Charismatic Movement

Living in the Spirit: The Holy Spirit and the Christian Life, by Geoff Waugh, is a personal and group study guide to life in the Spirit. The chapters are:
1 Father, Son and Holy Spirit,
2 Born of the Spirit,
3 Filled with the Spirit,
4 Fruit of the Spirit,
5 Gifts of the Spirit,
6 Ministry in the Spirit,
7 Led by the Spirit
8 The Spirit of the Lord. Revised 2009.

Blog and details are on www.renewaljournal.com

PURPOSE
• To enable the student to better understand the history, development and fragmentation of the Pentecostal movement in Latin America.
• To cause the student to reflect upon the positive and negative contributions that the Pentecostal movement has brought to the evangelical movement in Latin America as a whole.
• To equip the student to formulate a strategy for church planting in Latin America that will take into consideration the tremendous influence of Pentecostals.

Sind wir Zeugen einer neuen Ausgießung des Heiligen Geistes über die leidende, gottferne Menschheit? Erleben wir heute ein neues Pfingsten – mit Reden in fremden Sprachen, Prophetien und Wunderheilungen? Das wäre so ein großes Geschenk Gottes für uns. Viele unserer Mitchristen sind davon fest überzeugt und haben sich in der Charismatischen Erneuerung zusammengefunden. Dieses Buch soll untersuchen, ob wir wirklich in einer solchen außerordentlichen Zeit leben. Innerhalb der Charismatischen Erneuerung spielt das Zungenreden oder Sprachenreden wohl die größte Rolle unter den drei genannten pfingstlichen Zeichen des Kommens des Heiligen Geistes. Was ist darunter nach der Kirche, der Bibel und den großen Theologen mit dem Hl. Thomas von Aquin an ihrer Spitze zu verstehen?
Der Autor, Allgemeinmediziner und Psychotherapeut in eigener Praxis, kennt die Charismatische Erneuerung durch jahrelange Erfahrung „von innen“, darunter zwei Jahre Mitgliedschaft in einer klosterähnlichen charismatischen Gemeinschaft.
Eine genaue Untersuchung der biblischen Texte, die Meinung Thomas von Aquins, ein Blick auf profanwissenschaftliche Untersuchungen des Zungenredens und die überlieferte Lehre der Kirche legen nahe: Das Zungenreden in der Charismatischen Erneuerung sollte durch andere, bessere, der Natur des Menschen und der katholischen Religion mehr entsprechende Formen des Gottesdienstes ersetzt werden.

Aus dem Vorwort
Ich versuche zu zeigen, dass das biblische Sprachenreden, heute gemeinhin als Zungenreden bezeichnet (das griechische Originalwort lässt formal beide Übersetzungen zu), ein völlig anderes Phänomen ist als das, was gemeinhin in charismatischen Gruppen unter dieser Bezeichnung praktiziert wird.
Um das zu belegen, stütze ich mich neben meiner persönlichen Beobachtung auf Hauptargumentationslinien: Sprachwissenschaftliche (philologisch-linguistische) Argumente zur Auslegung (Exegese) der betreffenden Bibelstellen, die biblische Parallelität zwischen Babel und Pfingsten, die Argumente unseres größten Theologen, des Heiligen Thomas von Aquin, sowie schließlich auf naturwissenschaftliche Untersuchungen an Zungenrednern und Zungenrede.

Defining Moments Is a book of the record of encounters of great revivalists with the Holy Spirit in the name of Jesus Christ. These moments of powerful encounters totally shifted the course of the life of the individuals selected. Johnson and Miskov have chosen experiences in the lives of a selection of revivalists which are considered catalytic and did not just have a powerful Impact on the Individuals but usually on the spiritual life of the global Church of Jesus Christ. Johnson and Miskov point Is to place before the present day saints the possibilities of having encounters with the Holy Spirit which can be catalytic In producing a coming revival which will eclipse all previous revivals. Johnson and Miskov desire to Inspire the present day saints with a faith In the Impossible made possible by specific encounters with the Holy Spirit which define our destinies, destinies without limitation and which will have an Immense Impact on the earth for the kingdom of God.

"Representations", N. 129, Winter 2015.

The essay analyzes the project of maintaining the body of V. I. Lenin in the Mausoleum in Moscow for the past ninety years, focusing on the unique biological science that developed around this project, and the unexpected political role this body has performed.

