Reimagining The Post Modern Charismatic Church
Through Innovative Curriculum
As the traditional church grapples with cultural shifts, institutional fatigue, and generational disaffiliation, the 21st-century Charismatic Church is experiencing a resurgence from its roots in revivals such as Azusa Street in 1906. This church is quietly demonstrating signs, growth, and innovation.
My research focuses on how the neo charismatic movement, particularly through expressions like the Full Gospel Baptist Church Fellowship International (FGBCFI), is uniquely positioned to engage postmodern culture with theological depth, spiritual power, and contextual intelligence.
This project is not just a study, it is an act of public theology. It seeks to engage ministry leaders and laity who are reimagining the future of church, discipleship, and the presence of the Holy Spirit in a world increasingly skeptical of institutional religion yet still hungry for spiritual encounter.
The Problem: The Postmodern Turn and the Rise of the “Nones”
According to recent research by Pew, the Christian share of the U.S. population is steadily declining. The number of religious “nones,” those who identify as atheist, agnostic, or “nothing in particular,” continues to grow. Many of these individuals
maintain a belief in a higher power and engage in spiritual practices, yet they reject formal religious affiliation. [1]
The question is no longer simply “Why are people leaving the church?” but “What kind of church could still draw them?” This is where the Charismatic Church becomes critically relevant. The largest group of growing churches identify as being a part of the charismatic community.
Charismatic communities tend to emphasize personal encounters, spiritual gifts, and a holistic theology of the Holy Spirit. These churches operate with an openness to glossolalia (speaking in tongues), prophecy, healing, and miracles. These practices that may be dismissed by some denominations are welcomed in the charismatic church and may resonate with postmodern seekers seeking authenticity and transcendence.
Full Gospel Baptist Church Fellowship International (FGBCFI) As Charismatic and Cultural Innovation
Image – https://www.fullgospelbaptist.org/
My pastoral context is within the Full Gospel Baptist Church Fellowship International (FGBCFI). FGBCFI emerged in New Orleans, Louisiana in 1992 as a theological and ecclesial reformation, granting Baptist congregations the right to embrace charismatic expression without abandoning their denominational roots.
This is a majority African American denomination that was birthed as a merging of black baptists and pentecostals. This innovation, led by Bishop Paul S. Morton, opened the door to vibrant worship, prophetic preaching, and the activation of spiritual gifts in a way that aligned with both scripture and cultural identity.
Bishop Morton envisioned a fellowship that granted baptist congregations the freedom to embrace and express the gifts of the holy spirit within their worship traditions. Bishop T.D. Jakes affirmed Morton’s impact, stating, “Bishop Paul Morton taught us how to not be incarcerated by denominationalism.”
“Free To Dance” The Untold Story of Bishop Paul S. Morton and the Full Gospel Baptist Church Fellowship
The following links share the origins of FGBCFI
“Free To Dance” (Bishop TD Jakes)
https://www.youtube.com/clip/UgkxuCv4eWXW_dB8cCggGaLP58J56pbk7A8z (FTD, 5:01). [2]
“Free To Dance” (Bishop Joseph Walker, III, Bishop Paul S. Morton)
https://www.youtube.com/clip/UgkxG6xyFT7dn9ZCYponJuqBBaX0VkLi65kh
“Free To Dance” (Bishop Andrew Lewter)
https://www.youtube.com/clip/UgkxKEgxjN5pXY7UDyhjYAKGgXJIV59wJyXe
“Free To Dance” (Bishop Andrew Lewter, Bishop Kenneth Ulmer)
https://www.youtube.com/clip/UgkxRZL7omohtd8r2B3I1n63rgLq2m0oA4Ws
The FGBCFI and similar fellowships stand as a testament to the possibility of charismatic renewal within historic traditions.
As Estrelda Alexander notes, the “right to choose” spiritual expression became a hallmark of this movement, empowering congregations to reclaim the supernatural dimensions of their faith. [3]
Qualitative Surveys: The Innovation Research Process
My innovation began through a conversation with a pastor within FGBCFI. She shared that some of her leaders were eager to learn more about prophecy and other spiritual gifts. However, she acknowledged that this was not her area of expertise.
I suggested involving her leaders in LEAD Church’s virtual spiritual gifts training. The virtual training at LEAD Church spanned five sessions, focusing on the spiritual gifts outlined in 1 Corinthians 12. Six laity from her church enrolled in the training, and some of them participated in this project sharing that they grew in new and meaningful ways.
The innovation was conducted through qualitative survey research. Two groups were surveyed. First, five pastors within FGBCFI took at survey to gain insight on their perspectives on the impact of spiritual gifts in their churches.
Second, twenty laity from FGBCFI, Baptist, COGIC, AME, UCC, Catholic, Non- Denominational, Seventh Day Adventist, and “other” participated in this project. This included a pre-survey, a ninety- minute video teaching on spiritual gifts, and a post-survey to gauge their insight gained from the training.
The Recommendation: A Curriculum Innovation for Spiritual Gifts
A major component of my research was the development and implementation of a curriculum innovation focused on spiritual gifts training. The foundation for this curriculum would be based from the spiritual gifts listed in 1 Corinthians 12.
