Historia na Maendeleo ya Upentekoste — Sehemu ya 7: Afrika: Manabii, Makanisa Yaliyoanzishwa na Waafrika, Misheni za Kipentekoste za Kiklasiki, na Makanisa Mapya ya KipentekosteHistory and Development of Pentecostalism — Unit 7: Africa: Prophets, Independent Churches, Classical Missions, and New Pentecostal Churches

Mstari MkuuKey Verse

"Baada ya hayo nikaona, na tazama, mkutano mkubwa sana ambao hapana mtu awezaye kuuhesabu, watu wa kila taifa, na kabila, na jamaa, na lugha, wamesimama mbele ya kile kiti cha enzi, na mbele za Mwana-Kondoo, wamevikwa mavazi meupe, wana matawi ya mitende mikononi mwao;" (Ufunuo 7:9, SUV)"After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palms in their hands." (Revelation 7:9, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutaja mikondo minne mikuu ya Ukristo wa aina ya Kipentekoste katika Afrika: harakati za manabii, Makanisa Yaliyoanzishwa na Waafrika (African Initiated Churches), misheni za Kipentekoste za kiklasiki, na makanisa mapya ya Kipentekoste na ya Kikarismatiki.1. Name the four main streams of Pentecostal-type Christianity in Africa: prophet movements, African Initiated Churches, classical Pentecostal missions, and new Pentecostal and charismatic churches.

2. Kueleza huduma za William Wadé Harris, Garrick Sokari Braide na Simon Kimbangu na kueleza kwa nini wanahistoria huwasoma.2. Describe the ministries of William Wadé Harris, Garrick Sokari Braide and Simon Kimbangu and say why historians study them.

3. Kueleza asili ya makanisa ya Aladura huko Nigeria, Apostolic Faith Mission huko Afrika Kusini, na Church of Pentecost huko Ghana.3. Explain the origin of the Aladura churches in Nigeria, the Apostolic Faith Mission in South Africa, and the Church of Pentecost in Ghana.

4. Kutaja makanisa kadhaa mapya ya Kipentekoste huko Nigeria na Ghana na kipindi ambacho yalikua.4. Name several new Pentecostal churches in Nigeria and Ghana and the period in which they grew.

5. Kueleza pingamizi kwamba Upentekoste wa Afrika uliingizwa kutoka nje, umechanganywa na dini ya Kiafrika, au unaendeshwa na mafundisho ya ufanisi wa mali, na kutoa majibu ya Kipentekoste.5. State the objections that African Pentecostalism is imported, mixed with African religion, or driven by prosperity teaching, and give the Pentecostal answers.

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. Afrika sasa ni mojawapo ya vitovu vikuu vya harakati, na makanisa ya Afrika si maelezo ya pembeni ya hadithi ya mtu mwingine. Yana viongozi wake na historia yake. Tunaamini Roho amekuwa akifanya kazi miongoni mwa watu wa Afrika. Pia tunaamini katika kujaribu kila roho kwa Maandiko, kama Yohana anavyoamuru: "Wapenzi, msiiamini kila roho, bali zijaribuni hizo roho, kwamba zimetokana na Mungu; kwa sababu manabii wa uongo wengi wametokea duniani." (1 Yohana 4:1). Kwa hiyo tunaeleza kazi ya Mungu kwa furaha, na tunaeleza matatizo kwa uaminifu.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. Africa is now one of the great centers of the movement, and African churches are not a footnote to someone else's story. They have their own leaders and their own history. We believe the Spirit has been at work among the peoples of Africa. We also believe in testing every spirit by Scripture, as John commands: "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world" (1 John 4:1). So we describe the work of God with joy, and we describe the problems with honesty.

Tahadhari moja. Afrika ni bara la nchi, lugha na desturi nyingi za makanisa. Katika kipindi kimoja tunaweza kutoa ramani ya mikondo mikuu na mifano michache tu. Makanisa na viongozi wengi muhimu hawawezi kutajwa hapa. Historia za mahali, kama za kanisa lenu wenyewe, bado zinaandikwa.A word of caution. Africa is a continent of many countries, languages and church traditions. In one unit we can only give a map of the main streams and a few examples. Many important churches and leaders cannot be named here. Local histories, such as those of your own church, are still being written.

