Articles by Peter Hocken

Everyone has a story of reconciliation and this is the story of Father Peter Hocken. This sweet man has experienced great reconciliation on his path from the Anglican to the Catholic Church and in his relationships with Jews. Watch to hear a little bit of what reconciliation within the Body of Christ looks like to him.

Father Peter Hocken ist begeistert über die ökumenischen Initiativen, die Papst Franziskus regelmäßig setzt. Das 50-Jahr-Jubiläum der Katholisch-Charismatischen Bewegung will er zu Pfingsten 2017 gemeinsam mit Gläubigen der anderen Konfessionen feiern.
Es war bereits eine Begegnung von besonderer Bedeutung gewesen, als Father Peter Hocken und der messianische Rabbi Marty Waldman im Februar 2013 Kardinal Bergoglio in Argentinien besuchten und für ihn beteten kurz vor dessen Abreise zum Konklave in Rom...

Father Peter Hocken berichtet über die Ursprünge der Charismatischen Erneuerung und ihre Wurzeln in der Pfingstbewegung der ersten Hälfte des 20. Jahrhunderts. Besonders hervorzuheben ist die Bedeutung des Zweiten Vatikanischen Konzils mit ihrer ökumenischen Öffnung der Katholischen Kirche für den Beginn dieser geistlichen Bewegung.
Peter Hocken wurde als frisch geweihter katholischer Priester bereits Anfang der 1970er Jahre von der Charismatischen Bewegung erfasst und ist seitdem einer der besten Kenner ihrer Entwicklung. Father Peter lebt als pensionierter Priester seit 14 Jahren in Hainburg an der Donau und widmet sich neben seinen sonstigen Studien besonders der messianisch-jüdischen Bewegung.

Ecumenism and the Jewish movement.

About Mission in Wroclaw Cathedral, strengths of the Polish Church and situation of christians on the earth…

How to build Ecumenism:

1. Get to know the church teaching on Ecumenism
2. Get to know and suck the Word of God
3. Follow the example of pope Francis and go out - especially go worship with other Christians
4. We need to depend on the Holy Spirit - He is the quide in Ecumenism
5. Learn to pray with other Christians

In February 2013 Fr. Peter Hocken and Marty Waldman, a leader in the Messianic Movement, met Cardinal Jorge Bergoglio in Buenos Aires and prayed for his upcoming trip to the conclave in Rome. Little did they know that they were blessing the future Pope Francis with whom they had shared the vision of "Toward Jerusalem Council II", an initiative to promote reconciliation between the historic Churches and the Jewish-Messianic believers in Yeshua.

As a Catholic friend and close observer of the Messianic Jewish movement, I want to give a warm welcome to Mark Kinzer’s new book Postmissionary Messianic Judaism. My reasons for this welcome are as follows. First, for seeking to provide a distinctively Messianic Jewish ecclesiology. His ecclesiology is summarised in five basic principles:

1. the perpetual validity of God’s covenant with the Jewish people;
2. the perpetual validity of the Jewish way of life rooted in the Torah, as the enduring sign and instrument of that covenant;
3. the validity of Jewish religious tradition as the historical embodiment of the Jewish way of life rooted in the Torah;
4. the bilateral constitution of the ekklesia, consisting of distinct but united Jewish and Gentile expressions of Yeshua-faith;
5. the ecumenical imperative of the ekklesia, which entails bringing the redeemed nations of the world into solidarity with the people of Israel in anticipation of Israel’s — and the world’s — final redemption.

L’Esprit Saint enseigne en ce moment à l’Eglise ce qu’est la repentance identificationnelle et la purification des mémoires.
En répondant à l’appel de l’Esprit de confesser les péchés du passé, nous contribuons de façon significative au renouveau de l’Eglise et à l’évangélisation du monde.

In this document, page 2 and further, you find the text of four PowerPoint presentations, given by father Dr Peter Hocken, during the European conference for national representatives and leaders of Catholic charismatic renewal in central and eastern Europe, 11th till 14 September 2014 in Hungary, organised by the European subcommittee of ICCRS.

This paper was prepared for the Roman Catholic - Pentecostal international dialogue meeting in Los Angeles, California, July 2014

The Life, Religion, Culture and History of Israel People is capturing the imagination of many people today. You can find many answers to your questions about Israel, about major topics of the Holy Scripture and fresh revelation from God.

