User:Pioneer Rose/Neo-charismatic movement

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Neo-charismatic movement

The Neo-charismatic (also third-wave charismatic or hypercharismatic) movement is a movement within

postdenominational and independent charismatic groups, Neo-charismatics are now believed to be more numerous than those who comprise the first and second wave categories combined.[2] As of 2002, there were estimated to be approximately 295 million adherents or participants in the Neo-charismatic movement.[2]

History

The True Jesus Church is a Neo-charismatic church founded in Beijing, China. This particular True Jesus Church serves the Chinese community in Edinburgh.

The "first wave" of Charismatic Christianity is Pentecostalism, which originated in 1901 in Kansas and later spread to Texas, Los Angeles, and then to other countries.[3] Pentecostals formed their own churches and organizations, but by the 1960s their emphasis on the outpouring of the Holy Spirit and signs and wonders began to influence mainline Protestant denominations and the "second wave," or the charismatic movement, began.[4] The Neo-charismatic movement, dubbed the "third wave", dates from the early 1980s and was a result of the growth of Pentecostal experiences among independent and indigenous Christian groups. Although the Neo-charismatic movement emerged in the 1980s, many churches in Africa were already exhibiting Neo-charismatic tendencies in the early twentieth century as some churches combined indigenous cosmologies with the gifts of the Holy Spirit.[4] The greatest concentration of Neo-charismatic churches is found in Africa, Asia, and Latin America.[5] In some regions, especially Africa and Latin America, Neo-charismatics are sometimes condemned by Pentecostals and Charismatics for their spiritual practices or for combining local cosmologies with Christian beliefs.[4]

C. Peter Wagner is a leader among Neo-charismatics in the U.S., and is known for naming the Neo-charismatic movement the "third wave" of Charismatic Christianity.

Peter Wagner, who originally called this form of Christianity the "Third Wave" and is a theoretician of the Church Growth Movement, advocated for the principle of spiritual warfare against demons through his book Spiritual Power and Church Growth.[6][7] John Wimber, who founded the Association of Vineyard Churches in 1982, put forward the principle of "miraculous healing" as an element of the Christian life in his book Power Healing. The current of "power evangelism" was developed through the work of John Wimber and publicized through his book Power Evangelism.[8][9] Together, Wagner and Wimber taught a course on Neo-charismatic spiritual gifts called "Signs, Wonders, and Church Growth" at Fuller Theological Seminary for four years starting in 1982.[10] George Otis Junior is one of the originators of "spiritual mapping," which is a practice among some third wave adherents that includes uncovering the histories of buildings and geographical locations to understand how those histories might be contributing to demonic possession in the present.[11]

Defining characteristics

In terms of congregational governance, no single form, structure, or style of church service characterizes all Neo-charismatic services and churches. The Neo-charismatic categorization is broad and diverse and includes any group that is not considered Pentecostal or Charismatic but still emphasizes the power of the Holy spirit and supernatural signs and wonders. Pentecostals comprise Pentecostal denominations, charismatics bring Pentecostal tendencies to mainline denominations, but Neo-charismatics are indigenous, independent, post- and non-denominational Christian groups without formal denominational ties.[12] The term non-denominational is used more often by churches than the Neo-charismatic term.[13]

Members of the Neo-charismatic movement, like those in the Pentecostal movement and Charismatic movement, believe in and stress the post-Biblical availability of

worship services on social media, websites, radio stations, and television channels. Use of media resources enables Neo-charismatics to reach new audiences and grow their networks by reaching previously unreached people through technological means, and such communication has allowed for "democratized access to the Holy Spirit" because of the increasing forms of media that have been made available.[18]

Notable practices

Due to the diversity among churches and organizations that can be classified under the Neo-charismatic label, not all Neo-charismatics adhere to the following practices even if many of them do observe these sorts of rituals and beliefs.

Spiritual warfare

The fight against spiritual demons occupies an important place in Neo-charismatic teachings and prayers. The exorcising of demons is sometimes also referred to as deliverance ministries because a person or object is "delivered" or saved from an evil spiritual force.[19] Spiritual mapping, a subset of practices under the broad umbrella of spiritual warfare, is the process by which defiled land, houses, and churches are discovered through careful observation of the history of the region and are subsequently illustrated on a map. A relatively well-known example of this type of spiritual mapping occurred in Amarillo, Texas by the group Repent Amarillo.[20] If traumatic or evil histories are uncovered, mass exorcisms are sometimes organized to drive out territorial demons or historical demons in an ancestral line.[21] "Prayerwalking" is also an encouraged form of spiritual warfare among some Neo-charismatics and is connected to spiritual mapping. In prayerwalking, believers pray against evil spirits while walking through areas that are known as places where historical evil took place or are places where evil takes place currently.[22]

Power Evangelism
.

The ability to bring about "

financial prosperity are examples of "power encounters," or supernatural acts, that occur in this type of evangelism.[23] Neo-charismatics believe power evangelism, in which supernatural wonders accompany the sharing of the Gospel message, is more effective than evangelism without signs and is more similar to the type of evangelism that first century Christians used.[24]

Structural renewal.

