Late twentieth-century evangelical-charismatic movement combining the apostolic / prophetic gifts emphasis of Pentecostalism and charismatic renewal with broader evangelical theology and church-structure. The term was coined by C. Peter Wagner (Fuller Theological Seminary) to designate the post-1980 phase of Pentecostal-charismatic renewal, distinguished from the original 1900s Pentecostal movement (the first wave) and the 1960s charismatic renewal (the second wave). Principal figures: John Wimber and the Vineyard Movement (founded 1982); Peter Wagner himself; John and Paula Sandford; the broader signs-and-wonders network. The movement's distinctives include (1) ongoing apostolic and prophetic gifts as normative for the contemporary church; (2) power evangelism — the integration of evangelism with signs, wonders, healings, and prophecy; (3) spiritual warfare with extensive deliverance ministry, generational curses, territorial spirits; (4) the New Apostolic Reformation in some streams (Wagner's later teaching); (5) various manifestations including laughter, falling, shaking, and visions. The Reformed-confessional response is largely critical. The cessationist position (Westminster Confession 1:1; Warfield's Counterfeit Miracles; Richard Gaffin Jr.'s Perspectives on Pentecost) holds that the apostolic-era miraculous gifts ceased with the closing of the canon and the death of the apostles. The continuationist Reformed position (D. A. Carson, Wayne Grudem, Sam Storms) maintains that the gifts continue but in less spectacular form than third-wave practice depicts. Both Reformed positions reject the New Apostolic Reformation and the more extreme third-wave manifestations as departing from biblical patterns. The patriarchal-Reformed reader holds to confessional cessationism or sober continuationism while firmly rejecting the third-wave excesses.