HISTORY OF CROSS OF CALVARY PRAYER GROUP, UNICAL
BRIEF HISTORY
The Cross of Calvary Prayer Group of St. Paul's Parish, University of Calabar, first started in early 1996, with Bro. Prof. S. J. Utsalo and Late Bro. James Onyeje as the pioneer leaders. Unfortunately, Bro. Onyeje died shortly during the year and the formal inauguration was delayed. After consultation with Rev. Fr. Udoudoh, the Parish Priest and spiritual director at that time, the group was counselled to invvite two experienced leaders, Bro. Dr. Mark S. Umoh and his wife, Susan, to help with establishing the fellowship. Brother Mark and Sister Susan were willing and they provided the guidance and direction needed to start a vibrant prayer group. Membership increased gradually and in April 1997, the first Life in The Spirit Serminar was conducted successfully.
Thus in 1997, the prayer group was formally inaugurated with a handfull of students and a few parishoners. The name "Cross of Calvary" was adopted. With time, rapid increases in the number of members occurred and it became obvious that the venue, the oratory, could not accomodate the group during the fellowship meetings.
As the number of membership con inued to grow, the prayer group applied for and obtained permission to meet regularly within the church building on Tuesdays and Sundays.
Soon after the first life in the spirit seminar, the first executives were elected into office in 1997. The following officeers held tenure from 1997 -- 1999:
Bro. Prof. Simon. J. Utsalo ---Co-ordinator
Bro. Ifeanyi Obianya-----------Deputy Co-ordinator
Bro. Chinedu V. Maduka------Secretary General
Sis. L. Uwatt----------------------Treasurer
Bro. Bennie Eleke----------------Financial Secretary
Bro. Jude Iwuagwu--------------P.R.O.
Bro. Anthony Akunefo----------Deputy P.R.O.
Because of demands of accademic work and the rapid turnover of student membership, it was formally resolved that elections be held yearly, after the life in the spirit seminars. To this effect, only year 2 students in 4-year Degree programmes year 3 students in 5 - 6-year Degree programmes were eligible to contest elections and hold offices. Regular parishoners could hold office for 3-years and be re-elected for another term of 3-years only. The two offices open to parishoners include: Co-ordinator and Treasurer.
ACTIVITIES
(i) Conferences:
During the period, the prayer group participated in two Natonal
Conferences:
(a) Lagos 1997
(b) Jos 2000
The group also participated in the Provincial Conference --
Calabar 1999 – and Archdiocesan Conferences --Akpabuyo 1998,
Oban 2001, and Iwuru 2004.
(ii) Seminars, Retreats, Vigils:
The group organized vigils at least once every semester, and Life
in the Spirit Seminars every accademic session. Occasionally,
serminars or retreats were held.
(iii) Outreaches:
Members partcipated in evangelical outreaches during which
they ministered to the destitute and visited the orphanages and
prison in-mates in Calabar.
EXECUTIVES:
The following members held offices for the tenure/ period(s) indicated:
1999 --- 2000
Bro. Prof. Simon J. Utsalo -----Co-ordinator
Bro. Paulinus Offutalu----------Deputy Co-ordinator
Bro. Chinedu V. Maduka-------Secretary General
Bro. Tony Akunefo---------------Deputy Secretary General
Sis. Oluchi Igwilo-----------------Financial Secretary
Bro. Linus Obidiegwu-----------Deputy Financial Secretary
Sis. L. Uwatt-----------------------Treasurer
Bro. Philip Nwosu----------------P.R.O.
Bro. Matthew Atrogo------------Deputy P.R.O.
Bro. Donatus Ezeokala----------Welfare Officer
Sis. Ogechukwu Onwughara---Assistant Welfare Officer
2001 ---2002
Bro. Prof. Simon J. Utsalo -----Co-ordinator
Bro. Paulinus Offutalu----------Deputy Co-ordinator
Bro. Linus Obidiegwu-----------Secretary General
Bro. Michael Akpe---------------Assistant Secretary General
Bro. Michael Nwosu-------------Assistant Financial Secretary
Bro. Dr. Leo Chineyeze---------Treasurer
Sis. Christie Amadi---------------Welfare Officer
Bro. Augustine Onyeulo--------Assistant Welfare Officer
Bro. Matthew Atrogo----------P.R.O.
Bro. Calistus Igwe--------------Deputy P.R.O.
2002 --- 2003
Bro. Prof. Simon. J. Utsalo ------Co-ordinator
Bro. Donatus Ezeokala------------Deputy Co-ordinator
Bro. Anthony Akunefo------------Secretary General
Bro. Daniel Ogoke-----------------Assistant Secretary General
Sis. Lilian Uchegbu----------------Financial Secretary
Bro. Dr. Leo Chineyeze-----------Treasurer
Sis. R. Olom-------------------------Welfare Officer
Sis. Juliet Ufomba------------------Assistant Welfare Officer
Bro. John Raphael-----------------P.R.O.
