Teolojia ya Kipentekoste na ya Karismatiki — Sehemu ya 9: Theolojia za Karismatiki na za Wimbi la Tatu: Namna za Kisakramenti, za Warekebisho na za KiinjilistiPentecostal and Charismatic Theology — Unit 9: Charismatic and Third-Wave Theologies: Sacramental, Reformed and Evangelical Forms

Mstari MkuuKey Verse

"mkijitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani. Mwili mmoja, na Roho mmoja, kama vile mlivyoitwa katika tumaini moja la mwito wenu; Bwana mmoja, imani moja, ubatizo mmoja" (Waefeso 4:3-5, SUV)"endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism" (Ephesians 4:3-5, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza jinsi harakati ya karismatiki na Wimbi la Tatu (Third Wave) zinavyotofautiana na Upentekoste wa kawaida katika historia, mafundisho na mazoezi.1. Explain how the charismatic movement and the Third Wave differ from classical Pentecostalism in history, teaching and practice.

2. Kueleza namna ya kisakramenti ya theolojia ya karismatiki, inayopatikana miongoni mwa Wakatoliki, Waanglikana na Walutheri.2. Describe the sacramental form of charismatic theology, as found among Roman Catholics, Anglicans and Lutherans.

3. Kueleza namna za Warekebisho (Reformed) na za kiinjilisti za theolojia ya karismatiki, na mafundisho ya Wimbi la Tatu ya John Wimber na C. Peter Wagner.3. Describe the Reformed and evangelical forms of charismatic theology and the Third Wave teaching of John Wimber and C. Peter Wagner.

4. Kutaja mambo makuu ambapo Wapentekoste wa kawaida wanakubaliana na mikondo hii na mambo makuu ambapo tunatofautiana.4. Name the main points where classical Pentecostals agree with these streams and the main points where we differ.

5. Kueleza pingamizi kuu ambazo kila upande hutoa dhidi ya mwingine na kutoa jibu la Wapentekoste wa kawaida.5. State the main objections each side raises against the other and give the classical Pentecostal answer.

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 tunajifunza Wakristo wanaoshiriki upendo wetu kwa Roho Mtakatifu lakini ambao si mara zote wanashiriki mafundisho yetu. Tunafurahia yale Roho amefanya miongoni mwao. Pia tunasema, kwa upole na kwa uwazi, mahali tunaposhikilia imani tofauti. Kipimo chetu ni kile alichotoa Paulo: "jaribuni yote; lishikeni lililo jema" (1 Wathesalonike 5:21).This course is written from inside classical Pentecostalism, for students who belong to it. It is conservative and Trinitarian. In this unit we study Christians who share our love of the Holy Spirit but who do not always share our doctrine. We rejoice in what the Spirit has done among them. We also say, kindly and clearly, where we hold a different conviction. Our standard is the one Paul gave: "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Mikondo Mitatu, Familia MojaThree Streams, One Family

Kozi ya 1 ilieleza historia ya harakati hizi, kwa hiyo hapa tunakumbuka muhtasari tu. Upentekoste wa kawaida ulikua kutoka kwa uamsho wa mwanzoni mwa miaka ya 1900. Uamsho wa karismatiki ulianza kuonekana sana katika miaka ya 1960, wakati Wakristo katika makanisa ya zamani walipopokea uzoefu kama wa Matendo na kubaki katika makanisa yao wenyewe. Wakati maarufu wa mwanzo ulikuwa mwaka 1960, wakati kasisi wa Episcopal, Dennis Bennett, aliposema hadharani kuhusu uzoefu wake wa Roho huko Van Nuys, California. Mwaka 1967 uamsho ulifikia Wakatoliki katika Chuo Kikuu cha Duquesne huko Pittsburgh. Wimbi la Tatu lilikuja baadaye, katika miaka ya 1980, miongoni mwa wainjilisti waliotaka nguvu za Roho lakini hawakutaka kuitwa Wapentekoste wala wakarismatiki.Course 1 told the history of these movements, so here we only recall the outline. Classical Pentecostalism grew out of the revivals of the early 1900s. The charismatic renewal began to appear widely in the 1960s, when Christians in older churches received experiences like those in Acts and stayed in their own churches. A well-known early moment was in 1960, when an Episcopal priest, Dennis Bennett, spoke publicly of his experience of the Spirit in Van Nuys, California. In 1967 the renewal reached Roman Catholics at Duquesne University in Pittsburgh. The Third Wave came later, in the 1980s, among evangelicals who wanted the power of the Spirit but did not wish to be called Pentecostal or charismatic.

