Historia na Maendeleo ya Upentekoste — Sehemu ya 10: Upentekoste Leo: Ukuaji, Mijadala ya Ufanisi wa Mali, Ushirikiano wa Makanisa, na Maswali ya Wakati UjaoHistory and Development of Pentecostalism — Unit 10: Pentecostalism Today: Growth, Prosperity Debates, Ecumenism, and Future Questions

Mstari MkuuKey Verse

"Walakini utauwa pamoja na kuridhika ni faida kubwa." (1 Timotheo 6:6, SUV)"Now godliness with contentment is great gain." (1 Timothy 6:6, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutoa sababu zinazotolewa kwa kawaida kuhusu ukuaji wa Upentekoste, na kueleza kwa haki mipaka ya takwimu za ukuaji.1. Give reasons commonly offered for Pentecostal growth, and state fairly the limits of growth statistics.

2. Kueleza aina kuu za mafundisho ya ufanisi wa mali (prosperity teaching) na kueleza kwa nini yanawavutia watu wengi.2. Describe the main forms of prosperity teaching and explain why it appeals to many people.

3. Kutoa angalau sababu nne za Kimaandiko kwa nini Wapentekoste wa kiklasiki wanayakataa mafundisho ya ufanisi wa mali.3. Give at least four Scriptural reasons why classical Pentecostals reject prosperity teaching.

4. Kueleza jinsi Wapentekoste walivyohusiana na Wakristo wengine, na kueleza hoja za kupendelea na kupinga ushirikiano wa karibu zaidi.4. Describe how Pentecostals have related to other Christians, and state the case for and against closer cooperation.

5. Kutaja maswali muhimu yanayoyakabili makanisa ya Kipentekoste wakati ujao, na kueleza jinsi mchungaji anavyoweza kujiandaa.5. Name important questions facing Pentecostal churches in the future, and say how a pastor can prepare.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki cha mwisho kinaangalia harakati kama ilivyo leo. Kimeandikwa kutoka ndani ya Upentekoste wa kiklasiki. Tunamshukuru Mungu kwa yale aliyoyafanya, na tunazungumza kwa uaminifu pale tunapohitaji marekebisho. Hili ni muhimu zaidi katika sehemu ya pili ya kipindi. Mafundisho ya ufanisi wa mali ni mojawapo ya matatizo mazito zaidi katika makanisa ya Kipentekoste na ya Kikarismatiki leo, na viongozi wa Kipentekoste wa kihafidhina katika nchi nyingi wameonya dhidi yake. Tunaeleza hoja yake kama wanaoiunga mkono wangeieleza, kisha tunajibu kutoka kwa Maandiko.This final unit looks at the movement as it is today. It is written from inside classical Pentecostalism. We give thanks for what God has done, and we speak honestly about where we need correction. This matters most in the second part of the unit. Prosperity teaching is one of the most serious problems in Pentecostal and charismatic churches today, and conservative Pentecostal leaders in many countries have warned against it. We state its case as its supporters would, and then we answer from Scripture.

Ukuaji LeoGrowth Today

Katika Kipindi cha 1 tuliona kwamba watafiti wanakadiria zaidi ya Wapentekoste na Wakarismatiki milioni 660 mwaka 2025, wengi wao wakiishi Afrika, Amerika ya Kusini na Asia. Tangu hapo tumeifuatilia harakati katika Amerika ya Kusini, Afrika, Asia na katika makanisa ya zamani kupitia Uhuisho wa Kikarismatiki. Ni nini kinachoeleza ukuaji?In Unit 1 we saw that researchers estimate more than 660 million Pentecostals and charismatics in 2025, with most living in Africa, Latin America and Asia. Since then we have followed the movement in Latin America, Africa, Asia and in the older churches through the Charismatic Renewal. What explains the growth?

Sababu zinazotolewa kwa kawaidaReasons commonly given

Wasomi na wachungaji kwa kawaida hutaja mambo kadhaa.Scholars and pastors usually mention several things.

Uzoefu wa moja kwa moja wa Mungu. Watu humkuta Roho katika ibada na maombi, si kusikia tu kumhusu.Direct experience of God. People meet the Spirit in worship and prayer, not only hear about Him.

Ushiriki. Katika ibada ya Kipentekoste waumini wa kawaida huimba, hutoa ushuhuda, huomba kwa sauti na huombeana. Si wasikilizaji tu.Participation. In Pentecostal worship ordinary believers sing, testify, pray aloud and pray for one another. They are not only listeners.

