Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste

Chumba cha Masomo ya Ziada

Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste

Baadhi ya maandishi haya bado hayajatafsiriwa kwa Kiswahili; sehemu hizo zinaonyeshwa kwa Kiingereza.

Kusoma mitazamo tofauti ya kiteolojia. Masomo ya kihistoria yanaeleza mitazamo ya waandishi wake, ikiwemo mapokeo ya Kiarminiani na ya Kireformed au ya Kikalvini. Kujumuishwa hakufanyi msimamo wa mwandishi kuwa fundisho thabiti la CTS. Soma pamoja na Maandiko na nyenzo zilizopangwa. Jibu lenye hoja kutoka mtazamo mwingine wa kiinjili linapaswa kupimwa kwa hoja zake, si kuadhibiwa kwa sababu tu linatofautiana na mwandishi. Ikiwa alama ya kompyuta inakataa jibu kama hilo, omba CTS ilipitie.

Masomo Yaliyopangwa ya Uzamili (yote matano)

Wanafunzi wa M.Div. na Th.M. husoma masomo yote matano yaliyopangwa na kufanya mtihani wake tofauti baada ya kuanzishwa. Ukurasa wa mtihani unaeleza kanuni ya sasa; ukamilishaji halali wa awali unabaki halali.

Heshima ya Hiari (chagua matatu)

Heshima ni ya hiari kwa kila programu. Wanafunzi wa Cheti na wa Shahada ya Mshiriki wanaweza kusoma masomo matatu ya heshima bila mtihani wa masomo ya lazima. Heshima haichukui nafasi ya mtihani wowote wa Uzamili.

The Master's textbook test: read The Apostolic Faith, 1907–1908: Selections on Leadership and Mission, then take its test: twenty fill-in-the-blank questions, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once. Correct answers and explanations are available after the attempt passes. It is separate from the reading test on the five digests below: passing one does not pass the other. On the M.Div. and Th.M. tracks both tests are being introduced; each test's page says whether it is in force yet. Until then any student may take them, and a pass is kept in your record.
The Master's reading test: separate from the honors invitation below. Honors asks you to read any three of these digests; the Master's test covers all five. It has twenty fill-in-the-blank questions, four from each reading, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once; correct answers and explanations are available after the attempt passes. You may try again after a short wait. The test is being introduced: its page says whether it is in force yet. Until then any student may take it, and a pass is kept in your record.
Chaguo la heshima: Kamilisha masomo matatu yoyote kati ya matano yaliyo hapa chini. Masomo haya yanaongeza kozi na hayachukui nafasi ya sehemu zake wala mitihani yake.
Kwenye tovuti hii: Kila moja ya masomo matano ni muhtasari wa Seminari ya Kitheolojia ya Chapala, ulioandikwa na CTS, unaopatikana hapa kwenye tovuti — kila mmoja unafunguka moja kwa moja kutoka ukurasa huu, bila kupakua chochote. Kila kadi inataja kitabu ambacho muhtasari wake umetokana nacho.
Yaliyochaguliwa: 0 kati ya 3
Somo la 1 · Cross-Cultural Mission

In Their Own Tongue: Missionary Tongues Revised

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 11, October 1907–January 1908, pp. 1, 4; with Vol. I No. 8, May 1907, p. 3, and Vol. II No. 13, May 1908, p. 2

Missionaries sail from Los Angeles expecting the Spirit to give them the languages of China, Japan and Liberia. The paper’s unsigned editors report Lucy Farrow preaching in Kru, while its teachers urge order and interpretation by prayer. CTS traces how the Garrs and others found otherwise, and how Pentecostal missions turned to language study, interpreters and national leaders.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

"Kwa Lugha Yao Wenyewe": Lugha za Kimisionari na Misheni za Kuvuka Tamaduni“In Their Own Tongue”: Missionary Tongues and Cross-Cultural Mission

Somo la Seminari ya Kitheolojia ya Chapala — jinsi gazeti la Mtaa wa Azusa lilivyotumaini mwanzoni kwamba lugha zingeweza kuchukua nafasi ya kujifunza lugha, na jinsi misheni za Kipentekoste zilivyojifunza njia ya polepole na yenye hekima zaidi.A Chapala Theological Seminary reading — how the Azusa Street paper first hoped that tongues would replace language study, and how Pentecostal missions learned a slower and wiser way

Muhtasari wa CTS wa gazeti la kihistoria: "Pentecostal Missionary Reports" na "The Baptism with the Holy Ghost," The Apostolic Faith (Los Angeles), Buku la I Na. 11, Oktoba 1907–Januari 1908, kurasa 1 na 4; pamoja na "Unlocked by Prayer," Buku la I Na. 8, Mei 1907, ukurasa 3, na "Character and Work of the Holy Ghost," Buku la II Na. 13, Mei 1908, ukurasa 2. CTS inanukuu kwa ufupi tu maandishi ya wahariri na mafundisho yasiyotajwa majina, kwa ajili ya funzo na tafakari.A CTS digest of a historical periodical: “Pentecostal Missionary Reports” and “The Baptism with the Holy Ghost,” The Apostolic Faith (Los Angeles), Vol. I No. 11, October 1907–January 1908, pages 1 and 4; with “Unlocked by Prayer,” Vol. I No. 8, May 1907, page 3, and “Character and Work of the Holy Ghost,” Vol. II No. 13, May 1908, page 2. CTS quotes only unsigned editorial and teaching matter, briefly, for study and commentary.

  • MisheniMissions
  • Chanzo cha msingiPrimary source
  • 1907–19081907–1908
  • Lugha na kunena kwa lughaTongues and language
Neno kabla ya kusoma. Kati ya Mei 1907 na Mei 1908 gazeti la Mtaa wa Azusa liliripoti wamisionari wakiondoka Los Angeles kwenda Liberia, China, Japani, India na Ulaya. Wengi wao waliamini kwamba Roho Mtakatifu alikuwa amewapa lugha za watu waliokwenda kuwafikia. Somo hili linaangalia kile ambacho wahariri na walimu wasiotajwa majina wa gazeti waliandika kuhusu tumaini hilo, na kile kilichotokea wamisionari walipofika. Ripoti za lugha zilizonenwa na kueleweka ni madai ya washiriki, si matokeo ya kiisimu yaliyopimwa. Barua za wamisionari zilizotiwa sahihi zinatajwa na kunukuliwa kwa ufupi, kwa kanuni ya seminari ya tarehe 26 Oktoba 2026 kwa nyenzo zilizochapishwa kabla ya 1931. A word before you read. Between May 1907 and May 1908 the Azusa Street paper reported missionaries leaving Los Angeles for Liberia, China, Japan, India and Europe. Many of them believed that the Holy Spirit had given them the languages of the peoples they were going to reach. This reading looks at what the paper’s unsigned editors and teachers wrote about that hope, and at what happened when the missionaries arrived. The reports of languages spoken and understood are the claims of participants, not tested linguistic findings. Signed missionary letters are named and quoted briefly, under the seminary’s rule of 26 October 2026 for material published before 1931.

1.Gazeti Lililojaa Safari za Kuondoka1.A Paper Full of Departures

Toleo la kumi na moja la The Apostolic Faith lilifunika miezi minne, kuanzia Oktoba 1907 hadi Januari 1908, na ukurasa wake wa mbele ulikuwa umejaa kwaheri. Chini ya kichwa "Pentecostal Missionary Reports" (Ripoti za Kimisionari za Kipentekoste), wahariri walitaja orodha ya watenda kazi waliojazwa Roho walioondoka Los Angeles tangu gazeti lililopita: wamisionari kwenda Monrovia, Liberia, wanawake wawili kwenda China Kusini, na kikundi cha tisa kwenda China Kaskazini. Kikundi kingine cha kumi na wanne kilikuwa kimesafiri kutoka Spokane, Washington, kwenda Japani na China. Misheni ya Mtaa wa Azusa ilikuwa na umri wa miezi kumi na minane tu, na tayari ilikuwa ikifikiri kwa kutumia mabara. Ili kuelewa kwa nini, tunahitaji kukumbuka walichotarajia waumini hawa. Walikuwa na hakika kwamba Yesu anakuja upesi. Waliamini kwamba Injili lazima ihubiriwe kwa kila taifa kwanza (Mathayo 24:14). Na wengi wao waliamini kwamba Mungu alikuwa amewapa karama ambayo ingewezesha kazi hiyo katika kizazi kimoja.The eleventh issue of The Apostolic Faith covered four months, from October 1907 to January 1908, and its front page was crowded with farewells. Under the heading “Pentecostal Missionary Reports,” the editors listed Spirit-filled workers who had gone out from Los Angeles since the last paper: missionaries to Monrovia, Liberia, two women to South China, and a band of nine to North China. A further band of fourteen had sailed from Spokane, Washington, for Japan and China. The Azusa Street mission was barely eighteen months old, and it was already thinking in continents. To understand why, we need to remember what these believers expected. They were sure that Jesus was coming soon. They believed the gospel had to be preached to every nation first (Matthew 24:14). And many of them believed that God had just given them a gift that would make that task possible in a single generation.

2."Kwa Lugha Yao ya Asili": Tumaini la Mwanzo2.“In Their Native Language”: The Early Hope

Ripoti hiyo hiyo inaonyesha tumaini hilo waziwazi. Kuhusu kikundi cha Spokane, wahariri waliandika kwamba wamisionari walikuwa "wanaweza kuzungumza na Wachina na Wajapani bandarini na melini katika lugha zao za asili." Charles Parham, ambaye shule yake ya Biblia ya Topeka ilikuwa ya kwanza kuunganisha lugha na ubatizo katika Roho mwaka 1901, alifundisha kwamba lugha zilikuwa lugha halisi za wanadamu, zilizotolewa ili wamisionari wahubiri bila miaka ya masomo. Wanahistoria huita imani hii "lugha za kimisionari," au xenolalia, kutoka maneno ya Kigiriki yenye maana ya "usemi wa kigeni." Makala ya mafundisho ya ukurasa wa nne katika toleo hilo hilo, "The Baptism with the Holy Ghost," ilijenga hoja kutoka kwa Maandiko. Yesu alipowatuma kwanza wale kumi na wawili, inasema, aliwatuma kwa watu waliosema Kigiriki na Kiebrania: "Hawakuhitaji lugha za mataifa." Lakini baada ya Pentekoste agizo lilikuwa kwa ulimwengu wote, na siku ile ya kwanza "mataifa kumi na saba" walisikia Injili "kwa lugha zao wenyewe bila kuchanganyikiwa" (Matendo 2:9–11). Mwandishi anahitimisha kwamba Mungu "anafanya vivyo hivyo leo." Pentekoste ikiwa imerudi, hoja ilikwenda, Mungu angefanya tena.The same report shows that hope plainly. Of the Spokane band, the editors wrote that the missionaries were “able to talk to the Chinese and Japanese at the dock and on the ship in their native language.” Charles Parham, whose Topeka Bible school had first linked tongues with the baptism in the Spirit in 1901, taught that tongues were real human languages, given so that missionaries could preach without years of study. Historians call this belief “missionary tongues,” or xenolalia, from Greek words meaning “foreign speech.” The page-four teaching article in the same issue, “The Baptism with the Holy Ghost,” built the case from Scripture. When Jesus first sent out the twelve, it says, He sent them to people who spoke Greek and Hebrew: “They did not need the languages of the nations.” But after Pentecost the commission was to all the world, and on that first day “seventeen nationalities” heard the gospel “in their own tongue without confusion” (Acts 2:9–11). The writer concludes that God “is doing the same today.” If Pentecost had returned, the logic ran, God would do it again.

