書摘：五旬節運動的重要性與持久的影響
The Significance and Enduring Impact of the Pentecostal Movement

This summary details Rick Joyner's "Azusa Street: The Fire That Could Not Die, Jan 2003" focusing on the Azusa Street Revival of 1906, its impact, the concept of "the gift," and the state of its spiritual fire today, all based on the provided document.

☘️ 這是雷克·喬納（Rick Joyner）2003年的著作《阿蘇薩街：永不熄滅的火焰》的摘要，重點關注1906年的阿蘇薩街(312號)復興、其影響、「恩賜」的概念，以及今日其屬靈火焰的狀態，所有內容均基於這個文件：Azusa Street: The Fire That Could Not Die.

Over the past two millennia, the church has witnessed numerous revivals, renewals, and reformation movements, each contributing to the understanding of the Holy Spirit's work. Among these, the Pentecostal Revival of the twentieth century stands out as one of the most significant, comparable in its impact perhaps only to Luther's Reformation. It was not merely a revival but also a renewal and reformation of the church. Understanding this movement is crucial to grasping the present state of Christianity, as its influence continues to grow. The Pentecostal Revival and its offshoots, like the Charismatic Renewal, have led to more ordinations, missionary endeavors, church plantings, and salvations than any other movement in church history. If its current growth rate persists, it will soon outnumber all other Christian movements combined.

☘️ 在過去的兩千年裡，教會見證了無數的復興、更新和改革運動，每一次都增進了對聖靈工作的理解。其中，二十世紀的五旬節復興是最重要的運動之一，其影響力或許只有路德的宗教改革可以比擬。它不僅僅是一場復興，也是教會的更新與改革。理解這場運動對於掌握基督教的現狀至關重要，因為它的影響力仍在持續增長。五旬節復興及其分支，如靈恩更新運動，所促成的牧師按立、宣教事工、教會建立和得救人數，比教會歷史上任何其他運動都要多。如果目前的增長速度持續下去，它很快就會超過所有其他基督教運動的總和。

Many Pentecostal churches and denominations have managed to mature while remaining responsive to new moves of the Spirit, deepening their roots in biblical truth and making necessary adjustments while maintaining forward momentum. This adaptability is a key lesson for spiritual leaders. While most spiritual movements fade quickly, the Pentecostal Movement has continued for nearly a century, its rate of growth still increasing. Pentecostal/Charismatic movements collectively form the second largest group in Christianity and are projected to become the majority if current trends continue. Though some parts of the movement have stagnated, many Pentecostal/Charismatic churches worldwide remain vibrant with God's presence, often at the forefront of gospel advances in various nations.

☘️ 許多五旬節教會和宗派在成熟的同時，仍能回應聖靈新的作為，深化其在聖經真理中的根基，並在保持前進動力的同時進行必要的調整。這種適應性是屬靈領袖們的一個重要課題。大多數屬靈運動很快就會消退，但五旬節運動已持續了近一個世紀，其增長速度仍在加快。五旬節/靈恩運動總體上構成基督教第二大群體，如果目前的趨勢持續下去，預計將成為多數。儘管運動的某些部分已經停滯不前，但全球許多五旬節/靈恩教會仍然充滿神的同在，並常常站在各國福音進展的最前線。

The Beginning: Foundations of the Azusa Street Revival

開端：阿蘇薩街復興的基礎

Foundations are critical to the strength and longevity of any structure, including the church built on Jesus Christ. The apostle Paul warned about building with lasting materials ("gold, silver and precious stones") versus perishable ones ("wood, hay and stubble"). The Pentecostal Movement's beginning is typically marked by the outpouring of the Holy Spirit at Azusa Street in 1906. While prior ministries experienced and promulgated the baptism of the Holy Spirit, none had Azusa Street's lasting impact. It was a true beginning that added something enduring to the advancing church, and its origins can be traced in most significant moves of God in the 20th century. The "genetic code" of movements is often set before their birth, and Azusa Street's unique beginning shaped its distinctive nature.

根基對於任何建築物的強度和壽命都至關重要，包括建立在耶穌基督之上的教會。使徒保羅曾警告要用持久的材料（「金、銀、寶石」）而非易朽壞的材料（「草、木、禾秸」）來建造。五旬節運動的開端通常以1906年阿蘇薩街聖靈的澆灌為標誌。儘管在此之前也有一些事工經歷並傳揚聖靈的洗，但沒有一個能像阿蘇薩街那樣產生持久的影響。那是一個真正的開端，為前進的教會增添了一些持久的東西，其源頭可以在二十世紀大多數神的重要作為中追溯到。運動的「基因密碼」通常在其誕生前就已設定，而阿蘇薩街獨特的開端塑造了其獨特的本質。

Key Figures in the Revival

復興中的關鍵人物

Two Witnesses: William J. Seymour and Frank Bartleman

William J. Seymour and Frank Bartleman are the two individuals most recognized for their roles in initiating the Azusa Street Revival. Though different in many ways, both were young men with an uncommon desire to know the Lord and see His power restored to the church. Seymour was the undisputed earthly leader of the revival, while Bartleman was the intercessor with authority before God. Their distinct perspectives offer a complementary and more complete picture of the revival.

☘️ 兩位見證人：威廉·西摩與法蘭克·巴特曼

威廉·西摩（William J. Seymour）和法蘭克·巴特曼（Frank Bartleman）是啟動阿蘇薩街復興運動中最受認可的兩位人物。儘管他們在許多方面有所不同，但兩人都是年輕人，懷著非凡的渴望去認識主，並看到祂的能力在教會中得到恢復。西摩是復興運動中無可爭議的地上領袖，而巴特曼則是在神面前擁有權柄的代禱者。他們各自獨特的視角為我們描繪了一幅互補且更完整的復興畫卷。

The Grandfather: Charles Fox Parham

Charles Fox Parham (1873-1929) is considered by many to be the father of the modern Pentecostal Movement. He presided over a Bible school in Topeka, Kansas, and was a seeker of true, biblical Christianity. On January 1, 1901, Parham experienced the spiritual gift of "speaking in tongues" (glossolalia). This experience, occurring at a time when the church was largely dry and lifeless, generated significant interest, especially given Parham's conservative and resolute nature. After health issues forced him to move to Houston, he started another Bible school where William Seymour became a student. Due to segregation, Seymour, being black, had to listen to Parham's lectures from outside the classroom, through a cracked door. Seymour's deep desire for the Lord led him to endure such humiliation, convinced a new Pentecost was coming.

