Historia na Maendeleo ya Upentekoste — Sehemu ya 5: Rangi, Wanawake, na Jumuiya ya Mwanzo ya KipentekosteHistory and Development of Pentecostalism — Unit 5: Race, Women, and the Early Pentecostal Community

Mstari MkuuKey Verse

"Hapana Myahudi wala Myunani. Hapana mtumwa wala huru. Hapana mtu mume wala mtu mke. Maana ninyi nyote mmekuwa mmoja katika Kristo Yesu." (Wagalatia 3:28, SUV)"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:28, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza ni akina nani waliounda jumuiya ya mwanzo ya Kipentekoste na kwa nini harakati ilivuta watu kutoka pembezoni mwa jamii.1. Describe who made up the early Pentecostal community and why the movement drew people from the edges of society.

2. Kueleza nafasi ya William J. Seymour na ibada ya jamii mbalimbali huko Azusa Street, na kueleza jinsi wanahistoria wanavyobishana kuhusu umoja huo ulikuwa kamili kiasi gani.2. Explain the role of William J. Seymour and the interracial worship at Azusa Street, and state how historians debate how complete that unity was.

3. Kufuatilia jinsi mgawanyiko wa kijamii wa rangi ulivyoingia katika harakati, kwa kutumia mifano ya Charles Parham, Church of God in Christ, Assemblies of God na mkutano wa Memphis wa mwaka 1994.3. Trace how racial division entered the movement, using the examples of Charles Parham, the Church of God in Christ, the Assemblies of God and the 1994 Memphis meeting.

4. Kutaja wanawake walioongoza katika harakati ya mwanzo na kueleza sababu za kibiblia walizotoa kwa huduma yao.4. Name women who led in the early movement and explain the biblical reasons they gave for their ministry.

5. Kueleza jinsi utamaduni wa Kipentekoste ulivyowatambua kihistoria wanawake walioitwa na kutiwa mafuta na Roho, kueleza pingamizi la wanaoamini nafasi tofauti za wanaume na wanawake (complementarian) kwa haki, na kutoa jibu la Kipentekoste.5. Explain the Pentecostal tradition's historic recognition of women called and anointed by the Spirit, state the complementarian objection fairly, and give the Pentecostal answer.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Upentekoste wa kiklasiki, kwa ajili ya wanafunzi wanaoshiriki utamaduni huo. Tunaamini Roho Mtakatifu alimiminwa mwanzoni mwa miaka ya 1900, na pia tunaamini kwamba waumini wa mwanzo walikuwa wenye dhambi waliookolewa kwa neema. Walifanya mambo mengine yanayomtukuza Mungu na mengine yanayomhuzunisha. Historia inayoficha kushindwa si ya uaminifu, na haiusaidii kanisa. Kwa hiyo tunasimulia yote mawili.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. We believe the Holy Spirit was poured out in the early 1900s, and we also believe the early believers were sinners saved by grace. They did some things that glorify God and some things that grieve Him. A history that hides the failures is not honest, and it does not help the church. So we tell both.

Kuhusu swali la wanawake katika huduma, kipindi hiki kinazungumza kutoka katika msimamo wa utamaduni wenyewe: Roho huwaita na kuwatia mafuta wanawake kama wanaume. Tunaeleza pingamizi dhidi ya mtazamo huo kwa haki, tunaijibu kutoka kwa Maandiko, na tunasema kwa uaminifu pale ambapo madhehebu ya Kipentekoste yanatofautiana.On the question of women in ministry, this unit speaks from the tradition's own conviction: the Spirit calls and anoints women as well as men. We state the objection to that view fairly, we answer it from Scripture, and we say honestly where Pentecostal bodies differ.

Waliokuja Katika Mikutano ya MwanzoWho Came to the Early Meetings

Watu waliokusanyika katika mikutano ya kwanza ya Kipentekoste walikuwa hasa watu wa kawaida. Gazeti la Apostolic Faith na kumbukumbu za waumini wa mwanzo zinaonyesha watu wafanyakazi, wengi wao maskini, wengi wao kutoka maeneo ya vijijini au familia za wahamiaji. Huko Los Angeles walijumuisha Waafrika-Wamarekani, Walatino, Wazungu na Waasia. Wanawake walikuwepo kwa wingi, na pia watoto na vijana.The people who gathered in the first Pentecostal meetings were mostly ordinary. The Apostolic Faith newspaper and the memories of early believers show working people, many of them poor, many of them from rural areas or from immigrant families. In Los Angeles they included African Americans, Latinos, Europeans and Asians. Women were present in large numbers, and so were children and young people.

