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The Convergence Movement, also known as the Ancient-Future Faith,[1] whose foundation is primarily attributed to Robert E. Webber in 1985,[2] is an ecumenical movement. Developed as an effort among evangelical, charismatic and Pentecostal, and liturgical Christians and denominations blending their forms of worship,[3] the movement has been defined for its predominant use of the Anglican tradition's Book of Common Prayer; use from additional liturgical sources common to Lutheranism, Eastern Orthodoxy, and Catholicism have also been employed.[4][5][6][7]

Christian denominations and individuals within the movement have identified themselves as Ancient Faith or Ancient Church, Ancient-Future,[8] Convergence,[9] Charismatic Orthodox,[10] evangelical Episcopal,[8] paleo-orthodox, or Pentecostal Catholic or Orthodox.[6] Denominations in this movement have also been referred as some form of broader, or new Anglicanism or Episcopalianism.[11]

The pioneers of the Convergence Movement were seeking to restore a primitive form of Christianity in contrast with the teachings of the Restoration Movement.[12] The Ancient-Future Faith was inspired by the spiritual pilgrimages of Protestant writers like Thomas Howard, Robert E. Webber, Peter E. Gillquist, and ancient Christian writers including the Church Fathers and their communities. These men—along with theologians, scripture scholars, and pastors in a number of Protestant denominational traditions leading to the movement's foundation—were calling Christians back to what they saw as their roots in the early Church prior to the East–West Schism and rise of the state church of the Roman Empire.[13][14]

Background

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In 1973, Campus Crusade for Christ missionary Peter E. Gillquist (1938–2012) of Chicago established a network of house churches throughout the United States of America, aiming to restore a primitive form of Christianity, which was called the New Covenant Apostolic Order. Researching Christian history, Gillquist and his colleagues found sources for this restoration in the writings of the early Church Fathers. This led the New Covenant Apostolic Order to practice a more liturgical form of worship than in their previous evangelical background.[15]

In 1977, "The Chicago Call" was issued by the National Conference of Evangelicals for Historic Christianity, meeting in Warrenville, Illinois.[16] Led by Robert E. Webber (Assoc. Professor of Theology at Wheaton College), along with Peter Gillquist, Thomas Howard, Richard Holt, Donald Bloesch, Jan Dennis, Lane Dennis, and Victor Oliver, the conference discussed the need for evangelical Protestants to rediscover and re-attach to the Christian Church's historic roots. The conference issued several documents which together are known as "The Chicago Call." Components of the document include: "A Call to Historic Roots and Continuity; A Call to Biblical Fidelity; A Call to Creedal Identity; A Call to Holistic Salvation; A Call to Sacramental Integrity; A Call to Spirituality; A Call to Church Authority; and A Call to Church Unity."[16]

In 1979, the Evangelical Orthodox Church was organized.[17] The belief of needing apostolic succession and the historic episcopacy led most members of Evangelical Orthodoxy to join the Antiochian Orthodox Christian Archdiocese of North America in 1987.[18][19] Others later joined the Orthodox Church in America.[20]

In 1984 Charisma magazine—one of the most influential magazines of the Charismatic Movement—published an article by Richard Lovelace entitled, "The Three Streams, One River?" (Sept 1984).[21] Lovelace approvingly noted the trend of Catholics, Evangelicals, and Charismatic and Pentecostal Christians moving closer together.

Robert Webber's 1985 book—Evangelicals on the Canterbury Trail: Why Evangelicals are Attracted to the Liturgical Church—documented the stories of six evangelical Protestants who, for various reasons, had transitioned to the Protestant Episcopal Church in the United States. Publication of this book stirred up a great deal of interest in the evangelical Protestant press, generating numerous reviews in Christianity Today and other widely read evangelical publications.[1]

Development

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Patriarch Randy Adler of the Charismatic Episcopal Church, leading worship in 1994

In June 1992, the Charismatic Episcopal Church was established as a part of the Convergence Movement following the episcopal ordination of Randy Adler by Herman Adrian Spruit of the Catholic Apostolic Church of Antioch—an Independent Catholic jurisdiction embracing religious pluralism.[9] By 1997, Adler and the clergy of the Charismatic Episcopal Church were conditionally ordained by the Brazilian Catholic Apostolic Church.[22] By 2007, former Charismatic Episcopal Archbishop Randolph Sly joined the Catholic Church and was ordained into the Personal Ordinariate of the Chair of St. Peter, broadening recognition of the Convergence Movement among the ancient liturgical Christian denominations.[23][24]

In 1995, the Communion of Evangelical Episcopal Churches was organized.[25] In October 1995, approximately 300 individuals gathered from multiple denominational backgrounds; various bishops from Anglican, independent Eastern Orthodox and Old Catholic churches assisted in the episcopal ordination of the denomination's first two bishops, and the ordination of 25 pastors and seven deacons.[26]

Between the late 1990s and early 2000s, Timothy Paul Baymon was consecrated by Peter Paul Brennan and others; and he and established the Holy Communion of Churches as a Convergence denomination, where he was likewise elevated as their archbishop.[27]

