Charismatic Movement

The term charismatic movement is used in varying senses to describe 20th century developments in various Christian denominations. It describes an ongoing international, cross-denominational/non-denominational Christian movement in which individual, historically mainstream congregations adopt beliefs and practices similar to Pentecostals. Foundational to the movement is the belief that Christians may be "filled with" or "baptized in" the Holy Spirit as a second experience subsequent to salvation and that it will be evidenced by manifestations of the Holy Spirit. Among Protestants, the movement began around 1960. Among Roman Catholics, it originated around 1967.

The term sometimes also more widely encompasses the Pentecostal movement from earlier in the 20th century and more recent claimed manifestations of the Holy Spirit among Christians.

Terminology

Charismatic

The term "charismatic" was coined by American Lutheran minister Harald Bredesen in 1962 to describe what was happening in mainline Protestant denominations. Confronted with the term "neo-Pentecostal", he preferred to call it "the charismatic renewal in the historic churches."

Charismatic is an umbrella term used to describe the belief that the gifts (Greek charismata χάρισμα, from charis χάρις, grace) of the Holy Spirit as described in the Christian New Testament are available to contemporary Christians through the filling with or baptism in the Holy Spirit, with-or-without the laying on of hands. These spiritual gifts are believed to be manifest in the form of signs, miracles, and wonders, including, but not limited to, glossolalia (speaking in tongues/languages), interpretation of tongues, prophecy, healing, and discernment of spirits (see, among others, 1 Corinthians 12-14).

Adherents of these beliefs are often called "charismatics." They may be found in any denomination of the Church, though some have formed their own independent congregations and ministries, and para-church organizations.

Pentecostal

"Pentecostal" is often used interchangeably, though erroneously, with "Charismatic" (the relationship, differences, and similarities of the two movements are discussed below). The Pentecostal movement began with the revivalist fervor in Los Angeles, California in the early 1900s. Alienated by the religious formalism of mainline and traditional churches, Pentecostals emphasized informal worship services characterized by emotional and ecstatic experiences.^{[neutrality is disputed]}

Neo-Pentecostal

"Neo-Pentecostal" (or "neopente") is sometimes used to refer to non-Pentecostal charismatics and neo-charismatics.

Neo-Charismatic

Main article: Neo-charismatic churches

While adherents of the charismatic movement were generally encouraged to remain within their original congregations and denominations, a "new" charismatic movement in the 1980s, often referred to as the Third Wave of the Holy Spirit, expressed itself through the formation of separate churches and denomination-like organizations. These groups are referred to as "neo-charismatic". The Vineyard Movement in the US (and elsewhere) and the British New Church Movement are examples of Third Wave or "neo-charismatic" organizations.

Shared beliefs

Pentecostals, the charismatic movement and neocharismatics share major narratives. Among these is a common belief in the way God works in revival, and the power and presence of God evidenced in the daily life of the Christian believer. Many charismatics and Pentecostals have a shared heritage in the Wesleyan holiness tradition. However, traditional Wesleyans do not believe in speaking in tongues or that it is an evidence of the second blessing of sanctification.

Differences

Many churches influenced by the charismatic movement deliberately distanced themselves from Pentecostalism, however, for cultural and theological reasons. Foremost among theological reasons is the tendency of many Pentecostals to insist that speaking in tongues is initial physical evidence following the Baptism of the Holy Spirit.^[1] Pentecostals are also distinguished from the charismatic movement on the basis of style.^[2]

Although specific teachings will vary from group to group, most Neo-charismatics do not believe that a separate Baptism of the Holy Spirit is required for Christians, and that the infilling of the Holy Spirit occurs at the time of salvation.

Additionally, many in the charismatic movement employ contemporary styles of worship and methods of outreach which differ from traditional Pentecostal practice.

Denominational distinctives

Anglican Communion (including Episcopalian)

In America, the Episcopalian Dennis Bennett is sometimes cited as one of the charismatic movement's seminal influence.^[3] Bennett was the Rector at St Mark's Episcopal Church in Van Nuys, California when he announced to the congregation in 1960 that he had received the outpouring of the Holy Spirit.^[4] Soon after this he was ministering in Vancouver where he ran many workshops and seminars about the work of the Holy Spirit.^[5] This influenced tens of thousands of Anglicans worldwide and also began a renewal movement within the Roman Catholic and Orthodox churches.^{[citation needed]}

In the United Kingdom, Colin Urquhart, Michael Harper, David Watson and others were in the vanguard of similar developments.