Hili linaendana na mfano wa Biblia. Siku ya Pentekoste Roho alishuka juu ya kikundi kidogo cha Wagalilaya wa kawaida, na Paulo baadaye aliwakumbusha Wakorintho, "Maana, ndugu zangu, angalieni mwito wenu, ya kwamba si wengi wenye hekima ya mwilini, si wengi wenye nguvu, si wengi wenye cheo walioitwa" (1 Wakorintho 1:26). Upentekoste ulikua kwanza miongoni mwa watu waliokuwa na nguvu kidogo duniani. Walikuwa na kidogo cha kupoteza na mengi ya kutumaini, nao wakaupokea ujumbe wa Roho kwa furaha.This fits the pattern of the Bible. At Pentecost the Spirit fell on a small group of ordinary Galileans, and Paul later reminded the Corinthians, "For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called" (1 Corinthians 1:26). Pentecostalism grew first among people who had little power in the world. They had little to lose and much to hope for, and they received the message of the Spirit with joy.

Baadhi ya wanahistoria hueleza ukuaji huo kwa hali za kijamii tu: umaskini, uhamiaji na shida. Mambo haya yalikuwa ya kweli, na hatupaswi kuyapuuza. Lakini hayaelezi kwa nini watu wengine maskini hawakuwa Wapentekoste, wala hayaelezi maelezo ya waumini wenyewe, ambayo ni kwamba walikutana na Mungu. Tunasema kwamba Mungu alichagua kumwaga Roho wake juu ya wale waliokuwa wazi kwake, na kwamba mara nyingi hufanya hivyo miongoni mwa maskini. Hali za kijamii zinaeleza udongo. Roho Mtakatifu ndiye anayetuma mvua.Some historians explain the growth only by social conditions: poverty, migration and hardship. These things were real, and we should not ignore them. But they do not explain why other poor people did not become Pentecostal, and they do not explain the believers' own account, which was that they met God. We say that God chose to pour out His Spirit on those who were open to Him, and that He often does so among the poor. Social conditions describe the soil. The Holy Spirit is the One who sends the rain.

William J. Seymour na Azusa StreetWilliam J. Seymour and Azusa Street

William J. Seymour alizaliwa Louisiana kwa wazazi waliokuwa watumwa. Alikuwa mhubiri wa Utakatifu, na alikuja Houston, Texas, ambako alisikia mafundisho ya Charles Parham. Kisha alikubali mwaliko wa kuhubiri Los Angeles. Mikutano iliyokua kutokana na mahubiri yake ilihamia mwaka 1906 katika jengo rahisi kwenye Azusa Street, na Azusa Street Mission ikaanza.William J. Seymour was born in Louisiana to parents who had been enslaved. He became a Holiness preacher, and he came to Houston, Texas, where he heard the teaching of Charles Parham. He then accepted an invitation to preach in Los Angeles. The meetings that grew from his preaching moved in 1906 to a simple building on Azusa Street, and the Azusa Street Mission began.

Seymour hakuwa mtu maarufu machoni pa ulimwengu. Hata hivyo wanahistoria wanaosoma misheni hiyo, akiwemo Cecil M. Robeck Jr., wanakubali kwamba alikuwa kiongozi wake mkuu na kwamba aliipa roho ya unyenyekevu na maombi. Aliongoza kwa kufundisha, kwa kumngojea Bwana, na kwa kuwapa wengine nafasi ya kutoa ushuhuda na kuomba. Alifundisha kwamba ubatizo wa Roho hutolewa kwa ajili ya nguvu ya kushuhudia, na pia alifundisha kwamba uthibitisho wa kweli wa maisha yaliyojazwa Roho ni upendo. Mwaka 1908 alimwoa Jennie Evans Moore, aliyekuwa sehemu ya uamsho wa Los Angeles tangu siku zake za mwanzo na aliyetumika kando yake katika misheni. Seymour alikufa mwaka 1922.Seymour was not a famous man in the world's eyes. Yet historians who study the mission, including Cecil M. Robeck Jr., agree that he was its central leader and that he gave it a spirit of humility and prayer. He led by teaching, by waiting on the Lord, and by making room for others to testify and pray. He taught that Spirit baptism is given for power to witness, and he also taught that the real proof of a Spirit-filled life is love. In 1908 he married Jennie Evans Moore, who had been part of the Los Angeles revival from its early days and who served beside him at the mission. Seymour died in 1922.

