What is the Third Wave Movement?

Definition and Historical Background

The term “Third Wave Movement” typically refers to a series of renewal and revival movements emphasizing the Holy Spirit’s active work through supernatural gifts, signs, and wonders. It is generally seen as following two earlier “waves”: the early 20th-century Pentecostal Movement and the mid-20th-century Charismatic Movement. Leaders associated with the Third Wave sought to encourage “power evangelism” and a more widespread acceptance of spiritual gifts.

The movement gained momentum in the 1980s, particularly through the influence of individuals who believed that the supernatural manifestations recorded in the New Testament—such as healing, prophecy, and miracles (see 1 Corinthians 12:7–11)—should function as a normative part of the Christian life today. Unlike the Pentecostal or some Charismatic expressions, Third Wave participants often downplay the requirement of “speaking in tongues” as evidence of the Holy Spirit’s baptism. Instead, they focus on demonstrating the Spirit’s power for the purpose of evangelism and the building up of believers.

Key Contributors and Locations

Several leaders have been connected with the Third Wave Movement. John Wimber, founder of the Vineyard Movement, was prominent in teaching “Signs and Wonders” and “Power Evangelism,” which involved proclaiming the gospel while expecting God to confirm it with miracles (cf. Mark 16:20). C. Peter Wagner used the terminology “Third Wave” to describe a fresh emphasis on the Holy Spirit’s ministry that was distinct from traditional Pentecostal and Charismatic groups.

Much of the early impetus of this movement came through gatherings and worship services where teaching on healing, prophecy, and spiritual warfare took place. Conferences in places such as the Anaheim Vineyard (California) and other Vineyard churches worldwide drew large numbers who observed or experienced what were reported as healings, prophetic utterances, and other miraculous signs.

Distinguishing Characteristics

1. Power Evangelism: Borrowing the term from John Wimber’s writings (e.g., Power Evangelism, Harper & Row, 1985), Third Wave advocates place a strong emphasis on evangelism accompanied by miraculous signs—reflecting biblical instances in which the apostles preached and witnessed the confirmation of their message through wonders (Acts 14:3).

2. Expectation of Miraculous Gifts: While earlier movements often highlighted speaking in tongues as the principal sign of Spirit baptism, the Third Wave generally focuses on the full spectrum of spiritual gifts. This includes gifts of healing, prophecy, discernment of spirits, and words of knowledge (1 Corinthians 12:8–10). These gifts are considered accessible to all believers, not restricted to a few.

3. Ministry Training and Activation: Leaders in the Third Wave often hold workshops or conferences to equip believers in ministering these gifts. The “everyone gets to play” principle, a phrase associated with John Wimber, articulates a core idea: that all should participate in praying for healing, deliverance, or prophetic encouragement in the church and in public settings (cf. Ephesians 4:12).

4. Focus on Worship and Personal Experience: Many church gatherings identified with the Third Wave Movement prioritize extended times of contemporary worship, seeking a pronounced experiential awareness of God’s presence.

Biblical Foundations and Passages

The Third Wave Movement cites various Scripture passages to support its theology:

- 1 Corinthians 12:7–11: Emphasizes the diversity and purpose of spiritual gifts. Verse 7 states: “Now to each one the manifestation of the Spirit is given for the common good.”

- John 14:12: Understood to imply that believers are invited to continue in the miraculous works Jesus performed: “Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these...”

- Mark 16:17–18: Frequently cited to advocate that signs such as laying hands on the sick, casting out demons, and other miraculous activities should follow those who believe.

- Acts 2:17: Viewed as a prophecy of ongoing outpouring of the Holy Spirit, with men and women prophesying. “In the last days, God says, I will pour out My Spirit on all people...”

Connection to Previous ‘Waves’

1. First Wave (Pentecostal Movement): Began in the early 1900s (notably at Azusa Street, Los Angeles). Marked by a strong emphasis on speaking in tongues as evidence of the baptism in the Holy Spirit.

2. Second Wave (Charismatic Movement): Emerged in the 1960s, crossing denominational boundaries among mainline Protestant, Catholic, and other churches. Retained the Pentecostal focus on spiritual gifts, but often stayed within traditional denominational structures.

3. Third Wave: Characterized by an emphasis on spiritual gifts and miracles in evangelism, yet typically not requiring specific charismatic doctrines such as a distinct second experience of Spirit baptism confirmed by tongues. Rather, there is a stress on the Spirit’s continuous, empowering presence for everyday ministry.

Points of Agreement and Cautions

1. Points of Agreement:

• Many emphasize that biblical teaching supports God’s ongoing work of healing and miracles (cf. James 5:14–15).

• There is recognition of the continued relevance of the supernatural gifts for edification and evangelism (1 Corinthians 14:12).

2. Cautions:

• Some raise concerns about overemphasizing experiential phenomena at the expense of doctrinal grounding. Based on passages such as 1 John 4:1, believers are reminded to “test the spirits to see whether they are from God.”

• Others urge that scriptural guidelines on prophecy (1 Corinthians 14:29: “Two or three prophets should speak, and the others should weigh carefully what is said.”) be strictly followed to maintain biblical order.

Contemporary Influence and Critiques

Third Wave congregations and offshoot ministries spread globally, with varying degrees of local cultural adaptation. Proponents point to testimonies of healing, transformation, and renewed commitment to the Christian faith as evidence of the movement’s vitality. Critics, however, question whether certain reported manifestations align with biblical precedents and caution against the possibility of spiritual deception or sensationalism.

Some outside analyses, such as sociological and anthropological case studies in global religious movements, note how churches identified with Third Wave teachings often flourish in regions undergoing rapid social change or experiencing a perceived need for spiritual power encounters. Anecdotal accounts of remarkable healings and restored lives are documented in numerous missionary biographies and local church records.

Archaeological and Historical Parallels

While the Third Wave Movement does not primarily rely on archaeological discoveries for validation, references to the continuity of spiritual manifestations throughout church history are noted. Writings from early church leaders, such as Irenaeus (2nd century), mention miraculous healings and signs that continued after the apostolic age. Historical references in works like The Ecclesiastical History by Eusebius add further testimony to instances of spiritual phenomena akin to those promoted by Third Wave advocates.

Conclusion

The Third Wave Movement underscores a firm belief in the active, present-day ministry of the Holy Spirit through supernatural gifts, signs, and wonders. It affirms that such manifestations are beneficial for outreach, strengthening the faith of believers, and pointing to the reality of the risen Christ. Passages like Mark 16:17 and 1 Corinthians 12:7–11 are foundational in grounding this perspective.

As with previous revival waves, the Third Wave continues to spark conversation and theological reflection regarding the best way to reconcile genuine manifestations of the Holy Spirit with the biblical call to test and weigh everything carefully (1 Thessalonians 5:21). Supporters remain passionate about pursuing both a strong biblical foundation and a vibrant demonstration of God’s power in ministry contexts around the world.