2.2.5 Summary

Regarding physical arrangements charismatic ecclesiastical type groups appear Protestant and evangelical and not synagogal. As groups of this type are younger than groups of the previously described type, historic roots appear less obvious, but are still traceable into Christian traditions. Occasional denial of foreign Christian inspiration could not convince me, as the contemporary charismatic phenomenon cannot be regarded genuine Israeli or Jewish at all.

The Interaction with the Supernatural within charismatic ecclesiastical type groups appears overall revelatory. Believers testify that God initially revealed to them their personal sin, Jesus as saviour and Messiah and baptised them with the Holy Spirit, manifested by glossolalia. The Interaction with the Supernatural strives for frequent or regular revelation, by glossolalia, audition or vision. Bible Study and cognitive reflection are to motivate revelatory experience.

The internal social structure of charismatic ecclesiastical type groups appears largely hierarchical. Founders, acting as religious specialists and visionaries, as full time pastors or not, with a small team lay out official lines and directions. However, worship services are obviously inclusive, to allow demonstration and exercise of supernatural phenomena. Accordingly men and women express experiences and views in public and exclusive meetings. Religious specialists lay out doctrines and a route for the group. Members bring potential new ones.

Preconditions of membership are the acceptance of Jesus as personal saviour of personal sin, water and spirit baptism and commitment to the group. Some groups do not demand their members to speak in tongues and refuse distinction of members by it. The social interaction with other groups is shaped by perceptions about whether they publicly practise charismata, and by whether individual and collective worship should be conducted in synagogue style. Formal contacts with religious specialists of all four types take place a few times per year. The mode of religious construction of these encounters appears inclusive.

The mode of religious construction of the external social interaction with Christian bodies appears cooperating, while less structured and more spontaneous than with the non-charismatic ecclesiastical type. Christian individuals and collectives from abroad support activities and individuals. The mode of religious construction with Jewish bodies appears also here conflicting, reflecting the long tensed history between Christianity and Judaism.