Historia na Maendeleo ya Upentekoste — Sehemu ya 1: Upentekoste ni Nini? Fasili, Vyanzo, na Umbo la HistoriaHistory and Development of Pentecostalism — Unit 1: What Is Pentecostalism? Definitions, Sources, and the Shape of the Story

Mstari MkuuKey Verse

"Nayo yatakuwa siku za mwisho, asema Mungu, Nitamimina Roho yangu juu ya wote wenye mwili; Wana wenu na binti zenu watatabiri, Na vijana wenu wataona maono, Na wazee wenu wataota ndoto; Naam, hata juu ya watumwa wangu waume, na juu ya watumwa wangu wanawake, Nitamimina Roho yangu siku zile; nao watatabiri." (Matendo 2:17-18, SUV)"And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy." (Acts 2:17-18, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, utaweza:When you finish this unit, you should be able to:

1. Kueleza kwa nini kuijua historia yetu wenyewe ni muhimu kwa wachungaji Wapentekoste katika Amerika ya Kusini, Afrika na sehemu nyingine za dunia.1. Explain why knowing our own history matters for Pentecostal pastors in Latin America, Africa and other parts of the world.

2. Kutaja na kueleza aina tatu kuu: Wapentekoste wa asili (classical), Wakarismatiki, na wa kikarismatiki mpya au huru (neo-charismatic or independent).2. Name and describe the three main types: classical Pentecostal, charismatic, and neo-charismatic or independent.

3. Kulinganisha fasili pana ya "mfanano wa kifamilia" na fasili finyu inayotegemea ubatizo katika Roho Mtakatifu pamoja na kunena kwa lugha.3. Compare a broad "family resemblance" definition with a narrow definition based on Spirit baptism with tongues.

4. Kutaja aina kuu za vyanzo ambavyo wanahistoria hutumia na kueleza kikwazo kimoja cha kila aina.4. Name the main kinds of sources historians use and explain one limit of each.

5. Kueleza njia tatu za kusimulia asili ya harakati hii: asili moja huko Azusa Street, asili nyingi kwa wakati mmoja, na mizizi ya Utakatifu (Holiness).5. Describe three ways of telling the origin story: a single origin at Azusa Street, many origins at the same time, and Holiness roots.

6. Kueleza pingamizi kuu dhidi ya mafundisho yetu na jinsi Wapentekoste wanavyozijibu.6. State the main objections to our teaching and explain how Pentecostals answer them.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kipentekoste wa asili, kwa ajili ya wanafunzi wanaoshiriki utamaduni huo. Ni ya kihafidhina na ya Utatu. Inaposema "sisi" au "utamaduni wetu," inamaanisha makanisa ya Kipentekoste yanayomkiri Baba, Mwana na Roho Mtakatifu kuwa Mungu mmoja, na yanayoshikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lenye mamlaka.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. When it says "we" or "our tradition," it means the Pentecostal churches that confess the Father, the Son and the Holy Spirit as one God and hold the Bible to be the inspired and authoritative Word of God.

Tunaamini kwamba kumiminwa kwa Roho huko Azusa Street, Los Angeles, na katika uamsho mwingine wa miaka hiyo hiyo, kulikuwa kazi ya kweli ya Mungu. Ulirudisha kwa kanisa uzoefu ambao Agano Jipya linaueleza: ubatizo katika Roho Mtakatifu, pamoja na nguvu ya kushuhudia. Wainjilisti wengine na wanahistoria wengi wanaona mambo haya tofauti. Tunasema mawazo yao kwa haki, kisha tunatoa jibu letu. Maandiko yasema, "Jaribuni mambo yote; shikeni lililo jema" (1 Wathesalonike 5:21). Imani iliyojaribiwa ina nguvu kuliko imani ambayo haijawahi kuulizwa maswali.We believe that the outpouring of the Spirit at Azusa Street in Los Angeles, and in other revivals in the same years, was a genuine work of God. It restored to the church an experience the New Testament describes: baptism in the Holy Spirit, with power for witness. Other evangelicals and many historians see these matters differently. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). A faith that has been tested is stronger than one that has never been questioned.

Kwa Nini Hadithi Yetu ni MuhimuWhy Our Story Matters

Upentekoste ni mojawapo ya mikondo mikubwa na inayokua kwa kasi zaidi ya Ukristo duniani. Washiriki wake wengi wanaishi Afrika, Amerika ya Kusini na Asia. Kwa hiyo hadithi yetu si hasa kuhusu nchi tajiri. Ni hadithi ya waumini wa kawaida, wengi wao maskini, katika miji na vijiji vya mataifa ya walio wengi duniani. Mungu alisema atamimina Roho yake juu ya "wote wenye mwili," na hili ndilo tunaloliona.Pentecostalism is one of the largest and fastest-growing streams of Christianity in the world. Most of its members live in Africa, Latin America and Asia. Our story is therefore not mainly about rich countries. It is the story of ordinary believers, many of them poor, in towns and villages across the majority world. God said He would pour out His Spirit on "all flesh," and this is what we see.