This study names and examines the Renewalist (Pentecostal-charismatic-neocharismatic) strain of Christian Zionism using the International Christian Embassy, Jerusalem, as a primary lens into this global movement. The major finding in this dissertation is the contemporary emergence of a Jewish-Christian ethnonationalism, suggesting changes to the way nationalism is manifest in a global age, changes to certain segments of Christianity, and the emergence of a distinctive global political and religious culture centered around the existence of the state of Israel.

Scholars of Christian Zionism have long associated the Christian Zionism with the 19th century, largely American theological movement known as premillennial dispensationalism. This association is erroneous in that it does not recognize earlier and different sources of Christian
Zionism, nor does it recognize alternate, contemporary forms of the movement. Such undifferentiating associations have consequences for scholarly approaches to understandings related to the socio-political activities of Christian Zionism globally, the history of Christian Zionism, millennialist Christianity, and the Christian appropriation of the state of Israel and Jewish religion, culture, and even persons. Using the ICEJ as a primary example of Renewalist Zionism, this dissertation examines the ways this Christian Zionism manifests in other historical  and contemporaneous forms of Renewalist Christianity. This work includes ethnography of the ICEJ’s annual Feast of Tabernacles celebration held in Jerusalem, Israel and attended by thousands of Christians annually. A further ethnography of the ICEJ-USA’s constructed pilgrimage and tour to Israel explores the expressions and practices of Renewalist Zionism on the ground in Israel. The ways that charismatic authority is constructed, the interplay of text, contemporary political realities, and Renewalist spirituality, and the role of global Christian media are also examined in detail. Furthermore, using the sociological theories of cultural globalization and social memory, Christian Zionism is theorized as a subjective ground for truth for its adherents in a relativizing, global age characterized by transnational flows and local, socio-political particularizations.

A survey of Christian revivals, especially through the last 300 years, including Chapter 7: Twenty-first Century Revivals.
Foreword by C Peter Wagner:
I know of no other book like this one that provides rapid-fire, easy-to-read, factual literary snapshots of virtually every well-known revival since Pentecost.
As I read this book, I was thrilled to see how God has been so mightily at work in so many different times and places. I felt like I had grasped the overall picture of revival for the first time, and I was moved to pray that God, indeed, would allow me not to be just an observer, but rather a literal participant in the worldwide outpouring that will soon come. As you read the book, I am sure you will be saying the same thing.
Blog and details on www.renewaljournal.com

The characteristic theology of the Jesus movement: In relation to the Pentecostal movement in Sweden during the 1970's.
This bachelor thesis aims to provide an insight into the relationship between the theology expressed by the Swedish Jesus movement in relation to that of the Swedish Pentecostal movement during the 1970's. By inductive reading of literature published by Förlaget Ordet the thesis will try to answer two questions. First of all, is there any coherence in the theology that might be considered representative of the Swedish Jesus movement as a whole? Secondly, how would such theology compare to that of the Swedish Pentecostal movement? What would be considered common ground and in what areas might there have been theological tensions between the two?

An examination of ministry in the Body of Christ, the Church, in the power of his Spirit. Part 1 describes Body Ministry, the ministry of the whole Body of Christ.
Part 2 explores Ministry Education, the current revolution of leadership development through involvement in ministry.

Blog and details on www.renewaljournal.com and
https://renewaljournal.com/2011/08/29/body-ministry-bygeoff-waugh/

The subject of conversion has engaged sociologists in Israel and around the world for decades. Christianity, Judaism, Islam, Buddhism etc. all have their own understanding of conversion. In this paper it is a tongues speaking Charismatic who is under investigation.  Among the issues discussed are:
(1) The relationship between macro-historical changes and personal redefinition.
(2) The role of “crises”, whether personal or societal, in the conversion process.
(3) Does the emphasis on “narratives” preclude a discussion of the crucial rule of “ritual” in conversion?
(4) As opposed to “access to wider values,” how do conversions often reflect a choice to join smaller more particularistic associations such as “deviant” groups and “local” churches?
The study looks at a case study of Edi Nachman a  tradition Baptist turned Spirit filled Charismatic Evangelical  whose conversion the author argues is revivalistic a category which has come under some challenge in recent scholarship. Lofland and Stark, Rambo, Heirich, Harding and Beckford all have their perspectives on what is conversion.

