Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 8: Mafundisho ya Siku za Mwisho na Utume katika Theolojia ya Kipentekoste: Tumaini Lenye BarakaPentecostal and Charismatic Theology — Unit 8: Eschatology and Mission in Pentecostal Theology: The Blessed Hope

Mstari MkuuKey Verse

"Kwa kuwa Bwana mwenyewe atashuka kutoka mbinguni kwa mwago wa amri, na sauti ya malaika mkuu, na parapanda ya Mungu; nao waliokufa katika Kristo watafufuliwa kwanza; kisha sisi tulio hai, tuliosalia, tutanyakuliwa pamoja nao katika mawingu, tulilaki Bwana hewani; na hivyo tutakuwa pamoja na Bwana milele." (1 Wathesalonike 4:16-17, SUV)"For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." (1 Thessalonians 4:16-17, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini kurudi kwa Kristo ni sehemu ya Injili Kamili na kwa nini kunaumba maisha na utume wa Kipentekoste.1. Explain why the return of Christ is part of the Full Gospel and why it shapes Pentecostal life and mission.

2. Kueleza mpangilio wa matukio ya siku za mwisho kama Wapentekoste wa kawaida wanavyofundisha kwa kawaida: kunyakuliwa kwa kanisa, dhiki kuu, kurudi kwa Kristo, utawala wa miaka elfu, hukumu ya mwisho na uumbaji mpya.2. Describe the order of end-time events as classical Pentecostals usually teach it: the catching up of the church, the tribulation, the return of Christ, the thousand-year reign, the final judgment and the new creation.

3. Kueleza jinsi Wapentekoste wa mwanzo walivyounganisha kumiminwa kwa Roho na "mvua ya mwisho" (latter rain) na kazi ya haraka ya kuinjilisha ulimwengu.3. Explain how early Pentecostals linked the outpouring of the Spirit to the "latter rain" and to the urgent task of world evangelization.

4. Kutaja mitazamo mingine mikuu kuhusu utawala wa miaka elfu (amillennial, postmillennial na historic premillennial) na tofauti kuu kuhusu wakati wa kunyakuliwa kwa kanisa.4. Name the other main views of the millennium (amillennial, postmillennial and historic premillennial) and the main differences about the timing of the catching up of the church.

5. Kueleza pingamizi kuu dhidi ya tumaini la kabla ya miaka elfu (premillennial) na kutoa jibu la Kipentekoste kwa kila moja.5. State the main objections to the premillennial hope and give the Pentecostal answer to each.

Sauti ya Kipindi HikiThe Voice of This Unit

Kozi hii imeandikwa kutoka ndani ya Upentekoste wa kawaida, kwa ajili ya wanafunzi walio ndani yake. Ni ya kihafidhina na ya Utatu. Katika kipindi hiki tunafundisha tumaini la kabla ya utawala wa miaka elfu (premillennial) kama msimamo wa mapokeo ya Kipentekoste ya kawaida. Tunalifundisha kwa msimamo thabiti, kwa sababu tunaamini linafuata maana wazi ya Maandiko. Pia tunasema wazi kwamba Wakristo waaminifu wanaoamini Biblia wana mitazamo mingine, na tunaieleza mitazamo hiyo kwa haki na kwa ufupi. Kuhusu somo hili Biblia yenyewe inatuambia tuwe wanyenyekevu: "Siyo shauri lenu kujua nyakati na majira, ambayo Baba ameyaweka katika mamlaka yake mwenyewe" (Matendo 1:7).This course is written from inside classical Pentecostalism, for students who belong to it. It is conservative and Trinitarian. In this unit we teach the premillennial hope as the view of the classical Pentecostal tradition. We teach it with conviction, because we believe it follows the plain sense of Scripture. We also say plainly that faithful, Bible-believing Christians hold other views, and we describe those views fairly and briefly. On this subject the Bible itself tells us to be humble: "It is not for you to know times or seasons which the Father has put in His own authority" (Acts 1:7).

