Historia na Maendeleo ya Upentekoste — Sehemu ya 8: Asia: India, Korea, China, na Asia ya Kusini-MasharikiHistory and Development of Pentecostalism — Unit 8: Asia: India, Korea, China, and Southeast Asia

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. Kueleza uamsho wa Mukti wa mwaka 1905 na nafasi za Pandita Ramabai na Minnie Abrams.1. Describe the Mukti revival of 1905 and the roles of Pandita Ramabai and Minnie Abrams.

2. Kueleza jinsi makanisa ya Kipentekoste yalivyokua India, hasa kupitia viongozi Wahindi.2. Explain how Pentecostal churches grew in India, especially through Indian leaders.

3. Kueleza hadithi ya Korea, ikiwemo uamsho wa Pyongyang wa mwaka 1907, David Yonggi Cho na Yoido Full Gospel Church.3. Describe the Korean story, including the Pyongyang revival of 1907, David Yonggi Cho and the Yoido Full Gospel Church.

4. Kueleza Ukristo wa aina ya Kipentekoste nchini China, ikiwemo True Jesus Church, Jesus Family na makanisa ya nyumbani, na kueleza kwa nini takwimu huko hazina uhakika.4. Describe Pentecostal-type Christianity in China, including the True Jesus Church, the Jesus Family and the house churches, and say why numbers there are uncertain.

5. Kueleza mijadala miwili kuhusu Upentekoste wa Asia, kama ni kitu kilichoingizwa kutoka Magharibi na kama umeundwa kupita kiasi na dini ya mahali, na kutoa jibu la Kipentekoste kwa kila mmoja.5. Explain two debates about Asian Pentecostalism, whether it is a Western import and whether it has been shaped too much by local religion, and give a Pentecostal answer to each.

Kwa Nini Asia ni Muhimu KwetuWhy Asia Matters to Us

Katika Kipindi cha 1 tulijifunza kwamba Wapentekoste na Wakarismatiki wengi sasa wanaishi Afrika, Amerika ya Kusini na Asia. Asia ni bara kubwa zaidi, na ndiyo makao ya dini nyingi za kale na ya baadhi ya jumuiya za Kikristo za zamani zaidi. Ukristo wa Kipentekoste huko si nyongeza wala pambo la kigeni. Una viongozi wake, nyimbo zake, mashahidi wake waliokufa kwa imani, na makanisa yake.In Unit 1 we learned that most Pentecostals and charismatics now live in Africa, Latin America and Asia. Asia is the largest continent, and it is the home of many ancient religions and of some of the oldest Christian communities. Pentecostal Christianity there is not a foreign decoration. It has its own leaders, its own songs, its own martyrs and its own churches.

Katika vipindi vya awali tulikutana na Mukti huko India mwaka 1905 kama mojawapo ya "asili nyingi" za harakati. Katika kipindi hiki tunakwenda mbali zaidi. Tunafuatilia kazi ya Roho huko India, Korea, China na Asia ya Kusini-Mashariki. Yohana Mfunuzi aliona watu "katika kila taifa na kabila na jamaa na lugha" mbele ya kiti cha enzi. Historia ya Upentekoste inayoishia Los Angeles ni ndogo mno kulingana na maono hayo.In the earlier units we met Mukti in India in 1905 as one of the "many origins" of the movement. In this unit we go further. We follow the Spirit's work in India, Korea, China and Southeast Asia. John the Revelator saw people "of all nations, tribes, peoples, and tongues" before the throne. A history of Pentecostalism that stops in Los Angeles is too small to match that vision.

Tunasimulia hadithi hiyo kama kazi ya Roho Mtakatifu kupitia wanadamu. Pia tunaeleza kwa uaminifu yale ambayo wanahistoria na Wakristo wengine wameuliza. Maandiko yanatuambia, "Jaribuni mambo yote; lishikeni lililo jema;" (1 Wathesalonike 5:21).We tell the story as the work of the Holy Spirit through human beings. We also state honestly what historians and other Christians have asked. Scripture tells us to "test all things; hold fast what is good" (1 Thessalonians 5:21).

