Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 7: Theolojia ya Umoja (Oneness) na Jibu la KiutatuPentecostal and Charismatic Theology — Unit 7: Oneness Theology and the Trinitarian Response

Mstari MkuuKey Verse

"Sikia, Ee Israeli; Bwana, Mungu wetu, Bwana ndiye mmoja." (Kumbukumbu la Torati 6:4, SUV)"Hear, O Israel: The LORD our God, the LORD is one!" (Deuteronomy 6:4, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza chimbuko la harakati ya Upentekoste wa "Umoja" (Oneness) ndani ya Upentekoste wa mwanzo na jinsi Wapentekoste wa kiklasiki walivyojibu.1. Describe the origin of the Oneness movement within early Pentecostalism and how classical Pentecostals responded.

2. Kueleza Wapentekoste wa Umoja wanaamini nini kuhusu Mungu, kuhusu Yesu, na kuhusu ubatizo na wokovu.2. State what Oneness Pentecostals believe about God, about Jesus, and about baptism and salvation.

3. Kueleza fundisho la Utatu kwa lugha rahisi: Mungu mmoja katika nafsi tatu.3. Explain the Trinitarian doctrine in plain language: one God in three persons.

4. Kujibu hoja kuu za Umoja kutoka Maandiko, zikiwemo Kumbukumbu la Torati 6:4, Yohana 10:30, Isaya 9:6 na Matendo 2:38.4. Answer the main Oneness arguments from Scripture, including Deuteronomy 6:4, John 10:30, Isaiah 9:6 and Acts 2:38.

5. Kueleza jinsi mchungaji anavyoweza kufundisha Utatu kwa uwazi na kuzungumza na muumini wa Umoja kwa uthabiti na heshima.5. Describe how a pastor can teach the Trinity clearly and speak with a Oneness believer in a firm and respectful way.

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. Tunamkiri Baba, Mwana na Roho Mtakatifu kuwa Mungu mmoja. Wapentekoste wa Umoja wanashiriki uzoefu wetu wa Roho, ibada yetu na bidii yetu. Lakini wanafundisha jambo tofauti kuhusu asili ya Mungu, na tunaamini tofauti hii si ndogo. Kwa hiyo tunafundisha msimamo wao kwa haki, kwa maneno yao wenyewe kadiri tuwezavyo, kisha tunaujibu kutoka Maandiko na kutoka imani ya kanisa. Kozi ya 1, Kipindi cha 4 ilieleza historia ya mgawanyiko. Kipindi hiki kinauliza nini ni kweli.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We confess the Father, the Son and the Holy Spirit as one God. Oneness Pentecostals share our experience of the Spirit, our worship and our zeal. But they teach something different about the nature of God, and we believe this difference is not small. We therefore teach their view fairly, in their own terms as far as we can, and then we answer it from Scripture and from the faith of the church. Course 1, Unit 4 told the history of the division. This unit asks what is true.

Mafundisho ya Umoja YalikotokaWhere Oneness Teaching Came From

Wapentekoste wa mwanzo walikuwa Wapentekoste wa Kiutatu (Trinitarians). Walibatiza kwa jina la Baba, Mwana na Roho Mtakatifu, kama kanisa lilivyofanya daima. Karibu mwaka 1913, katika mkutano mkubwa wa kambi huko Arroyo Seco, karibu na Los Angeles, mhubiri mmoja alizungumza juu ya nguvu iliyo katika jina la Yesu, na majadiliano yaliyofuata yaliwafanya wengine kusema kwamba ubatizo katika siku za Mitume ulifanywa kwa jina la Yesu peke yake. Katika miaka michache iliyofuata wazo hilo lilikua kwamba majina Baba, Mwana na Roho Mtakatifu si nafsi tatu bali majina tofauti au majukumu tofauti ya nafsi moja, Yesu. Frank Ewart alikuwa mmoja wa viongozi wa mwanzo walioeneza mafundisho haya. Yaliitwa ujumbe wa "Yesu Peke Yake" (Jesus Only) au "Umoja" (Oneness).Early Pentecostals were Trinitarians. They baptized in the name of the Father, the Son and the Holy Spirit, as the church always had. Around 1913, at a large camp meeting at Arroyo Seco, near Los Angeles, a preacher spoke of the power in the name of Jesus, and the discussion that followed led some to say that baptism in the Apostles' day was done in the name of Jesus only. Over the next few years the idea grew that the names Father, Son and Holy Spirit are not three persons but different names or roles of one person, Jesus. Frank Ewart was one of the early leaders who spread this teaching. It was called the "Jesus Only" or "Oneness" message.