Over dr. Peter Hocken, die dit onderwerp op de oecumenische agenda zet, Ireneus van Lyon en Katechismus van de Katholieke Kerk.

Over de komst van een duizendjarig rijk wordt verschillend gedacht.
Mgr. dr. Peter Hocken laat in zijn boek "The challenges" zien wat de Kerk hierover gezegd heeft. Dat is belangrijk in de oecumene.

Berouw over zonden van het verleden, zuivering van herinneringen, kan een heilige Kerk zondigen? Om te werken aan verzoening.

Misstappen in het verleden werken door in het heden.
Peter Hocken sprak daarover in een Europese vergadering van de Katholieke Charismatische Vernieuwing. Hier een vertaling.
De Heilige Geest onderricht in deze tijd de Kerk over plaatsvervangend schuld belijden en zuivering van herinneringen.
Als we ingaan op de oproep van de Geest tot het belijden van de zonden uit het verleden, dan dragen we op betekenisvolle wijze bij aan de vernieuwing van de Kerk en de evangelisatie van de wereld.

Presented at the 41st Annual Meeting of the Society for Pentecostal Studies, 2012

What happens when the Christ comes in glory?
Basic components for integrating the corporate, intrinsic to the ancient liturgical traditions, and the personal, of revivalistic traditions.
Content:

• Eschatology as Consummation
• Historic Church – Revival Stream Dialogues to Date
• Areas of Mutual Complementarity?
• The Personal and the Corporate
• The Spiritual and the Physical – Sacramental
• Revival and Renewal: Radical Newness in Radical Continuity
• Return to the Jewish Roots
• Pre-Millennial Dispensationalism
• The Messianic Jews
• The Challenge to the Historic Churches
• Conclusion

Der Ruf an Katholiken, die Sünden der Vergangenheit zu bekennen, ist etwas Neues in der Geschichte der katholischen Kirche.
Dieser Ruf wurde zum ersten Mal 1994 von Papst Johannes Paul II in seinem Schreiben Tertio Millenio Adveniente (TMA) ausgedrückt, welches die Vorbereitung der Kirche für das große Jubeljahr 2000 einleitete.
Weil es sich bei diesem Thema um ein neues Gebiet in katholischer Lehre und theologischer Reflektion handelt, gibt es noch kein wohl etabliertes Vokabular.
Papst Johannes Paul II hat die notwendige theologische Reflektion darüber selbst ermutigt, indem er die Internationale Theologenkommission beauftragt hat, an diesem Thema zu arbeiten. Das daraus resultierende Dokument der Kommission, "Erinnern und Versöhnen: Die Kirche und die Verfehlungen in ihrer Vergangenheit" (EV), erschien wenige Tage vor der Feier der Bußliturgie im Petersdom zu Rom, am 12. März 2000.
In dieser Liturgie unter dem Vorsitz des Papstes bekannten sieben hochrangige Würdenträger aus Schlüsselämtern der römischen Kurie Sünden der Vergangenheit, die in einem konkreten Zusammenhang mit ihrem Verantwortungsbereich standen.

The worldwide growth of the Pentecostal movement, especially its dissemination in Africa, Asia and Latin America, is generally known but differently interpreted.
In unsympathetic circles in the Western world, particularly within the Catholic Church, this phenomenon is seen in negative terms as the proliferation of sects, generally with no distinctions being made between undoubtedly Christian groups and clearly heterodox bodies, that believe in authoritative revelation subsequent to Jesus Christ and the New Testament.
While church leaders are worried about the loss of members to these newcomers, theologians in the West have largely ignored the whole phenomenon.

About The Purification of Memories, Solidarity and Identification, Unofficial and Official Initiatives.
The need for research, confession, identification and lamentation. Asking Forgiveness.

The Holy Spirit is teaching the Church about identificational repentance and the purification of memories at this time.
As we respond to the Spirit’s call for a confession of the sins of the past, we are contributing in a significant way to the renewal of the Church and the evangelization of the world.

In this article I wish to reflect on the relationships between the Messianic Jewish and charismatic movements in order to look at their places in God's one plan to "bring together everything in heaven and on earth under the headship of Christ" (Eph 1:10).
It is not my understanding that the Messianic Jewish movement simply forms part of the charismatic movement.
However, the links between the two are more than merely incidental, as the charismatic movement has exercised a major influence on the Messianic Jewish movement and has contributed significantly to its dynamism.

