Charismatic Movement有魅力的運動

General Information 一般資料

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.魅力運動是一個非正式的國際組織和transdenominational團契基督徒的人認為聖靈所描述的聖保祿在I肺心病。 12:4 - 11 and Gal. 12時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點22分-2 3體現在這些時間。運動工程在和諧與既定的基督教教堂,並已獲得有關當局的許多面額-新教,羅馬天主教和東正教。

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. 雖然有關五旬節運動,有魅力的運動不同,在不被denominationally組織,並在其拒絕固步自封來說,在舌頭的一個基本要素,正宗的基督教經驗。成員稱自己是有魅力(任期來自希臘字,為寬限期)或由於新的五旬。 The origins of the movement cannot be precisely identified, but it has gained significant membership since the 1960s.起源運動不能準確確定,但已取得了顯著的成員,自20世紀60年代。

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Bibliography 參考書目
RH Culpepper, Evaluating the Charismatic Movement (1987); J MacArthur, The Charismatics (1980); R Quebedeaux, The New Charismatics II (1983).銠culpepper ,評價有魅力的運動( 1987年) ; j麥克阿瑟, charismatics ( 1980 )與r quebedeaux ,新charismatics第二卷( 1983年) 。

Charismatic Movement有魅力的運動

Advanced Information 先進的信息

The Charismatic Movement is an expression used to refer to a movement within historic churches that began in the 1950s.魅力的運動是表達用來指一個運動與擁有悠久歷史的教堂開始於20世紀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."在較早階段的運動往往被稱為"新五旬節" ,在最近幾年,它常常被人們稱為"有魅力的重建"或"有魅力的重建運動" 。 Therefore, participants are usually described as "charismatics."因此,與會者通常形容為" 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.對美國現場,是有可能的日期顯著魅力的開端,以1960年同全國宣傳工作給予某些事件的關連與內政部丹尼斯班尼特,在當時的主教校長在Van nuys ,加利福尼亞州。 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).從那時起,一直持續增長的移動很多的主教堂:首先,這樣的新教教會主教,路德會,長老會( 20世紀60年代初) ,二是羅馬天主教(開始於1967年) ;第三,希臘東正教(約1971年) 。 The charismatic movement has affected almost every historic church and has spread to many churches and countries beyond the United States.魅力運動已經影響到幾乎每一個歷史性的教堂,並已擴散到許多教會和國家超越美國。 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.這一持續的增長導致了多元化的國家,區域和地方會議,製作各式各樣的文學,並日益重視理論與神學問題,內和外運動。 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.挑戰教會,可視為對於一個事實,自1960年以來已經超過100官方教會文件,區域,國家,大陸以及國際組織,對有魅力的運動,已累計生產。

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,運動的是"古典五旬節運動" ,可追溯到20世紀初,其重點是洗禮與(或)聖靈作為養老的權力以後轉換,在舌頭,作為初步的證據顯示,這洗禮,並繼續有效的精神禮物( charismata ) 1肺心病。 12:8 - 10. 12時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.由於這種獨特的重點,這些早期的"五旬節" ,因為它們都以所謂的,沒有發現任何地方,在主教堂(要么是自由離開或被迫離開) ,並從而創立自己的。 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.由於有逐漸應運而生,如"古典"五旬面額為集會的神,五旬節教會,神的教會(克里夫蘭騎士,美國田納西州) ,神的教會在基督裡,和國際教會的福音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.魅力運動,而相關的歷史和doctrinally古典五旬節運動,已大致保持在歷史性的教會團體或已波及到interdenominational教會獎學金。 In neither case has there been any significant movement toward the classical Pentecostal churches.在兩種情況都不會有任何重大的走向經典五旬節教會。 Hence today the charismatic movement, despite its "classical" parentage, exists almost totally outside official Pentecostal denominations.因此,今天有魅力的運動,儘管它的"古典"的親子關係,存在著幾乎完全被外界正式五旬節教派。

Special Emphases.特別的重點。

Particular emphases are reflected variously in the charismatic movement.特別側重點是不同程度反映在有魅力的運動。

