Historia na Maendeleo ya Upentekoste — Sehemu ya 3: Topeka, Azusa Street, na Kumiminwa kwa Roho Kwa Wakati Mmoja (1901-1910): Mukti (India), Wales, ChileHistory and Development of Pentecostalism — Unit 3: Topeka, Azusa Street, and Simultaneous Outpourings (1901-1910): Mukti (India), Wales, Chile

Mstari MkuuKey Verse

"Wote wakajazwa Roho Mtakatifu, wakaanza kusema kwa lugha nyingine, kama Roho alivyowajalia kutamka." (Matendo 2:4, SUV)"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, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Shule ya Biblia ya Bethel ya Charles Parham na matukio ya Topeka, Kansas, mwaka 1901.1. Describe Charles Parham's Bethel Bible School and the events at Topeka, Kansas, in 1901.

2. Kusimulia hadithi ya William J. Seymour na uamsho wa Azusa Street huko Los Angeles mwaka 1906.2. Tell the story of William J. Seymour and the Azusa Street revival in Los Angeles in 1906.

3. Kueleza jinsi uamsho huko Wales (1904-1905), Mukti nchini India (1905) na Chile (1909) unavyoonyesha kwamba Roho alikuwa akifanya kazi katika maeneo mengi.3. Explain how the revivals in Wales (1904-1905), at Mukti in India (1905) and in Chile (1909) show that the Spirit was moving in many places.

4. Kueleza jinsi ujumbe ulivyoenea kutoka Azusa Street na kile The Apostolic Faith (Imani ya Kitume) kilichoripoti.4. Describe how the message spread from Azusa Street and what The Apostolic Faith reported.

5. Kueleza pingamizi kuu dhidi ya uamsho huu na jinsi Wapentekoste wanavyozijibu.5. State the main objections to these revivals and explain how Pentecostals answer them.

Njaa Duniani KoteA Hunger Around the World

Kipindi cha 2 kilionyesha kwamba kwa vizazi vingi waumini walikuwa wakiomba kazi ya ndani zaidi ya Roho. Katika miaka ya kwanza ya 1900 njaa hiyo ikawa mafuriko. Ndani ya miaka kumi hivi, uamsho wenye maombi, toba, uponyaji na lugha ulikuwa umeibuka Amerika Kaskazini, Uingereza, India na Amerika ya Kusini. Utamaduni wetu unaamini kwamba hii ilikuwa kazi ya Roho Mtakatifu mwenyewe, akifanya upya ndani ya kanisa kile ambacho Agano Jipya linaeleza. Kipindi hiki kinasimulia hadithi hiyo, pamoja na mashujaa wake na kasoro zake.Unit 2 showed that for generations believers had been praying for a deeper work of the Spirit. In the first years of the 1900s that hunger became a flood. Within about ten years, revivals with prayer, repentance, healing and tongues had broken out in North America, Britain, India and South America. Our tradition believes that this was the Holy Spirit's own work, renewing in the church what the New Testament describes. This unit tells the story, with its heroes and its flaws.

Topeka, Kansas (1901)Topeka, Kansas (1901)

Charles Fox Parham (1873-1929) alikuwa mhubiri wa Utakatifu aliyefundisha uponyaji wa kiungu na aliyetazamia kumiminwa kukubwa kabla ya kurudi kwa Bwana. Oktoba 1900 alifungua shule ndogo ya Biblia, iitwayo Bethel, huko Topeka. Aliwaomba wanafunzi wake wasome kitabu cha Matendo na kutafuta kile Maandiko yanachofundisha kuhusu ubatizo wa Roho Mtakatifu. Baada ya kuchunguza vifungu, wanafunzi walifikia hitimisho moja. Katika kila simulizi ambamo kuja kwa Roho kunaelezwa, kunena kwa lugha kulifuata.Charles Fox Parham (1873-1929) was a Holiness preacher who taught divine healing and looked for a great outpouring before the Lord's return. In October 1900 he opened a small Bible school, called Bethel, in Topeka. He asked his students to study the book of Acts and to find what Scripture teaches about the baptism of the Holy Spirit. After searching the passages, the students came to a shared conclusion. In every account where the Spirit's coming is described, speaking in tongues followed.