Ukristo katika Afrika Si MpyaChristianity in Africa Is Not New

Ukristo ulikuja Afrika katika karne za kwanza. Kanisa huko Misri na Afrika Kaskazini ni la zamani sana, na Ethiopia imekuwa nchi ya Kikristo kwa karne nyingi. Biblia yenyewe inamtaja ofisa wa Ethiopia aliyemwamini Kristo na kubatizwa (Matendo 8:26-39). Baadaye, jumuiya za misheni za Magharibi zilileta makanisa ya Kiprotestanti na ya Kikatoliki katika sehemu nyingi za Afrika ya kusini mwa Sahara, na ni makanisa haya ya misheni ambayo sehemu kubwa ya hadithi yetu inaanza nayo. Waumini wengi wa Afrika walithamini shule na tafsiri za wamisionari, lakini pia waligundua kwamba maswali yao wenyewe, kama ugonjwa, pepo na hitaji la nguvu za Mungu, mara nyingi hayakujibiwa.Christianity came to Africa in the first centuries. The church in Egypt and North Africa is very old, and Ethiopia has been a Christian land for many centuries. The Bible itself mentions an Ethiopian official who believed in Christ and was baptized (Acts 8:26-39). Later, Western missionary societies brought Protestant and Catholic churches to many parts of sub-Saharan Africa, and it is these mission churches that most of our story begins with. Many African believers valued the missionaries' schools and translations, but they also found that their own questions, such as sickness, spirits and the need for the power of God, were often not addressed.

Mikondo MinneFour Streams

Wasomi kama Ogbu Kalu, J. Kwabena Asamoah-Gyadu na Allan Anderson wanaeleza kwamba Ukristo wa aina ya Kipentekoste katika Afrika una mikondo kadhaa. Ramani rahisi, inayotegemea kazi yao, ina minne.Scholars such as Ogbu Kalu, J. Kwabena Asamoah-Gyadu and Allan Anderson describe Pentecostal-type Christianity in Africa as having several streams. A simple map, drawing on their work, has four.

1. Harakati za manabii mwanzoni mwa karne ya ishirini, zilizoongozwa na manabii na wahubiri Waafrika, hasa kabla ya kuwasili kwa misheni za Kipentekoste za kiklasiki.1. Prophet movements in the early twentieth century, led by African prophets and preachers, mostly before the arrival of classical Pentecostal missions.

2. Makanisa Yaliyoanzishwa na Waafrika (African Initiated Churches), yanayoitwa pia Makanisa Huru ya Kiafrika (African Independent or Instituted Churches), ambayo yalianzishwa na Waafrika na yanaongozwa na Waafrika. Baadhi huitwa makanisa ya Aladura au ya Zioni.2. African Initiated Churches, also called African Independent or Instituted Churches, which were begun by Africans and are led by Africans. Some are called Aladura or Zionist churches.

3. Misheni za Kipentekoste za kiklasiki, kutoka madhehebu yaliyokua kutoka enzi ya Azusa Street, kama vile Apostolic Faith Mission, Assemblies of God na makanisa yaliyounganishwa na Apostolic Church ya Uingereza.3. Classical Pentecostal missions, from the denominations that grew from the Azusa Street era, such as the Apostolic Faith Mission, the Assemblies of God and the churches connected with the Apostolic Church of Great Britain.

4. Makanisa mapya ya Kipentekoste na ya Kikarismatiki, yaliyoanza hasa katika miaka ya 1970 na baadaye, mengi yakiongozwa na Waafrika na ya mijini, yenye makusanyiko makubwa, huduma za vyombo vya habari na vyuo vikuu.4. New Pentecostal and charismatic churches, largely beginning in the 1970s and later, many led by Africans and urban, with large congregations, media ministries and universities.

Mikondo hii inaingiliana, na wasomi wakati mwingine hubishana ni makanisa gani yanahusika katika kundi lipi. Ramani yetu ni msaada wa kufikiri, si lebo ya mwisho.These streams overlap, and scholars sometimes argue about which churches belong in which group. Our map is a help for thinking, not a final label.