Kwa Nini Kuja kwa Kristo ni Sehemu ya Injili KamiliWhy the Coming of Christ Belongs to the Full Gospel

Katika Kipindi cha 3 tulijifunza Injili Kamili: Yesu kama Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme Ajaye. Sehemu ya tano si nyongeza. Injili bila kurudi kwa Kristo si injili nzima.In Unit 3 we studied the Full Gospel: Jesus as Savior, Sanctifier, Spirit-Baptizer, Healer and Coming King. The fifth part is not an extra. A gospel without the return of Christ is not the whole gospel.

Agano Jipya linasema juu ya kurudi kwa Kristo tena na tena. Paulo analiita "tumaini lenye baraka" katika Tito 2:13: "tukilitazamia tumaini lenye baraka, na ufunuo wa utukufu wa Mungu mkuu, na Mwokozi wetu, Yesu Kristo." Sala ya mwisho katika Biblia ni sala ya kuja kwake: "Amina, Njoo, Bwana Yesu" (Ufunuo 22:20). Meza ya Bwana yenyewe inatazama mbele, kwa maana tunatangaza kifo chake "hata ajapo" (1 Wakorintho 11:26).The New Testament speaks of the return of Christ again and again. Paul calls it "the blessed hope" in Titus 2:13: "looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ." The last prayer in the Bible is a prayer for His coming: "Even so, come, Lord Jesus!" (Revelation 22:20). The Lord's Supper itself looks forward, for we proclaim His death "till He comes" (1 Corinthians 11:26).

Kwa Wapentekoste, kuja kwa Kristo pia kunahusiana kwa karibu na Roho Mtakatifu. Roho ni "arabuni" ya urithi wetu (Waefeso 1:14). Karama za Roho hupewa kanisa kwa ajili ya wakati kati ya kuja kwa Kristo kwa mara ya kwanza na kuja kwake kwa mara ya pili. Steven Land, mwanatheolojia wa Kipentekoste, amesema kwamba kutamani ufalme ujao ni mojawapo ya mambo yanayoumba kiroho cha Kipentekoste kutoka ndani. Tunakubaliana. Roho anapomjaza mwumini, mwumini hatazami nyuma tu. Anatazama mbele na kusema, "Njoo, Bwana Yesu."For Pentecostals, the coming of Christ is also closely joined to the Holy Spirit. The Spirit is the "guarantee" of our inheritance (Ephesians 1:14). The gifts of the Spirit are given to the church for the time between Christ's first coming and His second coming. Steven Land, a Pentecostal theologian, has argued that longing for the coming kingdom is one of the things that shape Pentecostal spirituality from the inside. We agree. When the Spirit fills a believer, the believer does not look backward only. He looks forward and says, "Come, Lord Jesus."

Mpangilio wa Matukio Kama Wapentekoste wa Kawaida WanavyofundishaThe Order of Events as Classical Pentecostals Teach It

Madhehebu ya Kipentekoste ya kawaida, kama Assemblies of God, hujumuisha tumaini lenye baraka na utawala wa miaka elfu wa Kristo katika taarifa zao zilizoandikwa za imani. Mpangilio wa kawaida ni huu.Classical Pentecostal denominations, such as the Assemblies of God, include the blessed hope and the millennial reign of Christ in their written statements of faith. The usual order is the following.

1. Kunyakuliwa kwa kanisa. Kristo atakuja kwa ajili ya watu wake. "Nao waliokufa katika Kristo watafufuliwa kwanza; kisha sisi tulio hai, tuliosalia, tutanyakuliwa pamoja nao katika mawingu, tulilaki Bwana hewani." Neno "rapture" halimo katika Biblia zetu za Kiingereza; linatoka katika neno la Kilatini linalomaanisha "kunyakuliwa." Tazama pia 1 Wakorintho 15:51-52, ambapo Paulo anasema sote tutabadilishwa "kwa ghafula, kufumba na kufumbua."1. The catching up of the church. Christ will come for His people. "The dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air." The word "rapture" is not in our English Bibles; it comes from a Latin word for "caught up." See also 1 Corinthians 15:51-52, where Paul says that we shall all be changed "in a moment, in the twinkling of an eye."