Simulizi la kawaida linasema kwamba siku ya kwanza ya mwaka 1901 mmoja wa wanafunzi, Agnes Ozman, alimwomba Parham amwekee mikono na kuomba apokee Roho. Alianza kunena kwa lugha nyingine. Katika siku zilizofuata Parham na wengine wengi shuleni walipata uzoefu kama huo. Parham alielewa kuwa hizi zilikuwa lugha halisi za wanadamu, zilizotolewa na Roho ili wamisionari waweze kuhubiri bila miaka ya kujifunza lugha.The usual account says that on the first day of 1901 one of the students, Agnes Ozman, asked Parham to lay hands on her and pray that she might receive the Spirit. She began to speak in other tongues. In the days that followed Parham and many others at the school had a similar experience. Parham understood these to be real human languages, given by the Spirit so that missionaries could preach without years of language study.

Mambo mawili yalitoka Topeka ambayo ni muhimu sana kwa hadithi yetu. Kwanza, Parham alifundisha kwamba kunena kwa lugha ni ishara ya kwanza ya ubatizo katika Roho Mtakatifu. Hili ni fundisho la "ushahidi wa kwanza" (initial evidence), ambalo Wapentekoste wa kiklasiki bado wanalifundisha. Pili, njia ya shule ilikuwa kuisoma Biblia yenyewe, kwa kuamini kwamba kile Matendo inachoeleza kinaweza kutokea leo.Two things came from Topeka that matter greatly for our story. First, Parham taught that speaking in tongues is the initial sign of baptism in the Holy Spirit. This is the doctrine of "initial evidence," which classical Pentecostals still teach. Second, the school's method was to read the Bible for itself, trusting that what Acts describes can happen today.

Tunapaswa kumsema Parham kwa uaminifu. Wazo lake kwamba lugha zingewapa wamisionari lugha za kigeni halikufanikiwa kwa vitendo. Wamisionari waliokwenda ng'ambo wakitarajia hili hawakupokea lugha walizohitaji, na Wapentekoste wengi baadaye walibadilisha uelewa wao. Miaka yake ya baadaye pia ilikuwa na utata. Alipinga mikutano ya Azusa Street baada ya kuitembelea, kwa sababu ya mchanganyiko wa jamii na mtindo wa ibada, na mitazamo yake ya kibaguzi inakataliwa kwa haki na Wapentekoste leo. Tunaheshimu Topeka kwa swali ambalo wanafunzi waliuliza Maandiko, lakini hatuyasamehe mapungufu ya Parham.We should speak honestly about Parham. His idea that tongues would give missionaries foreign languages did not work in practice. Missionaries who went abroad expecting this did not receive the languages they needed, and many Pentecostals later changed their understanding. His later years were also marked by controversy. He opposed the Azusa Street meetings after visiting them, because of the mixing of races and the manner of the services, and his racial attitudes are rightly rejected by Pentecostals today. We honor Topeka for the question the students asked of Scripture, but we do not excuse Parham's failings.

Baada ya Topeka, Parham aliendesha mikutano huko Kansas na Texas, na mwaka 1905 alifungua shule ya mafunzo huko Houston. Huko alimfundisha mtu ambaye angebadilisha historia.After Topeka, Parham held meetings in Kansas and Texas, and in 1905 he opened a training school in Houston. There he taught a man who would change history.

William J. Seymour na Los Angeles (1906)William J. Seymour and Los Angeles (1906)

William Joseph Seymour alizaliwa Louisiana mwaka 1870 kwa wazazi waliokuwa watumwa. Alikuwa mchungaji wa Utakatifu, alihamia Magharibi ya Kati ya Marekani kisha Texas. Huko Houston alisikia kuhusu shule ya Parham. Kwa sababu ya sheria za ubaguzi za wakati huo, hakuruhusiwa kukaa darasani pamoja na wanafunzi weupe, na inaripotiwa kwamba alisikiliza akiwa kwenye korido. Alikubali mafundisho ya Parham kuhusu lugha, ingawa yeye mwenyewe alikuwa bado hajanena kwa lugha.William Joseph Seymour was born in Louisiana in 1870 to parents who had been enslaved. He became a Holiness minister, moved to the American Midwest and then to Texas. In Houston he heard of Parham's school. Because of the segregation laws of the time, he was not allowed to sit in the classroom with the white students, and he is reported to have listened from the hallway. He accepted Parham's teaching about tongues, though he had not yet spoken in tongues himself.

