近一世紀以來，靈恩運動在全球迅速擴展，並受到普世基督教界的關注和研究。有鑑於此，本文旨在檢驗並探討近半世紀以來靈恩運動在台灣的發展及其神學意涵。在第一部份裡，作者簡要回顧近十五年來宣教學和宗教社會學者針對此一議題的學術論述並加以評論。第二部分則嘗試就台灣靈恩運動的發展提供一幅較完整且多面向的圖像，特別將歷史較悠久但迄今仍居社會少數的「漢族基督教」以及二次大戰後在台灣迅速成長的「原住民基督教」區分開來介紹。作者指出，自1980 年代起，靈恩運動已經在漢族基督教中成長，特別是都會區，並展現不同的面貌，其中台灣神召會、中華基督徒祈禱院、真耶穌教會分別代表著光譜中從西化到本地化的不同取向。接下來，作者特別探討原住民基督教在戰後快速成長的原因，並嘗試分析這個似乎帶有「原初基督教」特質的運動為何自1970 年代起會展現驚人的能量，先是激發出靈恩運動，接著更投入宣教活動。在最後的結論部分，作者以改革宗的神學觀點提出關於聖靈論的反思和探討，特別探討聖靈的位格、聖靈的工作範疇，以及靈恩運動如何本土化等議題。

Charismatic movements have been expanding rapidly during the last century
and are closed observed and studied within the worldwide Christian communities. This study tries to examine and study the development of the charismatic movements in Taiwan during the past half century and their theological implications. In the first part the author briefly reviews and appraises the scholarly discussions on this topic during the last 15 years. In the second part a more comprehensive and nuanced picture of the historical development of these movements is offered, with special effort to distinguish between “Han Christianity” and “aboriginal Christianity.” According to the author’s analysis, the Han charismatic movements began to experience growth in the urban areas since the 1980s and developed into various groups in the wider spectrum. On the other hand, the aboriginal Christianity, growing amazingly immediately after the Second World War, demonstrated dynamic energy and vitality since the 1970s in renewal manifestations, first in charismatic movements and then in missionary activities, exemplifying certain characteristics of a “primal religion.” In the final conclusion the author discusses the Pneumatological implications of these movements from a Reformed theological perspective, focusing on the “personhood,” the scope of work and the contextualizing potentiality of the Holy Spirit.