Historia na Maendeleo ya Upentekoste — Sehemu ya 4: Kuunda Madhehebu: Wapentekoste wa Utakatifu, "Kazi Iliyokamilika," na Mgawanyiko wa Umoja (1906-1930)History and Development of Pentecostalism — Unit 4: Forming Denominations: Holiness Pentecostals, the "Finished Work," and the Oneness Division (1906-1930)

Mstari MkuuKey Verse

"Mwili mmoja, na Roho mmoja, kama na mlivyoitwa katika tumaini moja la wito wenu; Bwana mmoja, imani moja, ubatizo mmoja; Mungu mmoja, Baba wa wote, aliye juu ya yote, na katika yote, na ndani ya yote." (Waefeso 4:4-6, SUV)"There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." (Ephesians 4:4-6, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wapentekoste wa mwanzo, ambao mwanzoni walikuwa na shaka kuhusu madhehebu, walianza kujipanga.1. Explain why early Pentecostals, who at first distrusted denominations, began to organize.

2. Kueleza mashirika ya Wapentekoste wa Utakatifu na mafundisho yao ya kazi tatu za neema.2. Describe the Holiness Pentecostal bodies and their teaching of three works of grace.

3. Kueleza mafundisho ya "Kazi Iliyokamilika" (Finished Work) ya William H. Durham na kuundwa kwa Assemblies of God mwaka 1914.3. Explain the "Finished Work" teaching of William H. Durham and the formation of the Assemblies of God in 1914.

4. Kueleza mabishano ya Upentekoste wa "Umoja" (Oneness) ya mwaka 1913 hadi 1916 na jibu la Utatu.4. Describe the Oneness controversy of 1913 to 1916 and the Trinitarian answer.

5. Kueleza pingamizi kuu zilizotolewa katika kipindi hiki na jinsi Wapentekoste wanavyozijibu.5. State the main objections raised in this period and explain how Pentecostals answer them.

Kutoka Uamsho hadi MpangilioFrom Revival to Organization

Kipindi cha 3 kilisimulia kumiminwa kwa Roho. Kipindi hiki kinasimulia kilichotokea moto wa kwanza ulipopaswa kuwa kanisa la kudumu. Hadithi si rahisi kusoma kila wakati. Wapentekoste wa miaka hii waliomba umoja, lakini waligawanyika kuhusu utakatifu, kuhusu asili ya Mungu, na pia kuhusu jamii, tutakayoisoma katika Kipindi cha 5. Tunaisimulia kwa uaminifu. Utamaduni unaoweza kukiri ugomvi wake wa mwanzo unaweza kujifunza zaidi kutoka kwao.Unit 3 told of the outpouring. This unit tells of what happened when the first fire had to become a lasting church. The story is not always easy to read. The Pentecostals of these years prayed for unity, yet they divided over holiness, over the nature of God, and also over race, which we study in Unit 5. We tell it honestly. A tradition that can admit its early quarrels is better able to learn from them.

Mstari wetu mkuu unatukumbusha hali bora: mwili mmoja, Roho mmoja, Bwana mmoja, imani moja, ubatizo mmoja, Mungu mmoja. Wapentekoste hawajaishi kulingana na hali hiyo kila wakati. Lakini daima wameikiri.Our key verse reminds us of the ideal: one body, one Spirit, one Lord, one faith, one baptism, one God. Pentecostals have not always lived up to it. But they have always confessed it.

Kwa Nini Walijipanga?Why Did They Organize?

Mwanzoni Wapentekoste wengi hawakutaka madhehebu. Mara nyingi walikuwa wameacha makanisa ya zamani waliyohisi yamekuwa baridi, na waliogopa kwamba mashirika mapya yangerudia kosa hilo hilo. Wengine walidhani kurudi kwa Bwana kulikuwa karibu sana hata kujipanga kulikuwa kupoteza wakati. Mikutano mingi ya mwanzo ilikuwa mitandao legevu ya misheni iliyoshikiliwa pamoja na urafiki na majarida.At first many Pentecostals did not want denominations. They had often left older churches that they felt had grown cold, and they feared that new organizations would repeat the same mistake. Some thought the Lord's return was so near that organizing was a waste of time. Many early meetings were loose networks of missions held together by friendship and by periodicals.

