Historia na Maendeleo ya Upentekoste — Sehemu ya 9: Uhuisho wa Kikarismatiki, Wimbi la Tatu, na Mitandao ya KineokarismatikiHistory and Development of Pentecostalism — Unit 9: The Charismatic Renewal, the Third Wave, and Neo-Charismatic Networks

Mstari MkuuKey Verse

"na kujitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani." (Waefeso 4:3, SUV)"endeavoring to keep the unity of the Spirit in the bond of peace." (Ephesians 4:3, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza jinsi Uhuisho wa Kikarismatiki (Charismatic Renewal) ulivyoanza katika miaka ya 1960, ukitaja Dennis Bennett, David du Plessis na uhuisho wa Kikatoliki wa mwaka 1967.1. Explain how the Charismatic Renewal began in the 1960s, naming Dennis Bennett, David du Plessis and the Catholic renewal of 1967.

2. Kueleza Wimbi la Tatu (Third Wave) na nafasi iliyochukuliwa na John Wimber na C. Peter Wagner.2. Describe the Third Wave and the part played by John Wimber and C. Peter Wagner.

3. Kueleza mitandao ya kineokarismatiki na kutaja mifano miwili.3. Describe neo-charismatic networks and name two examples.

4. Kueleza kwa haki maswali makuu ambayo Wapentekoste na wengine huuliza kuhusu harakati hizi, na kutoa jibu la Kipentekoste kwa kila moja.4. State fairly the main questions Pentecostals and others ask about these movements, and give a Pentecostal answer to each.

5. Kueleza jinsi mchungaji wa Kipentekoste wa kiklasiki anavyoweza kuhusiana kwa kweli na upendo na waumini wa kikarismatiki na wa kineokarismatiki.5. Explain how a classical Pentecostal pastor can relate with truth and love to charismatic and neo-charismatic believers.

Sauti ya Kozi HiiThe Voice of This Course

Kipindi hiki kimeandikwa kutoka ndani ya Upentekoste wa kiklasiki. Tunafurahi Roho Mtakatifu anapomiminwa juu ya waumini nje ya makanisa yetu. Pia tunashikilia kwamba kila harakati lazima ijaribiwe kwa Biblia. Yote mawili ni ya Kimaandiko: "Msimzimishe Roho; msitweze unabii; jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:19-21).This unit is written from inside classical Pentecostalism. We rejoice when the Holy Spirit is poured out on believers outside our churches. We also hold that every movement must be tested by the Bible. Both are Scriptural: "Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good" (1 Thessalonians 5:19-21).

Mawimbi MatatuThe Three Waves

Katika Kipindi cha 1 tulikutana na aina tatu: Wapentekoste wa kiklasiki, Wakarismatiki, na wa kineokarismatiki au huru. Waandishi wengine huelezea historia hiyo hiyo kama "mawimbi." Wimbi la kwanza ni harakati ya Kipentekoste ya kiklasiki ya mwanzoni mwa miaka ya 1900. Wimbi la pili ni Uhuisho wa Kikarismatiki, ulioanza karibu mwaka 1960 katika makanisa ya zamani. Wimbi la tatu ni jina linalopewa makundi ya kiinjilisti kuanzia miaka ya 1980 yanayosisitiza ishara na maajabu lakini hayajiiti Wapentekoste.In Unit 1 we met the three types: classical Pentecostal, charismatic, and neo-charismatic or independent. Some writers describe the same history as "waves." The first wave is the classical Pentecostal movement of the early 1900s. The second wave is the Charismatic Renewal, which began about 1960 in the older churches. The third wave is a name given to evangelical groups from the 1980s that stress signs and wonders but do not call themselves Pentecostal.

