Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 4: Ubatizo katika Roho Mtakatifu I: Ufuataji na KuwezeshwaPentecostal and Charismatic Theology — Unit 4: Spirit Baptism I: Subsequence and Empowerment

Mstari MkuuKey Verse

"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, SUV)"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, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Wapentekoste wa kiklasiki wanamaanisha nini kwa "ubatizo katika Roho Mtakatifu" na kwa nini tunauelezea kuwa unafuata baada ya kuongoka.1. Explain what classical Pentecostals mean by "baptism in the Holy Spirit" and why we describe it as subsequent to conversion.

2. Kuonyesha kutoka Luka na Matendo kwamba kusudi la ubatizo katika Roho ni kuwezeshwa kwa ajili ya ushuhuda.2. Show from Luke and Acts that the purpose of Spirit baptism is empowerment for witness.

3. Kupitia vifungu muhimu katika Matendo (2, 8, 9, 10, 19) na kusema kila kimoja kinachangia nini kwa fundisho hili.3. Walk through the key passages in Acts (2, 8, 9, 10, 19) and say what each contributes to the doctrine.

4. Kueleza kwa haki mtazamo kwamba ubatizo katika Roho hutokea wakati wa kuongoka, na kutoa jibu la Kipentekoste.4. State fairly the view that Spirit baptism happens at conversion, and give the Pentecostal answer.

5. Kueleza jinsi mchungaji anavyoweza kufundisha na kutia moyo ubatizo katika Roho bila shinikizo, kiburi au mkanganyiko.5. Explain how a pastor can teach and encourage Spirit baptism without pressure, pride or confusion.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiklasiki (classical), kwa ajili ya wanafunzi walio ndani yake. Ni cha kihafidhina na cha Utatu. Kozi ya 1 iliasimulia historia yetu. Hapa tunauliza: Biblia inafundisha nini kuhusu ubatizo katika Roho Mtakatifu? Tunaeleza pingamizi za wainjilisti wengine kwa uaminifu, kisha tunazijibu kutoka Maandiko.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Course 1 told our history. Here we ask: what does the Bible teach about baptism in the Holy Spirit? We state the objections of other evangelicals honestly, and then answer them from Scripture.

TunachofundishaWhat We Teach

Makanisa ya Kipentekoste ya kiklasiki hufundisha kwamba Biblia inaeleza ubatizo katika Roho Mtakatifu ambao Yesu mwenyewe huwapa waumini. Tunafundisha mambo matatu kuuhusu.Classical Pentecostal churches teach that the Bible describes a baptism in the Holy Spirit that Jesus Himself gives to believers. We teach three things about it.

Kwanza, ni tofauti na kuongoka katika kusudi lake. Wakati wa kuzaliwa upya Roho hutupa uzima, husamehe na hutuunganisha na Kristo. Ubatizo katika Roho hutolewa kwa ajili ya nguvu ya kushuhudia na kutumikia.First, it is distinct from conversion in its purpose. At new birth the Spirit gives us life, forgives and joins us to Christ. Spirit baptism is given for power to witness and to serve.

Pili, unafuata kwa mantiki, na mara nyingi kwa wakati. "Kufuata" (subsequent) humaanisha "kuja baada." Tunasema kwamba mtu anaweza kuokoka kisha akapokea ubatizo huu. Pengo linaweza kuwa dakika chache, kama katika baadhi ya visa vya Matendo, au miaka. Tutaona kwamba Biblia inaonyesha yote mawili.Second, it is subsequent in logic, and often in time. "Subsequent" means "coming after." We say that a person may be saved and then receive this baptism. The gap may be minutes, as in some cases in Acts, or years. We will see that the Bible shows both.

Tatu, unapatikana kwa kila mwumini. Petro alisema, "Kwa maana ahadi hii ni kwenu ninyi na kwa watoto wenu, na kwa watu wote walio mbali, wale wote ambao Bwana Mungu wetu atawaita" (Matendo 2:39). Ni ahadi kwa kanisa lote katika kila kizazi.Third, it is available to every believer. Peter said, "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). It is a promise for the whole church in every age.

