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Today, the word "charismatic" evokes different associations depending on who you ask. Some see charismatics as misguided individuals who dance during worship, unsaved and emotional. Others go as far as to claim that charismatics are influenced by the devil. But why do such perceptions exist?
The main reason is a lack of understanding — ignorance about their history, doctrines, and identity. So today, let’s explore this fascinating and important topic: the doctrines, history, meaning, and statistics behind the charismatic movement.
Let’s Begin: What Does “Charismatic” Mean?
The word "charismatic" comes from the Greek word charismata (plural), with the singular being charisma. The root of these words is charis, which means “grace.” Translated literally, charismata refers to “gifts of grace” or “gifts of the Holy Spirit.” So we see that this is actually a very good, even beautiful word — a biblical term, in fact.
The word charismata appears 17 times in the New Testament. Yet today, many people regard the term as strange, even offensive. “Oh, you're a charismatic!” — as if it were an insult. But calling someone a charismatic literally means you're saying they possess gifts of grace or gifts of the Holy Spirit.
In other words, anyone who believes in the existence of spiritual gifts — which includes most evangelical Christians — is, in a sense, a charismatic. If you believe in the gifts of the Holy Spirit, you are already part of what that word represents.
History: Where Did the Charismatic Movement Come From?
As with many evangelical movements, the charismatic movement began in the United States — specifically, in the 1960s. Incidentally, many recent Christian denominations have American origins and then spread globally. This was true for Baptists and Pentecostals (notably in 1906), and it’s also true for charismatics, who began in the 1960s.
The official birth date of the charismatic movement is considered to be Sunday, April 3, 1960. It started in California, within the Episcopal Church, where a rector named Dennis Bennett was serving in the city of Van Nuys.
What happened in this traditional, Anglican-rooted church (called Episcopal in the U.S.) was unexpected: during a regular service, Rector Dennis Bennett suddenly began speaking in tongues — something he hadn’t anticipated or planned. He started sharing this experience, and as he traveled across his denomination, similar occurrences began happening in other churches. People started speaking in tongues, and this phenomenon quickly gained momentum.
Thus, April 1960 is regarded as the beginning of the charismatic revival.
What Happened Afterward?
Following this initial spark, other spiritual gifts — such as speaking in tongues and prophecy — began spreading primarily within traditional churches. In American Anglicanism and other denominations referred to as mainline denominations (like Lutherans, Methodists, and Anglicans themselves), this charismatic awakening took root and started growing rapidly.
By 1967, seven years later, the charismatic renewal reached the Catholic Church. Many of you may have heard the term “Catholic charismatics” — well, this is where it began: in 1967. This movement, which had already influenced various traditional churches, now began to impact Catholicism as well. Millions of Catholics began speaking in tongues — incredible!
Some Striking Statistics
Today, an estimated 15% of all Catholics — about 160 million people — speak in tongues, with the highest numbers in Latin America. However, charismatic Catholics can also be found in places like Poland and even Ukraine. And all of this began not within new denominations like the Pentecostals (who started in 1906), but within already-established, traditional churches.
Charismatic churches were not new denominations. Rather, this was a renewal within existing traditional churches — a spiritual revitalization. This is how the charismatic movement was born.
Differences Between Charismatics and Pentecostals in America
Pentecostals emerged earlier, around 1906, and by the 1960s had already formed about a dozen distinct denominations. The largest of these is the Assemblies of God. By contrast, the charismatic movement was not a new denomination — it was a revival that occurred within traditional churches.
The difference between charismatics and Pentecostals was not primarily about worship style, as some might think today. In Europe, differences between Pentecostals and charismatics are often seen in worship style. But in America, it wasn’t about style at all.
To understand this, we need to go back to the roots. Pentecostalism began at Azusa Street — a historic revival in an African American church. The first Pentecostal denomination was called the Church of God in Christ, led by a Black bishop, and its members were predominantly African American. Later, around eight years after Azusa Street, the Assemblies of God split off and became the first predominantly white Pentecostal denomination.
In those early years, Pentecostals were known for their expressive worship — dancing, shouting, running around during services. Their style included passionate sermons and heartfelt worship that wasn’t choral or reserved.