Hii ni kozi ya historia. Tunasimulia hadithi yetu kama kazi ya Roho Mtakatifu, lakini wanahistoria waaminifu wameuliza maswali magumu kuihusu, na mchungaji anayefundisha historia hii anapaswa kuweza kutoa jibu lenye hoja.This is a history course. We tell our story as the work of the Holy Spirit, but honest historians have asked hard questions about it, and a pastor who teaches this history should be able to give a reasoned answer.

Tatizo la FasiliThe Problem of Definition

Tunamaanisha nini tunaposema "Mpentekoste"? Neno hili linatokana na siku ya Pentekoste katika Matendo 2. Leo makundi mengi hulitumia neno hilo, au hupewa jina hilo na wengine, kwa hiyo wasomi hutumia fasili kadhaa.What do we mean by "Pentecostal"? The word comes from the day of Pentecost in Acts 2. Today many groups use the word, or are given it by others, so scholars use several definitions.

Aina tatuThe three types

Watafiti wa misheni David Barrett na Todd Johnson walitumia aina tatu, na New International Dictionary of Pentecostal and Charismatic Movements (NIDPCM) (Kamusi Mpya ya Kimataifa ya Harakati za Kipentekoste na Kikarismatiki) hutumia mpangilio unaofanana.The missions researchers David Barrett and Todd Johnson used three types, and the New International Dictionary of Pentecostal and Charismatic Movements (NIDPCM) uses a similar pattern.

Wapentekoste wa asili (Classical Pentecostals). Hawa ni makanisa na madhehebu yaliyotokana na uamsho wa mwanzoni mwa miaka ya 1900. Hii ndiyo familia yetu. Tunafundisha kwamba muumini anaweza kubatizwa katika Roho Mtakatifu kama uzoefu baada ya kuongoka, na kwamba kunena kwa lugha ni ishara ya kwanza ya ubatizo huo. "Wa asili" haimaanishi "bora zaidi." Inamaanisha "wa kwanza kabisa."Classical Pentecostals. These are the churches and denominations that grew out of the revivals of the early 1900s. This is our family. We teach that a believer can be baptized in the Holy Spirit as an experience after conversion, and that speaking in tongues is the first sign of it. "Classical" does not mean "better." It means "earliest."

Wakarismatiki. Hawa ni Wakristo waliopata uzoefu wa Kipentekoste, kama vile kunena kwa lugha, uponyaji na unabii, huku wakibaki ndani ya makanisa ya zamani. Upyaisho wa kikarismatiki ulianza kuonekana kwa wingi katika miaka ya 1960 miongoni mwa Waanglikana, Wakatoliki wa Roma, Walutheri, Wapresbiteri na wengine. Tunafurahia njaa yao ya Roho.Charismatic. These are Christians who had Pentecostal-type experiences, such as tongues, healing and prophecy, while remaining inside older churches. Charismatic renewal began to appear widely in the 1960s among Anglicans, Roman Catholics, Lutherans, Presbyterians and others. We rejoice in their hunger for the Spirit.

Wa kikarismatiki mpya au huru (Neo-charismatic or independent). Kundi hili ndilo lenye tofauti nyingi zaidi. Linajumuisha mitandao na makanisa yasiyo na uhusiano na madhehebu ya awali ya Kipentekoste, mara nyingi yakiongozwa na waanzilishi wa mahali hapo, mengi yakiwa Afrika, Asia na Amerika ya Kusini. Yanasisitiza nguvu ya Roho, uponyaji na karama, lakini huenda yasifundishe kunena kwa lugha kama ishara ya kwanza. Hapa pia tunajaribu tunayoyaona kwa Maandiko.Neo-charismatic or independent. This group is the most varied. It includes networks and churches with no link to the early Pentecostal denominations, often led by local founders, many in Africa, Asia and Latin America. They stress the Spirit's power, healing and gifts, but may not teach tongues as the first sign. Here too we test what we see by Scripture.

