The Charismatic Movement

“Charismatics” is a word popularized in the 1960s for Christians flowing in the gifts of the Holy Spirit as outlined in 1 Corinthians 12:8-10. Charisma is derived from the basic Greek noun, charis, which means “grace,” or the free, unmerited favor of God. From it, we have the English adjective “charismatic,” which is used to describe a person possessing great powers of charm or influence. Within the Church, Charismatics are Christians who believe they have been “graced” with the presence and power of God.

Because the largest and more progressive churches in most cities tend to be Charismatic, they are often a point of fascination in the culture. Due to their inclination toward the supernatural and emotional, the media and their critics have unfairly portrayed them as a bizarre Christian subculture, a “sect” whose beliefs and behavior are an embarrassment to mainstream believers. What anti-Charismatics fail to realize is that Charismatics are very much a part of mainstream Christianity.

The Charismatic movement is the fastest growing segment of the body of Christ worldwide. With more than 600 million adherents globally, more than one in four believers today are either Pentecostal or Charismatic. A 2008 report by The Barna Group states that in America, a slight majority (51%) of all born again Christians is Charismatic. Nearly half of all adults (46%) who attend a Protestant church is Charismatic. One out of every four (23%) Protestant churches is a Charismatic congregation. One third (36%) of all Catholics is Charismatic.

Apart from size, Charismatics are also among the most fervent of the body of Christ. Consider the following data from the same report by The Barna Group:

God: Almost nine in 10 Charismatics believe that God is the all-knowing, all-powerful Creator of the universe who still rules the universe today. Yet, barely seven in 10 non-Charismatics view God that way.

Great Commandment: 90% of Charismatics believe that their purpose in life is to love God with all their heart, mind, strength and soul. Only 66% of non-Charismatics believe similarly.

Bible reading: 55% of Charismatics read the Bible in a typical week, whereas only 36% of non-Charismatics do the same.
Active Christianity: 42% of Charismatics read the Bible, attend a church service, and pray to God in a typical week. Only 25% of non-Charismatics do so.

Evangelism: Slightly more than half of Charismatics believe they have a personal responsibility to share their religious belief. Less than one in three non-Charismatics possesses a similar commitment.

Without a doubt, Charismatics on the whole are Bible-believing and Bible-obeying. Unfortunately, a casual browse through cyberspace reveals legions of bloggers hammering away at Charismatic leaders and churches. Why isn’t there a greater counter-response from the Charismatics? Personally, I half suspect that most Charismatic pastors and ministries are so busy in the work of evangelism, discipleship and missions, they have little time or passion to answer the criticisms leveled at them.
With 600 million Charismatics in the world today, to generalize or stereotype the Charismatic faith is like saying, “All Asians believe in this,” or “All Americans believe in that.” The spectrum is just too wide in terms of doctrinal and ministry views. The only commonality is their connection to Jesus Christ and the belief that the gifts of the Holy Spirit are still valid and active today.


Are there Charismatics who are unbalanced or extreme in Bible doctrines? Of course there are, as with non-Charismatics. Are there Charismatics who live only for self instead of the Savior? Of course there are, as with non-Charismatics. Are there Charismatics who are shallow and superficial in their walk with Jesus? Of course there are, as with non-Charismatics. But taken as a whole, survey after survey has shown Charismatics to be fervent followers of Christ, serious in advancing the kingdom of God.

Let us consider some typical criticisms directed against Charismatics:

“Charismatics twist Scripture to justify an opulent lifestyle.” Not true. The vast majority of Charismatics are not fixated with wealth or materialism. Like most Christians, they believe that God provides for their need, not their greed. Having said that, Charismatics are not abhorrent to wealth that comes through diligent work or God’s blessing. Most believe that prosperity is God’s plan for the believer simply because of the abundance of Bible texts to support that. Take for example, 2 Corinthians 8:9 says, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” The word, “rich” (Gr. plouteo) means to become financially wealthy and increased with goods. For most Charismatics, success and wealth are means to help the poor, better society, and fulfill the Great Commission.

“Charismatics despise the sick and those in suffering.” Not true. This statement ignores the fact that Charismatics are globally active in eradicating systemic poverty and addressing healthcare problems. As the most mission-minded segment of Christendom, Charismatic ministries donate significant portions of their annual budgets into medical and humanitarian aids. Scriptures like “He Himself took our infirmities and bore our sicknesses” (Matt. 8:17) give them cause to believe that healing is in the atonement, and thus is the general will of God for everyone. Whether through faith, medicine or therapy, most Charismatics value the need for a healthy body to live a fruitful life and serve the purpose of God.