Assemblies of God changa, iliyoundwa mwaka 1914, ilikabiliana na mgawanyiko huu moja kwa moja. Mwaka 1916 Baraza lake Kuu lilipitisha Taarifa ya Kweli za Msingi iliyokiri Utatu waziwazi, na wachungaji walioshikilia mafundisho ya Umoja waliondoka. Mashirika ya Umoja yaliyofuata ni pamoja na Pentecostal Assemblies of the World na, tangu 1945, United Pentecostal Church International. Leo makanisa ya Umoja yapo katika nchi nyingi, na unaweza kukutana na washiriki wao mjini mwako.The young Assemblies of God, formed in 1914, faced this division directly. In 1916 its General Council adopted a Statement of Fundamental Truths that clearly confessed the Trinity, and ministers who held Oneness views left. The Oneness bodies that followed include the Pentecostal Assemblies of the World and, since 1945, the United Pentecostal Church International. Today Oneness churches exist in many countries, and you may meet their members in your town.

Wengi wa madhehebu ya Kipentekoste ya kiklasiki wanashikilia imani ya Kiutatu. Hatuishikilii kwa sababu ya kura ya mwaka 1916. Tunaishikilia kwa sababu tunaamini Biblia inafundisha.The great majority of classical Pentecostal denominations hold the Trinitarian faith. We do not hold it because of a vote in 1916. We hold it because we believe the Bible teaches it.

Wapentekoste wa Umoja Wanafundisha NiniWhat Oneness Pentecostals Teach

Tunapaswa kueleza msimamo wao kama wao wenyewe wangeueleza. Haya ndiyo mambo makuu.We should state their position as they would. Here are the main points.

1. Mungu ni nafsi moja. Waumini wa Umoja wanasisitiza umoja wa Mungu, kama Kumbukumbu la Torati 6:4 inavyotangaza. Wanafundisha kwamba Mungu ni nafsi moja tu, si tatu.1. God is one person. Oneness believers insist on the oneness of God, as Deuteronomy 6:4 declares. They teach that God is one single person, not three.

2. Yesu ndiye Mungu mmoja. Baba, Mwana na Roho Mtakatifu ni, kwa maoni yao, udhihirisho au majukumu tofauti ya Mungu huyu mmoja. Mungu mmoja alidhihirishwa kama Baba katika uumbaji, kama Mwana katika kuzaliwa kwa mwili, na kama Roho Mtakatifu katika kazi ndani ya kanisa. Yesu ni jina la Mungu huyu mmoja. Walimu wengi wa Umoja hutumia "Mwana" kwa asili ya kibinadamu ambayo Mungu alichukua, si kwa nafsi ya pili ya milele.2. Jesus is the one God. The Father, the Son and the Holy Spirit are, in their view, different manifestations or roles of this one God. The one God was manifested as Father in creation, as Son in the incarnation, and as Holy Spirit in the work in the church. Jesus is the name of this one God. Most Oneness teachers use "Son" for the human nature that God took, not for an eternal second person.

3. Ubatizo lazima uwe kwa jina la Yesu. Wanaonyesha Matendo 2:38, ambapo Petro anasema, "Tubuni, mkabatizwe kila mmoja wenu kwa jina lake Yesu Kristo, mpate ondoleo la dhambi zenu; nanyi mtapokea kipawa cha Roho Mtakatifu." Wanashikilia kwamba Mathayo 28:19 hutimizwa kwa kutumia jina Yesu.3. Baptism must be in the name of Jesus. They point to Acts 2:38, where Peter says, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit." They hold that Matthew 28:19 is fulfilled by using the name Jesus.