☘️ 先驅：查爾斯·福克斯·帕爾漢

查爾斯·福克斯·帕爾漢（Charles Fox Parham，1873-1929）被許多人視為現代五旬節運動之父。他在堪薩斯州托皮卡市主持一所聖經學校，並且是真正合乎聖經的基督教的追尋者。1901年1月1日，帕爾漢經歷了「說方言」（glossolalia）的屬靈恩賜。這一經歷發生在教會普遍枯乾和死寂的時期，引起了極大的關注，特別是因為帕爾漢本人保守而堅定的性格。健康問題迫使他搬到休斯頓後，他在那裡開辦了另一所聖經學校，威廉·西摩成為了他的學生。由於種族隔離，身為黑人的西摩不得不從教室外，透過一條半開的門縫聽帕爾漢講課。西摩對主深切的渴望使他忍受了這樣的屈辱，他堅信新的五旬節即將來臨。

William J. Seymour: The Leader

William J. Seymour was born in Centerville, Louisiana, on May 2, 1870, to former slaves. He received little formal education but taught himself to read the Bible. Facing oppression from the Ku Klux Klan and Jim Crow laws, he became convinced that Jesus Christ was the only true liberator. After losing an eye to smallpox, he dedicated himself to ministry, proclaiming the gospel of true liberty in Christ.

☘️ 威廉·西摩：領袖

威廉·西摩於1870年5月2日出生在路易斯安那州的森特維爾，父母曾是奴隸。他幾乎沒有受過正規教育，但自學閱讀聖經。面對三K黨和吉姆·克勞法的壓迫，他堅信耶穌基督是唯一真正的解放者。在因天花失去一隻眼睛後，他投身事奉，宣揚在基督裡真正自由的福音。

The Outpouring and Early Days of the Revival

復興的澆灌與早期發展

Rejection Marks the Spot

In January 1906, Seymour left Parham's school to pastor a mission congregation but was rejected by its leaders a week later due to his emphasis on a coming new Pentecost, despite not yet having received the baptism himself. This rejection, a recurring theme for many used by God (like Joseph, Moses, David, and Jesus), became a prerequisite for his destiny. Seymour accepted this, forming a small home prayer group. During a ten-day fast, Seymour and others in this group were dramatically baptized in the Holy Spirit, receiving the gift of tongues and other charismatic gifts.

☘️ 拒絕標誌著命定之地

1906年1月，西摩離開帕爾漢的學校去牧養一個宣教團體，但一周後因其強調即將到來的新五旬節而被領導者拒絕，儘管他自己尚未領受聖靈的洗。這種拒絕，是許多被神使用之人的共同經歷（如約瑟、摩西、大衛和耶穌），成為他命定之路的先決條件。西摩接受了這一點，組成了一個小型的家庭禱告小組。在一次為期十天的禁食禱告中，西摩和這個小組的其他人戲劇性地被聖靈施洗，領受了說方言和其他屬靈恩賜。

Frank Bartleman's Intercession

Word of this spread rapidly, partly due to Frank Bartleman's ministry. Bartleman had been writing and exhorting churches in Los Angeles to seek revival, inspired by the Welsh Revival. He later began to prophesy "another Pentecost" for Los Angeles, his zeal so intense that friends feared for his health. He prioritized seeing revival above his own well-being.

☘️ 法蘭克·巴特曼的代禱

這個消息迅速傳開，部分歸功於法蘭克·巴特曼的事工。巴特曼受到威爾斯大復興的啟發，一直在洛杉磯撰文並勸勉教會尋求復興。他後來開始預言洛杉磯將迎來「另一個五旬節」，其熱忱之強烈甚至讓朋友們為他的健康擔憂。他將看見復興置於自身福祉之上。

He Is Still Born In a Stable: The Azusa Mission

Large crowds flocked to Seymour's group, forcing them to rent a rundown, barn-like building on Azusa Street, in a black ghetto, for \$8.00 a month. This former livery stable with a dirt floor, capable of holding 900 people, became the mission's home, reminding many of Jesus' humble birth. Services soon ran almost around the clock to accommodate the hungry multitudes. A remarkable characteristic from the start was the diversity of attendees: within a week, even a prominent Jewish rabbi supported it. Astounding healings and dramatic conversions occurred almost daily, with testimonies spreading like wildfire, fanned by newspaper articles, in a spiritually dry America ready for revival. The fire spread faster than any previous or subsequent revival in American history.

☘️ 祂仍誕生於馬槽：阿蘇薩街佈道所

大批人群湧向西摩的小組，迫使他們在阿蘇薩街一個黑人貧民區租下一棟破舊的、像穀倉一樣的建築，月租僅8美元。這個曾經是馬厩、地板是泥土的建築，能容納900人，成為了佈道所的所在地，讓許多人想起耶穌卑微的誕生。聚會很快幾乎晝夜不停地進行，以容納飢渴的群眾。從一開始，一個顯著的特點就是參與者的多樣性：一周之內，甚至一位著名的猶太拉比也表示支持。幾乎每天都有驚人的醫治和戲劇性的悔改歸主發生，見證如同野火般蔓延，在屬靈枯乾、預備好迎接復興的美國，被報紙文章進一步煽動。這火焰蔓延的速度超過了美國歷史上任何先前或之後的復興。

Seymour started a paper, initially printing 5,000 copies, which quickly grew to 50,000 due to demand. Within weeks, missionaries came from every continent, acutely aware of their need for more power. They received this power at Azusa and carried the gospel fires worldwide. In two years, the movement rooted in over 50 nations and was thought to have penetrated every U.S. town with over 3,000 people.

