復興的十個標誌[1]
提摩太·凱勒牧師
在過去的幾十年裡，學術界對歷史上所謂的「屬靈復興」（spiritual revivals）給予了極大的關注。在這些時期，靈性的追求和成長在教會中有爆炸性的突破。例如，在歐洲和北美，在1740年代，1830年代和1850年代後期出現了重大的復甦。1857年的復興始於紐約市下游，通常被稱為“富爾頓街復興”（Fulton Street Revival）。據說在大約在兩年間，曼哈頓有百分之十的人歸信並加入教會。在20世紀，東非，韓國也發生了重大的復甦，還有許多本地化的復甦。
是什麼導致了復甦？當然是上帝的靈——還有什麼可以研究的嗎？有的。這裏有複興的十個標誌，分為三個類別。這些年來，我從研究聖經的事例：士師記，詩篇，以及使徒行傳；從閱讀教會歷史；以及我個人與復興的短暫遭遇中，汲取了一些經驗。
復興的三種途徑：（復興的木材）
聖靈是復興的終極原因，但聖靈很多時候使用這三種途徑（或“次要原因”）。
首先發生的是恢復福音的含義。人心裡的默認模式是自我救贖，靠行為稱義，不論是在保守派還是自由派中也有出現。復興的出現總是圍繞著對豐盛的恩典有更新的發現，繼而體會到基督代表我們完成救贖的根本性意義。
其次，總有團體性的禱告– 熱切地，以國度為中心，持續的禱告，甚至跨越了平常分隔基督徒的界限。
第三，創新的能力。沒有復興是與上一次的復興一樣。例如，歷史中的「大覺醒」（the Great Awakening）是基於巡迴宣講的創新，包括大型露天聚會。但1857年的複興是基於平信徒帶領的祈禱會（lay-lead prayer）。在每一代人中，每次復興都出現了一些新的方法來傳講適合當代文化的福音。
復興的三個現象：（復興的火焰）
當聖靈開始賜福與這些途徑，復興實際上是怎樣的？它至少有三個現象。
首先，名義上的會友真實地悔改（nominal church members get converted[2]）。儘管他們承認基督教信仰，信奉基督教倫理，甚至受洗成為教會會友，但在復興期間，許多人開始意識到，他們從未經歷過重生或真正明白福音。
第二，昏昏欲睡的基督徒被甦醒過來（sleepy Christians wake up），頓時感受到上帝的愛和同在。復興的另一個標誌是在崇拜期間，每個人都以他們迄今未知的方式體驗上帝真實的同在。他們開始直接經驗上帝的愛，讓他們充滿把握和信心。由於這種對上帝的愛，基督徒願花時間來對付心中的偶像(士師記10)，進行深層的懺悔，這樣他們心中的喜悅越發增加。
第三，為數不少的非信徒被吸引到教會的群體當中（non-believers are attracted in remarkable numbers）。由於名義上的會友的悔改和信徒對得救的把握，教會的群體變得更美好。基督徒因著愛開始以嶄新的方式向社區伸出援手。在未經歷復活的教堂中通常會出現的那種冷漠的部落態度逐漸消失。 非信徒被吸引，教會以驚人的速度發展。
復興的四個結果: （復興的影響）
復興的出現通常帶來四個結果或反應。
首先，復興總是被過度的邊緣化。有些人沒有因為在生活中經歷到神的新作為而謙卑，反而帶有點屬靈驕傲。他們開始責怪其他的基督徒沒有與自己成為一伙。有些領袖在還未準備好之前就被提升到權力職位，對於他們的錯失常被高度關注。有時，由於初信者因較易受騙和脆弱，好作師傅的看到了他們的機會，把自己當作權威。有些特殊的教義的或徹頭徹尾的異端備受矚目，因為屬靈經驗成為了主要標準，而不是聖經真理。
其次，過度的邊緣化現象帶來主流文化的反彈。對帶領文化的團體來說，復興是可怕的和庸俗的。他們通常把注意力放在過度的行為上，並向公眾指出：「看吧，這就是所謂的復興現象!」
第三，一些傳統教會裡較保守的領袖也反對復興。部分是由於對過度表現的擔心，過多強調經驗，以及過少強調教會的重要性的。這往往是由於其他地方的教會突飛猛進時，有些牧師會感到莫名的嫉妒和威脅。
儘管如此，當復興足夠廣泛和深刻時，必會帶來社會正面的影響。歷史中的復興帶動了多次社會改革——廢除童工法、廢除奴隸制、降低犯罪率、改善婚姻制度，以及許多其他貢獻。
復興在哪裡?
復興的動力可以是本地的，全國性的，甚至是國際性的。它們可能是非常劇列，卻很快結束，或者發展速度很慢，但維持多年。我個人見過兩次相當強烈的復興時期，一次在1970-71年的大學校園裡發生，另一次是在1990-91年救贖主教會開始時的大約十八個月。
沒有人能通過按下正確的按鈕來啟動復興的來臨。上帝有主權，因為他是賜恩的神。就像不能賺取救恩一樣，復興也是無法賺取。然而，多年來我所看到的是，當我們為了上帝而尋求上帝 (不是為了事工的成就)，並尋求成為個人復興的小案例時，積極的屬靈動力就在我們教會中發生。我相信上帝在末後還有更多的復興。終極的復興，寒冬後的大地回春, 「那時、林中的樹木、都要在耶和華面前歡呼」(詩96:12)
[1] Translated from Timothy Keller, “Ten Marks of Revival” (n.d.): 2, accessed June 26, 2020, http://www.pas.rochester.edu/~tim/study/Keller-TenMarksofRevival.pdf.