Mkondo wa Kwanza: ManabiiStream One: The Prophets

William Wadé Harris alikuwa Mliberia wa kabila la Grebo. Baada ya kipindi gerezani, aliripoti maono yaliyomwita kuhubiri. Mwaka 1913 na 1914 alisafiri kando ya pwani ya eneo ambalo sasa ni Côte d'Ivoire na kuingia katika kile kilichokuwa wakati huo Gold Coast, na leo ni Ghana, akibeba Biblia na msalaba. Aliwaita watu wachome sanamu zao, waache mazoea maovu na wabatizwe. Idadi kubwa ya watu waliitikia. Hakuanzisha kanisa kubwa lake mwenyewe mwanzoni. Aliwahimiza watu wajiunge na makanisa ya misheni, na makanisa ya Methodisti na ya misheni mengine katika eneo hilo yalikua sana baada ya ziara yake. Mamlaka za kikoloni huko Côte d'Ivoire zilimkamata na kumfukuza mwaka 1914. Kanisa linalomwangalia kuwa mwanzilishi wake, Harrist Church, lipo hadi leo.William Wadé Harris was a Liberian of the Grebo people. After a time in prison, he reported a vision that called him to preach. In 1913 and 1914 he traveled along the coast of what is now Côte d'Ivoire and into what was then the Gold Coast, and today is Ghana, carrying a Bible and a cross. He called people to burn their idols, to give up evil practices and to be baptized. Large numbers responded. He did not found a large church of his own at first. He urged people to join the churches of the missions, and the Methodist and other mission churches in the region grew greatly after his visit. Colonial authorities in Côte d'Ivoire arrested and expelled him in 1914. A church that looks to him as its founder, the Harrist Church, exists today.

Garrick Sokari Braide alikuwa Mwanglikana katika Delta ya Niger huko Nigeria. Kuanzia mwaka 1915 hivi alihubiri toba na kuwaombea wagonjwa, na umati ulimfuata. Serikali ya kikoloni ilimkamata mwaka 1916, naye alikufa mwaka 1918.Garrick Sokari Braide was an Anglican in the Niger Delta of Nigeria. Beginning in about 1915 he preached repentance and prayed for the sick, and crowds followed him. The colonial government arrested him in 1916, and he died in 1918.

Simon Kimbangu alikuwa muumini katika Kongo ya Ubelgiji aliyekuwa na uhusiano fulani na misheni ya Kibaptisti. Mwaka 1921 alianza kuwaombea wagonjwa, na umati mkubwa ulikuja. Mamlaka za Ubelgiji zilimkamata baada ya miezi michache, naye alifungwa gerezani hadi kifo chake mwaka 1951. Kanisa linalomfuata, Church of Jesus Christ on Earth by the Prophet Simon Kimbangu (Kanisa la Yesu Kristo Duniani kwa Nabii Simon Kimbangu), lipo hadi leo.Simon Kimbangu was a believer in the Belgian Congo who had some connection with a Baptist mission. In 1921 he began praying for the sick, and large crowds came. The Belgian authorities arrested him after a few months, and he was imprisoned until his death in 1951. A church that follows him, the Church of Jesus Christ on Earth by the Prophet Simon Kimbangu, exists today.

Kwa nini tunawasoma manabiiWhy we study the prophets

Hakuna kati ya watu hawa aliyekuwa Mpentekoste wa kiklasiki, na hakuna aliyepokea ujumbe wa Azusa Street. Hata hivyo huduma zao zinashiriki sifa ambazo Wapentekoste wa baadaye wangezitambua: kuhubiri toba, kuwaombea wagonjwa, kutarajia nguvu ya Mungu, na mwitikio mkubwa wa umma. Wanahistoria kama Kalu huwachukulia kuwa sehemu ya hadithi ya Upentekoste wa Afrika kwa sababu wanaonyesha kwamba njaa ya Waafrika kwa nguvu ya Mungu haikungoja mmisionari kutoka Amerika Kaskazini. Hili linaunga mkono yale tuliyoyaona katika Kipindi cha 1, kwamba Roho alikuwa akifanya kazi katika sehemu nyingi kwa wakati mmoja.None of these men was a classical Pentecostal, and none of them received the message of Azusa Street. Yet their ministries share features that later Pentecostals would recognize: preaching of repentance, prayer for the sick, expectation of the power of God, and large public response. Historians such as Kalu treat them as part of the story of African Pentecostalism because they show that African hunger for the power of God did not wait for a missionary from North America. This supports what we saw in Unit 1, that the Spirit was moving in many places at once.

Tahadhari ya haki. Si kila fundisho la kila harakati ya manabii lilikuwa sambamba na Maandiko, na hatupaswi kuwadai kuwa Wapentekoste kamili. Tunaheshimu yaliyokuwa mema: wito wa kuacha sanamu na kumwamini Kristo. Tunajaribu yaliyokuwa na shaka.A fair caution. Not every teaching of every prophet movement was in line with Scripture, and we should not claim them as full Pentecostals. We honor what was good: the call to turn from idols and to trust Christ. We test what was uncertain.