The Massey conference in New Zealand, 1964 was attended by several Anglicans including, the Rev. Ray Muller who went on to invite Bennett to New Zealand in 1966, and played a leading role in developing and promoting the Life in the Spirit seminars. Other Charismatic movement leaders in New Zealand include Bill Subritzky.

Lutherans

Larry Christenson, a Lutheran theologian based in San Pedro, California, did much in the 1960s and 1970s to interpret the charismatic movement for Lutherans. A very large annual conference was held in Minneapolis during those years. Charismatic Lutheran congregations in Minnesota became especially large and influential; especially "Hosanna!" in Lakeville, and North Heights in St. Paul.^{[citation needed]} The next generation of Lutheran charismatics cluster around the Alliance of Renewal Churches.^{[citation needed]} There is currently considerable charismatic activity among young Lutheran leaders in California centered around an annual gathering at Robinwood Church in Huntington Beach.^{[citation needed]}

Eastern Orthodox

Main article: Orthodoxy and the Charismatic Movement

The charismatic movement in the Eastern Orthodox Church never exerted the influence that it did in other mainstream churches. Individual priests, such as Fr. James Tavralides, Fr. Constantine Monios and Fr. David Buss, Fr. Athanasius Emmert of the Antiochian Orthodox Christian Archdiocese, Fr. Eusebius Stephanou of the Greek Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian and editor of "The Logos", and Fr. Boris Zabrodsky of the Ukrainian Orthodox Church in America, founder of the Service Committee for Orthodox Spiritual Renewal (SCOSR) which published "Theosis" Newsletter, were some of the more prominent leaders of the charismatic renewal in Orthodoxy.

Reformed Churches

In the more traditionally Calvinist or Reformed Theology there are differing views regarding present-day continuation or cessation of the charismatic gifts. Generally, reformed charismatics distance themselves from movements that display over-emotional tendencies such as Word of Faith, Toronto Blessing, Brownsville Revival and Lakeland Revival.^{[citation needed]}

Roman Catholicism

Main article: Catholic Charismatic Renewal

Since 1967 the charismatic movement has been active within the Roman Catholic Church.^{[citation needed]}In the USA the Catholic Charismatic Renewal was focused in individuals like Kevin Ranaghan and others at the University of Notre Dame in Notre Dame, Indiana. Duquesne University in Pittsburgh, which was founded by the Congregation of the Holy Spirit, a Catholic religious community, began hosting charismatic revivals in 1977.

In a forward to a 1983 book by Léon Joseph Cardinal Suenens, at that time the Pope's delegate to the Charismatic Renewal^{[clarification needed]}, the Prefect^{[clarification needed]} comments on the Post-Conciliar^{[clarification needed]} period stating,

“

At the heart of a world imbued with a rationalistic skepticism, a new experience of the Holy Spirit suddenly burst forth. And, since then, that experience has assumed a breadth of a worldwide Renewal movement. What the New Testament tells us about the Charisms - which were seen as visible signs of the coming of the Spirit - is not just ancient history, over and done with, for it is once again becoming extremely topical.

”

and

“

to those responsible for the ecclesiastical ministry - from parish priests to bishops - not to let the Renewal pass them by but to welcome it fully; and on the other (hand) ... to the members of the Renewal to cherish and maintain their link with the whole Church and with the Charisms of their pastors.[6]

”

In the Roman Catholic church, the movement became particularly popular in the Filipino, Korean, and Hispanic communities of the United States, in the Philippines, and in Latin America, mainly Brazil. Travelling priests and lay people associated with the movement often visit parishes and sing what are known as charismatic masses. It is thought to be the second largest distinct sub-movement (some 120 million members) within global Catholicism, along with Traditional Catholicism.^[7]

A further difficulty is the tendency for many charismatic Catholics to take on what others in their church might consider sacramental language and assertions of the necessity of "Baptism in the Holy Spirit," as a universal act. This causes difficulty as there is little to distinguish the "Baptism" from the sacrament of confirmation.^[8] In this regard, a Study seminar organized jointly in Sao Paulo by the Pontifical Council for Promoting Christian Unity and the Bishops Conference of Brazil raised these issues. Technically, among Catholics, the "Baptism of the Holy Spirit" is neither the highest nor fullest manifestation of the Holy Spirit.