[2] Translator’ note, Mark 1:4-5 metanoia 22x a change of mode of thought and feeling, repentance, Mt. 3:8; Acts 20:21; 2 Tim. 2:25; practical reformation, Lk. 15:7; reversal of the past, Heb. 12:17 → repent, repentance; turn.
Ten Marks of Revival
By Tim Keller
Over the last several decades there has been an enormous amount of scholarly attention to what have historically been called spiritual 'revivals.' These are periods in which there is an explosion of spiritual interest and growth in the Christian church. In Europe and North America, for example, there were significant revivals in the 1740s, the 1830s, and the late 1850s. The 1857 revival began in lower New York City and is often called 'the Fulton Street Revival.' By one account, during a period of about 2 years, about 10% of the population of Manhattan was converted and joined the city's churches. In the 20th century there have also been major revivals in East Africa, Korea, as well as many more localized revivals.
What causes revivals? The Spirit of God, of course—but can more be said? Indeed it can. Here are ten marks of revival, bundled together in three categories. I've distilled these over the years, both from studying the Bible example, Judges, particular Psalms, and the book of Acts), from reading church history, and from my own brief encounters with revivals personally.
Three instrumental means of revival.
The Holy Spirit is the ultimate cause of a revival, but there are three instrumental means (or 'secondary causes') that the Spirit ordinarily uses. First, there is always a recovery of the gospel. The default mode of the human heart is self-salvation and works righteousness, whether of a con- servative or a liberal variety. Revival always proceeds around a rediscovery of the wonder of grace, the radical nature of Christ's accomplishment of salvation on our behalf. Secondly, there is always corporate prayer— extraordinary, kingdom-centered, prevailing prayer across the ordinary walls that divide Christians.
Third, however, there is creativity. No revival is just like the last one. For example, the Great Awakening was based on the innovation of itinerant preaching, including open air meetings. The 1857 revival, however, was based on lay-lead prayer meetings. In each generation, some new methods arise for getting out the gospel that fit the cultural moment.
Three parts of revival.
If the Spirit begins to bless these means, what does revival actually look like? There are at least three parts to it. First, nominal church members get converted. There are people who profess Christian beliefs, subscribe to Christian ethics, and are baptized members of the church. But during revivals many of these people come to realize that they have never experienced the new birth or truly understood the gospel.
Second, sleepy Christians wake up to an immediate sense of God's love and presence. Another mark of revival is that, especially during corporate worship, everyone experiences the reality of God's presence in a way hitherto unknown to them. They begin to have direct experience of God's love that fills them with assurance and confidence. Because of this new love for God, Christians spend time in deep repentance for idols (Judges 10) which only enhances their joy.
Third, non-believers outside the church are attracted to the Christian community in remarkable numbers. Because of the conversion of nominal members and the assurance of believers, the church community itself becomes beautified. Christians begin to reach out in love to their community in striking ways. The cold, tribal attitudes ordinarily present in non-revived churches melt away. Non-believers are drawn in and the church grows at an amazing speed.
Four results of revival.
If revival gets underway, there are usually four results or responses. First, there is always the excessive fringe of the revival. Instead of being humbled by the new sense of God in their lives, some people seem to get puffed up with pride. They become condemning of Christians not in their own party. Leaders become elevated to positions of power before they are ready and often experience highly publicized lapses. Sometimes out and out charlatans see their opportunity because of the gullibility and vulnerability of the newly converted, and put themselves into authority. Many doctrinal idiosyncrasies or outright heresies are countenanced, because spiritual experience has become the main standard of validity, not Biblical truth.
Secondly, in response to the excessive fringe, there is a mainstream cultural backlash. The people in the leading cultural institutions find revivals frightening and vulgar. They usually fix their attention on the excesses and point it out to the rest of the world, saying, "See? There is where this revival stuff leads!"
Thirdly, some conservative, traditional church leaders also attack the revival. This is partly due to warranted concern about the excesses as well as an overemphasis on experience and under- emphasis on the importance of the church. It is often also due to how jealous and threatened pastors can be when other ministries in their town are growing by leaps and bounds.
Despite all this, when a revival is broad and deep enough, there is a real impact on society. There have always been social reforms in the wake of revivals—the repeal of child labor laws, the abolition of slavery, a decrease in crime, improvements in the institution of marriage, and many other benefits.
Where is the revival?
Revival dynamics can be local, national or international. They can be intense and over soon, or they can be much slower moving and remain present at a low level for several years before subsiding. I have personally seen two periods of fairly intense revival dynamics, one on college campuses in the year 1970-71, and the other during some eighteen months at the beginning of Redeemer's ministry, 1990-91.
No one can force a major revival to happen by pushing the right buttons. God is sovereign because he is a God of grace. You can't merit a revival any more than you can merit your salvation. Yet I have seen over the years that when we earnestly seek God for his own sake (not for ministry success), and seek to be mini-cases of personal revival ourselves, positive spiritual dynamics begin to work in the church around us. I believe God has many more revivals up his sleeve, before the final. Ultimate Revival, the Ultimate Spring after Winter, when even the trees of wood will sing for joy (Ps. 96:12)!
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