4. Wokovu unajumuisha ubatizo wa maji na kunena kwa lugha. Mashirika makubwa zaidi ya Umoja hufundisha kwamba kuzaliwa upya kunahusisha toba, ubatizo kwa jina la Yesu, na ubatizo katika Roho Mtakatifu kwa ishara ya kunena kwa lugha. Wanasoma Matendo 2:38 kama mfumo.4. Salvation includes water baptism and tongues. The largest Oneness bodies teach that new birth involves repentance, baptism in Jesus' name, and baptism in the Holy Spirit with the sign of speaking in tongues. They read Acts 2:38 as a pattern.

Mara nyingi husema kwamba Wapentekoste wa Kiutatu wanaamini miungu mitatu, na wanaamini mafundisho yao yanalinda umoja wa Mungu na uungu kamili wa Yesu. Tunapaswa kutambua kwamba wanaamini uungu kamili wa Yesu. Hatuna mgogoro nao katika jambo hilo. Mgogoro wetu ni kama Mungu ni nafsi moja au tatu.They often say that Trinitarians believe in three gods, and they believe their teaching protects the oneness of God and the full deity of Jesus. We should note that they do believe in the full deity of Jesus. We have no quarrel with them on that point. Our quarrel is about whether God is one person or three.

Wanaoshikilia Utatu Wanafundisha NiniWhat Trinitarians Teach

Kanisa la Kikristo limekiri kwa karne nyingi kwamba kuna Mungu mmoja, anayekuwepo milele katika nafsi tatu: Baba, Mwana na Roho Mtakatifu. Kwa maneno rahisi, mambo matatu lazima yashikiliwe pamoja.The Christian church has confessed for centuries that there is one God, eternally existing as three persons: Father, Son and Holy Spirit. In plain words, three things must be held together.

• Kuna Mungu mmoja tu. Hakuna miungu mitatu.• There is only one God. There are not three gods.

• Baba, Mwana na Roho Mtakatifu kila mmoja ni Mungu kamili.• The Father, the Son and the Holy Spirit are each fully God.

• Ni nafsi tofauti, si majina matatu ya nafsi moja. Baba si Mwana, Mwana si Roho, na Roho si Baba.• They are distinct persons, not three names for one person. The Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father.

Neno "Utatu" halimo katika Biblia, kama vile maneno "Biblia" na "misheni" hayamo. Tertullian, mwandishi Mkristo wa Afrika Kaskazini karibu mwaka 200, alitumia neno la Kilatini kwa hilo. Aliandika dhidi ya mwalimu aitwaye Praxeas aliyesema Baba mwenyewe alizaliwa na kuteseka. Mwalimu mwingine, Sabellius, alifundisha Roma katika karne ya tatu kwamba Mungu ni nafsi moja inayojitokeza katika namna tatu. Kanisa lilikataa mafundisho haya, yanayoitwa umodali (modalism). Huko Nikea mwaka 325 kanisa lilikiri kwamba Mwana ni wa asili ile ile na Baba, na huko Konstantinopoli mwaka 381 lilikiri uungu kamili wa Roho Mtakatifu.The word "Trinity" is not found in the Bible, just as the words "Bible" and "missions" are not. Tertullian, a Christian writer in North Africa around the year 200, used the Latin word for it. He wrote against a teacher named Praxeas who said the Father Himself had been born and had suffered. Another teacher, Sabellius, taught in Rome in the third century that God is one person who appears in three modes. The church rejected this teaching, which is called modalism. At Nicaea in 325 the church confessed that the Son is of the same being as the Father, and at Constantinople in 381 it confessed the full deity of the Holy Spirit.

