ITALIAN CHARISMATIC CONSULTATION (ICC)

Frascati 1999, 7th Retreat for a fraternal dialogue.

This movement, so little studied by specialists, is the fastest growing missionary movement in the world. It has a significantly ecumenical dimension that in the present century has grown from zero to over five hundred million in just ninety-eight years, and that by the year 2025 estimates predict the spread of 1 billion and 100 million charismatics and Pentecostals. It is the greatest movement of revival and renewal in the history of Christianity! 1 There had never yet been an event in the entire history of the Church similar to this charismatic/Pentecostal revival. In the face of a movement of more than five hundred million people-the vast majority of whom experience a genuine experience of Christian life and a sincere desire for mission-it is difficult to deny the presence of the Spirit of God, who is also at work outside the historical Churches, such as among the Messianic Jews. This movement was in some respects a "spiritual shock" for the Church, says Prof. Introvigne that no man could have foreseen or planned an injection of spirituality at the end of the twentieth century into millions and millions of men and women who are now hungry and in search of God. Starting from the spirituality of Pentecost, the Pentecostal/Charismatic Movement today proposes again the relevance of the healing of divisions among Christians. Why the Baptism in the Spirit, promised by Jesus at Pentecost, which is actualized in this Movement, represents the gift par excellence of Christian unity. Paul says: "And indeed we have all been baptized in one Spirit to form one body, Jews or Greeks, slaves or freemen; and we all drank from one Spirit" (1 Cor 12:13). And the Baptism in the Spirit Pentecost in Jerusalem is the gift par excellence of the reunited and undivided Church (At 1:14) and I consider this Baptism in the Spirit in the Charismatic/Pentecostal Movement as the ecumenical grace of "rediscovered fraternity" (Ut Unum Sint n.41).

By Matteo Calisi

Also this year we have reached the 7th Retreat for a Fraternal Dialogue, organized by the Executive Committee of the Italian Charismatic Consultation, which aims at dialogue between Catholics and Evangelicals involved in the Pentecostal/Charismatic Movement. This movement, so little studied by specialists, is the fastest-growing missionary movement in the world. It has a significantly ecumenical dimension that in the present century has grown from zero to over five hundred million in just ninety-eight years, and that by the year 2025 estimates predict the spread of 1 billion and 100 million charismatics and Pentecostals. It is the greatest movement of revival and renewal in the history of Christianity! 1 Never before in the entire history of the Church has there been an event like this charismatic/Pentecostal revival. In the face of a movement of more than five hundred million people-the vast majority of whom experience a genuine experience of Christian life and a sincere desire for mission-it is difficult to deny the presence of the Spirit of God, who also works outside the historic Churches, such as among the Messianic Jews. This movement has been in some respects a "spiritual shock" for the Church, says Prof. Introvigne, which no man could have predicted or planned an influx of spirituality at the end of the twentieth century into millions and millions of men and women who are now hungry and in search of God. Starting from the spirituality of Pentecost, the Pentecostal/Charismatic Movement today re-proposes the relevance of the healing of divisions among Christians. Because the Baptism in the Spirit, promised by Jesus at Pentecost, which is actualized in this Movement, it represents the gift par excellence of Christian unity. Paul says: "And indeed we have all been baptized in one Spirit to form one body, Jews or Greeks, slaves or free; and we all drank of one Spirit" (1 Cor 12:13). And the Baptism in the Spirit at Pentecost in Jerusalem is the gift par excellence of the Church gathered and undivided (Acts 1:14) and I consider this Baptism in the Spirit in the Charismatic/Pentecostal Movement as the ecumenical grace of "rediscovered fraternity" (Ut Unum Sint n.41).

Vice-President of ICCRS Vatican City, 15 October 2000.

"United in Christ for a New Evangelization” - Assisi - S. Maria degli Angeli, Italy 28 April - 1 May 2012 (Multilingual Booklet).

Porziuncola square, 1-06088 assisi-saint mary of the angels (Perugia), italy tel. (+39) 075 804 3530-fax (+39) 075 804 0455 Catholic Fraternity of Charismatic Covenant Communities and Fellowships 4 th International Meeting of the Bishops interested in the new Communities of the CatholiC CharismatiC renewal "Ecumenism and New Evangelization" assisi-saint mary of the angels-25 th-28 th aPril 2012 with the Patronage of the Pontifical Council for the Laity 15 th InternatIonal C o n f er e n C e "United in Christ for a New Evangelization" assisi-s. mary of angels, italy-28 th aPril-1 st may 2012 The CaTholiC FraTerniTy of CharismatiC Covenant Communities and fellowships