In 2005, the Christian Life Network of Churches and Ministries was established by Thomas Henry Jr., before eventually reorganizing itself through the Convergence Movement in 2011 as the Apostolic Communion of Churches. As of 2025, it formalized intercommunion with a province of the Evangelical Episcopal Communion, and the Anglican Diocese of Kibondo in Tanzania.[28]

In 2011, Evangelical Episcopal Bishop Derek Jones was received by the Convocation of Anglicans in North America into the Anglican Church in North America.[29] By March 2012, under the leadership of Quintin Moore, the Communion of Evangelical Episcopal Churches entered full communion with his Christian Communion International as the denomination's United States province.[30] From 2008–2014, the Communion of Evangelical Episcopal Churches held informal ecumenical dialogue with the Roman Catholic Church through Bishop Tony Palmer. During an audience with Pope Francis, Palmer and Bishop Emilio Alvarez represented their denomination; Alvarez was the official translator for the meeting.[31][32] Palmer continued to serve in papal audiences until his death, befriending Pope Francis.[33][11]

Palmer's death was initially disclosed by Archbishop Charles Hill of Ambassadors for Christ Ministries of America,[34][35][36] whom he also befriended and was a member of the same communion.[37] Hill also served as "Apostle Primate Patriarch Archbishop" within the Patriarchate in the World of Jesus Christ, an independent Eastern Orthodox group.[38] Archbishop Hill would later lead a Charismatic Liberal Catholic denomination named the Ancient Church Global,[39] claiming descent from the Knights Templar and self-proclaiming themselves the sole source of Independent, Old and Liberal Catholicism.[40][41] This denomination led by Hill upon their departure from the Communion of Evangelical Episcopal Churches also uniquely claimed to hold apostolic succession and continuity with Ancient Egyptian polytheistic religious practices;[42] their additional claims to succession and the historic episcopate stemmed from various wandering bishops within Independent and Old Catholicism, the American Orthodox Catholic Church, Anglicanism, and Gnosticism.[43][44] In May 2023, a religious university founded by Hill for their Charismatic denomination conferred an honorary degree upon Liberian politician Matthew Zarzar.[45][46]

In 2019, the Communion of Evangelical Episcopal Churches split, and the Continuing Evangelical Episcopal Communion was founded.[47] Alvarez also either left the Communion of Evangelical Episcopal Churches by resignation or deposition, and organized the Union of Charismatic Orthodox Churches; by October 2020, he was elected to lead the denomination as its primate and in 2021 was installed as archbishop and primate for the denomination.[48] In December 2020, leadership of the Union of Charismatic Orthodox Churches met with Archbishop Elpidophoros of the Greek Orthodox Archdiocese of America (Ecumenical Patriarchate).[49] Alvarez and the Convergence Movement were featured by Religion News Service, after a trend of young Christians returning to traditional churches.[50][51]

Archbishop Darel Chase of the Apostolic Communion of Anglican Churches

In 2019, the Apostolic Communion of Anglican Churches—founded in 2005 through the principles of the Convergence Movement[52]—received the former Anglican Church in North America priest Jack Lumanog. Joining this denomination, Lumanog was declared to have no ecclesiastical status through any province of the Global Fellowship of Confessing Anglicans following his election and ordination to the episcopacy by Archbishop Darel Chase.[53][54][55] Chase also ordained a claimant to the Roman papacy,[56][57] and organized the National Bible College Association accreditation mill which accredited their self-established Metropolitan Christian University and Midwestern School of Divinity for their churches.[58][59][60]

Following Lumanog's episcopal ordination and the formation of the Anglican Diocese of St. Ignatius Loyola, in 2020, Gideon Arinzechukwu Uzomechina was appointed interim archdeacon for this diocese in the Apostolic Communion of Anglican Churches.[61][62] Uzomechina was a deposed Episcopalian priest accused of fraud and sexual misconduct with young men.[63][64] In December 2022, Uzomechina and his church were publicly disowned by the Church of Nigeria to prevent alleged misrepresentation.[65][66][67][68]

In 2022, Archbishop Sterling Lands II of the Evangelical Episcopal Communion—once part of the Communion of Evangelical Episcopal Churches—and Archbishop Deng Dau Deng, former archbishop-elect of the Anglican Church of South Sudan,[69][70][71] joined the African Episcopal Church organized and led by Chase. By 2023 Jonathan Kyangasha—an expelled Church of Uganda priest[72][73]—joined the African Episcopal Church.[74] Kyangasha founded the Reformed Anglican Church in Uganda after his expulsion in 2017.[75] A year later, Lumanog joined the African Episcopal Church's house of bishops,[76] and a lawsuit by Uzomechina against the Episcopal Diocese of New Jersey alleging discrimination and wrongful deposition was dismissed.[77]

Holy orders

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Main articles: Episcopus vagans, Bishop, Sacramental character, and Apostolic succession

