The charismatic movement is an informal international and transdenominational fellowship of Christians who believe that the gifts of the Holy Spirit described by St. Paul in I Cor.魅力运动是一个非正式的国际组织和transdenominational团契基督徒的人认为 ， 圣灵所描述的圣保禄在I肺心病。 12:4 - 11 and Gal. 12时04分-1 1和G AL。 5:22 - 23 are manifested in these times. The movement works in harmony with the established Christian churches and has been approved by the authorities of many denominations - Protestant, Roman Catholic, and Orthodox. 5点22分-2 3体现在这些时间。运动工程在和谐与既定的基督教教堂，并已获得有关当局的许多面额-新教，罗马天主教和东正教。
Although related to Pentecostalism, the charismatic movement differs in not being denominationally organized and in its refusal to insist upon speaking in tongues as an essential element of authentic Christian experience. Members refer to themselves as charismatic (a term derived from the Greek word for Grace) or as the new Pentecost. 虽然有关五旬节运动，有魅力的运动不同，在不被denominationally组织，并在其拒绝固步自封来说，在舌头的一个基本要素，正宗的基督教经验。成员称自己是有魅力（任期来自希腊字，为宽限期）或由于新的五旬。 The origins of the movement cannot be precisely identified, but it has gained significant membership since the 1960s.起源运动不能准确确定，但已取得了显着的成员，自20世纪60年代。
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Bibliography
参考书目
RH Culpepper,
Evaluating the Charismatic Movement (1987); J MacArthur, The Charismatics
(1980); R Quebedeaux, The New Charismatics II (1983).铑culpepper
，评价有魅力的运动（ 1987年） ; j麦克阿瑟， charismatics （ 1980 ）与r quebedeaux ，新charismatics第二卷（
1983年） 。
The Charismatic Movement is an expression used to refer to a movement within historic churches that began in the 1950s.魅力的运动是表达用来指一个运动与拥有悠久历史的教堂开始于20世纪50年代。 In the earlier stages the movement was often termed "neo Pentecostal"; in more recent years it has frequently been referred to as the "charismatic renewal" or the "charismatic renewal movement."在较早阶段的运动往往被称为"新五旬节" ，在最近几年，它常常被人们称为"有魅力的重建"或"有魅力的重建运动" 。 Therefore, participants are usually described as "charismatics."因此，与会者通常形容为" charismatics " 。
On the American scene it is possible to date significant charismatic beginnings to the year 1960 with the national publicity given to certain events connected with the ministry of Dennis Bennett, at that time Episcopal rector in Van Nuys, California.对美国现场，是有可能的日期显着魅力的开端，以1960年同全国宣传工作给予某些事件的关连与内政部丹尼斯班尼特，在当时的主教校长在Van nuys ，加利福尼亚州。 Since then there has been a continuing growth of the movement within many of the mainline churches: first, such Protestant churches as Episcopal, Lutheran, and Presbyterian (early 1960s); second, the Roman Catholic (beginning in 1967); and third, the Greek Orthodox (about 1971).从那时起，一直持续增长的移动很多的主教堂：首先，这样的新教教会主教，路德会，长老会（ 20世纪60年代初） ，二是罗马天主教（开始于1967年） ;第三，希腊东正教（约1971年） 。 The charismatic movement has affected almost every historic church and has spread to many churches and countries beyond the United States.魅力运动已经影响到几乎每一个历史性的教堂，并已扩散到许多教会和国家超越美国。 This continuing growth has resulted in a multiplicity of national, regional, and local conferences, the production of a wide range of literature, and increasing attention to doctrinal and theological questions both within and outside the movement.这一持续的增长导致了多元化的国家，区域和地方会议，制作各式各样的文学，并日益重视理论与神学问题，内和外运动。 The challenge to the churches may be seen in the fact that since 1960 well over one hundred official denominational documents, regional, national, continental, and international, on the charismatic movement have been produced.挑战教会，可视为对于一个事实，自1960年以来已经超过100官方教会文件，区域，国家，大陆以及国际组织，对有魅力的运动，已累计生产。