Thus "Baptism of the Spirit" is one experience among many within Christianity (as are the extraordinary manifestations of the Spirit in the lives of the saints, notably St. Francis of Assisi and St. Teresa of Avila, who levitated), and thus less dogmatically held by Catholic charismatics (than by Pentecostals).^[9] Possibly, Padre Pio (now St. Pio) provides a modern-day Catholic example of this experience. Describing his confirmation, when he as 12 year old, Padre Pio said that he "wept with consolation" whenever he thought of that day because "I remember what the Most Holy Spirit caused me to feel that day, a day unique and unforgettable in all my life! What sweet raptures the Comforter made me feel that day! At the thought of that day, I feel aflame from head to toe with a brilliant flame that burns, consumes, but gives no pain." In this experience, Padre Pio said he was made to feel God's "fullness and perfection." Thus a case can be made that he was "baptized by the Spirit" on his confirmation day in 1899. It was one spiritual experience among many that he would have.^[10]

The Compendium to the Catechism of the Catholic Church states:

160. What are Charisms? 799-801. Charisms are special gifts of the Holy Spirit which are bestowed on individuals for the good of others, the needs of the world, and in particular for the building up of the Church. The discernment of charisms is the responsibility of the Magisterium.

Seventh-day Adventist

Main article: Charismatic Adventism

A minority of Seventh-day Adventists today are charismatic. They are strongly associated with those holding more "progressive" Adventist beliefs. In the early decades of the church charismatic or ecstatic phenomena were commonplace.^[11][12]

Theologians and scholars

See also: Renewal Theologians

• Wayne Grudem (Reformed)
• Kevin Ranaghan (Roman Catholic)
• J. Rodman Williams (Presbyterian)
• Paul Fiddes (Baptist)

See also

Christianity portal

• Charismatic Christianity
• Pentecostalism
• Glossolalia
• Direct revelation
• Continuationism
• Cessationism
• Cessationism versus Continuationism

Footnotes

1. ^ Baptism in the Holy Spirit, General Council of the Assemblies of God, http://www.ag.org/top/Beliefs/gendoct_02_baptismhs.cfm.
2. ^ Teddy Saunders and Hugh Sansom David Watson, a Biography (Sevenoaks: Hodder, 1992) 71
3. ^ Randall Balmer Encyclopedia of Evangelicalism: Revised and Expanded Edition 2nd Ed (Waco: Baylor, 2004) s.v. "Charismatic Movement"
4. ^ Dennis J. Bennett Nine O'Clock in the Morning (Gainsville; 1970. Reprinted 2001, 2004)
5. ^ "Anglican Pioneer in Renewal". http://www3.telus.net/st_simons/arm12.htm. Retrieved 2008-01-31. 
6. ^ Suenens, Léon Joseph (1983). Renewal and the Powers of Darkness (Malines document). Darton, Longman and Todd. ISBN 978-0232515916. 
7. ^ David Barrett, "Christian World Communions: Five Overviews of Global Christianity, AD 1800-2025," INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Volume 33, No 1, 25-32
8. ^ McDonnell, Killian & Montague, George T. Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Michael Glazier Books: 1994, Collegeville, MN
9. ^ "Study Seminar organized in Brazil," L'OSSERVATORE ROMANO Italian edition, November 4, 2005, p.4.
10. ^ C. Bernard Ruffin Padre Pio: The True Story (Huntington, IN: Our Sunday Visitor, 1991), 312-3.
11. ^ Patrick, Arthur (c. 1999). "Early Adventist worship, Ellen White and the Holy Spirit: Preliminary Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. http://www.sdanet.org/atissue/discern/holyspirit.htm. Retrieved 2008-02-15. 
12. ^ Patrick, Arthur (c. 1999). "Later Adventist Worship, Ellen White and the Holy Spirit: Further Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. http://www.sdanet.org/atissue/discern/flesh.htm. Retrieved 2008-02-15. 

External links and bibliography

• Charismatic Pentecostal Theology
• Paul Fiddes, Charismatic renewal: a Baptist view: a report received by the Baptist Union Council with commentary (London: Baptist Publications, 1980)
• Paul Fiddes, 'The theology of the charismatic movement', in David Martin and Peter Mullen, eds., Strange gifts? a guide to charismatic renewal (Oxford: Blackwell, 1984), pp. 19–40
• Charismatic Renewal Churches