The goal would be to equip pastors and lay leaders, especially those serving in denominations unfamiliar or under-resourced in charismatic teaching on these spiritual gifts with the theological and practical tools necessary to cultivate spiritual gifts within their congregations.
The Results: Pastoral and Laity Surveys
The five pastors in FGBCFI indicated that their communities are drawn to their churches because of the freedom experienced in worship, life-changing encounters with the Holy Spirit, and the practical application of spiritual gifts in everyday life.
However, some pastors did not observe a direct relationship between their FGBCFI affiliation and church growth.
One pastoral response was particularly insightful. This pastor reflected that his church had once been known as the “charismatic baptist church” in their city. This distinctive identity initially attracted individuals curious about their worship experiences. Over time, the pastor noted, many traditional churches had adopted charismatic elements, suggesting that the Neo-charismatic influence is becoming more widespread.
Pastors in the survey expressed interest in this innovation. Some requests are that the curriculum include biblical foundations for each spiritual gift, practical exercises for gift identification and activation, mentorship pathways for ongoing development, case studies of spiritual gifts in action, self-assessments, guidance for operating in these gifts within the church context, and resources for maintaining spiritual health while operating in spiritual gifts.
The Results: Comparison of the Laity Pre- and Post-Survey
Link To 90 Minute Video Tutorial
Key insights and findings are: After viewing the Gift of Prophecy Teaching Video
1. Growth in Theological Understanding – Responses in the post-survey are more detailed and
structured, indicating deeper engagement with the subject matter.
2. Shift in Perspective on Prophecy & Prophets – While the pre-survey defined prophecy
broadly, the post-survey participants provided more nuanced distinctions between prophecy, the
spirit of prophecy, and the office of a prophet.
3. More Specific Knowledge of Spiritual Gifts – Respondents in the post-survey categorized
spiritual gifts more accurately and provided clearer distinctions among speaking, revelatory, and
power gifts.
4. Increased Interest in Learning Church Curriculum – The post-survey shows a stronger
demand for structured prophetic training, with respondents expressing interest in identifying and
cultivating spiritual gifts.
5. Greater Awareness of Church Growth Potential – While the pre-survey had limited discussion
on how prophetic training impacts church growth, post-survey responses strongly support the
idea that such training will draw people to the faith.
The laity findings suggest that while traditional religious affiliation is declining, Charismatic churches, especially those that emphasize spiritual gifts, experiential faith, and dynamic worship are of interest various denominations. The majority of respondents believe that exposure to spiritual gifts could draw a unique demographic to the church, while other respondents do not feel this is necessarily true.
Laity Pre and Post Survey Responses
The below appendix expresses the depth of insight gained from the ninety minute video tutorial after pre and post surveys.
Digital Discipleship As Reimagining and Innovation in the Postmodern Charismatic Church
The pandemic accelerated a cultural and theological reckoning for the church. Physical gatherings were disrupted, and many congregations turned to virtual spaces not just as a stopgap, but as a new missional frontier.
At LEAD Church, where I serve, 90% of ministry now takes place online. This is not a downgrade. It is a paradigm shift.
If the church is to remain relevant, it must meet people where they are, not only physically but spiritually and digitally.
Theological Foundations and Contextual Intelligence
Grounded in pneumatology, this innovation draws upon early church models of ministry.
Luke’s account in Acts reminds us that the church was born in power, not policy.
Prophetic utterance, healing, and the filling of the Spirit were not optional, they were
normative. As Moltmann reminds us, the charismata (spiritual gifts) are not limited to
church offices but are meant for the daily life of all believers. [4]
Roland Smith’s concept of contextual intelligence also informed this project. We are
called to read the signs of the times and respond with discernment, humility, and
boldness. The church cannot remain wedded to one static model of ministry. Instead, we
must be agile, spiritually, theologically, and culturally. [5]
What’s Next: Toward a Public Innovative Charismatic Curriculum
The curriculum I’m designing is now being prepared for wider implementation within
FGBCFI, with the potential to expand across digital networks and ecumenical spaces. It
is not a one-size-fits-all model, but a framework adaptable to any context that welcomes
the active work of the Holy Spirit.
As part of the spiritual gifts department of FGBCFI, my project serves as a pilot for a
charismatic curriculum innovation.
Footnotes
[1] Pew Research Center, America’s Changing Religious Landscape (Washington, D.C.: Pew ResearchCenter, 2015), 3. https://www.pewresearch.org/religion/2015/05/12/americas-changing-religious-landscape/ [2] “Full Gospel Baptist Church Fellowship International,” YouTube video, 1:32:45, posted by Full Gospel
Baptist Church Fellowship International, March 1, 2024, https://www.youtube.com/watch?v=jSbr_c8C8mM. [3] Estrelda Alexander, Black Fire: One Hundred Years of African American Pentecostalism (Downers
Grove, IL: InterVarsity Press, 2011), 368. [4] Jürgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology
(Minneapolis, MN: Fortress Press, 1993), 294–297. [5] Roland L. Smith, Contextual Intelligence: Unlocking the Power of Mission and Innovation (Nashville,
TN: Abingdon Press, 2020),