[3] It began after attendees of the in 1967 when Catholics from Duquesne University attended a Protestant worship service and claimed to have been "baptized in the Holy Spirit".

It is heavily influenced by American Protestantism, especially Evangelical and Pentecostalism, emphasizing a "personal relationship with Jesus", deep emotional experiences, and expressing the "gifts of the Holy Spirit".

In Ann Arbor, Michigan, a Catholic church describes charismatic worship as involving "uplifted hands during songs and audible praying in tongues.

"[7][better source needed] According to theologians Peter Hocken, Tony Richie and Christopher Stephenson, the Catholic charismatic renewal is intrinsically ecumenical and has given rise to covenant communities with members from major Christian denominations who lead a "shared life based on baptism in the Holy Spirit".

[citation needed] Proponents believe that certain charismata (a Greek word for "gifts") are still bestowed by the Holy Spirit today as they were in Early Christianity as described in the Bible.

Traditional Catholics, in particular, argues that charismatic practices shift the focus of worship away from reverent communion with Christ in the Eucharist and towards individual emotions and non-liturgical experiences as a substitute.

Other Catholics say that their involvement with charismatic renewal has revitalized their faith, leading them to a deeper devotion to Christ in the Eucharist and a fuller appreciation of the liturgy.

[citation needed] In search of a spiritual experience, graduate student Ralph Keifer and history professor William Storey, both of the Catholic Duquesne University in Pittsburgh, attended a meeting of the Cursillo movement in August 1966.

Then, in February, during a gathering of Duquesne University students at The Ark and The Dove Retreat Center north of Pittsburgh, more people asked Keifer to pray over them.

In these communities, members practiced a stronger commitment to spiritual ideals and created documents, or covenants, that set up rules of life.

One of the first structured covenant communities was the Word of God (1970) in Ann Arbor, Michigan and True House (1971) and the People of Praise (1971) in South Bend, Indiana.

[8] Theologians Peter Hocken, Tony Richie and Christopher A. Stephenson have written that these covenant communities demonstrate that "A shared life based on baptism in the Holy Spirit could and should be lived ecumenically.

[citation needed] However, Cardinal Raniero Cantalamessa, preacher to the Papal household, explains that "Catholic theology recognizes the concept of a valid but tied sacrament... if the fruit that should accompany it remains bound because of certain blocks that prevent its effectiveness."

Today, the Catholic Charismatic Renewal enjoys support from most of the Church's hierarchy, from the Pope to bishops of dioceses around the world, as a recognized ecclesial movement.

In March 1992, Pope John Paul II stated At this moment in the Church's history, the Charismatic Renewal can play a significant role in promoting the much-needed defense of Christian life in societies where secularism and materialism have weakened many people's ability to respond to the Spirit and to discern God's loving call.

Your contribution to the re-evangelization of society will be made in the first place by personal witness to the indwelling Spirit and by showing forth His presence through works of holiness and solidarity.

It is from this providential rediscovery of the Church’s charismatic dimension that, before and after the Council, a remarkable pattern of growth has been established for ecclesial movements and new communities.

[46] Critics of the charismatic movement argue that practices such as faith healing draw attention away from the Mass and the communion with Christ that takes place therein.

[citation needed] Others criticize the movement for removing or obscuring traditional Catholic symbols (such as the crucifix and Sacred Heart) in favor of more contemporary expressions of faith.