India: Mukti na BaadayeIndia: Mukti and After

Pandita Ramabai na Minnie AbramsPandita Ramabai and Minnie Abrams

Pandita Ramabai alikuwa msomi na mrekebishaji Mhindi, aliyezaliwa katika familia ya Kihindu ya tabaka la juu, aliyekuwa Mkristo na kutoa maisha yake kwa wanawake na watoto wenye uhitaji. Alianzisha Mukti Mission karibu na Pune. Ilitunza wajane, yatima na wasichana wenye uhitaji. Alikuwa mfasiri wa Biblia na mwanamke wa maombi ya kina.Pandita Ramabai was an Indian scholar and reformer, born into a high-caste Hindu family, who became a Christian and gave her life to women and children in need. She founded the Mukti Mission near Pune. It cared for widows, orphans and girls rescued from hardship. She was a Bible translator and a woman of deep prayer.

Minnie Abrams alikuwa mmisionari Mmarekani aliyefanya kazi na Ramabai. Mwaka 1905 vikundi vya maombi huko Mukti vilitafuta kumiminwa kwa Roho Mtakatifu kwa ukamilifu zaidi, na uamsho ukafuata. Waliokuwepo waliripoti toba, maombi makali na karama za kiroho, ikiwemo kunena kwa lugha. Abrams aliandika kuuhusu katika The Baptism of the Holy Ghost and Fire (Ubatizo wa Roho Mtakatifu na Moto) (1906). Kitabu chake kinafundisha kwamba kuja kwa Roho hutoa nguvu kwa ajili ya ushuhuda na maisha matakatifu, na kilieneza habari hiyo kwa nchi nyingine. Baadaye Abrams alikwenda Chile, ambako maandishi yake na barua zake zilifika kwa Wamethodisti wa Valparaiso tuliokutana nao katika Kipindi cha 6. Hii ni mojawapo ya sababu wanahistoria husema Mukti ni sehemu ya mtandao wa dunia nzima, si tukio la mahali pekee lililojitenga.Minnie Abrams was an American missionary who worked with Ramabai. In 1905 prayer circles at Mukti sought a fuller outpouring of the Holy Spirit, and a revival followed. Those who were there reported repentance, intense prayer and spiritual gifts, including speaking in tongues. Abrams wrote about it in The Baptism of the Holy Ghost and Fire (1906). Her book teaches that the Spirit's coming gives power for witness and holy living, and it spread the news to other countries. Later Abrams went to Chile, where her writings and letters reached the Methodists in Valparaiso whom we meet in Unit 6. This is one reason historians speak of Mukti as part of a worldwide network, not a separate local event.

Uamsho wa Mukti unaonyesha mambo mawili yanayoashiria historia ya Kipentekoste huko Asia. Kwanza, Roho alifanya kazi kupitia huduma ya huruma kwa maskini, na hayo mawili hayakutengwa. Pili, wanawake walisimama katikati: mwanamke Mhindi na mwanamke Mmarekani. Tunabainisha hili kama jambo la historia. Makanisa yetu yana mitazamo tofauti kuhusu wanawake katika huduma, na Kozi ya 4 itawasilisha mitazamo hiyo kwa haki.The Mukti revival shows two things that mark Pentecostal history in Asia. First, the Spirit came to a ministry of compassion for the poor, and the two were not separated. Second, women stood at the center: an Indian woman and an American woman. We note this as a matter of history. Our churches hold different views on women in ministry, and Course 4 will present those views fairly.

Makanisa ya India na viongozi WahindiIndian churches and Indian leaders

Baada ya Mukti, ujumbe wa Kipentekoste ulikua katika sehemu nyingi za India, na kusini, hasa jimbo la Kerala, likawa kitovu kikuu. Kerala ilikuwa tayari na jumuiya za zamani za Kikristo, na washiriki wao wengi walivutwa na ujumbe wa Kipentekoste. Viongozi Wahindi waliunda makanisa yao wenyewe. Mojawapo linalojulikana zaidi ni Indian Pentecostal Church of God (Kanisa la Kipentekoste la Mungu la India), lililoanzishwa mwaka 1924 chini ya K. E. Abraham. Makundi mengine ya Kipentekoste ya India na makanisa mengi huru yalifuata. Baadhi yalikuwa na uhusiano na wamisionari kutoka Magharibi, na mengi hayakuwa nao.After Mukti, the Pentecostal message grew in many parts of India, and the south, especially the state of Kerala, became a major center. Kerala already had old Christian communities, and many of their members were drawn to the Pentecostal message. Indian leaders formed their own churches. One of the best known is the Indian Pentecostal Church of God, founded in 1924 under K. E. Abraham. Other Indian Pentecostal groups and many independent churches followed. Some had links with missionaries from the West, and many did not.