Kipindi cha 5 kinashughulikia ishara tunayoamini inaambatana na ubatizo huo, yaani kunena kwa lugha.Unit 5 takes up the sign that we believe accompanies the baptism, speaking in tongues.

Tunaanza kwa jambo la heshima. Warumi 8:9 inasema, "Lakini mtu awaye yote asipokuwa na Roho wa Kristo, huyo si wake." Kila mwumini wa kweli ana Roho, lakini tunaamini kuna zaidi ambayo Bwana anataka kutoa.We begin with a point of respect. Romans 8:9 says, "Now if anyone does not have the Spirit of Christ, he is not His." Every true believer has the Spirit, but we believe there is more that the Lord wishes to give.

Ahadi katika Luka na MatendoThe Promise in Luke and Acts

Mahali pazuri pa kuanzia ni pale Yesu mwenyewe anapoanzia. Katika Luka 24:49 Bwana aliyefufuka anawaambia wanafunzi wake, "Na tazama, mimi nawaletea ile ahadi ya Baba yangu; lakini kaeni ninyi katika mji huu hata mtakapovikwa uwezo utokao juu." Mwanzoni mwa Matendo anawaambia jambo lile lile na kutoa sababu: "mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu" (Matendo 1:8).The best place to begin is where Jesus Himself begins. In Luke 24:49 the risen Lord says to His disciples, "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." At the start of Acts He tells them the same thing and gives the reason: "you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me" (Acts 1:8).

Angalia mambo matatu.Notice three things.

Wanafunzi walikuwa tayari wa Yesu. Walimfuata kwa miaka na kumwona akifufuliwa kutoka kwa wafu. Hata hivyo aliwaambia wangoje. Ikiwa ubatizo katika Roho ungekuwa neno lingine tu la kuwa Mkristo, amri hii isingekuwa na maana.The disciples already belonged to Jesus. They had followed Him for years and seen Him raised from the dead. Yet He told them to wait. If Spirit baptism were only another word for becoming a Christian, this command would make no sense.

Kusudi ni nguvu ya kushuhudia. Ahadi haisemi, "mtasamehewa," wala "mtazaliwa mara ya pili." Inasema, "mtapokea nguvu . . . nanyi mtakuwa mashahidi." Msisitizo wa Luka ni utume.The purpose is power for witness. The promise does not say, "you will be forgiven," or "you will be born again." It says, "you shall receive power . . . and you shall be witnesses." Luke's emphasis is mission.

Ahadi inafika hadi mwisho wa nchi. Zawadi inahusiana na kazi ya kanisa kati ya mataifa yote.The promise reaches to the end of the earth. The gift is tied to the church's task among all nations.

Katika Injili zote nne, na tena katika Matendo 1:5, Yesu ndiye anayebatiza katika Roho Mtakatifu. Ni zawadi yake. Hatuipati kwa kustahili, wala hatuifanyi itokee kwa juhudi zetu.In all four Gospels, and again in Acts 1:5, Jesus is the One who baptizes in the Holy Spirit. It is His gift. We do not earn it, and we do not make it happen by our efforts.

Njia ya Luka ya Kusema Kuhusu RohoLuke's Way of Speaking About the Spirit

Roger Stronstad, msomi wa Kipentekoste, amesema katika The Charismatic Theology of St. Luke (1984) kwamba Luka ana njia yake ya kusema kuhusu Roho Mtakatifu. Katika maandishi ya Luka Roho mara nyingi ni Roho wa unabii, anayewajia watu ili kuwatia nguvu kwa ajili ya kusema kwa uweza na kwa huduma. Tunaliona hilo katika maelezo ya Luka kuhusu Yesu: huko Yordani "Roho Mtakatifu akamshukia, kwa umbo la mwili kama hua" (Luka 3:22), kisha akaanza huduma yake "kwa nguvu za Roho" (Luka 4:14). Ikiwa Yesu, Mwana wa Mungu, alitiwa mafuta na Roho kwa huduma, kanisa halipaswi kutarajia kidogo zaidi. Wanafunzi wanafuata mfumo ule ule.Roger Stronstad, a Pentecostal scholar, has argued in The Charismatic Theology of St. Luke (1984) that Luke has his own way of speaking about the Holy Spirit. In Luke's writing the Spirit is regularly the Spirit of prophecy, who comes on people to empower them for speech and service. We see it in Luke's account of Jesus: at the Jordan "the Holy Spirit descended in bodily form like a dove upon Him" (Luke 3:22), and He then began His ministry "in the power of the Spirit" (Luke 4:14). If Jesus, the Son of God, was anointed by the Spirit for ministry, the church should not expect less. The disciples follow the same pattern.

