Hyper-Charismaticism: 4th Wave

This is a part of a paid series, I recently published on the Tower of Adam. It looked at the Hyper-Charismatic trends in the Pentecostal and Charismatic denominations.

I have published this final part of the series here, as I believe it is important that this is read more widely. The dangers of Hyper-Charismaticism is clear and the whole Church needs to be aware of it.

I am going to write a few more articles about the Charismatic Renewal here on Agloria. These will include:

• My reflections on the Charismatic Church,

• The criticism of the Charismatic Renewal from an Eastern Orthodox perspective,

• Is the Charismatic Experience actually the Holy Spirit?

If you want to read my complete series on Hyper-Charismaticism, you will need to sign up to be a paid subscriber. You can do this by going to my Tower of Adam Newsletter and pledge to become a paid subscriber.

The Charismatic Waves

The first Charismatic wave tends to be considered the Azusa Street Revival in the early 1900s. From this movement, Pentecostal churches were established.

The second wave is normally associated with the Charismstic Renewel in the 1960s. This is where the charisma gifts mentioned in 1 Corinthians began appearing in the established mainstream churches, and even in the Catholic Church.

The third wave is more contentious. But it is generally accepted it is where the charisma gifts specifically moved into the evangelical churches and also when the Vineyard Movement started.

The 4th Charismatic Wave is believed to be the next renewal. Depending on the theology, it could mean a global revival is coming, Pentecost 2.0 will descend from Heaven or a return to a more theologically traditional position.

The Great Revival

This is a position held by many charismatic groups, and especially those who believe in the Billion Souls Harvest prophecy. Even though it is not a teaching found in the Bible, it has gained popularity. It is hoped that a new ‘move of the Spirit’ will bring an increase in signs and wonders, followed by a mass movement of new converts, in a global revival. Which will then herald the return of Jesus.

Pentecost 2.0

Some Hyper-charismatic groups believe that the 4th Wave will usher in a new Pentecost. This is not found in the Bible. It is believed Christians will receive a new super-powered, super-natural faith. The impression I get, is they will then be able to powerfully manipulate reality. Christians will go to graveyards and raise the dead. They will decide the weather over a nation. And they will stop catastrophes, with the power of their tongue.

A Theological Grounding

It could be that the 4th Wave may result in a Charismatic movement which is more theologically grounded in Scripture. Charismatic groups will return to a more traditional and contextual understanding of the Scriptures. The early Church writings will gain more weight than contemporary books written by Charismatic Christian leaders. Certain traditional practices, which may have not previously featured in the Charismatic Renewal, may return as well.

A Parting of the Ways

In my research, I have seen all these three mentioned by Charismatic leaders. And I think all three will occur in some way.

There will be Charismatic groups who will rush after Revival, longing for signs and wonders. Some will radically seek out supernatural power, like that which is promised in the New Age movements. And others will become more traditional, seeking to align themselves with the rest of the Body of Christ.

I believe there will be a split of sorts between the different Charismatic styles of church. And I think this is already happening.

Charismatic Orthodoxy

Putting my cards on the table, I believe the Charismatic Church needs to align itself with the rest of the Global Church and shun the hyper-charismatics tendencies.

It could be achieved by the development of a Charismatic orthodoxy. This would clearly state what is orthodox in Charismatic theology. Defining what is acceptable and what is heterodox. And therefore setting the boundaries of the Charismatic movement. Because of Hyper-Charismaticism, it can no longer be a free for all, where anything goes.

Why Should the Rest of the Church be Concerned?

Just as Charismatic practices have moved into most denominations, there is a potential that the Hyper-Charismatic practices could do the same.

The door needs to be firmly shut or we may see these trends leach into other parts of the Church.

Identifying Hyper-Charismaticism

A major step in shutting the door, is identifying these heterodox practices. I’ve watched hours and hours of interviews and discussions on the topic. And the identification of hyper-charismatic practices seems to be a difficult one to agree upon.

However, I believe the core difference between Hyper-Charismatic practice and Christianity is where the focus remains.

In Christianity, the focus is on God and His will, but in Hyper-Charismaticism the focus is on the needs, wants and will of the individual. It puts the individual first and treats God as a tool to achieve their desires. True Christianity worships God, placing His will above all things.

So, we can petition God for help, but ultimately, what He provides for us is within His grace. While in Hyper-Charismaticism, the person is making demands on God and relies on their own will to force Him to do what they want.

It’s like a child asking their parent for something and trusting the parent will make the best decision. While another child demands that the parent must provide exactly what they want.

People who use Hyper-Charismatic practices might say that their practice puts God first, but if the theological underpinnings and the motivation of the person were examined, it would be quite evident where the practice falls.

So if someone is asking God for a new car to get to work, are they asking God, relying on His will and trusting in His providence? Or are they relying on their own will to manipulate God? If the person is trying to manipulate God, then the practice is Hyper-Charismatic.

Subjective vs Objective

Another key difference is how the subjective experience is treated in Hyper-Charismaticism. This is when someone believes their personal experience of God is as authoritative as Scripture. We see this in the spiritual innovations and technologies promoted in the movement.

If we do not use Scripture to measure our personal spiritual experiences, then we are more likely to be misled and end up in self-deception.

Relying on our feelings over what is written in Scripture, means we place our subjective personal experience over the objectivity of Scripture. Just because a spiritual practice feels good, it doesn’t make it theologically and objectively correct.

Just because someone gets a warm fuzziness when they think God is speaking to them, doesn’t necessarily mean God is speaking to them. Every spiritual experience must be measured against Scripture.

Aligning With Scripture

And finally, does the practice align with the contextual reading of Scripture? If the practice is outside of what Scripture says or even outside of the early Church writings, then it should be used with caution and in certain cases, not at all.

These three tests will help us to stay within what God has ordained through Scripture. Rather than running off after vain and fruitless theologies.

Conclusion

Hyper-Charismaticism contains harmful practices which can draw a Christian away from Christ. They can warp the relationship we have with God and treats the Holy Spirit like a genie, who grants wishes.

We must remain cautious of these innovative practices, new teachings and spiritual technologies. Always staying faithful to Scripture and the teachings of the Apostles.

1 Peter 5 v 8

Be sober-minded; be watchful.