Historia na Maendeleo ya Upentekoste

Chumba cha Masomo ya Ziada

Historia na Maendeleo ya Upentekoste

Baadhi ya maandishi haya bado hayajatafsiriwa kwa Kiswahili; sehemu hizo zinaonyeshwa kwa Kiingereza.

Kusoma mitazamo tofauti ya kiteolojia. Masomo ya kihistoria yanaeleza mitazamo ya waandishi wake, ikiwemo mapokeo ya Kiarminiani na ya Kireformed au ya Kikalvini. Kujumuishwa hakufanyi msimamo wa mwandishi kuwa fundisho thabiti la CTS. Soma pamoja na Maandiko na nyenzo zilizopangwa. Jibu lenye hoja kutoka mtazamo mwingine wa kiinjili linapaswa kupimwa kwa hoja zake, si kuadhibiwa kwa sababu tu linatofautiana na mwandishi. Ikiwa alama ya kompyuta inakataa jibu kama hilo, omba CTS ilipitie.

Masomo Yaliyopangwa ya Uzamili (yote matano)

Wanafunzi wa M.Div. na Th.M. husoma masomo yote matano yaliyopangwa na kufanya mtihani wake tofauti baada ya kuanzishwa. Ukurasa wa mtihani unaeleza kanuni ya sasa; ukamilishaji halali wa awali unabaki halali.

Heshima ya Hiari (chagua matatu)

Heshima ni ya hiari kwa kila programu. Wanafunzi wa Cheti na wa Shahada ya Mshiriki wanaweza kusoma masomo matatu ya heshima bila mtihani wa masomo ya lazima. Heshima haichukui nafasi ya mtihani wowote wa Uzamili.

The Master's textbook test: read The Apostolic Faith (1906–1907): A Documentary Reader, then take its test: twenty fill-in-the-blank questions, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once. Correct answers and explanations are available after the attempt passes. It is separate from the reading test on the five digests below: passing one does not pass the other. On the M.Div. and Th.M. tracks both tests are being introduced; each test's page says whether it is in force yet. Until then any student may take them, and a pass is kept in your record.
The Master's reading test: separate from the honors invitation below. Honors asks you to read any three of these digests; the Master's test covers all five. It has twenty fill-in-the-blank questions, four from each reading, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once; correct answers and explanations are available after the attempt passes. You may try again after a short wait. The test is being introduced: its page says whether it is in force yet. Until then any student may take it, and a pass is kept in your record.
Chaguo la heshima: Kamilisha masomo matatu yoyote kati ya matano yaliyo hapa chini. Masomo haya yanaongeza kozi na hayachukui nafasi ya sehemu zake wala mitihani yake.
Kwenye tovuti hii: Kila moja ya masomo matano ni muhtasari wa Seminari ya Kitheolojia ya Chapala, ulioandikwa na CTS, unaopatikana hapa kwenye tovuti — kila mmoja unafunguka moja kwa moja kutoka ukurasa huu, bila kupakua chochote. Kila kadi inataja kitabu ambacho muhtasari wake umetokana nacho.
Yaliyochaguliwa: 0 kati ya 3
Somo la 1 · From Topeka to Los Angeles

The Pentecostal Baptism Restored

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 2, October 1906, p. 1

The second issue of Seymour’s paper tells the movement’s own origin story: a “partial Gospel” restored through Luther, Wesley and Cullis, a faith school in Topeka where Agnes Ozman and twelve students were said to speak in tongues, Parham praised only weeks before his break with Azusa, and brief reports of missions, missionaries and healing claims read with care.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Ubatizo wa Kipentekoste Warejeshwa: Kutoka Topeka hadi Los AngelesThe Pentecostal Baptism Restored: From Topeka to Los Angeles

Somo la Seminari ya Kitheolojia ya Chapala — ukurasa wa kwanza wa toleo la pili la The Apostolic Faith, ripoti zake za misheni, na jinsi gazeti la Azusa lilivyosimulia hadithi ya mwanzo wake mwenyeweA Chapala Theological Seminary reading — the lead editorial and mission reports of the second issue of The Apostolic Faith, and how the Azusa paper told the story of its own beginnings

Muhtasari wa CTS wa chanzo cha msingi: “The Pentecostal Baptism Restored,” pamoja na ripoti zisizosainiwa zilizo karibu nayo, The Apostolic Faith (Los Angeles), Juzuu ya I Na. 2, Oktoba 1906, ukurasa wa 1. Toleo asilia (1906) liko katika umma (public domain) nchini Marekani; CTS inalinukuu hapa kwa ufupi tu, kwa ajili ya kujifunza na kufafanua.A CTS digest of a primary source: “The Pentecostal Baptism Restored,” with adjacent unsigned reports, The Apostolic Faith (Los Angeles), Vol. I No. 2, October 1906, page 1. The original issue (1906) is in the public domain in the United States; CTS quotes it here only briefly, for study and commentary.

  • TopekaTopeka
  • Chanzo cha msingiPrimary source
  • 1901–19061901–1906
  • Uponyaji wa kiunguDivine healing
Neno kabla hujasoma. Mnamo Oktoba 1906 toleo la pili la gazeti la Mtaa wa Azusa lilifunguliwa kwa tahariri isiyosainiwa, “Ubatizo wa Kipentekoste Warejeshwa” (“The Pentecostal Baptism Restored”). Inasimulia hadithi ya harakati kama watu wake wenyewe walivyoielewa: injili iliyorejeshwa polepole katika historia ya kanisa, shule ya Biblia huko Topeka, Kansas, na uamsho unaoenea sasa kutoka Los Angeles. Kuizunguka, gazeti lilichapisha ripoti fupi za misheni, wamisionari na uponyaji. Somo hili linapitia tahariri hiyo na ripoti hizo. Zingatia mambo mawili unaposoma. Uponyaji na lugha zilizoelezwa hapa ni madai ya washiriki, si matokeo yaliyochunguzwa. Na uteuzi wa CTS unaacha sala fupi ya mtu wa kwanza inayohusishwa na Charles Parham na nukuu moja nyingine. A word before you read. In October 1906 the second issue of the Azusa Street paper opened with an unsigned editorial, “The Pentecostal Baptism Restored.” It tells the movement’s story as its own people understood it: a gospel slowly restored across church history, a Bible school in Topeka, Kansas, and a revival now spreading out from Los Angeles. Around it the paper printed short reports of missions, missionaries and healings. This reading walks through the editorial and those reports. Keep two things in mind as you read. The healings and tongues described here are the claims of participants, not examined findings. And the CTS selection leaves out a short first-person prayer attributed to Charles Parham and one other quotation.

1.“Injili ya Sehemu”1.“A Partial Gospel”

Tahariri inaanza na mtazamo mpana wa historia: “Katika vizazi vyote watu wamekuwa wakihubiri Injili ya sehemu.” Kweli fulani, inasema, ilibaki katika “zama za giza,” na mara kwa mara Mungu aliinua watu kulirudishia kanisa kweli zilizopotea. Gazeti linataja watatu. Martin Luther alirejesha “kuhesabiwa haki kwa imani.” John Wesley alianzisha “utakatifu wa Biblia,” fundisho kwamba Mungu anaweza kuufanya moyo kuwa safi. Dkt. Charles Cullis (1833–1892), daktari wa Boston aliyefungua nyumba ambamo wagonjwa waliombewa, alirudisha “fundisho la ajabu la uponyaji wa kiungu.” Sasa, mwandishi anatangaza, Mungu “anarudisha Ubatizo wa Kipentekoste kwa kanisa.” Wanahistoria wanaita huu usomaji wa kurejesha (restorationist) wa historia ya kanisa: imani kwamba kanisa lilipoteza utimilifu wa imani ya kitume na kwamba Mungu anaurejesha kipande kwa kipande katika siku za mwisho. Wapentekoste wa mwanzo mara nyingi waliuunganisha na “mvua ya vuli” (latter rain) ya Yoeli 2:23, mmiminiko wa mwisho kabla ya kurudi kwa Kristo. Lakini mpango huu unaonyesha jinsi waumini hawa walivyojiona. Hawakufikiri wanaanzisha dini mpya. Waliamini kuwa wao ni sura mpya kabisa katika hadithi ndefu ya upya, wakisimama katika mstari mmoja na Luther na Wesley.The editorial begins with a sweeping view of history: “All along the ages men have been preaching a partial Gospel.” Some truth, it says, survived the “dark ages,” and from time to time God raised up men to bring lost truths back to the church. The paper names three. Martin Luther restored “justification by faith.” John Wesley established “Bible holiness,” the teaching that God can make the heart pure. Dr. Charles Cullis (1833–1892), a Boston physician who opened homes where the sick were prayed for, brought back “the wonderful doctrine of divine healing.” Now, the writer announces, God “is bringing back the Pentecostal Baptism to the church.” Historians call this a restorationist reading of church history: the belief that the church lost the fullness of the apostolic faith and that God is restoring it piece by piece in the last days. Early Pentecostals often linked it to the “latter rain” of Joel 2:23, a final outpouring before Christ’s return. But the scheme shows how these believers saw themselves. They did not think they were starting a new religion. They believed they were the newest chapter in a long story of renewal, standing in line with Luther and Wesley.

2.Hadithi ya Uponyaji na Shule ya Imani2.A Healing Story and a Faith School

Tahariri inasimulia kisha hadithi ya mvulana. Kulingana na gazeti, Mungu alimponya “mvulana mdogo mlemavu wa umri wa miaka saba” ugonjwa lakini akamwacha akitembea kwa pande za vifundo vya miguu yake. Akiwa na miaka kumi na minne, akiwa ameitwa kuhubiri, aliomba alipokuwa akisoma Biblia yake na, gazeti linasema, mara “akafanywa mzima,” akiruka na kumsifu Mungu kama yule kiwete kwenye Lango Zuri katika Matendo 3. Baadaye tu mwandishi anamtaja jina: Charles Parham (1873–1929). CTS inaiwasilisha hii kama dai la gazeti kuhusu maisha ya Parham, si historia ya kitabibu iliyothibitishwa, na sala fupi ambayo chanzo asilia kinaichapisha hapa imeachwa katika uteuzi wetu. Parham, aliyewahi kuwa mchungaji mbadala wa Methodisti na baadaye mwinjilisti huru wa utakatifu, alifungua Shule ya Biblia ya Bethel huko Topeka, Kansas, mnamo Oktoba 1900. Gazeti linaiita “shule ya imani”: wanafunzi hawakulipa ada wala chakula, fedha zilikuja kupitia maombi, na “Biblia ilikuwa kitabu cha kiada pekee.” Parham, gazeti linasema, alisadikishwa kwamba hakuna shule iliyolingana na Matendo 2, na karibu na mwisho wa 1900 aliwaweka wanafunzi wake kuchunguza Maandiko kutafuta ushahidi wa Biblia wa ubatizo huo.The editorial next tells the story of a boy. According to the paper, God healed a “little crippled boy seven years of age” of disease but left him walking on the sides of his ankles. At fourteen, called to preach, he prayed while reading his Bible and, the paper says, was instantly “made whole,” leaping and praising God like the lame man at the Beautiful Gate in Acts 3. Only later does the writer name him: Charles Parham (1873–1929). CTS presents this as the paper’s claim about Parham’s life, not a verified medical history, and the short prayer the original prints at this point is left out of our selection. Parham, once a Methodist supply pastor and later an independent holiness evangelist, opened Bethel Bible School in Topeka, Kansas, in October 1900. The paper calls it “a faith school”: students paid no tuition or board, money came in through prayer, and “the Bible was the only textbook.” Parham, the paper says, became convinced that no school measured up to Acts 2, and near the end of 1900 he set his students to search the Scriptures for the Bible evidence of that baptism.

3.Mnara wa Maombi na Agnes Ozman3.The Praying Tower and Agnes Ozman

Wanafunzi waliendelea na “maombi bila kukoma katika mnara wa maombi.” Shule ilikutana katika jumba kubwa lisilokamilika, na katika mnara mmoja wake vikundi vidogo vilipokezana, kila kimoja kikiomba kwa saa tatu kabla ya kingine kuchukua nafasi yake. Kisha, gazeti linaripoti, usiku wa Mwaka Mpya Bi. Agnes N. Ozman (1870–1937) alisadikishwa kwamba alihitaji “Pentekoste ya kibinafsi.” Kwa miaka alikuwa ameujua kile gazeti linachokiita “upako udumuo” (1 Yohana 2:27), ambao linasema alikuwa ameukosea kuwa ubatizo. Muda mfupi kabla ya usiku wa manane aliomba awekewe mikono, na wakati wa maombi, gazeti linasema, “alinena kwa lugha nyingine kama Roho alivyojalia kutamka,” maneno ya Matendo 2:4. Wanahistoria hawakubaliani juu ya saa na tarehe kamili; wengi wanaweka tukio hilo tarehe 1 Januari 1901, na masimulizi ya baadaye ya Ozman mwenyewe hayakubaliani kwa kila undani na yale ya Parham. Wanachokubaliana wote ni umuhimu wake. Uzoefu wa Ozman kwa kawaida huchukuliwa kuwa wakati ambapo kunena kwa lugha kulifundishwa kwa mara ya kwanza waziwazi kama ishara inayotarajiwa ya ubatizo katika Roho. Uhusiano huo, zaidi ya lugha zenyewe, ukawa fundisho bainifu la Upentekoste wa kawaida (classical Pentecostalism).The students kept up “continual prayer in the praying tower.” The school met in a large, unfinished mansion, and in one of its towers small groups took turns, each praying for three hours before another took its place. Then, the paper reports, on New Year’s night Miss Agnes N. Ozman (1870–1937) became convinced she needed “a personal Pentecost.” For years she had known what the paper calls “the anointing that abideth” (1 John 2:27), which it says she had mistaken for the baptism. Shortly before midnight she asked that hands be laid on her, and during prayer, the paper says, she “spoke with other tongues as the Spirit gave utterance,” the words of Acts 2:4. Historians differ over the exact hour and date; most place the event on 1 January 1901, and Ozman’s own later accounts do not agree in every detail with Parham’s. What all agree on is its importance. Ozman’s experience is usually treated as the moment when speaking in tongues was first explicitly taught as the expected sign of the baptism in the Spirit. That link, more than tongues itself, became the distinctive teaching of classical Pentecostalism.

4.Wanafunzi Kumi na Wawili na “Lugha Tofauti”4.Twelve Students and “Different Languages”

Uzoefu wa Ozman, gazeti linasema, “uliwafanya wote kuwa na njaa.” Wakiwa hawali wala kulala sana, shule ilimngoja Mungu, na tarehe 3 Januari 1901, Parham alipokuwa mbali akihubiri, “wanafunzi kumi na wawili walijazwa Roho Mtakatifu” na kuanza kunena kwa lugha. Aliporudi, mwandishi anaripoti, chumba kilionekana kujaa “mng’ao mweupe wa nuru,” na wanafunzi walikuwa “wakizungumza kwa lugha tofauti.” Gazeti linaongeza kwamba Parham alipiga magoti kuomba na punde akanena kwa lugha nyingine mwenyewe; CTS inafupisha badala ya kunukuu maneno yake. Zingatia dai lililo nyuma ya msemo “lugha tofauti.” Parham alifundisha kwamba lugha zilikuwa lugha halisi za kibinadamu zilizotolewa kwa ajili ya kuhubiri kimisionari. Gazeti linashiriki tumaini hilo: linasema alihubiri kwa lugha nyingine, kwamba watu wa mataifa hayo walikuja madhabahuni, na linamwita “mtume wa fundisho la Pentekoste.” Haya ni madai, si ukweli wa kiisimu uliojaribiwa. Wamisionari wa mwanzo walipoenda ng’ambo wakitarajia kuhubiri kwa lugha za huko, wengi waligundua hawawezi, na Wapentekoste wengi walifikia kuelewa lugha hasa kama maombi na sifa katika Roho (1 Wakorintho 14:2). Sifa ya gazeti kwa Parham pia haikudumu. Seymour alikuwa amesikia mafundisho yake kwa mara ya kwanza huko Houston mwaka 1905, ingawa ubaguzi ulimlazimisha kusikiliza kutoka ukumbini. Gazeti lilimtarajia Parham huko Los Angeles “baada ya siku chache.” Alipokuja msimu huo wa vuli, alilaani ibada ya Azusa kama isiyo na utaratibu na alipinga kuchanganyika kwa waumini Weusi na Weupe madhabahuni. Misheni ilikataa uongozi wake, kama Somo la 3 linavyoonyesha, na njia za watu hao wawili zikatengana milele.Ozman’s experience, the paper says, “made all hungry.” Scarcely eating or sleeping, the school waited on God, and on 3 January 1901, while Parham was away preaching, “twelve students were filled with the Holy Ghost” and began to speak in tongues. When he returned, the writer reports, the room seemed filled with a “white sheen of light,” and the students were “talking in different languages.” The paper adds that Parham knelt to pray and soon spoke in another language himself; CTS summarizes rather than quotes his words. Notice the claim behind the phrase “different languages.” Parham taught that tongues were real human languages given for missionary preaching. The paper shares that hope: it says he preached in other languages, that people of those nationalities came to the altar, and it calls him “an apostle of the doctrine of Pentecost.” These are claims, not tested linguistic facts. When early missionaries went abroad expecting to preach in local languages, many found they could not, and most Pentecostals came to understand tongues chiefly as prayer and praise in the Spirit (1 Corinthians 14:2). The paper’s praise of Parham did not last either. Seymour had first heard his teaching in Houston in 1905, though segregation forced him to listen from the hallway. The paper expected Parham in Los Angeles “in a few days.” When he came that autumn, he condemned the Azusa worship as disorderly and objected to Black and white believers mingling at the altar. The mission refused his leadership, as Reading 3 shows, and the two men’s paths divided for good.