Bro. Stephen Oko------------------Deputy P.R.O.
2003 --- 2004
Bro. Prof. Simon. J. Utsalo ------Co-ordinator
Bro. Anthony O. Emmanuel----Deputy Co-ordinator
Bro. Daniel Ogoke-----------------Secretary General
Bro. Iwu Kenneth-----------------Assistant Secretary General
Sis. Chinedum Agomuo----------Financial Secretary
Bro. Dr. Leo Chineyeze----------Treasurer
Sis. Ivy Igwe------------------------Welfare Officer
Sis. Nkechi Obialor ---------------Assistant Welfare Officer
Bro. Barnabas Ofre---------------P.R.O.
Bro. Nelson Ajigo-----------------Deputy P.R.O.
Bro. Michael C. Emeka----------Internet Officer
2004 --- 2005
Bro. Prof. Simon. J. Utsalo ----------Co-ordinator
Bro. Anthony O. Emmanuel---------Deputy Co-ordinator
Bro. Nelson Ajigo ----------------------Secretary General
Sis. Oparaocha Loveth----------------Assistant Secretary General
Bro. Leonard Oguadiru---------------Financial Secretary
Bro. Stanley Chineke-----------------Asst. Financial Secretary
Bro. Dr. Leo Chineyeze--------------Treasurer
Sis. Vera Ojie---------------------------Welfare Officer
Sis. Nwogwuwu Amarachi-----------Assistant Welfare Officer
Bro. Barnabas Ofre-------------------P.R.O.
Bro. Gabriel Ubu-----------------------Asst. P.R.O.
Bro. Michael C. Emeka-------------Internet Officer
2005---
Bro. Dr. C. L. Ochulor---------------Co-ordinator
Bro. Aduku Moses--------------------Deputy Co-ordinator
Bro. Ofre Barnabas O.---------------Secretary General
Sis.Nwaogwugwu Amarachi-------Assistant Secretary General
Bro. Chineke Stanley-----------------Financial Secretary
Sis. Muodielu Amaka ----------------Asst. Financial Secretary
Dr.(Mrs.) Nwagbara-------------------Treasurer
Bro. Ubu Gabriel ----------------------P.R.O.
Bro. Isek Immanuel ------------------Asst. P.R.O.
Bro. Michael C. Emeka--------------Internet Officer
Rev. Fr. F. Ojong---------------------- PARISH PRIEST
Rev. Fr. Charles Etim---------------- CHAPLAIN
WHAT IS THE CATHOLIC CHARISMATIC MOVEMENT?
A new and very important concept came forth as one of the results of the II Vatican Council: that the charisms or gifts of the Holy Spirit should play a more important role in the Christians life; that these gifts should offer much to aid in worship, and in the decisions and evangelization in the Church.
In 1967 a new movement began in Pittsburgh when four students decided to meet and pray together in response to the councils suggestion. From that decision there began to occur some extraordinarv things in the Catholic Church. A fire of the H.S. was started and has spread throughout much of the world. This movement was given the name Catholic Charismatic Renewal.
Those who are and have been involved in this renewal are excited for Jesus; for His gospel, for the gifts of the H.S., and for His love, joy and peace which they find and share through Him. In other words, they rejoice because Jesus was raised from the dead and is now the king of the universe. They are convinced that the gospel of Jesus which was preached by Peter and Paul in the ancient cities of Imperial Rome, is just as valid and vibrant today as it was then. The so called "Charismatics" accept the gospel as it is written and as it is taught by the Church today. They hope to experience Jesus as if He were living among us today, forming a community of love through the Holy Spirit.
Does this in some way seem to be a novelty and maybe not so orthodox? Absolutely not. However, it is true that in the beinning many have feared (and some still fear) that the Charismatic Renewal will prove to be against Church authority, divisive or even hostile because of it's origin in Pentecostalism. However, after many years of prudent leadership and dialogue with an open minded hierarchy, the movement has become more and more universally accepted. There always remain those who suspect that it is nothing more than a planned Pentecostal infiltration.
One thing that helped a lot in its acceptance was Cardinal Suenens acceptance and participation in the renewal. Another thing is that the recent Popes have accepted and respect the movement. Now most of the bishops accept and allow the movement to function within their dioceses. There even exists local and national Charismatic Renewal councils which foster and guide the movement.
