Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 8: Wanawake katika Huduma ya Kipentekoste: Historia na Mitazamo ya SasaPentecostal Worship, Preaching, and Ministry — Unit 8: Women in Pentecostal Ministry: History and Current Views

Mstari MkuuKey Verse

"Itakuwa siku za mwisho, asema Mungu, Nitamimina Roho yangu juu ya wote wenye mwili; Na wana wenu na binti zenu watatabiri, Na vijana wenu wataona maono, Na wazee wenu wataota ndoto; Naam, juu ya watumwa wangu, wanaume kwa wanawake, Nitamimina Roho yangu siku zile; Nao watatabiri." (Matendo 2:17-18, SUV)"And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams. And on My menservants and on My maidservants I will pour out My Spirit in those days; And they shall prophesy." (Acts 2:17-18, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutaja wanawake wa kibiblia waliotabiri, kutumika na kuongoza, na kueleza jinsi Wapentekoste wanavyosoma mfano wao.1. Name biblical women who prophesied, served and led, and say how Pentecostals read their example.

2. Kueleza kutambuliwa kwa kihistoria kwa wanawake walioitwa kuhubiri na kuhudumu katika Upentekoste wa kiasili, kwa mifano.2. Describe the historic recognition of women called to preach and minister in classical Pentecostalism, with examples.

3. Kueleza kwamba madhehebu ya Kipentekoste yanatofautiana kuhusu wanawake katika ofisi ya mchungaji mkuu, na kueleza misimamo yote miwili mikuu kwa uadilifu.3. Explain that Pentecostal bodies differ on women in the senior pastoral office, and describe both main positions fairly.

4. Kueleza pingamizi linalotokana na 1 Timotheo 2 na 3 kwa maneno yake yenyewe, na kutoa jibu la Assemblies of God.4. State the objection based on 1 Timothy 2 and 3 in its own terms, and give the Assemblies of God answer.

5. Kuongoza kusanyiko kupitia swali hili kwa kweli, saburi na upendo.5. Lead a congregation through this question with truth, patience and love.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wachungaji wanaoshiriki mapokeo hayo. Kuhusu swali la wanawake walioitwa na Mungu kuhubiri, kufundisha, kuwaombea wagonjwa na kutumika, mapokeo yetu yana historia ndefu na wazi, na tunaieleza kama msimamo wetu. Assemblies of God huwatawaza wanawake na kuwatambua wanawake kuwa wachungaji wakuu, na kipindi hiki kinaegemea zoea hilo kama mtazamo mkuu wa mapokeo na kinahitimisha kwa kulipendelea. Baadhi ya madhehebu ya Kipentekoste yanashikilia kwamba ofisi ya mchungaji mkuu imetengwa kwa wanaume. Tunaeleza msimamo wao na sababu zao za kibiblia kama wao wangezieleza, na tunakuomba uwachukulie kwa heshima. Wainjilisti waaminifu wengi pia hawakubaliani nasi. Kwa historia ya awali ya wanawake katika harakati hii, tazama pia Kozi ya 1, Kipindi cha 5.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. On the question of women who are called by God to preach, teach, pray for the sick and serve, our tradition has a long and clear history, and we state it as our view. The Assemblies of God ordains women and recognizes women as senior pastors, and this unit leans toward that practice as the main view of the tradition and concludes in its favor. Some Pentecostal bodies hold that the senior pastoral office is reserved to men. We state their view and their biblical reasons as they would state them, and we ask you to treat them with respect. Many faithful evangelicals also disagree with us. For the early history of women in the movement, see also Course 1, Unit 5.

Roho Alimiminwa Juu ya Wana na BintiThe Spirit Poured Out on Sons and Daughters

Mahali petu pa kuanzia ni Pentekoste. Petro alieleza kumiminwa kwa Roho kwa kunukuu nabii Yoeli: Mungu humimina Roho yake "juu ya wote wenye mwili," na "wana na binti" na "watumwa wanaume kwa wanawake" hutabiri. Luka anatuambia kwamba wanawake walikuwa miongoni mwa wale 120 waliokuwa wakingoja katika chumba cha juu, "kwa nia moja walidumu katika kuomba pamoja na wanawake na Mariamu mamaye Yesu" (Matendo 1:14). Kisha Roho akawajia wote (Matendo 2:1-4).Our starting point is Pentecost. Peter explained the outpouring by quoting the prophet Joel: God pours out His Spirit "on all flesh," and "sons and daughters" and "menservants and maidservants" prophesy. Luke tells us that the women were among the 120 waiting in the upper room, "with one accord in prayer and supplication, with the women and Mary the mother of Jesus" (Acts 1:14). The Spirit then came on all of them (Acts 2:1-4).