Vifungu Muhimu katika MatendoThe Key Passages in Acts

Matendo ina maelezo makuu matano ya watu kupokea Roho. Kila moja linapaswa kusomwa kwa uangalifu.Acts has five main accounts of people receiving the Spirit. Each should be read carefully.

Matendo 2: YerusalemuActs 2: Jerusalem

Wanafunzi walikuwa wamekusanyika Yerusalemu baada ya Yesu kupaa. "Wote wakajazwa Roho Mtakatifu, wakaanza kusema kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Petro alieleza hili kama utimilifu wa Yoeli. Wanafunzi hawa tayari walikuwa waumini. Pentekoste ilikuwa hatua mpya katika historia ya wokovu. Baadhi ya wakosoaji husema kwamba Pentekoste ilikuwa tukio la mara moja lisilorudiwa kwa watu mmoja mmoja. Hata hivyo Petro aliahidi zawadi hiyo kwa wote watakaoitwa (Matendo 2:39). Tukio hilo lilikuwa la pekee kama siku ya kuzaliwa kwa kanisa, lakini uzoefu ulikusudiwa kuendelea.The disciples were gathered in Jerusalem after Jesus' ascension. "And 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 this as the fulfillment of Joel. These disciples were already believers. Pentecost was a new stage in salvation history. Some critics say that Pentecost was a one-time event that cannot be repeated for individuals. Yet Peter promised the gift to all who would be called (Acts 2:39). The event was unique as the birthday of the church, but the experience was meant to continue.

Matendo 8: SamariaActs 8: Samaria

Filipo alihubiri Samaria na watu waliamini na kubatizwa. Kisha Petro na Yohana walishuka, "wakawaombea wampokee Roho Mtakatifu; kwa maana hakuwa ameshuka juu ya mtu ye yote wao; ila wamebatizwa tu kwa jina lake Bwana Yesu. Ndipo wakaweka mikono yao juu yao, nao wakampokea Roho Mtakatifu" (Matendo 8:15-17).Philip preached in Samaria and the people believed and were baptized. Then Peter and John came down, "prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit" (Acts 8:15-17).

Hiki ndicho kisa wazi zaidi cha ufuataji katika Matendo. Hata hivyo, Roho "hakuwa ameshuka juu ya mtu ye yote wao." Jambo fulani lilitokea baadaye ambalo lingeweza kuonekana, kwa sababu Simoni "alipoona ya kuwa Roho Mtakatifu anatolewa kwa kuwekewa mikono ya mitume" (Matendo 8:18).This is the clearest case of subsequence in Acts. Yet the Spirit had "fallen upon none of them." Something happened afterward that could be seen, because Simon "saw that through the laying on of the apostles' hands the Holy Spirit was given" (Acts 8:18).