Mfano huu ni wa msaada, lakini haukamiliki. Wanahistoria wengine, wakiwemo Allan Anderson, wanaonya kwamba ni rahisi mno na umefungwa mno na Amerika Kaskazini, kwa sababu harakati nyingi katika Afrika, Asia na Amerika ya Kusini hazilingani vizuri katika mawimbi matatu. Tunautumia mfano kama ramani, na tunakumbuka kwamba ramani si nchi yenyewe.This pattern is helpful, but it is not perfect. Some historians, including Allan Anderson, warn that it is too tidy and too tied to North America, because many movements in Africa, Asia and Latin America do not fit neatly into three waves. We use the pattern as a map, and we remember that a map is not the land.

Kabla ya Uhuisho: Njia ZilizouelekeaBefore the Renewal: Roads That Led to It

Uhuisho wa Kikarismatiki haukufika kutoka mahali popote. Maendeleo matatu yalitayarisha njia.The Charismatic Renewal did not arrive from nowhere. Three developments prepared the way.

Wainjilisti wa uponyaji baada ya Vita vya Pili vya Dunia. Katika miaka ya 1940 na 1950 wachungaji wengi walifanya mikutano mikubwa yenye maombi kwa wagonjwa, na ripoti zao zilifika kwa watu katika familia nyingi za makanisa.Healing evangelists after the Second World War. In the 1940s and 1950s many ministers held large meetings with prayer for the sick, and their reports reached people in many church families.

Full Gospel Business Men's Fellowship International (Ushirika wa Kimataifa wa Wafanyabiashara wa Injili Kamili). Demos Shakarian na wengine waliuanzisha mwaka 1951. Ulileta ushuhuda wa Kipentekoste kwenye kifungua kinywa na chakula cha jioni cha wafanyabiashara, na wengi kutoka makanisa yasiyo ya Kipentekoste waliusikia huko.Full Gospel Business Men's Fellowship International. Demos Shakarian and others founded it in 1951. It brought Pentecostal testimonies to businessmen's breakfasts and dinners, and many from non-Pentecostal churches heard them there.

Harakati ya Mvua ya Mwisho (Latter Rain movement). Harakati hii ilianza mwaka 1948 huko North Battleford, Saskatchewan. Walimu wake walisisitiza kuwekewa mikono, unabii na kurudishwa kwa mitume na manabii. Assemblies of God na madhehebu mengine ya kiklasiki yalichunguza mafundisho haya, na mwaka 1949 Assemblies of God ilikataa kadhaa kati yake. Tunataja Latter Rain hapa kwa sababu wanahistoria wanaona baadhi ya mawazo yake yakirudi baadaye katika mitandao ya kineokarismatiki.The Latter Rain movement. This movement began in 1948 in North Battleford, Saskatchewan. Its teachers stressed laying on of hands, prophecy and a restoration of apostles and prophets. The Assemblies of God and other classical bodies examined these teachings and, in 1949, the Assemblies of God rejected several of them. We mention the Latter Rain here because historians see some of its ideas returning later in neo-charismatic networks.

Wimbi la Pili: Uhuisho wa KikarismatikiThe Second Wave: Charismatic Renewal

Dennis Bennett, 1960Dennis Bennett, 1960

Dennis Bennett alikuwa kasisi wa Kiepiskopali katika Kanisa la St. Mark's huko Van Nuys, California. Aprili 1960 aliliambia kusanyiko lake kwamba alikuwa amepokea ubatizo katika Roho Mtakatifu na alikuwa amenena kwa lugha. Baadhi ya washiriki walisumbuka, naye aliondoka kwenye parokia hiyo na baadaye alihudumu katika kanisa huko Seattle, Washington. Hadithi yake ilisimuliwa katika magazeti na majarida, na iliwaonyesha watu wengi kwamba uzoefu wa Kipentekoste unaweza kutokea katika kanisa la kihistoria. Wengi wanaona mwaka 1960 kuwa mwanzo wa hadharani wa uhuisho.Dennis Bennett was an Episcopal priest at St. Mark's Church in Van Nuys, California. In April 1960 he told his congregation that he had received the baptism in the Holy Spirit and had spoken in tongues. Some members were troubled, and he left that parish and later served a church in Seattle, Washington. His story was told in newspapers and magazines, and it showed many people that Pentecostal experience could happen in a historic church. Many see 1960 as the public beginning of the renewal.

