanctification.” (1 Thess 4:3) In other words, God has chosen us in Christ before the foundation of the world to become truly and constantly holy and blameless before Him (Eph 1:4). Lumen gentium, Dogmatic Constitution on the Church, reaffirms the all-importance of personal holiness, taking the holiness of Christ the God-Man as the ultimate, everlasting model:

The Lord Jesus, the divine master and model of all perfection, preached holiness of life, which he himself both initiates and perfects, to each and every one of his disciples no matter what their condition of life: “You, therefore, must be perfect, as your heavenly father is perfect.” (Mt 5:4-8) … This holiness, therefore, which they have received by the gifts of God, they must maintain and perfect by their way of life.56

To be sure, the Charismatic renewal initiated by the Holy Spirit does not monopolize these gifts of sanctification. Rather, it is via this renewing movement that the Spirit is pleased to grant those in the renewal a deeper experience of these sanctifying charisms. The result says it all. Due to the renewal, countless sinners have turned their back on past sins. Scores of alcoholics have effectively stopped drinking. Various unhappy marriages have been turned around. Numerous broken family relationships have been healed. At the same time, myriad lapsed

56 Rev. Norman P. Tanner, S.J. (Ed.). (1990). Lumen gentium, no.40. In Decrees of the Ecumenical Councils, Vol.2. (pp.880-881). Washington, D.C.: Georgetown University Press. 66 新世紀宗教研究 第十卷第三期

Christians have gone back to Church. Thousands of young men and women have become holy consecrated persons, priests, religious brothers and sisters. All these incredible blessings on the personal and communal levels could not have taken place without a deeper experience of these sanctifying charismata of the Holy Spirit given via the Charismatic renewal. There is, hence, a difference between the traditional concept of “sanctifying grace” declared by the Council of Trent (1545-1563) and the notion of “sanctifying charismata” understood generally by people in the Charismatic renewal. On the one hand, as a whole, “sanctifying grace” signifies one’s supernatural state of being as regards the abiding, interior, efficacious communication of the divine Spirit, together with its effects, in one’s soul.57 On the other hand, “sanctifying charismata” represents only God’s supernatural gifts or graces for the sanctification of our souls. It seems that these charismata are being sought after by the Charismatics as if they are “actual graces”58 in the tradition sense. While the former tends to be more intellectually defined as a traditional theological doctrine, the latter are more practically connected with the renewal. In addition, “sanctifying grace” tends to be something more abstract and static; “sanctifying charismata” is something dynamically prayed for and immanently experienced by the renewed Charismatics. Further, the Catholic tradition tends to integrate it with the nine-fold fruit of the Holy Spirit, but the renewal time after time takes great interest in the nine fruits of the Spirit as a unique, congenial area for its reflection and praxis. (2) Improving Personal and Communal Life: the Nine-fold Fruit of the Spirit Insofar a the human person is concerned, grace or charisma is a divine gift

57 Cf. Karl Rahner & Herbert Vorgrimler (1965). Theological Dictionary, p.421. 58 Traditionally, the Catholic Church understands “actual grace” as “temporary supernatural intervention by God to enlighten the mind or strengthen the will to perform supernatural actions that lead to heaven. Actual grace is therefore a transient divine assistance to enable man to obtain, retain, or grow in supernatural grace and life of God.” John A. Hardon, S.J. (1985). Pocket Catholic Dictionary. New York and London: Image Books Doubleday, p.8. 探討神恩復興運動的神恩範圍—以天主教角度切入 67

whereby God the Uncreated Grace - whether it be God the Father, God the Son Jesus, God the Holy Spirit, or the Triune God the Most Holy Trinity Itself - intervenes in the created universe and transforms him.59 According to St. Paul, the nine-fold fruit of the Holy Spirit is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” (Gal 5:22-23) Patently, these are formal, non-intellectual, virtuous effects of grace taking place in a person or a community. As God’s chosen ones are destined to be holy, being free from sin alone is insufficient for the purpose of sanctification (cf. Rom 6:22). In addition, these growing Christians need to be filled with virtues like “compassion, kindness, lowliness, meekness and patience” (Col 3:12) or the nine-fold fruit of the Holy Spirit in abundance. This phenomenon is demonstrated in the history of the Church by the holy lives of saints and mystics. The fruits of the Spirit are formal in the sense that God is their formal cause. “God said, ‘Let us make humankind in our image, according to our likeness.’” (Gen 1:26) As the divine revelation tells us, all humans are created individually according to the form or image of God. This truism pertains also to human nature. Thus, before the Fall of Adam and Eve, human nature necessarily resembled God’s divine nature. It is sin and its ugly effects which have corrupted human nature ever since the so-called original sin. Christians, therefore, are called to be purified of their evil human nature and be refilled with God’s divine nature. God’s “divine power has given us everything needed for life and godliness… so that you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature.” (2 Pet 3-4) In other words, as living images of the all-virtuous God, all inspired practicing Christians are called to be constantly filled with God’s virtuous nine-fold nature as God’s new or renewed creatures in Christ (cf. 2 Cor 5:17).