Matendo 9: DameskiActs 9: Damascus

Sauli alikutana na Bwana aliyefufuka njiani. Siku tatu baadaye Anania alikuja na kusema, "Ndugu Sauli, Bwana, naam, Yesu, aliyekutokea katika njia uliyokuja, amenituma, ili upate kuona tena, ukajazwe Roho Mtakatifu" (Matendo 9:17). Sauli alikuwa tayari amemwita Yesu "Bwana" (Matendo 9:5-6) na kujisalimisha kwake. Iwe tunadhani Sauli aliongoka njiani au katika siku zilizofuata, kulikuwa na wakati wa pekee alipojazwa Roho. Miaka baadaye Paulo aliandika, "Namshukuru Mungu, ninanena kwa lugha nyingi kuliko ninyi nyote" (1 Wakorintho 14:18).Saul met the risen Lord on the road. Three days later Ananias came and said, "Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit" (Acts 9:17). Saul had already called Jesus "Lord" (Acts 9:5-6) and had submitted to Him. Whether we think Saul was converted on the road or in the days that followed, there was a distinct moment when he was filled with the Spirit. Years later Paul wrote, "I thank my God I speak with tongues more than you all" (1 Corinthians 14:18).

Matendo 10: KaisariaActs 10: Caesarea

Petro alihubiri kwa Kornelio na nyumba yake, na alipokuwa bado anaongea "Roho Mtakatifu akawashukia wote waliolisikia lile neno" (Matendo 10:44). Roho alikuja walipoamini, kabla ya ubatizo wa maji. Waumini Wayahudi walistaajabu "kwa sababu karama ya Roho Mtakatifu imemwagwa na juu ya Mataifa. Maana waliwasikia wakisema kwa lugha, na kumwadhimisha Mungu" (Matendo 10:45-46).Peter preached to Cornelius and his household, and while he was still speaking "the Holy Spirit fell upon all those who heard the word" (Acts 10:44). The Spirit came as they believed, before water baptism. The Jewish believers were amazed "because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and magnify God" (Acts 10:45-46).

Matendo 19: EfesoActs 19: Ephesus

Paulo alikuta wanafunzi kadhaa huko Efeso na akawauliza, "Je! Mlipokea Roho Mtakatifu mlipoamini?" Wakamjibu, "La, hata kusikia kwamba kuna Roho Mtakatifu hatukusikia" (Matendo 19:2). Paulo aliwafundisha, akawabatiza kwa jina la Bwana Yesu, na "Paulo alipowawekea mikono, Roho Mtakatifu akawashukia; wakaanza kusema kwa lugha, na kutabiri" (Matendo 19:6).Paul found some disciples at Ephesus and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "We have not so much as heard whether there is a Holy Spirit" (Acts 19:2). Paul taught them, baptized them in the name of the Lord Jesus, and "when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6).

Swali la Paulo ni muhimu. Alidhani kwamba mtu angeweza kuamini na bado asiwe amempokea Roho kwa maana hii. Wengine hubishana kama watu hawa kumi na wawili walikuwa Wakristo kamili, kwa kuwa walijua ubatizo wa Yohana tu. Lakini Luka anawaita "wanafunzi," na swali la Paulo linaonyesha tofauti akilini mwake kati ya kuamini na kupokea.Paul's question is important. He assumed that a person could believe and still not have received the Spirit in this sense. Some debate whether these twelve were fully Christian, since they knew only John's baptism. But Luke calls them "disciples," and Paul's question implies a distinction in his mind between believing and receiving.

Mfumo unaoonyeshwaWhat the pattern shows

Tukiviweka pamoja, Matendo haitoi mpangilio mmoja uliowekwa. Katika Matendo 2, 8, 9 na 19 Roho huja baada ya kuamini au kuwa mwanafunzi kuanza. Katika Matendo 10 kuamini na kumpokea Roho kunatokea karibu mara moja. Kwa hiyo Wapentekoste husema kwamba ufuataji ni wa kimantiki na si kila mara wa kikronolojia: kumpokea Roho kwa ajili ya nguvu ni jambo tofauti, hata linapotokea karibu na kuongoka.Putting these together, Acts does not give one fixed order. In Acts 2, 8, 9 and 19 the Spirit comes after belief or discipleship has begun. In Acts 10 the two are almost at once. So Pentecostals say that subsequence is logical and not always chronological: receiving the Spirit for power is a distinct thing, even when it happens close to conversion.

