Baadhi ya maandishi haya bado hayajatafsiriwa kwa Kiswahili; sehemu hizo zinaonyeshwa kwa Kiingereza.

Kusoma mitazamo tofauti ya kiteolojia. Masomo ya kihistoria yanaeleza mitazamo ya waandishi wake, ikiwemo mapokeo ya Kiarminiani na ya Kireformed au ya Kikalvini. Kujumuishwa hakufanyi msimamo wa mwandishi kuwa fundisho thabiti la CTS. Soma pamoja na Maandiko na nyenzo zilizopangwa. Jibu lenye hoja kutoka mtazamo mwingine wa kiinjili linapaswa kupimwa kwa hoja zake, si kuadhibiwa kwa sababu tu linatofautiana na mwandishi. Ikiwa alama ya kompyuta inakataa jibu kama hilo, omba CTS ilipitie.

Masomo Yaliyopangwa ya Uzamili (yote matano)

Wanafunzi wa M.Div. na Th.M. husoma masomo yote matano yaliyopangwa na kufanya mtihani wake tofauti baada ya kuanzishwa. Ukurasa wa mtihani unaeleza kanuni ya sasa; ukamilishaji halali wa awali unabaki halali.

Heshima ya Hiari (chagua matatu)

Heshima ni ya hiari kwa kila programu. Wanafunzi wa Cheti na wa Shahada ya Mshiriki wanaweza kusoma masomo matatu ya heshima bila mtihani wa masomo ya lazima. Heshima haichukui nafasi ya mtihani wowote wa Uzamili.

The Master's textbook test: read William H. Durham, The Pentecostal Testimony (1909–1912): Selections, then take its test: twenty fill-in-the-blank questions, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once. Correct answers and explanations are available after the attempt passes. It is separate from the reading test on the five digests below: passing one does not pass the other. On the M.Div. and Th.M. tracks both tests are being introduced; each test's page says whether it is in force yet. Until then any student may take them, and a pass is kept in your record.

The Master's reading test: separate from the honors invitation below. Honors asks you to read any three of these digests; the Master's test covers all five. It has twenty fill-in-the-blank questions, four from each reading, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once; correct answers and explanations are available after the attempt passes. You may try again after a short wait. The test is being introduced: its page says whether it is in force yet. Until then any student may take it, and a pass is kept in your record.

Chaguo la heshima: Kamilisha masomo matatu yoyote kati ya matano yaliyo hapa chini. Masomo haya yanaongeza kozi na hayachukui nafasi ya sehemu zake wala mitihani yake.

Kwenye tovuti hii: Kila moja ya masomo matano ni muhtasari wa Seminari ya Kitheolojia ya Chapala, ulioandikwa na CTS, unaopatikana hapa kwenye tovuti — kila mmoja unafunguka moja kwa moja kutoka ukurasa huu, bila kupakua chochote. Kila kadi inataja kitabu ambacho muhtasari wake umetokana nacho.

Yaliyochaguliwa: 0 kati ya 3

Somo la 1 · His Testimony and Call

The Third Time He Remained

A CTS digest of “Personal Testimony of Pastor Durham,” The Pentecostal Testimony (Chicago), March 1909, pp. 5–7

Durham tells how he joined a Baptist church without being converted, found Christ in Minnesota in 1898, and preached for years believing he had the Holy Spirit. He resisted the Azusa teaching on tongues until he saw friends in Chicago receive, then waited at Azusa Street until, on the third visit of power, he spoke in tongues.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa

Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Aliposalia Mara ya Tatu: Ushuhuda na Wito wa William H. DurhamThe Third Time He Remained: William H. Durham’s Testimony and Call

Somo la Chapala Theological Seminary — Mbaptisti wa Kentucky ambaye hakuwa ameongoka, kuongoka kwake huko Minnesota, mchungaji wa Chicago aliyepinga mafundisho ya Azusa, na usiku tatu sakafuni katika Azusa Street Mission.A Chapala Theological Seminary reading — a Kentucky Baptist who was not converted, a Minnesota conversion, a Chicago pastor who resisted the Azusa teaching, and three nights on the floor of the Azusa Street Mission

Muhtasari wa CTS wa “Ushuhuda wa Kibinafsi wa Mchungaji Durham,” The Pentecostal Testimony (Chicago), Machi 1909, uk. 5–7. Maandishi ya Durham yako katika uwanja wa umma; nukuu fupi zilizo hapa chini zimetoka kwake.A CTS digest of “Personal Testimony of Pastor Durham,” The Pentecostal Testimony (Chicago), March 1909, pp. 5–7. Durham’s text is in the public domain; the short quotations below are from it.

Pentecostal Testimony, Machi 1909Pentecostal Testimony, March 1909
Chanzo cha msingiPrimary source
1891–19071891–1907
William H. DurhamWilliam H. Durham

Neno kabla ya kusoma. William Howard Durham (1873–1912) alikuwa mchungaji wa North Avenue Mission huko Chicago na mhariri wa The Pentecostal Testimony. Ndani ya miaka mitano baada ya ushuhuda huu unaochunguzwa hapa alikua mwalimu mwenye utata zaidi katika harakati ya mwanzo ya Kipentekoste, kwa sababu alifundisha kwamba utakaso si kazi ya pili ya neema bali ni sehemu ya yale Kristo aliyoyakamilisha msalabani. Somo hili la kwanza linatangulia mgogoro huo. Ni maelezo yake mwenyewe ya jinsi alivyookoka, jinsi alivyofikia ubatizo katika Roho Mtakatifu, na jinsi alivyotumwa kuhubiri. Lisome kama ushuhuda: mchungaji akisimulia aliyoyapitia, kwa maneno yake mwenyewe. CTS inawasilisha uzoefu anaoueleza kama alivyoripoti. A word before you read. William Howard Durham (1873–1912) was pastor of the North Avenue Mission in Chicago and editor of The Pentecostal Testimony. Within five years of the testimony studied here he became the most controversial teacher of the early Pentecostal movement, because he taught that sanctification is not a second work of grace but part of what Christ finished on the cross. This first reading comes before that controversy. It is his own account of how he was saved, how he came to the baptism in the Holy Spirit, and how he was sent to preach. Read it as testimony: a pastor telling what he experienced, in his own words. CTS presents the experiences he describes as he reported them.

1.Mshiriki wa Kanisa Bila Mabadiliko ya Moyo1.A Church Member Without a Change of Heart

Durham alizaliwa na kulelewa Kentucky. Karibu na umri wa miaka kumi na minane alijiunga na kanisa la Wabaptisti, kwa unyofu, lakini anasema wazi kwamba hakuwa ameongoka. Hakuwa na “furaha wala amani wala ujuzi wa wokovu,” na alijua hata wakati ule kwamba anapaswa kuwa na “badiliko halisi la moyo.” Bila hilo hivi karibuni aliiacha kauli yake ya imani na kurudi kwenye dhambi, na akapoteza sehemu ya imani aliyokuwa nayo kwa dini. Wachungaji wengi watatambua hadithi hii. Mtu anaweza kubatizwa na kuorodheshwa katika orodha ya kanisa na bado asimjue Kristo. Durham hawalaumu Wabaptisti kwa hili; analaumu ukosefu wake mwenyewe wa kukutana halisi na Mungu. Mahubiri yake ya baadaye daima yalisisitiza sana hitaji la kuongoka kwa hakika na kwa kufahamu, na hapa ndipo msisitizo huo ulipoanzia.Durham was born and raised in Kentucky. At about eighteen he joined the Baptist church, sincerely, but he says plainly that he was not converted. He had “no joy or peace or knowledge of salvation,” and he knew even then that he ought to have “a real change of heart.” Without it he soon gave up his profession and drifted back into sin, and he lost some of the confidence in religion he had once had. Many pastors will recognize this story. A person can be baptized and listed on a church roll and still not know Christ. Durham does not blame the Baptists for this; he blames his own lack of a real encounter with God. His later preaching always pressed hard on the need for a definite, conscious conversion, and this is where that emphasis began.

2.Kuongoka Minnesota, na Ladha ya Kwanza ya Kazi Iliyokamilika2.Conversion in Minnesota, and a First Taste of the Finished Work

Mwaka 1898, huko Minnesota, Mungu alianza kushughulika naye tena. Safari hii hukumu ya moyo ilikuja kwa kusoma Biblia, si kupitia mkutano wowote wa uamsho. Siku baada ya siku iliongezeka, hadi alipoazimia kujisalimisha na kumwita Mungu amrehemu. Wakati huo, anaandika, Roho alimwonyesha Yesu msalabani na kusema, “Kristo alikufa kwa ajili ya dhambi zako.” Aliamini mara moja, na “furaha isiyoneneka” ikaijaza nafsi yake: alikuwa kiumbe kipya na alijua. Kwa miezi alitembea, kama anavyosema, katika hali ya mbinguni. Kisha alianza kupoteza ushindi katika baadhi ya maeneo. Aliambiwa kwamba utakaso ndio aliouhitaji, naye aliutafuta kwa muda mrefu, wakati mwingine akidhani umefanyika kisha akagundua kuwa haukufanyika. Karibu miaka mitatu baada ya kuongoka kwake, Mungu alimpa neema ya “kuitegemea kwa hakika damu ya Kristo” na “kuweka imani yangu juu ya kazi zake zilizokamilika.” Alipofanya hivyo, Roho alishuhudia kwamba ametakaswa. Zingatia undani huu. Mwaka 1909 Durham bado anaeleza hili kama utakaso wake, na bado analifikiria ndani ya mfumo wa Utakatifu aliofundishwa. Hata hivyo lugha anayotumia, kutegemea kazi iliyokamilika ya Kristo kwa imani, ndiyo hasa lugha ambayo baadaye angeitumia dhidi ya mfumo huo. Mbegu ya mafundisho yake maarufu tayari imo katika hadithi yake mwenyewe.In 1898, in Minnesota, God began to deal with him again. This time conviction came through reading the Bible, not through any revival meeting. Day after day it deepened, until he resolved to yield and call on God for mercy. At that moment, he writes, the Spirit showed him Jesus on the cross and said, “Christ died for your sins.” He believed at once, and “joy unutterable” filled his soul: he was a new creature and knew it. For months he walked, as he puts it, in a heavenly state. Then he began to lose the victory in some areas. He was told that sanctification was what he needed, and he sought it for a long time, sometimes thinking it was done and then realizing it was not. About three years after his conversion, God gave him grace “to definitely trust the blood of Christ” and to “rest my faith on His finished works.” When he did, the Spirit witnessed that he was sanctified. Notice this detail. In 1909 Durham still describes this as his sanctification, and he still thinks of it within the Holiness framework he had been taught. Yet the language he uses, resting on Christ’s finished work by faith, is exactly the language he would later use against that framework. The seed of his famous teaching is already in his own story.

3.Nguvu katika Kuhubiri, na “Upungufu wa Kufahamu”3.Power in Preaching, and a “Conscious Shortage”

Durham aliingia katika huduma karibu na wakati wa uzoefu huo. Baraka ilikuwa na nguvu hivi kwamba aliamini kwa unyofu kuwa amempokea Roho Mtakatifu, na aliwahimiza wengine kutafuta vivyo hivyo. Alisafiri kutoka mahali hadi mahali, Roho alionekana kukaa juu yake alipohubiri, na mara nyingi aliona madhabahu zimejaa na watu “wameokoka, wametakaswa na wameponywa.” Hata hivyo anakiri kwamba kulikuwa na “upungufu wa kufahamu” katika uzoefu wake mwenyewe. Hakuweza kamwe kuufanya ulingane na kitabu cha Matendo. Kama wahubiri wengi wa Utakatifu wa siku zake, alieleza matukio makuu katika Matendo kama picha za utakaso. Akitazama nyuma mwaka 1909, anakataa usomaji huo kwa uthabiti: Pentekoste haikuwa wanafunzi kutakaswa tu; ilikuwa kuja kwa Roho Mtakatifu. Hapa Durham anaeleza mtindo wa kawaida wa kipindi hicho. Watu wengi wa Utakatifu walizungumza juu ya “ubatizo wa Roho Mtakatifu” na kumaanisha baraka ya pili ya moyo safi. Uamsho wa Kipentekoste uliwalazimisha kuuliza kama walikuwa wameliita uzoefu wao kwa jina sahihi.Durham entered the ministry about the time of that experience. The blessing was so strong that he honestly believed he had received the Holy Ghost, and he urged others to seek the same. He travelled from place to place, the Spirit seemed to rest on him when he preached, and he often saw crowded altars and people “saved, sanctified and healed.” Yet he admits that there was a “conscious shortage” in his own experience. He could never make it match the book of Acts. Like many Holiness preachers of his day, he explained the great scenes in Acts as pictures of sanctification. Looking back in 1909, he rejects that reading firmly: Pentecost was not simply the disciples being sanctified; it was the coming of the Holy Spirit. Here Durham is describing a common pattern of the period. Many Holiness people spoke of a “baptism of the Holy Ghost” and meant the second blessing of a clean heart. The Pentecostal revival forced them to ask whether they had named their experience correctly.

4.Kupinga Mafundisho ya Azusa4.Resisting the Azusa Teaching

Mwezi Aprili 1906 Durham alisikia juu ya kumiminwa kwa Roho huko Los Angeles, pamoja na kunena kwa lugha. Alifurahi na akawaambia kusanyiko lake dogo kwamba ilikuwa kazi kuu ya Mungu. Alichoshindwa kukubali ni fundisho kwamba lugha ndizo ushahidi wa ubatizo katika Roho Mtakatifu, na alilikemea hadharani. Anajitahidi kueleza kwa nini. Hakutilia shaka kwamba watu wanaonena kwa lugha walikuwa wa kweli; lugha zilikuwa za Kimaandiko wazi. Tatizo lilikuwa la kibinafsi. Fundisho hilo lilisema kwamba yeye, aliyedai kuwa na Roho Mtakatifu kwa miaka, hakuwa amempokea bado. “Hakuna mtu awezaye kamwe kunishawishi,” alitangaza, kwamba hakuwa amempokea Roho Mtakatifu. Unyofu huo ni mojawapo ya nguvu za ushuhuda huu. Durham hajifanyi kuwa alifikia mtazamo wa Kipentekoste kwa urahisi. Anatuambia kwamba kiburi cha uzoefu kilisimama njiani.In April 1906 Durham heard of the outpouring of the Spirit in Los Angeles, with speaking in tongues. He rejoiced and told his small congregation it was a mighty work of God. What he could not accept was the teaching that tongues are the evidence of the baptism in the Holy Spirit, and he denounced it publicly. He is careful to say why. He did not doubt that the people speaking in tongues were genuine; tongues were plainly Scriptural. The problem was personal. The teaching said that he, who had claimed the Holy Ghost for years, had not yet received Him. “No man can ever convince me,” he declared, that he had not received the Holy Ghost. That honesty is one of the strengths of this testimony. Durham does not pretend that he came easily to the Pentecostal view. He tells us that pride of experience stood in the way.

