CHARISMATIC MOVEMENTS

1. Definition & Core Concept

 The Charismatic Movement refers to revival currents resulting from a transforming
spiritual experience known as “baptism in the Spirit.”
 It is associated with the reception and contemporary availability of spiritual gifts.
2. Historical Origin & Development
 The movement is commonly traced back to April 3, 1960.
 On this day, Father Dennis Bennett, a priest at St. Mark’s Episcopal Church in Van
Nuys, California, announced to his congregation that he had received the fullness and
power of the Holy Spirit.
 His experience was accompanied by ‘speaking in unknown tongues’, a key feature of
Pentecostal and charismatic expressions of faith.
 Following significant opposition and controversy, Bennett resigned from St. Mark’s.
 He later became the vicar of St. Luke’s Episcopal Church in Seattle, Washington,
which developed into one of the strongest charismatic churches in the Northwest.
3. Characteristics of a Charismatic Church
 Emphasis on the Manifestation of the Gifts of the Holy Spirit
o Charismatic churches actively seek and promote the use of spiritual gifts such as
prophecy, healing, and tongues.
 Exuberant Worship
o Worship services are often lively, expressive, and emotional, featuring music,
dancing, and spontaneous praise.
 Spiritual Hunger
o Members display a strong desire for spiritual growth, seeking deeper
encounters with God.
 Desire for Evangelism and Witnessing
o Charismatic believers feel a strong responsibility to share their faith with others.
 Focus on the Fruit of the Spirit, with Love as the Greatest Motivation
o Spiritual gifts are practiced with an emphasis on love, joy, peace, and other
fruits of the Spirit.
 Vocal Praise and Lengthy Preaching or Teaching
o Worship services feature extended sermons, biblical teachings, and personal
testimonies.
 Personal Ministry
o Lay members actively engage in praying for one another, demonstrating the
belief that spiritual gifts are not restricted to ordained ministers.

NEO-PENTECOSTAL CHURCH
1. Definition & Nature
 Neo-Pentecostalism is a movement that crosses denominational boundaries, found in
both Protestant and Roman Catholic churches.
 It differs from Classical Pentecostalism in that it does not require leaving one’s
mainline denomination to embrace Pentecostal experiences.
2. Historical Context & Key Trends
  Before the 1960s:
o Those who had Pentecostal experiences would often leave their churches to
join Pentecostal fellowships that encouraged such manifestations.
 Shift in the 1960s:
o People with Pentecostal experiences stayed in their mainline churches instead
of leaving.
o They sought to spread their experiences within their own church communities,
encouraging others to experience the baptism in the Spirit.
o This resulted in a Pentecostal renewal movement within established churches
such as Methodist, Baptist, Nazarene, Reformed, and Catholic churches.

THIRD WAVE REVIVAL MOVEMENTS

1. Origin & Terminology
 The term “Third Wave” was coined by Peter Wagner in 1983.
 The movement gained prominence in the 1980s and became a significant force within
evangelical Christianity.
2. Beliefs & Distinctions
 Unlike classical Pentecostals and Charismatics, Third Wave believers do not
emphasize a second experience of Baptism in the Holy Spirit.
 Key Theological Differences:
o Baptism of the Holy Spirit occurs at conversion, rather than being a separate
event after salvation.
o Speaking in tongues is not considered the initial evidence of the Holy Spirit’s
baptism.
o Speaking in tongues is seen as a spiritual gift rather than a necessary sign of
Spirit baptism.
3. Global Presence & Growth Patterns
 Third Wave Revival Movements are particularly strong in:
o South Africa
o Democratic Republic of Congo
o India
o Zimbabwe
 Modes of Expansion:
o They grow by planting new churches.
o Many arise from schisms within traditional denominations as believers seek
more spiritual freedom and renewal.