Pingamizi: Ubatizo katika Roho Hutokea Wakati wa KuongokaThe Objection: Spirit Baptism Happens at Conversion

Wainjilisti wengi hufundisha kwamba kila mwumini hubatizwa katika Roho Mtakatifu wakati wa kuongoka. James D. G. Dunn alisema hivi katika Baptism in the Holy Spirit (1970). Max Turner, katika The Holy Spirit and Spiritual Gifts (1996), anakubali kwamba Luka anamwona Roho kama anayewezesha kwa ushuhuda, lakini haliunganishi na uzoefu tofauti. Hoja zao ni hizi.Many evangelicals teach that every believer is baptized in the Holy Spirit at the moment of conversion. James D. G. Dunn argued this in Baptism in the Holy Spirit (1970). Max Turner, in The Holy Spirit and Spiritual Gifts (1996), agrees that Luke sees the Spirit as empowering for witness, but does not connect it to a separate experience. Their arguments are these.

1. 1 Wakorintho 12:13. Paulo aliandika, "Kwa maana katika Roho mmoja sisi sote tulibatizwa kuwa mwili mmoja, kwamba tu Wayahudi, au kwamba tu Wayunani; ikiwa tu watumwa au ikiwa tu huru; nasi sote tulinyweshwa Roho mmoja." Paulo anasema "sote" walibatizwa. Kwa kuwa Paulo anaandikia kanisa lote, ubatizo lazima uwe wa pamoja kwa waumini wote wakati wa kuongoka.1. First Corinthians 12:13. Paul wrote, "For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit." Paul says "all" were baptized. Since Paul writes to the whole church, the baptism must be common to all believers at conversion.

2. Matendo ni kumbukumbu ya wakati wa mabadiliko. Wakosoaji wanasema Matendo inaeleza kipindi cha pekee cha mpito, wakati Wayahudi, Wasamaria na Mataifa walipoletwa ndani mmoja mmoja. Kwa hiyo Matendo 8 na 19 yanaonyesha matukio yasiyo ya kawaida, si mfumo wa leo.2. Acts is a record of a time of change. Critics say Acts describes a unique period of transition, when Jews, Samaritans and Gentiles were brought in one by one. So Acts 8 and 19 show unusual events, not a pattern for today.

3. Hatari ya madaraja mawili ya Wakristo. Wakosoaji wanaogopa kwamba kufundisha uzoefu wa pili kunawafanya waumini wengine wajisikie wa daraja la pili na wengine wawe na kiburi.3. The danger of two classes of Christian. Critics fear that teaching a second experience makes some believers feel second-rate and others proud.

Hizi ni pingamizi nzito kutoka kwa waumini wanaompenda Bwana na Neno lake. Tunazijibu.These are serious objections from believers who love the Lord and His Word. We answer them.

Jibu letu kwa pingamizi la kwanzaOur answer to the first objection

1 Wakorintho 12:13 inahusu kuwekwa katika mwili wa Kristo na Roho. Hapo Roho ndiye anayetubatiza katika mwili. Katika Injili na Matendo 1:5, Yesu ndiye mbatizaji na Roho ndiye kipengele ambamo tunabatizwa. Hizi ni picha mbili tofauti. Mstari huo unaeleza jinsi mwumini anavyounganishwa na mwili wa Kristo, jambo ambalo kila Mkristo amelipata. Injili na Matendo zinaeleza uzoefu wa kuwezeshwa unaotolewa na Kristo. Luka, aliyeandika Matendo, ndiye anayetumia maneno "kubatizwa kwa Roho Mtakatifu" (Matendo 1:5; 11:16). Hayatumii kamwe kueleza kuzaliwa upya. Paulo aliandika 1 Wakorintho 12:13 kwa sababu tofauti, kuonyesha umoja katika mwili.First Corinthians 12:13 is about being placed in the body of Christ by the Spirit. There the Spirit is the one who baptizes us into the body. In the Gospels and Acts 1:5, Jesus is the baptizer and the Spirit is the element in which we are baptized. These are two different pictures. The verse describes how a believer is joined to Christ's body, which every Christian has experienced. The Gospels and Acts describe an experience of empowerment given by Christ. Luke, who wrote Acts, is the one who uses the phrase "baptized with the Holy Spirit" (Acts 1:5; 11:16). He never uses it to describe the new birth. Paul wrote 1 Corinthians 12:13 for a different reason, to show unity in the body.