Baptism with the Holy Spirit洗禮與聖靈

There is common recognition of baptism with the Holy Spirit as a distinctive Christian experience.有共同認識的洗禮與聖靈作為一個獨特的基督教經驗。 It is viewed as an event wherein the believer is "filled with" the presence and power of the Holy Spirit.它被認為是一個事件,其中信奉的是"充滿"的存在和權力的聖靈。 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."洗禮與聖靈是理解的結果,從"聖靈的恩賜" ,其中的精神是自由, "倒" , "落在" , "投產" , "意味著" , " endues "信徒"從權力就高" 。 This event / experience is the moment of initiation into the Spirit - filled life.這一事件/經驗,是一刻開始進入精神-填補生活。 Spirit baptism is said to occur either at the time of conversion (through repentance and forgiveness) or subsequent thereto.精神的洗禮,是說,發生無論在時間的轉換(通過懺悔和寬恕)或以後作出。 Baptism with the Holy Spirit, accordingly, is not identified with conversion.洗禮與聖靈,因此,並沒有被發現與轉換。 It is viewed as a being filled with the Holy Spirit that brings about powerful witness to Jesus Christ.它被認為是作為一個正在填補與聖靈帶來強大的見證耶穌基督。 Through this Spirit baptism the exalted Christ carries forward his ministry in the church and world.透過這種精神洗禮的崇高基督發揚了他的部在教會和世界。

The gift of the Holy Spirit wherein Spirit baptism occurs is understood as an act of God's sovereign grace.在聖靈的恩賜,那是精神的洗禮,出現的是被理解為上帝的旨意的主權的恩典。 Accordingly, the gift may be received only through faith in Jesus Christ, who is the mediator of the gift and the baptism.因此,禮品,可收到只有通過信仰耶穌基督的人,誰是調解人的禮品和洗禮。 Participants in the charismatic movement emphasize the centrality of Christ (not the Holy Spirit) and the unique instrumentality of faith in him.參與者中有魅力的運動,強調的中心基督(不聖靈) ,以及獨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.這是同一基督的人,透過他的生命,死亡,與復活拯救和寬恕失去的人也通過他的提升,以"右手的父親"發出了聖靈後,贖回為止。 So it is by the same faith that both turning from sin and empowering for ministry are to be received from him.所以,它是由同一個信念,無論從罪孽與授權部都將收到來自他。 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普遍認為,轉換和禮品的精神,雖然收到的信念,可能會或不會發生在同一時間舉行。

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).這本書的行為被認為是參展兩種模式:一種分離(但短暫或長期)之間的轉換以及聖靈的恩賜(原120 ,撒瑪利亞,娑羅雙樹的跗關節,並ephesian 12 ) ,並同時接收雙方的(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,它是透過信仰,並不一定是在最初時刻,即禮品的精神卻是收到。

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.參與者中有魅力的運動,也常點,以模式為耶穌自己的生命,其中包括他的構想是由聖靈和後來後裔的聖靈他。 Jesus was therefore both born of the Spirit as Savior and anointed with the Spirit as he began his ministry.耶穌,因此雙方所生的精神,為救世主,不信任與精神,因為他開始了他的內政部。 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.所以這是說,相應地,有需要的是既誕生了精神,為救國圖存,一個anointing的精神,為教育部在他的名字。

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.這導致人們重視的charismatics等事宜祈禱,承諾,並預期為背景,為聖靈的恩賜。 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.所以說這是與耶穌的生活領導到後裔的精神,也與弟子120人等候在頂樓房間之前五旬;同樣,另一些人根據一些額外的帳目中,這本書的行為。 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.祈禱之前接收聖靈特別脫穎而出,在帳目的撒瑪利亞,娑羅雙樹的跗關節,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.看到一個類似的模式在耶穌的生命,原來的弟子,和早期教會,很多charismatics申明,在一個精神的祈禱,承諾,並預期他們分別參觀了由聖靈。 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.這樣的一個事件,它宣稱,沒有發生憑藉事在人為,而不是通過一些工作,超越信仰,而是發生在那些信仰者公開,接受什麼上帝曾答應給。