The Catholic Charismatic Renewal presents no new doctrine. On the contrary, it emphasizes the truths which the Catholic Church teaches as well as maintaining it's ecumenical tendency. If there is anything at all new about the Renewal it is the belief that the CHARISMS OR GIFTS OF THE HOLY SPIRIT SHOULD PLAY A MUCH GREATER ROLE IN THE CHRISTIAN LIFE (1 Cor. 12: 4-11).
The II Vatican Council opened the door to this concept in order to emphasize the fact that the manifestations of the Holy Spirit are not restricted to the time of the apostles, but that they are a continuous reality. Lumen Gentium, the councils document on the Church, states that "these charisms, both the ordinary and extraordinary, because they are necessary to the Church, should be received with thanks and consolation."
Those that are involved in the renovation feel that the Holy Spirit actually manifests itself in the same way as described in the Acts of the Apostles. The Spirit not only comes to us, but it wants us to experience it's presence. As Jesus states in John 14:7: "You know Him because He lives with you and is in you."
For the majority, to participate in the Renewal, is an encounter with the Holy Spirit for the first time, or at least, in a new way. With us since our baptism, the paraclete wants to reveal himself, and waits for our invitation to do so. When Christians pray that they may experience His presence, He very often responds allowing a knowledge of God so strong that it produces a peace and happiness which can't be described, but which produces strong praise and gratitude in the recipient.
This experience is called A FREEING OF THE SPIRIT, THE FULLNESS OF THE SPIRIT, AND SOMETIMES BAPTISM IN THE SPIRIT" (Acts 1:5) In the latter case, it does not mean a second baptism. We know that there is only one baptism which cannot be repeated. The results of this experience gives the person a new sense of valor, a desire to share testimony about the glorified Jesus and how He is acting in their life. They receive a new faith in which the Holy Spirit can continue to function in and through, using them as instruments of His spiritual gifts.
The Acts of the Apostles tells us in (2:42-47): The early Christians formed communities so united that all felt as one. So it is with those brothers and sisters who come together in the Spirit. In their weekly meetings, prayer groups offer such an opportunity through spontaneous prayer, songs and hymns, scripture readings and manifestations of the Spirits gifts. These sessions could last for hours, and could include prayers for healing the sick and afflicted.
These prayer groups are functioning all over the world. But what actually takes place at these sessions? It boils down to this: praise of the Lord Jesus Christ. That is the primary purpose of the prayer meeting. Prayer meetings may vary with their activities or sequence, but whatever is done should be done in the Spirit. That means that the end should be to honor Jesus Christ, and that all present should get to know Him better and to love Him more.
What are those different activities? Naturally prayer is the utmost. There are different forms of prayer. For example PRAISE in recognition and thanksgiving for our many blessings received from God; CONTEMPLATIVE prayer .. quiet prayer; PRAYING IN TONGUES; letting the Spirit take over for us; PRAYER OF PETITION FOR FAVORS AND HEALING.
The music also plays a very important Part at the meetings, and is considered to be a form of prayer. There can also be Scripture readings or pronouncements; the use of the Charismatic Gifts such as PROPHECY and WORDS OF WISDOM AND KNOWLEDGE. TESTIMONIES can be shared to edify the people present; DISCERNMENT OF SPIRITS to distinguish the will of the Lord; and finally PERIODS OF SILENCE in order to hear the Lords voice.
Why pray in the first place? Prayer groups have their bases on Jesus's promise: "Where there are two or three united in my name, there I am also" (Matt. 18:20). Where Jesus is, so is the Father who is also our Father. When Jesus, our brother and savior, unites us around Him, it presents us with the opportunity of an encounter with Him and with the Father.
Prayer is the answer to the presence of God. As He is holy, we adore Him; we make known His glory; we offer praise through His Son Jesus Christ Jesus being the great high priest, makes our words His and, as such makes them pleasing to God the Father. Because He is infinite perfection, the unimaginable magnificence far above all human words, we contemplate Him ... we rest united with Him in silence, or praying in tongues. St. Paul says in l Cor. 14:2: " He who speaks in tongues does not speak to men, but to God Himself."
There are many other manifestations of the Holy Spirit. I've only mentioned several just to give some idea why the prayer groups can call themselves "Charismatic". The Spirit makes His presence known when a group believes that these charismatic channels are truly a reality and use them to pray. However, individuals as well as groups, must learn to recognize or discern the voice of the spirit and how to use the spiritual gifts in such a way that faith is strengthened as well as fraternal love.
The Charismatic prayer groups help the faithful to prepare for the experience known as "Baptism in the Spirit", or giving into the Spirit. Some theologians explain this as being powerfully conscious, in a new way, of the graces which are received in the sacraments of Baptism and Confirmation; especially the loving resence of the Trinity within us; the peace of Christ, the joy of the Holy Spirit. This experience almost always comes accompanied by the awakening of a Charismatic experience. The gift of tongues is the most common. Sometimes a strong impulse to praise God; a great feeling of joy that abounds; a strong desire to testify to others about Jesus.