Tunathibitisha mstari unavyosema: kila mwumini ameunganishwa na mwili wa Kristo na Roho. Lakini hauondoi yale Luka anayofundisha kuhusu nguvu ya kushuhudia. Biblia ina nafasi kwa yote mawili.We affirm what the verse says: every believer is united to Christ's body by the Spirit. But it does not cancel what Luke teaches about power for witness. The Bible has room for both.

Jibu letu kwa pingamizi la piliOur answer to the second objection

Ni kweli kwamba Matendo inaeleza wakati wa mabadiliko. Lakini jibu la Kipentekoste ni kwamba neno la Petro, "kwenu ninyi na kwa watoto wenu, na kwa watu wote walio mbali," linapeleka ahadi zaidi ya kizazi cha kwanza. Na Paulo aliwauliza wanafunzi wa Efeso kuhusu hilo, jambo linaloonyesha kwamba alitarajia waumini wa kawaida waweze kujibu swali hilo.It is true that Acts records a time of change. But the Pentecostal answer is that the word of Peter, "to you and to your children, and to all who are afar off," carries the promise beyond the first generation. And Paul asked the Ephesian disciples about it, which shows that he expected ordinary believers to be able to answer that question.

Zaidi ya hayo, tunashikilia kwamba Luka aliandika simulizi yake ili kufundisha. 2 Timotheo 3:16 inasema kwamba Maandiko yote yanafaa kwa mafundisho. Hatupaswi kugeuza kila tukio kuwa kanuni, lakini Luka anaporudia mfumo katika maelezo kadhaa, tunaamini anakusudia tujifunze kutoka kwake. Gordon Fee, ambaye mwenyewe ni mhudumu wa Assemblies of God na msomi anayeheshimiwa, ameshauri uangalifu juu ya kujenga fundisho kwa mfano wa kihistoria peke yake, na onyo lake linastahili kusikilizwa. Tunalichukua kama mwito wa kujenga juu ya kusudi dhahiri la Luka na juu ya ahadi wazi kama Matendo 2:39 na Luka 11:13, si juu ya matukio ya pekee.Further, we hold that Luke wrote his narrative to teach. Second Timothy 3:16 says that all Scripture is profitable for teaching. We should not turn every event into a rule, but where Luke repeats a pattern across several accounts, we believe he intends us to learn from it. Gordon Fee, himself an Assemblies of God minister and a respected scholar, has urged care about building doctrine on historical precedent alone, and his warning is worth hearing. We take it as a call to build on Luke's evident purpose and on clear promises such as Acts 2:39 and Luke 11:13, not on isolated events.

Jibu letu kwa pingamizi la tatuOur answer to the third objection

Hii ni hatari ya kweli ya kichungaji. Jibu ni kufundisha kwa usahihi, si kuondoa fundisho. Waumini wote wameokoka kikamilifu na ni wa Kristo kikamilifu. Bwana hutoa zawadi ya ziada ya nguvu, inayopokelewa kwa unyenyekevu na isiyostahiliwa. Uzoefu unapozaa kiburi, umetumiwa vibaya.This is a real pastoral danger. The answer is to teach rightly, not to remove the teaching. All believers are fully saved and fully Christ's. The Lord offers an additional gift of power, received with humility and not earned. Where the experience produces pride, it has been misused.