5.Chicago, Los Angeles na “Wimbo wa Mbinguni”5.Chicago, Los Angeles and the “Heavenly Anthem”

Kilichobadilisha mawazo yake hakikuwa hoja bali mtu. Karibu mwanzoni mwa 1907 Roho alianza kuanguka katika misheni zake mwenyewe za Chicago. Miongoni mwa wa kwanza kupokea alikuwa Mzee J. C. Sinclair, mtu ambaye Durham alifanya kazi naye kwa miaka mitatu na hakuwahi kumtilia shaka. Durham alipomsikia akiimba na kunena kwa lugha nyingine, ingawa Sinclair hakuwa kamwe ameweza kuimba hapo awali, alihitimisha kwamba uzoefu wake mwenyewe haukuwahi kufanya jambo kama hilo. Alienda mbele mwishoni mwa ibada, ili tu agundue kwamba hakuweza kumchukua tu Roho Mtakatifu kwa imani na kuendelea; ilimbidi angoje hadi Yeye aje. Sasa alikuwa ameona “kitu halisi,” anasema, na hakuna kitu pungufu kingemridhisha. Kwa sababu kazi zake za uchungaji katika makusanyiko mawili hazikumwachia wakati wa kumngoja Mungu, alienda Los Angeles, akifika tarehe 8 Februari 1907. Maelezo yake ya siku yake ya kwanza katika Azusa Street Mission ni mojawapo ya picha bora za mwanzo za mkutano huo. Walikuwapo mamia ya watu, lakini Mungu alionekana kudhibiti kila kitu: “Hakuna mtu aliyekuwa na lolote la kufanya na yaliyokuwa yakitendeka,” na bado mpangilio ulionekana kuwa kamili. Kisha idadi kubwa walianza kuimba katika Roho, kile ambacho misheni iliita “Wimbo wa Mbinguni.” Durham asingeweza kuimba neno lolote. Aliona wakati huo, anaandika, tofauti kati ya kuwapo kwa Roho pamoja nasi na Roho “kuishi ndani yetu kwa nafsi yake.”What changed his mind was not an argument but a person. About the beginning of 1907 the Spirit began to fall in his own Chicago missions. Among the first to receive was Elder J. C. Sinclair, a man Durham had worked beside for three years and never doubted. When Durham heard him sing and speak in other tongues, though Sinclair had never been able to sing before, he concluded that his own experience had never done anything like it. He went forward at the close of the service, only to find that he could not simply “take” the Holy Spirit by faith and go on; he had to wait until He came. He had now seen “the real thing,” he says, and nothing less would satisfy him. Because his pastoral duties in two congregations left him no time to wait on God, he went to Los Angeles, arriving on 8 February 1907. His description of his first day at the Azusa Street Mission is one of the best early pictures of that meeting. There were hundreds present, yet God seemed to be controlling everything: “No man had anything whatever to do with what was happening,” and still the order seemed perfect. Then a large number began to sing in the Spirit, what the mission called the “Heavenly Anthem.” Durham could not have sung a word of it. He saw then, he writes, the difference between the presence of the Spirit with us and the Spirit “living within us in person.”

6.Ziara Tatu za Nguvu na Unabii wa Seymour6.Three Visits of Power and the Prophecy of Seymour

Majuma ya kuuchunguza moyo yalifuata. Uzoefu wake wa awali ulianza kuonekana mdogo, kazi zake njema zilionekana kuchanganyika na mwili, na kwa muda Mungu alionekana yuko mbali kuliko wakati wowote. Aliacha kujitahidi na akangoja tu, akidai ahadi juu ya sifa za damu ya Kristo peke yake, “nikikana kazi zangu zote, nzuri na mbaya sawasawa.” Tarehe 26 Februari 1907, alasiri ya baada ya ibada, waumini watatu walimwambia asalimishe kila kitu na aache kujaribu, na nguvu ilimjia kwa nguvu hata akaanguka sakafuni. Kwa saa mbili alilala pale, akizidiwa na upendo wa Mungu na ufunuo mpya wa damu ya Kristo. Kisha nguvu ikajiondoa. Siku mbili baadaye jambo hilo hilo lilitokea tena, pamoja na kutetemeka sana, na tena Roho alimwacha. Durham alikuwa ameamua kwamba lugha zingeonyesha kuwa kazi imekamilika. Usiku uliofuata, alipopiga magoti madhabahuni, Roho alikuja mara ya tatu. Kwa saa tatu, anasema, mwili wake ulifanyiwa kazi sehemu kwa sehemu, hadi taya yake, koo lake na ulimi wake vilisogea na “sauti za ajabu” zikaja ambazo hazikuanzia akilini mwake. Kisha alinena wazi kwa lugha nyingine. Taarifa ya kumbukumbu iliyochapishwa baada ya kifo chake inaweka tarehe ya ubatizo wake kuwa 2 Machi 1907. Wakati huo alimsikia Ndugu Seymour, mchungaji, akisema, “Amekwisha kupenya sasa.” Seymour alimwambia kwamba Roho alikuwa amemwamsha usiku huo kusema kwamba Durham atapokea, kisha alitabiri kwamba popote Durham atakapohubiri, Roho Mtakatifu atawashukia watu. Safari hii, Durham anasema, Yeye aliyemtamani hakumwacha. Kumbuka tukio hili utakaposoma Somo la 5. Mwaka 1907 Seymour alikuwa mchungaji wa Durham madhabahuni, na Durham alimheshimu. Miaka minne baadaye wanaume hao wawili wangetengana.Weeks of heart-searching followed. His earlier experiences began to seem small, his good works seemed mixed with the flesh, and for a time God seemed further away than ever. He stopped struggling and simply waited, claiming the promise on the merits of the blood of Christ alone, “renouncing all my own works, good and bad alike.” On 26 February 1907, in an afternoon after-service, three believers told him to surrender everything and stop trying, and power came on him so strongly that he fell to the floor. For two hours he lay there, overwhelmed with the love of God and a fresh revelation of the blood of Christ. Then the power withdrew. Two days later the same thing happened again, with much shaking, and again the Spirit left him. Durham had settled that tongues would show that the work was finished. The next night, as he knelt at the altar, the Spirit came a third time. For three hours, he says, his body was worked on section by section, until his jaw, throat and tongue moved and “strange sounds” came that did not begin in his mind. Then he spoke clearly in other tongues. The memorial notice printed after his death dates his baptism to 2 March 1907. At that moment he heard Brother Seymour, the pastor, say, “He is through now.” Seymour told him that the Spirit had woken him that night to say that Durham would receive, and he then prophesied that wherever Durham preached, the Holy Spirit would fall on the people. This time, Durham says, the One for whom he had longed did not leave him. Remember this scene when you study Reading 5. In 1907 Seymour was Durham’s pastor at the altar, and Durham honored him. Four years later the two men would be divided.

7.Kile Mchungaji wa Kipentekoste Anachochukua Kutoka Hapa Leo7.What a Pentecostal Pastor Takes from It Today

Kwanza, ushuhuda huu unaonyesha kwa nini Durham aliamini kwamba uzoefu lazima uitwe kwa jina na Maandiko. Anakiri wazi kwamba alikuwa ametoa jina kubwa, “Roho Mtakatifu,” kwa baraka halisi lakini ndogo zaidi. Kujisahihisha huko kukawa kiini cha hoja yake ya baadaye. Pili, anaonyesha uvumilivu. Hakujaribu kuzalisha lugha, wala hakudai ubatizo baada ya ziara ya kwanza au ya pili ya nguvu. Tatu, zingatia jinsi anavyojali asili ya uzoefu inayomtazama Kristo. Anachokumbuka zaidi kutoka masaa yale si kutetemeka bali “ufunuo kama huo wa damu” na wa Kristo kuwa Mwokozi pekee. Wachungaji wa Kipentekoste leo wanaweza kuwafundisha watu wao kwamba ubatizo katika Roho unapaswa kumfanya Yesu kuwa halisi zaidi, si pungufu. Nne, ushuhuda wake unahitaji usawa. Durham anaandika kwamba mtafutaji “anaweza asibatizwe kama nilivyobatizwa,” na hilo ni la hekima. Undani wa kimwili wa uzoefu wake ni wake, si kielelezo kwa kila muumini. Mwishowe, mchungaji anapaswa kutambua kwamba msimamo wa Durham juu ya lugha kama ushahidi wa mwanzo ni ule wa Kipentekoste wa kawaida. Wakristo wengine, wakiwemo wafuasi wengi wa karismatiki katika makanisa ya zamani, wanaamini kwamba ubatizo au kujazwa Roho kunaweza kuja pamoja na ishara nyingine, au kwamba lugha ni karama moja kati ya nyingi (1 Wakorintho 12:30). CTS inawaomba wanafunzi wajue vyema hoja ya Kipentekoste ya kawaida na waeleze mitazamo mingine kwa haki.First, this testimony shows why Durham believed that experience must be named by Scripture. He openly admits that he had given a large name, “the Holy Ghost,” to a real but smaller blessing. That self-correction became the heart of his later argument. Second, he models patience. He did not try to produce tongues, and he did not claim the baptism after the first or second visit of power. Third, notice his care for the Christ-centered nature of the experience. What he remembers most from those hours is not the shaking but “such a revelation of the blood” and of Christ as the only Saviour. Pentecostal pastors today can teach their people that the baptism in the Spirit should make Jesus more real, not less. Fourth, his testimony needs balance. Durham writes that a seeker “may not be baptized as I was,” and that is wise. The physical details of his experience are his, not a pattern for every believer. Finally, a pastor should notice that Durham’s position on tongues as initial evidence is the classical Pentecostal one. Other Christians, including many Charismatics in older churches, believe the baptism or filling of the Spirit can come with other signs, or that tongues is one gift among many (1 Corinthians 12:30). CTS asks students to know the classical Pentecostal case well and to describe the other views fairly.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Durham alijiunga na kanisa lakini hakuwa ameongoka. Kusanyiko lako linawasaidiaje washiriki kujua kwamba kweli ni wa Kristo? Alikiri kwamba alikuwa ameita baraka halisi kwa jina lisilo sahihi. Je, kuna lolote katika hadithi yako ya kiroho unalohitaji kulipima tena kwa Maandiko? Hakuruhusu kiburi chake juu ya uzoefu wa zamani kimzuie kutafuta zaidi ya Mungu. Nini kinaweza kusimama njiani mwako? Na ungemshauri vipi muumini anayetafuta ubatizo katika Roho Mtakatifu na amevunjika moyo kwamba haujaja bado? For reflection. Durham joined a church but was not converted. How does your congregation help members to know that they truly belong to Christ? He confessed that he had called a real blessing by the wrong name. Is there anything in your own spiritual story that you need to measure again by Scripture? He would not let his pride in past experience keep him from seeking more of God. What might stand in your way? And how would you counsel a believer who is seeking the baptism in the Holy Spirit and is discouraged that it has not yet come?

Chagua

Somo la 2 · Spirit Baptism and Tongues

Two Experiences, Not Two Works

A CTS digest of “The Two Great Experiences or Gifts,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 5–7

Durham sets out his order of Christian experience: conversion, in which a believer receives Christ and a full salvation; water baptism; and the baptism in the Holy Spirit with tongues, “the seal of a finished salvation.” From Acts 2, 8 and 19 he argues for two experiences, not two works of grace. The digest sets beside it the three-stage reply.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa

Uzoefu Mbili, Si Kazi Mbili: Durham juu ya Kuongoka na Ubatizo katika Roho MtakatifuTwo Experiences, Not Two Works: Durham on Conversion and the Baptism in the Holy Spirit

Somo la Chapala Theological Seminary — ramani ya Durham ya maisha ya Kikristo: kuongoka, ubatizo wa majini, zawadi ya Roho Mtakatifu pamoja na lugha, na maisha ya kutembea kila siku katika Roho.A Chapala Theological Seminary reading — Durham’s map of the Christian life: conversion, water baptism, the gift of the Holy Spirit with tongues, and a life of daily walking in the Spirit

Muhtasari wa CTS wa “Uzoefu Mkuu Mbili au Karama,” The Pentecostal Testimony (Los Angeles), Juz. I, Na. 8, Agosti 1911, uk. 5–7. Maandishi ya Durham yako katika uwanja wa umma; nukuu fupi zilizo hapa chini zimetoka kwake.A CTS digest of “The Two Great Experiences or Gifts,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 5–7. Durham’s text is in the public domain; the short quotations below are from it.

Pentecostal Testimony, Agosti 1911Pentecostal Testimony, August 1911
Chanzo cha msingiPrimary source
Matendo 2, 8 na 19Acts 2, 8 and 19
William H. DurhamWilliam H. Durham

Neno kabla ya kusoma. Kufikia majira ya joto ya 1911 Durham alikuwa amehamisha makao yake makuu kutoka Chicago hadi Los Angeles, na gazeti lake lilikuwa likibeba mafundisho yake juu ya “kazi iliyokamilika ya Kalvari” kwa wasomaji wa Kipentekoste ulimwenguni kote. Makala hii ndiyo kauli yake ya wazi zaidi ya kuthibitisha mpangilio wa uzoefu wa Kikristo. Ni andiko la kawaida la kile wanahistoria wanachokiita mtazamo wa hatua mbili au wa Kazi Iliyokamilika, ambao makanisa mengi ya Kipentekoste ya baadaye yaliukubali. Wapentekoste wengine, wakati ule na sasa, wanashikilia mpangilio wa hatua tatu. CTS inaeleza hoja ya Durham na majibu makuu, ili wanafunzi waweze kuelewa kila upande. A word before you read. By the summer of 1911 Durham had moved his headquarters from Chicago to Los Angeles, and his paper was carrying his teaching on “the finished work of Calvary” to Pentecostal readers around the world. This article is his clearest positive statement of the order of Christian experience. It is the classic text of what historians call the two-stage or Finished Work view, which most later Pentecostal churches adopted. Other Pentecostals, then and now, hold a three-stage order. CTS sets out Durham’s argument and the main replies, so that students can understand each side.