Upentekoste wa India ulikua kwa kiasi kikubwa kupitia wachungaji na wainjilisti Wahindi walioshiriki injili katika lugha zao wenyewe. Pia, Wakristo nchini India ni wachache katika nchi yenye dini za kale, na mara nyingi wamekabili shinikizo na, katika sehemu nyingine, ukatili. Waumini wa Kipentekoste huko wanaelewa "nguvu kwa ajili ya ushuhuda" (Matendo 1:8) kwa namna ambayo wale ambao hawajawahi kukabili upinzani huenda wasiielewe.Indian Pentecostalism grew largely through Indian pastors and evangelists who shared the gospel in their own languages. Also, Christians in India are a minority in a land with ancient religions, and they have often faced pressure and, in some places, violence. Pentecostal believers there understand "power for witness" (Acts 1:8) in a way that those who are never opposed may not.

Korea: Kutoka Pyongyang hadi YoidoKorea: From Pyongyang to Yoido

Udongo: uamsho wa 1907The soil: the 1907 revival

Ukristo wa Kiprotestanti ulifika Korea mwishoni mwa miaka ya 1800. Mwaka 1907 uamsho mkubwa ulikuja Pyongyang miongoni mwa Wapresbiteri na Wamethodisti. Makusanyiko yalikutana kwa maombi marefu, na waumini wengi waliungama dhambi zao hadharani kwa machozi. Uamsho huu haukuwa wa Kipentekoste kwa maana kamili, kwa sababu haukufundisha fundisho la ubatizo wa Roho pamoja na kunena kwa lugha kama sisi. Lakini uliwaachia Wakristo wa Korea mazoea ya maombi ya bidii, ya alfajiri na ya kudumu. Mazoea haya bado yanaashiria kanisa la Korea leo, la Kipentekoste na lisilo la Kipentekoste.Protestant Christianity reached Korea in the late 1800s. In 1907 a great revival came to Pyongyang among Presbyterians and Methodists. Congregations gathered for long prayer, and many believers publicly confessed their sins with tears. This revival was not Pentecostal in the strict sense, because it did not teach the doctrine of Spirit baptism with tongues as we do. But it left Korean Christians with a habit of fervent, early-morning and persistent prayer. This habit still marks the Korean church today, Pentecostal and non-Pentecostal.

Ukuaji wa Kipentekoste baada ya Vita vya KoreaPentecostal growth after the Korean War

Wamisionari wa Kipentekoste na waumini wa Korea walikuwa wakifanya kazi kabla ya Vita vya Korea vya 1950 hadi 1953. Lakini harakati ilikua zaidi baada ya vita, wakati nchi ilikuwa maskini na iliyoharibiwa na watu wengi walikuwa wakitafuta tumaini. Assemblies of God na makundi mengine ya Kipentekoste yalihubiri wokovu, uponyaji na nguvu ya Roho kwa watu waliohitaji yote matatu.Pentecostal missionaries and Korean believers were at work before the Korean War of 1950 to 1953. But the movement grew most after the war, when the country was poor and broken and many people were seeking hope. The Assemblies of God and other Pentecostal groups preached salvation, healing and the Spirit's power to people who needed all three.

David Yonggi Cho na Yoido Full Gospel ChurchDavid Yonggi Cho and Yoido Full Gospel Church

Mpentekoste wa Korea anayejulikana zaidi ni David Yonggi Cho (anayeitwa pia Paul Yonggi Cho). Mwaka 1958 alianza kanisa huko Seoul pamoja na Choi Ja-sil, aliyekuwa mfanyakazi mwenzake na mama mkwe wake. Lilianza katika sehemu maskini ya mji, katika hema. Kanisa baadaye lilihamia Kisiwa cha Yoido huko Seoul na kukua kuwa Yoido Full Gospel Church (Kanisa la Injili Kamili la Yoido), ambalo kwa miaka mingi liliripotiwa kuwa mojawapo ya makusanyiko makubwa zaidi duniani. Takwimu hizi zilitolewa na kanisa lenyewe, kwa hiyo tunapaswa kuzichukulia kuwa makadirio na si hesabu zilizokaguliwa.The best known Korean Pentecostal is David Yonggi Cho (also called Paul Yonggi Cho). In 1958 he began a church in Seoul with Choi Ja-sil, who became his co-worker and mother-in-law. It began in a poor part of the city, in a tent. The church later moved to Yoido Island in Seoul and grew into the Yoido Full Gospel Church, which for years was reported to be one of the largest congregations in the world. These figures were given by the church itself, so we should treat them as estimates and not as audited counts.