Wapentekoste siku zote wamelisoma hili kama hati ya msingi ya harakati yetu. Roho hutoa karama "akimgawia kila mtu peke yake kama apendavyo" (1 Wakorintho 12:11). Hauliza jinsia ya mtu kabla ya kutoa karama. Kwa sababu Wapentekoste huona wito wa Mungu katika karama, upako na matunda ya maisha, tumeshikilia kwa muda mrefu kwamba wanawake walioitwa hawapaswi kunyamazishwa.Pentecostals have always read this as the charter of our movement. The Spirit gives gifts "to each one individually as He wills" (1 Corinthians 12:11). He does not ask the sex of the person before giving a gift. Because Pentecostals find the call of God in the gift, anointing and fruit of a life, we have long held that women who are called must not be silenced.

Wanawake katika MaandikoWomen in Scripture

Biblia inaonyesha wanawake ambao Mungu aliwatumia kwa njia za hadharani.The Bible shows women whom God used in public ways.

• Miriamu anaitwa nabii mwanamke (Kutoka 15:20).• Miriam is called a prophetess (Exodus 15:20).

• Debora alikuwa nabii mwanamke aliyewaamua Israeli na kumpa Baraka ushauri (Waamuzi 4:4-5).• Deborah was a prophetess who judged Israel and gave counsel to Barak (Judges 4:4-5).

• Hulda alikuwa nabii mwanamke aliyeshauriwa na maafisa wa Mfalme Yosia kuhusu Kitabu cha Sheria (2 Wafalme 22:14).• Huldah was a prophetess consulted by King Josiah's officials about the Book of the Law (2 Kings 22:14).

• Ana alikuwa nabii mwanamke aliyemnena mtoto mchanga Yesu kwa wote waliokuwa wakingojea ukombozi (Luka 2:36-38).• Anna was a prophetess who spoke about the infant Jesus to all who looked for redemption (Luke 2:36-38).

• Mariamu Magdalene na wanawake wengine walitumwa na Bwana aliyefufuka kuwaambia wanafunzi kwamba amefufuka (Yohana 20:17-18; Luka 24:9-10).• Mary Magdalene and the other women were sent by the risen Lord to tell the disciples that He had risen (John 20:17-18; Luke 24:9-10).

• Binti wanne wa Filipo "walikuwa wakitabiri" (Matendo 21:9).• Philip's four daughters "prophesied" (Acts 21:9).

• Priskila, pamoja na mumewe Akila, walimchukua Apolo kando na "kumweleza njia ya Mungu kwa usahihi zaidi" (Matendo 18:26). Jina lake mara nyingi hutajwa kabla ya jina la mumewe.• Priscilla, with her husband Aquila, took Apollos aside and "explained to him the way of God more accurately" (Acts 18:26). Her name is often placed before her husband's.

• Febe anaitwa "mhudumu" wa kanisa la Kenkrea na msaidizi wa wengi (Warumi 16:1-2). Neno la Kigiriki ni diakonos, linaloweza kumaanisha mtumishi au shemasi, na wasomi hujadili maana yake hapa.• Phoebe is called a "servant" of the church at Cenchrea and a helper of many (Romans 16:1-2). The Greek word is diakonos, which can mean a servant or a deacon, and scholars debate its sense here.

• Euodia na Sintike "walishindana pamoja nami katika Injili" (Wafilipi 4:2-3).• Euodia and Syntyche "labored with me in the gospel" (Philippians 4:2-3).

• Paulo anachukulia kuwa jambo la kawaida kwamba wanawake huomba na kutabiri katika kusanyiko (1 Wakorintho 11:5).• Paul takes for granted that women pray and prophesy in the congregation (1 Corinthians 11:5).

Baadhi ya maandiko haya yanabishaniwa. Kama Yunia katika Warumi 16:7 alikuwa mwanamke na mtume ni jambo linalojadiliwa na wasomi makini, na hatujengi hoja yetu juu ya mstari huo. Lakini mfano ni imara hata bila huo.Some of these texts are debated. Whether Junia in Romans 16:7 was a woman and an apostle is argued by careful scholars, and we do not build our case on that verse. But the pattern is strong without it.