3.Lucy Farrow huko Liberia3.Lucy Farrow in Liberia

Mfano wa kina zaidi kwenye ukurasa wa mbele unamhusu Lucy Farrow (takriban 1851–1911), mhubiri mweusi wa utakatifu kutoka Houston ambaye alikuwa amesaidia kuleta ujumbe wa Kipentekoste Los Angeles mwaka 1906. Wahariri wanaripoti kwamba alikaa miezi saba huko Johnsonville, takriban maili ishirini na tano kutoka Monrovia, "katika hali ya hewa hiyo hatari kuliko yote," na sasa amerudi. Watu ishirini, wanasema, walipokea ubatizo katika Roho, na wengine waliokoka, walitakaswa na kuponywa. Kisha inakuja dai linalohusu somo hili: Bwana alikuwa amempa "karama ya lugha ya Kikru," na aliweza kuhubiri "mahubiri mawili kwa watu kwa lugha yao wenyewe." CTS inawasilisha hili kama ripoti ya gazeti, si ukweli uliothibitishwa. Hatujui nani aliihukumu lugha hiyo, au ni kiasi gani kilieleweka. Tunachoweza kusema ni kwamba safari ya Farrow ilikuwa halisi, ya gharama na ya ujasiri. Mwanamke mweusi aliye na umri wa miaka hamsini alivuka bahari kuhubiri Afrika Magharibi wakati ambapo bodi chache za misheni zingemtuma kabisa. Ukurasa huo huo wa mbele unaongeza sentensi iliyoathiri jinsi harakati ilivyojiona: "Hakuna mtu aliye kichwa cha harakati hii." Wahariri walimaanisha kwamba Roho, si mkurugenzi wa kibinadamu, ndiye aliyekuwa akiwatuma watu. Somo la 4 litaangalia maana yake kwa mpangilio wa kanisa.The most detailed example on the front page concerns Lucy Farrow (about 1851–1911), a Black holiness preacher from Houston who had helped bring the Pentecostal message to Los Angeles in 1906. The editors report that she spent seven months at Johnsonville, about twenty-five miles from Monrovia, “in that most deadly climate,” and had now returned. Twenty people, they say, received the baptism in the Spirit, and others were saved, sanctified and healed. Then comes the claim that matters for this reading: the Lord had given her “the gift of the Kru language,” and she was able to preach “two sermons to the people in their own tongue.” CTS presents this as the paper’s report, not a verified fact. We do not know who judged the language, or how much of it was understood. What we can say is that Farrow’s journey was real, costly and courageous. A Black woman in her fifties crossed an ocean to preach in West Africa at a time when few mission boards would have sent her at all. The same front page adds a sentence that shaped the movement’s view of itself: “There is no man at the head of this movement.” The editors meant that the Spirit, not a human director, was sending people out. Reading 4 will look at what that meant for organization.

4.Lugha, Utaratibu na Tafsiri4.Tongues, Order and Interpretation

Pamoja na tumaini la lugha za kimisionari, gazeti lilifundisha jambo la uangalifu zaidi. Mwezi Mei 1907 kipande cha mafundisho kisichotajwa jina, "Unlocked by Prayer" (Kufunguliwa kwa Maombi), kiliwaambia wasomaji kwamba Mungu hatoi "kitu kisicho na lugha au kisicho na maana." Lakini hakiwaambii watafute mgeni wa kuitambua. Kilisema kinyume: huna haja ya kutafuta mkalimani, kwa sababu "tafsiri hufunguliwa kwa maombi." Mwandishi kisha aligeukia 1 Wakorintho 14. Kanisa la Korintho, anasema, lilikuwa na bidii, na kila mtu alitaka kunena kwa lugha kwa wakati mmoja, hata wanaotafuta na wasiookoka waliachwa nje. Paulo alitaka utaratibu ili roho zifikiwe. Ukinena kwa lugha na huna tafsiri, makala inashauri, "unaweza kuketi ukampa mwingine nafasi." Yule anayesema "kwa lugha ya kawaida," inasema, ana thamani zaidi kwa mkutano. Huu ni busara ya kichungaji. Inachukulia lugha hasa kama maombi na sifa zinazoelekezwa kwa Mungu, ambazo zinahitaji tafsiri ili kuwajenga wengine, badala ya mahubiri tayari kwa wasikilizaji wa kigeni. Mawazo haya mawili yalikaa pamoja katika gazeti hilo hilo. Moja lilitazama nje kuelekea shamba la misheni; jingine lilitazama utaratibu wa mkutano wa mahali. Baadaye, la pili lingesaidia Wapentekoste kuelewa kilichokuwa kimekosea katika la kwanza.Alongside the hope of missionary languages, the paper taught something more careful. In May 1907 an unsigned teaching piece, “Unlocked by Prayer,” told readers that God does not give “that which is no language or has no meaning.” But it did not tell them to look for a foreigner who could identify it. It said the opposite: you need not hunt around for an interpreter, because “the interpretation is unlocked by prayer.” The writer then turned to 1 Corinthians 14. The Corinthian church, he says, was zealous, and everyone wanted to speak in tongues at once, so that seekers and the unsaved were left out. Paul wanted order so that souls could be reached. If you speak in tongues and have no interpretation, the article advises, “you may sit down and give somebody else a chance.” The one who speaks “in the plain tongue,” it says, is of more account to the assembly. This is pastoral common sense. It treats tongues mainly as prayer and praise addressed to God, which needs interpretation to build up others, rather than as a ready-made sermon for foreign listeners. The two ideas sat side by side in the same paper. One looked outward to the mission field; the other looked to the order of the local meeting. In time, the second would help Pentecostals understand what had gone wrong with the first.

5.Lugha Zilipokosa Kuja5.When the Languages Did Not Come

Katika shamba la misheni tumaini la lugha za papo hapo lilikutana na hali halisi haraka. Kisa maarufu zaidi ni cha Alfred G. Garr (1874–1944) na mkewe Lillian, wachungaji weupe wa utakatifu waliopokea ubatizo katika Roho katika Mtaa wa Azusa mwaka 1906 na kufika Calcutta, India, karibu na mwanzo wa 1907. Historia za kawaida zinaandika kwamba Garr alikuwa ametarajia kuhubiri kwa Kibengali na akagundua hakuweza. Yeye wala wamisionari wengi wa mwanzo hawakuweza kutumia lugha zao kuhubiri kwa watu waliowazunguka. Familia ya Garr haikurudi nyumbani. Walibaki, wakahudumu miongoni mwa wamisionari na Wakristo Wahindi, na mwaka 1907 walihamia Hong Kong, ambapo muumini Mchina, Mok Lai Chi, alifanya kazi nao kama mkalimani na baadaye akaongoza kazi yake mwenyewe ya Kipentekoste. Katika toleo la 9 ripoti ya Garr yenyewe kutoka India hata ilisema kwamba njia bora ya kusonga mbele ilikuwa kuwafikia wamisionari waliokwisha kuwa shambani, kwa sababu "wanajua desturi zote za India na pia lugha." Hilo lilikuwa badiliko la kimya lakini halisi la mkakati. Wanahistoria kama Gary B. McGee wamefuatilia jinsi, ndani ya miaka michache, viongozi wengi wa Kipentekoste waliacha kufundisha kwamba lugha ni njia ya mkato ya kujifunza lugha. Parham hakuiacha kabisa dhana hiyo, lakini harakati pana iliiacha. Iliendelea kushikilia imani yake kwamba lugha ni karama ya Roho na ikaja kuelewa hasa kuwa maombi na sifa "katika Roho" (1 Wakorintho 14:2), pamoja na tafsiri kwa kanisa.On the mission field the hope of instant languages met reality quickly. The best-known case is that of Alfred G. Garr (1874–1944) and his wife Lillian, white holiness pastors who received the baptism in the Spirit at Azusa Street in 1906 and reached Calcutta, India, around the turn of 1907. Standard histories record that Garr had expected to preach in Bengali and found he could not. Neither he nor most of the other early missionaries were able to use their tongues to preach to the people around them. The Garrs did not go home. They stayed, ministered among missionaries and Indian Christians, and in 1907 moved on to Hong Kong, where a Chinese believer, Mok Lai Chi, worked with them as interpreter and later led a Pentecostal work of his own. In issue 9 the Garrs’ own report from India even argued that the best way forward was to reach missionaries already on the field, because “they know all the customs of India and also the languages.” That was a quiet but real change of strategy. Historians such as Gary B. McGee have traced how, within a few years, most Pentecostal leaders stopped teaching that tongues were a shortcut to language learning. Parham never fully gave up the idea, but the wider movement did. It kept its conviction that tongues are a gift of the Spirit and came to understand them chiefly as prayer and praise “in the Spirit” (1 Corinthians 14:2), with interpretation for the church.

