本文指出路加福音1：17b所提到的έν πνεύματι καί δυνάμει 'Hλίου，譯為：「他（施洗約翰）將有以利亞的精神和能力……」《和修本》的意思是，施洗約翰可以感應到以利亞個人的靈抑或與以利亞的靈相通。像這樣感應到良善或神聖的靈抑或與之相通，不同於被邪惡的靈所佔有，感應抑或與其相通者的行動、身分與意識並不會受到剝奪。要是以利亞的靈落在以利沙身上時，以利沙仍然是以利沙（王下2：15），那麼施洗約翰感應到以利亞的靈抑或與其相通時，施洗約翰仍是施洗約翰。類似的感應抑或相通，就像許多眾所週知的華人、非洲、猶太人和美國原住民的文化一樣，指向受良善或神聖的靈感應抑或與其相通者間的共同合作。Iamblichus在其所著的De Mysteriis一書，述及這類的相通是神聖的下降與人之上升的結果，這與早期基督教苦修的操練類似。鑒於這種共同合作，本文使用「感應」與「相通」一起，來表示受影響的程度。對一個強調過去與現在之間的持續性的福音而言，以色列的歷史對上帝在外邦世界的工作仍然是重要的，值得注意的是，過去並不是一個逝去的過去。根據上帝持續介入與轉化現狀來說，過去經常縈繞於現在。

This paper argues that the phrase έν πνεύματι καί δυνάμει 'Hλίου in Luke 1:17b can be rendered “in the spirit and power of Elijah” in the sense that John is influenced or possessed by the personal spirit of Elijah. Different from evil spirit possession, such a good or divine spirit influence or possession does not deprive the possessed or the influenced of her/his agency, identity, and consciousness. Rather, if Elisha is still Elisha when the spirit of Elijah rests on Elisha (2 Kings 2:15), John is still John even when he is influenced or possessed by Elijah. Such an influence or possession, as noted in many Chinese, African, Jewish, and Native American cultures, points to a collaboration between the good or divine spirit and the person influenced or possessed. Iamblichus' De Mysteriis speaks of such a possession as a result of divine descent and human ascent, which resembles the ascetic practices in Early Christianity. In light of this collaboration, this paper uses “influence” and “possession” together to signal the degree of influence. For a Gospel that emphasizes the continuity between the past and the present, in which Israel's history is still important to the works of God in the Gentile world, it is significant to note that the past is not a forgotten past. The past continues to haunt the present in terms of God intervening and transforming the status quo.