2. Dhiki kuu. Danieli, Yesu na kitabu cha Ufunuo husema juu ya wakati wa dhiki kubwa kabla ya mwisho. Yesu alisema, "Maana siku zile kutakuwa dhiki kuu, ambayo haijatokea mfano wake tangu mwanzo wa ulimwengu hata leo, wala haitatokea kamwe" (Mathayo 24:21). Wapentekoste wengi wa kawaida wanaelewa hii kuwa kipindi cha hukumu juu ya dunia ambapo mtu wa kuasi, mpinga Kristo, anatokea (2 Wathesalonike 2:3-4).2. The tribulation. Daniel, Jesus and the book of Revelation speak of a time of great distress before the end. Jesus said, "For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be" (Matthew 24:21). Most classical Pentecostals understand this to be a period of judgment on the earth in which the man of lawlessness, the antichrist, appears (2 Thessalonians 2:3-4).

3. Kurudi kwa Kristo kunakoonekana. Yesu atarudi duniani kwa utukufu. Atakuja duniani, si kwenye mawingu tu. Matendo 1:11 inasema malaika waliwaambia wanafunzi kwamba Yesu huyu "atakuja jinsi ile ile kama mlivyomwona akienda zake mbinguni." Atawashinda adui zake na kuweka ufalme wake.3. The visible return of Christ. Jesus will come back to earth in glory. He will come to the earth, not only to the clouds. Acts 1:11 says the angels told the disciples that this same Jesus "will so come in like manner as you saw Him go into heaven." He will defeat His enemies and set up His kingdom.

4. Utawala wa miaka elfu (millennium). Ufunuo 20 unazungumza juu ya utawala wa miaka elfu moja. Yohana anasema kwamba wale waliokuwa waaminifu "wakaishi, wakamiliki pamoja na Kristo miaka elfu" (Ufunuo 20:4). Tunaelewa hii kuwa kipindi halisi ambapo Kristo anatawala duniani, Shetani amefungwa, na ahadi alizompa Mungu Israeli katika Agano la Kale zinatimizwa. Ndiyo sababu msimamo huu unaitwa "premillennial": Kristo anarudi kabla ya miaka elfu.4. The millennium. Revelation 20 speaks of a reign of one thousand years. John says that those who were faithful "lived and reigned with Christ for a thousand years" (Revelation 20:4). We understand this to be a real period in which Christ reigns on the earth, Satan is bound, and the promises God made to Israel in the Old Testament are fulfilled. This is why the view is called "premillennial": Christ returns before the thousand years.

5. Hukumu ya mwisho. Baada ya miaka elfu, Shetani anafunguliwa kwa muda mfupi na hatimaye anashindwa. Kisha inakuja hukumu ya kiti kikubwa cheupe cha enzi (Ufunuo 20:11-15), ambapo wafu wanahukumiwa.5. The final judgment. After the thousand years, Satan is released for a short time and is finally defeated. Then comes the great white throne judgment (Revelation 20:11-15), where the dead are judged.

6. Mbingu mpya na nchi mpya. Mungu anafanya vitu vyote kuwa vipya (Ufunuo 21:1-5). Tutakuwa pamoja naye milele. Mwisho wa hadithi ya Biblia si kuikimbia dunia, bali ni kuponywa kwa uumbaji na Mungu kukaa pamoja na watu wake.6. The new heaven and the new earth. God makes all things new (Revelation 21:1-5). We shall be with Him forever. The end of the Bible story is not an escape from the world, but the healing of creation and the dwelling of God with His people.

Mahali pa IsraeliThe place of Israel

Wapentekoste wengi wa kawaida wanaamini kwamba Mungu hajamaliza na watu wa Kiyahudi. Paulo anaandika kwamba "Israeli wote wataokolewa" (Warumi 11:26). Wapentekoste hutofautiana juu ya jinsi ya kusoma hili. Wote wanakubali kwamba tunadaiwa watu wa Kiyahudi upendo na ushuhuda, kamwe si dharau.Most classical Pentecostals believe that God has not finished with the Jewish people. Paul writes that "all Israel will be saved" (Romans 11:26). Pentecostals differ on how to read this. All agree that we owe the Jewish people love and witness, never contempt.