Februari 1906 Seymour alikwenda Los Angeles, kwa mwaliko wa kanisa dogo la Utakatifu. Alipohubiri kwamba lugha hufuata ubatizo wa Roho, viongozi wa kanisa hilo walikataa ujumbe wake na kufunga milango. Seymour hakukata tamaa. Alijiunga na kikundi cha maombi kilichokutana katika nyumba ya binafsi kwenye Mtaa wa Bonnie Brae. Tarehe 9 Aprili 1906, watu kadhaa pale walinena kwa lugha, na siku chache baadaye Seymour mwenyewe alipata uzoefu uleule. Umati ulikusanyika haraka sana hata nyumba haikuweza kuwatosha.In February 1906 Seymour went to Los Angeles, at the invitation of a small Holiness church. When he preached that tongues follow Spirit baptism, the leaders of that church rejected his message and locked the doors. Seymour did not give up. He joined a prayer group that met in a private home on Bonnie Brae Street. On April 9, 1906, several people there spoke in tongues, and a few days later Seymour himself received the same experience. Crowds gathered so quickly that the house could not hold them.

Kikundi kilihamia katika jengo rahisi, lililochakaa, katika 312 Azusa Street, ambalo hapo awali lilikuwa kanisa na lilikuwa limetumika kama zizi na ghala. Huko Azusa Street Mission ilianza Aprili 1906. Mikutano iliendelea siku baada ya siku kwa karibu miaka mitatu. Watu wa asili mbalimbali walikuja: Waafrika-Wamarekani, Wazungu, Walatino na wengine. Watazamaji waliandika kwamba watu waliomba, waliimba, walitoa ushuhuda, waliponywa na walibatizwa katika Roho kwa kunena kwa lugha. Ibada hazikupangwa kwa ukali. Seymour aliongoza kwa unyenyekevu, na alisisitiza kwamba kazi ilikuwa ya Mungu. Gazeti la Los Angeles liliidhihaki mikutano hiyo, jambo ambalo lilivuta mawazo zaidi tu.The group moved to a plain, run-down building at 312 Azusa Street, which had once been a church and had been used as a stable and warehouse. There the Azusa Street Mission began in April 1906. Meetings continued day after day for about three years. People of many backgrounds came: African American, white, Latino and others. Observers wrote that people prayed, sang, testified, were healed and were baptized in the Spirit with tongues. The services were not tightly planned. Seymour led with humility, and he insisted that the work belonged to God. A Los Angeles newspaper mocked the meetings, which only drew more attention.

Mafundisho ya Seymour mwenyewe mwanzoni yalifuata mpangilio wa Utakatifu. Alifundisha kwamba muumini anapaswa kuongoka, kisha kutakaswa, kisha kutafuta ubatizo wa Roho pamoja na lugha. Katika Kipindi cha 4 tutaona kwamba Wapentekoste wengine hawakukubaliana.Seymour's own teaching at first followed the Holiness pattern. He taught that a believer should be converted, then sanctified, and then seek Spirit baptism with tongues. In Unit 4 we will see that other Pentecostals disagreed.

The Apostolic Faith na Kuenea kwa UjumbeThe Apostolic Faith and the Spread of the Message

Septemba 1906 misheni ilianza kuchapisha gazeti liitwalo The Apostolic Faith (Imani ya Kitume). Tulieleza chanzo hiki katika Kipindi cha 1. Lilichapisha ushuhuda, ripoti za mikutano, na barua kutoka sehemu nyingi, na lilitumwa kwa posta kwa wasomaji katika sehemu nyingi za dunia. Pia lilifundisha kile misheni ilichoamini: wokovu, utakaso, ubatizo wa Roho, uponyaji wa kiungu, na kurudi kwa karibu kwa Bwana. Wanahistoria kama Cecil M. Robeck Jr. wamelitumia, pamoja na kumbukumbu nyingine, kuisoma misheni kwa makini.In September 1906 the mission began to publish a paper called The Apostolic Faith. We described this source in Unit 1. It printed testimonies, reports of meetings, and letters from many places, and it was mailed to readers in many parts of the world. It also taught what the mission believed: salvation, sanctification, the baptism of the Spirit, divine healing, and the Lord's soon return. Historians such as Cecil M. Robeck Jr. have used it, together with other records, to study the mission carefully.