Since the advent of Convergence Christianity, numerous denominations and organizations have sought or claimed apostolic succession through excommunicated Latin Catholic bishops and wandering bishops of Anglican and Orthodox traditions including Carlos Duarte Costa, Arnold Mathew, Joseph Vilatte, Aftimios Ofiesh, and others in order to preserve doctrinal and apostolic continuity and establish sacramental legitimacy.[78] The following positions on holy orders from these bishops' previous churches have been stated below:

Roman Catholicism

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According to Roman Catholic teaching, such ordinations—even if performed by excommunicated, deposed, and laicized bishops—are "valid but illicit." The Code of Canon Law within the Roman Catholic Church states Latin and Eastern Catholic bishops are able to ordain in holy orders, yet ordinations without authorization are deemed illicit and result in automatic excommunication (and for some, laicization, i.e., Emmanuel Milingo).[79][80]

There is also an understanding through Roman Catholic teaching on sacramental character; dogma teaches those performing unauthorized ceremonies cannot have their holy orders or episcopal genealogy (apostolic succession) nullified, vacated or revoked though their use of the sacraments go unrecognized among those in communion with the Pope of Rome, as they have only been relieved of episcopal duties within the Latin Catholic Church and its Eastern Catholic Churches specifically.[81][82] The Catechism of the Catholic Church (1992), §1121 expresses:

The three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to grace, a sacramental character or seal by which the Christian shares in Christ's priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible; it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine worship and to the service of the Church. Therefore these sacraments can never be repeated.

Eastern Orthodoxy

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From mainstream Eastern Orthodox teaching no holy orders outside of their churches are generally recognized considering a strict adherence to the letter of the law (see also: legalism),[83] although some mainstream Eastern Orthodox churches may consider outside holy orders as valid and forgo conditional ordinations via divine economy.[84] The Ecumenical Patriarchate of Constantinople, for example, teaches through "extreme oikonomia [economy]", those who are baptized in the following traditions can be received into the Eastern Orthodox Church through the sacrament of Chrismation and not through re-baptism:[85]

This is also because each autocephalous church determines the validity of another Christian church's holy orders and other sacraments, according to a joint Eastern Orthodox-Roman Catholic ordination committee in 1988.[84] In the 20th century, specifically, there have even been bishops elevated by and descending from Aftimios Ofiesh of the American Orthodox Catholic Church, which were brought into the mainstream Eastern Orthodox churches without reordination (e.g., bishops Joseph Zuk and Alexander Turner).[86][87]

Anglicanism

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In Anglicanism, similar to Roman Catholic theology, it is taught "once a bishop, always a bishop."[88] Anglicanism also teaches the permanent effect of sacramental character; the 39 Articles of Religion teaches unworthy ministers are still able to validly confect the sacraments, even if under canonical discipline.[89]

According to An Episcopal Dictionary of the Church, which has been published by American Episcopalians:[90]

In the same way, medieval scholastics held that confirmation and ordination conferred indelible character. Contemporary Anglican theology appears to reject this view in the case of Confirmation, recognizing no separate character of Confirmation apart from the baptismal character. Although the Episcopal Church makes no such specific claim about ordination, it acts as though ordination were indelible. One who has abandoned or renounced the ordained ministry, or even been deposed from it, is not reordained if he or she is reinstated. Instead, the person is formally restored to the order already held.

Within the Church of England, its canons teach that even if voluntarily relinquishing the office or position, or being deprived from the exercise of the same, "no person who has been admitted to the order of bishop, priest, or deacon can ever be divested of the character of his order."[91]

Statistics

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Through the establishment of multiple denominations in the Convergence Movement, more than 20 million individuals have been claimed as adherents of its multiple organizations. According to self-reported statistics in 2025,[92] the largest denomination in the movement was the Evangelical Episcopal Communion with approximately 15 million members in more than 5,000 churches through its Province of St. Peter;[93] and over 100 churches and ministries altogether through Missio Mosaic and the Province of India.[94][95]

The second largest-denomination in the movement was the Holy Communion of Churches with approximately 4.6 million members in 700 churches as of 2020.[27] The third-largest denomination in the movement was the Continuing Evangelical Episcopal Communion (reconstituted as the Confessing Anglican Church)—reporting an estimated 2,100,000 members and 10,703 churches as of 2023.[96]

Following, the Charismatic Episcopal Church with more than 1,600 churches as of 2008,[97] and almost 2,000 as of 2014,[98] was the movement's fifth-largest. The Communion of Evangelical Episcopal Churches had 150+ churches and ministries through its provinces and U.S. dioceses.[99][100][101][95] As of 2024, the African Episcopal Church claimed more than 43 churches through its U.S. and international provinces and dioceses;[102] and the Union of Charismatic Orthodox Churches had an estimated 24 churches as of 2020.[50]

Denominations

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The following is not a complete list, but aims to provide a comprehensible overview of the diversity among denominations of Convergence Christianity. Only organizations with Wikipedia articles will be listed.

