Historia na Maendeleo ya Upentekoste — Sehemu ya 2: Mizizi: Wesley, Harakati ya Utakatifu, Keswick, na Uponyaji wa Kiungu (1739-1900)History and Development of Pentecostalism — Unit 2: Roots: Wesley, the Holiness Movement, Keswick, and Divine Healing (1739-1900)

Mstari MkuuKey Verse

"Naye Mungu wa amani mwenyewe awatakase ninyi kabisa; roho zenu na nafsi zenu na miili yenu mhifadhiwe salama, bila lawama, hata kuja kwake Bwana wetu Yesu Kristo." (1 Wathesalonike 5:23, SUV)"Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ." (1 Thessalonians 5:23, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza mafundisho ya John Wesley kuhusu ukamilifu wa Kikristo, au utakaso kamili, na kwa nini ni muhimu kwa historia ya Kipentekoste.1. Explain John Wesley's teaching on Christian perfection, or entire sanctification, and why it matters to Pentecostal history.

2. Kueleza jinsi harakati ya Utakatifu (Holiness), ikiwemo Phoebe Palmer na mkutano wa kambi (camp meeting), ilivyounda lugha ya "baraka ya pili" na ya ubatizo wa Roho.2. Describe how the Holiness movement, including Phoebe Palmer and the camp meeting, shaped the language of a "second blessing" and of Spirit baptism.

3. Kueleza kile ambacho mafundisho ya Keswick yaliongeza, hasa msisitizo wake juu ya nguvu kwa ajili ya huduma.3. Explain what the Keswick teaching added, especially its stress on power for service.

4. Kueleza harakati ya uponyaji wa kiungu ya mwishoni mwa miaka ya 1800 na "Injili ya Namna Nne" (Fourfold Gospel).4. Describe the divine healing movement of the late 1800s and the "Fourfold Gospel."

5. Kueleza pingamizi kuu dhidi ya kuziita harakati hizi mizizi ya Upentekoste, na jinsi Wapentekoste wanavyozijibu.5. State the main objections to calling these movements roots of Pentecostalism, and explain how Pentecostals answer them.

Kwa Nini Kuangalia Nyuma?Why Look Back?

Katika Kipindi cha 1 tulisema kwamba asili ya kweli ya harakati yetu ni Pentekoste katika Matendo 2, na kwamba Mungu alitumia njia za kibinadamu. Alipomimina Roho yake mwanzoni mwa miaka ya 1900, alikuwa akijibu maombi ya watu waliokuwa wakimtafuta kwa vizazi vingi. Kipindi hiki kinaangalia watu hao na mafundisho yao.In Unit 1 we said that the true origin of our movement is Pentecost in Acts 2, and that God used human channels. When He poured out His Spirit in the early 1900s, He was answering the prayers of people who had been seeking Him for generations. This unit looks at those people and their teaching.

Kipindi hiki kinaanzia mwaka 1739, John Wesley alipoanza kuhubiri nje ya majengo, hadi mwaka 1900, mwaka mmoja kabla ya Topeka. Waumini hawa hawakuwa "Wapentekoste" kwa maana kamili, na wengi wao hawakufundisha kunena kwa lugha kama ishara ya kwanza ya ubatizo wa Roho. Lakini walitayarisha ardhi, na maneno yao na matumaini yao yanaonekana katika mahubiri ya mwanzo ya Kipentekoste. Mchungaji anayeijua mizizi hii anaweza kueleza kwa nini Wapentekoste huzungumza kama wanavyozungumza.The period runs from 1739, when John Wesley began preaching in the open air, to 1900, the year before Topeka. These believers were not "Pentecostal" in the full sense, and most did not teach tongues as the first sign of Spirit baptism. But they prepared the ground, and their words and hopes appear in early Pentecostal preaching. A pastor who knows these roots can explain why Pentecostals talk the way they do.

Wanahistoria hutofautiana kuhusu ni mkondo upi ulio muhimu zaidi. Tutaeleza mabishano hayo kwa haki kisha tutajibu kutoka katika utamaduni wetu wenyewe.Historians differ on which stream matters most. We will state the debates fairly and then answer from our own tradition.

John Wesley na Tumaini la UtakatifuJohn Wesley and the Hope of Holiness

John Wesley (1703-1791) alikuwa kasisi wa Kianglikana huko Uingereza na mwanzilishi mkuu wa harakati ya Methodisti. Mwaka 1738 alipata uzoefu wa kina wa uhakika wa wokovu, alipohisi moyo wake "ukipata joto la ajabu" katika mkutano katika Mtaa wa Aldersgate huko London tarehe 24 Mei. Mwaka 1739 alianza kuhubiri nje ya majengo, kwa sababu watu wengi wa kawaida hawakuwahi kuingia katika majengo ya kanisa. Wahubiri wake waliunda jumuiya (societies) za maombi, funzo la Biblia na kuangaliana.John Wesley (1703-1791) was an Anglican priest in England and the main founder of the Methodist movement. In 1738 he had a deep experience of assurance, when he felt his heart "strangely warmed" in a meeting in Aldersgate Street in London on May 24. In 1739 he began preaching in the open air, because many ordinary people never entered church buildings. His preachers formed societies for prayer, Bible study and mutual care.