Fasili pana na fasili finyuBroad and narrow definitions

Fasili finyu inasema kwamba Upentekoste hufafanuliwa kwa fundisho moja kuu: ubatizo katika Roho Mtakatifu, unaoonyeshwa kwa kunena kwa lugha. Nguvu yake ni uwazi. Inalingana na jinsi madhehebu yetu ya asili yanavyojieleza, na inataja kilicho cha thamani zaidi katika ujumbe wetu. Udhaifu wake ni kwamba inayaacha nje makanisa yanayoonekana na kuenenda kama ya Kipentekoste lakini hayasemi fundisho hilo kwa njia hii.A narrow definition says that Pentecostalism is defined by one central teaching: baptism in the Holy Spirit, shown by speaking in tongues. Its strength is clarity. It matches how our classical denominations describe themselves and names what is most precious in our message. Its weakness is that it leaves out churches that look and act Pentecostal yet do not state the doctrine this way.

Fasili pana inapendelewa na mwanahistoria na mtaalamu wa misheni Allan Anderson. Anatumia mtazamo wa "mfanano wa kifamilia." Wanafamilia wanaweza kufanana ingawa hakuna sifa moja wanayoshiriki wote. Vivyo hivyo, makanisa ya Kipentekoste yanashiriki mkusanyiko wa sifa: msisitizo wa kumpata Roho kwa uzoefu, imani katika uponyaji na katika nguvu ya Roho katika maisha ya kila siku, na ibada yenye uhai ambayo kila mtu hushiriki. Si kila kanisa lina kila sifa. Hili linamwezesha Anderson kujumuisha makanisa mengi ya Afrika, Asia na Amerika ya Kusini.A broad definition is favored by the historian and missiologist Allan Anderson. He uses a "family resemblance" approach. Members of a family may look alike even though no single feature is shared by everyone. In the same way, Pentecostal churches share a cluster of features: an emphasis on experiencing the Spirit, belief in healing and in the Spirit's power in daily life, and lively, participatory worship. Not every church has every feature. This lets Anderson include many African, Asian and Latin American churches.

Mtazamo mpana hutusaidia kuiona harakati nzima ya kimataifa. Mtazamo finyu unashikilia fundisho lililoipa harakati hii utambulisho wake.The broad view helps us see the whole global movement. The narrow view keeps hold of the teaching that gave the movement its identity.

Ukubwa na KueneaSize and Spread

Watafiti wanaofanya kazi na Kituo cha Utafiti wa Ukristo wa Kimataifa (Center for the Study of Global Christianity), akiwemo Gina Zurlo, wanakadiria kwamba Wapentekoste na Wakarismatiki kwa pamoja ni zaidi ya watu milioni 660 mwaka 2025. Makadirio hutofautiana hasa kwa sababu ya fasili: fasili finyu hutoa jumla ndogo, fasili pana hutoa jumla kubwa. Nchi nyingi hazihesabu washiriki wa kanisa kwa utamaduni wao, na baadhi ya viongozi hutaja idadi za matumaini badala ya idadi zilizothibitishwa. Takwimu ni kadirio makini, si hesabu kamili. Hatupimi kazi ya Roho kwa idadi.Researchers working with the Center for the Study of Global Christianity, including Gina Zurlo, estimate that Pentecostals and charismatics together number more than 660 million people in 2025. Estimates vary mainly because of the definition: a narrow one gives a smaller total, a broad one a larger total. Many countries do not count church members by tradition, and some leaders report numbers that are hopeful rather than checked. A statistic is a careful estimate, not an exact count. We do not measure the work of the Spirit by numbers.

Jambo moja liko wazi. Wengi wa Wapentekoste na Wakarismatiki wanaishi Afrika, Amerika ya Kusini na Asia. Kitovu cha harakati kimehama kutoka mahali ilipoanzia. Hii ni mojawapo ya sababu seminari hii, inayohudumia wachungaji wa Amerika ya Kusini na Afrika, inaisoma harakati hii kwa karibu. Makanisa yenu wenyewe ni sehemu ya hadithi hii.One fact is clear. The majority of Pentecostals and charismatics live in Africa, Latin America and Asia. The center of the movement has moved away from where it started. This is one reason this seminary, which serves pastors in Latin America and Africa, studies the movement closely. Your own churches are part of the story.

Vyanzo Ambavyo Wanahistoria HutumiaThe Sources Historians Use

Aina kuu ni hizi.The main kinds are these.

