Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 10: Wakosoaji na Mazungumzo: Majibu ya Wasiokubali Kuendelea kwa Karama, ya Warekebisho, ya Wabaptisti na ya KiekumeniPentecostal and Charismatic Theology — Unit 10: Critics and Conversation: Cessationist, Reformed, Baptist and Ecumenical Responses

Mstari MkuuKey Verse

"Msimzimishe Roho; msitweze unabii; jaribuni yote; lishikeni lililo jema." (1 Wathesalonike 5:19-21, SUV)"Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good." (1 Thessalonians 5:19-21, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza hoja kuu za wasiokubali kuendelea kwa karama (cessationism) kwa haki, na kujibu kila moja kutoka Maandiko.1. State the main arguments of cessationism fairly, and answer each one from Scripture.

2. Kueleza wasiwasi ambao Wakristo wa Warekebisho (Reformed) huibua kuhusu mafundisho ya Kipentekoste, na kutoa jibu la Kipentekoste.2. Explain the concerns that Reformed Christians raise about Pentecostal teaching, and give a Pentecostal response.

3. Kueleza wasiwasi wa wakosoaji wa Kibaptisti na wa kiinjilisti wengine, na kutaja imani tunazoshiriki nao.3. Explain the concerns of Baptist and other evangelical critics, and name the beliefs we share with them.

4. Kueleza mazungumzo ya kiekumeni, ikiwa ni pamoja na mazungumzo na Wakatoliki, na kueleza kwa nini Wapentekoste hushiriki kwa uangalifu.4. Describe the ecumenical conversation, including dialogue with Roman Catholics, and explain why Pentecostals take part with care.

5. Kueleza mazoea ya mazungumzo mazuri na wakosoaji, na kutaja njia ambazo wakosoaji wametusaidia.5. Describe habits of a good conversation with critics, and name ways in which critics have helped us.

Sauti ya Kipindi HikiThe Voice of This Unit

Kozi hii imeandikwa kutoka ndani ya Upentekoste wa kawaida, kwa ajili ya wanafunzi walio ndani yake. Ni ya kihafidhina na ya Utatu. Kipindi hiki cha mwisho kinakusanya pingamizi ambazo Wakristo wengine huibua dhidi yetu. Tunaeleza kila moja kama wanaoishikilia wangeieleza, kisha tunajibu kutoka upande wa Kipentekoste. Petro anamwambia kila mwumini awe "tayari sikuzote kumjibu kila mtu awaombaye habari za tumaini lililomo ndani yenu, lakini kwa upole na hofu" (1 Petro 3:15). Jibu lazima litolewe kwa upole. Hatujaribu kushinda mjadala. Tunajaribu kusema kweli, na kuhifadhi urafiki wa ndugu na dada katika Kristo.This course is written from inside classical Pentecostalism, for students who belong to it. It is conservative and Trinitarian. This last unit gathers the objections that other Christians raise against us. We state each one as its holders would, and then we answer from the Pentecostal side. Peter tells every believer to be "always ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear" (1 Peter 3:15). The answer must be given with meekness. We are not trying to win an argument. We are trying to speak the truth, and to keep the friendship of brothers and sisters in Christ.

Kutokubali Kuendelea kwa Karama (Cessationism): Hoja Iliyoelezwa kwa HakiCessationism: The Argument Fairly Stated

Cessationism ni msimamo kwamba karama za miujiza, kama lugha, unabii na karama za uponyaji, zilikoma mitume walipokufa au Agano Jipya liliposhamilika. Wengi wa wasiokubali kuendelea kwa karama ni waaminifu sana. Wanapenda Biblia, wanahubiri injili, na wanaogopa kwa unyofu kwamba mafundisho mengine yatadhoofisha mamlaka ya Maandiko.Cessationism is the view that the miraculous gifts, such as tongues, prophecy and gifts of healing, ceased when the apostles died or when the New Testament was completed. Many cessationists are deeply faithful. They love the Bible, preach the gospel, and sincerely fear that other teaching will weaken the authority of Scripture.

Ni muhimu kuwa na haki. Wengi wa wasiokubali kuendelea kwa karama hawasemi kwamba Mungu hatendi uponyaji au maajabu tena. B. B. Warfield, katika Counterfeit Miracles (1918), alisema kwamba Mungu bado hujibu maombi, lakini kwamba karama za miujiza zilizotolewa kupitia watu zilikuwa za enzi ya mitume. Waandishi wa kisasa kama Richard Gaffin na John MacArthur hutoa hoja zinazofanana kwa njia zao wenyewe. Hoja yao kwa kawaida ina sehemu tano.It is important to be fair. Most cessationists do not say that God no longer heals or works wonders. B. B. Warfield, in Counterfeit Miracles (1918), argued that God still answers prayer, but that the miraculous gifts given through people belonged to the apostolic age. Modern writers such as Richard Gaffin and John MacArthur make similar arguments in their own ways. Their case usually has five parts.

1. Ishara zilithibitisha mitume. Paulo aliandika, "Ishara za mtume zilifanywa kati yenu kwa saburi yote, kwa ishara na maajabu na miujiza" (2 Wakorintho 12:12). Waebrania 2:3-4 inasema ujumbe wa wokovu ulithibitishwa na wale waliomsikia Bwana, kwa ishara na maajabu. Mitume walipokufa, ishara hazikuhitajika tena.1. Signs confirmed the apostles. Paul wrote, "Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds" (2 Corinthians 12:12). Hebrews 2:3-4 says the message of salvation was confirmed by those who heard the Lord, with signs and wonders. When the apostles died, the signs were no longer needed.

2. Maandiko ni kamili na yanatosha. Ikiwa manabii bado wanasema kwa niaba ya Mungu leo, wanasema, ufunuo mpya unaongezwa kwenye Biblia.2. Scripture is complete and sufficient. If prophets still speak for God today, they say, new revelation is added to the Bible.

3. 1 Wakorintho 13:10. Baadhi ya wasiokubali kuendelea kwa karama husoma "kile kilicho kamili" kama Maandiko yaliyokamilika.3. First Corinthians 13:10. Some cessationists read "that which is perfect" as the completed Scriptures.

4. Historia ya kanisa. Wanasema miujiza ikawa nadra baada ya enzi ya mitume, na madai ya baadaye mara nyingi yalikuwa ya shaka.4. Church history. They say that miracles became rare after the apostolic age, and that later claims were often doubtful.

5. Matumizi mabaya na bandia. Wapo waponyaji wengi wa uongo na mazoea ya ajabu yanayodai jina la Roho.5. Abuse and counterfeit. Many false healers and strange practices claim the name of the Spirit.

Jibu la Kipentekoste kwa CessationismThe Pentecostal Answer to Cessationism

Tunachukua hoja hizi kwa uzito, na tunajibu kila moja kwa zamu.We take these arguments seriously, and we answer each in turn.

1. Ishara hazikuwa kwa mitume tu. Ni kweli kwamba ishara zilithibitisha ujumbe wa mitume. Lakini kitabu cha Matendo kinaonyesha wengine ambao hawakuwa mitume wakifanya ishara. Stefano, shemasi, "akafanya maajabu na ishara kubwa kati ya watu" (Matendo 6:8). Filipo, mwinjilisti, aliona pepo wachafu wakitoka na vilema wakiponywa (Matendo 8:6-7). Huko Korintho, Paulo anaandikia kanisa zima na kusema kwamba Mungu alitoa karama za uponyaji na "miujiza" ndani ya mwili (1 Wakorintho 12:9-10, 28). Anasema kwa kanisa hili, "Fuateni upendo, tena mtamani sana karama za rohoni" (1 Wakorintho 14:1). Hasemi karama ni kwa mitume tu. Na ishara zina makusudi mengine zaidi ya uthibitisho. Yesu aliponya kwa sababu ya huruma. Karama hulijenga kanisa (1 Wakorintho 14:12) na husaidia kuwaleta watu kwa Kristo.1. Signs were not only for apostles. It is true that signs confirmed the apostles' message. But the book of Acts shows others who were not apostles doing signs. Stephen, a deacon, "did great wonders and signs among the people" (Acts 6:8). Philip, an evangelist, saw unclean spirits leave and the lame healed (Acts 8:6-7). In Corinth, Paul writes to a whole church and says that God gave gifts of healing and "miracles" within the body (1 Corinthians 12:9-10, 28). He says to this church, "Pursue love, and desire spiritual gifts" (1 Corinthians 14:1). He does not say the gifts are only for apostles. And the signs have other purposes than proof. Jesus healed because of compassion. The gifts build up the church (1 Corinthians 14:12) and help to bring people to Christ.

2. Maandiko yanatosha, na unabii haubadilishi. Tunashikilia kwa moyo wote kwamba Biblia ni mamlaka ya mwisho, kamili na iliyovuviwa kwa ajili ya imani na maisha. Lakini Agano Jipya halifundishi kwamba unabii katika kanisa ni sawa na kuandika Maandiko. Paulo anaamuru, "Manabii wanene wawili watatu, na wale wengine na wapambanue" (1 Wakorintho 14:29). Kanisa hupima kila ujumbe (1 Wathesalonike 5:20-21). Watu wa Beroya walilinganisha hata mafundisho ya Paulo na Maandiko (Matendo 17:11). Neno la kutia moyo, onyo au mwongozo, linalotolewa kwa kanisa la mahali na kupimwa kwa Biblia, si sura mpya kwa Biblia. Makanisa ya Kipentekoste lazima yaitunze kanuni hii kwa ukali. Neno la kinabii likipingana na Maandiko, neno hukataliwa, si Maandiko.2. Scripture is sufficient, and prophecy does not replace it. We hold with all our heart that the Bible is the inspired, complete and final authority for faith and life. But the New Testament does not teach that prophecy in the church is the same as writing Scripture. Paul commands, "Let two or three prophets speak, and let the others judge" (1 Corinthians 14:29). The church tests every message (1 Thessalonians 5:20-21). The Bereans checked even Paul's teaching against the Scriptures (Acts 17:11). A word of encouragement, warning or guidance, given to a local church and tested by the Bible, is not a new chapter for the Bible. Pentecostal churches must keep this rule strictly. Whenever a prophetic word contradicts Scripture, the word is rejected, and not Scripture.

3. 1 Wakorintho 13:10 inasema juu ya kurudi kwa Kristo, si kukamilika kwa Biblia. Paulo anaendelea katika mstari wa 12: "Maana sasa tunaona kwa kioo, kwa fumbo; wakati ule tutaona uso kwa uso; sasa nafahamu kwa sehemu; wakati ule nitafahamu kama mimi nami nilivyofahamika." Kuona "uso kwa uso" na kujua "kama mimi nami nilivyofahamika" si maelezo ya kitabu kilichofungwa. Inazungumza juu ya siku tutakapomwona Bwana. Wakorintho hawangeweza kuelewa "kilicho kamili" kumaanisha Agano Jipya ambalo bado halikuwepo. Waefeso 4:11-13 inatuambia kwamba karama za Kristo kwa kanisa zinaendelea "hata sisi sote tutakapofikia umoja wa imani na wa kumjua Mwana wa Mungu, tuwe mtu mkamilifu, tufikie kipimo cha kimo cha utimilifu wa Kristo." Kanisa bado halijafikia lengo hilo.3. First Corinthians 13:10 speaks of Christ's return, not the Bible's completion. Paul continues in verse 12: "For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known." Seeing "face to face" and knowing "just as I also am known" is not a description of a closed book. It speaks of the day when we see the Lord. The Corinthians could hardly have understood the "perfect" to mean a New Testament that did not yet exist. Ephesians 4:11-13 tells us that Christ's gifts to the church continue "till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ." The church has not yet reached that goal.

4. Historia ya kanisa ina mchanganyiko zaidi kuliko hoja inavyosema. Wanahistoria hujadili jinsi karama zilivyokuwa za kawaida baada ya mitume, na jibu si rahisi. Mwandishi wa karne ya pili kama Ireneo anasema juu ya karama zikiendelea kufanya kazi katika kanisa la siku zake. Mgogoro wa Wamontani katika karne ya pili uliibua hofu juu ya unabii, na kanisa lilikuwa na sababu ya kuwa waangalifu. Lakini kunyamaza katika baadhi ya kumbukumbu si ushahidi kwamba Mungu aliacha kufanya kazi. Leo waumini barani Afrika, Amerika ya Kusini na Asia wanatoa ushuhuda mpana juu ya karama. Hatufanyi uzoefu kuwa mamlaka yetu ya mwisho, lakini pia hatuwezi kupuuza wanayoshuhudia mamilioni ya waumini. Na hoja ya wasiokubali kuendelea kwa karama kutoka historia ni hoja kutoka kutokuwepo. Haiwezi kushinda Matendo 2:39: "Kwa maana ahadi hii ni kwenu ninyi na kwa watoto wenu, na kwa watu wote walio mbali, wale wote ambao Bwana Mungu wetu atawaita."4. Church history is more mixed than the argument says. Historians debate how common the gifts were after the apostles, and the answer is not simple. A second-century writer such as Irenaeus speaks of gifts still at work in the church of his day. The Montanist controversy in the second century raised fears about prophecy, and the church had reason for caution. But silence in some records is not proof that God stopped working. Today believers in Africa, Latin America and Asia give wide testimony to the gifts. We do not make experience our final authority, but we also cannot ignore what millions of believers testify. And the cessationist argument from history is an argument from absence. It cannot override Acts 2:39: "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

5. Matumizi mabaya si sababu ya kukataa karama. Kanisa la Korintho lilikuwa na vurugu. Dawa ya Paulo ilikuwa utaratibu na upendo katika sura 12 hadi 14. Aliandika "Msimzimishe Roho," kisha, kwa pumzi ile ile, "Jaribuni yote." Kama matumizi mabaya yangethibitisha kwamba karama inapaswa kutupwa, tungelazimika kutupa kuhubiri, kwa sababu nako mara nyingi hutumiwa vibaya. Tunakiri kwamba baadhi ya Wapentekoste na wakarismatiki wamelitia aibu jina la Kristo kwa tamaa ya fedha, maonyesho na madai ya uongo. Tunasema haya kwa huzuni, na tunayashughulikia tena katika Kozi ya 4, Kipindi cha 10.5. Abuse is not a reason to reject the gift. The Corinthian church was disorderly. Paul's remedy was order and love in chapters 12 to 14. He wrote "Do not quench the Spirit," and then, in the same breath, "Test all things." If abuse proved that a gift should be discarded, we would have to discard preaching, because it too is often abused. We admit that some Pentecostals and charismatics have brought shame on the name of Christ through greed, showmanship and false claims. We say this with sorrow, and we address it again in Course 4, Unit 10.

Wasiwasi wa Warekebisho (Reformed)Reformed Concerns

Wakristo wa Warekebisho, kama Wapresbiteri na wengine wengi, ni sehemu kubwa na yenye elimu ya kanisa. Wachungaji wengi wa Warekebisho si cessationists. Tunaandika hapa juu ya wasiwasi ambao wakosoaji wa Warekebisho, wa cessationist na wa continuationist, huibua mara nyingi zaidi.Reformed Christians, such as Presbyterians and many others, form a large and learned part of the church. Many Reformed pastors are not cessationists. We write here about the concerns that Reformed critics, both cessationist and continuationist, most often raise.

Wasiwasi wa 1: Neno na Roho. Mapokeo ya Warekebisho hufundisha kwamba Roho hufanya kazi kupitia Neno na sakramenti, na huogopa kwamba Wapentekoste huweka uzoefu juu ya Maandiko na mafundisho.Concern 1: Word and Spirit. The Reformed tradition teaches that the Spirit works through the Word and sacraments, and it fears that Pentecostals put experience above Scripture and doctrine.

Jibu letu. Wapentekoste huheshimu Neno. Taarifa za imani za mashirika ya kawaida kama Assemblies of God huanza na Maandiko yaliyovuviwa. Neno na Roho vinakwenda pamoja. Tunakubali kwamba uzoefu lazima uhukumiwe na Maandiko kila wakati, si Maandiko na uzoefu. Jonathan Edwards, mchungaji wa Warekebisho, alitoa mwongozo wa kudumu katika The Distinguishing Marks of a Work of the Spirit of God (1741), unaotusaidia kuhukumu uamsho, na tunaupendekeza.Our answer. Pentecostals honor the Word. The statements of faith of classical bodies such as the Assemblies of God begin with the inspired Scriptures. Word and Spirit belong together. We agree that experience must always be judged by Scripture, not Scripture by experience. Jonathan Edwards, a Reformed pastor, gave a lasting guide in The Distinguishing Marks of a Work of the Spirit of God (1741), which helps us to judge revivals, and we recommend it.

Wasiwasi wa 2: Ubatizo katika Roho hutokea wakati wa kuongoka. Mkosoaji wa Warekebisho anaonyesha Warumi 8:9, "Lakini mtu mwenye kukosa Roho wa Kristo, huyo si wake," na 1 Wakorintho 12:13.Concern 2: Spirit baptism happens at conversion. The Reformed critic points to Romans 8:9, "Now if anyone does not have the Spirit of Christ, he is not His," and to 1 Corinthians 12:13.

Jibu letu. Tunakubaliana kabisa kwamba kila mwumini ana Roho tangu kuzaliwa upya. Lakini Luka anaeleza kitu zaidi: nguvu kwa ushuhuda kwa wale ambao tayari ni wa Kristo (Matendo 1:8). Tumetoa sababu katika Vipindi vya 4 na 5. Walimu waaminifu wa Warekebisho kama D. Martyn Lloyd-Jones pia walifundisha kwamba kuna kuwezeshwa kwa pekee na Roho baada ya kuongoka, ingawa hakutumia maneno ya Kipentekoste.Our answer. We agree completely that every believer has the Spirit from the new birth. But Luke describes something more: power for witness for those who already belong to Christ (Acts 1:8). We have given the reasons in Units 4 and 5. Faithful Reformed teachers such as D. Martyn Lloyd-Jones also taught that there is a distinct empowering of the Spirit after conversion, even though he did not use Pentecostal terms.

Wasiwasi wa 3: Ukamilifu usio wa kweli (perfectionism) na "baraka ya pili." Mapokeo ya Warekebisho yanahofia mafundisho kwamba mtu anaweza kufikia ukamilifu usio na dhambi.Concern 3: Perfectionism and the "second blessing." The Reformed tradition worries about teaching that a person can reach sinless perfection.

Jibu letu. Kama Kipindi cha 6 kilivyoonyesha, Wapentekoste wenyewe wametofautiana juu ya utakaso. Madhehebu mengi ya Kipentekoste ya kawaida hufundisha kwamba utakaso huanza wakati wa kuzaliwa upya na hukua maisha yote. Ubatizo katika Roho si mwisho wa ukuaji, na hakuna mwalimu wa Kipentekoste anayepaswa kudai kwamba mtu amekwisha "kufika."Our answer. As Unit 6 showed, Pentecostals themselves have differed on sanctification. Many classical Pentecostal denominations teach that sanctification begins at the new birth and grows throughout life. Spirit baptism is not the end of growth, and no Pentecostal teacher should claim that a person has "arrived."

Wasiwasi wa WabaptistiBaptist Concerns

Wabaptisti ni majirani zetu wa karibu katika sehemu nyingi. Tunashiriki mengi nao: mamlaka ya Maandiko, mwito wa imani ya kibinafsi katika Kristo, ubatizo wa waumini kwa kuzamishwa, na shauku ya utume. Wasiwasi wao mkuu ni huu.Baptists are our close neighbors in many places. We share much with them: the authority of Scripture, the call to personal faith in Christ, baptism of believers by immersion, and a passion for mission. Their main concerns are these.

Wasiwasi wa 1: Lugha kama ushahidi wa kwanza. Wakosoaji wa Kibaptisti wanabainisha kwamba Maandiko hayasemi kwamba kila mwumini lazima anene kwa lugha, na swali la Paulo ni, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30).Concern 1: Tongues as initial evidence. Baptist critics note that Scripture does not state that every believer must speak in tongues, and Paul's question is, "Do all speak with tongues?" (1 Corinthians 12:30).

Jibu letu. Tumejibu hili katika Kipindi cha 5. Kwa ufupi, tunatofautisha karama ya lugha inayotolewa katika kusanyiko na ishara ya ubatizo katika Roho iliyoandikwa katika Matendo 2, 10 na 19. Tunashikilia hili kama usomaji wetu wa Matendo, lakini hatusemi kwamba mwumini asiyenena kwa lugha amepotea.Our answer. We have answered this in Unit 5. Briefly, we distinguish the gift of tongues given in the assembly from the sign of Spirit baptism recorded in Acts 2, 10 and 19. We hold this as our reading of Acts, but we do not say a believer without tongues is lost.

Wasiwasi wa 2: Lugha za faragha hazina nafasi. Baadhi ya viongozi na mashirika ya Kibaptisti wamekuwa waangalifu kuhusu matumizi ya lugha katika maombi ya faragha.Concern 2: Private tongues have no place. Some Baptist leaders and bodies have been cautious about the use of tongues in private prayer.

Jibu letu. Paulo anasema juu ya matumizi kama hayo. "Maana yeye anenaye kwa lugha hanenei watu, bali Mungu" (1 Wakorintho 14:2). "Basi nataka ninyi nyote mnene kwa lugha" (14:5). "Namshukuru Mungu, ninanena kwa lugha nyingi kuliko ninyi nyote" (14:18). Na anaandika, "Nitaomba kwa roho, tena nitaomba kwa akili pia" (14:15). Katika kutaniko, anadai utaratibu na tafsiri.Our answer. Paul speaks of such use. "For he who speaks in a tongue does not speak to men but to God" (1 Corinthians 14:2). "I wish you all spoke with tongues" (14:5). "I thank my God I speak with tongues more than you all" (14:18). And he writes, "I will pray with the spirit, and I will also pray with the understanding" (14:15). In the congregation, he demands order and interpretation.

Wasiwasi wa 3: Utaratibu wa kanisa na maagizo (ordinances). Wabaptisti husisitiza kanisa la mahali na utendaji makini wa ubatizo na Meza ya Bwana.Concern 3: Church order and ordinances. Baptists emphasize the local church and the careful practice of baptism and the Lord's Supper.

Jibu letu. Hapa tuna mengi ya pamoja. Makanisa mengi ya Kipentekoste ya kawaida hufanya ubatizo wa waumini kwa kuzamishwa na Meza ya Bwana kama maagizo, na tunathamini kanisa la mahali.Our answer. Here we have much in common. Most classical Pentecostal churches practice believer's baptism by immersion and the Lord's Supper as ordinances, and we value the local church.

Mazungumzo ya KiekumeniThe Ecumenical Conversation

Neno "kiekumeni" (ecumenical) linahusu mahusiano kati ya sehemu mbalimbali za kanisa la Kikristo. Baadhi ya wakosoaji, kama Wakatoliki, Waorthodoksi na Waprotestanti wa makanisa makuu, wanauliza kama Wapentekoste watashiriki katika mazungumzo makubwa ya kanisa, au watasimama kando.The word "ecumenical" refers to the relations between different parts of the Christian church. Some critics, such as Roman Catholics, Orthodox and mainline Protestants, ask whether Pentecostals will take part in the larger conversation of the church, or will stand apart.

Mapokeo yetu yenyewe yamegawanyika kuhusu hili. Baadhi ya Wapentekoste wamehofia kwamba mazungumzo na makanisa yenye mafundisho tofauti huleta maridhiano yasiyofaa. Wapentekoste wengine wamefurahi kushiriki. Mazungumzo rasmi kati ya Wapentekoste na Kanisa Katoliki la Roma yalianza mwaka 1972 na yameendelea kwa miaka mingi. Baadhi ya makanisa ya Kipentekoste ya kawaida katika Amerika ya Kusini pia yamejiunga na Baraza la Makanisa Duniani (World Council of Churches), ingawa makanisa mengi ya Kipentekoste ya kawaida duniani kote yamechagua kutofanya hivyo.Our own tradition has been divided about this. Some Pentecostals have worried that dialogue with churches of different doctrine leads to compromise. Other Pentecostals have been glad to take part. A formal dialogue between Pentecostals and the Roman Catholic Church began in 1972 and has continued for many years. Some classical Pentecostal churches in Latin America have also joined the World Council of Churches, though many classical Pentecostal churches around the world have chosen not to.

Yesu aliomba kwa ajili ya wafuasi wake "ili wote wawe na umoja; kama wewe, Baba, ulivyo ndani yangu, nami ndani yako, hao nao wawe ndani yetu; ili ulimwengu upate kuamini ya kuwa wewe ndiwe uliyenituma" (Yohana 17:21). Tunaichukulia sala hiyo kwa uzito. Wakati huo huo Paulo anasema lazima tuwe "tukisema kweli katika upendo" (Waefeso 4:15). Kwa hiyo tunatoa mwelekeo huu:Jesus prayed for His followers "that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me" (John 17:21). We take that prayer seriously. At the same time Paul says we must be "speaking the truth in love" (Ephesians 4:15). So we offer this approach:

• Tunatafuta urafiki na ushirikiano katika kazi za huruma na ushuhuda pamoja na wote wanaomkiri Yesu Kristo kuwa Bwana.• We seek friendship and cooperation in works of mercy and witness with all who confess Jesus Christ as Lord.

• Tunashiriki katika mazungumzo ili kueleza imani yetu na kusikiliza, na hatuachi imani tunazozishikilia kutoka Maandiko.• We take part in dialogue to explain our faith and to listen, and we do not give up convictions that we hold from Scripture.

• Tunaomba kwa ajili ya umoja ambao Roho hutoa, huku tukijua kwamba umoja haumaanishi makubaliano kwa kila jambo.• We pray for the unity that the Spirit gives, while knowing that unity does not mean agreement on every point.

• Tunailinda injili ya wokovu kwa neema kwa njia ya imani, kwa maana hakuna umoja unaostahili kupoteza hilo.• We guard the gospel of salvation by grace through faith, for no unity is worth losing that.

Jinsi ya Kuzungumza na WakosoajiHow to Talk with Critics

Haya ni mazoea sita ya mazungumzo ya hekima.Here are six habits of a wise conversation.

1. Sikiliza kwanza. Uliza mtu anaamini nini, na kwa nini.1. Listen first. Ask what the person believes, and why.

2. Jua hoja yake bora. Usijibu namna dhaifu yake.2. Know their best argument. Do not answer a weak form of it.

3. Nenda kwa Maandiko pamoja. Uliza, "Mstari huu unasema nini?"3. Go to Scripture together. Ask, "What does this verse say?"

4. Kiri makosa yetu. Harakati imekuwa na kushindwa, na uaminifu hushawishi.4. Admit our faults. The movement has had failures, and honesty is persuasive.

5. Shikilia imani yako kwa unyenyekevu. Hatuhitaji kuwa na wasiwasi, na hatuhitaji kuwa na kiburi.5. Hold your convictions humbly. We do not need to be nervous, and we do not need to be proud.

6. Waombee na uombe pamoja nao. Roho hufundisha kwa njia ambazo hoja haziwezi.6. Pray for them and with them. The Spirit teaches in ways that arguments cannot.

Tunapaswa pia kushukuru kwa yale wakosoaji wametupa. Wale wasiokubali kuendelea kwa karama wametuonya dhidi ya matumizi mabaya ya unabii na dhidi ya kuchukulia uzoefu kuwa juu ya Biblia. Ndugu wa Warekebisho wametusaidia kuthamini mafundisho ya kina na kuhubiri Neno. Wabaptisti wametutia moyo katika utume na utaratibu. Wakatoliki na Waorthodoksi wametukumbusha historia ndefu ya kanisa na ibada yake. Tunaweza kujifunza kutoka kwa kila mmoja bila kuacha tuliyopokea kutoka kwa Bwana.We should also be thankful for what critics have given us. Cessationists have warned us against the abuse of prophecy and against treating experience as above the Bible. Reformed brothers have helped us to value deep doctrine and the preaching of the Word. Baptists have encouraged mission and order. Catholics and Orthodox Christians have reminded us of the church's long history and its worship. We can learn from each without giving up what we have received from the Lord.

Matumizi ya KichungajiPastoral Application

Baada ya mafuriko katika mji mdogo, wachungaji wa mji wanakutana kupanga juhudi ya pamoja ya kutoa chakula na nguo. Mchungaji wa Kibaptisti anasema, "Ninaweza kufanya kazi nanyi katika misaada, lakini siwezi kujiunga katika ibada na mtu yeyote anayenena kwa lugha. Ninaamini karama hizo zilikoma."After a flood in a small town, the pastors of the town meet to plan a joint effort to give food and clothing. A Baptist pastor says, "I can work with you in the relief, but I cannot join in worship with anyone who speaks in tongues. I believe those gifts ended."

Mchungaji wa Kipentekoste kwanza anasikiliza na kumshukuru kwa kuja. Pili, anakubali kufanya kazi pamoja kuhusu tunachoshiriki: injili, Maandiko na mahitaji ya watu. Tatu, habishani mbele ya wachungaji wengine, lakini anamwalika mchungaji wa Kibaptisti kunywa chai na kujitolea kujifunza 1 Wakorintho 12 hadi 14 pamoja. Nne, anawaambia kanisa lake wasimzungumzie mchungaji wa Kibaptisti kwa dharau, na watoe kwa ukarimu kwa kazi ya misaada. Kwa muda, urafiki unaweza kufanya zaidi kuliko mjadala.The Pentecostal pastor first listens and thanks him for coming. Second, he agrees to work together on what they share: the gospel, the Scriptures and the needs of the people. Third, he does not argue in front of the other pastors, but he invites the Baptist pastor to coffee and offers to study 1 Corinthians 12 to 14 together. Fourth, he tells his own church not to speak with scorn of the Baptist pastor, and to give generously to the relief work. Over time, friendship may do more than debate.

MuhtasariSummary

Wasiokubali kuendelea kwa karama (cessationists) wanafundisha kwamba karama za miujiza zilikoma na enzi ya mitume. Wanasema kwamba ishara zilithibitisha mitume, kwamba Maandiko ni kamili, kwamba "kilicho kamili" katika 1 Wakorintho 13 ni Biblia, kwamba historia inaonyesha karama zilikoma, na kwamba matumizi mabaya ni ya kawaida. Tunajibu kwamba ishara zilifanywa pia na wengine, kwamba unabii uliopimwa hauongezi Maandiko, kwamba "kilicho kamili" kinaelekeza kurudi kwa Kristo, kwamba historia ina mchanganyiko, na kwamba matumizi mabaya yanahitaji utaratibu, si kukataa. Wakosoaji wa Warekebisho wana wasiwasi juu ya uzoefu kuliko Neno, ubatizo katika Roho wakati wa kuongoka na ukamilifu usio wa kweli. Wakosoaji wa Kibaptisti huhoji lugha kama ushahidi wa kwanza na lugha za faragha, ingawa tunashiriki ubatizo wa waumini na utume. Katika mazungumzo ya kiekumeni tunatafuta umoja na ukweli pamoja. Tunazungumza kwa upole, tunasikiliza, na tunashukuru kwa msaada ambao wakosoaji wetu wametupa.Cessationists teach that the miraculous gifts ended with the apostolic age. They argue that signs confirmed the apostles, that Scripture is complete, that "the perfect" in 1 Corinthians 13 is the Bible, that history shows the gifts ceased, and that abuse is common. We answer that signs were also done by others, that tested prophecy does not add to Scripture, that the "perfect" points to Christ's return, that history is mixed, and that abuse calls for order rather than rejection. Reformed critics worry about experience over the Word, Spirit baptism at conversion and perfectionism. Baptist critics question tongues as initial evidence and private tongues, though we share believer's baptism and mission. In the ecumenical conversation we seek unity and truth together. We speak with meekness, we listen, and we are thankful for the help our critics have given.

Usomaji ZaidiFurther Reading

• B. B. Warfield, Counterfeit Miracles (1918) (Miujiza ya Bandia), hoja ya wasiokubali kuendelea kwa karama.• B. B. Warfield, Counterfeit Miracles (1918), a cessationist argument.

• Richard B. Gaffin Jr., Perspectives on Pentecost (1979) (Mitazamo juu ya Pentekoste).• Richard B. Gaffin Jr., Perspectives on Pentecost (1979).

• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni kwa Leo? Mitazamo Minne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

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

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

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741) (Alama Zinazotofautisha Kazi ya Roho wa Mungu), chanzo cha awali.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), a primary source.

• James D. G. Dunn, Baptism in the Holy Spirit (1970) (Ubatizo katika Roho Mtakatifu).• James D. G. Dunn, Baptism in the Holy Spirit (1970).

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