Kadiri wakati ulivyopita, mahitaji ya kivitendo yalibana harakati. Wamisionari walihitaji msaada. Wachungaji walihitaji kutambuliwa, ili reli na serikali ziwakubali kuwa wachungaji. Makanisa yalihitaji kumiliki mali. Mafundisho yalihitaji ulinzi fulani dhidi ya makosa. Muhimu zaidi, viongozi walihitaji njia ya kutambuana na kuwasahihisha wale waliofundisha vibaya.Over time, practical needs pressed on the movement. Missionaries needed support. Pastors needed recognition, so that railroads and governments would accept them as ministers. Churches needed to hold property. Teaching needed some defense against error. Most important, leaders needed a way to recognize each other and to correct those who taught wrongly.

Maandiko hayakatazi utaratibu. Mitume waliwateua wanaume saba kutumika Yerusalemu (Matendo 6:1-6). Kanisa lilikutana katika baraza kutatua mgogoro kuhusu waumini wa Mataifa (Matendo 15). Paulo aliandika, "Lakini mambo yote na yatendeke kwa uzuri na kwa utaratibu" (1 Wakorintho 14:40). Tunaamini kwamba utaratibu mwema hutumikia kazi ya Roho.Scripture does not forbid order. The apostles appointed seven men to serve in Jerusalem (Acts 6:1-6). The church met in council to settle a dispute about Gentile believers (Acts 15). Paul wrote, "Let all things be done decently and in order" (1 Corinthians 14:40). We believe that good order serves the Spirit's work.

Baadhi ya wanahistoria huuita mchakato huu "utaratibishaji" (routinization) wa harakati: kwanza moto, kisha muundo. Wengine huona ndani yake kupoteza uhuru. Utamaduni wetu unajibu kwamba muundo si adui wa Roho. Swali ni kama unatumikia misheni na utakatifu au unavibadilisha. Wapentekoste hawajajibu swali hilo vizuri kila wakati, na ni lazima tuendelee kuliuliza.Some historians describe this process as the "routinization" of a movement: first the fire, then the structure. Some see in it a loss of freedom. Our tradition replies that structure is not the enemy of the Spirit. The question is whether it serves mission and holiness or replaces them. Pentecostals have not always answered that question well, and we must keep asking it.

Wapentekoste wa Utakatifu: Kazi Tatu za NeemaThe Holiness Pentecostals: Three Works of Grace

Wapentekoste wengi wa mwanzo walitoka katika harakati ya Utakatifu (Kipindi cha 2) na walileta mafundisho yake. Waliamini kwamba muumini hupitia hatua tatu:Many early Pentecostals came from the Holiness movement (Unit 2) and brought its teaching with them. They believed that a believer passes through three stages:

1. Kuzaliwa upya (kuongoka), ambako husamehe dhambi.1. New birth (conversion), which forgives sin.

2. Utakaso kamili, kazi ya pili inayotakasa moyo.2. Entire sanctification, a second work which cleanses the heart.

3. Ubatizo katika Roho Mtakatifu, uzoefu wa tatu, wenye lugha kama ishara ya kwanza, unaotoa nguvu kwa ajili ya huduma.3. Baptism in the Holy Spirit, a third experience, with tongues as the first sign, which gives power for service.

Walipata msaada katika Maandiko yanayoamuru utakatifu: "Fuateni amani na watu wote, na utakatifu, ambao pasipo huo hakuna mtu atakayemwona Bwana" (Waebrania 12:14) na sala ya Paulo, "Mungu wa amani mwenyewe awatakase kabisa" (1 Wathesalonike 5:23).They found support in Scripture that commands holiness: "Pursue peace with all people, and holiness, without which no one will see the Lord" (Hebrews 12:14) and Paul's prayer, "Now may the God of peace Himself sanctify you completely" (1 Thessalonians 5:23).

