Charismatic Movement灵恩运动 中文 - Zhong Wen

General Information一般资料

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.有魅力的运动是一个非正式的国际和transdenominational 肺心病团契基督徒相信圣灵是谁的礼物圣精神保罗在我所描述的。12:4 - 11 and Gal. 12:4 - 11和半乳糖。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.5:22 - 23表现在这些时候 - 基督教运动成立工程协调和教会,有许多已获批准,当局教派新教,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. 虽然相关的五旬节运动,有魅力的运动不同,宗派组织在不被拒绝,并在其坚持要求说方言作为一个基督教的基本要素的真实体验。议员指为自己魅力(恩道为一个任期来自希腊)或作为新的五旬节。 The origins of the movement cannot be precisely identified, but it has gained significant membership since the 1960s.这个运动的起源不能准确确定,但它自1960年代以来取得了显着的成员。

BELIEVE Religious Information Source web-site相信宗教信息来源
BELIEVE Religious Information Source相信宗教信息来源
Our List of 2,300 Religious Subjects

我们2300 宗教科目名单
Paul Merritt Bassett保罗巴塞特梅里特

Bibliography 参考书目
RH Culpepper, Evaluating the Charismatic Movement (1987); J MacArthur, The Charismatics (1980); R Quebedeaux, The New Charismatics II (1983).相对湿度卡尔佩珀,评价有魅力的运动(1987年); Ĵ麦克阿瑟的灵恩(1980)与r quebedeaux,二(1983)新灵恩。

Charismatic Movement魅力的运动

Advanced Information先进的信息

The Charismatic Movement is an expression used to refer to a movement within historic churches that began in the 1950s.有魅力的运动是指在20世纪50年代开始,在历史悠久的教堂到一场运动的表达式。 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."在较早阶段的运动通常被称为“新五旬节”,在最近几年它经常被称为“有魅力的重建”或以“魅力的复兴运动。” Therefore, participants are usually described as "charismatics."因此,参加者通常被描述为“灵恩。”

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.在美国的那场戏,是可能的日期,并给予与丹尼斯贝内特部连接全国宣传某些事件当时在凡奈斯,加利福尼亚州圣公会牧师,重要的魅力开始到1960年。 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,一直在主教堂内许多运动的持续增长:第一,如圣公会,信义,和长老会(1960年代),新教教会,二是罗马天主教(1967年开始);第三,希腊东正教(约1971)。 The charismatic movement has affected almost every historic church and has spread to many churches and countries beyond the United States.有魅力的运动已经影响到几乎每一个历史悠久的教堂,并已蔓延到许多教堂和美国以外的国家。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.这种持续增长,导致了国家,区域和地方会议的多样性,在广泛的文献,并越来越重视内部和外部的运动理论和神学问题的生产。 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.对教会的挑战可以看出,自1960年在超过一百官方教会文件,区域,国家,大陆和国际上有魅力的运动,已经生产的事实。

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.该运动的直接背景是有魅力的“古典五旬节运动”,从二十世纪早期年代,其重点和(或)圣灵的洗礼后作为一种权力的转换养老,说方言作为本次初步证据洗礼,以及精神礼品1肺心病(的charismata)继续有效。 12:8 - 10.12:8 - 10。 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”,因为他们后来被称为,没有发现在主教堂的地方(他们要么自由地离开或被迫离开),从而创立了自己。 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.因而就​​逐渐形成这样的“经典”作为上帝的大会上,五旬节圣洁会,神的教会(克利夫兰,田纳西州),在基督神的教会,以及国际四方福音教会五旬节教派。

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.有魅力的运动,而相关的历史和教义古典五旬节运动,在很大程度上停留在历史悠久的教会团体或已波及到教派教会的奖学金了。 In neither case has there been any significant movement toward the classical Pentecostal churches.在这两种情况下,是否有任何对古典五旬节教会重大进展。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“经典”的亲子关系,存在着几乎完全超出官方的五旬节教派。

Special Emphases.特别重点。

Particular emphases are reflected variously in the charismatic movement.重点是反映各种不同的特殊魅力的运动中。