☘️ 西摩創辦了一份報紙，最初印刷5000份，由於需求旺盛，很快增至50000份。幾週內，來自各大洲的宣教士紛至沓來，他們深知自己需要更大的能力。他們在阿蘇薩領受了這能力，並將福音的火焰帶往世界各地。兩年內，這場運動在超過50個國家紮根，並被認為已滲透到美國每一個人口超過3000人的城鎮。

Missions became a fundamental part of the Pentecostal Movement's "spiritual genetic code" because missionaries were among the first to embrace it. The greatest demonstrations of God's power often occurred in the darkest places, compelling many to go on mission trips just to witness it, strengthening the movement. Pentecostal children grew up hearing missionary testimonies of God's power, often making these missionaries their heroes and inspiring them to become missionaries, pastors, and evangelists. They believed the book of Acts was a living guide for normal church life. The core Pentecostal belief is that God is the same yesterday, today, and forever, and they expect to see His present working. At Azusa, believers were in constant awe, forgetting to eat or sleep, caught up in God's presence, expecting fresh experiences daily.

☘️ 由於宣教士是首批接受五旬節運動的人，宣教成為了該運動「屬靈基因密碼」的基礎部分。神能力最大的彰顯往往發生在最黑暗的地方，這促使許多人僅僅為了見證神蹟而參與宣教旅程，從而強化了這場運動。五旬節家庭的孩子們在聆聽宣教士見證神大能的故事中長大，這些宣教士常常成為孩子們的英雄，激勵他們長大後也成為宣教士、牧師和佈道家。他們相信使徒行傳是正常教會生活的活生生的指南。五旬節信仰的核心是神昨日、今日、直到永遠都是一樣的，他們期待看見祂現今的作為。在阿蘇薩，信徒們持續敬畏，廢寢忘食，沉浸在神的同在中，每天都期待著新的經歷。

Characteristics of the Revival: A House of Prayer for All Nations

復興的特點：萬國禱告的殿

The diversity at the Azusa Mission was considered almost as marvelous as the miracles. It began with a few black men and women, but soon most attendees were white. Over twenty nationalities were counted in one meeting. Fine ladies lay prostrate next to domestic servants; prominent churchmen and government officials sat beside hobos, all united by their desire to receive the Holy Spirit.

☘️ 阿蘇薩佈道所參與者的多樣性，幾乎和所發生的神蹟一樣令人驚奇。它始於幾位黑人男女，但很快大多數參與者都變成了白人。一次聚會中曾統計到超過二十個國籍的人。高貴的女士與女傭並排俯伏在地；著名的教牧人員和政府官員與流浪漢坐在一起，他們都因渴望領受神的聖靈而聯合。

Challenges and Conflicts: Parham's Opposition

挑戰與衝突：帕爾漢的反對

Charles Parham visited Seymour in the fall of 1906 and was deeply offended by what he saw. He disapproved of the open demonstrations of charismatic gifts and the way people fell to the ground, sometimes resembling "a forest of fallen trees". Seymour acknowledged some were faking manifestations but chose to let "wheat and tares grow up together," fearing that trying to root out the false would quench the real work of the Spirit. He believed the risk of some problems was acceptable for the spiritual benefits; later, when he changed this policy under pressure, the revival died.

☘️ 查爾斯·帕爾漢(Charles Parham)於1906年秋天拜訪了西摩，並對他所看到的深感不悅。他不贊成公開展示屬靈恩賜以及人們倒在地上的方式，有時看起來像「一片倒下的樹林」。西摩承認有些人是假裝的，但他選擇讓「麥子和稗子一起生長」，擔心試圖清除虛假的會熄滅聖靈真實的工作。他認為為了屬靈的益處，冒一些問題的風險是可以接受的；後來，當他在壓力下改變這一政策時，復興就消亡了。

Even more appalling to Parham was the racial integration. Parham, an admirer of the Ku Klux Klan, objected to racial mixing in worship, based on a false doctrine that racial mixing was the great sin causing Noah's flood, and Noah was chosen for his "pure pedigree". This misinterpretation of Genesis 6:9 ("perfect in his generations" or "genealogy") has been a theological basis for racist groups. The biblical "mixture" offending God was that of fallen angels with humans, producing the "nephilim" (Genesis 6:4), threatening humanity's created and redeemable nature.

☘️ 更令帕爾漢震驚的是種族融合。帕爾漢是三K黨的崇拜者，他反對在敬拜中種族混合，其依據是一種錯誤的教義，即種族混合是導致挪亞時代洪水的滔天大罪，而挪亞因其「純正的血統」而被揀選。這種對創世記6:9（「在他那世代是個完全人」或「家譜純正」）的誤解，已成為種族主義團體的理論基礎。聖經中冒犯神的「混合」是指墮落天使與人類的混合，產生了「偉人」（創世記6:4），威脅到人類被造和可救贖的本質。

In contrast, Seymour believed unity transcending race, color, gender, nation, or class was essential to Christianity, a demonstration that God is no respecter of persons and all believers are one in Christ. Azusa Street was a taste of true Christianity, like the first Pentecost uniting people from every nation. Seymour's leadership in interracial harmony during America's most segregated era, especially among embittered poor whites and blacks, was remarkable. The revival spread most readily in Southern states where this conflict was prevalent, showing God's waters flow to the lowest points and His light to the darkest places. A British clergyman noted Southern preachers fellowshipping with Black people in Los Angeles as remarkable, and Bartleman wrote, "The color line was washed away in the blood".

☘️ 相比之下，西摩認為超越種族、膚色、性別、國家或階級的合一是基督教的本質，是神不偏待人、所有信徒在基督裡都合一的明證。阿蘇薩街是真正基督教的預嚐，就像第一個五旬節聯合了來自各國的人們。在美國種族隔離最嚴重的時代，西摩在種族和諧方面的領導，尤其是在積怨已久的貧窮白人和黑人之間，是卓越的。復興最容易在這種衝突普遍的南方各州傳播，顯示神的活水流向最低窪之處，祂的光照亮最黑暗的地方。一位英國教士指出，南方傳道人願意到洛杉磯與黑人交通，這非常了不起；巴特曼寫道：「膚色界線在寶血中被洗去了。」。

Parham's deceptive doctrines matured when the enemy could best use them. When he couldn't impose his leadership on Azusa Street, he denounced it and started a rival mission, marking the first schism in the Pentecostal Movement. His rival mission failed, and he spent his life denouncing Seymour and Azusa, sealing his own spiritual doom and losing influence until his death in 1929. This illustrates a tragic pattern where movement founders persecute those who try to take the movement further.

