On Being Charismatic对正在魅力

I’ma charismatic.  At least I think I am.  When I first came into the Faith (at 14) I attended a charismatic church (it was an Evangelical Free Church with a charismatic Mennonite pastor…it shouldn’t have been a surprise that a church split would happen a few years later).我有魅力。至少我觉得我。当我第一次生效的信仰（ 14 ）我参加了一个有魅力的教堂（这是一个福音事工促进会，自由教会与魅力的基督教门诺会牧师… …它不应该已不足为奇教会分裂会发生在数年后） 。

I loved my church experience.  But late in my teens, things went sour.  The church began to split, my family life sucked (I was the youngest of 6, but the primary care-giver to my dying mother), and I was beging to have theological differences with my church (they didn’t appreciate my bookish-ness).我爱我的教会的经验，但后期在我十几岁的东西，去酸。教会开始分裂，我的家庭生活，吸（我是最年轻的六，但初级保健-赐予我垂死的母亲） ，我是beging有神学的分歧与我的教会（他们不明白我的书籍性） 。

Through the years, I’ve tenaciously maintained a charismatic identity.  I may, one day, give up on calling myself an “evangelical,” but I would never reject my “charismatic” label.  Why not?  Because I fundamentally agree with charismatics: all of the supernatural gifts seen in the first century are still available to us today and should be practiced. I am perhaps charismatic-lite in that I don’t believe that the Baptism of the Holy Spirit is a seperate even from salvation, though it can be a seperate experience.经过多年的，我已经顽强地保持了魅力的身份，我可一天，放弃对自己要求一个“福音事工促进会” ，但我绝不会拒绝我的“魅力”的标签，为什么不呢？因为我从根本上同意charismatics ： 所有的超自然的礼物，看到在第一世纪的仍然是提供给我们今天应该实行，我也许有魅力-建兴在这方面我不相信的洗礼，圣灵是一个独立的，即使从救国，虽然可以是一个单独的经验。

Although I claim to be a charismatic…I am painfully aware that many charismatics won’t claim me in return.  Mostly, I think, this is because I am too intellectual, no longer talk like a cultural charismatic, and I do indeed challenge some conventual charismatic understandings.虽然我自称是一个有魅力的… …我很痛苦地意识到，很多charismatics不会要求我的回报。大部分，我认为，这是因为我太智力，不再想谈的文化魅力，和我的的确确的挑战，一些conventual魅力的谅解。

I’ll give you an example: spiritual gifts ( charismata) .  I’m troubled by the ways in which charismatics tend to depersonalize the Holy Spirit as a sort of force that one can “plug into.” And I’m concerned by the ways that many charismatics tend to treat charismata as special mystical abilities that have been granted to them by the Holy Spirit.  This is how you can take something that was supposed to foster unity and inter-dependence into a tool for one-upsmanship, power over others, and spiritual abuse.我给你一个例子：精神礼物（ charismata ） ，我很困扰，如何在其中charismatics往往depersonalize圣灵作为一种力量，一个可以“随插即到。 ”我担心由方式很多charismatics往往对待charismata特别神秘的能力，已批给他们的圣灵，这是如何可以采取一些本来是要树立团结和相互依存成为一个工具，一个upsmanship ，权力其他人，和精神虐待。

And so, here are seven statements on charismata …if you are a charimstic or have charismatic leanings, I’d love to hear where you agree or disagree:所以，这里有7报表上charismata …如果你是一个charimstic或有魅力的倾向，我喜欢听你同意或不同意：