5.“Moto Unaenea”5.“The Fire Is Spreading”

Tahariri kisha inageukia Los Angeles, ambapo ujumbe ulikuwa “umelipuka kwa nguvu kuu.” Katika Mtaa wa Azusa, inasema, mikutano iliendelea “kuanzia asubuhi hadi usiku wa kuchelewa” na ibada tatu hivi za madhabahuni kwa siku. Gazeti linasema halikuweka rekodi ya idadi, lakini linaona kwamba ndugu mmoja alihesabu watu hamsini hivi waliobatizwa katika Roho katika wiki moja, idadi ya kusomwa kama makadirio ya mshiriki. Wahubiri wanne wa utakatifu wanasemekana kupokea uzoefu huo; mmoja, Ndugu William Pendleton, alifukuzwa kanisani pamoja na kutaniko lake na sasa alifanya mikutano katika Mtaa wa Nane na Maple Avenue. Kipengele hicho ni ukumbusho kwamba uamsho ulileta mgawanyiko pamoja na furaha, kwa kuwa makanisa ya utakatifu yalifunga milango yao kwa mafundisho mapya. Kundi kutoka Los Angeles, likiwamo Ndugu na Dada Evans na Dada Florence Crawford, lilikuwa limetumia majuma matano huko Oakland, na gazeti linaripoti watu sitini na watano wamebatizwa katika Roho huko. Linaongeza kwamba wamisionari wanane walikuwa tayari wameondoka kwenda mashamba ya kigeni na watenda kazi thelathini hivi walikuwa wametoka. Ripoti moja fupi inaonyesha jinsi duara lilivyokuwa tayari pana. Mchungaji Adolph Rosa, mhudumu anayezungumza Kireno kutoka Visiwa vya Cape Verde, aliyelelewa Mkatoliki na kuongoka katika kanisa la Methodisti la Kireno huko New Bedford, Massachusetts, alikuwa amepokea uzoefu huo Oakland na sasa alihubiri Los Angeles. Neno kali la gazeti “Romanism” linaonyesha lugha ya chuki dhidi ya Wakatoliki iliyokuwa ya kawaida miongoni mwa Waprotestanti wa wakati ule; CTS haishiriki mtindo huo.The editorial then turns to Los Angeles, where the message had “burst out in great power.” At Azusa Street, it says, meetings ran “from morning till late at night” with about three altar services a day. The paper says it kept no record of numbers, but notes that one brother counted about fifty people baptized with the Spirit in a single week, a figure to read as a participant’s estimate. Four holiness preachers are said to have received the experience; one, Brother William Pendleton, was turned out of his church with his congregation and now held meetings at Eighth Street and Maple Avenue. That detail is a reminder that the revival brought division as well as joy, as holiness churches closed their doors to the new teaching. A band from Los Angeles, including Brother and Sister Evans and Sister Florence Crawford, had spent five weeks in Oakland, and the paper reports sixty-five people baptized with the Spirit there. It adds that eight missionaries had already left for foreign fields and about thirty workers had gone out. One short report shows how wide the circle already was. Rev. Adolph Rosa, a Portuguese-speaking minister from the Cape Verde Islands, raised Catholic and converted in a Portuguese Methodist church in New Bedford, Massachusetts, had received the experience in Oakland and was now preaching in Los Angeles. The paper’s harsh word “Romanism” reflects the anti-Catholic language common among Protestants of that time; CTS does not share that tone.

6.Ripoti za Uponyaji, Zisomwe kwa Makini6.Healing Reports, Read with Care

Sehemu iliyobaki ya uteuzi ni mfululizo wa ripoti fupi za uponyaji. Mtu mmoja wa Elysian Heights, kipofu kwa mwaka mmoja na nusu, anasemekana kupata kuona. Bi. J. Kring, gazeti linaripoti, aliponywa “saratani ya mapafu” baada ya daktari wake kumkatia tamaa. Kijana aliyeteseka kwa miaka na kifafa aliombewa na Ndugu Batman, mtenda kazi aliyeitwa kwenda Afrika, aliyemwomba Mungu atoe “nguvu ya pepo.” Leso iliyotumwa na ndugu mgonjwa wa Mashariki iliombewa na Dada Sallie Trainor na kutumwa tena, na ndugu huyo, gazeti linasema, aliponywa mara moja. Wapentekoste wanaamini kwamba Mungu huponya kwa kujibu maombi (Yakobo 5:14–15), na CTS inashiriki imani hiyo katika Mungu asikiaye. Lakini haya ni ushuhuda wa aya moja, si visa vya kitabibu vilivyochunguzwa; hatujui utambuzi wa magonjwa wala yaliyotokea baadaye. Lugha pia inahitaji tahadhari. Mnamo 1906 Wakristo wengi walisoma kifafa kama ishara ya pepo. Leo tunajua ni hali ya kitabibu ya ubongo ambayo kwa kawaida inaweza kutibiwa. CTS haitoi ripoti hizi kama mwongozo wa kitabibu. Ikiwa wewe au mtu umpendaye ni mgonjwa, omba kwa imani, na pia muone daktari na ufuate huduma ya matibabu iliyohitimu.The rest of the selection is a series of brief healing reports. A man at Elysian Heights, blind for a year and a half, is said to have received his eyesight. Mrs. J. Kring, the paper reports, was healed of “cancer of the lungs” after her doctor had given her up. A young man who had suffered for years from epileptic fits was prayed for by Brother Batman, a worker called to Africa, who asked God to cast out “the demon power.” A handkerchief sent by a sick brother in the East was prayed over by Sister Sallie Trainor and sent back, and the brother, the paper says, was healed at once. Pentecostals believe that God heals in answer to prayer (James 5:14–15), and CTS shares that confidence in a God who hears. But these are one-paragraph testimonies, not examined medical cases; we do not know the diagnoses or what happened later. The language also needs care. In 1906 many Christians read epilepsy as a sign of demons. Today we know it is a medical condition of the brain that can usually be treated. CTS does not offer these reports as medical guidance. If you or someone you love is ill, pray in faith, and also see a doctor and follow qualified medical care.

7.Mchungaji wa Leo Anachukua Nini Kutoka Kwake7.What a Pastor Takes from It Today

Mchungaji wa Jalisco, Lagos au Manila anachukua nini kutoka kwa tahariri iliyochapishwa katika ukumbi wa misheni huko Los Angeles mwaka 1906? Kwanza, kwamba kila harakati husimulia hadithi kuhusu yenyewe, na wachungaji wanapaswa kusimulia ya kwao kwa uaminifu. Mpango wa “injili ya sehemu” katika tahariri uliwasaidia Wapentekoste wa mwanzo kuhisi wao ni sehemu ya kazi ndefu ya Mungu, lakini uliwaacha nje waumini wengi waaminifu wa nyakati nyingine. Pili, kwamba kumtafuta Mungu katika Maandiko na maombi huja kwanza: wanafunzi wa Topeka walijifunza Matendo na kuomba kwa zamu kabla jambo lolote jingine halijatokea. Tatu, kwamba madai kuhusu lugha na uponyaji yanastahili uwazi na tahadhari pamoja. Tumaini la mwanzo la lugha za kimisionari za papo hapo halikudumu, na Wapentekoste walikua kwa hekima kwa kujifunza kutokana nalo. Nne, kwamba uamsho unamtegemea Mungu, si kiongozi yeyote mmoja. Mtu ambaye gazeti lilimsifu kuwa mtume mwezi Oktoba alikataliwa kama kiongozi kufikia Desemba, na harakati iliendelea. Tano, kwamba imani na dawa si maadui. Kanisa linaweza kuwaombea wagonjwa kwa ujasiri na pia kuwahimiza waende kwa daktari. Haya si uchunguzi wa kihistoria tu. Ni orodha ya kichungaji kwa kanisa lolote linaloomba, kama Topeka na Azusa walivyofanya, kwa ajili ya nguvu za Roho.What does a pastor in Jalisco, Lagos or Manila take from an editorial printed in a Los Angeles mission hall in 1906? First, that every movement tells a story about itself, and pastors should tell theirs honestly. The editorial’s “partial Gospel” scheme helped early Pentecostals feel part of God’s long work, but it left out many faithful believers of other ages. Second, that seeking God in Scripture and prayer comes first: the Topeka students studied Acts and prayed in shifts before anything else happened. Third, that claims about tongues and healings deserve both openness and care. The early hope of instant missionary languages did not hold up, and Pentecostals grew wiser by learning from it. Fourth, that a revival depends on God, not on any one leader. The man the paper praised as an apostle in October was refused as a leader by December, and the movement went on. Fifth, that faith and medicine are not enemies. A church can pray boldly for the sick and also urge them to see a doctor. These are not merely historical observations. They are a pastoral checklist for any church that prays, as Topeka and Azusa did, for the power of the Spirit.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Tahariri iliona ubatizo wa Kipentekoste kama kweli moja zaidi ambayo Mungu alikuwa akilirudishia kanisa. Kanisa lako linasimulia hadithi gani kuhusu mwanzo wake, na je, ni ya haki kwa Wakristo waliotangulia? Wanafunzi wa Topeka walichunguza Maandiko na kuomba kwa siku kadhaa kabla ya kudai jibu. Kanisa lako hujaribu uzoefu mpya kwa Biblia kwa njia gani? Na unawezaje kuwaombea wagonjwa kwa ujasiri huku ukiwahimiza pia watafute huduma nzuri ya matibabu? For reflection. The editorial saw the Pentecostal baptism as one more truth God was restoring to the church. What story does your church tell about its own beginnings, and is it fair to the Christians who came before? The Topeka students searched the Scriptures and prayed for days before they claimed an answer. How does your church test new experiences by the Bible? And how can you pray boldly for the sick while also encouraging them to seek good medical care?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa “The Pentecostal Baptism Restored” na ripoti nyingine zisizosainiwa zilizo karibu nayo, The Apostolic Faith (Los Angeles), Juzuu ya I Na. 2, Oktoba 1906, ukurasa wa 1, ikihaririwa na William J. Seymour. Toleo hilo liko katika umma nchini Marekani na linapatikana bure kwa nakala iliyonakiliwa. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo ya kihistoria kuhusu Cullis, Topeka, Ozman na kuachana kwa Parham baadaye na Seymour yametoka kwa historia za kawaida za harakati hiyo.Source. A Chapala Theological Seminary digest of “The Pentecostal Baptism Restored” and adjacent unsigned reports, The Apostolic Faith (Los Angeles), Vol. I No. 2, October 1906, page 1, edited by William J. Seymour. The issue is in the public domain in the United States and is freely available in transcription. This is CTS-authored teaching, not a reproduction; historical notes on Cullis, Topeka, Ozman and Parham’s later break with Seymour are drawn from standard histories of the movement.

Kusoma madai kwa makini. Kuongoka, uponyaji, lugha na idadi zilizoripotiwa katika The Apostolic Faith, ikiwa ni pamoja na masimulizi yake ya uponyaji wa Parham mwenyewe, ni ushuhuda wa washiriki na madai ya wahariri wake. CTS inayawasilisha kwa heshima kama hivyo; hayajathibitishwa kwa kujitegemea kama matokeo ya kitabibu, ya kiisimu au ya kitakwimu.Reading claims carefully. Conversions, healings, tongues and numbers reported in The Apostolic Faith, including its account of Parham’s own healing, are the testimony of participants and the claims of its editors. CTS presents them respectfully as such; they are not independently verified medical, linguistic or statistical findings.

Somo la 2 · Worship at Azusa

Bible Pentecost

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 3, November 1906, p. 1

A guided tour of the Azusa meetings in November 1906: no instruments, collections or advertising, but the Holy Ghost as leader; a Methodist layman glad it began in a barn; altar calls, long testimony meetings, Quaker-like shaking and children testifying; and a welcome in which no one was rejected for color, dress or lack of education.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Pentekoste ya Biblia: Ndani ya Mikutano ya Mtaa wa AzusaBible Pentecost: Inside the Azusa Street Meetings

Somo la Seminari ya Kitheolojia ya Chapala — jinsi Wapentekoste wa kwanza walivyoeleza ibada yao, madhabahu yao, mikutano yao ya ushuhuda na makaribisho yao kwa watu wa kila rangi na taifaA Chapala Theological Seminary reading — how the first Pentecostals described their worship, their altar, their testimony meetings and their welcome to people of every color and nation

Muhtasari wa CTS wa chanzo cha msingi: “Bible Pentecost” na “Gracious Pentecostal Showers Continue to Fall,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 3, Novemba 1906, ukurasa wa 1. Toleo asilia (1906) liko katika umma (public domain) nchini Marekani; CTS inalinukuu hapa kwa ufupi tu, kwa ajili ya kujifunza na kufafanua.A CTS digest of a primary source: “Bible Pentecost” and “Gracious Pentecostal Showers Continue to Fall,” The Apostolic Faith (Los Angeles), Vol. I No. 3, November 1906, page 1. The original issue (1906) is in the public domain in the United States; CTS quotes it here only briefly, for study and commentary.

  • IbadaWorship
  • UshuhudaTestimony
  • Ushirika wa mataifa na jamiiInterracial fellowship
  • Chanzo cha msingiPrimary source
Neno kabla hujasoma. Kufikia Novemba 1906 wageni walikuwa wakifika Los Angeles kutoka kote nchini, na wengi zaidi walikuwa wakiandika kuuliza mikutano ilikuwaje. Makala hii ni jibu la misheni: ziara ya kuongozwa ya siku moja katika Mtaa wa Azusa. Ni maelezo yetu bora ya mwanzo ya ibada ya Kipentekoste kutoka ndani. Pia inatumia maneno fulani kuhusu rangi na dini yanayosikika yamepitwa na wakati au makali leo; muhtasari huu unayaeleza yanapojitokeza. A word before you read. By November 1906 visitors were arriving in Los Angeles from across the country, and many more were writing to ask what the meetings were like. This article is the mission’s answer: a guided tour of a day at Azusa Street. It is our best early description of Pentecostal worship from the inside. It also uses some words about race and religion that sound dated or harsh today; this digest explains them as they come up.

1.Uamsho Bila Mitambo ya Kawaida1.A Revival Without the Usual Machinery

Makala inaanza na habari kwamba Los Angeles inatembelewa na “upepo mkuu uvumao kutoka mbinguni,” maneno ambayo Luka anatumia katika Matendo 2 kwa kuja kwa Roho. Kisha inatoa dai la kushangaza: sababu za uamsho huu ni “kinyume kabisa” cha kile watu kwa kawaida hufikiri uamsho mkubwa unahitaji. Uamsho wa Marekani wa enzi ile mara nyingi ulipangwa kwa uangalifu, kwa matangazo, kwaya zilizofunzwa, wainjilisti maarufu na sadaka za kampeni. Mtaa wa Azusa, gazeti linasema, haukuwa na lolote kati ya hayo. “Hakuna ala za muziki zinazotumika, wala hazihitajiki.” Hakukuwa na kwaya, ingawa wengine walisema walisikia malaika wakiimba “katika roho.” “Hakuna sadaka zinazochukuliwa.” Hakuna mabango yaliyotangaza mikutano, na “hakuna kanisa wala shirika nyuma yake.” Badala yake, “Roho Mtakatifu ndiye kiongozi.” Hii haimaanishi kwamba Wapentekoste wa mwanzo walifikiri ala za muziki au sadaka ni dhambi; ndani ya miaka michache makanisa mengi ya Kipentekoste yalitumia vyote viwili, na leo ibada ya Kipentekoste inajulikana ulimwenguni kote kwa muziki wake. Hoja ilikuwa kuhusu kutegemea. Mwandishi alitaka wasomaji waelewe kwamba kazi hii haikutegemea mitambo ya kibinadamu bali uwepo wa Mungu. Imani hiyo, kwamba Roho mwenyewe anaongoza mkutano, ikawa mojawapo ya silika za ndani kabisa za ibada ya Kipentekoste.The article begins with the news that Los Angeles is being visited with a “rushing mighty wind from heaven,” the phrase Luke uses in Acts 2 for the coming of the Spirit. Then it makes a striking claim: the reasons for this revival are “the very opposite” of what people usually think a big revival needs. American revivals of that era were often carefully organized, with advertising, trained choirs, famous evangelists and offerings for the campaign. Azusa Street, the paper says, had none of it. “No instruments of music are used, none are needed.” There was no choir, though some said they had heard angels singing “in the spirit.” “No collections are taken.” No posters advertised the meetings, and “no church or organization is back of it.” Instead, “the Holy Ghost is the leader.” This does not mean that early Pentecostals thought musical instruments or offerings were sinful; within a few years most Pentecostal churches used both, and today Pentecostal worship is known around the world for its music. The point was about dependence. The writer wanted readers to understand that this work did not rest on human machinery but on the presence of God. That conviction, that the Spirit Himself leads the meeting, became one of the deepest instincts of Pentecostal worship.