Prayer groups usually differ from one place to another in the sense that different elements flow forth one to another and a strict formula of activities may not be necessary.
For example, a hymn can lead a group to a moment of profound silence ... from that silence might come a prayer of praise; then another hymn, then silence again. Then someone may receive a prophetic Word which is manifested to the group with conviction, after which some quiet prayer may come forth expressing thanks to God for the Word; this may be followed by another hymn which corresponds to the message received. What I'm trying to say is that, although prayer meetings may be prepared to a certain extent, they must remain open to the movement of the Holy Spirit who should be allowed to direct the meeting. Incidently, for this reason, those who are designated to direct the prayer meeting should always spend some time in prayer with others before starting the meeting, asking the presence of the Holy Spirit and putting the direction in His hands.
The duration of prayer meetings is variable and could last for several hours and should be realized in an open and free atmosphere where everyone can contribute with their special gifts and with their prayers. A variety of balanced elements, without undue domination by any one individual or aspect, offers almost unlimited participation and avoids monotony.
Thus, praying, reading, using the gifts of the Holy Spirit, sharing in silence with God's people, are some of the things that take place in prayer groups. Far from being magical or mechanical practices, those activities have no meaning if they are not motivated by faith and love.
It's true that one of the motives for participating in prayer groups is to know the joy of the Lord. We ought to put confidence in Jesus and share His love. However, it is necessary that each participant feel accepted, welcomed, and respected by all the rest. Critical, judgmental or argumentative attitudes, are poisonous and diminish the vitality of the whole group, and limit the reception of God's favors.
Thousands and thousands of Christians in all the world are finding in Charismatic prayer groups, a significant way of expressing the Lords praise, and finding God's light and strength, applying the gospels to their everyday lives. They do not consider this to be a substitute for their Sunday parochial liturgies. On the contrary they know that by stimulating their faith, their appreciation of all the ways the Lord is present to us makes for a Christian community of love.
The Catholic Charismatic Renewal began at a retreat for college students at Duquesne University in Pittsburgh Pennsylvania in February 1967. The students had spent much of the weekend in prayer, asking God to allow them to experience the grace of both baptism and confirmation. The students, that weekend, had a powerful and transforming experience of God, which came to be known as 'baptism in the Spirit'. The account of the weekend and the experience of the Spirit quickly spread across the college campus, then to other campuses throughout the country.
The charismatic experience soon moved beyond colleges and began to have an impact on regular parishes and other Catholic institutions. Loose organisations and networks were formed. Catholic charismatic conferences began to be held, drawing over 30,000 at Notre Dame campus in South Bend Indiana in the mid 1970's.
The Renewal caught the attention of the Church, and the leaders of the movement met Pope Paul VI (1975) as well as Pope John Paul II several times. In addition, several of the bishops' conferences, of various countries, have written pastoral letters of encouragement and support for the movement.
The Catholic Charismatic Renewal is not a single, unified worldwide movement. It does not have a single founder or group of founders as many other movements do. It has no membership lists. It is a highly diverse collection of individuals, groups and activities - covenant communities, prayer groups, small faith sharing groups, renewed parishes, conferences, retreats, and even involvement in various apostolates and ministries -, often quite independent of one another, in different stages and modes of development and with different emphases, that nevertheless share the same fundamental experience and espouse the same general goals.
The common thread for the Movement is the ‘baptism of the Holy Spirit’. For many people, this new, powerful, and life-transforming outpouring of the Holy Spirit takes place in the context of a specifically designed seminar called ‘Life in the Spirit’, although many have been ‘baptised in the Spirit’ outside of the seminar.
The Catholic Charismatic Renewal is present in 238 countries and has touched the lives of over 100,000,000 Catholics. In some countries the number of participants seems to have diminished in recent years, while in other places the number continue to rise at an amazing rate.
HOW DID THE CATHOLIC CHARISMATIC RENEWAL BEGIN?