☘️ 帕爾漢欺騙性的教義在敵人最能利用它們的時候成熟了。當他無法將自己的領導風格強加於阿蘇薩街時，他譴責了它，並開始了一個對立的佈道所，這標誌著五旬節運動的第一次分裂。他對立的佈道所失敗了，他一生都在譴責西摩和阿蘇薩街，這注定了自身的屬靈厄運，並在1929年去世前不斷失去影響力。這說明了一個悲慘的模式，即運動的創始人幾乎總是迫害那些試圖將運動推向更遠的人。

The Gift: Origin, Sharing, and Subsequent Division

恩賜：起源、分享與後續分裂

The Pentecostal/Charismatic Movement began under a black man's leadership with a small group of black people. They freely shared what they received, delighted to see the Spirit poured out on other races, especially whites. They felt the Lord had given them the greatest gift and were thrilled to share it. White Pentecostals have never denied this contribution from the black community, though it is often forgotten.

☘️ 五旬節/靈恩運動是在一位黑人領袖的帶領下，由一小群黑人開始的。他們自由地分享所領受的，並樂於看到聖靈澆灌在其他種族，特別是白人身上。他們覺得主給了他們最偉大的恩賜，並為能與白人弟兄分享而感到興奮。白人五旬節派信徒從未否認過黑人社群的這一貢獻，儘管這常常被遺忘。

Remarkably, many white leaders who received the baptism at Azusa Street still adhered to prevailing segregationist beliefs and took the blessing back to their all-white congregations where blacks were unwelcome. Though not true for all, it was for most, and the Pentecostal Movement quickly developed into the separate white and black streams that persist today. This was not how it began or how the Lord intended it, but it is understandable given the context.

☘️ 值得注意的是，許多在阿蘇薩街領受聖靈洗的白人領袖，仍然堅持當時普遍的種族隔離觀念，並將這祝福帶回他們不歡迎黑人的全白人會眾中。雖然並非所有人都如此，但大多數人是這樣，五旬節運動很快就發展成今天依然存在的黑人和白人兩個獨立的支流。這並非運動開始的方式，顯然也不是主的旨意，但在當時的背景下是可以理解的。

The spiritual battle against the baptism in the Holy Spirit itself was perhaps the fiercest persecution Christians in America have ever experienced. Until the Charismatic renewal made speaking in tongues more acceptable, being Pentecostal came at a high price: caricatured as devil worshipers or lunatics, facing employment difficulties, having homes and churches burned, and children ostracized and beaten. This persecution, often ignored by press and historians, was at times as terrible as what African-Americans suffered under segregation. Black Pentecostals faced double jeopardy: seclusion from white culture due to race, and from black culture due to religion. Two generations of Pentecostals paid the price for the freedom to know the Holy Spirit in churches today, valuing Him above worldly freedoms.

☘️ 針對聖靈洗本身的屬靈爭戰，可能是美國基督徒所經歷過最猛烈的迫害。在靈恩復興使說方言變得較為人接受之前，作為五旬節派信徒的代價非常高昂：被醜化為魔鬼崇拜者或瘋子，面臨就業困難，房屋和教堂被燒毀，孩子們受到排斥和毆打。這種迫害常被媒體和歷史學家忽視，有時其殘酷程度不亞於非裔美國人在種族隔離下所遭受的苦難。黑人五旬節派信徒面臨雙重危險：因種族而被白人文化隔絕，又因宗教而被黑人文化隔絕。兩代五旬節派信徒為今天教會能夠自由認識聖靈付出了代價，他們珍視聖靈超過世俗的自由。

Adding a battle against powerful forces of segregation and bigotry to this intense persecution was understandably more than many felt they could handle; fighting a two-front war often leads to defeat. Thus, the battle against racism in the church was deferred. However, the Pentecostal Movement began with unity across races, creeds, and social positions seeking the Lord together. The power released to impact the world was never as great as in Azusa's first years of unity. It is apparent that the Pentecostal/Charismatic movement, and the church, will not reach full potential until this unity is permanent, for His house will be "a house of prayer for all nations" (referencing Isaiah 56:7, Mark 11:17, where "nations" is Greek ethnos , literally "ethnic races").

☘️ 在這種強烈的迫害之上，再增加一場對抗強大的種族隔離和偏執勢力的戰鬥，可以理解地超出了許多人當時所能承受的範圍；打兩面作戰往往導致失敗。因此，教會內反對種族主義的鬥爭被推遲了。然而，五旬節運動始於各種族、信仰和社會地位的人們在合一中共同尋求主。那釋放出來影響世界的力量，從未像阿蘇薩初期合一那些年那樣巨大。顯然，五旬節/靈恩運動，乃至整個教會，除非這種合一成為永久性的，否則將無法發揮其全部潛力，因為祂的殿將成為「萬國禱告的殿」（參考以賽亞書56:7，馬可福音11:17，其中「萬國」的希臘文是 ethnos Strong #1484，字面意思是「各族裔」）。

From the first Day of Pentecost, the Holy Spirit has come to the degree that unity exists. Like those at Azusa, we must desire the Holy Spirit more than our differences. Christianity was born multicultural on Pentecost, with men from "every nation" (Acts 2:5). It was fitting for the Holy Spirit to come again this way at Azusa. The Antioch group that sent missionaries to the Gentiles represented different races and social positions. When God wants to do something great, this dynamic of multicultural unity seems required; the church in its purest form will always be multicultural. This is why Paul confronted Peter's hypocrisy regarding eating with Gentiles (Galatians 2:11-14); racial equality before God is fundamental to the gospel. Whether this multicultural nature was lost due to apostasy or caused it is debatable, but recovering it is essential to being the true church. Many leaders today recognize this, and overcoming racism is a major, positive thrust in contemporary Christianity.

