Charismatic movement


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The term charismatic movement describes the adoption, from around 1960 onwards, of certain beliefs typical of those held by Pentecostal Christians by those within mainstream Protestant and Roman Catholic churches.[1] The term "charismatic" to describe what was happening in the older churches under the influence of the Holy Spirit was first coined by Harold Bredesen in 1962. In the face of the term "neo-Pentecostal," he said "We prefer the title 'the charismatic renewal in the historic churches.'"[2]

Charismatic can be used as an umbrella term used to describe those Christians who believe that the manifestations of the Holy Spirit seen in the first century Christian Church, such as miracles, prophecy, and glossolalia (speaking in other tongues or languages), are available to contemporary Christians and may be experienced and practiced today. The word charismatic is derived from the Greek word χάρισμα ("gift," itself derived from χάρις, "grace" or "favor") which is the term used in the Bible, 1 Corinthians 12-14.

Contents

Pentecostalism and the charismatic movement

Broadly speaking, the term "Pentecostal" refers to that set of denominations that arose out of the 1906 Azusa Street Revival, and so are mainly situated historically, whereas "charismatic" refers to a particular set of beliefs surrounding the use of spiritual gifts, so the charismatic movement is situated theologically. "charismatic movement" however, refers to that set of churches from mainline denominations that were influenced by Pentecostal practices from 1960 onwards. So while many charismatic Christians went on to form separate churches and denominations, (known as neo-charismatics) the over-riding characteristic of the charismatic movement was the willingness of charismatics to remain within their original denominations.

Pentecostals, the charismatic movement and neo-charismatics share major narratives, such as the way God works in revival, and the power and presence of God evidenced in the daily life of the believer. Many churches influenced by the charismatic movement deliberately distanced themselves from Pentecostalism, however, for cultural and theological reasons, the foremost theological reason being the tendency of many Pentecostals to insist that speaking in tongues is necessary for both baptism in the Spirit and conversion.

Charismatic theology finds its roots in the Wesleyan-Holiness tradition. Additionally, many in the charismatic movement employ contemporary styles of worship, and innovative, modern methods of outreach.

History

1960-1975

While it is difficult to locate the place and time charismatic Christianity began to influence the mainstream churches, Dennis Bennett, an American Episcopalian, is often cited as the movement's seminal influence. 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. Soon after this he was ministering in Vancouver where he ran many workshops and seminars about the work of the Holy Spirit.[3] This influenced tens of thousands of Anglicans worldwide and also began a renewal movement within the Roman Catholic and Orthodox churches.

In the 1960s and 1970s there was a renewed interest in the supernatural "gifts of the Spirit" in mainstream churches such as the Methodist, Episcopal, Lutheran, Anglican, and Catholic churches. In the United Kingdom, Colin Urquhart, Michael Harper, David Watson and others were in the vanguard of similar developments. Meanwhile in the USA the Catholic Charismatic Renewal was focused in individuals like Kevin Ranaghan and others at the University of Notre Dame in South Bend, Indiana. Dennis Bennett was Ranaghan's counterpart in the Episcopal Church. The Roman Catholic Duquesne University in Pittsburgh began hosting charismatic revivals in 1977, which coincided with Jimmy Carter's election and the "born from above" or "born again" explosion.

Additionally, the Charismatic movement was a significant part of the Jesus movement of the late 1960s and early 1970s in the USA and other western countries, in which thousands of young people disillusioned with the drugs and free sex culture of the time found faith in Christ. Forward thinking pastors like Chuck Smith brought the 'bare-foot hippie kids' into his church, seeing dramatic deliverances from drugs, and birthing the contemporary worship and contemporary Christian music genres.

In both the UK and New Zealand there was significant overlap between charismatic ex-Brethren and those of mainstream churches. Brethren men such as Campbell McAlpine and Arthur Wallis visited New Zealand for the renowned Massey conference in 1964. This was attended by several Anglicans including, the Rev. Ray Muller who went on to invite Dennis Bennett to New Zealand in 1966, and played a leading role in developing and promoting the Life in the Spirit seminars. Other leaders in the New Zealand movement included Baptist Wyn Fountain and Auckland Anglican Ken Prebble.[4][5]

The charismatic renewal movement in the Eastern Orthodox Church never exerted the influence that it did in other mainstream churches. Individual priests, such as Fr. Eusebius Stephanou of the Greek Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian, Fr. Athanasius Emmert of the Antiochian Orthodox Christian Archdiocese 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.

On an international level, David du Plessis along with a host of others (including Lutheran and even Southern Baptist ministers) promoted the movement. The latter did not last long with their denominations, either volunteering to leave or being asked to do so. But in the Episcopal and Catholic churches priests were permitted to continue on in their parishes, provided they did not allow these concerns to create major divisions within their congregations.

1975-2000

While there are many charismatic Christians within established denominations, others have left to join more progressive Pentecostal churches or formed their own churches or denominations. The house church movement in the UK and the Vineyard movement in the U.S. are examples of a formal charismatic structure. The Hillsong Church in Australia is an example of a Pentecostal church that has embraced charismatic belief and practices, which has, in turn, influenced the Australian Assemblies of God denomination. In New Zealand, a major Pentecostal movement is the New Life Churches, although other local and international Pentecostal denominations are also well established.