Wapentekoste wa kiklasiki huona mafundisho ya Umoja kama namna ya kisasa ya umodali. Waumini wa Umoja wanapendelea kusema kwamba msimamo wao ni tofauti na wa zamani, kwa sababu unasisitiza kwamba Yesu ni Mungu wote. Lakini kiini ni kile kile: nafsi moja inayochukua majukumu matatu.Classical Pentecostals see Oneness teaching as a modern form of modalism. Oneness believers prefer to say that their view differs from the old one, because it stresses that Jesus is the whole of God. But the core is the same: one person who takes three roles.

Hoja ya Kibiblia kwa UtatuThe Biblical Case for the Trinity

Fundisho letu limejengwa juu ya Maandiko, kutoka kwa aina kadhaa za ushahidi.Our doctrine is built on Scripture, from several kinds of evidence.

Mungu ni mmoja. Tunakubaliana na Kumbukumbu la Torati 6:4. Hatufundishi kamwe miungu mitatu.God is one. We agree with Deuteronomy 6:4. We never teach three gods.

Mwana ni tofauti na Baba na bado ni Mungu. Yohana 1:1 inasema: "Hapo mwanzo kulikuwako Neno, naye Neno alikuwako kwa Mungu, naye Neno alikuwa Mungu." Neno alikuwa "kwa" Mungu, kwa hiyo ni tofauti, na "alikuwa Mungu," kwa hiyo ni wa kimungu. Yesu anaomba, "Basi sasa, Baba, unitukuze wewe mwenyewe pamoja nawe, kwa utukufu ule niliokuwa nao pamoja nawe kabla ulimwengu haujakuwapo" (Yohana 17:5). Kabla ya uumbaji Mwana alikuwa pamoja na Baba na alishiriki utukufu wake. Baba anamwambia Mwana, "Kiti chako cha enzi, Ee Mungu, kina milele na milele" (Waebrania 1:8).The Son is distinct from the Father and yet God. John 1:1 says: "In the beginning was the Word, and the Word was with God, and the Word was God." The Word was "with" God, so distinct, and "was God," so divine. Jesus prays, "And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was" (John 17:5). Before creation the Son was with the Father and shared His glory. The Father says to the Son, "Your throne, O God, is forever and ever" (Hebrews 1:8).

Roho ni tofauti na wote wawili. Yesu anasema, "Nami nitamwomba Baba, naye atawapa Msaidizi mwingine, akae pamoja nanyi hata milele" (Yohana 14:16). Katika sentensi moja wako watatu: Mwana anaomba, Baba anatoa, na Msaidizi mwingine anakuja.The Spirit is distinct from both. Jesus says, "And I will pray the Father, and He will give you another Helper, that He may abide with you forever" (John 14:16). In one sentence there are three: the Son prays, the Father gives, and another Helper comes.

Wote watatu wanaonekana pamoja. Wakati wa ubatizo wa Yesu, Mwana anasimama majini, Roho anashuka kama hua, na sauti ya Baba inasikika kutoka mbinguni (Mathayo 3:16-17). Bwana anaamuru ubatizo "kwa jina la Baba na la Mwana na la Roho Mtakatifu" (Mathayo 28:19). Angalia kwamba "jina" ni umoja, likifuatiwa na nafsi tatu. Wanashiriki jina moja la kimungu. Baraka ya Paulo pia inaunganisha watatu (2 Wakorintho 13:14).The three appear together. At Jesus' baptism the Son stands in the water, the Spirit descends like a dove, and the Father's voice is heard from heaven (Matthew 3:16-17). The Lord commands baptism "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). Notice that "name" is singular, followed by three persons. They share one divine name. Paul's blessing joins the three also (2 Corinthians 13:14).

Nafsi zinahusiana wao kwa wao. Baba humtuma Mwana. Mwana huomba kwa Baba na hutenda mapenzi ya Baba (Luka 22:42). Roho hutumwa na Baba na Mwana. Mahusiano haya hayana maana kama nafsi moja inaigiza majukumu matatu tu.The persons relate to one another. The Father sends the Son. The Son prays to the Father and does the Father's will (Luke 22:42). The Spirit is sent by the Father and the Son. These relations make no sense if one person simply plays three parts.