Some Neo-charismatics are interested in the reconfiguration of church leadership to reflect a structure they believe is upheld in Ephesians 4:11-13, "The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ."

apostles and prophets.[26]

Notable churches

The following are examples of notable Neo-charismatic movements, associations, and congregations, along with their countries of origin:

References

  1. ^ McCloud, Sean (2015). American possessions : fighting demons in the contemporary United States. New York: Oxford University Press. p. 6.
  2. ^ a b Burgess, Stanley M; van der Maas, Eduard M, eds. (2002), "Neocharismatics," The New International Dictionary of Pentecostal and Charismatic Movements, Grand Rapids: Zondervan: pp. 286-87.
  3. OCLC 62596740.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  4. ^
    OCLC 62596740.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  5. OCLC 62596740.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  6. ^ Yannick Fer, La théologie du "combat spirituel": Globalisation autochtonie et politique en milieu pentecôtiste/charismatique, in J. Garcia-Ruiz et P. Michel (eds.), Néo-pentecôtismes, Labex Tepsis, pp. 52-64, 2016.
  7. ^ Wagner, Peter C. Spiritual Power and Church Growth, Altamonte Springs, Fl. Strang Communications, USA, 1986. ISBN 0930525043
  8. ISBN 0060695323
    .
  9. ^ Pratt, Thomas D. (Spring 1991). "The Need to Dialogue: A Review of the Debate on the Controversy of Signs, Wonders, Miracles and Spiritual Warfare Raised in the Literature of the Third Wave Movement". Pnuema: The Journal of the Society for Pentecostal Studies. 13: 7–32.
  10. ISBN 0892836016
    .
  11. OCLC 950475394
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  12. OCLC 62596740.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  13. ^ Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity, Cambridge University Press, UK, 2013, p. 66
  14. ^ Erwin Fahlbusch, Geoffrey William Bromiley, Jan Milic Lochman, John Mbiti, Jaroslav Pelikan, The Encyclopedia of Christianity, Wm. B. Eerdmans Publishing, USA, 2008, p. 445-446.
  15. ^ Young-hoon Lee, The Holy Spirit Movement in Korea: Its Historical and Theological Development, Wipf and Stock Publishers, USA, 2009, p.4
  16. OCLC 62596740.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  17. ^ McAlister, Elizabeth. "Possessing the Land for Jesus." In Spirited Things: The Work of "Possession" in Afro-Atlantic Religions, edited by Paul Christopher Johnson, 177-205.Chicago, University of Chicago Press, 2014. p. 179. ISBN 022612276X
  18. OCLC 751750425.{{cite book}}: CS1 maint: multiple names: authors list (link
    )
  19. OCLC 950475394
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  20. ^ McConeghy, David Walker. "Geographies of Prayer: Place and Religion in Modern America." PhD diss., University of California Santa Barbara, 2013, p.75.
  21. OCLC 950475394
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  22. ^ McConeghy, David Walker. "Geographies of Prayer: Place and Religion in Modern America." PhD diss., University of California Santa Barbara, 2013, p. 14.
  23. ^ George Thomas Kurian, Mark A. Lamport, Encyclopedia of Christianity in the United States, Volume 5, Rowman & Littlefield, USA, 2016, p. 87
  24. ISBN 0060695323
    .
  25. ^ Eph. 4:11-13, New Revised Standard Version Bible
  26. ^ John Weaver, The New Apostolic Reformation: History of a Modern Charismatic Movement, McFarland & Company, USA, 2016, p. 87
  27. ^ a b c d e Sarah Hinlicky Wilson, A Guide to Pentecostal Movements for Lutherans (Wipf & Stock, 2016), p. 16
  28. ^ a b c d e Brad Christerson & Richard W. Flory, The Rise of Network Christianity: How Independent Leaders are Changing the Religious Landscape (Oxford University Press, 2017), pp. 6 & 147.
  29. ^ Robery Menzies, "Pentecostals in China" in Global Renewal Christianity: Asia and Oceania Spirit-Empowered Movements, Past, Present, and Future, Vinson Synan & Amos Yong (eds.): Charisma Media, 2016, p.77.
  30. ^ a b c Resane, Kelebogile T. "Miracles in the Neo-charismatic movement: Historical and theological critique." Researchgate. AOSIS. p. 4 Retrieved 16 January 2020.
  31. ^ Müller, Francis (2015). Selbsttransformation und charismatisch evangelikale Identität: Eine vergleichende ethnosemantische Lebenswelt-Analyse (in German). Springer VS ISBN 978-3658092504.
  32. ^ Hutt, Brian (4 October 2010). "Christians can't grow into maturity alone, says Virgo." Christianity Today. Retrieved 14 January 2020.
  33. ^ Moberg, Jessica; Skjoldli, Jane (2019). Charismatic Christianity in Finland, Norway, and Sweden: case studies in historical and contemporary developments. Algrave Macmillan. p. 187. ISBN 978-3319888132.
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