Mkondo wa Pili: Makanisa Yaliyoanzishwa na WaafrikaStream Two: African Initiated Churches

Nigeria: makanisa ya AladuraNigeria: the Aladura churches

Katika Kiyoruba, aladura inamaanisha "yule anayeomba," na makanisa hayo yanajulikana kama makanisa ya maombi. Katika miaka ya 1920, baada ya janga la mafua ya mwaka 1918 lililoua watu wengi, vikundi vidogo vya maombi viliibuka kusini-magharibi mwa Nigeria. Vilisisitiza maombi, kufunga, uponyaji kwa imani na karama za Roho. Makanisa kadhaa yanayojulikana yalitokana navyo:In Yoruba, aladura means "one who prays," and the churches are known as praying churches. In the 1920s, after an influenza epidemic in 1918 that killed many, small prayer groups arose in southwestern Nigeria. They stressed prayer, fasting, healing by faith and the gifts of the Spirit. Several well-known churches came from them:

• Cherubim and Seraphim (Makerubi na Maserafi), lililoanzishwa Lagos karibu mwaka 1925 na Moses Orimolade Tunolase na Christianah Abiodun Akinsowon.• The Cherubim and Seraphim, begun in Lagos in about 1925 by Moses Orimolade Tunolase and Christianah Abiodun Akinsowon.

• Christ Apostolic Church (Kanisa la Kitume la Kristo), lililokua kutokana na vikundi vya maombi na kutokana na uamsho mkubwa ulioongozwa na Joseph Ayo Babalola huko Ilesha mwaka 1930, ambapo wengi waliponywa na kumgeukia Kristo. Likawa kanisa huru katika miaka ya 1940, baada ya kipindi cha uhusiano na Apostolic Church ya Uingereza.• The Christ Apostolic Church, which grew out of prayer groups and out of a great revival led by Joseph Ayo Babalola in Ilesha in 1930, when many were healed and turned to Christ. It became an independent church in the 1940s, after a period of connection with the Apostolic Church of Great Britain.

• Church of the Lord (Aladura) (Kanisa la Bwana (Aladura)), lililoanzishwa na Josiah Olunowo Oshitelu karibu mwaka 1930.• The Church of the Lord (Aladura), founded by Josiah Olunowo Oshitelu in about 1930.

Afrika ya Kusini: makanisa ya ZioniSouthern Africa: Zionist churches

Huko Afrika Kusini, mfano tofauti ulijitokeza. Huduma ya uponyaji ya Mmarekani John Alexander Dowie huko Zion, Illinois, iliathiri vikundi vya mwanzo vilivyokuja kujulikana kama makanisa ya Zioni. Makanisa haya husisitiza uponyaji, ubatizo kwa kuzamishwa, unabii na matumizi ya alama na mavazi maalum. Mojawapo yanayojulikana zaidi ni Zion Christian Church (Kanisa la Kikristo la Zioni), lililoanzishwa na Engenas Lekganyane huko Transvaal karibu mwaka 1924. Ni mojawapo ya makanisa makubwa zaidi ya Afrika ya kusini.In South Africa, a different pattern appeared. The American healing ministry of John Alexander Dowie in Zion, Illinois, influenced early groups that came to be known as Zionist churches. These churches stress healing, baptism by immersion, prophecy and the use of symbols and special dress. One of the best known is the Zion Christian Church, founded by Engenas Lekganyane in the Transvaal in about 1924. It is one of the largest churches in southern Africa.

Jinsi tunavyoyapimaHow we assess them

Makanisa Yaliyoanzishwa na Waafrika yanatofautiana sana. Baadhi yanashikilia fundisho la Utatu kwa uwazi na yako karibu na Upentekoste wa kiklasiki. Mengine yamechanganya mafundisho ya Kikristo na desturi za zamani au yamempa nabii-mwanzilishi nafasi kubwa mno. Kwa hiyo Wapentekoste wa kiklasiki hawawezi kutoa hukumu moja kwa yote. Tunalichunguza kila kanisa kwa mafundisho yake na matunda yake, kwa kipimo cha Maandiko na cha Kristo, aliyesema, "Mimi ndimi njia, na kweli, na uzima" (Yohana 14:6).African Initiated Churches vary greatly. Some hold the doctrine of the Trinity clearly and are close to classical Pentecostalism. Others have mixed Christian teaching with older customs or have given the founder-prophet too great a place. Classical Pentecostals therefore cannot give one verdict on all of them. We examine each church by its own teaching and fruit, by the standard of Scripture and of Christ, "the way, the truth, and the life" (John 14:6).