Mafundisho ya Wesley yalijikita katika kazi mbili kuu za neema. Ya kwanza ni kuzaliwa upya, ambamo mwenye dhambi husamehewa na kufanywa mtoto wa Mungu kwa imani. Ya pili ni kile alichokiita "ukamilifu wa Kikristo" au utakaso kamili (entire sanctification). Wesley hakumaanisha kwamba muumini hafanyi makosa kamwe au hahitaji msamaha kamwe. Alimaanisha moyo uliotimilizwa katika upendo kwa Mungu na jirani, moyo uliotakaswa kutokana na mvuto wa ndani wa dhambi. Alijenga tumaini hili juu ya maneno ya Yesu, "Umpende Bwana, Mungu wako, kwa moyo wako wote, na kwa roho yako yote, na kwa akili zako zote" (Mathayo 22:37), na juu ya sala ya Paulo katika mstari wetu mkuu kwamba Mungu "awatakase ninyi kabisa."Wesley's teaching centered on two great works of grace. The first is new birth, in which a sinner is forgiven and made a child of God by faith. The second is what he called "Christian perfection" or entire sanctification. Wesley did not mean that a believer never makes mistakes or never needs forgiveness. He meant a heart made perfect in love for God and neighbor, a heart that is cleansed from the inward pull of sin. He built this hope on the words of Jesus, "You shall love the LORD your God with all your heart, with all your soul, and with all your mind" (Matthew 22:37), and on the prayer of Paul in our key verse that God would "sanctify you completely."

Wesley alifundisha mambo matatu yaliyokuja kuwa muhimu kwa Wapentekoste baadaye. Kwanza, utakaso kamili ni zawadi inayopokelewa kwa imani, si inayopatikana kwa matendo. Pili, unaweza kupokelewa kwa papo hapo, si tu baada ya mapambano marefu. Tatu, kwa kawaida huja baada ya kuongoka, kama uzoefu wa pili, wa hakika. Aliweka mawazo haya katika kitabu chake A Plain Account of Christian Perfection (Maelezo Rahisi ya Ukamilifu wa Kikristo) (1766). Mshirika wa karibu wa Wesley, John Fletcher wa Madeley, alitumia lugha ya "ubatizo wa Roho" alipozungumza kuhusu kazi hii ya ndani zaidi. Huu ni kiungo muhimu. Miaka mingi kabla ya Azusa Street, Wamethodisti walikuwa tayari wakiunganisha uzoefu wa pili wa neema na kuja kwa Roho Mtakatifu.Wesley taught three things that later mattered for Pentecostals. First, entire sanctification is a gift received by faith, not earned by works. Second, it may be received in a moment, not only after a long struggle. Third, it normally comes after conversion, as a second, definite experience. He set out these ideas in his book A Plain Account of Christian Perfection (1766). Wesley's close associate John Fletcher of Madeley used the language of the "baptism of the Spirit" when he spoke about this deeper work. This is an important link. Years before Azusa Street, Methodists were already connecting a second experience of grace with the Holy Spirit's coming.

Wesley hakuwa Mpentekoste na hakufundisha kunena kwa lugha kama ushahidi wa ubatizo wa Roho. Lakini aliwafundisha watu wake kutarajia Mungu atende na kutafuta utakatifu kama zawadi ya sasa.Wesley was not a Pentecostal and did not teach tongues as the evidence of Spirit baptism. But he taught his people to expect God to act and to seek holiness as a present gift.