Magazeti na majarida (Periodicals). Linalojulikana zaidi ni The Apostolic Faith (Imani ya Kitume), lililochapishwa na Azusa Street Mission huko Los Angeles kuanzia 1906 hadi 1908. Liliripoti mikutano, lilichapisha ushuhuda, na liliwaambia wasomaji kile ambacho misheni iliamini. Ni chanzo cha thamani kubwa kwa sababu kinatoka wakati wa matukio yenyewe. Kikwazo chake ni kwamba misheni iliyachapisha ili kuwatia moyo wasomaji na kueneza ujumbe. Linaonyesha wahariri walichochagua kuchapisha, si kila kitu kilichotokea.Periodicals. The best known is The Apostolic Faith, published by the Azusa Street Mission in Los Angeles from 1906 to 1908. It reported meetings, printed testimonies, and told readers what the mission believed. It is a priceless source because it comes from the time of the events. Its limit is that the mission published it to encourage readers and spread the message. It shows what the editors chose to print, not everything that happened.

Ushuhuda (Testimonies). Waumini walisimulia jinsi walivyookoka, kuponywa au kujazwa Roho. Kikwazo chao ni kwamba ushuhuda ni kumbukumbu ya mtu binafsi inayosimuliwa kwa imani na shukrani. Unaweza kuathiriwa na yale ambayo msemaji alitarajia kusema.Testimonies. Believers told how they were saved, healed or filled with the Spirit. Their limit is that a testimony is a personal memory told with faith and gratitude. It may be shaped by what the speaker hoped to say.

Kumbukumbu za madhehebu (Denominational records). Muhtasari wa mikutano, historia na orodha za wachungaji huonyesha jinsi makundi yalivyojipanga. Kikwazo chake ni kwamba madhehebu mara nyingi huandika historia zao baadaye, ili kueleza wao ni nani.Denominational records. Minutes, histories and lists of ministers show how groups organized themselves. Their limit is that denominations often write their histories later, to explain who they are.

Historia simulizi (Oral history). Katika Afrika, Amerika ya Kusini na Asia, hadithi mara nyingi ilisimuliwa kwa mdomo muda mrefu kabla ya kuandikwa. Mahojiano na waumini wazee huhifadhi sauti ambazo hakuna gazeti lililozirekodi. Kikwazo ni kwamba kumbukumbu hubadilika kadiri wakati unavyopita na mashahidi wanaweza kutofautiana.Oral history. In Africa, Latin America and Asia the story was often told aloud long before it was written. Interviews with older believers keep voices that no newspaper recorded. The limit is that memory changes over time and witnesses may disagree.

Takwimu (Statistics). Namba zinaonyesha ukuaji. Kikwazo chake ni tatizo la fasili, na kumbukumbu mara nyingi hazijakamilika.Statistics. Numbers show growth. Their limit is the problem of definition, and records are often incomplete.

Hakuna aina moja ya chanzo inayotosha. Wanahistoria wazuri huviweka vyote kando kwa kando.No single kind of source is enough. Good historians put them side by side.

Njia Zinazoshindana za Kusimulia AsiliCompeting Ways to Tell the Origin Story

Wanahistoria hawakubaliani wote mahali Upentekoste ulipoanzia. Hizi ni simulizi kuu tatu. Kila moja inasisitiza jambo la kweli.Historians do not all agree on where Pentecostalism began. Here are three main accounts. Each stresses something real.

Asili moja: Azusa Street. Harakati ilianza katika Azusa Street Mission huko Los Angeles mwaka 1906, chini ya William J. Seymour, mhubiri Mwafrika-Mmarekani. Watu wengi walisafiri huko na kuupeleka ujumbe kote ulimwenguni. Seymour alikuwa amefundishwa na Charles Parham, ambaye mwaka 1901 huko Topeka, Kansas, alifundisha kwamba lugha ndiyo ishara ya ubatizo wa Roho. Simulizi hii inaheshimu kitovu halisi cha ushawishi. Kikwazo chake ni kwamba inaweza kuficha yaliyokuwa yakitendeka mahali pengine.A single origin: Azusa Street. The movement began at the Azusa Street Mission in Los Angeles in 1906, under William J. Seymour, an African American preacher. Many people traveled there and carried the message across the world. Seymour had been taught by Charles Parham, who in 1901 in Topeka, Kansas, had taught that tongues were the sign of Spirit baptism. This story honors a real center of influence. Its limit is that it can hide what was happening elsewhere.

