This Scripture passage calls to mind certain excerpts from the writings of Fr. Raniero Cantalamessa, O.F.M. Cap., in which he tries to navigate the muddy waters of the topic of the anointing as understood and experienced in charismatic circles. I am not limiting the understanding of this concept here to one of the sacramental, nor to biblical exegesis. I found these quotes several years ago and come back to them often. I ponder how the anointing changes the game, and how we attain such an intimacy with God which allows Him to use us as vessels of His Spirit.
This quote above touches on the power of kerygmatic preaching, such as Peter's sermon on the day of Pentecost, when the crowds joined the apostles and disciples who previously were troubled but now boldly stepped out to propose a new Way of Life. It wasn't St. Peter's sophisticated eloquence, his edginess in communication, his persuasive rhetorical skills, his pedagogy or methodology of preaching or catechesis, nor was it his powerful biblical or apologetical knowledge that convicted the hearts of several thousands of passersby to ask: What now? If we are to believe that the conversions of Pentecost were the result of mass hysteria, or of some instant psychological empowerment enabling Peter to become the inspirational speaker of the day, or perhaps due to a brilliant marketing technique to make some people follow the new band of brothers, we would have to settle at least for a sudden remarkable transformation of a fisherman. Instead, we have to realize that this moment shattered everything the disciples understood previously. It enlightened their minds, and equipped their hands and feet to do what Jesus already told them to do.
Three years of being discipled by the Son of God, and then seeing their Master's death and resurrection (which was witnessed also by the crowds) were not enough for them to cross from a fearful and circumstantial reading of the world to meeting the challenges of the culture. Only the self-giving of God and His decision to live on the inside of His beloved creatures initiated a concrete and experiential event which changed the history of the world.
So where does this new understanding of the anointing come from? You will find it surprising, I think:
If we think it is only about the crowds, only about the unbaptized, only about the streets, we might miss the point of training ourselves in following the Holy Spirit's presence under the times of anointing. How many times in the last year or so have you heard clear kerygmatic preaching under the anointing of the Holy Spirit? How many times have you released yourself to proclaim God's mercy in that way?
It seems that a progression flows from St. Anselm of Canterbury, who famously quoted Credo ut intelligam ("I believe in order to understand"), taking a phrase from St. Augustine, to St. Bernard of Clairvaux's Credo ut experiar, ("I believe in order to experience") which is then carried by St. Bonaventure. For our post-modern world, it creates a link between what we call charismatic and mystical experience of God, firmly showing that the anointing, although sovereignly poured out on individuals and groups, and having its source only in God who is on the move, is firmly set within the context of people who are given to God in totality, even in the midst of their weaknesses and personal turmoil.
Yes, the anointing is for extroverts and introverts because God made us to receive Him fully. It comes as the thunder, or in silence, as Elijah learned. It comes in the big stadiums and in the lepers' colonies. It comes as a holy anger demanding righteousness, or as quiet tears asking for healing.
All artists are prophets. The ones who create under the anointing of the Holy Spirit are able to move, heal, and restore lives, communities, and societies. There is a difference between admiring a work of art, even in the beautiful classical form, which was created by an artist who was, as St. Paul describes, still in the flesh, carnal and not redeemed, and admiring a work of art created by an artist who is becoming spiritual and mature in Christ. The anointing which is growing within the spiritual artist will permeate not only the psychological and carnal sphere, but will cross into the core of a human being, resurrecting the dead, leaving the effect of experiencing God or of having a religious, spiritual experience.
Contemporary praise and worship aims at creating an atmosphere where the anointing of the Holy Spirit will be welcomed, cherished, allowed to influence, and to bring transformative power. It releases its impact to those who are open to it. There is more to creating this atmosphere than following the standard prescription of fast praise, slow worship, silent adoration, and final receptiveness to the new creative word spoken to all in a prophetic utterance. (More about this point will come in later posts.)
And here is the last bit about the anointing the pertains to the clergy, and how ecumenism becomes a natural fruit of operating under the leadership and anointing of the Holy Spirit:
Do you think your understanding of the anointing is too narrow?
When and how do you experience the anointing?
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