Waandishi wengi huzungumza juu ya haya kama mawimbi matatu. Sisi tunapendelea kufikiri juu ya mto mmoja wenye mikondo mitatu. Yote matatu yanasema juu ya kazi ya sasa ya Roho, juu ya karama kama uponyaji na unabii, na juu ya ibada yenye uhai. Lakini hayafundishi mambo yale yale kabisa, na mchungaji anayehudumu miongoni mwao lazima ajue tofauti.Many writers speak of these as three waves. We prefer to think of one river with three streams. All three speak of the present work of the Spirit, of gifts such as healing and prophecy, and of lively worship. But they do not teach exactly the same things, and a pastor who ministers among them must know the differences.

Namna ya KisakramentiThe Sacramental Form

Katika Kanisa Katoliki la Roma, makanisa ya Anglikana na Episcopal na baadhi ya makanisa ya Kilutheri, uamsho wa karismatiki ulikua ndani ya mapokeo yenye nguvu ya kisakramenti. Kwa Wakristo hawa, ubatizo na sakramenti nyingine ndizo njia za kawaida ambazo Mungu hutoa neema. Kwa hiyo kwa kawaida hawaelezi ubatizo katika Roho kama zawadi mpya inayoanza baada ya kuongoka. Wanatheolojia wa Kikatoliki, kama Kilian McDonnell wa Wabenediktini, wamefundisha kwamba "ubatizo katika Roho" ni kuachiliwa au kufanywa upya kwa neema iliyokwisha kutolewa katika kuingizwa kwa Kikristo: ubatizo, kipaimara na maisha ya kanisa. Uamsho huleta neema hiyo katika uzoefu wa fahamu, na karama za Roho zinakuwa hai. Vikundi vya maombi, ibada za uponyaji na kuimba kwa lugha mara nyingi huendelea pamoja na Misa na liturujia.In the Roman Catholic Church, the Anglican and Episcopal churches and some Lutheran churches, the charismatic renewal grew inside a strong sacramental tradition. For these Christians, baptism and the other sacraments are the normal ways God gives grace. So they usually do not describe Spirit baptism as a new gift that begins after conversion. Catholic theologians, such as the Benedictine Kilian McDonnell, have taught that "baptism in the Spirit" is the release or renewal of the grace already given in Christian initiation: baptism, confirmation and the life of the church. The renewal brings that grace into conscious experience, and the gifts of the Spirit become active. Prayer groups, healing services and singing in tongues often continue alongside the Mass and the liturgy.

Tunachoweza kukiriWhat we can affirm

Tunamsifu Mungu kwa njaa ya Roho ambayo uamsho huu umeleta kwa mamilioni. Wakatoliki wengi wamerudi kwenye Biblia, maombi na karama kwa sababu yake. Pia tunathamini utunzaji wao kwa ibada na kwa umoja wa kanisa. Maneno ya Petro siku ya Pentekoste, "Kwa maana ahadi hii ni kwenu ninyi na kwa watoto wenu, na kwa watu wote walio mbali" (Matendo 2:39), yanaonyesha kwamba Roho si mali ya dhehebu moja.We praise God for the hunger for the Spirit that this renewal has brought to millions. Many Catholics have returned to the Bible, to prayer and to the gifts because of it. We also value their care for worship and for the unity of the church. Peter's words on Pentecost, "For the promise is to you and to your children, and to all who are afar off" (Acts 2:39), show that the Spirit is not owned by one denomination.

