Historia na Maendeleo ya Upentekoste — Sehemu ya 6: Upentekoste katika Amerika ya Kusini: Chile, Brazili, Meksiko, Amerika ya KatiHistory and Development of Pentecostalism — Unit 6: Pentecostalism in Latin America: Chile, Brazil, Mexico, Central America

Mstari MkuuKey Verse

"Kwa kuwa ahadi hii ni kwa ajili yenu, na kwa watoto wenu, na kwa watu wote walio mbali, na kwa wote watakaoitwa na Bwana Mungu wetu wamjie." (Matendo 2:39, SUV)"For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." (Acts 2:39, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza mazingira ya kidini ambamo Upentekoste uliingia Amerika ya Kusini.1. Describe the religious setting in which Pentecostalism entered Latin America.

2. Kusimulia hadithi ya uamsho wa mwaka 1909 huko Valparaiso, Chile, na makanisa yaliyotokana nao.2. Tell the story of the 1909 revival in Valparaiso, Chile, and the churches that came from it.

3. Kueleza jinsi Upentekoste ulivyoanza Brazili mwaka 1910 na kutaja makanisa mawili ya mwanzo yaliyotokana nao.3. Explain how Pentecostalism began in Brazil in 1910 and name the two early churches that came from it.

4. Kueleza hadithi ya mwanzo ya Upentekoste huko Meksiko na Amerika ya Kati, na kueleza tusiyoyajua kwa undani.4. Describe the early story of Pentecostalism in Mexico and in Central America, and state what we do not know in detail.

5. Kueleza pingamizi kwamba Upentekoste wa Amerika ya Kusini ni kitu kilichoingizwa kutoka nje na kutoa jibu la Kipentekoste.5. State the objection that Latin American Pentecostalism is a foreign import 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. Wengi wenu mnatumika Amerika ya Kusini, kwa hiyo hii ni hadithi yenu wenyewe. Tunaamini kwamba Roho aliyeshuka siku ya Pentekoste amekuwa akifanya kazi pia Chile, Brazili, Meksiko na Amerika ya Kati. Pia tunajitahidi kuwa waaminifu. Sehemu nyingine za historia hii zimeandikwa vizuri, na nyingine zinajulikana kwa muhtasari tu. Pale tusipojua, tunasema hivyo.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. Many of you serve in Latin America, so this is your own story. We believe the Spirit who fell at Pentecost has also been at work in Chile, Brazil, Mexico and Central America. We also try to be honest. Some parts of this history are well documented, and others are known only in outline. Where we do not know, we say so.

Mazingira: Bara la KikatolikiThe Setting: A Catholic Continent

Upentekoste ulipokuja, Amerika ya Kusini ilikuwa imeundwa kwa karne nne na Kanisa Katoliki la Roma. Imani ya Kikatoliki ilikuwa sehemu ya taifa, kalenda, shule na familia. Wamisionari wa Kiprotestanti walikuwa wamefika katika miaka ya 1800, wakiwemo Wamethodisti, Wapresbiteri na Wabaptisti, lakini makanisa yao yalikuwa madogo. Kuwa Mprotestanti katika sehemu nyingi kulimaanisha kuwa wachache, wakati mwingine wachache wanaodharauliwa.When Pentecostalism came, Latin America had been shaped for four centuries by the Roman Catholic Church. The Catholic faith was part of the nation, the calendar, the schools and the family. Protestant missionaries had arrived in the 1800s, including Methodists, Presbyterians and Baptists, but their churches were small. To be Protestant in many places was to be a minority, sometimes a despised one.

Katika ulimwengu huu ulikuja ujumbe ambao haukuhitaji jengo kubwa, wachungaji walioelimika au fedha za kigeni. Ulihitaji Biblia, maombi na muumini aliyekutana na Mungu. Hii ni mojawapo ya sababu Upentekoste ulienea miongoni mwa watu wa kawaida. Maneno ya Petro siku ya Pentekoste ndiyo mstari wetu mkuu. Ahadi ni "kwa watu wote walio mbali." Hakuna bara lililo mbali sana, na hakuna watu maskini mno wasiweze kuifikia ahadi ya Roho.Into this world came a message that did not need a large building, an educated clergy or foreign money. It needed a Bible, prayer and a believer who had met God. That is one reason Pentecostalism spread among ordinary people. Peter's words at Pentecost are our key verse. The promise is "to all who are afar off." No continent is too far, and no people is too poor, for the promise of the Spirit.

