Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 5: Ubatizo katika Roho Mtakatifu II: Ushahidi wa Kwanza na Wakosoaji WakePentecostal and Charismatic Theology — Unit 5: Spirit Baptism II: Initial Evidence and Its Critics

Mstari MkuuKey Verse

"Wote wakajazwa Roho Mtakatifu, wakaanza kusema kwa lugha nyingine, kama Roho alivyowajalia kutamka." (Matendo 2:4, SUV)"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, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza fundisho la Kipentekoste la kiklasiki kwamba kunena kwa lugha ndiko ushahidi wa kwanza wa kimwili wa ubatizo katika Roho Mtakatifu, na kusema fundisho hilo halidai nini.1. State the classical Pentecostal teaching that speaking in tongues is the initial physical evidence of baptism in the Holy Spirit, and say what the teaching does not claim.

2. Kutoa hoja ya kibiblia kutoka Matendo 2, 10 na 19, na kueleza jinsi Wapentekoste wanavyosoma Matendo 8 na 9.2. Give the biblical case from Acts 2, 10 and 19, and explain how Pentecostals read Acts 8 and 9.

3. Kutofautisha kunena kwa lugha kama ishara ya ubatizo katika Roho na karama ya lugha katika kusanyiko (1 Wakorintho 12-14).3. Distinguish tongues as the sign of Spirit baptism from the gift of tongues in the assembly (1 Corinthians 12-14).

4. Kueleza angalau pingamizi nne dhidi ya ushahidi wa kwanza kwa haki na kutoa jibu la Kipentekoste kwa kila moja.4. State at least four objections to initial evidence fairly and give a Pentecostal answer to each.

5. Kueleza jinsi mchungaji anavyoweza kufundisha fundisho hili kwa uthabiti, uaminifu na kuwajali watu.5. Describe how a pastor can teach this doctrine with firmness, honesty and care for people.

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. Katika Kipindi cha 4 tulijifunza ubatizo katika Roho ni nini, kwa nini ni kwa ajili ya nguvu, na kwa nini tunauita unaofuata. Sasa tunajifunza ishara tunayofundisha inaambatana nao. Tunathibitisha fundisho hili kama msimamo wa mapokeo yetu. Wainjilisti wengi, na baadhi ya wasomi wa Kipentekoste, wanalihoji, kwa hiyo tunaeleza sababu zao kwa haki kabla ya kujibu.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. In Unit 4 we studied what Spirit baptism is, why it is for power, and why we call it subsequent. Now we study the sign that we teach goes with it. We affirm this teaching as a conviction of our tradition. Many evangelicals, and some Pentecostal scholars, question it, so we state their reasons fairly before we answer.

TunachofundishaWhat We Teach

Madhehebu mengi ya Kipentekoste ya kiklasiki hufundisha kwamba kunena kwa lugha ndiko ushahidi wa kwanza wa kimwili wa ubatizo katika Roho Mtakatifu. Kwa mfano, Assemblies of God ilipitisha Taarifa ya Kweli za Msingi mwaka 1916 iliyojumuisha fundisho hili. Kila neno katika msemo huu lina maana.Many classical Pentecostal denominations teach that speaking in tongues is the initial physical evidence of baptism in the Holy Spirit. The Assemblies of God, for example, adopted a Statement of Fundamental Truths in 1916 that included this teaching. Each word in the phrase matters.

Wa kwanza humaanisha wa mwanzo. Kunena kwa lugha ni ishara ya kwanza, si ya mwisho. Ubatizo ni mwanzo wa maisha yaliyojaa Roho, na ushahidi wa maisha hayo lazima uendelee katika tunda, upendo na huduma.Initial means first. Tongues are the first sign, not the last. The baptism is the beginning of a Spirit-filled life, and the evidence of that life must continue in fruit, love and service.

Kimwili humaanisha kwamba ishara inaweza kusikika. Si hisia ya ndani tu. Katika Matendo, watu wengine waliweza kutambua kwamba jambo fulani lilikuwa limetokea.Physical means that the sign can be heard. It is not only an inner feeling. In Acts, other people could tell that something had happened.