David du Plessis, darajaDavid du Plessis, a bridge

David du Plessis alikuwa mchungaji wa Kipentekoste wa Afrika Kusini, aliyejulikana kwa wengi kama "Bwana Pentekoste." Alisafiri sana na kuzungumza na viongozi wa makanisa mengine, akiwahimiza kutafuta Roho bila kuacha kanisa lao. Hili lilimgharimu sana. Mwaka 1962 Assemblies of God ilimwondolea hadhi yake ya uchungaji kwa sababu ya kazi yake na vikundi vya kiekumeni, na ilirejeshwa mwaka 1980. Maisha yake yanaonyesha jinsi baadhi ya Wapentekoste wa kiklasiki walivyoogopa kupoteza ujumbe wao, na jinsi wengine walivyofanya kazi kwa uvumilivu kuushiriki.David du Plessis was a South African Pentecostal minister, known to many as "Mr. Pentecost." He traveled widely and spoke with leaders of other churches, urging them to seek the Spirit without leaving their own church. This cost him dearly. In 1962 the Assemblies of God withdrew his ministerial standing because of his work with ecumenical groups, and it was restored in 1980. His life shows how deeply some classical Pentecostals feared losing their message, and how patiently others labored to share it.

Kuenea katika makanisa ya zamaniSpread through the older churches

Kufikia katikati ya miaka ya 1960, Waanglikana, Walutheri, Wapresbiteri, Wamethodisti na wengine walikuwa wakizungumza juu ya ubatizo wa Roho. Wengi walifundishwa na marafiki zao wa Kipentekoste wa kiklasiki. Walutheri, kwa mfano, walikuwa na wachungaji kama Larry Christenson kama viongozi wa harakati.By the middle of the 1960s Anglicans, Lutherans, Presbyterians, Methodists and others were speaking of Spirit baptism. Many were taught by classical Pentecostal friends. Lutherans, for example, had pastors such as Larry Christenson as leaders of the movement.

Uhuisho wa Kikarismatiki wa KikatolikiThe Catholic Charismatic Renewal

Februari 1967 kikundi cha walei Wakatoliki waliounganishwa na Chuo Kikuu cha Duquesne huko Pittsburgh walifanya mafungo, wakaomba ubatizo katika Roho na wakaripoti uzoefu wa nguvu ya Roho. Uhuisho ulienea hadi Chuo Kikuu cha Notre Dame huko Indiana kisha sehemu nyingine. Mtaguso wa Pili wa Vatikani (1962-1965) ulikuwa umezungumza hivi karibuni kuhusu karama za Roho miongoni mwa watu wote wa Mungu, na hili liliwasaidia Wakatoliki wengi kuukaribisha uhuisho. Leo Wakarismatiki Wakatoliki wanapatikana katika nchi nyingi sana, na wanaunda mojawapo ya makundi makubwa zaidi katika familia ya kikarismatiki. Mwaka 1972 Wapentekoste wa kiklasiki na Wakatoliki wa Roma walianza mfululizo mrefu wa mazungumzo rasmi, uliendelea kwa miongo mingi.In February 1967 a group of lay Catholics connected with Duquesne University in Pittsburgh held a retreat, prayed for the baptism in the Spirit and reported experiences of the Spirit's power. The renewal spread to the University of Notre Dame in Indiana and then to other places. The Second Vatican Council (1962-1965) had just spoken of the gifts of the Spirit among the whole people of God, and this helped many Catholics to welcome the renewal. Today Catholic charismatics are found in a great many countries, and they form one of the largest groups in the charismatic family. In 1972 classical Pentecostals and Roman Catholics began a long series of formal talks, which continued for decades.