The immediate background of the charismatic movement is "classical Pentecostalism" dating from the early twentieth century, with its emphasis on baptism with (or in) the Holy Spirit as an endowment of power subsequent to conversion, speaking in tongues as the initial evidence of this baptism, and the continuing validity of the spiritual gifts (charismata) of 1 Cor.立即背景的魅力，运动的是"古典五旬节运动" ，可追溯到20世纪初，其重点是洗礼与（或）圣灵作为养老的权力以后转换，在舌头，作为初步的证据显示，这洗礼，并继续有效的精神礼物（ charismata ） 1肺心病。 12:8 - 10. 12时08分-1 0。 Because of such distinctive emphases these early "Pentecostals", as they came to be called, found no place in the mainline churches (they either freely left or were forced out) and thus founded their own.由于这种独特的重点，这些早期的"五旬节" ，因为它们都以所谓的，没有发现任何地方，在主教堂（要么是自由离开或被迫离开） ，并从而创立自己的。 As a result there gradually came into being such "classical" Pentecostal denominations as the Assemblies of God, the Pentecostal Holiness Church, the Church of God (Cleveland, Tennessee), the Church of God in Christ, and the International Church of the Foursquare Gospel.由于有逐渐应运而生，如"古典"五旬面额为集会的神，五旬节教会，神的教会（克里夫兰骑士，美国田纳西州） ，神的教会在基督里，和国际教会的福音foursquare 。
The charismatic movement, while related historically and doctrinally to classical Pentecostalism, has largely stayed within the historic church bodies or has spilled over into interdenominational church fellowships.魅力运动，而相关的历史和doctrinally古典五旬节运动，已大致保持在历史性的教会团体或已波及到interdenominational教会奖学金。 In neither case has there been any significant movement toward the classical Pentecostal churches.在两种情况都不会有任何重大的走向经典五旬节教会。 Hence today the charismatic movement, despite its "classical" parentage, exists almost totally outside official Pentecostal denominations.因此，今天有魅力的运动，尽管它的"古典"的亲子关系，存在着几乎完全被外界正式五旬节教派。
The gift of the Holy Spirit wherein Spirit baptism occurs is understood as an act of God's sovereign grace.在圣灵的恩赐，那是精神的洗礼，出现的是被理解为上帝的旨意的主权的恩典。 Accordingly, the gift may be received only through faith in Jesus Christ, who is the mediator of the gift and the baptism.因此，礼品，可收到只有通过信仰耶稣基督的人，谁是调解人的礼品和洗礼。 Participants in the charismatic movement emphasize the centrality of Christ (not the Holy Spirit) and the unique instrumentality of faith in him.参与者中有魅力的运动，强调的中心基督（不圣灵） ，以及独特的工具性的他的信任。 It is the same Christ who through his life, death, and resurrection saves and forgives the lost who also through his exaltation to "the right hand of the Father" sends forth the Holy Spirit upon the redeemed.这是同一基督的人，透过他的生命，死亡，与复活拯救和宽恕失去的人也通过他的提升，以"右手的父亲"发出了圣灵后，赎回为止。 So it is by the same faith that both turning from sin and empowering for ministry are to be received from him.所以，它是由同一个信念，无论从罪孽与授权部都将收到来自他。 Charismatics generally hold that conversion and the gift of the Spirit, though both received by faith, may or may not happen at the same time. charismatics普遍认为，转换和礼品的精神，虽然收到的信念，可能会或不会发生在同一时间举行。
The book of Acts is viewed as exhibiting two patterns: a separation (however brief or long) between conversion and the gift of the Holy Spirit (the original 120, the Samaritans, Saul of Tarsus, and the Ephesian twelve), and a simultaneous reception of both (the centurion household in Caesarea).这本书的行为被认为是参展两种模式：一种分离（但短暂或长期）之间的转换以及圣灵的恩赐（原120 ，撒玛利亚，娑罗双树的跗关节，并ephesian 12 ） ，并同时接收双方的（百人的家庭caesarea ） 。 Hence, it is by way of faith, not necessarily at the initial moment, that the gift of the Spirit is received.因此，它是透过信仰，并不一定是在最初时刻，即礼品的精神却是收到。