“Charismatic meetings are shallow in doctrine and theology.” Not true. The fact is that Charismatics read the Bible and believe in its inerrancy more so than non-Charismatics. Most Charismatic churches have well-organized Bible classes and seminars to expound on the Holy Scriptures and Christian doctrines. But these are usually conducted outside of regular services. Most Charismatic meetings are designed to help attendees find wholeness in their soul and wisdom for daily living. Praise, worship and prayer are featured more prominently than non-Charismatic services. Sermons tend to deal with practical themes like marriage, family, work life and behavioral change. Most meetings end with a time for attendees to receive prayer for salvation, healing, and other practical needs. As such, to prejudge Charismatic meetings as shallow because of their focus on the mundane borders on religious arrogance and intellectual chauvinism.

“Charismatic churches are conning the gullible of their money.” I often wonder if the rage of anti-Charismatics here is targeted against the ability of Charismatic churches to exact money from their congregation, or the quantum of money that is collected? Is it the attendees’ willingness to give, or is it the amount collected that is more upsetting? A common rant of anti-Charismatics is that flamboyant Charismatic preachers are conning the gullible “to sow their seeds” and give big amounts as a form of religious lotteries in their quest to be rich.

What anti-Charismatics fail to realize is that Charismatic services are filled with the educated and sophisticated. They don’t arrive at relative affluence by being naive. Most Charismatics have the common sense to see through the shenanigans of tricksters behind the pulpit. But they do appreciate preachers who encourage them to go beyond their fears and stay faithful in their financial stewardship. Besides, didn’t Elijah challenge the poor widow of Zarepheth to sacrifice her last morsel of bread and trust God for a multiplication of provision (1 Kin. 17:11-14)? Is Elijah the prophet a heartless con artist then? Besides, isn’t “sowing and reaping” a principle of life and the Scriptures?

Instead of questioning the what and how of giving, one should ask the why. Why are Charismatics so willing to part with their money? For most, they give out of a passion to advance the cause of Christ, and the faith that God will bless them back so that they can keep financing the work of the kingdom.

Instead of Charismatic-bashing, non-Charismatics should look beyond the differences and focus on the goals every Christian has in common—becoming salt and light in society, and making disciples of every nation.

What About Tattoos?

Tattoos have become a mark of the 21st century. According to the August 4, 2008, issue of U.S. News & World Report, more than one quarter of those under the age of 30 adorn their skin with at least one. No longer is tattoo something reserved only for gang members, convicts, delinquents or social outcasts. In fact, many of the preachers’ kids of the largest churches in Australia, America and Europe have them on their bodies. And these PKs are by no means rebellious or unspiritual. Most of them are doing excellent jobs leading youth, music and creative ministries. Some are even deliberately using their tattoos as a bridge to connect with the unchurched in outreach efforts. However, for most people, a tattoo is simply a means of stylistic expression. Many middle-aged women may not tattoo patterns and designs, but they go to their aestheticians to tattoo their eyebrows, eyeliners and lip colors.

So, is tattooing a sin? Are Christians allowed to have them?
Those who argue against it often quote Leviticus 19:28, “You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the Lord.” The word for “tattoo” in its original Hebrew is qa-aqa, which appears only this one time in the entire Scripture. Proper hermeneutic requires us to read any Bible passage with the actual context in mind. Practically all Bible commentaries agree that the context of Leviticus 19 is God prohibiting the Israelites from adopting the religious practices of the pagan nations surrounding them. Adam Clarke’s Commentary of the Old Testament says that the pagans were carrying “marks on the body in honor of the object of their worship … for superstitious purposes … in honor of different idols.” Nelson’s NKJV Study Bible says that the practice “had religious significance among Israel’s pagan neighbors.” But what if there is no religious, superstitious or idolatrous implication? Is a believer allowed to tattoo then?

Technically, if one takes the view that Leviticus 19 prohibits tattooing for all people in all circumstances, then for consistency’s sake, one must also abide by all the letters of the law here. That includes no shaving around the sides of the head, and the mandatory keeping of beards for all men (v27), which is a near impossibility for any serving in the military today. That also includes not wearing clothes made of different fabrics (v19). Should we then also continue with slavery and the keeping of mistresses, both accepted practices during the ancient days of Leviticus (v20)? Should we continue the Old Testament dietary restrictions like no eating of pork, shrimp, crab or shellfish? What about headscarves for women? Do we need to enforce that on all Christian women today? Most of us will agree that the answers to all the above are an emphatic no.

