Since this was denied by some who seem Charismatic to me I would like to hear your definition of Charismatic?
Mine is simple the abandoning of the necessity of the doctrine and the rejection of the outward standards that identify the Apostolic church.
Examples: Heard-Free-Fender-Munsey-such like.
The charismatic movement begins 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 — 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, charismatic Christians 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, along with Methodism), charismatic Christianity tends to differ in key aspects: most charismatic Christians 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 charismatic Roman Catholics.
Because of the continual cross-over between Pentecostalism and the modern charismatic movement, it is increasingly difficult to speak of charismatic and Pentecostal Christians 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.
[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.[1] 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 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.[2][3]
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 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).
[edit] 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. 36% of Americans claim to be charismatic or Pentecostal Christians. A slight majority of all born again Christians (51%) are charismatic. Nearly half of all adults who attend a Protestant church (46%) are charismatic.[4]
Since 2000, charismatic Christians have begun to focus more on prayer, fasting and continual prayer and worship[citation needed]. The International House of Prayer, founded by Mike Bickle became one of the major equipping centers for the prayer movement, and many prayer houses have been established throughout the world. Many churches have started intercessory prayer meetings. The Call, a series of "solemn assembly" prayer gatherings have been held around America since 2000. While meetings are non-denominational in nature, charismatic leaders, such as Lou Engle, Mike Bickle and others lead and organize them.
A major emphasis for some Charismatic Christians in the 21st century is using the gifts of the Holy Spirit (such as prophecy and healing) as tools for evangelism, with the understanding that God employs supernatural encounters "signs and wonders", more than verbal communication such as tracts or Christian apologetics.
The practice of praying for the sick, while always an integral element of charismatic doctrine, has increased recently[citation needed]. In many circles, the emphasis has shifted from one so-called "anointed" person ministering to the sick, towards the congregation as a whole praying. An international network of "Healing Rooms," places where anybody can receive prayer for healing, has been established by Healing Rooms International (founded by Cal Pierce). Many churches offer special times to receive healing prayer, or offer it after a service.
The goal of the full restoration of the fivefold ministry (Evangelists, Pastors, Apostles, Prophets and Teachers) has become another large focus these groups[citation needed]. 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[citation needed].
Current key leaders of the charismatic movement include Randy Clark, Bill Johnson, Bob Jones, Mike Bickle, Rolland and Heidi Baker, and Che Ahn.
The 2006 documentary film Jesus Camp provided a window into one facet of the charismatic movement.
April 2, 2008 marked a new movement in the United States, lead by Fresh Fire Ministries and Canadian Evengelist Todd Bentley. The Florida Healing Outpouring, also known as, The Great Florida Healing Revival, in Lakeland, Florida, has drawn international attention with the help of new media including the internet and God TV (http://www.god.tv). Miracles have been reported daily at the revival. As of June 13, 2008, stated by Lakeland's Ignited Church Pastor Stephen Strader on the broadcast, there have been 24 resurrections from the dead. Archived services are on Ignited Church's website (http://www.ignitedchurch.com). This new movement has caused quite a stir among some evangelicals, particularly on Internet web sites and blogs, with lengthy and sometimes heated debates over its legitimacy and claims.
[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 lively worship services. Even still, many differences will distinguish a charismatic from a Pentecostal, though some may consider themselves to be both.
Pentecostal Christians have developed their own denominations, but charismatic Christians tend either to remain in their respective established churches or religious bodies, or associate in loose Church fellowships such as the Vineyard Church or Global Legacy. Charismatic Christians have been susceptible to criticism that exceeds that of Pentecostalism, but criticism of both is widespread in comparison to other religious movements.
Since this was denied by some who seem backslidden to me I would like to hear your definition of Backslidden?
Mine is simple the abandoning of the necessity of the doctrine and the rejection of the outward standards that identify the Apostolic church.
Examples: Heard-Free-Fender-Munsey-such like.
I think THIS is how the question could have been phrased as well.
The charismatic movement begins 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 — 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, charismatic Christians 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, along with Methodism), charismatic Christianity tends to differ in key aspects: most charismatic Christians 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 charismatic Roman Catholics.
Because of the continual cross-over between Pentecostalism and the modern charismatic movement, it is increasingly difficult to speak of charismatic and Pentecostal Christians 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.
[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.[1] 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 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.[2][3]
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 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).
[edit] 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. 36% of Americans claim to be charismatic or Pentecostal Christians. A slight majority of all born again Christians (51%) are charismatic. Nearly half of all adults who attend a Protestant church (46%) are charismatic.[4]
Linear Mode