1.Ramani: Uzoefu Mbili na Mwendo wa Kila Siku1.The Map: Two Experiences and a Daily Walk

Durham anaanza kwa dai la ujasiri. Tukichunguza Agano Jipya kwa uangalifu kadiri tuwezavyo, anasema, tunapata “uzoefu mkuu mbili wa hakika” na si zaidi. Pamoja nao tunapata muhtasari wazi wa jinsi wale walioupokea wanavyopaswa kuishi. Maisha hayo ni ya kuendelea: “lazima yaishiwe kila siku” ili kubaki katika amani na kibali cha Mungu. Muundo wa teolojia yake yote uko hapa katika sehemu tatu. Kwanza ni kuongoka, ambapo mtu humpokea Kristo. Pili ni ubatizo katika Roho Mtakatifu, ambapo mtu humpokea Roho. Kuzunguka na baada ya yote mawili huja maisha ya kuendelea ya imani, utii na ukuaji. Zingatia kinachokosekana. Hakuna mgogoro wa kati wa utakaso kati ya kuongoka na Roho. Hatua hiyo inayokosekana ndiyo iliyofanya makala hii iwe na utata miongoni mwa Wapentekoste waliotoka katika harakati ya Utakatifu.Durham opens with a bold claim. Search the New Testament as carefully as we will, he says, we find “two great, definite experiences” and no more. Alongside them we find a clear outline of how those who have received them should live. That life is progressive: it “must be lived daily” to remain in the peace and favor of God. The structure of his whole theology is here in three parts. First comes conversion, in which a person receives Christ. Second comes the baptism in the Holy Spirit, in which a person receives the Spirit. Around and after both of them comes the ongoing life of faith, obedience and growth. Notice what is missing. There is no intermediate crisis of sanctification between conversion and the Spirit. That missing step is what made this article so controversial among Pentecostals who had come from the Holiness movement.

2.Uzoefu wa Kwanza: Kuongoka kama Badiliko Kamili2.The First Experience: Conversion as a Complete Change

Katika kuongoka, Durham anaandika, mtu humpokea Yesu Kristo, Mungu humkubali, na uzima wa milele hupewa. Anapita kutoka hukumu hadi amani na Mungu (Warumi 5:1). Wakati mwenye dhambi anapomkubali Kristo, “ameokoka; ameokoka kama atakavyowahi kuokoka.” Durham hakatai ukuaji. Anakataa kwamba mtu aliyeongoka ameokoka nusu tu. Kinachomfanya mtu kupotea, anasema, si kwanza dhambi zake za nje bali kuzaliwa kwake katika jamii iliyoanguka na kutokuamini kwake Mwana wa Mungu. Anapoamini, asili yake hubadilishwa pamoja na hali yake. “Kuongoka maana yake kubadilika,” Durham anasema. Muumini anafanywa “kiumbe kipya, si kipya kwa sehemu”: anabadilishwa kutoka dhambi hadi haki, kutoka uchafu hadi utakatifu, kutoka mtoto wa Shetani hadi mtoto wa Mungu. Kisha huja hatua moja ya vitendo. Muumini mpya sasa ni mgombea wa ubatizo wa majini, ambao Durham anauita jambo pekee linalohitajika kati ya kuongoka na ubatizo katika Roho Mtakatifu.In conversion, Durham writes, a person receives Jesus Christ, God accepts him, and eternal life is imparted to him. He passes from condemnation into peace with God (Romans 5:1). The moment a sinner accepts Christ, “he is saved; just as saved as he will ever be.” Durham is not denying growth. He is denying that a converted person is only half saved. What makes a person lost, he argues, is not first his outward sins but his birth into a fallen race and his unbelief toward the Son of God. When he believes, his nature is changed as well as his state. “To convert means to change,” Durham says. A believer is made “a new creature, not partly new”: changed from sin to righteousness, from uncleanness to holiness, from a child of Satan to a child of God. Then comes one practical step. The new believer is now a candidate for water baptism, which Durham calls the only thing required between conversion and the baptism in the Holy Spirit.

3.Mpangilio wa Mitume katika Matendo3.The Apostles’ Order in Acts

Ushahidi mkuu wa Durham ni mahubiri ya mitume. Siku ya Pentekoste umati uliuliza lazima wafanye nini, na Petro aliwaambia watubu na kubatizwa kwa jina la Yesu Kristo kwa ondoleo la dhambi, akiahidi kwamba watapokea zawadi ya Roho Mtakatifu (Matendo 2:38). Durham kisha anafuata kielelezo hiki katika Matendo: Filipo huko Samaria, ofisa wa Ethiopia njiani, na Paulo mbele ya wafalme na umati. Kila mahali, anasema, ujumbe ulikuwa Kristo aliyesulibiwa na kufufuka, “Mwokozi kamili na timilifu,” anayepokelewa kwa imani. Petro hakubishana na umati kuhusu kazi za neema wala kuwatuma “kusaga katika vinu wakitafuta kitu fulani cha ajabu ambacho hakuna awezaye kukifafanua.” Alimhubiri Kristo, akaita watubu na kubatizwa, na akaahidi Roho. Kutokana na hili Durham anatoa dai lake kuu hasi: hakuna mtume yeyote mahali popote aliyewaongoza walioongoka kutafuta utakaso kama kazi ya pili ya papo hapo. Waliwafundisha walioongoka jinsi ya kuishi, na waliwaongoza kumpokea Roho Mtakatifu.Durham’s main evidence is the preaching of the apostles. On the day of Pentecost the multitude asked what they must do, and Peter told them to repent and be baptized in the name of Jesus Christ for the remission of sins, promising that they would receive the gift of the Holy Spirit (Acts 2:38). Durham then follows this pattern through Acts: Philip in Samaria, the Ethiopian official on the road, and Paul before kings and crowds. Everywhere, he says, the message was Christ crucified and risen, “a full and complete Savior,” received by faith. Peter did not argue with the crowd about works of grace or send them “grinding in the mills in search of some mysterious something that no one can define.” He preached Christ, called for repentance and baptism, and promised the Spirit. From this Durham draws his central negative claim: no apostle anywhere led converts to seek sanctification as a second, instantaneous work. They taught converts how to live, and they led them to receive the Holy Spirit.

4.Uzoefu wa Pili: “Muhuri wa Wokovu Uliokamilika”4.The Second Experience: “The Seal of a Finished Salvation”

Mtu anapomkubali Kristo, Durham anaandika, yeye ni mtoto na mrithi wa Mungu, tayari kupokea yale Mungu aliyoyaahidi watoto wake. Uzoefu unaofuata ni kumpokea Roho Mtakatifu. “Daima ni uzoefu wa hakika,” na “daima huambatana na kunena kwa lugha nyingine,” kama katika Pentekoste. Haya ni mafundisho ya kawaida ya Kipentekoste ya lugha kuwa ushahidi wa mwanzo. Kisha inakuja kauli maarufu zaidi ya Durham. Ubatizo katika Roho Mtakatifu ni “muhuri wa wokovu uliokamilika katika Yesu Kristo” (linganisha Waefeso 1:13 na 4:30). Kwa Durham mpangilio ni muhimu. Kristo alimaliza kazi ya kutuokoa msalabani; kisha Roho huja kama Nafsi, “Nafsi ya tatu ya Uungu,” kuishi ndani ya muumini ambaye Kristo ameshamsafisha. Ubatizo haukamilishi wokovu uliobaki nusu. Unautia muhuri uliokamilika na kumwezesha muumini kuishi na kushuhudia.Once a person has received Christ, Durham writes, he is a child and heir of God, ready to receive what God has promised His children. The next experience is the receiving of the Holy Spirit. It is “always a definite experience,” and it is “invariably accompanied by the speaking in other tongues,” as at Pentecost. This is the classical Pentecostal teaching of tongues as the initial evidence. Then comes Durham’s most memorable phrase. The baptism in the Holy Spirit is “the seal of a finished salvation in Jesus Christ” (compare Ephesians 1:13 and 4:30). For Durham the order matters. Christ finished the work of saving us on the cross; the Spirit then comes as a Person, the “third Person of the Godhead,” to live within the believer whom Christ has already cleansed. The baptism does not complete a half-finished salvation. It seals a finished one and empowers the believer to live and witness.

5.Samaria na Efeso5.Samaria and Ephesus

Durham aliamini kwamba Matendo 8 yanamaliza jambo hilo. Filipo alihubiri Kristo huko Samaria, na watu waliamini na kubatizwa. Sasa walikuwa na hasa walichopokea: Kristo, ambaye amefanywa kwetu “hekima, haki, utakaso na ukombozi” (1 Wakorintho 1:30). Katika siku za Durham, analalamika, walioongoka kama hao wangeambiwa kwamba wamehesabiwa haki lakini hawajatakaswa, na baadhi wangebaki katika mkanganyiko kwa miaka. Lakini Petro na Yohana hawakuwaweka Wasamaria kutafuta kazi ya pili ya neema. Waliwaombea na kuwawekea mikono, nao wakampokea Roho Mtakatifu. Kwa hiyo, Durham anahitimisha, Wasamaria walikuwa na “uzoefu mbili za hakika, lakini si kazi mbili za neema.” Katika wa kwanza walifanywa watakatifu katika Kristo; katika wa pili walitiwa muhuri na Roho. Matendo 19 yanaelekeza upande ule ule. Paulo hakuwauliza wanafunzi wa Efeso kama wana baraka ya pili; aliwauliza kama wamempokea Roho Mtakatifu tangu walipoamini. Durham pia anatumia Samaria dhidi ya mtazamo tofauti: kwamba kila muumini humpokea Roho Mtakatifu katika kuongoka. “Tunapompokea Kristo tunaye Kristo,” anaandika, lakini si Roho hadi tumpokee.Durham believed Acts 8 settles the matter. Philip preached Christ in Samaria, and the people believed and were baptized. They now had exactly what they had received: Christ, who is made unto us “wisdom, righteousness, sanctification and redemption” (1 Corinthians 1:30). In Durham’s day, he complains, such converts would be told they were justified but not sanctified, and some would remain in confusion for years. But Peter and John did not set the Samaritans seeking a second work of grace. They prayed for them and laid hands on them, and they received the Holy Spirit. So, Durham concludes, the Samaritans had “two definite experiences, but not two works of grace.” In the first they were made holy in Christ; in the second they were sealed by the Spirit. Acts 19 points the same way. Paul did not ask the disciples at Ephesus whether they had the second blessing; he asked whether they had received the Holy Spirit since they believed. Durham also uses Samaria against a different view: that every believer receives the Holy Spirit at conversion. “When we receive Christ we have Christ,” he writes, but not the Spirit until we receive Him.

6.“Acheni Jambo Hili”: Ombi la Durham, na Majibu6.“Stop This Thing”: Durham’s Appeal, and the Replies

Durham anamaliza kwa hukumu pana. Sehemu kubwa ya ulimwengu wa Kikristo, anasema, inatambua uzoefu mmoja tu, kuongoka. Sehemu nyingine imeona kwamba kuna miwili, lakini imeweka “kazi ya pili ya hakika ya neema” mahali ambapo ubatizo katika Roho Mtakatifu unapaswa kuwa. Na sasa baadhi ya Wapentekoste wanaongeza cha tatu. “Ndugu, kwa jina la Bwana, acheni jambo hili,” anaomba; Mungu atalithibitisha Neno lake kwa ishara zinazofuata, lakini “Hawezi kuheshimu nadharia za wanadamu.” Wanafunzi wanapaswa kusikia pande nyingine kwa uwazi vile vile. Wapentekoste wa Utakatifu, kama Azusa Street Mission, Church of God (Cleveland, Tennessee), Pentecostal Holiness Church na Church of God in Christ, walibaki na hatua tatu. Walijibu kwamba wanafunzi walikuwa safi tayari kabla ya Pentekoste (Yohana 15:3), kwamba Yesu aliomba utakaso wao (Yohana 17:17), na kwamba Petro baadaye alisema Mungu aliisafisha mioyo ya watu wa mataifa kwa imani alipowapa Roho (Matendo 15:8–9). Kwa mtazamo wao Roho huja juu ya chombo kilichosafishwa; gazeti la Azusa la 1906 liliuita ubatizo “karama ya nguvu juu ya maisha yaliyotakaswa.” Wainjilisti wengi nje ya harakati ya Kipentekoste walijibu kwa njia tofauti tena: kila muumini humpokea Roho katika kuongoka (Warumi 8:9; 1 Wakorintho 12:13), na kuchelewa huko Samaria kulikuwa wakati wa pekee injili ilipovuka kwenda kwa watu wapya. Wapentekoste wa baadaye wa Kazi Iliyokamilika, wakiwemo Assemblies of God, walibaki na mpangilio wa hatua mbili wa Durham lakini walisema kwa uangalifu zaidi kuliko yeye kwamba Roho anafanya kazi katika kuzaliwa upya, ilhali ubatizo katika Roho ni tofauti nao na hufuata.Durham ends with a sweeping judgment. Much of the Christian world, he says, recognizes only one experience, conversion. Another part has seen that there are two, but has put a “definite second work of grace” where the baptism in the Holy Spirit belongs. And now some Pentecostals add a third. “Brethren, in the name of the Lord, stop this thing,” he pleads; God will confirm His Word with signs following, but “He cannot honor the theories of men.” Students should hear the other sides as clearly. Holiness Pentecostals, such as the Azusa Street Mission, the Church of God (Cleveland, Tennessee), the Pentecostal Holiness Church and the Church of God in Christ, kept three stages. They answered that the disciples were already clean before Pentecost (John 15:3), that Jesus prayed for their sanctification (John 17:17), and that Peter later said God purified the Gentiles’ hearts by faith when He gave them the Spirit (Acts 15:8–9). In their view the Spirit comes upon a cleansed vessel; the 1906 Azusa paper called the baptism “a gift of power upon the sanctified life.” Many evangelicals outside the Pentecostal movement replied differently again: every believer receives the Spirit at conversion (Romans 8:9; 1 Corinthians 12:13), and the delay in Samaria was a unique moment as the gospel crossed into a new people. Later Finished Work Pentecostals, including the Assemblies of God, kept Durham’s two-stage order but said more carefully than he did that the Spirit is at work in the new birth, while the baptism in the Spirit is distinct from it and follows it.