Ujumbe ulienea haraka. Wageni walikuja Azusa Street, walipokea walichotafuta, na kukibeba nyumbani. G. B. Cashwell, mhubiri wa Utakatifu kutoka North Carolina, alikwenda Los Angeles mwishoni mwa 1906 na akarudi kufanya mikutano huko Dunn, North Carolina, ambako ujumbe ulienea kupitia makanisa ya Utakatifu ya Kusini mwa Marekani. Thomas Ball Barratt, mchungaji Mmethodisti huko Norway, alipokea uzoefu huo huko New York mwaka 1906 na akaupeleka Norway kisha sehemu nyingine za Ulaya. Charles H. Mason, atakayetokea tena katika Kipindi cha 4, alikuwa miongoni mwa waliosafiri hadi Azusa Street. Wamisionari walitoka kwenda mataifa mengi. Si wote walikuwa na hekima katika maandalizi yao, lakini wengi walikuwa waaminifu.The message spread quickly. Visitors came to Azusa Street, received what they sought, and carried it home. G. B. Cashwell, a Holiness preacher from North Carolina, went to Los Angeles in late 1906 and returned to hold meetings in Dunn, North Carolina, from which the message spread through the Holiness churches of the American South. Thomas Ball Barratt, a Methodist minister in Norway, received the experience in New York in 1906 and took it to Norway and then to other parts of Europe. Charles H. Mason, who will appear again in Unit 4, was among those who traveled to Azusa Street. Missionaries went out to many nations. Not all were wise in their preparation, but many were faithful.

Kufikia mwaka 1909 hivi, umati mkubwa wa Azusa Street ulikuwa umepungua. Misheni nyingine na viongozi wengine walikuwa wameibuka, na Seymour alikabili migogoro. Hili ni somo la unyenyekevu. Uamsho si jengo wala mji. Bwana hutenda kazi pale watu wake wanapoomba.By about 1909 the large crowds at Azusa Street had thinned. Other missions and leaders had arisen, and Seymour faced conflicts. This is a lesson in humility. Revival is not a building or a city. The Lord moves where His people pray.

Wales, Mukti na Chile: Mikondo MingiWales, Mukti and Chile: Many Streams

Hadithi ya Azusa Street ni sehemu moja tu ya picha, na utamaduni wetu unapaswa kusema hivyo waziwazi.The Azusa Street story is only one part of the picture, and our tradition should say so plainly.

Wales (1904-1905). Katika vuli ya 1904 uamsho ulianza huko Wales, ukihusishwa na mhubiri kijana Evan Roberts, aliyetoka katika familia ya wachimbaji. Ulitambulika kwa maombi, uimbaji wa kusanyiko, kuungama dhambi na wongofu mwingi. Uamsho wa Wales haukuwa wa Kipentekoste kwa maana ya kufundisha lugha kama ishara ya ubatizo wa Roho. Lakini habari zake zilisafiri kwa barua na magazeti hadi nchi nyingi. Huko Los Angeles, Frank Bartleman, mhubiri wa Utakatifu, alisoma ripoti hizi na kuwahimiza waumini waombe kumiminwa huko huko katika mji wao. Wales ilichochea njaa ambayo Azusa Street baadaye iliitosheleza.Wales (1904-1905). In the autumn of 1904 a revival began in Wales, associated with the young preacher Evan Roberts, who came from a mining family. It was marked by prayer, congregational singing, confession of sin and many conversions. The Welsh revival was not Pentecostal in the sense of teaching tongues as the sign of Spirit baptism. But reports of it traveled by letter and newspaper to many countries. In Los Angeles, Frank Bartleman, a Holiness preacher, read these reports and urged believers to pray for the same outpouring in their city. Wales stirred the hunger that Azusa Street later met.

