The terms ‘charismatic’, Spirit-filled’ and Pentecostal are not easily differentiated between. In many circles the two terms are used interchangeably. However, there are differences. So, it is timely to clarify what is meant by each and how their theology differs and provide a little history of how the Charismatic movement spread so rapidly in Australia, within the Anglican Church.
Both Charismatic and Pentecostal theology believe in the baptism of the Holy Spirit as an experience subsequent to conversion, and recognise speaking in tongues as the initial evidence of this experience. Both also recognise that God is still living and active in the world, particularly through his miraculous spiritual gifts.
The word ‘Charismatic’ comes from the Greek word charismata, which means “gifts of love”. It is used in the New Testament of the gifts of the Holy Spirit. “Charismatic renewal” means a renewal of these gifts in the Church.
While it is not hard to discern that ‘Pentecostalism’ traces its roots from the events that occurred at “Pentecost,” when the promised Holy Spirit was poured out upon the church, 40 days after Christ rose from the dead (recorded in Acts 2), the beginnings of the Charismatic movement, which is mainly confined to protestant denominations, is harder to pinpoint.
A short story of history …
While, both Pentecostalism and the Charismatic movement each trace their history to the Holy Spirit’s work in the book of Acts, and more specifically the outpouring of the Spirit at Pentecost, both movements also refer to other writings of the New Testament. Many historians date the origin of Pentecostalism to the Azusa Street Revival of 1906 in Los Angeles, California, while the initial spark of the Charismatic movement is often spoken of as originating in the 1950s from within a mainstream Christian denominations, remarkably … would you believe … Anglicanism.
Some have suggested that the first spark of what would later develop into the Charismatic renewal of the 1960s and 70s is traced back to Sunday, April 3, 1960, when Rev. Dennis Bennett, Rector of St Mark’s Episcopal Church in Van Nuys, California recounted his Pentecostal experience to his parish, doing it again on the next two Sundays, including Easter (April 17).
Rev. Dennis Bennett describes his story in his book “Nine O’Clock in the Morning”, an experience of the Spirit which forever changed his life. After being introduced to a couple truly ‘ablaze’ with the Spirit of God, Dennis was intrigued to discover ‘what they had’, because he most certainly recognised the fervency, passion and joy was sadly missing in his life. Despite many of his congregation sharing the same experience of having been baptised in the Spirit, when he spoke of his experience from the pulpit, hostility and division reared its ugly head. Rev Dennis was prompted by the Spirit to resign from his position of Rector.
The resulting controversy and press coverage spread an awareness of the emerging charismatic movement. The movement grew to embrace other mainline churches, where clergy began receiving and publicly announcing their spiritual experiences. These clergy began holding meetings for seekers and healing services which included praying over and anointing of the sick.
But how did this Charismatic spark of the Spirit find its way all the way to Australia?
As we search diligently for sparks of the Spirit smouldering in Australia, we can discover the Spirit’s blaze was already alight in Australia, well before the 1960s.
Way back in 1922, James Moore Hickson began ministering in Victoria and later became known as the Anglican Faith Healer and Intercessor. Rev Hickson had a firm belief in the ministry of the Holy Spirit and was highly regarded by his Episcopal oversight.
Canon Jim Glennon, founding of the healing ministry at St Andrew’s Cathedral in Sydney in late September 1960, was led into the experience by Agnes Sandford’s book The Healing Light. However, once again hostility was voiced against his understanding of God’s power for healing. Yet the move of God could not be thwarted and Canon Glennon continued to minister, some say to more than 500,000 people over the course of his life.
Methodist minister Alan Langstaff after experiencing the baptism in the Spirit founded The Temple Trust assisting the spread of the Holy Spirit throughout Australia.
This climate of interest in the ministry of the Spirit and the fresh wave of the Spirit that was rapidly spreading throughout the world, prompted the first International Anglican Conference on Spiritual Renewal in July 1978. This conference was pivotal in the formation of SOMA, a short-term Anglican mission agency devoted to teaching on the ministry of the Spirit throughout the worldwide Anglican Communion. It is also important to mention the ministry of Reverend Tom Jewett. In 1959 Reverend Tom and his wife Ann kneeled on the floor in their kitchen and rededicated their commitment to the Lord wherever he would lead them. Throughout their lives Tom and Ann had a significant healing ministry, using the prophetic call of Isaiah 61 as the word upon which to base his itinerant ministry. His book “The Good News that nobody wanted to know” is still in publication.
In his book Winds of Change: The Experience of Church in a Changing Australia, Peter Kaldor records:
“The charismatic movement knows no bounds. It has had an impact in all denominations, all socio-economic and ethnic groups, and all age groups – especially the young.”
When the Spirit blew into the Anglican denomination, He did more than unsettle a few people sitting comfortably in their pews! Yet, the shaking of the Church caused by the Spirit, Kaldor writes, “has been the impetus for some of the most significant and profound changes in church life in recent times. It has gained increasing importance in a range of churches across Australia.” (page 74)
Kaldor also records that the experience of having been baptised in the Spirit profoundly impacts how the disciple of Christ expresses their faith:
“Those who speak in tongues (the recognised evidence of having experienced a Spirit-baptism) are more involved in congregation life. They are also much more likely to feel they are growing in their faith, are more likely to be involved in evangelistic activities, feel they exert a Christian influence, are happy to talk about their faith or invite others to church” (page 86).
Finally, I agree with the suggestion voiced by editor Rachel Lopez in her article for the Melbourne Anglican entitled “Why Anglicanism needs Charismatic Renewal”.
Surely in this current climate where the Anglican Church of Jesus Christ is struggling and limping as it endeavours to fulfil Christ’s mission – do we not need to join in a hearty charismatic cry, “Come, Holy Spirit, Come”!