本文從「宗教社會學」的觀點出發，來檢視當代基督宗教所興起的靈恩復興運動的社會意義。主要的旨趣是將靈因現象之興起與興旺，放置在晚期資本主義社會特有的「反身性」的特質中來考察。 由於現代社會不論在制度或自我層面均呈現高度的反身性，因此，除了宗教本身愈來愈具有私人化及個體化的性質外，自我本身也漸漸從文化傳統及社會體制中解脫出來。從此，自我日益具有高度自我選擇性與參照性—此即反身性的意義，它必須在每一次的自我選擇中重建自身。然而，這種自我本質上是抽象洞的、片段及破碎的。為了處理這個人生課題，自我將透過「佔有的個人主義」來回應，以便成為填補自我身命的遊戲。 作者透過佔有的個人主義，衍生出「即時切已處身性」、「社群親密關係」以及「神祕及狂迷經驗」等自我形塑策略。正是在這裡找到了靈恩現象興起的一個重要的社會條件。靈恩運動從敬拜到事奉、從禱告到信仰模式，無一不與上述四大策略有極大的親近關係。作者更論證：唯有訴諸於神祕主義、狂迷經驗，人類被現代性存封的經驗才能在宗教場域中釋放出來。 作者最後透過權能佈道對比於程式佈道、權能事奉對比對話語事奉，來突顯出在教會運作中，靈恩教會與傳統教會，對回應於現代性的反身性原則時，所產生的本質差別。

Starting from a perspective of religion sociology, the author wish to explore the social meaning of Charismatic Renewa Movements in modern Christian religion.. the theme of this paper is to put the mergence and the blooming of Charismatic phenomenon into a framework of “reflectivity’，which is a special trait of the late-capitalism. Owning to the modern society has unfold high reflexivity both in institution aspect and in self aspect, so not only the religion has become more and more privatize and individualize, but also the self has released itself gradually from culture tradition and social establishment. Ever since then, the self has gained high self-selectivity and high self-reference --- which is just the reflexivity. The self has to reconstruct itself every time it makes a self-selection. However, the essence of this kind of self is rather or very abstract-hollow, fragmented, and cracked. To deal with this issue of life, the self will response with a kind of “possessive individualism”, in order that it can become a game which fill the self. Through the idea of “possessive individualism” , the author extends his analysis to several strategies for self-formation: immediate-situated-fit oneself, intimacy with in community, mysticism, and frenzy experience. Using these self-formation strategies, the author find out a important social condition for the arising of the Charismatic phenomenon. That is, those special activities of the Charismatic Movement—such as worship, ministry, prayer, religion pattern—are all closely related to the four self-formation strategies. Further, the author proposes a argument: In our modern time, people’s sequestration of experience by modernity can be liberated in religious field only appeal tot eh mysticism, and frenzy experience. Finally, the author uses several contrasts—power evangelism vs. programmed evangelism, power ministry vs. preach (word) ministry --- between the Charismatic church and the traditional church, to manifests the operation differences in essence when the two kinds of church operation respond to the reflexivity principle of modernity.