Wimbi la TatuThe Third Wave

Wimber, Wagner na Fuller SeminaryWimber, Wagner and Fuller Seminary

John Wimber aliongoza makanisa ya Vineyard huko California. Mwanzoni mwa miaka ya 1980 alifundisha kozi katika Fuller Theological Seminary pamoja na C. Peter Wagner kuhusu ishara na maajabu na ukuaji wa kanisa. Wagner, profesa wa seminari na msomi wa misheni, baadaye alielezea mkondo huu wa wainjilisti kama "wimbi la tatu," wimbi lililofuata Wapentekoste wa kiklasiki na Wakarismatiki. Wimber aliandika kuhusu "uinjilisti wa nguvu" (power evangelism), akimaanisha kwamba ishara za nguvu ya Mungu, kama uponyaji na maneno ya maarifa, hufungua njia kwa ajili ya kuhubiri.John Wimber led the Vineyard churches in California. In the early 1980s he taught a course at Fuller Theological Seminary with C. Peter Wagner on signs and wonders and church growth. Wagner, a seminary professor and missions scholar, later described this stream of evangelicals as the "third wave," a wave that followed the classical Pentecostals and the charismatics. Wimber wrote on "power evangelism," meaning that signs of God's power, such as healing and words of knowledge, open the way for preaching.

Waumini hawa walitarajia Roho aponye na kusema, lakini wengi hawakufundisha ubatizo wa Roho kama uzoefu tofauti baada ya kuongoka, na kwa kawaida hawakudai kunena kwa lugha kama ushahidi wa kwanza. Wagner na wengine walisema kwamba nguvu ya Mungu inapatikana kwa waumini wote wanapomkubali Kristo, na walimwomba Mungu aiachilie. Kwa hiyo Wapentekoste wa kiklasiki walikaribisha mazoea hayo lakini hawakushiriki maelezo kila wakati.These believers expected the Spirit to heal and speak, but many did not teach Spirit baptism as a separate experience after conversion, and they did not usually require tongues as first evidence. Wagner and others said that the power of God was available to all believers when they received Christ, and they asked God to release it. Classical Pentecostals therefore welcomed the practice but did not always share the explanation.

Baraka ya TorontoThe Toronto Blessing

Januari 1994 mikutano katika kanisa la Vineyard karibu na Uwanja wa Ndege wa Toronto ilianza na ikavuta wageni kutoka nchi nyingi. Ilitambulika kwa kicheko, kuanguka na miitikio mingine isiyo ya kawaida. Iliathiri makanisa huko Uingereza na kwingineko. Mwaka 1995 harakati ya Vineyard iliondoa kanisa la Toronto kutoka ushirika wake kwa sababu ya wasiwasi kuhusu jinsi dhihirisho zilivyokuwa zikishughulikiwa. Hadithi ni ukumbusho kwamba baraka na machafuko vyote vinaweza kuonekana katika uamsho.In January 1994 meetings at a Vineyard church near Toronto Airport began and drew visitors from many countries. They were marked by laughter, falling and other unusual reactions. They influenced churches in Britain and elsewhere. In 1995 the Vineyard movement removed the Toronto church from its association because of concerns about how the manifestations were being handled. The story is a reminder that both blessing and disorder can appear in a revival.

Utamaduni wetu umetumia kwa muda mrefu mwongozo wa Jonathan Edwards, ambaye katika The Distinguishing Marks of a Work of the Spirit of God (Alama Zinazotofautisha Kazi ya Roho wa Mungu) (1741) alisema kwamba miitikio isiyo ya kawaida ya mwili haithibitishi kazi kuwa ya Mungu, wala haithibitishi kuwa ya uongo. Kilicho muhimu ni matunda na mafundisho: kama Yesu anaheshimiwa, Maandiko yanapendwa, dhambi inaachwa na watu wanakua katika upendo (linganisha 1 Yohana 4:1-3 na 1 Wakorintho 14:40).Our tradition has long used the guidance of Jonathan Edwards, who in The Distinguishing Marks of a Work of the Spirit of God (1741) said that unusual bodily reactions do not prove a work to be God's, and do not prove it false. What matters are the fruit and the doctrine: whether Jesus is honored, Scripture is loved, sin is renounced and the people grow in love (compare 1 John 4:1-3 and 1 Corinthians 14:40).