Il saggio fa parte degli atti del convegno di studi "I pentecostali in Italia", promosso dalla Facoltà pentecostale, tenutosi a Battipaglia (SA) dal 5 al 6 dicembre 2019. In particolare presenta i primi esiti di una ricerca iniziata alla fine del primo semestre del 2019 e tuttora in corso. L'obiettivo è cercare di delineare il volto dell'attuale pentecostalesimo italiano, unitamente alle linee di sviluppo emergenti. A questo scopo è stato somministrato a pastori, leader e responsabili, un questionario di carattere quantitativo appositamente elaborato, che  ha consentito di ottenere un campione formato da oltre 8.000 fedeli e circa 10.000 aderenti, appartenenti a 17 chiese, distribuite in 8 regioni dal nord al sud del Paese. Alla luce di questi primi dati quantitativi perciò, abbiamo provato a rileggere alcuni paradigmi, preconcetti e modelli applicati al pentecostalesimo italiano, con l'intento di riuscire a delinearne l'evoluzione passata, descriverne il volto attuale e intercettarne le possibili traiettorie future.

This annotated list of references presents the writings on F.F. Bosworth that are biographical, critical, and devotional in nature. The list includes books, news reports, articles, and audio recordings.

NOTE: This list does not include the articles on Bosworth that are written by Roscoe Barnes III. For a full list of Barnes’ work on this Pentecostal pioneer, see https://ffbosworth.strikingly.com or visit https://independent.academia.edu/RoscoeBarnesIII .

The purpose of this paper is to discuss why placing an emphasis on spiritual gifts in a Christian church community is incorrect, and precisely how the gifts should be utilized while not being emphasized. The first principle discussed is that an emphasis placed on spiritual gifts within a Christian church community is not theologically sound, as the Bible does not support such an emphasis. Next, an emphasis placed on spiritual gifts within a community can cause feelings of inferiority among the attendees. Lastly, an emphasis placed on spiritual gifts within a church community takes the focus off the core tenets of the Bible and Christian faith; the core of the Bible and Christian faith is the gospel, and spiritual gifts are not emphasized in the gospel, therefore they should not be emphasized within a community.

This chapter appears in the edited volume 'Pentecostal Megachurches in Southeast Asia'. Drawing from the experience of Jesus is Lord (JIL), one of the biggest Charismatic groups in the Philippines, the chapter presents how megachurch Christianity undergoes indigenization. Some of its key findings are as follows: Indigenization takes shape in the form of JIL's religious nationalism. It is active in national politics, having fielded its own candidates in the country's top positions. Furthermore, the chapter shows how megachurch Christianity is not necessarily taking shape among aspirational middle class. That megachurches attract the middle class is a point that is repeatedly rehearsed in the literature.

One of the more unforeseeable events in twentieth-century American Lutheranism was the inroads which the emergent Pentecostal movement made within it. By all objective standards, Lutheranism and Pentecostalism would seem unable to be syncretized, and yet there were many who embraced the charismatic experience typical of Pentecostalism, albeit in modified form, and all the while considered themselves to be firmly within the doctrinal tenets of confessional Lutheranism. This article seeks to analyze the peculiar hermeneutical approach of these Lutheran charismatics and the respects in which it is at variance with a faithful and truly Lutheran hermeneutic. We do so here through a consideration of the approach of three figures who typify the American Lutheran charismatic movement: Larry Christenson, Ted Jungkuntz, and Rodney Lensch.

Evangelical revivals are examined within the paradigm of outpourings of the Spirit, both specific and varied.  The charismatic impacts of the Spirit in the New Testament indicate a dynamic model which has been repeated continually in evangelical revivals.  Specific examples of charisma in revival frequently occurred in the Great Awakening and evangelical revivals of the eighteenth century as in the ministries of Zinzendorf, Wesley, Whitefield, Edwards, and Brainerd; in revival movements of the nineteenth century including those associated with Finney and Moody; and in revival and charismatic movements of the twentieth century.  Many historians have either overlooked or minimized these charismatic impacts of the Spirit in revival.

The charismatic movement this century, now involving around 600 million people, has grown from its description by Princeton’s Henry Van Dusen in 1955 as ‘the third major force in Christendom’ to a major tradition alongside and as part of the Catholic/Orthodox and Protestant traditions.  This paper concludes that revival offers a paradigm in which differing denominational perspectives on charismatic Spirit movements may find common ground in evangelism, equipping of Christians for ministry, and in social engagement.