☘️ 從第一個五旬節開始，聖靈降臨的程度取決於合一的程度。就像阿蘇薩街的人們一樣，我們必須渴慕聖靈超過我們的分歧。基督教在五旬節誕生時就是多元文化的，有來自「各國」的人（使徒行傳 Acts 2:5）。聖靈在阿蘇薩再次以這種方式降臨是合宜的。差派宣教士到外邦人那裡的安提阿小組，代表了不同的種族和社會地位。當神想在地上做偉大的事時，這種多元文化合一的動力似乎是必需的；教會最純粹的形式將永遠是多元文化的。這就是為什麼保羅要直面彼得在與外邦人同席一事上的虛偽（加拉太書 Galasians 2:11-14）；在神面前種族平等是福音的基礎。這種多元文化的本質是因為教會墮落而失去，還是它導致了墮落，這一點尚有爭議，但恢復它是成為真正教會的關鍵。今天許多領袖都認識到這一點，克服種族主義是當代基督教一個主要且積極的推動力。

Leadership and Spiritual Dynamics

領導力與屬靈動力

Where the Spirit Is, There Is Liberty

Seymour's remarkable leadership included his ability to discern, trust, and give freedom to the Holy Spirit's leadership, despite pressure from world-renowned church leaders to impose order. For over two years, he allowed the Spirit to move in His own, often mysterious, ways. Like Evan Roberts of the Welsh Revival, Seymour's greatest leadership quality was following the Holy Spirit. Both believed the Spirit required freedom to move through anyone He chose, even the humblest believers, which sometimes brought embarrassment but more often led to marvelous divine acts. If we want the Holy Spirit, we must let Him lead, for He is God.

☘️ 主的靈在哪裡，那裡就得以自由

西摩卓越的領導力包括他辨別、信靠並給予聖靈帶領自由的能力，儘管來自世界著名教會領袖要求施加秩序的壓力持續不斷。兩年多來，他允許聖靈以祂自己獨特、往往神秘的方式運行。如同威爾斯大復興(Welsh Reviva)的伊凡·羅伯斯（Evan Roberts），西摩最偉大的領導特質是跟隨聖靈。兩人都相信聖靈需要自由去透過祂所揀選的任何人運行，即使是最卑微的信徒，這有時會帶來尷尬，但更多時候會帶來奇妙的神聖作為。如果我們想要聖靈，就必須讓祂帶領，因為祂是神。

God's Sovereignty or The Free Will of Man

The ancient debate between God's sovereignty and man's free will involves two truths that are not in conflict; both are 100% true. God is sovereign, yet He has sovereignly delegated authority to humans that He Himself will not violate. Freedom is necessary for true worship and obedience, hence the Tree of Knowledge in the Garden – true obedience requires the freedom to disobey. Though God knows our needs, He waits for us to ask, respecting the authority He has given. Thus, "where the Spirit of the Lord is, there is liberty" (II Corinthians 3:17). We are as close to or far from God as we choose to be; His manifest presence depends on our choice. Many pay lip service to wanting Spirit-led meetings but are unwilling to yield their programs or trust Him sufficiently. Seymour was willing.

☘️ 神的主權或人的自由意志

關於神的主權與人的自由意志的古老辯論涉及兩個並不衝突的真理；兩者都是百分之百正確的。神是至高無上的，但祂也以其至高無上的權柄將某些權力授予了人類，甚至祂自己也不會侵犯這些權力。自由對於真正的敬拜和順服是必要的，因此伊甸園裡有知識樹--真正的順服需要有不順服的自由。儘管神知道我們的需要，但祂等待我們祈求，尊重祂所賜予的權柄。因此，「主的靈在哪裡，那裡就得以自由」（哥林多後書3:17）。我們與神的遠近取決於我們自己的選擇；祂明顯的同在取決於我們的選擇。許多人口頭上說希望聖靈帶領聚會，卻不願放棄自己的程序或充分信靠祂。西摩願意這樣做。

This "hands-off" leadership style is common in great revivals but rarely works outside of them. God moves differently at different times. In revivals, dramatic demonstrations of His sovereignty occur, and it's best to stay out of His way. Other times, He delights in working with and through people. The goal is always to submit our will to His and follow His leading for His manifest presence. Revivals are spectacular, like department store sales, but the "normal business" is the day-to-day merchandising. Similarly, more has been accomplished for the gospel by the daily faithfulness of saints and pastors than by revivals alone. Revivals spark advances, but they are sustained by daily devotion. This is true for personal Christian life as well; spectacular experiences are wonderful, but strength comes from consistent disciplines like Bible study, prayer, fellowship, and witnessing.

☘️ 這種「放手式」的領導風格在大型復興中很常見，但在復興之外卻很少奏效。神在不同時間以不同方式行事。在復興中，祂的主權會有戲劇性的彰顯，最好不要妨礙祂。其他時候，祂樂於與人同工並透過人作工。目標始終是將我們的意志降服於祂的意志，並跟隨祂的引導，以經歷祂明顯的同在。復興是引人注目的，就像百貨公司的促銷活動，但「正常業務」是日復一日的商品銷售。同樣地，藉著聖徒和牧師們日復一日的忠心，為福音所成就的，遠超過單靠復興所能達成的。復興點燃進展的火花，但它們需要每日的奉獻來維持。這對個人的基督徒生活也是如此；非凡的屬靈經歷固然美好，但力量來自於持續的操練，如讀經、禱告、團契和作見證。

In revivals, the Holy Spirit's dynamic presence makes deviations apparent, and corrections are often automatic. Without this presence, leadership vacuums are filled by the immature, prideful, or rebellious, leading to confusion or worse, not revival. Seymour could use his leadership style because he *had* revival; without it, that style would lead to chaos. The key is to be ready to step aside when the Lord's presence comes. The goal is His manifest presence in all meetings, achieved not by passivity but by faithfully pressing on to maturity and sensitivity to His leading. He teaches us to walk in the Spirit and pursue Him, sometimes by withdrawing His manifest presence to encourage our steps.