Ushahidi humaanisha ishara inayoelekeza kwenye jambo halisi. Kunena kwa lugha hakuumbi ubatizo wala si ubatizo wenyewe. Kunaonyesha kwamba Roho amekuja.Evidence means a sign that points to something real. Tongues do not create the baptism and they are not the baptism itself. They show that the Spirit has come.

Lazima pia tuseme fundisho hili halidai nini.We must also say what the teaching does not claim.

• Halisemi kwamba kunena kwa lugha kunathibitisha mtu ameokoka. Wokovu ni kwa neema kwa njia ya imani katika Kristo (Waefeso 2:8).• It does not say that tongues prove a person is saved. Salvation is by grace through faith in Christ (Ephesians 2:8).

• Halisemi kwamba mwumini asiyenena kwa lugha amepotea, au hana Roho. Kila mwumini ana Roho (Warumi 8:9).• It does not say that a believer without tongues is lost, or lacks the Spirit. Every believer has the Spirit (Romans 8:9).

• Halisemi kwamba kunena kwa lugha kunathibitisha mtu ni mtakatifu au mkomavu. Korintho ilikuwa na karama nyingi na makosa mengi.• It does not say that speaking in tongues proves a person is holy or mature. Corinth had many gifts and many faults.

• Halisemi kwamba kunena kwa lugha ndiko karama pekee au iliyo kuu. Paulo anasema kinyume: "Nami nataka ninyi nyote mnene kwa lugha, lakini zaidi sana mpate kuhutubu" (1 Wakorintho 14:5).• It does not say that tongues are the only gift or the greatest. Paul says the opposite: "I wish you all spoke with tongues, but even more that you prophesied" (1 Corinthians 14:5).

Linachodai ni finyu zaidi. Yesu anapombatiza mwumini katika Roho Mtakatifu, mfumo katika Matendo ni kwamba mtu huyo hunena kwa lugha, na tunatarajia mfumo huo uendelee.What it claims is narrower. When Jesus baptizes a believer in the Holy Spirit, the pattern in Acts is that the person speaks in tongues, and we expect that pattern to continue.

Hoja ya KibibliaThe Biblical Case

Fundisho letu linategemea maelezo ya Luka katika Matendo. Tunaanza na vifungu vitatu ambapo lugha zimetajwa wazi.Our teaching rests on Luke's accounts in Acts. We start with the three passages where tongues are plainly named.

Matendo 2: YerusalemuActs 2: Jerusalem

"Wote wakajazwa Roho Mtakatifu, wakaanza kusema kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Siku ya Pentekoste ishara ilisikika katika lugha ambazo wageni kutoka mataifa mengi walizielewa. Umati ulistaajabu, na Petro alisema kwamba hili ndilo Yoeli alilolisema: "wana wenu na binti zenu watatabiri" (Matendo 2:17). Hapa ubatizo wa kwanza wa Roho wa kanisa ulionyeshwa kwa usemi uliovuviwa."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). At Pentecost the sign was heard in languages that visitors from many nations understood. The crowd was amazed, and Peter said that this was what Joel had promised: "your sons and your daughters shall prophesy" (Acts 2:17). Here the first Spirit baptism of the church was shown by inspired speech.

Matendo 10: KaisariaActs 10: Caesarea

Petro alihubiri kwa nyumba ya Kornelio, na "Roho Mtakatifu akawashukia wote waliolisikia lile neno." Waumini Wayahudi waliokuwa na Petro walishangaa kwamba Roho alikuwa amemwagwa juu ya Mataifa, "Maana waliwasikia wakisema kwa lugha, na kumwadhimisha Mungu" (Matendo 10:44-46). Sababu yao ndiyo ufunguo. Walijuaje kwamba Mataifa walikuwa wamempokea Roho? Luka anasema: walisikia kunena kwa lugha. Baadaye, Petro alipolieleza hili kwa kanisa la Yerusalemu, alisema Roho Mtakatifu aliwashukia "kama alivyotushukia sisi mwanzo" (Matendo 11:15). Alilinganisha na Pentekoste, ambapo ishara ilikuwa kunena kwa lugha. Tunahitimisha kwamba kunena kwa lugha kulikuwa ushahidi uliowashawishi mitume kwamba Mataifa walikuwa wamepokea karama ile ile.Peter preached to Cornelius's household, and "the Holy Spirit fell upon all those who heard the word." The Jewish believers with Peter were astonished that the Spirit had been poured out on Gentiles, "For they heard them speak with tongues and magnify God" (Acts 10:44-46). Their reason is the key. How did they know the Gentiles had received the Spirit? Luke says: they heard tongues. Later, when Peter explained this to the church in Jerusalem, he said the Holy Spirit fell on them "as upon us at the beginning" (Acts 11:15). He compared it to Pentecost, where the sign had been tongues. We reason that tongues were the evidence that persuaded the apostles that the Gentiles had received the same gift.