Mahali Pamoja, Jamii NyingiOne Place, Many Races

Kilichofanya Azusa Street kuwa ya kushangaza kwa wageni wake ni mchanganyiko wa jamii. Katika Marekani ya wakati huo, sheria na desturi za sehemu nyingi ziliwatenganisha watu weusi na weupe, katika shule, treni, mitaa na makanisa mengi. Hata hivyo watu wa jamii tofauti walipiga magoti kwenye madhabahu hiyo hiyo huko Azusa Street, waliombeana, na kusikia wahubiri wa jamii tofauti. The Apostolic Faith liliripoti hili kwa mshangao. Frank Bartleman, mwandishi mzungu wa Utakatifu aliyekuwa katika misheni, pia alieleza jinsi mipaka kati ya jamii ilivyoonekana kuanguka katika mikutano.What made Azusa Street astonishing to its visitors was the mixing of races. In the United States of that time, the law and the custom of many places kept Black and white people apart, in schools, trains, neighborhoods and most churches. Yet people of different races knelt at the same altar at Azusa Street, prayed for one another, and heard preachers of different races. The Apostolic Faith reported this with wonder. Frank Bartleman, a white Holiness writer who was at the mission, also described how the divisions between the races seemed to fall away in the meetings.

Tunaelewa hili kama Roho akifanya yale ambayo Wagalatia 3:28 na Matendo 2 yanaeleza. Siku ya Pentekoste, watu "kutoka kila taifa chini ya mbingu" walisikia mambo makuu ya Mungu katika lugha zao wenyewe (Matendo 2:5-11). Roho hafanyi watu wote kufanana, lakini huwafanya kuwa wamoja.We understand this as the Spirit doing what Galatians 3:28 and Acts 2 describe. At Pentecost, people "from every nation under heaven" heard the wonders of God in their own languages (Acts 2:5-11). The Spirit does not make everyone the same, but He makes them one.

Mjadala miongoni mwa wanahistoriaA debate among historians

Wanahistoria hawakubaliani wote umoja huu ulifika wapi. Wengine wamesisitiza ibada ya jamii mbalimbali na kuiita mojawapo ya mafanikio makubwa ya harakati. Wengine wanabainisha kwamba umoja huo haukudumu, kwamba ulikuwepo ndani ya jamii ambayo bado ilitenganishwa kwa ubaguzi, na kwamba hata huko Azusa Street uongozi na uzoefu wa waabudu weusi na weupe haukuwa sawa kila wakati. Wengine pia wanasema kwamba ripoti za mwanzo, zilizoandikwa na waumini waliosisimka kwa walichokiona, huenda zinafanya umoja huo uonekane kamili kuliko ulivyokuwa.Historians do not all agree on how far this unity went. Some have emphasized the interracial worship and called it one of the great achievements of the movement. Others point out that the unity did not last, that it existed within a society that was still segregated, and that even at Azusa Street the leadership and the experience of Black and white worshipers were not always the same. Some also say the early reports, written by believers who were excited about what they saw, may make the unity sound more complete than it was.

Jibu letu. Tahadhari hizi ni za haki, na tunapaswa kuzizingatia moyoni. Gazeti lililoandikwa na misheni yenyewe, kama tulivyoona katika Kipindi cha 1, linaonyesha kile ambacho wahariri walitaka kusema. Hatupaswi kudai kanisa kamilifu. Lakini ushahidi kwamba watu wa jamii tofauti waliabudu pamoja chini ya uongozi wa mtu mweusi mwaka 1906 ni thabiti, na ulikuwa wa ajabu katika wakati wake. Ukweli kwamba umoja ulidhoofika baadaye haithibitishi kwamba haukuwa wa kweli. Unathibitisha kwamba dhambi ni ya kweli, na kwamba kanisa linahitaji Roho si mara moja tu bali daima.Our answer. These cautions are fair, and we should take them to heart. A newspaper written by the mission itself, as we saw in Unit 1, shows what the editors wished to say. We should not claim a perfect church. But the evidence that people of different races did worship together under Black leadership in 1906 is strong, and it was remarkable in its time. The fact that the unity weakened later does not prove it was not real. It proves that sin is real, and that the church needs the Spirit not only once but always.