In August of the year 1966, some lay Professors of the Duquesene University (pronounced as "do cain") attended the Congress of the Cursillo Movement. They were looking forward for a new experience and hoped to achieve the full power of Faith and wished to find it in this spiritual formation movement which had just started after the Vatican Council II in Spain. Then had come to this movement after having been frustrated in their search in liturgical ecumenical, apostolic and peace movements. At the Cursillo Congress, they got acquainted with Steve Clarke and Ralph Martin coordinators of student activities at St. John's Parish, East Lansing, Michigan. It all began for them with the reading of two books : "The Cross and the Switchblade" by David Wilkerson an autobiographical story of a Protestant pastor who was led by strong inner impulses to abandon the life of a salaried Parish Minister and embark on a dangerous mission to the delinquents and drug addicts of Brooklyn in neighborhoods into which the average American would not venture at night, or even by day for that matter. The 21 chapter of the book was "The Baptism of the Holy Spirit" which formed and penetrated the hearts of readers. And the Duquesene Professors found what they had been missing in other movements. At this time one of the organizers oaf the meeting was Ralph Keifer who came across a book on Pentecostalism by Joh Sherrils which was titles as "They speak in other tongues" which became the source book f&127;r those who had gathered for the meeting. IN the fall of the same year this group met again for a period of deeper prayer and in it "Come Holy Spirit" was recited and important place was given to the Holy Spirit. Since these Catholic laymen wanted more clarification on the topic some approached the Pentecostals despite of the somewhat repute of their doctrinal beliefs. W. Lewis an Episcopalian Priest put this group in touch with a woman involved in Charismatic Movement. In January 1967, an invitation was given to them to attend a prayer meeting on January 13th which was the day of the Baptism of Our Lord. At the meeting more anxious doubts arose at the way things were done. Ralph was confused by the prayer meeting. No doubt he was positive about the high level sharing and lively theology, but his intellectual mind was scandalized at the literal interpretation of the Scriptures and the idea of direct communication with God. Out of these four who attended the meeting only Ralph returned the following week but had brought with him another Professor of Theology, Patrick Bourgeois and at the end of the meeting the two men asked to receive the Baptism of the Holy Spirit. One group prayed on Ralph imposing their hands and the other group on Patrick. Ralph was asked to make an act of faith for the power of the Spirit to work. He prayed in tongues rather quickly. Ralph and the group began to have some deep and wonderful experiences of prayer. The result of all this was to seek an interdenominational and quite informal prayer group who had undergone the experience called "The baptism of the Holy Spirit" (the Acts of the Apostles and 1 Corinthians 12-14 were read literally by this group). The follow-up , was a weekend held for about twenty-five students. It was just an ordinary conference and discussions type retreat. On the 18th & 19th February 1967, they had gathered at Duquesene University, but what they did differently was the group concentrated on Acts 1-4, and were expecting the coming of the Holy Spirit, and before each conference sang the "Veni Creator Spiritus" and meant it. They all experienced different feelings and were surely touched by the Holy Spirit. They prayed in tongues, and felt more and more to spend time in prayer, real deep soaking prayer, and were rewarded by an inner peace that only the filling of the Holy Spirit can bring. They all experienced miracles in different forms shown to them and they now really felt that the calling of God was real and more than only in that room. During retreats many people turned over new lives, things happened that strengthened their belief day by day. Paul Gray and Patty Gallagher were some of those who were very vocal about their experiences, besides Ralph Keifer. The earlier charismatics were of a interdenominational setup and the streamlining and growing frequency and intensity of this charismatic outbreaks led to the appearance at the beginning of the Centuary of a movement which became strong that it developed into a new and independent denomination within Christianity known as Pentecostalism. The early movement is spoken about by people like Agnes Ozman and Edward O'Connors, later day figures many will known speakers like David du Plessis who was even invited to Vatican Council II as an observer. Notre Dame University in South Bend, Indiana became a famous place for the new charismatics in September 1967, and students soon were rubbing shoulder to shoulder with thousand of participants from a number of Nations and Bishops and priests soon joined up the annual conferences. In May 1968 the first national leaders conference at Ann Arbour, Michigan about 150 people turned up, in the beginning of 1969 there were about 450 for the conference, 1971 there were 500 and the movement spread inleaps and bounds, and the attendance steadily came up. A stenciled Pastoral Newsletter for leaders in the movement was begun in Michigan I May 1969. In June 1970 it became an eight page printed publication, which climbed to a circulation of 1200 in the US and abroad. It was renamed New Covenant in July 1971, and it continues today with an ever increasing circulation and 64 page publication.