Unabii ni muhimu hapa. Paulo anasema kwamba "yeye anayetabiri huwaambia watu maneno ya kujenga na kutia moyo na faraja" (1 Wakorintho 14:3). Kwa hiyo mwanamke anayetabiri kanisani anasema neno kutoka kwa Mungu kwa kusanyiko lote, wanaume wakiwemo.Prophecy matters here. Paul says that "he who prophesies speaks edification and exhortation and comfort to men" (1 Corinthians 14:3). A woman who prophesies in the church therefore speaks a word from God to the whole assembly, men included.

Kutambuliwa Kihistoria kwa Wanawake katika Upentekoste wa KiasiliThe Historic Recognition of Women in Classical Pentecostalism

Mapokeo tunayoyashiriki hayakubuni huduma ya wanawake. Harakati ya Kiwesley-Utakatifu (Wesleyan-Holiness) tayari ilikuwa na wahubiri wanawake. Phoebe Palmer alitetea uhubiri wa wanawake katika The Promise of the Father (1859) (Ahadi ya Baba), na Catherine Booth, ambaye pamoja na mumewe William walianzisha Jeshi la Wokovu (The Salvation Army), aliandika Female Ministry (1859) (Huduma ya Wanawake). Wapentekoste wengi wa awali walitoka katika ulimwengu huu na kuleta imani zake.The tradition we belong to did not invent the ministry of women. The Wesleyan-Holiness movement already had women preachers. Phoebe Palmer defended women's preaching in The Promise of the Father (1859), and Catherine Booth, who with her husband William founded The Salvation Army, wrote Female Ministry (1859). Many early Pentecostals came out of this world and brought its convictions.

Katika uamsho wa awali wa Kipentekoste wanawake wanaonekana tena na tena.In the early Pentecostal revivals women appear again and again.

• Minnie Abrams aliandika The Baptism of the Holy Ghost and Fire (1906) (Ubatizo wa Roho Mtakatifu na Moto) kutoka kituo cha utume cha Mukti nchini India, ambako alifanya kazi pamoja na Pandita Ramabai.• Minnie Abrams wrote The Baptism of the Holy Ghost and Fire (1906) from the Mukti mission in India, where she worked beside Pandita Ramabai.

• Maria Woodworth-Etter (1844-1924) alikuwa mwinjilisti wa Utakatifu ambaye mikutano yake ya mahema, yenye uponyaji na udhihirisho, ilivuta umati kabla na wakati wa kipindi cha Kipentekoste.• Maria Woodworth-Etter (1844-1924) was a Holiness evangelist whose tent meetings, with healings and manifestations, drew crowds before and during the Pentecostal period.

• Florence Crawford alipeleka ujumbe wa Azusa Street hadi Portland, Oregon, na kuongoza Apostolic Faith Mission huko.• Florence Crawford carried the Azusa Street message to Portland, Oregon, and led the Apostolic Faith Mission there.

• Aimee Semple McPherson (1890-1944) alihubiri kwa umati mkubwa nchini Marekani na kuanzisha kanisa la Foursquare Gospel huko Los Angeles. Maisha yake pia yalijumuisha utata, na historia ya haki haiufichi.• Aimee Semple McPherson (1890-1944) preached to large crowds in the United States and founded the Foursquare Gospel church in Los Angeles. Her life also included controversy, and a fair history does not hide it.

• Lillian Trasher alikuwa mmishonari ambaye alianzisha yatima huko Assiut, Misri, na kuwatunza watoto wengi.• Lillian Trasher was a missionary who founded an orphanage in Assiut, Egypt, and cared for many children.