Charles Parham na Mstari wa RangiCharles Parham and the Color Line

Hadithi ya Charles Parham na Seymour inaonyesha ugumu. Huko Houston mwaka 1905, Parham alimfundisha Seymour. Sheria za Texas wakati huo zilikataza watu weusi na weupe kufundishwa pamoja, na wanahistoria wanaripoti kwamba Seymour alikaa nje ya mlango wa darasa kusikiliza. Seymour alijifunza fundisho kwamba ubatizo wa Roho unaambatana na kunena kwa lugha, na akalibeba hadi Los Angeles.The story of Charles Parham and Seymour shows the difficulty. In Houston in 1905, Parham taught Seymour. The laws of Texas then forbade Black and white people to be taught together, and historians report that Seymour sat outside the classroom door to listen. Seymour learned the teaching that Spirit baptism is accompanied by tongues, and he carried it to Los Angeles.

Parham alipotembelea Azusa Street mwishoni mwa 1906, hakufurahishwa. Alipinga mchanganyiko wa jamii katika ibada, na pia hakupenda baadhi ya namna ya mikutano. Yeye na Seymour wakatengana. Mafundisho ya Parham kuhusu Roho yalikuwa yameunda harakati ya mwanzo, hata hivyo alishikilia mitazamo ya ubaguzi wa rangi iliyopingana na injili. Hapa utamaduni wetu lazima useme waziwazi. Mtu anaweza kutumiwa na Mungu katika sehemu moja ya maisha yake na bado akawa na makosa katika sehemu nyingine. Karama ya kunena kwa lugha haiondoi ubaguzi. Toba na upendo wa Kristo pekee ndivyo vinavyoondoa.When Parham visited Azusa Street in late 1906, he was displeased. He objected to the mixing of the races in worship, and he also disliked some of the manner of the meetings. He and Seymour parted. Parham's teaching on the Spirit had shaped the early movement, yet he held racist views that were contrary to the gospel. Here our tradition must speak plainly. A man may be used by God in one part of his life and still be wrong in another. The gift of tongues does not remove prejudice. Only repentance and the love of Christ do that.

Wanawake pia walikuwa na sehemu katika kumtuma Seymour Los Angeles. Wanahistoria wanaandika kwamba Neely Terry, mwanamke kutoka Los Angeles, alimpendekeza kwa kusanyiko la Utakatifu huko, na kwamba Lucy Farrow, mwanamke Mwafrika-Mmarekani aliyefanya kazi katika kaya ya Parham na aliyekuwa amebatizwa katika Roho, alisaidia kuleta ujumbe kwa Seymour huko Houston na baadaye alisafiri hadi Los Angeles. Huu ni mfano mmoja wa jinsi harakati ya mwanzo ilivyotegemea mara nyingi wanawake ambao majina yao hayajulikani sana.Women also had a part in sending Seymour to Los Angeles. Historians record that Neely Terry, a woman from Los Angeles, recommended him to a Holiness congregation there, and that Lucy Farrow, an African American woman who had worked in Parham's household and had been baptized in the Spirit, helped to bring the message to Seymour's attention in Houston and later traveled to Los Angeles. This is one example of how often the early movement depended on women whose names are not well known.

Jinsi Mgawanyiko UlivyokujaHow Division Came

Harakati mpya ilijigawa upesi kwa mistari ya rangi, kama makanisa mengi ya Marekani. Hizi ni alama tatu.The new movement soon divided along racial lines, just as most churches in America did. Here are three markers.

Church of God in Christ (Kanisa la Mungu katika Kristo). Charles Harrison Mason, kiongozi wa Utakatifu Mwafrika-Mmarekani, aliongoza Church of God in Christ. Alitembelea Azusa Street mwaka 1907 na akabatizwa katika Roho Mtakatifu. Church of God in Christ kisha likawa dhehebu la Kipentekoste, na leo ni mojawapo ya madhehebu makubwa zaidi ya Waafrika-Wamarekani nchini Marekani. Katika miaka ya mwanzo Mason aliwapa wachungaji weupe uthibitisho wa kuwekwa wakfu na hati za huduma, kwa sababu makundi mapya ya Kipentekoste hayakuwa bado na mashirika yao wenyewe.The Church of God in Christ. Charles Harrison Mason, an African American Holiness leader, led the Church of God in Christ. He visited Azusa Street in 1907 and was baptized in the Holy Spirit. The Church of God in Christ then became a Pentecostal body, and today it is one of the largest African American denominations in the United States. In the early years Mason ordained and gave credentials to white ministers, because the new Pentecostal groups did not yet have their own organizations.