Hoja Kuu za Umoja na Majibu YetuThe Main Oneness Arguments and Our Answers

Hoja ya 1: "Bwana ndiye mmoja" inamaanisha nafsi moja.Argument 1: "The LORD is one" means one person.

Jibu letu. Tunakubali kwamba Mungu ni mmoja. Lakini matumizi ya Biblia yenyewe ya "mmoja" huruhusu umoja unaojumuisha tofauti. Katika Mwanzo 2:24 mwanamume na mke wake huwa "mwili mmoja," ilhali wanabaki wawili. Katika Kumbukumbu la Torati 6:4 neno la Kiebrania kwa "mmoja" linaweza kumaanisha mmoja aliyeunganishwa. Hatutegemei neno hili peke yake. Jambo ni kwamba umoja wa Mungu na tofauti ya nafsi vyote vinafundishwa, na hakuna kinachofuta kingine.Our answer. We agree that God is one. But the Bible's own use of "one" allows for unity that includes distinction. In Genesis 2:24 a man and wife become "one flesh," yet remain two. In Deuteronomy 6:4 the Hebrew word for "one" can mean a united one. We do not rest our case on this word alone. The point is that the oneness of God and the distinction of persons are both taught, and neither cancels the other.

Hoja ya 2: Yesu alisema, "Mimi na Baba tu umoja" (Yohana 10:30).Argument 2: Jesus said, "I and My Father are one" (John 10:30).

Jibu letu. Yesu anasema "Mimi na Baba," na wawili wanatajwa. Katika Kigiriki neno "umoja" ni la jinsia isiyo ya kiume wala ya kike (neuter), likimaanisha umoja katika asili na kusudi, si nafsi moja. Mistari inayofuata inaonyesha kwamba Wayahudi walielewa hili kama dai la uungu. Mstari huu unafundisha uungu kamili wa Mwana na pia unamtofautisha Mwana na Baba. Katika Yohana 17:22 Yesu anaomba kwamba wanafunzi wake "wawe na umoja, kama sisi tulivyo na umoja." Waumini hawawi nafsi moja, kwa hiyo neno hilo halimaanishi nafsi moja.Our answer. Jesus says "I and My Father," and two are named. In Greek the word "one" is neuter, meaning one in being and purpose, not one person. The next verses show the Jews understood this as a claim to deity. The verse teaches the Son's full deity and also distinguishes the Son from the Father. In John 17:22 Jesus prays that His disciples "may be one just as We are one." Believers do not become one person, so the word does not mean one person.

Hoja ya 3: "Yeye aliyeniona mimi amemwona Baba" (Yohana 14:9).Argument 3: "He who has seen Me has seen the Father" (John 14:9).

Jibu letu. Yesu anamfunua Baba kikamilifu, kwa sababu kweli ni Mungu. Lakini katika sura ile ile anasema atamwomba Baba, atakayemtuma Msaidizi. Mstari unaonyesha ufunuo, si utambulisho wa nafsi.Our answer. Jesus reveals the Father perfectly, because He is truly God. But in the same chapter He says He will pray to the Father, who will send the Helper. The verse shows revelation, not identity of person.

Hoja ya 4: Isaya 9:6 inamwita mtoto "Baba wa Milele."Argument 4: Isaiah 9:6 calls the child "Everlasting Father."

Jibu letu. Mstari huo pia unasema "Mungu Mwenye Nguvu." Tunakubali kwamba Masihi ni Mungu. Cheo "Baba" hapo kinaeleza utawala wa kujali wa Masihi juu ya watu wake. Hakifuti mafundisho ya Agano Jipya kwamba Baba alimtuma Mwana.Our answer. The verse also says "Mighty God." We agree that the Messiah is God. The title "Father" there describes the Messiah's caring rule over His people. It does not erase the New Testament's teaching that the Father sent the Son.

Hoja ya 5: Wakolosai 2:9 inasema utimilifu wote wa Mungu unakaa katika Kristo kwa jinsi ya kimwili.Argument 5: Colossians 2:9 says all the fullness of the Godhead dwells in Christ bodily.