Uponyaji na ukombozi. Katika mahali ambapo madaktari wako mbali au gharama ni kubwa mno, watu humtafuta Bwana kwa ajili ya wagonjwa wao na kwa ajili ya uhuru kutokana na hofu na ukandamizaji wa kiroho.Healing and deliverance. In places where doctors are far away or too costly, people seek the Lord for their sick and for freedom from fear and spiritual oppression.

Uongozi wa mahali. Kama vipindi vya awali vilivyoonyesha, makanisa ya Kipentekoste mara nyingi huwaweka wakfu viongozi wa mahali haraka. Mchungaji anaweza kuwa na elimu rasmi kidogo, lakini anaishi miongoni mwa watu na anasema lugha yao.Local leadership. As the earlier units showed, Pentecostal churches often ordain local leaders quickly. A pastor may have little formal education, but he lives among the people and speaks their language.

Bidii ya misheni. Waumini hufundishwa kwamba kila Mkristo anaweza kuwa shahidi (Matendo 1:8).Mission zeal. Believers are taught that every Christian can be a witness (Acts 1:8).

Mwitikio kwa mabadiliko na mahitaji. Katika miji inayovimba kwa wageni wapya, kanisa huwa familia, hutoa msaada na hutoa tumaini.Response to change and need. In cities swelling with new arrivals, the church becomes a family, offers help and gives hope.

Maswali kuhusu ukuajiQuestions about the growth

Pingamizi la sayansi ya jamii. Wanasosholojia wengine wanasema Upentekoste unakua kwa sababu watu ni maskini, wameng'olewa makwao na wana wasiwasi, na kwamba dini hujaza tu hitaji hilo. Kama ni hivyo, Roho hangekuwa wa lazima katika maelezo.The social-science objection. Some sociologists say that Pentecostalism grows because people are poor, uprooted and anxious, and that religion simply fills that need. If so, the Spirit would be unnecessary to the explanation.

Jibu letu. Hali za kijamii ni halisi, na tunawakaribisha wasomi wanaozisoma. Mungu hufanya kazi kupitia mazingira ya kibinadamu: Paulo alihubiri katika miji ya Dola ya Roma wakati ambapo kulikuwa na barabara, biashara na lugha nyingi, na "utimilifu wa wakati ulipofika, Mungu alimtuma Mwanawe" (Wagalatia 4:4). Umaskini na uhitaji havitengenezi nguvu ya Roho. Vinaweza kuwafanya watu wasikilize. Pia, kazi ya Roho mara nyingi huonekana katika maisha yaliyobadilika ya watu wasio maskini.Our answer. Social conditions are real, and we welcome scholars who study them. God works through human circumstances: Paul preached in the cities of the Roman Empire at a time of roads, trade and many languages, and "when the fullness of the time had come, God sent forth His Son" (Galatians 4:4). Poverty and need do not create the power of the Spirit. They open ears. Also, the Spirit's work is often shown in the changed lives of people who are not poor.

Pingamizi la takwimu. Tunarudia tuliyojifunza katika Kipindi cha 1: idadi hutegemea fasili, viongozi wanaweza kuripoti takwimu zilizotiwa chumvi, na nchi nyingi hazitunzi kumbukumbu. Zaidi ya hayo, watu wengi wanaojiunga na kanisa la Kipentekoste hutoka katika kanisa lingine, na ukuaji kwa uhamisho wa waumini si sawa na wongofu mpya. Wengi pia huondoka. Kanisa linalohesabu watu lakini haliwafanyi watu wake wanafunzi bado halijafanya kile Yesu alichoamuru (Mathayo 28:19-20).The statistics objection. We repeat what we learned in Unit 1: numbers depend on definitions, leaders may report hopeful figures, and many countries keep no records. In addition, many people who join a Pentecostal church come from another church, and growth by transfer is not the same as new conversions. Many also leave. A church that counts heads but does not disciple its people has not yet done what Jesus commanded (Matthew 28:19-20).

Kwa hiyo tunamshukuru Mungu kwa ukuaji lakini hatujivuni nao. Swali la kuuliza kila kanisa si "ni kubwa kiasi gani?" bali "je, watu wanafanywa wanafunzi wa Yesu Kristo?"We therefore thank God for growth but do not boast about it. The question to ask of every church is not "how large?" but "are the people being made disciples of Jesus Christ?"