Matendo 19: EfesoActs 19: Ephesus

Paulo alipowaweka mikono wanafunzi kumi na wawili, "Roho Mtakatifu akawashukia; wakaanza kusema kwa lugha, na kutabiri" (Matendo 19:6). Tena kuja kwa Roho kunaunganishwa na kunena kwa lugha.After Paul laid hands on the twelve disciples, "the Holy Spirit came upon them, and they spoke with tongues and prophesied" (Acts 19:6). Again the Spirit's coming is joined with tongues.

Kwa hiyo katika maelezo yote matatu ambapo Luka anaeleza matokeo ya nje kwa undani, lugha zipo. Wapentekoste husema kwamba mfuatano huu unaojirudia si ajali. Ni mfumo wa Luka, na anataka kanisa liutambue.So in all three accounts where Luke describes the outward result in detail, tongues are present. Pentecostals say this repeated agreement is not an accident. It is Luke's pattern, and he intends the church to notice it.

Matendo 8 na Matendo 9: visa vigumu zaidiActs 8 and Acts 9: the harder cases

Maelezo mawili hayataji lugha. Katika Matendo 8, Wasamaria walimpokea Roho kwa kuwekewa mikono, na Luka hasemi jinsi ilivyoonekana. Lakini Luka anasema jambo fulani lilitokea ambalo Simoni "alipoona" (Matendo 8:18). Kitu kinachoonekana na cha kuvutia kilimfanya atoe pesa kwa ajili ya uwezo huo. Wapentekoste wamefikiri kwa muda mrefu kwamba huenda ilikuwa kunena kwa lugha, kwa kuwa Luka anatumia mfumo ule ule mahali pengine, ingawa tunakiri kwamba andiko halisemi hivyo. Tunalishikilia hili kama hitimisho linalokubalika, si kauli iliyothibitishwa.Two accounts do not name tongues. In Acts 8, the Samaritans received the Spirit through the laying on of hands, and Luke does not say how it showed. But Luke does say something happened that Simon "saw" (Acts 8:18). Something visible and impressive made him offer money for the power. Pentecostals have long reasoned that this was most likely tongues, since Luke uses the same pattern elsewhere, though we admit the text does not say so. We hold this as a reasonable inference, not a proven statement.

Katika Matendo 9, Sauli aliambiwa kwamba atajazwa Roho Mtakatifu (Matendo 9:17), na Luka haelezi matokeo. Lakini Paulo mwenyewe anatuambia miaka baadaye, "Namshukuru Mungu, ninanena kwa lugha nyingi kuliko ninyi nyote" (1 Wakorintho 14:18). Tunaamini kuna uwezekano kwamba kunena kwake kwa lugha kulianza alipojazwa.In Acts 9, Saul was told he would "be filled with the Holy Spirit" (Acts 9:17), and Luke does not describe the result. But Paul himself tells us years later, "I thank my God I speak with tongues more than you all" (1 Corinthians 14:18). We believe it is likely that his tongues began when he was filled.

Hoja yetu, basi, haidai kwamba kila maelezo yanataja lugha. Inadai kwamba Luka anapotuambia kilichotokea, lugha zipo, na pale anaponyamaza tuna sababu nzuri ya kufikiri mfumo ulibaki.Our case, then, does not claim that every account names tongues. It claims that where Luke tells us what happened, tongues are there, and where he is silent we have good reason to think the pattern held.

Kwa Nini Lugha?Why Tongues?

Kwa nini Mungu achague ishara hii? Biblia inaonyesha sababu mbili.Why would God choose this sign? The Bible suggests two reasons.