Mukti, India (1905). Pandita Ramabai (1858-1922) alikuwa msomi na mrekebishaji Mkristo wa India aliyewajali wajane, yatima na waathirika wa njaa katika misheni ya Mukti karibu na Pune. Mwaka 1905 misheni ilipata uamsho uliotambulika kwa maombi, kuungama dhambi na karama za kiroho. Mmisionari Mmarekani Minnie Abrams, aliyefanya kazi Mukti, aliandika kuuhusu katika The Baptism of the Holy Ghost and Fire (Ubatizo wa Roho Mtakatifu na Moto) (1906). Uamsho uliongozwa na mwanamke Mhindi na ulitokea kabla ya Azusa Street. Unaonyesha kwamba Roho hakungoja mji mmoja wa Marekani.Mukti, India (1905). Pandita Ramabai (1858-1922) was an Indian Christian scholar and reformer who cared for widows, orphans and famine victims at the Mukti mission near Pune. In 1905 the mission experienced a revival marked by prayer, confession of sin and spiritual gifts. The American missionary Minnie Abrams, who worked at Mukti, wrote about it in The Baptism of the Holy Ghost and Fire (1906). The revival was led by an Indian woman and took place before Azusa Street. It shows that the Spirit did not wait for one American city.

Chile (1909). Willis Hoover alikuwa mmisionari Mmethodisti Mmarekani na mchungaji wa kanisa la Methodisti huko Valparaiso. Mwaka 1909 uamsho ulianza katika kusanyiko lake, ukiwa na maombi, uponyaji na lugha. Ripoti kutoka sehemu nyingine, ikiwemo Mukti, zilikuwa zimefika kanisani. Viongozi wa Methodisti hawakukubali uamsho huo, na mwaka 1910 Hoover na washiriki wengi wa kusanyiko lake waliondoka kuunda kanisa jipya, Iglesia Metodista Pentecostal (Kanisa la Methodisti la Kipentekoste). Liliongozwa na Wachile na likakua kuwa kanisa kubwa la taifa. Tutarudi kwake katika Kipindi cha 6.Chile (1909). Willis Hoover was an American Methodist missionary and the pastor of a Methodist church in Valparaiso. In 1909 a revival began in his congregation, with prayer, healing and tongues. Reports from other places, including Mukti, had reached the church. Methodist authorities did not accept the revival, and in 1910 Hoover and many of his congregation left to form a new church, the Iglesia Metodista Pentecostal. It was led by Chileans and grew into a large national church. We will return to it in Unit 6.

Tukiviangalia kwa pamoja, uamsho huu unaonyesha mfano. Ulitokea katika sehemu tofauti, na viongozi tofauti na tamaduni tofauti, lakini kwa njaa ileile ya Mungu, maombi yale yale na karama zile zile. Wapentekoste wengi wanaona huu ni ushahidi mzito kwamba Roho alikuwa akitenda kile alichoahidi siku ya Pentekoste.Seen together, these revivals show a pattern. They arose in different places, with different leaders and different cultures, but with the same hunger for God, the same prayer and the same gifts. Many Pentecostals find this to be strong evidence that the Spirit was doing what He promised on the day of Pentecost.

Mambo Ambayo Wanahistoria WanabishaniaWhat Historians Debate

Wanahistoria huuliza maswali makuu mawili kuhusu kipindi hiki.Historians ask two main questions about this period.

La kwanza ni: Mwanzilishi wa Upentekoste ni nani, Parham au Seymour? Baadhi ya historia za zamani humtaja Parham, kwa kuwa fundisho la lugha kama ushahidi wa kwanza lilifundishwa Topeka. Wengine humtaja Seymour, kwa kuwa uamsho ulioeneza ujumbe duniani ulianza chini yake huko Azusa Street. Wanahistoria wengi sasa wanasema wote wawili walikuwa muhimu na kwamba hakuna mmoja aliyekuwa chanzo pekee.The first is: Who is the founder of Pentecostalism, Parham or Seymour? Some older histories name Parham, since the doctrine of tongues as initial evidence was taught at Topeka. Others name Seymour, since the revival that spread the message to the world began under him at Azusa Street. Many historians now say both were important and that neither was the only source.