NEW GENERATION CHARISMATIC/PENTECOSTAL CHURCH

1. Defining Features & Development
 This movement represents a new phase of Pentecostalism that is:
o More meditative
o More focused on social justice
o Concerned with external engagement rather than internal church activities.
 M. Stephen refers to it as the “Fourth Wave” of Pentecostalism.
  Members include:
o Catholics and traditional Pentecostals who protested against their parent
churches.
o People from other religious backgrounds who embraced Pentecostal-style faith.
2. Mission & Strategies
 Purpose: The New Generation Pentecostal churches exist to obey God, expand His
Kingdom, and transform lives.
 Five Primary Strategies:
1. Celebration – Engaging worship as a form of honoring God.
2. Changing Lives – Focused on both spiritual and social transformation.
3. Service – Active participation in helping the needy.
4. Discipleship – Teaching and guiding believers in Christian growth.
5. Prayer – Emphasizing intercession and spiritual warfare.
3. Social Engagement & Focus on Holistic Ministry
 New Generation Pentecostal churches engage in:
o Holistic and compassionate ministries
o Social concern and social justice efforts
o Outreach to the poor, the sick, the homeless, and the marginalized
 V.V. Thomas’ View:
o Describes these churches as the “Church outside the official Church”, actively
standing with the oppressed.
o Believes that powerful expressions of Pentecostalism are now found outside the
institutional Church.
o Calls this "Post-Pentecostal movement” in India.
4. Controversy & Criticism in India (Kerala)
 Opposition from Traditional Churches & Religious Groups:
o Episcopal churches and Sree Narayana Dharma Paripalana Yogam accuse
them of poaching believers.
 Criticism from Professor Abraham Joseph (Marthoma Church):
o Claims that the New Generation churches are deviating from biblical faith.
o Argues that their only motive is money rather than genuine spiritual growth.
 Accusations from Dr. Abraham (Episcopal Church, Thiruvananthapuram):
o Alleges that these churches exploit the poor and pressure them to donate their
money.
o Points out the lack of financial accountability in these churches.
5. Defense by Pastor Mathew (City Revival Church):
 Denies accusations of poaching believers.
 Argues that traditional churches should be more inclusive.
 States that modern believers have access to biblical interpretations online, making
deception unlikely.
6. Growing Influence & Publicity in Kerala
 High Publicity:
o Kerala has seen widespread promotion of New Generation Pentecostal churches.
o Many engage in aggressive evangelism and outreach programs.
  Rapid Growth:
o Police reports indicate that in Thiruvananthapuram city alone, there are
around 15 Pentecostal programs daily.

6. PENTECOSTAL CHURCH IN MANIPUR – ONENESS PENTECOSTAL

CHRISTIAN CHURCH (OPCC)
6.1 Pentecostal Groups in North East India
 Main Pentecostal groups in the North East:
o Trinitarian Assemblies of God
o Unitarian United Pentecostal Church (UPC)
o Christian Revival Church
 Historical Background:
o 1917: Great revival in Senvon, Southern Manipur, brought from Mizoram
(Snaitang).
o 1922-1924: Revival spread from Mizoram to Southern Manipur, impacting Kuki
and Naga tribes (Downs).
o 1953: United Pentecostal Church entered Mizoram and later Southern Manipur
through Mr. Sangkhum.
o 1970: Emergence of Revival Church of God.
o 1975: Emergence of Christian Revival Church.
6.2 Establishment of OPCC
 Latest Pentecostal Church in Manipur.
 Founded on 18th October 2004 under the leadership of Jangkhongam Kipgen.
 Headquarters: General Headquarters, Leimakhong, Sadar Hills, Manipur.
 Factual Origin: A factional group breaking away from United Pentecostal Church
(UPC).
6.3 Reason Behind the Emergence of OPCC
 Decline of Pentecostal Spirit:
o Revival spirit (Pentecostal experience) in Manipur dried down.
o Emotional, mystical, supernatural elements like miracles, signs, wonders,
spiritual gifts (speaking in tongues, faith healing, exorcism, Holy Spirit
possession) were no longer practiced.
o Pentecostal churches became indistinguishable from other churches, retaining
only the Pentecostal name.
 Failed Reformation Attempts: Internal reformation efforts were unsuccessful.
 Desire to Restore Original Pentecostal Worship:
o A group broke away from UPC to restore old Pentecostal practices.
o Characteristics of their worship:
 Speaking in tongues
 Prophesying
 Healing
 Clapping and dancing during worship
 Emphasis on spiritual gifts
6.4 Beliefs/Doctrine of OPCC
  Similar to UPC and Oneness Pentecostal Church.
 Key Doctrinal Points:
o Oneness of God (Opposed to the Trinity).
o God is one (Jehovah), manifesting as Father, Son, and Holy Spirit.
o Jesus is God.
 Summarized Doctrine:
o Baptism in the Name of Jesus of Nazareth.
o Dedication of Children in the Name of Jesus.
o Belief in and Receiving of the Holy Spirit.
o Speaking in Different Tongues through the Holy Spirit.
o Sacrament and Washing of Feet for the Kingdom of God.
o Altar/Anointment in the Name of Jesus of Nazareth.
o Observance of Pentecost Day as ‘The Beginning of the Kingdom that is Never
to be Destroyed.’
6.5 Characteristic Features of OPCC
 Understanding of Salvation:
1. Faith in Jesus only.
2. Repentance and baptism by immersion in the ‘Name of Jesus.’
3. Speaking in tongues.
4. Strict and legalistic standards of holiness.
 Non-observance of Popular Christian Festivals:
o Do not celebrate Christmas, New Year, Good Friday, or Easter Sunday as the
Bible does not mention the dates.
 Annual Conference:
o All churches gather in one place.
o Spiritual gifts are actively exercised (speaking in tongues, prophecy, healing,
dancing, and clapping).
6.6 Impact of OPCC in Manipur
 Minimal impact in Manipur.
 Challenges faced:
o Mainline churches are deeply rooted in their doctrines, making it difficult for
Pentecostal churches to influence them.
o Limited membership growth:
 Membership transfer is common among churches, but OPCC struggles to
attract members due to doctrinal differences.
 Exclusivist attitude—OPCC members look down upon other Christian
groups, creating distance.
o Not missionary-minded.
o No active participation in social activities.
o Church membership is declining rather than increasing.
 Healing Practices in Manipur:
o Some Christians are interested in healing performed by certain individuals, but
this does not increase interest in Pentecostal churches.
 o Healers in Manipur are mostly from mainline churches, not Pentecostal
backgrounds.
o Healing is not seen as miraculous but as a combination of prayer and
medicinal care (prepared by healers themselves).
Emergence of the Pentecostal and Charismatic Movements and Their Impact on
Indian Churches
Introduction
The Pentecostal and Charismatic movements are two major Christian renewal movements that
emphasize the power of the Holy Spirit, spiritual gifts, and vibrant worship. While the
Pentecostal movement originated in the early 20th century as a distinct denominational
movement, the Charismatic movement emerged later, influencing traditional churches without
separating from them. Both movements have significantly shaped global Christianity, including
Indian churches, by fostering spiritual renewal, indigenous leadership, and social transformation.