The Rise of the Messianic Jewish Movement
My interpretation of the historical data is that one can date the rise of the Messianic Jewish movement to 1967 following the Six-Day war in June that year.
Of course there were significant antecedents prior to 1967.
For example there was the congregation of the Israelites of the New Covenant formed by Joseph Rabinowicz in Kishinev, Moldova in the 1880s; there were the Hebrew Christian congregations formed in North America from soon after the first World War, and there was the initially slow emergence of congregations of Jewish believers in Israel following the establishment of the state of Israel in 1948.
However, none of these gave rise to a dynamic movement, not even on a merely national or regional level. But they were truly forerunners of today's Messianic Jewish movement.

For many years a major tension has existed in the Catholic Charismatic Renewal (CCR) between, on the one hand, the need for the renewal to be authentically Catholic and to contribute in a significant way to the renewal of the Catholic Church, and, on the other hand, to do justice to the ecumenical character of the Renewal from its beginnings and to realize its major potential for Christian unity.

Both concerns have a fundamental legitimacy. From this angle, the tension is necessary. In this article I suggest ways to maintain this tension so that neither tendency takes over from the other: either the unity concern becomes so dominant that the need for the Renewal as an identifiable expression of charismatic renewal is called into question, or the concern to be Catholic leads to an ignoring or playing down of its ecumenical character and potential.

From: Good News no. 188, 2007

About his life-story, vision on renewal, ecumenism and second coming of the Lord. From: Good News no. 188, 2007
Goodnews interviews Fr Peter Hocken, an author and historian of the Catholic Charismatic Renewal, about its origins and purpose, and why he believes it is an ecumenical grace and an eschatological sign sent to restore unity to the body of Christ in preparation for the Second Coming.

In 2002 mgr. dr. Peter Hocken gave a series of excellent lectures on charismatic renewal.
This was in the Free University in Amsterdam. These lectures include an overview of the Pentecostal and Charismatic movements, and the rather charismatic Messianic Jewish Movement.

In June 2009 a revision and updating of the lectures presented in 2002 was published in a book.
Before you order a copy of this book (recommended) you can see below:

• A short review by Kees Slijkerman
• An overview of the contents
• The introduction by Peter Hocken himself - The index
• A short description by the publisher
• How to get this book

I: You've been a part of Catholic Charismatic Renewal for many years. How did this change your life and ministry?

PH: Yes, I've been a part of Catholic Charismatic Renewal since 1971. I came into touch with the Renewal when I first read about the beginnings in the US and a book by Kevin and Dorothy Ranaghan. I was in Rome studying, when I heard about the renewal. When I got back to England in the autumn of 1971, I saw a weekend advertised that was on the gift of prophecy and so I went. That was in October 1971. That was the first time I met people who were involved in the Renewal. I went to my first prayer meeting the following week and started to experience the work of the Spirit almost immediately.

Boekje over het lijden van Joden die in Spanje, Portugal en Latijns-Amerika gedwongen gedoopt werden.

Deze brochure over de Maranen, de Joden uit Spanje, Portugal en Latijns-Amerika, die onder dwang gedoopt zijn, is de derde in de serie brochures van TJC-II (Toward Jerusalem Council II).
TJC-II is opgericht in 19961. In maart 1998 maakten de leden van het Uitvoerend Comité, tezamen met een groep voorbidders, een gebeds- reis naar Spanje waarbij de steden Granada, Cordoba en Toledo bezocht werden.
Vanaf die tijd wist het leiderschap van TJC-II dat we op zekere dag de geschiedenis en het lijden van de Maranen bespreekbaar zouden moeten maken.

History and sufferings of the Jews of Spain, Portugal and Latin America, baptized under pressure.

This booklet on the Marranos, the Jews of Spain, Portugal and Latin America baptized under duress, is the third in the series of the TJCII (Toward Jerusalem Council II) booklets.
TJCII was launched in 19961. In March 1998 the committee members and a group of in- tercessors made a prayer journey to Spain, visiting Granada, Cordoba and Toledo.
From this time the TJCII leadership knew that one day we would have to address the history and sufferings of the Marranos.