Mikutano ya Kambi na Uamsho wa MarekaniCamp Meetings and the American Awakenings

Methodisti ilikua haraka katika Amerika Kaskazini. Wahubiri wake wasafiri waliyafikia makazi ya mipakani ambako makanisa yalikuwa machache. Karibu mwaka 1800, katika kipindi kinachoitwa mara nyingi Uamsho Mkuu wa Pili (Second Great Awakening), mikusanyiko mikubwa ya nje iitwayo mikutano ya kambi (camp meetings) ikawa ya kawaida. Mmojawapo uliojulikana zaidi ulifanyika Cane Ridge, Kentucky, mwaka 1801. Watu walikuja kutoka maili nyingi, walipiga kambi kwa siku kadhaa, na kusikia mahubiri, kuomba na kumtafuta Mungu. Watazamaji waliandika kuhusu toba ya kina na pia kuhusu miitikio ya ajabu ya mwili, ambayo baadhi ya viongozi waliiona kuwa ya kutia wasiwasi. Kinachohusu hadithi yetu ni mfano huu: waumini wa kawaida walikusanyika, waliomba kwa matarajio na kutazamia Roho Mtakatifu atende kazi. Mkutano wa kambi ulibaki sehemu ya maisha ya Utakatifu na ya Kipentekoste kwa karne nzima.Methodism grew quickly in North America. Its traveling preachers reached frontier settlements where there were few churches. Around 1800, in a time often called the Second Great Awakening, large outdoor gatherings called camp meetings became common. One of the best known took place at Cane Ridge, Kentucky, in 1801. People came from many miles, camped for days, and heard preaching, prayed and sought God. Observers wrote of deep repentance and also of unusual physical responses, which some leaders found troubling. What matters for our story is the pattern: ordinary believers gathered, prayed with expectation and looked for the Holy Spirit to move. The camp meeting remained part of Holiness and Pentecostal life for a century.

Mwinjilisti Charles Finney (1792-1875) pia alifundisha kwamba waumini wanapaswa kutafuta ubatizo wa Roho Mtakatifu kwa ajili ya nguvu katika huduma. Alifundisha huko Oberlin, Ohio, na mafundisho ya "Oberlin" yakafika makanisa mengi. Kwa hiyo msemo "ubatizo wa Roho Mtakatifu" ulikuwa tayari unatumika, katika baadhi ya duru, kwa uzoefu baada ya kuongoka unaoleta nguvu na usafi.The evangelist Charles Finney (1792-1875) also taught that believers should seek a baptism of the Holy Spirit for power in service. He taught at Oberlin in Ohio, and the "Oberlin" teaching reached many churches. So the phrase "baptism of the Holy Spirit" was already used, in some circles, for an experience after conversion that brings power and purity.

Harakati ya UtakatifuThe Holiness Movement

Baada ya mwaka 1830 hivi, Wamethodisti wengi huko Marekani waliamini kwamba kanisa lao lilikuwa likipoteza tumaini ambalo Wesley alikuwa nalo. Walianza tena kufundisha utakaso kamili. Upyaisho huu unaitwa harakati ya Utakatifu (Holiness movement).After about 1830, many Methodists in America believed their church was losing the hope that Wesley had held. They began to teach entire sanctification again. This renewal is called the Holiness movement.

Mmoja wa viongozi wake wenye ushawishi mkubwa alikuwa mwanamke, Phoebe Palmer (1807-1874) wa New York. Mwaka 1835 alianza "Mkutano wa Jumanne wa Kukuza Utakatifu" kila wiki. Wachungaji na waumini wa kawaida walikuja kuomba na kutoa ushuhuda. Katika kitabu chake The Way of Holiness (Njia ya Utakatifu) (1843) alifundisha kwamba muumini anayeweka kila kitu juu ya madhabahu ya kujitoa, akiamini ahadi ya Mungu, anaweza kupokea baraka hiyo sasa na hahitaji kungoja kipindi kirefu cha kutafuta. Mafundisho ya Palmer yalifanya uzoefu huo uonekane karibu na unaopatikana.One of its most influential leaders was a woman, Phoebe Palmer (1807-1874) of New York. In 1835 she began a weekly "Tuesday Meeting for the Promotion of Holiness." Ministers and laypeople came to pray and testify. In her book The Way of Holiness (1843) she taught that a believer who lays everything on the altar of consecration, trusting the promise of God, may receive the blessing now and need not wait for a long period of seeking. Palmer's teaching made the experience feel close and available.

Mwaka 1867 Chama cha Kitaifa cha Mikutano ya Kambi kwa Kukuza Utakatifu (National Camp Meeting Association for the Promotion of Holiness) kilifanya mkutano wake wa kwanza huko Vineland, New Jersey, na mikutano ya kambi ya Utakatifu ikaongezeka. Baadhi ya Wamethodisti waliohisi kutokaribishwa katika makanisa yao waliunda vyombo vipya, kama vile Kanisa la Free Methodist (1860). Kufikia mwisho wa karne mtandao mkubwa wa makanisa ya Utakatifu, misheni, shule na majarida ulikuwepo.In 1867 a National Camp Meeting Association for the Promotion of Holiness held its first meeting at Vineland, New Jersey, and Holiness camp meetings multiplied. Some Methodists who felt unwelcome in their churches formed new bodies, such as the Free Methodist Church (1860). By the end of the century a large network of Holiness churches, missions, schools and periodicals existed.