Asili nyingi kwa wakati mmoja. Roho alikuwa akifanya kazi katika maeneo mengi katika miaka hiyo hiyo. Katika misheni ya Mukti huko India, iliyoongozwa na Pandita Ramabai, uamsho wenye maombi na karama za kiroho ulitokea mwaka 1905, na mmisionari Minnie Abrams aliandika kuuhusu. Huko Chile mwaka 1909, uamsho ulianza miongoni mwa Wamethodisti huko Valparaiso chini ya Willis Hoover. Basi Upentekoste si mkondo mmoja kutoka chemchemi moja, bali ni mikondo mingi iliyojiunga. Kikwazo chake ni kwamba inaweza kufanya ushawishi halisi wa Azusa Street uonekane mdogo kuliko ulivyokuwa.Many origins at the same time. The Spirit was moving in many places in the same years. At the Mukti mission in India, led by Pandita Ramabai, a revival with prayer and spiritual gifts took place in 1905, and the missionary Minnie Abrams wrote about it. In Chile in 1909, a revival began among Methodists in Valparaiso under Willis Hoover. Pentecostalism is then not one stream from one spring but many streams that joined. Its limit is that it can make the real influence of Azusa Street seem smaller than it was.

Mizizi ya Utakatifu na ya Wesley. John Wesley alifundisha kwamba waumini wanaweza kutafuta utakatifu wa ndani zaidi, ambao wakati mwingine huitwa utakaso kamili (entire sanctification). Katika miaka ya 1800 harakati ya Utakatifu (Holiness) ilibeba tumaini hili mbele, na wengine waliongeza mafundisho ya Keswick kuhusu maisha yaliyojazwa Roho na imani katika uponyaji wa kiungu. Viongozi wengi wa mwanzo wa Kipentekoste walitoka katika makanisa ya Utakatifu. Wanahistoria kama Vinson Synan na Donald Dayton wanasisitiza mizizi hii. Kikwazo chake ni kwamba huenda isieleze kile kilichokuwa kipya kweli kweli katika mwanzo wa miaka ya 1900.Holiness and Wesleyan roots. John Wesley taught that believers could seek a deeper holiness, sometimes called entire sanctification. In the 1800s the Holiness movement carried this hope forward, and others added the Keswick teaching on a life filled with the Spirit and belief in divine healing. Many early Pentecostal leaders came from Holiness churches. Historians such as Vinson Synan and Donald Dayton stress these roots. Its limit is that it may not explain what was truly new in the early 1900s.

Wanahistoria wengi huunganisha hizi tatu: mizizi ya kina, mianzo mingi, na kitovu kimoja maarufu.Many historians combine the three: deep roots, many beginnings, and one famous center.

Wakosoaji wengine huenda mbali zaidi. Wanasema uamsho wa mwanzo ulikuwa tu matokeo ya mafundisho ya awali ya Utakatifu, matarajio ya kibinadamu na hisia, na kwamba hakuna kilichotoka kwa Mungu. Utamaduni wetu unajibu waziwazi. Wanahistoria wanaweza kueleza njia za kibinadamu ambazo Mungu alizitumia, nasi tunakaribisha kazi yao. Harakati ya Utakatifu inaonyesha kwamba Bwana alikuwa akiwaandaa watu wake, lakini haiondoi maana ya kumiminwa kwenyewe. Wapentekoste siku zote wamesema kwamba asili ya kweli ni Pentekoste katika Matendo 2, na kwamba kila kumiminwa kwa baadaye kunafanya upya kile Mungu alichoanzisha huko. Tunapokea Azusa Street, Mukti, Valparaiso na uamsho mwingine wa miaka hiyo kama kazi ya Roho Mtakatifu mwenyewe, akirudisha uzoefu wa Agano Jipya kwa kanisa lake.Some critics go further. They say the early revivals were only the product of earlier Holiness teaching, human expectation and emotion, and that nothing came from God. Our tradition answers plainly. Historians can describe the human channels God used, and we welcome their work. The Holiness movement shows that the Lord was preparing His people, but it does not explain away the outpouring itself. Pentecostals have always said that the true origin is Pentecost in Acts 2, and that every later outpouring renews what God began there. We receive Azusa Street, Mukti, Valparaiso and the other revivals of those years as the Holy Spirit's own work, restoring New Testament experience to His church.

Pingamizi Kuu na Majibu YetuThe Main Objections and Our Answers

Mchungaji lazima awe tayari kwa maswali ambayo Wakristo wengine huuliza. Tunaeleza kila pingamizi kama wanaolishikilia wangelieleza, kisha tunalijibu.A pastor must be ready for the questions other Christians raise. We state each objection as its holders would, and then answer.

Pingamizi la 1: Karama za miujiza ziliisha pamoja na mitume.Objection 1: The miraculous gifts ended with the apostles.