So when the charismatics appeared, their distinction from American Pentecostals wasn’t in worship style. It was more doctrinal and institutional. Charismatics came out of traditional churches — not from Pentecostalism. Although later there was some crossover and joint conferences, they developed largely in parallel.
To Sum Up:
Charismatics did not originate from the Pentecostal movement. They emerged separately — within more traditional church settings. While their paths occasionally intersected, especially in later years, they evolved independently. In America, the real difference between charismatics and Pentecostals wasn’t how they worshipped, but the doctrines they held and the church traditions they came from.
Modern Pentecostal Worship and Key Doctrinal Differences with Charismatics
Today, if you look up the "Assemblies of God" — a Pentecostal denomination — you’ll see how their services are conducted. Pastors preach from the pulpit, people wear casual clothing, women do not cover their heads, and many clap and dance during worship. This is the common style of service in most Pentecostal churches across the U.S. today.
So, what distinguishes American charismatics from American Pentecostals?
The Key Difference Is Doctrinal
Both charismatics and Pentecostals accept speaking in tongues and prophecy. But a fundamental doctrinal distinction remains: Pentecostals believe that speaking in tongues is the evidence of baptism in the Holy Spirit. For charismatics, speaking in tongues is simply one of many gifts of the Holy Spirit — like the word of knowledge, prophecy, or healing.
To clarify: charismatics have never taught that speaking in tongues is a necessary confirmation of being baptized in the Holy Spirit. Instead, similar to Baptists, they believe that a person receives the Holy Spirit at the moment of repentance and being born again. Speaking in tongues is just one of many spiritual gifts — not a required sign of anything.
Furthermore, charismatics in America have taught that not every believer must speak in tongues. This contrasts sharply with Pentecostal teaching, which emphasizes that every Christian should seek the ability to pray in tongues. Pentecostals teach, even today, that if you don’t speak in tongues, you haven’t been baptized in the Holy Spirit — though you may be saved and born again.
Pentecostal theology includes two “crisis” experiences in a believer’s life:
- Repentance and being born again.
- Baptism in the Holy Spirit, confirmed by speaking in tongues.
Charismatics, on the other hand, teach a theology more aligned with that of the Baptists: you're born again and receive the Holy Spirit at conversion. Tongues and other spiritual gifts may or may not follow — they're not expected for everyone, nor are they central to salvation or spiritual status.
As a result, in many American charismatic churches, some people speak in tongues and some do not. And that’s perfectly acceptable. It’s not a core doctrine that all believers must speak in tongues.
In Summary
The distinction between American Pentecostals and charismatics is doctrinal, especially regarding the baptism in the Holy Spirit and speaking in tongues. Pentecostals see tongues as essential evidence of Spirit baptism. Charismatics do not. For them, tongues are just one of many spiritual gifts — not a mandatory one.
The Rise of Neo-Charismatics
By the late 1960s and early 1970s, a new wave emerged: the neo-charismatics. The term "neo" means “new” — a new generation of charismatics, a refreshed movement.
While the original charismatic revival began within traditional churches, it eventually led to the formation of new charismatic denominations. Among them were groups like Calvary Chapel and, perhaps most famously, the Vineyard Movement.
If you listen to John Wimber, founder of the Vineyard, you’ll hear him consistently teach that speaking in tongues is simply one gift among many — it is not the same as being baptized in the Holy Spirit. In fact, Wimber strongly rejected the notion that tongues are a necessary sign of Spirit baptism. He emphasized that all Christians are already baptized in the Holy Spirit upon conversion.
The Rise of Healing Movements and Neo-Charismatics
Over time, many new movements emerged — including the Healing Movement or Healing Revival. This era saw the rise of several prominent charismatic figures: William Branham, Oral Roberts, Kathryn Kuhlman, Demos Shakarian, and Derek Prince. Interestingly, each of them came from different denominational backgrounds. For example, William Branham was part of the Oneness Pentecostal movement, Kathryn Kuhlman leaned toward a particular denomination, Oral Roberts came from another, and Derek Prince and Shakarian worked across denominational lines.
As charismatic teachings began to influence Pentecostal circles, new denominations emerged — often called neo-charismatics or neo-Pentecostals. These movements were a blend of American charismatics and Pentecostals. Though they came from various denominational roots, their services often featured healing, speaking in tongues, words of knowledge, miracles, and prophecy — and they all believed in these gifts.