59 G. F. Lanave (2003). Grace. In New Catholic Encyclopedia, second edition, vol.6 (p.380). 68 新世紀宗教研究 第十卷第三期

Accordingly, God’s nature is love, as “God is love.” (1 Jn 4:8) Thus, the Apostle John encourages God’s people to follow God and His love, saying: “Beloved, let us love one another, because love is from God: everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love.” (1 Jn 4:7-8) At the same time, God’s nature is joy or happiness. St. Thomas Aquinas (1225-1274) says: “God is happiness by His Essence: for He is happy not by acquisition or participation of something else, but by His Essence.”60 Jesus Himself reveals in the Bible: “Now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves.” (Jn 17:13) Simultaneously, God’s nature is peace. Christ, prophesied as a child to be born for the salvation of the world by the prophet Isaiah (cf. Is 9:6), shares the exact nature of God the Father and is called “Prince of Peace” (Is 9:10) by the same prophet. Hence, Jesus said to His disciples: “Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.” (Jn 14:27) Further, God is patience, as “with the Lord one day is like a thousand years, and a thousand years are like one day.” (2 Pet 3:8) Thus, the Sacred Scriptures remind us about God’s patience as follows: “The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance.” (2 Pet 3:9) Similarly, God’s nature is kindness, so much so that “where sin increased, grace abounded all the more.” (Rom 5:20) God proves His infinite kindness to us in that “while we were sinners Christ died for us.” (Rom 5:8) In other words, the Second Person of the Most Holy Trinity died for us while we were very much His enemies (Rom 5:10). Likewise, God’s nature is goodness. In fact, according to St. Thomas Aquinas,

60 St. Thomas Aquinas (1947). Summa Theologica, Volume One, Pt.I-II, q.3, a.1. (Fathers of the English Dominican Province, trans.). New York and Boston, etc.: Benziger Brothers, p.596. 探討神恩復興運動的神恩範圍—以天主教角度切入 69

“God is the supreme good simply, and not only as existing in any genus or order of things. For good is attributed to God inasmuch as all desired perfections flow from Him as from the first cause.”61 As goodness by nature is giving or self-giving. God is so good to us that He gave us His only begotten Son for our salvation (cf. Jn 3:16). In addition, God’s nature is faithfulness. For the sake of our sanctification, the Holy Scriptures give us this encouraging word: “May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of the Lord Jesus Christ. The one who calls you is faithful, and He will do it.” (1 Thess 5:24) Not only so, Christ Himself is called “Faith and True” (Rev 19:11) Besides, God is also gentle. As part of creation, the Creator gives us the free will and never forces us to believe and do anything which is against our freedom. As the “King of kings and Lord of lords,” (Rev 19:16) Christ was born poor and raised up powerless. Throughout His life, Jesus preached the truth respectfully and did not attempt to impose His words on anyone with oppressing might and politics. Finally, God also practices great self-control. At the most precarious moment of Christ’s life on earth when He was about to be arrested and crucified, God the Father did not intervene. Christ Himself did not lose control of His calmness either, saying: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then would the scriptures be fulfilled, which say it must happen in this way?” (Mt 26:53-54) Today, experience is vitally important, for we live in an age of experiences.62 Meanwhile, as the whole postmodern global village is plunged permissively