Lugha ya harakati hii ni muhimu. Wahubiri wa Utakatifu walizungumza juu ya "baraka ya pili" (second blessing), wakimaanisha uzoefu baada ya kuongoka unaotakasa moyo. Wengi waliuita "ubatizo wa Roho Mtakatifu." Viongozi wa mwanzo wa Kipentekoste walipoanza kuhubiri, walitumia msamiati huo huo kisha wakasema kwamba kitu zaidi kilikuwa kimerudishwa: ishara ya Agano Jipya ya kunena kwa lugha. Wahubiri wengi wa mwanzo wa Kipentekoste walitoka katika harakati ya Utakatifu au katika makanisa yaliyoguswa nayo.The language of this movement is important. Holiness preachers spoke of a "second blessing," meaning an experience after conversion that cleansed the heart. Many called it "the baptism of the Holy Spirit." When early Pentecostal leaders began to preach, they used exactly this vocabulary and then said that something more had been restored: the New Testament sign of tongues. Most early Pentecostal preachers came from the Holiness movement or churches touched by it.

Katika miaka ya 1890 mhubiri wa Utakatifu Benjamin Irwin alifundisha kwamba baada ya utakaso muumini anaweza kupokea "ubatizo wa moto." Idadi ya "baraka" ilikuwa ikiongezeka: kuongoka, utakaso, kisha moto. Kipindi cha 4 kinaonyesha jinsi Wapentekoste baadaye walivyobishana kuhusu kuna kazi ngapi za neema.In the 1890s the Holiness preacher Benjamin Irwin taught that after sanctification a believer could receive "the baptism of fire." The number of "blessings" was growing: conversion, sanctification, then fire. Unit 4 shows how Pentecostals later argued about how many works of grace there are.

Keswick: Utakatifu na Nguvu kwa Ajili ya HudumaKeswick: Holiness and Power for Service

Mkondo wa pili wa mafundisho ulitoka katika harakati ya Keswick. Mwaka 1875, baada ya mikutano iliyoongozwa na wanandoa Waquaker Wamarekani Robert Pearsall Smith na Hannah Whitall Smith, mkutano mkuu (convention) ulifanyika Keswick katika Wilaya ya Maziwa ya Uingereza. Mkutano huo uliendelea kila mwaka na ukawaathiri Wakristo huko Uingereza, Marekani na mashamba mengi ya misheni.A second stream of teaching came from the Keswick movement. In 1875, after meetings led by the American Quaker couple Robert Pearsall Smith and Hannah Whitall Smith, a convention was held at Keswick in the English Lake District. The convention continued yearly and influenced Christians in Britain, America and many mission fields.

Mafundisho ya Keswick yalitofautiana na ya Wesley kwa njia muhimu. Wesley alitumaini kutakaswa kwa moyo kutoka mzizi wa dhambi. Walimu wa Keswick, ambao kwa jumla walitoka katika asili za Kireformed, Kianglikana na Kibaptisti, waliamini kwamba asili ya kale inabaki lakini Roho humpa muumini ushindi dakika kwa dakika, anapojisalimisha na kuamini. Keswick pia ilitilia maanani sana kujazwa kwa Roho kama nguvu kwa ajili ya ushuhuda na misheni. Dwight L. Moody, mwinjilisti maarufu, alisema kwamba mwaka 1871 alipokea uzoefu wenye nguvu uliompa ujasiri mpya katika kuhubiri. R. A. Torrey, aliyeongoza taasisi ya Biblia ya Moody huko Chicago, alifundisha waziwazi katika The Baptism with the Holy Spirit (Ubatizo kwa Roho Mtakatifu) (1895) kwamba ubatizo huo ni zawadi tofauti ya nguvu kwa ajili ya huduma ambayo waumini wanapaswa kuitafuta. Torrey hakukubaliana na Wapentekoste kuhusu lugha. Lakini mafundisho yake yanaonyesha kwamba kabla ya 1901 wainjilisti wengi walikuwa tayari wakifundisha ubatizo wa Roho ambao ni kuwezeshwa kwa ajili ya misheni baada ya kuongoka.Keswick teaching differed from Wesley's in an important way. Wesley hoped for a cleansing of the heart from the root of sin. Keswick teachers, who generally came from Reformed, Anglican and Baptist backgrounds, believed that the old nature remains but that the Spirit gives victory moment by moment, as the believer surrenders and trusts. Keswick also gave great attention to the filling of the Spirit as power for witness and mission. Dwight L. Moody, the famous evangelist, said that in 1871 he received a powerful experience that gave him new boldness in preaching. R. A. Torrey, who led Moody's Bible institute in Chicago, taught plainly in The Baptism with the Holy Spirit (1895) that the baptism is a separate gift of power for service which believers should seek. Torrey did not agree with Pentecostals about tongues. But his teaching shows that before 1901 many evangelicals already taught a Spirit baptism that was an empowerment for mission after conversion.