Whereas the basic purpose of Spirit baptism is power for ministry and service, charismatics speak of a number of effects.而根本宗旨決定的精神洗禮就是力量,為教育部和服務水平, charismatics講了一些效果。 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.因為這是聖靈的人是由於(不是他給) ,其中許多發言主要是一種強烈的責任感,現實的上帝,聖靈動態出席,見證耶穌基督和歌頌父親。 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.有證詞,以增強責任感,念經,作為書面上帝的話,因為同樣的聖靈的啟發,他們完全是現在說是自由活動,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.許多charismatics也證明了一個abounding喜悅,更深的保證救贖,一種新的氣魄,為見證耶穌基督,和更豐富的體驗,與其他基督徒。 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.關於最後一點,其中一個最顯著的特色魅力運動,是責任感契,相交"結合起來,不僅在當地的獎學金,但也遇到古老教派的障礙。 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).據此,許多人聲稱魅力運動,是真正圓滿的主禱文,以父親" ,他們都可能成為一個" (約翰福音17:21 ) 。


Speaking in Tongues談到在舌頭

In the charismatic movement speaking in tongues, glossolalia, occupies a significant place.在有魅力的運動來說,在舌頭,說方言,也佔有重要的位置。 Speaking in tongues is generally understood to be communication with God in language that is other than one known to the speaker.談到在舌頭是一般的理解,溝通與上帝的語言,是比其他已知的議長。 A person does the speaking, that is, he freely uses his vocal apparatus, but it is claimed that the Holy Spirit gives the utterance.一個人的發言,那就是他自由地用他的聲樂儀器,但它聲稱,聖靈給人的話語。 It is viewed as transcendent speech by the enabling of the Holy Spirit.它被認為是超越性的講話所扶持的聖靈。

Speaking in tongues is considered by some charismatics to be the miraculous utterance of an unlearned foreign language (so in classical Pentecostalism).談到在舌頭被認為是由一些charismatics成為了奇蹟般的話語的一個unlearned外語(因此,在古典五旬節運動) 。 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.這是聲稱,第一,在此基礎上的敘事中的行為一日,即自經文指出弟子" ,開始講其他語言" , "每一個聽他們發言,他說自己的語言, "門徒必須是被講語言或母語的聽眾。 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,我們有一條經常給予的證詞中說,在許多場合,人們聽到了他們自己的語言說話的人是完全不了解什麼是他說的。 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,許多charismatics認為異類的舌頭是定性而非定量,即"其他語言" ,是不自然的(即人類語言) ,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,如果有人說他聽到一個人講他自己的語言,這個問題被認為是發生,因為聖靈立刻解釋什麼是說, (因此它不是一個聽證會,但聽證會在自己的語言) 。

From this perspective there is no difference between the tongues referred to in Acts 2 and 1 Cor.從這個角度來說沒有什麼區別,因此該舌頭所指的行為,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.前者沒有外語和後者欣喜若狂講話;都是言論聖靈說,可以理解,只有當解釋為聖靈。 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人已經接受這種理解的"其他語言" ,認為它最好地協調了聖經的見證,它保留靈性的舌頭,而且它是符合經驗事實,有沒有具體的數據(例如,從研究錄音舌頭)的一個未知的語言正在發言。

The essential charismatic claim about glossolalia is that this is the vehicle of communication par excellence between man and God.本質魅力索賠約說方言的是,這是車輛的溝通出色,人與上帝。 It is the language of transcendent prayer and praise.這是語言的超越性的祈禱和讚美。 In tongues there is speech to God which goes beyond the mental into the spiritual.在舌頭有講話,向上帝超越精神納入精神文明。 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經常說,在舌頭有一個圓滿的激烈願望,以提供總額讚美上帝,不僅與效用,但也與心臟和精神。 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.有一個超越最高架的俗世的表情,甚至" hosannas "和" hallelujahs " ,納入精神文明話語:讚美上帝的語言所給予的聖靈。 In the regular life of prayer tongues are said to occupy a primary place.在正常生活中的祈禱舌頭都表示,佔據一個主要的地方。