Mitandao ya KineokarismatikiNeo-Charismatic Networks

Ni niniWhat they are

Kundi kubwa zaidi na lenye tofauti nyingi zaidi ni makanisa ya kineokarismatiki au huru. Hayashiriki katika madhehebu ya zamani, na mengi si sehemu ya madhehebu ya Kipentekoste ya kiklasiki. Mara nyingi huunganishwa na mwanzilishi, mtandao wa wachungaji, shule ya huduma au fundisho moja. Mengi yako Afrika, Asia na Amerika ya Kusini. Tumekutana tayari na mifano ya Afrika na Asia katika vipindi vya awali.The largest and most varied group is the neo-charismatic or independent churches. They do not belong to old denominations, and many are not part of the classical Pentecostal bodies. They are often held together by a founder, a network of pastors, a ministry school or a shared teaching. Many are in Africa, Asia and Latin America. We have already met African and Asian examples in earlier units.

MifanoExamples

Redeemed Christian Church of God. Ilianza Nigeria mwaka 1952 chini ya Josiah Akindayomi. Imekua kuwa kanisa kubwa sana lenye makusanyiko katika mataifa mengi, na imeanzisha parokia miongoni mwa Wanigeria na wengine ng'ambo.The Redeemed Christian Church of God. It began in Nigeria in 1952 under Josiah Akindayomi. It has grown into a very large church with congregations in many nations, and it has planted parishes among Nigerians and others abroad.

Universal Church of the Kingdom of God. Ilianzishwa Brazili mwaka 1977 na Edir Macedo. Imeenea katika mataifa mengi na inajulikana kwa majengo yake makubwa, msisitizo wake juu ya ukombozi na uponyaji, na mafundisho yake kuhusu utoaji. Pia imekosolewa sana, na tunarudi kwa hilo katika Kipindi cha 10.The Universal Church of the Kingdom of God. It was founded in Brazil in 1977 by Edir Macedo. It has spread to many nations and is known for its large buildings, its stress on deliverance and healing, and its teaching on giving. It has also been widely criticized, and we return to that in Unit 10.

Mifano hii miwili inaonyesha jinsi kundi hili lilivyo tofauti. La kwanza kwa njia fulani ni kama dhehebu la Kipentekoste la kiklasiki, na la pili lina sifa ambazo madhehebu ya kiklasiki yanazihoji.These two examples show how different the group is. The first is in some ways like a classical Pentecostal denomination, and the second has features that classical bodies question.

Marekebisho Mapya ya Kitume (New Apostolic Reformation)The New Apostolic Reformation

Katika miaka ya 1990 C. Peter Wagner alianza kutumia msemo "New Apostolic Reformation" kwa mitandao inayoongozwa na watu wanaoitwa mitume na manabii, wenye mamlaka juu ya makundi ya makanisa. Wanaounga mkono husema kwamba Waefeso 4:11 inataja mitume na manabii kama karama kwa kanisa, na kwamba Bwana anawarudisha sasa. Waangalizi wengi wa nje, na Wapentekoste wengi wa kiklasiki, hawajashawishika.In the 1990s C. Peter Wagner began to use the phrase "New Apostolic Reformation" for networks led by persons who are called apostles and prophets, who have authority over groups of churches. Supporters say that Ephesians 4:11 names apostles and prophets as gifts to the church, and that the Lord is restoring them now. Many outside observers, and many classical Pentecostals, are not persuaded.

Maswali Ambayo Watu Huuliza na Majibu YetuQuestions People Ask and Our Answers

Swali la 1: Je, Wakarismatiki wamebatizwa kweli katika Roho, ikiwa hawaondoki katika makanisa yao au hawafundishi fundisho letu?Question 1: Are the charismatics truly Spirit-baptized, if they do not leave their churches or teach our doctrine?

Swali. Baadhi ya Wapentekoste wa kiklasiki katika miaka ya 1960 walisema kwamba ubatizo wa kweli wa Roho ulimaanisha kuacha makanisa yasiyofundisha hivyo. Wengine waliogopa kwamba uhuisho ungeufifisha ujumbe wetu.The question. Some classical Pentecostals in the 1960s said that real Spirit baptism meant leaving churches that did not teach it. Some feared that the renewal would water down our message.