Wanaoamini kwamba karama zilikoma (Cessationists), wengi wao wakiwa wainjilisti waaminifu, hufundisha kwamba ishara kama lugha, unabii na uponyaji zilithibitisha mitume na zilikoma Agano Jipya lilipokamilika. B. B. Warfield alitetea hili katika Counterfeit Miracles (Miujiza Bandia) (1918). Wengine hutaja 1 Wakorintho 13:8-10: "Ikiwa ni unabii, utatanguka; ikiwa ni lugha, zitakoma; ikiwa ni maarifa, yatabatilika. . . . Lakini ule ukamilifu utakapokuja, lile lililo sehemu litabatilika."Cessationists, many of them faithful evangelicals, teach that signs such as tongues, prophecy and healing confirmed the apostles and ceased when the New Testament was complete. B. B. Warfield argued this in Counterfeit Miracles (1918). Some point to 1 Corinthians 13:8-10: "whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. . . . But when that which is perfect has come, then that which is in part will be done away."

Jibu letu. Maandiko peke yake ndiyo mamlaka yetu ya mwisho. Lakini hakuna mstari unaosema karama zingekoma mtume wa mwisho alipokufa. Wakorintho wa Kwanza 13 unasema zinaisha "ukamilifu utakapokuja." Tunaelewa hili kumaanisha kurudi kwa Bwana, wakati tutakapojua kwa ukamilifu, si kufungwa kwa Agano Jipya. Petro alisema siku ya Pentekoste, "Kwa maana ahadi hiyo ni kwenu ninyi, na kwa watoto wenu, na kwa wote walio mbali, wale wote ambao Bwana Mungu wetu atawaita" (Matendo 2:39). Paulo aliandika kwa kanisa muda mrefu baada ya Pentekoste, "Kwa hiyo, ndugu zangu, takeni sana kutabiri, wala msizuie kunena kwa lugha" (1 Wakorintho 14:39). Kila dai lazima lijaribiwe kwa Maandiko, lakini Biblia haitoi sababu ya kufunga mlango ambao Bwana ameuacha wazi.Our answer. Scripture alone is our final authority. But no verse says the gifts would stop when the last apostle died. First Corinthians 13 says they pass away "when that which is perfect has come." We understand this to mean the Lord's return, when we shall know fully, not the closing of the New Testament. Peter said at Pentecost, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). Paul wrote to a church long after Pentecost, "Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues" (1 Corinthians 14:39). Every claim must be tested by Scripture, but the Bible gives no reason to close a door the Lord left open.

Pingamizi la 2: Ubatizo wa Roho hutokea wakati wa kuongoka, si baadaye.Objection 2: Spirit baptism happens at conversion, not afterward.

Wainjilisti wengi, wakiwafuata waandishi kama James D. G. Dunn katika Baptism in the Holy Spirit (Ubatizo katika Roho Mtakatifu) (1970), hufundisha kwamba kila muumini hubatizwa katika Roho wakati wa kuongoka, na kwamba uzoefu uliotajwa katika Matendo ulikuwa nyakati maalum katika kanisa la mwanzo.Many evangelicals, following writers such as James D. G. Dunn in Baptism in the Holy Spirit (1970), teach that every believer is baptized in the Spirit at conversion, and that the experiences in Acts were special moments in the early church.

Jibu letu. Tunakubali kwamba kila muumini humpokea Roho Mtakatifu wakati wa kuzaliwa upya. Lakini Luka anaeleza uzoefu zaidi wa kuwezeshwa kwa ajili ya ushuhuda. Yesu aliwaambia wanafunzi ambao tayari walikuwa wake, "Lakini mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu, katika Yerusalemu, na katika Uyahudi wote, na Samaria, na hata mwisho wa nchi" (Matendo 1:8). Tunauita uzoefu huu "wa baadaye" (subsequent) kwa sababu ni tofauti kwa kusudi na mara nyingi kwa wakati. Kusudi lake ni nguvu kwa ajili ya huduma, si kuingia katika wokovu. Msomi wa Kipentekoste Roger Stronstad amehoji kwamba Luka aliandika kwa kusudi hili.Our answer. We agree that every believer receives the Holy Spirit at new birth. But Luke describes a further experience of empowerment for witness. Jesus told disciples who already belonged to Him, "But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth" (Acts 1:8). We call this experience "subsequent" because it is distinct in purpose and often in time. Its purpose is power for service, not entrance into salvation. The Pentecostal scholar Roger Stronstad has argued that Luke wrote with this purpose.

Pingamizi la 3: Lugha si ishara ya kwanza ya lazima.Objection 3: Tongues are not the necessary first sign.

Wakosoaji wanabainisha kwamba Paulo anauliza, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30), na kwamba si kila simulizi la kuja kwa Roho linataja lugha.Critics note that Paul asks, "Do all speak with tongues?" (1 Corinthians 12:30), and that not every account of the Spirit's coming names tongues.

