Bishops reject intergenerational healing practiced by some priests

The Spanish Episcopal Conference (CEE) has published a doctrinal note that criticizes the practice of so-called “intergenerational healing” or “healing of the family tree” promoted by some Catholic priests.

The doctrinal note is motivated by having detected these practices “in some Spanish dioceses, especially in the area of ​​prayers and retreats organized by new religious movements of a charismatic nature, the practice by priests linked to these movements.”

After collecting reports from various experts “in the field of dogmatic theology, spiritual theology and psychology”, the Commission for the Doctrine of the Faith of the EEC prepared the text that was approved for publication by the Permanent Commission held in September 2024.

The note points out as precursors of these practices the Anglican missionary Kenneth McAll, the Claretian religious John Hampsch and the Catholic priest Robert DeGrandis, of the Society of Saint Joseph, “who has popularized the practice in the Catholic Charismatic Renewal due to his connection to it.” .

These authors “defend the intergenerational transmission of sin and, correspondingly, the possibility of intergenerational healing.” The way to “cure” physical and mental illnesses resulting from sins of one’s ancestors consists of “identifying the sin in one’s own family tree” and breaking “the bond of sin” through “intercession, exorcisms and, especially, the celebration of a Eucharist”, which results in a supposed healing, as explained in the document.

The bishops warn that “merging aspects of the Catholic faith with others that are foreign to it results in a syncretism of Catholic appearance with aspects that concern explicitly or implicitly issues of eschatology,” as well as ecclesiology, anthropology and theology of the sacraments.

Magisterium of the Catholic Church on sin

The Spanish bishops highlight in the note some magisterial notes to take into account on the issue of “intergenerational healing.”

Firstly, they state that “sin is always personal and requires a free decision of the will. The same thing happens with the penalty of sin. It always implies personal responsibility.”

In connection with this, they remember that “the only sin that is transmitted from generation to generation is original sin”, but warning that it has this name “in an analogous way”, that it does not have the character of personal guilt and that its punishment “does not pass to the next generation.”

The prelates explain in the second instance that although the Old Testament states “that the sins of the parents fall on the children,” this conception of corporate responsibility, “which called into question the justice of God,” evolved “making the man responsible for his own destiny.”

“In the New Testament, Jesus rejected the conception of a hereditary transmission of sin, breaking with the logic of ‘personal and collective guilt-punishment’ in the well-known scene of the healing of the man blind from birth,” they add.

Thirdly, the issue of the communion of saints is addressed, highlighting that in the exchange of spiritual goods “the transmission of the consequences of the sins of the deceased from their own family tree to the living is in no case contemplated. It does include, on the contrary, the possibility of a mutual benefit of intercession between the living and the deceased.”

Baptism, Eucharist and intergenerational healing

The Spanish bishops also point out that it is not possible to “sustain an intergenerational transmission of sin without contradicting the Catholic doctrine on Baptism,” a sacrament in which “the forgiveness of all sins occurs.”

Regarding the Eucharist, the Spanish prelates recall that “the so-called ‘Masses of healing or liberation’, closely linked to the praxis of intergenerational healing” are not contemplated in the Roman Ritual and, therefore, “the introduction of such intentions in the context of the celebration of the Holy Mass seriously denatures and distorts the Eucharistic celebration.”

The doctrinal note also refers to prayer meetings “whose purpose is to obtain from God the healing of the sick”, to reaffirm that, although “any faithful can freely raise prayers to God asking for healing” when it comes to meetings ” “They must submit to the supervision of the local Ordinary.”

“These healing prayers, as well as the prayers of exorcism, liturgical or non-liturgical, cannot be introduced into the celebration of the Holy Eucharist, the Sacraments and the Liturgy of the Hours,” they add.

In conclusion, the prelates affirm that “relying on the Word of God, we want to affirm that no one can be imputed for the sins of others nor should they be held responsible for the sins of previous generations, but that each one is responsible for his or her own life and own sins.”