Mahali tunapotofautianaWhere we differ

Wapentekoste wa kawaida hawafundishi kwamba neema hupatikana kupitia sakramenti kama makanisa ya kisakramenti yanavyofundisha. Tunaamini mtu anaokolewa kwa neema kwa njia ya imani (Waefeso 2:8-9) na kwamba kuzaliwa upya ni kazi ya Roho kujibu imani, si kitu kinachotolewa moja kwa moja katika ibada. Pia hatukubali baadhi ya mafundisho ya Kikatoliki, kama mamlaka ya papa na nafasi ya Maria katika maombi, kwa sababu hatuyaoni yana msaada katika Maandiko. Tunasema hili bila hasira. Wakatoliki wengi wa karismatiki wanampenda Yesu na kumtumaini kwa wokovu, na tunawaita ndugu na dada katika yeye popote tunapoona tunda hilo.Classical Pentecostals do not teach that grace comes through the sacraments in the way sacramental churches teach. We believe a person is saved by grace through faith (Ephesians 2:8-9) and that the new birth is the work of the Spirit in response to faith, not something given automatically in a rite. We also do not accept some Catholic teachings, such as the authority of the pope and the place of Mary in prayer, because we find them without support in Scripture. We say this without anger. Many charismatic Catholics love Jesus and trust Him for salvation, and we call them brothers and sisters in Him wherever we see that fruit.

Namna za Warekebisho na za KiinjilistiThe Reformed and Evangelical Forms

Mkondo mwingine unatoka kwa Waprotestanti wenye asili ya Warekebisho (Reformed) na ya kiinjilisti pana zaidi. Baadhi ya Wakristo hawa pia hawakuondoka katika makanisa yao. Walishawishiwa na Maandiko, na mara nyingi na uzoefu, kwamba karama za Roho hazijakoma.Another stream comes from Protestants of Reformed and wider evangelical background. Some of these Christians did not leave their churches either. They were persuaded by Scripture, and often by experience, that the gifts of the Spirit have not ended.

Hapa lazima tuwe waangalifu na majina. Mhubiri wa Kipresbiteri wa Welisi D. Martyn Lloyd-Jones alifundisha kwamba ubatizo na Roho Mtakatifu ni tofauti na kuongoka, na kwamba unamletea mwumini uhakika na nguvu. Hakujiita Mpentekoste na hakufundisha kwamba lugha lazima iwe ishara ya kwanza. Waandishi wa kiinjilisti wa baadaye, kama Wayne Grudem, Sam Storms na Jack Deere, walifundisha kwamba karama za Roho, ikiwa ni pamoja na unabii na uponyaji, ni kwa ajili ya kanisa leo. Kitabu cha Deere Surprised by the Power of the Spirit (1993) kinasimulia jinsi mwalimu wa Biblia ambaye zamani alifundisha kwamba karama za miujiza zilikoma alifikia hitimisho tofauti. Waandishi hawa mara nyingi huitwa "wanaoamini kuendelea kwa karama wa Warekebisho" (Reformed continuationists) au "walio wazi lakini waangalifu."Here we must be careful with names. The Welsh Presbyterian preacher D. Martyn Lloyd-Jones taught that baptism with the Holy Spirit is different from conversion, and that it brings assurance and power to a believer. He did not call himself Pentecostal and he did not teach that tongues must be the first sign. Later evangelical writers, such as Wayne Grudem, Sam Storms and Jack Deere, taught that the gifts of the Spirit, including prophecy and healing, are for the church today. Deere's Surprised by the Power of the Spirit (1993) tells how a Bible teacher who once taught that the miraculous gifts had ended came to a different conclusion. These writers are often called "Reformed continuationists" or "open but cautious."