Baptism with the Holy Spirit洗礼与圣灵

There is common recognition of baptism with the Holy Spirit as a distinctive Christian experience.有与圣灵洗礼的共同认识基督教作为一个独特的经验。It is viewed as an event wherein the believer is "filled with" the presence and power of the Holy Spirit.它被视为其中的信徒的存在和圣灵的能力“,填充”的事件。Baptism with the Holy Spirit is understood to result from "the gift of the Holy Spirit," wherein the Spirit is freely "poured out," "falls upon," "comes on," "anoints," "endues" the believer with "power from on high."与圣灵的洗礼,是理解的结果,从“圣灵的礼物”,其中的精神是自由地“倒出来”,“落在”,“亮起”,“恩膏”,“endues”的信徒“权力来自于高。“ This event / experience is the moment of initiation into the Spirit - filled life.此事件/经验是开始进入精神的时刻 - 充满生命。Spirit baptism is said to occur either at the time of conversion (through repentance and forgiveness) or subsequent thereto.精神的洗礼,是说发生在转换(通过忏悔和宽恕)或随后议定书时任。 Baptism with the Holy Spirit, accordingly, is not identified with conversion.与圣灵的洗礼,因此,没有确定与转换。 It is viewed as a being filled with the Holy Spirit that brings about powerful witness to Jesus Christ.它被视为一个正在与圣灵带来有力见证耶稣基督填补。Through this Spirit baptism the exalted Christ carries forward his ministry in the church and world.通过这一崇高的精神洗礼的基督发扬他在教会和世界的事工。

The gift of the Holy Spirit wherein Spirit baptism occurs is understood as an act of God's sovereign grace.在圣灵的礼物,其中发生的精​​神洗礼理解为上帝的恩典主权的行为。Accordingly, the gift may be received only through faith in Jesus Christ, who is the mediator of the gift and the baptism.因此,可能收到的礼物只有通过信仰耶稣基督,谁是洗礼的礼物和调解员。Participants in the charismatic movement emphasize the centrality of Christ (not the Holy Spirit) and the unique instrumentality of faith in him.在与会者强调有魅力的运动,基督(不是圣灵)的中心地位和对他信念的独特工具性。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.这是相同的基督谁通过他的生命,死亡和复活保存并宽恕失去谁也通过他的提升到“右手的父亲”发出后提出赎回圣灵。 So it is by the same faith that both turning from sin and empowering for ministry are to be received from him.因此,它是由两个相同的信念,把从罪恶与授权部要收到他。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.灵恩派普遍认为,转换和圣灵的恩赐,但同时接受的信仰,可能会或可能不会发生在同一时间。

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).使徒行传被视为参展两种模式:一间转​​换和圣灵的恩赐分离(但短暂的或长期)(原120,撒玛利亚,大数扫罗,以弗所十二),并同时接收双方(在该撒利亚百夫长户)。 Hence, it is by way of faith, not necessarily at the initial moment, that the gift of the Spirit is received.因此,它是由这样的信念,不一定要在最初的时刻,即圣灵的礼物是收到。

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.与会者中有魅力的运动也经常指向耶稣自己的生命,其中包括他的构想,由圣灵和圣灵在他身上后下降格局。Jesus was therefore both born of the Spirit as Savior and anointed with the Spirit as he began his ministry.因此,无论耶稣诞生的精神为救主和圣灵恩膏,他开始了他的事工。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.所以有人说,需要有相应既是拯救诞生的精神,以及圣灵恩膏在他的名字部。

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.这导致了作为祈祷,承诺,并作为礼物的圣灵灵恩方面的预期等问题的重视。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.所以这是与耶稣的生活中的领导到后裔的精神;也与120弟子谁在上面的房间之前,圣灵降临节等,同样是按照使徒行传几个其他一些额外的帐户。 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.前祷告,圣灵接待,特别是突出在撒玛利亚,扫罗的塔尔苏斯,并在该撒利亚百夫长家庭的帐户。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.看在耶稣的门徒生活原来类似的模式,和早期教会,许多灵恩申明,在祈祷,承诺和期望的精神,他们是由圣灵访问。 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.这种情况下,这是声称,没有发生由人类活动力,而不是通过一些超出工作信念,而是发生在那些在信仰是开放谁得到什么上帝曾答应给予。