7.Kile Mchungaji wa Kipentekoste Anachochukua Kutoka Hapa Leo7.What a Pentecostal Pastor Takes from It Today

Kwanza, Durham anamweka Kristo katikati. Ubatizo katika Roho si ngazi ya kwenda wokovu bora zaidi; ni Roho kutia muhuri na kuwezesha watu ambao tayari wamekamilika ndani ya Kristo. Hilo linalinda dhidi ya kiburi cha kiroho miongoni mwa wanaonena kwa lugha. Pili, anawapa waumini wapya uhakika. Mtu aliyempokea Kristo kweli hapaswi kuambiwa kwamba ameokoka kwa sehemu tu. Tatu, mpangilio wake ni rahisi vya kutosha kufundisha: amini, batizwa, mpokee Roho, na tembea ndani yake kila siku. Makusanyiko mengi ya Kipentekoste bado yanaufuata katika vitendo. Nne, mchungaji lazima ashughulikie sauti yake kwa uangalifu. Durham anaita mafundisho ya Wakristo wengine “upuuzi” na “nadharia za wanadamu.” Aliandika katika joto la ugomvi, na mwalimu wa leo anaweza kushikilia imani thabiti bila dharau kwa ndugu na dada wanaosoma maandiko yale yale kwa njia tofauti. Mwishowe, somo hili linakaribisha uchunguzi makini wa Biblia. Kila upande hujenga juu ya Matendo, Yohana na Paulo. Mchungaji mwenye hekima huwafundisha watu kusoma vifungu hivyo katika muktadha, kuuliza ni nini mfano na ni nini tukio la mara moja, na kudumisha ushirika na Wakristo wanaofikia hitimisho nyingine.First, Durham keeps Christ at the center. The baptism in the Spirit is not a ladder to a better salvation; it is the Spirit sealing and empowering people who are already complete in Christ. That guards against spiritual pride among those who speak in tongues. Second, he gives new believers assurance. A person who has truly received Christ should not be told that he is only partly saved. Third, his order is simple enough to teach: believe, be baptized, receive the Spirit, and walk in Him daily. Many Pentecostal congregations still follow it in practice. Fourth, a pastor must handle his tone with care. Durham calls the teaching of other Christians “nonsense” and “theories of men.” He was writing in the heat of a quarrel, and a teacher today can hold firm convictions without contempt for brothers and sisters who read the same texts differently. Finally, the reading invites careful Bible study. Each side builds on Acts, John and Paul. A wise pastor teaches people to read those passages in context, to ask what is pattern and what is a one-time event, and to keep fellowship with Christians who reach other conclusions.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Ungemweleza vipi muumini mpya tofauti kati ya kumpokea Kristo na kupokea ubatizo katika Roho Mtakatifu? Durham aliita Roho “muhuri wa wokovu uliokamilika.” Kauli hiyo inaongeza nini katika ufahamu wako wa ubatizo wa Roho? Ni vifungu gani ungetumia kuwasilisha mtazamo wa hatua mbili, na ni vipi Mpentekoste wa Utakatifu angetumia kuwasilisha mtazamo wa hatua tatu? Kanisa lako linawezaje kufundisha msimamo wake kwa uwazi huku likizungumza kwa heshima juu ya waumini wanaoshikilia mwingine? For reflection. How would you explain to a new believer the difference between receiving Christ and receiving the baptism in the Holy Spirit? Durham called the Spirit “the seal of a finished salvation.” What does that phrase add to your understanding of Spirit baptism? Which passages would you use to present the two-stage view, and which would a Holiness Pentecostal use to present the three-stage view? How can your church teach its own position clearly while speaking respectfully of believers who hold another?

Chagua

Somo la 3 · The Finished Work of Calvary

Complete in Him

A CTS digest of “Sanctification: The Bible Does Not Teach That It Is a Second Definite Work of Grace,” The Pentecostal Testimony, Vol. I, No. 8, August 1911, pp. 1–3; and the lead article of January 1912, pp. 1–3 (heading illegible in the scan text)

In two articles Durham argues that no Scripture teaches sanctification as a second work. In conversion the believer comes into Christ the Sanctifier and is made holy; what follows is the overcoming life of faith, not another crisis. He honors Wesley while disputing him, and answers Holiness leaders from Romans 6. The digest gives the Wesleyan reply.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa

Kamili Ndani Yake: Mafundisho ya Durham ya Kazi Iliyokamilika kuhusu UtakasoComplete in Him: Durham’s Finished Work Teaching on Sanctification

Somo la Chapala Theological Seminary — makala mbili za Durham kuhusu utakatifu: utakaso kama hali inayoingiwa ndani ya Kristo katika kuongoka, maisha ya ushindi yanayofuata, na changamoto yake kwa mafundisho ya kazi ya pili ya neema.A Chapala Theological Seminary reading — two of Durham’s articles on holiness: sanctification as a state entered in Christ at conversion, the overcoming life that follows, and his challenge to the teaching of a second work of grace

Muhtasari wa CTS wa “Utakaso: Biblia Haifundishi Kwamba Ni Kazi ya Pili ya Hakika ya Neema,” The Pentecostal Testimony (Los Angeles), Juz. I, Na. 8, Agosti 1911, uk. 1–3, na wa makala kuu isiyo na kichwa kuhusu kiwango cha Biblia cha wokovu katika toleo la Januari 1912, uk. 1–3 (kichwa chake hakisomeki katika maandishi ya nakala iliyopigwa picha). Maandishi ya Durham yako katika uwanja wa umma; nukuu fupi zilizo hapa chini zimetoka kwake.A CTS digest of “Sanctification: The Bible Does Not Teach That It Is a Second Definite Work of Grace,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 1–3, and of the untitled lead article on the Bible standard of salvation in the January 1912 issue, pp. 1–3 (its heading is not legible in the scan’s text). Durham’s text is in the public domain; the short quotations below are from it.

Pentecostal Testimony, 1911–1912Pentecostal Testimony, 1911–1912
Chanzo cha msingiPrimary source
Warumi 6Romans 6
William H. DurhamWilliam H. Durham

Neno kabla ya kusoma. “Kazi iliyokamilika ya Kalvari” ilikuwa jina la Durham kwa ujumbe wake. Aliuhubiri kwa upana mara ya kwanza mwaka 1910, na makala katika toleo la Februari 1911 la gazeti lake ilianzisha kile alichokiita baadaye “vita kuu ya elfu moja mia tisa kumi na moja.” Makala hizi mbili zinaonyesha mafundisho hayo katika ukamilifu wake. Wapentekoste wengi wa 1911 walikuwa wametoka katika harakati ya Utakatifu na waliamini kwamba utakaso ni kazi ya pili ya neema ya papo hapo baada ya kuongoka. Durham aliwaambia wamekosea. CTS inawasilisha hoja yake na jibu la Wesley na Utakatifu kando kwa kando. Hakuna upande uliokana kwamba Mungu huwaita watu wake kwa utakatifu. Walitofautiana kuhusu jinsi gani na lini Mungu humfanya muumini kuwa mtakatifu. A word before you read. “The finished work of Calvary” was Durham’s name for his message. He first preached it widely in 1910, and an article in the February 1911 issue of his paper set off what he later called “the great battle of nineteen eleven.” These two articles show the teaching at its fullest. Most Pentecostals of 1911 had come out of the Holiness movement and believed that sanctification is a second, instantaneous work of grace after conversion. Durham told them they were mistaken. CTS presents his case and the Wesleyan-Holiness answer side by side. Neither side denied that God calls His people to holiness. They disagreed about how and when God makes a believer holy.

1.“Hata Andiko Moja Hakuna”1.“Not Even One Scripture”

Makala ya Agosti 1911 inaanza kwa kueleza kwa nini Durham aliendelea kuandika juu ya somo hili: makala yake ya awali ilikuwa imesababisha majadiliano mengi na barua nyingi hata alihisi lazima aendelee. Hoja yake ya kuanzia ni rahisi. Tangu wakati Roho alipomwonyesha kwamba “hakuna hata Andiko moja” linalofundisha utakaso kama kazi ya pili, alikuwa ameusoma somo hilo, ameuhubiri na kujadiliana na mamia ya watu. Anaiita nadharia ya kazi ya pili mojawapo ya mafundisho dhaifu zaidi yanayofundishwa katika harakati ya Kipentekoste. Hoja yake kuu ni ya ukimya. Agano Jipya linarekodi kuongoka kwa mmoja baada ya mwingine, na kisa kimoja baada ya kingine cha watu kumpokea Roho Mtakatifu. Kama utakaso ungekuwa kazi ya pili ya hakika, anasema, tungetarajia angalau mfano mmoja wa mtu kuupokea. Hakuna. Durham kisha anabainisha kwamba watetezi wengi wa baraka ya pili hawahoji kutoka Maandiko kabisa. Wanarejea Wesley au kiongozi mwingine mkuu, au ushuhuda wao wenyewe.The August 1911 article begins by explaining why Durham kept writing on this subject: his earlier article had caused so much discussion and so many letters that he felt he had to continue. His starting point is simple. From the time the Spirit showed him that “there is not even one Scripture” teaching sanctification as a second work, he had studied the subject, preached on it and discussed it with hundreds of people. He calls the second-work theory one of the weakest doctrines taught in the Pentecostal movement. His main argument is from silence. The New Testament records one conversion after another, and one case after another of people receiving the Holy Spirit. If sanctification were a second definite work, he says, we would expect at least one example of someone receiving it. There is none. Durham then notes that many defenders of the second blessing do not argue from Scripture at all. They appeal to Wesley or another great leader, or to their own personal testimony.

2.Wesley Aheshimiwa, na Kuhojiwa2.Wesley Honored, and Questioned

Jinsi Durham anavyomshughulikia John Wesley inastahili kuzingatiwa, kwa kuwa ni ya heshima zaidi kuliko sauti yake mahali pengine. Anaamini kwamba Wesley na wengi waliofundisha baraka ya pili walikuwa “watu halisi wa Mungu.” Mungu alimwinua Wesley kuhubiri “utakatifu kwa Bwana,” na ujumbe wake uliubariki ulimwengu. Lakini Durham anadhani Wesley alikosea katika jambo hili, na anahoji kwamba Wesley mwenyewe hakuwa mgumu kama wafuasi wake. Katika A Plain Account of Christian Perfection, Durham anasema, Wesley anakubali kwamba mtu anaweza kuingia katika utakaso katika kazi ya kwanza ya neema, na pia kwamba unaweza kuja kwa mchakato wa taratibu. Durham pia anashutumu kwamba mafundisho ya Wesley juu ya somo hili yanategemea hasa uzoefu badala ya Maandiko. Wafuasi wa Wesley wangejibu kwamba Wesley alijenga fundisho lake la upendo kamili juu ya maandiko mengi, yakiwemo 1 Wathesalonike 5:23 na 1 Yohana 4:17–18, na kwamba alijaribu uzoefu kwa Maandiko. Wanafunzi wanapaswa kumsoma Durham hapa kama upande mmoja katika mjadala kuhusu jinsi ya kumtafsiri Wesley.Durham’s treatment of John Wesley is worth noticing, because it is more respectful than his tone elsewhere. He believes that Wesley and many who taught the second blessing were “real men of God.” God raised Wesley up to preach “holiness unto the Lord,” and his message blessed the world. But Durham thinks Wesley was mistaken on this point, and he argues that Wesley himself was less rigid than his followers. In A Plain Account of Christian Perfection, Durham says, Wesley allows that a person may enter sanctification in the first work of grace, and also that it may come by a gradual process. Durham also charges that Wesley’s teaching on this subject rests mainly on experience rather than on Scripture. Wesleyans would answer that Wesley built his doctrine of perfect love on many texts, including 1 Thessalonians 5:23 and 1 John 4:17–18, and that he tested experience by Scripture. Students should read Durham here as one side in a debate about how to interpret Wesley.

3.Uzoefu Uliopewa Majina Yasiyo Sahihi na Maisha ya Ushindi3.Misnamed Experiences and the Overcoming Life

Utambuzi wa kichungaji wa Durham ni kwamba “wengi wetu tumeita uzoefu wetu kwa jina lisilo sahihi.” Muumini ameokoka na amejaa furaha, anakuwa mzembe, anapoteza furaha na kuanguka katika mkanganyiko. Kisha anaambiwa kwamba anahitaji kutakaswa. Anapotubu na kurudi mahali alipokuwa katika kuongoka, anauita kazi ya pili ya neema. Durham anasema kwamba “kurejeshwa kungekuwa jina bora zaidi” kwa hilo. Mafundisho yake chanya yanafuata. “Utakaso ni hali,” anaandika, “na pia uzoefu na maisha.” Katika kuongoka tunaingia ndani ya Kristo Mtakasaji wetu na tunafanywa watakatifu pamoja na kuhesabiwa haki, chini ya damu inayotakasa. Muumini kisha anaambiwa katika Warumi 6 ajihesabu amekufa kwa dhambi na ajitoe kwa Mungu kama aliye hai kutoka kwa wafu, si kutafuta mgogoro mwingine. Kilichokosekana, Durham anahoji, ni mafundisho wazi kuhusu maisha ya ushindi: msalaba wa kila siku, maombi, kukesha na kumtegemea Kristo. “Tunaokolewa kwa imani,” anasema, “na kwa imani tunadumu tumeokolewa.” Inahitaji imani nyingi kudumu sawa na Mungu kama ilivyohitajika kupatana naye mara ya kwanza.Durham’s pastoral diagnosis is that “many of us have called our experiences by the wrong name.” A believer is saved and full of joy, grows careless, loses the joy and falls into confusion. He is then told he needs to be sanctified. When he repents and returns to the place he was in at conversion, he calls it a second work of grace. Durham says that “reclamation would be a much better name” for it. His positive teaching follows. “Sanctification is a state,” he writes, “and an experience or life as well.” In conversion we come into Christ our Sanctifier and are made holy as well as righteous, under the cleansing blood. The believer is then told in Romans 6 to reckon himself dead to sin and to present himself to God as alive from the dead, not to seek another crisis. What has been missing, Durham argues, is clear teaching about the overcoming life: the daily cross, prayer, vigilance and dependence on Christ. “We are saved by faith,” he says, “and by faith we keep saved.” It takes as much faith to keep right with God as it did to get right in the first place.