In the last decade Pentecostal studies have been coming into their own, with the emergence of a new generation of Pentecostal scholars and a growing interest in the wider academic world.
The greater interest is clearly connected with the rapid spread of Pentecostal and charismatic revivalistic faith on the emerging continents of Africa, Asia and Latin America.
Studebaker’s collection of essays gathers the papers, mostly by Canadian scholars, presented at the Pentecostal Forum hosted by McMaster Divinity College, Hamilton, Ontario, in 2007.
The editor’s introduction presents Pentecostalism as comprising three "waves", classical Pentecostalism, the Charismatic Renewal from the 1950s and "the neo-charismatic movement" or "Third Wave", spear-headed by C. Peter Wagner and John Wimber in the 1980s.
The third label is misleading, accepting too uncritically Wagner’s 1980s self-perception of this development before he identified the beginnings of a "New Apostolic Reformation".
It also betrays the North-American centredness of the volume, since the worldwide explosion of new charismatic-type networks and churches has not simply been launched from the USA.
Here we touch on a dilemma faced not only by the editor but by the whole Pentecostal movement in North America.
The massive growth of Pentecostalism as a dynamic explosion of spiritual experience and phenomena is happening above all in Africa, Asia and Latin America, at the same time as Pentecostal scholars in North America are attaining some respectability and notice in the academic world.

I am taking as my launching pad a statement of Fr Raniero Cantalamessa: "The Renewal is nothing if it is not prophetic".
For me, the opposite of prophetic is domesticated.
So my question is: what is needed to ensure that the Renewal is truly prophetic and does not become tamed or domesticated?

Goodnews interviews Fr Peter Hocken, an author and historian of the Catholic Charismatic Renewal, about its origins and purpose, and why he believes it is an ecumenical grace and an eschatological sign sent to restore unity to the body of Christ in preparation for the Second Coming.

De Nederlandse vertaling van dit oorspronkelijk Engelse boekje is in 2005 gepubliceerd. Hierdoor konden veel mensen in Nederland en Vlaanderen voor het eerst kennismaken met Toward Jerusalem Council II.
Met hulp van de mensen die er zo bij betrokken raakten kon aan verbeteringen in de vertaling worden gewerkt. Een losse bijlage met de belangrijkste verbeteringen en toelichtingen werd vastgesteld door de Nationale Coördinator van TJCII Nederland.
Het concept werd 21 maart 2006 geleverd door de theologische werkgroep van TJCII-Nederland.

This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church.
I will look first at the overall context; secondly, at the first stage of reform and renewal in Catholic formation (1965-85) and then at the more recent period (1985 to the present).
Finally, I offer some reflections on differences between Evangelical and Roman Catholic patterns of formation.

The implications of the Catholic Church’s recognition of the special on-going convenantal relationship between God and the Jewish people and the recent phenomena of Messianic Jews and Hebrew Catholics.

One of the most remarkable changes in Catholic teaching and attitudes resulting from the Second Vatican Council concerns the Jewish people.
For the first time the Catholic Church gave an authoritative teaching on this subject.
The teaching corrects the exegesis and thinking that had shaped Catholic attitudes to the Jews throughout the ages.
Since the Council, the Vatican Commission for Religious Relations with the Jews has issued three further documents: Guidelines on Religious Relations with the Jews (1974); Notes on the Correct Way to present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church (1985) and We Remember (1998), a reflection on the Holocaust.
In this first article, I will first summarise the teaching of the Council, noting how this has been developed by the Catechism of the Catholic Church and Pope John Paul II.
Where the Catechism and the Pope add to the Council's teaching, these points are mentioned subsequently.

The teaching of Vatican Two on the Jewish people might seem at first sight to be a minor theological adjustment on a borderline issue.
However, the more we dig into the questions that it raises, the clearer it becomes that the place of the Jewish people touches on very foundational issues such as the relationship between the two Testaments and the two covenants, the nature of the Church and the human identity of Jesus.
It is then not surprising that it is taking the Catholic Church some time to work out all the implications of this remarkable transformation in understanding.

Over de veranderde verhouding tussen de kerk en het joodse volk en de rol van paus Johannes Paulus II daarin.

Tijdens het bezoek van Johannes Paulus II aan Jeruzalem in maart 2000, vond er bij het holocaustmuseum Jad-Vashem een ontroerende ontmoeting plaats.
De paus werd daar welkom geheten door Edith Tzirer, een joodse vrouw van 79 jaar, die gevangengezeten had in het kamp Skarzysko-Kamennia en tegen het einde van de Tweede Wereldoorlog was vrijgelaten.
Van een jonge priesterstudent kreeg de uitgemergelde vrouw destijds brood en thee, voordat hij haar op zijn schouders tilde en naar het drie kilometer verderop gelegen treinstation bracht. Die student was de latere Johannes Paulus II.