6.Kutoka Njia ya Mkato hadi Utii wa Muda Mrefu6.From Shortcut to Long Obedience

Kilichochukua nafasi ya njia ya mkato hakikuwa imani pungufu bali aina nyingine ya imani. Wamisionari wa Kipentekoste walianza kujifunza lugha kwa miaka, kufanya kazi na wakalimani, na zaidi ya yote kuwafunza waumini wazawa ambao tayari wanasema lugha ya watu wao wenyewe. Assemblies of God ilipoundwa mwaka 1914, misheni ilikuwa mojawapo ya madhumuni yake makuu, na kwa wakati wamisionari wake walikumbatia kanuni iliyoitwa "kanisa la asili" (indigenous church): makanisa shambani yanapaswa kuwa yanajitawala, yanajitegemea na yanajieneza yenyewe. Wapentekoste kama Alice Luce, aliyefanya kazi miongoni mwa watu wanaosema Kihispania huko Meksiko na Marekani, na baadaye Melvin Hodges, aliyehudumu Amerika ya Kati, waliipa muundo imara unaomtegemea Roho. Kipande cha mafundisho cha Mei 1908 katika gazeti la Azusa kilikuwa tayari kimeelekeza upande huu. Kikimwelezea Roho Mtakatifu, kilisema, "Tabia yake ni upendo," na kuongeza kwamba haishangazi watu "wanapata roho ya kimisionari mara tu wanapopata ubatizo." Upendo kwa watu ndio unaotuma wamisionari, na upendo kwa watu ndio unaowafanya wabaki kwenye kazi ngumu ya kujifunza lugha na utamaduni. Tumaini la mwanzo lilikosea kuhusu mbinu. Lilikuwa sahihi kwamba Roho hutoa mzigo kwa mataifa.What replaced the shortcut was not less faith but a different kind of faith. Pentecostal missionaries began to study languages for years, to work with interpreters, and above all to train national believers who already spoke the language of their own people. When the Assemblies of God was formed in 1914, missions was one of its central purposes, and over time its missionaries embraced what was called the “indigenous church” principle: churches on the field should become self-governing, self-supporting and self-propagating. Pentecostals such as Alice Luce, who worked among Spanish-speaking people in Mexico and the United States, and later Melvin Hodges, who served in Central America, gave it a strong Spirit-centred shape. A May 1908 teaching piece in the Azusa paper had already pointed in this direction. Describing the Holy Spirit, it said, “His character is love,” and added that it was no wonder that people “get the missionary Spirit as soon as they get the baptism.” Love for people is what sends missionaries out, and love for people is what keeps them at the hard work of learning a language and a culture. The early hope was wrong about the method. It was right that the Spirit gives a burden for the nations.

7.Kile Mchungaji au Mmisionari Anachochukua Leo7.What a Pastor or Missionary Takes from It Today

Mchungaji wa Kipentekoste huko Guadalajara, Nairobi au Seoul anachukua nini kutoka kurasa hizi? Kwanza, kwamba bidii na kosa vinaweza kuishi pamoja katika watu wa dhati. Wamisionari wa 1907 walikuwa jasiri na wenye kujitoa, na baadhi ya imani zao kuhusu lugha zilikuwa makosa. Tunaheshimu dhabihu yao bila kunakili makosa yao. Pili, kwamba Maandiko lazima yapime uzoefu, si kinyume chake. Kanisa lililosoma 1 Wakorintho 14 kwa uangalifu lilikuwa tayari zaidi kujisahihisha. Tatu, kwamba misheni inahitaji kuingia kwa subira katika hali ya watu. Yesu alijifunza lugha, aliishi katika utamaduni na alisema kwa semi za Galilaya. Wamisionari wanaojifunza lugha ya watu na kusikiliza hadithi zao wanafuata mfano wake. Nne, kwamba wajumbe bora mara nyingi ni waumini wa mahali. Familia ya Garr ilimhitaji Mok Lai Chi; Injili ilienea China kwa sauti za Wachina. Mchungaji anayetuma wamisionari leo anapaswa kuuliza watajifunzaje, watatumikia chini ya nani, na viongozi wa mahali watachukua uongozi lini. Tano, kwamba uaminifu kuhusu kushindwa huimarisha imani. Wapentekoste hawakuacha ubatizo katika Roho wazo la lugha za kimisionari liliposhindwa. Walikua kuwa na hekima zaidi.What does a Pentecostal pastor in Guadalajara, Nairobi or Seoul take from these pages? First, that zeal and error can live together in sincere people. The missionaries of 1907 were brave and devoted, and some of their beliefs about tongues were mistaken. We honour their sacrifice without copying their mistakes. Second, that Scripture must test experience, not the other way round. The church that read 1 Corinthians 14 carefully was better prepared to correct itself. Third, that mission requires patient incarnation. Jesus learned a language, lived in a culture and spoke in the idioms of Galilee. Missionaries who learn a people’s language and listen to their stories follow His pattern. Fourth, that the best messengers are often local believers. The Garrs needed Mok Lai Chi; the gospel spread through China by Chinese voices. A pastor who sends missionaries today should ask how they will learn, whom they will serve under, and how soon local leaders will take charge. Fifth, that honesty about failure strengthens faith. Pentecostals did not abandon the baptism in the Spirit when the missionary-tongues idea failed. They grew wiser.

8.Kuliweka Moyoni8.Taking It to Heart

Kwa tafakari. Wamisionari wa mwanzo walitarajia Mungu aondoe hitaji la kujifunza lugha. Kanisa lako linaweza kuwa linatumaini njia ya mkato gani ambayo Mungu hajaiahidi? "Unlocked by Prayer" ilifundisha kwamba anayesema waziwazi ana faida zaidi kwa kusanyiko. Kanisa lako linasawazishaje karama za Roho na mafundisho wazi ambayo wengine wanaweza kuyaelewa? Na kama ungemtuma mmisionari kutoka kusanyiko lako leo, ungetaka ajifunze nini kuhusu lugha na utamaduni kabla ya kuanza kuhubiri? For reflection. The early missionaries expected God to remove the need for language study. Where might your church be hoping for a shortcut that God has not promised? “Unlocked by Prayer” taught that the one who speaks plainly is of more use to the assembly. How does your church balance the gifts of the Spirit with clear teaching that others can understand? And if you were sending a missionary from your congregation today, what would you want them to learn about the language and culture before they began to preach?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa maandishi ya wahariri na mafundisho yasiyotajwa majina katika The Apostolic Faith (Los Angeles), gazeti la kihistoria lililochapishwa na Apostolic Faith Mission, 312 Azusa Street, chini ya William J. Seymour (1870–1922): Buku la I Na. 11 (Oktoba 1907–Januari 1908), kurasa 1 na 4; Buku la I Na. 8 (Mei 1907), ukurasa 3; Buku la II Na. 13 (Mei 1908), ukurasa 2. Haya ni mafundisho yaliyoandikwa na CTS, si nakala. Maelezo kuhusu Parham, familia ya Garr, Mok Lai Chi, Alice Luce, Melvin Hodges na Assemblies of God ya baadaye yametokana na historia za kawaida za harakati hii.Source. A Chapala Theological Seminary digest of unsigned editorial and teaching matter in The Apostolic Faith (Los Angeles), a historical periodical published by the Apostolic Faith Mission, 312 Azusa Street, under William J. Seymour (1870–1922): Vol. I No. 11 (October 1907–January 1908), pages 1 and 4; Vol. I No. 8 (May 1907), page 3; Vol. II No. 13 (May 1908), page 2. This is CTS-authored teaching, not a reproduction. Notes on Parham, the Garrs, Mok Lai Chi, Alice Luce, Melvin Hodges and the later Assemblies of God are drawn from standard histories of the movement.

Hali ya maandishi. CTS ilifanya kazi kutoka maandishi ya kisasa ya nakala za matoleo haya. Ulinganisho na nakala halisi za 1907–1908 bado unasubiriwa, kwa hiyo maneno, majina na namba za kurasa bado zinaweza kusahihishwa.Text status. CTS worked from the modern reproduction text of these issues. Collation with the original 1907–1908 facsimiles is pending, so wording, names and page numbers may still be corrected.

Haki za wachangiaji. Kwa kanuni ya CTS ya tarehe 26 Oktoba 2026, kila kilichochapishwa kabla ya 1931 kinaweza kutumika. Barua za wamisionari zilizotiwa sahihi, ikiwemo ripoti ya A. G. na Lillian Garr kutoka India katika toleo la 9, zinatajwa na kunukuliwa kwa ufupi tu. Ripoti za lugha zilizonenwa na kueleweka ni madai ya washiriki, si matokeo yaliyothibitishwa.Contributor rights. Under the CTS rule of 26 October 2026, everything published before 1931 may be used. Signed letters by missionaries, including A. G. and Lillian Garr’s report from India in issue 9, are named and quoted only briefly. Reports of languages spoken and understood are the claims of participants, not verified findings.

Somo la 2 · Leadership and Accountability

The Holy Spirit Bishop of the Church

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 9, June–September 1907, pp. 2–3 (W. J. Seymour); with Vol. I No. 11, p. 3, and Vol. I No. 12, January 1908, p. 2

Seymour teaches that the Holy Spirit presides over every assembly as its chairman and bishop, that credentials come first from heaven and then from the visible church, and that gifts never excuse anger, backbiting or unpaid bills. An unsigned article asks who may prophesy and answers broadly; CTS sets out complementarian, egalitarian and team-ministry readings fairly.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Roho Mtakatifu kama Askofu: Uongozi na Uwajibikaji katika Mtaa wa AzusaThe Holy Spirit as Bishop: Leadership and Accountability at Azusa Street

Somo la Seminari ya Kitheolojia ya Chapala — mafundisho ya Seymour juu ya nani anayeongoza kanisa, jinsi viongozi wanavyopimwa kwa matunda yao, na nani anaweza kuhubiri.A Chapala Theological Seminary reading — Seymour’s teaching on who presides over the church, how leaders are tested by their fruit, and who may preach

Muhtasari wa CTS wa gazeti la kihistoria: "The Holy Spirit Bishop of the Church," iliyotiwa sahihi W.J.S., na "To the Baptized Saints," The Apostolic Faith (Los Angeles), Buku la I Na. 9, Juni–Septemba 1907, kurasa 2–3; pamoja na "Christ's Messages to the Church" (W. J. Seymour), Buku la I Na. 11, ukurasa 3; "Who May Prophesy?", Buku la I Na. 12, Januari 1908, ukurasa 2; na dokezo fupi zisizotajwa majina katika Na. 8 na 10. CTS inanukuu kwa ufupi tu Seymour na mafundisho yasiyotajwa majina, kwa ajili ya funzo na tafakari.A CTS digest of a historical periodical: “The Holy Spirit Bishop of the Church,” signed W.J.S., and “To the Baptized Saints,” The Apostolic Faith (Los Angeles), Vol. I No. 9, June–September 1907, pages 2–3; with “Christ’s Messages to the Church” (W. J. Seymour), Vol. I No. 11, page 3; “Who May Prophesy?”, Vol. I No. 12, January 1908, page 2; and short unsigned notes in Nos. 8 and 10. CTS quotes only Seymour and unsigned teaching, briefly, for study and commentary.