Jibu letu. Tunatofautisha mambo mawili. Katika 1 Wakorintho 12 Paulo anazungumza kuhusu karama ya lugha katika kusanyiko, inayopewa baadhi ya watu na inayohitaji tafsiri. Katika Matendo, lugha huonekana kama ishara ya kwanza ya ubatizo wa Roho: "Wakajazwa wote Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Nyumbani kwa Kornelio waumini Wayahudi walijua kwamba Mataifa wamepokea Roho, kwa sababu "wakawasikia wakinena kwa lugha, na kumtukuza Mungu" (Matendo 10:46). Huko Efeso, "Roho Mtakatifu akawajilia, wakanena kwa lugha, na kutabiri" (Matendo 19:6). Huu ndio msimamo wa utamaduni wetu. Hatusemi kwamba muumini asiyenena kwa lugha amepotea, wala hatuwadharau ndugu wanaosoma vifungu hivi tofauti. Lakini tunafundisha tunachokiona katika Matendo, na tunamkaribisha kila muumini kutafuta kile ambacho Bwana ameahidi.Our answer. We distinguish two things. In 1 Corinthians 12 Paul speaks of the gift of tongues in the assembly, given to some and needing interpretation. In Acts, tongues appear as the first sign of Spirit baptism: "And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). At Cornelius's house the Jewish believers knew the Gentiles had received the Spirit, because "they heard them speak with tongues and magnify God" (Acts 10:46). At Ephesus, "the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6). This is the conviction of our tradition. We do not say that a believer without tongues is lost, or despise brothers who read these passages differently. But we teach what we find in Acts, and invite every believer to seek what the Lord has promised.

Pingamizi la 4: Historia ya Kipentekoste inaonyesha kupita kiasi, makosa na mafarakano.Objection 4: Pentecostal history shows excess, error and division.

Hili ni la haki. Harakati ya mwanzo ilikuwa na misimamo mikali na iligawanyika kuhusu utakatifu na "Kazi Iliyokamilika" (Finished Work), na baadhi ya makundi yalihamia katika mafundisho ya Upentekoste wa "Umoja" (Oneness), yanayokana kwamba Mungu yuko milele katika nafsi tatu.This is fair. The early movement had extremes and divided over holiness and the "Finished Work," and some groups moved into Oneness teaching, which denies that God exists eternally as three persons.

Jibu letu. Hatuyafichi. Maandiko yanaandika makosa katika kanisa la Korintho, na jibu la Paulo halikuwa kukataza karama bali kuzipanga katika upendo (1 Wakorintho 14). Matumizi mabaya ya karama si sababu ya kuitupa. Vyombo vya Kipentekoste vya asili vimeshikilia Utatu na kujibu mafundisho ya Umoja kutoka kwa Maandiko, kama vipindi vya baadaye vitakavyoonyesha.Our answer. We do not hide this. Scripture records errors in the church at Corinth, and Paul's answer was not to forbid the gifts but to order them in love (1 Corinthians 14). Abuse of a gift is no reason to discard it. Classical Pentecostal bodies have held to the Trinity and answered Oneness teaching from Scripture, as later units will show.

Kozi Inakwenda Wapi BaadayeWhere the Course Goes Next

Vipindi vya baadaye vinahusu Amerika ya Kusini (Kipindi cha 6), Afrika (Kipindi cha 7) na Asia (Kipindi cha 8).Later units cover Latin America (Unit 6), Africa (Unit 7) and Asia (Unit 8).

Matumizi ya KichungajiPastoral Application

Kijana mmoja kutoka kanisa la Kipentekoste anarudi nyumbani kutoka kwenye funzo la Biblia na rafiki yake wa kanisa lingine. Rafiki huyo alisema, "Karama za Roho ziliisha pamoja na mitume, na kanisa lenu limejengwa juu ya hisia." Kijana anatikiswa na anamuuliza mchungaji wake, "Je, ni kweli?"A young man from a Pentecostal church comes home from a Bible study with a friend from another church. The friend said, "The gifts of the Spirit ended with the apostles, and your church is built on emotion." The young man is shaken and asks his pastor, "Is it true?"

Kwanza, mchungaji anasikiliza na kujua hasa rafiki alisema nini. Pingamizi linaweza kuhusu karama, lugha, au kitu alichokiona katika kanisa fulani.First, the pastor listens and finds out exactly what the friend said. The objection may concern the gifts, tongues, or something he saw in a church.