See also

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Notes

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Convergence Movement

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The Convergence Movement is an ecumenical Christian initiative that seeks to unite the three primary historic streams of the faith—Liturgical/Sacramental, Evangelical, and Charismatic—into a cohesive expression of worship and theology, emphasizing biblical unity as articulated in John 17:21.[1][2][3] Emerging prominently in the 1980s amid broader renewal movements, the Convergence Movement draws roots from the Charismatic Renewal of the 1960s, the Third Wave charismatic developments in the late 1970s and 1980s, and 19th-century liturgical revivals within Protestantism.[4][2] Key influences include theologian Robert Webber's 1985 book Evangelicals on the Canterbury Trail, which chronicled evangelicals' attraction to Anglican liturgy, and figures like Peter Gillquist and Stan White, who advocated for blending traditions.[4][2] By the 1990s, it had coalesced into organized expressions, often described as a "Fourth Wave" of renewal following earlier Pentecostal, charismatic, and Jesus movements.[3] At its core, the movement integrates sacramental elements such as structured liturgy, the Book of Common Prayer, and sacraments like baptism and the Eucharist as means of grace; evangelical priorities including the authority of Scripture, personal conversion, and bold preaching; and charismatic practices like spiritual gifts, including healing, prophecy, and speaking in tongues, all while fostering spontaneity alongside tradition.[4][2][3] This "braiding" of streams aims to restore apostolic-era Christianity, reconnecting modern churches with pre-500 AD practices and promoting cross-denominational collaboration.[1][2] The movement's significance lies in its role in transforming worship across U.S. denominations, encouraging post-evangelical and post-liberal Christians to embrace ancient symbols (e.g., vestments and crosses) and Holy Spirit empowerment without abandoning biblical foundations.[4][2] Notable organizations include the Charismatic Episcopal Church (CEC), founded in 1992 to embody convergence principles, and the Communion of Evangelical Episcopal Churches (CEEC), which upholds similar values of unity and sacramental-charismatic integration.[3] These bodies represent a growing network focused on apostolic authority, scriptural fidelity, and ecumenical dialogue distinct from broader ecumenism.[2]

History

Origins

The Convergence Movement arose in the mid-20th century from the intersection of three significant Christian renewals: the ecumenical movement, which promoted unity among denominations following the Second Vatican Council (1962–1965) and through organizations like the World Council of Churches; the liturgical renewal within Protestantism, which emphasized the rediscovery of ancient rites and patristic worship forms; and the charismatic renewal, which introduced Pentecostal spiritual gifts into mainline denominations beginning in the 1960s.[5][6][7] The charismatic renewal featured notable outbreaks in Catholic and Episcopal churches during the 1960s, such as the 1960 experience of Episcopal priest Dennis J. Bennett at St. Mark's Episcopal Church in Van Nuys, California, and the 1967 Duquesne Weekend in the Catholic Charismatic Renewal, marking the spread of practices like speaking in tongues and healing into traditional liturgical settings.[7][8] These developments laid groundwork for integrating charismatic elements with sacramental traditions. Key early influences included the 1970s Jesus Movement, a youth-led revival that combined evangelical fervor and charismatic expression with growing interest in historical Christian practices among some participants.[9] A foundational text was Robert E. Webber's 1978 book Common Roots: A Call to Evangelical Maturity, which urged evangelicals to reclaim ancient church roots by blending evangelical, sacramental, and charismatic streams for a more holistic faith.[10] The movement's initial formation occurred in the 1970s and 1980s among independent churches and groups seeking to integrate evangelical proclamation, sacramental worship, and charismatic spirituality without aligning to established denominations, reflecting a grassroots response to these converging renewals.[4][11]