2.“Holy Rollers” na “Kanisa la Watu wa Rangi”2.“Holy Rollers” and “the Colored Church”

Kisha, makala inafikiria msafiri anayefika mjini na kuuliza njia ya Misheni ya Imani ya Kitume (Apostolic Faith Mission). Wenyeji wanaweza kujibu, “O, unamaanisha Holy Rollers,” au “Je, ni Kanisa la Watu wa Rangi (Colored Church) unalomaanisha?” Majina yote mawili yanahitaji maelezo. “Holy Rollers” (wagaagaaji watakatifu) lilikuwa jina la dhihaka kwa waumini wa utakatifu na Wapentekoste, kwa sababu baadhi yao walianguka sakafuni katika ibada; lilikusudiwa kama tusi, na Wapentekoste mara chache wamelitumia kuhusu wao wenyewe. “Colored” lilikuwa neno la kawaida la heshima mwaka 1906 kwa Waamerika Weusi. Limepitwa na wakati na linaweza kuudhi leo, na CTS inalitumia tu inaponukuu. Ukweli kwamba watu wa nje waliiita Azusa “Kanisa la Watu wa Rangi” unatuambia kwamba mji uliiona kama kutaniko la Weusi, linaloongozwa na mchungaji Mweusi, ingawa watu wa jamii nyingi walihudhuria. Kisha gazeti linaeleza mtaa: duka la mawe ya makaburi, mazizi na ghala la mbao, ambalo linaliita “jirani la bahati kwa sababu hakuna anayelalamika kuhusu mikutano ya usiku kucha.” Jengo ni “jengo la zamani la ghorofa mbili lililopakwa chokaa.” Mtu hangetarajia mbingu kutembelea mahali kama hapo, mwandishi anasema, “isipokuwa ukikumbuka zizi la Bethlehemu.” Picha hiyo ni ya makusudi: Kristo aliyezaliwa kati ya wanyama alikuwa tena akichagua mahali pa unyenyekevu kuonyesha utukufu wake.Next, the article imagines a traveler arriving in the city and asking the way to the Apostolic Faith Mission. Locals might answer, “O, you mean the Holy Rollers,” or “It is the Colored Church you mean?” Both labels need explaining. “Holy Rollers” was a mocking nickname for holiness and Pentecostal believers, because some fell to the floor in worship; it was meant as an insult, and Pentecostals have rarely used it of themselves. “Colored” was the ordinary polite term in 1906 for African Americans. It is dated and can be offensive today, and CTS uses it only when quoting. The fact that outsiders called Azusa “the Colored Church” tells us that the city saw it as a Black congregation, led by a Black pastor, even though people of many races attended. The paper then describes the neighborhood: a tombstone shop, stables and a lumber yard, which it calls “a fortunate vicinity because no one complains of all-night meetings.” The building is a “two-story, white-washed old building.” One would hardly expect heaven to visit such a place, the writer says, “unless you remember the stable at Bethlehem.” The image is deliberate: the Christ who was born among animals was again choosing a humble place to show His glory.

3.Ushuhuda wa Mlei Mmethodisti3.A Methodist Layman’s Witness

Ushuhuda mrefu zaidi katika makala unatoka kwa mlei Mmethodisti wa Los Angeles asiyetajwa jina; kwa kuwa hawezi kutambuliwa, CTS inatoa maneno yake kwa muhtasari badala ya nukuu. Kwa miaka, anasema, aliongoza kundi la maombi katika Kanisa la Kwanza la Methodisti, akimwomba Mungu Pentekoste ije mjini. Yeye na marafiki zake walikuwa wametumaini ingeanza katika kanisa lao wenyewe, lakini Mungu hakuianzisha huko. Kisha inakuja hitimisho lake la ajabu. Anamshukuru Mungu kwamba haikuanza katika kanisa lolote la mjini bali katika ghala, ambapo kila mtu angeweza kuja na kushiriki. Kama ingeanza katika kanisa zuri, anaeleza, watu Weusi maskini na watu wanaosema Kihispania wasingeipokea. Kwa watu wa “Spanish” anamaanisha karibu hakika wakazi Wameksiko na wengine wanaosema Kihispania wa Los Angeles, wengi wao wafanyakazi maskini; waumini Wameksiko kama Abundio na Rosa López walishuhudia katika toleo la kwanza la gazeti. Mlei huyo anaona katika hili kutimizwa kwa ahadi ya Yoeli, iliyonukuliwa na Petro, kwamba Mungu atamimina Roho wake “juu ya wote wenye mwili.” Ushuhuda wake ni mwaminifu kuhusu tabaka na rangi. Makanisa yenye heshima, anatambua, hayangewakaribisha maskini na wenye ngozi nyeusi zaidi kwa usawa. Mungu alichagua mahali ambapo wangeweza. Anamaliza kwa kuwaonya Wamethodisti wenzake wasiingilie kazi hii.The longest testimony in the article comes from an unnamed Methodist layman of Los Angeles; because he cannot be identified, CTS gives his words in summary rather than quotation. For years, he says, he had led a praying band at the First Methodist Church, asking God for Pentecost to come to the city. He and his friends had hoped it would begin in their own church, but God did not begin it there. Then comes his remarkable conclusion. He thanks God that it began in no city church but in a barn, where everyone could come and share in it. If it had begun in a fine church, he explains, poor Black people and Spanish-speaking people would not have received it. By “Spanish” people he almost certainly means the Mexican and other Spanish-speaking residents of Los Angeles, many of them poor laborers; Mexican believers such as Abundio and Rosa López testified in the paper’s first issue. The layman sees in this the fulfillment of Joel’s promise, quoted by Peter, that God will pour out His Spirit “upon all flesh.” His testimony is honest about class and race. Respectable churches, he recognizes, would not have welcomed the poor and the darker-skinned on equal terms. God chose a place where they could. He ends by warning his fellow Methodists not to interfere with this work.

4.Madhabahu, Neno na Mkutano wa Ushuhuda4.The Altar, the Word and the Testimony Meeting

Mikutano, makala inasema, iliendelea “kuanzia saa nne asubuhi hadi saa sita usiku hivi.” Kitovu chake kilikuwa madhabahu. Ilipotangazwa kwamba madhabahu iko wazi “kwa watafutaji wa msamaha, utakaso, ubatizo katika Roho Mtakatifu na uponyaji wa mwili,” watu waliinuka na kuja mbele. “Hakuna kusukuma,” mwandishi anasisitiza. Kilichowaleta si mbinu za ustadi bali “kutangazwa kwa urahisi kwa Neno la Mungu,” lililohubiriwa kwa nguvu hata watu “hutikiswa kwenye viti.” Wengi walianguka “kifudifudi chini ya nguvu za Mungu” na kuinuka wakinena kwa lugha. Kabla ya mahubiri kulikuwa na mikutano ya ushuhuda, ambayo “mara nyingi huendelea kwa saa mbili au zaidi,” watu wakisimama na kungoja zamu yao. Wale waliobatizwa katika Roho walishuhudia kwamba kwanza walipokea “ushahidi wazi wa utakaso,” uzoefu wa utakatifu ulioelezwa katika Somo la 1. Mamia, gazeti linasema, walishuhudia kunena “kwa lugha mpya ambayo hawakuijua kamwe kabla,” na wengine karama ya tafsiri. Hapa tunaona imani ya msingi ya Kipentekoste: waumini wa kawaida, si wahubiri tu, wana la kusema kuhusu alichofanya Mungu. Ushuhuda haukuwa kijazaji kati ya nyimbo. Ulikuwa namna ya kuhubiri na kutaniko zima, na uliwapa sauti watu ambao hawakuwa nayo mahali pengine.The meetings, the article says, ran “from ten o’clock in the morning till about twelve at night.” Their center was the altar. When it was announced that the altar was open “for seekers for pardon, sanctification, the baptism with the Holy Ghost and healing of the body,” people rose and came forward. “There is no urging,” the writer insists. What brought them was not clever technique but “the simple declaring of the Word of God,” preached with such power that people “are shaken on the benches.” Many fell “prostrate under the power of God” and rose speaking in tongues. Before the preaching came the testimony meetings, which “often continue for two hours or more,” with people standing and waiting their turn. Those baptized with the Spirit testified that they had first received “a clear evidence of sanctification,” the holiness experience described in Reading 1. Hundreds, the paper says, testified to speaking “in a new tongue that they never knew before,” and some to the gift of interpretation. Here we see a core Pentecostal conviction: ordinary believers, not only preachers, have something to say about what God has done. Testimony was not a filler between songs. It was a form of preaching by the whole congregation, and it gave a voice to people who had none elsewhere.

5.Kutetemeka, Kuimba na Watoto Madhabahuni5.Shaking, Singing and Children at the Altar

Mwandishi anajali kueleza ibada ilionekanaje, labda ili kujibu wakosoaji waliofikiria vurugu pori. “Maonyesho si kupiga kelele, kupiga makofi wala kuruka ambako mara nyingi huonekana katika mikutano ya kambi.” Badala yake kulikuwa na “kutetemeka kama kwa Wakwaker wa mwanzo,” ambako “Wamethodisti wa zamani waliliita ‘the jerks’ (mitikiso).” Ulinganisho huo unaweka Azusa katika mstari mrefu wa historia ya uamsho: Wakwaker wa mwanzo walipata jina lao kutokana na kutetemeka mbele za Mungu, na mikutano ya kambi ya mpaka wa Marekani karibu na mwaka 1800 ilijulikana kwa “mitikiso” ya mwili. Chini ya nguvu za Roho, mikono iliinuliwa na watu walinena kwa lugha; mtu mmoja alipoimba “wimbo uliojifunzwa kutoka mbinguni,” machozi yalitiririka usoni mwa wengine. Uimbaji ulikuwa huru. Kila siku watu waliimba “The Comforter Has Come” (Mfariji Amekuja), pamoja na “Heavenly Sunlight” na “Under the Blood,” na mara nyingi mtu aliimba wimbo unaojulikana “kwa lugha mpya.” Wengi walimpokea Roho kwa kuwekewa mikono, “kama walivyofanya kupitia Paulo huko Efeso” (Matendo 19). Watoto pia walishiriki: wavulana na wasichana wa umri wa miaka minane hadi kumi na miwili walisimama juu ya benchi ya madhabahuni na kushuhudia, na katika mikutano ya watoto “watoto wadogo kabisa hushuka na kumtafuta Bwana.” Uamsho ulikuwa wa familia, si watu wazima tu.The writer is careful to describe what the worship looked like, perhaps to answer critics who imagined wild disorder. “The demonstrations are not the shouting, clapping or jumping so often seen in camp meetings.” Instead there was “a shaking such as the early Quakers had,” which “the old Methodists called the ‘jerks.’” The comparison places Azusa within a long line of revival history: the early Quakers took their nickname from trembling before God, and the camp meetings of the American frontier around 1800 were famous for bodily “jerks.” Under the power of the Spirit, hands were raised and people spoke in tongues; while one sang “a song learned from heaven,” tears ran down other faces. The singing was free. Every day the people sang “The Comforter Has Come,” along with “Heavenly Sunlight” and “Under the Blood,” and often someone would sing a familiar hymn “in a new tongue.” Many received the Spirit through the laying on of hands, “as they did through Paul at Ephesus” (Acts 19). Children took part as well: boys and girls from eight to twelve stood on the altar bench and testified, and in the children’s meetings “little tots get down and seek the Lord.” The revival was for families, not only for adults.

6.“Jinsi Mataifa Yote Wanavyohisi Huru”6.“How Free All Nationalities Feel”

Pengine mistari inayonukuliwa zaidi ya makala hii inahusu makaribisho yaliyotolewa kwa watu wa kila taifa. “Inaonekana wazi jinsi mataifa yote wanavyohisi huru.” Kama Mmeksiko au Mjerumani hawezi kusema Kiingereza, mwandishi anasema, “anasimama na kusema kwa lugha yake mwenyewe na anahisi yuko nyumbani kabisa.” Roho, mwandishi anasema, “hutafsiri kupitia uso,” na watu husema amina. Kisha inakuja sentensi inayofupisha roho ya Azusa ya mwanzo: “Hakuna chombo ambacho Mungu anaweza kukitumia kinachokataliwa kwa sababu ya rangi au mavazi au kukosa elimu.” Katika mji na taifa lililogawanyika vikali kwa rangi, lugha na tabaka, hili lilikuwa la kimapinduzi. Inafaa kuongeza, kama wanahistoria wanavyofanya, kwamba umoja huu haukuwa kamilifu hata mwaka 1906 na haukudumu bila kubadilika; Somo la 3 na Somo la 4 litaonyesha baadhi ya mivutano. Makala pia inaeleza vyumba vya ghorofani. Watafutaji wa uponyaji “walipelekwa ghorofani na kuombewa katika chumba cha maombi,” na gazeti linaripoti kwamba “wengi wameponywa huko”; wanafunzi wasome hilo kama ushuhuda wa washiriki badala ya matokeo ya kitabibu. Chumba kikubwa zaidi ghorofani, kilichowekwa viti na “mbao tatu za mti wa redwood wa California,” kilitumika kwa kujifunza Biblia na kiliitwa “chumba cha juu cha Kipentekoste.” Makala inaisha na “upatano wa upendo” miongoni mwa makanisa ambayo uamsho uliyagusa, na wahariri wakilia juu ya barua za watafutaji.Perhaps the most quoted lines of this article concern the welcome given to people of every nation. “It is noticeable how free all nationalities feel.” If a Mexican or German cannot speak English, the writer says, “he gets up and speaks in his own tongue and feels quite at home.” The Spirit, the writer says, “interprets through the face,” and the people say amen. Then comes a sentence that summarizes the spirit of early Azusa: “No instrument that God can use is rejected on account of color or dress or lack of education.” In a city and a nation sharply divided by race, language and class, this was radical. It is worth adding, as historians do, that this unity was not perfect even in 1906 and did not last unchanged; Reading 3 and Reading 4 will show some of the tensions. The article also describes the upstairs rooms. Seekers for healing were “taken upstairs and prayed for in the prayer room,” and the paper reports that “many have been healed there”; students should read that as the testimony of participants rather than a medical finding. A larger room upstairs, furnished with chairs and “three California redwood planks,” served for Bible study and was called “the Pentecostal upper room.” The article closes with “the loving harmony” among the churches the revival had touched, and with the editors weeping over the letters of seekers.

