While the application of this term may actually be more broad than indicated here, our text uses it to refer to the Catholic Charismatic Renewal, or the Catholic Pentecostalism. Leaders traced its beginnings to the spring of 1966 when two laymen on the faculty of Duquesne University, Pittsburgh, Pennsylvania, realized they lacked the power of the early Christians to proclaim the gospel. They gave themselves to prayer. They shared their concern with others on the faculty. Then, in August, 1966, two young men in attendance at the National Cursillo Convention introduced into this circle a book which had intrigued them: Protestant David Wilkerson's The Cross and the Switchblade. After personal contacts with Protestant charismatics in the Pittsburgh area, several Duquesne faculty members received the Pentecostal baptism, marked by speaking in tongue. By the middle of February, 1967, at what historians of the movement call "the Duquesne weekend," the experience had

I’ve described elsewhere here my first experience at an Anglican church when I attended my boss’s ordination to the deaconate in the Anglican Mission in America (sometimes jokingly referred to as “Anglicans missing in America”). That night opened my eyes to the growing charismatic world within a much older church tradition than my own (the Assemblies of God). Of course, I’ve heard of Episcopalian, Lutheran, Catholic, and other mainline churches going charismatic for years, but I’d never stepped foot inside an old-school church reveling (or at least basking) in the Spirit.

Of course, I didn’t see any of that swinging-from-the-chandelier or slaying-in-the-Spirit business going on, but imagine my provincial Pentecostal surprise to see firsthand that charismatic renewal in a mainline church doesn’t just mean they get to wear those spiffy tab-collar shirts. I encountered an