Whereas the basic purpose of Spirit baptism is power for ministry and service, charismatics speak of a number of effects.鉴于精神洗礼的基本目的是为部和服务能力,灵恩谈到了一些影响。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.由于这是圣灵给谁(不是他给),许多发言主要是现实的上帝意识强,圣灵动态目前,见证耶稣基督,荣耀的父。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.有印证了作为神写的话圣经增强意义,因为相同的圣灵谁启发他们充分现在据说在移动,在信徒的生命自由。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.许多灵恩也证明了一个充溢的快乐,更深入的救恩的保证,为见证耶稣基督的新气魄,以及与其他基督徒团契丰富。 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.在这一点上,对运动的魅力,最显着特征之一是科诺尼亚意识的束缚不仅在本地研究生奖学金,在古老的教派的障碍,而且他们在一起。 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).因此,许多人声称有魅力的运动,是主的祷告父亲真正圆满“,他们都可能是一个”(约17:21)。


Speaking in Tongues说方言

In the charismatic movement speaking in tongues, glossolalia, occupies a significant place.在魅力的方言,方言说运动中占有重要的地位。Speaking in tongues is generally understood to be communication with God in language that is other than one known to the speaker.在舌头上通常被理解为是与神沟通的语言,比已知的其他演讲者之一。A person does the speaking, that is, he freely uses his vocal apparatus, but it is claimed that the Holy Spirit gives the utterance.一个人做的发言,也就是说,他自由地使用他的发音器官,但它声称,圣灵给人的话语。It is viewed as transcendent speech by the enabling of the Holy Spirit.它被视为超越的讲话由圣灵启用。

Speaking in tongues is considered by some charismatics to be the miraculous utterance of an unlearned foreign language (so in classical Pentecostalism).在被一些灵恩认为说方言是一种奇迹般的话语胸无点墨外语(所以在古典五旬节)。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,首先,在叙述中的行为1,既然圣经说,弟子“开始讲其他方言”和依据“每个人听到他们讲自己的语言”的弟子必须有讲的语言或方言的听众。 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.其次,有经常给证词中说,人们已经多次听到了他们自己的语言,有人谁是完全不懂他在说什么说的。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,许多灵恩认为,差异性的舌头是定性而非定量,即“其他语言”是不自然的(即人的语言),而是精神上的。 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,如果有人说他听到自己的语言的人来说,这被看作是发生因为圣灵马上解释说了什么(因此它不是一个听证会,而是在自己的语言听力)。

From this perspective there is no difference between the tongues referred to in Acts 2 and 1 Cor.从这个角度来看,方言之间的差异没有提到的行为2和1肺心病的。12 - 14.12 - 14。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.前者是不是外国的语言,而后者则欣喜若狂讲话,无一不是圣灵可以理解的,只有当被圣灵解释话语。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.许多人拥抱的“舌头”这样的认识灵恩认为,最好的biblical和谐的见证,它保留了方言spirituality,并随它符合经验事实,有没有具体的研究数据(例如,方言录音的一个未知的语言)正在发言。

The essential charismatic claim about glossolalia is that this is the vehicle of communication par excellence between man and God.关于方言魅力的基本主张是,这是人与神之间的沟通出色的车辆。 It is the language of transcendent prayer and praise.它是超越的祈祷和赞美的语言。In tongues there is speech to God which goes beyond the mental into the spiritual.讲话在舌头有上帝,超出了成精神心理去。 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.灵恩经常说,在舌头有一个强烈的愿望,报价总价赞美上帝不仅与介意,但与心和精神也满足。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.其中一个最超越世俗的表达升高,甚至“hosannas”,并把精神话语“哈利路亚”,:上帝在语言称赞圣灵给。In the regular life of prayer tongues are said to occupy a primary place.祈祷的舌头规律的生活,据说占据了主要位置。