Mashirika matatu muhimu yalichukua umbo hili. Church of God (Kanisa la Mungu), lenye kitovu chake Cleveland, Tennessee, lilikuwa shirika la Utakatifu katika eneo la Appalachia. Lilikubali ujumbe wa Kipentekoste mwaka 1908 chini ya A. J. Tomlinson, aliyekuwa kiongozi wake. Pentecostal Holiness Church (Kanisa la Utakatifu wa Kipentekoste) lilitokana na muungano, mwaka 1911 huko Falcon, North Carolina, wa Fire-Baptized Holiness Church na Pentecostal Holiness Church, makundi yaliyopokea ujumbe hasa kupitia G. B. Cashwell. Church of God in Christ (Kanisa la Mungu katika Kristo), lililoongozwa na kiongozi Mwafrika-Mmarekani Charles H. Mason, aliyetembelea Azusa Street, likawa shirika la Kipentekoste na kukua kuwa kanisa kubwa sana. Yote matatu yalifundisha kazi tatu za neema.Three important bodies took this form. The Church of God, with its center at Cleveland, Tennessee, was a Holiness body in the Appalachian region. It accepted the Pentecostal message in 1908 under A. J. Tomlinson, who became its leader. The Pentecostal Holiness Church came from the union, in 1911 at Falcon, North Carolina, of the Fire-Baptized Holiness Church and the Pentecostal Holiness Church, groups that had received the message largely through G. B. Cashwell. The Church of God in Christ, led by the African American leader Charles H. Mason, who had visited Azusa Street, became a Pentecostal body and grew into a very large church. All three taught the three works of grace.

Wapentekoste wa Utakatifu walileta zawadi muhimu. Walisisitiza kwamba ubatizo wa Roho kamwe si mbadala wa maisha safi. Waliwaita waumini waishi maisha yaliyotengwa na ulimwengu. Utamaduni wetu unaheshimu jambo hilo na bado unalishikilia.The Holiness Pentecostals brought important gifts. They insisted that the baptism of the Spirit is never a substitute for a clean life. They called believers to lives separated from worldliness. Our tradition honors that concern and holds it still.

William H. Durham na "Kazi Iliyokamilika"William H. Durham and the "Finished Work"

Mwaka 1910 mhubiri huko Chicago alianza kufundisha kitu tofauti. William H. Durham (1873-1912) aliongoza North Avenue Mission, iliyokuja kuwa kitovu cha mafundisho ya Kipentekoste katika Magharibi ya Kati. Alikuwa amepokea ubatizo wa Roho pamoja na lugha huko Azusa Street mwaka 1907. Lakini alikuwa ameamini kwamba fundisho la Utakatifu la mgogoro wa pili wa utakaso halimo katika Biblia.In 1910 a preacher in Chicago began to teach something different. William H. Durham (1873-1912) led the North Avenue Mission, which became a center of Pentecostal teaching in the Midwest. He had received the baptism of the Spirit with tongues at Azusa Street in 1907. But he had come to believe that the Holiness doctrine of a second crisis of sanctification was not in the Bible.

Durham alihubiri "Kazi Iliyokamilika ya Kalvari" (Finished Work of Calvary). Alifundisha kwamba msalabani Kristo alikamilisha kazi ya ukombozi, na kwamba muumini hupokea utakaso wakati wa kuongoka, anapowekwa "katika Kristo." Baada ya hapo, muumini hukua katika utakatifu kwa imani na kwa Roho maisha yake yote. Kwa maoni ya Durham muumini ana uzoefu wa aina mbili tu za mgogoro: kuzaliwa upya na ubatizo katika Roho. Maandiko yake makuu yalikuwa haya: "Maana kwa toleo moja amewakamilisha hata milele hao wanaotakaswa" (Waebrania 10:14), na "Bali kwa yeye ninyi mmepata kuwa katika Kristo Yesu, aliyefanywa kwetu hekima itokayo kwa Mungu, na haki, na utakatifu, na ukombozi" (1 Wakorintho 1:30). Pia alielekeza kwenye Warumi 6:11: "Vivyo hivyo ninyi nanyi jihesabuni kuwa wafu kwa dhambi na walio hai kwa Mungu, katika Kristo Yesu."Durham preached the "Finished Work of Calvary." He taught that at the cross Christ finished the work of redemption, and that a believer receives sanctification at conversion, when he is placed "in Christ." After this, the believer grows in holiness by faith and by the Spirit throughout life. In Durham's view the believer has only two crisis experiences: new birth and baptism in the Spirit. His main texts were these: "For by one offering He has perfected forever those who are being sanctified" (Hebrews 10:14), and "But of Him you are in Christ Jesus, who became for us wisdom from God--and righteousness and sanctification and redemption" (1 Corinthians 1:30). He also pointed to Romans 6:11: "Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord."