Blog and details are on www.renewaljournal.com

Podobnie jak ze świecą szukać kogoś, kto nigdy nie założył na siebie dżinsowego wdzianka, tak wśród wiodących rodzimych charyzmatyków nie ma chyba nikogo, kto pozostawałby wolny od wpływów pentekostalizmu „made in USA”. "Charyzmatyk w dżinsach" importuje z Ameryki wszystko, od dżinsów po charyzmatyczność, nie zawsze sprawdzając, czy to, co kupuje, jest markowe, czy może stanowi zwykłą podróbę. W historii ruchu charyzmatycznego zwykle wyróżnia się trzy fale pentekostalizmu. Trzecią falę stanowi ruch neopentekostalny, którego początki datuje się na lata 70. i 80. minionego wieku. Powstały wtedy niezależne wspólnoty tzw. nowego paradygmatu (new paradigm churches) nastawione na „znaki i cuda” (signs and wonders). Ale to jeszcze nie koniec, a w pewnym sensie dopiero początek. Obserwatorzy i badacze zwracają uwagę na jeszcze jedną falę, która, choć wyłania się z trzeciej, powinna być jednak od niej odróżniona. Niektórzy nazywają ją reformacją nowoapostolską (New Apostolic Reformation – dalej NAR), inni preferują określenie Independent Network Charismatic Christianity. Tak się składa, że dziś jest to najbardziej wpływowy ruch, który promuje swój „towar” po całym świecie. Stawiam dolary przeciw orzechom, że katolicki „charyzmatyk w dżinsach”, gdy słyszy o charyzmatach, kojarzy je z falą drugą. Surfując po internecie, zapewne natknie się jednak na, dobrze promowaną, falę czwartą.

This work describes and analyzes the trajectories and strategies in the searchfor healing among participants of a charismatic Catholic healing movement in Argentina. Using ethnographic research carried out between July 2009 and April 2015, the article focuses on conceptions, practices and experiences surrounding health-disease-care processes. It is highlighted that disease management requires both a cognitive and a practical response, in this case involving two primary therapeutic resources: biomedicine and religious therapies. It is also postulated that each resource is sought at specific moments in the trajectories and the passage from one to another implies a change from a restricted to a holistic notion of the health-disease-care process.

Verfasst von H.H. Prof. Dr. theol. Manfred Hauke
Erschienen in Forum Katholische Theologie 2014; 30: 77-80 (1/2014)

Die Glossolalie oder das Zungenreden gilt als das typischste Kennzeichen der Gebetsgruppen, die seit dem Anfang des 20. Jahrhundertes im Gefolge der Pfingstbewegung entstanden sind. Sie wird oft einfachhin gleichgesetzt mit dem von Paulus im Ersten Korintherbrief als Reden in „Zungen“ beschriebenen Charisma. Die Deutung der einschlägigen Phänomene der apostolischen Zeit geht freilich ebenso verschiedene Wege wie die Bewertung des „Zungenredens“ in der Pfingstbewegung und der Charismatischen Erneuerung. Angesichts dieser Situation scheint es interessant, die Überlegungen eines Arztes und Psychotherapeuten zur Kenntnis zu nehmen, der zwar kein Theologe ist, wohl aber selbst einschlägige Erfahrungen mit der Charismatischen Erneuerung (CE) gesammelt hat (speziell in der „Gemeinschaft der Seligpreisungen“) und nun darüber, mit dem Blick auf die Heilige Schrift und die Kirche, kritisch reflektiert.

A book review of the pivotal book written by the Bethel Pastor  revivalist Bill Johnson. The book is a powwerful insight into the powerful culture transforming vision of the Charismatic Church in the 21st century. The vision being the expectaion of a billion soul revival expected sometime soon.

This short paper summarizes the Doctorate Thesis in History of Religion on the Charismatic Movement in French Protestant and Evangelical Churches during the 1970ties and 1980ties. Presented at the Sorbon University in 1995, the study remains an unique reference on the subject.

The paper is about the cognitive and discoursive system of the threshold narratives during the conversion process of a new religious movement. The article provides an insight into a Christian fundamentalist and ecumenic group in Romania, Serbia and Hungary. Based on long term anthropological fieldwork, the author uses a complex method of interpretive anthropology, cognitive semantics, and discourse analysis (the 'genealogical way' according to M. Foucault). There are three discourse spaces of the group: levels of information access according to status. This threshold narratives system is essential for shaping the cognitive knowledge of the members during the conversion process. Each level is divided with a set of threshold narratives that is for filtering and conditioning (preparing) the participant for further (and more esoteric) knowledge. The threshold system is very systematically explained in this paper and demonstrated with graphs and figures.

An examination of current megatrends applied to open education for Christian ministry. This includes
1. Equipping the Church for Ministry.
2. Contextualizing Ministry Education.
3. Providing Resources for the Church.
(1) Open ministry education can be used on a large scale and at the highest educational levels.
(2) Open ministry education needs personnel and resources to concentrate on it.
(3) Open ministry education needs to use a wide range of media and materials.
4. Renewing the Church.