Assemblies of God. Mwaka 1914, huko Hot Springs, Arkansas, wengi wa wachungaji hao weupe walikutana na kuunda Assemblies of God. Sababu zao zilikuwa mbalimbali. Walitaka njia ya kusaidia wamisionari, kupanga makanisa yao na kulinda mafundisho yao, na wanahistoria wanabainisha kwamba matokeo yalikuwa kwamba Wapentekoste weupe na weusi walipangwa katika madhehebu tofauti. Makundi mengi ya Wapentekoste weupe yaliundwa kwa njia hii. Mgawanyiko huo haukuwa tunda la Roho. Ulikuwa jeraha.The Assemblies of God. In 1914, in Hot Springs, Arkansas, many of those white ministers met and formed the Assemblies of God. Their reasons were varied. They wanted a way to support missionaries, order their churches and protect their doctrine, and historians note that the effect was that white and Black Pentecostals were organized in separate bodies. Many white Pentecostal groups were formed in this way. The separation was not the fruit of the Spirit. It was a wound.

Ushirika wa watu weupe, na toba. Mwaka 1948, madhehebu ya Kipentekoste ya watu weupe yaliunda Pentecostal Fellowship of North America (Ushirika wa Kipentekoste wa Amerika Kaskazini), ambao haukujumuisha madhehebu ya Kipentekoste ya watu weusi. Mwaka 1994, huko Memphis, Tennessee, viongozi walikutana na ushirika wa watu weupe ukavunjwa. Mahali pake kikundi kipya kiliundwa, Pentecostal and Charismatic Churches of North America (Makanisa ya Kipentekoste na ya Kikarismatiki ya Amerika Kaskazini), chenye uongozi wa watu weupe na weusi. Viongozi weupe walikiri na kutubu ubaguzi wa rangi uliokuwa umekuwepo katika harakati. Mkutano huo mara nyingi huitwa Muujiza wa Memphis (Memphis Miracle), na unaonyesha kwamba hadithi haiishii katika kushindwa. Watu wa Mungu wanapoungama dhambi yao, Yeye husamehe na kurejesha.A white fellowship, and a repentance. In 1948, white Pentecostal denominations formed the Pentecostal Fellowship of North America, which did not include the Black Pentecostal bodies. In 1994, in Memphis, Tennessee, leaders met and the white fellowship was dissolved. In its place a new group was formed, the Pentecostal and Charismatic Churches of North America, with white and Black leadership. White leaders acknowledged and repented of the racism that had been present in the movement. The meeting is often called the Memphis Miracle, and it shows that the story does not end in failure. When God's people confess their sin, He forgives and restores.

Wanawake katika Harakati ya MwanzoWomen in the Early Movement

Ikiwa jamii ilikuwa swali moja kuu, jingine lilikuwa nafasi ya wanawake. Katika miaka ya mwanzo, wanawake walihubiri, walifundisha, waliwaombea wagonjwa, walianzisha makanisa na walikwenda ng'ambo kama wamisionari. Hawa ni baadhi yao.If race was one great question, the other was the place of women. In the early years, women preached, taught, prayed for the sick, planted churches and went abroad as missionaries. Here are a few.

• Florence Crawford, mfanyakazi wa Azusa Street, alikwenda Portland, Oregon, na kuongoza huduma ya Kipentekoste huko.• Florence Crawford, a worker at Azusa Street, went to Portland, Oregon, and led a Pentecostal ministry there.

• Maria Woodworth-Etter alikuwa mwinjilisti ambaye mikutano yake ya mahema ilijulikana kwa uponyaji na kwa watu kuanguka chini ya nguvu ya Roho. Huduma yake ilianza kabla ya uamsho wa Kipentekoste na iliendelea ndani yake.• Maria Woodworth-Etter was an evangelist whose tent meetings were known for healing and for people falling under the power of the Spirit. Her ministry began before the Pentecostal revival and continued into it.

• Aimee Semple McPherson alijenga Angelus Temple huko Los Angeles, iliyofunguliwa mwaka 1923, na akaanzisha International Church of the Foursquare Gospel (Kanisa la Kimataifa la Injili ya Namna Nne) mwaka 1927.• Aimee Semple McPherson built the Angelus Temple in Los Angeles, which opened in 1923, and founded the International Church of the Foursquare Gospel in 1927.