Inhoudsopgave:

1. Inleiding
2. Wie zijn de messiasbelijdende Joden?
3. De hedendaagse messiaans-joodse beweging
4. Hoe is de messiaans-joodse beweging ontstaan?
5. Factoren die direct hebben bijgedragen aan de opkomst van de beweging
6. De eenheid binnen de beweging
7. Messiaans-joodse leer
8. Messiaans-joodse eredienst
9. Bijlage
10. A. Nuttige literatuur
11. B. Verklaring van gebruikte Hebreeuwse begrippen

Table of Contents:

1. Introduction
2. Who are the Messianic Jews?
3. The Messianic Movement Today
4. How did the Messianic Movement come into Being?
5. The Factors Contributing Directly to the Rise of the Movement
6. The Unity of the Movement
7. Messianic Jewish Doctrine
8. Messianic Jewish Worship
9. Appendix - Some Helpful Literature

Table of Contents

1. The Vision
2. Introduction to the Second Edition
3. The Original Vision
4. The Initial Shaping of the Vision
5. A More Effective Structure for the Initiative
6. A Direct Call to All Churches and Streams
7. Appendix A: Toward Jerusalem Council II - Original Declaration
8. Appendix B: Toward Jerusalem Council II - The Gentile Response
9. Appendix C: Toward Jerusalem Council II - Vision Statement

Talk given by Peter Hocken to the Toward Jerusalem Council Two European Consultation in Vienna, February 2003

The vision of Toward Jerusalem Council Two is very simple. It is a vision for the coming together of the Jewish and Gentile elements in the one body of Messiah.
Earlier this year, TJCII published my booklet Toward Jerusalem Council II: The Vision and the Story.
The booklet has aroused some discussion, which is to be welcomed. But through this discussion, I have seen that I have not paid enough attention in the booklet to the concept of reconciliation, which is central to the vision received by Marty Waldman.
You can see how central reconciliation is for this vision from the "official" documents of TJCII, that are printed as appendices to the booklet.
In what I wrote, I focused as a Gentile Christian on recognition, the need for the Church in the nations to recognize the resurrected Jewish expression of the Church. My own focus on recognition neglected the role of the Jewish believers in the realization of the vision.
For reconciliation is a work of two parties. So in this talk and in the organisation of this Consultation, we have tried to correct this imbalance.
There is a task for the Gentile believers, and a task for the Jewish.

TJCII is a vision for reconciliation between the Jewish and the Gentile parts of the body of Messiah.
The most difficult part of this enterprise, both humanly and spiritually, is the relationship between the ancient Churches of East and West, on the one hand, and the Messianic Jews on the other hand.

For the Messianic Jews, the Catholic and Orthodox Churches are seen as the major perpetrators of the age-long oppression and humiliation of the Jewish people, as well as those responsible for the various forms of replacement of the Jewish by the Gentile, including the replacement of the Sabbath by the Lord’s Day.
The veneration of Mary and the saints that constitutes a common element in the heritage of the ancient churches is perceived by the Messianic Jews as a sign of typically Gentile debasement of authentic Jewish monotheism.

Talk given in Rome: April 30, 2003

The sub-title of this talk could be Why We Must Meet?; or Why We Must Work Together? But maybe it is better expressed: Why We Need Each Other?
A first reason for our coming together could be the sheer size and scope of the non- denominational charismatic phenomenon in the world today.
The New International Dictionary of the Pentecostal and Charismatic Movements that Stan Burgess has edited gives a statistic of 295 million.
At the very least, there is need for those in the historic Churches, and not least in the Catholic Church, to pay attention to this phenomenon, to seek to find out what is happening, and then to understand it.
Such understanding needs to take place at various levels and within various disciplines.

Bari: Sunday 12 April 2003

In this talk, I will give a Catholic reflection on the unity of the Church in the context of Dominus Jesus.
Tomorrow in my last talk, I will ask how I see the challenges posed to us by the Pentecostal-charismatic explosion of the twentieth-century.