61 St. Thomas Aquinas (1947). Summa Theologica, Volume One, Pt.I, q.6, a.2. (Fathers of the English Dominican Province, trans.). New York and Boston, etc.: Benziger Brothers. 62 Cf. Léon Joseph Cardinal Suenens (1975). A New Pentecost?, p.53. 70 新世紀宗教研究 第十卷第三期

into relativistic value judgment about experiences, the question that secular postmodernity is challenging Christians is: “What worthwhile experience can you give me?”63 Guided by the Holy Spirit and filled with His nine-fold fruit, Christians are thus called to shine as stars in the world (cf. Phil 2.15). If the seven sanctifying gifts of the Holy Spirit do manifest authentically the superb crown of Christian holiness, these nine distinguished fruits of the Holy Spirit should certainly be counted as the scintillating diamonds sealed on the crown. As the world would like to experience the Spirit-filled experience of a Christian, it is crucial that Christians constantly radiate the nine-fold fruit of the Holy Spirit wherever they go. In the Old Testament, the unbelieving Israelites were convincingly moved by Moses’ face shining with the glory of the Lord (cf. Exo 34:29-35). By the same token, it is significant for the secularized society today - being in grave deficiency of true Spirit-given love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control - to catch sight of this dazzling nine-fold fruition of the Holy Spirit in the life of fruit-bearing Christians.

(3) More Efficient Gift-Ministries of the Holy Spirit In fact, there are two kinds of Charismatic gifts, talents or charismata, i.e., the natural and the supernatural. Most people have no problem in experiencing natural charisms like the talent to read a foreign language and the ability to use a computer. But in this super-scientific demythologizing age, many Christians seem to have great difficulty in believing in the supernatural Charismatic gifts mentioned in the Sacred Scriptures, in particular in 1 Cor 12:4-11, which are supernatural by nature:

Now there are varieties of gifts, but the same Spirit; and there

63 Cf. Léon Joseph Cardinal Suenens (1975). A New Pentecost?, pp.53-54. 探討神恩復興運動的神恩範圍—以天主教角度切入 71

are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestations of the Spirit for common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.

Providentially, the existence and vitality of these charismata have been reaffirmed by the Second Vatican Council, stating: “There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church (cf. 1 Cor. 12:1-11).”64 According to the threefold division of these charismata analyzed by Fr. Vincent Walsh,65 these extraordinary charisms given for the building up of the Church are tersely explained as follows: a. The Word Gifts (The Power to Say): (a) The Gift of Tongues - It is a charism with which the gifted person gives God’s message for the community present, in a language unknown to him. In Acts 2:4, we read: “They were all filled with the Holy Spirit, and began to speak foreign languages as the Spirit gave them the gift of speech.” Again, Rom 8:26 highlights such a gift, saying: “For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never

64 Austin Flannery, O. P. (Ed.) (1981). Lumen gentium, no.7. In Vatican Council II: The conciliar and post conciliar documents (p.355). Northport, New York: Costello Publishing Company. 65 Rev. Vincent M. Walsh (1976). A Key to Charismatic Renewal in the Catholic Church, A Priority edition. St. Meinrad, Indiana: Abbey Press, pp.67-68. 72 新世紀宗教研究 第十卷第三期

be put to words, and God who knows our hearts knows perfectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God.” Further, Acts 19:6 informs us that “when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied.” There have been countless personal witnesses in varying prayer meetings today to testify that such a gift does exist for the blessing of the prayer community.66 (b) The Gift of Interpretation of Tongues - In addition, as the gift of tongues is often given in a community setting, there is sometimes also the gift of interpreting the message uttered by a person speaking in tongues for the benefits of those present.67 It is a gift whereby a person, after the use of the gift of tongues, gives the general meaning of what the person has said, or a response to what has been said. This gift of interpretation of tongues is given in conjunction with the gift of prayer tongues. Otherwise, people would have no idea of what these Spirit- given tongues should mean to them.68 (c) The Gift of Prophecy - The Bible says: “These are the things that God has revealed to us through the Spirit, for the Spirit searches everything, even the depths of God.” (1 Cor 2:10) Hence, one may say that prophecy is a charism given by the Spirit to reveal the mind of God, even the depths of His, here and now. It is a gift whereby the person gives God’s message in the vernacular for the community or for an individual, consoling them, enlightening them or helping them to do the will of God. Thus, St. Paul reminded the people at Corinthians to pursue love and strive for the spiritual gifts, and especially that they might prophesy (1 Cor 14:1).