Kwanza, kunena kwa lugha ni usemi uliovuviwa na Roho. Petro anazihusisha na ahadi kwamba Roho angewafanya watu wake watabiri (Matendo 2:17-18). Usemi ndio njia ya kutoa ushuhuda, na ubatizo katika Roho ni kwa ajili ya ushuhuda. Ishara inalingana na kusudi.First, tongues are Spirit-inspired speech. Peter links them to the promise that the Spirit would cause His people to prophesy (Acts 2:17-18). Speech is how witness is given, and Spirit baptism is for witness. The sign matches the purpose.

Pili, kunena kwa lugha katika Matendo ni namna ya sifa. Huko Kaisaria Mataifa walinena kwa lugha "na kumwadhimisha Mungu." Tendo la kwanza la mtu aliyejazwa Roho ni ibada.Second, tongues in Acts are a form of praise. At Caesarea the Gentiles spoke with tongues "and magnify God." The first act of the Spirit-filled person is worship.

Hizi ni sababu tunazoona zenye msaada. Hatudai kwamba Biblia inazitaja. Hoja yetu kuu inabaki kuwa mfumo katika Matendo.These are reasons we find helpful. We do not claim the Bible states them. Our main argument remains the pattern in Acts.

Ishara na KaramaThe Sign and the Gift

Wakosoaji mara nyingi huonyesha 1 Wakorintho 12:30, ambapo Paulo anauliza, "Je! Wote wananena kwa lugha?" Jibu linalotarajiwa ni hapana. Tunawezaje basi kusema kwamba kila mwumini aliyebatizwa katika Roho hunena kwa lugha?Critics often point to 1 Corinthians 12:30, where Paul asks, "Do all speak with tongues?" The expected answer is no. How can we then say every Spirit-baptized believer speaks in tongues?

Wapentekoste wamekuwa wakitofautisha matumizi mawili ya lugha kwa muda mrefu.Pentecostals have long distinguished two uses of tongues.

Kunena kwa lugha kama ishara ya kwanza. Katika Matendo, kunena kwa lugha kunaonekana mtu anapobatizwa kwanza katika Roho. Hii inapatikana kwa wote wanaobatizwa katika Roho.Tongues as the initial sign. In Acts, tongues appear when a person is first baptized in the Spirit. This is open to all who are baptized in the Spirit.

Karama ya lugha katika kusanyiko. Katika 1 Wakorintho 12-14, Paulo anaandika kuhusu karama inayotolewa na Roho "akimgawia kila mtu peke yake kama apendavyo yeye" (1 Wakorintho 12:11) kwa ajili ya kulijenga kanisa. Si wote wana huduma hii. Inapotumiwa hadharani, inahitaji tafsiri (1 Wakorintho 14:27-28), ili kanisa lijengwe.The gift of tongues in the assembly. In 1 Corinthians 12-14, Paul writes about a gift given by the Spirit "to each one individually as He wills" (1 Corinthians 12:11) for the church's building up. Not all have this ministry. When it is used in public, it needs interpretation (1 Corinthians 14:27-28), so that the church may be edified.

Paulo pia anazungumza kuhusu lugha katika maombi ya faragha. "Maana yeye anenaye kwa lugha hanenei watu, bali Mungu; kwa kuwa hakuna amwelewaye; bali kwa roho anena siri" (1 Wakorintho 14:2). Anasema anayenena kwa lugha "hujijenga mwenyewe" (1 Wakorintho 14:4) na anaandika, "Nitaomba kwa roho, tena nitaomba kwa akili pia" (1 Wakorintho 14:15). Paulo anasema Roho hutusaidia katika kuomba (Warumi 8:26), na Yuda 20 inasema "mkiomba katika Roho Mtakatifu." Wapentekoste wengi wanaelewa mistari hii kuhusisha lugha ya maombi inayotolewa na lugha.Paul also speaks of tongues in private prayer. "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 Corinthians 14:2). He says the one who speaks in a tongue "edifies himself" (1 Corinthians 14:4) and writes, "I will pray with the spirit, and I will also pray with the understanding" (1 Corinthians 14:15). Paul says the Spirit helps us in prayer (Romans 8:26), and Jude 20 speaks of "praying in the Holy Spirit." Many Pentecostals understand these verses to include the prayer language that tongues give.