Mkondo wa Wesley ulisisitiza usafi wa moyo; mkondo wa Keswick ulisisitiza nguvu kwa ajili ya huduma. Fundisho la Kipentekoste la ubatizo wa Roho liliunganisha, na kama Kipindi cha 4 kinavyoonyesha, wakati mwingine liligawanya, misisitizo hii.The Wesleyan stream stressed purity of heart; the Keswick stream stressed power for service. Pentecostal doctrine of Spirit baptism combined and, as Unit 4 shows, sometimes divided these emphases.

Uponyaji wa KiunguDivine Healing

Mzizi wa tatu ni imani katika uponyaji wa kiungu. Katika miaka ya 1800, Ulaya na Marekani, wachungaji kadhaa walianza kufundisha kwamba uponyaji umetolewa katika upatanisho (atonement) na kwamba waumini wanaweza kuwaombea wagonjwa kwa imani. Walitegemea huduma ya uponyaji ya Yesu na vifungu kama Isaya 53:4-5, Marko 16:17-18 na Yakobo 5:14-15. Kifungu cha mwisho kinasema, "Mtu wa kwenu anaumwa? Na awaite wazee wa kanisa; nao wamwombee, na kumpaka mafuta kwa jina la Bwana. Kisha kule kuomba kwa imani kutamponya yule aliyeumwa, naye Bwana atamwinua" (Yakobo 5:14-15).A third root is the belief in divine healing. In the 1800s, in Europe and America, a number of ministers began to teach that healing is provided in the atonement and that believers may pray for the sick with faith. They based this on the healing ministry of Jesus and on passages such as Isaiah 53:4-5, Mark 16:17-18 and James 5:14-15. The last of these says, "Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up" (James 5:14-15).

Miongoni mwa viongozi wa mwanzo walikuwa Johann Christoph Blumhardt, mchungaji Mlutheri huko Ujerumani, na Dorothea Trudel huko Uswisi. Marekani, Charles Cullis, daktari huko Boston, alifungua nyumba ambamo wagonjwa waliombewa.Among the early leaders were Johann Christoph Blumhardt, a Lutheran pastor in Germany, and Dorothea Trudel in Switzerland. In America Charles Cullis, a physician in Boston, opened homes where the sick were prayed for.

Wengine walikuwa na ushawishi wa pekee. A. B. Simpson alikuwa mchungaji Mpresbiteri aliyesema aliponywa mwaka 1881. Mwaka 1887 alisaidia kuanzisha Christian and Missionary Alliance (Muungano wa Kikristo na wa Kimisionari). Alifupisha ujumbe wake kama "Injili ya Namna Nne" (Fourfold Gospel): Yesu ndiye Mwokozi wetu, Mtakasaji wetu, Mponyaji wetu, na Mfalme Anayekuja. A. J. Gordon, mchungaji Mbaptisti huko Boston na rafiki wa mafundisho ya Keswick, alichapisha The Ministry of Healing (Huduma ya Uponyaji) mwaka 1882. John Alexander Dowie, aliyehudumu Chicago katika miaka ya 1890 na baadaye akaanzisha jumuiya iitwayo Zion, alikuwa wa tatu. Alivuta makutano waliotafuta uponyaji, ingawa alikuwa na utata.Others were especially influential. A. B. Simpson was a Presbyterian minister who said he was healed in 1881. In 1887 he helped to found the Christian and Missionary Alliance. He summarized his message as the "Fourfold Gospel": Jesus is our Savior, our Sanctifier, our Healer, and our Coming King. A. J. Gordon, a Baptist pastor in Boston and a friend of Keswick teaching, published The Ministry of Healing in 1882. John Alexander Dowie, who ministered in Chicago in the 1890s and later founded a community called Zion, was a third. He drew crowds who sought healing, though he became controversial.

Injili ya Namna Nne ni muhimu sana kwa hadithi yetu. Wapentekoste wa baadaye mara nyingi walisema "Yesu ni Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme Anayekuja." Katika makundi mengi walibadilisha "Mtakasaji" na "Mbatizaji katika Roho," au waliongeza kama la tano. Mpangilio huu unaonyesha mstari wa moja kwa moja. Kitabu cha Donald Dayton Theological Roots of Pentecostalism (Mizizi ya Kitheolojia ya Upentekoste) (1987) kinafuatilia mpangilio huu wa namna nne na tano, na ni mojawapo ya zana zinazofaa zaidi za kuona jinsi mafundisho ya Kipentekoste yalivyokua kutoka harakati za awali.The Fourfold Gospel is very important for our story. Later Pentecostals often said "Jesus is Savior, Sanctifier, Spirit Baptizer, Healer and Coming King." They replaced "Sanctifier" with "Spirit Baptizer" in many groups, or added it as a fifth. The pattern shows a direct line. Donald Dayton's Theological Roots of Pentecostalism (1987) traces this fourfold and fivefold pattern, and it is one of the most useful tools for seeing how Pentecostal teaching grew from earlier movements.