Key Developments

The Convergence Movement emerged distinctly in the 1980s as evangelical and charismatic leaders experimented with blending worship styles and theological emphases. Theologian Robert E. Webber's 1985 book Evangelicals on the Canterbury Trail: Why Evangelicals Are Attracted to the Liturgical Church gained prominence by documenting the migration of evangelicals toward Anglican and liturgical traditions, thereby popularizing the "three streams" framework—evangelical, charismatic, and sacramental—as a model for unified Christian practice.[12] A significant institutional development was the founding of the Charismatic Episcopal Church (CEC) in 1992, which sought to embody convergence principles through sacramental liturgy, evangelical doctrine, and charismatic practices under episcopal governance.[13] In the 1990s and 2000s, the movement institutionalized further, with the establishment of the Communion of Evangelical Episcopal Churches (CEEC) in 1995, when six bishops incorporated the body to embody convergence through episcopal governance, evangelical doctrine, and charismatic spirituality. This communion arose from discussions among charismatic leaders seeking sacramental depth, marking a shift from informal experiments to structured denominations. The period also saw influence from the Emergent Church movement, which, building on Webber's ideas, promoted "ancient-future" worship that revived historic liturgies in contemporary evangelical contexts to address postmodern spiritual seekers.[14][15] Central to these developments were key figures who bridged theological divides. Robert Webber (1933–2007), a professor of theology at Wheaton College, served as a foundational theorist, authoring over 40 books that advocated recovering ancient Christian practices for modern evangelicals; his work, including Evangelicals on the Canterbury Trail and the 1999 Ancient-Future Faith, articulated convergence as a return to the patristic church's holistic faith, influencing seminary curricula and worship renewal initiatives until his death from pancreatic cancer. Wayne Grudem (b. 1948), a research professor at Phoenix Seminary, contributed theological bridging through his 1994 Systematic Theology, which defended the ongoing validity of spiritual gifts (continuationism) within a robust evangelical framework, supporting charismatic practices. C. Peter Wagner (1930–2016), a church growth specialist at Fuller Theological Seminary, acted as a charismatic strategist, coining the "Third Wave" term in the 1980s to describe non-Pentecostal charismatics; his writings and mentoring formalized strategies for integrating signs, wonders, and evangelism, shaping aspects of convergence's charismatic stream.[15][16][17] Post-2010, the movement adapted to contemporary challenges, including the COVID-19 pandemic, where convergence communities like those in the CEEC shifted to digital platforms for liturgical and charismatic worship, streaming sacraments and prayer services to maintain communal life amid restrictions. In the 2020s, ecumenical dialogues advanced, with CEEC leaders engaging Anglican and Eastern Orthodox bodies on shared mission and unity, responding to declining attendance in mainline denominations by attracting seekers through blended ancient-future expressions.[18][19]

Theology and Beliefs

Core Principles

The Convergence Movement is fundamentally characterized by its "three streams" model, which seeks to integrate the liturgical/sacramental, evangelical, and charismatic traditions of Christianity into a unified expression of faith. The liturgical/sacramental stream draws from ancient church practices, emphasizing structured worship, the sacraments such as the Eucharist and Baptism, and continuity with the early church fathers up to the fourth century. The evangelical stream prioritizes the authority of Scripture, personal conversion through faith in Christ, and the proclamation of the Gospel for salvation. The charismatic stream focuses on the ongoing work of the Holy Spirit, including gifts such as prophecy, healing, and speaking in tongues, as normative for contemporary Christian life.[20][17] Central to the movement's theology is the affirmation of historic creeds, particularly the Nicene Creed, which articulates the orthodox doctrines of the Trinity, the incarnation, and the church's apostolic faith. This commitment underscores an ecumenical approach that promotes unity in diversity, fostering collaboration across denominational lines while upholding core orthodox beliefs against compromise. The ancient-future paradigm further defines this theology, aiming to recover patristic and apostolic foundations—such as the theology of the Ante-Nicene Fathers—for relevance in modern contexts, blending timeless rites with contemporary spiritual vitality.[21][17][20] Convergence theology emerges as a via media, navigating between extremes like fundamentalism, theological liberalism, and cessationism (the denial of ongoing spiritual gifts), while embracing both rational inquiry and the mystery of divine encounter. It views the integration of these streams as a strengthening "cord of three strands," reflecting the Holy Spirit's role in imparting grace across diverse expressions of the church. Scripturally, this is grounded in passages such as Ephesians 4:4-6, which speaks to the unity of the Spirit and the one body of Christ, and 1 Corinthians 12, which describes the diversity of spiritual gifts within that unified body for the common good.[17][20][1]

Views on Sacraments and Holy Orders

The Convergence Movement recognizes the seven historic sacraments—Baptism, Confirmation, Eucharist, Reconciliation (or Penance), Anointing of the Sick (or Healing/Unction), Holy Matrimony, and Holy Orders—as divinely instituted means of grace through which participants encounter God's presence and receive spiritual efficacy. These sacraments blend a Catholic understanding of their objective reality and transformative power with an evangelical emphasis on personal faith and symbolic remembrance, viewing them not merely as rituals but as tangible channels of divine grace that foster spiritual growth and communal unity. For instance, Baptism is seen as an initiatory rite conferring forgiveness and incorporation into the Church, while Confirmation imparts the fullness of the Holy Spirit for empowered witness.[13] Central to this sacramental theology is the Eucharist, celebrated as the real presence of Christ, where the bread and wine become the body and blood of Jesus in a profound mystery that nourishes believers without engaging in scholastic debates over mechanisms like transubstantiation. This approach draws from patristic sources, such as Ignatius of Antioch's insistence on the Eucharist's validity under episcopal oversight as a medicine of immortality, adapting it to affirm a spiritual reality accessible through faith rather than philosophical explanation. The movement integrates its charismatic stream by viewing sacraments as dynamic encounters with the Holy Spirit, potentially including spontaneous expressions like prophetic words or anointing during the rite, emphasizing ongoing empowerment over rote observance.[13][22] Regarding Holy Orders, the Convergence Movement upholds the threefold ordained ministry of bishop, priest, and deacon as essential to ecclesial order, conferred through the laying on of hands in apostolic succession, which is understood both historically (tracing to the apostles via unbroken lines) and symbolically (ensuring continuity of teaching, governance, and sacramental authority). Bishops oversee dioceses, ordain clergy, and safeguard orthodoxy, while priests and deacons administer sacraments and proclaim the Gospel, all enriched by charismatic gifting such as healing or discernment to reflect the Spirit's vitality in ministry. Influenced by Anglican ordinal rites and patristic models like Ignatius, this structure rejects clericalism in favor of collaborative leadership with laity. The inclusion of women in ordained ministry varies across convergence communions: for example, the International Communion of the Charismatic Episcopal Church (ICCEC) restricts priesthood to men, viewing it as aligned with apostolic tradition, while other groups like the Communion of Evangelical Episcopal Churches (CEEC) permit women's ordination to all orders.[22][23][24]