Mkondo wa Tatu: Misheni za Kipentekoste za KiklasikiStream Three: Classical Pentecostal Missions

Afrika Kusini: Apostolic Faith MissionSouth Africa: the Apostolic Faith Mission

Wamisionari kutoka harakati ya Kipentekoste ya Marekani walifika Afrika Kusini mwaka 1908, wakiwemo John G. Lake na Thomas Hezmalhalch. Apostolic Faith Mission ya Afrika Kusini iliundwa katika mwaka huo huo. Makusanyiko yake ya mwanzo yalijumuisha washiriki weusi na weupe, na viongozi wa Afrika Kusini walijiunga nayo. Elias Letwaba, mwinjilisti mweusi aliyefanya kazi na Lake, alianzisha makanisa mengi. Hata hivyo, kadiri wakati ulivyopita, misheni iliathiriwa na migawanyiko ya kirangi katika jamii ya Afrika Kusini, na miundo tofauti ya watu weusi na weupe ikatokea. Huu ni mfano wa kusikitisha sambamba na hadithi tuliyosimulia katika Kipindi cha 5. Kiongozi mwingine wa Afrika Kusini, mwinjilisti Nicholas Bhengu, alijulikana kuanzia mwaka 1950 hivi kwa mikutano ya injili ya mijini iliyovuta wengi kwa Kristo, na alifanya kazi na Assemblies of God.Missionaries from the American Pentecostal movement arrived in South Africa in 1908, John G. Lake and Thomas Hezmalhalch among them. The Apostolic Faith Mission of South Africa was formed in the same year. Its early congregations included both Black and white members and were joined by South African leaders. Elias Letwaba, a Black evangelist who worked with Lake, planted many churches. In time, however, the mission was affected by the racial divisions of South African society, and separate Black and white structures developed. This is a sad parallel to the story we told in Unit 5. Another South African leader, the evangelist Nicholas Bhengu, was known from about 1950 for city-wide crusades that drew many to Christ, and he worked with the Assemblies of God.

Ghana: Church of PentecostGhana: the Church of Pentecost

Church of Pentecost huko Ghana ilianza na kazi ya James McKeown, mmisionari Mwairishi aliyetumwa na Apostolic Church ya Uingereza. Alifika Gold Coast mwaka 1937, kwa mwaliko wa kikundi cha Ghana cha maombi na uponyaji kilichoongozwa na Peter Anim. Baada ya kutokubaliana katika miaka iliyofuata, McKeown na makusanyiko yaliyomfuata walitengana mwaka 1953 na misheni iliyomtuma, na mwaka 1962 shirika la Ghana lilichukua jina Church of Pentecost. Chini ya viongozi wa Ghana lilikua kuwa mojawapo ya makanisa makubwa zaidi nchini Ghana, na wamisionari wakitumwa katika mataifa mengine. Hadithi inaonyesha kwamba viongozi wa kigeni na wa mahali wote walikuwa muhimu, na kwamba mgogoro kuhusu mamlaka unaweza kutokea hata miongoni mwa watu waaminifu.The Church of Pentecost in Ghana began with the work of James McKeown, an Irish missionary sent by the Apostolic Church of Great Britain. He arrived in the Gold Coast in 1937, at the invitation of a Ghanaian prayer-and-healing group led by Peter Anim. After disagreements in the following years, McKeown and the congregations that followed him separated in 1953 from the mission that had sent him, and in 1962 the Ghanaian body took the name Church of Pentecost. Under Ghanaian leaders it grew into one of the largest churches in Ghana, with missionaries going out to other nations. The story shows that foreign and local leaders both mattered, and that conflict about authority may occur even among faithful people.