Kwa kawaida mkarismatiki wa Warekebisho na wa kiinjilisti anashikilia mambo manne:Typically the Reformed and evangelical charismatic holds four points:

1. Kila mwumini hubatizwa katika Roho wakati wa kuongoka, kwa kutegemea 1 Wakorintho 12:13: "Kwa maana, kwa Roho mmoja sisi sote tulibatizwa tuwe mwili mmoja."1. Every believer is baptized in the Spirit at conversion, based on 1 Corinthians 12:13: "For by one Spirit we were all baptized into one body."

2. Baada ya kuongoka, waumini wanaweza "kujazwa" tena na tena na Roho (Waefeso 5:18).2. After conversion, believers may be "filled" again and again with the Spirit (Ephesians 5:18).

3. Karama za Roho zinaendelea, na lazima zipimwe kwa Maandiko na kutumiwa kwa utaratibu.3. The gifts of the Spirit continue, and they must be tested by Scripture and exercised with order.

4. Lugha ni karama moja kati ya nyingi, si ishara ya kwanza ya lazima ya ubatizo katika Roho.4. Tongues are one gift among many, not the necessary first sign of Spirit baptism.

Kuhusu mambo ya 1 na 4, sisi, kama Wapentekoste wa kawaida, tunashikilia mtazamo tofauti. Kuhusu mambo ya 2 na 3 tunafurahi kukubaliana.On points 1 and 4 we, as classical Pentecostals, hold a different view. On points 2 and 3 we rejoice to agree.

Wimbi la TatuThe Third Wave

Jina "Wimbi la Tatu" (Third Wave) lilitumiwa na C. Peter Wagner, profesa wa ukuaji wa kanisa katika Fuller Theological Seminary huko California. Alilitumia kwa Wakristo wa kiinjilisti waliokuwa wazi kwa nguvu za Roho lakini ambao hawakuwa Wapentekoste wa kawaida wala sehemu ya uamsho wa karismatiki. John Wimber, kiongozi wa harakati ya Vineyard, akawa mwalimu wake maarufu zaidi. Mwanzoni mwa miaka ya 1980 Wimber na Wagner walifundisha kozi huko Fuller kuhusu ishara, maajabu na ukuaji wa kanisa, iliyovutia usikivu mpana.The name "Third Wave" was used by C. Peter Wagner, a professor of church growth at Fuller Theological Seminary in California. He used it for evangelical Christians who were open to the power of the Spirit but who were neither classical Pentecostal nor part of the charismatic renewal. John Wimber, the leader of the Vineyard movement, became its best-known teacher. In the early 1980s Wimber and Wagner taught a course at Fuller on signs, wonders and church growth, which drew wide attention.

Mawazo makuu ya Wimbi la Tatu ni haya.The main ideas of the Third Wave are these.

Ufalme wa Mungu, tayari na bado. Wimber alitegemea msomi wa kiinjilisti George Eldon Ladd. Yesu alileta ufalme katika kuja kwake kwa mara ya kwanza, lakini bado haujakamilika. Kwa hiyo tunaweza kutarajia ishara za ufalme, kama uponyaji na ukombozi, hata kabla ya ushindi wa mwisho.Kingdom of God, already and not yet. Wimber drew on the evangelical scholar George Eldon Ladd. Jesus brought the kingdom in His first coming, but it is not yet complete. So we may expect the signs of the kingdom, such as healing and deliverance, even before the final victory.

Uinjilisti wa nguvu (Power evangelism). Uponyaji na ishara nyingine hufungua mioyo kwa injili. Wimber alifundisha kwamba kanisa linapaswa kutarajia Mungu aonyeshe nguvu zake linapotangaza habari njema.Power evangelism. Healing and other signs open hearts to the gospel. Wimber taught that the church should expect God to show His power when it proclaims the good news.

Ubatizo katika Roho wakati wa kuongoka. Kama katika mkondo wa Warekebisho, walimu wa Wimbi la Tatu wanashikilia kwamba Roho hupokelewa wakati wa kuongoka. Uzoefu wa baadaye huitwa kujazwa au kuwezeshwa. Hawafundishi lugha kama ishara ya kwanza ya lazima.Spirit baptism at conversion. As in the Reformed stream, Third Wave teachers hold that the Spirit is received at conversion. Later experiences are called fillings or empowerments. They do not teach tongues as the necessary first sign.