Pili, anajibu kutoka kwa Maandiko, akifungua Matendo 1:8, 2:4, 2:39 na 1 Wakorintho 14:39 pamoja na kijana.Second, he answers from Scripture, opening Acts 1:8, 2:4, 2:39 and 1 Corinthians 14:39 with the young man.

Tatu, anakuwa mwaminifu kuhusu historia na anakiri kwamba harakati ya mwanzo ilikuwa na kasoro.Third, he is honest about history and admits that the early movement had faults.

Nne, anazungumza kwa heshima na kweli. Rafiki huyo ni ndugu katika Kristo ambaye huenda anaipenda Biblia kama sisi. Mchungaji anasimama imara juu ya yale tunayoamini, anambariki rafiki huyo, na anaiweka mazungumzo wazi.Fourth, he speaks with honor and truth. The friend is a brother in Christ who may love the Bible as much as we do. The pastor stands firm on what we believe, blesses the friend, and keeps the conversation open.

MuhtasariSummary

Upentekoste ni harakati kubwa, yenye aina nyingi, na hasa ya mataifa ya walio wengi duniani, yenye aina tatu: Wapentekoste wa asili, Wakarismatiki, na wa kikarismatiki mpya au huru. Fasili finyu inalenga ubatizo katika Roho pamoja na kunena kwa lugha; mtazamo mpana wa "mfanano wa kifamilia" wa Allan Anderson unajumuisha makanisa mengi zaidi. Makadirio yanaweka jumla kuwa zaidi ya milioni 660 mwaka 2025, ingawa idadi hutofautiana kulingana na fasili. Wanahistoria hutumia magazeti na majarida, ushuhuda, kumbukumbu za madhehebu, historia simulizi na takwimu, na kila kimoja kina vikwazo vyake. Simulizi la asili linaweza kusimuliwa kama asili moja huko Azusa Street, kama asili nyingi kama Mukti mwaka 1905 na Chile mwaka 1909, au kama tunda la mizizi ya Utakatifu na ya Wesley. Wapentekoste wanashikilia kwamba asili ya kweli ni Pentekoste katika Matendo 2, na kwamba Azusa Street na uamsho uliohusiana nayo ilikuwa kazi ya kweli ya Mungu. Tunajibu pingamizi za wale wanaoamini karama zilikoma na za wainjilisti wengine kutoka kwa Maandiko, na tunashikilia imani zetu kwa unyenyekevu.Pentecostalism is a large, varied and mostly majority-world movement of three types: classical Pentecostal, charismatic, and neo-charismatic or independent. A narrow definition centers on Spirit baptism with tongues; Allan Anderson's broad "family resemblance" approach includes many more churches. Estimates place the total at more than 660 million in 2025, though numbers vary with definition. Historians use periodicals, testimonies, denominational records, oral history and statistics, and each has limits. The origin story may be told as a single origin at Azusa Street, as many origins such as Mukti in 1905 and Chile in 1909, or as the fruit of Holiness and Wesleyan roots. Pentecostals hold that the true origin is Pentecost in Acts 2, and that Azusa Street and the related revivals were a genuine work of God. We answer cessationist and other evangelical objections from Scripture, and we hold our convictions with humility.

Usomaji ZaidiFurther Reading

• Allan Anderson, An Introduction to Pentecostalism (Utangulizi wa Upentekoste) (toleo la 2, 2014).• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014).

• Vinson Synan, The Holiness-Pentecostal Tradition (Utamaduni wa Utakatifu na Upentekoste) (1997).• Vinson Synan, The Holiness-Pentecostal Tradition (1997).

• Cecil M. Robeck Jr., The Azusa Street Mission and Revival (Misheni na Uamsho wa Azusa Street) (2006).• Cecil M. Robeck Jr., The Azusa Street Mission and Revival (2006).

• Roger Stronstad, The Charismatic Theology of St. Luke (Theolojia ya Kikarismatiki ya Mtakatifu Luka) (1984).• Roger Stronstad, The Charismatic Theology of St. Luke (1984).

• James D. G. Dunn, Baptism in the Holy Spirit (Ubatizo katika Roho Mtakatifu) (1970), uhakiki wa kiinjilisti.• James D. G. Dunn, Baptism in the Holy Spirit (1970), an evangelical critique.

• B. B. Warfield, Counterfeit Miracles (Miujiza Bandia) (1918), hoja ya wanaoamini karama zilikoma.• B. B. Warfield, Counterfeit Miracles (1918), a cessationist argument.

• The Apostolic Faith (Imani ya Kitume) (Los Angeles, 1906-1908), chanzo cha msingi.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source.

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