Emergence of the Pentecostal and Charismatic Movements

1. The Birth of Pentecostalism (Early 20th Century)
The Pentecostal movement traces its origins to the Azusa Street Revival (1906) in Los Angeles,
led by William J. Seymour. This revival emphasized baptism in the Holy Spirit, speaking in
tongues, prophecy, and healing. Early Pentecostal churches spread rapidly across America,
Africa, Latin America, and Asia.
Pentecostalism in India began in the early 20th century through foreign missionaries such as
George Berg, Robert Cook, and Minnie Abrams. The establishment of churches like the
Indian Pentecostal Church (IPC, 1924) and the Assemblies of God (AG, 1916 in India)
marked the formal presence of Pentecostalism in India.
2. The Rise of the Charismatic Movement (Mid-20th Century)
The Charismatic movement began in the 1950s-1970s, impacting Catholic and Protestant
churches. Unlike Pentecostalism, Charismatics did not leave their denominations but introduced
Pentecostal-style worship, healing services, and belief in spiritual gifts within mainline
churches.
In India, the Catholic Charismatic Renewal (CCR, 1972) played a crucial role in renewing the
Indian Catholic Church. The movement also influenced various Protestant and Evangelical
churches, leading to a new wave of spiritual revival and indigenous leadership.

Impact on Indian Churches

1. Spiritual Renewal and Worship Transformation
Both movements introduced expressive and participatory worship styles in Indian
Christianity. Traditional liturgical churches began incorporating spontaneous prayers, praise
and worship music, healing services, and revival meetings. This shift made Christianity more
engaging for Indian believers.
2. Rise of Indigenous Leadership and Churches
Pentecostalism encouraged self-sustaining Indian church leadership, reducing reliance on
Western missionaries. Leaders such as K.E. Abraham, P. T. Chandapilla, and D.G.S.
Dhinakaran played a key role in shaping Indian Pentecostalism. The emergence of indigenous
Pentecostal churches like the New Apostolic Churches and the Assemblies of God of India
expanded the movement across different linguistic and cultural groups.
3. Growth of Evangelism and Missions
Both movements emphasized evangelism, church planting, and social outreach. Pentecostal
churches, particularly independent and house churches, became powerful tools for spreading
Christianity among Dalits, tribal communities, and urban populations. Charismatics,
particularly in Catholic and mainline churches, played a key role in renewal movements,
retreats, and media evangelism.
4. Emphasis on Healing and Deliverance Ministries
Healing and exorcism ministries gained prominence, attracting thousands of people, including
non-Christians. Ministries like Jesus Calls (D.G.S. Dhinakaran), Blessing Youth Mission,
and Gospel for Asia played a significant role in promoting faith healing, fasting prayers, and
miracle services.
5. Influence on Theological Education and Doctrinal Shifts
Pentecostal and Charismatic influences led to the establishment of Bible colleges and
seminaries, such as Southern Asia Bible College (SABC), Filadelfia Bible College, and Faith
Theological Seminary. These institutions trained Pentecostal and Charismatic pastors,
theologians, and missionaries. Doctrinally, even some non-Pentecostal churches began
adopting beliefs about the Holy Spirit’s active role in contemporary times.
6. Challenges and Criticisms
Despite its growth, the movement faced challenges from traditional churches and theological
debates. Some viewed Pentecostal teachings as emotionalism or overly focused on miracles.
In addition, prosperity theology (the belief that faith leads to wealth and health) became a
concern in some Charismatic circles. Socially, Pentecostal Christians in India also faced
persecution, particularly from Hindu nationalist groups due to their evangelistic zeal.

Conclusion
The Pentecostal and Charismatic movements have deeply influenced Indian Christianity,
fostering spiritual renewal, indigenous leadership, evangelism, and social outreach. While
they introduced new theological and worship practices, they also faced challenges related to
theological differences and persecution. Despite this, their impact continues to shape the
Indian church, making Christianity more dynamic, engaging, and mission-oriented in the Indian
context.