Kwa hiyo jibu kwa 1 Wakorintho 12:30 ni kwamba Paulo anauliza swali kuhusu karama ya hadharani na huduma, si kuhusu ishara wakati wa ubatizo wa kwanza. Neno lile lile "lugha" linatumiwa kwa makusudi yanayohusiana lakini tofauti. Paulo anatamani kwamba wote wanene kwa lugha (1 Wakorintho 14:5), lakini pia anasema kwamba si wote wana karama ya hadharani. Yote mawili yanaweza kuwa kweli.Thus the answer to 1 Corinthians 12:30 is that Paul asks a question about the public gift and ministry, not about the sign at the first baptism. The same word "tongues" is used for related but different purposes. Paul wishes that all would speak with tongues (1 Corinthians 14:5), yet he also says that not all have the public gift. Both can be true.

Pingamizi Kuu na Majibu YetuThe Main Objections and Our Answers

Wanafunzi wa Kipentekoste lazima wawe tayari kusikia pingamizi zifuatazo. Zinatoka kwa watu wanyofu, na baadhi kutoka ndani ya harakati yetu wenyewe.Pentecostal students must be ready to hear the following objections. They come from sincere people, and some from within our own movement.

Pingamizi la 1: Si kila maelezo katika Matendo yanataja lugha.Objection 1: Not every account in Acts mentions tongues.

Pingamizi. Matendo 8 na 9 yananyamaza. Matendo 4:31 inasema waumini walijazwa tena, bila kutaja lugha. Kwa hiyo Luka hafundishi ishara iliyowekwa.The objection. Acts 8 and 9 are silent. Acts 4:31 says believers were filled again, with no mention of tongues. So Luke does not teach a fixed sign.

Jibu letu. Kunyamaza si kukana. Luka mara nyingi hufupisha. Anapotoa maelezo (Matendo 2, 10, 19), lugha zipo, na katika Matendo 10 ndizo ushahidi ambao mitume waliuamini. Katika Matendo 8 ishara inayoonekana inadokezwa. Kuhusu kujazwa mara kwa mara, tunakubali kwamba waumini hujazwa tena mara nyingi. Ushahidi wa kwanza unahusu ubatizo wa kwanza na si kila kujazwa baadaye.Our answer. Silence is not denial. Luke often summarizes. Where he gives details (Acts 2, 10, 19), tongues are there, and in Acts 10 they are the very evidence the apostles trusted. In Acts 8 the observable sign is implied. As for repeated fillings, we agree that believers are filled again many times. The initial evidence belongs to the first baptism and not to every later filling.

Pingamizi la 2: 1 Wakorintho 12:30 inasema si wote wanene kwa lugha.Objection 2: First Corinthians 12:30 says not all speak with tongues.

Jibu letu. Hili limejibiwa hapo juu. Paulo anazungumza juu ya karama inayotumika katika kusanyiko. Hatusemi kwamba kila mwumini ana huduma hiyo. Tunasema kwamba ishara mwanzoni mwa ubatizo katika Roho ni tofauti katika kazi yake.Our answer. This is answered above. Paul is talking about the gift exercised in the assembly. We do not say every believer has that ministry. We say that the sign at the beginning of Spirit baptism is different in function.

Pingamizi la 3: Simulizi haliweki fundisho.Objection 3: Narrative does not set doctrine.

Pingamizi. Hii ndiyo pingamizi nzito zaidi ya kitaaluma, na inatoka ndani ya mapokeo yetu wenyewe. Gordon Fee, mhudumu na msomi wa Assemblies of God, amesema katika maandishi yake juu ya ukalimani wa Maandiko (hermeneutics) kwamba mfano katika simulizi hauwi peke yake kanuni kwa waumini wote. Matendo inatuambia kilichotokea. Haisemi lazima kwamba kinapaswa kutokea daima.The objection. This is the most serious scholarly objection, and it comes from within our own tradition. Gordon Fee, an Assemblies of God minister and scholar, has argued in his writing on hermeneutics that an example in a narrative does not by itself become a rule for all believers. Acts tells us what happened. It does not necessarily say what must always happen.