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.這種禱告是確定與祈禱,在精神,或與精神,這一切,因為它不是精神,可以做到在任何時候。 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.這根精神祈禱並不打算消除心理禱告,即祈禱與認識,而且要負擔連續undergirding和背景,為所有概念性的禱告。 The ideal is prayer with the spirit and with the mind (in that order).最理想的是祈禱與精神,並與銘記(按此順序排列) 。 Where prayer passes into praise it may likewise be singing with the spirit and singing with the mind.那裡祈禱通行證到讚美它同樣可能被唱的精神和歌唱與頭腦。 For the charismatic movement at large singing in the spirit, singing in tongues, occupies an important place, particularly in situations of community worship.對於有魅力的運動,在大唱精神,唱舌頭,佔據著重要地位,尤其是在面對社會的崇拜。 Therein both words and melody are free expressions believed to be given spontaneously by the Holy Spirit.有兩個詞和旋律都是免費的表達,相信給予自發聖靈。 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.這一點,往往是結合更多照常唱歌,是被視為頂級的崇拜:這是崇拜上帝的聖歌和人力和(氣候)的精神歌曲。

Speaking in tongues is understood to be not irrational but suprational utterance.談到在舌頭的理解是不理性的,但suprational話語。 It is not the forsaking of the rational for the nonsensical, hence gibberish, but the fulfillment and transcendence of the rational in the spiritual.這不是揚棄理性為睜眼說瞎話,所以廢話,但實現與超越的理性精神。 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不受到干擾,由語言學家聲稱說方言了,沒有明顯的語言結構,因為如果這樣的人如此,在舌頭不會精神,但理性的講話。 Further, speaking in tongues is not viewed as ecstatic utterance, in the sense of uncontrolled, highly emotional, perhaps frenzied activity.此外,在談到在舌頭,是不是看成欣喜若狂話語中,在意義上的失控,情緒高漲,或許瘋狂地活動。 While containing a strong emotional (even a rational) element, glossolalia runs deeper than the emotions.而含有強烈的情緒(即使一個理性的)組成部分,說方言背道而馳深度上遠遠超過了感情。 Both reason (or mind) and emotions are aspects of the human psyche (psyche), whether on the conscious or subconscious level.這兩個理由(或記)和情緒方面的人的心靈(心理) ,不管是有意識或無意識的水平。 Speaking in tongues is thus understood to be transpsychical; it belongs to the realm of the spirit (pneuma).談到在舌頭,因此應理解為transpsychical ;而是屬於整個境界的精神( pneuma ) 。

Most persons in the charismatic movement view speaking in tongues as directly connected with the event of Spirit baptism.大多數的人在有魅力的運動,以期在舌頭作為直接與活動的精神洗禮。 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.聖經中的行為,明確記錄在舌頭( 2點04分; 10時46分; 19時06分) ,說明它是伴隨著人,剛收到聖靈的恩賜。 Glossolalia in Acts therefore is closely linked with Spirit baptism, as an immediately ensuing activity.說方言的行為,因此是緊密聯繫在一起的精神洗禮,作為一項立即隨之而來的活動。 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認為不可能有任何發言舌頭未經事先精神的洗禮(這是相反的說,不可能有任何的精神的洗禮,沒有發言舌頭) 。 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.原因似乎是遵循從本質上的洗禮的精神:一個豐滿的精神外溢到超然的祈禱和讚美。 Granted this fullness, the outpouring of the Spirit, glossolalia may be expected.理所當然,這是充實的,源源不斷的精神,說方言可以預期。 Further, according to Acts when speaking in tongues occurred, the Scriptures state or imply that everyone present did so.此外,根據行為時,談到在舌頭發生後,經文明示或暗示大家,目前這樣做。 Thus charismatics generally conclude that speaking in tongues is not limited to some, but is the province of all.因此charismatics普遍的結論是,在舌頭並不限於一些,而且是全省所有。 Also these very tongues may thereafter become an ongoing part of the life of prayer and worship.這也很可能舌頭此後成為一項持續的一部分,生命的祈禱和崇拜。