• Pandita Ramabai na Minnie Abrams, tuliowakuta katika Kipindi cha 3, waliongoza uamsho wa Mukti huko India.• Pandita Ramabai and Minnie Abrams, whom we met in Unit 3, led the Mukti revival in India.

• Lillian Trasher alikwenda kutoka Marekani hadi Misri mwanzoni mwa miaka ya 1910 na kuwatunza yatima huko Assiut.• Lillian Trasher went from the United States to Egypt in the early 1910s and cared for orphans in Assiut.

• Jennie Evans Moore Seymour, Lucy Farrow na Neely Terry walisaidia kuanzisha Azusa Street.• Jennie Evans Moore Seymour, Lucy Farrow and Neely Terry helped establish Azusa Street.

Kwa nini wanawake walitumikaWhy women served

Upentekoste wa kiklasiki umewatambua kihistoria wanawake walioitwa na kutiwa mafuta na Roho kuhubiri, kuinjilisha na kutumika kama wamisionari. Huu ni mtazamo wa utamaduni wetu, na waumini wa mwanzo walitoa sababu iliyo wazi ya kibiblia kwa ajili yake. Petro, siku ya Pentekoste, alimnukuu nabii Yoeli: "Itakuwa siku za mwisho, asema Mungu, nitawamwagia watu wote Roho yangu, na wana wenu na binti zenu watatabiri... Naam, na siku zile nitawamwagia watumishi wangu wanaume na wanawake Roho yangu, nao watatabiri" (Matendo 2:17-18; angalia Yoeli 2:28). Waliamini kwamba karama za Roho hutolewa kulingana na mapenzi yake na si kulingana na jinsia, kama Paulo anavyosema kwamba Roho mmoja hugawa "akimgawia kila mtu peke yake kama apendavyo yeye," (1 Wakorintho 12:11). Biblia pia inawataja wanawake waliomtumikia Mungu hadharani: Debora, mwamuzi na nabii (Waamuzi 4:4); binti wanne wa Filipo, waliotabiri (Matendo 21:9); Priskila, aliyemfundisha Apolo pamoja na mumewe Akila (Matendo 18:26); na Febe, ambaye Paulo alimwita mtumishi wa kanisa lililoko Kenkrea (Warumi 16:1). Waumini wa mwanzo pia walisema kwamba Roho anapomwita mtu, kanisa halipaswi kusimama njiani mwake. Wanawake wengi, hasa wamisionari, walikuwa wakifanya kazi ya wainjilisti na wachungaji, na matokeo yalikuwa wazi.Classical Pentecostalism has historically recognized women called and anointed by the Spirit to preach, evangelize and serve as missionaries. This is our tradition's view, and the early believers gave a clear biblical reason for it. Peter, at Pentecost, quoted the prophet Joel: "Your sons and your daughters shall prophesy... And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy" (Acts 2:17-18; see Joel 2:28). They believed that the Spirit's gifts are given according to His will and not according to sex, as Paul says that the one Spirit distributes "to each one individually as He wills" (1 Corinthians 12:11). The Bible also names women who served God publicly: Deborah, a judge and prophet (Judges 4:4); the four daughters of Philip, who prophesied (Acts 21:9); Priscilla, who with her husband Aquila taught Apollos (Acts 18:26); and Phoebe, whom Paul called a servant of the church at Cenchrea (Romans 16:1). The early believers also said that when the Spirit has called someone, the church should not stand in His way. Many women, especially missionaries, were doing the work of evangelists and pastors, and the results were plain.

Mahali ambapo Wapentekoste hutofautianaWhere Pentecostals differ

Tunapaswa kuwa waaminifu kwamba madhehebu ya Kipentekoste hayakubaliani yote katika kila jambo. Baadhi yamewaweka wanawake wakfu kuwa wachungaji, na baadhi yameweka wadhifa wa mchungaji mkuu, au kuwekwa wakfu, kwa wanaume. Ndugu na dada wema wanapatikana pande zote za swali hilo. Hata hivyo utamaduni kwa ujumla haujawanyamazisha wanawake wanaohubiri, kuinjilisha na kwenda kama wamisionari.We should be honest that Pentecostal bodies do not all agree on every point. Some have ordained women as pastors, and some have limited the senior pastoral office, or ordination, to men. Good brothers and sisters are found on both sides of that question. Yet the tradition as a whole has not silenced women who preach, evangelize and go as missionaries.