Athari zilikuwa kubwa. Durham alihubiri Chicago, na mwaka 1911 huko Los Angeles, ambako wengi kutoka Azusa Street Mission walikuja kumsikia. William J. Seymour, aliyeshikilia msimamo wa Utakatifu, hakukubali mafundisho hayo katika misheni yake. Durham alikufa mwaka 1912 akiwa na umri wa miaka thelathini na tisa hivi, lakini mafundisho yake yaliendelea kuenea.The effects were powerful. Durham preached in Chicago, and in 1911 at Los Angeles, where many from the Azusa Street Mission came to hear him. William J. Seymour, who held the Holiness position, did not accept the teaching at his mission. Durham died in 1912 at about the age of thirty-nine, but his teaching continued to spread.

Pande hizo mbili zilikuwa na hoja za kweli. Wapentekoste wa Utakatifu waliogopa kwamba Kazi Iliyokamilika ingeshusha kiwango cha utakatifu na ingekana mgogoro ambao wengi walikuwa wameupata kweli. Upande wa Kazi Iliyokamilika ulijibu kwamba msalaba ndio chanzo cha kuhesabiwa haki na cha utakaso, kwamba Maandiko huwaita waumini wote "watakatifu" au "waliotakaswa" tangu mwanzo, na kwamba utakatifu huishi kwa kumtegemea Kristo daima. Pande zote mbili zilimpenda Bwana, zilitaka utakatifu, na zilitoa Maandiko. Msimamo wa Kazi Iliyokamilika ulikubaliwa na Assemblies of God na mashirika mengine mengi ya Kipentekoste ulimwenguni, wakati msimamo wa Utakatifu unaendelea katika madhehebu yaliyotajwa hapo juu.The two sides had real arguments. The Holiness Pentecostals feared that the Finished Work would lower the standard of holiness and would deny a crisis that many had actually experienced. The Finished Work side answered that the cross is the source of both justification and sanctification, that Scripture calls all believers "saints" or "sanctified ones" from the start, and that holiness is lived through continued reliance on Christ. Both sides loved the Lord, wanted holiness, and offered Scripture. The Finished Work position was accepted by the Assemblies of God and by many other Pentecostal bodies around the world, while the Holiness position continues in the bodies named above.

Wanahistoria hawakubaliani kuhusu kilichokuwa nyuma ya mitazamo hii. Wengine hufuatilia msimamo wa Utakatifu hadi Wesley. Wengine hufuatilia Kazi Iliyokamilika hadi mkondo wa Kireformed na wa Keswick, uliokuwa ukishikilia kwamba utakaso ni nafasi katika Kristo na ukuaji wa maisha yote. Wapentekoste wanajibu kwamba swali hilo lazima hatimaye litatuliwe na Maandiko, na kwamba mgogoro wao, ingawa ni wa kweli, haugawanyi makanisa yanayoshikilia Utatu na injili.Historians disagree about what lay behind these views. Some trace the Holiness position to Wesley. Some trace the Finished Work to the Reformed and Keswick stream, which held that sanctification is a position in Christ and a lifelong growth. Pentecostals reply that the question must finally be settled by Scripture, and that their disagreement, though real, does not divide the churches that hold the Trinity and the gospel.