☘️ 在復興中，聖靈活躍的同在使偏差顯而易見，糾正往往是自動的。沒有這種同在，領導真空會被不成熟、驕傲或叛逆的人填補，導致混亂或更糟的情況，而不是復興。西摩能夠運用他的領導風格，是因為他*正處於*復興之中；若非如此，那種風格會導致混亂。關鍵在於當主的同在降臨時，要準備好退到一旁。目標是在所有聚會中都有祂明顯的同在，這不是透過被動等待，而是透過忠心地追求成熟和對祂引導的敏銳度來實現的。祂教導我們行在聖靈裡並追求祂，有時祂會收回祂明顯的同在，以鼓勵我們邁出步伐。

The New Testament epistles guide leaders serving in non-revival times, doing day-to-day ministry. When revival ignites, it's time to ride the wave. Wisdom is knowing when to advance and when to stand and watch God's salvation. Seymour initially exemplified this wisdom, staying in prayer (even with his head in a box during meetings to avoid distraction) and letting God lead. However, fierce persecution pressured him into an increasingly protectionist stance. Gradually, leaders took more control, meetings became programmed, and witnesses said the Holy Spirit seemed to depart just as gradually. Alternatively, it might have simply been time for the Spirit to withdraw His presence so people would go forth, as revivals aren't meant to last forever in their initial form. Most revivals end prematurely due to human mistakes, which we should learn from, but without wrongly worshiping revival itself. We can be as close to God today as anyone in the greatest revivals.

☘️ 新約書信指導在非復興時期服事的領袖進行日常事工。當復興點燃時，就該乘勢而上。智慧在於知道何時前進，何時站立觀看神的拯救。西摩起初體現了這種智慧，他持續禱告（甚至在聚會時將頭埋在箱子裡以免分心），讓神帶領。然而，猛烈的迫害迫使他採取日益保護主義的姿態。漸漸地，領袖們掌握了更多控制權，聚會變得程序化，目擊者稱聖靈似乎也同樣逐漸地離開了。另一種可能是，聖靈收回祂的同在，只是為了讓眾人出去傳揚，因為復興並非註定要以其最初的形式永遠持續下去。大多數復興由於人為的錯誤而過早結束，我們應該從中學習，但不要錯誤地崇拜復興本身。我們今天可以像最偉大復興中的任何人一樣親近神。

Legacy and Future: The Greatest Miracle

傳承與未來：最偉大的神蹟

The Azusa Street revival was undoubtedly one of the greatest in church history, and William J. Seymour one of the greatest Christian leaders. At its height, Seymour prophesied, "We are on the verge of the greatest miracle the world has ever seen," referring to true love and unity between races and creeds, which he considered fundamental Christianity. He didn't live to see this dream fulfilled but expected the renewal to achieve it. It is still probable his dream will come true, and he sowed seeds for this "greatest miracle" by promoting the fullness of the Holy Spirit.

☘️ 阿蘇薩街復興無疑是教會歷史上最偉大的復興之一，而威廉·西摩也是最偉大的基督徒領袖之一。在復興的高峰期，西摩預言：「我們正處於世界有史以來最偉大神蹟的邊緣」，他指的是種族與信仰之間真正的愛與合一，他認為這是基督教的基礎。他沒有活著看到這個夢想實現，但他期待這場更新運動最終能成就它。他的夢想仍然很有可能實現，他透過提倡聖령的充滿，為這個「最偉大的神蹟」播下了種子。

The Holy Spirit testifies of Jesus, convicts of sin, and leads into all truth. In His manifest presence, we see not black and white, but the glory of the Son of God. He helps us see as God sees: not outward appearance, but the heart; not as we are, but as we are to become through Christ's blood – made in Jesus' likeness. We must see each other this way. Paul said "tongues are for a sign" (I Corinthians 14:22), and on Pentecost, men from every nation heard God's glories in their own language – the first time since Babel's scattering. The sign was that the church would be the antithesis of Babel, regathering all as one.

☘️ 聖靈為耶穌作見證，使人為罪自責，並引導人進入一切真理。在祂明顯的同在中，我們看到的不是黑與白，而是神兒子的榮耀。祂幫助我們像神那樣看待事物：不是外表，而是內心；不是我們現在的樣子，而是我們將透過基督的寶血成為的樣子--被塑造成耶穌的樣式。我們必須以這種方式看待彼此。保羅說「方言是為作憑據」（哥林多前書 1 Cor 14:22），在五旬節那天，來自各國的人都用自己的語言聽到了神的榮耀--這是自巴別塔分散人類語言以來的第一次。這個憑據表明教會將是巴別塔的反面，將所有人重新聚集為一體。

Despite its current fractures, the Pentecostal Movement has the destiny to help bring unity to the whole church. The fire still burns in it, consuming "wood, hay and stubble" and purifying "gold, silver and precious stones". Each movement may be a different stone, but one day all will be fashioned into one crown of glory. The explosive spread from Azusa continued as long as the Holy Spirit was free and people sat before Him as one. As the revival drifted from these basics, it drifted from its power source. Where the Spirit is Lord, there must be liberty and unity; before the Lord, all look the same, and Jesus' blood washes away all color lines.

☘️ 儘管目前存在分裂，五旬節運動仍肩負著幫助整個教會實現合一的使命。火焰仍在其中燃燒，燒盡「草木、禾秸」，煉淨「金、銀、寶石」。每個運動可能是一塊不同的石頭，但有一天所有石頭都將被塑造成一個榮耀的冠冕。只要聖靈自由運行，人們在祂面前合而為一，從阿蘇薩開始的爆炸性傳播就會持續下去。當復興偏離了這些基本原則時，它也偏離了其力量的源頭。主的靈在哪裡作主，那裡就必須有自由和合一；在主面前，所有人都一樣，耶穌的寶血洗去了一切膚色的界線。

Interestingly, the name "Azusa" derived from an Indian word meaning "blessed miracle," first noted by Father Juan Crespi in 1769. It referred to an old Indian village where a young Indian girl, Coma Lee, gifted with healing power, prayed for her people. After she healed a chief, he named her Azusa to commemorate the miracle. For years, people said, "Go to Azusa and be healed". Joyner concludes, "Maybe it is time for us to again go to Azusa and be healed of the many wounds that we have inflicted upon one another".