La pili ni: Je, Upentekoste ulianza mahali pamoja au mahali pengi? Robeck na wengine wanaonyesha kwamba Azusa Street ilikuwa kitovu cha ushawishi usio wa kawaida. Allan Anderson na wengine wanasisitiza kwamba uamsho huko Mukti, Chile na sehemu nyingine ulikuwa na viongozi wake wenyewe na ulikua wenyewe. Kama tulivyosema katika Kipindi cha 1, wanahistoria wengi huunganisha mitazamo hii.The second is: Did Pentecostalism begin in one place or in many? Robeck and others show that Azusa Street was a center of unusual influence. Allan Anderson and others stress that revivals at Mukti, in Chile and in other places had their own leaders and developed on their own. As we said in Unit 1, many historians combine these views.

Utamaduni wetu unajibu kwamba maswali hayo yanastahili kuulizwa, lakini kwamba asili ya mwisho ni Roho mwenyewe, si mtu yeyote. Tunamshukuru Parham kwa swali lake, Seymour kwa uongozi wake wa unyenyekevu, Ramabai, Abrams na Hoover kwa uaminifu wao, na waumini wengi wasiotajwa waliokuwa wakiomba.Our tradition answers that the question is worth asking, but that the final origin is the Spirit Himself, not any one person. We are grateful to Parham for his question, to Seymour for his humble leadership, to Ramabai, Abrams and Hoover for their faithfulness, and to the many unnamed believers who prayed.

Pingamizi Kuu na Majibu YetuThe Main Objections and Our Answers

Pingamizi la 1: Uamsho huu ulikuwa hisia na msisimko wa umati tu.Objection 1: The revivals were only emotion and crowd excitement.

Wakosoaji, wakiwemo baadhi ya magazeti ya wakati huo na baadhi ya wanasaikolojia wa leo, wanasema kwamba kelele, machozi na lugha vilitokana na hisia za kikundi na matarajio, si kutoka kwa Mungu.Critics, including some newspapers of the time and some modern psychologists, say that the noise, tears and tongues came from group feeling and expectation, not from God.

Jibu letu. Hisia ni sehemu ya kuwa binadamu, na si uovu. Wanafunzi "walijaa furaha na Roho Mtakatifu" (Matendo 13:52). Lakini hatutegemei hisia. Tunajaribu kila uzoefu kwa Maandiko na kwa matunda yake: toba, utakatifu, upendo, na utii kwa Kristo. Wathesalonike wa Kwanza 5:21 inasema, "Jaribuni mambo yote; lishikeni lililo jema;" Uamsho wa mwanzo ulizaa maisha yaliyobadilika, familia zilizoponywa, makanisa mapya na wamisionari waliovuka bahari. Mahali ambapo kupita kiasi kulionekana, viongozi walikuwa sahihi kusahihisha. Kupita kiasi ni sababu ya kutumia karama kwa utaratibu (1 Wakorintho 14:40), si sababu ya kuziacha.Our answer. Emotion is part of being human, and it is not evil. The disciples were "filled with joy and with the Holy Spirit" (Acts 13:52). But we do not rest on emotion. We test every experience by Scripture and by its fruit: repentance, holiness, love, and obedience to Christ. First Thessalonians 5:21 says, "Test all things; hold fast what is good." The early revivals produced changed lives, healed families, new churches and missionaries who crossed oceans. Where excess appeared, leaders were right to correct it. Excess is a reason to use the gifts in order (1 Corinthians 14:40), not a reason to abandon them.

Pingamizi la 2: Mapungufu ya Parham na mtazamo wake wa makosa kuhusu lugha za kimisionari hudhoofisha hoja nzima.Objection 2: Parham's failings and his mistaken view of missionary tongues weaken the whole case.

Wakosoaji wanaelekeza kwenye mitazamo ya Parham na kushindwa kwa wazo la "lugha za kimisionari," na wanasema kwamba harakati yenye mwanzo kama huo haiwezi kuwa ya Mungu.Critics point to Parham's attitudes and to the failure of the "missionary tongues" idea, and they say that a movement with such a beginning cannot be of God.

