The charismatic movement in Christianity is a movement within established or mainstream denominations that adopts the beliefs and practices of Charismatic Christianity, with an emphasis on baptism with the Holy Spirit and the use of spiritual gifts (charismata). It has affected most denominations in the United States and has spread widely worldwide.

The movement is considered to have begun in 1960 in Anglicanism (Episcopal Church) and spread to other mainstream Protestant denominations, including American Protestants, as well as Lutherans and Presbyterians, by 1962, and to Roman Catholicism by 1967. Methodists became involved in the charismatic movement in the 1970s.

The movement was not initially influential in evangelical churches. Although this changed in the 1980s in the so-called Third Wave, the charismatic movement was often expressed in the formation of separate evangelical churches, such as the Vineyard Movement—neo-charismatic organizations that mirrored the establishment of Pentecostal churches. Many traditional evangelical churches remain opposed to the movement and teach a cessationist theology.

The classic Pentecostal movement usually traces its origin to the early twentieth century, with the ministry of Charles F. Parham and the subsequent ministry of William Joseph Seymour, culminating in the Azusa Street Revival. Its unique doctrine involved a dramatic encounter with God, termed baptism with the Holy Spirit. Some believed that speaking in tongues was evidence of having had this experience.

The Catholic Charismatic Renewal began in 1967 at Duquesne University in Pittsburgh, Pennsylvania. Methodists became involved in the charismatic movement in the 1970s.

The charismatic movement led to the founding of many covenant communities, such as Sword of the Spirit and Word of God. They are a force of ecumenism in that they have members from many major Christian denominations, such as Catholics, Lutherans, Anglicans, Reformed and Methodists, who live and pray together.

Although Pentecostals tend to share more in common with evangelicals than with either Roman Catholics or non-evangelical wings of the church, the charismatic movement was not initially influential among evangelical churches. C. Peter Wagner traces the spread of the charismatic movement within evangelicalism to around 1985. He referred to this movement as the Third Wave of the Holy Spirit. The Third Wave has expressed itself through the formation of churches and denomination-like organizations. These groups are referred to as “neo-charismatic” and are distinct from the charismatic movement of the historic Christian churches. The Vineyard Movement and the British New Church Movement exemplify Third Wave or neo-charismatic organizations.

Charismatic Christians believe in an experience of baptism with the Holy Spirit and that spiritual gifts (Greek charismata χαρίσματα, from charis χάρις, ‘grace’) of the Holy Spirit as described in the New Testament are available to contemporary Christians through the infilling or baptism of the Holy Spirit, with or without the laying on of hands.

The charismatic movement holds that Baptism in the Holy Spirit is the “sovereign action of God, which usually occurs when someone with a disposition of surrender and docility, prays for a fresh outpouring of the Holy Spirit in his or her life.” Additionally, “baptism in the Holy Spirit unleashes the Holy Spirit that is already present within us, by revitalizing the graces we received in the sacrament of Baptism.” Baptism with the Holy Spirit “equips and inspires the individual for service, for mission, for discipleship and for life.” Rev. Brenton Cordeiro teaches that those who have received Baptism with the Holy Spirit “testify that the experience brought them to a new awareness of the reality and presence of Jesus Christ in their lives [as well as] a new hunger for the Word of God, the Sacraments and were filled with a renewed desire for holiness.”

Although the Bible lists many gifts from God through his Holy Spirit, there are nine specific gifts listed in 1 Corinthians 12:8–10 that are supernatural and are the focus of and distinguishing feature of the charismatic movement: word of wisdom, word of knowledge, faith, gifts of healing, miraculous powers, prophecy, distinguishing between spirits, speaking in different tongues (languages), and interpretation of tongues.

In the United States the Catholic charismatic renewal was led by individuals such as Kevin Ranaghan and others at the University of Notre Dame in Notre Dame, Indiana. Duquesne University in Pittsburgh, which was founded by the Congregation of the Holy Spirit, a Catholic religious community, began hosting charismatic revivals in 1977.

In a foreword to a 1983 book by Léon Joseph Cardinal Suenens, at that time the Pope’s delegate to the Catholic charismatic renewal, the then Prefect of the Congregation for the Doctrine of the Faith, Cardinal Joseph Ratzinger (later Pope Benedict XVI), comments on the post-Second Vatican Council period, stating,

In the Roman Catholic Church, the movement became particularly popular among the Filipino, Korean, and Hispanic communities in the United States, the Philippines, and Latin America, particularly in Brazil. Travelling priests and laypeople associated with the movement often visit parishes and lead what are known as charismatic Masses. It is believed to be the second-largest distinct sub-movement (comprising some 120 million members) within global Catholicism, alongside Traditional Catholicism.