  • UongoziLeadership
  • Chanzo cha msingiPrimary source
  • 1907–19081907–1908
  • Wanawake katika hudumaWomen in ministry
Neno kabla ya kusoma. Kiongozi wa misheni ya Mtaa wa Azusa, William J. Seymour (1870–1922), alikuwa mwana wa wazazi waliokuwa watumwa huko Louisiana, mhubiri mweusi wa utakatifu ambaye mara moja alilazimishwa kukaa nje ya mlango wa darasa ili kumsikia Charles Parham akifundisha. Mwaka 1907 aliongoza misheni ambapo waumini weusi, weupe, Walatino na Waasia waliabudu pamoja, katika nchi ambayo makanisa mengi yaligawanywa kwa rangi. Somo hili linaangalia kile alichosema yeye na walimu wasiotajwa majina wa gazeti kuhusu uongozi: nani anayeongoza kanisa kweli, viongozi wanawajibishwa vipi, na nani anaweza kuhubiri. Beti mbili za wimbo zilizonukuliwa katika makala ya Seymour zimeachwa katika uteuzi wa CTS. A word before you read. The leader of the Azusa Street mission, William J. Seymour (1870–1922), was the son of formerly enslaved parents in Louisiana, a Black holiness preacher who had once been made to sit outside a classroom door to hear Charles Parham teach. In 1907 he led a mission where Black, white, Latino and Asian believers worshipped together, in a country where most churches were divided by race. This reading looks at what he and the paper’s unsigned teachers said about leadership: who really presides over the church, how leaders are held to account, and who may preach. Two hymn verses quoted in Seymour’s article are left out of the CTS selection.

1."Kuongoza Kazi Yote ya Mungu"1.“To Preside over the Entire Work of God”

Makala ya Seymour katika toleo la Juni–Septemba 1907 inaanza na sentensi ya ujasiri: "Ni kazi ya ofisi ya Roho Mtakatifu kuongoza kazi yote ya Mungu duniani." Anachukua lugha ya utawala wa kanisa, maneno kama askofu, mzee na afisa msimamizi, na kuyatumia kwa Roho Mtakatifu. Yesu alikuwa askofu wa kanisa alipokuwa duniani, anaandika, naye alimtuma Roho Mtakatifu kuchukua nafasi yake, "si wanadamu." Anakwenda mbali zaidi: "Hakuna kusanyiko la kidini lililo halali bila uwepo wake na utendaji wake." Kwa Seymour, mkutano wa kanisa si halali kwa sababu tu maafisa sahihi wapo na sheria zimefuatwa. Ni halali Roho akiwapo na kufanya kazi. Hili halikuwa kukataa viongozi wa kibinadamu. Lilikuwa dai kuhusu mamlaka yao yanatoka wapi. Roho Mtakatifu, anasema, ni "Mwalimu wa walimu." Walimu wa kibinadamu wanatumikia chini yake.Seymour’s article in the June–September 1907 issue begins with a bold sentence: “It is the office work of the Holy Spirit to preside over the entire work of God on earth.” He takes the language of church government, words like bishop, elder and presiding officer, and applies them to the Holy Spirit. Jesus was the church’s bishop while on earth, he writes, and He sent the Holy Spirit to take His place, “not men.” He goes further: “No religious assembly is legal without His presence and His transaction.” For Seymour, a church meeting is not valid merely because the right officers are present and the rules have been followed. It is valid when the Spirit is present and at work. This was not a rejection of human leaders. It was a claim about where their authority comes from. The Holy Spirit, he says, is “the Teacher of teachers.” Human teachers serve under Him.

2.Majengo, Kwaya na Ukosefu wa Nguvu2.Buildings, Choirs and the Lack of Power

Seymour kisha anaeleza makanisa ya siku zake. Watu wengi wanafikiri, anaandika, kwamba kinachohitajika ni majengo mapya ya mawe na matofali, waimbaji waliofunzwa vyuoni, viti vizuri na taa za chandelier. Anawaonyesha wenye dhambi wakienda kanisani na kusikia hotuba ya kusisimua juu ya Yesu, au juu ya kanisa, au juu ya mtu fulani maarufu, miongoni mwa watu waliovaa mitindo ya hivi karibuni. Muziki ni mtamu na watu wanaonekana wenye upendo, "lakini siku zote kumekuwa na upungufu wa nguvu." Uchambuzi wake ni wa moja kwa moja: "wanadamu wameshika nafasi ya Kristo na Roho Mtakatifu." Hata hivyo anaonya kwa uangalifu. "Kanisa lilikuwa na wazo sahihi," anasema, "kwamba tunahitaji maaskofu na wazee." Tatizo si nyadhifa bali kile kinachozijaza. Viongozi lazima wapewe mamlaka na Kristo, na "sifa zao kwa nyadhifa hizi lazima ziwe kuvikwa nguvu za Roho Mtakatifu." Hata anaandika kwamba badala ya wahubiri wapya kutoka shule za teolojia, "wahubiri wale wale wa zamani," mashemasi na "majengo ya kanisa ya kawaida yatatosha," kama wamejazwa Roho. Mwanafunzi wa seminari anapaswa kusikia sentensi hiyo kwa uaminifu. Seymour hakuwa dhidi ya elimu; alikuwa dhidi ya elimu iliyochukua nafasi ya Roho. Shahada si cheti mbele za Mungu.Seymour then describes the churches of his day. Many people think, he writes, that what is needed is new buildings of stone and brick, trained singers from the conservatories, fine pews and chandeliers. He pictures sinners going to church and hearing an eloquent oration about Jesus, or about a church, or about some noted man, among people dressed in the latest fashions. The music is sweet and the people seem loving, “but there has always been a lack of power.” His diagnosis is direct: “men have taken the place of Christ and the Holy Spirit.” He is careful, though. “The church had the right idea,” he says, “that we need bishops and elders.” The problem is not offices but what fills them. Leaders must be given authority by Christ, and “their qualifications for these offices must be the enduement of the power of the Holy Ghost.” He even writes that instead of new preachers from the theological schools, “the same old preachers,” deacons and “plain church buildings will do,” if they are filled with the Spirit. A seminary student should hear that sentence honestly. Seymour was not against learning; he was against learning that replaced the Spirit. A degree is not a credential before God.

3.Vyeti na Mwenyekiti3.Credentials and the Chairman

Kiini cha makala ni picha mbili. Ya kwanza ni vyeti. Yesu aliwaweka wakfu wanafunzi kwa mikono yake mwenyewe, anaandika Seymour, lakini aliweka "vyeti ndani ya mioyo yao" siku ya Pentekoste. Kwa hiyo anahimiza wahudumu wote "wafanye hima kupitia makao makuu, Yerusalemu mbele za Mungu," kwa vyeti vyao. "Ndipo wanastahili," anaongeza, "kupokea vyeti kutoka kwa kanisa linaloonekana." Angalia mpangilio. Seymour haondoi kutambuliwa na kanisa. Analiweka la pili. Picha ya pili ni mwenyekiti. "Jambo la kwanza katika kila kusanyiko," anaandika, ni kuhakikisha Roho Mtakatifu "amewekwa kuwa mwenyekiti." Misheni na makanisa yaliyokauka yana "mtu fulani mahali pake." Hata hivyo anaongeza mara moja, "Mwanadamu yuko sawa mahali pake," anapojazwa Roho. Mchungaji si mmiliki wa kusanyiko bali mtumishi wa Rais wake wa kweli. Seymour pia anawakumbusha wasomaji kwamba "jengo la ibada ni mahali tu" ambapo watu wa Kristo hukusanyika. Kanisa limepandwa mioyoni kwa damu ya Kristo.The heart of the article is a pair of images. The first is credentials. Jesus ordained the disciples with His own hands, Seymour writes, but He put “the credentials in their hearts” on the day of Pentecost. So he urges all ministers to “stop by the headquarters, the Jerusalem before God,” for their credentials. “Then they are entitled,” he adds, “to receive credentials from the visible church.” Notice the order. Seymour does not abolish church recognition. He puts it second. The second image is the chairman. “The first thing in every assembly,” he writes, is to see that the Holy Spirit is “installed as the chairman.” Dried-up missions and churches have “some man in His place.” Yet he adds at once, “Man is all right in his place,” when he is filled with the Spirit. A pastor is not the owner of the congregation but a servant of its true President. Seymour also reminds readers that “a meeting house is simply a place” where Christ’s people gather. The church is planted in hearts through the blood of Christ.

4.Matunda, Si Karama Tu4.Fruit, Not Only Gifts

Kiongozi hupimwaje? Mafundisho yasiyotajwa jina "To the Baptized Saints," katika toleo hilo hilo, yanajibu wazi. "Ni jambo moja kupokea ubatizo na jambo jingine kuuhifadhi upako." Lugha, mwandishi anasema, ni mojawapo ya ishara zinazoandamana na kila mtu aliyebatizwa, lakini si ushahidi halisi katika maisha ya kila siku. "Maisha yako lazima yapimwe kwa matunda ya Roho." Kisha inakuja sentensi ambayo kila kiongozi wa Kipentekoste anapaswa kukumbuka: "Ukikasirika, au ukinena maovu, au ukisengenya, sijali una lugha ngapi," huna ubatizo. Mwandishi anaonya kwamba baadhi "wamejifunza kuhubiri" na anawashauri kumwomba Mungu awatumie au awaweke kando. Dokezo kutoka Mtaa wa Azusa mwezi Mei 1907 linaonyesha roho hiyo hiyo kwa vitendo. Baada ya siku tatu za kufunga, mtenda kazi mmoja alikuja akisema Mungu alikuwa amemwonyesha "kwamba nafsi inajipenyeza," na mwingine alikuwa amesikia hayo hayo. Kwa hiyo watenda kazi walipiga magoti pamoja. "Hii ndiyo njia ya ushindi," dokezo linasema, "kushuka chini mbele za Mungu." Uwajibikaji ulianza na viongozi kujinyenyekeza.How is a leader tested? The unsigned teaching “To the Baptized Saints,” in the same issue, answers clearly. “It is one thing to receive the baptism and another thing to keep the anointing.” Tongues, the writer says, are one of the signs that go with every baptized person, but they are not the real evidence in everyday life. “Your life must measure with the fruits of the Spirit.” Then comes a sentence every Pentecostal leader should remember: “If you get angry, or speak evil, or backbite, I care not how many tongues you may have,” you have not the baptism. The writer warns that some “have learned how to preach” and advises them to ask God either to use them or set them aside. A note from Azusa Street in May 1907 shows the same spirit in practice. After three days of fasting, one worker came saying God had shown him “that self was creeping in,” and another had heard the same. So the workers knelt together. “This is the way of victory,” the note says, “to go down before God.” Accountability began with leaders humbling themselves.