Next, is God Himself abhorrent to tattoos? God says in Isaiah 49:16, “See, I have inscribed you on the palms of My hands. Your walls are continually before Me.” The word “inscribe” in Hebrew means “to engrave.” The scholars of The Living Bible simply translate that as “I have tattooed your name upon my palm.” When John saw a vision of God’s chosen 144,000, they were “sealed” and “written” with the Father’s name on their foreheads (Rev. 7:3; 14:1). Those words in the original Greek mean to “mark,” “stamp” and “engrave.” The book of Revelation also talks about false worshipers receiving the mark of the beast, which were called stigmata among the Greeks. To this Paul refers when he says, “I bear in my body the marks (stigmata) of the Lord Jesus” (Gal. 6:17). Whether the prophet Isaiah and the apostles John and Paul are speaking metaphorically or otherwise, one thing is for sure, body markings are not always repugnant to God. As such, we must be careful not to paint them as evil or sinful in a broad, general stroke.



Theologians, like Tom Beaudoin, have done studies on youths who pierce or tattoo their bodies. They discovered that youths do that when they have had profound experiential encounters. Things that impact them deeply, like when they fall in love, get their hearts broken, graduate, start a new job, achieve something they are proud of, or lose a loved one through death. To the youths and young adults of the 21st century, tattooing (and body piercing) are often not something vain or rebellious, but more like a rite of passage. It is their way of expressing the spiritual in the physical, even at the expense of experiencing some bodily pain.

For most people, tattooing today is simply a means of personal and stylistic expression, much like clothing, makeup, hairstyle, body-toning and fashion accessorizing. There is nothing religious, superstitious and rebellious to the wearer; it is simply for aesthetic value.

Because tattooing is designed to last forever, and removal is painful and expensive, you should enter into it only after much consideration.

Ask yourself the following:
Am I at a legally acceptable age to get a tattoo?
If I live with my parents, would they support my decision?
Would I still want this tattoo when I get older?
Am I really comfortable having it even if people may “unfairly judge” me?
If my tattoo is visible to others, is it appropriate for my line of work?

Ultimately, tattooing is a personal choice that, more often than not, reflects neither a rebellious nature nor a religious inclination. It is clearly written in the Bible that God looks beyond the surface and sees the heart of a person. We must be careful not to judge a believer with tattoos as loving God less than the one without.

How the World Perceives Us

In 2007, David Kinnaman published his groundbreaking book, UnChristian: What A New Generation Really Thinks about Christianity. This book is the result of three years of extensive interviews with young adults today. Through his research, Kinnaman discovered the negative perceptions the unchurched (he called them "outsiders") had toward Christianity, which altered their willingness to commit their lives to Jesus. One person he interviewed put it this way: "Most people I meet assume that Christian means very conservative, entrenched in their thinking, antigay, antichoice, angry, violent, illogical, empire builders; they want to convert everyone, and they generally cannot live peaceably with anyone who doesn’t believe what they believe."

Kinnaman’s research explores the six perceptions these outsiders have of Christians:
(1) Hypocritical. Outsiders consider us hypocritical—saying one thing and doing another—and they are skeptical of our morally superior attitudes. Christians present the church as a place only for the virtuous and morally pure people.

(2) Too focused on getting converts. Outsiders wonder if we genuinely care about them. They feel like targets rather than people. They question our motives when we try to help them "get saved," despite the fact that many of them have already "tried" Jesus and experienced church before.

(3) Antihomosexual. Outsiders say that Christians are bigoted and show disdain for gays and lesbians. They say that Christians are fixed on curing homosexuals and on leveraging political solutions against them.

(4) Sheltered. Christians are thought of as old-fashioned, boring, and out of touch with reality. Outsiders say we do not respond to reality in appropriately complex ways, preferring simplistic solutions and answers. We are not willing to deal with the grit and grime of people’s lives.

(5) Too political. Another common perception of Christians is that we are overly motivated by a political agenda, and that we promote and represent politically conservative interests and issues. Conservative Christians are often thought of as right-wingers.

(6) Judgmental. Outsiders think of Christians as quick to judge others. They say we are not honest about our attitudes and perspectives about other people. They doubt that we really love people as we say we do.

While we may not agree with the views of the unchurched, Kinnaman challenges us not to ignore them. We have to deal with the young adults of the 21st century as they are—candid, irrelevant, and brazen.

Leadership is about perception. What people think about Christians influences how they respond to us. In fact, what they think should help us to become more objective. We need to make continual, honest evaluations of ourselves so that we reflect what we profess. What people think about Christians also reflect their own personal stories of the disappointing interactions they have had with churchgoers. But we can change all that. We need to represent Christ in a completely new context. Like Jesus, we must start engaging culture and its people with respect and love.