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).