5.Bili za Uaminifu na Nidhamu Kali5.Honest Bills and Hard Discipline

Makala ya baadaye ya Seymour "Christ's Messages to the Church," juu ya barua za Ufunuo 2–3, inashusha uwajibikaji hadi hali halisi. Kristo anapotembea miongoni mwa makanisa, anaandika, kila kosa lazima litakaswe: dhambi ya uasherati, na pia "kutolipa bili za chakula, bili za maji, bili za samani, bili za makaa, bili za gesi, na bili zote za uaminifu." Orodha hiyo ni zawadi kwa wachungaji. Utakatifu si hisia ya ndani tu; unaonekana katika jinsi kanisa na wahudumu wake wanavyoshughulikia fedha na kutimiza ahadi kwa majirani. Nidhamu ya gazeti pia inaweza kuwa kali. Katika toleo la 11 wahariri walieleza kwamba misheni ilikuwa imewahi kuwaruhusu wahubiri waliotalikiana na kuoa au kuolewa tena kuhudumu lakini sasa haikuruhusu. Makanisa mengi ya Kipentekoste leo yana msimamo tofauti juu ya swali hilo, na CTS haiamui hapa. Hoja ya somo hili ni kwamba Mtaa wa Azusa ulitarajia viongozi wake kuchunguzwa kwa Maandiko na kubadili mwelekeo walipoamini walikosea.Seymour’s later article “Christ’s Messages to the Church,” on the letters of Revelation 2–3, brings accountability down to earth. When Christ walks among the churches, he writes, all wrong must be cleansed away: sexual sin, and also “not paying grocery bills, water bills, furniture bills, coal bills, gas bills, and all honest bills.” That list is a gift to pastors. Holiness is not only an inner feeling; it shows up in how a church and its ministers handle money and keep their word to neighbours. The paper’s discipline could also be severe. In issue 11 the editors explained that the mission had once allowed divorced and remarried preachers to minister but now did not. Many Pentecostal churches today hold different convictions on that question, and CTS does not settle it here. The point for this reading is that Azusa Street expected its leaders to be examined by Scripture and to change course when they believed they had been wrong.

6."Nani Anaweza Kutabiri?": Wanawake katika Huduma6.“Who May Prophesy?”: Women in Ministry

Mwezi Januari 1908 makala isiyotajwa jina iliuliza "Who May Prophesy?" na kujibu kwamba ni "haki ya washiriki wote wa bibi arusi wa Kristo kutabiri, ambayo maana yake ni kushuhudia au kuhubiri." Ikinukuu Yoeli 2 na Matendo 2, ilihoji kwamba Pentekoste ilipokuja Mungu aliwaleta wanawake waaminifu chumbani cha juu, "hakufanya tofauti," na kwamba wanawake waliweza kuhubiri kama wanaume. Dokezo la awali lisilotajwa jina lilisema upako wa Pentekoste uliwastahilisha wote "kuhudumu katika Injili hii." Makala hiyo hiyo pia inasema hakuna mwanamke mwenye Roho wa Yesu "anayetaka kunyang'anya mamlaka juu ya mwanamume," na inamalizia, "Ni Roho Mtakatifu yuleyule katika mwanamke kama katika mwanamume." Mazoezi ya Azusa yalilingana na lugha hiyo mchanganyiko. Wanawake kama Lucy Farrow, Florence Crawford, Clara Lum na Jennie Evans Moore walihubiri, waliandika, waliomba pamoja na wanaotafuta, na walikwenda kama wamisionari, huku Seymour akibaki mchungaji wa misheni. Madhehebu ya Kipentekoste ya baadaye yalichukua njia tofauti. Assemblies of God, iliyoundwa mwaka 1914, ilituma wanawake kama wamisionari na wainjilisti na kuidhinisha kuwekwa wakfu kwao kikamilifu mwaka 1935; madhehebu mengine yamewawekea wanaume nyadhifa fulani. Wakristo leo wana mitazamo ya wanaume pekee katika uongozi (complementarian: wanaume na wanawake ni sawa, na nyadhifa fulani za uongozi zimewekewa wanaume), mitazamo ya usawa (egalitarian: nyadhifa zote ziko wazi kwa wote wawili) na mitazamo ya huduma ya timu (uongozi wa kushirikiana ambapo karama zinaheshimiwa bila kujali cheo). CTS inawasilisha mitazamo hii kwa haki na haichukui upande. Kila mtazamo unaweza kupata maneno ya kufanyia kazi katika makala hii.In January 1908 an unsigned article asked “Who May Prophesy?” and answered that it is “the privilege of all the members of the bride of Christ to prophesy, which means testify or preach.” Quoting Joel 2 and Acts 2, it argued that at Pentecost God brought the faithful women into the upper room, “made no difference,” and that the women were able to preach as the men did. An earlier unsigned note said the anointing at Pentecost qualified them all “to minister in this Gospel.” The same article also says that no woman who has the Spirit of Jesus “wants to usurp authority over the man,” and it closes, “It is the same Holy Spirit in the woman as in the man.” Azusa practice matched the mixed language. Women such as Lucy Farrow, Florence Crawford, Clara Lum and Jennie Evans Moore preached, wrote, prayed with seekers and went out as missionaries, while Seymour remained the mission’s pastor. Later Pentecostal bodies took different paths. The Assemblies of God, formed in 1914, sent women as missionaries and evangelists and approved their full ordination in 1935; other bodies have reserved some offices for men. Christians today hold complementarian views (men and women equal, with some leadership roles reserved for men), egalitarian views (all roles open to both) and team-ministry views (shared leadership in which gifts are honoured whatever the title). CTS presents these fairly and does not take sides. Each view can find language in this article to work with.

7.Kile Mchungaji Anachochukua Leo7.What a Pastor Takes from It Today

Mchungaji wa Kipentekoste leo anachukua nini kutoka kwa askofu wa Seymour? Kwanza, kwamba mchungaji si kichwa cha kanisa. Kristo ndiye, na Roho ndiye anayeongoza. Ukweli huo unapaswa kuwafanya viongozi wawe wanyenyekevu na makusanyiko yawe na matumaini. Pili, kwamba karama si uthibitisho wa tabia. Mhubiri anayenena kwa lugha na kuwanyanyasa watu ameshindwa mtihani wa Azusa. Tatu, kwamba uwajibikaji lazima uwe wa kina: fedha za uaminifu, bili zilizolipwa, ahadi zilizotimizwa na utayari wa kupiga magoti wakati "nafsi" inajipenyeza. Nne, kwamba miundo ya kibinadamu ni muhimu, lakini katika nafasi ya pili. Seymour alitaka vyeti kutoka mbinguni kwanza na kutoka kwa kanisa linaloonekana baadaye. Historia ya Kipentekoste inaonyesha hatari ya kuwa na la kwanza tu: bila miundo iliyo wazi, mabishano juu ya mali na mamlaka baadaye yaligawanya misheni nyingi, ikiwemo yake mwenyewe. Tano, kwamba swali la huduma ya wanawake linastahili funzo la makini na lenye upendo, si kauli mbiu. Mwisho, hadithi ya Seymour mwenyewe ni somo. Aliongoza kusanyiko la rangi mchanganyiko katika nchi iliyotenganishwa, naye aliishi kuona sehemu kubwa ya harakati ikigawanyika kwa misingi ya rangi. Uongozi chini ya Roho unajumuisha kazi ngumu ya kulifanya kanisa liwe moja.What does a Pentecostal pastor today take from Seymour’s bishop? First, that the pastor is not the head of the church. Christ is, and the Spirit presides. That truth should make leaders humble and congregations hopeful. Second, that gifts are not proof of character. A preacher who speaks in tongues and abuses people has failed the Azusa test. Third, that accountability has to be concrete: honest finances, paid bills, kept promises and a willingness to kneel when “self” creeps in. Fourth, that human structures matter, but in second place. Seymour wanted credentials from heaven first and from the visible church after. Pentecostal history shows the danger of having only the first: without clear structures, disputes over property and authority later divided many missions, including his own. Fifth, that the question of women’s ministry deserves careful and charitable study, not slogans. Finally, Seymour’s own story is a lesson. He led a mixed-race congregation in a segregated country, and he lived to see much of the movement divide along racial lines. Leadership under the Spirit includes the hard work of keeping the church one.

8.Kuliweka Moyoni8.Taking It to Heart

Kwa tafakari. Seymour aliomba kila kusanyiko limweke Roho Mtakatifu kuwa mwenyekiti wake. Ni nini kingebadilika katika mikutano na maamuzi ya kanisa lako kama hilo lingekuwa kweli kwa vitendo? "To the Baptized Saints" ilisema hasira na masengenyo hufuta idadi yoyote ya lugha. Kanisa lako linawawajibishaje viongozi kwa tabia yao, na si kwa karama zao tu? Na unapojifunza mitazamo tofauti kuhusu wanawake katika huduma, unawezaje kushikilia imani zako mwenyewe huku ukiwaheshimu waumini wanaosoma Maandiko yaleyale kwa njia tofauti? For reflection. Seymour asked every assembly to install the Holy Spirit as its chairman. What would change in your church’s meetings and decisions if that were true in practice? “To the Baptized Saints” said that anger and backbiting cancel out any number of tongues. How does your church hold leaders to account for their character, and not only for their gifts? And as you study the different views of women in ministry, how can you hold your own convictions while honouring believers who read the same Scriptures differently?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa "The Holy Spirit Bishop of the Church" (iliyotiwa sahihi W.J.S.) na "To the Baptized Saints," The Apostolic Faith (Los Angeles), Buku la I Na. 9 (Juni–Septemba 1907), kurasa 2–3; "Christ's Messages to the Church" (iliyotiwa sahihi W. J. Seymour), Buku la I Na. 11, ukurasa 3; "Who May Prophesy?", Buku la I Na. 12 (Januari 1908), ukurasa 2; na dokezo zisizotajwa majina katika Buku la I Na. 8, ukurasa 2, na Na. 10, ukurasa 3. Gazeti hili la kihistoria lilichapishwa na Apostolic Faith Mission, 312 Azusa Street. Maelezo kuhusu maisha ya Seymour, wanawake wa Mtaa wa Azusa na madhehebu ya Kipentekoste ya baadaye yametokana na historia za kawaida.Source. A Chapala Theological Seminary digest of “The Holy Spirit Bishop of the Church” (signed W.J.S.) and “To the Baptized Saints,” The Apostolic Faith (Los Angeles), Vol. I No. 9 (June–September 1907), pages 2–3; “Christ’s Messages to the Church” (signed W. J. Seymour), Vol. I No. 11, page 3; “Who May Prophesy?”, Vol. I No. 12 (January 1908), page 2; and unsigned notes in Vol. I No. 8, page 2, and No. 10, page 3. This historical periodical was published by the Apostolic Faith Mission, 312 Azusa Street. Notes on Seymour’s life, the women of Azusa Street and later Pentecostal bodies are drawn from standard histories.

Hali ya maandishi. CTS ilifanya kazi kutoka maandishi ya kisasa ya nakala za matoleo haya. Ulinganisho na nakala halisi za 1907–1908 bado unasubiriwa, kwa hiyo maneno na namba za kurasa bado zinaweza kusahihishwa.Text status. CTS worked from the modern reproduction text of these issues. Collation with the original 1907–1908 facsimiles is pending, so wording and page numbers may still be corrected.