Bari: Sunday 11 April 2003

As you know, the theme for this conference arises from the document Dominus Jesus (DJ, 2000) and the lively debate not to say controversy that it provoked.
DJ proceeds from the unicity of Jesus Christ to the unicity of the Church, and that is the order I have been asked to follow in my first two presentations.
There are six sections in DJ; the first three are given over to the unicity of Jesus and the last three to the unicity and the role of the Church.

Bari: Sunday 13 April 2003

In this third talk, I want to move beyond the perspectives of Dominus Jesus towards a constructive interaction between the Catholic Church and the Pentecostal movement.
Yesterday I mentioned that one reason why DJ caused such offence was that it made a negative statement about Protestant Churches, without showing any interest in adopting a positive approach or saying something constructive about what these bodies represent in the Lord’s sight.

In aanwezigheid van mgr. J. van Burgsteden, bisschop-referent voor oecumene, vond op 27 november jl. in het centrum van de Focolarebeweging in Amersfoort de achtste ontmoeting plaats tussen vertegenwoordigers van de Verenigde Pinkster- en Evangeliegemeenten en een aantal rooms-katholieken van de Katholieke Charismatische Vernieuwing en de Katholieke Vereniging voor Oecumene.
Het was de eerste keer dat deze oecumenische gesprekskring die sinds 1999 bestaat een bisschop in zijn midden kon verwelkomen.
Mgr. Van Burgsteden maakte een deel van de bijeenkomst mee met het eenvoudige doel "te luisteren en waar te nemen".

In November 1980, I presented a paper at the SPS Conference in Tulsa, Oklahoma entitled "The Pentecostal Charismatic Movement as Revivaland Renewal". It was printed in the issue of Pneuma for Spring 1981. As the title suggests, I wanted to present the Pentecostal and Charismatic Movements as contain in gelements of bath revival and renewal, arguing that one or other umcept on its own is not adequate to capture the character of the phenomenon as a whole.

I am returning to this subject because it still corresponds to issues that have been and remain important fir me as a Roman Catholic Christian, committed to what I would call an ecumenical vision of this whole outpouring of the Spirit. Part of this vision is a conviction that the Pentecostal and Charismatic movements are different fslcets or subdivisions in a larger phenomenon, and that they cannot be rightly interpreted in isolation from one onother. Another element in this vision is that the Charismatic renewal in the Roman Catholic Church is an intrinsic and distinctive element within the wider Charismatic movement, and that it is one of the most original features of the Charismatic movement; in a way that has no historical precedent, it is a movement that has touched both Evangelical Protestants and Roman Catholics.

In the second part of this study some key Pentecostal and neo-Pentecostal practices and beliefs are examined: the Laying-on of Hands, Gifts of the Spirit, and Glossolalia; I then consider the place of Reason, and offer some conclusions.

THE LAYING-ON OF HANDS
Neo-Pentecostals have followed classical Pentecostals in the practice of imposing hands in prayer for particular blessings on the person 'prayed over'. This gesture is associated particularly with prayer for 'baptism in the Spirit', for particular gifts of the Spirit and for healing. Catholics so doing do not to my knowledge show any signs of confusing this practice with the imposition of hands proper to confirmation and ordination. This practice is presented as a return to a more biblical pattern for requesting and obtaining the blessings of God.

If the term "Catholic Pentecostalism" is accepted, the first subject for discussion is the relationship and distinction between "Classical" and Catholic Pentecostalism. By "Classical Pentecostalism" is generally meant those Churches or denominations which both (i) profess at least two identifiable religious experiences in coming to full Christian life, viz: (a) 'water-baptism', first conversion or re-birth and (b) 'spirit-baptism', second conversion or being 'filled with the Spirit' and (ii) regard speaking in tongues as either the essential or the typical sign of 'spirit-baptism'. With these Churches are also associated other preternatural gifts of the Spirit mentioned in the New Testament, such as prophecy, interpretation of tongues and healing. The term 'neo-Pentecostalism' refers to the occurrence of these pheno- mena within the non-Pentecostal Churches, a development which has gathered momentum in almost all such Churches in recent years; the movement arose in many of the Protestant Churches in the late 1950s and early 1960s, and spread to the Catholic Church in the mid-late 1960s.s "Catholic Pentecostalism", originally favoured as the designation for Catholics so affected, has tended to be replaced by the phrase "the Catholic charismatic renewal".