A covenant community is a religious group whose members bind themselves to one another and to the group by a solemn agreement called a covenant.
The group may be members of one religious faith, e.g., Roman Catholic or Episcopalian or the group may be diverse in religious affiliations.
Usually, members maintain affiliation in their own Church or denomination while also belonging to the covenant community.
While an individual normally belongs to other groups outside his parish or congregation, e.g., Knights of Columbus, Right to Life, United Religious Community. etc., the covenant community claims to be the central commitment of the individual supplanting the relationship which already exists with one's Church or denomination.
Covenant communities have their own ecclesiatical structure, rituals, rights of passage, mores for prescriptive and proscriptive behavior, identified roles for each individual, a common understanding of language within the group, a "consciousness of kind" and a "we / they" mentality. Sometimes members live in "common" either in the group as a whole or in individual households. Households in this context, are often composed of a group of singles, a married couple with their family and some singles or a number of families. Everyone has someone to whom they are personally submitted in all aspects of one's life. Women usually hold a subordinate role and are rarely leaders. An exception to this was the Mother of God Community in the DC area which was founded and led by two women. This group was disbanded by the local Catholic bishop. In this case, the local bishop had the authority to do this as the group claimed to be Roman Catholic. Ecumenical groups recognize no such authority except within their own groups.
The Covenant Community movement began in the late 1960's and early 1970's with the founding of The Word of God Community in Ann Arbor, Michigan, True House Community and the People of Praise in South Bend, Indiana. Related communities grew up in Newark, Augusta, Minneapolis, Pittsburg, Phoenix, LA, Honolulu, San Francisco, and several other places. There were some communities not related to this tradition founded in Dallas and Cincinnati.
They took their inspiration and many of their ideas and practices from the Church of the Redeemer (an Episcopal Parish) in Houston and from the Gulf Coast Fellowship (non-denominational), which introduced the ideas of shepherding and discipleship.
The impetus and key to the original success to these groups was the Charismatic Renewal. Not all individuals who were or are part of the Charismatic Renewal, however, were drawn into covenant communities. Originally, the founders of The Word of God and the People of Praise tried to use the Cursillo Movement as a basis. This was not successful. When the Charismatic Renewal came about, the opportunity arose for the Renewal to supply the needed individuals for the formation of the major covenant communities. Charismatics were looking for a way to live out a more charismatic Christian life.
The Charismatic Renewal itself is a movement marked by experiential and enthusiastic approach to the faith, manifestations of Charismatic spiritual gifts (tongues, healing, prophesy, etc.), prayer groups where prayer is often personal and spontaneous. Popes Paul VI and John Paul II have recognized the Charismatic Renewal as an authentic enrichment of the Church's life. Initiation into the Charismatic Renewal for individuals was often through Life in the Spirit Seminars which culminated in being "Baptized in the Holy Spirit". Another name for the Charismatic Renewal is "Catholic Pentecostalism".
As Covenant Communities developed, various problems emerged:
1. Authoritarian self-appointed leadership;
2. Excessive control of individual's lives and consciences;
3. Elitism and an attitude of superiority with respect to "ordinary" Christians;
4. Subservient role of women;
5. Devaluation of Church hierarchy and sacraments;
6. Financial exploitation;
7. In some cases sexual inappropriateness and arranged marriages.
These problems have been addressed in a variety of places: National Catholic Register, National Catholic Reporter, Washington Post, Cultic Studies Journal.
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6 comments:
Hi. Your statement about the Mother of God community is inaccurate. Cardinal Hickey, who was then the Cardinal in Washington, D.C., never ordered the community disbanded. He asked the community to institute a number of needed reforms, and it did. The community still exists, and is in much better shape as a result of the reforms. It is a recognized association of the faithful within the Archdiocese of Washington.
Thanks for that info. I did have the wrong info. It was also good to see the confidential letter from Cardinal Hickey.
We had lost contact with a former community leader of MOG a few years ago.
It is good to hear that they are in much better shape as a result of the reforms. As a recognized assiciation if the faithful in the Archdiocese of Washington, there will hopefully be appropriate oversight.
While this is not always a guarantee, it is, at least, bringing the group in line with the teaching and pastoral authoritiy of the Church.
I am a former member of a community spin off of the Ann arbor community. ours was guilty of all the offenses listed in the article and Thankfully imploded in 1981. Former members are still in contact with one another however. There were some ties that were made that were truly covenantal.
Covenant Communities actually first appeared in 1620 with the pilgrims that immigrated from England for religious freedom. They landed in Plymouth and settled under the direction of William Bradford.
Covenant Communities were first began in 1620 with the Pilgrims that immigrated from England for religious freedom. They landed in Plymouth and settled under the direction of William Bradford.
I have heard these criticisms before and they do not jive with In my experience as a covenant member of The Word of God.
1)The leaders were chosen in consultation with the body.
2)Some people chose to give up more control of their lives to some leaders who were willing to be overly in control of others. In this way the community acted like a cult for some. This was not pervasive. It was not my case.
3)In all humility we did serve the lives an needs of our members better than other groups. This might have been the case for some that elitism might have been a problem.
4)Jesus was a servant leader. For the most part our leadership chose that model. Some women were not well served by the all male leadership. Single people were not always well served.
5)Devaluation of church hierarchy and sacraments was simply not the case. In response to the Bishop of Lansing The Word of God formed a Catholic parish under his direction. I helped form a Reformed/Presbyterian congregation. A Lutheran and Free Church congregation was formed. Eventually a Messianic Jewish Congregation was put together. They were very responsive to their denominational leadership. Where did this idea come from?
6)I am not aware of financial exploitation.
7)I know of some abuses of leadership with regard to arranging marriages. This problem was not universal. There was a good environment of keeping confidential private issues. Two men, in my knowledge, exploited this. These sexual predators used this environment and a healthy practice of forgiveness to exploit the vulnerable. I don't believe the leadership knew what was happening till the damage was done.
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