Chile: Uamsho huko ValparaisoChile: The Revival in Valparaiso

Mwanzo unaojulikana zaidi katika Amerika ya Kusini ni Chile. Willis C. Hoover alikuwa mmisionari Mmethodisti kutoka Marekani aliyetumika kama mchungaji wa kanisa la Methodist Episcopal huko Valparaiso. Hoover na kusanyiko lake walikuwa wakiomba uamsho. Alikuwa ameathiriwa na ripoti za uamsho katika misheni ya Mukti nchini India, ambapo Minnie Abrams, kama tulivyoona katika Kipindi cha 1, alikuwa ameandika kuhusu ubatizo wa Roho Mtakatifu na moto. Mwaka 1909 uamsho ulianza miongoni mwa Wamethodisti wa Valparaiso, ukiwa na mikutano ya maombi, toba, uponyaji, maono na kunena kwa lugha.The best-known beginning in Latin America is in Chile. Willis C. Hoover was a Methodist missionary from the United States who served as pastor of the Methodist Episcopal church in Valparaiso. Hoover and his congregation had been praying for revival. He had been influenced by reports of the revival at the Mukti mission in India, where Minnie Abrams, as we saw in Unit 1, had written about the baptism of the Holy Spirit and fire. In 1909 a revival began among the Methodists of Valparaiso, with prayer meetings, repentance, healing, visions and speaking in tongues.

Wanahistoria wanabainisha mambo matatu kuhusu uamsho huu. Kwanza, ulianza miongoni mwa Wamethodisti, katika kanisa lililokuwepo, si kutoka misheni ya kigeni ya Kipentekoste. Pili, waumini wa Chile walichukua nafasi ya kuongoza tangu mwanzo; Roho alishuka juu ya wanaume, wanawake na vijana, na waumini wa mahali hapo waliomba, walitabiri na kuhubiri. Tatu, uamsho ulikosolewa na baadhi ya viongozi wa Methodisti. Baadhi yao hawakukubali mtindo wa mikutano au dai la ubatizo wa Roho pamoja na kunena kwa lugha. Mwaka 1910, Hoover na watu wake wengi waliondoka katika kanisa la Methodist Episcopal, nao wakaunda Kanisa la Methodisti la Kipentekoste (Iglesia Metodista Pentecostal).Historians note three things about this revival. First, it began among Methodists, in an existing church, not from a foreign Pentecostal mission. Second, Chilean believers took a leading part from the start; the Spirit came upon men, women and young people, and local believers prayed, prophesied and preached. Third, the revival was criticized by some Methodist leaders. Some of them did not accept the manner of the meetings or the claim of Spirit baptism with tongues. In 1910, Hoover and many of his people left the Methodist Episcopal church, and they formed the Methodist Pentecostal Church (Iglesia Metodista Pentecostal).

Kile ambacho hadithi ya Chile inaonyeshaWhat the Chilean story shows

Kanisa la Chile lilikua likiwa na viongozi Wachile. Lilijitawala tangu mapema. Katika miaka ya 1930 kulikuwa na mgawanyiko ndani ya harakati, na dhehebu la pili, Kanisa la Kiinjilisti la Kipentekoste (Iglesia Evangélica Pentecostal), liliundwa. Mgawanyiko ulilihuzunisha kanisa wakati huo, kama unavyotuhuzunisha sisi sasa. Hata hivyo madhehebu yote mawili yalikua, na Chile ikawa mojawapo ya sehemu ambamo Wapentekoste ni sehemu kubwa ya jumuiya ya Kiprotestanti.The Chilean church grew with Chilean leaders. It was self-governing from an early date. In the 1930s there was a division within the movement, and a second body, the Evangelical Pentecostal Church (Iglesia Evangélica Pentecostal), was formed. Divisions grieved the church then, as they grieve us now. Yet both bodies grew, and Chile became one of the places where Pentecostals form a large part of the Protestant community.