Mafundisho ya Ufanisi wa MaliProsperity Teaching

Ni niniWhat it is

Mafundisho ya ufanisi wa mali (prosperity teaching), yanayoitwa wakati mwingine "injili ya afya na utajiri" au "injili ya ufanisi," yanashikilia kwamba Mungu anataka kila muumini awe na afya ya mwili na tajiri kifedha katika maisha haya, na kwamba imani, kukiri kwa mtazamo chanya na kutoa kwa huduma kutaleta hayo. Yana aina nyingi, na si kila mtu anayefundisha sehemu yake anafundisha yote.Prosperity teaching, sometimes called the "health and wealth gospel" or "prosperity gospel," holds that God wants every believer to be physically healthy and financially rich in this life, and that faith, positive confession and giving to the ministry will bring this about. It takes many forms, and not everyone who teaches some of it teaches all of it.

YalikotokaWhere it came from

Yana mizizi kadhaa. E. W. Kenyon, mwandishi wa mwanzoni mwa karne ya ishirini, alifundisha kuhusu nguvu ya maneno yaliyojaa imani. Kenneth Hagin, aliyeanza kama mhubiri wa Kipentekoste, alieneza mawazo yanayofanana katika harakati ya "Neno la Imani" (Word of Faith). Oral Roberts, mwinjilisti wa uponyaji wa Kipentekoste, alifundisha "imani ya mbegu" (seed faith), wazo kwamba sadaka iliyotolewa kwa Mungu ni mbegu inayorudi ikiwa na ongezeko. David Yonggi Cho, tuliyekutana naye katika Kipindi cha 8, alifundisha "baraka ya namna tatu" ya wokovu, afya na ufanisi, kwa kutegemea 3 Yohana 2. Baadaye ujumbe huo ulienea kupitia televisheni, vitabu na makanisa makubwa. Sasa una aina nyingi katika Amerika Kaskazini, Afrika, Amerika ya Kusini na Asia. Universal Church of the Kingdom of God, iliyotajwa katika Kipindi cha 9, ni mfano mmoja unaojulikana huko Brazili.It has several roots. E. W. Kenyon, a writer of the early twentieth century, taught about the power of faith-filled words. Kenneth Hagin, who began as a Pentecostal preacher, spread similar ideas in the "Word of Faith" movement. Oral Roberts, a Pentecostal healing evangelist, taught "seed faith," the idea that a gift given to God is a seed that returns with increase. David Yonggi Cho, whom we met in Unit 8, taught a "threefold blessing" of salvation, health and prosperity, based on 3 John 2. Later the message spread through television, books and large churches. It now has many forms in North America, Africa, Latin America and Asia. The Universal Church of the Kingdom of God, mentioned in Unit 9, is one well-known example in Brazil.

Kwa nini yanavutiaWhy it appeals

Tunapaswa kuelewa mvuto wake na tusiyadhihaki.We should understand its attraction and not mock it.

Kwanza, yanazungumza na mateso ya kweli. Mtu asiyeweza kuwalisha watoto wake hataki ujumbe wa maumivu. Anataka tumaini.First, it speaks to real suffering. A man who cannot feed his children does not want a message of pain. He wants hope.

Pili, yanatoa heshima. Yanawaambia maskini kwamba hawajasahauliwa na kwamba maisha yao yanaweza kubadilika.Second, it offers dignity. It tells the poor that they are not forgotten and that their lives can change.

Tatu, mara nyingi yanahimiza kazi, kiasi, elimu na nidhamu, na wafuasi wake wengi huboresha maisha yao.Third, it often encourages work, sobriety, education and discipline, and many of its followers do improve their lives.

Nne, wanaoyaunga mkono wananukuu aya halisi. Wanaelekeza kwenye Kumbukumbu la Torati 28 na Wagalatia 3:14 kuhusu baraka ya Ibrahimu, kwenye Malaki 3:10 kuhusu zaka, kwenye Wafilipi 4:19, "Naye Mungu wangu atawajazeni ninyi mahitaji yenu yote, kwa kadiri ya utajiri wake, katika utukufu ndani ya Kristo Yesu," na kwenye 3 Yohana 2, "Mpendwa, naomba ufanikiwe katika mambo yote, uwe na afya njema, kama roho yako ifanikiwavyo."Fourth, its supporters quote real verses. They point to Deuteronomy 28 and to Galatians 3:14 on the blessing of Abraham, to Malachi 3:10 on tithes, to Philippians 4:19, "And my God shall supply all your need according to His riches in glory by Christ Jesus," and to 3 John 2, "Beloved, I pray that you may prosper in all things and be in health, even as your soul prospers."

