Charismatic movement
[1] The charismatic movement represented a reversal of the previous pattern, as those influenced by Pentecostal spirituality chose to remain in their original denominations.
The beginning of the charismatic movement is usually dated to Sunday, April 3, 1960, when Dennis J. Bennett, rector of St Mark's Episcopal Church in Van Nuys, California recounted his Pentecostal experience to his parish; he repeated it on the next two Sundays, including Easter (April 17), during which many of his congregation also shared the experience of spirit.
The movement grew to embrace other mainline churches, where clergy began receiving and publicly announcing their Pentecostal experiences.
They are a force of ecumenism in that they have members from many major Christian denominations, such as Catholics, Lutherans, Anglicans, Reformed and Methodists, who live and pray together.
Foremost among theological reasons is the tendency of many Pentecostals to insist that speaking in tongues is always the initial physical sign of receiving Spirit baptism.
[19][21] In contrast to Pentecostals, charismatics tend to accept a range of supernatural experiences (such as prophecy, miracles, healing, or "physical manifestations of an altered state of consciousness") as evidence of having been baptized or filled with the Holy Spirit.
[25] Cessationists support this claim by suggesting there was a rapid decline in reports of such gifts from the time of the Church Fathers onwards.
In the United States, Episcopalian priest Dennis Bennett is sometimes cited as one of the charismatic movement's seminal influences.
[29] 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.
[31] In the United Kingdom, Colin Urquhart, Michael Harper, David Watson, Trevor Dearing and others were in the vanguard of similar developments.
He invited Bennett to New Zealand in 1966, and played a leading role in developing and promoting the Life in the Spirit seminars.
Richard A. Jensen's Touched by the Spirit (1974) played a major role in the Lutheran understanding to the charismatic movement.
[34] In Congregational and Presbyterian churches which profess a traditionally Calvinist or Reformed theology, there are differing views regarding present-day continuation or cessation of the gifts (charismata) of the Spirit.
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 foreword to a 1983 book by Léon Joseph Cardinal Suenens, at that time the Pope's delegate to the Catholic charismatic renewal, the then Prefect of the Congregation for the Doctrine of the Faith, Cardinal Joseph Ratzinger (later Pope Benedict XVI), comments on the Post Second Vatican Council period stating, At the heart of a world imbued with a rationalistic skepticism, a new experience of the Holy Spirit suddenly burst forth.
[37]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.
[38] A 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.
[39] In this regard, a Study seminar organized jointly in São Paulo by the Pontifical Council for Promoting Christian Unity and the Bishops Conference of Brazil[which?]
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.
On June 8, 2019, Pope Francis encouraged everyone in Charismatic Renewal "to share baptism in the Holy Spirit with everyone in the Church.
CHARIS has a "public juridic personality" within the Roman Catholic Church and has come into being as a direct initiative of the highest ecclesiastical authority, Pope Francis.
"[47][48] When the Methodist movement was initiated, "many individuals in London, Oxford and Bristol reported supernatural healings, visions, dreams, spiritual impressions, power in evangelizing, [and] extraordinary bestowments of wisdom".
[49] John Wesley, the founder of Methodism, "firmly maintained that the Spiritual gifts are a natural consequence of genuine holiness and dwelling of God's Spirit in a man.
[50][51] In the latter case, the Pentecostal doctrine of a third work of grace accompanied by glossolalia is condemned by some connexions in the Methodist tradition, such as the Pilgrim Holiness Church, which teaches that the state of Christian perfection (in which a person is perfect in love) is the goal for humans:[48] Those who teach that some special phenomena such as speaking with unknown tongues constitutes a witness to the Baptism with the Spirit expose themselves and their hearers to peril of dangerous fanaticism.
Settle it then in your heart, that from the moment God has saved you from all sin, you are to aim at nothing but more of that love described in the thirteenth chapter of First Corinthians.
Although some Eastern Orthodox priests have advanced Charismatic practice in their congregations, the movement is seen as incompatible with Orthodoxy by writers within the church.
It is incompatible with Orthodoxy, in that it justifies itself only by perverting the message of the Fathers, suggesting that the Church of Christ needs renewal, and indulging in the theological imagery of, Pentecostal cultism.
[58] There was a charismatic movement among Evangelical Eastern Orthodox Christians in Russia with Laestadian Lutheran influences (the Ushkovayzet), whose practitioners were known as Hekhulites or Hikhkhulites.
[citation needed] The movement led to the creation of independent evangelical charismatic churches more in tune with the revival of the Holy Spirit.