Jibu letu. Amina. Tunakiri uungu kamili wa Kristo. Mstari huu hausemi chochote dhidi ya Baba na Roho kuwa nafsi tofauti.Our answer. Amen. We confess the full deity of Christ. The verse says nothing against the Father and the Spirit being distinct persons.

Hoja ya 6: Yesu aliomba kama mwanadamu, kwa hiyo maombi ni asili ya kibinadamu ikizungumza na ya kimungu.Argument 6: Jesus prayed as a man, so the prayers are the human nature speaking to the divine.

Jibu letu. Haya ni maelezo ya Umoja kwa mistari kama Luka 22:42. Tunajibu kwamba Yesu anazungumza katika Yohana 17:5 juu ya utukufu aliokuwa nao "pamoja" na Baba kabla ya uumbaji, kabla ya asili yoyote ya kibinadamu ya kuomba. Wakati wa ubatizo sauti inasema "Wewe ndiwe Mwanangu, mpendwa wangu" (Luka 3:22), na Mwana amesimama pale. Kama kungekuwa na nafsi moja tu, tungelazimika kusoma sauti, Mwana na hua kama maonekano matatu ya nafsi moja kwa wakati mmoja, na hatuoni dokezo la hili katika Luka. Maombi ya Yesu yanasomeka kama mazungumzo halisi ya Mwana na Baba.Our answer. This is the Oneness explanation of verses such as Luke 22:42. We reply that Jesus speaks in John 17:5 of a glory He had "with" the Father before creation, before there was any human nature to pray. At the baptism the voice says "You are My beloved Son" (Luke 3:22), and the Son is standing there. If there were only one person, we would have to read the voice, the Son and the dove as three appearances of one person at the same moment, and we find no hint of this in Luke. Jesus' prayers read as the real conversation of the Son with the Father.

Hoja ya 7: Matendo hubatiza "kwa jina la Yesu" tu, kwa hiyo Mathayo 28:19 inamaanisha jina la Yesu.Argument 7: Acts baptizes only "in the name of Jesus," so Matthew 28:19 means Jesus' name.

Jibu letu. Katika Matendo 2:38, 8:16, 10:48 na 19:5, Luka anatuambia kwamba watu walibatizwa chini ya mamlaka ya Yesu. Hatoi fomula inayosemwa. Kubatizwa "kwa jina la" mtu humaanisha kubatizwa kwa mamlaka yake na kuingia katika utii kwake. Maelezo haya hayapingani na amri ya Yesu mwenyewe katika Mathayo 28:19. Amri kutoka kwa Yesu ndiyo mafundisho dhahiri zaidi, na vifungu vya Matendo vinapaswa kusomwa kwa upatano nayo. Wapentekoste wa Kiutatu hubatiza kwa maneno ya Mathayo 28:19, kwa sababu ni maneno ya Bwana mwenyewe.Our answer. In Acts 2:38, 8:16, 10:48 and 19:5, Luke tells us that people were baptized under the authority of Jesus. He does not give a spoken formula. To be baptized "in the name of" someone means to be baptized by his authority and into allegiance to him. These accounts do not contradict Jesus' own command in Matthew 28:19. The command from Jesus is the clearer teaching, and the Acts passages should be read in harmony with it. Trinitarian Pentecostals baptize with the words of Matthew 28:19, because they are the Lord's own words.

Hoja ya 8: Wokovu unahitaji ubatizo kwa jina la Yesu na kunena kwa lugha.Argument 8: Salvation requires baptism in Jesus' name and tongues.