Participants in the charismatic movement also frequently point to the pattern of Jesus' own life, which includes both his conception by the Holy Spirit and the later descent of the Holy Spirit upon him.参与者中有魅力的运动，也常点，以模式为耶稣自己的生命，其中包括他的构想是由圣灵和后来后裔的圣灵他。 Jesus was therefore both born of the Spirit as Savior and anointed with the Spirit as he began his ministry.耶稣，因此双方所生的精神，为救世主，不信任与精神，因为他开始了他的内政部。 So it is said that correspondingly there is needed both a birth of the Spirit for salvation and an anointing of the Spirit for ministry in his name.所以这是说，相应地，有需要的是既诞生了精神，为救国图存，一个anointing的精神，为教育部在他的名字。
This leads to the emphasis of charismatics on such matters as prayer, commitment, and expectancy as the context for the gift of the Holy Spirit.这导致人们重视的charismatics等事宜祈祷，承诺，并预期为背景，为圣灵的恩赐。 So it was with Jesus' life leading up to the descent of the Spirit; also with the 120 disciples who waited in the upper room prior to Pentecost; likewise a number of others according to several additional accounts in the book of Acts.所以说这是与耶稣的生活领导到后裔的精神，也与弟子120人等候在顶楼房间之前五旬;同样，另一些人根据一些额外的帐目中，这本书的行为。 Prayer preceding the reception of the Holy Spirit particularly stands out in the accounts of the Samaritans, Saul of Tarsus, and the centurion household in Caesarea.祈祷之前接收圣灵特别脱颖而出，在帐目的撒玛利亚，娑罗双树的跗关节，以及百人的家庭caesarea 。 Seeing a similar pattern in the life of Jesus, the original disciples, and the early church, many charismatics affirm that in a spirit of prayer, commitment, and expectancy they were visited by the Holy Spirit.看到一个类似的模式在耶稣的生命，原来的弟子，和早期教会，很多charismatics申明，在一个精神的祈祷，承诺，并预期他们分别参观了由圣灵。 Such an event, it is claimed, did not occur by dint of human effort, not through some work beyond faith; rather it happened to those who in faith were open to receive what God had promised to give.这样的一个事件，它宣称，没有发生凭借事在人为，而不是通过一些工作，超越信仰，而是发生在那些信仰者公开，接受什么上帝曾答应给。
Whereas the basic purpose of Spirit baptism is power for ministry and service, charismatics speak of a number of effects.而根本宗旨决定的精神洗礼就是力量，为教育部和服务水平， charismatics讲了一些效果。 Since it is the Holy Spirit who is given (not something he gives), many speak primarily of a strong sense of the reality of God, the Holy Spirit dynamically present, bearing witness to Jesus Christ and glorifying the Father.因为这是圣灵的人是由于（不是他给） ，其中许多发言主要是一种强烈的责任感，现实的上帝，圣灵动态出席，见证耶稣基督和歌颂父亲。 There is testimony to an enhanced sense of the Scriptures as the written Word of God, since the same Holy Spirit who inspired them fully is now said to be moving freely in the lives of the believers.有证词，以增强责任感，念经，作为书面上帝的话，因为同样的圣灵的启发，他们完全是现在说是自由活动，在生命的教徒。 Many charismatics also testify to an abounding joy, a deeper assurance of salvation, a new boldness for witness to Jesus Christ, and an enriched fellowship with other Christians.许多charismatics也证明了一个abounding喜悦，更深的保证救赎，一种新的气魄，为见证耶稣基督，和更丰富的体验，与其他基督徒。 On this last point, one of the most noticeable features of the charismatic movement is the sense of koinonia that binds them together not only in a local fellowship but also across ancient denominational barriers.关于最后一点，其中一个最显着的特色魅力运动，是责任感契，相交"结合起来，不仅在当地的奖学金，但也遇到古老教派的障碍。 Accordingly, many claim that the charismatic movement is the true fulfillment of the Lord's prayer to the Father "that they may all be one" (John 17:21).据此，许多人声称魅力运动，是真正圆满的主祷文，以父亲" ，他们都可能成为一个" （约翰福音17:21 ） 。