Leaders like Peter Wagner, for instance, emphasized deliverance from demons and prophetic ministry but avoided equating spiritual gifts with the baptism in the Holy Spirit. This was a defining trait of the neo-charismatics — they rejected the idea that speaking in tongues was necessary to prove Holy Spirit baptism.
Global Spread of the Charismatic Revival
By the 1980s, the charismatic revival had spread beyond the United States. Like previous Christian awakenings — such as the Baptist and Pentecostal movements — this revival crossed borders and gained traction globally. One of the strongest areas of growth was Latin America, where the charismatic movement became especially influential within the Catholic Church.
Today, Latin America has one of the largest populations of charismatics in the world. The majority of Catholic charismatics can be found in countries like Brazil, Argentina, Colombia, and others. This wave of spiritual renewal happened primarily within the Catholic Church, not among Protestant or Pentecostal groups.
To recap: traditional churches — such as Anglicans and Catholics — embraced the charismatic revival, especially the gift of speaking in tongues. Around 150 million Catholic charismatics now speak in tongues. However, it’s important to note that they do not believe this is equivalent to the baptism in the Holy Spirit — their doctrine differs.
A pastor from Latin America once remarked that in his region, the word charismatic is automatically associated with Catholics, not Pentecostals or Protestants. In fact, all evangelical Christians are simply referred to as Pentecostals — regardless of their worship style. They might dance or clap in church, but they’re still called Pentecostals. Charismatics, in Latin America, means Catholic charismatics. That’s the cultural context there.
Different Meanings Around the World
So again, we see that the term charismatic means different things depending on the region. In Europe, it has one meaning. In America, another. And in Latin America, yet another entirely. When someone says “charismatic church,” it’s essential to consider who you’re talking to and where they’re from.
Similarly, Pentecostals in Ukraine are quite different from Pentecostals in America. Ukrainian Pentecostal churches tend to have a very restrained style of worship — five to seven sermons per service, conservative dress, head coverings for women, no pants allowed for women, and often no jewelry.
In contrast, American Pentecostals may dance during services, worship without head coverings, and women often wear jewelry and casual clothes.
Current Global Statistics and Final Thoughts
Today, it is estimated that there are around 300 million charismatics worldwide. Just imagine — that’s nearly the entire population of the United States. This number includes Catholic charismatics, Anglicans, and American charismatics.
In other words, charismatics are not necessarily Pentecostals. For example, Catholics don’t consider themselves Pentecostals, yet many identify as charismatics. The Episcopal Church, too, is not part of the evangelical movement but includes many who call themselves charismatics.
This diverse blend — which makes up the 300 million — is most concentrated in the United States, Africa, and Latin America.
Charismatics are one of the most widespread Christian streams in the world. Consider this: there are around 200 million Orthodox Christians globally, but over 300 million charismatics. The difference? Charismatics are spread across numerous denominations — some of which may even be in conflict with each other.
For instance, a Ukrainian charismatic may have almost nothing in common doctrinally or culturally with a Catholic charismatic from Latin America, yet statistically, they are grouped together under the same label by American researchers.
This shows how fragmented and broad the charismatic movement is.
In Conclusion
Many Pentecostals — and not only Pentecostals, but Christians from other denominations too — often don’t consider charismatics to be saved or to be fellow believers. And why? Mostly due to differences in worship style:
- Different clothing.
- No head coverings for women.
- Use of jewelry.
- Women wearing pants.
- Worship teams instead of choirs.
- Only one sermon instead of several.
But many forget that their Pentecostal brothers and sisters in America look almost exactly like European-style charismatics. Once again: the Assemblies of God, Church of God, Church of God in Christ, and many others — all are Pentecostal denominations whose services and outward appearance resemble what some in other countries would call “charismatic.”
Let’s Pray: God, thank You for the wisdom to seek truth and understanding in Your eternal Word. Thank You for saving us from sin. Yes, we don’t always understand one another, and we often reject other forms of worship, but I believe, God, that You can lead others by a path different from mine. Thank You for Your protection. Help us here, where we are right now, to live through another day, for You know we are in the greatest danger. God, thank You for everything! Amen.