Jibu letu. Mafundisho haya yanazidi Maandiko. Paulo anaandika, "Maana mmeokolewa kwa neema, kwa njia ya imani; wala hiyo haikutokana na nafsi zenu; ni kipawa cha Mungu" (Waefeso 2:8). Pia anaandika, "ya kwamba ukimkiri Yesu kwa kinywa chako kuwa ndiye Bwana, na kuamini moyoni mwako ya kwamba Mungu alimfufua katika wafu, utaokoka" (Warumi 10:9). Tunafanya ubatizo wa maji kama amri ya Kristo, na tunafundisha ubatizo katika Roho na ushahidi wa kunena kwa lugha, kama Vipindi vya 4 na 5 vilivyoonyesha. Lakini hatufanyi chochote kati ya hivi kuwa sharti la kuokolewa. Kunena kwa lugha ni ushahidi wa ubatizo katika Roho, si wa kuzaliwa upya. Paulo hata anauliza, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30), jambo ambalo lisingekuwa na maana kama kunena kwa lugha kungehitajika kwa wokovu.Our answer. This teaching goes beyond Scripture. Paul writes, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God" (Ephesians 2:8). He also writes, "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). We practice water baptism as a command of Christ, and we teach Spirit baptism and the evidence of tongues, as Units 4 and 5 showed. But we do not make any of these a condition of being saved. Tongues are the evidence of Spirit baptism, not of new birth. Paul even asks, "Do all speak with tongues?" (1 Corinthians 12:30), which would make no sense if tongues were required for salvation.

Jinsi Tunavyohusiana na Waumini wa UmojaHow We Relate to Oneness Believers

Tunapaswa kusema wazi. Mafundisho ya Umoja yanaenda kinyume na mafundisho ya Biblia na imani ya kihistoria kuhusu asili ya Mungu, na hili ni muhimu, kwa sababu tunaokolewa na Kristo wa kweli. Hatuwezi kusema kwamba misimamo hiyo miwili ni mitindo tofauti tu. Wakati huo huo, hatuhukumu mioyo ya watu binafsi. Waumini wengi wa Umoja wanampenda Yesu kwa unyofu na kumtumikia kwa kujitoa sana. Wajibu wetu ni kufundisha kweli, kuzungumza kwa adabu, na kuwaombea.We should speak plainly. Oneness teaching departs from the Bible and from the historic faith on the nature of God, and this matters, because we are saved by the true Christ. We cannot say that the two views are only different styles. At the same time, we do not judge the hearts of individuals. Many Oneness believers love Jesus sincerely and serve Him at cost. Our duty is to teach the truth, speak with courtesy, and pray for them.

Matumizi ya KichungajiPastoral Application

Dada Elena, mshiriki wa kanisa lako, ana jirani, Marcos, anayehudhuria kanisa la Umoja. Marcos amemwambia, "Ninyi Wapentekoste wa Kiutatu mnaamini miungu mitatu. Yesu ni Baba, Mwana na Roho wote kwa pamoja. Na ubatizo wenu hauhesabiki, kwa sababu hamkubatizwa kwa jina la Yesu." Elena anasumbuka na anakuuliza useme nini.Sister Elena, a member of your church, has a neighbor, Marcos, who attends a Oneness church. Marcos has told her, "You Trinitarians believe in three gods. Jesus is the Father, the Son and the Spirit all in one. And your baptism does not count, because you were not baptized in Jesus' name." Elena is troubled and asks you what to say.

Kwanza, mchungaji anamkumbusha Elena kwamba Marcos ni mtu wa kupendwa, si adui wa kushindwa.First, the pastor reminds Elena that Marcos is a person to love, not an enemy to defeat.

Pili, anamfundisha kusahihisha shtaka la kwanza kwa upole: "Hatuamini miungu mitatu. Tunaamini kuna Mungu mmoja, kama Kumbukumbu la Torati 6:4 inavyosema, na kwamba Mungu huyo mmoja ni Baba, Mwana na Roho."Second, he teaches her to correct the first charge gently: "We do not believe in three gods. We believe there is one God, as Deuteronomy 6:4 says, and that the one God is Father, Son and Spirit."

Tatu, anafungua Yohana 17:5 na Mathayo 3:16-17 pamoja naye na kuonyesha kwamba Mwana anazungumza na Baba, na kwamba watatu wapo pamoja wakati wa ubatizo.Third, he opens John 17:5 and Matthew 3:16-17 with her and points out that the Son speaks to the Father, and that the three are present together at the baptism.