Assemblies of God (1914)The Assemblies of God (1914)

Wachungaji wengi wa Kipentekoste, hasa katika Magharibi ya Kati na Kusini-Magharibi ya Marekani, walishikilia msimamo wa Kazi Iliyokamilika na walitaka ushirika. Aprili 1914 Baraza Kuu lilikutana Hot Springs, Arkansas. E. N. Bell alichaguliwa kuwa mwenyekiti wake wa kwanza na J. Roswell Flower katibu wake. Wajumbe waliunda General Council of the Assemblies of God (Baraza Kuu la Assemblies of God). Malengo yao yalikuwa ya kivitendo na ya kiroho: kushirikiana katika misheni, kuwatambua wachungaji, kulinda mafundisho, na kuhifadhi ushuhuda wa Kipentekoste.Many Pentecostal ministers, especially in the American Midwest and Southwest, held the Finished Work position and wanted a fellowship. In April 1914 a General Council met at Hot Springs, Arkansas. E. N. Bell was elected as its first chairman and J. Roswell Flower as its secretary. The delegates formed the General Council of the Assemblies of God. Their goals were practical and spiritual: to cooperate in missions, to recognize ministers, to protect doctrine, and to preserve the Pentecostal witness.

Assemblies of God ikawa mojawapo ya madhehebu makubwa zaidi ya Kipentekoste duniani. Pia inaonyesha mfano ambao mashirika mengine ya Kipentekoste yalifuata: harakati iliyoanza kama mtandao legevu ilifikia kufanya mabaraza, kupitisha taarifa za imani na kutuma wamisionari.The Assemblies of God became one of the largest Pentecostal denominations in the world. It also shows a pattern that other Pentecostal bodies followed: a movement that began as a loose network came to hold councils, adopt statements of belief and send out missionaries.

Mabishano ya Umoja (1913-1916)The Oneness Controversy (1913-1916)

Muda mfupi baada ya kuanzishwa, ushirika mpya ulikabili mgogoro mzito. Katika mkutano mkubwa wa kambi huko Arroyo Seco, karibu na Los Angeles, Aprili 1913, mhubiri R. E. McAlister alibainisha kwamba katika kitabu cha Matendo mitume walibatiza "kwa jina la Yesu Kristo" na si kwa maneno yaliyotumiwa katika Mathayo 28:19. Baadhi ya waliomsikia, wakiwemo John Scheppe, waliamini wamepokea nuru mpya kutoka kwa Bwana. Punde mchungaji Frank Ewart alianza kufundisha hili kwa upana na, tangu mapema 1914, kuwabatiza upya waumini kwa jina la Yesu.Soon after its founding, the new fellowship faced a serious crisis. At a large camp meeting at Arroyo Seco, near Los Angeles, in April 1913, the preacher R. E. McAlister observed that in the book of Acts the apostles baptized "in the name of Jesus Christ" and not with the words used in Matthew 28:19. Some who heard him, including John Scheppe, believed they had received new light from the Lord. Soon the minister Frank Ewart began to teach this widely and, from early 1914, to rebaptize believers in the name of Jesus.

Mafundisho hayo yalikua na kuwa kile tunachokiita mtazamo wa Umoja (Oneness). Madai yake makuu ni haya.The teaching grew into what we call the Oneness view. Its main claims are these.

• Kuna Mungu mmoja, na vyeo "Baba," "Mwana" na "Roho Mtakatifu" si nafsi tatu bali ni njia tofauti ambazo Mungu mmoja amefunuliwa.• There is one God, and the titles "Father," "Son" and "Holy Spirit" are not three persons but different ways the one God has been revealed.

• Yesu ndiye Mungu mmoja, na jina lake ndilo jina linalookoa.• Jesus is the one God, and His name is the saving name.

• Ubatizo unapaswa kuwa kwa jina la Yesu peke yake.• Baptism should be in the name of Jesus only.

• Makanisa mengi ya Umoja pia hufundisha kwamba ubatizo wa maji kwa jina la Yesu na ubatizo katika Roho pamoja na lugha vinahitajika kwa wokovu, kwa kutegemea Matendo 2:38.• Many Oneness churches also teach that water baptism in Jesus' name and baptism in the Spirit with tongues are required for salvation, based on Acts 2:38.