Hadithi ya Chile inaunga mkono mtazamo wa "asili nyingi" tuliokutana nao katika Kipindi cha 1. Uamsho haukuwa nakala tu ya Azusa Street. Ulikuwa kazi ya Roho mwenyewe katika mahali papya, na ulitoa kanisa la Amerika ya Kusini lenye uso wa Amerika ya Kusini.The Chilean story supports the "many origins" view we met in Unit 1. The revival was not simply a copy of Azusa Street. It was the Spirit's own work in a new place, and it gave a Latin American church with a Latin American face.

Brazili: Makanisa Mawili mwaka 1910Brazil: Two Churches in 1910

Hadithi ya Kipentekoste ya Brazili ilianza mwaka uleule wa kutengana kwa Chile, yaani 1910, na ilianza na makundi mawili ya wahamiaji.Brazil's Pentecostal story begins in the same year as the Chilean separation, 1910, and it begins with two groups of immigrants.

Congregação Cristã no Brasil (Kusanyiko la Kikristo Brazili). Luigi Francescon alikuwa mhamiaji Mwitalia aliyeishi Chicago na aliyekuwa amebatizwa katika Roho Mtakatifu katika muongo wa kwanza wa karne. Alisafiri hadi Amerika ya Kusini na kufanya kazi miongoni mwa jumuiya zinazozungumza Kiitalia katika jimbo la São Paulo na Paraná. Mwaka 1910 kanisa la Congregação Cristã no Brasil lilianza kazi yake. Likawa kanisa kubwa miongoni mwa Wabrazili.Congregação Cristã no Brasil. Luigi Francescon was an Italian immigrant who lived in Chicago and had been baptized in the Holy Spirit in the first decade of the century. He traveled to South America and worked among Italian-speaking communities in the state of São Paulo and Paraná. In 1910 the Congregação Cristã no Brasil (Christian Congregation in Brazil) began its work. It became a large church among Brazilians.

Assembléias de Deus (Mikutano ya Mungu). Gunnar Vingren na Daniel Berg walikuwa wahamiaji wawili Wasweden kwenda Marekani waliokutana katika harakati ya Kipentekoste ya Marekani. Waliamini kwamba Bwana alikuwa akiwaita Brazili. Walifika Belém, katika jimbo la kaskazini la Pará, mwaka 1910 na kuanza kuhubiri. Kusanyiko dogo liliundwa, na mwaka 1918 lilichukua jina Assembléia de Deus (Assemblies of God). Kutoka Belém lilienea nchi nzima. Leo ni mojawapo ya makanisa makubwa zaidi ya Kipentekoste duniani.Assembléias de Deus. Gunnar Vingren and Daniel Berg were two Swedish immigrants to the United States who met in the American Pentecostal movement. They believed the Lord was calling them to Brazil. They arrived in Belém, in the northern state of Pará, in 1910 and began to preach. A small congregation was formed, and in 1918 it took the name Assembléia de Deus (Assemblies of God). From Belém it spread across the country. It is today one of the largest Pentecostal churches in the world.

Mwanzo wa Brazili ulikuwa wa kigeni, lakini ukuaji ulikuwa wa Kibrazili. Ndani ya miongo michache makanisa yalikuwa yakiongozwa, yakianzishwa na yakisaidiwa na Wabrazili, wengi wao maskini na wenye elimu rasmi kidogo.The beginnings in Brazil were foreign, but the growth was Brazilian. Within a few decades the churches were being led, planted and supported by Brazilians, many of them poor and with little formal education.