Since the mid 1980s, the charismatic movement has made some notable changes in its theology and emphases. This process has been termed The Third Wave of the Holy Spirit and has been typified by the ministry of C. Peter Wagner, John Wimber, and the Toronto blessing phenomenon. In the 80's, two distinct groups of charismatic Christians emerged: Those with a more evangelical emphasis, such as the Vineyard and many independent groups and those following Word-faith Theology (mostly centered around Kenneth W. Hagin and RHEMA Churches). Key charismatic figures such as John Wimber and others are critical of Word-faith and the "prosperity gospel."

In the 1990s, many leaders (such as John Paul Jackson) and Churches started re-considering their traditional charismatic emphasis on Spiritual Warfare (moving from 'binding spirits' to praying that the Holy Spirit would move).

2000-present

The charismatic movement has grown in the last decade. As of 2008, according to Barna surveys, one out of every four Protestant churches in the United States (23%) is a charismatic congregation. A slight majority of all born again Christians (51%) are charismatic. Nearly half of all adults who attend a Protestant church (46%) are charismatic.[6]

Since 2000, charismatic Christians have begun to focus more on prayer, fasting and continual prayer and worship.

The practice of praying for the sick has generally been an integral element of charismatic doctrine. Many churches offer special times to receive healing prayer during or after after a service; this may be conducted by individuals or the congregation as a whole.

The goal of the full restoration of the fivefold ministry (Evangelists, Pastors, Apostles, Prophets and Teachers) has become another large focus these groups.[which?] Many believe that the church will not function properly and see the fullness of what God has for it, unless all five positions are functioning.

The 2006 documentary film Jesus Camp provided a window into one facet of the charismatic movement, though this heightened focus on 'training' children for spiritual warfare, while not uncommon, is probably not representative of the larger Charismatic movement.

Reformed Charismatics

A more recent trend is the inclusion of Charismatic elements in more traditionally Calvinist or Reformed Theology. Reformed Charismatics, on the whole, reject the 'prosperity gospel' and distance themselves from movements that display over-emotional tendencies such as Word of Faith, Toronto Blessing, Brownsville Revival and Todd Bentley revivals.

Reformed Charismatics, though convinced believers in the modern practice of all of the gifts of the Spirit, attempt to keep the primary focus on the cross of Christ, and the gospel.

Roman Catholicism

Main article: Catholic Charismatic Renewal

Since the 1960s there has been a burgeoning charismatic movement within the Roman Catholic Church. Pope John Paul II was reputed to have had a charismatic priest as his personal pastor although there is little evidence that the Pope himself was "charismatic" or spoke in tongues. On many occasions he was reported as saying "long life to the Charismatics".

Cardinal Joseph Ratzinger (now Pope Benedict XVI) has added his voice to Pope John Paul II in acknowledging the good occurring in the Charismatic Renewal and providing some cautions.

In a forward to a 1983 book by Léon Joseph Cardinal Suenens, at that time the Pope's delegate to the Charismatic Renewal, the Prefect comments on the Post-Conciliar 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. ”

[7]

In the Roman Catholic church, the movement became particularly popular in the Filipino and Hispanic communities of the United States, in the Philippines itself, 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 within Roman Catholicism, along with Traditional Catholicism. It presents a difficult situation for many Church authorities, who, as always, must be careful to admit innovation only where it is clear the innovation is consistent with the Bible and the teachings of the Church.

A further difficulty is the tendency for many charismatic Catholics to take on what others in the Roman 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]

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.[9][10]

Theologians and scholars

See also: Renewal Theologians

See also

References

  1. ↑ D W Bebbington Evangelicals in Modern Britain: A History from the 1730s to the 1980s (London: Unwin, 1989) 229
  2. ↑ Peter Hocken Streams of Renewal: The Origins and Early Development of the Charismatic Movement in Great Britain (Exeter; Paternoster, 1986) 184
  3. ↑ "Anglican Pioneer in Renewal". Retrieved on 2008-01-31.
  4. ↑ Lineham, Peter (1982), Tongues Must Cease.
  5. ↑ Knowles, Brett (1999), New Life: The New Life Churches of New Zealand: 1942-1979
  6. ↑ Barna Group, "Is American Christianity Turning Charismatic?" Accessed 29 January, 2008.
  7. ↑ Suenens, Léon Joseph (1983). Renewal and the Powers of Darkness (Malines document). Darton, Longman and Todd. ISBN 978-0232515916. 
  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. ↑ Patrick, Arthur (c. 1999). "Early Adventist worship, Ellen White and the Holy Spirit: Preliminary Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. Retrieved on 2008-02-15.
  10. ↑ Patrick, Arthur (c. 1999). "Later Adventist Worship, Ellen White and the Holy Spirit: Further Historical Perspectives". Spiritual Discernment Conference. SDAnet AtIssue. Retrieved on 2008-02-15.

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