Pentecostal
The charismatic renewal
The edge that explains how a practice with no rite ended up inside churches that have one — and why Rome revised its own in 1999.
In its own terms
What this body is doing
From an Episcopal parish in Van Nuys in 1960 and a Catholic student retreat at Duquesne in 1967, the practice crossed into bodies that had answered the charismata question differently for four centuries, and did it without producing a new denomination. Members stayed in their churches and their churches had to decide what to do about it.
That is why this node matters to the rest of the chart rather than only to this branch. Every body above it that carries a rite met deliverance practice through this edge, and had to say something about the relation between a licensed rite and a lay practice claiming the same warrant. It is the shortest available answer to why the Roman rite was revised in 1999 and why the Church of England's diocesan guidelines exist in the form they do.
Where it stands in the tree
Descent
Separated from
Pentecostal and charismatic · 1960Not a separation at all, and that is the point of it: Pentecostal practice entering Episcopal, Catholic and mainline parishes whose members stayed where they were.
Bodies that separated from it
- Vineyard and the Third Wave1982
A movement rather than a quarrel: a network of new churches around the conviction that signs and wonders belong to ordinary evangelism and need not be sought as a separate second blessing.
The same questions asked of every body
What it holds
Are the gifts still given?
Inferred from the surrounding textsContinuing — argued inside bodies whose formularies had said otherwise.
The renewal's distinguishing claim is not the gifts as such but that they are compatible with sacramental and episcopal order rather than requiring a new church.
Who may act?
Not established here. The first thing a rite settles, usually in its opening rubric, and the sharpest divide between an office and a gift.
What counts as evidence?
Not established here. Where a tradition decides it is dealing with a spirit rather than an illness, a grief, or nothing at all.
Where is the spirit?
Not established here. All four inherit gospel scenes in which spirits are in people. What each adds beyond that is the largest difference between them.
Whom do the words address?
Not established here. A formal difference a reader can check by counting clauses rather than by weighing tone.
What restraint is written in?
Not established here. Every one of these traditions knows the practice can harm. What each does about that is what popular accounts leave out.
What closes the matter?
Not established here. Whether the encounter ends, and who declares it, separates a rite from an ongoing practice.
This page records what a body holds and where that is written down. It takes no position on whether any of it is true, and nothing here is instruction — the rites are described by what they contain, never as something to follow.