Kumbukumbu ni pana kuliko orodha yoyote ya majina maarufu. Katika sehemu nyingi, wanawake walikuwa wainjilisti wa kwanza, wapanzi wa makanisa na wamishonari, na wamishonari wengi wa awali wa Kipentekoste walikuwa wanawake. Madhehebu makubwa ya Kipentekoste kama Assemblies of God na Foursquare Church yamewatawaza wanawake, na makanisa mengi ya Kipentekoste katika Amerika ya Kusini, Afrika na Asia yamepandwa na kuongozwa na wanawake. Wanahistoria wa harakati hii wamegundua umuhimu wa wanawake katika miaka ya mwanzo, na pia kwamba majukumu ya wanawake wakati mwingine yalipunguzwa makundi yalipopangwa kuwa madhehebu. Hatuufichi mvutano huo. Unatufundisha kwamba desturi za wanadamu zinaweza kushinikiza sana hata harakati iliyoanza na mlango wazi.The record is wider than any list of famous names. In many places, women were the first evangelists, church planters and missionaries, and many early Pentecostal missionaries were women. Large Pentecostal bodies such as the Assemblies of God and the Foursquare Church have ordained women, and many Pentecostal churches in Latin America, Africa and Asia have been planted and led by women. Historians of the movement have noted the importance of women in the early years, and also that women's roles were sometimes narrowed as groups organized into denominations. We do not hide that tension. It teaches us that human customs can press hard even on a movement that began with an open door.

Mahali Madhehebu ya Kipentekoste YanapotofautianaWhere Pentecostal Bodies Differ

Madhehebu ya Kipentekoste ya kiasili yanakubaliana kwamba Mungu huwaita wanawake kutabiri, kufundisha, kuinjilisha, kuwaombea wagonjwa, kutumika kama wamishonari, kuongoza huduma, na kutumika katika majukumu mengine yanayotambuliwa. Yanatofautiana kuhusu ofisi ya mchungaji mkuu, yaani ofisi ya mchungaji kiongozi, mzee au askofu mwenye mamlaka ya mwisho ya kiroho juu ya kusanyiko au makusanyiko kadhaa.Classical Pentecostal bodies agree that God calls women to prophesy, teach, evangelize, pray for the sick, serve as missionaries, lead ministries, and serve in other recognized roles. They differ on the senior pastoral office, meaning the office of lead pastor, elder or bishop with final spiritual authority over a congregation or group of congregations.

Msimamo wa Assemblies of God. Assemblies of God huwatawaza wanawake na kuwatambua wanawake kuwa wachungaji wakuu. Mtazamo wake ni kwamba karama, wito na tabia, si jinsia, humstahilisha mtu kwa ofisi yoyote, ikiwemo ile ya juu. Huu ni msimamo wa usawa kamili (egalitarian), na ndio mtazamo ambao kipindi hiki kinauona kuwa usomaji bora wa Maandiko na usemi bora wa mapokeo ya Kipentekoste.The Assemblies of God position. The Assemblies of God ordains women and recognizes women as senior pastors. Its view is that gifts, call and character, not sex, qualify a person for any office, including the senior one. This is the egalitarian position, and it is the view this unit holds to be the best reading of Scripture and the best expression of the Pentecostal tradition.

Msimamo unaotenga ofisi ya juu kwa wanaume. Baadhi ya madhehebu ya Kipentekoste yanashikilia kwamba wanaume na wanawake ni sawa katika thamani, katika wokovu na katika karama za kiroho, lakini kwamba Mungu amewapa majukumu ya kukamilishana (complementary). Wanawakaribisha wanawake kuomba, kutabiri, kufundisha, kuinjilisha, kuongoza huduma na kutumika kama wamishonari. Hata hivyo wanashikilia kwamba ofisi za mzee, mchungaji kiongozi na askofu zimetengwa kwa wanaume wanaostahili. Baadhi huzuia ofisi ya juu tu, na baadhi huzuia ofisi ya mzee, huku wanawake wakitumika katika huduma nyingine nyingi.The position that reserves the senior office to men. Some Pentecostal bodies hold that men and women are equal in worth, in salvation and in spiritual gifts, but that God has given them complementary roles. They welcome women to pray, prophesy, teach, evangelize, lead ministries and serve as missionaries. They hold, however, that the offices of elder, lead pastor and bishop are reserved to qualified men. Some limit only the top office, and some limit the office of elder, while women serve in many other ministries.

Baadhi ya makanisa ya Kipentekoste huongozwa na wanandoa au timu ya wazee, wanawake na wanaume pamoja, kwa hiyo ni nani aliye "mkuu" ni jambo lisilo la kati sana.Some Pentecostal churches are led by a couple or a team of elders, women and men together, so that who is "senior" is less central.

Tunakuomba ujue mafundisho ya madhehebu yako mwenyewe, uyaeleze kwa uaminifu, na uwachukulie ndugu na dada wanaoshikilia msimamo mwingine kama watu wanaompenda Bwana na Neno lake.We ask you to know your own body's teaching, to explain it honestly, and to treat brothers and sisters who hold another position as people who love the Lord and His Word.