☘️ 有趣的是，「阿蘇薩」這個名字源於一個印第安詞語，意思是「蒙福的奇蹟」，由胡安·克雷斯皮神父於1769年首次記載。它指的是一個古老的印第安村莊，那裡有一位名叫科瑪·李的年輕印第安女孩，她擁有醫治的能力，為她的人民禱告。在她治好一位酋長後，酋長給她取名阿蘇薩以紀念這個奇蹟。多年來，人們都說：「去阿蘇薩得醫治吧。」。喬納總結道：「也許現在是我們再次回到阿蘇薩，治癒我們彼此造成的許多創傷的時候了。」。

Is the Fire Died Nowadays?

今日火焰已熄滅了嗎？

According to Rick Joyner's text, the "fire" of the Azusa Street Revival has not entirely died out, though its nature and visibility have changed. He states, "In many places one can only find the remnants of the past glory, with little or no continuing fire". However, he immediately follows by saying, "Even so, around the world there are multitudes of Pentecostal/Charismatic churches that are ablaze with the presence and activity of God. In countries where the greatest advances of the gospel are now taking place, Pentecostals are usually found at the vanguard".

☘️ 根據雷克·喬納的文本，阿蘇薩街復興的「火焰」並未完全熄滅，儘管其性質和顯現方式發生了變化。他指出：「在許多地方，人們只能找到昔日榮耀的殘餘，幾乎沒有或根本沒有持續的火焰。」。然而，他緊接著說：「即便如此，世界各地仍有眾多五旬節/靈恩教會充滿神的同在和作為。在現今福音取得最大進展的國家，五旬節派通常都站在最前線。」。

Joyner argues that the movement's "explosive spread" continued as long as core principles of unity and Holy Spirit liberty were maintained. When these basics were drifted from, so too was the source of power. However, he also posits, "It can be argued that it has not yet ended, but has gone on in many different forms, and in many different places". He concludes with a hopeful note: "The fire still burns in the Pentecostal Movement. The fire will burn until all of the wood, hay and stubble has been consumed, and the gold, silver and precious stones have been purified". Thus, while the original manifestation at Azusa Street ended, its spiritual impact and the "fire" continue in various expressions globally, albeit with challenges and areas of decline.

☘️ 喬納認為，只要維持合一和聖靈自由的核心原則，運動的「爆炸性傳播」就會持續下去。當偏離這些基本原則時，力量的源泉也會隨之偏離。然而，他也提出：「可以說它尚未結束，而是以許多不同的形式，在許多不同的地方繼續著。」。他以充滿希望的語氣總結道：「火焰仍在五旬節運動中燃燒。火焰將一直燃燒，直到所有的草木、禾秸都被燒盡，金、銀、寶石都被煉淨。」。因此，儘管阿蘇薩街最初的顯現已經結束，但其屬靈影響和「火焰」在全球以各種形式持續存在，儘管也面臨挑戰和衰退的領域。

The Azusa Street Revival, which began in 1906 in Los Angeles, profoundly impacted American religious life by birthing and fueling the modern Pentecostal movement, a force that reshaped the nation's spiritual landscape[1][4].

☘️ 始於1906年洛杉磯的阿蘇薩街復興，透過催生並推動現代五旬節運動，深刻地影響了美國的宗教生活，這股力量重塑了美國的屬靈版圖[1][4]。

Key impacts include:

• Birth of Modern Pentecostalism:

  The revival is widely considered the primary catalyst for the spread of Pentecostalism in the 20th century[1]. It marked the birth of this significant branch of Christianity, characterized by an emphasis on direct experience of the Holy Spirit[2].

• New Forms of Worship and Spiritual Expression:

  Azusa Street introduced and popularized dynamic and experiential worship practices. These included speaking in tongues (glossolalia), passionate and sometimes loud prayer, testimonies of physical healing, and a palpable sense of the Holy Spirit's presence[1][2][3]. This was a departure from the more staid services common in many established churches at the time. Attendees testified to being "saved, sanctified, and filled with the Holy Ghost," referencing core Pentecostal beliefs[1].

• Emphasis on Spiritual Gifts:

  A central tenet, propagated by leader William J. Seymour, was the "baptism with the Holy Spirit" accompanied by the initial evidence of speaking in tongues[1][4]. This focus on spiritual gifts and personal spiritual encounters became a hallmark of the burgeoning movement.

• Challenging Racial Barriers (Initially):

  In its early stages, the Azusa Street Revival was notable for its interracial unity. People from diverse backgrounds, including African Americans, Whites, and others, worshipped together under the leadership of Seymour, an African American preacher[2][4]. This occurred in a deeply segregated American society. While this racial integration within the broader Pentecostal movement was not uniformly sustained, the initial example set by Azusa Street was significant, with one observer noting that "the color line was washed away in the blood"[4].

• Formation of New Denominations:

  The revival directly and indirectly led to the formation of numerous Pentecostal denominations in the United States[5]. This diversified the American religious landscape, introducing new church bodies and theological perspectives.

• Increased Evangelistic and Missionary Zeal:

  The revival instilled a fervent desire for evangelization. While many missionaries were sent overseas, this zeal also impacted domestic religious life, fueling church planting and outreach efforts within the United States[4][5]. The *Apostolic Faith* newspaper, co-edited by Seymour, played a crucial role in disseminating news of the revival and its teachings across the nation and the world[3].

• Controversy and Re-evaluation of Religious Practice:

  The revival's emotional services and unconventional spiritual manifestations, sometimes described as "outrageous and unorthodox" or like "howlings," drew criticism from secular media and established Christian theologians[1][3]. This controversy forced American religious communities to confront and evaluate new forms of religious expression.