4.Wagalatia, Korintho na Efeso4.Galatians, Corinth and Ephesus

Durham kisha anasoma makanisa yenye matatizo ya Agano Jipya kwa mwanga huu. Walimu wa Utakatifu, anasema, walifanya kosa kubwa kwa kufundisha kwamba Wagalatia walikuwa wamehesabiwa haki lakini hawakutakaswa. Wasiwasi wa Paulo ulikuwa kwamba walikuwa wakigeuka kutoka imani ya Kristo kwenda matendo ya sheria; wakiwa wameanza katika Roho, walikuwa wakimaliza katika mwili, na kwa hiyo walikuwa katika hatari ya kupoteza nafasi yao katika neema kabisa. Hivyo hivyo kwa wale wa Asia waliomwacha Paulo na Dema, aliyependa dunia hii ya sasa. Watu hawa walikuwa wamewahi kutembea na Mungu. Walichohitaji haikuwa kazi ya pili ya neema bali kutubu na kurudi kwenye neema waliyoipoteza. Kristo alipolikemea kanisa la Efeso (Ufunuo 2:1–5), hakuwaambia watakaswe. Aliwaambia watubu, kwa sababu walikuwa wameuacha upendo wao wa kwanza, ambao Durham anauchukulia kuwa upendo mtakatifu uliotolewa katika kuongoka.Durham then reads the troubled churches of the New Testament in this light. Holiness teachers, he says, made a great mistake in teaching that the Galatians were justified but not sanctified. Paul’s concern was that they were turning from faith in Christ to the works of the law; having begun in the Spirit, they were ending in the flesh, and so were in danger of losing their place in grace altogether. The same is true of those in Asia who forsook Paul and of Demas, who loved this present world. These people had once walked with God. What they needed was not a second work of grace but to repent and return to the grace they had lost. When Christ rebuked the church at Ephesus (Revelation 2:1–5), He did not tell them to get sanctified. He told them to repent, because they had left their first love, which Durham takes to be the holy love given at conversion.

5.“Mtu Hajaokoka Mpaka Atakaswe”5.“A Man Is Not Saved Till He Is Sanctified”

Makala kuu ya Januari 1912 inaanza na Waebrania 12:14, “pasipo huo [utakatifu] hakuna mtu atakayemwona Bwana.” Durham anakubali kikamilifu kiwango hicho. Swali ni lini mtu anakuwa mtakatifu. Jibu la Biblia, anasema, ni kwamba mahali pekee salama ni ndani ya Kristo, na walimu wote wazuri wanakubali kwamba tunaingia ndani ya Kristo katika kuongoka. Je, mtu aliye ndani ya Kristo bado anaweza kuwa na “utu wa kale” ndani yake? Durham anasema hapana: utu wetu wa kale ulisulibiwa pamoja na Kristo (Warumi 6:6). Hakuna ardhi ya katikati kati ya hukumu na kuhesabiwa haki. Kwa hiyo anaigeuza fomula ya kawaida: “Mtu hajaokoka mpaka atakaswe.” Analaumu mkanganyiko mwingi kwa misemo “Kuhesabiwa haki ni msamaha” na “Utakaso ni usafishaji,” kana kwamba kuongoka ni kazi ya nje tu. Kuongoka, anasema, hubadilisha asili ya mtu. Anaorodhesha maneno ambayo waandishi wa Utakatifu walitumia kwa kile kinachobaki ndani ya muumini, kama “dhambi iliyozaliwa nayo” na “asili ya Adamu,” na anauliza jinsi kiumbe kipya ambamo mambo yote yamekuwa mapya (2 Wakorintho 5:17) kinavyoweza bado kubeba nia ya mwili, ambayo ni uadui juu ya Mungu (Warumi 8:7). Anakiri, kwa chembe ya ucheshi, kwamba kwa mtazamo wao yeye ni mzushi.The January 1912 lead article opens with Hebrews 12:14, “without holiness no man shall see the Lord.” Durham fully accepts that standard. The question is when a person becomes holy. The Bible’s answer, he says, is that the only safe place is in Christ, and all sound teachers agree that we come into Christ at conversion. Can a man who is in Christ still have the “old man” in him? Durham says no: our old man was crucified with Christ (Romans 6:6). There is no halfway ground between condemnation and justification. So he turns the usual formula around: “A man is not saved till he is sanctified.” He blames much confusion on the slogans “Justification is pardon” and “Sanctification is cleansing,” as if conversion were only an outward work. Conversion, he says, changes a person’s nature. He lists the terms Holiness writers used for what remains in a believer, such as “inbred sin” and “the Adamic nature,” and asks how a new creature in whom all things have become new (2 Corinthians 5:17) can still carry the carnal mind, which is enmity against God (Romans 8:7). He admits, with a touch of humor, that from their point of view he is a heretic.

6.Kutambulishwa na Kristo, na Jibu la Utakatifu6.Identification with Christ, and the Holiness Answer

Durham anaendeleza hoja kwa kuwataja viongozi wa Utakatifu. W. B. Godbey, katika kitabu chake Sanctification, alifundisha kwamba wote lazima wawe nao kabla ya kuingia mbinguni, na Askofu Ralph Horner alinukuliwa akisema kwamba kama angekufa kabla ya baraka yake ya pili angepotea. Durham anajibu kwamba Wesley mwenyewe alifikiri makanisa ambayo Paulo aliandikia kwanza hayakuwa yamepokea baraka ya pili. Kama madai yote mawili yangekuwa kweli, wasomaji wa kwanza wa Paulo wangepotea. “Tunakubaliana na Wesley,” Durham anaandika, kwamba Paulo hakuwa ameipokea, “kwa maana hakuna cha kupokea.” Mbadala wa Durham ni kutambulishwa na Kristo katika Warumi 6. Imani inatuunganisha na Kristo katika kifo chake; katika ubatizo tunazikwa pamoja naye; na sasa, kwa imani hai na katika Roho Mtakatifu, tunaishi kwa Mungu. “Hakuna kazi ya pili ya neema inayotajwa hapa,” anasema, “wala hakuna inayohitajika.” Utamaduni wa Wesley na Utakatifu ulijibu kwa uangalifu. Wesley alifundisha kwamba utakaso huanza katika kuzaliwa upya, dhambi isipotawala tena, ingawa bado inabaki (mahubiri yake “Juu ya Dhambi katika Waumini”). Utakaso kamili, katika mtazamo huu, ni usafishaji wa baadaye wa Mungu wa moyo kwa upendo kamili, unaopokelewa kwa imani, mara nyingi katika mgogoro, na kufuatwa na ukuaji. Waandishi wa Utakatifu waliogopa kwamba mtazamo wa Durham ulifanya utakatifu kuwa suala la hadhi na kudhoofisha wito wa moyo uliosafishwa. Baadhi ya wanahistoria wanabainisha kwamba mtazamo wa Durham unasikika karibu na mafundisho ya Wabaptisti na ya Keswick kuhusu utakaso ambayo angeyajua.Durham presses the argument by naming Holiness leaders. W. B. Godbey, in his book Sanctification, taught that all must have it before entering heaven, and Bishop Ralph Horner was quoted as saying that if he had died before his second blessing he would have been lost. Durham replies that Wesley himself thought the churches Paul first wrote to had not received the second blessing. If both claims were true, Paul’s first readers would be lost. “We agree with Wesley,” Durham writes, that Paul had not received it, “for there is none to receive.” Durham’s alternative is identification with Christ in Romans 6. Faith unites us with Christ in His death; in baptism we are buried with Him; and now, in living faith and in the Holy Spirit, we live unto God. “No second work of grace mentioned here,” he says, “none needed.” The Wesleyan-Holiness tradition answered with care. Wesley taught that sanctification begins at the new birth, when sin no longer reigns, though it still remains (his sermon “On Sin in Believers”). Entire sanctification, in this view, is God’s later cleansing of the heart for perfect love, received by faith, often in a crisis, and followed by growth. Holiness writers feared that Durham’s view made holiness a matter of standing and weakened the call to a cleansed heart. Some historians note that Durham’s view sounds close to the Baptist and Keswick teaching on sanctification he would have known.

7.Kile Mchungaji wa Kipentekoste Anachochukua Kutoka Hapa Leo7.What a Pentecostal Pastor Takes from It Today

Kwanza, Durham anawapa waumini uhakika na utakatifu unaomtazama Kristo. Utakatifu si ngazi tunayopanda; ni uzima ndani ya Kristo, ambaye amefanywa utakaso wetu (1 Wakorintho 1:30). Pili, hashushi kiwango. Durham anasisitiza kwamba Mungu anadai tubaki safi, na anaita msalaba wa kila siku na maisha ya ushindi. Mchungaji anayefundisha mtazamo wa Kazi Iliyokamilika lazima afundishe sehemu hiyo pia, la sivyo fundisho linaweza kuwa kisingizio cha maisha ya kizembe. Tatu, jibu la Wesley lina nguvu yake ya kichungaji. Linamchukulia kwa uzito muumini aliyeokoka na bado anapambana na moyo uliogawanyika, na linatoa tumaini la usafishaji wa kina zaidi na upendo kamili. Nne, historia ni muhimu hapa. Assemblies of God, iliyoundwa 1914, na makanisa mengi ya Kipentekoste ya baadaye yalifuata mtazamo wa Kazi Iliyokamilika. Church of God (Cleveland, Tennessee), Pentecostal Holiness Church, Church of God in Christ na mengine yalibaki na hatua tatu: wokovu, utakaso na ubatizo katika Roho Mtakatifu. Familia zote mbili za makanisa zimezaa wanaume na wanawake watakatifu. Mwishowe, CTS inawaomba wachungaji wafahamu vyema mafundisho ya kanisa lao na kueleza mtazamo mwingine kwa maneno ambayo wanaoushikilia wangeyakubali.First, Durham gives believers assurance and a Christ-centered holiness. Holiness is not a ladder we climb; it is life in Christ, who has been made our sanctification (1 Corinthians 1:30). Second, he does not lower the standard. Durham insists that God demands we remain pure, and he calls for the daily cross and the overcoming life. A pastor who teaches the Finished Work view must teach that part too, or the doctrine can become an excuse for careless living. Third, the Wesleyan answer has its own pastoral strength. It takes seriously the believer who is saved and yet struggles with a divided heart, and it offers hope of a deeper cleansing and perfect love. Fourth, history matters here. The Assemblies of God, formed in 1914, and most later Pentecostal churches followed the Finished Work view. The Church of God (Cleveland, Tennessee), the Pentecostal Holiness Church, the Church of God in Christ and others kept the three stages: salvation, sanctification and the baptism in the Holy Spirit. Both families of churches have produced holy men and women. Finally, CTS asks pastors to know their own church’s teaching well and to describe the other view in terms its own holders would accept.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Durham alisema kwamba waumini wengi wameita uzoefu wao kwa jina lisilo sahihi. Unaeleza vipi nyakati za baraka kuu katika maisha yako ya Kikristo? Ungeeleza vipi Warumi 6:11, “jihesabuni ninyi wenyewe kuwa mmekufa kweli kwa dhambi,” kwa muumini anayepambana? Ni nguvu gani unazoziona katika mafundisho ya Wesley ya utakaso kamili, na ni nguvu gani katika mafundisho ya Durham ya kazi iliyokamilika? Unaliitaje kusanyiko lako kwenye maisha matakatifu bila kuwakatisha tamaa wala kufanya utakatifu uonekane wa hiari? For reflection. Durham said that many believers had called their experiences by the wrong name. How do you describe the moments of deep blessing in your own Christian life? How would you explain Romans 6:11, “reckon ye also yourselves to be dead indeed unto sin,” to a struggling believer? What strengths do you see in the Wesleyan teaching of entire sanctification, and what strengths in Durham’s teaching of the finished work? How do you call your congregation to holy living without either discouraging them or making holiness seem optional?

Chagua

Somo la 4 · The Controversy

“Change Its Name”

A CTS digest of “The Second Work of Grace People Answered,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 7–9

Durham answers the questions Holiness Pentecostals put to him: what Jesus meant by “sanctify them” in John 17, why Paul urged holiness on Spirit-filled churches, and how the carnal Corinthians could speak in tongues. His counsel to anyone with a misnamed experience is “change its name.” The digest adds the Holiness replies and the later history.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa

“Libadilishe Jina”: Durham Awajibu Watu wa Kazi ya Pili ya Neema“Change Its Name”: Durham Answers the Second Work of Grace People

Somo la Chapala Theological Seminary — mgogoro katika hali yake kali zaidi: majibu ya Durham kwa maswali aliyoulizwa mara nyingi kuhusu Yohana 17, Nyaraka na Wakorintho wa mwili, na kilichotokea kwa mjadala baada ya kifo chake.A Chapala Theological Seminary reading — the controversy at its sharpest: Durham’s replies to the questions most often put to him on John 17, the Epistles and the carnal Corinthians, and what happened to the debate after his death

Muhtasari wa CTS wa “Watu wa Kazi ya Pili ya Neema Wajibiwa,” The Pentecostal Testimony (Los Angeles), Juz. I, Na. 8, Agosti 1911, uk. 7–9. Maandishi ya Durham yako katika uwanja wa umma; nukuu fupi zilizo hapa chini zimetoka kwake.A CTS digest of “The Second Work of Grace People Answered,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 7–9. Durham’s text is in the public domain; the short quotations below are from it.

Pentecostal Testimony, Agosti 1911Pentecostal Testimony, August 1911
Chanzo cha msingiPrimary source
Yohana 17; 1 Wakorintho 3John 17; 1 Corinthians 3
William H. DurhamWilliam H. Durham

Neno kabla ya kusoma. Durham aliandika makala hii katikati ya mgogoro wa Kazi Iliyokamilika, wakati milango ya misheni ilikuwa ikifungwa kwake na marafiki wengi wa zamani walimchukulia kuwa mzushi. Inajibu maswali ambayo Wapentekoste wa Utakatifu walimuuliza mara nyingi zaidi. Ni uandishi wa ubishi, na wakati mwingine mkali. CTS inawaomba wanafunzi waisome kama upande mmoja wa mabishano halisi miongoni mwa waumini wa unyofu, na wapime majibu ya Utakatifu, yaliyotolewa pamoja na yake. A word before you read. Durham wrote this article in the middle of the Finished Work controversy, when mission doors were being closed to him and many former friends treated him as a heretic. It answers the questions that Holiness Pentecostals most often asked him. It is polemical writing, and at times harsh. CTS asks students to read it as one side of a real argument among sincere believers, and to weigh the Holiness replies, which are given alongside his.