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Catholic Charismatic Renewal In India
Minoo Engineer, a young Parsi civil engineer who while studying at Fordham University in the U.S.A. became a Catholic through his involvement with Charismatics. It was he who typically brought the Catholics Charismatic Renewal to India in 1972. Incidentally, the same year two Jesuits, Fr. Fuster ad Fr. Bertie Phillips who had been to the United States for studies and research returned. The first prayer group was held on Mondays in the evenings in Bombay (Mumbai). There were only four members present, Fr. Fio Mascarenhas s.j., Sister Olga, Minoo and Luz Maria Engineer. It soon spread to Bandra with a lot of encouragement from the Medical Mission Sisters of the Holy Family Hospital. It started growing and the biggest group was at St. Andrew's which was let very ably by Terence and Beryl Fonn and Sr. Bernadine. Another group soon started in St., Teresa's Parish. Minoo lived in Vile Parle and started a group in Dilkush Convent at Juhu only to move soon to the Parish of Juhu. Small groups were formed and started in private homes, the Asha Colony in Juhu Tara and in the Royal Hotel. Four groups were formed in Byculla beginning in the Institute of the Deaf Mutes in Mazagoan. There was a very active group in Mahim in the Presentation Convent with Sr. Basil and Margare D'souza. Fr. Fuster and Fr. Phillips started the Life in the Spirit Seminars and prayer groups were well attended around by 60 members. Prayer meetings were held at St. Xavier's College under Fr. Fuster's leadership. The Renewal spread to Poona ( now called Pune) and to Goa. Then to Gauhati (Assam) where the Renewal started in the Air Force Colony as an inter denominational Prayer Group. Later to Delhi and prayer groups functioned at St. Thomas Paris and St. Dominic's Parish. In such ways small groups spread to all corners of India.
Various Activities of the Charismatic Renewal in India
It was way back in 1974 -75 when the Charismatic Renewal in the country of India was very young and growing and the Holy Spirit was moving and renewing people every day, that a group of 30 leaders in Bombay were invited to attend a day of recollection at Seva Niketan Byculla, Bombay (Mumbai). There were four important decisions taken at the end of the day.
To nominate a Service Team for Bombay and also to serve the Renewal in India
To hold the first National Charismatic Convention
To print the first edition of "Praise the Lord" hymn book
To publish a journal to be named : Charisindia to serve the Renewal
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The National Service Team
The national Service Team (NST) is the apex body of national leaders chosen to serve the Catholic Charismatic Renewal in India. It's role is threefold:
A Discerning Body: It does this act by keeping in touch with all the expressions of the Catholic Charismatic Renewal in the Country, the NST helps it discern and follow God's plan.
A Prophetic Body: The NST is called upon to lead the people in the Catholic Charismatic Renewal to grow in holiness. It does this by helping to encourage, guide, admonish and thus build up the Body of Christ which is the Church through the use of the special charisms of the Holy Spirit.
A Servant Body: The NST is a body of servant leaders chosen from amoung those involved in the Catholic Charismatic Renewal to carry out those services and functions necessary for the orderly growth of the renewal.
In these threefold roles, the NST is always in submission to the apostolic tradition in the church as represented by the Pope, the Catholic Bishops Conference of India and the local Ordinary. The Catholic Charismatic Renewal is related to the Commission for Christian Life of the CBCI and its Chairman is a member of the Commission for Christian Life.
The services of the National Service Team is to strive to cooperate with God's plan in and through the Charismatic Renewal and it is responsible for the following services:
National Conventions; Conferences; Seminars:
Is to plan develop and organise periodical national conventions, conferences and seminars so as o make them affective instruments of growth as well as witness to the Lordship of Jesus on the whole Church.
Regional Conventions, Conferences, Seminar:
It is to work with the regional leaders in planning and organizing Regional Conventions, conferences and seminars.
Magazine and Literature: "Charisindia"
Is the official magazine of the Catholic Charismatic Renewal which is published by the NST. Which is sort to provide suitable literature for the growth of the Renewal.
Audio-Visual aids:
In order to undertake the supervision of the contents of these productions.
Provisions of teachers and preachers, etc.
In order to provide the resource personal for preaching and teaching and other Ministries whose gifts have been discerned and found genuine.
Training programs:
Training of the resource personnel both in the national and regional level conducted by National Pastoral Teams, Bible Institute, Bible Camps, Seminars, etc.,
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The National Service Team consists of the following members.
Chairman, Vice-Chairpersons, Episcopal Member, ex-officio members ( Director of the National Office, Editor of : Charisindia, immediate past Chairman, Chairperson, National Youth Pastoral Team).
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The National Advisory Council
It is a representative body of servant leaders set up to assist the NST in service the Charismatic Renewal by offering discernment and advice to the NST on the initiatives and services it offers. This helps to spread the National vision of the Catholic Charismatic Renewal. NAC also helps to spread as channels of communication between the Renewal and local Bishops, Diocese and Parishes etc. In general the relationship between the NST and NAC is one of unity, support and cooperation as part of one Body of Christ the Church.
There are two basic responsibilities of the NST:
To encourage the integration of the Catholic Charismatic Renewal vision, i.e. Basic Christian Renewal at all levels with the renewing processes of the Church especially with regard to pastoral and evangelization programmes.
It forms the official channel of communications with the International Catholic Charismatic Renewal Office (ICCRO), Rome to share with it the pastoral vision of the Indian situation, to receive in exchange the fruits if ICCRO's International insights and to support their programmes where possible.