Pingamizi Kutoka 1 Timotheo 2 na 3, na Jibu la Assemblies of GodThe Objection from 1 Timothy 2 and 3, and the Assemblies of God Answer

Pingamizi lenye nguvu zaidi linatoka kwa wainjilisti wanaoshikilia majukumu ya kukamilishana (complementarians), wakiwemo wasomi wanaoheshimika kama Wayne Grudem na makanisa mengi ya Matengenezo na ya Kibaptisti, na kutoka kwa madhehebu ya Kipentekoste yanayotenga ofisi ya juu kwa wanaume. Tunaeleza hoja yao kwa maneno yao wenyewe. Wanashikilia kwamba baadhi ya maandiko ya Agano Jipya yanazuia ofisi za kufundisha na kutawala kwa wanaume. Hoja yao inategemea mambo haya:The strongest objection comes from evangelical complementarians, including respected scholars such as Wayne Grudem and many Reformed and Baptist churches, and from the Pentecostal bodies that reserve the senior office to men. We state their case in their own terms. They hold that some New Testament texts limit the teaching and ruling offices to men. Their case rests on these points:

1. 1 Timotheo 2:12. "Simpi mwanamke ruhusa ya kufundisha, wala kumtawala mwanamume, bali awe katika utulivu."1. 1 Timothy 2:12. "And I do not permit a woman to teach or to have authority over a man, but to be in silence."

2. Mpangilio wa uumbaji. Paulo anaweka agizo hili juu ya uumbaji: "Maana Adamu aliumbwa kwanza, kisha Hawa" (1 Timotheo 2:13). Wanalichukulia hili kuwa kanuni ya ulimwengu wote na si desturi ya mahali.2. Creation order. Paul grounds the instruction in creation: "For Adam was formed first, then Eve" (1 Timothy 2:13). They take this to be a universal principle and not a local custom.

3. 1 Timotheo 3:1-2. Paulo anaeleza mwangalizi, au askofu, kwa maneno haya: "Mtu akitaka kazi ya uaskofu, atamani kazi njema. Basi imempasa askofu awe asiye na lawama, mume wa mke mmoja." Tito 1:6 inasema vivyo hivyo kuhusu wazee. Wanasoma lugha hiyo kama inayozungumza wazi kuhusu wanaume.3. 1 Timothy 3:1-2. Paul describes the overseer, or bishop, in these words: "If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife." Titus 1:6 says the same of elders. They read the language as plainly speaking of men.

4. 1 Wakorintho 14:34. "Wanawake na wanyamaze katika makanisa; maana hawana ruhusa kunena, bali wawe watiifu, kama vile torati nayo inavyosema."4. 1 Corinthians 14:34. "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the Law also says."

5. Mfano. Wazee na waangalizi waliotajwa katika barua za kichungaji ni wanaume, na Yesu alichagua wanaume kumi na wawili.5. Pattern. The elders and overseers named in the pastoral letters are men, and Jesus chose twelve men.

6. Historia ya kanisa. Kwa sehemu kubwa ya historia ya Kikristo, makanisa mengi yalitenga ofisi ya kichungaji na ya kufundisha kwa wanaume.6. Church history. For most of Christian history, most churches reserved the pastoral and teaching office to men.

Wanaongeza kwamba wanaheshimu karama za wanawake. Wanashikilia kwamba kikomo ni finyu: ofisi ya kufundisha kwa mamlaka na ya uzee katika kusanyiko. Tunapaswa kueleza hili kwa uadilifu. Hawasemi kwamba wanawake wana akili ndogo, ni wa kiroho kidogo au wanapendwa kidogo na Mungu. Wanashikilia msimamo wao kwa sababu wanaamini ndivyo Maandiko yanavyofundisha.They add that they honor women's gifts. They hold that the limit is narrow: the office of authoritative teaching and eldership in the congregation. We should state this fairly. They do not say women are less intelligent, less spiritual or less loved by God. They hold their view because they believe it is what Scripture teaches.

Jibu la Assemblies of GodThe Assemblies of God answer

Kwanza, karama za Roho. Roho hutoa karama apendavyo, na amewapa wanawake karama za unabii, kufundisha, uinjilisti na uongozi. Wapentekoste wameliona hili kwa zaidi ya karne moja katika matunda: roho zilizookoka, makanisa yaliyopandwa, wagonjwa walioponywa, wamishonari waliotumwa. Hatufanyi matunda kuwa mamlaka ya mwisho, kwa kuwa Maandiko ndiyo. Lakini matunda yanapokuwa wazi, tunakawia kusema kwamba Mungu hajaita.First, the Spirit's gifts. The Spirit gives gifts as He wills, and He has given women the gifts of prophecy, teaching, evangelism and leadership. Pentecostals have seen this for over a century in the fruit: souls saved, churches planted, the sick healed, missionaries sent. We do not make fruit the final authority, since Scripture is. But when the fruit is plain, we are slow to say that God has not called.

Pili, wamoja katika Kristo. Paulo anaandika kwamba "hakuna mwanamume wala mwanamke; maana ninyi nyote mmekuwa mmoja katika Kristo Yesu" (Wagalatia 3:28). Wasomi hujadili mstari huu unafika umbali gani, na hatudai kwamba unatatua swali peke yake. Lakini unaendana na ahadi ya Pentekoste ya wana na binti.Second, one in Christ. Paul writes that "there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:28). Scholars debate how far this verse reaches, and we do not claim it settles the question alone. But it fits the Pentecost promise of sons and daughters.

Tatu, 1 Wakorintho 11 na 14. Paulo yuleyule aliyeandika 1 Wakorintho 14:34 anaandika katika 11:5 kwamba wanawake huomba na kutabiri katika kusanyiko. Hawezi kuwa anakataza kila usemi wa wanawake, la sivyo anajipinga. Wafasiri wengi wa Kipentekoste wanaelewa sura ya 14 kuwa inasahihisha vurugu, kama vile maswali ya kukatiza au kuhukumu unabii, na si kama marufuku ya huduma ya wanawake ya kusema. Kwa kuwa unabii huzungumza "kwa watu" kwa kujenga na kutia moyo, mwanamke anayetabiri tayari anawahudumia wanaume Neno.Third, 1 Corinthians 11 and 14. The same Paul who wrote 1 Corinthians 14:34 writes in 11:5 that women pray and prophesy in the assembly. He cannot be forbidding all speech by women, or he contradicts himself. Many Pentecostal interpreters understand chapter 14 as correcting disorder, such as interrupting questions or the judging of prophecies, and not as a ban on women's speaking ministry. Since prophecy speaks "to men" for edification and exhortation, a woman who prophesies is already ministering the Word to men.

Nne, 1 Timotheo 2:12. Timotheo alikuwa Efeso, ambako walimu wa uongo walikuwa wakieneza makosa na wanawake wengine walikuwa wamepotoshwa (1 Timotheo 1:3-7; 2 Timotheo 3:6-7). Tunauliza kama agizo hilo linahusu hali hiyo. Paulo anasema "simpi ruhusa," kwa wakati uliopo, na neno la "kutawala" ni nadra katika Agano Jipya. Paulo yuleyule alisifu ufundishaji wa Priskila kwa Apolo na akawasalimu wanawake waliofanya kazi pamoja naye. Amri inayoonekana kukataza yale ambayo Paulo mwenyewe alisifu inapaswa kusomwa kwa makini kuhusu mazingira yake. Tunakubali kwamba wanaoshikilia majukumu ya kukamilishana wanaisoma tofauti, na kwamba hoja ya Paulo kuhusu Adamu na Hawa si rahisi kuiweka kando.Fourth, 1 Timothy 2:12. Timothy was in Ephesus, where false teachers were spreading error and some women had been led astray (1 Timothy 1:3-7; 2 Timothy 3:6-7). We ask whether the instruction addresses that situation. Paul says "I do not permit," in the present tense, and the word for "have authority" is rare in the New Testament. The same Paul commended Priscilla's teaching of Apollos and greeted women who labored with him. A command that seems to forbid what Paul himself praised should be read with care for its setting. We concede that complementarians read it differently, and that Paul's appeal to Adam and Eve is not easy to set aside.

Tano, 1 Timotheo 3. "Mume wa mke mmoja" inazungumza kwanza juu ya uaminifu katika ndoa, na barua hiyohiyo inatumia msemo huo kwa mashemasi (1 Timotheo 3:12). Wengi wanashikilia kwamba inaeleza tabia inayohitajika kwa mwangalizi na haitatui yenyewe swali la jinsia ya mtu. Hatudai kwamba hili linaondoa ugumu wote.Fifth, 1 Timothy 3. "The husband of one wife" speaks first of faithfulness in marriage, and the same letter uses the phrase of deacons (1 Timothy 3:12). Many hold that it describes the character required of an overseer and does not settle by itself the sex of the person. We do not claim this removes all difficulty.