Jibu letu. Tunatofautisha uzoefu na lebo. Katika Matendo 10 na 11 Roho alishuka juu ya nyumba ya Kornelio, na Petro akasema, "Basi ikiwa Mungu aliwapa wao karama ile ile aliyotupa sisi tuliomwamini Bwana Yesu Kristo, mimi ni nani niweze kumpinga Mungu?" (Matendo 11:17). Roho si mali ya dhehebu moja (Yohana 3:8). Mtu anapojazwa Roho na kumheshimu Kristo, tunampokea kama ndugu au dada. Wakati huo huo hatuachi mafundisho yetu wenyewe. Bado tunafundisha, kutoka Matendo, kwamba ubatizo wa Roho ni uzoefu wa kutiwa nguvu baada ya kuongoka ambapo kunena kwa lugha ni ishara ya kwanza, na tunawafundisha kwa upole wale walio wazi kwake.Our answer. We distinguish the experience from the label. In Acts 10 and 11 the Spirit fell on Cornelius's household, and Peter said, "If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?" (Acts 11:17). The Spirit does not belong to one denomination (John 3:8). When someone is filled with the Spirit and honors Christ, we receive him as a brother or sister. At the same time we do not give up our own teaching. We still teach, from Acts, that Spirit baptism is an empowering experience after conversion with tongues as its first sign, and we gently teach those who are open to it.

Swali la 2: Vipi kuhusu tofauti za kimafundisho, hasa katika uhuisho wa Kikatoliki?Question 2: What of doctrinal differences, especially in the Catholic renewal?

Swali. Wakarismatiki Wakatoliki wanashikilia mafundisho kuhusu mamlaka ya Kanisa, sakramenti na Maria ambayo Wapentekoste hawashiriki. Je, tunafanya maridhiano kwa kuomba pamoja?The question. Catholic charismatics hold teachings about the authority of the Church, the sacraments and Mary which Pentecostals do not share. Do we compromise by praying together?

Jibu letu. Tofauti za kweli zinabaki, na hatuzifichi. Wakarismatiki Wakatoliki wanaelewa ubatizo katika Roho kwa njia tofauti, kwa kawaida kama kuhuishwa kwa neema iliyopokelewa tayari katika sakramenti. Hatukubaliani. Lakini Maandiko pia yanatoa kipimo rahisi kwa ushirika katika maombi: "wala hawezi mtu kusema, Yesu ni Bwana, isipokuwa katika Roho Mtakatifu" (1 Wakorintho 12:3). Tunaweza kuomba pamoja na yeyote anayekiri kweli kwamba Yesu ni Bwana na anayeamini kazi yake iliyokamilika. Hatujifanyi kukubaliana mahali ambapo hatukubaliani, na tunashikilia mamlaka ya Maandiko peke yake. Pale fundisho linapopingana na injili, onyo la Paulo linasimama (Wagalatia 1:8).Our answer. Real differences remain, and we do not hide them. Catholic charismatics understand the baptism in the Spirit differently, usually as a renewal of grace already received in the sacraments. We do not agree. But Scripture also gives a simple test for fellowship in prayer: "No one can say that Jesus is Lord except by the Holy Spirit" (1 Corinthians 12:3). We can pray with anyone who truly confesses Jesus as Lord and trusts in His finished work. We do not pretend that we agree where we do not, and we hold to the authority of Scripture alone. Where a teaching contradicts the gospel, Paul's warning stands (Galatians 1:8).

Swali la 3: Je, Wimbi la Tatu ni Upentekoste tu kwa jina jingine?Question 3: Is the Third Wave simply Pentecostalism by another name?

Swali. Wengine wanasema Wimbi la Tatu limechukua uzoefu wetu na kuacha fundisho letu, na wengine, hasa wanaoamini karama zilikoma, wanasema kwamba madai yake ya ishara na maajabu si ya kibiblia.The question. Some say the Third Wave has taken our experience while dropping our doctrine, and others, especially cessationists, say that its claims of signs and wonders are not biblical.