Speaking in tongues is considered by some charismatics to be the miraculous utterance of an unlearned foreign language (so in classical Pentecostalism).谈到在舌头被认为是由一些charismatics成为了奇迹般的话语的一个unlearned外语（因此，在古典五旬节运动） 。 This is claimed, first, on the basis of the narrative in Acts 1, that since the Scripture says that the disciples "began to speak in other tongues" and "each one heard them speaking in his own language," the disciples must have been speaking the languages or tongues of the listeners.这是声称，第一，在此基础上的叙事中的行为一日，即自经文指出弟子" ，开始讲其他语言" ， "每一个听他们发言，他说自己的语言， "门徒必须是被讲语言或母语的听众。 Second, there is the frequently given testimony that on many occasions people have heard their own language spoken by someone who was totally ignorant of what he was saying.第二，我们有一条经常给予的证词中说，在许多场合，人们听到了他们自己的语言说话的人是完全不了解什么是他说的。 However, many charismatics hold that the otherness of tongues is qualitative rather than quantitative, that "other tongues" are not natural (ie, human languages) but spiritual.然而，许多charismatics认为异类的舌头是定性而非定量，即"其他语言" ，是不自然的（即人类语言） ，而且是精神的。 Accordingly, if someone says that he heard a person speaking in his own language, this is viewed as occurring because the Holy Spirit immediately interpreted what was said (hence it was not a hearing of but a hearing in one's own language).因此，如果有人说他听到一个人讲他自己的语言，这个问题被认为是发生，因为圣灵立刻解释什么是说， （因此它不是一个听证会，但听证会在自己的语言） 。
From this perspective there is no difference between the tongues referred to in Acts 2 and 1 Cor.从这个角度来说没有什么区别，因此该舌头所指的行为，在2和1肺心病。 12 - 14. 12 -1 4。 The former were not foreign languages and the latter ecstatic speech; both are utterances of the Holy Spirit that can be understood only when interpreted by the Holy Spirit.前者没有外语和后者欣喜若狂讲话;都是言论圣灵说，可以理解，只有当解释为圣灵。 Charismatics who have embraced this understanding of "other tongues" believe that it best harmonizes the biblical witness, that it retains the spirituality of tongues, and that it accords with the empirical fact that there are no concrete data (for example, from the study of recordings of tongues) of an unknown language being spoken. charismatics人已经接受这种理解的"其他语言" ，认为它最好地协调了圣经的见证，它保留灵性的舌头，而且它是符合经验事实，有没有具体的数据（例如，从研究录音舌头）的一个未知的语言正在发言。
The essential charismatic claim about glossolalia is that this is the vehicle of communication par excellence between man and God.本质魅力索赔约说方言的是，这是车辆的沟通出色，人与上帝。 It is the language of transcendent prayer and praise.这是语言的超越性的祈祷和赞美。 In tongues there is speech to God which goes beyond the mental into the spiritual.在舌头有讲话，向上帝超越精神纳入精神文明。 Charismatics frequently state that in tongues there is a fulfillment of the intense desire to offer total praise to God not only with the mind but also with the heart and spirit. charismatics经常说，在舌头有一个圆满的激烈愿望，以提供总额赞美上帝，不仅与效用，但也与心脏和精神。 Therein one goes beyond the most elevated of earthly expressions, even "hosannas" and "hallelujahs", into spiritual utterance: the praise of God in language given by the Holy Spirit.有一个超越最高架的俗世的表情，甚至" hosannas "和" hallelujahs " ，纳入精神文明话语：赞美上帝的语言所给予的圣灵。 In the regular life of prayer tongues are said to occupy a primary place.在正常生活中的祈祷舌头都表示，占据一个主要的地方。