Jibu letu. Tunakubali kwamba mapungufu yalikuwa ya kweli na kwamba wazo hilo lilikuwa kosa. Lakini fundisho la lugha kama ishara ya ubatizo wa Roho halisimami juu ya sifa ya Parham. Linasimama juu ya kitabu cha Matendo: huko Yerusalemu (Matendo 2:4), nyumbani kwa Kornelio (Matendo 10:46) na huko Efeso (Matendo 19:6). Mungu daima amewatumia watu wasio wakamilifu. Ikiwa Maandiko ndiyo mamlaka yetu na si kiongozi yeyote, basi makosa ya kiongozi hayawezi kupindua yale ambayo Maandiko yanafundisha. Unyenyekevu wa Seymour mwenyewe hutukumbusha kwamba kazi ilikuwa ya Bwana.Our answer. We agree that the failings were real and that the idea was wrong. But the doctrine of tongues as the sign of Spirit baptism does not stand on Parham's reputation. It stands on the book of Acts: at Jerusalem (Acts 2:4), at Cornelius's house (Acts 10:46) and at Ephesus (Acts 19:6). God has always used imperfect people. If Scripture is our authority and not any leader, then a leader's faults cannot overthrow what Scripture teaches. Seymour's own humility reminds us that the work belonged to the Lord.

Pingamizi la 3: Lugha halisi za Pentekoste zilikuwa lugha zinazojulikana. Za kisasa si hizo.Objection 3: Real tongues at Pentecost were known languages. The modern ones are not.

Wakosoaji wengine wanahoji kwamba Matendo 2 inaeleza lugha za duniani na kwamba lugha za kisasa, ambazo mara nyingi hazijulikani, ni tofauti.Some critics argue that Acts 2 describes earthly languages and that modern tongues, which are often unknown, are different.

Jibu letu. Matendo 2:6 inasema kwamba umati uliwasikia wanafunzi wakinena "kwa lugha yake mwenyewe," kwa hiyo kulikuwa na lugha halisi siku ya Pentekoste. Wapentekoste wa mwanzo waliripoti jambo hilo hilo mara kwa mara. Lakini Paulo pia anazungumza juu ya lugha katika ibada ambazo hakuna anayezielewa isipokuwa kuna tafsiri (1 Wakorintho 14:2, 13). Tunashikilia yote mawili: Roho hutoa maneno ya kutamka katika lugha zinazojulikana wakati mwingine, na katika maombi na sifa wakati mwingine. Kwa vyovyote vile Yeye ndiye anayetoa, na kwa vyovyote vile karama inapaswa kujaribiwa na kutumiwa kwa upendo.Our answer. Acts 2:6 says that the crowd heard the disciples "speak in his own language," so there were real languages at Pentecost. Early Pentecostals reported the same thing at times. But Paul also speaks of tongues in worship that no one understands unless there is interpretation (1 Corinthians 14:2, 13). We hold both: the Spirit gives utterance in known languages at times, and in prayer and praise at other times. In either case He gives it, and in either case the gift is to be tested and used in love.

Matumizi ya KichungajiPastoral Application

Mchungaji Daniel anahudumia kanisa dogo katika mji ambamo kusanyiko limekuwa baridi. Kikundi cha vijana kimesoma kuhusu Azusa Street na kinasema, "Ni lazima tupate uamsho kama ule. Ni lazima tupige kelele, tulie na tuanguke kama walivyofanya." Shemasi mzee anajibu, "Ile ilikuwa hisia, na si kwa ajili yetu."Pastor Daniel serves a small church in a town where the congregation has grown cold. A group of young people has read about Azusa Street and says, "We must have a revival like that. We must shout, cry and fall down as they did." An older deacon replies, "That was emotion, and it is not for us."

Kwanza, Daniel anawasikiliza wote wawili. Anaona njaa ya vijana na wasiwasi wa shemasi.Daniel first listens to both. He sees the young people's hunger and the deacon's concern.

Pili, anawakusanya kwa ajili ya Neno na maombi, na anawaonyesha kile ambacho uamsho wa mwanzo ulikuwa nacho kwa pamoja kwa kweli. Hawakunakili mtindo. Waliomba kwa majuma kadhaa, waliungama dhambi na walitafuta umoja. Anafungua Matendo 2 na 1 Wakorintho 14.Second, he gathers them for the Word and prayer, and shows them what the early revivals actually had in common. They did not copy a style. They prayed for weeks, confessed sin and sought unity. He opens Acts 2 and 1 Corinthians 14.