66 Cf. Rev. Robert DeGrandis, S.S.J. (1989). The Gift of Tongues. Makati, Philippines: St. Paul Publications, pp.23- 33. 67 Cf. Ibid., pp.91-92. 68 Rev. Vincent M. Walsh (1976). A Key to Charismatic Renewal in the Catholic Church, p.91. 探討神恩復興運動的神恩範圍—以天主教角度切入 73

b. The Sign Gifts (The Power to Do) (a) The Gift of Faith - Apparently, it is a charisma of the Holy Spirit which enables a person at a specific instance to believe that God’s power will operate, and to call upon this divine power with a certainty that excludes all doubt. For example, St. Peter was filled with the gift of faith and said to the lame: “I have no silver or gold, but what I have I give you: in the name of Jesus Christ of Nazareth, stand up and walk.” (Acts 3:6) Then Peter “took him by the right hand and raised him up; and immediately his feet and ankles were made strong. Jumping up, he stood and began to walk.” (Acts 3:6-8) Without the gift of faith, Peter would not have been so certain that the power of the Spirit would surely descend upon the lame for him to stand up and walk. (b) The Gift of Healing - As the above example shows, St. Peter was not only given the gift of faith to call upon the divine power with great certainty, but he was also given the gift of healing to bring healing to the lame. One may, so, say that this gift enables the person to be God’s instrument in bringing about the well-being of another, on one or more levels, i.e., spiritual, psychological or physical. Moreover, this gift is usually operated through the laying on of hands: “They will lay their hands on the sick, who will recover.” (Mk 16:18)69 James 5:14-15 recapitulates the essence of this gift: “Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. The prayer of faith will save the sick.” Obviously, the sickness and healing should be related to the whole person, physically, mentally and spiritually.70 (c) The Gift of Miracles - Living in this imperfect world, most people may need a miracle once in a while. Patently, this gift enables a person to be God’s

69 Cf. Francis MacNutt, O. P. (1974). Healing. Notre, Indiana: Ave Maria Press, pp.200-201. 70 Cf. Ibid., pp.61-74. 74 新世紀宗教研究 第十卷第三期

instrument to cause a certain powerful manifestation of God’s miraculous power. In Fr. Walsh’s words: “It is a passing manifestation of God’s power whereby some obstacle is removed or some opportunity is seized in a very special way, so that the effect must come from God’s intervention into human affairs.”71 Allegedly, this charism is often given with a purpose, which is to lead people to God, in the practice of faith, hope and love towards Him as the ultimate source of miracles. C. The Intellectual Gifts (The Power to Know) (a) The Word of Wisdom - One’s real life at times can be very confusing and precarious. This can explain why many non-Christians often seek counsel or wisdom through various occult practices, such as engaging in divination, sorcery and witchcraft, or consulting a medium, spiritist and the dead. These ungodly observations are clearly detestable to the Lord (cf. Deut 18:10-12). Hence, through the word of wisdom the Holy Spirit will grant a person a transparent insight into God’s plan in a given situation, enabling him or her to put into words an advice or direction for those seeking it in life. (b) The Word of Knowledge - This is a charism given by the Holy Spirit through which a person is granted an insight into a divine mystery or facet of man’s relation to God. Thus, he is enabled to put this into a word that helps others to grasp the mystery.72 St. Paul confessed that he needed this gift to become a mouthpiece of the Holy Spirit “to enlighten all men on the mysterious design which for ages was hidden in God, the Creator of all.” (Acts 3:9) Even for Paul himself, he needed to ask for such a gift, saying: “Pray for me that God may put His word on my lips, that I may courageously make known the mystery of the gospel.” (Acts 6:19) In fact, prior to Paul’s conversion, such a gift was given to Ananias the prophet, in order to gain an insight into Paul’s relationship to God. In

71 Rev. Vincent M. Walsh (1976). A Key to Charismatic Renewal in the Catholic Church, p.151. 72 Cf. Ibid., p.68. 探討神恩復興運動的神恩範圍—以天主教角度切入 75