Such prayer is identified with praying in the spirit or with the spirit, which, since it is not mental, can be done at all times.这种祷告是确定与祈祷，在精神，或与精神，这一切，因为它不是精神，可以做到在任何时候。 This spiritual prayer does not intend to eliminate mental prayer, ie, prayer with the understanding, but to afford the continuous undergirding and background for all conceptual prayer.这根精神祈祷并不打算消除心理祷告，即祈祷与认识，而且要负担连续undergirding和背景，为所有概念性的祷告。 The ideal is prayer with the spirit and with the mind (in that order).最理想的是祈祷与精神，并与铭记（按此顺序排列） 。 Where prayer passes into praise it may likewise be singing with the spirit and singing with the mind.那里祈祷通行证到赞美它同样可能被唱的精神和歌唱与头脑。 For the charismatic movement at large singing in the spirit, singing in tongues, occupies an important place, particularly in situations of community worship.对于有魅力的运动，在大唱精神，唱舌头，占据着重要地位，尤其是在面对社会的崇拜。 Therein both words and melody are free expressions believed to be given spontaneously by the Holy Spirit.有两个词和旋律都是免费的表达，相信给予自发圣灵。 This, often combined with more usual singing, is seen as the apex of worship: it is the worship of God in psalms and human and (climatically) spiritual songs.这一点，往往是结合更多照常唱歌，是被视为顶级的崇拜：这是崇拜上帝的圣歌和人力和（气候）的精神歌曲。
Speaking in tongues is understood to be not irrational but suprational utterance.谈到在舌头的理解是不理性的，但suprational话语。 It is not the forsaking of the rational for the nonsensical, hence gibberish, but the fulfillment and transcendence of the rational in the spiritual.这不是扬弃理性为睁眼说瞎话，所以废话，但实现与超越的理性精神。 Charismatics are not disturbed by linguists who claim that glossolalia has no observable language structure, for if such were the case, speaking in tongues would not be spiritual but rational speech. charismatics不受到干扰，由语言学家声称说方言了，没有明显的语言结构，因为如果这样的人如此，在舌头不会精神，但理性的讲话。 Further, speaking in tongues is not viewed as ecstatic utterance, in the sense of uncontrolled, highly emotional, perhaps frenzied activity.此外，在谈到在舌头，是不是看成欣喜若狂话语中，在意义上的失控，情绪高涨，或许疯狂地活动。 While containing a strong emotional (even a rational) element, glossolalia runs deeper than the emotions.而含有强烈的情绪（即使一个理性的）组成部分，说方言背道而驰深度上远远超过了感情。 Both reason (or mind) and emotions are aspects of the human psyche (psyche), whether on the conscious or subconscious level.这两个理由（或记）和情绪方面的人的心灵（心理） ，不管是有意识或无意识的水平。 Speaking in tongues is thus understood to be transpsychical; it belongs to the realm of the spirit (pneuma).谈到在舌头，因此应理解为transpsychical ;而是属于整个境界的精神（ pneuma ） 。
Most persons in the charismatic movement view speaking in tongues as directly connected with the event of Spirit baptism.大多数的人在有魅力的运动，以期在舌头作为直接与活动的精神洗礼。 The Scriptures in Acts which specifically record speaking in tongues (2:4; 10:46; 19:6) state that it occurred with persons who had just received the gift of the Holy Spirit.圣经中的行为，明确记录在舌头（ 2点04分; 10时46分; 19时06分） ，说明它是伴随着人，刚收到圣灵的恩赐。 Glossolalia in Acts therefore is closely linked with Spirit baptism, as an immediately ensuing activity.说方言的行为，因此是紧密联系在一起的精神洗礼，作为一项立即随之而来的活动。 Hence, most charismatics believe that there can be no speaking in tongues without prior Spirit baptism (this is the opposite of saying that there can be no Spirit baptism without speaking in tongues).因此，最charismatics认为不可能有任何发言舌头未经事先精神的洗礼（这是相反的说，不可能有任何的精神的洗礼，没有发言舌头） 。 The reason would seem to follow from the very nature of baptism in the Spirit: a fullness of the Spirit that overflows into transcendent prayer and praise.原因似乎是遵循从本质上的洗礼的精神：一个丰满的精神外溢到超然的祈祷和赞美。 