Haki za wachangiaji. Kwa kanuni ya CTS ya tarehe 26 Oktoba 2026, kila kilichochapishwa kabla ya 1931 kinaweza kutumika; muhtasari huu unanukuu W. J. Seymour (alifariki 1922) na maandishi ya wahariri au mafundisho yasiyotajwa majina. Beti mbili za wimbo zilizonukuliwa ndani ya makala ya Seymour zimeachwa kwa sababu ya urefu.Contributor rights. Under the CTS rule of 26 October 2026, everything published before 1931 may be used; this digest quotes W. J. Seymour (d. 1922) and unsigned editorial or teaching matter. Two hymn verses quoted inside Seymour’s article are left out for length.

Somo la 3 · Mission Travel and Support

Trusting God Alone for Their Support

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 12, January 1908, p. 2; Vol. I No. 11, pp. 1–2; Vol. I No. 10, September 1907, p. 1; Vol. I No. 8, May 1907, p. 2

A free paper printed only when the money was in hand, with no editor’s name; a band of missionaries leaving for famine-stricken North China trusting God alone; preachers supported by free-will offerings, not salaries; and sober advice not to sell family homes in a burst of zeal. CTS weighs the courage and the cost of the faith line.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Kumtegemea Mungu Peke Yake: Safari za Misheni na Msaada kwenye Njia ya ImaniTrusting God Alone: Mission Travel and Support on the Faith Line

Somo la Seminari ya Kitheolojia ya Chapala — jinsi misheni ya Mtaa wa Azusa ilivyolipia gazeti la bure, ilivyotuma wamisionari bila mishahara, na ilivyowafundisha watu wake kuhusu fedha, nyumba na kazi.A Chapala Theological Seminary reading — how the Azusa Street mission paid for a free paper, sent missionaries with no salaries, and taught its people about money, homes and work

Muhtasari wa CTS wa gazeti la kihistoria: matangazo na ripoti katika The Apostolic Faith (Los Angeles), Buku la I Na. 12, Januari 1908, ukurasa 2; Buku la I Na. 11, Oktoba 1907–Januari 1908, kurasa 1–2 (ikijumuisha sehemu ya "Questions Answered"); Buku la I Na. 10, Septemba 1907, ukurasa 1 ("Everywhere Preaching the Word"); na Buku la I Na. 8, Mei 1907, ukurasa 2. CTS inanukuu kwa ufupi tu maandishi ya wahariri yasiyotajwa majina, kwa ajili ya funzo na tafakari.A CTS digest of a historical periodical: notices and reports in The Apostolic Faith (Los Angeles), Vol. I No. 12, January 1908, page 2; Vol. I No. 11, October 1907–January 1908, pages 1–2 (including part of “Questions Answered”); Vol. I No. 10, September 1907, page 1 (“Everywhere Preaching the Word”); and Vol. I No. 8, May 1907, page 2. CTS quotes only unsigned editorial matter, briefly, for study and commentary.

  • Msaada wa misheniMission support
  • Chanzo cha msingiPrimary source
  • 1907–19081907–1908
  • Misheni za imaniFaith missions
Neno kabla ya kusoma. Misheni ya Mtaa wa Azusa haikuwa na dhehebu nyuma yake, wala bodi ya wamisionari wala bajeti. Hata hivyo katika miaka yake miwili ya kwanza ilichapisha makumi ya maelfu ya magazeti ya bure na kutuma watenda kazi kote Marekani na ng'ambo. Somo hili linaangalia jinsi wahariri wasiotajwa majina wa gazeti walivyoeleza njia hiyo ya kufanya kazi, ambayo wanahistoria mara nyingi huieleza kama kuishi kwa imani au kufanya kazi kwenye njia za imani (misheni za imani, faith missions). Pia linaangalia ugumu iliyoleta. Barua zilizotiwa sahihi na wamisionari mmoja mmoja zinatajwa na kunukuliwa kwa ufupi. A word before you read. The Azusa Street mission had no denomination behind it, no missionary board and no budget. Yet in its first two years it printed tens of thousands of free papers and sent workers across the United States and overseas. This reading looks at how the paper’s unsigned editors explained that way of working, which historians often describe as living by faith or working on faith lines. It also looks at the hardships it brought. Letters signed by individual missionaries are named and quoted briefly.

1.Gazeti la Bure kwa Njia ya Kipentekoste1.A Free Paper on the Pentecostal Way

Kila toleo la The Apostolic Faith lilibeba maneno "Subscription Free" (Usajili ni Bure). Mwezi Mei 1907 wahariri walieleza jinsi lilivyofanya kazi. Fedha za gazeti, waliandika, zilikuwa zimetolewa kwa hiari, bila kukusanya sadaka na bila kutoza malipo. "Gharama zote zinalipwa kabla." Toleo la mwisho lilikuwa limegharimu karibu nusu senti kwa nakala, "karibu dola 200 kwa nakala 40,000," pamoja na posta juu yake. Kisha walitoa hukumu yao: "Hii ndiyo njia yenye baraka zaidi ya kuendesha gazeti ambayo tumewahi kuiona. Ni njia ya Kipentekoste." Waliongeza onyo kwamba Roho angehuzunishwa na "uzembe wowote au ubadhirifu" katika kazi ya Bwana, na kwamba walituma magazeti kwa watu wanaoyagawa kwa uangalifu tu. Kufikia Januari 1908 tangazo lilikuwa limekua. "Gazeti hili ni bure," lilisema. "Tunakubali michango yote kwa ajili yake kama sadaka za hiari — si kama bei ya usajili." Wahariri walikumbuka kwamba walianza gazeti "wakati hatukuwa na senti hata moja," na wakasema kama fedha hazikuja, wasingechapisha. Imani, katika mazoezi yao, haikumaanisha kuingia deni na kutumaini Mungu atalipa. Ilimaanisha kungoja hadi Mungu atoe, kisha kutumia kwa uangalifu.Every issue of The Apostolic Faith carried the words “Subscription Free.” In May 1907 the editors explained how it worked. The money for the paper, they wrote, had all been freely donated, without collections and without charging for it. “All expenses are met in advance.” The last issue had cost about half a cent a copy, “about $200 for 40,000 papers,” with postage on top. Then they gave their verdict: “This is the most blessed way of running a paper we ever saw. It is the Pentecostal way.” They added a warning that the Spirit would be grieved “by any carelessness or extravagance” in the Lord’s work, and that they sent papers only to people who would pass them on with care. By January 1908 the notice had grown. “This paper is free,” it said. “We accept all donations toward it as free will offerings—not as subscription price.” The editors recalled that they had started the paper “when we had not a dime in sight,” and said that if the money had not come, they would not have published. Faith, in their practice, did not mean going into debt and hoping God would pay. It meant waiting until God supplied, and then spending carefully.

2.Hakuna Jina Juu2.No Name at the Head

Tangazo la Januari 1908 pia lilieleza jambo ambalo wasomaji walikuwa wameliona. Gazeti halikuchapisha jina la mhariri. "Sababu ya kutoweka jina la mhariri juu ya gazeti hili," lilisema, "ni kwamba tunataka Kristo atukuzwe." Kwa vitendo gazeti lilitengenezwa na timu ndogo ya misheni, chini ya uongozi wa Seymour, huku Clara Lum, mpiga chapa mweupe mwenye asili ya utakatifu, akifanya sehemu kubwa ya uhariri. Wahariri pia walitoa huduma rahisi kwa watenda kazi waliotawanyika. Yeyote aliyemwandikia mmisionari c/o 312 Azusa Street angepelekewa barua. Ofisi ndogo ilikuwa ofisi ya posta ya harakati. Tangazo hilo hilo lilifungwa kwa neno la upole ambalo kila jumuiya ya misheni inahitaji: "Watakatifu wavumiliane makosa ya mtu na mtu wala wasimsemee mtu mabaya." Mtu akiona kosa kwa mwingine, aende kwa mtu huyo faraghani na kumwonya kwa upendo, kufuatana na Mathayo 18:15. Fedha na mahusiano vilishughulikiwa kwa roho hiyo hiyo: wazi, kwa uangalifu na bila maonyesho.The January 1908 notice also explained something readers had noticed. The paper printed no editor’s name. “The reason we put no name of editor at the head of this paper,” it said, “is because we want Christ exalted.” In practice the paper was put together by a small team at the mission, under Seymour’s leadership, with Clara Lum, a white stenographer from a holiness background, doing much of the editing. The editors also offered a simple service to the scattered workers. Anyone who wrote to a missionary in care of 312 Azusa Street would have the letter forwarded. The little office was a post office for the movement. The same notice closed with a gentle word that every mission community needs: “May the saints overlook each other’s faults and not speak evil of any.” If anyone saw a fault in another, he should go to that person privately and admonish him in love, following Matthew 18:15. Money and relationships were handled in the same spirit: openly, carefully and without display.

3.Kuhubiri Neno Kila Mahali3.Everywhere Preaching the Word

Ukurasa wa mbele wa Septemba 1907 ulieleza kilichotokea baada ya mkutano mkuu wa kambi wa Los Angeles wa kiangazi hicho. "Huu ni wakati usio na kifani," ulianza, ambapo "watakatifu waliobatizwa wanatawanyika kila mahali wakihubiri Neno." Wengine walikuwa wamekwenda Kanada, wengine mashariki na kusini, na wengine nchi za nje. Mkutano wa kambi wenyewe ulikuwa umeendeshwa kwa kanuni zilezile za imani kama gazeti. Kulikuwa na zaidi ya mahema mia mbili, hema kubwa la ibada, "hema la chumba cha juu" kwa wanaotafuta na hema la watoto. Mamia walikula katika hema la kulia chakula "bila malipo yoyote isipokuwa kile ambacho Bwana aliwaweka moyoni kuweka kwenye sanduku." Wahariri walikuwa waaminifu kwamba si wote walibaki kwenye njia. Bwana, walisema, aliwafundisha watu wake masomo ya vitendo ambayo yangewafaa sana "katika shamba la kazi," na wakaongeza, "Wengine, inahuzunisha kusema, hawatalipa gharama." Mkutano wa kambi ulikuwa uwanja wa mafunzo. Watu walijifunza huko kuomba, kufanya kazi pamoja na kumtegemea Mungu kwa mahitaji ya kila siku kabla ya kwenda kufanya hivyo peke yao.The September 1907 front page described what happened after the great Los Angeles campmeeting of that summer. “This is a time as never before,” it began, when “the baptized saints are scattering abroad everywhere preaching the Word.” Some had gone to Canada, some east and south, and some to foreign fields. The campmeeting itself had run on the same faith principles as the paper. There were over two hundred tents, a large tabernacle, an “upper room tent” for seekers and a children’s tabernacle. Hundreds ate in the dining tent with “no charge made except as the Lord laid it on them to put into the box.” The editors were honest that not everyone stayed the course. The Lord, they said, had taught His people some practical lessons that would “stand them in good stead on the field,” and they added, “Some, it is sad to say, will not pay the price.” The campmeeting was a training ground. People learned there to pray, to work together and to trust God for daily needs before they went out to do it alone.