The Significance of the Charismatic Renewal for India:
The advent of the Catholic Charismatic Renewal Movement to India and its spreading to various cities and regions have plenty of things t signify to us. Now when there is a concerted and systematic effort to return to our sources. Today the core of the Indian spirituality is interiority or deep experience of the spirit, the spirit who swells in our hearts and premeates all reality. As the Catholic Charismatic Renewal has entered with the Spirit, and to a Spirit conscious people at a time when the Church in India wants seriously to incarnate and integrate herself in the culture and the religious heritage of the country by an all around and systematic promotion of inculturation especially in spirituality and prayer. Then there should be a special significance in this event. The Catholic Charismatic Renewal has been given the task of making the Church aware of the fact that it is a Spirit Community, and the Church has to be the Church of the Spirit of Jesus Christ only then it will be effective as the Light of the Nations.
A brief History of the Church in Bangalore
The Diocese of Bangalore was formerly part of the Mysore Mission. It was erected into a Vicariate in 1850 and after separation from Pondicherry in 1866, when the Hierarchy in India was established by the Bull "Humanae Salutis Auctor" Mysore became a Diocese with Bangalore as headquarters. This Diocese was bifurcated and thus the Diocese of Bangalore as such was erected on the 13th February 1940. It became an Archdiocese on 19th September 1953. The Patron of the Archdiocese is St. Francis Xavier. It covers an area of over 38,000 sq. kms. The Languages spoken here are Kannada, Tamil, English, Telugu, Malayalam, Hindi and Konkani.
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The Origin of the Catholic Charismatic Renewal in Bangalore
The Founder of the Renewal in Bangalore was a Jesuit Priest, and Principal of St. Joseph's College of Commerce, Bangalore later Principal of St. Joseph's College, Jakhama, Kohima-Nagaland, the Rev. Fr. Francis Rebello, PhL, STL, MA, Phd (U.S.A.). Although Fr. Rebello was in America in 1967, he did not come into contact with the Charismatic Renewal then. In a Parish where he worked there was a family whom he knew, the parents used to ask Fr. Rebello to pray for their son to become a priest and their daughter a nun. The boy joined the Franciscan Seminary in 1968 and was in constant correspondence with Fr. Rebello. In 1971 he wrote to Fr. Rebello saying that he was in the Charismatic renewal and it was so wonderful. It was the first seed which was sown. Fr. Rebello wrote to the boy asking for more details about the Renewal. The bow made arrangements with the International Centre of the Charismatic Movement to send Fr. Rebello some literature, and the sent him plenty if literature and also gave the address of a lady from Canada, working at Asha Niketan, who was initiated into the Charismatic Renewal when she was in the United States. Fr. Rebello met her and the first Charismatic prayer was done together in Bangalore. Soon after, Fr. Fuster s.j. who had been to the United States for his Post-Doctoral studies came back to India and visited Bangalore to give some course. Fr. Rebello met him and asked him whether he could give the people of Bangalore a "life in the Spirit Seminar" and he readily agreed, and it was held at St. Joseph of Tarbes Convent for the sisters. Then Fr. Fuster gave another seminar at Good Shepherd Convent, and after which Fr. Rebello was carrying on with regular player meetings at Ashirvad.
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In 1976. Fritz Mascarenhas, an officer on a Merchant ship, came to Bangalore after giving up his job. He had lived a very worldly life until the Lord touched his life through a Protestant Pastor and transformed him. He was a new person after his new experience of meeting the Lord and making Him the Lord of his life. Fr. Rebello invited him to give a retreat to the Commerce College Students, and the personal testimony and his preaching took the students by surprise. Slowly they got interested in the Charismatic Movement and it started to spread amoung college students. Fritz went to America for a short time, during this period Fr. Rebello was conducting retreats ad prayer meetings. When Fritz returned they teamed up again as the Movement began to grow strong. Once a month there was a Charismatic Mass and whole night adoration. Regular Group meetings also started functioning indifferent places. Mostly it was conducted in English which drew large numbers of which youth were the most. The Church in Bangalore was set ablaze by the Holy Spirit with the Gifts being given to the people. Young an old from various denominations attended these meetings which were held at St. Joseph's Boys' School hall. The hall used to be over flowing with people sitting on the floor, stage, window-sills and any place that could be occupied. The meetings were conducted on Thursdays and catered for the whole of Bangalore.