7.Mchungaji wa Leo Anachukua Nini Kutoka Kwake7.What a Pastor Takes from It Today

Makala hii inabaki kuwa kioo kwa makanisa ya Kipentekoste zaidi ya karne moja baadaye. Inauliza, kwanza, kama ibada yetu bado inamtegemea Roho au imekuja kutegemea programu zetu, mifumo ya sauti na utangazaji. Hakuna kati ya hivyo kilicho kibaya, lakini gazeti linatukumbusha ni kipi ni shina na ni vipi ni matawi. Pili, inathamini ushuhuda wa waumini wa kawaida. Makanisa mengi leo yamepoteza mkutano wa ushuhuda; somo hili linawaalika wachungaji kulipa kutaniko sauti tena, kwa mwongozo wa hekima. Tatu, inaunganisha uhuru na utaratibu. Mwandishi anasisitiza mikutano iliongozwa na Roho, hata hivyo anajali kuieleza kuwa ya heshima, iliyolenga Neno, na isiyo na msisimko tu. Nne, inapinga kila kutaniko kuhusu makaribisho. Je, Mmeksiko, Mjerumani, mfanyakazi maskini au muumini asiye na elimu angehisi “yuko nyumbani kabisa” katika kanisa letu, huru kuomba kwa lugha yake mwenyewe? Kwa wanafunzi wa CTS katika Meksiko, Kuba na kwingineko, ni jambo la kugusa kukumbuka kwamba waumini wanaosema Kihispania walikuwapo tangu mwanzo kabisa wa hadithi ya Kipentekoste. Hatimaye, inatoa onyo la haki. Ukosefu wa mpangilio rasmi ambao gazeti linaushangilia ungeifanya karibuni kuwa vigumu kutatua migogoro, kama masomo ya baadaye yanavyoonyesha. Uhuru unaoongozwa na Roho bado unahitaji uongozi mwaminifu na unaowajibika.This article remains a mirror for Pentecostal churches more than a century later. It asks, first, whether our worship still depends on the Spirit or has come to depend on our programs, sound systems and publicity. None of those is wrong, but the paper reminds us which is the root and which are the branches. Second, it treasures the testimony of ordinary believers. Many churches today have lost the testimony meeting; this reading invites pastors to give the congregation a voice again, with wise guidance. Third, it holds together freedom and order. The writer insists the meetings were Spirit-led, yet he is careful to describe them as reverent, centered on the Word, and free from mere excitement. Fourth, it challenges every congregation on welcome. Would a Mexican, a German, a poor worker or an uneducated believer feel “quite at home” in our church, free to pray in his own language? For CTS students in Mexico, Cuba and beyond, it is moving to remember that Spanish-speaking believers were present at the very beginning of the Pentecostal story. Finally, it gives a fair warning. The lack of formal organization that the paper celebrates would soon make it hard to resolve conflicts, as later readings show. Spirit-led freedom still needs faithful, accountable leadership.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Ni nini katika ibada ya kanisa lako kinachomtegemea Roho, na ni nini kinachotegemea hasa mpangilio wa kibinadamu? Kutaniko lako lilisikia lini mara ya mwisho waumini wa kawaida wakishuhudia alichofanya Mungu? Nani anaweza kuhisi ni mgeni katika ibada zako kwa sababu ya rangi, mavazi, lugha au kukosa elimu, na itachukua nini wahisi “wako nyumbani kabisa”? For reflection. What in your church’s worship depends on the Spirit, and what depends mainly on human arrangement? When did your congregation last hear ordinary believers testify to what God has done? Who might feel like an outsider in your services because of color, dress, language or lack of education, and what would it take for them to feel “quite at home”?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa “Bible Pentecost” na “Gracious Pentecostal Showers Continue to Fall,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 3, Novemba 1906, ukurasa wa 1. Toleo hilo liko katika umma nchini Marekani na linapatikana bure kwa nakala iliyonakiliwa. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo ya kihistoria yametoka kwa historia za kawaida za harakati hiyo.Source. A Chapala Theological Seminary digest of “Bible Pentecost” and “Gracious Pentecostal Showers Continue to Fall,” The Apostolic Faith (Los Angeles), Vol. I No. 3, November 1906, page 1. The issue is in the public domain in the United States and is freely available in transcription. This is CTS-authored teaching, not a reproduction; historical notes are drawn from standard histories of the movement.

Kusoma madai kwa makini. Ripoti za uponyaji, uimbaji wa mbinguni na lugha mpya, na idadi kama “mamia,” ni ushuhuda wa washiriki na madai ya wahariri. CTS inayawasilisha kwa heshima kama hivyo; hayajathibitishwa kwa kujitegemea kama matokeo ya kitabibu, ya kiisimu au ya kitakwimu. Maneno yaliyopitwa na wakati kama “colored” na “Holy Rollers” yanahifadhiwa tu ndani ya nukuu, kama sehemu ya kumbukumbu ya kihistoria.Reading claims carefully. Reports of healing, heavenly singing and new tongues, and numbers such as “hundreds,” are the testimony of participants and the claims of the editors. CTS presents them respectfully as such; they are not independently verified medical, linguistic or statistical findings. Dated terms such as “colored” and “Holy Rollers” are kept only in quotation, as part of the historical record.

Somo la 3 · Origins and Leadership

Seven Months of Pentecostal Showers

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 4, December 1906, p. 1

The mission tells its own beginnings: a praying band that sent for Seymour from Houston, the fire falling on Bonnie Brae on April 9, Lucy Farrow’s arrival, a gentle but firm refusal of Charles Parham’s leadership, no pope or “Dowieism,” a humble pastor under Christ the great Shepherd, and the joy of the “latter rain.”

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Miezi Saba ya Manyunyu ya Kipentekoste: Asili, Uongozi na ImaniSeven Months of Pentecostal Showers: Origins, Leadership and Belief

Somo la Seminari ya Kitheolojia ya Chapala — misheni ya Azusa inasimulia hadithi yake yenyewe: kundi la maombi, wito wa Seymour, Bonnie Brae, Lucy Farrow, kuachana na Parham, na umbo la uongozi wake wa mwanzoA Chapala Theological Seminary reading — the Azusa mission tells its own story: the praying band, Seymour’s call, Bonnie Brae, Lucy Farrow, the break with Parham, and the shape of its early leadership

Muhtasari wa CTS wa chanzo cha msingi: “Seven Months of Pentecostal Showers. Jesus, Our Projector and Great Shepherd,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 4, Desemba 1906, ukurasa wa 1. Toleo asilia (1906) liko katika umma (public domain) nchini Marekani; CTS inalinukuu hapa kwa ufupi tu, kwa ajili ya kujifunza na kufafanua.A CTS digest of a primary source: “Seven Months of Pentecostal Showers. Jesus, Our Projector and Great Shepherd,” The Apostolic Faith (Los Angeles), Vol. I No. 4, December 1906, page 1. The original issue (1906) is in the public domain in the United States; CTS quotes it here only briefly, for study and commentary.

  • AsiliOrigins
  • Seymour na ParhamSeymour and Parham
  • Uongozi wa kanisaChurch leadership
  • Chanzo cha msingiPrimary source
Neno kabla hujasoma. Kufikia Desemba 1906 watu walikuwa wakiuliza maswali mawili kuhusu Mtaa wa Azusa: ulianzaje, na nani anaongoza? Makala hii inajibu yote mawili. Inasimulia hadithi ya miezi ya kwanza ya uamsho, inakataa hadharani uongozi wa Charles F. Parham, mtu ambaye mafundisho yake yalikuwa yamemuunda Seymour, na inachora jinsi misheni ilivyoelewa wachungaji, mafundisho na ushirika. Ni matini fupi, lakini inaashiria mojawapo ya mageuzi ya kwanza katika historia ya Upentekoste. A word before you read. By December 1906 people were asking two questions about Azusa Street: how did it start, and who is in charge? This article answers both. It tells the story of the revival’s first months, publicly declines the leadership of Charles F. Parham, the man whose teaching had shaped Seymour, and sketches how the mission understood pastors, doctrine and fellowship. It is a short text, but it marks one of the first turning points in Pentecostal history.

1.“Bwana Alikuwa Mwanzilishi”1.“The Lord Was the Founder”

“Wengi wanauliza kazi katika Misheni ya Azusa ilianzaje na nani alikuwa mwanzilishi.” Jibu linakuja mara moja: “Bwana alikuwa mwanzilishi na yeye ndiye Mpangaji (Projector) wa harakati hii.” Neno “projector” linasikika geni leo, lakini mwaka 1906 lingeweza kumaanisha yule anayepanga au kubuni mradi, asili yake. Kisha makala inasimulia hadithi ya kibinadamu. “Kundi la watu wanyenyekevu huko Los Angeles” lilikuwa limeomba kwa mwaka mmoja au zaidi kwa ajili ya nguvu kubwa zaidi za kiroho, likitamani wokovu wa “wanadamu waliopotea na wanaoteseka.” Hawakujua hasa walichohitaji, mwandishi anakiri, lakini walijua jambo moja: watu “hawakuwa wakiokolewa na kuponywa kama walivyotamani kuona.” Kwa hiyo waliendelea kufanya “mikutano ya maombi ya nyumbani,” mikusanyiko midogo katika nyumba, kwa miezi kadhaa. Hili linastahili kuzingatiwa. Uamsho haukuanza na mhubiri maarufu wala kampeni iliyopangwa. Ulianza na waumini wa kawaida, wengi wao wafanyakazi Waamerika Weusi, waliokuwa waaminifu kuhusu udhaifu wa makanisa yao na waliendelea kuomba. Wanahistoria mara nyingi wanasisitiza uongozi wa Seymour, na ni haki; lakini makala hii inataka msomaji aone kwamba alialikwa na jumuiya inayoomba iliyokuwa tayari ikimtafuta Mungu kabla hajafika. Hadithi ya Kipentekoste inaanza na maombi.“Many are asking how the work in Azusa Mission started and who was the founder.” The answer comes at once: “The Lord was the founder and He is the Projector of this movement.” The word “projector” sounds strange today, but in 1906 it could mean the one who plans or designs a project, its originator. The article then tells the human story. “A band of humble people in Los Angeles” had been praying for a year or more for greater spiritual power, longing for the salvation of “lost and suffering humanity.” They did not know exactly what they needed, the writer admits, but they knew one thing: people “were not getting saved and healed as they desired to see.” So they continued to hold “cottage prayer meetings,” small gatherings in homes, for several months. This is worth noticing. The revival did not begin with a famous preacher or a planned campaign. It began with ordinary believers, many of them African American working people, who were honest about the weakness of their churches and kept praying. Historians often stress Seymour’s leadership, and rightly; but this article wants the reader to see that he was invited by a praying community that was already seeking God before he arrived. The Pentecostal story begins with prayer.

2.Wito kutoka Houston2.A Call from Houston

Kisha, mwandishi anasema, watakatifu wanaoomba “waliongozwa na Bwana kumwita Ndugu Seymour kutoka Houston, Texas,” nao wakamtumia nauli. Makala inalinganisha hili na malaika kumwambia Kornelio atume kumwita Petro katika Matendo 10. Vyanzo vingine vinajaza historia ya nyuma. Seymour alikuwa akihudhuria shule fupi ya Biblia huko Houston iliyoongozwa na Charles Parham, ambapo alijifunza mafundisho ya Parham kwamba kunena kwa lugha ndiyo ushahidi wa Biblia wa ubatizo katika Roho Mtakatifu. Chini ya desturi za ubaguzi za Texas, masimulizi mengi yanasema, Seymour alilazimishwa kusikiliza masomo kutoka ukumbini. Mwanamke wa Los Angeles aitwaye Neely Terry alimsikia akihubiri Houston na akamsifu kwa kutaniko lake dogo la utakatifu. Seymour alipowasili aliwaambia waumini kuhusu ubatizo katika Roho, na kwamba “kila mchana saa tisa” wangeomba kwa ajili ya “kuvikwa nguvu.” Kisha inakuja kukiri kwa kushangaza: alikuwa “hajapata Pentekoste bali alikuwa akiitafuta.” Seymour alihubiri asichokuwa ameshakipitia, na alisema hivyo waziwazi. Wengine katika kikundi waliamini tayari wana uzoefu huo; wengine hawakuamini, “kwa sababu ishara hazikuwa zikifuata.” Makala ni ya wazi kwamba, kwa muda, “hakuna karibu mtu aliyekuwa akiokoka.”Then, the writer says, the praying saints “felt led of the Lord to call Bro. Seymour from Houston, Texas,” and they sent him his fare. The article compares this to the angel telling Cornelius to send for Peter in Acts 10. Other sources fill in the background. Seymour had been attending a short-term Bible school in Houston led by Charles Parham, where he learned Parham’s teaching that speaking in tongues is the Bible evidence of the baptism with the Holy Spirit. Under the segregation customs of Texas, many accounts say, Seymour was made to listen to the lessons from the hallway. A Los Angeles woman named Neely Terry heard him preach in Houston and recommended him to her small holiness congregation. When Seymour arrived he told the believers about the baptism with the Spirit, and that “every afternoon at three o’clock” they would pray for “the enduement of power.” Then comes a striking admission: he “did not have the Pentecost but was seeking it.” Seymour preached what he had not yet experienced, and he said so openly. Some in the group believed they already had the experience; others did not, “because the signs were not following.” The article is candid that, for a time, “hardly anyone was getting saved.”

3.Tarehe 9 Aprili na Lucy Farrow3.April 9 and Lucy Farrow

“Kulikuwa na upinzani mwingi,” mwandishi anaendelea, lakini kikundi kiliendelea kufunga na kuomba “hadi tarehe 9 Aprili moto wa Mungu ulipoanguka katika nyumba ndogo huko Bonnie Brae.” Hii ilikuwa nyumba ya Richard na Ruth Asberry, ambapo waumini walikuwa wamehamia Seymour alipofungiwa nje ya misheni ya utakatifu iliyomwalika kwanza. “Siku tatu baada ya hapo, Ndugu Seymour alipokea Pentekoste yake.” Makala kisha inataja watenda kazi wawili kutoka Houston waliofika kabla tu ya mmiminiko. Mmoja wao alikuwa “Dada Lucy Farrow,” aliyekuwa “amepokea Pentekoste yake ya kibinafsi” na aliyesema Bwana alimtuma kujiunga nao. Farrow anastahili kujulikana zaidi. Alikuwa mhubiri Mwamerika Mweusi wa utakatifu, aliyezaliwa Virginia, aliyechunga misheni ndogo ya utakatifu huko Houston na alifanya kazi katika kaya ya Parham. Ndiye aliyemtambulisha Seymour kwanza kwa mafundisho ya Parham, na alikuwa ameshanena kwa lugha kabla ya Seymour. Huko Azusa alijulikana kwa kuwaombea watu wapokee Roho, na kabla ya mwaka kuisha alikuwa ameondoka kama mmisionari kwenda Liberia. Makala inamsifu kwa kuja “kwa upendo na nguvu, akiinua damu ya Yesu Kristo katika utimilifu wake wote.” Wanawake kama Farrow walikuwa miongoni mwa watenda kazi wa kwanza na wanaoaminika zaidi wa uamsho.“There was a great deal of opposition,” the writer continues, but the group kept fasting and praying “till on April 9th the fire of God fell in a cottage on Bonnie Brae.” This was the home of Richard and Ruth Asberry, where the believers had moved after Seymour was shut out of the holiness mission that first invited him. “Three days after that, Bro. Seymour received his Pentecost.” The article then names two co-workers from Houston who arrived just before the outpouring. One of them was “Sister Lucy Farrow,” who had “received her personal Pentecost” and said the Lord had sent her to join them. Farrow deserves to be better known. She was an African American holiness preacher, born in Virginia, who had pastored a small holiness mission in Houston and had worked in Parham’s household. It was she who first introduced Seymour to Parham’s teaching, and she had already spoken in tongues before Seymour did. At Azusa she became known for praying for people to receive the Spirit, and before the year was out she had set off as a missionary to Liberia. The article praises her for coming “with love and power, holding up the blood of Jesus Christ in all His fullness.” Women like Farrow were among the revival’s first and most trusted workers.