the words of Ananias to Saul (Paul’s previous name before conversion): “Brother Saul, the Lord Jesus has sent me so that you may regain your sight and be filled with the Holy Spirit.” (Acts 9:17) (c) The Gift of Discernment - This is a charism of the Holy Spirit with which a person is enabled to know the source of an inspiration, word or action, whether it came ultimately from the Holy Spirit, his own human spirit or the evil spirit.73 The Bible reveals to us the essential meaning of discernment in these words: “Do not quench the Spirit. Do not despise the words of prophets, but test everything; hold fast to what is good; abstain from every form of evil.” (1 Thess 5:19-22) In this way, we may be kept sound and blameless in our spirit, soul and body at all times, in particular at the coming of our Lord Jesus Christ (cf. 1 Thess 5:24). For authentic Catholic Charismatics, the modern naturalistic demythologizing or explaining away of the supernatural charismata mentioned above does not exist. Instead, these gifts are constantly experienced in their prayer meetings. As they are, these gift-ministries are extraordinarily critical for the evangelical purpose of the Holy Spirit in transforming the Church and the world. Without these gift-ministries, the followers of Christ cannot be appropriately empowered to help God to fulfill His designated plans. As the spiritual condition of the Church and the world are still far from satisfactory perfection, it is important to remember what the Lord Himself said to Paul: “My grace is sufficient for you, for power is made perfect in weakness.” (2 Cor 12:9)74

C. CONCLUDING COMMENTS

As the title above indicates, the present exploratory essay is about the

73 Cf. Rev. Vincent M. Walsh (1976). A Key to Charismatic Renewal in the Catholic Church, p.68. 74 Please take note that the singular term “grace” is used here genetically (2 Cor 12:9), whereas the term “graces” stands for its pluralistic expression. 76 新世紀宗教研究 第十卷第三期

Catholic spectrum of Charismatic charismata. In view of the worldwide Charismatic-Pentecostal renewal sweeping through the entire world, in particular Western countries during the previous century, it is transparent that this unprecedented renewal movement is a preeminent answer by Providence towards the modern crisis in Christian faith. One may conclude that this modern Christian predicament consists principally in the lack of personal experience of the spectrum of charismata as shown above. It is hoped, therefore, that the present essay would serve as an eye-opener not only to Catholics which still have a lot to learn about the Charismatic renewal, but also to other Christians and non-Christians as well. It is important to note above all that God - the preeminent Charisma of charismata - is truly a living God. In retrospect, God has not only created the world and led countless to become Christians, this Uncreated Grace Himself also knows how to renew their faith in their downturns, for example, by means of the Charismatic graces aforementioned. What follows is an excellent summary on Christian charisms articulated by Fr. Kilian McDonnell:

In summary the charismatic renewal points to the experiential dimension of the Christian life though it recognizes that all is not experience. Charisms are ministries, service to others, and they belong to the normal, everyday life of the Church. There is a larger range or spectrum of gifts than most Christians are aware of and therefore the renewal suggests that communities expand their awareness, openness and expectancy so that the Spirit can come to visibility along the full 探討神恩復興運動的神恩範圍—以天主教角度切入 77

spectrum of ministries to the Church and the world.75

As mentioned, the personal experience of God and His charismata is not ultimately needed for Christian faith and salvation. However, this experience is needed and is oftentimes part of God’s considerate plan designated for our fitting enlightenment, nourishment, encouragement, support and empowerment in this world of imperfections. Overall, the Charismatic renewal is here to help the Church renew, restore, or reactivate the whole spectrum of charismata given potentially already to all of God’s people. To be sure, unlike the Montanist Movement in the early Church, the present Charismatic renewal does not desire to overtake the authority of the Church. Clearly, the highest spiritual goal of a Charismatic is neither to play God, nor to become an embodied Uncreated Grace. Rather, mature Charismatics would concur, for example, with St. Teresa of Avila, saying: “The highest perfection obviously does not consist in interior delights or in great raptures or in visions or in the spirit of prophecy but in having our will so much in conformity with God’s will that there is nothing we know He wills that we do not want with all our desire, and in accepting the bitter as happily as we do the delightful when we know that His Majesty desires it.”76 As Christ’s servants, channels, stewards or ministers of His graces, grown-up Charismatics believe that they need to experience and be filled with the full spectrum of charismata as much as possible, not for their own self-seeking and self-glorification, but for the evangelical purpose and glory of the Most Holy Trinity.

75 Rev. Kilian McDonnell, O. S. B. (1975). The Holy Spirit and Christian Initiation. In The Holy Spirit and Power: The Catholic Charismatic Renewal (pp.84-85). New York: Doubleday. 76 Kierran Kavanaugh, O. C. D. & Otilio Rodriguez, O. C. D. (1985). The Collected Works of St. Teresa of Avila, Volume Three. Washington, D.C.: Institute of Carmelite Studies, p.120. 78 新世紀宗教研究 第十卷第三期

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