Lugha na Unabii Kabla ya 1900Tongues and Prophecy Before 1900

Lugha hazikuwa zisizojulikana kabisa katika miaka ya 1800. Mwaka 1830 na 1831, watu waliounganishwa na mchungaji Mskoti Edward Irving waliripoti lugha na unabii huko Scotland na London. Irving baadaye aliondolewa katika kanisa lake, na wafuasi wake wakawa Kanisa la Kitume la Katoliki (Catholic Apostolic Church). Matukio haya yalibishaniwa na yalikuwa na mipaka. Yanaonyesha kwamba swali la lugha lilikuwa hewani. Kipindi cha 3 kinasimulia kilichotokea Topeka mwaka 1901.Tongues were not entirely unknown in the 1800s. In 1830 and 1831, people connected with the Scottish minister Edward Irving reported tongues and prophecy in Scotland and London. Irving was later removed from his church, and his followers became the Catholic Apostolic Church. These episodes were disputed and limited. They show that the question of tongues was in the air. Unit 3 tells what happened at Topeka in 1901.

Kile Ambacho Wanahistoria HubishanaWhat Historians Debate

Synan na Dayton wanasisitiza mkondo wa Wesley na wa Utakatifu: baraka ya pili, msamiati wa ubatizo na moto, Injili ya Namna Nne, na asili za Utakatifu za viongozi wengi wa mwanzo. Wanahistoria wengine wanabainisha kwamba mafundisho ya Keswick na ya kiinjilisti ya Kireformed pia yaliunda Upentekoste, hasa wazo la uzoefu tofauti wa kuwezesha. Allan Anderson anatukumbusha kwamba hadithi pia ni ya kimataifa: Upentekoste ulikua kutoka harakati za mahali nje ya Ulaya na Amerika Kaskazini, ambazo tutazisoma katika vipindi vya baadaye.Synan and Dayton stress the Wesleyan and Holiness stream: the second blessing, the vocabulary of baptism and fire, the Fourfold Gospel, and the Holiness backgrounds of many early leaders. Other historians point out that Keswick and Reformed evangelical teaching also shaped Pentecostalism, especially the idea of a distinct empowering experience. Allan Anderson reminds us that the story is also global: Pentecostalism grew from local movements outside Europe and North America, which we study in later units.

Wapentekoste wanajibu kwamba mikondo hii yote ni ya kweli. Roho aliwatayarisha watu wake kupitia harakati kadhaa kwa wakati mmoja.Pentecostals answer that all these streams are real. The Spirit prepared His people through several movements at once.

Pingamizi Kuu na Majibu YetuThe Main Objections and Our Answers

Pingamizi la 1: Ikiwa Upentekoste ulitokana na mafundisho ya Utakatifu, ni maendeleo ya kibinadamu tu.Objection 1: If Pentecostalism came from Holiness teaching, it is only a human development.

Wakosoaji wengine wanasema kwamba Upentekoste wa mwanzo haukuwa chochote zaidi ya matumaini na hisia za Utakatifu katika umbo jipya. Wanasema mizizi inaeleza kila kitu, na kazi ya Mungu haihitajiki.Some critics say that early Pentecostalism was nothing more than Holiness hopes and emotions in a new form. They say the roots explain everything, and God's action is not needed.

Jibu letu. Tunakaribisha funzo la mizizi. Biblia yenyewe inaonyesha Mungu akitumia historia. Paulo alisema, "Lakini utimilifu wa wakati ulipofika, Mungu alimtuma Mwanawe" (Wagalatia 4:4). Bwana aliandaa njia kwa ajili ya Kristo kwa karne nyingi, na hakuna anayefikiri hilo linafanya kuja kwa Kristo kuwa jambo la kibinadamu tu. Vivyo hivyo, harakati za Utakatifu, Keswick na uponyaji zinaonyesha jinsi alivyolitayarisha kanisa lake. Haziondoi maana ya kilichotokea Roho alipomiminwa. Wengi waliojua mizizi walistaajabu kwa kile kilichokuja.Our answer. We welcome the study of roots. The Bible itself shows God using history. Paul said, "But when the fullness of the time had come, God sent forth His Son" (Galatians 4:4). The Lord prepared the way for Christ over centuries, and no one thinks that makes Christ's coming merely human. In the same way, the Holiness, Keswick and healing movements show how He prepared His church. They do not explain away what happened when the Spirit was poured out. Many who knew the roots were surprised by what came.