Catholic Charismatic Renewal

Renewal advocates believe that the charisms identified in Saint Paul’s writings, especially in Romans 12:6–8, 1 Corinthians 12–14, and Ephesians 4:11–12, continue to exist and build up the Church (see Catechism of the Catholic Church, §2003). The nine charismatic gifts considered extraordinary include: faith, expression of knowledge, expression of wisdom, miracles, speaking in tongues, interpretation of tongues, prophecy, discernment of spirits, and healing.(1 Corinthians 12:8–10) These gifts are related to the traditional seven gifts of the Holy Spirit, as described in Isaiah 11:1–2, which include wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord (listed in the Catechism of the Catholic Church, §1831). The nine charismatic gifts in 1 Corinthians 12:8–10 are also related to the spiritual and corporal works of mercy. Other references to charisms in the Catechism of the Catholic Church include §§688, 768, 799–801, 890, 951, 1508 (the charism of healing), and 2035.

As of 2013, the Catholic charismatic renewal had over 160 million members. Participants in the Renewal also cooperate with non-Catholic ecclesiastical communities and other Catholics for ecumenism, as encouraged by Vatican II.

In response to Pope Francis’ invitation, ICCRS and the Catholic Fraternity jointly organized the Catholic Charismatic Renewal Golden Jubilee in 2017. The event began on May 31 and celebrations continued until Pentecost Mass on June 4.

Charismatic Catholics and their practices have been criticized for distracting Catholics from authentic Church teachings and traditions, especially by making the worship experience more akin to the Pentecostal branch of Protestantism.

The initial reaction from the hierarchy of the Catholic Church was one of cautious support. Some initially supported it as a harbinger of ecumenism (greater unity of Gospel witness among the different Christian traditions), believing that these practices would draw the Catholic Church and Protestant communities closer together in a truly spiritual ecumenism. Today, the Catholic Charismatic Renewal enjoys support from most of the Catholic hierarchy, from the papacy to bishops of dioceses around the world, as a recognized ecclesial movement.

As of May 21, 2025, four popes have acknowledged the movement: Pope Paul VI, Pope John Paul II, Pope Benedict XVI, and Pope Francis. Pope Paul VI acknowledged the movement in 1971 and reaffirmed it in 1975, noting that it brought vitality and joy to the Church, while also emphasizing the need for people to be discerning of the spirits. Pope John Paul II was also supportive of the Catholic Charismatic Renewal and favoured its conservative politics. He (as well as then-Cardinal Ratzinger, Pope Benedict XVI) acknowledged good aspects of the movement while urging caution, pointing out that members must maintain their Catholic identity and communion with the Catholic Church.

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Pope John Paul II, in particular, made several statements on the movement. On November 30, 1990, the Pontifical Council for the Laity promulgated a decree that inaugurated the “Catholic Fraternity of Charismatic Covenant Communities and Fellowships.” Brian Smith of Brisbane, elected President of the Executive of the Fraternity, called the declaration the most significant event in the history of the Catholic Charismatic Renewal since the 1975 Holy Year international conference and the acknowledgment it received from Pope Paul VI at that time, saying: “It is the first time that the Renewal has had formal, canonical recognition by the Vatican.”

In March 1992, John Paul II stated:

At this moment in the Church’s history, the Charismatic Renewal can play a significant role in promoting the much-needed defence of Christian life in societies where secularism and materialism have weakened many people’s ability to respond to the Spirit and to discern God’s loving call. Your contribution to the re-evangelization of society will be made in the first place by personal witness to the indwelling Spirit and by showing forth His presence through works of holiness and solidarity.

Moreover, during Pentecost 1998, John Paul II recognized the essential nature of the charismatic dimension:

The institutional and charismatic aspects are co-essential as it were to the Church’s constitution. They contribute, although differently, to the life, renewal and sanctification of God’s People. It is from this providential rediscovery of the Church’s charismatic dimension that, before and after the Council, a remarkable pattern of growth has been established for ecclesial movements and new communities.”

The Papal Preacher, Cardinal Raniero Cantalamessa, has written extensively on the topic of charismatic renewal within the Catholic Church since 1986.

Pope Francis has spoken encouragingly about the Catholic Charismatic Renewal on many occasions. In June 2014, he said: “You, Charismatic Renewal, have received a great gift from the Lord. You were born of the will of the Spirit as a current of grace in the Church and for the Church.” On June 8, 2019, he encouraged members of the Catholic Charismatic Renewal “to share baptism in the Holy Spirit with everyone in the Church.”

Given that the Charismatic movement has spread across various Christian denominations, it has implications for advancing ecumenism. As the charismatic movement spread among Catholics, speakers from other Christian denominations have been invited to lecture at Catholic conferences. Leo Joseph Suenens, a Cardinal in the Catholic Church, led a study of charismatic renewal within the Catholic Church; its conclusion stated that “It is evident that the charismatic renewal is a major ecumenical force and is de facto ecumenical in nature.” Ecumenical covenant communities arose within the Catholic charismatic movement with members from major Christian denominations (Catholic, Lutheran, Anglican, Reformed, etc.); notable examples include Word of God and People of Praise. Theologians Peter Hocken, Tony Richie, and Christopher A. Stephenson have written that these covenant communities demonstrate that “A shared life based on baptism in the Holy Spirit could and should be lived ecumenically.”

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