Tunakubaliana na sehemu ya haya. Biblia inasema kwamba Mungu ndiye mtoaji wetu, kwamba anajibu maombi ya mkate wa kila siku, na kwamba anaponya. Wapentekoste siku zote wameamini katika uponyaji wa kiungu na katika Mungu anayejali mahitaji yetu. Kweli hizi si tatizo.We agree with part of this. The Bible says that God is our provider, that He answers prayer for daily bread, and that He heals. Pentecostals have always believed in divine healing and in a God who cares for our needs. These truths are not the problem.

Jibu la KimaandikoThe Scriptural answer

Tatizo ni kwamba mafundisho ya ufanisi wa mali yanageuza kweli hizi kuwa fomula, yanaahidi utajiri na afya kwa wote wanaofuata fomula, na yanaweka pesa katikati ya maisha ya Kikristo. Tunayakataa kwa sababu zifuatazo.The problem is that prosperity teaching turns these truths into a formula, promises wealth and health to all who follow the formula, and sets money at the center of the Christian life. We reject it for the following reasons.

1. Yanasoma vibaya maandiko yanayoyatumia. 3 Yohana 2 ni salamu ya kirafiki ambamo mzee anamtakia rafiki yake mema, kama barua za wakati ule zilivyofanya mara nyingi. Si ahadi ya utajiri kwa kila muumini. Wafilipi 4:19 iliandikwa kwa watu waliotoa kwa ajili ya misheni ya Paulo kwa gharama yao wenyewe, na inaahidi kwamba Mungu atawajazia "mahitaji" yao, si kila tamaa. 2 Wakorintho 8:9 inasema, "Maana mnajua neema ya Bwana wetu Yesu Kristo, ya kwamba, ingawa alikuwa tajiri, lakini kwa ajili yenu alikuwa maskini, ili ninyi kwa umaskini wake mpate kuwa matajiri." Paulo anaandika hili ili kutia moyo utoaji wa ukarimu, na utajiri ni utajiri wa neema. Wagalatia 3:14 yenyewe inatuambia "baraka ya Ibrahimu" ni nini: "ili tupokee ile ahadi ya Roho kwa njia ya imani." Kumbukumbu la Torati 28 ni sehemu ya agano la Israeli katika nchi. Si ahadi ya utajiri kwa kila Mkristo.1. It misreads the texts it uses. Third John 2 is a friendly greeting in which an elder wishes his friend well, as letters of that time often did. It is not a promise of riches for every believer. Philippians 4:19 was written to people who had given to Paul's mission at their own cost, and it promises that God will supply their "need," not every desire. Second Corinthians 8:9 says, "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich." Paul writes this to encourage generous giving, and the riches are the riches of grace. Galatians 3:14 itself tells us what "the blessing of Abraham" is: "that we might receive the promise of the Spirit through faith." Deuteronomy 28 belongs to Israel's covenant in the land. It is not a promise of wealth to every Christian.

2. Yanafundisha kwamba ugonjwa na umaskini vinaonyesha ukosefu wa imani. Hili ni la ukatili na si kweli. Kuhusu mtu aliyezaliwa kipofu, Maandiko yanasema: "Yesu akajibu, Huyu hakutenda dhambi, wala wazazi wake; bali kazi za Mungu zidhihirishwe ndani yake" (Yohana 9:3). Paulo alimwomba Bwana mara tatu aondolewe mwiba wake wa mwilini, kisha akaandika, "Naye akaniambia, Neema yangu yakutosha; maana uweza wangu hutimilika katika udhaifu" (2 Wakorintho 12:9). Paulo alimwacha Trofimo mgonjwa huko Mileto (2 Timotheo 4:20), na alimwambia Timotheo atumie divai kidogo kwa ajili ya tumbo lake na udhaifu wake wa mara kwa mara (1 Timotheo 5:23). Waebrania 11:35-38 inawasifu watu waaminifu walioteswa, waliokuwa maskini na wasio na makazi. Imani yao haikuwa pungufu.2. It teaches that sickness and poverty show a lack of faith. This is cruel and untrue. Jesus said of the man born blind, "Neither this man nor his parents sinned, but that the works of God should be revealed in him" (John 9:3). Paul prayed three times that his thorn in the flesh be removed, and the Lord answered, "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Corinthians 12:9). Paul left Trophimus sick at Miletus (2 Timothy 4:20), and told Timothy to take a little wine for his stomach and frequent ailments (1 Timothy 5:23). Hebrews 11:35-38 praises faithful people who were tortured, poor and homeless. Their faith was not lacking.

