Transformation of Charismatic Church a Sign of the Times

Four years ago, raucous song made up for the bare walls at St. Michael’s Church, where freewheeling Sunday morning charismatic services were punctuated by pulpit calls to seek salvation and, occasionally, by worshipers speaking in tongues.

Today, a more solemn and traditional service prevails--although the drums near the altar manage to keep things lively.

A crucifix and banners with religious themes now adorn the sanctuary. Worship begins with a processional led by church elders wearing vestments--a far cry from the suits and ties previously preferred. Candles flicker and incense fills the air as parishioners celebrate the Eucharist: the transformation of bread and wine into the body and blood of Jesus Christ.

“It’s a radical shift, for sure, from where we were to where we are today,” said Father Kenneth W. Tanner, referring to the ways the parish has turned to a more standard form of worship. “We decided we would just try it for six months. And if the parishioners didn’t like it, we’d stop. But we’ve never once looked back.”

Embracing the ancient ways of worship was an unconventional experiment for a charismatic church. But it has been wildly successful. Besides the spiritual rewards--church leaders discovered a richness in the historic ceremonies they once spurned--the change has prompted astonishing growth.

The movement that began in 1990 with St. Michael’s and three other independent but loosely connected charismatic churches in California and Arizona blossomed in mid-1992 into a new denomination: the Charismatic Episcopal Church.

The CEC, which is not affiliated with the 2.5-million-member Episcopal Church, now boasts more than 180 parishes worldwide, including 100 congregations in the United States and 40 in the Philippines. Headquartered in a modest church here, the CEC’s international membership has soared to nearly 40,000, ranking it as one of the faster-growing new denominations, experts say.

At first glance, adopting the traditional worship of the ancient church may seem contradictory for charismatics, who shun rites and rituals in favor of unstructured services. Occasionally, parishioners moved by the Holy Spirit may speak in tongues or lay on healing hands.

In contrast, liturgical worship--such as in the Roman Catholic Church--is more formalized, centering on Bible readings, prayers and hymns and the celebration of the Eucharist.

Some observers say traditionalists and charismatics can appreciate each other’s distinct forms of worship without betraying their roots.

Some congregations within the Episcopal Church, for example, borrow from the charismatics and say the CEC is a welcome development.

“The charismatic movement within Christiandom is bringing a great deal of energy to the expression of faith,” said Robert Williams, communication director for the Los Angeles-based Episcopal Diocese, which includes Orange County.

The CEC’s membership in the United States is mostly white, but African Americans, Latinos and Asians are also present. The denomination is made up chiefly of charismatic Pentecostals, yet former Episcopalians, Lutherans and others have joined, Tanner said.

Archbishop Randolph Adler, who leads Sunday services at St. Michael’s, said the changes harken back to the early 1990s, when he and other church elders began studying their religious roots. Their reflection on the ancient liturgy of Christian worship made them wonder whether they weren’t missing out on something that would enrich the charismatic movement.

“We were not turning our backs on what we were,” Adler said. “We were trying to improve on it.”

The changes are subtle but significant. Parishioners make the sign of the cross upon entering church and during Gospel readings. Vestments, incense, candles, crosses and crucifixes--previously considered unnecessary--are now present.

Other changes go to the heart of the service. In the past, the Eucharist was celebrated just a few times a year. Now, it is celebrated with each service.

Sermons are also different. Before, they were driven by the pastor’s personality and his choice of topics. Today, sermons are guided by the Scriptures and, in the process, the parishioners eventually read the entire Bible.

The church’s search for its history also resulted in new outreach programs for the poor.

“Unfortunately, that’s something we didn’t do before,” Tanner said. “Then we realized that helping the poor is an important part of our background.”

The growth of the CEC took off when a prominent magazine in the Christian community profiled the transformation at St. Michael’s. Suddenly, the phone started ringing. Churches throughout the country and around the world were making similar changes. These are the churches that are becoming part of the CEC’s growing worldwide conglomeration.

The CEC is ruled by a handful of archbishops who watch over regions and bishops who oversee dioceses. Church officials say they have a shoestring budget that relies on donations.

A hard line is taken on many social issues. The CEC is staunchly against abortion and opposes same-sex marriages. Homosexuals are welcome, but only if they are celibate, Tanner said. Women are active in the church but cannot be ordained priests.

Church officials from other denominations are looking on with wonder and, in some cases, concern.

Bishop John W. Howe of the Episcopal Diocese of Central Florida said he supports the CEC, but believes that the hierarchy gives too much power to bishops and that the CEC is too eager to accept defecting Episcopalian Church leaders.

Tanner responded that all church elders go through a careful screening process and that CEC congregants play a critical role in running the church.