Charismatic Movement

The atlas dates the origin of Charismatic Movement to 1960.

Pentecostal practice carried into the historic churches rather than out of them, from the 1960s.

Kept where the movement's host church keeps it.

Sung across the movement without being distinctive to it.

The 1906 revival at Azusa Street in Los Angeles is the acknowledged origin of the Pentecostal practice the movement later carried into the historic denominations.

Worn where the movement's host church vests its clergy, and set aside where it does not.

Kept where the movement's host church keeps it, since the movement adds to a church's practice rather than replacing it.

Practised in some of the churches the movement has reached rather than being a mark of the movement.

Contemporary sung worship in a great many churches that would not call themselves charismatic descends directly from this movement, which reshaped congregational music far beyond its own boundaries.

The movement's engine is lay ministry. Prophecy, healing prayer and deliverance are exercised by members of a congregation rather than reserved to the ordained, which is what made it portable into churches with very different orders.

Kept where the movement's host church keeps it.

The movement takes its name and its whole self understanding from Pentecost, and reads the gifts described in the account of that day as given to the church in the present rather than withdrawn with the apostles.

Conferences and renewal gatherings draw people across long distances, but the movement has produced no shrine of its own.

The movement did not seek its own liturgy. It works inside churches that already celebrate the eucharist and leaves their rite as it found it.

The Catholic Charismatic Renewal began in 1967 in the years immediately after the council, and the Malines document places it within the council's reading of the gifts given to the whole people of God.

The watch night service is kept in churches the movement has reached, though it came to them from the Methodist and later the Black church tradition rather than from the movement itself.

Prayer for healing with the laying on of hands is offered by members of a congregation alongside the sacramental anointing, and it is offered for ordinary sickness and not only at the point of death.

The Catholic Charismatic Renewal reads confirmation as the sacramental place where the baptism in the Spirit it seeks was already given, so that what is sought is a release of what was conferred rather than a second sacrament.

The movement carried Pentecostal practice into the historic churches without asking anyone to leave them, so it is not a denomination and cannot be counted as one. That refusal to separate is the thing that distinguishes it from classical Pentecostalism.

Deliverance ministry is prayed over a person by members of a congregation, commonly lay members, rather than performed by an appointed exorcist under a reserved rite, and it addresses ordinary affliction as well as possession.

The reserved rite is not the movement's instrument. Deliverance is prayed in the congregation and by the laity, which is precisely the point on which the churches that host the movement have had to rule.