3. Yanaweka kupenda fedha mahali ambapo Maandiko yanatuonya. "Lakini hao watakao kuwa na mali huanguka katika majaribu na tanzi, na tamaa nyingi zisizo na maana, zenye kudhuru, ziwatosazo wanadamu katika upotevu na uharibifu. Maana shina moja la mabaya ya kila namna ni kupenda fedha; ambayo wengine hali wakiitamani hiyo wamefarakana na Imani, na kujichoma kwa maumivu mengi" (1 Timotheo 6:9-10). Yesu alisema, "Angalieni, jilindeni na choyo; maana uzima wa mtu haumo katika wingi wa vitu alivyo navyo" (Luka 12:15). Petro alimwambia yule kiwete, "Fedha na dhahabu sina; ila nilicho nacho ndicho nikupacho; kwa jina la Yesu Kristo wa Nazareti, simama uende" (Matendo 3:6). Mitume wa kwanza walikuwa na nguvu bila utajiri.3. It puts the love of money where Scripture warns us. "But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greed, and pierced themselves through with many sorrows" (1 Timothy 6:9-10). Jesus said, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses" (Luke 12:15). Peter said to the lame man, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk" (Acts 3:6). The first apostles had power without wealth.

4. Yanapindua msisitizo wa Biblia wa kuwajali maskini. Yakobo anauliza, "Je! Mungu hakuwachagua maskini wa dunia hii, kuwa matajiri katika imani, na warithi wa ufalme alioahidi wale wampendao?" (Yakobo 2:5). Harakati yetu yenyewe ilianza miongoni mwa watu maskini, na uamsho wa Azusa Street na Mukti haukuongozwa na matajiri. Ujumbe unaowafanya maskini wajisikie hatia kwa kuwa maskini hauendani na hadithi tuliyosimulia katika kozi hii.4. It reverses the Bible's care for the poor. James asks, "Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?" (James 2:5). Our movement itself began among poor people, and the revivals at Azusa Street and Mukti were not led by the wealthy. A message that makes the poor feel guilty for being poor does not fit the story we have told in this course.

5. Yanafungua mlango wa matumizi mabaya na unyonyaji. Mchungaji anaposema kwamba kumpa yeye huleta mavuno, maskini hushinikizwa kutoa wasichoweza kumudu, na kiongozi hujaribiwa kuishi kwa anasa. Mtume Petro aliwaambia wazee wachunge kundi "si kwa kupenda fedha, bali kwa moyo wa kupenda" (1 Petro 5:2). Simoni mchawi alidhani karama ya Mungu inaweza kununuliwa, na Petro alimkemea vikali (Matendo 8:18-20). Kushindwa kwa baadhi ya viongozi maarufu, ikiwemo kesi ya mahakama dhidi ya Cho tuliyoibainisha katika Kipindi cha 8, kunatukumbusha kwamba hakuna aliye juu ya uwajibikaji.5. It invites abuse. When a pastor says that giving to him brings a return, the poor are pressured to give what they cannot spare, and the leader is tempted to live in luxury. The apostle Peter told elders to shepherd the flock "not for dishonest gain but eagerly" (1 Peter 5:2). Simon the magician thought that the gift of God could be bought, and Peter rebuked him sharply (Acts 8:18-20). The failures of some famous leaders, including the court case against Cho that we noted in Unit 8, remind us that no one is above accountability.

6. Yanaondoa msalaba na kuweka mafanikio mahali pake. Yesu alisema, "Mtu akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake, anifuate" (Marko 8:34). Injili inayoahidi faraja na utajiri haihubiri msalaba huo.6. It replaces the cross with success. Jesus said, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me" (Mark 8:34). A gospel that promises comfort and wealth does not preach that cross.