The then Archbishop of Bangalore, Most Rev. Dr. P. Arokiaswamy, in a number of his circulars gave recognition and guidance to the Charismatic Renewal Movement, and appointed Rev. Fr. Francis Rebello s.j. as the Diocesan Director of the Charismatic Renewal of Bangalore. In 1979, a batch of Bangalore Clergy had a Charismatic Retreat preached b Fr. Rebello, and the IV National Charismatic Convention was scheduled to be held at the St. Francis Xavier Cathedral from 15th May 1980 to 18th May 1980. In the year 1982, the second batch of the Bangalore Clergy were given a retreat, and also another batch the following year. Thus the Archbishop encouraged the Renewal to take roots in Bangalore. At times the Archbishop would attend the Thursday Prayer Meetings at St. Joseph's Boys' School and encourage the Charismatics to be united to the mainstream of the Church. He would come to the meeting dressed in an ordinary cassock so that he could mix with the people and enjoy the power of God that flowed out at the meetings.
The next Archbishop, His Grace Dr. Alphonsus Mathias is also a supporter of the Renewal, and encourages them to spread into the Parishes and channel the Power of the Holy Spirit to people who are not aware or were skeptics. His Grace Dr. Alphonsus Mathias has appointed Rev. Fr. Edward Cleary, C.S.S.R. as the new Diocesan Director for the Charismatic Renewal Movement in Karnataka. Now almost all Parishes have their own Prayer Groups, but the Bread of Life or "Thursday Prayer Group" functions as a gathering of all the groups once a week in a great communion of fellowship. St. Patrick's Church has its' own Prayer Group which is supported by speakers from various groups from around the City. It also supports the Healing Ministry on Saturdays between 4 p.m. to 6.30 p.m. at the St. Anthony's Oratory in the premises.
Publications in Bangalore on the Charismatic Renewal was the "Charisma", this magazine has now been replaced by the "Alternative", run by the Renewal Youth.
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THE DYNAMICS OF INDIGENOUS CHARISMATIC MISSIONARY ENTERPRISES IN WEST AFRICA2
Matthews A. Ojo1
ABSTRACT
Indigenous missionary organisations resulting from the Charismatic Renewal in West Africa have proliferated since the 1970s. Through their dramatic growth and missionary vigour they contribute to shifting Christianity's centre of gravity to the non-Western world. Members of these transcultural and transnational movements are mainly the educate elite, and they are strong on college and university campuses. The article discusses the important charismatic missionary organisations in West Africa one by one, pointing out how they succeeded in crossing national frontiers to become international movements. A closing section identifies the key characteristics of these missions and gives a brief evaluation.
INTRODUCTION
The International Consultation on Missions held in Jos, Nigeria in August 1985 on the theme, "Mobilising indigenous missions for the harvest," was the first ever West African regional missions conference. Sponsored by the Nigeria Evangelical Mission Association (NEMA), the consultation drew participants from Ghana, Cameroon, Kenya, Uganda, Nigeria, Guatemala, England, and USA. The conference reviewed the progress made by indig enous missionary initiatives, sought ways to stimulate and co-ordinate emerging indigenous missionary efforts, and lastly explored the means and patterns of co-operation between Western and Third World missions agencies (Gbade 1988:1-4). The consultation represented a new dimension and milestone in missions in Africa because never before had such a consultation been held in independent Africa. The task which the consultation sought to quicken, however, had actually begun about a decade before then.
Over the past two decades there has been tremendous progress in indigenous missionary enterprises all over West Africa. These African initiatives have largely been nurtured and sustained by the Charismatic movements, which are a new religious phenomenon in African Christianity. Charismatic missions had grown concomitantly with the rapid spread of the Charismatic Renewal. For example, five Charismatic organisations were charter members of the initial nine members of NEMA when it was inaugurated in 1982, and they were the only national missions association in West Africa during this period. It was only ten years later before the growth in Charismatic missions in West Africa had become very noticeable. Presently, indigenous Charismatic missionary activities are still vigorously pursued, and Charismatics are taking the lead in Christian missions in many countries.
Indigenous missions in West Africa are very important because this is the same region that witnessed much of the activity of Western missionary societies in the nineteenth and early twentieth centuries. In addition, the vigorousness of indigenous missions is contributing to shifting the focus of the centre of Christianity from the Western to the non-Western world. All over Africa, new institutional structures are emerging to indicate that Africa is becoming a significant factor in world evangelisation. Unlike the history of Western missions, that are well documented in academic and promotional mission literature, nothing substantial has been written about these indig enous initiatives in missions. Factors responsible for this discrepancy include the fact that, firstly, indigenous missions are still very recent. Secondly, there is no pool of experienced former missionaries to narrate their experiences of the mission fields. Thirdly, there is not yet a regional mission journal, and, lastly, scholars of missions are still very few. Notwithstanding, it is still worth telling the Christian world that amid the political instability and deteriorating economic situation of many West African countries, indigenous initiatives in Christian mission are progres