Pingamizi la wanaoamini nafasi tofauti za wanaume na wanawake na jibu letuThe complementarian objection and our answer

Pingamizi hili ni nzito. Wanaoamini nafasi tofauti za wanaume na wanawake (complementarians) hufundisha kwamba wanaume na wanawake ni sawa katika thamani na wote wamepewa karama na Roho, lakini kwamba Biblia inakabidhi wadhifa wa mchungaji au mzee kwa wanaume wanaostahili. Wanataja 1 Timotheo 2:12, "Simpi mwanamke ruhusa ya kufundisha, wala kumtawala mwanamume, bali awe katika utulivu," na sifa za wasimamizi katika 1 Timotheo 3:1-7. Pia wanafundisha kwamba wanawake wana huduma pana na zenye heshima za unabii, kufundisha, misheni na huruma.The objection is a serious one. Complementarians teach that men and women are equal in worth and both gifted by the Spirit, but that the Bible gives the office of pastor or elder to qualified men. They point to 1 Timothy 2:12, "And I do not permit a woman to teach or to have authority over a man, but to be in silence," and to the qualifications for overseers in 1 Timothy 3:1-7. They also teach that women have wide and honored ministries of prophecy, teaching, mission and mercy.

Jibu letu. Tunazichukulia mistari hii kwa uzito, na hatuiweki kando. Lakini Paulo huyo huyo aliyeziandika pia anazungumza juu ya wanawake wakiomba na kutabiri katika kanisa (1 Wakorintho 11:5), anamwita Febe mtumishi wa kanisa, na anawasalimu Priskila na Akila kuwa wafanyakazi wenzake (Warumi 16:1-3). Pia anatuambia kwamba katika Kristo "hapana mtu mume wala mtu mke" (Wagalatia 3:28). Utamaduni wetu unasoma 1 Timotheo 2:12 katika muktadha wake, kama maelekezo kwa kanisa fulani na si kama marufuku ya kila huduma ambayo Roho huwapa wanawake. Na unashikilia kwamba Matendo 2:17-18 inamaanisha inachosema. Ikiwa Roho humwaga karama zake juu ya binti na watumwa wa kike, na ikiwa huzitoa "kama apendavyo yeye," kanisa halina haki ya kukataza kile alichotoa. Mwishowe, matunda yamekuwa wazi: roho zilizookolewa, makanisa yaliyoanzishwa na yatima waliotunzwa. Hii ndiyo sababu, katika utamaduni wote, tunasema kwamba Roho humiminwa juu ya wanawake kama wanaume; kwamba wanawake hutabiri, huomba, hutoa ushuhuda, huinjilisha na hutumika kama wamisionari; kwamba harakati ya mwanzo isingeweza kukua kama ilivyokua bila wao; na kwamba hakuna mtu mwenye haki ya kukandamiza kile Roho anachotoa.Our answer. We take these verses seriously, and we do not set them aside. But the same Paul who wrote them also speaks of women praying and prophesying in the church (1 Corinthians 11:5), calls Phoebe a servant of the church, and greets Priscilla and Aquila as his fellow workers (Romans 16:1-3). He also tells us that in Christ "there is neither male nor female" (Galatians 3:28). Our tradition reads 1 Timothy 2:12 in its setting, as direction to a particular church and not as a ban on every ministry the Spirit gives to women. And it holds that Acts 2:17-18 means what it says. If the Spirit pours out His gifts on daughters and maidservants, and if He gives them "as He wills," the church has no right to forbid what He has given. Finally, the fruit has been plain: souls saved, churches planted and orphans cared for. This is why, across the tradition, we say that the Spirit is poured out on women as well as men; that women prophesy, pray, testify, evangelize and serve as missionaries; that the early movement could not have grown as it did without them; and that no one has a right to suppress what the Spirit gives.

Matumizi ya KichungajiPastoral Application

Mchungaji wa Kipentekoste anaongoza kanisa katika mji ambamo makusanyiko mawili ya dhehebu moja, moja la watu weusi zaidi na jingine la watu weupe zaidi, yanakutana umbali wa mitaa miwili na hayajawahi kuomba pamoja. Mwanamke kijana katika kanisa lake mwenyewe anahisi kuitwa kuhubiri, na baadhi ya washiriki wazee hawajui la kufikiri.A Pentecostal pastor leads a church in a city where two congregations of the same denomination, one mostly Black and one mostly white, meet two streets apart and have never prayed together. A young woman in his own church feels called to preach, and some of the older members do not know what to think.