Medical Anthropology Quarterly, 1988

Therapeutic eficacy in religious healing is lypically analyzed by extrapolating from ritual procedure to expected gect, without specifying conditions for success or failure in terms of the concrete experience of participants. Taking such experiential data as primary in therapeutic process should allow for definition of minimal conditions of therapeutic e$ ficacy, including incremental change and inconclusive results. Two cases of Catholic Pentecostal ritual healing are discussed, with emphasis on participants' reports of therapeutic process. The analytic focus includes the orientation of participants within the healing system, their experience of the sacred, the negotiation of possibilities, and the actualization of change. Alongside the anthropological question of how meaning shapes the illness experience, I pose the clinical question: how may religious encounters influence an illness career? Consideration of these questions suggests that detailed experiential analysis of therapeutic process can lead to a more balanced and pragmatic conceptualization of healing than is available in studies that emphasize either ritual or clinical dimensions of healing. he problem of eficacy appears repeatedly at the center of debate about religious healing practices. Although other reviewers have chosen to treat the

Rome Charismatic Conference 11/2-3/19

CATHOLIC FRATERNITY OF CHARISMATIC COVENANT COMMUNITIES AND FELLOWSHIPS - Palazzo San Calisto, 16 - 00120 Vatican City

Empowerer 21 Conference at Oral Robert University, Tulsa OK, USA 2010

Spirit-Empowered Christianity in the 21st Century, Vinson Synan General Editor (Lake Mary, Fla.: Charisma House Publishers, 2015)

European Historical Overview, 1972-2002

Parallel in 1983 started the European meetings on charismatic renewal in the Roman Catholic Church. In document 0449uk you find a historical overview of the meetings of the Catholic Charismatic National Service Committees and National Contacts in Europe in 1983-2019. Kim Catherine-Marie Kollins served both in the Ecumenical as well as the Catholic network. Studying the history of the charismatic renewal is helpful to keep the original objectives in mind. Pope Francis mentioned several times the 'ecumenical birth' and ecumenical calling of the Catholic charismatic renewal. Ecumenism is one of the three major goals in the statutes of CHARIS 2019 (statutes: 0440uk; What the Pope and the Church expect: 0458uk; prof. Etienne Vetö on CHARIS and ecumenism: 0459uk).

Pontifical Lateran University - Rome, 7 June 2003

The beauty of ecclesial movements At the International Meeting of Movements and New Ecclesial Communities, which took place in Speyer, Germany, a few years ago, the Holy Father sent the following message: "It is beautiful and joyful to see how movements and new communities feel the need to converge in ecclesial communion, and strive with concrete gestures to communicate the gifts received, to support each other in difficulties and to cooperate in facing together the challenges of the new evangelization. These are eloquent signs of that ecclesial maturity which I hope will increasingly characterize every component and articulation of the ecclesial community. This predilection of the Pope for the Movements, of course, involves a commitment and a responsibility so that this "gift of God for the new evangelization" is according to the designs of the Spirit and not according to human expectations. To speak, concretely, of the Catholic Charismatic Renewal (CCR) is only an attempt to say what message it has to send to the world and to Christians. The Catholic Charismatic Renewal (CCR) is not unlike the other movements raised up by the Holy Spirit and does not claim to exhaust the richness of grace present in other ecclesial experiences as well. Paul VI said that "the world does not need only teachers, but witnesses". The charismatics did not seek a new language of faith or even try to formulate discourses on God, but they opened the Bible, welcomed the Word of God with simplicity, and sometimes even with simplism, and tried with God's help to live it. They addressed God amicably in a direct and personal way, spoke familiarly to the Father with humility in prayers and songs, and affirmed that they were in a personal relationship with Jesus as their Lord and Savior. Even daily conversation was punctuated by simple expressions such as "Amen", "Hallelujah" or "Glory to God" not without surprising and disarming the interlocutors. The attitude of the Charismatic Renewal can be interpreted in the following way: "Since it is not possible to speak to the world of God, it is not better to speak directly to God in prayer and publicly manifest that He is alive in His Church and that His Church is alive? Faced with the difficulty of giving a discourse on God, the Catholic Charismatic Renewal does not argue, the Charismatic Renewal bears witness, expounds its spiritual experience, its conversion, with spontaneity and simplicity.

CATHOLIC FRATERNITY OF CHARISMATIC COVENANT COMMUNITIES AND FELLOWSHIPS

Vi's document Evange/li Nuntiandi inspired Cançao Nova Communi ty. Moreover, without neg/ecting in any way the training of children, one sees that present conditions render ever more urgent catechetical instruction , under the form of the catechumenate> for innumerable young peop/e and adults who, toched by grace, discover little by little the face of Christ and feel the need of giving themse/ves to Him" (Evange/ii Nuntiandi # 44). Departing from this inspiration and with the formai authorization ofthe Bishop Dom Afonso de Miranda, Father JonasAbib called young people to start the Community with him. Twelve young men and women who yeamed to totally devote their livesto God accepted the challenge. The Commun ity grew in number and diversity, with Priests, Deacons, Celibatar ians, Families and members ofthe Laity : men and women, young people and adults, single and married members joined the Cause. At present , Cançao Nova Community èounts on more than 600 missionaries in 30 mission fields in Brazil, the USA, France, Israel , Italy and Portugal.