Mkondo wa Nne: Makanisa Mapya ya Kipentekoste na ya KikarismatikiStream Four: New Pentecostal and Charismatic Churches

Kuanzia miaka ya 1970, aina mpya ya kanisa ilitokea katika miji ya Afrika Magharibi. Mengi yalianzishwa na Waafrika vijana, mara nyingi wenye elimu, na mengi yaliongozwa na kiongozi mmoja mwenye karama. Yalifanya mikutano mikubwa, yalitumia machapisho, redio na televisheni, na yalizungumza na maswali ya vijana wa mijini. Baadhi ya mifano:From the 1970s, a new kind of church appeared in the cities of West Africa. Many were founded by young Africans, often educated, and many were led by one gifted leader. They held large meetings, used print, radio and television, and spoke to the questions of young city dwellers. Some examples:

• Nigeria: Redeemed Christian Church of God (Kanisa la Kikristo Lililokombolewa la Mungu) lilianza mwaka 1952 chini ya Josiah Akindayomi kama kikundi kidogo cha maombi. Lilikua sana chini ya Enoch Adeboye, aliyekuwa msimamizi mkuu mwaka 1981, na sasa lina makusanyiko katika nchi nyingi. Deeper Life Bible Church (Kanisa la Biblia la Maisha ya Ndani Zaidi) lilianza mwaka 1973 kama funzo la Biblia lililoongozwa na William Kumuyi huko Lagos, kwa msisitizo mkubwa juu ya utakatifu. David Oyedepo alianzisha Winners' Chapel (Living Faith Church) mwanzoni mwa miaka ya 1980. Benson Idahosa wa Benin City alikuwa kiongozi wa mwanzo mwenye ushawishi katika miaka ya 1960 na 1970 aliyefanya mikutano mikubwa ya injili na kuwafundisha wachungaji wengi.• Nigeria: The Redeemed Christian Church of God began in 1952 under Josiah Akindayomi as a small prayer group. It grew greatly under Enoch Adeboye, who became general overseer in 1981, and it now has congregations in many countries. The Deeper Life Bible Church began in 1973 as a Bible study led by William Kumuyi in Lagos, with a strong stress on holiness. David Oyedepo founded Winners' Chapel (Living Faith Church) in the early 1980s. Benson Idahosa of Benin City was an influential early leader in the 1960s and 1970s who held large crusades and trained many pastors.

• Ghana: Nicholas Duncan-Williams alianza Christian Action Faith Ministries huko Accra mwaka 1979, na Mensa Otabil alianza International Central Gospel Church mwaka 1984. Makanisa ya aina hii mara nyingi huitwa ya kikarismatiki, wakati Church of Pentecost ya zamani na Assemblies of God huitwa ya Kipentekoste ya kiklasiki.• Ghana: Nicholas Duncan-Williams began Christian Action Faith Ministries in Accra in 1979, and Mensa Otabil began the International Central Gospel Church in 1984. Churches of this kind are often called charismatic, while the older Church of Pentecost and the Assemblies of God are called classical Pentecostal.

Makanisa haya yameanzisha shule na vyuo vikuu na yametuma wamisionari, hata Ulaya na Amerika Kaskazini. Wasomi huita hili mwelekeo wa "kinyume" wa misheni: Waafrika sasa wanawainjilisha nchi ambazo wamisionari walitoka zamani. Tunafurahi katika hili, kulingana na mstari wetu mkuu, unaoonyesha waumini kutoka kila taifa na lugha mbele ya kiti cha enzi.These churches have started schools and universities and have sent out missionaries, including to Europe and North America. Scholars call this the "reverse" direction of mission: Africans now evangelize the countries from which missionaries once came. We rejoice in this, in line with our key verse, which pictures believers from every nation and tongue before the throne.

Pingamizi na MajibuObjections and Our Answers

Pingamizi la 1: Upentekoste wa Afrika ni kitu kilichoingizwa kutoka Magharibi.Objection 1: African Pentecostalism is a Western import.

Wengine wanasema uliletwa na wamisionari wa kigeni na kufadhiliwa kutoka nje.Some say it was brought by foreign missionaries and funded from abroad.

Jibu letu. Historia inaonyesha vinginevyo. Harris, Braide, Kimbangu na viongozi wa Aladura walifanya kazi kabla ya, au bila ya, misheni za Kipentekoste za kiklasiki. Hata katika makanisa yaliyoanzishwa na wamisionari, kama Church of Pentecost na Apostolic Faith Mission, Waafrika wamekuwa wainjilisti, wachungaji na viongozi wakuu. Roho alimiminwa "juu ya wote wenye mwili" (Matendo 2:17), jambo linalojumuisha watu wa Afrika.Our answer. The history shows otherwise. Harris, Braide, Kimbangu and the Aladura leaders worked before or apart from classical Pentecostal missions. Even in the missionary-founded churches, such as the Church of Pentecost and the Apostolic Faith Mission, Africans have been the main evangelists, pastors and leaders. The Spirit was poured out "on all flesh" (Acts 2:17), which includes the peoples of Africa.