Sifa mbili hutajwa mara nyingi. Ya kwanza ni mfumo wa vikundi vidogo vya seli vilivyoongozwa na waumini wa kawaida, wengi wao wanawake, ambao uliliwezesha kanisa kutunza idadi kubwa sana ya watu. Ya pili ni maombi: mikutano ya alfajiri, maombi ya usiku kucha na mafungo ya maombi milimani. Wachungaji wengi katika nchi nyingine wameisoma njia yake ya vikundi vya seli.Two features are often noted. The first is the system of small cell groups led by lay people, mostly women, which allowed the church to care for a very large number of people. The second is prayer: early-morning meetings, all-night prayer and prayer retreats on mountains. Many pastors in other countries have studied his cell-group method.

Maisha ya Cho pia yanafundisha onyo. Katika miaka yake ya baadaye mahakama za Korea zilichunguza fedha za kanisa, na mwaka 2014 mahakama ilimkuta na hatia katika kesi iliyohusu fedha za kanisa. Hatuhitaji kusema zaidi hapa. Tunahitaji kusema kwamba wanahistoria waaminifu lazima waandike matunda pamoja na mapungufu kwa pamoja, na kwamba kiongozi maarufu bado ni mtu anayepaswa kuwajibishwa. Tutarudi kwa hili katika Kipindi cha 10 tutakaposoma mafundisho kuhusu ufanisi wa mali.Cho's life also teaches a warning. In his later years Korean courts examined the church's finances, and in 2014 a court found him guilty in a case involving church money. We do not need to say more here. We need to say that honest historians must record both the fruit and the failures, and that a famous leader is still a man who must be held accountable. We will return to this in Unit 10 when we study teaching about prosperity.

China: Imani ya Kipentekoste Chini ya ShinikizoChina: Pentecostal Faith under Pressure

China ni mahali pagumu zaidi kusoma. Chini ya serikali baada ya 1949, wamisionari wa kigeni waliondoka na makanisa yalidhibitiwa, na wakati wa Mapinduzi ya Kitamaduni ya miaka ya 1960 na 1970 maisha ya Kikristo ya hadharani yalikandamizwa karibu kabisa. Mikutano ilihamia nyumbani. Kumbukumbu nyingi ziliharibiwa au hazikuwahi kutunzwa. Kwa sababu hii, takwimu za China ndizo zisizo na uhakika zaidi katika kozi hii, na kila takwimu ichukuliwe kwa tahadhari.China is the hardest place to study. Under the government after 1949, foreign missionaries left and churches were controlled, and during the Cultural Revolution of the 1960s and 1970s public Christian life was almost entirely suppressed. Meetings went into homes. Many records were destroyed or never kept. For this reason, numbers for China are the least certain in this course, and any figure should be held loosely.

Hata hivyo, tunajua harakati kadhaa:Even so, we know of several movements:

True Jesus Church (Kanisa la Yesu wa Kweli). Lilianza mwaka 1917 huko Beijing na likaenea sana. Linasisitiza kunena kwa lugha na uponyaji. Viongozi wake walikuwa Wachina. Pia linashikilia mafundisho ambayo Wapentekoste wa kiklasiki wa Utatu hawawezi kuyakubali, ikiwemo mtazamo wa Upentekoste wa "Umoja" (Oneness) kuhusu Mungu. Tunalijumuisha katika historia kwa sababu lilikuwa kanisa la mwanzo la Kichina la aina ya Kipentekoste, na tunasema waziwazi kwamba si sehemu ya familia yetu ya imani kuhusu jambo hili.The True Jesus Church. It began in 1917 in Beijing and spread widely. It emphasizes speaking in tongues and healing. Its leaders were Chinese. It also holds teachings that classical Trinitarian Pentecostals cannot accept, including a Oneness view of God. We include it in the history because it was an early Chinese Pentecostal-type church, and we say plainly that it is not part of our family of faith on this point.