Jibu letu. Tunachukua tahadhari ya Fee kwa uzito. Tukio moja halipaswi kufanywa amri. Lakini hoja yetu haijajengwa juu ya tukio moja. Inategemea mfumo ambao Luka anaurudia, juu ya hoja ya Petro katika Matendo 10-11, na juu ya ahadi kwamba Yesu huwapa Roho wote wanaomwomba (Luka 11:13). Wasomi wa Kipentekoste kama Roger Stronstad wamesema kwamba Luka aliandika simulizi yake kwa kusudi la kufundisha. Maandiko yasema, "Kila andiko, lenye pumzi ya Mungu, lafaa kwa mafundisho" (2 Timotheo 3:16), na historia ya Luka ni sehemu yake. Tunaongeza pia kwamba baadhi ya Wapentekoste, wakiwemo baadhi ya wasomi, wanashikilia kunena kwa lugha kuwa ishara ya kawaida na inayotarajiwa bila kuifanya jaribio la lazima. Tunawaheshimu ndugu hao. Lakini madhehebu ya kiklasiki yaliyopitisha fundisho hili yalifanya hivyo baada ya kusoma vifungu hivi pamoja, na tunaamini walisoma vizuri.Our answer. We take Fee's caution seriously. A single event should not be made into a command. But our case is not built on one event. It rests on a pattern that Luke repeats, on Peter's argument in Acts 10-11, and on the promise that Jesus gives the Spirit to all who ask (Luke 11:13). Pentecostal scholars such as Roger Stronstad have argued that Luke wrote his narrative with a purpose to teach. Scripture says, "All Scripture is given by inspiration of God, and is profitable for doctrine" (2 Timothy 3:16), and Luke's history is part of it. We also add that some Pentecostals, including some scholars, hold tongues to be the usual and normal sign without making it a required test. We respect those brothers. But the classical bodies that adopted the doctrine did so after reading these passages together, and we believe they read them rightly.

Pingamizi la 4: Waumini wengi wana nguvu kubwa na maisha matakatifu bila lugha, na wengine wanaonena kwa lugha huishi vibaya.Objection 4: Many believers have great power and holy lives without tongues, and some who speak in tongues live badly.

Jibu letu. Hii ni kweli, na ndiyo sababu tunasema kunena kwa lugha si uthibitisho wa utakatifu. Hatuhukumu kamwe hali ya kiroho ya mtu mwingine kwa ishara hii. Bwana amewatumia watu wengi wasionena kwa lugha, na tunamshukuru Mungu kwa ajili yao. Lakini ukweli kwamba Mungu hufanya kazi kupitia wengine haufuti alichoahidi. Na matumizi mabaya ya karama hayaondoi karama. Korintho inaonyesha hilo.Our answer. This is true, and it is why we say that tongues are not proof of holiness. We never judge another's spiritual standing by this sign. The Lord has used many people who do not speak in tongues, and we thank God for them. But the fact that God works through others does not cancel what He has promised. And the abuse of a gift does not take the gift away. Corinth shows that.

Pingamizi la 5: Lugha ni jambo la kisaikolojia la kibinadamu tu.Objection 5: Tongues are only a human psychological phenomenon.

Pingamizi. Baadhi ya wanasaikolojia na wanaisimu wamechunguza lugha za kisasa na kusema hazionekani kama lugha za wanadamu, na kwamba zinafanana na mifumo ya usemi iliyojifunzwa au inayozalishwa wakati wa msisimko wa kidini.The objection. Some psychologists and linguists have studied modern tongues and said they do not look like human languages, and that they resemble speech patterns learned or produced in religious excitement.

Jibu letu. Sayansi inaweza kueleza jinsi watu wanavyosema, lakini haiwezi kupima kazi ya Roho. Biblia haisemi kwamba lugha daima ni lugha za kibinadamu zinazojulikana. Siku ya Pentekoste zilieleweka na wasikilizaji (Matendo 2:6), na Paulo anasema kuhusu "lugha za wanadamu na za malaika" (1 Wakorintho 13:1) na usemi ambao "hakuna amwelewaye" (1 Wakorintho 14:2). Kipimo chetu si maabara bali Maandiko na tunda: je, uzoefu huu huongoza kwenye sifa kwa Kristo, upendo na ushuhuda wa ujasiri? "jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Pia tunaonya dhidi ya kuiga na shinikizo, kwa sababu sauti iliyofundishwa si karama ya Roho.Our answer. Science can describe how people speak, but it cannot weigh the work of the Spirit. The Bible does not say that tongues are always known human languages. At Pentecost they were understood by hearers (Acts 2:6), and Paul speaks of "the tongues of men and of angels" (1 Corinthians 13:1) and of speech that "no one understands" (1 Corinthians 14:2). Our test is not a laboratory but Scripture and fruit: does the experience lead to praise of Christ, love and bold witness? "Test all things" (1 Thessalonians 5:21). We also warn against imitation and pressure, because a coached sound is not the Spirit's gift.