Viongozi wa Umoja walijumuisha Garfield T. Haywood, mchungaji Mwafrika-Mmarekani huko Indianapolis, ambaye Pentecostal Assemblies of the World (Mikutano ya Kipentekoste ya Dunia) yake ikawa shirika kuu la Umoja. Mwaka 1945 makundi kadhaa ya Umoja yaliungana kuunda United Pentecostal Church International (Kanisa la Kipentekoste la Muungano la Kimataifa). Waumini wa Umoja ni wa dhati, na wengi wanaipenda Biblia, maombi na karama za Roho. Tunawatendea kwa heshima, na pia tunaeleza waziwazi pale tunapotofautiana.Oneness leaders included Garfield T. Haywood, an African American pastor in Indianapolis, whose Pentecostal Assemblies of the World became a leading Oneness body. In 1945 several Oneness groups united to form the United Pentecostal Church International. Oneness believers are sincere, and many love the Bible, prayer and the gifts of the Spirit. We treat them with respect, and we also state plainly where we differ.

Katika Assemblies of God mgogoro ulifikia kilele mwaka 1916. Baraza Kuu huko St. Louis lilipitisha Taarifa ya Kweli za Msingi (Statement of Fundamental Truths) iliyothibitisha fundisho la Utatu. Wachungaji wengi walioshikilia mtazamo wa Umoja kisha waliondoka katika ushirika, na mashirika tofauti ya Umoja yakaibuka.In the Assemblies of God the crisis came to a head in 1916. A General Council in St. Louis adopted a Statement of Fundamental Truths that affirmed the doctrine of the Trinity. Many ministers who held the Oneness view then left the fellowship, and separate Oneness bodies developed.

Jibu la UtatuThe Trinitarian Answer

Wapentekoste wa asili walijibu mafundisho ya Umoja kutoka kwa Maandiko. Tunashikilia kwamba Mungu ni mmoja na kwamba yupo milele katika nafsi tatu: Baba, Mwana na Roho Mtakatifu. Tunatoa hoja hizi.Classical Pentecostals answered the Oneness teaching from Scripture. We hold that God is one and that He exists eternally as three persons: Father, Son and Holy Spirit. We make these points.

Watatu wanaonekana pamoja. Wakati wa ubatizo wa Yesu, Mwana anasimama majini, "Roho wa Mungu" anashuka "kama hua," na sauti kutoka mbinguni inasema, "Huyu ni Mwanangu, mpendwa wangu, ninayependezwa naye" (Mathayo 3:16-17). Mungu mmoja katika nafsi moja asingeweza kufanya yote matatu kwa wakati mmoja bila kuchanganyikiwa.The three appear together. At the baptism of Jesus the Son stands in the water, "the Spirit of God" descends "like a dove," and a voice from heaven says, "This is My beloved Son, in whom I am well pleased" (Matthew 3:16-17). One God in one person could not do all three at once without confusion.

Yesu anasema na Baba na anamtuma Roho. Anasema, "Nami nitamwomba Baba, naye atawapa Msaidizi mwingine, ili akae nanyi hata milele" (Yohana 14:16). Mwana anaomba; Baba anasikia; Roho anatumwa.Jesus speaks to the Father and sends the Spirit. He says, "And I will pray the Father, and He will give you another Helper, that He may abide with you forever" (John 14:16). The Son prays; the Father hears; the Spirit is sent.

Agizo la ubatizo linataja watatu. Yesu aliwaambia wanafunzi wake wabatize "kwa jina la Baba, na Mwana, na Roho Mtakatifu" (Mathayo 28:19). Neno "jina" ni la umoja, na linawahusu wote watatu. Matendo 2:38 haipingani na hili. Katika Matendo, msemo "kwa jina la Yesu" hutuambia kwa mamlaka ya nani na katika imani ya nani waumini wanabatizwa. Luka anaripoti kama muhtasari, si kama fomula aliyotoa Kristo.The baptismal command names three. Jesus told His disciples to baptize "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). The word "name" is singular, and it covers all three. Acts 2:38 does not contradict this. In Acts the phrase "in the name of Jesus" tells us by whose authority and in whose faith believers are baptized. Luke reports it as a summary, not as a formula given by Christ.

Baraka inataja watatu. Paulo anamaliza barua, "Neema ya Bwana Yesu Kristo, na pendo la Mungu, na ushirika wa Roho Mtakatifu, ukae nanyi nyote" (2 Wakorintho 13:14).The blessing names three. Paul closes a letter, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all" (2 Corinthians 13:14).