Jibu letu. Tunakubaliana na kundi la kwanza kwamba kuna tofauti katika fundisho. Hatukubaliani na kundi la pili kwenye hoja kuu, kwa sababu Biblia haifungi mlango kwa karama (1 Wakorintho 14:39). Tunawatakia mema waumini wa wimbi la tatu, na tunawaalika kusoma Matendo tena. Pia tunasema waziwazi kwamba madai ya ishara lazima yajaribiwe. Tukio la kuvutia halithibitishi fundisho.Our answer. We agree with the first group that there is a difference in doctrine. We disagree with the second group on the main point, because the Bible does not close the door on the gifts (1 Corinthians 14:39). We wish third-wave believers well, and we invite them to study Acts again. We also say plainly that claims of signs must be tested. A spectacular event does not prove a doctrine.

Swali la 4: Je, mitume na manabii wa kisasa ni wa kibiblia?Question 4: Are modern apostles and prophets biblical?

Swali. Viongozi wa kineokarismatiki hutaja Waefeso 4:11. Wakosoaji wanasema kwamba mitume wa Agano Jipya walikuwa mashahidi wa pekee wa Bwana aliyefufuka (Matendo 1:21-22), na kwamba hakuna anayeshikilia wadhifa huo sasa.The question. Neo-charismatic leaders cite Ephesians 4:11. Critics say that the apostles of the New Testament were unique witnesses of the risen Lord (Acts 1:21-22), and that no one now holds that office.

Jibu letu. Madhehebu mengi ya Kipentekoste ya kiklasiki yanashikilia kwamba wale Kumi na Wawili, na Paulo, walikuwa na nafasi ya pekee kama msingi wa kanisa (Waefeso 2:20), na kwamba hakuna mtu leo mwenye mamlaka ya kuongeza Maandiko au kutawala makanisa yasiyo yake mwenyewe. Wengine hutumia neno "mtume" kwa wamisionari waanzilishi na wapanda-kanisa, kama Agano Jipya wakati mwingine linavyolitumia kwa upana zaidi (kwa mfano, Matendo 14:14). Unabii unabaki kuwa karama katika kanisa (1 Wakorintho 14:1), lakini unapaswa kupimwa na wengine (1 Wakorintho 14:29), na kamwe hausimami juu ya Biblia. Kiongozi yeyote asiyewajibika kwa mtu yeyote anavunja mfano wa Matendo 15, ambapo kanisa liliamua pamoja.Our answer. Many classical Pentecostal bodies hold that the Twelve, and Paul, had a unique place as foundation of the church (Ephesians 2:20), and that no one today has authority to add to Scripture or to rule over churches that are not his own. Others use the word "apostle" for pioneering missionaries and church planters, as the New Testament sometimes uses it more widely (for example, Acts 14:14). Prophecy remains a gift in the church (1 Corinthians 14:1), but it is to be weighed by others (1 Corinthians 14:29), and it never stands above the Bible. Any leader who answers to no one breaks the pattern of Acts 15, where the church decided together.

Matumizi ya KichungajiPastoral Application

Mchungaji wa Kipentekoste katika mji wa Amerika ya Kusini anapokea mwaliko kutoka kikundi cha kikarismatiki cha Kikatoliki na kutoka kanisa la mtandao huru katika mtaa huo huo. Wanapendekeza jioni ya pamoja ya maombi kwa ajili ya mji. Baadhi ya washiriki wake wanapendelea, na wengine wanashtuka.A Pentecostal pastor in a Latin American town receives an invitation from the Catholic charismatic group and from an independent network church in the same neighborhood. They propose a joint evening of prayer for the town. Some of his members are in favor, and others are alarmed.