Pingamizi la 2: Ni dini ya jadi ya Kiafrika iliyovaa mavazi ya Kikristo.Objection 2: It is African traditional religion in a Christian dress.

Wakosoaji wengine, ndani na nje ya kanisa, wanaogopa kwamba msisitizo juu ya uponyaji, pepo na manabii huchanganya imani za zamani na Ukristo. Wasomi kama Kalu walibainisha kwamba mtazamo wa Kiafrika wa ulimwengu uliojaa nguvu za kiroho uliwafanya watu wengi kuwa wazi kwa ujumbe wa Kipentekoste.Some critics, inside and outside the church, fear that stress on healing, spirits and prophets blends older beliefs with Christianity. Scholars such as Kalu observed that the African view of a world full of spiritual powers made many people open to the Pentecostal message.

Jibu letu. Hii ni hatari ya kweli, na wachungaji lazima wawe macho. Mtazamo wa Kiafrika wa ulimwengu si tatizo wenyewe, kwa kuwa Biblia pia inazungumza juu ya roho, malaika, pepo, uponyaji na nguvu ya Mungu. Lakini kila mazoea lazima yajaribiwe kwa Maandiko (1 Yohana 4:1). Pale kanisa linapomweka nabii juu ya Kristo, au linapotumia hirizi, au linapohitaji malipo kwa ajili ya uponyaji, tunasema kwamba Maandiko hayaungi mkono. Jibu si kukataa karama za Roho bali kufundisha Neno lote la Mungu.Our answer. This is a real risk, and pastors must be watchful. The African view of the world is not the problem in itself, since the Bible also speaks of spirits, angels, demons, healing and the power of God. But every practice must be tested by Scripture (1 John 4:1). Where a church puts a prophet above Christ, or uses charms, or requires payment for healing, we say that Scripture does not support it. The answer is not to reject the gifts of the Spirit but to teach the whole Word of God.

Pingamizi la 3: Makanisa mapya ni kuhusu pesa na umaarufu.Objection 3: The new churches are about money and celebrity.

Wakosoaji wengine wanaelekeza kwenye mafundisho yanayohusisha imani na utajiri na kwa viongozi wanaoishi katika starehe kubwa wakati washiriki ni maskini.Some critics point to teaching that links faith with wealth and to leaders who live in great comfort while members are poor.

Jibu letu. Madhehebu ya Kipentekoste ya kiklasiki mara nyingi yametoa ukosoaji huu huu. Paulo alionya kwamba wale wanaotaka kuwa matajiri hutumbukia katika kishawishi na mtego (1 Timotheo 6:9; maelezo kwa muhtasari, si nukuu ya neno kwa neno). Si makanisa yote mapya yanafundisha hili, na mengi yamefanya kazi ya kweli miongoni mwa maskini, katika elimu, afya na misaada. Tunapaswa kulihukumu kila kanisa kwa mafundisho yake na maisha yake na si kwa lebo. Tunalirudia somo hili katika Kipindi cha 10.Our answer. Classical Pentecostal bodies have often made this same criticism. Paul warned that "those who desire to be rich fall into temptation and a snare" (1 Timothy 6:9). Not all the new churches teach this, and many have carried out real work among the poor, in education, health and relief. We should judge each church by its teaching and its life and not by a label. We take up this subject again in Unit 10.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji wa Afrika Magharibi anaongoza kusanyiko la vijana wazima. Kikundi chao kinataka kuhudhuria mkutano wa injili unaofanywa na mhubiri mgeni anayeahidi kwamba yeyote anayepanda sadaka kubwa ataponywa na kutajirishwa. Baadhi ya wazee wanasema wapigwe marufuku; wengine wanasema mhubiri ni mtu wa Mungu.A pastor in a West African city leads a congregation of young adults. A group of them wants to attend a crusade held by a visiting preacher who promises that anyone who sows a large offering will be healed and made rich. Some elders say they should forbid it; others say the preacher is a man of God.

Kwanza, mchungaji hawaaibishi. Anajua wana njaa ya Mungu, na wengi wako katika shida.First, the pastor does not shame them. He knows they are hungry for God, and many are in hardship.