Pingamizi la 2: Mafundisho ya Wesley kuhusu utakaso kamili si ya kibiblia.Objection 2: The Wesleyan teaching on entire sanctification is unbiblical.

Waandishi wa Kireformed na wainjilisti wengine wengi wanashikilia kwamba ukamilifu usio na dhambi haupatikani katika maisha haya, na kwamba mafundisho hayo huleta kiburi au kukata tamaa. B. B. Warfield aliandika dhidi ya imani ya ukamilifu (perfectionism).Reformed and many other evangelical writers hold that sinless perfection is not found in this life, and that the teaching leads to pride or discouragement. B. B. Warfield wrote against perfectionism.

Jibu letu. Wapentekoste hawakubaliani wao kwa wao hapa, kama Kipindi cha 4 kitakavyoonyesha. Wale wanaomfuata Wesley wanabainisha kwamba Wesley mwenyewe hakufundisha ukamilifu usio na dhambi, bali moyo ulioachiliwa kupenda. Wale wasiokubaliana na Wesley bado wanakubali kwamba Maandiko yanaamuru utakatifu: "Fuateni amani na watu wote, na utakatifu, ambao pasipo huo hakuna mtu atakayemwona Bwana" (Waebrania 12:14). Wapentekoste wote wanakubali kwamba Mungu huwaita watu wake kuwa watakatifu na kwamba Roho hutoa nguvu ya kuishi maisha hayo.Our answer. Pentecostals disagree among themselves here, as Unit 4 will show. Those who follow Wesley point out that Wesley himself did not teach sinless perfection, but a heart set free to love. Those who disagree with Wesley still agree that Scripture commands holiness: "Pursue peace with all people, and holiness, without which no one will see the Lord" (Hebrews 12:14). All Pentecostals agree that God calls His people to be holy and that the Spirit gives power to live that life.

Pingamizi la 3: Mafundisho ya uponyaji wa kiungu ni ya ukatili kwa wale wasiopona.Objection 3: Divine healing teaching is cruel to those who are not healed.

Wakosoaji wanabainisha kwamba Wakristo wengi waaminifu hubaki wagonjwa, na kwamba kufundisha uponyaji katika upatanisho kunawatwika lawama. Warfield alihoji kwamba miujiza ya uponyaji iliisha pamoja na mitume.Critics note that many faithful Christians remain sick, and that teaching healing in the atonement puts blame on them. Warfield argued that healing miracles ended with the apostles.

Jibu letu. Hili ni jambo zito la kichungaji. Isaya 53:5 inasema, "kwa kupigwa kwake sisi tumepona," na Yesu aliwaponya wagonjwa na akawatuma wanafunzi wake wafanye vivyo hivyo. Hatusemi kwamba kila mgonjwa ataponywa katika maisha haya, wala kwamba wagonjwa hawana imani. Paulo alimwacha Trofimo mgonjwa huko Mileto (2 Timotheo 4:20), na Timotheo alikuwa na magonjwa ya mara kwa mara (1 Timotheo 5:23). Tunawaombea wagonjwa kwa sababu Bwana ametualika, na tunamwachia matokeo. Mchungaji mwema huwapenda wagonjwa, hawalaumu kamwe, na hadai zaidi ya yale ambayo Mungu ameahidi. Kozi ya 3 ya mfululizo huu inarudi kwenye swali hili.Our answer. This is a serious pastoral concern. Isaiah 53:5 says, "By His stripes we are healed," and Jesus healed the sick and sent out His disciples to do the same. We do not say that every sick person will be healed in this life, nor that the sick are without faith. Paul left Trophimus sick at Miletus (2 Timothy 4:20), and Timothy had frequent illnesses (1 Timothy 5:23). We pray for the sick because the Lord invites us to, and we trust Him with the result. A good pastor loves the sick, never blames them, and never claims more than God has promised. Course 3 of this specialization returns to this question.

Matumizi ya KichungajiPastoral Application

Mchungaji Marta anaongoza kanisa dogo ambamo washiriki wengi wanatoka katika asili ndefu ya Utakatifu. Mwanamke mmoja mzee, aliyemtumikia Bwana kwa miaka hamsini, anasema anaogopa mafundisho haya mapya kuhusu Roho. "Nilifundishwa kwamba nimetakaswa," anasema. "Sasa wanasema nahitaji zaidi. Je, nilikosea miaka hii yote?"Pastor Marta leads a small church where many members come from a long Holiness background. One older woman, who has served the Lord for fifty years, says she is afraid of this new teaching about the Spirit. "I was taught that I was sanctified," she says. "Now they say I need more. Was I wrong all those years?"