4.Kikundi kwenda China Kaskazini4.A Band to North China

Toleo la Oktoba 1907–Januari 1908 liliripoti safari moja ya namna hiyo. Kikundi cha wamisionari kilikuwa kimeondoka Los Angeles kwenda China Kaskazini kupitia Seattle, ambapo wengine walijiunga nao, wakawa kumi na wawili kwa jumla, mbali na watoto. Kikundi kilijumuisha Bernt Berntsen, mmisionari mzaliwa wa Norwe ambaye tayari alikuwa amehudumu China, Ndugu na Dada Hess, na watenda kazi sita kutoka Misheni ya Waswidi. "Hatujawahi kuona kikundi cha wamisionari kilicho cha unyenyekevu zaidi na kilichojazwa Roho," wahariri waliandika, kisha wakatoa ukweli muhimu: "Waliondoka wakimtegemea Mungu peke yake kwa mahitaji yao." Walikuwa wakienda, gazeti lilisema, katika "wilaya ya njaa." Kwa maneno yake mwenyewe, Mungu alikuwa ameweka moyoni mwake "kwenda katika shamba jipya na kufungua kazi huko," kwenye njia ya reli kusini mwa Peking, na kufanya nyumba yake mahali ambapo watenda kazi wengine huru waliojazwa Roho wangeweza kukaa wakati wanagundua wito wao. Katika toleo la 13 Berntsen aliandika kwamba walikutana na watu barabarani kila siku na "kuwapa wenye njaa chakula kidogo kila siku," na walikuwa wamekodi duka kwenye barabara kuu kwa ajili ya kuhubiri. Berntsen aliendelea kuhudumu China kwa miaka mingi na kuchapisha gazeti la Kipentekoste la Kichina.The October 1907–January 1908 issue reported one such departure. A band of missionaries had left Los Angeles for North China by way of Seattle, where others joined them, making twelve in all, besides children. The band included Bernt Berntsen, a Norwegian-born missionary who had already served in China, Brother and Sister Hess, and six workers from the Swedish Mission. “We never saw a more humble and Spirit-filled band of missionaries,” the editors wrote, and then gave the key fact: “They went out trusting God alone for their support.” They were going, the paper said, into “the famine district.” In his own words, God had laid it on his heart “to go to a new field and open up the work there,” on the railway line south of Peking, and to make his home a place where other independent Spirit-filled workers could stay while they found their calling. In issue 13 Berntsen wrote that they met people on the streets every day and “give the hungry a little food daily,” and had rented a store on the main street for preaching. Berntsen went on to serve in China for many years and to publish a Chinese Pentecostal paper.

5.Mhubiri Anasaidiwaje?5.How Is a Preacher Supported?

Katika ukurasa wa pili wa toleo hilo hilo, wahariri walijibu maswali ya wasomaji. Moja lilihusu fedha: "Ni njia ipi ya Biblia kwa mhubiri kupata msaada wake na kukusanya gharama za kanisa?" Jibu lao lilikuwa kuomba, na kutegemea "sadaka za hiari na michango, kama Mungu anavyoweka mioyoni mwa watu" ambao mhubiri anafanya kazi kati yao. "Mungu atatimiza mahitaji yote kwa neema," waliandika, "kama utamtegemea tu na kumtazamia." Hakukuwa na mishahara, ahadi zilizowekwa wala kampeni za kuchangisha fedha. Majibu mengine mawili yanaonyesha kwamba wahariri hawakuwa wajinga kuhusu fedha. Walipoulizwa kama waumini lazima waache kazi za nyumbani ili kumngoja Roho, walisema hapana: "unaweza kungoja papo hapo jikoni au sebuleni au zizini." Walipoulizwa kama watu lazima waachie mali zao na kuwa na vitu vyote shirika, walisema hapana tena. "Mungu ametufanya mawakili juu ya yote tuliyo nayo." Kushirikiana katika Matendo 2 na 4, walieleza, kulitimiza hitaji maalum Yerusalemu na hakukuwa sharti la wokovu. Walikuwa wameona familia kubwa zikiuza nyumba zao kwa shauku wakati Mungu hakuwa amewaambia, na "wakajuta baadaye." Kwa hiyo walishauri watu "wasikimbilie mbele ya Roho katika kuuza nyumba zao," na wakathibitisha kwamba waumini wanaweza kuwa na kazi nzuri na kubaki wameokoka.On page two of the same issue, the editors answered questions from readers. One was about money: “What is the Bible way for a preacher to get his support and to raise the expenses of the church?” Their answer was to pray, and to depend on “free will offerings and donations, as God lays it on the hearts of the people” among whom the preacher works. “God will graciously supply all needs,” they wrote, “if you simply will trust Him and look to Him.” There were no salaries, no fixed pledges and no fundraising campaigns. Two other answers show that the editors were not naïve about money. Asked whether believers must leave home duties to wait for the Spirit, they said no: “you can wait right in the kitchen or in the parlor or in the barn.” Asked whether people must sell their property and hold all things in common, they again said no. “God has made us stewards over all that we have.” The sharing in Acts 2 and 4, they explained, met a special need in Jerusalem and was not a condition of salvation. They had seen large families sell their homes in enthusiasm when God had not told them to, and “regretted it afterwards.” So they counselled people “not to run ahead of the Spirit in selling their homes,” and affirmed that believers can hold decent jobs and stay saved.

6.Gharama ya Njia ya Imani6.The Cost of the Faith Line

Wamisionari wa Azusa hawakuwa wa kwanza kufanya kazi hivi. Misheni za imani za karne ya kumi na tisa, kama China Inland Mission ya Hudson Taylor, pia zilikataa kuomba fedha na hazikuahidi mishahara. Wapentekoste waliongeza matarajio makubwa kwamba Roho angemwongoza kila mtenda kazi moja kwa moja. Matokeo yalikuwa mchanganyiko. Baadhi ya wamisionari, kama Berntsen, walibaki kwa miongo na kujenga makanisa ya kudumu. Wengine walifika wakiwa na fedha kidogo, bila lugha na bila washirika wa mahali. Historia za kawaida zinaandika kwamba wamisionari kadhaa wa kwanza wa Kipentekoste kwenda Liberia walikufa kwa homa ndani ya miezi, na kwamba wengine walirudi nyumbani wagonjwa, waliokata tamaa au wenye deni. Tangazo la Indianapolis katika toleo la Januari 1908 linaonyesha mbinu tofauti ikianza: kongamano la kimisionari lenye ukumbi mkubwa, ambapo baada yake kikundi cha watenda kazi kilitarajia kuondoka kwenda Afrika Kusini. Kukusanyika, kuomba na kutuma pamoja kulikuwa tayari hatua kuelekea msaada ulioratibiwa. Ndani ya muongo mmoja, madhehebu mapya ya Kipentekoste yalikuwa yameanza kupokea sadaka kwa pamoja na kuzipitisha kwa wamisionari, huku yakiendelea kuheshimu kanuni kwamba misheni inagharimiwa kwa zawadi za hiari na kumtegemea Mungu.The Azusa missionaries were not the first to work this way. Nineteenth-century faith missions, such as Hudson Taylor’s China Inland Mission, had also refused to solicit funds and promised no salaries. Pentecostals added a strong expectation that the Spirit would guide each worker directly. The results were mixed. Some missionaries, like Berntsen, stayed for decades and built lasting churches. Others arrived with little money, no language and no local partners. Standard histories record that several of the first Pentecostal missionaries to Liberia died of fever within months, and that others came home sick, discouraged or in debt. An Indianapolis notice in the January 1908 issue shows a different approach beginning: a missionary convention with a large hall, after which a band of workers expected to leave for South Africa. Gathering, praying and sending together was already a step toward organized support. Within a decade, the new Pentecostal denominations had begun to receive offerings centrally and pass them on to missionaries, while still honouring the principle that mission is funded by willing gifts and trust in God.

7.Kile Mchungaji au Mmisionari Anachochukua Leo7.What a Pastor or Missionary Takes from It Today

Mchungaji au mmisionari wa Kipentekoste anachukua nini kutoka njia ya imani leo? Kwanza, kwamba Mungu kweli hutoa. Gazeti la bure na misheni ilizozisaidia ni ushuhuda wa kudumu wa kutoa kwa ukarimu na kwa maombi. Pili, kwamba imani na uangalifu vinakwenda pamoja. Wahariri waliokataa deni pia walihesabu gharama ya kila nakala na kuonya dhidi ya ubadhirifu. Tatu, kwamba fedha hazipaswi kamwe kumfanya kiongozi kuwa kitovu. Gazeti lisilo na jina la mhariri na mhubiri anayesaidiwa kwa sadaka za hiari vinaelekeza zaidi yao wenyewe kwa Kristo. Nne, kwamba mmisionari anahitaji jumuiya nyuma yake. Njia ya imani ilikuwa na nguvu zaidi kanisa lilipoomba, kutoa na kuwasiliana, na dhaifu zaidi watenda kazi walipokwenda peke yao. Tano, kwamba ushauri wa busara hulinda familia. Ushauri wa wahariri wa kutouza nyumba kwa shauku ya ghafla bado ni ushauri mzuri kwa makanisa yanayoomba kutoa kwa dhabihu. Wachungaji katika sehemu kama Jalisco, ambapo makanisa mengi ni maskini, wanaweza kujifunza hapa kwamba ukubwa wa bajeti hauzuii ufikiaji wa kanisa linaloomba.What does a Pentecostal pastor or missionary take from the faith line today? First, that God really does provide. The free paper and the missions it supported are a lasting witness to generous, prayerful giving. Second, that faith and carefulness belong together. The editors who refused debt also counted the cost of every copy and warned against extravagance. Third, that money should never make the leader the centre. A paper with no editor’s name and a preacher supported by free offerings point beyond themselves to Christ. Fourth, that a missionary needs a community behind them. The faith line was strongest when a church prayed, gave and kept in touch, and weakest when workers went out alone. Fifth, that wise counsel protects families. The editors’ advice not to sell homes in a burst of zeal is still good advice to churches that ask for sacrificial giving. Pastors in places like Jalisco, where many churches are poor, can learn here that the size of a budget does not limit the reach of a praying church.