Granted this fullness, the outpouring of the Spirit, glossolalia may be expected.理所当然，这是充实的，源源不断的精神，说方言可以预期。 Further, according to Acts when speaking in tongues occurred, the Scriptures state or imply that everyone present did so.此外，根据行为时，谈到在舌头发生后，经文明示或暗示大家，目前这样做。 Thus charismatics generally conclude that speaking in tongues is not limited to some, but is the province of all.因此charismatics普遍的结论是，在舌头并不限于一些，而且是全省所有。 Also these very tongues may thereafter become an ongoing part of the life of prayer and worship.这也很可能舌头此后成为一项持续的一部分，生命的祈祷和崇拜。
Such tongues are sometimes called "devotional tongues," and are viewed as an important part of the prayer life of the Spirit - baptized believers.这种舌头有时是所谓的"灵舌" ，被看作是一个重要组成部分祷告精神的生活-受洗的教徒。
In addition to viewing glossolalia as a concomitant of Spirit baptism and belonging to the Spirit filled life, most charismatics affirm that though one may speak in tongues as a consequence of Spirit baptism, he may not have "the gift of tongues" for ministry in the body of believers.除了观看说方言作为一个伴随的精神洗礼和归属感的精神，充满生活中，最charismatics申明，虽然一可就在舌头作为一个后果，精神的洗礼，他未必有礼物"舌头" ，为教育部在身体的信徒。 This is based not on Acts but on 1 Cor.这不仅是出于对行为的，但对一肺心病。 12, where Paul depicts tongues as one of several manifestations of the Holy Spirit for the common good. 12 ，而保罗描绘舌头之一几位表现圣灵，谋求共同利益。
In this situation tongues are to be spoken as the Spirit apportions, by the few not the many, and only when there is one present to interpret.在这种情况下舌头，以口语作为精神apportions ，由数不是很多，而且只有当我们有一本解释。 Though all may be able to speak in tongues (Paul's expressed desire), not all are so directed by the Holy Spirit.虽然所有可能可以发言舌头（保罗的表达欲望） ，但并非都是如此，由圣灵。 The phenomenon of tongues is the same, whether in Acts or 1 Cor., whether in the life of prayer or in the body of believers; it is addressed not to men but to God.这一现象的舌头是相同的，无论是在行为或1肺心病，无论是在生活中的祈祷或在身体的信徒，它是处理不是男人，而是上帝。 However, the practice of tongues is said to be quite different in that what belongs to the life of the Spirit filled believer is not necessarily exercised by him in the Christian fellowship.然而，实践的舌头是说是相当不同，因为什么是属于精神的生活充满信仰者并不一定是行使他在基督徒团契。
Finally, there are those in the charismatic movement who place little emphasis on speaking in tongues.最后，还有一些在有魅力的运动的人很少的地方，着重谈到在舌头。 They do not disregard glossolalia, or by any means rule it out, but, focusing almost entirely on 1 Cor.他们不漠视说方言，或以任何方式排除这种可能，但是，重点几乎完全一肺心病。 12 - 14, view speaking in tongues as only one of several manifestations of the Holy Spirit. 12 -1 4，以期在舌头，因为只有一个几种表现形式的圣灵。 Hence if one does not speak in tongues, this does not signify any lack of Spirit baptism; it is only that the Holy Spirit has not apportioned to such a person that particular gift.因此，如果不说话，在舌头，这并不意味着任何缺乏精神的洗礼，它只不过是圣灵，没有摊分给这样的一个人说，特别的礼物。 Such a view, based more on the distribution of gifts in 1 Cor.这种看法，基于对分配的礼物，在一肺心病。 than the association of glossolalia with Spirit baptism in Acts, is obviously quite different from what has previously been described.超过该协会说方言与精神的洗礼，在行为，显然是颇为不同，从以往被形容。 Accordingly, to many other charismatics this failure to relate glossolalia primarily to the gift of the Spirit as its concomitant and as an ensuing expression in the life of prayer and praise is to overlook the basic purpose of tongues.因此，很多其他charismatics这次失败使有关说方言为主，以礼品的精神，作为它的伴随，并作为随后的表现在生活中的祈祷和赞美，是忽视了基本的目的舌头。