Pingamizi la 6: Karama, ikiwa ni pamoja na lugha, zimekoma.Objection 6: The gifts, including tongues, have ceased.

Wale wasiokubali kuendelea kwa karama (cessationists) husema kwamba lugha zilikuwa za enzi ya mitume tu. Tulijibu hili kwa ufupi katika Kozi ya 1, Kipindi cha 1. Jibu ni kwamba 1 Wakorintho 13:8-10 inaweka mwisho wa karama wakati wa kuja kwa "kile kilicho kamili," ambacho tunakichukua kumaanisha kurudi kwa Bwana. Kipindi cha 10 cha kozi hii kitashughulikia mafundisho ya kukoma kwa karama kikamilifu.Cessationists say that tongues belonged only to the apostolic age. We answered this briefly in Course 1, Unit 1. The reply is that 1 Corinthians 13:8-10 places the end of the gifts at the coming of "that which is perfect," which we take to mean the return of the Lord. Unit 10 of this course will take up cessationism in full.

Huduma ya Kichungaji katika Kufundisha Ushahidi wa KwanzaPastoral Care in Teaching Initial Evidence

Kwa sababu fundisho hili linaweza kutumiwa vibaya, wachungaji wanapaswa kuzingatia kanuni tano.Because this doctrine can be misused, pastors should observe five rules.

1. Lifundishe kutoka Maandiko, si kwa shinikizo. Waonyeshe watu Matendo 2, 10 na 19. Acha Neno lishawishi.1. Teach it from Scripture, not from pressure. Show people Acts 2, 10 and 19. Let the Word persuade.

2. Usilifanye jaribio la wokovu wala la ushirika. Tunawakaribisha wote wanaomkiri Kristo.2. Do not make it a test of salvation or fellowship. We welcome all who confess Christ.

3. Usifundishe kuiga wala kuelekeza. Kamwe usiwafundishe watu kutoa sauti ili "wapate" karama. Wafundishe kuomba, kuamini na kujisalimisha kwa Bwana.3. Do not coach or imitate. Never teach people to make sounds to "get" the gift. Teach them to ask, trust and yield to the Lord.

4. Dumisha utaratibu katika kusanyiko. Paulo anasema, "Lakini mambo yote na yatendeke kwa uzuri na kwa utaratibu" (1 Wakorintho 14:40). Lugha za hadharani zinahitaji tafsiri, na mafundisho yanapaswa kuwa wazi kwa wageni (1 Wakorintho 14:23).4. Keep order in the assembly. Paul says, "Let all things be done decently and in order" (1 Corinthians 14:40). Public tongues need interpretation, and teaching should be clear for visitors (1 Corinthians 14:23).

5. Tazama tunda. Kunena kwa lugha kunapaswa kuongoza kwenye upendo, utakatifu na ushuhuda.5. Watch the fruit. Tongues should lead to love, holiness and witness.

Matumizi ya KichungajiPastoral Application

Mchungaji Miguel anahudumu kanisa dogo. Familia ya waumini waaminifu wenye asili ya Kibaptisti imeanza kuhudhuria. Baba, Daniel, anapenda Maandiko na anasema, "Ninaamini Roho Mtakatifu hutoa nguvu ya kushuhudia. Lakini sioni kwa nini nahitaji kunena kwa lugha ili kuthibitisha hilo. Mke wangu amemtumikia Mungu kwa miaka thelathini bila hilo."Pastor Miguel serves a small church. A family of faithful believers from a Baptist background has begun to attend. The father, Daniel, loves Scripture and says, "I believe the Holy Spirit gives power to witness. But I don't see why I need to speak in tongues to prove it. My wife has served God for thirty years without it."