Mawimbi ya baadaye BraziliLater waves in Brazil

Wasomi wa Upentekoste wa Brazili mara nyingi huelezea ukuaji huo kwa mawimbi matatu. Baada ya wimbi la kwanza la miaka ya 1910 kulikuja wimbi la pili katika miaka ya 1950 na 1960, lenye wainjilisti wa uponyaji na kampeni za mahema na makanisa mapya ya Kibrazili kama vile Brasil para Cristo (Brazili kwa Kristo), lililoanzishwa na Manoel de Mello mwaka 1955. Wimbi la tatu, linaloitwa mara nyingi la Upentekoste mpya (neo-Pentecostal), lilikuja katika miaka ya 1970. Mfano unaojulikana zaidi ni Universal Church of the Kingdom of God (Igreja Universal do Reino de Deus) (Kanisa la Ulimwengu la Ufalme wa Mungu), lililoanzishwa na Edir Macedo mwaka 1977. Ni kubwa na hutumia televisheni na redio, na husisitiza ufanisi wa mali (prosperity) na vita vya kiroho.Scholars of Brazilian Pentecostalism often describe the growth in three waves. After the first wave of the 1910s came a second wave in the 1950s and 1960s, with healing evangelists and tent campaigns and new Brazilian churches such as Brasil para Cristo, founded by Manoel de Mello in 1955. A third wave, often called neo-Pentecostal, came in the 1970s. The best-known example is the Universal Church of the Kingdom of God (Igreja Universal do Reino de Deus), founded by Edir Macedo in 1977. It is large and uses television and radio, and it stresses prosperity and spiritual warfare.

Madhehebu ya Kipentekoste ya kiklasiki huko Brazili na kwingineko mara nyingi yamekosoa mafundisho yanayoahidi utajiri kama ishara ya imani. Yanakubaliana na Maandiko kwamba Mungu huwaruzuku watoto wake (Wafilipi 4:19), na pia yanakubali kwamba "shina moja la mabaya ya kila namna ni kupenda fedha" (1 Timotheo 6:10). Tunarudi kwenye swali hili katika Kipindi cha 10.Classical Pentecostal bodies in Brazil and elsewhere have often been critical of teachings that promise wealth as a sign of faith. They agree with Scripture that God provides for His children (Philippians 4:19), and they also agree that "the love of money is a root of all kinds of evil" (1 Timothy 6:10). We return to this question in Unit 10.

Meksiko: Kurudi, Uhamiaji na Viongozi wa MahaliMexico: Return, Migration and Local Leaders

Mwanzo wa Kipentekoste wa Meksiko ni mgumu zaidi kufuatilia kuliko wa Chile au Brazili. Tuna ukweli fulani na mapengo fulani.Mexico's Pentecostal beginnings are harder to trace than Chile's or Brazil's. We have some facts and some gaps.

Kwanza, sehemu kubwa ya harakati ya mwanzo iliunganishwa na mwendo wa watu kuvuka mpaka wa kaskazini. Wameksiko na Wameksiko-Wamarekani huko California na Texas walisikia ujumbe wa Kipentekoste katika miaka ya mwanzo na kuubeba huku na huko. Mfano mmoja unaojulikana ni Romanita Carbajal de Valenzuela, mwanamke wa Meksiko aliyebatizwa katika Roho Mtakatifu huko Los Angeles na aliyerudi kaskazini mwa Meksiko katika miaka ya 1910 kuhubiri. Wanahistoria wa Upentekoste wa Meksiko wanampa nafasi miongoni mwa wafanyakazi wa mwanzo.First, much of the early movement was connected with the movement of people across the northern border. Mexicans and Mexican Americans in California and Texas heard the Pentecostal message in the early years and carried it back and forth. One well-known example is Romanita Carbajal de Valenzuela, a Mexican woman who was baptized in the Holy Spirit in Los Angeles and who returned to northern Mexico in the 1910s to preach. Historians of Mexican Pentecostalism give her a place among the early workers.