Sita, historia. Historia ya kanisa inaonyesha kwamba desturi si Maandiko. Kwa karne nyingi kanisa pia lilikubali mazoea ambayo baadaye liliona kwamba Biblia haikuyadai. Historia ya Utakatifu na ya Kipentekoste inaonyesha mkondo mwingine, ambamo wanawake walihubiri na kuchunga kwa baraka dhahiri ya Mungu.Sixth, history. Church history shows that custom is not Scripture. For centuries the church also accepted practices that it later saw were not demanded by the Bible. Holiness and Pentecostal history shows another stream, in which women preached and pastored with God's evident blessing.

Hitimisho letu, kama mapokeo, ni hili: kanisa halipaswi kuwakataza wanawake walioitwa na kupewa karama na Mungu kuhubiri na kuhudumu, na zoea la Assemblies of God la kuwatawaza wanawake na kuwatambua kuwa wachungaji wakuu ndilo usomaji bora wa Maandiko na linalolingana vizuri zaidi na kazi ya Roho miongoni mwetu.Our conclusion, as a tradition, is this: the church must not forbid women who are called and gifted by God to preach and minister, and the Assemblies of God practice of ordaining women and recognizing them as senior pastors is the better reading of Scripture and the better fit with the Spirit's work among us.

Matumizi ya KichungajiPastoral Application

Kanisa dogo la kijijini halina mchungaji. Kwa miaka kumi na mitano Dada Marta, aliyelipanda kanisa hilo, amefundisha Biblia, ameongoza mikutano ya sala na kuwatembelea wagonjwa. Kiongozi wa mkoa anatembelea na kuliambia bodi kwamba mwanamke hawezi kuwa mchungaji. Bodi imegawanyika. Baadhi ya washiriki wamekasirika, na wachache wanatishia kuondoka.A small village church has no pastor. For fifteen years Sister Marta, who planted the church, has taught the Bible, led the prayer meetings and visited the sick. A regional leader visits and tells the board that a woman cannot be the pastor. The board is divided. Some members are angry, and a few threaten to leave.

Mchungaji katika hali hii anafanya mambo matano. Kwanza, anaituliza mkutano na kuwaomba watu wasikilize bila kupiga kelele. Pili, anachunguza katiba ya madhehebu yake mwenyewe inafundisha nini kuhusu ofisi hiyo, kwa sababu mchungaji aliye chini ya utaratibu wa madhehebu amefungwa nao kwa uaminifu. Katika madhehebu yanayowatambua wanawake kuwa wachungaji wakuu, bodi inaweza kusonga mbele kwa msingi huo. Katika madhehebu yanayotenga ofisi hiyo kwa wanaume, lazima awe mwaminifu kuhusu kikomo hicho. Tatu, anasoma Maandiko pamoja na bodi, akisoma Matendo 2:17-18, 1 Wakorintho 11:5, 14:3, 14:34 na 1 Timotheo 2:12 pamoja, na anaacha kila upande ueleze mtazamo wa mwingine kwa uadilifu. Nne, anamheshimu Marta hadharani na kupata nafasi kwa karama zake inayofaa kanuni za madhehebu, kama vile kufundisha, uinjilisti na kuongoza sala, na anaendelea kuwasiliana na wilaya kuhusu swali kubwa zaidi. Pale madhehebu yanaporuhusu, analitia moyo kanisa lifikirie kumteua Marta kuwa mchungaji. Tano, hairuhusu mzozo ugeuke kuwa mgawanyiko. Marta mwenyewe anaulizwa anaamini Mungu anasema nini, na hakuna anayezungumza juu yake kana kwamba hayuko chumbani.The pastor in this situation does five things. First, he calms the meeting and asks people to listen without shouting. Second, he finds out what his own body's constitution teaches about the office, because a pastor under a body's polity is bound by it in honesty. In a body that recognizes women as senior pastors, the board can move forward on that basis. In a body that reserves the office to men, he must be honest about that limit. Third, he studies the Scriptures with the board, reading Acts 2:17-18, 1 Corinthians 11:5, 14:3, 14:34 and 1 Timothy 2:12 together, and lets each side state the other's view fairly. Fourth, he honors Marta publicly and finds a place for her gifts that fits the body's rules, such as teaching, evangelism and leading prayer, and he stays in touch with the district about the larger question. Where the body allows it, he encourages the church to consider Marta for the pastorate. Fifth, he does not let the dispute turn into a division. Marta herself is asked what she believes God is saying, and no one speaks about her as if she were not in the room.