Huduma ya waumini wote. Washiriki wa kawaida wa kanisa huwaombea wagonjwa na kutumia karama, si wachungaji na wainjilisti tu.Ministry by all believers. Ordinary church members pray for the sick and use gifts, and not only pastors and evangelists.

Mitandao ya neo-karismatikiNeo-charismatic networks

Kutoka kwenye mizizi hii, na kutoka kwa harakati nyingi huru barani Afrika, Asia na Amerika ya Kusini, imekua familia kubwa na tofauti inayoitwa neo-karismatiki (neo-charismatic). Baadhi ya mitandao hii hufundisha kwamba mitume na manabii lazima watawale kanisa leo. Tuliitaja katika Kozi ya 1. Mchungaji anapaswa kupima madai yao kwa Maandiko, hasa madai ya mamlaka ya pekee kwa viongozi. Assemblies of God nchini Marekani, kwa mfano, ilikataa hadharani mafundisho fulani yaliyopita kiasi ya New Order of the Latter Rain mwishoni mwa miaka ya 1940, kwa sababu waliamini mafundisho hayo yalikwenda zaidi ya Biblia. Biblia inatupa kipimo: "Wapenzi, msiiamini kila roho, bali zijaribuni hizo roho kwamba zatokana na Mungu" (1 Yohana 4:1).From these roots, and from many independent movements in Africa, Asia and Latin America, has grown the large and varied family called neo-charismatic. Some of these networks teach that apostles and prophets must rule the church today. We mentioned them in Course 1. A pastor should weigh their claims by Scripture, especially claims of special authority for leaders. The Assemblies of God in the United States, for example, publicly rejected certain extreme teachings of the New Order of the Latter Rain in the late 1940s, because they believed those teachings went beyond the Bible. The Bible gives us the test: "Beloved, do not believe every spirit, but test the spirits, whether they are of God" (1 John 4:1).

Mambo ya Makubaliano na TofautiPoints of Agreement and Difference

Tunaweza kufupisha jinsi Wapentekoste wa kawaida wanavyolinganishwa na mikondo mingine.We can sum up how classical Pentecostals compare with the other streams.

Tunakubaliana kwamba Roho Mtakatifu hufanya kazi leo kwa nguvu, kwamba karama zilizoorodheshwa katika 1 Wakorintho 12 na Warumi 12 ni kwa ajili ya kanisa, kwamba uponyaji na unabii ni halisi, kwamba ibada inapaswa kuwa wazi kwa Roho, na kwamba karama zote lazima zipimwe kwa Maandiko.We agree that the Holy Spirit works today in power, that the gifts listed in 1 Corinthians 12 and Romans 12 are for the church, that healing and prophecy are real, that worship should be open to the Spirit, and that all gifts must be tested by Scripture.

Tunatofautiana katika mambo manne makuu.We differ on four main points.

1. Maana ya ubatizo katika Roho. Tunafundisha kwamba ni uzoefu kwa ajili ya nguvu ya ushuhuda, tofauti na kuzaliwa upya na kwa kawaida baada yake. Wakristo wa kisakramenti huuunganisha na sakramenti. Wakristo wa Warekebisho na wa Wimbi la Tatu huuunganisha na kuongoka.1. The meaning of Spirit baptism. We teach that it is an experience for power in witness, distinct from and usually after the new birth. Sacramental Christians link it to the sacraments. Reformed and Third Wave Christians link it to conversion.

2. Lugha kama ushahidi wa kwanza. Tunafundisha kwamba lugha ndiyo ishara ya kwanza ya ubatizo katika Roho, kama Kipindi cha 5 kilivyoeleza. Mikondo mingine kwa kawaida haifundishi hivyo.2. Tongues as initial evidence. We teach that tongues are the first sign of Spirit baptism, as Unit 5 explained. The other streams usually do not.