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.这种祈祷是确定与的精神,或与精神,其中,因为它不是精神,可以在任何时候都做祈祷。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.这种精神祈祷并不打算消除精神祈祷,即有一项谅解祈祷,而是要负担所有概念祈祷连续undergirding和背景。 The ideal is prayer with the spirit and with the mind (in that order).理想与精神和心灵(按此顺序排列)祈祷。Where prayer passes into praise it may likewise be singing with the spirit and singing with the mind.凡祷告赞美它传递到同样可能会唱的精神和心灵的歌唱。For the charismatic movement at large singing in the spirit, singing in tongues, occupies an important place, particularly in situations of community worship.对于在大的精神魅力的运动,在舌头唱唱歌,占有重要的一席之地,尤其是在社会崇拜的情况。Therein both words and melody are free expressions believed to be given spontaneously by the Holy Spirit.其中两个词可以自由表达和旋律相信会由圣灵自发的。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,往往更常见的歌唱组合,被视为崇拜的顶点:它是神在诗篇,人力和(气候上)灵歌崇拜。

Speaking in tongues is understood to be not irrational but suprational utterance.说方言被理解为不理性的,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.这不是理性的荒谬,因此放弃胡言乱语,但在实现和理性的精神超越。 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.灵恩派不受到干扰语言学家说方言谁声称已没有明显的语言结构,因为如果这样做的话,说方言,但不会被理性的讲话精神。 Further, speaking in tongues is not viewed as ecstatic utterance, in the sense of uncontrolled, highly emotional, perhaps frenzied activity.此外,在舌头是不被视为欣喜若狂的话语,在不加控制,高度的情绪,也许疯狂的活动意义。While containing a strong emotional (even a rational) element, glossolalia runs deeper than the emotions.而含有强烈的情绪(即使是理性的)因素,运行速度比说方言的情感更深。Both reason (or mind) and emotions are aspects of the human psyche (psyche), whether on the conscious or subconscious level.这两个原因(或精神)和情感是人类心理方面(精神)无论是在有意识或潜意识层面。Speaking in tongues is thus understood to be transpsychical; it belongs to the realm of the spirit (pneuma).因此,在舌头上理解为transpsychical,它属于精神(灵魂)的境界。

Most persons in the charismatic movement view speaking in tongues as directly connected with the event of Spirit baptism.在有魅力的运动,在舌头查看发言的大多数人作为直接与精神的洗礼事件。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,明确记录说方言(2:4; 10:46,19:6)的状态,它与谁刚刚收到了圣灵的恩赐的人发生。Glossolalia in Acts therefore is closely linked with Spirit baptism, as an immediately ensuing activity.因此,说方言的行为是紧密联系在一起的精神洗礼,为随后立即活动。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,大多数灵恩认为,不能用方言说,恕不另行精神洗礼(这是说,不可能有不说方言的洗礼对面)。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.究其原因似乎是为了遵循精神的洗礼,在本质:一个精神的丰满这就需要超越的祈祷和赞美溢出。Granted this fullness, the outpouring of the Spirit, glossolalia may be expected.授予此丰满,圣灵的浇灌,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,根据行为发生时说方言,经文明示或暗示在场的每个人这样做了。Thus charismatics generally conclude that speaking in tongues is not limited to some, but is the province of all.因此,一般认为灵恩说,在舌头不仅限于一些,但所有的省份。Also these very tongues may thereafter become an ongoing part of the life of prayer and worship.此外,这些很可能舌头此后成为祈祷和崇拜的生活不断的一部分。

Such tongues are sometimes called "devotional tongues," and are viewed as an important part of the prayer life of the Spirit - baptized believers.这种方言有时被称为“虔诚的舌头”,并作为圣灵的祷告生活的重要组成部分效果 - 受洗的信徒。

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.除了观看作为一种精神的洗礼,随之而来的方言,属于圣灵充满的生活中,大多数灵恩肯定,虽然人们可以说作为一种精神的洗礼后果的舌头,他可能不会有“舌头的礼物”的事工身体的信徒。 This is based not on Acts but on 1 Cor.这是不是基于行为,但是在1肺心病。12, where Paul depicts tongues as one of several manifestations of the Holy Spirit for the common good. 12,保罗描述作为圣灵的若干表现之一为公共利益的舌头。