It is generally recognized that the biblical charismata include a wide range of gifts as described in Rom.人们普遍认识到，圣经charismata包括各种各样的慰问品描述光盘。 12:6 - 8; 1 Pet. 12时06 -8 ： 1的宠物。 4:10 - 11; and 1 Cor. 4:10 -1 1以及1肺心病。 12 - 14. 12 -1 4。 (The word "charisma" is also used in Rom. 1:11; 5:15 - 16; 6:23; 1 Cor. 1:7; 7:7; II Cor. 1:11; 1 Tim. 4:14; II Tim. 1:6; "charismata" in Rom. 11:29.) All these gifts, charismatics hold, should be functional in the body of Christ. （改为"个人魅力"也被用来于ROM 1时11分;下午5时15 -1 6; 6时2 3分， 1肺心病。 1时0 7分; 7时0 7分;二，肺心病。 1时1 1分，一添。 4时1 4分;第二添。 1点06分" ; charismata "于ROM 11时29分） ，所有这些礼品， charismatics持有，应功能，在基督的身体。 The focal point of charismatics, however, is 1 Cor.着力点charismatics ，不过，是1肺心病。 12 - 14, especially 12:4 - 11. 12 -1 4，尤其是1 2点0 4分- 11 。 They suggest a number of reasons for this:他们提出了一些原因：
A word should be added about the relation of baptism with the Holy Spirit to the gifts of the Spirit.总之，应补充约关系的洗礼与圣灵给礼物的精神。 Charismatics often state that baptism in the Spirit is initiation into the dynamic dimension; the gifts of the Spirit are dynamic manifestation. charismatics常国洗礼，在精神，是起爆到动态层面;礼物的精神，充满活力的表现。 Hence baptism with the Spirit is for living in power and glory; the spiritual charismata are works of power and glory.因此洗礼与精神，是为生活在权力和荣耀;精神charismata是工程的权力和荣耀。 Many charismatics affirm that whenever Spirit baptism occurs, the gifts, which are already resident in the Christian community, become all the more freely and fully exercised.许多charismatics申明每当精神洗礼的情况下，礼品，目前已经居住在基督教社区，变得更为自由和充分行使。
Finally, charismatics generally recognize that spiritual gifts cannot substitute for spiritual fruit.最后， charismatics普遍认识到，精神上的礼物不能代替精神文明成果。 The fruits of the Spirit, love, joy, peace, etc. (Gal. 5:22), represent the maturation of the believer in Christ.果实的精神，仁爱，喜乐，和平，等（ gal. 5时22分） ，代表了成熟的信奉基督。 The most immature believer, if he is open to the Holy Spirit, may be Spirit filled and exercising extraordinary gifts, and yet have experienced little of the Spirit's sanctifying grace.最不成熟的信奉者，如果他是公开让圣灵，可填补精神和行使不平凡的礼物，但经历过小的精神的sanctifying恩典。 Such a person needs all the more to grow up into Christ.这样的一个人的需要都更成长为基督。
Critics of the theology of the charismatic movement have expressed disagreements variously.批评这项神学的魅力运动都表示不同程度的分歧。
JR Williams小威廉斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
Charismatic: DJ
Bennett, The Holy Spirit and You; L Christenson, Speaking in Tongues and Its
Significance for the Church; S Clark, Baptized in the Spirit and Spiritual
Gifts; HM Ervin, These Are Not Drunken As Ye Suppose; M Harper, Power for the
Body of Christ; K McDonnell, ed., The Holy Spirit and Power: The Catholic
Charismatic Renewal; J Rea, The Layman's Commentary on the Holy Spirit; RP
Spittler, ed., Perspectives on the New Pentecostalism; LJ Cardinal Suenens, A
New Pentecost?魅力：贝内特的DJ ，圣灵和你;升christenson发言，舌头及意义，为教会;
s克拉克，受洗，在精神和心灵的礼物;陛下哈瑞斯，这些都是不醉，因为叶假设;米哈珀，电力为基督的身体; k麦克唐奈，版，圣灵与权力：天主教魅力的延续;
j浮石，外行人的评论对圣灵;反相spittler ，版，角度，就新五旬节运动; LJ ，孙能斯枢机，一个新的五旬？ JR Williams, The Era of the Spirit, The
Pentecostal Reality, and The Gift of the Holy Spirit Today; AA Hoekema, Holy
Spirit Baptism; JF MacArthur, The Charismatics: A Doctrinal Perspective; JRW
Stott, The Baptism and Fullness of the Holy
Spirit.小威廉斯，时代精神，五旬现实，并圣灵的恩赐今天;机管局赫克玛，圣灵的洗礼;怡富麦克阿瑟， charismatics ：一个理论观点;
jrw斯托特，洗礼和丰满的圣灵。
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