Such tongues are sometimes called "devotional tongues," and are viewed as an important part of the prayer life of the Spirit - baptized believers.這種舌頭有時是所謂的"靈舌" ,被看作是一個重要組成部分禱告精神的生活-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.除了觀看說方言作為一個伴隨的精神洗禮和歸屬感的精神,充滿生活中,最charismatics申明,雖然一可就在舌頭作為一個後果,精神的洗禮,他未必有禮物"舌頭" ,為教育部在身體的信徒。 This is based not on Acts but on 1 Cor.這不僅是出於對行為的,但對一肺心病。 12, where Paul depicts tongues as one of several manifestations of the Holy Spirit for the common good. 12 ,而保羅描繪舌頭之一幾位表現聖靈,謀求共同利益。

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.在這種情況下舌頭,以口語作為精神apportions ,由數不是很多,而且只有當我們有一本解釋。 Though all may be able to speak in tongues (Paul's expressed desire), not all are so directed by the Holy Spirit.雖然所有可能可以發言舌頭(保羅的表達慾望) ,但並非都是如此,由聖靈。 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.這一現象的舌頭是相同的,無論是在行為或1肺心病,無論是在生活中的祈禱或在身體的信徒,它是處理不是男人,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,實踐的舌頭是說是相當不同,因為什麼是屬於精神的生活充滿信仰者並不一定是行使他在基督徒團契。

Finally, there are those in the charismatic movement who place little emphasis on speaking in tongues.最後,還有一些在有魅力的運動的人很少的地方,著重談到在舌頭。 They do not disregard glossolalia, or by any means rule it out, but, focusing almost entirely on 1 Cor.他們不漠視說方言,或以任何方式排除這種可能,但是,重點幾乎完全一肺心病。 12 - 14, view speaking in tongues as only one of several manifestations of the Holy Spirit. 12 -1 4,以期在舌頭,因為只有一個幾種表現形式的聖靈。 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,如果不說話,在舌頭,這並不意味著任何缺乏精神的洗禮,它只不過是聖靈,沒有攤分給這樣的一個人說,特別的禮物。 Such a view, based more on the distribution of gifts in 1 Cor.這種看法,基於對分配的禮物,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.超過該協會說方言與精神的洗禮,在行為,顯然是頗為不同,從以往被形容。 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這次失敗使有關說方言為主,以禮品的精神,作為它的伴隨,並作為隨後的表現在生活中的祈禱和讚美,是忽視了基本的目的舌頭。

Spiritual Gifts屬靈的恩賜

By definition the charismatic movement is concerned with charismata, the Greek term for "gifts of grace."由定義有魅力的運動關心charismata ,希臘任期屆滿為止"贈與的恩典" 。 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.無處不在全國各地有魅力的運動,有一個聲稱所有charismata ,或charisms中提到的經文,或應,在運作上的基督教社區。 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.而在大行業的基督教很多的禮物都被看作是屬於只以第一世紀基督教的,有魅力的運動,強調其持續的重要性。 Many charismatics prefer the name "charismatic renewal" to "charismatic movement" to lay emphasis on a renewal of the gifts in our time.許多charismatics寧願將名稱改為"魅力重建" ,以"魅力運動"重在一個延續的禮物,在我們這個時代。

It is generally recognized that the biblical charismata include a wide range of gifts as described in Rom.人們普遍認識到,聖經charismata包括各種各樣的慰問品描述光盤。 12:6 - 8; 1 Pet. 12時06 -8 : 1的寵物。 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. (改為"個人魅力"也被用來於ROM 1時11分;下午5時15 -1 6; 6時2 3分, 1肺心病。 1時0 7分; 7時0 7分;二,肺心病。 1時1 1分,一添。 4時1 4分;第二添。 1點06分" ; charismata "於ROM 11時29分) ,所有這些禮品, charismatics持有,應功能,在基督的身體。 The focal point of charismatics, however, is 1 Cor.著力點charismatics ,不過,是1肺心病。 12 - 14, especially 12:4 - 11. 12 -1 4,尤其是1 2點0 4分- 11 。 They suggest a number of reasons for this:他們提出了一些原因:

A profile on charismatic understanding of the spiritual gifts would include the following.檔案上有魅力領會其精神禮物將包括以下內容。 All the gifts of the Spirit are viewed as extraordinary, supernatural, and permanent.所有這些禮品的精神,被看作是不平凡的,超自然的和永久的。 The spiritual charismata as described in 1 Cor.精神charismata描述一肺心病。 12:8 - 10 are not arranged in a hierarchy so that "word of wisdom" is the highest and "interpretation of tongues" the least. 12時08分-1 0不安排在一個層次,使"字的智慧" ,這是最高的,並解釋"舌頭"最少。 The greatest gift at a given time is that which edifies most.最大的禮物,在某一個特定的時間,就是其中edifies最。 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.全部的精神禮物,特別是預言(直接話語上帝給他的人民在他們自己的語言) ,並有切實有待改進( 1肺心病。 14時01分) ,因此態度, "求大同,沒有"任何禮物,是違反了上帝的意圖,為他的人民。 The gifts of the Spirit, because of their high potency and possible abuse, need to be carefully ordered.禮物的精神,因為他們在高潛力和可能被濫用,當局必須小心命令道。 Abuse, however, does not call for disuse but proper use.虐待,但並沒有要求廢棄,但正確使用方法。 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.精神禮物,就不會停止,直到我們見到他的"面對面" ,然後,他們將不再需要為教化社會。 Love is the "way" of the gifts, without love they profit nothing, and love will endure forever.愛情是"雙向"的禮物,如果沒有愛,他們的利潤無關,愛是會繼續下去,永遠。

A word should be added about the relation of baptism with the Holy Spirit to the gifts of the Spirit.總之,應補充約關係的洗禮與聖靈給禮物的精神。 Charismatics often state that baptism in the Spirit is initiation into the dynamic dimension; the gifts of the Spirit are dynamic manifestation. charismatics常國洗禮,在精神,是起爆到動態層面;禮物的精神,充滿活力的表現。 Hence baptism with the Spirit is for living in power and glory; the spiritual charismata are works of power and glory.因此洗禮與精神,是為生活在權力和榮耀;精神charismata是工程的權力和榮耀。 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.許多charismatics申明每當精神洗禮的情況下,禮品,目前已經居住在基督教社區,變得更為自由和充分行使。

Finally, charismatics generally recognize that spiritual gifts cannot substitute for spiritual fruit.最後, charismatics普遍認識到,精神上的禮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.果實的精神,仁愛,喜樂,和平,等( gal. 5時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,如果他是公開讓聖靈,可填補精神和行使不平凡的禮物,但經歷過小的精神的sanctifying恩典。 Such a person needs all the more to grow up into Christ.這樣的一個人的需要都更成長為基督。


Outside evaluations of the charismatic movement vary today from outright rejection to mixed acceptance.外界評價的魅力運動不同,從今天斷然拒絕,以混合驗收。 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.多100官方教會文件先前已提及示威大體上是一個日益開放,但持保留態度,它的許多特點。

Critics of the theology of the charismatic movement have expressed disagreements variously.批評這項神學的魅力運動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 參考書目
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:貝內特的DJ ,聖靈和你;升christenson發言,舌頭及意義,為教會; s克拉克,受洗,在精神和心靈的禮物;陛下哈瑞斯,這些都是不醉,因為葉假設;米哈珀,電力為基督的身體; k麥克唐奈,版,聖靈與權力:天主教魅力的延續; j浮石,外行人的評論對聖靈;反相spittler ,版,角度,就新五旬節運動; LJ ,孫能斯樞機,一個新的五旬? 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,時代精神,五旬現實,並聖靈的恩賜今天;機管局赫克瑪,聖靈的洗禮;怡富麥克阿瑟, charismatics :一個理論觀點; jrw斯托特,洗禮和豐滿的聖靈。

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