Wokovu pia haupatikani kwa tendo au ishara. "Kwa maana mmeokolewa kwa neema, kwa njia ya imani; ambayo hiyo haikutokana na nafsi zenu, ni kipawa cha Mungu" (Waefeso 2:8). Tunabatiza kwa maji kama tendo la utii na ushuhuda, na tunatafuta ubatizo wa Roho kama ahadi, lakini hatufanyi lolote kati ya hayo kuwa sharti la kuzaliwa upya.Salvation is also not earned by an act or sign. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God" (Ephesians 2:8). We baptize in water as an act of obedience and testimony, and we seek the baptism of the Spirit as a promise, but we do not make either a condition for new birth.

Pingamizi Kuu na Majibu YetuThe Main Objections and Our Answers

Pingamizi la 1: Mpangilio humzimisha Roho na husaliti maono ya mwanzo.Objection 1: Organization quenches the Spirit and betrays the early vision.

Jibu letu. Kanisa la mwanzo lilijipanga (Matendo 6, Matendo 15). Kipimo ni kama muundo unatumikia misheni na utakatifu. Dhehebu linapaswa kuweka ibada inayoongozwa na Roho hai, na Wapentekoste wa kwanza wenyewe, walipoanzisha mabaraza, walifanya hivyo ili kulinda na kueneza ushuhuda wao.Our answer. The early church organized (Acts 6, Acts 15). The test is whether structure serves mission and holiness. A denomination should keep Spirit-led worship alive, and the first Pentecostals themselves, when they formed councils, did so to protect and spread their witness.

Pingamizi la 2: Kazi Iliyokamilika inashusha kiwango cha utakatifu, au fundisho la Utakatifu la mgogoro wa pili si la kibiblia.Objection 2: The Finished Work lowers the standard of holiness, or the Holiness doctrine of a second crisis is not biblical.

Kila upande unatoa mojawapo ya mashtaka haya dhidi ya mwingine.Each side makes one of these charges against the other.

Jibu letu. Pande zote mbili zinakubali amri ya Maandiko ya utakatifu. Tunafundisha kwamba muumini ametengwa katika Kristo wakati wa kuongoka na ameitwa kukua katika utakatifu kwa Roho maisha yake yote (Waebrania 10:14; 12:14). Hatuvunji ushirika kwa sababu ya idadi ya migogoro, na ubatizo wa Roho kamwe si mbadala wa maisha matakatifu.Our answer. Both sides accept Scripture's command to holiness. We teach that the believer is set apart in Christ at conversion and called to grow in holiness by the Spirit all his life (Hebrews 10:14; 12:14). We do not break fellowship over the number of crises, and the baptism of the Spirit is never a substitute for a holy life.

Pingamizi la 3: Neno "Utatu" haliko katika Biblia, na Matendo inaonyesha ubatizo kwa jina la Yesu.Objection 3: The word "Trinity" is not in the Bible, and Acts shows baptism in Jesus' name.

Jibu letu. Neno halimo katika Maandiko, lakini ukweli umo. Biblia inafundisha kwamba Mungu ni mmoja na kwamba Baba, Mwana na Roho kila mmoja anaitwa Mungu na wametofautiana. Wakristo wa mwanzo walitumia neno "Utatu" kulinda ukweli huo, kama tunavyofanya sisi. Ubatizo kwa jina la Yesu katika Matendo hauondoi agizo la Mathayo 28:19.Our answer. The word is not in Scripture, but the truth is. The Bible teaches that there is one God and that the Father, the Son and the Spirit are each called God and are distinct. Early Christians used the word "Trinity" to protect that truth, as we do. Baptism in the name of Jesus in Acts does not cancel the command of Matthew 28:19.

Matumizi ya KichungajiPastoral Application

Mchungaji Elena ana mgeni kanisani kwake, mtu mwenye fadhili anayehudhuria kanisa la Umoja. Baada ya ibada anasema, "Nafurahi kwamba unampenda Yesu. Lakini kanisa lako linabatiza kwa maneno yasiyo sahihi. Matendo 2:38 inasema kwa jina la Yesu. Je, wewe kweli ulibatizwa?" Mshiriki kijana wa kanisa lake anasumbuka.Pastor Elena has a visitor in her church, a kind man who attends a Oneness church. After the service he says, "I am glad you love Jesus. But your church baptizes with the wrong words. Acts 2:38 says in the name of Jesus. Were you really baptized?" A young member of her church is troubled.