Nne, anamwonyesha jinsi ya kuzungumza kuhusu ubatizo. Alibatizwa kwa mamlaka ya Yesu, akifuata amri yake katika Mathayo 28:19, na Matendo haitoi fomula tofauti. Wokovu wake unategemea Kristo, si fomula ya maneno.Fourth, he shows her how to speak about baptism. She was baptized by the authority of Jesus, following His command in Matthew 28:19, and Acts does not give a different formula. Her salvation depends on Christ, not on a form of words.

Tano, anamwonya asibishane kwa hasira wala kudhihaki. Anapaswa kumwuliza Marcos maswali ya unyofu, kama vile "Yesu alikuwa akimwomba nani alipoomba?" na kumwalika asome Injili ya Yohana pamoja naye.Fifth, he warns her not to argue in anger or to mock. She is to ask Marcos honest questions, such as "Who was Jesus speaking to when He prayed?" and invite him to read the Gospel of John with her.

MuhtasariSummary

Wapentekoste wa mwanzo walikuwa Wapentekoste wa Kiutatu. Karibu mwaka 1913, huko Arroyo Seco, mafundisho ya Umoja yalizuka, na viongozi kama Frank Ewart waliyaeneza. Mwaka 1916 Assemblies of God ilipitisha Taarifa ya Kweli za Msingi iliyokiri Utatu, na wachungaji wa Umoja waliondoka. Mashirika ya Umoja ni pamoja na Pentecostal Assemblies of the World na United Pentecostal Church International. Waumini wa Umoja wanafundisha kwamba Mungu ni nafsi moja iliyodhihirishwa kama Baba, Mwana na Roho, kwamba ubatizo lazima uwe kwa jina la Yesu, na, katika mashirika makubwa zaidi, kwamba wokovu unajumuisha ubatizo na kunena kwa lugha. Sisi tunafundisha Mungu mmoja katika nafsi tatu, kila mmoja akiwa Mungu kamili na tofauti. Kanisa lilikataa umodali wakati wa Tertullian na Sabellius na kukiri Utatu huko Nikea na Konstantinopoli. Tunajibu hoja za Umoja kutoka Kumbukumbu la Torati 6:4, Yohana 10:30, Yohana 17:5, Mathayo 28:19 na Waefeso 2:8. Tunazungumza kwa adabu na tunasimama imara.Early Pentecostals were Trinitarian. Around 1913, at Arroyo Seco, the Oneness teaching arose, and leaders such as Frank Ewart spread it. In 1916 the Assemblies of God adopted a Statement of Fundamental Truths that confessed the Trinity, and Oneness ministers left. Oneness bodies include the Pentecostal Assemblies of the World and the United Pentecostal Church International. Oneness believers teach that God is one person who has been manifested as Father, Son and Spirit, that baptism must be in Jesus' name, and, in the largest bodies, that salvation includes baptism and tongues. We teach one God in three persons, each fully God and distinct. The church rejected modalism in the time of Tertullian and Sabellius and confessed the Trinity at Nicaea and Constantinople. We answer the Oneness arguments from Deuteronomy 6:4, John 10:30, John 17:5, Matthew 28:19 and Ephesians 2:8. We speak with courtesy and hold firm.

Usomaji ZaidiFurther Reading

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

• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014) (Utangulizi wa Upentekoste).• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014).

• Vinson Synan, The Holiness-Pentecostal Tradition (1997) (Mapokeo ya Utakatifu-Kipentekoste).• Vinson Synan, The Holiness-Pentecostal Tradition (1997).

• Tertullian, Against Praxeas (Dhidi ya Praxeas), chanzo cha awali cha umma.• Tertullian, Against Praxeas, a public-domain primary source.

• The Nicene Creed (325) na Nicene-Constantinopolitan Creed (381) (Kanuni ya Imani ya Nikea na ya Nikea-Konstantinopoli).• The Nicene Creed (325) and the Nicene-Constantinopolitan Creed (381).

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