Blog and more details on https://renewaljournal.com

Dieser Artikel in zwei Teilen über die so genannte „Charismatische Erneuerung“ erschien ein Jahr, nachdem ich unter nicht nur für mich, sondern auch für Familienangehörige äußerst kränkenden Umständen aus der sog. „Gemeinschaft der Seligpreisungen“ (GdS) „entlassen“ wurde. Die GdS stand auf dem Zenit ihres Ansehens, innerkirchlich und sogar außerkirchlich, z.B. durch eine verherrlichende Dokumentation des französischen Fernsehens „Le clin d’œil du Saint Esprit“ „Das Augenzwinkern des Heiligen Geistes“. Es wäre gar nicht möglich gewesen, in einer „normalen“ gut-katholischen = dem Papst im Rom „ergebenen“ Zeitschrift diesen Artikel zu veröffentlichen – denn die „Charismatische Erneuerung“ im allgemeinen und die GdS im besonderen waren vom „Stellvertreter Christi“ offiziell anerkannt und damit jeder grundsätzlichen Kritik entzogen. (Diese typische Fehlentwicklung seit dem Schisma des Patriarchen von Rom – der Patriarch von Alexandria führte den Titel „Papst“ übrigens bereits Jahrhunderte vor ihm – fasse ich unter dem Oberbegriff „Personenkult“ zusammen, siehe meinen Rundbrief in „Letters of confession“).
Ich stand noch unter dem Einfluss des extrem hohen Ansehens der GdS; deswegen übe ich praktisch keine Kritik an ihr – und, was der wichtigere Grund dafür war, eine der Handvoll konstanten „Grundhaltungen“, die ich über mein ganzes bisheriges Leben durchgehalten habe, ist „Keine Kontroverstheologie – theologische Dispute - sondern nur direkt aufbauend-konstruktives“. Dieser Artikel ist eine der wenigen Ausnahmen, aber man spürt vielleicht, dass ich trotz der klaren Benennung von Missständen insgesamt konstruktiv bleiben wollte – und der letzte Absatz, der am (zu) konstruktiv – versöhnlichsten war, wurde gekürzt, gegen meinen damaligen Willen: Der damalige deutsche Distriktobere der Priesterbruderschaft St. Pius X. hatte mich nach Erscheinen des 1. Teils darum gebeten, aber aufgrund Urlaubs erreichte mich sein Brief erst, als der so gekürzte Artikel erschienen war.
Was die GdS angeht – die Wirklichkeit war vielfach schlimmer, als ich es je vermutet hätte aber schlimmer ist, dass in der rk-Kirche diese Art von Entgleisungen häufig sind, weil die rk-Kirche so aufgebaut ist, dass sie diese begünstigt, ähnlich wie zwar die allermeisten Moslems friedlich sind, aber der Islam insgesamt Gewalt begünstigt – während es umgekehrt beispielsweise schlicht KEINE Gewaltakte im Umfeld der Zeugen Jehovas oder der Mormonen gibt. Man suche auf gloria.tv „Gemeinschaft der Seligpreisungen“ oder auf Google, bzw. auf Französisch„Communauté des Béatitudes“, auch auf Google oder besonders YouTube (es gibt auf Französisch mehr Informationen als auf Deutsch). Eine entsprechende Dokumentation des französischen Fernsehens im November 2011, die ich auf YouTube sah, war der letzte Anstoß, auch äußerlich umzusetzen, was innerlich schon lange geschehen war: Die rk-Kirche zu verlassen, was mich nach dreijährigem gescheitertem Versuch, mich einer bibeltreuen Freikirche anzuschließen (die Orthodoxie war überhaupt nicht auf meinem Radarschirm), Resignation (nicht zur Kirche zu gehen war ja auch keine Option), erneutem Versuch mit erneutem Scheitern (jeweils im Sinne von „da KANN ich ABSOLUT nicht zugehören“) durch unwahrscheinliche Zufälle am Schutzfest der Allerheiligsten Gottesgebärerin am 14.10. 2017 erstmals auf eigene Entscheidung an einer orthodoxen Vesper und am Folgetag an einer Göttlichen Liturgie teilnehmen ließ –, aber bereits an dem Wochenende war klar, wo ich hingehöre und keine 4 Monate später war ich Mitglied der Kirche Christi (mehr im Rundbrief).