MuhtasariSummary

Roho alimiminwa juu ya wana na binti, na wanawake walikuwa miongoni mwa waliokuwa wakingoja katika chumba cha juu. Maandiko yanaonyesha wanawake waliotabiri, kufundisha, kutumika na kufanya kazi katika injili. Upentekoste wa kiasili ulirithi mapokeo ya Utakatifu ya wahubiri wanawake na umewatambua wanawake walioitwa kuhubiri na kuhudumu, kama inavyoonekana katika Minnie Abrams, Maria Woodworth-Etter, Florence Crawford, Aimee Semple McPherson na wamishonari na wapanzi wengi wa makanisa. Madhehebu ya Kipentekoste yanatofautiana kuhusu wanawake katika ofisi ya mchungaji mkuu. Assemblies of God huwatawaza wanawake na kuwatambua wanawake kuwa wachungaji wakuu, na kipindi hiki kinashikilia mtazamo huo. Madhehebu mengine ya Kipentekoste hutenga ofisi ya juu kwa wanaume, na hoja yao inategemea 1 Timotheo 2:12-13, 1 Timotheo 3:1-2, 1 Wakorintho 14:34, mfano wa wazee na historia ya kanisa. Assemblies of God hujibu kutoka kwa karama za Roho, kutoka Wagalatia 3:28, kutoka 1 Wakorintho 11:5 na 14:3, kutoka mazingira ya 1 Timotheo, kutoka maana ya "mume wa mke mmoja," na kutoka matunda dhahiri ya huduma ya wanawake. Tunahitimisha kwa kupendelea zoea la Assemblies of God, na tunalishikilia kwa unyenyekevu na upendo kwa wale wanaotofautiana.The Spirit was poured out on sons and daughters, and women were among those waiting in the upper room. Scripture shows women who prophesied, taught, served and labored in the gospel. Classical Pentecostalism inherited a Holiness tradition of women preachers and has recognized women called to preach and minister, as seen in Minnie Abrams, Maria Woodworth-Etter, Florence Crawford, Aimee Semple McPherson and many missionaries and church planters. Pentecostal bodies differ on women in the senior pastoral office. The Assemblies of God ordains women and recognizes women as senior pastors, and this unit holds that view. Other Pentecostal bodies reserve the senior office to men, and their case rests on 1 Timothy 2:12-13, 1 Timothy 3:1-2, 1 Corinthians 14:34, the pattern of the elders and church history. The Assemblies of God answers from the Spirit's gifts, from Galatians 3:28, from 1 Corinthians 11:5 and 14:3, from the setting of 1 Timothy, from the meaning of "husband of one wife," and from the evident fruit of women's ministry. We conclude in favor of the Assemblies of God practice, and we hold it with humility and love toward those who differ.

Usomaji ZaidiFurther Reading

• Grant Wacker, Heaven Below (2001) (Mbingu Hapa Chini).• Grant Wacker, Heaven Below (2001).

• 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).

• Cecil M. Robeck Jr., The Azusa Street Mission and Revival (2006) (Utume na Uamsho wa Azusa Street).• Cecil M. Robeck Jr., The Azusa Street Mission and Revival (2006).

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

• Phoebe Palmer, The Promise of the Father (1859) (Ahadi ya Baba), chanzo cha msingi.• Phoebe Palmer, The Promise of the Father (1859), a primary source.

• Catherine Booth, Female Ministry; or, Woman's Right to Preach the Gospel (1859) (Huduma ya Wanawake; au, Haki ya Mwanamke ya Kuhubiri Injili), chanzo cha msingi.• Catherine Booth, Female Ministry; or, Woman's Right to Preach the Gospel (1859), a primary source.

• Minnie Abrams, The Baptism of the Holy Ghost and Fire (1906) (Ubatizo wa Roho Mtakatifu na Moto), chanzo cha msingi.• Minnie Abrams, The Baptism of the Holy Ghost and Fire (1906), a primary source.

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