Neno kuhusu wainjilisti wengineA word about other evangelicals

R. A. Torrey, mwinjilisti na mwalimu mashuhuri, alifundisha kwamba ubatizo na Roho ni tofauti na kuongoka na hutoa nguvu kwa huduma, ingawa hakufundisha kwamba kunena kwa lugha ni lazima. D. Martyn Lloyd-Jones, mhubiri wa Welisi, pia alifundisha kwamba waumini wanaweza kupokea ubatizo mpya wa Roho kwa uhakika na nguvu. Watu hawa hawakuwa Wapentekoste, kwa hiyo Wapentekoste hawakubuni wazo la ufuataji.R. A. Torrey, the well-known evangelist and teacher, taught that the baptism with the Spirit is separate from conversion and gives power for service, though he did not teach that tongues were necessary. D. Martyn Lloyd-Jones, the Welsh preacher, also taught that believers could receive a fresh baptism of the Spirit with assurance and power. These men were not Pentecostals, so Pentecostals did not invent the idea of subsequence.

Kuwezeshwa, Si CheoEmpowerment, Not Status

Ubatizo hufanya nini? Katika Matendo huzaa ujasiri na ushuhuda. Baada ya Pentekoste, Petro, aliyemkana Yesu, alisimama na kuhubiri kwa maelfu. Katika Matendo 4:31 waumini waliomba, "wakajazwa wote Roho Mtakatifu, wakanena neno la Mungu kwa ujasiri."What does the baptism do? In Acts it produces boldness and witness. After Pentecost, Peter, who had denied Jesus, stood and preached to thousands. In Acts 4:31 the believers prayed, "and they were all filled with the Holy Spirit, and they spoke the word of God with boldness."

Wapentekoste wengi pia hushuhudia kupata upendo mpya kwa maombi na kwa Biblia. Lakini hatupimi ukomavu kwa uzoefu huu. Ukomavu huonekana katika tunda la Roho, katika utakatifu na katika huduma ya uaminifu. Kipindi cha 6 kinashughulikia utakatifu.Many Pentecostals also testify to a new love for prayer and the Bible. But we do not measure maturity by this experience. Maturity is seen in the fruit of the Spirit, in holiness and in faithful service. Unit 6 takes up holiness.

Waumini pia wanahitaji kujazwa tena na tena. Paulo anawaambia, "mjazwe Roho" (Waefeso 5:18), na Luka anaonyesha wanafunzi wale wale wakijazwa tena (Matendo 4:31).Believers also need to be filled again and again. Paul tells them, "be filled with the Spirit" (Ephesians 5:18), and Luke shows the same disciples filled again (Acts 4:31).

Kuipokea ZawadiReceiving the Gift

Mwumini hupokeaje? Yesu anatufundisha katika Luka 11:13: "Basi, ikiwa ninyi mlio waovu mnajua kuwapa watoto wenu vipawa vyema, je! Baba aliye mbinguni hatazidi sana kuwapa Roho Mtakatifu hao wamwombao?" Tunaomba kama watoto wanavyomwomba Baba anayetaka kutoa.How does a believer receive? Jesus teaches us in Luke 11:13: "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!" We ask as children ask a Father who wants to give.

Wachungaji wanaweza kuomba pamoja na waumini, na wakati mwingine kuweka mikono juu yao, kama katika Matendo 8 na 19. Lakini hakuna mbinu inayomlazimisha Roho; Yesu ndiye anayebatiza. Mchungaji hufundisha Biblia, huondoa hofu na huomba kwa imani. Wachungaji kamwe hawapaswi kushinikiza, kuaibisha au kuiga.Pastors may pray with believers, and sometimes lay hands on them, as in Acts 8 and 19. But no technique forces the Spirit; Jesus baptizes. A pastor teaches the Bible, removes fear and prays with faith. Pastors must never pressure, shame or imitate.

Matumizi ya KichungajiPastoral Application

Msichana mmoja aitwaye Lucía amekuwa mwumini kwa miaka mitatu katika kanisa lako. Ni mwaminifu na mwenye fadhili, na amesikia kutoka kwa rafiki katika kanisa jingine kwamba "Wakristo wote tayari wana kila kitu ambacho Roho ana cha kutoa." Anasema, "Mchungaji, nimeambiwa kwamba niko sawa nilivyo. Lakini sihisi nguvu yoyote ninapozungumza kuhusu Yesu kazini. Je, ninakosa kitu?"A young woman named Lucía has been a believer for three years in your church. She is faithful and kind, and she has heard from a friend at another church that "all Christians already have everything the Spirit has to give." She says, "Pastor, I have been told that I am fine as I am. But I do not feel any power when I speak about Jesus at work. Am I missing something?"