3. Sakramenti na utaratibu wa kanisa. Tunafanya ubatizo kwa kuzamishwa na Meza ya Bwana kama maagizo (ordinances), na hatufundishi kwamba neema hupatikana moja kwa moja kupitia hayo.3. The sacraments and church order. We practice baptism by immersion and the Lord's Supper as ordinances, and we do not teach that grace comes automatically through them.

4. Mamlaka na muundo. Tunashikilia kwamba Maandiko ndiyo mamlaka ya mwisho, na tunaogopa madai ya utawala mpya wa kitume juu ya kanisa.4. Authority and structure. We hold that Scripture is the final authority, and we are cautious about claims of new apostolic rule over the church.

Pingamizi na MajibuObjections and Our Answers

Pingamizi la 1: Kusisitiza lugha kunagawanya mwili wa Kristo.Objection 1: Insisting on tongues divides the body of Christ.

Waandishi wa karismatiki na wa Wimbi la Tatu wanasema kwamba mafundisho ya Kipentekoste juu ya ushahidi wa kwanza huwafanya waumini wajisikie wako katika madaraja mawili, na kwamba Paulo aliuliza, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30), kwa jibu la "hapana."Charismatic and Third Wave writers say that the Pentecostal teaching on initial evidence makes believers feel they are in two classes, and that Paul asked, "Do all speak with tongues?" (1 Corinthians 12:30), with the answer "no."

Jibu letu. Hatufundishi madaraja mawili ya Wakristo. Waumini wote wana Roho. Swali ni kuhusu utimilifu na nguvu zaidi zilizoahidiwa katika Matendo. Pia tunatenganisha mambo mawili: karama ya lugha katika kusanyiko katika 1 Wakorintho 12, inayotolewa kwa baadhi, na ishara ya ubatizo katika Roho katika Matendo 2:4, 10:46 na 19:6. Tunafundisha hili kama imani yetu kutoka kitabu cha Matendo, na hatuitumii kuwadharau Wakristo wengine. Mwito wa Paulo wa kuhifadhi "umoja wa Roho katika kifungo cha amani" unatuhusu sisi pia.Our answer. We do not teach two classes of Christians. All believers have the Spirit. The question is about the further fullness and power promised in Acts. We also keep two things apart: the gift of tongues in the assembly in 1 Corinthians 12, which is given to some, and the sign of Spirit baptism in Acts 2:4, 10:46 and 19:6. We teach this as our conviction from the book of Acts, and we do not use it to despise other Christians. Paul's call to keep "the unity of the Spirit in the bond of peace" applies to us as well.

Pingamizi la 2: Wapentekoste ni wembamba na wenye kiburi, na Roho amesonga mbele zaidi yao.Objection 2: Pentecostals are narrow and proud, and the Spirit has moved beyond them.

Baadhi ya viongozi katika uamsho wanasema kwamba Wapentekoste wa kawaida walipinga harakati ya karismatiki mwanzoni, na kwamba Roho anafanya kazi kupitia namna nyingine nyingi za maisha ya kanisa.Some leaders in the renewal say that classical Pentecostals fought the charismatic movement at first, and that the Spirit is working through many other forms of church life.

Jibu letu. Kuna ukweli katika sehemu ya kwanza. Katika miaka yake ya mwanzo baadhi ya Wapentekoste walikuwa wazito kuwakaribisha Wakristo kutoka makanisa ya zamani. David du Plessis, kiongozi wa Kipentekoste, alitumia miaka mingi kujenga madaraja nao, na shirika lake la kanisa lilimnyang'anya hadhi yake ya uchungaji kwa muda kwa sababu ya hili. Tunapaswa kujifunza unyenyekevu kutokana na hili. Lakini unyenyekevu si sawa na kuacha mafundisho yetu. Tunakaribisha kazi ya Roho miongoni mwa wote, na tunashikilia tunayoyapata katika Maandiko.Our answer. There is truth in the first part. In its early years some Pentecostals were slow to welcome Christians from older churches. David du Plessis, a Pentecostal leader, spent years building bridges with them, and his own church body withdrew his ministerial standing for a time because of this. We should learn humility from this. But humility is not the same as giving up our teaching. We welcome the work of the Spirit among all, and we keep what we find in Scripture.