4.“Yeye Si Kiongozi wa Harakati Hii”4.“He Is Not the Leader of This Movement”

Aya muhimu zaidi kihistoria ni jibu la swali jingine: je, Dkt. Charles F. Parham ndiye kiongozi wa harakati hii? “Tunaweza kujibu hapana.” Gazeti linakiri kwamba lilikuwa limemtaja hapo awali kama kiongozi wake “kabla ya kumngoja Bwana,” na linaeleza hilo kama haraka ya utoto wa kiroho: “Tuko kama mtoto mchanga—tumejaa upendo.” Sasa misheni imetulia na imeona “kwamba Bwana anapaswa kuwa kiongozi wetu.” Nyuma ya lugha hii ya upole kuna kuvunjika kwa uchungu. Parham, mwanzilishi wa harakati ya Imani ya Kitume huko Kansas na Texas, alikuja Mtaa wa Azusa mnamo Oktoba 1906. Alilaani mengi ya aliyoyaona kama kupita kiasi kwa kimwili, na alikasirishwa na kuchanganyika kwa karibu kwa waabudu Weusi na Weupe. Viongozi wa Azusa walikataa mamlaka yake, naye akaanzisha mkutano pinzani karibu. Katika miaka ya baadaye Parham alizungumzia Mtaa wa Azusa kwa maneno ya wazi ya ubaguzi wa rangi. Ni muhimu, basi, kwamba makala hii inampa Yesu Kristo cheo cha “Projector” (Mpangaji), kinachoonekana kuiga lugha iliyotumika wakati fulani kuhusu nafasi ya Parham mwenyewe, na inamheshimu kama “Mchungaji mkuu wa kondoo.” Kuvunjika hakukuwa kuhusu watu tu. Kulikuwa kuhusu kama kutaniko linaloongozwa na Weusi na la jamii mbalimbali lingejitawala chini ya Kristo au lingejisalimisha kwa kiongozi Mweupe aliyekataa ibada yake.The most important paragraph historically is the answer to another question: is Dr. Charles F. Parham the leader of this movement? “We can answer no.” The paper admits that it had earlier named him its leader “before waiting on the Lord,” and explains this as the haste of spiritual infancy: “We are just like a baby—full of love.” Now the mission has settled down and seen “that the Lord should be our leader.” Behind this gentle language lies a painful break. Parham, the founder of the Apostolic Faith movement in Kansas and Texas, came to Azusa Street in October 1906. He condemned much of what he saw as fleshly excess, and he was offended by the close mixing of Black and white worshipers. The Azusa leaders declined his authority, and he set up a rival meeting nearby. In later years Parham spoke about Azusa Street in openly racist terms. It is significant, then, that this article gives the title “Projector,” which seems to echo language once used of Parham’s own role, to Jesus Christ, and honors Him as “the great Shepherd of the sheep.” The break was not only about personalities. It was about whether a Black-led, interracial congregation would govern itself under Christ or submit to a white leader who rejected its worship.

5.Bila Papa, na Mchungaji Mnyenyekevu5.No Pope, and a Humble Pastor

Makala inaeleza kisha jinsi misheni ilivyoelewa uongozi. “Hakuna papa, Dowieism, wala Sanfordism,” inasema, “bali sisi sote ni watoto wadogo tusiomjua mtu ila Yesu na yeye aliyesulibiwa.” “Isms” hizo mbili zinarejelea viongozi maarufu wa wakati ule. John Alexander Dowie alijenga mji wa Zion, Illinois, kama jumuiya ya uponyaji na hatimaye alidai kuwa Eliya Mrejeshaji. Frank Sandford aliongoza jumuiya kali huko Shiloh, Maine, ambapo wafuasi wake walitarajiwa kumtii kwa karibu. Parham alikuwa na mawasiliano na harakati zote mbili. Kwa kuzitaja, gazeti linakataa mfano wa kiongozi mmoja mwenye nguvu anayedhibiti harakati. Badala yake, “Ndugu Seymour ni mchungaji mnyenyekevu tu wa kundi ambalo Roho Mtakatifu amemfanya mwangalizi,” ikinukuu Matendo 20:28. Kanuni hiyo hiyo inatumika kwa watenda kazi waliotumwa kutoka Azusa: wao pia wanaweza kuwa wachungaji juu ya watu ambao Bwana anawapa, “wakiwalisha kwa Neno safi la Mungu,” na “kila misheni itaungana kwa upatano, ikiwa na mchungaji wake yenyewe.” Hii ni picha ya mapema ya mpangilio wa kanisa la Kipentekoste: makutaniko ya mahali yanayoongozwa na wachungaji walioitwa na Roho, yaliyounganishwa kwa ushirika badala ya uongozi wa kati. Ulikuwa na nguvu za kweli. Pia uliiacha harakati bila njia wazi za kutatua mizozo, udhaifu ambao hivi karibuni ungekuwa na maana.The article next describes how the mission understood leadership. “There is no pope, Dowieism, or Sanfordism,” it says, “but we are all little children knowing only Jesus and Him crucified.” The two “isms” refer to famous leaders of the day. John Alexander Dowie built the city of Zion, Illinois, as a healing community and eventually claimed to be Elijah the Restorer. Frank Sandford led a strict community at Shiloh, Maine, where his followers were expected to obey him closely. Parham had contact with both movements. By naming them, the paper rejects the pattern of a single powerful leader controlling a movement. Instead, “Bro. Seymour is simply a humble pastor of the flock over which the Holy Ghost has made him overseer,” quoting Acts 20:28. The same principle applies to workers sent out from Azusa: they too may become pastors over the people the Lord gives them, “feeding them with the pure Word of God,” and “each mission will be united in harmony, having its own pastor.” This is an early picture of Pentecostal church order: local congregations led by Spirit-called pastors, joined by fellowship rather than by a central hierarchy. It had real strengths. It also left the movement without clear ways to settle disputes, a weakness that would soon matter.

6.Misheni Iliamini Nini6.What the Mission Believed

Makala inatoa kisha taarifa fupi ya imani. Misheni, inasema, inaamini katika “toba ya kale, kuongoka kwa kale, utakaso wa kale,” pamoja na uponyaji wa mwili na ubatizo katika Roho Mtakatifu. Neno “ya kale” linaonyesha jinsi Wapentekoste wa mwanzo walivyojiona: si kama wavumbuzi wa jambo jipya bali kama warejeshaji wa imani ya mitume na ya uamsho wa awali. Yanafuata makanusho mawili yanayoweza kupitwa kwa urahisi. “Hatuamini katika uumbaji wa siku ya nane wowote, kama wengine walivyofundisha, na hatuamini katika kuangamizwa kabisa kwa waovu.” Yote mawili yalikuwa mafundisho ya Parham. Alishikilia kwamba waovu hatimaye wangeharibiwa badala ya kuteseka adhabu ya milele, na alikisia kwamba Adamu aliumbwa “siku ya nane,” tofauti na wanadamu wa awali, wazo alilolifunga na maoni yake kuhusu rangi. Kwa kuthibitisha badala yake kwamba Mungu “alimfanya Adamu kwa mfano wake mwenyewe,” akinukuu Mwanzo 5:1, Zaburi 8 na Mathayo 19:4, misheni ilithibitisha kimya kimya jamii moja ya wanadamu. Makala kisha inataja roho yake ya ushirika: “Tunamtambua kila mtu anayeheshimu damu ya Yesu Kristo kuwa ndugu yetu, bila kujali dhehebu, imani rasmi, wala mafundisho.” Hata hivyo pia inasisitiza kwamba makosa lazima yakataliwe yasipolingana “na Neno la Mungu.” Ushirika wa ukarimu na mafundisho thabiti vinashikiliwa pamoja.The article then gives a short statement of faith. The mission, it says, believes in “old time repentance, old time conversion, old time sanctification,” as well as in bodily healing and the baptism with the Holy Ghost. The word “old time” shows how the early Pentecostals saw themselves: not as inventors of something new but as restorers of the faith of the apostles and of earlier revivals. Two denials follow that are easy to miss. “We do not believe in any eighth day creation, as some have taught, and we do not believe in the annihilation of the wicked.” Both were teachings of Parham. He held that the wicked would finally be destroyed rather than suffer eternal punishment, and he speculated that Adam was created on an “eighth day,” separately from earlier humans, an idea he tied to his views about race. By affirming instead that God “made Adam in His own image,” citing Genesis 5:1, Psalm 8 and Matthew 19:4, the mission quietly affirmed one human family. The article then states its spirit of fellowship: “We recognize every man that honors the blood of Jesus Christ to be our brother, regardless of denomination, creed, or doctrine.” Yet it also insists that errors must be rejected if they do not “tally with the Word of God.” Generous fellowship and firm doctrine are held together.

7.Mvua ya Vuli, na Mchungaji wa Leo Anachukua Nini7.The Latter Rain, and What a Pastor Takes Today

Makala inaisha kwa sherehe. “Huu ni mwaka wa yubile Mungu anapotuma mvua ya vuli.” Wapentekoste wa mwanzo walipenda picha hii kutoka Yoeli 2:23 na Yakobo 5:7. Katika nchi ya Israeli, “mvua ya masika” ilinyesha wakati wa kupanda na “mvua ya vuli” kabla ya mavuno tu. Waliamini Pentekoste ya kwanza ilikuwa mvua ya masika na uamsho wao wenyewe mvua ya vuli, mmiminiko wa mwisho wa Mungu kabla ya kurudi kwa Kristo. Mungu “ameinua taifa ndani ya miezi saba,” mwandishi anashangilia, akifunga kwa mstari wa wimbo: “Usiku mrefu, mrefu umepita, asubuhi inaanza kupambazuka hatimaye.” Mchungaji anachukua nini kutoka hapa leo? Kwanza, kwamba uamsho huzaliwa katika maombi ya kudumu na ya uaminifu. Pili, kwamba kiongozi anaweza kukiri kwa unyenyekevu kwamba bado anatafuta, kama Seymour alivyofanya. Tatu, kwamba Kristo peke yake ni kichwa cha kanisa, na hakuna kiongozi wa kibinadamu anayepaswa kuchukuliwa kama papa. Nne, kwamba umoja wa Kipentekoste lazima ukatae fundisho lolote linaloweka jamii moja juu ya nyingine. Na tano, somo la utulivu kutokana na yaliyofuata: muundo uliolegea wa Azusa baadaye ulimwacha Seymour wazi mwaka 1908, gazeti na orodha yake ya anwani zilipohamishiwa Portland, na viongozi wengine walipompinga. Unyenyekevu chini ya Kristo na mpangilio wa hekima unaowajibika huenda pamoja.The article ends in celebration. “This is the year of jubilee when God is sending the latter rain.” Early Pentecostals loved this image from Joel 2:23 and James 5:7. In the land of Israel, the “former rain” fell at planting time and the “latter rain” just before harvest. They believed the first Pentecost was the former rain and their own revival the latter rain, God’s final outpouring before Christ’s return. God “has raised up a nation in seven months’ time,” the writer exults, closing with a hymn line: “The long, long night is passed, the morning breaks at last.” What does a pastor take from this today? First, that revival is born in persevering, honest prayer. Second, that a leader may humbly confess he is still seeking, as Seymour did. Third, that Christ alone is head of the church, and no human leader should be treated as a pope. Fourth, that Pentecostal unity must refuse any teaching that ranks one race above another. And fifth, a sober lesson from what followed: Azusa’s loose structure later left Seymour exposed when, in 1908, the paper and its mailing list were moved to Portland, and when other leaders challenged him. Humility under Christ and wise, accountable order belong together.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Uamsho ulianza na kundi dogo lililokuwa waaminifu vya kutosha kukiri kwamba watu “hawakuwa wakiokolewa.” Uaminifu wa aina hiyo ungeonekanaje katika kanisa lako? Seymour alihubiri alichokuwa bado akikitafuta; unazungumzaje kuhusu uzoefu wa Mungu ambao bado hujaupokea? Na kanisa lako linajilindaje dhidi ya “papa” anayedhibiti kila kitu na pia dhidi ya ulegevu usioacha mtu yeyote kuweza kutatua mgogoro? For reflection. The revival began with a small band honest enough to admit people “were not getting saved.” What would that kind of honesty look like in your church? Seymour preached what he was still seeking; how do you speak about experiences of God you have not yet received? And how does your church guard against both a “pope” who controls everything and a looseness that leaves no one able to settle a dispute?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa “Seven Months of Pentecostal Showers. Jesus, Our Projector and Great Shepherd,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 4, Desemba 1906, ukurasa wa 1. Toleo hilo liko katika umma nchini Marekani na linapatikana bure kwa nakala iliyonakiliwa. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo kuhusu Farrow, Parham, Dowie, Sandford na matukio ya baadaye yametoka kwa historia za kawaida za harakati hiyo.Source. A Chapala Theological Seminary digest of “Seven Months of Pentecostal Showers. Jesus, Our Projector and Great Shepherd,” The Apostolic Faith (Los Angeles), Vol. I No. 4, December 1906, page 1. The issue is in the public domain in the United States and is freely available in transcription. This is CTS-authored teaching, not a reproduction; notes on Farrow, Parham, Dowie, Sandford and later events are drawn from standard histories of the movement.

Kusoma madai kwa makini. Kauli kwamba “mamia” walipokea wokovu na uponyaji, na kwamba uamsho ulikuwa umeenea “ng’ambo ya bahari,” ni madai ya wahariri na ushuhuda wa washiriki. CTS inayawasilisha kwa heshima kama hivyo; hayajathibitishwa kwa kujitegemea kama matokeo ya kitabibu au ya kitakwimu.Reading claims carefully. Statements that “hundreds” received salvation and healing, and that the revival had spread “across the ocean,” are the claims of the editors and the testimony of participants. CTS presents them respectfully as such; they are not independently verified medical or statistical findings.

Somo la 4 · Unity and Healing

Beginning of World Wide Revival

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 5, January 1907, p. 1

Azusa’s New Year look back at 1906: a watch night on its knees, a mustard-seed faith grown into a great tree, all classes and nationalities on “a common level,” healing claims read with care and the “never take medicine” line firmly rejected as advice, and Monday prayer and counsel among the city’s missions.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Mwanzo wa Uamsho wa Ulimwengu Mzima: Azusa Inatazama Nyuma Mwaka 1906Beginning of World Wide Revival: Azusa Looks Back on 1906

Somo la Seminari ya Kitheolojia ya Chapala — tafakari ya Mwaka Mpya ya misheni: matumaini ya ulimwengu mzima, “kiwango kimoja” kwa tabaka na mataifa yote, madai ya uponyaji yanayosomwa kwa makini, na ushirikiano miongoni mwa misheni za Los AngelesA Chapala Theological Seminary reading — the mission’s New Year retrospective: worldwide hopes, a “common level” for all classes and nations, healing claims read with care, and cooperation among the Los Angeles missions

Muhtasari wa CTS wa chanzo cha msingi: “Beginning of World Wide Revival,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 5, Januari 1907, ukurasa wa 1. Toleo asilia (1907) liko katika umma (public domain) nchini Marekani; CTS inalinukuu hapa kwa ufupi tu, kwa ajili ya kujifunza na kufafanua.A CTS digest of a primary source: “Beginning of World Wide Revival,” The Apostolic Faith (Los Angeles), Vol. I No. 5, January 1907, page 1. The original issue (1907) is in the public domain in the United States; CTS quotes it here only briefly, for study and commentary.

  • Tafakari ya nyumaRetrospective
  • UmojaUnity
  • Uponyaji wa kiunguDivine healing
  • Chanzo cha msingiPrimary source
Neno kabla hujasoma. Makala hii ya ukurasa wa mbele iliandikwa mwaka 1906 ulipogeuka kuwa 1907. Inatazama nyuma mwaka wa kwanza wa uamsho na mbele kuelekea mavuno ya ulimwengu mzima. Pia ina mstari mgumu zaidi wa makala kwa wasomaji wa leo, dai kwamba watu wa misheni “hawachukui dawa kamwe.” CTS inasoma sentensi hiyo kama historia, inaieleza, na inaikataa kwa uthabiti kama ushauri kwa mtu yeyote leo. Soma kwa shukrani kwa imani ya waumini hawa, na kwa tahadhari ambayo Biblia zao wenyewe ziliwataka. A word before you read. This front-page article was written as 1906 turned into 1907. It looks back on the revival’s first year and forward to a worldwide harvest. It also contains the article’s most difficult line for modern readers, the claim that the mission people “never take medicine.” CTS reads that sentence as history, explains it, and firmly rejects it as advice for anyone today. Read with gratitude for the faith of these believers, and with the care that their own Bibles asked of them.

1.Mwaka Mpya Magotini1.A New Year on Their Knees

“Tunatarajia mambo ya ajabu kutoka kwa Bwana kwa 1907.” Hivyo ndivyo makala inavyoanza. Mwisho wa mwaka wa zamani na mwanzo wa mpya “ulitukuta magotini katika Misheni ya Azusa.” Huu ulikuwa mkesha (watch-night service), desturi ya zamani ya Kimethodisti ya kuuombea mwaka wa zamani kutoka na mpya kuingia, ambayo makanisa ya Weusi nchini Marekani yalikuwa yameithamini kwa muda mrefu. Usiku wa manane ulipofika, mwandishi anasema, “wimbi la utukufu, na upendo wa kimungu na umoja liliutujia” hata mkutano uliendelea hadi asubuhi na siku nzima iliyofuata. Mwandishi anaita 1907 “mwaka wa yubile,” akikopa kutoka Walawi 25 picha ya mwaka wa hamsini, ambapo madeni yalifutwa na watumwa waliwekwa huru. Kwa kutaniko lililoundwa kwa kiasi kikubwa na Waamerika Weusi ambao wazazi na babu zao walijua utumwa, lugha ya yubile ilibeba uzito wa kina na wa kibinafsi. Sala inayofunga aya hii ni rahisi na inafaa kwa mwaka mpya wowote: “Sote tuutumie miguuni pake, tukijifunza kwake.” Kabla makala haijazungumzia ukuaji, idadi au mataifa, inaweka misheni nzima katika msimamo wa wanafunzi: kupiga magoti, kungoja, kujifunza. Mpangilio huo unajalisha. Katika hali ya kiroho ya Kipentekoste msimamo wa maombi huja kabla ya kazi ya misheni.“We are expecting wonderful things from the Lord for 1907.” So the article begins. The close of the old year and the start of the new “found us on our knees at Azusa Mission.” This was a watch-night service, an old Methodist custom of praying the old year out and the new year in, which Black churches in the United States had long cherished. As midnight came, the writer says, “such a wave of glory, and divine love and unity came over us” that the meeting went on until morning and all the next day. The writer calls 1907 “a jubilee year,” borrowing from Leviticus 25 the image of the fiftieth year, when debts were cancelled and slaves set free. For a congregation largely made up of African Americans whose parents and grandparents had known slavery, the language of jubilee carried a deep and personal weight. The prayer that closes this paragraph is simple and fitting for any new year: “May we all spend it at His feet, learning of Him.” Before the article speaks of growth, numbers or nations, it places the whole mission in the posture of disciples: kneeling, waiting, learning. That order matters. In Pentecostal spirituality the posture of prayer comes before the work of mission.

2.Kutazama Nyuma Mwaka 19062.Looking Back on 1906

“Bwana alifanya mambo makuu mwaka 1906,” mwandishi anaendelea. “Pentekoste ilishuka kwanza Los Angeles tarehe 9 Aprili,” tarehe ya mmiminiko wa Bonnie Brae ulioelezwa katika Somo la 3. Tangu hapo, gazeti linasema, habari njema “imeenea katika nusutufe mbili.” Linafupisha uzoefu wa waumini kwa maneno matatu ambayo kila msomaji wa utakatifu angeyatambua: “msamaha, usafi, na nguvu” (pardon, purity, and power), yaani msamaha wa dhambi, utakaso wa moyo, na ubatizo katika Roho Mtakatifu. “Mamia,” mwandishi anaripoti, wamebatizwa katika Roho, na wengi sasa wako shambani, “wengine katika nchi za kigeni,” huku “ishara na maajabu” zikifuata. Anatumia picha mpya: watu kote nchini wamesikia kwamba “mafuta ya Roho” yanamiminwa Los Angeles, nao “wanakuja kupata mafuta,” wengine wakisafiri maelfu ya maili. Kama ilivyo kwa idadi zote katika gazeti hili, wanafunzi wasome “mamia” na “maelfu ya maili” kama makadirio ya furaha ya washiriki. Hata hivyo dai pana linaungwa mkono na historia ya baadaye. Kufikia mwanzo wa 1907, watenda kazi wa Azusa walikuwa wamefika Liberia na India, na viongozi kutoka Kusini mwa Marekani, Magharibi ya Kati, Kanada na Ulaya ama walikuwa wameitembelea misheni au walikuwa wakiandikiana nayo. Uamsho wa mahali ulikuwa unakuwa harakati ya kimataifa.“The Lord did great things in 1906,” the writer continues. “Pentecost first fell in Los Angeles on April 9th,” the date of the outpouring at Bonnie Brae described in Reading 3. Since then, the paper says, the good news “has spread in two hemispheres.” It summarizes the experience of believers in three words that every holiness reader would recognize: “pardon, purity, and power,” that is, forgiveness of sins, sanctification of the heart, and the baptism with the Holy Spirit. “Hundreds,” the writer reports, have been baptized with the Spirit, and many are now in the field, “some in foreign lands,” with “signs and wonders” following. He uses a fresh image: people across the land have heard that “the oil of the Spirit” is being poured out in Los Angeles, and they are “coming for oil,” some traveling thousands of miles. As with all the numbers in this paper, students should read “hundreds” and “thousands of miles” as the joyful estimates of participants. Yet the broad claim is supported by later history. By the start of 1907, Azusa workers had reached Liberia and India, and leaders from the American South, the Midwest, Canada and Europe had either visited the mission or were corresponding with it. A local revival was becoming an international movement.

3.Punje ya Haradali na Kiwango Kimoja3.The Mustard Seed and the Common Level

Mwandishi anageukia mfano wa Mathayo 13. Kutoka kwa “imani ya punje ndogo ya haradali” iliyopewa kikundi kidogo “kinachomngoja Mungu katika mkutano wa maombi wa nyumbani,” mti mkubwa umekua, na watu “kutoka sehemu zote za nchi” wanakuja “kama ndege kujipumzisha katika matawi yake.” Kisha anaeleza mazingira ya Azusa: “Ni kungoja kwa kudumu katika chumba cha juu.” Kusema “tarry” (kungoja) lilikuwa neno pendwa la Wapentekoste wa mwanzo, lililotoka kwa agizo la Yesu katika Luka 24:49 kungoja Yerusalemu hadi mvikwe nguvu. “Mikutano ya kungoja” (tarrying meetings) ilikuwa nyakati ndefu za subira za maombi kwa ajili ya ubatizo katika Roho. Misheni, anaongeza, ni “kama mkutano wa kambi au kongamano linaloendelea.” Kisha inakuja moja ya sentensi muhimu zaidi katika toleo: “Tabaka zote na mataifa yote hukutana katika kiwango kimoja.” Mnamo Januari 1907 sheria na desturi za Marekani zilikuwa zikijenga kuta kati ya jamii na tabaka. Katika Azusa, angalau kama watu wake wenyewe walivyoieleza, kuta hizo zilianguka madhabahuni. Mgeni wa mara ya kwanza ananukuliwa: “Kitu kilichonivutia zaidi kilikuwa unyenyekevu wa watu.” Alienda chumbani kwake, akapiga magoti, na kumwomba Mungu unyenyekevu yeye mwenyewe. Linadhihirisha kwamba kilichomgusa zaidi hakikuwa lugha wala uponyaji bali roho ya unyenyekevu ya watu.The writer turns to the parable in Matthew 13. From “the little mustard seed faith” given to a small company “waiting on God in a cottage prayer meeting,” a great tree has grown, and people “from all parts of the country” are coming “like birds to lodge in the branches.” Then he describes the atmosphere at Azusa: “It is a continual upper room tarrying.” To “tarry” was a favorite early Pentecostal word, drawn from Jesus’ command in Luke 24:49 to wait in Jerusalem until endued with power. “Tarrying meetings” were long, patient times of prayer for the baptism with the Spirit. The mission, he adds, is “like a continual camp meeting or convention.” Then comes one of the most important sentences in the issue: “All classes and nationalities meet on a common level.” In January 1907 American law and custom were building walls between races and classes. At Azusa, at least as its own people described it, those walls came down at the altar. A first-time visitor is quoted: “The thing that impressed me most was the humility of the people.” He went to his room, knelt, and asked God for humility himself. It is telling that what struck him most was not the tongues or the healings but the humble spirit of the people.

4.Madhabahu, Watakatifu “Walioangushwa” na Furaha Takatifu4.Altars, “Slain” Saints and Holy Joy

Aya inayofuata inaeleza mikutano. Madhabahu, mwandishi anasema, “zimejaa watafutaji,” na wakati mwingine mikutano iliendelea usiku kucha. Watu “wanaangushwa chini ya nguvu za Mungu” kisha kuinuka wametakaswa au “wakinena kwa lugha mpya.” Msemo “slain under the power” (kuangushwa chini ya nguvu) unahitaji neno la maelezo. Unaeleza waumini wakianguka sakafuni, mara nyingi kimya, wakati wa kuombewa au katika ibada. Masimulizi ya uamsho tangu siku za John Wesley yanaeleza matukio kama hayo, na Wapentekoste wengi na wa kikarismatiki leo wanazungumza juu ya “kuangushwa katika Roho” au “kupumzika katika Roho.” Gazeti halichukulii kuanguka kuwa lengo; linaripoti kwamba watu waliinuka “wametakaswa” au “wakinena kwa lugha mpya,” na kwamba kilichojalisha ni kukutana na Mungu. Wachungaji leo wana hekima kufuata msisitizo huo, wasimsukume mtu yeyote kuanguka na daima waelekeze kwenye tunda la maisha yaliyobadilika badala ya ishara ya nje yenyewe. Mwandishi pia anaona nyuso: anaona “furaha takatifu ya Bwana” katika nyuso zao, na watu “wanayeyushwa mbele za Bwana,” wamejaa sifa. Pamoja na msisitizo wake wote juu ya nguvu, Azusa ya mwanzo ilieleza ibada yake kwa maneno ya furaha, upole na sifa zaidi ya yote. Picha hiyo inasawazisha dhana potofu kwamba ibada ya Kipentekoste ni kelele tu.The next paragraph describes the meetings. The altars, the writer says, “are filled with seekers,” and sometimes the meetings ran all night. People “are slain under the power of God” and then rise sanctified or “speaking in new tongues.” The phrase “slain under the power” needs a word of explanation. It describes believers falling to the floor, often quietly, while being prayed for or during worship. Revival accounts from John Wesley’s day onward describe similar scenes, and many Pentecostals and charismatics today speak of being “slain in the Spirit” or “resting in the Spirit.” The paper does not treat falling as the goal; it reports that people rose “sanctified” or “speaking in new tongues,” and that what mattered was meeting God. Pastors today are wise to follow that emphasis, never pushing anyone over and always pointing to the fruit of a changed life rather than to the outward sign itself. The writer also notices faces: he sees “the holy joy of the Lord” on their faces, and people “are melted in the presence of the Lord,” full of praise. For all its emphasis on power, early Azusa described its worship above all in terms of joy, tenderness and praise. That picture balances the stereotype of Pentecostal worship as mere noise.

5.Madai ya Uponyaji, na Msimamo Kuhusu Dawa5.Healing Claims, and the Line on Medicine

“Bwana anaponya miili mingi ya wagonjwa kwa neema,” makala inasema. Maombi ya kuombewa yanawasili kutoka kila mahali; yanawasilishwa mkutanoni, na “Roho anashuhudia katika visa vingi kwamba maombi yamejibiwa.” Kufuatia Matendo 19:12, “leso zinatumwa zibarikiwe” na kurudishwa kwa wagonjwa, na mwandishi anaripoti tisa siku moja na kumi na sita siku nyingine, na mtu aliyeponywa mkono uliovunjika. Wapentekoste siku zote wameamini kwamba Mungu huponya kwa kujibu maombi, kama Yakobo 5:14–15 inavyofundisha, na CTS inashiriki imani hiyo katika Mungu asikiaye. Lakini ripoti hizi mahususi ni ushuhuda wa washiriki, si visa vya kitabibu vilivyochunguzwa. Kisha inakuja sentensi inayohitaji tahadhari kubwa zaidi: “Watu wa misheni hawachukui dawa kamwe. Hawaitaki.” Waumini wengi wenye msimamo mkali wa utakatifu wa enzi ile walishikilia kwamba kutumia dawa kunaonyesha ukosefu wa imani. Imani hiyo ilisababisha mateso halisi; baadhi ya waumini wa mwanzo, wakiwamo wengine katika mashamba ya misheni, walikufa kwa magonjwa ambayo matibabu ya kawaida ya wakati ule yangeweza kuyasaidia. CTS inakataa kabisa msimamo huu kama mwongozo kwa mtu yeyote leo. Ni kauli ya kihistoria, si ushauri wa kitabibu. Makanisa mengi ya Kipentekoste yalikuja zamani kufundisha kwamba Mungu huponya kupitia maombi na pia kupitia madaktari na dawa. Ikiwa wewe au mtu umpendaye ni mgonjwa, omba kwa imani, na pia muone daktari na ufuate huduma ya matibabu iliyohitimu.“The Lord is graciously healing many sick bodies,” the article says. Requests for prayer arrive from everywhere; they are presented in the meeting, and “the Spirit witnesses in many cases that prayer is answered.” Following Acts 19:12, “handkerchiefs are sent in to be blest” and returned to the sick, and the writer reports nine one day and sixteen another, and a man healed of a broken arm. Pentecostals have always believed that God heals in answer to prayer, as James 5:14–15 teaches, and CTS shares that confidence in a God who hears. But these specific reports are participants’ testimonies, not examined medical cases. Then comes the sentence that needs the most care: “The mission people never take medicine. They do not want it.” Many radical holiness believers of that era held that using medicine showed a lack of faith. That belief caused real suffering; some early believers, including some on the mission field, died of illnesses that ordinary treatment of the time could have helped. CTS rejects this line completely as guidance for anyone today. It is a historical statement, not medical advice. Most Pentecostal churches long ago came to teach that God heals both through prayer and through doctors and medicine. If you or someone you love is ill, pray in faith, and also see a doctor and follow qualified medical care.

6.Umoja Miongoni mwa Misheni6.Unity Among the Missions

Makala inaeleza kisha “roho tamu sana ya umoja” miongoni mwa misheni za Kipentekoste za Los Angeles na miji ya karibu. “Kila Jumatatu asubuhi,” wahudumu na watenda kazi walikutana “kwa maombi na ushauri.” Misheni tatu za mjini zinatajwa na wachungaji wao: 327½ South Spring Street chini ya Ndugu Fisher, Eighth na Maple chini ya Ndugu Pendleton, na East 51st Street chini ya Ndugu na Dada Kent, huku watenda kazi wakija kutoka Long Beach, Pasadena, Anaheim na mahali pengine. “Wote wako kwa moyo mmoja,” mwandishi anaongeza. Wanahistoria wanaona kwamba baadhi ya misheni hizi ziliundwa na watu walioondoka Azusa, wakiwamo washiriki Weupe kadhaa; hata hivyo hapa wanakutana pamoja katika maombi. Toleo asilia pia linarekodi kwamba jumbe kwa lugha zilitolewa na kutafsiriwa katika mikusanyiko hii; CTS haizizalishi katika muhtasari huu. Kinachotokeza ni umbo la ushirikiano. Hapakuwa bado na dhehebu, wala makao makuu, wala katiba iliyoandikwa. Misheni za Kipentekoste za mji zilishikamana kwa mkutano wa maombi wa kila wiki, ushauri wa pamoja na urafiki wa kibinafsi. Desturi hiyo rahisi ilikuwa namna ya mapema ya mpangilio wa kanisa: viongozi wa makutaniko tofauti wakikutana mara kwa mara kuomba, kulinganisha wanayoyaona, na kutatua matatizo kabla hayajawa migawanyiko. Maagizo ya Paulo kwamba maneno ya kinabii yapimwe na wengine (1 Wakorintho 14:29) yanadhania hasa ushirika wa aina hii, ambapo hakuna kiongozi mmoja anayesimama peke yake. Wachungaji wa leo wanaokutana kwa uaminifu na wachungaji wengine kuvuka mipaka ya makutaniko wanaendeleza mojawapo ya tabia zenye afya zaidi za miaka ya Azusa.The article next describes “a very sweet spirit of unity” among the Pentecostal missions of Los Angeles and nearby towns. “Every Monday morning,” ministers and workers met “for prayer and counsel.” Three city missions are named with their pastors: 327½ South Spring Street under Brother Fisher, Eighth and Maple under Brother Pendleton, and East 51st Street under Brother and Sister Kent, while workers came in from Long Beach, Pasadena, Anaheim and other places. “All are in one accord,” the writer adds. Historians note that some of these missions were formed by people who had left Azusa, including a number of white members; yet here they meet together in prayer. The original issue also records that messages in tongues were given and interpreted at these gatherings; CTS does not reproduce them in this digest. What stands out is the shape of the cooperation. There was no denomination yet, no headquarters and no written constitution. The Pentecostal missions of the city were held together by a weekly prayer meeting, shared counsel and personal friendship. That simple practice was an early form of church organization: leaders of separate congregations meeting regularly to pray, to compare what they were seeing, and to settle problems before they became divisions. Paul’s instruction that prophetic words be weighed by others (1 Corinthians 14:29) assumes exactly this kind of fellowship, where no single leader stands alone. Pastors today who meet faithfully with other pastors across congregational lines are carrying on one of the healthiest habits of the Azusa years.

7.“Hakuna Mwili, Hakuna Rangi, na Hakuna Majina”7.“No Flesh, No Color, and No Names”

Makala inafunga kwa kuungama imani katika umoja wa Mungu. “Hatambui mwili, wala rangi, wala majina.” “Hatupaswi kujisifu katika Misheni ya Azusa,” bali katika Kristo tu. “Misheni ya Azusa inasimamia umoja wa watu wa Mungu kila mahali.” Mistari hii inaeleza tumaini la ndani kabisa la harakati ya mwanzo, na inastahili kuheshimiwa. Pia inakaribisha kutazama kwa uaminifu kilichofuata. Ndani ya miaka michache Wapentekoste Weupe wengi waliunda ushirika wao wenyewe; Assemblies of God, iliyoundwa mwaka 1914, ilikuwa ya Weupe kwa kiasi kikubwa, huku Church of God in Christ, iliyoongozwa na Charles H. Mason, aliyepokea Roho huko Azusa, ikawa dhehebu kubwa la Weusi. Mwaka 1911 William Durham alijaribu kuchukua Azusa Seymour akiwa mbali, na baada ya miaka ya hasara kama hizo kanuni za Seymour za 1915 kwa misheni ziliweka nafasi zake za juu kwa watu wa rangi, mageuzi ya uchungu yaliyozaliwa kutokana na uzoefu. Mwaka 1948 Pentecostal Fellowship of North America mpya haikujumuisha makanisa yoyote ya Weusi, na ni mwaka 1994 tu, katika kile kinachoitwa “Muujiza wa Memphis” (Memphis Miracle), ndipo viongozi Wapentekoste Weupe na Weusi walitubu pamoja na kuunda ushirika mpya wa jamii mbalimbali. Mchungaji wa leo anajifunza kutoka pande zote mbili za hadithi hii: lengo ni kweli, na kulidumisha kunahitaji toba, unyenyekevu na kazi thabiti.The article closes with a confession of faith in God’s unity. “He recognizes no flesh, no color, and no names.” “We must not glory in Azusa Mission,” but only in Christ. “Azusa Mission stands for the unity of God’s people everywhere.” These lines express the deepest hope of the early movement, and they deserve to be honored. They also invite an honest look at what followed. Within a few years many white Pentecostals had formed their own fellowships; the Assemblies of God, organized in 1914, was largely white, while the Church of God in Christ, led by Charles H. Mason, who had received the Spirit at Azusa, became a great Black denomination. In 1911 William Durham tried to take over Azusa while Seymour was away, and after years of such losses Seymour’s 1915 rules for the mission reserved its top offices for people of color, a painful reversal born of experience. In 1948 the new Pentecostal Fellowship of North America included no Black churches, and only in 1994, at the so-called “Memphis Miracle,” did white and Black Pentecostal leaders repent together and form a new interracial fellowship. A pastor today learns from both sides of this story: the ideal is true, and keeping it requires repentance, humility and steady work.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Mgeni wa kwanza aliguswa zaidi na “unyenyekevu wa watu.” Mgeni angeona nini kwanza katika kanisa lako? Unashikilia vipi pamoja imani imara kwamba Mungu huponya na matumizi ya hekima ya madaktari na dawa? Na wapi kanisa lako bado linajisifu kwa jina lake lenyewe, kama mwandishi alivyoonya Azusa isijisifu, au kuacha rangi na tabaka vikawagawanya wale ambao Roho amewabatiza kuwa mwili mmoja? For reflection. The first visitor was struck most by “the humility of the people.” What would a visitor notice first in your church? How do you hold together a strong faith that God heals and a wise use of doctors and medicine? And where does your church still glory in its own name, as the writer warned Azusa not to glory in itself, or let color and class divide those whom the Spirit has baptized into one body?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa “Beginning of World Wide Revival,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 5, Januari 1907, ukurasa wa 1. Toleo hilo liko katika umma nchini Marekani na linapatikana bure kwa nakala iliyonakiliwa. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo kuhusu matukio ya baadaye (Durham, 1914, 1915, 1948, 1994) yametoka kwa historia za kawaida za harakati hiyo.Source. A Chapala Theological Seminary digest of “Beginning of World Wide Revival,” The Apostolic Faith (Los Angeles), Vol. I No. 5, January 1907, page 1. The issue is in the public domain in the United States and is freely available in transcription. This is CTS-authored teaching, not a reproduction; notes on later events (Durham, 1914, 1915, 1948, 1994) are drawn from standard histories of the movement.

Kusoma madai kwa makini. Uponyaji, leso zilizobarikiwa na idadi kama “mamia” ni ushuhuda wa washiriki na madai ya wahariri, si matokeo yaliyothibitishwa kwa kujitegemea ya kitabibu au ya kitakwimu. Kauli kwamba watu wa misheni “hawachukui dawa kamwe” imenakiliwa tu kama kumbukumbu ya kihistoria. CTS inaikataa kama ushauri wa kitabibu: yeyote aliye mgonjwa aombe na pia atafute huduma ya matibabu iliyohitimu.Reading claims carefully. The healings, the blessed handkerchiefs and numbers such as “hundreds” are the testimony of participants and the claims of the editors, not independently verified medical or statistical findings. The statement that the mission people “never take medicine” is reproduced only as a historical record. CTS rejects it as medical advice: anyone who is ill should pray and also seek qualified medical care.

Somo la 5 · A Global Network

Pentecost Both Sides the Ocean

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 6, February–March 1907, p. 1

Less than a year after Bonnie Brae, the revival had crossed the ocean both ways: a Honolulu believer reached by the paper, news from Calcutta and Norway, claims of missionary tongues in Liberia weighed honestly, seekers from Tennessee, Chicago and Canada, workers sent out by name, and a new network of free Apostolic newspapers.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Pentekoste Pande Zote za Bahari: Harakati Inakuwa ya UlimwenguPentecost Both Sides the Ocean: A Movement Goes Global

Somo la Seminari ya Kitheolojia ya Chapala — barua, wasafiri, magazeti na watenda kazi wanaotajwa kwa majina: jinsi uamsho wa Azusa ulivyokuwa mtandao wa kuvuka mataifa ndani ya mwaka wake wa kwanzaA Chapala Theological Seminary reading — letters, travelers, newspapers and named workers: how the Azusa revival became a transnational network within its first year

Muhtasari wa CTS wa chanzo cha msingi: “Pentecost Both Sides the Ocean,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 6, Februari–Machi 1907, ukurasa wa 1. Toleo asilia (1907) liko katika umma (public domain) nchini Marekani; CTS inalinukuu hapa kwa ufupi tu, kwa ajili ya kujifunza na kufafanua.A CTS digest of a primary source: “Pentecost Both Sides the Ocean,” The Apostolic Faith (Los Angeles), Vol. I No. 6, February–March 1907, page 1. The original issue (1907) is in the public domain in the United States; CTS quotes it here only briefly, for study and commentary.

  • Kuenea kwa ulimwenguGlobal spread
  • MisheniMissions
  • Mitandao ya uchapishajiPrint networks
  • Chanzo cha msingiPrimary source
Neno kabla hujasoma. Chini ya mwaka mmoja baada ya Bonnie Brae, gazeti la Azusa liliweza kuchapisha ukurasa wa mbele uliojaa majina ya mahali: Honolulu, Calcutta, Liberia, Chicago, Oakland, Winnipeg, Boston. Somo hili linafuata majina hayo. Linaonyesha jinsi harakati ilivyoenea kupitia barua, tikiti za gari moshi, magazeti ya bure na watenda kazi wa kawaida waliokwenda tu. Pia linauliza jinsi ya kusoma ripoti za gazeti kuhusu “lugha za kimisionari,” na yale ambayo uzoefu wa baadaye uliifundisha harakati kuhusu hizo. A word before you read. Less than a year after Bonnie Brae, the Azusa paper could print a front page full of place names: Honolulu, Calcutta, Liberia, Chicago, Oakland, Winnipeg, Boston. This reading follows those names. It shows how the movement spread through letters, train tickets, free newspapers and ordinary workers who simply went. It also asks how to read the paper’s reports of “missionary tongues,” and what later experience taught the movement about them.

1.Kuvuka Maji1.Crossing the Water

Makala inafunguliwa kwa mstari mfupi, “Mungu bado anadhihirisha nguvu zake Los Angeles,” kisha dai la kichwa cha habari lenye ujasiri: “Pentekoste imevuka maji pande zote mbili,” magharibi hadi “Visiwa vya Hawaii” na mashariki hadi Uingereza, Norwe, Uswidi na India. Mfano wa kwanza unaonyesha mengi. “Ndugu mmoja huko Honolulu alipokea Pentekoste kwa kusikia kazi ya Mungu kupitia gazeti.” Hakutembelea Mtaa wa Azusa kamwe. Alisoma habari zake, akamtafuta Mungu “kwa dhati,” na akashuhudia kwamba alibatizwa katika Roho Mtakatifu na “alinena kwa lugha mbili.” Hili ni ukumbusho wa jinsi ukurasa uliochapishwa ulivyokuwa muhimu kwa Upentekoste wa mwanzo. The Apostolic Faith ilitumwa bure kwa yeyote aliyeomba, na nakala zilipitishwa mkono kwa mkono, zilisomwa kwa sauti katika mikutano ya maombi na kubebwa na wamisionari. Muumini aliye maelfu ya maili angeweza kukutana na ujumbe wa uamsho, ushuhuda wake na nyimbo zake bila kukutana na viongozi wake kamwe. Wanahistoria mara nyingi huzungumza juu ya Upentekoste kama harakati ya Roho, na ndivyo ilivyo; pia ilikuwa harakati ya posta. Mungu aliyemimina Roho wake katika ghala la Los Angeles pia alitumia bahasha, stempu na mashine ya kuchapa ya kuzungushwa kwa mkono kueneza habari hadi miisho ya dunia.The article opens with a short line, “God is still manifesting His power in Los Angeles,” and then a bold headline claim: “The Pentecost has crossed the water on both sides,” westward to “the Hawaiian Islands” and eastward to England, Norway, Sweden and India. The first example is telling. “A brother in Honolulu received the Pentecost, by hearing of God’s work through the paper.” He never visited Azusa Street. He read about it, sought God “in earnest,” and testified that he was baptized with the Holy Spirit and “spoke in two languages.” This is a reminder of how important the printed page was for early Pentecostalism. The Apostolic Faith was mailed free to anyone who asked, and copies were passed hand to hand, read aloud in prayer meetings and carried by missionaries. A believer thousands of miles away could encounter the revival’s message, its testimonies and its hymns without ever meeting its leaders. Historians often speak of Pentecostalism as a movement of the Spirit, and so it was; it was also a movement of the post office. The God who poured out His Spirit in a Los Angeles barn also used envelopes, stamps and a hand-cranked printing press to spread the news to the ends of the earth.

2.Barua kutoka Nchi Nyingi2.Letters from Many Lands

“Tunafurahi kusikia kwamba Pentekoste imeshuka Calcutta, India, zaidi ya maili elfu kumi mbali.” Hii inarejelea kazi ya Alfred na Lillian Garr, wanandoa Weupe waliopokea Roho huko Azusa mwaka 1906 na kusafiri kwa meli hadi India, wakifika Calcutta mwishoni mwa mwaka ule; mikutano yao miongoni mwa wamisionari huko ilivutia umakini mpana. Makala kisha inaorodhesha barua kutoka “China, Ujerumani, Uswisi, Norwe, Uswidi, Uingereza, Ireland, Australia, na nchi nyingine,” zingine zilizoandikwa “kwa lugha za kigeni.” Wamisionari, inasema, “wana njaa ya mmiminiko huu wa Roho wanaoamini ni Pentekoste halisi.” Kutajwa kwa Norwe kunaelekeza kwa Thomas Ball Barratt, mhudumu Mmethodisti kutoka Kristiania (leo Oslo), aliyeandikiana na Azusa akiwa New York, akapokea uzoefu huo huko mwishoni mwa 1906, na kurudi nyumbani kuanzisha uamsho ulioenea Skandinavia yote na kuendelea Uingereza na Ulaya bara. India pia ilikuwa na hadithi yake: uamsho wenye sifa zinazofanana ulikuwa tayari umelipuka katika Misheni ya Mukti ya Pandita Ramabai mwaka 1905. Kwa hiyo dai la gazeti kwamba “ulimwengu unaonekana umeiva kwa Pentekoste katika nchi zote” halikuwa majivuno tu. Njaa ya kiroho ilikuwa ikiongezeka mahali pengi kwa wakati mmoja, na Azusa ikawa mahali pamoja pa kukutana kwa vijito vilivyokuwa tayari vikitiririka.“We rejoice to hear that Pentecost has fallen in Calcutta, India, over ten thousand miles away.” This refers to the work of Alfred and Lillian Garr, a white couple who received the Spirit at Azusa in 1906 and sailed for India, arriving in Calcutta late that year; their meetings among missionaries there drew wide attention. The article then lists letters from “China, Germany, Switzerland, Norway, Sweden, England, Ireland, Australia, and other countries,” some written “in foreign languages.” Missionaries, it says, “are hungry for this outpouring of the Spirit which they believe to be the real Pentecost.” The mention of Norway points to Thomas Ball Barratt, a Methodist minister from Kristiania (today Oslo), who corresponded with Azusa while in New York, received the experience there in late 1906, and returned home to begin a revival that spread across Scandinavia and on to Britain and continental Europe. India also had its own story: a revival with similar marks had already broken out at Pandita Ramabai’s Mukti Mission in 1905. So the paper’s claim that “the world seems ripe for the Pentecost in all lands” was not simply boasting. Spiritual hunger was rising in many places at once, and Azusa became one meeting point for streams that were already flowing.

3.Lugha za Kimisionari huko Liberia3.Missionary Tongues in Liberia

Aya inayofuata inaripoti kwamba mmoja wa wamisionari kutoka Los Angeles huko Liberia “aliweza kusema na watu kwa lugha ya Cru,” na kwamba dada mwingine aliandika “kwa lugha isiyojulikana” ambayo “ilieleweka na kusomwa na mmoja wa wafalme wa asili huko.” Maneno machache yanahitaji maelezo. Wakru (wameandikwa “Cru” katika gazeti) ni watu wa pwani ya Liberia, wanaojulikana kwa ustadi wao wa kuendesha vyombo baharini. “Native” (wa asili) na “kings” (wafalme) ni maneno ya enzi ya ukoloni; leo tungesema Waliberia wenyeji asilia na machifu au watawala wao wa jadi. Lucy Farrow, tuliyekutana naye katika Somo la 3, alikuwa miongoni mwa watenda kazi wa Azusa huko Liberia wakati huu. Nyuma ya ripoti hizi kuna imani ya mwanzo ya Kipentekoste kwamba karama ya lugha ilitolewa hasa ili wamisionari wahubiri kwa lugha za kigeni bila kujifunza. Wanafunzi wazisome ripoti hizi kama madai ya dhati ya washiriki. Uzoefu ulijaribu imani hiyo punde. Wamisionari wengi, wakiwamo akina Garr huko India, waligundua hawawezi kuhubiri kwa lugha za huko na walilazimika kuzijifunza kwa njia ya kawaida. Wapentekoste wengi walikuja kuelewa lugha hasa kama karama ya maombi na sifa, huku wakiendelea kushuhudia visa vya mara kwa mara vya lugha zinazojulikana. Gharama ya bidii ya mwanzo ilikuwa halisi: wamisionari kadhaa wa kwanza wa Azusa kwenda Afrika Magharibi walikufa kwa magonjwa ndani ya miezi.The next paragraph reports that one of the missionaries from Los Angeles in Liberia “had been able to speak to the people in the Cru tongue,” and that another sister wrote “in an unknown language” which “was understood and read by one of the native kings there.” A few words need explaining. The Kru (spelled “Cru” in the paper) are a people of the Liberian coast, known for their skill as seafarers. “Native” and “kings” are colonial-era terms; today we would speak of local or Indigenous Liberians and of their traditional chiefs or rulers. Lucy Farrow, whom we met in Reading 3, was among the Azusa workers in Liberia at this time. Behind these reports lies an early Pentecostal belief that the gift of tongues was given chiefly so missionaries could preach in foreign languages without study. Students should read these reports as the sincere claims of participants. Experience soon tested that belief. Many missionaries, including the Garrs in India, found they could not preach in the local languages and had to learn them in the ordinary way. Most Pentecostals came to understand tongues primarily as a gift for prayer and praise, while still testifying to occasional cases of known languages. The cost of early zeal was real: several of the first Azusa missionaries to West Africa died of disease within months.

4.Watafutaji kutoka Karibu na Mbali4.Seekers from Near and Far

Makala kisha inarudi Los Angeles. Maombi ya kuombewa yanawasili kutoka “roho zenye njaa” kila mahali, zikitafuta wokovu, utakaso, ubatizo katika Roho Mtakatifu na uponyaji; leso zinabarikiwa, kama Somo la 4 lilivyoeleza, na barua zinarudi zikiripoti maombi yaliyojibiwa, ambayo wanafunzi wanapaswa tena kuyasoma kama ushuhuda. “Machi 19 ilikuwa siku ya ajabu,” mwandishi anasema, wakati “wahudumu watatu kutoka Tennessee” walipopokea “kuvikwa nguvu” na “utukufu wa Mungu ulijaza chumba cha juu.” Kisha msururu wa majina. Ndugu Stewart kutoka Phoenix, Arizona, alikuja akitafuta na “alijazwa na kufurika” aliporudi nyumbani; “Mama Griffith,” pia kutoka Phoenix, alipokea pia. Ndugu Andrews na mkewe, watenda kazi wa injili kutoka Tennessee, walikuwa na uhakika sana kwamba Bwana alitaka wawe Azusa hata, “bila kuwa na njia,” walianza safari kwa miguu “hadi Bwana alipowapa nauli.” Hawa si watu maarufu. Majina yao yamerekodiwa kwa sababu gazeti liliamini kila mtafutaji alijalisha. Kutajwa mara kwa mara kwa Tennessee pia kunastahili kuzingatiwa. Kusini mwa Marekani kukawa mojawapo ya kanda zenye nguvu zaidi za Upentekoste wa mwanzo, wahubiri kama Gaston B. Cashwell walipobeba ujumbe kwa makanisa ya utakatifu huko, yakiwamo Church of God yenye makao Cleveland, Tennessee, ambayo kiongozi wake A. J. Tomlinson alipokea uzoefu huo mwaka 1908.The article then returns to Los Angeles. Requests for prayer arrive from “hungry souls” everywhere, seeking salvation, sanctification, the baptism with the Holy Ghost and healing; handkerchiefs are blessed, as Reading 4 described, and letters come back reporting answered prayer, which students should again read as testimony. “March 19th was a wonderful day,” the writer says, when “three ministers from Tennessee” received “the enduement of power” and “the glory of God filled the upper room.” Then a parade of names. Brother Stewart from Phoenix, Arizona, came seeking and was “filled and overflowing” when he went home; “Mother Griffith,” also from Phoenix, received too. Brother Andrews and his wife, gospel workers from Tennessee, were so sure the Lord wanted them at Azusa that, “not having the means,” they started out on foot “till the Lord gave them the fare.” These are not famous people. Their names are recorded because the paper believed every seeker mattered. The repeated mention of Tennessee is also worth noting. The American South became one of the strongest early regions of Pentecostalism, as preachers like Gaston B. Cashwell carried the message to holiness churches there, among them the Church of God based in Cleveland, Tennessee, whose leader A. J. Tomlinson received the experience in 1908.

5.Durham, Blake na Irwin5.Durham, Blake and Irwin

Wahubiri watatu wageni wanatajwa kwa pekee. “Ndugu W.H. Durham wa 943 North Ave., Chicago, Ill., na Ndugu H.L. Blake wa Ruthton, Minn.” walikuja “kuona na kuchunguza Mungu alikuwa akifanya nini,” wakabatizwa katika Roho, na kurudi nyumbani “wamejazwa na kulowa nguvu za Mungu.” Durham ni mmoja wa watu muhimu zaidi katika historia ya mwanzo ya Upentekoste. Misheni yake ya North Avenue ikawa kituo kikuu ambacho kutoka hapo ujumbe ulienea Magharibi ya Kati na Kanada, na kwa wahamiaji Waitaliano na wengine. Miaka michache baadaye Durham alianza kufundisha kwamba utakaso unapokelewa katika “Kazi Iliyokamilika” (Finished Work) ya Kristo wakati wa kuongoka badala ya uzoefu tofauti wa pili. Fundisho hilo liligawanya harakati, liliunda Assemblies of God, na mwaka 1911 lilimleta katika mgogoro wa uchungu na Seymour, aliyemfungia milango ya Azusa. Makala pia inaripoti kwamba Dada Rees wa Oakland aliomba kiongozi kwa kazi huko, na “Ndugu Irwin” akajibu wito. Huyu ni B. H. Irwin, mwanzilishi wa awali wa harakati ya Fire-Baptized Holiness, aliyeacha uongozi wake mwaka 1900 baada ya kuanguka kimaadili na baadaye akaja Azusa. Kuonekana kwake hapa kunaonyesha jinsi uamsho ulivyovuta haraka watu wenye uzoefu na wenye utata sawa, na kwa nini harakati ya mwanzo ilihitaji, na mara nyingi haikuwa na, njia za uangalifu za kuwajaribu viongozi.Three visiting preachers receive special mention. “Bro. W.H. Durham of 943 North Ave., Chicago, Ill., and Bro. H.L. Blake of Ruthton, Minn.” came “to see and investigate what God was doing,” were baptized with the Spirit, and went home “filled and saturated with the power of God.” Durham is one of the most important figures in early Pentecostal history. His North Avenue Mission became a major center from which the message spread through the Midwest and Canada, and to Italian immigrants and others. A few years later Durham began teaching that sanctification is received in Christ’s “finished work” at conversion rather than as a separate second experience. That teaching divided the movement, shaped the Assemblies of God, and in 1911 brought him into painful conflict with Seymour, who closed Azusa’s doors to him. The article also reports that Sister Rees of Oakland asked for a leader for the work there, and “Bro. Irwin” answered the call. This is B. H. Irwin, earlier the founder of the Fire-Baptized Holiness movement, who had left its leadership in 1900 after a moral failure and later found his way to Azusa. His appearance here shows how quickly the revival drew in experienced and controversial figures alike, and why the early movement needed, and often lacked, careful ways to test leaders.

6.Watenda Kazi Wanaotumwa na Magazeti Yanayochipuka6.Workers Sent Out and Papers Springing Up

Mwandishi anakiri harakati imepita uwezo wake wa kuripoti. Watu wamekuja kutoka Winnipeg, Kanada, kutoka pwani ya Atlantiki na kutoka Colorado, na “kutoka vituo vingine watenda kazi wanaenda hadi miisho ya dunia, hata hatuwezi kuwafuatilia.” Orodha ya mahali walipopelekwa inafuata: akina McLain hadi San Jose, wakiunganishwa na Agnes Jacobson na Harmon Clifford; akina Turney kutoka San Jose hadi Honolulu; akina Vinton nyumbani hadi Medford, Massachusetts, anwani yao ya mtaa ikichapishwa ili wengine wawapate. Seymour mwenyewe alikuwa ametembelea San Francisco na San Jose na kuripoti watakatifu huko “wakiangaza kwa ajili ya Mungu.” Zingatia kwamba wanawake na wanandoa wanaonekana kote kama watenda kazi hai. Kisha makala inaeleza jambo jipya: “Kuna magazeti kadhaa ya mstari wa Kitume yanayochipuka.” Inataja matatu inayoyaita “yaliyo wazi” kwa Pentekoste ya Biblia, Apostolic Light ya Portland, Oregon, The New Acts ya Alliance, Ohio, na The Apostolic Evangel ya Royston, Georgia, na inasisitiza kwamba yote ni ya bure na “yanasaidiwa kabisa na sadaka za hiari.” Ndani ya miezi michache, uamsho ulikuwa umezaa mtandao wake wa vyombo vya habari. Kila gazeti lilichapisha tena ushuhuda kutoka kwa mengine, hivyo muumini huko Georgia angeweza kusoma kuhusu Oslo, na mtenda kazi huko India angeweza kusoma kuhusu Ohio.The writer admits the movement has outgrown his ability to report it. People have come from Winnipeg, Canada, from the Atlantic coast and from Colorado, and “from other centers workers are going out to the ends of the earth, till we cannot keep track of them.” A list of placements follows: the McLains to San Jose, joined by Agnes Jacobson and Harmon Clifford; the Turneys from San Jose on to Honolulu; the Vintons home to Medford, Massachusetts, with their street address printed so others could find them. Seymour himself had visited San Francisco and San Jose and reported saints there “shining for God.” Notice that women and married couples appear throughout as active workers. Then the article describes a new phenomenon: “There are a number of papers on the Apostolic line that are springing up.” It names three that it calls “clean cut” for a Bible Pentecost, the Apostolic Light of Portland, Oregon, The New Acts of Alliance, Ohio, and The Apostolic Evangel of Royston, Georgia, and stresses that all are free and “supported entirely by free will offerings.” Within months, the revival had produced its own press network. Each paper reprinted testimonies from the others, so that a believer in Georgia could read about Oslo, and a worker in India could read about Ohio.

7.Mchungaji wa Leo Anachukua Nini Kutoka Kwake7.What a Pastor Takes from It Today

Makala hii inasomeka karibu kama ramani ya jinsi Upentekoste ulivyokuwa harakati ya ulimwengu ilivyo leo, huku washiriki wake wengi sasa wakiwa Kusini mwa Dunia. Mchungaji anaweza kupata masomo kadhaa kutoka kwake. Kwanza, injili husafiri kupitia mahusiano na watu wa kawaida. Majina kwenye ukurasa huu kwa kiasi kikubwa ni wanandoa, dada, ndugu na wachungaji wa misheni ndogo wasiojulikana waliokwenda tu mahali walipohitajika. Pili, matumizi mwaminifu ya vyombo vya habari yanajalisha. Kizazi cha Seymour kilitumia magazeti ya bure; makanisa leo yanatumia redio, vijitabu vilivyochapishwa na intaneti, na CTS yenyewe inatolewa bure kwa roho hiyohiyo. Tatu, bidii ya mwanzo inahitaji tafakari iliyokomaa. Tumaini kwamba lugha zingechukua nafasi ya kujifunza lugha halikuthibitika kuwa kweli, na wamisionari waaminifu walisema hivyo. Kanisa la Kipentekoste lenye afya linaweza kushuhudia kwa furaha anachofanya Mungu huku likijifunza kutokana na uzoefu na kuwaandaa wamisionari vizuri, ikiwa ni pamoja na katika lugha, utamaduni na afya. Nne, makala inaonyesha nguvu na hatari ya ukuaji wa haraka. Viongozi kama Durham na Irwin walikaribishwa haraka, na migogoro ya baadaye ilionyesha gharama ya kutokuwa na njia wazi ya kuwajaribu na kuwasaidia viongozi. Hatimaye, makala inaisha mahali ambapo kila ripoti ya Kipentekoste inaishia: kwa sifa. Nyuma ya majina na anwani, mada halisi ya mwandishi ni “kazi za ajabu za Mungu.”This article reads almost like a map of how Pentecostalism became the global movement it is today, with most of its members now in the Global South. A pastor can draw several lessons from it. First, the gospel travels through relationships and ordinary people. The names on this page are mostly unknown couples, sisters, brothers and pastors of small missions who simply went where they were needed. Second, faithful use of media matters. Seymour’s generation used free newspapers; churches today use radio, printed booklets and the internet, and CTS itself is offered freely in that same spirit. Third, early enthusiasm needs mature reflection. The hope that tongues would replace language study did not prove true, and honest missionaries said so. A healthy Pentecostal church can testify joyfully to what God does while learning from experience and preparing missionaries well, including in language, culture and health. Fourth, the article shows both the strength and the risk of rapid growth. Leaders like Durham and Irwin were welcomed quickly, and later conflicts showed the cost of having no clear way to test and support leaders. Finally, the article ends where every Pentecostal report ends: with praise. Behind the names and addresses, the writer’s real subject is “the wonderful works of God.”

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Ndugu wa Honolulu alikutana na uamsho kupitia gazeti. Mungu anatumia njia gani leo kubeba injili kwa watu ambao kanisa lako halitakutana nao uso kwa uso? Kanisa la Kipentekoste linapaswa kuzungumzaje kuhusu karama kama lugha kwa uaminifu, bila kumtilia Mungu shaka wala kutia chumvi yaliyotokea? Na majina ya nani yangeonekana kwenye orodha ya watenda kazi waaminifu ambao kanisa lako limewatuma? For reflection. The brother in Honolulu met the revival through a newspaper. What means is God using today to carry the gospel to people your church will never meet face to face? How should a Pentecostal church speak about gifts like tongues honestly, without either doubting God or overstating what has happened? And whose names would appear on a list of the faithful workers your church has sent out?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa “Pentecost Both Sides the Ocean,” The Apostolic Faith (Los Angeles), Juzuu ya I Na. 6, Februari–Machi 1907, ukurasa wa 1. Toleo hilo liko katika umma nchini Marekani na linapatikana bure kwa nakala iliyonakiliwa. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo kuhusu akina Garr, Barratt, Ramabai, Durham, Irwin na Tomlinson yametoka kwa historia za kawaida za harakati hiyo.Source. A Chapala Theological Seminary digest of “Pentecost Both Sides the Ocean,” The Apostolic Faith (Los Angeles), Vol. I No. 6, February–March 1907, page 1. The issue is in the public domain in the United States and is freely available in transcription. This is CTS-authored teaching, not a reproduction; notes on the Garrs, Barratt, Ramabai, Durham, Irwin and Tomlinson are drawn from standard histories of the movement.

Kusoma madai kwa makini. Ripoti za kunena lugha za kigeni zinazojulikana, za ujumbe ulioandikwa uliosomwa na mtawala wa mahali, za uponyaji na za umbali na idadi ni ushuhuda wa washiriki na madai ya wahariri. CTS inayawasilisha kwa heshima kama hivyo; hayajathibitishwa kwa kujitegemea kama matokeo ya kiisimu, ya kitabibu au ya kitakwimu. Maneno yaliyopitwa na wakati kama “native kings” yanahifadhiwa tu ndani ya nukuu, kama sehemu ya kumbukumbu ya kihistoria.Reading claims carefully. Reports of speaking known foreign languages, of a written message read by a local ruler, of healings and of distances and numbers are the testimony of participants and the claims of the editors. CTS presents them respectfully as such; they are not independently verified linguistic, medical or statistical findings. Dated terms such as “native kings” are kept only in quotation, as part of the historical record.

Andika usomaji wako

Ukishasoma kikamilifu masomo matatu uliyochagua, andika jina lako na uthibitishe hapa chini. Kumbukumbu hii inatunzwa kwa uaminifu wako, kwenye kivinjari hiki; inaonekana kwenye cheti chako kama kwa heshima.

✓ Imeandikwa — kozi hii inahesabiwa katika maendeleo yako ya Heshima. Kusoma kwa Heshima ↗

Somo la Heshima — limeandikwa

alithibitisha tarehe kuwa amesoma kikamilifu:

    Chapala Theological Seminary · History and Development of Pentecostalism · present or print this page as your honors reading record.

    Masomo Zaidi: Vitabu Saba vya Uwanja wa Umma

    Vitabu hivi saba ni kwa masomo zaidi, kwa mwanafunzi anayetaka kuendelea kusoma. Si sehemu ya masomo ya heshima yaliyo hapo juu: hayo yanabaki kama yalivyo — muhtasari tano za CTS, mitatu yoyote ikisomwa kikamilifu na kuandikwa kwa uaminifu wako. Vyote saba viko katika uwanja wa umma; kila kiungo kinafungua kitabu mtandaoni, na vingi vinapatikana pia katika Internet Archive au Project Gutenberg. Vingi viko kwa Kiingereza: kivinjari cha Chrome kinaweza kutafsiri ukurasa (bonyeza kitufe cha kulia cha kipanya, “Translate to…”; kwenye simu, menyu ya kivinjari).
    Further Issues · No. 7
    1. The Apostolic Faith (Los Angeles), No. 7, April 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue of April 1907, after the five assigned readings: the paper's reports from the mission and from the places its workers had gone, a year into the revival. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 8
    2. The Apostolic Faith (Los Angeles), No. 8, May 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue of May 1907: more of the reports and testimonies that carried news of the revival to readers far from Los Angeles. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 9
    3. The Apostolic Faith (Los Angeles), No. 9, June–September 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The last issue of the first volume, covering June to September 1907, the revival's second summer. It closes the run of issues the course's source list names. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 10
    4. The Apostolic Faith (Los Angeles), No. 10, September 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue of September 1907, opening the paper's second year: the mission's own account of a movement now reaching far beyond Azusa Street. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 11
    5. The Apostolic Faith (Los Angeles), No. 11, October 1907–January 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue dated October 1907 to January 1908, a long gap between numbers: the paper at the turn of its second year. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 12
    6. The Apostolic Faith (Los Angeles), No. 12, January 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue of January 1908, one of the last published from Los Angeles. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Further Issues · No. 13
    7. The Apostolic Faith (Los Angeles), No. 13, May 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles

    The issue of May 1908, the last published from Los Angeles; the paper afterwards appeared from Portland, Oregon. Read it to see where the Los Angeles run of the paper ends. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Uthibitisho wa heshima: Kwa kuchagua masomo matatu hapo juu, unathibitisha kwamba umesoma muhtasari hiyo mitatu kikamilifu. Muhtasari hiyo imeandikwa na CTS na inaweza kuwa na dondoo fupi au marekebisho ya kazi zilizo katika uwanja wa umma.