1.Nini Kinachohesabiwa Kuwa Ushahidi1.What Counts as Evidence

Durham anaanza kwa kusema kwamba watu wachache sana kweli wanadai Biblia inafundisha kazi mbili za neema. Wengi wa wanaomuuliza, anasema, wanaelekeza kwenye kitu kingine: uzoefu au mafundisho ya kiongozi fulani, hali mbaya ya kanisa, Wakristo wengi wa unyofu waliokuwa na uzoefu wa ajabu baada ya kuongoka, au watakatifu wa zamani ambao hawakujua lolote kuhusu mafundisho ya leo. Hakuna kati ya haya, anasisitiza, linaloamua Maandiko yanafundisha nini. Kanuni yake ni wazi. Anakubali Neno la Mungu tu, na ushuhuda unaokubaliana na Neno. Hatilii shaka kwamba watu wamekuwa na uzoefu halisi na mwema, lakini anaamini kwamba wengi wao “wanaita uzoefu wao kwa majina yasiyo sahihi.” Hata analiita hili “kosa la enzi.” Anaelekeza harakati yake mwenyewe kama ushahidi. Tangu uamsho wa Kipentekoste ulipoanza, maelfu waliodhani wana ubatizo katika Roho waliona kwamba walikuwa “wamekuza baraka tu.” Unyofu wao haukubadilisha uzoefu ulikuwa nini. Kwa hiyo, anahitimisha, waumini wanapaswa kuyachunguza Maandiko kutafuta uzoefu kama wao, ulioitwa kwa jina lile lile, na wasipoupata, wauache uzoefu wao kwa Mungu na kuoanisha mafundisho yao na Neno.Durham begins by saying that very few people actually claim the Bible teaches two works of grace. Most of his questioners, he says, point to something else: the experience or teaching of some leader, the poor state of the church, the many honest Christians who have had wonderful experiences after conversion, or the saints of the past who knew nothing of present-day teaching. None of these, he insists, settles what Scripture teaches. His rule is plain. He accepts only the Word of God, and testimony that agrees with the Word. He does not doubt that people have had real and good experiences, but he believes that most of them “call their experiences by the wrong names.” He even names this “the mistake of the age.” He points to his own movement as proof. Since the Pentecostal revival began, thousands who believed they had the baptism in the Spirit came to see that they had “magnified some mere blessing.” Their honesty did not change what the experience was. So, he concludes, believers should search the Scriptures for an experience like theirs, called by the same name, and if they cannot find it, leave their experience with God and line up their teaching with the Word.

2.“Sura na Mstari”2.“Chapter and Verse”

Durham kisha anaweka changamoto kwa walimu. Mwalimu anapaswa kuona aibu kufundisha uzoefu wowote ambao hawezi kuufundisha moja kwa moja kutoka Biblia, “akitoa sura na mstari.” Anawashutumu baadhi ya watetezi wa kazi ya pili kwa kurejea maandiko yanayofundisha utakatifu wanapoombwa maandiko yanayofundisha kazi ya pili, kana kwamba mambo hayo mawili ni sawa. Kila mtu anakubali kwamba Mungu huwaita watu wake kwa utakatifu; swali ni kama Biblia inafundisha kwamba utakatifu huja kama kazi ya pili ya papo hapo. Durham anasema kwamba Andiko moja wazi lingetosha kumzuia kuhubiri kwamba kazi moja ya neema ndiyo yote Biblia inayofundisha. Walimu wa Utakatifu bila shaka waliamini wana maandiko kama hayo. Walielekeza sala ya Paulo kwamba Mungu “awatakase kabisa” (1 Wathesalonike 5:23), iliyoandikwa kwa waumini, na maneno ya Petro kwamba Mungu aliisafisha mioyo ya watu wa mataifa kwa imani alipowapa Roho (Matendo 15:8–9). Tofauti haikuwa kuhusu kama kulitii Maandiko, bali jinsi ya kuyasoma.Durham then lays down a challenge for teachers. A teacher should be ashamed to teach any experience that he cannot teach directly from the Bible, “giving chapter and verse.” He accuses some defenders of the second work of turning to texts that teach holiness when asked for texts that teach a second work, as if the two were the same. Everyone agrees that God calls His people to holiness; the question is whether the Bible teaches that holiness comes as a second, instantaneous work. Durham says that one clear Scripture would be enough to stop him preaching that one work of grace is all the Bible teaches. Holiness teachers of course believed they had such texts. They pointed to Paul’s prayer that God would “sanctify you wholly” (1 Thessalonians 5:23), written to believers, and to Peter’s words that God purified the hearts of the Gentiles by faith when He gave them the Spirit (Acts 15:8–9). The disagreement was not about whether to obey Scripture, but about how to read it.

3.Yohana 17:17 na Maana ya “Takasa”3.John 17:17 and the Meaning of “Sanctify”

Swali la kwanza ni kuhusu sala ya Yesu, “Uwatakase kwa ile kweli” (Yohana 17:17). Wanafunzi walikuwa wameokoka tayari, kwa nini Yesu aliomba utakaso wao isipokuwa ulikuwa kazi ya pili? Durham anajibu kutoka muktadha. Yesu alikuwa amewaambia tayari kwamba ni safi kwa neno alilowaambia (Yohana 15:3). Katika sala hiyo hiyo anaongeza kwamba anajitakasa mwenyewe (Yohana 17:19). Hakuna mtu, Durham anasema, anayeamini kwamba Kristo alitakaswa kama kazi ya pili ya neema, au kwamba mizizi ya mwili iliondolewa kwake. Kwa hiyo neno haliwezi kumaanisha hivyo hapa. “Kutakasa maana yake kutenga kwa matumizi matakatifu,” anaandika. Yesu alikuwa karibu kutengwa kwa msalaba, kazi kuu kuliko zote zilizowahi kufanywa, na aliomba wanafunzi wake watengwe kwa maana kamili kabisa kwa Mungu na huduma yake. Mafundisho ya Azusa Street yalisoma sura hiyo hiyo tofauti. Kauli yake ya 1906 ilitumia Yohana 17:15–17 kuonyesha kwamba wanafunzi walitakaswa, kwa maana ya kusafishwa, kabla ya Pentekoste, na kwa hiyo walikuwa tayari kumpokea Roho.The first question is about Jesus’ prayer, “Sanctify them through thy truth” (John 17:17). The disciples were already saved, so why did Jesus pray for their sanctification unless it was a second work? Durham answers from the context. Jesus had already told them they were clean through the word He had spoken (John 15:3). In the same prayer He adds that He sanctifies Himself (John 17:19). No one, Durham says, believes that Christ was sanctified as a second work of grace, or that the roots of carnality were removed from Him. So the word cannot mean that here. “Sanctify means to set apart for a holy use,” he writes. Jesus was about to be set apart for the cross, the greatest work ever done, and He prayed that His disciples would be set apart in the fullest sense for God and His service. The Azusa Street teaching had read the same chapter differently. Its 1906 statement used John 17:15–17 to show that the disciples were sanctified, in the sense of cleansed, before Pentecost, and so were ready to receive the Spirit.

4.Kukua katika Neema na Maonyo ya Nyaraka4.Growth in Grace and the Exhortations of the Epistles

Swali la pili linahusu wito mwingi wa Paulo kwa utakatifu. Ikiwa Nyaraka hazilengi kuwafanya waumini watakaswe kama kazi ya pili, maonyo haya yanamaanisha nini? Durham anajibu kwamba kila Waraka uliandikwa kwa watu ambao tayari wameokoka, wametakaswa na wamejazwa Roho Mtakatifu, wengi wao wakiwa na karama za kiroho. Paulo aliwahimiza kudumu katika maisha matakatifu, kukua katika neema Kristo aliyoitoa, na kurudi kwake ikiwa wameanguka. Hapa Durham anapata msingi wa pamoja. “Watetezi wakali zaidi wa utakatifu wa uzoefu” ndio wanaoamini zaidi katika kukua katika neema, anaandika, “na tunakubaliana nao kwa moyo wote.” Lakini kukua ni taratibu na kunaisha tu kifo au kuja kwa Bwana, kwa hiyo hakuwezi kuitwa kazi ya pili ya hakika. Ni utendaji wa kuendelea wa neema ya bure ya Mungu. Katika Wagalatia, anaongeza, Paulo hashughulikii kazi mbili za neema bali sheria na neema. Ikiwa muumini ataanguka kutoka chini ya damu, lazima ajinyenyekeze na kurudi kupitia damu ya Kristo “kama aliyetenda dhambi.”A second question concerns Paul’s many calls to holiness. If the Epistles do not aim to get believers sanctified as a second work, what do these exhortations mean? Durham answers that every Epistle was written to people who were already saved, sanctified and filled with the Holy Spirit, many of them with spiritual gifts. Paul urged them to persevere in a holy life, to grow in the grace Christ had given, and to return to it if they had fallen. Here Durham finds common ground. “The most radical advocates of experimental holiness” are the strongest believers in growth in grace, he writes, “and we heartily agree with them.” But growth is gradual and ends only at death or at the Lord’s coming, so it cannot be called a definite second work. It is a continual operation of the free grace of God. In Galatians, he adds, Paul is not dealing with two works of grace but with law and grace. If a believer falls from under the blood, he must humble himself and return through the blood of Christ “as one who has sinned.”

5.Wakorintho wa Mwili na “Utoto wa Mwili”5.The Carnal Corinthians and “Carnal Babyhood”

Swali la tatu lilikuwa pendwa la wapinzani wa lugha: Paulo aliwaita Wakorintho wa mwili (1 Wakorintho 3:1–4), na bado walinena kwa lugha kuliko kanisa lolote. Wapentekoste wa Utakatifu walitumia kifungu hicho hicho kuonyesha kwamba waumini wanaonena kwa lugha bado walihitaji kutakaswa. Durham anajibu kwamba Paulo anawaita Wakorintho waliotakaswa katika Kristo Yesu na watakatifu (1 Wakorintho 1:2), waliotajirishwa katika usemi wote na wasiopungukiwa na karama yoyote. Hali yao ya mwili haikuwa ukosefu wa uzoefu wa pili bali ukosefu wa uaminifu na ukuaji: wivu, ugomvi, na mmoja akisema “Mimi ni wa Paulo” na mwingine “Mimi ni wa Apolo.” Kisha Durham anaugeuza kifungu juu ya ulimwengu wake mwenyewe. Watu wa Utakatifu husema “Mimi ni wa Wesley,” “Mimi ni wa Booth,” “Mimi ni wa Horner” au “Mimi ni wa Godbey,” na kunukuu viongozi wao kama mtoto anayesema, “Baba yangu alisema.” Anaiita hii “utoto wa mwili.” Harakati ya Kipentekoste inateseka nayo pia, anasema: baadhi hujiweka kuwa viongozi na kutumia wakati wao kutetea madai yao, wakiwa “vibete wa kiroho.” Kila kanisa na harakati, Durham anahitimisha, inahitaji usafishaji mkali wa mambo kama hayo.The third question was a favorite of the opponents of tongues: Paul called the Corinthians carnal (1 Corinthians 3:1–4), yet they spoke in tongues more than any church. Holiness Pentecostals used the same passage to show that tongues-speaking believers still needed to be sanctified. Durham answers that Paul calls the Corinthians sanctified in Christ Jesus and saints (1 Corinthians 1:2), enriched in all utterance and lacking no gift. Their carnality was not the lack of a second experience but the lack of faithfulness and growth: jealousy, strife, and one saying “I am of Paul” and another “I am of Apollos.” Then Durham turns the passage on his own world. Holiness people say “I am of Wesley,” “I am of Booth,” “I am of Horner” or “I am of Godbey,” and quote their leaders like a child saying, “My papa said it.” He calls this “carnal babyhood.” The Pentecostal movement suffers from it too, he says: some set themselves up as leaders and spend their time defending their claims, becoming “spiritual dwarfs.” Every church and movement, Durham concludes, needs a radical purging of such things.

6.“Ndugu, Libadilishe Jina,” na Baada ya Durham6.“Brother, Change Its Name”, and After Durham

Makala inamalizika kwa swali la kichungaji: “Nifanye nini na uzoefu wangu?” Jibu la Durham limekuwa maarufu: “Ndugu, libadilishe jina.” Ikiwa uzoefu unakuzuia kumwona Kristo na kweli yake, utupe. Lakini usikane yale Bwana aliyokufanyia. Acha majina makubwa uliyoyapa uzoefu wako, shikamana na Kristo, nawe utagundua kwamba una “hekima, haki, utakaso na ukombozi” ndani yake (1 Wakorintho 1:30). Kinachohitajika si uzoefu wa hakika zaidi, bali kushinda kwa damu na kwa neno la ushuhuda (Ufunuo 12:11) na kukaa ndani ya Kristo na kutembea katika Roho. Durham hakuishi kuona mjadala ulivyoisha. Alikufa Los Angeles tarehe 7 Julai 1912, akiwa na umri wa miaka thelathini na tisa. Assemblies of God, iliyoundwa Hot Springs, Arkansas, mwaka 1914, ilikubali mtazamo wa Kazi Iliyokamilika, kama walivyofanya Wapentekoste wengi wa baadaye, ilhali Church of God (Cleveland, Tennessee), Pentecostal Holiness Church, Church of God in Christ na mengine yalibaki na hatua tatu. Kati ya 1913 na 1916, baada ya kifo cha Durham, harakati ya Umoja (Oneness) au ya “Jina la Yesu” iliibuka miongoni mwa Wapentekoste wa Kazi Iliyokamilika, na Frank J. Ewart, aliyefanya kazi na Durham huko Los Angeles, akawa mmoja wa viongozi wake. Mwaka 1916 Assemblies of God ilipitisha kauli ya Kitrinitariani, na wahudumu wengi wa Umoja waliondoka. Maandishi ya Durham mwenyewe katika matoleo haya yanamzungumzia Roho Mtakatifu kama Nafsi ya tatu ya Uungu.The article closes with a pastoral question: “What am I to do with my experience?” Durham’s answer has become famous: “Brother, change its name.” If an experience hinders you from seeing Christ and His truth, throw it away. But do not deny what the Lord has done for you. Give up the great names you have given your experiences, cling to Christ, and you will find that you have “wisdom, righteousness, sanctification and redemption” in Him (1 Corinthians 1:30). What is needed is not more definite experiences, but to overcome by the blood and the word of testimony (Revelation 12:11) and to abide in Christ and walk in the Spirit. Durham did not live to see how the debate ended. He died in Los Angeles on 7 July 1912, aged thirty-nine. The Assemblies of God, organized at Hot Springs, Arkansas, in 1914, adopted the Finished Work view, as did most later Pentecostal bodies, while the Church of God (Cleveland, Tennessee), the Pentecostal Holiness Church, the Church of God in Christ and others kept three stages. Between 1913 and 1916, after Durham’s death, the Oneness or “Jesus’ Name” movement arose among Finished Work Pentecostals, and Frank J. Ewart, who had worked with Durham in Los Angeles, became one of its leaders. In 1916 the Assemblies of God adopted a Trinitarian statement, and many Oneness ministers left. Durham’s own writings in these issues speak of the Holy Spirit as the third Person of the Godhead.