Kwanza, Elena anamshukuru kwa upendo wake kwa Bwana na kwa maswali yake. Hamdhihaki.Elena first thanks him for his love of the Lord and for his questions. She does not mock him.

Pili, anafungua Maandiko pamoja naye na mshiriki kijana: Mathayo 3:16-17, Yohana 14:16, Mathayo 28:19, 2 Wakorintho 13:14. Anamwonyesha jinsi nafsi tatu zinavyoonekana pamoja katika Maandiko.Second, she opens Scripture with him and the young member: Matthew 3:16-17, John 14:16, Matthew 28:19, 2 Corinthians 13:14. She shows him how the three persons appear together in Scripture.

Tatu, anaeleza maana ya "kwa jina la Yesu" katika Matendo, na anakuwa mwaminifu kwamba hawezi kufanya kila swali liwe rahisi.Third, she explains the meaning of "in the name of Jesus" in Acts, and she is honest that she cannot make every question simple.

Nne, anamfundisha mshiriki kijana tofauti kati ya Maandiko na ugomvi. Anazungumza kwa uthabiti kuhusu Utatu, ambao ni wa kati, na kwa upole kuhusu mambo ambayo waumini wacha Mungu wametofautiana.Fourth, she teaches the young member the difference between Scripture and a quarrel. She speaks firmly on the Trinity, which is central, and gently on matters where godly believers have differed.

MuhtasariSummary

Wapentekoste wa mwanzo mwanzoni walikuwa na shaka kuhusu madhehebu, lakini mahitaji ya kivitendo na mfano wa kanisa la kitume uliwaongoza kujipanga. Mashirika ya Wapentekoste wa Utakatifu, kama Church of God (Cleveland), Pentecostal Holiness Church na Church of God in Christ, yalifundisha kazi tatu za neema: kuzaliwa upya, utakaso kamili na ubatizo wa Roho. Mwaka 1910 William H. Durham alifundisha Kazi Iliyokamilika ya Kalvari, ambamo utakaso huanza wakati wa kuongoka na hukua katika maisha yote, na wachungaji wengi waliokubaliana waliunda Assemblies of God huko Hot Springs mwaka 1914. Mwaka 1913 huko Arroyo Seco, fundisho liliibuka kwamba ubatizo unapaswa kuwa kwa jina la Yesu peke yake, na lilikua kuwa mtazamo wa Umoja, unaoshikilia kwamba Mungu ni nafsi moja na si tatu. Assemblies of God ilipitisha Taarifa yake ya Kweli za Msingi mwaka 1916, na Wapentekoste wa asili wamejibu mafundisho ya Umoja kutoka Mathayo 3, Mathayo 28 na Yohana 14. Tunataja tofauti waziwazi, tunashikilia Utatu kwa uthabiti na tunatunza umoja wa Roho.Early Pentecostals at first distrusted denominations, but practical needs and the example of the apostolic church led them to organize. Holiness Pentecostal bodies, such as the Church of God (Cleveland), the Pentecostal Holiness Church and the Church of God in Christ, taught three works of grace: new birth, entire sanctification and Spirit baptism. In 1910 William H. Durham taught the Finished Work of Calvary, in which sanctification begins at conversion and grows through life, and many ministers who agreed formed the Assemblies of God at Hot Springs in 1914. In 1913 at Arroyo Seco, a teaching arose that baptism should be in the name of Jesus only, and it grew into the Oneness view, which holds that God is one person and not three. The Assemblies of God adopted its Statement of Fundamental Truths in 1916, and classical Pentecostals have answered Oneness teaching from Matthew 3, Matthew 28 and John 14. We state differences openly, hold the Trinity firmly and keep the unity of the Spirit.

Usomaji ZaidiFurther Reading

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

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

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

• 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).

• William J. Seymour, Doctrines and Discipline (Mafundisho na Nidhamu) (1915), chanzo cha msingi.• William J. Seymour, Doctrines and Discipline (1915), a primary source.

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

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