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Herrick P. Liu 廖炳堂

撮要

因著五旬節及靈恩運動在世界各地迅速的增長，重新檢定它的一項主要教導－聖靈的洗或聖靈充滿－就變得很重要了。

我們在本文論路加在使徒行傳中並沒有刻意表達敘事的典範，或藉此建立神學的規範。五旬節宗人士的論證方法實際上只是從使徒行傳隨意抽取了幾件事件來作歸納，並且任意地將事例資料限定在所謂「五段關鍵經文」內。我們的論證是：當更多相關事件都放入考慮之列時，我們對聖靈的洗或聖靈充滿的性質、產生條件和證據的結論也必會截然不同。

其次，福音派人士需要更認真考慮五旬節宗所宣稱－路加神學獨立於保羅神學之外自足的地位，但我們仍然肯定路加神學的基礎是在它教導而非敘事性的篇章中。聖靈為事奉者的加能賜力是規範性的，即我們可以並應該追求的事，但這加能賜力卻不一定包括超自然方面的恩賜。另一方面，雖然使徒行傳所記載的事件對我們今天而言已不具規範性指導作用，但它們仍具有合法的可能性。

第三，不論在路加或保羅的教導中，聖靈的洗和聖靈充滿都是有所不同的：前者是在人悔改歸主的時候，神一次便完成（once-for-all)的賜予，後者卻可以在基督徒生命中多次重覆出現，因此，就詮釋信主後聖靈為人加能賜力的經驗而言，聖靈充滿比聖靈的洗更合乎聖經的觀念。雖然，聖靈充滿在一些特別的情況下是神無條件的恩賜，但禱告、學習及實踐聖經真理有助信徒進入這經驗之中。

最後，路加和保羅都肯定聖靈充滿後彰顯形式的多元化。靈命成熟的量度指標最終不在於某些特定形式的彰顯（例如方言等），乃在於基督之豐盛內住信徒心中的程度。基督之整全生命－包括祂的屬靈道德和事奉能力兩方面－永遠都是我們屬靈追求上不變的目標。

ABSTRACT

Since the growth of the Pentecostal and Charismatic Movement is rapid around the world, it is important to re-examine the biblical basis of one of its central teaching: the doctrine of Spirit-Baptism/Fullness.

In this paper we argue that Luke did not intend to present patterns in Acts for formulating theological norms. The methodology of Pentecostals is in fact only a kind of induction from a sample of incidents from Acts. It is arbitrary to restrict the database to the so-called “five key passages. ” We demonstrate that when more incidents are taken into consideration, the conclusion on the nature, conditions and evidences of Spirit- Baptism/Fullness has to be completely different.

Second, it is important for evangelicals to consider more fully the Pentecostal claims on the independent status of Lukan theology on its own. Yet we still affirm that the foundation of Lukan theology rests on its didactic portions. The empowerment for ministry, although possible yet not necessary in supernatural mode, is normative for us to pursue. On the other hand, while Lukan incidents in Acts are not normative for us today, they are legitimate and anticipatory for us in some cases.

Third, Spirit-Baptism is different from Spirit-Filling in both Luke’s and Paul’s teaching. While Spirit-Baptism is given once-for-all at conversion-initiation, Spirit-Filling can be repetitive throughout the Christian life. The latter is a more biblical concept in interpreting any subsequent empowerment experience. While sometimes Spirit-Filling is an unconditional gift from God in special occasions, prayer, learning God’s truth and living by it will help us in experiencing Spirit-Fullness.

Lastly, both Luke’s and Paul’s teaching affirm the varieties in the manifestations of Spirit-Filling. The ultimate measurement of the maturity of our spiritual life is not on any specific mode of these manifestations, but on the extent of the fullness of Christ in us. Christ’s life, in its totality in both ethical-spiritual and functional dimension, is our unchangeable goal of spirituality.

原載於《教牧期刊》第8期及《建道學刊》第13期合刊（1999年12月），頁119-152。