Kwanza, anafundisha historia kwa uaminifu. Anawaambia makusanyiko yote mawili hadithi ya Azusa Street, na anawaambia pia kuhusu mgawanyiko uliofuata, ili kutengana kwa sasa kuonekane kama jeraha na si jinsi mambo yanavyopaswa kuwa.First, he teaches the history honestly. He tells both congregations the story of Azusa Street, and he tells them also of the division that followed, so that the present separation is seen as a wound and not as the way things must be.

Pili, anamwalika mchungaji wa kusanyiko lingine ashiriki ibada na mlo. Hatangazi programu. Anaanza kwa maombi na urafiki.Second, he invites the pastor of the other congregation to share a service and a meal. He does not announce a program. He begins with prayer and friendship.

Tatu, pamoja na yule mwanamke kijana, anasikiliza wito wake, anafungua Maandiko pamoja naye, na anasaidia kanisa kujaribu na kutambua kile Roho amekitoa. Anampa fursa za kweli za kuhubiri na kutumika chini ya usimamizi, na anaongoza kanisa kupanga jambo hilo, ikiwemo maswali ya ofisi na kuwekwa wakfu, kulingana na desturi ya dhehebu lake mwenyewe na si kwa hasira.Third, with the young woman, he listens to her calling, opens the Scriptures with her, and helps the church test and recognize what the Spirit has given. He gives her real opportunities to preach and serve under oversight, and he leads the church to order the matter, including questions of office and ordination, according to his denomination's own practice and not in anger.

MuhtasariSummary

Jumuiya ya mwanzo ya Kipentekoste ilikuwa na watu wa kawaida na mara nyingi maskini wa jamii nyingi, na wanawake walikuwa mashuhuri ndani yake. Katika Azusa Street Mission, William J. Seymour aliongoza kanisa ambamo waabudu weusi, weupe na wengine waliomba pamoja, ingawa wanahistoria wanabishana umoja huo ulikuwa kamili kiasi gani na ulidumu kwa muda gani. Charles Parham, aliyemfundisha Seymour, hakupenda mchanganyiko wa jamii. Mgawanyiko ulifuata: Church of God in Christ chini ya Charles Harrison Mason, Assemblies of God mwaka 1914, Pentecostal Fellowship of North America ya watu weupe tu mwaka 1948, na mkutano wa Memphis wa mwaka 1994 ambapo viongozi walitubu ubaguzi wa rangi. Wanawake kama Florence Crawford, Maria Woodworth-Etter, Aimee Semple McPherson na Lillian Trasher waliongoza na kutumika, nao walitegemea Matendo 2:17-18. Mtazamo wa utamaduni ni kwamba Roho huwaita na kuwatia mafuta wanawake kama wanaume. Madhehebu ya Kipentekoste yanatofautiana kuhusu wanawake katika ofisi ya mchungaji mkuu na kuwekwa wakfu, na wanaoamini nafasi tofauti za wanaume na wanawake wanapinga kutoka 1 Timotheo 2:12, lakini utamaduni unajibu kwamba karama za Roho, Matendo 2:17-18 na matunda ya huduma ya wanawake vinasimama dhidi ya kukataza kile alichotoa.The early Pentecostal community was made up mostly of ordinary and often poor people of many races, and women were prominent in it. At the Azusa Street Mission, William J. Seymour led a church in which Black, white and other worshipers prayed together, though historians debate how complete that unity was and how long it lasted. Charles Parham, who taught Seymour, disliked the mixing of races. Division followed: the Church of God in Christ under Charles Harrison Mason, the Assemblies of God in 1914, the all-white Pentecostal Fellowship of North America in 1948, and the 1994 meeting in Memphis that repented of racism. Women such as Florence Crawford, Maria Woodworth-Etter, Aimee Semple McPherson and Lillian Trasher led and served, and they appealed to Acts 2:17-18. The tradition's view is that the Spirit calls and anoints women as well as men. Pentecostal bodies differ on women in the senior pastoral office and in ordination, and complementarians object from 1 Timothy 2:12, but the tradition answers that the Spirit's gifting, Acts 2:17-18 and the fruit of women's ministry stand against forbidding what He has given.

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).

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

• 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).

• 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.

• 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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