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.在这种情况下舌头要谈到的精神摊派由少数人不是很多,只有当有一本解释。Though all may be able to speak in tongues (Paul's expressed desire), not all are so directed by the Holy Spirit.虽然大家可能会讲方言(保罗所表达的愿望),不是所有人都这么执导的圣灵。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.现象的舌头是相同的,不论在行为或1肺心病,无论是在祈祷或在信徒的身体生命。它是写给不是人,而是神。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,实践的舌头被认为是相当不同的什么属于圣灵充满信徒的生活并不是必须由他行使的团契。

Finally, there are those in the charismatic movement who place little emphasis on speaking in tongues.最后,有魅力的运动中谁在说方言的地方很少强调的。They do not disregard glossolalia, or by any means rule it out, but, focusing almost entirely on 1 Cor.他们不漠视方言,或以任何方式排除这种可能,但重点几乎完全1肺心病。12 - 14, view speaking in tongues as only one of several manifestations of the Holy Spirit.12 - 14,查看说方言,因为只有圣灵的一些表现形式之一。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,如果不说方言,这并不意味着没有任何精神的洗礼,它是唯一的,圣灵没有分给这样的人,特别的礼物。Such a view, based more on the distribution of gifts in 1 Cor.这种看法的基础上,在1肺心病礼品分布更加。than the association of glossolalia with Spirit baptism in Acts, is obviously quite different from what has previously been described.比与精神的洗礼,在行为说方言协会,显然是完全不同于以前有什么不同的描述。 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,对许多其他灵恩这个失败主要涉及到精神及其伴随而来的礼物,作为一个祈祷和赞美生活随后表达方言就是忽略了舌头的基本目的。

Spiritual Gifts属灵恩赐

By definition the charismatic movement is concerned with charismata, the Greek term for "gifts of grace."根据定义,有魅力的运动是有关的charismata,对希腊来说,“恩典的礼物。”Everywhere throughout the charismatic movement there is the claim that all the charismata, or charisms, mentioned in Scripture are, or should be, operational in the Christian community.各地到处有魅力的运动声称所有的charismata,或神恩,在圣经中提到的,或应该是在基督教社会运作。 Whereas in large sectors of Christendom many of the gifts have been viewed as belonging only to first century Christianity, the charismatic movement stresses their continuing importance.而在基督教的已被只属于一世纪的基督教视为礼品行业的许多大型,有魅力的运动强调其持续的重要性。Many charismatics prefer the name "charismatic renewal" to "charismatic movement" to lay emphasis on a renewal of the gifts in our time.许多灵恩喜欢的名称为“魅力运动”,重点是在我们这个时代的礼品重建强调“有魅力的重建”。

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的charismata包括描述在ROM作为礼物广泛。12:6 - 8; 1 Pet.12时06分 - 8,1宠物。4:10 - 11; and 1 Cor.4:10 - 11;和1肺心病。12 - 14.12 - 14。(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.(单词“魅力”也被用来在罗马书1:11; 5:15 - 16;。6时23分,1肺心病1:7,7:7;二,肺心病1:11;一添4:14。。。 ;二添1:6;。。。“的charismata”在罗11:29)所有这些礼物,灵恩举行,应功能,在基督的身体。The focal point of charismatics, however, is 1 Cor.对灵恩的焦点,然而,1肺心病。12 - 14, especially 12:4 - 11. 12 - 14,特别是12:4 - 11。They suggest a number of reasons for this:他们建议为以下原因:

A profile on charismatic understanding of the spiritual gifts would include the following.一个关于理解的精神礼物魅力的个人资料将包括以下内容。All the gifts of the Spirit are viewed as extraordinary, supernatural, and permanent.所有的精神礼品被视为平凡的,超自然的,和永久的。The spiritual charismata as described in 1 Cor.所述的精神的charismata 1肺心病。12:8 - 10 are not arranged in a hierarchy so that "word of wisdom" is the highest and "interpretation of tongues" the least.12:8 - 10不安排在一个层次结构,使“智慧的言语”是最高,“译方言”最少。The greatest gift at a given time is that which edifies most.在给定的时间最大的礼物是,其中大部分熏陶。All the spiritual gifts, especially prophecy (the direct utterance of God to his people in their own language), are earnestly to be desired (1 Cor. 14:1); thus an attitude of "seek not" about any gifts is a violation of God's intention for his people.所有的精神礼物,特别是预言(神的话语直接用自己的语言向他的人民),是很值得商榷(1肺心病14:1。),因此一个态度“不求”关于违反任何礼物是一上帝对他的人民意愿。 The gifts of the Spirit, because of their high potency and possible abuse, need to be carefully ordered.圣灵的礼物,因为他们的高潜力和可能被滥用,需要认真有序。Abuse, however, does not call for disuse but proper use.虐待,但是,并没有要求废弃,但正确使用。The spiritual gifts will not cease until we see him "face to face"; then they will be no longer needed for the edification of the community.精神礼物将不会停止,直到我们看到他“面对面”,然后他们将不再为社会所需要的熏陶。Love is the "way" of the gifts, without love they profit nothing, and love will endure forever.爱是“办法”的礼品,没有爱,他们无益,爱永垂不朽。

A word should be added about the relation of baptism with the Holy Spirit to the gifts of the Spirit.应加上一个字有关的洗礼与圣灵有关圣灵的礼物。Charismatics often state that baptism in the Spirit is initiation into the dynamic dimension; the gifts of the Spirit are dynamic manifestation.灵恩派常说的精神洗礼,是在开始到动态层面;圣灵的恩赐是动态的表现。Hence baptism with the Spirit is for living in power and glory; the spiritual charismata are works of power and glory.因此,与精神的洗礼,是在电力和荣耀的生活;精神的charismata是权力和荣耀的作品。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.许多灵恩申明,只要精神洗礼时,礼物,它已经在基督教社区居​​民,变得更加自由和充分行使。

Finally, charismatics generally recognize that spiritual gifts cannot substitute for spiritual fruit.最后,灵恩普遍认识到,精神礼品不可替代的精神成果。The fruits of the Spirit, love, joy, peace, etc. (Gal. 5:22), represent the maturation of the believer in Christ.的精神,仁爱,喜乐,和平,等等(加5:22)的成果,代表了在基督信徒的成熟。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.最不成熟的信徒,如果他是开放的圣灵,圣灵充满,并可以行使的非凡天赋,但很少有圣灵的圣洁优雅的经验。Such a person needs all the more to grow up into Christ.这样的人需要更成长为基督了。


Outside evaluations of the charismatic movement vary today from outright rejection to mixed acceptance.灵恩运动的评价有所不同外,从今天断然拒绝接受的混合。The more than one hundred official denominational documents earlier mentioned demonstrate on the whole an increasing openness, but with reservations, to many of its features.超过一百刚才所说的官方证明文件教派总体上越来越开放,但有保留,它的许多功能。

Critics of the theology of the charismatic movement have expressed disagreements variously.该运动的魅力神学批评家们表示不同程度的分歧。

JR WilliamsJr的威廉姆斯

(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?有魅力:DJ试听贝内特,圣灵与你的L克里斯滕森,在舌头和教会的意义及其对发言;克拉克,在精神和精神礼品洗礼;航模欧文,这不是你们想醉如〔M哈珀,电力为基督的身体; K表麦克唐纳,海关,圣灵和能力:。。天主教魅力的更新; Ĵ雷阿,外行的对圣灵的评注;反相​​斯皮特勒,教育署,在新的五旬节派观点;凖基枢机Suenens,一个新的圣神降临?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. Jr的威廉姆斯,精神,五旬现实的时代,和圣灵的恩赐今天;机管局赫克玛,圣灵的洗礼;怡富麦克阿瑟的灵恩:一个理论观点; JRW斯托特,洗礼和圣灵的丰满。

This subject presentation in the original English language这在原来的主题演讲, 英语

Send an e-mail question or comment to us:发送电子邮件的问题或意见给我们:E-mail电子邮件

The main BELIEVE web-page (and the index to subjects) is at:的, 主要相信网页(和索引科目),是在:
BELIEVE Religious Information Source相信宗教信息来源