Worship and Practices

Liturgical and Sacramental Elements

The liturgical structure in Convergence worship draws heavily from historic Christian traditions, incorporating formalized rites for public worship that emphasize continuity with the early church. Central to this is the use of the 1979 Book of Common Prayer, alongside ancient liturgies adapted for contemporary settings to foster a sense of sacred time and communal participation.[11][2] These forms structure services around scripted prayers, creeds, and ceremonies, reflecting an orthopraxy rooted in the Great Tradition of the church.[25] A key feature is the observance of the church calendar, which shapes the rhythm of worship through seasons like Advent and Lent, promoting spiritual formation via fasting, feasting, and thematic liturgies tied to Christ's life and passion.[2] This cyclical approach integrates believers into the broader narrative of salvation history, using visual and audible elements to engage the senses in a holistic manner.[25] The sacraments hold prominent place, with the Eucharist serving as the central act of worship, celebrated frequently as a means of grace conveying forgiveness and spiritual nourishment.[2] This rite often includes incense to symbolize prayer rising to God, ornate vestments for clerical participants, and processionals that process the consecrated elements, evoking ancient ceremonial depth while maintaining accessibility.[11] Baptism is administered by immersion or pouring, viewed as a sacramental entry into the church conferring remission of sins, frequently accompanied by chrismation—an anointing with oil drawing from Eastern Orthodox influences—to seal the recipient in the Holy Spirit.[1][2] The ancient-future integration manifests in the recovery of monastic prayer forms, such as the Daily Office, which structures personal and communal devotion with scripted psalms, readings, and intercessions to cultivate contemplative discipline.[25] Worship spaces and services incorporate icons and candles for visual symbolism, alongside choral music that blends traditional and contemporary hymns, creating a multisensory environment that honors patristic heritage without rigid formalism.[11]

Evangelical and Charismatic Aspects

The evangelical dimension of the Convergence Movement emphasizes the authority of Scripture and personal conversion, manifesting in practices such as expository preaching that centers sermons on biblical texts to foster doctrinal understanding and spiritual growth.[25] Invitations to personal commitment to faith in Jesus Christ underscore a focus on individual salvation and discipleship.[25] This stream also integrates a missions-oriented ethos to extend the gospel's transformative impact beyond personal piety.[11][25] Charismatic elements within the movement highlight the active presence of the Holy Spirit, encouraging the operation of spiritual gifts including tongues, prophecy, healing, and discernment during worship services to edify the community and demonstrate God's power.[1][2] Practices like the laying on of hands for impartation of the Spirit facilitate personal encounters with the divine, often leading to experiences of empowerment and renewal.[25] These manifestations are approached with an emphasis on biblical order, promoting training in discernment to test and apply gifts responsibly in line with scriptural guidelines.[1] In blended application, these evangelical and charismatic aspects interweave with the movement's liturgical framework through spontaneous prayer segments embedded in structured services, creating space for dynamic intercession alongside formal rites.[2] Worship music reflects this convergence by combining contemporary charismatic styles—such as those inspired by renewal movements—with traditional elements, resulting in a vibrant, participatory atmosphere that draws from both streams.[26] A distinctive feature is "empowered evangelism," where the sacramental life nourishes charismatic expressions to fuel outreach, equipping believers for bold proclamation infused with spiritual vitality.[3][1]

Organizational Structure

Denominations and Communions

The Confessing Anglican Church (formerly the Communion of Evangelical Episcopal Churches, CEEC) is a primary organizational body within the Convergence Movement, formally established in 1995 as a convergence communion embracing Anglican traditions alongside evangelical and charismatic elements.[27][28] Its formation traces back to late 1989, when key events among evangelical Anglican groups seeking liturgical renewal and charismatic expression led to the incorporation of the CEEC in January 1995 by a synod of six bishops.[29] The CEEC's roots lie in splits from broader evangelical Anglican contexts, where communities aimed to blend historic sacramental practices with contemporary spiritual renewal.[30] Another significant communion is the International Communion of the Charismatic Episcopal Church (ICCEC), founded in 1992 as a denomination integrating charismatic worship, evangelical theology, and episcopal governance within the Convergence Movement.[31] The ICCEC emphasizes global outreach, with its structure supporting dioceses across North America and beyond, focusing on apostolic leadership and sacramental-charismatic unity.[31] Within the Confessing Anglican Church (formerly CEEC), the Diocese of St. Anthony (DOSA) operates as a specialized diocese, emphasizing ordination, equipping, and church planting in line with convergence principles.[32] Established as part of the CEEC Province USA, DOSA serves diverse expressions of the movement, including ecumenical orders like the Order of St. Anthony, which supports monastic and missional communities.[33] Beyond these formal communions, the Convergence Movement includes networks such as Convergence House of Prayer initiatives, exemplified by the Convergence Church in Fremont, California, which hosts ongoing prayer and worship gatherings centered on charismatic and liturgical convergence.[34] Additionally, independent convergence parishes exist in Anglican and non-denominational settings, where local churches adopt blended worship without formal affiliation to larger bodies, often drawing from evangelical and charismatic influences to restore ancient-future Christian practices.[35] The movement fosters inter-communion relationships, including ecumenical ties with the Anglican Church in North America (ACNA), as seen in parish transitions between the two, and broader connections with Pentecostal bodies like the Assemblies of God through shared charismatic emphases and collaborative initiatives.[36][2]

Leadership and Governance

The Convergence Movement, manifesting through various denominations and communions, predominantly employs an episcopal polity characterized by bishops providing spiritual oversight and unity across jurisdictions. In the International Communion of the Charismatic Episcopal Church (ICCEC), governance is structured as an episcopal communion where bishops serve as pastoral overseers, maintaining apostolic succession through historic Anglican and Catholic lines, while local presbyteries ensure accountability at the parish level.[31][37] Similarly, the Confessing Anglican Church (formerly the Communion of Evangelical Episcopal Churches, CEEC) operates as a network of self-governing provinces connected by Instruments of Unity, honoring the roles of deacons, presbyters, and bishops to foster convergence among evangelical, charismatic, and sacramental traditions.[38] This structure reflects a commitment to apostolic authority while incorporating charismatic elements, such as recognition of the fivefold ministry (apostles, prophets, evangelists, pastors, and teachers) outlined in Ephesians 4:11-13, allowing prophetic input to inform leadership decisions.[37] Ordination within Convergence organizations emphasizes continuity with historic holy orders, requiring candidates to undergo rigorous formation in theology, liturgy, and charismatic practice. Clergy training often occurs in Anglican-influenced seminaries, with an focus on integrating the three streams through continuing education programs that blend scriptural study, sacramental theology, and spiritual gifts.[31] For instance, in the ICCEC, ordination to the diaconate, priesthood, and episcopate proceeds via laying on of hands in apostolic succession, equipping leaders for multifaceted ministry while adhering to canon law that governs vocational discernment and psychological assessment.[37] The Confessing Anglican Church (formerly CEEC) similarly mandates adherence to canons for ordination, prioritizing candidates who demonstrate alignment with convergence principles, though specific seminary affiliations vary by province.[39] Governance models in Convergence bodies blend synodal processes with apostolic oversight, promoting collaborative decision-making guided by prayer and consensus under the Holy Spirit's direction. The ICCEC's Patriarch’s Council and International College of Archbishops facilitate global coordination, where decisions emerge through dialogue among bishops, archbishops, and parish rectors, balancing democratic input with hierarchical authority.[31] Conflict resolution typically involves mediation rooted in biblical reconciliation principles, often incorporating communal prayer and prophetic discernment to restore unity without rigid legalism.[37] International synods or assemblies, as seen in the former CEEC's provincial gatherings, address doctrinal and missional matters, ensuring adaptability across diverse cultural contexts.[39] Unique to Convergence governance is the active inclusion of lay leadership alongside ordained roles, empowering non-clergy in advisory councils and ministry teams to reflect the priesthood of all believers. While practices vary, some communions affirm women in significant lay and commissioned roles, such as teaching and administration, though ordination to holy orders remains restricted in others to align with traditional interpretations of scripture and early church practice.[37] This approach fosters a participatory ethos, where lay and prophetic voices contribute to oversight, distinguishing Convergence structures from more rigid denominational hierarchies.[38]

Demographics and Influence

Statistics and Membership

The Convergence Movement, a syncretic Christian tradition blending evangelical, charismatic, and liturgical elements, attracts adherents primarily in North America, with smaller communities emerging in Europe and Africa through missionary outreach and charismatic networks. Estimates of total adherents vary due to the movement's decentralized nature; the International Communion of the Charismatic Episcopal Church (ICCEC), a major affiliated body, reports over 300,000 communicant members across nearly 1,000 churches in 25 countries.[37] The Communion of Evangelical Episcopal Churches (CEEC) maintains a smaller network of congregations, though specific membership figures are not publicly available. The movement appeals to adults seeking a balanced expression of faith that incorporates contemporary worship with ancient traditions, with increasing ethnic diversity particularly among those drawn to its charismatic aspects in multicultural settings. Gender distribution in leadership shows efforts toward balance across congregations and denominations. Post-2020, the movement has seen growth partly fueled by the adoption of online worship platforms during the COVID-19 pandemic, which expanded accessibility and attracted digital-savvy participants. However, retention remains a challenge due to internal theological tensions between its blended streams, leading to occasional departures to more homogeneous denominations.

Cultural and Global Impact

The Convergence Movement has significantly shaped contemporary Christian worship practices, particularly through the promotion of "ancient-future" approaches that integrate historical liturgical elements with modern evangelical expression. Robert E. Webber, a key theological influencer associated with the movement's ethos, advocated for worship that draws from early church traditions to address postmodern spiritual needs, influencing a shift toward more sacramental and narrative-driven services in evangelical circles.[40] This has contributed to broader ecumenical dialogues, as seen in post-2015 engagements that emphasize shared Christian heritage amid cultural fragmentation.[15] Globally, the movement has expanded through affiliated communions, such as the International Communion of the Charismatic Episcopal Church (ICCEC), which operates worldwide and blends charismatic renewal with sacramental traditions, fostering growth in regions with strong Pentecostal influences.[31] Its ties to the global charismatic renewal, which began in the 1960s and now encompasses hundreds of millions of adherents, have facilitated adaptations in diverse contexts, though challenges persist in areas with dominant Orthodox traditions due to theological divergences on authority and sacraments.[11] In Latin America and Asia, where Pentecostalism thrives, elements of convergence worship appear in hybrid house church models, supporting local expressions of unity amid rapid Christian expansion.[2] Criticisms of the Convergence Movement often center on accusations of syncretism, with detractors arguing that its blending of liturgical, evangelical, and charismatic streams risks diluting doctrinal purity or superficially merging incompatible traditions.[41] Some observers dismiss it as a transient response to societal trends rather than a substantive theological renewal, potentially leading to internal tensions over charismatic practices versus orthodox boundaries.[42] Looking ahead, the movement holds potential for growth in the post-Christian West, where its emphasis on experiential unity may appeal to those seeking authentic spiritual depth amid secularization.[43] Its sacramental views of creation could further integrate with emerging environmental theologies, promoting stewardship as a holistic Christian response to ecological crises, though this remains an underexplored area.[44] Contributions to media, such as podcasts exploring convergence themes, have begun amplifying its message of Christian unity in digital spaces.[45]

References

  1. Convergence Movement – The Convergence Movement: “A Cross ...
  2. The Pentecostal Convergence Movement | Assemblies of Christ
  3. Embrace the Convergence Movement in the CEC
  4. Convergence Movement - Entry | Timelines | US Religion
  5. Vatican II and the Ecumenical Movement | USCCB
  6. World Council of Churches (WCC) | Description, History, & Members
  7. 1960 Charismatic Movement - BEAUTIFUL FEET
  8. The Origins of the Catholic Charismatic Renewal in the United States
  9. What was the Jesus Movement? | GotQuestions.org
  10. [PDF] The Published Works of Robert E. Webber
  11. The History & Future of the Convergence Movement 1 - Academia.edu
  12. Convergence Movement
  13. What Is The Vineyard? Our History
  14. Evangelicals on the Canterbury Trail - Church Publishing
  15. History of the Confessing Anglican Church
  16. Robert E Webber's Legacy: Ancient future faith and worship
  17. What is the Vineyard Movement? | GotQuestions.org
  18. About - Convergence Movement
  19. [PDF] Study Findings: Church Life During Covid-19 | Convergence
  20. Three Streams & One River, The History & Future of the ...
  21. What is Convergence? — CEEC - International
  22. Worldwide Communion Of Christian Celtic Convergence Churches
  23. About Us | Passionate towards God's worship since 1992 - ICCEC
  24. [PDF] Convergence Ecclesiology Addendum 4: Apostolic Succession
  25. [DOC] Download Now! - ICCEC
  26. About Us - The Evangelical Episcopal Communion
  27. Convergence — DOSA - Diocese of St. Anthony
  28. The Convergent Catholic Communion - EverybodyWiki Bios & Wiki
  29. The Convergence Movement - Basileians
  30. The Convergence Movement - The Worship Library
  31. Our History — CEEC - International
  32. [PDF] The Communion of Evangelical Episcopal Churches
  33. About — CEEC Province USA
  34. ICCEC | International Communion Of The Charismatic Episcopal ...
  35. Diocese of St. Anthony
  36. The Order of St. Anthony
  37. Convergence Church
  38. Notes on the Convergence Movement in Anglicanism
  39. ACNA parish withdraws from C4S0 to join the CEEC - Anglican Ink
  40. What We Believe - Bread of Life Charismatic Episcopal Church (CEC)
  41. What is the CEEC?
  42. CEEC - International
  43. Robert Webber's Ancient-Future Legacy - Christianity Today
  44. Syncretism and Religious Change | Comparative Studies in Society ...
  45. https://www.pressreader.com/canada/lethbridge-herald/20151114/281870117331755
  46. Convergence Christianity: A Q&A With Eric Elnes - Patheos
  47. Caring for the Least of These: A Convergence of Science and Faith
  48. Characteristics of Convergence Christianity - Darkwood Brew
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