I was just wondering if anyone know of any Mass done with a charismatic liturgy. I know nothing about the Charismatic movement besides what I heard on the radio here and there and it founds not definitive. I was just wondering if anyone know of a charismatic for dummies or tutorial on the movement and how it plays out in Mass website that I can go to and read. Not just the history but the nuts and bolts of it since I easily miss details.
I’m only curious since there are so much to learn about.
Every Mass has the same liturgical elements, whether Charismatic or not. It will have the same readings and prayers. What you are likely to experience is more upbeat music than you would find during “non-Charismatic” Masses, as well as longer pauses during Eucharistic Adoration. I hope this helps answer your question. Expect exuberance.
We should be, thankful for the gifts that we have received. There are moments when we are called to outwardly express this exuberance. Other times we bask in reverent awe of the God who created us, and the gift of His Son for our salvation, and the power of the Holy Spirit working within each of our lives.
There is nothing in the Roman Missal (the Sacramentary, the book that the priest uses) that indicates that there is such a thing as a Charismatic Mass, let alone a Charismatic liturgy.
The Holy Sacrifice of the Mass is supposed to be celebrated using the norms and rubrics called for in the GIRM. None of us, not even the celebrant, has the authority to insert and imbed anything into the Mass.
Now, you can have a Votive Mass of the Holy Spirit, but, the celebrant must use the prayers found in the Roman Missal. Furthermore, only those readings which are found in the Lectionary are to be proclaimed.
Even the music needs to fit the Mass, not the other way around.
Bear in mind what the former Joseph Cardinal Ratzinger wrote in his official capacity as prefect for the Congregation for the Doctrine of the Faith:
With respect to prayer meetings for obtaining healing, an aim which even if not exclusive is at least influential in their planning, it is appropriate to distinguish between meetings connected to a «charism of healing,» whether real or apparent, and those without such a connection. A possible «charism of healing» can be attributed when the intervention of a specific person or persons, or a specific category of persons (for example, the directors of the group that promotes the meetings) is viewed as determinative for the efficacy of the prayer. If there is no connection with any «charism of healing,» then the celebrations provided in the liturgical books, if they are done with respect for liturgical norms, are obviously licit and often appropriate, as in the case of a Mass pro infirmis. If the celebrations do not respect liturgical law, they lack legitimacy.
In sanctuaries, other celebrations are held frequently which may not be aimed per se at specifically asking God for graces of healing, but in which, in the intentions of the organizers and participants, the obtaining of healing has an important part. With this purpose in mind, both liturgical and non-liturgical services are held: liturgical celebrations (such as exposition of the Blessed Sacrament with Benediction) and non-liturgical expressions of popular piety encouraged by the Church (such as the solemn recitation of the Rosary). These celebrations are legitimate, as long as their authentic sense is not altered. For example, one could not place on the primary level the desire to obtain the healing of the sick, in a way which might cause Adoration of the Blessed Sacrament to lose its specific finality, which is to «bring the faithful to recognize in the Eucharist the wonderful presence of Christ and to invite them to a spiritual union with him, a union which finds its culmination in sacramental Communion.»(26)
Here are the disciplinary norms established by the CDF:
Art. 1 – It is licit for every member of the faithful to pray to God for healing. When this is organized in a church or other sacred place, it is appropriate that such prayers be led by an ordained minister.
Art. 2 – Prayers for healing are considered to be liturgical if they are part of the liturgical books approved by the Church’s competent authority; otherwise, they are non-liturgical.
Art. 3 – § 1. Liturgical prayers for healing are celebrated according to the rite prescribed in the Ordo benedictionis infirmorum of the Rituale Romanum (28) and with the proper sacred vestments indicated therein.
§ 2. In conformity with what is stated in the Praenotanda, V., De aptationibus quae Conferentiae Episcoporum competunt (29) of the same Rituale Romanum, Conferences of Bishops may introduce those adaptations to the Rite of Blessings of the Sick which are held to be pastorally useful or possibly necessary, after prior review by the Apostolic See.
Art. 4 – § 1. The Diocesan Bishop has the right to issue norms for his particular Church regarding liturgical services of healing, following can. 838 § 4.
§ 2. Those who prepare liturgical services of healing must follow these norms in the celebration of such services.
§ 3. Permission to hold such services must be explicitly given, even if they are organized by Bishops or Cardinals, or include such as participants. Given a just and proportionate reason, the Diocesan Bishop has the right to forbid even the participation of an individual Bishop.
Art. 5 – § 1. Non-liturgical prayers for healing are distinct from liturgical celebrations, as gatherings for prayer or for reading of the word of God; these also fall under the vigilance of the local Ordinary in accordance with can. 839 § 2.
§ 2. Confusion between such free non-liturgical prayer meetings and liturgical celebrations properly so-called is to be carefully avoided.
§ 3. Anything resembling hysteria, artificiality, theatricality or sensationalism, above all on the part of those who are in charge of such gatherings, must not take place.
Art. 6 – The use of means of communication (in particular, television) in connection with prayers for healing, falls under the vigilance of the Diocesan Bishop in conformity with can. 823 and the norms established by the Congregation for the Doctrine of the Faith in the Instruction of March 30, 1992.(30)
Art. 7 – § 1. Without prejudice to what is established above in art. 3 or to the celebrations for the sick provided in the Church’s liturgical books, prayers for healing – whether liturgical or non-liturgical – must not be introduced into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours.
§ 2. In the celebrations referred to § 1, one may include special prayer intentions for the healing of the sick in the general intercessions or prayers of the faithful, when this is permitted.
While he is addressing the matter of prayers for healing, a lot of times, these can find their way into Masses celebrated within a Charismatic community. That is one point that we need to be made ware of regarding such liturgies.