Pili, wamisionari kutoka Marekani walifanya kazi miongoni mwa watu wanaozungumza Kihispania. Henry C. Ball huko Texas na Alice E. Luce huko California ni majina mawili yanayotajwa mara nyingi kuhusiana na kazi ya Assemblies of God miongoni mwa wasemaji wa Kihispania, na tawi la lugha ya Kihispania la dhehebu lilikua kutokana na kazi hii. Madhehebu kadhaa ya Kipentekoste ya Meksiko yaliibuka katika miongo ya mwanzo, baadhi ya Utatu na baadhi ya Upentekoste wa "Umoja" (Oneness). Mgawanyiko wa Upentekoste wa "Umoja" (Oneness), tunaoujifunza katika Kipindi cha 4, ulikuwepo Meksiko kama sehemu nyingine.Second, missionaries from the United States worked among Spanish-speaking people. Henry C. Ball in Texas and Alice E. Luce in California are two names often mentioned in connection with Assemblies of God work among Spanish speakers, and a Spanish-language branch of the denomination grew from this work. Several Mexican Pentecostal bodies came into being in the early decades, some Trinitarian and some Oneness. The Oneness division, which we study in Unit 4, was present in Mexico as in other places.

Tatu, huko Meksiko makanisa ya Kipentekoste yalikua chini ya mashinikizo maalumu ya kisheria na kijamii. Dola ya Meksiko iliweka mipaka kwa makanisa kwa sehemu kubwa ya karne ya ishirini, na mabadiliko ya katiba mwaka 1992 yalitoa mashirika ya kidini hadhi ya kisheria iliyo wazi zaidi. Wapentekoste, wakiwa kikundi kidogo cha waumini ikilinganishwa na wingi mkubwa wa Wakatoliki, pia walikabili upinzani kutoka kwa majirani na wakati mwingine kutoka kwa maafisa wa mahali. Katika baadhi ya majimbo ya kusini, ikiwemo Chiapas, makanisa ya kiinjilisti yalikua miongoni mwa watu asilia, na katika sehemu kama hizo makanisa ya Kipentekoste mara nyingi yakawa vitovu vya maskini na waliotengwa.Third, in Mexico the Pentecostal churches grew under particular legal and social pressures. The Mexican state placed limits on churches for much of the twentieth century, and constitutional changes in 1992 gave religious associations a clearer legal status. Pentecostals, as a small minority beside a large Catholic majority, also faced opposition from neighbors and sometimes from local officials. In some southern states, including Chiapas, evangelical churches grew among indigenous peoples, and in such places Pentecostal churches often became centers for the poor and the marginalized.

Ni lazima tuseme waziwazi kwamba hadithi ya mwanzo ya Meksiko haijaandikwa kikamilifu kama hadithi ya Chile, na historia nyingi za mahali bado hazijasimuliwa. Wachungaji huko Meksiko wanaotunza kumbukumbu za makusanyiko yao wenyewe wanachangia historia.We must say plainly that the early Mexican story is not as fully written as the story of Chile, and many local histories remain to be told. Pastors in Mexico who keep records of their own congregations are contributing to history.

Amerika ya KatiCentral America

Katika Amerika ya Kati, makanisa ya Kipentekoste na ya kiinjilisti mengine yalikua kwa nguvu katika karne ya ishirini, huko Guatemala, El Salvador, Honduras, Nicaragua na Costa Rica. Hasa huko Guatemala, waumini wa kiinjilisti sasa ni sehemu kubwa na inayokua ya idadi ya watu, na wengi wao ni Wapentekoste au Wakarismatiki.In Central America, Pentecostal and other evangelical churches grew strongly in the twentieth century, in Guatemala, El Salvador, Honduras, Nicaragua and Costa Rica. In Guatemala especially, evangelical believers are now a large and growing minority of the population, and most of them are Pentecostal or charismatic.