Mvua ya Mwisho na Uharaka wa UtumeThe Latter Rain and the Urgency of Mission

Wapentekoste wa mwanzo walisoma wakati wao wenyewe kwa nuru ya mwisho. Yoeli 2:23 inazungumza juu ya mvua ya kwanza na mvua ya mwisho (latter rain), na Yakobo 5:7 inazungumza juu ya mkulima anayengoja mvua ya kwanza na ya mwisho. Katika Nchi Takatifu, mvua ya kwanza huja wakati wa kupanda na mvua ya mwisho huja kabla ya mavuno. Wapentekoste wa mwanzo walifikiri kwamba kumiminwa kwa kwanza siku ya Pentekoste kulikuwa mvua ya kwanza, na kwamba kumiminwa kwa siku zao wenyewe kulikuwa mvua ya mwisho, iliyotolewa ili kuleta mavuno ya mwisho kabla ya Bwana kurudi. Unaweza kupata lugha hii katika magazeti ya Kipentekoste ya mwanzo, yakiwemo The Apostolic Faith kutoka Azusa Street.Early Pentecostals read their own time in the light of the end. Joel 2:23 speaks of the former rain and the latter rain, and James 5:7 speaks of the farmer who waits for the early and latter rain. In the Holy Land, the early rain comes at planting time and the latter rain comes before harvest. Early Pentecostals reasoned that the first outpouring at Pentecost was the early rain, and that the outpouring of their own day was the latter rain, given to bring in the final harvest before the Lord returned. You can find this language in the early Pentecostal papers, including The Apostolic Faith from Azusa Street.

Imani hii ilizaa shauku ya kimisheni ya harakati. Wapentekoste wengi wa mwanzo waliondoka nyumbani na pesa kidogo, kwa sababu waliamini wakati ulikuwa mfupi. Yesu alitoa ahadi mbili kwa pumzi moja: "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). Na Mathayo 24:14 inasema: "Na injili hii ya ufalme itahubiriwa katika ulimwengu wote, iwe ushuhuda kwa mataifa yote; ndipo ule mwisho utakapokuja."This conviction produced the missionary passion of the movement. Many early Pentecostals left home with little money, because they believed the time was short. Jesus gave two promises in the same breath: "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). And Matthew 24:14 says: "And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come."

Kwa hiyo mpangilio wa Kipentekoste ni: Roho, ushuhuda, mavuno, Mfalme. Nguvu za Roho hutolewa kwa ajili ya utume, na utume unaelekea kurudi kwa Kristo. Ndiyo sababu kanisa la Kipentekoste linaloacha kuwafikia wengine limepoteza kitu cha moyo wake. Tumaini lenye baraka na ubatizo katika Roho vinakwenda pamoja. Vyote viwili vinaelekeza kwenye kanisa lililo macho, takatifu na lililotumwa.So the Pentecostal order is: Spirit, witness, harvest, King. The power of the Spirit is given for mission, and mission moves toward the return of Christ. This is why a Pentecostal church that stops reaching out has lost something of its heart. The blessed hope and Spirit baptism belong together. Both point to a church that is awake, holy and sent.

Tumaini Lenye Baraka na Maisha MatakatifuThe Blessed Hope and Holy Living

Agano Jipya halifundishi kamwe kurudi kwa Kristo kama fumbo kwa akili zenye udadisi. Linaunganisha fundisho hilo na mwito wa kuishi vyema. Paulo anafunga 1 Wathesalonike 4 kwa maneno, "Basi, farijianeni kwa maneno haya" (1 Wathesalonike 4:18). Yohana anaandika kwamba kila mtu aliye na tumaini hili juu yake "hujitakasa, kama yeye alivyo safi" (1 Yohana 3:3). Petro anauliza tunapaswa kuwa watu wa namna gani, "katika mwenendo mtakatifu na utauwa" (2 Petro 3:11).The New Testament never teaches the return of Christ as a puzzle for curious minds. It joins the doctrine to a call to live well. Paul closes 1 Thessalonians 4 with the words, "Therefore comfort one another with these words." John writes that everyone who has this hope in Him "purifies himself, just as He is pure" (1 John 3:3). Peter asks what kind of people we ought to be, "in holy conduct and godliness" (2 Peter 3:11).