Kwanza, mchungaji anamhakikishia kwamba ameokoka na kwamba Roho Mtakatifu anakaa ndani yake. Hamwaibishi wala hamlinganishi na wengine.First, the pastor assures her that she is saved and that the Holy Spirit lives in her. He does not shame her or compare her with others.

Pili, anafungua Matendo 1:8, Luka 11:13 na Matendo 2:39 pamoja naye, na kueleza kwamba wanafunzi wa Yesu mwenyewe walikuwa waumini waliohitaji nguvu.Second, he opens Acts 1:8, Luke 11:13 and Acts 2:39 with her, and explains that Jesus' own disciples were believers who needed power.

Tatu, anamwambia kwa uaminifu kwamba Wakristo wengine waaminifu wanaelewa 1 Wakorintho 12:13 kwa njia tofauti. Hamtukani rafiki yake.Third, he tells her honestly that other faithful Christians understand 1 Corinthians 12:13 differently. He does not insult her friend.

Nne, anamwalika kumwomba Baba kwa imani na kujitolea kuomba pamoja naye, bila shinikizo la kuzalisha chochote. Anamwambia atazame tunda: ujasiri na upendo katika ushuhuda.Fourth, he invites her to ask the Father with faith and offers to pray with her, with no pressure to produce anything. He tells her to watch for the fruit: boldness and love in witness.

MuhtasariSummary

Wapentekoste wa kiklasiki hufundisha kwamba ubatizo katika Roho Mtakatifu hutolewa na Yesu kwa waumini kwa ajili ya nguvu ya kushuhudia. Ni tofauti na kuongoka katika kusudi, na unafuata kwa mantiki na mara nyingi kwa wakati. Luka 24:49 na Matendo 1:8 zinaonyesha kwamba wanafunzi waliokuwa tayari wa Yesu waliambiwa wangoje nguvu. Stronstad amesema kwamba Luka anamwonyesha Roho kama Roho wa unabii anayewezesha kwa utume. Matendo 2, 8, 9, 10 na 19 yanaonyesha waumini wakimpokea Roho, wakati mwingine baada ya kucheleweshwa na wakati mwingine mara moja. Dunn na Turner, na wainjilisti wengi, husema ubatizo katika Roho hutokea wakati wa kuongoka na hutegemea 1 Wakorintho 12:13. Tunajibu kwamba Paulo hapo anazungumza juu ya kuwekwa katika mwili wa Kristo, wakati Luka anazungumza juu ya Yesu kubatiza kwa nguvu. Torrey na Lloyd-Jones pia walifundisha uzoefu tofauti. Hatuwachukulii kamwe wasio nao kama waumini wa daraja la pili.Classical Pentecostals teach that baptism in the Holy Spirit is given by Jesus to believers for power to witness. It is distinct from conversion in purpose, and it is subsequent in logic and often in time. Luke 24:49 and Acts 1:8 show that disciples who already belonged to Jesus were told to wait for power. Stronstad has argued that Luke presents the Spirit as the Spirit of prophecy who empowers for mission. Acts 2, 8, 9, 10 and 19 show believers receiving the Spirit, sometimes after a delay and sometimes at once. Dunn and Turner, and many evangelicals, say Spirit baptism occurs at conversion and rely on 1 Corinthians 12:13. We answer that Paul there speaks of being placed in Christ's body, while Luke speaks of Jesus baptizing for power. Torrey and Lloyd-Jones also taught a distinct experience. We never treat those without it as second-class believers.

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).

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

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

• R. A. Torrey, The Baptism with the Holy Spirit (1895) (Ubatizo kwa Roho Mtakatifu), chanzo cha umma.• R. A. Torrey, The Baptism with the Holy Spirit (1895), a public-domain source.

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