Wamisionari kutoka Marekani na waumini wa mahali walianza kazi hii pamoja. Mmisionari wa Assemblies of God Melvin Hodges alifanya kazi Amerika ya Kati, na mwaka 1953 alichapisha The Indigenous Church (Kanisa la Asili). Ndani yake alifundisha kwamba makanisa mapya yanapaswa kuwa ya kujitegemea kifedha, kujitawala na kujieneza (self-supporting, self-governing and self-propagating), kumaanisha kwamba yalipe gharama zao wenyewe, yajiongoze yenyewe na yaeneze injili yenyewe. Kanuni hizi tatu hazikuwa mpya kwake. Zilifundishwa awali na wafikiri wa misheni, na Hodges alizitumia katika kazi ya Kipentekoste. Tunazisoma katika Kozi ya 5. Kwa sasa, bainisha kwamba wamisionari bora wa Kipentekoste walielewa kwamba kazi lazima iwe ya waumini wa mahali.Missionaries from the United States and local believers began this work together. The Assemblies of God missionary Melvin Hodges worked in Central America, and in 1953 he published The Indigenous Church. In it he taught that new churches should become self-supporting, self-governing and self-propagating, meaning that they should pay their own way, lead themselves and spread the gospel themselves. These three principles were not new with him. They had been taught earlier by missions thinkers, and Hodges applied them to Pentecostal work. We study them in Course 5. For now, note that the best Pentecostal missionaries understood that the work must belong to local believers.

Amerika ya Kati pia iliteseka kwa umaskini, migogoro ya ndani na maafa ya asili katika karne ya ishirini. Watu wengi walielekea makanisani kwa faraja, uponyaji na jumuiya. Wanahistoria hawakubaliani jinsi ya kueleza uhusiano kati ya shida na ukuaji wa Kipentekoste, swali tunalolijadili hapa chini.Central America also suffered from poverty, civil conflict and natural disasters in the twentieth century. Many people turned to the churches for comfort, healing and community. Historians do not agree on how to explain the connection between hardship and Pentecostal growth, a question we take up below.

Maelezo Yanayoshindana na Majibu YetuCompeting Explanations and Our Answers

Pingamizi la 1: Upentekoste wa Amerika ya Kusini ni kitu kilichoingizwa kutoka nje.Objection 1: Latin American Pentecostalism is a foreign import.

Wakosoaji wengine, wakiwemo waandishi Wakatoliki na baadhi ya viongozi wa kisiasa, wanasema Upentekoste ni dini ya Marekani iliyoletwa Amerika ya Kusini na wamisionari, na kwamba inadhuru utambulisho wa taifa na utamaduni.Some critics, including Catholic writers and some political leaders, say Pentecostalism is a religion of the United States brought to Latin America by missionaries, and that it harms national and cultural identity.

Jibu letu. Kumbukumbu zinaonyesha picha changamano. Makanisa mengine yalianza kweli na wamisionari wa kigeni au wahamiaji, kama vile Assemblies of God huko Brazili. Lakini uamsho wa Chile ulianza miongoni mwa Wachile katika kanisa lililokuwepo, na idadi kubwa sana ya viongozi, wachungaji na washiriki katika nchi zote hizi ni Waamerika ya Kusini. Kanuni tatu za kujitegemea alizofundisha Hodges zinaonyesha kwamba wamisionari wa Kipentekoste walilenga umiliki wa mahali. Na ahadi ya Matendo 2:39 haikutolewa kwa utamaduni mmoja. Imani inayobebwa na watu kutoka mahali pamoja hadi pengine si ya kigeni kwa sababu hiyo. Injili ilikuja kwetu sote kutoka Yerusalemu.Our answer. The record shows a mixed picture. Some churches did begin with foreign missionaries or immigrants, such as the Assemblies of God in Brazil. But the Chilean revival began among Chileans in an existing church, and the large majority of the leaders, pastors and members in all these countries are Latin Americans. The three-self principle taught by Hodges shows that Pentecostal missionaries aimed for local ownership. And the promise of Acts 2:39 was never given to one culture. A faith that is carried by people from one place to another is not for that reason foreign. The gospel came to all of us from Jerusalem.

Pingamizi la 2: Upentekoste unakua kwa sababu watu ni maskini na wana dhiki.Objection 2: Pentecostalism grows because people are poor and in distress.

Wanasosholojia wengine wanasema watu hujiunga na makanisa ya Kipentekoste kwa sababu ya umaskini, uhamiaji kwenda mijini na machafuko ya kijamii, na kwamba makanisa hutoa faraja na hisia ya kuwa sehemu ya jumuiya.Some sociologists say people join Pentecostal churches because of poverty, migration to the cities and social disorder, and that the churches offer comfort and belonging.