Jesus Family (Familia ya Yesu). Ilianzishwa miaka ya 1920 katika mkoa wa Shandong na kiongozi Mchina aitwaye Jing Dianying. Washiriki wake waliishi pamoja katika jumuiya, walishirikiana mali, walifanya kazi mashambani, na walifanya maombi na uponyaji. Ilikomeshwa kama shirika chini ya serikali mpya mwanzoni mwa miaka ya 1950.The Jesus Family. It was founded in the 1920s in Shandong province by a Chinese leader named Jing Dianying. Its members lived together in communities, shared their goods, worked on farms, and practiced prayer and healing. It was ended as an organization under the new government in the early 1950s.

Makanisa ya nyumbani (The house churches). Baada ya 1949 waumini wengi wa China walikutana majumbani, nje ya makanisa rasmi. Mengi ya makundi haya yalisisitiza maombi, uponyaji na nguvu ya Roho, na baadhi ni ya Kipentekoste katika mazoea hata kama hayatumii jina hilo. Mengine hayakufundisha kunena kwa lugha. Wasomi wanakadiria kwamba Ukristo nchini China ulikua sana katika miongo ya mwisho ya karne ya ishirini, lakini haiwezekani kusema kwa uhakika ni kiasi gani cha ukuaji huu ni "wa Kipentekoste." Watafiti wengine huhesabu kwa upana, wengine kwa ufinyu, na hesabu za serikali yenyewe hutofautiana na za watafiti wa nje.The house churches. After 1949 many Chinese believers met in homes, outside the official churches. Many of these groups stressed prayer, healing, and the Spirit's power, and some are Pentecostal in practice even if they do not use the name. Others did not teach tongues. Scholars estimate that Christianity in China grew greatly in the last decades of the twentieth century, but it is not possible to say with confidence how much of this is "Pentecostal." Some researchers count broadly, others narrowly, and the government's own counts differ from those of outside researchers.

Hitimisho la uaminifu ni kwamba hadithi ya China ni halisi na pana, lakini tunajua kidogo kuliko tungependa. Hatuhitaji kutia chumvi. Tunawaheshimu wale walioteseka kwa ajili ya Kristo, kama Paulo alivyomwambia Timotheo: "Naam, na wote wapendao kuishi maisha ya utauwa katika Kristo Yesu wataudhiwa" (2 Timotheo 3:12).The honest conclusion is that the Chinese story is real and large, but we know less than we would like. We do not need to exaggerate. We honor those who have suffered for Christ, as Paul told Timothy: "Yes, and all who desire to live godly in Christ Jesus will suffer persecution" (2 Timothy 3:12).

Asia ya Kusini-MasharikiSoutheast Asia

Katika Asia ya Kusini-Mashariki picha ni ya aina mbalimbali, kwa hiyo tunataja mifano michache kwa uangalifu.In Southeast Asia the picture is varied, so we list a few examples with care.

Indonesia. Makanisa ya Kipentekoste yalianza mapema katika karne ya ishirini na yakakua kwa miongo mingi. Uamsho unaojulikana sana ulikuja katika kisiwa cha Timor mwaka 1965, wakati wa mgogoro wa kitaifa, na ripoti za toba, uponyaji na kuhubiri kwa nguvu. Leo makanisa ya Kipentekoste na ya Kikarismatiki ni sehemu kubwa ya Ukristo wa Kiprotestanti wa Indonesia.Indonesia. Pentecostal churches began early in the twentieth century and grew over many decades. A widely known revival came to the island of Timor in 1965, during a time of national crisis, with reports of repentance, healing and powerful preaching. Today Pentecostal and charismatic churches are a large part of Indonesian Protestantism.

Ufilipino. Ufilipino ni taifa la Kikatoliki la Roma hasa. Misheni za Kipentekoste zilianza mwanzoni mwa karne ya ishirini, na leo kuna makanisa ya Kipentekoste na pia harakati kubwa sana ya kikarismatiki ya Kikatoliki. Tunaujifunza mkondo wa kikarismatiki zaidi katika Kipindi cha 9.The Philippines. The Philippines is mainly a Roman Catholic nation. Pentecostal missions began in the early twentieth century, and today there are both Pentecostal churches and a very large Catholic charismatic movement. We study the charismatic stream further in Unit 9.

Singapore, Malaysia na maeneo mengine. Makanisa mengi ya Kipentekoste na ya Kikarismatiki yalikua mijini katika sehemu ya mwisho ya karne ya ishirini.Singapore, Malaysia and other places. Many Pentecostal and charismatic churches grew in the cities in the later twentieth century.