Kwanza, anaomba na kuwaomba wazee waombe pamoja naye. Pili, anakutana na viongozi na kuuliza maswali ya wazi: Yesu ni nani kwenu? Msingi wa wokovu ni nini? Biblia ina nafasi gani? Tatu, anakubali kujiunga katika maombi pale kuna makubaliano juu ya Bwana Yesu, msalaba na Maandiko (1 Wakorintho 12:3), huku akisema kwamba kanisa lake litafundisha imani zake kuhusu ubatizo katika Roho na mambo mengine. Nne, hashiriki jambo lolote asiloweza kuliunga mkono kwa Maandiko, na anazungumza juu ya wengine bila uvumi au dharau. Tano, anafundisha kusanyiko lake mwenyewe kuhusu harakati hizi mapema, ili lisichanganyikiwe.First, he prays and asks the elders to pray with him. Second, he meets the leaders and asks plain questions: Who is Jesus to you? What is the basis of salvation? What place does the Bible have? Third, he agrees to join in prayer where there is agreement on the Lord Jesus, the cross and the Scriptures (1 Corinthians 12:3), while stating that his church will teach its own convictions on baptism in the Spirit and other matters. Fourth, he does not go along with anything he cannot support from Scripture, and he speaks about others without gossip or contempt. Fifth, he teaches his own congregation about these movements ahead of time, so that they are not confused.

MuhtasariSummary

Wapentekoste wa kiklasiki, Wakarismatiki na wa kineokarismatiki ni matawi matatu ya familia pana, na waandishi wengine huzungumza juu ya mawimbi matatu, ingawa mfano huo ni rahisi mno kwa dunia nzima. Uhuisho wa Kikarismatiki ulitayarishwa na wainjilisti wa uponyaji, Full Gospel Business Men's Fellowship na harakati ya Latter Rain. Ulijitokeza hadharani kupitia Dennis Bennett mwaka 1960, ulibebwa na David du Plessis, na ulifika Kanisa Katoliki la Roma mwaka 1967 huko Duquesne. Wimbi la Tatu, lililopewa jina na C. Peter Wagner na kuongozwa na John Wimber, linasisitiza ishara na maajabu bila kudai fundisho letu la ubatizo wa Roho. Mitandao ya kineokarismatiki kama Redeemed Christian Church of God na Universal Church of the Kingdom of God ni tofauti, na baadhi yao imeibua maswali mazito, ikiwemo kuhusu mitume wa kisasa. Tunaikaribisha kazi ya Roho popote Yesu anapoheshimiwa, tunajaribu kila dai kwa Maandiko, na tunashikilia imani yetu wenyewe kwa upendo, tukijitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani.Classical Pentecostals, charismatics and neo-charismatics are three branches of a wide family, and some writers speak of three waves, though that pattern is too tidy for the whole world. The Charismatic Renewal was prepared by healing evangelists, the Full Gospel Business Men's Fellowship and the Latter Rain movement. It became public through Dennis Bennett in 1960, was carried by David du Plessis, and reached the Roman Catholic Church in 1967 at Duquesne. The Third Wave, named by C. Peter Wagner and led by John Wimber, stresses signs and wonders without requiring our doctrine of Spirit baptism. Neo-charismatic networks such as the Redeemed Christian Church of God and the Universal Church of the Kingdom of God are varied, and some have raised serious questions, including about modern apostles. We welcome the Spirit's work wherever Jesus is honored, test every claim by Scripture, and keep our own conviction with love, "keeping the unity of the Spirit in the bond of peace."

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).

• 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).• Stanley M. Burgess and Eduard M. van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002).

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

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (Alama Zinazotofautisha Kazi ya Roho wa Mungu) (1741), mwongozo wa kawaida wa kujaribu uamsho.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), a classic guide to testing revivals.

• Gordon D. Fee, God's Empowering Presence (Uwepo wa Mungu Unaowezesha) (1994).• Gordon D. Fee, God's Empowering Presence (1994).

• Max Turner, The Holy Spirit and Spiritual Gifts (Roho Mtakatifu na Karama za Kiroho) (1996).• Max Turner, The Holy Spirit and Spiritual Gifts (1996).

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