Jibu letu. Tunakubali kwamba makanisa huwahudumia maskini, na hatuombi radhi kwa hilo. Yesu alisema, "Roho wa Bwana yu juu yangu, Kwa maana amenitia mafuta kuwahubiri maskini habari njema..." (Luka 4:18). Lakini shida haielezi kila kitu. Maskini wengi hawakujiunga, na waumini wengi hushuhudia kukutana kwa kweli na Mungu, si faida ya kijamii tu. Hali za kijamii zinaweza kueleza kwa nini baadhi walikuwa tayari kusikiliza. Haziwezi kueleza maisha yaliyobadilika, uponyaji na makanisa mapya ambayo waumini wenyewe wanayahusisha na Roho Mtakatifu.Our answer. We agree that the churches serve the poor, and we do not apologize for it. Jesus said, "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor" (Luke 4:18). But hardship does not explain everything. Many poor people did not join, and many believers testify to a real encounter with God, not only a social benefit. Social conditions may explain why some were ready to listen. They cannot explain the transformed lives, the healings and the new churches that the believers themselves attribute to the Holy Spirit.

Pingamizi la 3: Wapentekoste huchukua washiriki kutoka Kanisa Katoliki na kugawa familia.Objection 3: Pentecostals take members from the Catholic Church and divide families.

Viongozi Wakatoliki wakati mwingine wameyashtaki makanisa ya kiinjilisti kwa hili.Catholic leaders have sometimes accused evangelical churches of this.

Jibu letu. Tunapaswa kusikiliza. Familia wakati mwingine hugawanyika mshiriki mmoja anapoongoka, na wachungaji wanapaswa kufanya kazi ya amani nyumbani kila inapowezekana, kwa kuwa Maandiko yanasema, "Kama yamkini, kwa upande wenu, mkae katika amani na watu wote" (Warumi 12:18). Pia tunashikilia kwamba kila mtu ana haki ya kusikia injili na kumfuata Kristo kulingana na dhamiri. Tunawaheshimu majirani zetu Wakatoliki kama watu ambao Kristo alikufa kwa ajili yao. Pia tunafurahi kwamba Wakatoliki wengi wenyewe wamepokea ubatizo katika Roho kupitia upyaisho wa kikarismatiki wa Kikatoliki, mada ya Kipindi cha 9.Our answer. We should listen. Families are sometimes divided when one member converts, and pastors should work for peace at home wherever possible, since Scripture says, "If it is possible, as much as depends on you, live peaceably with all men" (Romans 12:18). We also hold that every person has the right to hear the gospel and to follow Christ according to conscience. We respect our Catholic neighbors as people for whom Christ died. We also rejoice that many Catholics have themselves received the baptism in the Spirit through the Catholic charismatic renewal, a subject for Unit 9.

Matumizi ya KichungajiPastoral Application

Mchungaji kijana katika mji wa Jalisco anaambiwa na mjomba wake kwenye mkusanyiko wa familia, "Kanisa lako ni dini ya wageni. Babu na bibi zetu walikuwa Wakatoliki, nawe umewaacha watu wako mwenyewe." Mchungaji ameumia na anataka kujibu kwa hasira.A young pastor in a town in Jalisco is told by an uncle at a family gathering, "Your church is a gringo religion. Our grandparents were Catholic, and you have left your own people." The pastor is hurt and wants to answer in anger.

Kwanza, anakumbuka kwamba mjomba wake si adui yake. Anamshukuru mjomba kwa wasiwasi wake na habishani mezani.First, he remembers that his uncle is not his enemy. He thanks his uncle for his concern and does not argue at the table.

Pili, anajiandaa kujibu vizuri. Anajifunza kwamba uamsho ulianza miongoni mwa Wamethodisti wa Chile mwaka 1909, kwamba Upentekoste wa Brazili sasa unaongozwa na kubebwa na Wabrazili, na kwamba waumini wa Meksiko walibeba ujumbe kutoka Los Angeles hadi Meksiko. Anaweza kusimulia historia kwa ufupi na bila kiburi.Second, he prepares to answer well. He learns that a revival began among Chilean Methodists in 1909, that Brazilian Pentecostalism now is led and carried by Brazilians, and that Mexican believers carried the message from Los Angeles to Mexico. He can tell the history briefly and without pride.