Kwanza, Miguel anamshukuru Daniel kwa uaminifu wake na kwa huduma ya mke wake. Anasema wazi kwamba hakuna mtu kanisani kwake anayemwona kuwa ameokoka kidogo au si wa kiroho.First, Miguel thanks Daniel for his honesty and for his wife's service. He says plainly that no one in his church considers her less saved or less spiritual.

Pili, anafungua Matendo 2:4, Matendo 10:44-46 na Matendo 19:6 pamoja na Daniel, na kueleza kwamba hiki ndicho mapokeo yetu yameona katika mfumo wa Luka. Anakiri kwamba Matendo 8 na 9 hazitaji lugha, na kwamba wasomi wengine wazuri hawakubaliani nasi.Second, he opens Acts 2:4, Acts 10:44-46 and Acts 19:6 with Daniel, and explains that this is what our tradition has seen in Luke's pattern. He admits that Acts 8 and 9 do not name tongues, and that some good scholars disagree with us.

Tatu, anaeleza kwamba kunena kwa lugha kunaitwa ushahidi, si uthibitisho wa wokovu au utakatifu.Third, he explains that tongues are called evidence, not a proof of salvation or holiness.

Nne, hashinikizi. Anamwalika Daniel aendelee kusoma Matendo kwa moyo wazi na kumwomba Baba, kama Luka 11:13 inavyosema. Anajitolea kuomba pamoja naye wakati wowote atakapotaka, na anaacha jambo hilo kwa Bwana. Familia inabaki kanisani.Fourth, he does not press. He invites Daniel to keep reading Acts with an open heart and to ask the Father, as Luke 11:13 says. He offers to pray with him whenever he wishes, and he leaves the matter with the Lord. The family stays in the church.

MuhtasariSummary

Madhehebu mengi ya Kipentekoste ya kiklasiki hufundisha kwamba kunena kwa lugha ndiko ushahidi wa kwanza wa kimwili wa ubatizo katika Roho Mtakatifu. Assemblies of God ilijumuisha hili katika Taarifa yake ya Kweli za Msingi ya mwaka 1916. Fundisho hili halisemi kwamba kunena kwa lugha kunathibitisha wokovu, utakatifu au ukomavu, na halitengi waumini wasio na ishara hiyo. Hoja ya kibiblia inategemea Matendo 2:4, 10:44-46 na 19:6, juu ya hoja ya Petro katika Matendo 10-11, na juu ya hitimisho linalokubalika kwa Matendo 8 na 9. Wapentekoste hutofautisha ishara mwanzoni mwa ubatizo katika Roho na karama ya lugha katika kusanyiko, inayohitaji tafsiri na isiyotolewa kwa wote. Wakosoaji wanabainisha kwamba si kila maelezo yanataja lugha, kwamba 1 Wakorintho 12:30 inasema si wote wanene kwa lugha, kwamba simulizi huenda lisiweke fundisho (hoja ambayo Gordon Fee ameiibua), kwamba maisha matakatifu yapo bila lugha, na kwamba kunena kwa lugha kunaweza kuelezwa kama jambo la kibinadamu. Tunajibu kila moja kutoka Maandiko, kwa unyenyekevu na bila shinikizo.Many classical Pentecostal bodies teach that speaking in tongues is the initial physical evidence of baptism in the Holy Spirit. The Assemblies of God included this in its 1916 Statement of Fundamental Truths. The teaching does not say that tongues prove salvation, holiness or maturity, and it does not unchurch believers who lack the sign. The biblical case rests on Acts 2:4, 10:44-46 and 19:6, on Peter's argument in Acts 10-11, and on a reasonable inference for Acts 8 and 9. Pentecostals distinguish the sign at the beginning of Spirit baptism from the gift of tongues in the assembly, which needs interpretation and is not given to all. Critics note that not every account names tongues, that 1 Corinthians 12:30 says not all speak with tongues, that narrative may not set doctrine (a point Gordon Fee has raised), that holy lives exist without tongues, and that tongues may be explained as a human phenomenon. We answer each from Scripture, with humility and without pressure.

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).

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

• 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.

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

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

• Amos Yong, The Spirit Poured Out on All Flesh (2005) (Roho Aliyemwagwa Juu ya Wote wenye Mwili).• Amos Yong, The Spirit Poured Out on All Flesh (2005).

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