Jibu la Kipentekoste la KiklasikiThe classical Pentecostal response

Madhehebu na viongozi wa Kipentekoste wa kiklasiki katika nchi nyingi wameonya dhidi ya aina kali za mafundisho haya, na wainjilisti wengine pia wamefanya hivyo. Mashauriano ya kimataifa ya viongozi wa kiinjilisti huko Ghana mwaka 2009, pamoja na Harakati ya Lausanne (Lausanne Movement), yalisoma suala hilo, na taarifa kutoka Kikundi cha Kazi cha Theolojia cha Lausanne ilifuata mwaka 2010. Tunashikilia kwamba mafundisho ya "injili kamili" yanajikita kwa Yesu kama Mwokozi, Mponyaji, Mbatizaji katika Roho na Mfalme Anayekuja, na lazima yatenganishwe na injili ya mafanikio.Classical Pentecostal denominations and leaders in many countries have warned against the extreme forms of this teaching, and other evangelicals have as well. An international consultation of evangelical leaders in Ghana in 2009, with the Lausanne Movement, studied the subject, and a statement from the Lausanne Theology Working Group followed in 2010. We hold that "full gospel" teaching centers on Jesus as Savior, Healer, Baptizer with the Spirit and Coming King, and must be kept separate from a gospel of success.

Hatutaki kuwa wasio na haki. Walimu wa ufanisi wa mali hutofautiana, na baadhi ya wale wa wastani zaidi huhubiri dhidi ya tamaa na kwa ajili ya kutoa kwa ukarimu. Tunawahimiza wachungaji kuchukua mambo mema, kama tumaini, kazi ngumu na ukarimu, na kukataa kosa.We do not want to be unjust. Prosperity teachers differ, and some of the more moderate ones preach against greed and for generous giving. We encourage pastors to take the good elements, such as hope, hard work and generosity, and reject the error.

Ushirikiano wa Makanisa: Wapentekoste na Kanisa PanaEcumenism: Pentecostals and the Wider Church

Historia ya tahadhari na ushirikianoA history of caution and cooperation

Wapentekoste wa mwanzo mara nyingi walikataliwa na makanisa mengine, nao walijibu kwa kujitenga. Katika sehemu ya mwisho ya karne ya ishirini hili lilianza kubadilika. Mkutano wa kwanza wa Dunia wa Kipentekoste ulikutana Zurich mwaka 1947. Nchini Marekani, Assemblies of God ilishiriki katika kuanzisha National Association of Evangelicals (Chama cha Kitaifa cha Wainjilisti) mwaka 1943. Mwaka 1961 madhehebu mawili ya Kipentekoste ya Chile yalijiunga na Baraza la Makanisa Ulimwenguni (World Council of Churches), jambo lisilo la kawaida miongoni mwa Wapentekoste. Kama tulivyoona katika Kipindi cha 9, David du Plessis alifanya kazi ya kujenga madaraja, na mazungumzo rasmi kati ya Wapentekoste na Kanisa Katoliki la Roma yalianza mwaka 1972.Early Pentecostals were often rejected by other churches, and they responded by separating. In the later twentieth century this began to change. The first World Pentecostal Conference met in Zurich in 1947. In the United States, the Assemblies of God took part in the founding of the National Association of Evangelicals in 1943. In 1961 two Chilean Pentecostal bodies joined the World Council of Churches, which was unusual among Pentecostals. As we saw in Unit 9, David du Plessis worked to build bridges, and formal talks between Pentecostals and the Roman Catholic Church began in 1972.

MjadalaThe debate

Hoja ya kupendelea ushirikiano wa karibu zaidi. Yesu aliomba kwamba watu wake "wawe na umoja" ili ulimwengu uamini (Yohana 17:21). Wapentekoste wanashiriki injili na Wakristo wengi, na tunaweza kujifunza kutoka kwao. Kufanya kazi pamoja kunawahudumia maskini na wanaoteswa.The case for closer cooperation. Jesus prayed that His people "may be one" so that the world may believe (John 17:21). Pentecostals share the gospel with many Christians, and we can learn from them. Working together serves the poor and the persecuted.