Kwa hiyo tumaini lenye baraka humpa Mpentekoste mambo matatu. Linatoa faraja, kwa maana wale waliopoteza wapendwa wao katika Kristo watawaona tena. Linatoa utakatifu, kwa maana tunataka kuwa tayari. Na linatoa ujasiri katika mateso. Katika sehemu nyingi waumini hukabiliana na umaskini, ugonjwa na shinikizo kwa ajili ya imani yao, na tumaini hili huwategemeza.The blessed hope therefore gives the Pentecostal three things. It gives comfort, for those who have lost loved ones in Christ will see them again. It gives holiness, for we want to be ready. And it gives courage in suffering. In many places believers face poverty, sickness and pressure for their faith, and this hope sustains them.

Mitazamo Mingine, kwa UfupiOther Views, Briefly

Wakristo wengine husoma Maandiko yale yale na kufikia hitimisho tofauti. Mchungaji wa Kipentekoste anapaswa kujua mitazamo mikuu na kuzungumza juu yake kwa heshima.Other Christians read the same Scriptures and come to different conclusions. A Pentecostal pastor should know the main views and should speak of them with respect.

Isiyo na utawala halisi wa miaka elfu (Amillennialism). Msimamo huu unashikilia kwamba "miaka elfu" katika Ufunuo 20 ni ishara ya kipindi cha sasa kati ya kuja kwa Kristo kwa mara ya kwanza na ya pili, ambapo Kristo anatawala kutoka mbinguni. Anaporudi huja ufufuo, hukumu na uumbaji mpya. Wakristo wengi wa Kikatoliki, Kilutheri na wa Warekebisho (Reformed) wanashikilia msimamo huu.Amillennialism. This view holds that the "thousand years" in Revelation 20 is a symbol for the present age between Christ's first and second comings, in which Christ reigns from heaven. At His return come the resurrection, the judgment and the new creation. Many Roman Catholic, Lutheran and Reformed Christians hold this view.

Ya baada ya miaka elfu (Postmillennialism). Msimamo huu unashikilia kwamba injili itaenea kwa mafanikio makubwa hivi kwamba kipindi kirefu cha amani na haki kinakuja kabla Kristo hajarudi. Ulikuwa na ushawishi katika vipindi fulani vya historia ya kanisa, hasa miongoni mwa waandishi fulani wa Puritan na Warekebisho.Postmillennialism. This view holds that the gospel will spread so successfully that a long age of peace and righteousness comes before Christ returns. It was influential in some periods of church history, especially among certain Puritan and Reformed writers.

Wa kabla ya miaka elfu wa kihistoria (Historic premillennialism). Msimamo huu unakubali kwamba Kristo anarudi kabla ya utawala halisi wa miaka elfu, lakini kwa kawaida unafundisha kwamba kanisa linapitia dhiki kuu. Hautenganishi Israeli na kanisa kwa ukali kama mafundisho ya vipindi vya mpango wa Mungu (dispensationalism) yanavyofanya.Historic premillennialism. This view agrees that Christ returns before a literal thousand-year reign, but it usually teaches that the church goes through the tribulation. It does not sharply divide Israel and the church as dispensationalism does.

Mitazamo kuhusu wakati wa kunyakuliwa kwa kanisa. Miongoni mwa wale wa kabla ya miaka elfu, msimamo wa "kabla ya dhiki" (pre-tribulation) unasema kwamba kanisa linanyakuliwa kabla ya dhiki kuu. Msimamo wa "katikati ya dhiki" (mid-tribulation) unasema ni wakati wa dhiki. Msimamo wa "baada ya dhiki" (post-tribulation) unasema ni mwishoni mwa dhiki, wakati wa kurudi kwa Kristo kunakoonekana. Msimamo wa nne, "kabla ya ghadhabu" (pre-wrath), unaweka baadaye katika dhiki, kabla ya kumiminwa kwa mwisho kwa ghadhabu ya Mungu. Wapentekoste wengi wa kawaida wanashikilia msimamo wa kabla ya dhiki, lakini si wote, na taarifa za madhehebu kwa kawaida husema kidogo kuliko wahubiri maarufu.Views about the timing of the catching up. Among premillennialists, the "pre-tribulation" view says that the church is caught up before the tribulation. The "mid-tribulation" view says it is during the tribulation. The "post-tribulation" view says it is at the end of the tribulation, at the visible return of Christ. A fourth view, "pre-wrath," places it later in the tribulation, before God's final outpouring of wrath. Many classical Pentecostals hold the pre-tribulation view, but not all, and the denominations' statements usually say less than popular preachers do.

Msingi wetu wa pamoja ni mkubwa zaidi kuliko tofauti zetu: Kristo atarudi kwa mtu na kwa kuonekana, wafu watafufuliwa, kutakuwa na hukumu, na Mungu atafanya vitu vyote kuwa vipya.Our common ground is far larger than our differences: Christ will return personally and visibly, the dead will be raised, there will be a judgment, and God will make all things new.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Msimamo wa kabla ya miaka elfu (premillennialism) ni uvumbuzi wa kisasa wa miaka ya 1800.Objection 1: Premillennialism is a modern invention from the 1800s.

Wakosoaji wanabainisha kwamba namna ya kabla ya dhiki ya fundisho hili ilijulikana sana kupitia John Nelson Darby na, baadaye, kupitia Scofield Reference Bible (1909). Wanasema kanisa la kwanza halikulifundisha, na kwamba Wapentekoste walilichukua kutoka kwa walimu wa Biblia wa dispensationalism.Critics note that the pre-tribulation form of the teaching became widely known through John Nelson Darby and, later, through the Scofield Reference Bible (1909). They say the early church did not teach it, and that Pentecostals took it from dispensational Bible teachers.

Jibu letu. Tunakubali kwamba namna ya kabla ya dhiki ilipata umaarufu katika karne ya kumi na tisa, na kwamba Wapentekoste wengi wa mwanzo waliijifunza kutoka kwa walimu wa Utakatifu na wa kiinjilisti. Hatulifichi hili. Lakini kiini cha fundisho, kwamba Kristo atarudi na kutawala kwa kuonekana duniani, ni cha zamani zaidi. Wanahistoria wanaandika kwamba Wakristo wengi katika karne ya pili waliamini utawala wa Kristo duniani. Muhimu zaidi, hoja yetu inategemea Maandiko. Ufunuo 20 unazungumza juu ya utawala "miaka elfu" mara sita katika mistari saba ya kwanza, na usomaji wa asili ni kwamba utawala wa Kristo unafuata kurudi kwake. Fundisho ni kweli au uongo kwa kile Biblia inasema, si kwa nani aliyelifundisha kwanza.Our answer. We admit that the pre-tribulation form became popular in the nineteenth century, and that many early Pentecostals learned it from Holiness and evangelical teachers. We do not hide this. But the heart of the teaching, that Christ will return and reign visibly on the earth, is much older. Historians record that many Christians in the second century believed in an earthly reign of Christ. More important, our case rests on Scripture. Revelation 20 speaks of a reign "for a thousand years" six times in the first seven verses, and the natural reading is that Christ's reign follows His return. A teaching is true or false by what the Bible says, not by who taught it first.

Pingamizi la 2: Ufunuo ni wa kiishara, kwa hiyo miaka elfu haiwezi kuwa halisi.Objection 2: Revelation is symbolic, so the thousand years cannot be literal.

Wale wasioamini utawala halisi wa miaka elfu (Amillennialists) husema kwamba Ufunuo umejaa ishara kama wanyama, mihuri na mabakuli, kwa hiyo nambari pia inapaswa kusomwa kama ishara.Amillennialists say that Revelation is full of symbols such as beasts, seals and bowls, so the number should be read as a symbol too.

Jibu letu. Ufunuo hutumia ishara, na tunapaswa kuzisoma kwa uangalifu. Lakini ishara katika Maandiko huwakilisha mambo halisi. Pia tunaona kwamba kitabu kinaelezwa kuwa unabii (Ufunuo 1:3) na kwamba Yohana anatofautisha kati ya alichokiona na maana yake. Ahadi kuu za Agano la Kale, kama amani kati ya mataifa katika Isaya 2:4, bado hazijatimizwa kama manabii walivyoeleza. Utawala ujao wa Kristo unazilingana vizuri. Tunashikilia msimamo huu kwa unyenyekevu, na si kama jaribio la ushirika.Our answer. Revelation does use symbols, and we should read them carefully. But symbols in Scripture stand for real things. We also notice that the book is described as prophecy (Revelation 1:3) and that John distinguishes between what he saw and what it means. Great Old Testament promises, such as peace among the nations in Isaiah 2:4, have not yet been fulfilled as the prophets described. A future reign of Christ fits them well. We hold this view humbly, and not as a test of fellowship.

Pingamizi la 3: Kunyakuliwa kabla ya dhiki hakumo katika Maandiko.Objection 3: The catching up before the tribulation is not in Scripture.

Wale wa baada ya dhiki (Post-tribulationists) wanabainisha kwamba hakuna mstari unaosema wazi kwamba kanisa linaondolewa kabla ya dhiki. Pia wanabainisha kwamba Yesu aliwaambia wanafunzi kwamba wangekuwa na dhiki ulimwenguni (Yohana 16:33).Post-tribulationists point out that no verse says plainly that the church is removed before the tribulation. They also note that Jesus told the disciples they would have tribulation in the world (John 16:33).

Jibu letu. Hii ndiyo tofauti nzito zaidi kati ya Wakristo wa kabla ya miaka elfu, na Wapentekoste hawajawahi kukubaliana juu yake. Wale wanaoshikilia msimamo wa kabla ya dhiki wanaonyesha ahadi kama 1 Wathesalonike 5:9: "Kwa kuwa Mungu hakututia katika ghadhabu, bali katika kupata wokovu kwa Bwana wetu Yesu Kristo." Wanaamini dhiki ni wakati wa ghadhabu ya Mungu juu ya ulimwengu ulioasi, ambayo kanisa linaepushwa nayo. Wale wasiokubaliana wanatukumbusha kwamba waumini daima wanaitwa kuwa tayari kuteseka. Mchungaji mwenye hekima anashikilia yote mawili: hatujui wakati kamili, na lazima tuwe waaminifu iwe tunaokolewa kutoka kwa jaribu au tunapitishwa ndani yake.Our answer. This is the most serious difference among premillennial Christians, and Pentecostals have never agreed on it. Those who hold the pre-tribulation view point to promises such as 1 Thessalonians 5:9: "For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ." They believe the tribulation is a time of God's wrath on a rebellious world, from which the church is spared. Those who disagree remind us that believers are always called to be ready to suffer. A wise pastor holds both: we do not know the exact time, and we must be faithful whether we are rescued from the trial or carried through it.

Pingamizi la 4: Mafundisho kuhusu mwisho huleta kuikimbia dunia, hofu na kuweka tarehe.Objection 4: Teaching about the end leads to escapism, fear and date-setting.

Hili ni onyo la haki. Baadhi ya wahubiri wametaja miaka ya kurudi kwa Bwana, na wengine wametumia hofu kuwasukuma watu.This is a fair warning. Some preachers have named years for the Lord's return, and others have used fear to move people.

Jibu letu. Kuweka tarehe kunakatazwa wazi na Yesu: "Lakini habari ya siku ile na saa ile hakuna mtu ajuaye, wala malaika wa mbinguni, wala Mwana, ila Baba peke yake" (Mathayo 24:36). Kila tarehe iliyotabiriwa imeshindwa, na kila kushindwa kumewadhuru waumini wa kawaida. Mwalimu wa Kipentekoste anayewajibika hatoi tarehe wala hatumii fundisho kutisha. Kuhusu kuikimbia dunia, historia ya harakati inaonyesha kinyume. Waumini waliotazamia kurudi kwa Bwana walijenga misheni, shule, zahanati na makanisa, kwa sababu Yesu yule yule anayekuja alituambia tufanye kazi yake hadi aje (Luka 19:13).Our answer. Date-setting is plainly forbidden by Jesus: "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matthew 24:36). Every predicted date has failed, and each failure has harmed ordinary believers. A responsible Pentecostal teacher gives no dates and does not use the doctrine to frighten. As for escapism, the history of the movement shows the opposite. Believers who looked for the Lord's return built missions, schools, clinics and churches, because the same Jesus who is coming told us to do His work until He comes (Luke 19:13).

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji mdogo anapokea ujumbe kutoka kwa mmoja wa washiriki wake. Mgeni aliyetembelea kanisa amekuwa akiwaambia watu kwamba, kulingana na hesabu zake, Bwana atarudi katika mwezi fulani. Familia kadhaa zinaogopa, na kijana mmoja anasema ataacha masomo yake kwa sababu "haijalishi sasa."A pastor in a small town receives a message from one of his members. A visitor to the church has been telling people that, according to his calculations, the Lord will return in a particular month. Several families are afraid, and one young man says he will leave his studies because "it does not matter now."

Mchungaji kwanza anazungumza na mgeni kwa upole na faraghani, na kumwuliza anajengaje dai lake. Pili, anafundisha kanisa zima kutoka Mathayo 24:36 na Matendo 1:7, na kuonyesha kwamba Yesu mwenyewe alikataa kutoa tarehe. Tatu, hajibu kwa dharau kwa fundisho la tumaini lenye baraka. Anafundisha 1 Wathesalonike 4 na mwito wa utakatifu na utume, ili kanisa lijue kwamba kuwa tayari humaanisha kuishi kwa uaminifu kila siku. Nne, anamtembelea kijana na kumtia moyo aendelee na masomo yake na kazi yake, na amtumikie Mungu mahali alipo, kwa sababu Yesu alisema, "Fanyeni biashara hata nitakapokuja" (Luka 19:13).The pastor first speaks with the visitor, gently and in private, and asks him on what he bases his claim. Second, he teaches the whole church from Matthew 24:36 and Acts 1:7, and shows that Jesus Himself refused to give a date. Third, he does not respond with scorn for the doctrine of the blessed hope. He teaches 1 Thessalonians 4 and the call to holiness and mission, so that the church knows that being ready means living faithfully each day. Fourth, he visits the young man and encourages him to continue his studies and his work, and to serve God where he is, because Jesus said, "Occupy till I come" (Luke 19:13).

MuhtasariSummary

Kuja kwa Kristo ni sehemu ya tano ya Injili Kamili. Wapentekoste wa kawaida kwa kawaida hufundisha mpangilio wa kabla ya miaka elfu (premillennial): kunyakuliwa kwa kanisa, dhiki kuu, kurudi kwa Kristo kunakoonekana, utawala wa miaka elfu, hukumu ya mwisho na mbingu mpya na nchi mpya. Wapentekoste wa mwanzo walisoma kumiminwa kwa Roho kama mvua ya mwisho (latter rain) iliyoandaa mavuno, na imani hii ililisha uharaka wao wa kimisheni. Ubatizo katika Roho hutoa nguvu kwa ushuhuda, na ushuhuda unaelekea kurudi kwa Mfalme. Wakristo wengine wanashikilia mitazamo ya amillennial, postmillennial au historic premillennial, na wale wa kabla ya miaka elfu hutofautiana juu ya kama kanisa linanyakuliwa kabla, wakati, au baada ya dhiki kuu. Tunajibu pingamizi kutoka Maandiko, tunakataa kuweka tarehe, na tunashikilia tumaini lenye baraka kama chanzo cha faraja, utakatifu na utume.The coming of Christ is the fifth part of the Full Gospel. Classical Pentecostals usually teach a premillennial order: the catching up of the church, the tribulation, the visible return of Christ, a thousand-year reign, the final judgment and the new heaven and new earth. Early Pentecostals read the outpouring of the Spirit as the latter rain that prepared the harvest, and this belief fed their missionary urgency. Spirit baptism gives power for witness, and witness moves toward the return of the King. Other Christians hold amillennial, postmillennial or historic premillennial views, and premillennialists differ on whether the church is caught up before, during or after the tribulation. We answer objections from Scripture, we refuse to set dates, and we hold the blessed hope as a source of comfort, holiness and mission.

Usomaji ZaidiFurther Reading

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

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

• Taarifa za imani za madhehebu ya kawaida, kama Statement of Fundamental Truths (Taarifa ya Kweli za Msingi) ya Assemblies of God.• The statements of faith of the classical denominations, such as the Assemblies of God Statement of Fundamental Truths.

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

• The Apostolic Faith (Los Angeles, 1906-1908) (Imani ya Kitume), chanzo cha awali cha lugha ya mvua ya mwisho.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source for the latter rain language.

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