Pili, anafundisha kutoka kwa Maandiko. Anafungua 1 Yohana 4:1, 1 Timotheo 6:5-10 na habari ya Simoni mchawi katika Matendo 8:18-23, ambapo Petro alikataa malipo ya karama ya Mungu.Second, he teaches from Scripture. He opens 1 John 4:1, 1 Timothy 6:5-10 and the account of Simon the sorcerer in Acts 8:18-23, where Peter refused payment for the gift of God.

Tatu, anawapa njia ya kupima: Mhubiri anasema nini kuhusu Yesu? Je, anafundisha Biblia nzima? Matunda katika maisha yake ni yapi? Je, mzigo wa maskini unapunguzwa au unaongezwa?Third, he gives them a method for testing: What does the preacher say about Jesus? Does he teach the whole Bible? What is the fruit in his life? Is the poor person's burden lightened or increased?

Nne, anaheshimu mahitaji ya kweli yaliyo nyuma ya shauku yao. Anawaombea wagonjwa katika kanisa lake mwenyewe, anafundisha kwamba Mungu hutoa mahitaji, na anawasaidia kupata kazi na mafunzo, ili wasimtegemee mgeni.Fourth, he honors the real needs behind their interest. He prays for the sick in his own church, teaches that God provides, and helps them find work and training, so that they are not dependent on a stranger.

MuhtasariSummary

Ukristo wa aina ya Kipentekoste katika Afrika una mikondo minne: harakati za manabii, Makanisa Yaliyoanzishwa na Waafrika, misheni za Kipentekoste za kiklasiki, na makanisa mapya ya Kipentekoste na ya Kikarismatiki. Mwanzoni mwa karne ya ishirini, manabii kama William Wadé Harris (1913-14), Garrick Sokari Braide (kuanzia 1915 hivi) na Simon Kimbangu (1921) walihubiri toba na kuwaombea wagonjwa. Huko Nigeria makanisa ya Aladura, ikiwemo Christ Apostolic Church baada ya uamsho wa Ilesha wa mwaka 1930, yalikua kutoka vikundi vya maombi, na huko Afrika Kusini makanisa ya Zioni kama Zion Christian Church yalitokea. Misheni za kiklasiki zinajumuisha Apostolic Faith Mission ya Afrika Kusini kuanzia 1908 na Church of Pentecost huko Ghana, iliyokua kutokana na kazi ya James McKeown iliyoanza mwaka 1937. Kuanzia miaka ya 1970, makanisa mapya kama Redeemed Christian Church of God, Deeper Life Bible Church na International Central Gospel Church yaliibuka katika miji. Tunajibu kwamba Upentekoste wa Afrika si kitu kilichoingizwa tu, kwamba lazima ujaribiwe dhidi ya kuchanganywa na dini ya zamani, na kwamba mafundisho kuhusu utajiri lazima yahukumiwe kwa Maandiko.Pentecostal-type Christianity in Africa has four streams: prophet movements, African Initiated Churches, classical Pentecostal missions, and new Pentecostal and charismatic churches. In the early twentieth century, prophets such as William Wadé Harris (1913-14), Garrick Sokari Braide (from about 1915) and Simon Kimbangu (1921) preached repentance and prayed for the sick. In Nigeria the Aladura churches, including the Christ Apostolic Church after the 1930 Ilesha revival, grew from prayer groups, and in South Africa the Zionist churches such as the Zion Christian Church appeared. Classical missions include the Apostolic Faith Mission of South Africa from 1908 and the Church of Pentecost in Ghana, which grew from James McKeown's work beginning in 1937. From the 1970s, new churches such as the Redeemed Christian Church of God, the Deeper Life Bible Church and the International Central Gospel Church rose in the cities. We answer that African Pentecostalism is not simply imported, that it must be tested against mixing with older religion, and that teaching on wealth must be judged by Scripture.

Usomaji ZaidiFurther Reading

• Ogbu Kalu, African Pentecostalism: An Introduction (Upentekoste wa Afrika: Utangulizi) (2008).• Ogbu Kalu, African Pentecostalism: An Introduction (2008).

• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (Ukristo wa Kipentekoste wa Kisasa) (2013).• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013).

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

• 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 nchi za Afrika.• Burgess and van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002), articles on African countries.

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

• The Apostolic Faith (Imani ya Kitume) (Los Angeles, 1906-1908), chanzo cha msingi cha ripoti za mwanzo za wamisionari.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source for early missionary reports.

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