Hoja ya kupendelea tahadhari. Baadhi ya Wapentekoste wanaogopa kwamba kujiunga na mabaraza makubwa kutafifisha kweli za msingi, kama mamlaka ya Maandiko, wokovu kwa imani katika Kristo peke yake, na hitaji la kuzaliwa upya. Wengine wanabainisha kwamba baadhi ya mabaraza yana washiriki wasioshikilia injili.The case for caution. Some Pentecostals fear that joining large councils will blur essential truths, such as the authority of Scripture, salvation by faith in Christ alone, and the need for new birth. Others note that some councils include members who do not hold to the gospel.

Jibu letu. Tunatafuta umoja "katika kifungo cha amani" (Waefeso 4:3), na pia umoja katika kweli (Waefeso 4:15). Tunaweza kushirikiana na wainjilisti wengine katika maombi, uinjilisti, kuwasaidia maskini na kutetea uhuru wa dini. Tunajiunga na mashirika mengine pale tunapoweza kufanya hivyo bila kuacha injili au imani zetu. Hatusemi kwamba wengine si Wakristo kwa sababu wanatofautiana nasi kuhusu kunena kwa lugha au ubatizo.Our answer. We seek unity "in the bond of peace" (Ephesians 4:3), and also unity in truth (Ephesians 4:15). We can cooperate with other evangelicals in prayer, evangelism, relief of the poor and defense of religious freedom. We join other bodies where we can do so without giving up the gospel or our convictions. We do not say that others are not Christians because they differ from us on tongues or baptism.

Maswali ya Wakati UjaoFuture Questions

Hakuna anayeweza kutabiri wakati ujao, lakini maswali kadhaa tayari yako mbele yetu.No one can predict the future, but several questions are already before us.

Kufundisha na mafunzo. Wachungaji wengi wa Kipentekoste hawajawahi kusoma Biblia rasmi. Harakati inayokua kwa kasi kuliko inavyofundisha inaweza kuteleza katika kosa. Seminari hii ipo kwa sababu tunaamini mafundisho sahihi na Roho vinakwenda pamoja.Teaching and training. Many Pentecostal pastors have never studied the Bible formally. A movement that grows faster than it teaches can drift into error. This seminary exists because we believe sound teaching and the Spirit belong together.

Kizazi kijacho. Je, vijana watapokea uzoefu na fundisho la wazazi wao, au mtindo tu?The next generation. Will young people receive the experience and the doctrine of their parents, or only the style?

Pesa na uwajibikaji. Makanisa yanahitaji fedha zilizo wazi, usimamizi wa pamoja na wachungaji waaminifu.Money and accountability. Churches need clear finances, shared oversight and honest pastors.

Kweli na uzoefu. Tunapenda nguvu ya Roho, lakini uzoefu lazima ujaribiwe daima kwa Maandiko (Matendo 17:11).Truth and experience. We love the Spirit's power, but experience must always be tested by Scripture (Acts 17:11).

Wanawake katika huduma. Wanawake wa Kipentekoste wametumika kama wamisionari, wainjilisti na wachungaji tangu mwanzo. Makanisa yanatofautiana jinsi wanawake wanavyopaswa kutumika katika uongozi, na Kozi ya 4 itawasilisha mitazamo hii kwa haki.Women in ministry. Pentecostal women have served as missionaries, evangelists and pastors from the beginning. Churches differ on how far women should serve in leadership, and Course 4 will present these views fairly.

Shinikizo na mateso. Waumini katika nchi nyingi wanateseka kwa ajili ya imani yao, na makanisa mahali pengine yanapaswa kuomba na kusaidia.Pressure and persecution. Believers in many countries suffer for their faith, and churches elsewhere should pray and help.

Kushiriki kwa uaminifu katika jamii. Wapentekoste wanauliza jinsi ya kuwahudumia maskini, kusema dhidi ya dhuluma na kuhusiana na serikali bila kupoteza injili.Faithful engagement with society. Pentecostals are asking how to serve the poor, speak against injustice and relate to governments without losing the gospel.

Matumizi ya KichungajiPastoral Application

Mshiriki mwaminifu wa kanisa dogo anapoteza kazi yake. Mhubiri wa televisheni anawaambia watazamaji kwamba "sadaka ya mbegu" ya mshahara wa mwezi mmoja italeta kazi mpya na nyumba ndani ya mwaka. Anamwuliza mchungaji wake kama anapaswa kutoa.A faithful member of a small church loses her job. A television preacher tells viewers that a "seed offering" of a month's wages will bring her a new job and a house within the year. She asks her pastor if she should give.

