Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 2: Kusoma Luka–Matendo: Theolojia ya Simulizi na Ukalimani wa MaandikoPentecostal and Charismatic Theology — Unit 2: Reading Luke–Acts: Narrative Theology and Hermeneutics

Mstari MkuuKey Verse

"Na tazama, nawaletea juu yenu ahadi ya Baba yangu; lakini kaeni humu mjini, hata mvikwe uwezo utokao juu." (Luka 24:49, SUV)"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high." (Luke 24:49, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza "ukalimani wa Maandiko" (hermeneutics) unamaanisha nini na kwa nini Luka–Matendo ni muhimu sana katika mafundisho ya Kipentekoste.1. Explain what "hermeneutics" means and why Luke–Acts is so important to Pentecostal teaching.

2. Kueleza uelewa wa Kipentekoste kuhusu Luka kama mwanatheolojia anayefundisha kwa njia ya simulizi.2. Describe the Pentecostal understanding of Luke as a theologian who teaches through narrative.

3. Kueleza swali la kama hadithi za Biblia zinaweza kuthibitisha fundisho, na kutoa jibu la Kipentekoste pamoja na tahadhari zake.3. State the question of whether biblical stories can establish doctrine, and give the Pentecostal answer with its safeguards.

4. Kulinganisha mitazamo ya Stronstad, Dunn na Turner kuhusu Roho katika Luka–Matendo na kuhusu uhusiano kati ya Luka na Paulo.4. Compare the views of Stronstad, Dunn and Turner on the Spirit in Luke–Acts and on the relationship between Luke and Paul.

5. Kutumia mbinu ya uangalifu kusoma kuja kwa Roho katika Matendo 2, 8, 10 na 19.5. Apply a careful method to reading the Spirit's coming in Acts 2, 8, 10 and 19.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Upentekoste wa kiklasiki, kwa ajili ya wanafunzi walio ndani yake. Ni ya kihafidhina na ya Utatu. Wainjilisti wengine na wasomi wengi husoma vifungu hivi kwa njia tofauti. Tunaeleza mawazo yao kwa haki, kisha tunatoa jibu letu, na tunashikilia imani yetu kwa unyenyekevu. Katika Kipindi cha 1 tuliona kwamba Maandiko ndiyo mamlaka yetu ya kwanza na ya mwisho. Katika kipindi hiki tunauliza jinsi ya kuyasoma vizuri, hasa vitabu viwili vya Luka.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Other evangelicals and many scholars read these passages differently. We state their views fairly and then give our answer, and we hold our convictions with humility. In Unit 1 we saw that Scripture is our first and final authority. In this unit we ask how to read it well, especially the two books of Luke.

Ukalimani wa Maandiko (Hermeneutics) ni Nini?What Is Hermeneutics?

"Hermeneutics" ni somo la jinsi ya kufasiri maandishi. Kila msomaji ana mbinu, ajue asijue. Mchungaji anayefungua Matendo na kuuliza "Hii inatufundisha nini?" tayari anafanya uchaguzi. Anaamua ni aina gani ya maandishi anayosoma, mwandishi alimaanisha nini, na kifungu kinasema nini na kanisa la leo."Hermeneutics" is the study of how to interpret a text. Every reader has a method, whether he knows it or not. A pastor who opens Acts and asks "What does this teach us?" is already making choices. He is deciding what kind of writing he is reading, what the author meant, and how the passage speaks to the church today.

Wapentekoste wa mwanzo walisoma Biblia kwa urahisi na kwa imani kubwa. Walizichukua hadithi za Matendo kama mwaliko: yale Mungu aliyoyafanya wakati ule, anaweza kuyafanya sasa. Hawakuandika vitabu kuhusu mbinu. Harakati ilipokomaa, wasomi wa Kipentekoste walianza kueleza jinsi tunavyosoma. Kipindi hiki kinafuata mjadala huo kwa maneno rahisi.Early Pentecostals read the Bible simply and with great faith. They took the stories of Acts as an invitation: what God did then, He can do now. They did not write books on method. As the movement matured, Pentecostal scholars began to explain how we read. This unit follows that discussion in plain terms.

Tunashikilia kanuni ya msingi. Lengo la kusoma ni kusikia alichosema Roho Mtakatifu kupitia mwandishi wa kibinadamu kwa wasomaji wa kwanza, kisha kusikia anachotuambia sisi kupitia maneno yale yale. Hatulifanyi andiko lisema tunachotaka.We hold to a basic principle. The goal of reading is to hear what the Holy Spirit said through the human author to the first readers, and then to hear what He says to us through the same words. We do not make the text say what we wish.

Kwa Nini Luka–Matendo ni MuhimuWhy Luke–Acts Matters

Luka aliandika Injili inayobeba jina lake, na pia aliandika Matendo ya Mitume. Matendo huanza kwa kusema kuhusu "kitabu cha kwanza," yaani Injili (Matendo 1:1). Wasomi wengi huvichukulia vitabu hivi viwili kama kazi moja yenye sehemu mbili. Luka aliiweka wakfu Injili kwa Theofilo na akaandika kwamba alitaka apate "kujua usahihi wa mambo yale uliyofundishwa" (Luka 1:4).Luke wrote the Gospel that bears his name, and he also wrote the Acts of the Apostles. Acts begins by speaking of "the former account," which is the Gospel (Acts 1:1). Most scholars treat the two books as a single work in two volumes. Luke dedicated the Gospel to Theophilus and wrote that he wanted him to "know the certainty of those things in which you were instructed" (Luke 1:4).

Kwa Wapentekoste, Luka–Matendo ni ushahidi mkuu wa kuja kwa Roho Mtakatifu juu ya waumini kwa nguvu. Mistari mitatu ya ushahidi inajitokeza.For Pentecostals, Luke–Acts is the central witness to the Holy Spirit's coming on believers for power. Three lines of evidence stand out.

Roho na Yesu. Luka anatuambia kwamba Yesu alichukuliwa mimba kwa Roho Mtakatifu (Luka 1:35). Hata hivyo huko Yordani, baada ya ubatizo wake, Roho alimjia kwa njia mpya (Luka 3:21-22). Kisha Yesu alianza kazi yake ya hadharani na akasema katika sinagogi la Nazareti, "Roho wa Bwana yu juu yangu, Kwa sababu amenitia mafuta kuwahubiria maskini habari njema" (Luka 4:18). Petro baadaye alifupisha huduma yake: "jinsi Mungu alivyomtia mafuta kwa Roho Mtakatifu na kwa nguvu; mtu huyo alizunguka huku na huku akitenda mema na kuwaponya wote waliodhulumiwa na Ibilisi; kwa kuwa Mungu alikuwa pamoja naye" (Matendo 10:38). Wapentekoste husema kwamba Yesu ndiye kielelezo chetu. Alikuwa Mwana wa Mungu tangu mwanzo, lakini alihitaji upako wa Roho kwa huduma yake. Wanafunzi wake pia wanauhitaji.The Spirit and Jesus. Luke tells us that Jesus was conceived by the Holy Spirit (Luke 1:35). Yet at the Jordan, after His baptism, the Spirit came upon Him in a fresh way (Luke 3:21-22). Then Jesus began His public work and said in the synagogue at Nazareth, "The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor" (Luke 4:18). Peter later summed up His ministry: "how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him" (Acts 10:38). Pentecostals say that Jesus is our pattern. He was Son of God from the beginning, and yet He needed the Spirit's anointing for His ministry. His disciples need it too.

Ahadi. Kabla ya kupaa, Bwana aliyefufuka aliwaambia wanafunzi wangoje: "Na tazama, nawaletea juu yenu ahadi ya Baba yangu; lakini kaeni humu mjini, hata mvikwe uwezo utokao juu" (Luka 24:49). Luka anairudia mwanzoni mwa Matendo: "lakini mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu, mjini Yerusalemu, na katika Uyahudi wote na Samaria, hata mwisho wa nchi" (Matendo 1:8). Zawadi hiyo ni kwa ajili ya nguvu katika kushuhudia.The promise. Before He ascended, the risen Lord told the disciples to wait: "Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high" (Luke 24:49). Luke repeats it at the start of Acts: "But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth" (Acts 1:8). The gift is for power in witness.

Utimilifu. Siku ya Pentekoste, "Wakajazwa wote Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Petro alieleza: "bali neno hili ndilo lililonenwa na nabii Yoeli" (Matendo 2:16). Watu waliongoja walikuwa tayari wanafunzi, hawakuwa wakingoja ili waokolewe.The fulfillment. On the day of Pentecost, "they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). Peter explained: "But this is what was spoken by the prophet Joel" (Acts 2:16). The people who waited were disciples already, not waiting in order to be saved.

Luka kama MwanatheolojiaLuke as a Theologian

Luka alikuwa mwanahistoria makini, lakini pia alikuwa mwanatheolojia. Alichagua hadithi za kusimulia, akazipanga kwa mpangilio, na akazitengeneza ili zifundishe.Luke was a careful historian, but he was also a theologian. He chose which stories to tell, arranged them in order, and shaped them to teach.

Msomi wa Kipentekoste Roger Stronstad, katika The Charismatic Theology of St. Luke (1984), alisema kwamba Luka ana mafundisho yake mahususi kuhusu Roho Mtakatifu. Kulingana na Stronstad, Luka anamwelewa Roho kama Roho wa unabii, yule anayewawezesha watu wa Mungu kwa huduma na ushuhuda, kama alivyowawezesha manabii, waamuzi na wafalme katika Agano la Kale. Katika hadithi ya Luka, Roho humjia Yesu kwa ajili ya huduma yake, kisha wanafunzi kwa ajili ya huduma yao. Picha ya Luka ni mafundisho ya makusudi, yaliyosimuliwa kwa njia ya hadithi.The Pentecostal scholar Roger Stronstad, in The Charismatic Theology of St. Luke (1984), argued that Luke has his own distinct teaching about the Holy Spirit. According to Stronstad, Luke understands the Spirit as the Spirit of prophecy, the One who empowers God's people for service and witness, just as He empowered prophets, judges and kings in the Old Testament. In Luke's story, the Spirit comes on Jesus for His ministry, then on the disciples for theirs. Luke's picture is a deliberate teaching, told in story form.

Hili ni muhimu kwa sababu linajibu ukosoaji unaotolewa mara kwa mara: kwamba Wapentekoste hujenga mafundisho juu ya hadithi huku wakipuuza vifungu vya mafundisho. Jibu la Kipentekoste ni kwamba simulizi yenyewe ni njia aliyochagua Mungu kufundisha. Sehemu kubwa ya Biblia ni hadithi. Paulo alimwambia Timotheo kwamba "Maandiko yote yamevuviwa na Mungu, yafaa kwa mafundisho" (2 Timotheo 3:16). Hayo yanajumuisha hadithi. Paulo pia aliandika kwamba hadithi za Agano la Kale "yaliwapata hao ili yawe mifano, tena yaliandikwa ili kutuonya sisi" (1 Wakorintho 10:11) na kwamba "yote yaliyoandikwa zamani yaliandikwa ili kutufundisha sisi" (Warumi 15:4). Roho Mtakatifu hapotezi simulizi.This matters because it answers a common criticism: that Pentecostals build doctrine on stories while ignoring teaching passages. The Pentecostal reply is that narrative is itself a way God chose to teach. A large part of the Bible is story. Paul told Timothy that "all Scripture is given by inspiration of God, and is profitable for doctrine" (2 Timothy 3:16). That includes the stories. Paul also wrote that the Old Testament stories "happened to them as examples, and they were written for our admonition" (1 Corinthians 10:11) and that "whatever things were written before were written for our learning" (Romans 15:4). The Holy Spirit does not waste narrative.

Mjadala Mkuu: Je, Hadithi Inaweza Kuthibitisha Fundisho?The Great Debate: Can a Story Establish Doctrine?

Hiki ndicho kiini cha mjadala. Wasomi wengi wa kiinjilisti, wakiwemo baadhi ya marafiki wa Wapentekoste, hutoa pingamizi lifuatalo. Wanafundisha kwamba hadithi ya Biblia inaonyesha kilichotokea, si lazima kinachopaswa kutokea daima. Ukweli kwamba kitu kilitokea katika Matendo haimaanishi kwamba ni kanuni kwa waumini wote katika nyakati zote. Gordon Fee, msomi wa Agano Jipya wa Kipentekoste, alisisitiza hoja hii katika mjadala maarufu kuhusu "mfano wa kihistoria" (historical precedent). Alionya kwamba kutumia tukio moja katika hadithi kama amri ya lazima ni hatari, na akaomba uangalifu.This is the center of the discussion. Many evangelical scholars, including some who are friendly to Pentecostals, raise the following objection. They teach that a biblical story shows what happened, not necessarily what must always happen. The fact that something happened in Acts does not mean it is a rule for all believers in all times. Gordon Fee, a Pentecostal New Testament scholar, pressed this point in a well-known discussion of "historical precedent." He warned that using one incident in a story as a binding command is dangerous, and he asked for care.

Hili ni onyo la haki. Mchungaji anayejenga fundisho juu ya tukio moja geni yuko juu ya msingi dhaifu. Kwa hiyo walimu wa Kipentekoste kwa kawaida hutoa tahadhari hizi.This is a fair warning. A pastor who builds a doctrine on a single odd event is on weak ground. So Pentecostal teachers commonly give these safeguards.

1. Mifumo inayorudiwa, si matukio ya pekee. Luka haelezi kuja kwa Roho mara moja tu. Anaeleza katika maeneo kadhaa, na kwa aina kadhaa za watu: Wayahudi huko Yerusalemu, Wasamaria, Mataifa na wanafunzi wa Efeso.1. Repeated patterns, not isolated events. Luke does not describe the Spirit's coming once. He describes it in several places, and in several kinds of people: Jews at Jerusalem, Samaritans, Gentiles and Ephesian disciples.

2. Maneno ya Yesu mwenyewe. Ahadi za Bwana katika Luka 11:13, Luka 24:49 na Matendo 1:8 zinaeleza kusudi na kulipanua. Kisha Petro anasema, "Kwa kuwa ahadi hii ni kwa ajili yenu, na kwa watoto wenu, na kwa watu wote walio mbali, na kwa wote watakaoitwa na Bwana Mungu wetu wamjie" (Matendo 2:39).2. Jesus' own words. The Lord's promises in Luke 11:13, Luke 24:49 and Acts 1:8 state the purpose and extend it. Peter then says, "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" (Acts 2:39).

3. Upatanifu na Maandiko mengine. Hadithi haipaswi kupingana na mafundisho mahali pengine katika Biblia. Hakuna kitu katika Nyaraka kinachokana kwamba Roho huwawezesha waumini, na Paulo anawaambia Waefeso, "mjazwe Roho" (Waefeso 5:18).3. Agreement with the rest of Scripture. A story must not contradict teaching elsewhere in the Bible. Nothing in the Epistles denies that the Spirit empowers believers, and Paul tells the Ephesians, "be filled with the Spirit" (Ephesians 5:18).

4. Kusudi la mwandishi. Tunauliza Luka alikusudia hadithi hiyo ifundishe nini. Luka aliandika sehemu ya pili kuonyesha jinsi Kristo aliyefufuka anavyoendeleza kazi yake kupitia kanisa lililojazwa Roho.4. The author's purpose. We ask what Luke intends the story to teach. Luke wrote the second volume to show how the risen Christ continues His work through the Spirit-filled church.

Kwa hiyo Wapentekoste wanajibu: hatuchukui kila undani wa kila hadithi kama amri. Tunachukua yale ambayo Luka anakusudia wazi kufundisha, yaliyothibitishwa na mfumo unaorudiwa na ahadi za Bwana, na kupimwa kwa Biblia nzima.Pentecostals therefore answer: we do not take every detail of every narrative as a command. We take what Luke clearly intends to teach, confirmed by the repeated pattern and the Lord's promises, and tested against the whole Bible.

Luka na Paulo: Stronstad, Dunn na TurnerLuke and Paul: Stronstad, Dunn and Turner

Mjadala wa kitaaluma ni mkali zaidi kuhusu swali la pili: je, Luka na Paulo wanafundisha jambo lile lile kuhusu Roho Mtakatifu?The scholarly debate is sharper on a second question: do Luke and Paul teach the same thing about the Holy Spirit?

Mtazamo wa Dunn. Msomi wa kiinjilisti James D. G. Dunn, katika Baptism in the Holy Spirit (1970), alisema kwamba katika Agano Jipya, kumpokea Roho na kubatizwa katika Roho ni sehemu ya kuongoka na vinakwenda pamoja. Kila mwumini hubatizwa katika Roho mwanzoni mwa maisha ya Kikristo. Alifundisha kwamba visa katika Matendo vinavyoonekana kama hatua ya pili vilikuwa maalum, kwa sababu vilitokea katika vipindi vya mageuzi ya historia ya wokovu. Kwa mfano, alisema kwamba Wasamaria katika Matendo 8 hawakuamini kweli hadi walipompokea Roho, na kwamba wale watu kumi na wawili wa Efeso katika Matendo 19 hawakuwa wanafunzi wa Kikristo bado. Msaada mkuu wa Dunn kutoka kwa Paulo ni 1 Wakorintho 12:13: "Kwa maana katika Roho mmoja sisi sote tulibatizwa kuwa mwili mmoja."Dunn's view. The evangelical scholar James D. G. Dunn, in Baptism in the Holy Spirit (1970), argued that in the New Testament, receiving the Spirit and being baptized in the Spirit are part of conversion and belong together. Every believer is baptized in the Spirit at the beginning of the Christian life. He taught that the cases in Acts which look like a second step were special, because they happened at turning points in salvation history. For example, he said the Samaritans in Acts 8 did not truly believe until they received the Spirit, and that the twelve men at Ephesus in Acts 19 were not yet Christian disciples. Dunn's main support in Paul is 1 Corinthians 12:13: "For by one Spirit we were all baptized into one body."

Mtazamo wa Turner. Max Turner, katika The Holy Spirit and Spiritual Gifts (1996), na katika maandishi mengine, alisema kwamba Luka anamwona Roho kama Roho wa unabii, atoaye nguvu kwa ushuhuda, lakini kwamba Luka hatenganishi hili waziwazi na kuongoka. Alipendekeza kwamba katika Luka zawadi ya Roho inaweza pia kufikia maisha mapya ya mwumini na Mungu. Usomaji wa Turner unatoa nafasi zaidi kuliko wa Dunn kwa msisitizo wa Luka mwenyewe juu ya nguvu kwa ushuhuda, ingawa hakushikilia fundisho la Upentekoste wa kiklasiki kuhusu ufuataji (subsequence).Turner's view. Max Turner, in The Holy Spirit and Spiritual Gifts (1996), and in other writing, argued that Luke does see the Spirit as the Spirit of prophecy, which gives power for witness, but that Luke does not neatly divide this from conversion. He suggested that in Luke the gift of the Spirit may also reach to the believer's new life with God. Turner's reading gives more room than Dunn's to Luke's own emphasis on power for witness, though he did not hold the classical Pentecostal doctrine of subsequence.

Mtazamo wa Stronstad. Stronstad na Wapentekoste wengi hujibu kwamba Luka ana msisitizo wake mwenyewe, unaokamilisha wa Paulo. Katika Luka zawadi ya Roho ni nguvu kwa ushuhuda. Katika Paulo Roho pia ndiye chanzo cha uzima mpya, uwana na utakatifu (Warumi 8). Usomaji wa Kipentekoste ni kwamba maneno ya Paulo katika 1 Wakorintho 12:13 ni kuhusu Roho kuwaunganisha waumini wote kuwa mwili mmoja, wakati katika Luka Kristo aliyetukuzwa huwabatiza waumini katika Roho kwa ajili ya huduma. Yote mawili ni kweli, na hayashindani. Biblia moja hufundisha yote mawili.Stronstad's view. Stronstad and many Pentecostals reply that Luke has his own emphasis, which is complementary to Paul's. In Luke the gift of the Spirit is power for witness. In Paul the Spirit is also the source of new life, sonship and holiness (Romans 8). The Pentecostal reading is that Paul's words in 1 Corinthians 12:13 are about the Spirit uniting all believers into one body, while in Luke the exalted Christ baptizes believers in the Spirit for service. Both are true, and they do not compete. One Bible teaches both.

Tathmini yetu. Tunataja mambo matatu katika kumjibu Dunn. Kwanza, Luka anasema Wasamaria "walipomwamini Filipo, akizihubiri habari njema za ufalme wa Mungu, na jina lake Yesu Kristo," wakabatizwa (Matendo 8:12). Luka hawaiti wasioamini. Kisha Petro na Yohana walikuja, wakawaombea, nao wakampokea Roho Mtakatifu (Matendo 8:14-17). Pili, Paulo alikuta Efeso "wanafunzi kadha wa kadha" (Matendo 19:1), na swali lake, "Mlipokea Roho Mtakatifu hapo mlipoamini?" (Matendo 19:2), linadhani kwamba kuamini na kupokea vinaweza kutofautishwa. Tatu, maisha ya Yesu mwenyewe katika Luka yanalingana na mfumo huo: alichukuliwa mimba kwa Roho na baadaye akatiwa mafuta na Roho kwa huduma. Wasomi wenye uaminifu hujadili vifungu hivi kwa uangalifu, nasi tunawaheshimu. Lakini tunaona kwamba usomaji wa Kipentekoste unafuata hadithi kama Luka anavyoisimulia.Our assessment. We note three points in answer to Dunn. First, Luke says the Samaritans "believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ" and were baptized (Acts 8:12). Luke does not call them unbelievers. Then Peter and John came, prayed for them, and they received the Holy Spirit (Acts 8:14-17). Second, Paul found at Ephesus "some disciples" (Acts 19:1), and his question, "Did you receive the Holy Spirit when you believed?" (Acts 19:2), assumes that believing and receiving might be distinguished. Third, Jesus' own life in Luke fits the pattern: He was conceived by the Spirit and later anointed by the Spirit for ministry. Honest scholars discuss these passages carefully, and we respect them. But we think the Pentecostal reading follows the narrative as Luke tells it.

Pia tunakubaliana na sehemu ya yale wakosoaji wetu wanayosema. Kila mwumini humpokea Roho Mtakatifu wakati wa kuzaliwa upya, kwa maana "mtu mwenye kukosa Roho wa Kristo, huyo si wake" (Warumi 8:9). Dai letu ni kwamba Luka anaeleza kuwezeshwa zaidi kwa ajili ya ushuhuda, na kwamba waumini wanaweza na wanapaswa kuutafuta. Hatufundishi kwamba mwumini asiye na uzoefu huu hajaokoka.We also agree with part of what our critics say. Every believer receives the Holy Spirit at new birth, for "if anyone does not have the Spirit of Christ, he is not His" (Romans 8:9). Our claim is that Luke describes a further empowering for witness, and that believers may and should seek it. We do not teach that a believer without this experience is not saved.

Kusoma Visa Vinne PamojaReading the Four Accounts Together

Mchungaji makini hutazama visa hivyo vikiwa kando kwa kando.A careful pastor looks at the accounts side by side.

Matendo 2. Wanafunzi Wayahudi ambao tayari walimfuata Yesu wanajazwa siku ya Pentekoste na kunena kwa lugha nyingine.Acts 2. Jewish disciples who already followed Jesus are filled on Pentecost and speak in other tongues.

Matendo 8. Wasamaria walioamini na kubatizwa wanampokea Roho Petro na Yohana wanapoomba na kuweka mikono juu yao (Matendo 8:14-17). Simoni mchawi aliona kwamba Roho alitolewa, akataka uwezo wa kumtoa (Matendo 8:18-19).Acts 8. Samaritans who believed and were baptized receive the Spirit when Peter and John pray and lay hands on them (Acts 8:14-17). Simon the sorcerer saw that the Spirit was given, and wanted the power to give it (Acts 8:18-19).

Matendo 10. Mataifa katika nyumba ya Kornelio wanampokea Roho wakati Petro angali anaongea. Waumini Wayahudi walijua, kwa sababu "waliwasikia wakisema kwa lugha, na kumwadhimisha Mungu" (Matendo 10:46).Acts 10. Gentiles in Cornelius' house receive the Spirit while Peter is still speaking. The Jewish believers knew it, because "they heard them speak with tongues and magnify God" (Acts 10:46).

Matendo 19. Watu kama kumi na wawili huko Efeso wanaulizwa kama walimpokea Roho. Paulo alipoweka mikono juu yao, "Roho Mtakatifu akaja juu yao; wakaanza kunena kwa lugha, na kutabiri" (Matendo 19:6).Acts 19. About twelve men at Ephesus are asked whether they received the Spirit. After Paul laid hands on them, "the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6).

Mpangilio na mazingira hutofautiana. Katika baadhi ya visa ubatizo wa maji hutangulia, na katika kimoja (Matendo 10) hufuata. Katika baadhi mikono huwekwa, na katika vingine hapana. Tofauti hii inatuonya dhidi ya kanuni ya kimakanika. Kinachobaki ni kwamba kuja kwa Roho ni tukio wazi, linalojulikana, na linaunganishwa na ushuhuda. Tutarudi kwenye swali la kunena kwa lugha kama ishara ya kwanza katika Kipindi cha 5.The order and the circumstances differ. In some cases water baptism comes first, and in one (Acts 10) it follows. In some cases hands are laid, and in others not. This variety warns us against a mechanical formula. What is constant is that the Spirit's coming is a clear, known event, and that it is connected to witness. We will return to the question of tongues as the initial sign in Unit 5.

Uzoefu, Jumuiya na Maandiko katika KusomaExperience, Community and Scripture in Reading

Wasomi wa Kipentekoste pia wameuliza jinsi uzoefu wetu na maisha ya kanisa yanavyoathiri usomaji wetu. Kenneth Archer, katika A Pentecostal Hermeneutic (2004), alipendekeza kwamba Wapentekoste husoma wakiwa na washirika watatu katika mazungumzo: Maandiko, Roho Mtakatifu na jumuiya. Hili linafuata jinsi baraza la Yerusalemu lilivyofikia uamuzi wake katika Matendo 15, ambapo mitume na wazee walirejea uzoefu, Maandiko na uongozi wa Roho kwa pamoja.Pentecostal scholars have also asked how our experience and church life shape our reading. Kenneth Archer, in A Pentecostal Hermeneutic (2004), proposed that Pentecostals read with three partners in conversation: Scripture, the Holy Spirit and the community. This follows the way the Jerusalem council reached its decision in Acts 15, where the apostles and elders appealed to experience, to Scripture and to the guidance of the Spirit together.

Wakosoaji wana wasiwasi kwamba uzoefu ukiathiri usomaji, watu watapata katika Biblia yale tu wanayoyaamini tayari. Hili ni hatari ya kweli kwa kila msomaji, si Wapentekoste tu. Kila mapokeo huleta mahali pake pa kuanzia kwenye andiko. Jibu ni kusema wazi tunaposimama, kupima usomaji wetu kwa Maandiko yote, kuwasikiliza wanaotofautiana nasi, na kuwa tayari kusahihishwa. Maneno ya Petro siku ya Pentekoste, "neno hili ndilo lililonenwa" (Matendo 2:16), yanaonyesha njia ya usomaji wa waumini wa kwanza: waliona yanayotokea kwa nuru ya Neno.Critics worry that if experience shapes reading, then people will find in the Bible only what they already believe. This is a real danger for every reader, not only for Pentecostals. Every tradition brings its starting point to the text. The answer is to say openly where we stand, to test our reading by the whole of Scripture, to listen to those who disagree, and to be willing to be corrected. Peter's phrase at Pentecost, "this is what was spoken" (Acts 2:16), shows the way early believers read: they saw what was happening in the light of the Word.

Wapentekoste pia hutumia zana za kawaida za usomaji makini: mwandishi, wasomaji wa kwanza, lugha, mazingira na aina ya maandishi. Zana hizi hazimpingi msaada wa Roho.Pentecostals also use the ordinary tools of careful reading: the author, the first readers, the language, the setting and the type of writing. These tools do not oppose the Spirit's help.

Matumizi ya KichungajiPastoral Application

Mchungaji anaombwa kufundisha funzo la Jumatano jioni kuhusu kitabu cha Matendo. Washiriki wawili wa darasa wanampinga. Mmoja, kijana aliyefunzwa katika mapokeo mengine, anasema, "Matendo ni historia tu. Huwezi kutengeneza fundisho kutoka kwake." Mwingine, mwumini mpya aliyejazwa Roho, anasema, "Kila kitu katika Matendo ni kwa ajili yetu, kama kilivyoandikwa. Kwa nini hatutarajii pia kutikiswa na matetemeko ya ardhi gerezani?"A pastor is asked to teach a Wednesday-night study on the book of Acts. Two members of the class challenge him. One, a young man trained in another tradition, says, "Acts is only history. You cannot make doctrine from it." The other, a new believer who has been filled with the Spirit, says, "Everything in Acts is for us, exactly as written. Why do we not also expect to be shaken by earthquakes in prison?"

Mchungaji anaona kwamba wote wawili wako sahihi kwa sehemu. Kwa wa kwanza anajibu: "Luka aliandika Matendo ili kufundisha, na Biblia inasema Maandiko yote yanafaa kwa mafundisho. Tunatafuta yale Luka anakusudia wazi kufundisha na mifumo ambayo maneno ya Yesu mwenyewe huthibitisha." Kwa wa pili anajibu: "Hatuchukui kila undani kama amri. Tunajifunza hadithi inaonyesha nini kuhusu kusudi la Mungu, na tunaipima kwa Biblia nzima." Kisha anaongoza darasa polepole kupitia Matendo 2, 8, 10 na 19, akiuliza kuhusu kila kimoja: Hawa walikuwa watu gani? Walipokea nini? Nini kilitokea baadaye? Haogopi hadithi, wala hana uzembe nayo.The pastor sees that both are partly right. To the first he answers: "Luke wrote Acts to teach, and the Bible says all Scripture is useful for doctrine. We look for what Luke clearly means to teach and for patterns that Jesus' own words confirm." To the second he answers: "We do not take every detail as a command. We learn what the story shows about God's purpose, and we test it by the whole Bible." Then he leads the class slowly through Acts 2, 8, 10 and 19, asking of each: Who were these people? What did they receive? What happened afterward? He is neither afraid of the story nor careless with it.

MuhtasariSummary

Ukalimani wa Maandiko (hermeneutics) ni somo la jinsi ya kufasiri. Luka–Matendo ni ushahidi mkuu wa kuwezeshwa kwa waumini na Roho kwa ajili ya ushuhuda, kuanzia upako wa Yesu huko Yordani hadi kuja kwa Roho juu ya Wayahudi, Wasamaria, Mataifa na wanafunzi wa Efeso. Roger Stronstad alisema kwamba Luka ni mwanatheolojia anayefundisha kwa njia ya simulizi, akimwonyesha Roho kama Roho wa unabii. Wakosoaji kama Gordon Fee wanaonya kwamba hadithi haiwekei kila mara kanuni kwa waumini wote. Wapentekoste hujibu kwa tahadhari: mifumo inayorudiwa, maneno ya Yesu, upatanifu na Maandiko mengine, na kusudi la mwandishi. James Dunn alifundisha kwamba ubatizo katika Roho ni sehemu ya kuongoka, na Max Turner alichukua msimamo wa kati; Wapentekoste hujibu kwamba Luka na Paulo wanakamilishana, na kwamba Matendo 8 na 19 yanalingana na kuwezeshwa kwa pekee kwa ajili ya ushuhuda. Pendekezo la Kenneth Archer la Maandiko, Roho na jumuiya kuzungumza pamoja linatusaidia kusoma kwa uaminifu, mradi Maandiko yabaki mwamuzi wa uzoefu.Hermeneutics is the study of how to interpret. Luke–Acts is the central witness to the Spirit's empowering of believers for witness, from the anointing of Jesus at the Jordan to the coming of the Spirit on Jews, Samaritans, Gentiles and disciples at Ephesus. Roger Stronstad argued that Luke is a theologian who teaches through narrative, presenting the Spirit as the Spirit of prophecy. Critics such as Gordon Fee warn that a story does not always set a rule for all believers. Pentecostals answer with safeguards: repeated patterns, the words of Jesus, agreement with the rest of Scripture, and the author's purpose. James Dunn taught that Spirit baptism belongs to conversion, and Max Turner took a middle position; Pentecostals reply that Luke and Paul complement one another, and that Acts 8 and 19 fit a distinct empowering for witness. Kenneth Archer's proposal of Scripture, Spirit and community in conversation helps us read faithfully, as long as Scripture remains the judge of experience.

Usomaji ZaidiFurther Reading

• Roger Stronstad, The Charismatic Theology of St. Luke (1984) (Theolojia ya Karismatiki ya Mt. Luka).• Roger Stronstad, The Charismatic Theology of St. Luke (1984).

• James D. G. Dunn, Baptism in the Holy Spirit (1970) (Ubatizo katika Roho Mtakatifu), ukosoaji wa kiinjilisti.• James D. G. Dunn, Baptism in the Holy Spirit (1970), an evangelical critique.

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

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

• Kenneth J. Archer, A Pentecostal Hermeneutic (2004) (Mbinu ya Kipentekoste ya Kutafsiri Maandiko).• Kenneth J. Archer, A Pentecostal Hermeneutic (2004).

• Frank D. Macchia, Baptized in the Spirit (2006) (Kubatizwa katika Roho).• Frank D. Macchia, Baptized in the Spirit (2006).

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