Mfano ni ule tuliouona katika Amerika ya Kusini na Afrika. Ujumbe ulifika kupitia wamisionari, kisha waumini wa mahali walichukua umiliki na kukuza viongozi wao wenyewe.The pattern is the one we saw in Latin America and Africa. The message arrived through missionaries, and then local believers took ownership and raised their own leaders.

Mijadala MiwiliTwo Debates

Mjadala wa 1: Je, Upentekoste wa Asia ni kitu kilichoingizwa kutoka Magharibi?Debate 1: Is Asian Pentecostalism a Western import?

Pingamizi. Waandishi wengine, hasa katika historia za zamani, walisimulia hadithi kana kwamba Upentekoste ulianza Marekani na kusafirishwa kwenda Asia na wamisionari Wamarekani. Wakosoaji ndani na nje ya kanisa kisha huuliza kama Upentekoste wa Asia ni dini ya kigeni iliyovaa nguo za mahali.The objection. Some writers, especially in the older histories, told the story as if Pentecostalism began in America and was exported to Asia by American missionaries. Critics inside and outside the church then ask whether Asian Pentecostalism is a foreign religion wearing local clothes.

Wanahistoria wanasema nini. Allan Anderson anahoji kwamba hadithi ya zamani ni finyu mno. Anaelekeza kwenye Mukti mwaka 1905, kwa viongozi Wahindi na Wachina, na kwa ukuaji wa Korea ulioutegemea Wakorea. Upentekoste, kwa maelezo yake, ulikuwa na asili nyingi na viongozi wa Asia walikuwa miongoni mwa waundaji wake tangu mwanzo. Wanahistoria wengine wanakubali kwamba wamisionari Wamarekani walikuwa muhimu, lakini wanasisitiza kwamba Waasia ndio waliofanya kazi nyingi ya kueneza ujumbe.What historians say. Allan Anderson argues that the old story is too narrow. He points to Mukti in 1905, to Indian and Chinese leaders, and to Korean growth that depended on Koreans. Pentecostalism, in his account, had many origins and Asian leaders were among its makers from the beginning. Other historians agree that American missionaries mattered, but they stress that Asians did most of the work of spreading the message.

Jibu letu. Tunaamini yote mawili ni kweli, na hakuna linalopunguza uhalisi wa kazi hiyo. Wamisionari walileta ujumbe na mafundisho, nasi tunawaheshimu. Lakini Roho hahitaji kibali cha Magharibi. Ramabai alikuwa mwanamke Mhindi aliyeomba pamoja na watu wake kabla ya Azusa Street kujulikana. Cho alikuwa mchungaji Mkorea, si msaidizi wa mmisionari. Ahadi ya Matendo 2:39 ni "kwa wote walio mbali," na Asia ilikuwa "mbali." Pentekoste yenyewe ilikuwa siku ambayo watu walisikia injili katika lugha zao wenyewe (Matendo 2:6-11). Injili iko nyumbani katika kila taifa.Our answer. We believe both things are true, and neither makes the work less genuine. Missionaries did bring the message and teaching, and we honor them. But the Spirit does not need a Western license. Ramabai was an Indian woman praying with her people before Azusa Street was famous. Cho was a Korean pastor, not a missionary's assistant. The promise of Acts 2:39 is "to all who are afar off," and Asia was "afar off." Pentecost was itself a day when people heard the gospel in their own languages (Acts 2:6-11). The gospel is at home in every nation.

Mjadala wa 2: Je, Upentekoste wa Asia umeundwa kupita kiasi na dini ya mahali?Debate 2: Has Asian Pentecostalism been shaped too much by local religion?

Pingamizi. Baadhi ya wasomi wa Korea wanabainisha kwamba dini ya jadi ya Korea pia inasisitiza maombi ili kupokea baraka, afya na mafanikio katika maisha haya. Wanauliza kama msisitizo juu ya baraka katika baadhi ya makanisa ya Korea umeathiriwa zaidi na dini hiyo ya zamani kuliko na Agano Jipya. Maswali kama hayo yameulizwa kuhusu India, China na Asia ya Kusini-Mashariki, ambapo mababu, roho na taratibu za uponyaji ni sehemu ya utamaduni.The objection. Some scholars of Korea note that Korea's older folk religion also stresses prayer to receive blessing, health and success in this life. They ask whether the emphasis on blessing in some Korean churches has been influenced more by that older religion than by the New Testament. Similar questions have been asked about India, China and Southeast Asia, where ancestors, spirits and healing rituals are part of the culture.