Tatu, anafundisha kusanyiko lake mwenyewe hadithi hiyo hiyo, ili lisimame juu ya msingi imara. Anatunza kumbukumbu za kanisa lake mwenyewe: lilipoanza, nani aliomba, nani aliponywa.Third, he teaches his own congregation the same story, so that they stand on firm ground. He keeps the church's own records: when it began, who prayed, who was healed.

Nne, anamwonyesha mjomba wake jibu bora zaidi, ambalo ni maisha yaliyobadilika na familia yenye upendo. Anaendelea kuhudhuria matukio ya familia na kuwaheshimu wazazi wake.Fourth, he shows his uncle the best answer, which is a changed life and a loving family. He continues to attend family events and to honor his parents.

MuhtasariSummary

Upentekoste uliingia Amerika ya Kusini ya Kikatoliki ambamo Waprotestanti walikuwa wachache. Uamsho huko Valparaiso, Chile, ulianza mwaka 1909 miongoni mwa Wamethodisti chini ya Willis C. Hoover na, baada ya kutengana na kanisa la Methodist Episcopal mwaka 1910, ulizaa Kanisa la Methodisti la Kipentekoste na baadaye Kanisa la Kiinjilisti la Kipentekoste. Huko Brazili, kazi ya Kipentekoste ilianza mwaka 1910 na Congregação Cristã no Brasil chini ya Luigi Francescon na kazi ya Gunnar Vingren na Daniel Berg huko Belém, iliyokuwa Assembléia de Deus mwaka 1918. Mawimbi ya baadaye yalijumuisha Brasil para Cristo na Universal Church of the Kingdom of God. Huko Meksiko, Upentekoste wa mwanzo ulienea kando ya mpaka wa kaskazini kupitia waumini kama Romanita Carbajal de Valenzuela na kupitia misheni za lugha ya Kihispania. Katika Amerika ya Kati, Melvin Hodges alifundisha kanuni za kanisa la asili mwaka 1953. Wakosoaji wanasema Upentekoste ni kitu kilichoingizwa kutoka nje au ni zao la umaskini. Tunajibu kwamba uongozi umekuwa wa mahali kwa kiasi kikubwa, kwamba shida haielezi maisha yaliyobadilika, na kwamba ahadi ya Matendo 2:39 ni ya wote walio mbali.Pentecostalism entered a Catholic Latin America in which Protestants were few. The revival in Valparaiso, Chile, began in 1909 among Methodists under Willis C. Hoover and, after the 1910 separation from the Methodist Episcopal church, produced the Methodist Pentecostal Church and later the Evangelical Pentecostal Church. In Brazil, Pentecostal work began in 1910 with the Congregação Cristã no Brasil under Luigi Francescon and with the work of Gunnar Vingren and Daniel Berg in Belém, which became the Assembléia de Deus in 1918. Later waves included Brasil para Cristo and the Universal Church of the Kingdom of God. In Mexico, early Pentecostalism spread along the northern border through believers such as Romanita Carbajal de Valenzuela and through Spanish-language missions. In Central America, Melvin Hodges taught the indigenous church principles in 1953. Critics say Pentecostalism is a foreign import or a product of poverty. We answer that the leadership has been overwhelmingly local, that hardship does not explain changed lives, and that the promise of Acts 2:39 belongs to all who are afar off.

Usomaji ZaidiFurther Reading

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

• 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).

• Burgess na van der Maas, wahariri, New International Dictionary of Pentecostal and Charismatic Movements (Kamusi Mpya ya Kimataifa ya Harakati za Kipentekoste na Kikarismatiki) (2002), makala kuhusu Chile, Brazili, Meksiko na Amerika ya Kati.• Burgess and van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002), articles on Chile, Brazil, Mexico and Central America.

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

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

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset