Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 3: Injili Kamili: Yesu kama Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme AjayePentecostal and Charismatic Theology — Unit 3: The Full Gospel: Jesus as Savior, Sanctifier, Spirit-Baptizer, Healer, Coming King

Mstari MkuuKey Verse

"Yesu Kristo ni yeye yule, jana na leo na hata milele." (Waebrania 13:8, SUV)"Jesus Christ is the same yesterday, today, and forever." (Hebrews 13:8, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Wapentekoste wanamaanisha nini kwa "Injili Kamili" na kwa nini imejikita katika Yesu Kristo.1. Explain what Pentecostals mean by the "Full Gospel" and why it is centered on Jesus Christ.

2. Kutaja mada tano za injili ya sehemu tano na mada nne za injili ya sehemu nne, na kusema ni makundi gani ya Kipentekoste yanayotumia kila moja.2. Name the five themes of the fivefold gospel and the four themes of the fourfold gospel, and say which Pentecostal groups use each.

3. Kueleza chimbuko la mfumo huu katika mafundisho ya A. B. Simpson yaliyomlenga Kristo na katika uhubiri wa Wapentekoste wa mwanzo.3. Describe the origin of the pattern in the Christ-centered teaching of A. B. Simpson and in early Pentecostal preaching.

4. Kutoa Maandiko makuu kwa kila moja ya mada tano.4. Give the main Scripture for each of the five themes.

5. Kueleza pingamizi kuu, hasa kuhusu uponyaji na upatanisho, na kutoa jibu la Kipentekoste.5. State the main objections, especially about healing and the atonement, and give the Pentecostal answer.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiklasiki (classical), kwa ajili ya wanafunzi walio ndani yake. Ni ya kihafidhina na ya Utatu. Katika Kipindi cha 1 tuliona kwamba theolojia ya Kipentekoste huanza na kukutana na Mungu, na katika Kipindi cha 2 tuliona jinsi Wapentekoste wanavyosoma hadithi za Luka–Matendo. Katika kipindi hiki tunakusanya ujumbe mzima katika picha moja ya Yesu Kristo. Tunaeleza mawazo ya wakosoaji kwa haki, kisha tunatoa jibu letu.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. In Unit 1 we saw that Pentecostal theology begins with encounter, and in Unit 2 we saw how Pentecostals read the stories of Luke–Acts. In this unit we gather the whole message into one picture of Jesus Christ. We state the views of critics fairly and then give our answer.

Injili Kamili ni Nini?What Is the Full Gospel?

Wapentekoste wa mwanzo walipohubiri, mara nyingi walizungumza kuhusu "Injili Kamili" au "Injili Nzima." Hawakumaanisha kwamba Wakristo wengine hawana injili. Walimaanisha kwamba injili ya Yesu Kristo ina utimilifu, na kwamba kwa maoni yao kanisa lilikuwa limepuuza sehemu zake. Walitaka kutangaza yote Yesu aliyoyafanya na yote anayoyafanya bado.When early Pentecostals preached, they often spoke of the "Full Gospel" or the "Whole Gospel." They did not mean that other Christians had no gospel. They meant that the gospel of Jesus Christ has a fullness, and that in their view the church had neglected some parts of it. They wanted to proclaim all that Jesus did and all that He still does.

Kiini cha Injili Kamili si fundisho. Ni Mtu. Waraka kwa Waebrania unasema, "Yesu Kristo ni yeye yule, jana na leo na hata milele" (Waebrania 13:8). Bwana yule aliyeokoa, kuponya na kubatiza kwa Roho katika Injili na Matendo ni Bwana yule yule leo. Kwa hiyo kila kitu katika Injili Kamili ni njia ya kusema Yesu ni nani na anafanya nini. Hili linawajibu wakosoaji wanaosema kwamba Wapentekoste huzungumza kuhusu karama na si kuhusu Kristo. Injili Kamili inamlenga Kristo tangu mwanzo hadi mwisho.The center of the Full Gospel is not a doctrine. It is a Person. The Letter to the Hebrews says, "Jesus Christ is the same yesterday, today, and forever" (Hebrews 13:8). The Lord who saved, healed and baptized with the Spirit in the Gospels and Acts is the same Lord today. Everything in the Full Gospel is therefore a way of saying who Jesus is and what He does. This answers the critics who say that Pentecostals talk about gifts and not about Christ. The Full Gospel is Christ-centered from beginning to end.

Mfumo Huu Ulitoka WapiWhere the Pattern Came From

Wapentekoste hawakubuni wazo la kumwonyesha Yesu katika nafasi kadhaa. Mwishoni mwa miaka ya 1800 mhubiri A. B. Simpson, aliyeanzisha Christian and Missionary Alliance, alifundisha "injili ya sehemu nne": Yesu kama Mwokozi, Mtakasaji, Mponyaji na Mfalme Ajaye. Mafundisho yake yalikuwa mojawapo ya mikondo iliyochangia harakati ya mwanzo ya Kipentekoste, kama ulivyoona katika Kozi ya 1. Simpson hakuwa Mpentekoste, wala hakufundisha kwamba kunena kwa lugha ni ishara ya ubatizo katika Roho, lakini mfumo wake ulipendwa na wengi katika harakati za Utakatifu (Holiness) na za uponyaji.Pentecostals did not invent the idea of presenting Jesus in several roles. In the late 1800s the preacher A. B. Simpson, who founded the Christian and Missionary Alliance, taught a "fourfold gospel": Jesus as Savior, Sanctifier, Healer and Coming King. His teaching was one of the streams that fed the early Pentecostal movement, as you saw in Course 1. Simpson was not a Pentecostal, and he did not teach that tongues were the sign of Spirit baptism, but his pattern was loved by many in the Holiness and healing movements.

Wapentekoste wa mwanzo walichukua mfumo huu na kufanya mabadiliko. Waliongeza Yesu kama yule anayebatiza katika Roho Mtakatifu. Matokeo yalikuwa na maumbo mawili, na tofauti ni muhimu.Early Pentecostals took this pattern and made changes. They added Jesus as the one who baptizes in the Holy Spirit. The result took two forms, and the difference matters.

Injili ya sehemu tano. Mashirika mengi ya Kipentekoste ya Utakatifu (Holiness), yanayofundisha utakaso kama kazi ya pili ya neema, huzungumza juu ya mada tano: Yesu kama Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme Ajaye.The fivefold gospel. Many Holiness Pentecostal bodies, which teach sanctification as a second work of grace, speak of five themes: Jesus as Savior, Sanctifier, Spirit-Baptizer, Healer and Coming King.

Injili ya sehemu nne. Mashirika mengi ya Kazi Iliyokamilika (Finished Work), kama Assemblies of God, huzungumza juu ya mada nne: Yesu kama Mwokozi, Mbatizaji katika Roho, Mponyaji na Mfalme Ajaye. Foursquare Gospel (Injili ya Mraba Nne), iliyohubiriwa na Aimee Semple McPherson miaka ya 1920 na ambayo pia ilitoa jina kwa dhehebu alilolianzisha, nayo hutumia mada hizi nne. Katika makundi haya utakaso hufundishwa kama sehemu ya kazi ya wokovu na maisha ya mwumini, badala ya hatua tofauti.The fourfold gospel. Many Finished Work bodies, such as the Assemblies of God, speak of four themes: Jesus as Savior, Spirit-Baptizer, Healer and Coming King. The Foursquare Gospel, preached by Aimee Semple McPherson in the 1920s and the name of the denomination she founded, also uses these four. In these groups sanctification is taught as part of the work of salvation and the life of the believer, rather than as a separate step.

Mwanahistoria Donald Dayton, katika Theological Roots of Pentecostalism (1987), alifuatilia mfumo huu na kusema kwamba unaonyesha jinsi harakati za Utakatifu na za uponyaji zilivyoathiri sana fikira za Kipentekoste. Yuko sahihi kuonyesha deni hilo. Hatulifichi. Lakini tunaongeza kwamba mada hizi zilichaguliwa kwa sababu ziko katika Biblia, na kila moja inategemea Neno. Tunajifunza kutokubaliana kati ya mtazamo wa Utakatifu na wa Kazi Iliyokamilika kuhusu utakaso katika Kipindi cha 6. Kwa sasa tunajifunza mada zote tano pamoja.The historian Donald Dayton, in Theological Roots of Pentecostalism (1987), traced this pattern and argued that it shows how deeply the Holiness and healing movements shaped Pentecostal thought. He is right to point out the debt. We do not hide it. But we add that these themes were chosen because they are in the Bible, and every one of them rests on the Word. We study the disagreement between the Holiness and Finished Work views of sanctification in Unit 6. For now we study all five themes together.

Yesu MwokoziJesus the Savior

Wokovu ndio msingi. Hakuna mada nyingine yenye maana bila huo. Petro alisema kuhusu Yesu, "Wala hakuna wokovu katika mwingine awaye yote, kwa maana hapana jina jingine chini ya mbingu walilopewa wanadamu litupasalo sisi kuokolewa kwalo" (Matendo 4:12). Paulo aliandika, "Kwa sababu, ukimkiri Yesu kwa kinywa chako ya kuwa ni Bwana, na kuamini moyoni mwako ya kuwa Mungu alimfufua katika wafu, utaokoka" (Warumi 10:9).Salvation is the foundation. No other theme means anything without it. Peter said of Jesus, "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). Paul wrote, "that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved" (Romans 10:9).

Hapa Wapentekoste wanashikilia imani ya pamoja ya kanisa la kiinjilisti. Tunafundisha kwamba wenye dhambi huokolewa kwa neema kwa njia ya imani katika Kristo aliyesulibiwa na kufufuka, kwamba wanasamehewa, wanazaliwa mara ya pili na Roho Mtakatifu, na wanafanywa watoto wa Mungu. Hatuna injili tofauti ya wokovu. Kila kitu kingine katika Injili Kamili hukua kutoka mzizi huu. Kanisa lililohubiri kunena kwa lugha na uponyaji bila msalaba lisingekuwa linahubiri Injili Kamili tena.Pentecostals hold the common faith of the evangelical church here. We teach that sinners are saved by grace through faith in the crucified and risen Christ, that they are forgiven, born again by the Holy Spirit, and made children of God. We have no separate gospel of salvation. Everything else in the Full Gospel grows from this root. A church that preached tongues and healing without the cross would no longer be preaching the Full Gospel.

Yesu MtakasajiJesus the Sanctifier

Paulo aliandika kwamba Kristo Yesu "alifanywa kwetu hekima itokayo kwa Mungu, na haki, na utakaso, na ukombozi" (1 Wakorintho 1:30). Kutakasa ni kufanya mtakatifu na kutenga kwa ajili ya Mungu. Paulo pia aliomba, "Mungu wa amani mwenyewe awatakase kabisa; nanyi nafsi zenu na roho zenu na miili yenu mhifadhiwe mwe kamili, bila lawama, wakati wa kuja kwake Bwana wetu Yesu Kristo" (1 Wathesalonike 5:23).Paul wrote that Christ Jesus "became for us wisdom from God—and righteousness and sanctification and redemption" (1 Corinthians 1:30). To sanctify is to make holy and to set apart for God. Paul also prayed, "Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ" (1 Thessalonians 5:23).

Kila kundi la Kipentekoste hufundisha kwamba waumini wanaitwa kwenye maisha matakatifu, na kwamba utakatifu ni kazi ya Roho ndani ya mwumini, si mafanikio ya mwanadamu. Makanisa ya Kipentekoste ya mwanzo yalijulikana kwa msimamo wao thabiti dhidi ya ulimwengu na dhambi. Makundi hutofautiana juu ya jinsi utakaso unavyotokea. Wapentekoste wa Utakatifu hufundisha kazi ya pili ya neema iliyo dhahiri, wakati Wapentekoste wa Kazi Iliyokamilika hufundisha kwamba waumini hutengwa wakati wa kuongoka na hukua hatua kwa hatua katika utakatifu kupitia maisha katika Roho. Hili litashughulikiwa kwa haki katika Kipindi cha 6. Wote wanakubali kwamba mtu anaweza kujazwa nguvu na bado akashindwa ikiwa tabia itapuuzwa. Karama bila utakatifu ni hatari.Every Pentecostal group teaches that believers are called to holy living, and that holiness is the work of the Spirit in the believer, not a human achievement. Early Pentecostal churches were known for their serious stand against worldliness and sin. The groups differ on how sanctification happens. Holiness Pentecostals teach a definite second work of grace, while Finished Work Pentecostals teach that believers are set apart at conversion and grow progressively in holiness through a life in the Spirit. This will be treated fairly in Unit 6. All agree that a person can be filled with power and yet fail if character is neglected. Gifts without holiness are dangerous.

Yesu Mbatizaji katika Roho MtakatifuJesus the Baptizer in the Holy Spirit

Yohana Mbatizaji alitangaza, "Kweli mimi nawabatiza kwa maji kwa ajili ya toba; bali yeye ajaye nyuma yangu ana nguvu kuliko mimi, wala sistahili hata kuvichukua viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto" (Mathayo 3:11). Angalia ni nani anayebatiza. Ni Yesu. Uzoefu ambao Wapentekoste huuita ubatizo katika Roho Mtakatifu ni zawadi ya Kristo kwa watu wake. Kabla ya kwenda kwa Baba, Bwana alisema, "lakini mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu" (Matendo 1:8).John the Baptist announced, "I indeed baptize you with water unto repentance, but He who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire" (Matthew 3:11). Notice who the baptizer is. It is Jesus. The experience that Pentecostals call baptism in the Holy Spirit is Christ's gift to His people. Before He went to the Father, the Lord said, "But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me" (Acts 1:8).

Hii ndiyo mada inayoipa Upentekoste jina lake. Tunafundisha kwamba ubatizo huu ni uzoefu wa kutiwa nguvu na Roho kwa ajili ya ushuhuda na huduma, na kwamba unapatikana kwa kila mwumini. Kipindi cha 4 kitajadili uzoefu unaofuata baada ya wokovu na kutiwa nguvu, na Kipindi cha 5 kitajadili ushahidi wa kwanza na wakosoaji wake. Jambo la kushikilia sasa ni kwamba ubatizo katika Roho si dini tofauti. Ni sehemu moja ya kazi ya Yesu yule yule anayeokoa na kutakasa.This is the theme that gives Pentecostalism its name. We teach that the baptism is an experience of Spirit-filled empowerment for witness and service, and that it is available to every believer. Unit 4 will discuss subsequence and empowerment, and Unit 5 will discuss initial evidence and its critics. The point to hold now is that Spirit baptism is not a separate religion. It is one part of the work of the same Jesus who saves and sanctifies.

Yesu MponyajiJesus the Healer

Injili zinaonyesha Yesu akiponya wagonjwa kama ishara ya kawaida ya ufalme wa Mungu. Petro alieleza 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). Mathayo anaandika kwamba hili lilitimiza maneno ya Isaya: "Yeye mwenyewe alitwaa udhaifu wetu, akachukua magonjwa yetu" (Mathayo 8:17).The Gospels show Jesus healing the sick as a regular sign of the kingdom of God. Peter described 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). Matthew writes that this fulfilled Isaiah: "He Himself took our infirmities And bore our sicknesses" (Matthew 8:17).

Andiko kuu la Agano la Kale ni Isaya 53:5: "Bali alijeruhiwa kwa makosa yetu, Alichubuliwa kwa maovu yetu; Adhabu ya amani yetu ilikuwa juu yake, Na kwa kupigwa kwake sisi tumepona." Petro, akizungumza juu ya msalaba, analinukuu: "naye mwenyewe alizichukua dhambi zetu katika mwili wake juu ya mti, ili sisi tukiwa wafu kwa mambo ya dhambi, tuishi kwa haki; na kwa kupigwa kwake mliponywa" (1 Petro 2:24). Kwa ajili ya kanisa, Yakobo alitoa maagizo wazi: "Mtu wa kwenu amekuwa hawezi? Na awaite wazee wa kanisa; nao wamwombee, na kumpaka mafuta kwa jina la Bwana. Na kule kuomba kwa imani kutamwokoa mgonjwa yule, na Bwana atamwinua; hata ikiwa amefanya dhambi, atasamehewa" (Yakobo 5:14-15).The central Old Testament text is Isaiah 53:5: "But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed." Peter, speaking of the cross, quotes it: "who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed" (1 Peter 2:24). For the church, James gave a plain instruction: "Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven" (James 5:14-15).

Kwa hiyo Wapentekoste wanaamini kwamba Bwana bado huponya leo kwa kujibu maombi, na kwamba uponyaji ni zawadi ya neema iliyonunuliwa kwa kazi ya Kristo. Uponyaji wa kimungu si nyongeza. Tutatoa Kozi nzima ya 3, Vipindi vya 5 na 6, kwa mafundisho na mazoezi ya uponyaji.Pentecostals therefore believe that the Lord still heals today in answer to prayer, and that healing is a gift of grace bought by the work of Christ. Divine healing is not an extra. We will give the whole of Course 3, Units 5 and 6, to the teaching and practice of healing.

Swali la uponyaji katika upatanishoThe question of healing in the atonement

Wakosoaji wa kiinjilisti, wakiwemo wengi wanaoamini kwamba Mungu bado huponya, husema kwamba Wapentekoste huenda mbali sana wanapofundisha kwamba uponyaji uko "katika upatanisho" (in the atonement). Wanasema kwamba Isaya 53:5 na 1 Petro 2:24 husema hasa kuhusu uponyaji wa dhambi. Wanaongeza kwamba ikiwa uponyaji wa mwili ungehakikishwa msalabani kwa njia ile ile kama msamaha, hakuna mwumini mwaminifu angekuwa mgonjwa kamwe, na kwamba hilo si kweli waziwazi.Evangelical critics, including many who believe that God still heals, say that Pentecostals go too far when they teach that healing is "in the atonement." They argue that Isaiah 53:5 and 1 Peter 2:24 speak mainly of the healing of sin. They add that if physical healing were guaranteed in the cross in the same way as forgiveness, no faithful believer would ever be sick, and that this is plainly not so.

Jibu letu. Tunachukua pingamizi hili kwa uzito, kwa sababu mafundisho mabaya juu ya somo hili yamewaumiza watu wengi. Tunatoa majibu manne. Kwanza, Mathayo anatumia maneno ya Isaya kuhusu udhaifu na magonjwa moja kwa moja kwa huduma ya Yesu ya uponyaji (Mathayo 8:17), kwa hiyo uhusiano huo si uvumbuzi wetu. Pili, tunasema kwamba uponyaji ni jambo lililotolewa kwa njia ya msalaba, si matokeo ya moja kwa moja kwa kila mtu kila wakati. Ukombozi kamili wa miili yetu unangoja ufufuo, na hadi wakati huo tunaishi katika mvutano wa "tayari" na "bado." Tatu, Biblia yenyewe inaonyesha watu waaminifu waliokuwa wagonjwa. Paulo alimwacha Trofimo mgonjwa huko Mileto (2 Timotheo 4:20), alimwambia Timotheo atumie divai kidogo kwa ajili ya tumbo lake na udhaifu wake wa mara kwa mara (1 Timotheo 5:23), na aliandika juu ya mwiba wa mwilini ambao Bwana hakuuondoa, ingawa alimpa neema (2 Wakorintho 12:7-9). Nne, hatusemi kamwe kwamba mtu mgonjwa hana imani au yuko chini ya hukumu. Walimu wa Kipentekoste wanaowajibika husema kwamba tunaomba kwa imani na kumwachia Bwana matokeo, kwa kuwa yeye ni mkuu. Hatuwadharau madaktari wala dawa, na hatuwalaumu wagonjwa.Our answer. We take the objection seriously, because bad teaching on this subject has hurt many people. We give four answers. First, Matthew applies Isaiah's words about infirmities and sicknesses directly to Jesus' healing ministry (Matthew 8:17), so the connection is not our invention. Second, we say that healing is a provision of the cross, not an automatic result for every person at every moment. The full redemption of our bodies awaits the resurrection, and until then we live in the tension of the "already" and the "not yet." Third, the Bible itself shows faithful people who were sick. Paul left Trophimus sick at Miletus (2 Timothy 4:20), he told Timothy to take a little wine for his stomach and frequent infirmities (1 Timothy 5:23), and he wrote of a thorn in the flesh which the Lord did not remove, though He gave grace (2 Corinthians 12:7-9). Fourth, we never say that a sick person lacks faith or is under judgment. Responsible Pentecostal teachers say that we pray in faith and leave the result to the Lord, who is sovereign. We do not despise doctors or medicine, and we do not blame the sick.

Yesu Mfalme AjayeJesus the Coming King

Injili Kamili hutazama mbele. Malaika waliwaambia wanafunzi wakati wa kupaa kwamba Yesu huyu "atakuja jinsi iyo hiyo mlivyomwona akienda zake mbinguni" (Matendo 1:11). Paulo aliliambia kanisa "tukilitazamia tumaini lenye baraka na mafunuo ya utukufu wa Kristo Yesu, Mungu mkuu na Mwokozi wetu" (Tito 2:13). Wapentekoste wa mwanzo walitarajia kurudi kwa Bwana karibuni na waliona kumiminwa kwa Roho kama ishara kwamba mavuno yalikuwa karibu. Tumaini hili lilichochea bidii yao ya kimisheni.The Full Gospel looks forward. The angels said to the disciples at the ascension that this same Jesus "will so come in like manner as you saw Him go into heaven" (Acts 1:11). Paul told the church to be "looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ" (Titus 2:13). Early Pentecostals expected the Lord's soon return and saw the outpouring of the Spirit as a sign that the harvest was near. This hope drove their missionary zeal.

Wapentekoste wengi wa kiklasiki wameshikilia mtazamo wa kabla ya utawala wa miaka elfu (premillennial) kuhusu siku za mwisho, unaofundisha kwamba Kristo atarudi kabla ya utawala wake wa miaka elfu. Si Wapentekoste wote wanaokubaliana juu ya maelezo, na baadaye katika kozi hii (Kipindi cha 8) tunawasilisha mitazamo mikuu kwa haki. Wanachoshiriki wote ni msimamo kwamba Yesu anakuja tena binafsi na kwa utukufu, kwamba historia haiendelei bila mwisho, na kwamba kanisa linaishi na kufanya kazi kwa nuru ya kurudi kwake. Mwumini anayemngojea Mfalme hufanya kazi wakati ni mchana.Most classical Pentecostals have held to a premillennial view of the end times, which teaches that Christ will return before His thousand-year reign. Not all Pentecostals agree on the details, and later in this course (Unit 8) we present the main views fairly. What all share is the conviction that Jesus is coming again in person and in glory, that history is not endless, and that the church lives and works in the light of His return. A believer who awaits the King works while it is day.

Mada Tano kwa PamojaThe Five Themes Together

Hizi si injili tano tofauti. Ni njia tano za kumtazama Bwana mmoja: Mwokozi anayesamehe, Mtakasaji anayefanya mtakatifu, Mbatizaji anayejaza kwa ajili ya ushuhuda, Mponyaji anayegusa mwili na akili, na Mfalme atakayekamilisha vitu vyote.These are not five separate gospels. They are five ways of looking at one Lord: the Savior who forgives, the Sanctifier who makes holy, the Baptizer who fills for witness, the Healer who touches body and mind, and the King who will complete all things.

Kila mada hulinda nyingine. Wokovu bila nguvu za Roho unaweza kuwa dini kavu. Ubatizo katika Roho bila utakatifu huwa maonyesho. Uponyaji bila msalaba huwa biashara. Tumaini bila utume huwa kukimbia. Kanisa linaloshikilia Injili Kamili hudumisha usawa kwa kuweka macho yake kwa Yesu.Each theme protects the others. Salvation without the Spirit's power can become a dry religion. Spirit baptism without holiness becomes a show. Healing without the cross becomes a business. Hope without mission becomes escape. A church that holds the Full Gospel keeps the balance by keeping its eyes on Jesus.

Pingamizi Nyingine na Majibu YetuOther Objections and Our Answers

Pingamizi: Injili Kamili huongeza juu ya injili. Baadhi ya wakosoaji husema kwamba injili ya Paulo ni kifo, maziko na ufufuo wa Kristo, na kwamba kusema "injili kamili" kunaashiria kwamba wengine wana injili isiyokamilika.Objection: The Full Gospel adds to the gospel. Some critics say that Paul's gospel is the death, burial and resurrection of Christ, and that to speak of a "full" gospel suggests that others have a partial one.

Jibu letu. Tunakubali kwamba kiini cha injili ni msalaba na ufufuo (1 Wakorintho 15:3-4). Hatusemi kwamba Wakristo wasio na msisitizo wetu hawana injili. Tunasema kwamba Agano Jipya linamwonyesha Yesu akifanya zaidi ya kusamehe dhambi, na kwamba kanisa hupoteza kitu linapolisahau. Neno "kamili" linaeleza utimilifu wa Kristo, si injili ya pili.Our answer. We agree that the core of the gospel is the cross and the resurrection (1 Corinthians 15:3-4). We do not say that Christians who lack our emphasis have no gospel. We say that the New Testament shows Jesus doing more than forgiving sins, and that the church loses something when it forgets it. The word "full" describes a fullness of Christ, not a second gospel.

Pingamizi: Injili Kamili ndiyo mzizi wa injili ya mafanikio (prosperity gospel). Baadhi husema kwamba kuhubiri uponyaji na baraka husababisha mafundisho kwamba kila mwumini atakuwa na afya na utajiri.Objection: The Full Gospel is the root of the prosperity gospel. Some say that preaching healing and blessing leads to teaching that every believer will be healthy and rich.

Jibu letu. Madhehebu ya kiklasiki ya Kipentekoste yenyewe yamekataa mafundisho kwamba imani huhakikisha utajiri na afya. Injili Kamili inahusu Kristo, aliyeteseka, na inawaita wanafunzi kuchukua msalaba. Tunashughulikia mafundisho haya katika Kozi ya 5, Kipindi cha 6.Our answer. The classical Pentecostal bodies have themselves rejected the teaching that faith guarantees wealth and health. The Full Gospel is about Christ, who suffered, and it calls disciples to take up the cross. We deal with this teaching in Course 5, Unit 6.

Matumizi ya KichungajiPastoral Application

Mwanamke mwaminifu katika kutaniko ni mgonjwa wa saratani. Kanisa limeomba na kumpaka mafuta. Baada ya miezi kadhaa anakufa. Familia yake imehuzunika. Mtu mmoja kanisani ananong'ona kwamba hakuwa na imani ya kutosha. Mgeni kutoka kanisa jingine anasema, "Ndiyo sababu hamfai kufundisha uponyaji wa kimungu."A faithful woman in the congregation is sick with cancer. The church has prayed and anointed her with oil. After several months she dies. Her family is grieved. Someone in the church whispers that she did not have enough faith. A visitor from another church says, "This is why you should not teach divine healing."

Mchungaji hachagui kati ya uponyaji na huruma. Anakwenda kwa familia kwanza, kama mchungaji, na kulia nao. Kwenye mazishi anasema wazi kwamba Bwana Yesu ni yeye yule jana na leo na hata milele, na kwamba anaponya. Pia anasema kwamba tunaishi kati ya kuja kwake kwa mara ya kwanza na ya pili, na kwamba uponyaji wa mwisho ni ufufuo. Anasema kwamba imani ya mwanamke huyo haikuwa dhaifu, kwamba alimtumaini Kristo hadi mwisho, na kwamba yuko pamoja na Bwana. Faraghani anazungumza na yule aliyenong'ona, na anamsomea Maandiko kuhusu mwiba wa Paulo na kuhusu Trofimo.The pastor does not choose between healing and mercy. He goes to the family first, as a shepherd, and weeps with them. At the funeral he says plainly that the Lord Jesus is the same yesterday, today and forever, and that He heals. He also says that we live between His first coming and His second, and that the final healing is the resurrection. He says that the woman's faith was not weak, that she trusted Christ to the end, and that she is with the Lord. Privately he speaks to the one who whispered, and he reads from Scripture about Paul's thorn and about Trophimus.

Mchungaji anashikilia Injili Kamili katika utimilifu wake: Bwana huponya, Bwana ni mkuu, na Bwana anarudi.The pastor holds the Full Gospel in its fullness: the Lord heals, the Lord is sovereign, and the Lord is coming back.

MuhtasariSummary

Injili Kamili ni ujumbe wa Yesu Kristo katika kazi yake yote. Mfumo wake ulikua kutoka injili ya sehemu nne ya A. B. Simpson ya Mwokozi, Mtakasaji, Mponyaji na Mfalme Ajaye, na Wapentekoste wa mwanzo waliongeza Yesu kama Mbatizaji katika Roho Mtakatifu. Mashirika ya Kipentekoste ya Utakatifu huzungumza juu ya injili ya sehemu tano, wakati mashirika ya Kazi Iliyokamilika kama Assemblies of God na Foursquare Gospel huzungumza juu ya mada nne. Donald Dayton alionyesha jinsi mikondo ya Utakatifu na ya uponyaji ilivyoathiri sana mfumo huo. Kila mada inategemea Maandiko: wokovu katika Matendo 4:12 na Warumi 10:9, utakaso katika 1 Wakorintho 1:30 na 1 Wathesalonike 5:23, ubatizo katika Roho katika Mathayo 3:11 na Matendo 1:8, uponyaji katika Isaya 53:5, Mathayo 8:17, 1 Petro 2:24 na Yakobo 5:14-15, na kurudi kwa Mfalme katika Matendo 1:11 na Tito 2:13. Wakosoaji huhoji uponyaji katika upatanisho, nasi tunajibu kwamba uponyaji ni jambo lililotolewa kwa njia ya msalaba, litakalotimizwa kikamilifu katika ufufuo, na lisilotumiwa kamwe kuwalaumu wagonjwa. Mada zote tano zinamlenga Bwana yule yule, ambaye ni yeye yule jana na leo na hata milele.The Full Gospel is the message of Jesus Christ in all His work. Its pattern grew from A. B. Simpson's fourfold gospel of Savior, Sanctifier, Healer and Coming King, and early Pentecostals added Jesus as Baptizer in the Holy Spirit. Holiness Pentecostal bodies speak of a fivefold gospel, while Finished Work bodies such as the Assemblies of God and the Foursquare Gospel speak of four themes. Donald Dayton showed how deeply Holiness and healing streams shaped the pattern. Each theme rests on Scripture: salvation in Acts 4:12 and Romans 10:9, sanctification in 1 Corinthians 1:30 and 1 Thessalonians 5:23, Spirit baptism in Matthew 3:11 and Acts 1:8, healing in Isaiah 53:5, Matthew 8:17, 1 Peter 2:24 and James 5:14-15, and the return of the King in Acts 1:11 and Titus 2:13. Critics question healing in the atonement, and we answer that healing is a provision of the cross, fully realized at the resurrection, never to be used to blame the sick. All five themes are centered on the same Lord, who is the same yesterday, today and forever.

Usomaji ZaidiFurther Reading

• Donald W. Dayton, Theological Roots of Pentecostalism (1987) (Mizizi ya Kitheolojia ya Upentekoste).• Donald W. Dayton, Theological Roots of Pentecostalism (1987).

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

• Keith Warrington, Pentecostal Theology (2008) (Theolojia ya Kipentekoste).• Keith Warrington, Pentecostal Theology (2008).

• Wolfgang Vondey, Pentecostal Theology (2017) (Theolojia ya Kipentekoste).• Wolfgang Vondey, Pentecostal Theology (2017).

• Steven J. Land, Pentecostal Spirituality (1993) (Kiroho cha Kipentekoste).• Steven J. Land, Pentecostal Spirituality (1993).

• A. J. Gordon, The Ministry of Healing (1882) (Huduma ya Uponyaji), chanzo cha awali.• A. J. Gordon, The Ministry of Healing (1882), a primary source.

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