1. “Charismata” are spirit-given ministries—expressions of the presence of the Spirit—rather than spiritual “gifts” or “talents.” Charismata aren’t “hidden talents”, they are ways the Spirit manifests among us. “ charismata ”的精神，赋予各部-表达在场的精神，而非精神 “ 礼物”或“人才 ” 。 charismata没有“隐性人才” ，他们是如何的精神，体现了我们中间。 Charismata aren’t not latent special abilities (in Romans 12, the charismata mentioned are the result of fruits of the Spirit, and are evidence of the empowering presence of the Spirit).  In other words, you don’t “have” a “spiritual gift,” you “manifesto” or “make known” the Spirit’s presence, which is itself a gift to the community by God the Father. charismata并非没有潜在的特殊能力（在罗马12月， charismata提到的是由于水果的精神，是证据的授权存在的精神） 。换句话说，你不“的” A “精神礼物， “你”宣言“或”使被称为“精神的存在，这本身就是一个礼物给社会，上帝的父亲。
2. Charismata are congregational, not personal. They are given primarily to serve the Body, not primarily for self-fulfillment. charismata是公理，而不是个人。给予他们主要是服务机构，而不是主要是为自我实现的。 Through these manifestations of the Spirit, the Church-at-large and the local congregation are equipped to function as worshiping, discipling, community-building, witnessing, serving, and ministering family of faith.通过这些表现的精神，教会在大和地方聚集，都配备功能崇拜， discipling ，社区建设，见证，服务和服事家庭信仰。
3. None of the “gifts lists” are complete. These “lists” are representative to show the diversity of the possible ways the Spirit manifests through the congregation.  This means that we can’t simply scan the lists and figure out which ones we “have.” Instead, these “lists” are contextual.  We shouldn’t let these passages of Scripture constrain us.  Instead, they should help us learn about the nature and diversity of the different manifestations of the Spirit-in-our-midst. 没有“礼物清单”是完整的，这些“名单”是具有代表性，以显示多样性的可能方式的精神，体现了通过聚集，这意味着我们不能简单地扫描名单和数字，指出哪些我们“ “相反的，这些”名单“是内容，我们不应该让这些通道的经文，制约了我们。反之，他们应该帮助我们了解的性质和多种多样的不同形式的精神在我们的-中间。
4. We need to be careful with gifts-tests. How then, do we answer the question: “what is my spiritual ministry?” Not by tests.  The question shouldn’t be “what is my gift” it should be “how can the Spirit minister through me?” The Spirit is ministering through you whenever you are walking in obedience to the calling and passion the Spirit has been leading you into. 我们必须小心与礼品-测试。如何那么，我们回答这个问题： “什么是我的精神部” ？而不是由测试。问题不应是“什么是我的礼物”应该是“如何能部长的精神，通过我吗？ “的精神，是服事通过你，每当你走在服从调用和激情的精神，一直领先到你。 The Spirit is ministering through you whenever you minister out of the maturity that the Spirit has cultivated.精神是服事通过你，每当你部长出的成熟的精神，培养了。 Because of this, I downplay “spiritual gifts” inventories.正因为如此，我淡化“精神礼物”清单。 They are only helpful if they help us realize inner passions and things that the Spirit has been urging us towards.他们只是帮助，如果他们帮助我们实现党内的激情和事情的精神，一直在敦促我们走向。 Being obedient to the Spirit’s leading is way more important than having the right label for your “gift.”被服从的精神的领导方式是更重要的，比拥有的权利，标签为您的“礼物” 。
5. A central point of 1 Cor 12 is that we shouldn’t emphasize some spiritual gifts and devalue others. We need to value all the ways the Spirit manifests through one another, for it is the Spirit’s way of bringing unity and directing the church. 一个中央点一肺心病12是，我们不应该强调一些精神礼品和货币贬值等。我们需要价值的所有方式的精神，体现了通过一另一个，因为这是精神的方式实现团结和指挥教会。 This makes the need for communal discernment very important.这使得需要的公用鉴别非常重要。
6. The Spirit leads and empowers through the many, not the few. In other words, the Spirit can speak to the Body through anyone at any time.  The Spirit doesn’t just speak through “clergy.” Some folks aren’t “more anointed” than other–at least not in the way we think.  Charismatics, because of their theology, should be MORE egalitarian, not less.  Nevetheless, they often betray Scriptures by elevating the “anointed” over the laity.  The charismata passages point to shared decision making and shared ownership of ministry.  This is even true of the “five-fold” ministry passage in Ephesians 4.  Why do we assume that these are “offices” of leadership? 精神线索，并授权通过许多，而不是少数。换句话说，精神，可以说该机构通过任何人在任何时间。精神，不只是发言，通过“神职人员” ，有的乡亲是不是“更多的选定“比其他-至少不会在我们的想法。 charismatics ，因为他们的神学，应更加平等，而不是更少。 nevetheless ，他们往往出卖经文提升”选定“超过俗人。 charismata通道指向共享决策和共享的所有权部，这是即使如此， “五倍”经济部通过在以弗所书4 。为什么我们假定这些都是“办事处”的领导呢？
7. Every time we gather together, charismata should be (and probably are) expressed. Christ is present by his Spirit.  Christ leads his church through his Spirit.  And the Spirit makes the will and presence known in our midst through one another.  Therefore, every time we are gathered, the Spirit is with us, moving in, around, and thorugh us to shape us into the image of the Son. 每一次我们聚集一堂， charismata应（也许是）表示 。基督是目前由他的精神。基督导致他的教会通过他的精神。和精神，使在场的意愿和已知的在我们当中，通过一另一个。因此，每一个当时我们聚集，精神，是与我们，在移动，靠近，并thorugh我们塑造我们的形象的儿子。

Thoughts?思考？

for further reading .为进一步读。 . 。 . 。

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