Pingamizi la 3: Namna ya kisakramenti hufundisha wokovu kwa ibada, jambo ambalo si la kibiblia.Objection 3: The sacramental form teaches salvation by rites, which is not biblical.

Huu ni wasiwasi wa Wapentekoste wa kawaida na wainjilisti kuhusu mafundisho ya kisakramenti.This is the classical Pentecostal and evangelical worry about the sacramental teaching.

Jibu letu. Tunaeleza wasiwasi wetu waziwazi: Maandiko yanafundisha kwamba tunahesabiwa haki kwa imani (Warumi 5:1). Hata hivyo hatuhitaji kukana uzima mpya wa ndugu Mkatoliki au Muanglikana anayemtumaini Kristo na kumpenda Bwana. Tunaweza kuomba pamoja naye, kushiriki Maandiko na kumwalika afuate anayoyapata katika Neno, huku tukitambua kwamba kuhusu ubatizo na kanisa bado tunatofautiana.Our answer. We state our worry plainly: Scripture teaches that we are justified by faith (Romans 5:1). Yet we do not need to deny the new life of a Catholic or Anglican brother who trusts in Christ and loves the Lord. We can pray with him, share the Scripture and invite him to follow what he finds in the Word, while recognizing that on baptism and the church we still differ.

Pingamizi la 4: Wimbi la Tatu na mitandao ya neo-karismatiki huenda zaidi ya Maandiko katika madai yao ya nguvu na mamlaka.Objection 4: The Third Wave and the neo-charismatic networks go beyond Scripture in their claims of power and authority.

Wale wasiokubali kuendelea kwa karama (cessationists) na Wapentekoste wengi pia huibua wasiwasi huu.Cessationists and many Pentecostals alike raise this concern.

Jibu letu. Tunashiriki wasiwasi huo na bado hatulaani harakati nzima kwa sababu ya kupita kiasi kwake. Paulo hakuwaambia Wakorintho watupe karama kwa sababu zilitumiwa vibaya; aliwafundisha kuzipanga karama kwa upendo. Kipimo ni tunda, mafundisho na upendo (1 Yohana 4:1-3; Mathayo 7:16). Viongozi wanaodai mamlaka ambayo Maandiko hayawapi wanahitaji marekebisho, na kila mchungaji anahitaji uwajibikaji, kama Kozi ya 4 itakavyoeleza.Our answer. We share the concern and yet we do not condemn the whole movement because of its excesses. Paul never told the Corinthians to throw away the gifts because they were abused; he taught them to order the gifts in love. The test is fruit, doctrine and love (1 John 4:1-3; Matthew 7:16). Leaders who claim authority that Scripture does not give them need correction, and every pastor needs accountability, as Course 4 will explain.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji wa Meksiko anaambiwa kwamba mwanamke katika kanisa lake, mshiriki wa muda mrefu, ameanza kuhudhuria kikundi cha maombi cha Kikatoliki cha karismatiki pamoja na jirani yake. Anamwambia hataki kuondoka kanisani kwake, lakini anasema, "Wanawaombea wagonjwa na wananena kwa lugha, nami najisikia nyumbani. Je, ni vibaya kwenda?"A pastor in a Mexican town is told that a woman in his church, a longtime member, has begun to attend a Catholic charismatic prayer group with her neighbor. She tells him she does not want to leave her church, but she says, "They pray for the sick and they speak in tongues, and I feel at home. Is it wrong for me to go?"