Jambo la haki kusema. Kila kanisa huishi katika utamaduni, na hakuna kanisa lililo huru kutokana na mazingira yake, ikiwemo letu wenyewe. Mwanahistoria mzuri atabaini mahali ujumbe ulipoweza kuchukua umbo la mahali. Wakati mwingine utamaduni husaidia kanisa kuona kitu ambacho Biblia inasema wazi lakini makanisa mengine yamekipuuza, kama ukweli wa vita vya kiroho au umuhimu wa maombi. Wakati mwingine utamaduni huvuta kanisa mbali na Biblia.What is fair to say. Every church lives in a culture, and no church is free of its surroundings, including our own. A good historian will notice where the message may have taken a local shape. Sometimes a culture helps the church to see something the Bible says plainly that other churches overlooked, such as the reality of spiritual warfare or the importance of prayer. Sometimes a culture pulls the church away from the Bible.

Jibu letu. Kipimo ni Maandiko, si asili. Pale njia za mahali zinapokubaliana na Biblia, kama maombi ya kudumu (Luka 18:1) na kuwajali wagonjwa (Yakobo 5:14-15), tunamshukuru Mungu. Pale mazoea yanapochanganya injili na ibada ya mababu au roho, au yanapogeuza maombi kuwa njia ya kufanya biashara na Mungu ili kupata mafanikio, Biblia lazima iyasahihishe. Paulo aliwaambia Wakorintho wakimbie ibada ya sanamu (1 Wakorintho 10:14). Wapentekoste wanaompenda Roho wanapaswa kuwa wa kwanza kutaka kipimo cha Roho mwenyewe: "zijaribuni hizo roho kwamba zimetokana na Mungu" (1 Yohana 4:1). Tunarudi kwenye hatari hii ya kuchanganya baraka na injili katika Kipindi cha 10.Our answer. The test is Scripture, not origin. Where local ways agree with the Bible, such as persistent prayer (Luke 18:1) and care for the sick (James 5:14-15), we thank God. Where a practice mixes the gospel with the worship of ancestors or spirits, or turns prayer into a way of bargaining for success, the Bible must correct it. Paul told the Corinthians to flee idolatry (1 Corinthians 10:14). Pentecostals who love the Spirit ought to be the first to want the Spirit's own test: "Test the spirits, whether they are of God" (1 John 4:1). We return to this danger of confusing blessing and the gospel in Unit 10.

Asia Inatufundisha Nini Sisi WengineWhat Asia Teaches the Rest of Us

Kwanza, kanisa linaweza kukua chini ya msalaba. Waumini wa China na India wameonyesha kwamba nguvu ya Roho haitegemei uhuru au utajiri.First, a church can grow under the cross. Chinese and Indian believers have shown that the Spirit's power does not depend on freedom or wealth.

Pili, maombi si jambo la pembeni. Mfano wa Korea unatukumbusha kwamba kazi kuu mara nyingi zimefuata masaa ya maombi.Second, prayer is not a side issue. The Korean example reminds us that mighty works have often followed hours of prayer.

Tatu, huruma na Roho vinakwenda pamoja. Ramabai hakutenganisha ubatizo wa Roho na kuwatunza wajane na yatima.Third, mercy and the Spirit belong together. Ramabai did not separate Spirit baptism from caring for widows and orphans.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la kijijini huko Amerika ya Kusini au Afrika anaambiwa na kijana, "Mjomba wangu anasema kanisa letu ni dini ya Wamarekani, na kwamba Wakristo wa kweli wanapaswa kufuata njia za zamani za watu wetu wenyewe." Kijana anapenda kanisa lake lakini ana wasiwasi.A pastor in a village church in Latin America or Africa is told by a young man, "My uncle says our church is an American religion, and that real Christians should follow the old ways of our own people." The young man loves his church but is troubled.

Mchungaji anaweza kwanza kumshukuru kijana kwa kuuliza kwa uaminifu. Pili, anaweza kueleza historia. Anaweza kumwambia kijana kuhusu Ramabai huko India mwaka 1905, aliyekuwa mwanamke Mhindi aliyeongoza uamsho wa maombi, na kuhusu waumini wa Korea na China walioeneza imani yao katika shida. Anaweza kumwonyesha kwamba Upentekoste haujawahi kuwa mali ya taifa moja.The pastor can first thank the young man for asking honestly. Second, he can explain the history. He can tell the young man about Ramabai in India in 1905, who was an Indian woman leading a prayer revival, and about Korean and Chinese believers who spread their faith under hardship. He can show him that Pentecostalism has never been the property of one nation.