Mchungaji hamwaibishi. Kwanza, anamsikiliza na kuomba pamoja naye. Pili, anauliza kama familia ina cha kutosha kwa kodi na chakula. Anafungua 1 Timotheo 5:8 na 2 Wakorintho 9:7 pamoja naye: Mungu humpenda mtoaji mwenye moyo mkunjufu, si yule anayetoa chini ya shinikizo. Tatu, anafundisha kwamba Mungu ni mtoaji wake (Mathayo 6:31-33), lakini kwamba hatoi ahadi ya kiasi fulani kwa sadaka fulani. Nne, anapanga msaada kupitia mfuko wa msaada wa kanisa, na anamtia moyo atafute kazi kwa msaada wa washiriki. Tano, yuko wazi katika kufundisha na kutunza hesabu za kanisa mwenyewe, ili watu wake wasiwahi kujiuliza sadaka zao zinakwenda wapi.The pastor does not shame her. First, he listens and prays with her. Second, he asks whether the family has enough for rent and food. He opens 1 Timothy 5:8 and 2 Corinthians 9:7 with her: God loves a cheerful giver, not one who gives under pressure. Third, he teaches that God is her provider (Matthew 6:31-33), but that He does not promise a certain sum for a certain gift. Fourth, he arranges help through the church's benevolence fund, and encourages her to look for work with the help of members. Fifth, he is open in teaching and keeping the church's own accounts, so that his people never wonder where their gifts go.

MuhtasariSummary

Upentekoste leo ni harakati kubwa, changa na hasa ya Kusini mwa Dunia. Maelezo ya kawaida ya ukuaji wake ni uzoefu wa moja kwa moja wa Mungu, ushiriki, uponyaji, uongozi wa mahali, bidii ya misheni na mwitikio kwa mahitaji ya mijini, lakini takwimu hazina uhakika na ukuaji kwa uhamisho wa waumini si sawa na kuwafanya watu wanafunzi. Mafundisho ya ufanisi wa mali, yanayojumuisha Neno la Imani, imani ya mbegu na baraka ya namna tatu ya Cho, yanawavutia maskini kwa tumaini la kweli, hata hivyo Wapentekoste wa kiklasiki wanayakataa kwa sababu yanasoma vibaya Maandiko, yanawalaumu wagonjwa na maskini, yanaheshimu pesa, yanapindua msisitizo wa Biblia wa kuwajali maskini, yanafungua mlango wa matumizi mabaya na unyonyaji, na yanaondoa msalaba na kuweka mafanikio mahali pake. Wapentekoste wamehama kutoka kujitenga hadi kushirikiana na Wakristo wengine, nasi tunatafuta umoja katika amani na katika kweli. Wakati ujao unahitaji mafundisho sahihi, uanafunzi wa uaminifu, uadilifu katika fedha na kujaribu uzoefu daima kwa Neno.Pentecostalism today is a large, young and mostly majority-world movement. Common explanations for its growth include direct experience of God, participation, healing, local leadership, mission zeal and response to urban need, but statistics are uncertain and growth by transfer is not the same as discipleship. Prosperity teaching, which includes Word of Faith, seed faith and Cho's threefold blessing, appeals to the poor with real hope, yet classical Pentecostals reject it because it misreads Scripture, blames the sick and the poor, honors money, reverses the Bible's care for the poor, invites abuse and replaces the cross with success. Pentecostals have moved from isolation to cooperation with other Christians, and we seek unity in peace and in truth. The future requires sound teaching, faithful discipleship, honest finances and constant testing of experience by the Word.

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).

• Donald E. Miller na Tetsunao Yamamori, Global Pentecostalism (Upentekoste wa Dunia Nzima) (2007).• Donald E. Miller and Tetsunao Yamamori, Global Pentecostalism (2007).

• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (Ukristo wa Kipentekoste wa Kisasa) (2013).• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013).

• Pew Research Center, Spirit and Power (Roho na Nguvu) (2006).• Pew Research Center, Spirit and Power (2006).

• Gina A. Zurlo na Todd M. Johnson, takwimu za kila mwaka katika International Bulletin of Mission Research (Jarida la Kimataifa la Utafiti wa Misheni).• Gina A. Zurlo and Todd M. Johnson, annual statistics in the International Bulletin of Mission Research.

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (Alama Zinazotofautisha Kazi ya Roho wa Mungu) (1741).• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741).

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