Charismatic movement

From Wikipedia, the free encyclopedia

(Redirected from Charismatic Christianity)
Jump to: navigation, search
Christianity Portal

The charismatic movement began with the adoption of certain beliefs typical of those held by Pentecostal Christians — specifically what are known as the biblical charisms or spiritual gifts: glossolalia (speaking in tongues), prophesying, supernatural healing, etc. — by those within mainstream Protestant and Roman Catholic churches. Many charismatic Christians went on to form separate churches and denominations. The writings of John Fletcher were influential in beginning this movement, which was sparked by the Azusa Street Revival in California, which took place in 1906. Though charismatic theology finds its roots in the Wesleyan-Holiness tradition, charismatics can now be found within numerous theological movements and in multiple denominations.

Charismatic is 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 to describe a wide range of supernatural experiences (especially in 1 Corinthians 12-14).

Often confused with Pentecostalism (which inspired it), charismatic Christianity tends to differ in key aspects: most charismatics reject the preeminence given by Pentecostalism to glossolalia, reject what they consider to be legalism sometimes associated with Pentecostalism, and often stay in their existing denominations such as Roman Catholic Charismatics.

Because of the continual cross-over between Pentecostalism and the modern charismatic movement, it is increasingly difficult to speak of charismatics and Pentecostals as being part of separate movements. Yet because neither movement is monolithic, it is inaccurate to speak of them as being one movement. The difference is primarily one of origins. Beliefs of the two groups are very similar; each movement, however, is unique in its historical beginnings. Having been conceived in unique contexts, the difference may secondarily be described in terms of contrasting church cultures evidenced through each movement's manners and customs (i.e., worship styles, preaching styles, altar ministry methods). Until a more acceptable broad nomenclature is used, it needs to be understood that both movements share a great deal in common, and yet can sometimes be clearly differentiated.

Contents

[edit] History

[edit] 1950-1975

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.[2] This influenced tens of thousands of Anglicans world-wide 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. 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. Meanwhile, in the United Kingdom, Colin Urquhart, Michael Harper, David Watson and others were in the vanguard of similar developments. 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.

In both the UK and New Zealand there was significant overlap between ex-Brethren charismatics 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.[1][2]

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 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.

[edit] 1975-2000

While there are many charismatics within established denominations, many have left or have been forced out and have joined either more progressive Pentecostal churches or formed their own churches or denominations. The house church movement in the UK and the Vineyard movement in the USA 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, the pre-eminent Pentecostal movement has been 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, Word-faith Theology and the Toronto blessing phenomenon.

[edit] World perspective

As noted earlier, Pentecostal and charismatic are often used interchangeably. With that in mind, according to Christianity Today, Pentecostalism is "a vibrant faith among the poor; it reaches into the daily lives of believers, offering not only hope but a new way of living." [3]. In addition, according to a 1999 U.N. report, "Pentecostal churches have been the most successful at recruiting its members from the poorest of the poor." [4] Also, according to Christianity Today, in Brazilian churches, where Pentecostal Christians are often very poor, "Preachers constantly ask parishioners to give what seem like laughable sums of money; these people tithe 20, 30, and sometimes as much as 50 percent of their income." [5] Christianity Today also noted that Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter. [6] In addition, according to Christianity Today, "Scholars have long branded Pentecostalism an eminently 'otherworldly' religion, focused more on things above than the mundane below. To many that seems like a foregone conclusion, given the movement's emphasis on charismatic experiences, intense religiosity, and ascetic tendencies. Even highly respected Pentecostal scholars argue this point." [7]

[edit] Pentecostalism

The charismatic movement shares many similarities with Pentecostalism, and the stages of the latter seem to have been a prerequisite for the further developing of the charismatic one. The influence of Pentecostalism upon the charismatic movement cannot be denied. Both acknowledge the power of the Holy Spirit. Faith healing has major acceptance among adherents of both faiths, and both are known for their fiery services. Even still, many differences will allow a person to discern a charismatic from a Pentecostal, though some consider themselves both.

Pentecostals developed their own denomination, but charismatics tend to remain in their respective established churches or religious bodies. Charismatics have been susceptible to criticism that exceeds that of Pentecostalism, but criticism of both is widespread in comparison to other religious movements.

[edit] Catholicism

Main article: Catholic Charismatic Renewal

Charismatic Christians are not exclusive to any single denomination, and indeed, charismatic theology is not even uniquely Protestant. There is a burgeoning charismatic movement within the Catholic Church, and Pope John Paul II was reputed to have had a charismatic priest as his personal pastor however there is no evidence that the Pope, himself, was "charismatic" or spoke in tongues.

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. Traveling 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.

Further difficulty is the tendency for many charismatics 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.[3]

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.

[edit] Criticism

With the rise in popularity and influence of the charismatic movement, a number of criticisms have arisen from Christians who are outside the movement. Cessationists (popular amongst Fundamentalists and Southern Baptists) believe that the spiritual gifts that charismatics experience are no longer available to the church, and argue that these experiences are demonic and/or psychological in nature.[citation needed] The Southern Baptist Organization in a recent controversial move actually voted to forbid the practice of glossolalia.[4]

Critics sometimes use the word in a derisive manner and generally believe and teach that charismatics are everything from shallow to dangerous — even demon possessed, although this latter charge is increasingly rare as charismatic and Pentecostal groups become more established in the religious landscape.[citation needed]

Criticism of the movement from outside of the Christian church partly stems from the alleged indoctrination of children at a young age. This issue is highlighted in the controversial documentary Jesus Camp.

[edit] Theologians and scholars

See also: Renewal Theologians

[edit] See also

[edit] Denominations and church groups

[edit] References

  1. ^ Lineham, Peter (1982), Tongues Must Cease.
  2. ^ Knowles, Brett (1999), New Life: The New Life Churches of New Zealand: 1942-1979
  3. ^ 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
  4. ^ The SBC published the a contoversial paper after a November 2005 meeting to address the issue of glossalalia within their ranks, with a particular focus on new mission candidates. [1]

[edit] Further reading

Critical:

Supportive:

  • Deere, Jack. Surprised by the Power of the Spirit
  • Grudem, Wayne. The Gift of Prophecy in the New Testament and Today

Neutral:

  • Grudem, Wayne (editor). Are Miraculous Gifts for Today?

[edit] External links

[edit] Academic study

cs:Charismatická obnova de:Charismatische Bewegung el:Χαρισματικό κίνημα fr:Renouveau charismatique id:Gerakan Karismatik it:Movimento carismatico hu:Karizmatikus mozgalom nl:Charismatische beweging ja:カリスマ運動 no:Karismatisk kristendom pl:Charyzmaty pt:Neopentecostalismo sk:Charizmatické hnutie fi:Karismaattinen liike sv:Karismatisk kristendom uk:Харизматичний рух zh:靈恩派

Retrieved from "http://india.smashits.com/wikipedia/Charismatic_movement"
Views
Personal tools

Toolbox