Kwanza, Marta anamshukuru kwa uaminifu wake na kumwonyesha kwamba ujumbe wa Kipentekoste haudharau kile alichopokea. Harakati ya Utakatifu ilisaidia kutayarisha ardhi.Marta first thanks her for her faithfulness and shows her that the Pentecostal message does not despise what she received. The Holiness movement helped to prepare the ground.

Pili, Marta anafungua Maandiko pamoja naye, akisoma Matendo 1:8 na Matendo 2:4, na kuonyesha kwamba ahadi ya Yesu ya nguvu ilikuwa kwa wale ambao tayari walikuwa wake.Second, Marta opens Scripture with her, reading Acts 1:8 and Acts 2:4, and shows that Jesus' promise of power was for those who already belonged to Him.

Tatu, anakuwa mwaminifu kuhusu historia: baadhi ya waumini wa mwanzo wa Utakatifu waliupokea ujumbe wa Kipentekoste kwa furaha, wengine hawakuupokea, na wote walimpenda Bwana.Third, she is honest about history: some early Holiness believers received the Pentecostal message with joy, others did not, and both loved the Lord.

Mwishowe, anamwalika yule mwanamke aombe na atafute, si ili ajithibitishe, bali kwa sababu Bwana ni mkarimu. Hamlazimishi.Finally, she invites the woman to pray and seek, not to prove herself, but because the Lord is generous. She does not pressure her.

MuhtasariSummary

Upentekoste ulikua kutoka mikondo ya awali, nasi tunaikubali kwa furaha. John Wesley alifundisha kwamba waumini wanaweza kupokea utakaso kamili kama zawadi kwa imani baada ya kuongoka, na mshirika wake John Fletcher alihusisha hilo na ubatizo wa Roho. Phoebe Palmer na harakati ya Utakatifu walifanya "baraka ya pili" ijulikane sana, na walitumia lugha ya ubatizo wa Roho na wa moto. Mafundisho ya Keswick kuanzia 1875 yaliongeza msisitizo juu ya nguvu kwa ajili ya huduma. Harakati ya uponyaji wa kiungu, iliyoongozwa na watu kama Blumhardt, Cullis, Simpson na Gordon, ilifundisha kwamba Yesu huponya, na Injili ya Namna Nne ya A. B. Simpson ni babu wa moja kwa moja wa mpangilio wa Kipentekoste. Baadhi ya lugha na unabii viliripotiwa kabla ya 1900, lakini kwa kutofautiana. Wanahistoria wanabishana mzizi upi ni muhimu zaidi, na Wapentekoste wanashikilia kwamba Roho alitumia yote. Tunajibu pingamizi kutoka kwa Maandiko na kwa unyenyekevu: mizizi inaeleza jinsi Mungu alivyofanya kazi, lakini haiondoi maana ya kumiminwa kwa Roho.Pentecostalism grew from earlier streams, and we gladly acknowledge them. John Wesley taught that believers could receive entire sanctification as a gift by faith after conversion, and his associate John Fletcher linked this with Spirit baptism. Phoebe Palmer and the Holiness movement made a "second blessing" widely known, and used the language of Spirit baptism and fire. Keswick teaching from 1875 added a stress on power for service. The divine healing movement, led by figures such as Blumhardt, Cullis, Simpson and Gordon, taught that Jesus heals, and A. B. Simpson's Fourfold Gospel is a direct ancestor of the Pentecostal pattern. Some tongues and prophecy were reported before 1900, but unevenly. Historians debate which root matters most, and Pentecostals hold that the Spirit used all of them. We answer objections from Scripture and with humility: the roots explain how God worked, but do not explain away the outpouring.

Usomaji ZaidiFurther Reading

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

• Donald W. Dayton, Theological Roots of Pentecostalism (Mizizi ya Kitheolojia ya Upentekoste) (1987).• Donald W. Dayton, Theological Roots of Pentecostalism (1987).

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

• John Wesley, A Plain Account of Christian Perfection (Maelezo Rahisi ya Ukamilifu wa Kikristo) (1766), chanzo cha msingi.• John Wesley, A Plain Account of Christian Perfection (1766), a primary source.

• Hannah Whitall Smith, The Christian's Secret of a Happy Life (Siri ya Mkristo ya Maisha ya Furaha) (1875), chanzo cha msingi.• Hannah Whitall Smith, The Christian's Secret of a Happy Life (1875), a primary source.

• R. A. Torrey, The Baptism with the Holy Spirit (Ubatizo kwa Roho Mtakatifu) (1895), chanzo cha msingi.• R. A. Torrey, The Baptism with the Holy Spirit (1895), a primary source.

• A. J. Gordon, The Ministry of Healing (Huduma ya Uponyaji) (1882), chanzo cha msingi.• A. J. Gordon, The Ministry of Healing (1882), a primary source.

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

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