Mchungaji kwanza anamshukuru kwa kuwa wazi naye na kumwuliza ameona na kusikia nini. Pili, hakiiti kikundi hicho kuwa cha uongo wala hawahukumu majirani kwa ukali. Anauliza kama wanampenda Yesu, wanaheshimu Maandiko na kuonyesha tunda la Roho. Tatu, anamfundisha kutoka Biblia, akifungua Waefeso 4 na 1 Yohana 4 pamoja naye, ili aone umoja tunaodaiwa na waumini wengine na pia haja ya kupima mafundisho. Nne, anamkumbusha kanisa linaamini nini kuhusu wokovu kwa imani na kumwalika aendelee kuomba pamoja na jirani yake huku akibaki imara katika Neno. Anajitolea kukutana na jirani mwenyewe kwa kikombe cha chai, kama ndugu kwa ndugu.The pastor first thanks her for being open with him and asks her what she has seen and heard. Second, he does not call the group false or bring a harsh judgment on the neighbors. He asks whether they love Jesus, honor the Scriptures and show the fruit of the Spirit. Third, he teaches her from the Bible, opening Ephesians 4 and 1 John 4 with her, so that she can see both the unity we owe other believers and the need to test teaching. Fourth, he reminds her what the church believes about salvation by faith and invites her to keep praying with her neighbor while staying firm in the Word. He offers to meet the neighbor himself over coffee, as one brother to another.

MuhtasariSummary

Upentekoste wa kawaida, uamsho wa karismatiki na Wimbi la Tatu ni mikondo mitatu ya mto mmoja wa uamsho na Roho Mtakatifu. Mkarismatiki wa kisakramenti, anayepatikana miongoni mwa Wakatoliki, Waanglikana na Walutheri, anaelewa ubatizo katika Roho kama kuachiliwa kwa neema iliyokwisha kutolewa katika sakramenti. Mkarismatiki wa Warekebisho na wa kiinjilisti anashikilia kwamba ubatizo katika Roho hutokea wakati wa kuongoka na kwamba karama zinaendelea, bila kufundisha lugha kama ishara ya kwanza ya lazima. Wimbi la Tatu, lililoongozwa na Wimber na Wagner, lilisisitiza ufalme "tayari na bado," uinjilisti wa nguvu, na matumizi ya karama na waumini wa kawaida. Wapentekoste wa kawaida wanakubaliana juu ya kazi ya sasa ya Roho, lakini tunashikilia ubatizo katika Roho kama uzoefu kwa ajili ya nguvu, kwa kawaida baada ya kuongoka, na lugha kama ishara yake ya kwanza. Tunajibu pingamizi kwa uaminifu na unyenyekevu, tunapima kila dai kwa Maandiko, na tunajitahidi kuhifadhi "umoja wa Roho katika kifungo cha amani."Classical Pentecostalism, the charismatic renewal and the Third Wave are three streams of one river of renewal by the Holy Spirit. The sacramental charismatic, found among Roman Catholics, Anglicans and Lutherans, understands Spirit baptism as the release of grace already given in the sacraments. The Reformed and evangelical charismatic holds that Spirit baptism happens at conversion and that the gifts continue, without teaching tongues as the necessary first sign. The Third Wave, led by Wimber and Wagner, stressed the kingdom "already and not yet," power evangelism, and the use of gifts by ordinary believers. Classical Pentecostals agree on the present work of the Spirit, but we hold to Spirit baptism as an experience for power, usually after conversion, with tongues as its initial sign. We answer objections with honesty and humility, we test every claim by Scripture, and we work to keep "the unity of the Spirit in the bond of peace."

Usomaji ZaidiFurther Reading

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

• Jack Deere, Surprised by the Power of the Spirit (1993) (Kushangazwa na Nguvu za Roho).• Jack Deere, Surprised by the Power of the Spirit (1993).

• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni kwa Leo? Mitazamo Minne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

• 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).

• Stanley M. Burgess and Eduard M. van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002) (Kamusi Mpya ya Kimataifa ya Harakati za Kipentekoste na za Karismatiki).• Stanley M. Burgess and Eduard M. van der Maas, eds., New International Dictionary of Pentecostal and Charismatic Movements (2002).

• 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.

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