7.Kile Mchungaji wa Kipentekoste Anachochukua Kutoka Hapa Leo7.What a Pentecostal Pastor Takes from It Today

Kwanza, kanuni ya Durham ni sahihi kwa kila mchungaji: pima uzoefu kwa Maandiko, na usiupe uzoefu jina ambalo Biblia haulipi. Hilo huwalinda watu dhidi ya kufukuzia uzoefu na dhidi ya kukata tamaa wakati wao haulingani na wa mtu mwingine. Pili, ushauri wake wa “libadilishe jina” ni mpole moyoni. Haombi waumini wakane yale Mungu aliyoyafanya, bali wayaeleze kwa kweli na washikamane na Kristo badala ya uzoefu. Tatu, maonyo yake kuhusu viongozi wanaoshindana na “vibete wa kiroho” bado yanahitajika katika makanisa ya Kipentekoste na ya karismatiki, ambapo watu wenye vipaji wanaweza kuvuta wafuasi kwao wenyewe. Nne, zingatia kushindwa kwake mwenyewe katika sauti. Wakati akilaani ugomvi wa mwili, Durham anaita mawazo ya wapinzani wake “upuuzi” na uaminifu wao kwa viongozi “wa kuchukiza.” Mchungaji anaweza kujifunza kutokana na hoja zake na kutokana na makosa yake. Mwishowe, historia inaonyesha kwamba mabishano ya kimafundisho huunda makanisa kwa vizazi. Leo Wapentekoste wa Kazi Iliyokamilika na wa Utakatifu hufanya kazi pamoja katika ushirika na mabaraza mengi. Mchungaji mwenye hekima hushikilia msimamo wa kanisa lake kwa imani na upendo, na hafanyi kuwa kipimo cha ushirika wa Kikristo.First, Durham’s rule is sound for every pastor: test experience by Scripture, and do not give an experience a name the Bible does not give it. That protects people from chasing experiences and from despair when theirs do not match someone else’s. Second, his counsel to “change its name” is gentle at its heart. He does not ask believers to deny what God has done, only to describe it truly and to hold on to Christ rather than to the experience. Third, his warnings about rival leaders and “spiritual dwarfs” are still needed in Pentecostal and Charismatic churches, where gifted personalities can draw followers to themselves. Fourth, notice his own failure in tone. While condemning carnal strife, Durham calls his opponents’ views “nonsensical” and their loyalty to leaders “disgusting.” A pastor can learn from his arguments and from his mistakes. Finally, the history shows that doctrinal disputes shape churches for generations. Today Finished Work and Holiness Pentecostals work together in many fellowships and councils. A wise pastor holds his church’s position with conviction and charity, and does not make it a test of Christian fellowship.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Durham aliita kupa uzoefu majina yasiyo sahihi “kosa la enzi.” Unaliona wapi kosa hilo katika makanisa leo? Ungemjibuje mtu anayetumia 1 Wakorintho 3 kuhoji kwamba kunena kwa lugha hakuthibitishi chochote kuhusu utakatifu? Je, unaona dalili za “utoto wa mwili,” uaminifu kwa viongozi kuliko uaminifu kwa Kristo, katika harakati yako mwenyewe? Na ungemshauri vipi muumini anayeuliza, “Nifanye nini na uzoefu wangu?” For reflection. Durham called misnaming experiences “the mistake of the age.” Where do you see that mistake in churches today? How would you answer someone who uses 1 Corinthians 3 to argue that speaking in tongues proves nothing about holiness? Do you see signs of “carnal babyhood,” loyalty to leaders over loyalty to Christ, in your own movement? And how would you counsel a believer who asks, “What am I to do with my experience?”

Chagua

Somo la 5 · The Azusa Street Dispute

How It Began and How It Ended

A CTS digest of “The Great Revival at Azusa Street Mission — How It Began and How It Ended,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 3–4

Durham describes crowded altars at Azusa Street in the spring of 1911, then sharply criticizes William J. Seymour, who returned, reclaimed his pulpit and locked the doors on 2 May. CTS reads this as Durham’s side of a historical dispute, presenting Seymour’s position as founding pastor, the racial dimension and the Holiness Pentecostal answer fairly beside it.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa

Ulivyoanza na Ulivyoisha: Durham, Seymour na Mgogoro wa Azusa Street wa 1911How It Began and How It Ended: Durham, Seymour and the Azusa Street Dispute of 1911

Somo la Chapala Theological Seminary — maelezo ya Durham ya mikutano yake ya uamsho katika Azusa Street Mission wakati wa majira ya kuchipua ya 1911 na ya mlango uliofungwa kwa kufuli ulioyamaliza, yakisomwa pamoja na upande wa William J. Seymour na jibu la Wapentekoste wa Utakatifu.A Chapala Theological Seminary reading — Durham’s account of his revival meetings at the Azusa Street Mission in the spring of 1911 and of the locked door that ended them, read alongside William J. Seymour’s side and the Holiness Pentecostal answer

Muhtasari wa CTS wa “Uamsho Mkuu katika Azusa Street Mission: Ulivyoanza na Ulivyoisha,” The Pentecostal Testimony (Los Angeles), Juz. I, Na. 8, Agosti 1911, uk. 3–4. Maandishi ya Durham yako katika uwanja wa umma; nukuu fupi zilizo hapa chini zimetoka kwake.A CTS digest of “The Great Revival at Azusa Street Mission — How It Began and How It Ended,” The Pentecostal Testimony (Los Angeles), Vol. I, No. 8, August 1911, pp. 3–4. Durham’s text is in the public domain; the short quotations below are from it.

Pentecostal Testimony, Agosti 1911Pentecostal Testimony, August 1911
Chanzo cha msingiPrimary source
Februari–Mei 1911February–May 1911
Durham na SeymourDurham and Seymour

Neno kabla ya kusoma. Hili ndilo somo gumu zaidi katika kozi, kwa sababu ni shtaka la hadharani la kiongozi mmoja wa Kikristo dhidi ya mwingine. Wakati wa majira ya kuchipua ya 1911 Durham aliendesha mikutano katika Azusa Street Mission huko Los Angeles wakati mchungaji wake, William J. Seymour (1870–1922), alipokuwa safarini akihubiri Mashariki. Seymour aliporudi, wanaume hao wawili waligongana, na milango ya misheni ikafungwa kwa kufuli dhidi ya Durham. Makala ya Durham ndiyo maelezo kamili pekee kutoka upande wake. Seymour hakuacha maelezo yanayolingana ya majuma haya. CTS inawasilisha hadithi ya Durham kama upande wake wa mgogoro wa kihistoria, na inaweka kando yake kile tunachojua kuhusu msimamo wa Seymour na jibu la Wapentekoste wa Utakatifu. A word before you read. This is the hardest reading in the course, because it is one Christian leader’s public charge against another. In the spring of 1911 Durham held meetings at the Azusa Street Mission in Los Angeles while its pastor, William J. Seymour (1870–1922), was away preaching in the East. When Seymour returned, the two men clashed, and the mission’s doors were locked against Durham. Durham’s article is the only full account from his side. Seymour left no matching account of these weeks. CTS presents Durham’s story as his side of a historical dispute, and sets beside it what we know of Seymour’s position and the Holiness Pentecostal answer.

1.Uamsho katika Misheni ya Zamani1.Revival in the Old Mission

Durham anaanza na uamsho wenyewe. Tarehe 14 Februari 1911, anaandika, mikutano ilianza katika Azusa Mission, na tangu siku ya kwanza “nguvu za Mungu zilikaa juu ya mikutano.” Madhabahu ilijaa katika kila ibada, nafasi ya ziada ya madhabahu ilihitajika, na mikutano ya watafutaji ilihamia chumba kikubwa kwenye ghorofa ya pili. Anasema kazi ya Los Angeles ilikuwa katika hali ya kusikitisha, wengi wakiwa wamerudi nyuma na wakiomba mtu awaongoze. Punde ukumbi ulijaa hadi milangoni na wengi walirudishwa. Wakati mwingine zaidi ya watu mia moja walikuwa madhabahuni katika ibada moja. Waumini walisimama kukiri kwamba wameondoa macho yao kwa Yesu, wakaenda madhabahuni, na kukuta upako umefanywa upya. Wenye dhambi waliokoka, na kwa wastani angalau kumi kwa juma walibatizwa katika Roho Mtakatifu na kunena kwa lugha, hata ishirini na wawili katika juma moja. Wakati mwingine, Durham anasema, hakuna aliyeweza kuhubiri au hata kushuhudia: yote waliyoweza kufanya ni kuketi “wakiogeshwa katika bahari ya utukufu wa mbinguni” na kumsifu Bwana. Pia anaripoti visa vingi vya uponyaji. CTS inawasilisha idadi hizi na uponyaji kama ushuhuda wa Durham.Durham begins with the revival itself. On 14 February 1911, he writes, meetings began at Azusa Mission, and from the first day “the power of God rested upon the meetings.” The altar was crowded at every service, extra altar space was needed, and the seekers’ meetings moved to a large room on the second floor. He says the Los Angeles work had been in a sad state, with many backslidden and praying for someone to lead them on. Soon the hall was full to the doors and many were turned away. Sometimes more than a hundred people were at the altar in one service. Believers stood up to confess that they had taken their eyes off Jesus, went to the altar, and found the anointing renewed. Sinners were saved, and on average at least ten a week were baptized in the Holy Spirit and spoke in tongues, with as many as twenty-two in one week. At times, Durham says, no one could preach or even testify: all they could do was sit “bathed in a sea of heavenly glory” and praise the Lord. He also reports many cases of healing. CTS presents these numbers and healings as Durham’s testimony.

2.Ujumbe na Upinzani2.The Message and the Opposition

Tangu mwanzo, Durham anasema, viongozi wengine wa Kipentekoste huko Los Angeles walimpinga. Alikuwa amejaribu kuwa na ushirika na Upper Room Mission, iliyokuwa ikiongozwa wakati ule na Elmer K. Fisher, lakini alinyimwa ruhusa ya kunena kwa sababu alikuwa “potofu katika mafundisho”: hakuamini kwamba utakaso ni kazi ya pili ya hakika ya neema. Watu walionywa kwamba wale wanaopokea ubatizo chini ya huduma yake walikuwa wakipokea ubatizo wa uongo, naye alilaaniwa kote kwenye pwani ya Pasifiki. Katika kujibu, Durham anafupisha mafundisho yake kwa mistari michache. Anahubiri “kazi iliyokamilika ya Kalvari”: tunaingia ndani ya Kristo na kuokolewa kikamilifu katika kuongoka; hatua inayofuata ni ubatizo wa majini, kisha ubatizo katika Roho Mtakatifu; hakuna uzoefu wa kati unaohitajika. Anawahimiza watu “washikamane na Kristo badala ya kitu fulani alichotupa.” Kisha anasimulia jinsi watu kutoka Upper Room walivyokuja kwenye mikutano yake. George B. Studd, aliyefanya kazi na Fisher, alibatizwa katika Roho na kujiunga na Durham, na pia mke wa Fisher na baadhi ya wafanyakazi na wazee wa misheni hiyo. Madai ya Durham kuhusu Fisher mwenyewe, kwamba alipinga nuru na kuacha huduma, yametolewa tu “kama nimearifiwa kwa usahihi,” naye anawaomba wasomaji wake wamwombee.From the start, Durham says, other Pentecostal leaders in Los Angeles opposed him. He had tried to have fellowship with the Upper Room Mission, then led by Elmer K. Fisher, but was refused permission to speak because he was “crooked in doctrine”: he did not believe that sanctification is a definite second work of grace. People were warned that those receiving the baptism under his ministry were getting false baptisms, and he was denounced all along the Pacific coast. In answer, Durham sums up his teaching in a few lines. He preaches “the finished work of Calvary”: we come into Christ and are fully saved in conversion; the next step is water baptism, and then the baptism in the Holy Spirit; no intermediate experience is required. He urges people “to hold on to Christ rather than to something He has given us.” He then tells how people from the Upper Room came to his meetings. George B. Studd, who had worked with Fisher, was baptized in the Spirit and joined Durham, and so did Fisher’s wife and some of that mission’s workers and elders. Durham’s claims about Fisher himself, that he resisted the light and left the ministry, are given only “if I am rightly informed,” and he asks his readers to pray for him.

3.Mashtaka ya Durham dhidi ya Seymour3.Durham’s Charges Against Seymour

Kiini cha makala ni kurudi kwa Seymour. Watu walijiuliza kama Seymour angekubali kazi hiyo au kuipinga. Durham anasema Roho alimwonyesha kwamba Seymour alikuwa akijaribu kurudi nyumbani “kuchukua umiliki wa kazi,” na angejaribu kuizuia kama asingeweza. Seymour alipokuja, Durham anaandika, hakutoa kukiri ambako Durham alifikiri anawadai watu “kwa jinsi alivyokuwa amefanya maafikiano na kukana ukweli.” Badala yake aliomba nafasi yake. Durham alimwambia kwamba kumweka kuwa mkuu wakati ule kungeharibu kazi. Anasema Seymour alionyesha roho ya uchungu na kuwaambia watu kwamba kama hawakutaka kumsikia wangeweza kuondoka. Siku iliyofuata, Jumapili, Durham aliomba kusanyiko lichague. Kulingana na Durham, isipokuwa kumi au chini, wa mamia kadhaa walipiga kura mikutano iendelee kama ilivyokuwa. Jumanne, tarehe 2 Mei 1911, Durham na watu wake walikuta mlango umefungwa kwa kufuli na komeo. Seymour, anasema, alikuwa amewashawishi maafisa wachache wa misheni, “watu wa rangi yake mwenyewe,” kusimama pamoja naye. Hitimisho la Durham ni kali: Seymour, “ingawa hapo awali alikuwa mtu mwenye nguvu, si hivyo tena.” Anaongeza kwamba anaandika kwa huzuni na kuwaomba wasomaji wake waombe Seymour arejeshwe. Kusanyiko lilikutana kwa siku tatu katika Kohler Street Mission, kisha likakodi ukumbi mkubwa kwenye Mtaa wa Saba na Mtaa wa Los Angeles, ambapo mikutano iliendelea.The center of the article is Seymour’s return. People wondered whether Seymour would accept the work or oppose it. Durham says the Spirit showed him that Seymour was trying to get home “to get possession of the work,” and would try to stop it if he could not. When Seymour came, Durham writes, he did not make the confession Durham thought he owed the people “for the way he had compromised and denied the truth.” Instead he asked for his place. Durham told him that placing him in charge at that time would ruin the work. He says Seymour showed a bitter spirit and told the people that if they did not want to hear him they could leave. The next day, a Sunday, Durham asked the congregation to choose. According to Durham, all but ten or fewer of several hundred voted for the meetings to continue as they were. On the Tuesday, 2 May 1911, Durham and his people found the door locked and bolted. Seymour, he says, had persuaded a few of the mission’s officers, “men of his own color,” to stand with him. Durham’s conclusion is severe: Seymour, “though once a mighty man, he is such no longer.” He adds that he writes sadly and asks his readers to pray for Seymour’s restoration. The congregation met for three days at the Kohler Street Mission and then leased a large hall at Seventh and Los Angeles Streets, where the meetings continued.

4.Upande wa Seymour wa Hadithi4.Seymour’s Side of the Story

Haki inatulazimu kuona matukio yale yale kutoka msimamo wa Seymour. Seymour, mwana wa wazazi waliokuwa watumwa huko Louisiana, alikuwa mchungaji mwanzilishi wa Apostolic Faith Mission katika 312 Azusa Street, ambako uamsho ulikuwa umeanzia mwaka 1906. Durham alikuwa amepokea ubatizo katika madhabahu hiyo mwaka 1907, na Seymour alikuwa ametabiri juu yake (Somo la 1). Mwaka 1911 Durham alikuja kama mgeni wakati wa kutokuwapo kwa mchungaji. Gazeti la misheni lenyewe lilikuwa limechapisha mafundisho yake mwaka 1906: kuhesabiwa haki kama kazi ya kwanza, utakaso kama “kazi ya pili ya neema na kazi ya mwisho ya neema,” na ubatizo katika Roho Mtakatifu kama karama ya nguvu juu ya maisha yaliyotakaswa. Kutoka mtazamo wa Seymour, mhubiri mgeni alikuwa ametumia mimbari ya misheni kufundisha dhidi ya mafundisho yake yaliyochapishwa, alikusanya kusanyiko kumzunguka, kisha alikataa kumrudishia mchungaji wake mimbari. “Kura” ya Durham ilichukuliwa miongoni mwa umati uliokuja kumsikia Durham, si na wadhamini wa misheni, waliowajibika kwa jengo. Durham haelezi kamwe ni “ukweli” gani Seymour alikuwa ameufanyia maafikiano na kuukana, na kwa kweli Seymour alikuwa ameshikilia mafundisho ya hatua tatu tangu mwanzo. Wanahistoria wa misheni, kama Cecil M. Robeck Jr., pia wanaelekeza upande wa kibaguzi wa mgogoro. Azusa Street ilikuwa ya kustaajabisha kwa waumini Weusi, Weupe na Walatino kuabudu pamoja chini ya mchungaji Mweusi, na msemo wa Durham kuhusu “watu wa rangi yake mwenyewe” unaonyesha jinsi umoja huo ulivyokuwa ukivunjika. Wanahistoria wanaripoti kwamba Seymour, katika Doctrines and Discipline yake ya 1915, aliandika kwa huzuni juu ya viongozi Weupe waliokuwa wameondoka au kugawanya kazi, na akaweka ofisi ya askofu kwa mtu wa rangi.Fairness requires us to see the same events from Seymour’s position. Seymour, the son of formerly enslaved parents in Louisiana, was the founding pastor of the Apostolic Faith Mission at 312 Azusa Street, where the revival had begun in 1906. Durham had received the baptism at that altar in 1907, and Seymour had prophesied over him (Reading 1). In 1911 Durham came as a guest during the pastor’s absence. The mission’s own paper had published its teaching in 1906: justification as the first work, sanctification as “the second work of grace and the last work of grace,” and the baptism in the Holy Spirit as a gift of power upon the sanctified life. From Seymour’s point of view, a visiting preacher had used the mission’s pulpit to teach against its published doctrine, gathered the congregation around himself, and then refused to give the pulpit back to its pastor. Durham’s “vote” was taken among crowds who had come to hear Durham, not by the mission’s trustees, who were responsible for the building. Durham never explains what “truth” Seymour had “compromised and denied,” and Seymour had in fact held the three-stage teaching from the beginning. Historians of the mission, such as Cecil M. Robeck Jr., also point to the racial side of the conflict. Azusa Street had been remarkable for Black, white and Latino believers worshiping together under a Black pastor, and Durham’s phrase about “men of his own color” shows how that unity was breaking down. Historians report that Seymour, in his 1915 Doctrines and Discipline, wrote with grief of white leaders who had left or divided the work, and reserved the office of bishop to a man of color.

5.Jibu la Wesley na Utakatifu5.The Wesleyan-Holiness Answer

Ugomvi huko Azusa ulikuwa zaidi ya jengo au mimbari. Upper Room Mission ya Fisher, misheni ya Seymour na familia pana ya Wapentekoste wa Utakatifu waliamini kwamba Durham alikuwa akikata uamsho wa Kipentekoste kutoka mizizi yake. Mafundisho ya Wesley ya moyo safi yalikuwa, machoni pao, yameandaa njia kwa Pentekoste: Mungu alimimina Roho wake juu ya waumini waliotakaswa, kama kauli ya Azusa ya 1906 ilivyofundisha. Kukana kazi ya pili ya neema, walihoji, kulikuwa kushusha wito wa utakatifu na kuweka ubatizo katika Roho juu ya chombo kichafu. Waandishi wa Church of God na Pentecostal Holiness Kusini mwa Marekani walimjibu Durham katika magazeti yao wenyewe, na makanisa haya yalibaki na hatua tatu. Mjadala pia ulikuwa mchungu upande wao. Charles F. Parham, aliyefundisha lugha kama ushahidi wa ubatizo wa Roho huko Kansas mwaka 1901, baadaye alidai kwamba kifo cha mapema cha Durham mwezi Julai 1912 kilithibitisha Durham alikosea. CTS haikubali hoja ya aina hiyo kutoka upande wowote: kifo cha mhubiri hakiamui swali la Maandiko.The quarrel at Azusa was about more than a building or a pulpit. Fisher’s Upper Room Mission, Seymour’s mission and the wider Holiness Pentecostal family believed that Durham was cutting the Pentecostal revival off from its roots. The Wesleyan teaching of a clean heart had, in their eyes, prepared the way for Pentecost: God poured out His Spirit on sanctified believers, as the 1906 Azusa statement taught. To deny a second work of grace, they argued, was to lower the call to holiness and to put the baptism in the Spirit on an unclean vessel. Church of God and Pentecostal Holiness writers in the American South answered Durham in their own papers, and these churches kept the three stages. The debate also became bitter on their side. Charles F. Parham, who had taught tongues as the evidence of Spirit baptism in Kansas in 1901, later claimed that Durham’s early death in July 1912 proved Durham wrong. CTS does not accept that kind of argument from either side: the death of a preacher does not settle a question of Scripture.

6.Je, Azusa Street “Iliisha”?6.Did Azusa Street “End”?

Kichwa cha Durham kinasema kwamba uamsho mkuu huko Azusa “uliisha” mwezi Mei 1911. Aliamini Mungu alikuwa amebatilisha kufungiwa nje kwa kuwatenga watu wake na kundi alilolichukulia kuwa si waaminifu na kuwaongoza hadi ukumbi mkubwa zaidi. Hata hivyo Apostolic Faith Mission haikuisha. Iliendelea kukutana kwa miongo miwili, chini ya Seymour hadi kifo chake mwaka 1922 kisha chini ya mjane wake, Jennie Evans Seymour. Kilichoisha mwaka 1911 ni majira ambapo Azusa Street ilikuwa kitovu cha harakati. Wakati huo misheni za Kipentekoste zilikuwa zimeenea Amerika Kaskazini na nchi nyingine nyingi, na viongozi kama Durham, Florence Crawford huko Portland na wengine walikuwa na mitandao yao wenyewe. Hadithi ya Durham kwa hiyo ni sehemu moja ya mtindo mkubwa na wenye maumivu katika Upentekoste wa mwanzo: uamsho ulioanza kwa umoja kuvuka mipaka ya rangi ukigawanyika kwa mistari ya mafundisho, uongozi na rangi.Durham’s title says that the great revival at Azusa “ended” in May 1911. He believed God had overruled the lockout by separating his people from an element he considered disloyal and leading them into a larger hall. Yet the Apostolic Faith Mission did not end. It continued to meet for two decades, under Seymour until his death in 1922 and then under his widow, Jennie Evans Seymour. What ended in 1911 was the season in which Azusa Street was the center of the movement. By then Pentecostal missions had spread across North America and to many other countries, and leaders like Durham, Florence Crawford in Portland and others had their own networks. Durham’s story is therefore one part of a larger and painful pattern in early Pentecostalism: a revival that began in unity across racial lines dividing along lines of doctrine, leadership and race.

7.Kile Mchungaji wa Kipentekoste Anachochukua Kutoka Hapa Leo7.What a Pentecostal Pastor Takes from It Today

Kwanza, somo hili linatufundisha kusoma historia ya kanisa kwa uangalifu. Maelezo hai ya upande mmoja ni chanzo cha thamani, lakini si hadithi nzima, hasa pale upande mwingine ulipoacha maandishi machache. Pili, linaonyesha jinsi uamsho unavyoweza kufuatwa haraka na mgawanyiko. Makala ile ile inayoeleza roho “zikiogeshwa katika bahari ya utukufu wa mbinguni” inaisha na mlango uliofungwa kwa kufuli. Wachungaji leo wanapaswa kulinda umoja kwa uangalifu kama wanavyotafuta uamsho. Tatu, zingatia hatari ya kudai ufunuo wa kimungu kuhusu nia za mtu mwingine. Durham anasema Roho alimwonyesha Seymour alikusudia nini. Wapentekoste wanaamini Mungu anasema, lakini madai kama hayo kuhusu moyo wa mhudumu mwenzao yanapaswa kupimwa kwa tahadhari kubwa (1 Wakorintho 14:29). Nne, upande wa kibaguzi haupaswi kupitwa. Ushuhuda wa Azusa Street wa waumini wa jamii nyingi wakiabudu pamoja ulikuwa zawadi, na kuvunjika kwake ni onyo. Mwishowe, wanaume wote wawili walimpenda Kristo na wote wawili walitumiwa na Mungu. Makanisa ya Kipentekoste katika familia zote mbili, ya Kazi Iliyokamilika na ya Utakatifu, yanafuatilia hadithi yao hadi Azusa Street. Mchungaji anaweza kuwaheshimu Durham na Seymour wote huku akijifunza kutokana na kushindwa kwao kutatua mgogoro wao.First, this reading teaches us to read church history with care. A vivid account from one side is a precious source, but it is not the whole story, especially when the other side left little in writing. Second, it shows how quickly revival can be followed by division. The same article that describes souls “bathed in a sea of heavenly glory” ends with a locked door. Pastors today should guard unity as carefully as they seek revival. Third, notice the danger of claiming divine revelation about another person’s motives. Durham says the Spirit showed him what Seymour intended. Pentecostals believe God speaks, but such claims about a fellow minister’s heart should be weighed with great caution (1 Corinthians 14:29). Fourth, the racial dimension must not be passed over. Azusa Street’s witness of believers of many races worshiping together was a gift, and its breakdown is a warning. Finally, both men loved Christ and both were used by God. Pentecostal churches in both the Finished Work and Holiness families trace their story to Azusa Street. A pastor can honor both Durham and Seymour while learning from their failure to resolve their conflict.

8.Kuyaweka Moyoni8.Taking It to Heart

Kwa tafakari. Matukio ya majira ya kuchipua ya 1911 yangeonekanaje kama Seymour angeandika makala? Ungetaka kuwauliza kila mmoja maswali gani? Durham alidai kwamba Roho alimwonyesha nia za Seymour. Waumini waliojazwa Roho wanapaswa kupimaje madai kama hayo? Kuvunjika kwa ushirika wa jamii mbalimbali katika Azusa Street kunafundisha nini kanisa lako leo? Na unapotofautiana vikali na kiongozi mwingine, unawezaje kuzuia mgogoro usiharibu kazi ya Mungu? For reflection. How would the events of spring 1911 look if Seymour had written the article? What questions would you want to ask each man? Durham claimed that the Spirit showed him Seymour’s motives. How should Spirit-filled believers test claims like that? What does the breakdown of interracial fellowship at Azusa Street teach your church today? And when you disagree sharply with another leader, how can you keep the dispute from destroying a work of God?

Chagua

Andika usomaji wako

Ukishasoma kikamilifu masomo matatu uliyochagua, andika jina lako na uthibitishe hapa chini. Kumbukumbu hii inatunzwa kwa uaminifu wako, kwenye kivinjari hiki; inaonekana kwenye cheti chako kama kwa heshima.

Jina lako

Kwa uaminifu wangu, nimesoma kikamilifu masomo matatu niliyochagua hapo juu.

✓ Imeandikwa — kozi hii inahesabiwa katika maendeleo yako ya Heshima. Kusoma kwa Heshima ↗

Somo la Heshima — limeandikwa

alithibitisha tarehe kuwa amesoma kikamilifu:

Chapala Theological Seminary · Pentecostal and Charismatic Theology · present or print this page as your honors reading record.

Masomo Zaidi: Vitabu Saba vya Uwanja wa Umma

Vitabu hivi saba ni kwa masomo zaidi, kwa mwanafunzi anayetaka kuendelea kusoma. Si sehemu ya masomo ya heshima yaliyo hapo juu: hayo yanabaki kama yalivyo — muhtasari tano za CTS, mitatu yoyote ikisomwa kikamilifu na kuandikwa kwa uaminifu wako. Vyote saba viko katika uwanja wa umma; kila kiungo kinafungua kitabu mtandaoni, na vingi vinapatikana pia katika Internet Archive au Project Gutenberg. Vingi viko kwa Kiingereza: kivinjari cha Chrome kinaweza kutafsiri ukurasa (bonyeza kitufe cha kulia cha kipanya, “Translate to…”; kwenye simu, menyu ya kivinjari).

Every Digitized Issue · Archive Index

1. The Pentecostal Testimony, 1909–1912

William H. Durham, ed. and pub. · Consortium of Pentecostal Archives

The archive’s list of the eight issues of Durham’s paper that survive in scans, March 1909 to August 1912. Every chapter and reading of the course comes from these issues; open any of them to read a whole article.

Fungua somo ↗

The Whole Issue · March 1909

2. The Pentecostal Testimony, March 1909