Tatu, anaweza kulichukulia kwa uzito swali la "njia zetu wenyewe." Injili inaheshimu lugha, muziki na familia, na kanisa linaweza kuimba kwa lugha ya watu na kuheshimu desturi zao njema. Lakini haichanganyi Kristo na mazoea ambayo Maandiko yanakataza. Mchungaji anaweza kufungua Biblia katika Matendo 2:6-11 na Ufunuo 7:9 pamoja na kijana, na kumwuliza ina maana gani kwamba watu wa kila lugha wanasimama mbele ya Mwana-Kondoo.Third, he can take the question of "our own ways" seriously. The gospel respects language, music and family, and a church can sing in the people's own tongue and honor their good customs. But it does not mix Christ with practices that Scripture forbids. The pastor can open Acts 2:6-11 and Revelation 7:9 with the young man, and ask him what it means that people from every tongue stand before the Lamb.

MuhtasariSummary

Upentekoste wa Asia una mizizi mingi na viongozi wengi. Huko Mukti mwaka 1905, Pandita Ramabai na Minnie Abrams waliona uamsho wa maombi na karama za kiroho, ulioungana na huruma kwa wajane na yatima. Makanisa ya Kipentekoste ya India, kama Indian Pentecostal Church of God lililoanzishwa mwaka 1924 chini ya K. E. Abraham, yalikua kupitia uongozi wa Wahindi, hasa Kerala. Huko Korea, uamsho wa Pyongyang wa 1907 uliandaa kanisa linaloomba; baada ya Vita vya Korea, David Yonggi Cho na Choi Ja-sil walianza kanisa lililokuja kuwa Yoido Full Gospel Church, linalojulikana kwa vikundi vya seli na maombi, ingawa kiongozi wake maarufu baadaye alikabili kesi ya mahakama kuhusu fedha za kanisa. Huko China, True Jesus Church, Jesus Family na makanisa ya nyumbani yanaonyesha imani inayomtegemea Roho chini ya shinikizo, lakini takwimu hazina uhakika na True Jesus Church inafundisha mtazamo wa "Umoja" (Oneness) ambao hatuwezi kuukubali. Katika Asia ya Kusini-Mashariki, Indonesia, Ufilipino na mataifa mengine yanaonyesha mfano ule ule wa umiliki wa mahali. Tunajibu dai kwamba Upentekoste wa Asia ni kitu kilichoingizwa kutoka Magharibi kwa kuelekeza kwenye asili na viongozi wa Asia, na tunajibu wasiwasi kuhusu dini ya mahali kwa kipimo cha Maandiko.Asian Pentecostalism has many roots and many leaders. At Mukti in 1905, Pandita Ramabai and Minnie Abrams saw a revival of prayer and spiritual gifts, joined with mercy to widows and orphans. Indian Pentecostal churches, such as the Indian Pentecostal Church of God founded in 1924 under K. E. Abraham, grew through Indian leadership, especially in Kerala. In Korea, the 1907 Pyongyang revival prepared a praying church; after the Korean War, David Yonggi Cho and Choi Ja-sil began the church that became Yoido Full Gospel Church, known for cell groups and prayer, though its famous leader later faced a court case about church finances. In China, the True Jesus Church, the Jesus Family and the house churches show Spirit-centered faith under pressure, but numbers are uncertain and the True Jesus Church teaches a Oneness view we cannot accept. In Southeast Asia, Indonesia, the Philippines and other nations show the same pattern of local ownership. We answer the claim that Asian Pentecostalism is a Western import by pointing to Asian origins and leaders, and we answer the worry about local religion by the test of Scripture.

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).

• 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.

• 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).

• Stanley M. Burgess na Eduard M. 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 Asia.• Stanley M. Burgess and Eduard M. van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002), articles on Asian countries.

• Gina A. Zurlo na Todd M. Johnson, takwimu za kila mwaka katika International Bulletin of Mission Research (Jarida la Kimataifa la Utafiti wa Misheni).• Gina A. Zurlo and Todd M. Johnson, annual statistics in the International Bulletin of Mission Research.

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