Tatu, anafundisha kwamba Roho ni mkuu juu ya yote. Uamsho hauwezi kupangwa, na sauti ya mkutano si kipimo. Kipimo ni maisha yaliyobadilika.Third, he teaches that the Spirit is sovereign. A revival cannot be arranged, and the sound of a meeting is not the test. The test is changed lives.

Nne, anaongoza kanisa kuomba na kungoja. Mahali ambapo Bwana anatenda kazi, anakaribisha kwa utaratibu na kwa upendo, na mahali ambapo kupita kiasi kunaonekana, anasahihisha kwa upole.Fourth, he leads the church to pray and wait. Where the Lord moves, he welcomes it in order and with love, and where excess appears, he corrects it with gentleness.

MuhtasariSummary

Upentekoste ni hadithi ya mikondo mingi. Huko Topeka mwaka 1901, wanafunzi wa Parham walihitimisha kutoka Matendo kwamba lugha hufuata ubatizo wa Roho, na Agnes Ozman alikuwa wa kwanza kunena kwa lugha. Wazo la Parham la lugha za kimisionari lilishindwa, na miaka yake ya baadaye ilikuwa na matatizo, lakini mafundisho ya ushahidi wa kwanza yanategemea Matendo. William J. Seymour, mhubiri wa Utakatifu aliyefundishwa na Parham, aliongoza Azusa Street Mission huko Los Angeles kuanzia Aprili 1906. Gazeti lake, The Apostolic Faith, lilieneza ujumbe, na wageni kama Cashwell na Barratt waliubeba hadi Kusini mwa Marekani na Ulaya. Wakati huo huo, Roho alikuwa akitenda kazi huko Wales mwaka 1904-1905, huko Mukti nchini India mwaka 1905 chini ya Pandita Ramabai, na huko Chile mwaka 1909 chini ya Willis Hoover. Wanahistoria wanabishana kama wamtaje Parham au Seymour kuwa mwanzilishi na kama wazungumze juu ya asili moja au nyingi. Tunajibu pingamizi kutoka kwa Maandiko, na tunashikilia kwamba Roho mwenyewe ndiye mwandishi wa kweli wa uamsho.Pentecostalism is a story of many streams. At Topeka in 1901, Parham's students concluded from Acts that tongues follow Spirit baptism, and Agnes Ozman was the first to speak in tongues. Parham's idea of missionary tongues failed, and his later years were troubled, but the teaching on initial evidence rests on Acts. William J. Seymour, a Holiness preacher taught by Parham, led the Azusa Street Mission in Los Angeles from April 1906. Its paper, The Apostolic Faith, spread the message, and visitors such as Cashwell and Barratt carried it to the American South and Europe. At the same time, the Spirit was moving in Wales in 1904-1905, at Mukti in India in 1905 under Pandita Ramabai, and in Chile in 1909 under Willis Hoover. Historians debate whether to name Parham or Seymour as founder and whether to speak of one origin or many. We answer objections from Scripture, and we hold that the Spirit Himself is the true author of the revival.

Usomaji ZaidiFurther Reading

• 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).

• 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).

• Grant Wacker, Heaven Below (Mbingu Chini Hapa) (2001).• Grant Wacker, Heaven Below (2001).

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

• Charles F. Parham, A Voice Crying in the Wilderness (Sauti Inayolia Jangwani) (1902), chanzo cha msingi.• Charles F. Parham, A Voice Crying in the Wilderness (1902), a primary source.

• Minnie F. Abrams, The Baptism of the Holy Ghost and Fire (Ubatizo wa Roho Mtakatifu na Moto) (1906), chanzo cha msingi.• Minnie F. Abrams, The Baptism of the Holy Ghost and Fire (1906), a primary source.

• Frank Bartleman, How Pentecost Came to Los Angeles (Jinsi Pentekoste Ilivyofika Los Angeles) (1925), chanzo cha msingi.• Frank Bartleman, How Pentecost Came to Los Angeles (1925), a primary source.

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