• Long-Term Reshaping of the Religious Landscape:

  Ultimately, the Azusa Street Revival played a major role in changing the religious landscape of America[4]. The Pentecostal movement, born from this revival, grew into a vibrant and significant force within American Christianity, influencing subsequent charismatic movements and contributing to a more diverse and experiential religious environment.

主要的影響包括：

1. ☘️ 現代五旬節運動的誕生：

   這次復興被廣泛認為是二十世紀五旬節運動傳播的主要催化劑[1]。它標誌著這個基督教重要分支的誕生，其特點是強調聖靈的直接體驗[2]。

2. ☘️ 新的敬拜與屬靈表達形式：

   阿蘇薩街引進並普及了充滿活力和體驗性的敬拜方式。這些包括說方言、熱情且有時大聲的禱告、身體得醫治的見證，以及聖靈同在的明顯感受[1][2][3]。這與當時許多老牌教會普遍較為沉穩的聚會形式有所不同。參與者見證他們「得救了，成聖了，並被聖靈充滿了」，這呼應了五旬節運動的核心信仰[1]。

3. ☘️ 強調屬靈恩賜：

   其領導者威廉·西摩所傳揚的一個核心教義是「聖靈的洗」，並伴隨著最初說方言的憑據[1][4]。這種對屬靈恩賜和個人屬靈經歷的關注成為了這個新興運動的標誌。

4. ☘️ 挑戰種族隔閡（初期）：

   在其早期階段，阿蘇薩街復興因其跨種族的合一而引人注目。來自不同背景的人們，包括非裔美國人、白人和其他族裔，在非裔美國牧師西摩的帶領下共同敬拜[2][4]。這發生在一個種族隔離嚴重的美國社會。儘管這種跨種族的融合在更廣泛的五旬節運動中並未持續下去，但阿蘇薩街最初樹立的榜樣意義重大，一位觀察者指出「膚色的界線在寶血中被洗去了」[4]。

5. ☘️ 新教派的形成：

   這次復興直接或間接地導致了美國眾多五旬節教派的形成[5]。這使得美國的宗教版圖更加多元化，引入了新的教會團體和神學觀點。

6. ☘️ 增強的傳福音與宣教熱忱：

   復興激發了強烈的傳福音渴望。雖然許多宣教士被派往海外，但這種熱忱也影響了國內的宗教生活，推動了美國境內的教會建立和外展事工[4][5]。由西摩共同編輯的《使徒信心報》在向全國乃至全世界傳播復興消息及其教導方面發揮了關鍵作用[3]。

7. ☘️ 引發爭議與對宗教實踐的重新評估：

   復興中充滿情感的聚會和非傳統的屬靈彰顯，有時被描述為「離譜和非正統」或像「嚎叫」，招致了世俗媒體和老牌基督教神學家的批評[1][3]。這種爭議迫使美國宗教界不得不面對和評估新的宗教表達形式。

8. ☘️ 對宗教版圖的長遠重塑：

   最終，阿蘇薩街復興在改變美國宗教版圖方面扮演了重要角色[4]。從這次復興中誕生的五旬節運動，成長為美國基督教中一股充滿活力且重要的力量，影響了後來的靈恩運動，並促成了一個更多元化和體驗性的宗教環境。

Biblical Verses Mentioned in the "Azusa Street: The Fire That Could Not Die,"

《阿蘇薩街：永不熄滅的火焰》中提及的聖經經文

The following biblical verses are explicitly mentioned or directly referenced in Rick Joyner's "Azusa Street: The Fire That Could Not Die"[1]:

• Genesis 6:9 (KJV): Referenced in the context of Parham's misinterpretation regarding Noah being "perfect in his generations"[1].
• Genesis 6:4: Referenced to explain the "nephilim" and the true nature of the mixture that offended God before the flood[1].
• II Corinthians 3:17: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty." Quoted to emphasize the freedom required for the Holy Spirit's presence and true worship[1].
• I Corinthians 14:22: "Tongues, then, are a sign..." Referenced in the context of the sign given on the Day of Pentecost, indicating the church's role in regathering all peoples[1].
• (Implicit) Acts Chapter 2 (especially verse 5): Referenced when discussing the multicultural gathering on the Day of Pentecost from "every nation"[1].
• (Implicit) Galatians 2:11-14: Referenced regarding Paul confronting Peter's hypocrisy about eating with Gentiles, emphasizing racial equality[1].
• (Implicit) Isaiah 56:7 / Mark 11:17: Referenced with the phrase "a house of prayer for all nations" (Greek *ethnos*, ethnic races) to describe the church's ideal inclusive nature[1].

☘️ 以下是雷克·喬納在其著作《阿蘇薩街：永不熄滅的火焰》中明確提及或直接引用的聖經經文[1]：

• 創世記 Gen 6:9 (英王欽定本 KJV)：在帕爾漢(Parham)誤解挪亞「在他那世代是個完全人」的背景下被引用[1]。
• 創世記 Gen 6:4：喬納引用以解釋「偉人」（nephilim）以及洪水前冒犯神的混合的真實本質[1]。
• 哥林多後書 2 Cor 3:17：「主就是那靈；主的靈在哪裡，那裡就得以自由。」被引用以強調聖靈同在和真實敬拜所需的自由[1]。
• 哥林多前書 1 Cor 14:22：「這樣看來，說方言不是為信的人作證據，乃是為不信的人...」（和合本的翻譯(:證據)與原文略有差異，原文指方言是記號: sign）在五旬節所賜的記號背景下被引用，表明教會在重新聚集萬民方面的角色[1]。
• （隱含）使徒行傳 Acts 第2章（尤其是第5節）：在討論五旬節時來自「各國」的多;元文化聚會時被引用[1]。
• （隱含）加拉太書 Gal 2:11-14：在關於保羅指責彼得與外邦人同席的虛偽行為時被引用，強調種族平等[1]。
• （隱含）以賽亞書 Isaiah 56:7 / 馬可福音 Mark 11:17：以「萬國禱告的殿」（希臘文 *ethnos*，指各族裔）一詞被引用，以描述教會理想的包容性[1]。

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