8.Kuliweka Moyoni8.Taking It to Heart

Kwa tafakari. Wahariri wa Azusa hawakuchapisha bila fedha mkononi. Kanisa lako linaamuaje kati ya kuchukua hatua kwa imani na kuepuka deni? Kikundi cha China Kaskazini kiliondoka kikimtegemea Mungu peke yake kwa mahitaji yao. Kama mtu kutoka kusanyiko lako angehisi wito wa misheni, kanisa lako lingeombaje, kutoaje na kuendelea kuwasiliana naye? Na unawezaje kufundisha kutoa kwa ukarimu bila kushinikiza familia kufanya maamuzi ambayo Mungu hajayaomba? For reflection. The Azusa editors would not publish without money in hand. How does your church decide between stepping out in faith and avoiding debt? The North China band went out trusting God alone for their support. If someone from your congregation felt called to mission, how would your church pray, give and stay in touch with them? And how can you teach generous giving without pressuring families to make choices God has not asked of them?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa matangazo, ripoti na majibu yasiyotajwa majina katika The Apostolic Faith (Los Angeles), gazeti la kihistoria lililochapishwa na Apostolic Faith Mission, 312 Azusa Street, chini ya William J. Seymour: Buku la I Na. 12 (Januari 1908), ukurasa 2; Buku la I Na. 11 (Oktoba 1907–Januari 1908), kurasa 1–2; Buku la I Na. 10 (Septemba 1907), ukurasa 1; Buku la I Na. 8 (Mei 1907), ukurasa 2. Maelezo kuhusu Clara Lum, Bernt Berntsen, Hudson Taylor na wamisionari wa kwanza wa Liberia yametokana na historia za kawaida.Source. A Chapala Theological Seminary digest of unsigned notices, reports and answers in The Apostolic Faith (Los Angeles), a historical periodical published by the Apostolic Faith Mission, 312 Azusa Street, under William J. Seymour: Vol. I No. 12 (January 1908), page 2; Vol. I No. 11 (October 1907–January 1908), pages 1–2; Vol. I No. 10 (September 1907), page 1; Vol. I No. 8 (May 1907), page 2. Notes on Clara Lum, Bernt Berntsen, Hudson Taylor and the early Liberia missionaries are drawn from standard histories.

Hali ya maandishi. CTS ilifanya kazi kutoka maandishi ya kisasa ya nakala za matoleo haya. Ulinganisho na nakala halisi za 1907–1908 bado unasubiriwa, kwa hiyo maneno, takwimu na namba za kurasa bado zinaweza kusahihishwa.Text status. CTS worked from the modern reproduction text of these issues. Collation with the original 1907–1908 facsimiles is pending, so wording, figures and page numbers may still be corrected.

Haki za wachangiaji. Kwa kanuni ya CTS ya tarehe 26 Oktoba 2026, kila kilichochapishwa kabla ya 1931 kinaweza kutumika. Bernt Berntsen anatajwa na kunukuliwa kwa ufupi; ukweli kutoka barua za A. H. Post na wamisionari wengine, na kutoka kwa dada asiyetajwa jina kwenye mkutano wa kambi, umeelezwa kwa maneno ya CTS yenyewe.Contributor rights. Under the CTS rule of 26 October 2026, everything published before 1931 may be used. Bernt Berntsen is named and quoted briefly; facts from letters by A. H. Post and other missionaries, and from an unnamed sister at the campmeeting, are stated in CTS’s own words.

Somo la 4 · Organization and Church Planting

Every Mission Will Have Its Own Elders

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 11, October 1907–January 1908, p. 2; Vol. I No. 12, January 1908, p. 1; Vol. II No. 13, May 1908, pp. 1–2

The editors insist the movement is no new sect, that fellowship rests on Christ rather than on tongues, and that every mission will have its own elders. The saints buy the old Azusa building, and in May 1908 the paper tells readers to write to Portland. CTS carefully sets out the Seymour–Crawford break and the rise of Pentecostal denominations.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

"Kila Misheni Itakuwa na Wazee Wake Yenyewe": Mpangilio na Kupanda Makanisa“Every Mission Will Have Its Own Elders”: Organization and Church Planting

Somo la Seminari ya Kitheolojia ya Chapala — jinsi misheni ya Mtaa wa Azusa ilivyojieleza, ilivyonunua jengo lake, ilivyopanda misheni zenye wazee wao wenyewe, na ilivyopoteza gazeti lake kwa Portland.A Chapala Theological Seminary reading — how the Azusa Street mission described itself, bought its building, planted missions with their own elders, and lost its paper to Portland

Muhtasari wa CTS wa gazeti la kihistoria: sehemu ya "Questions Answered," The Apostolic Faith (Los Angeles), Buku la I Na. 11, Oktoba 1907–Januari 1908, ukurasa 2; "From Azusa Mission," Buku la I Na. 12, Januari 1908, ukurasa 1; na ripoti ya ukurasa wa mbele "What Hath God Wrought?" pamoja na tangazo la Portland na tamko la imani, Buku la II Na. 13, Mei 1908, kurasa 1–2. CTS inanukuu kwa ufupi tu maandishi ya wahariri yasiyotajwa majina, kwa ajili ya funzo na tafakari.A CTS digest of a historical periodical: part of “Questions Answered,” The Apostolic Faith (Los Angeles), Vol. I No. 11, October 1907–January 1908, page 2; “From Azusa Mission,” Vol. I No. 12, January 1908, page 1; and the front-page report “What Hath God Wrought?” with the Portland notice and statement of faith, Vol. II No. 13, May 1908, pages 1–2. CTS quotes only unsigned editorial matter, briefly, for study and commentary.

  • Kupanda makanisaChurch planting
  • Chanzo cha msingiPrimary source
  • 1907–19081907–1908
  • Seymour na CrawfordSeymour and Crawford
Neno kabla ya kusoma. Katika miaka yake miwili ya kwanza uamsho wa Mtaa wa Azusa ulizaa misheni nyingi mpya kote Amerika Kaskazini na kwingineko. Gazeti lilisisitiza kwamba halikuwa dhehebu jipya na kwamba hakuna mtu aliyedhibiti misheni hizi. Hata hivyo ndani ya miezi michache baada ya toleo la mwisho linalosomwa hapa, gazeti lenyewe lilikuwa limehamia Portland, Oregon, na harakati ilikuwa imeanza kuunda madhehebu tunayoyajua leo. Somo hili linaangalia kile ambacho wahariri wasiotajwa majina wa gazeti walisema kuhusu mpangilio, na kile kilichotokea kwa kweli. Pale wanahistoria wanapotofautiana, CTS inasema hivyo. A word before you read. In its first two years the Azusa Street revival produced dozens of new missions across North America and beyond. The paper insisted that it was not a new denomination and that no man controlled these missions. Yet within a few months of the last issue studied here, the paper itself had moved to Portland, Oregon, and the movement had begun to form the denominations we know today. This reading looks at what the paper’s unsigned editors said about organization, and at what actually happened. Where historians differ, CTS says so.

1."Haina Dhehebu wala Mfarakano"1.“Undenominational and Unsectarian”

Katika safu ya "Questions Answered" ya mwishoni mwa 1907, wasomaji waliuliza swali kali: "Je, harakati hii ni dhehebu jipya?" Wahariri walijibu, "Hapana; haina dhehebu wala mfarakano." Waliamini katika "umoja na watu wa Kristo kila mahali," na waliieleza harakati kama "kusanyiko la zamani la kitume," jipya kwa ulimwengu katika siku za mwisho lakini la zamani kama Agano Jipya katika mafundisho yake. Hivi ndivyo Wapentekoste wengi wa mwanzo walivyojiona. Hawakuwa wanaanzisha kanisa; walikuwa wakiyaita makanisa yote kurudi kwenye Pentekoste. Tamko lao la imani, lililochapishwa ukurasa wa pili wa matoleo ya baadaye, lilianza kwa maneno kwamba Misheni ya Imani ya Kitume "inasimamia kurejeshwa kwa imani waliyokabidhiwa watakatifu mara moja tu" (Yuda 3). Liliorodhesha maana yake kwa vitendo: "mikutano ya kambi, uamsho, misheni, kazi ya mitaani na magerezani, na Umoja wa Kikristo kila mahali." Na likahitimisha mtazamo wao: "Hatupigani na watu wala makanisa," bali tunatafuta kuondoa "taratibu zilizokufa na imani za kimapokeo na ushupavu wa kichaa" na kuweka "Ukristo hai na wa vitendo." Maneno yao ya kuongoza yalikuwa "Upendo, Imani, Umoja."In the “Questions Answered” column of late 1907, readers asked a pointed question: “Is this movement a new sect or denomination?” The editors replied, “No; it is undenominational and unsectarian.” They believed in “unity with Christ’s people everywhere,” and described the movement as “the old-time apostolic assembly,” new to the world in the last days but as old as the New Testament in its teaching. This was how most early Pentecostals saw themselves. They were not founding a church; they were calling all churches back to Pentecost. Their statement of faith, printed on page two of the later issues, opened with the words that the Apostolic Faith Mission “stands for the restoration of the faith once delivered unto the saints” (Jude 3). It listed what that meant in practice: “camp meetings, revivals, missions, street and prison work and Christian Unity everywhere.” And it summed up their attitude: “We are not fighting men or churches,” but seeking to replace “dead forms and creeds and wild fanaticism” with “living, practical Christianity.” Their watchwords were “Love, Faith, Unity.”

2.Ushirika kwa Damu, Si kwa Karama2.Fellowship Through the Blood, Not the Gift

Safu hiyo hiyo ilichora mstari ambao bado ni muhimu. Wasomaji waliuliza kama kunena kwa lugha ndio kipimo cha ushirika. "Hapana," wahariri walijibu: "ushirika wetu hautokani na karama na maonyesho ya nje bali kwa Damu kwa Roho wa Kristo." Kisha waliongeza: "Mtu akiwa ameokoka na anaishi kulingana na neno la Mungu, ni ndugu yetu," hata bila ubatizo pamoja na lugha. Sentensi hiyo iliweka mlango wazi kwa waumini wengi wa utakatifu, Wabaptisti, Wamethodisti na wengine waliotembelea Mtaa wa Azusa au kusoma gazeti. Pia ilipunguza kile ambacho misheni ya Kipentekoste inaweza kudai. Utaratibu katika ibada ulikuwa jambo jingine la wasiwasi. Je, watu wengi wanene kwa lugha kwa wakati mmoja? Jibu lilikuwa kwamba wakati mwingine Roho huja "kama manyunyu au upepo wa nguvu," lakini "si utaratibu wala kanuni ya Biblia kwa wote kunena kwa lugha kwa wakati mmoja." Kanisa lazima "lirudi kwenye sura ya 14 ya Wakorintho wa Kwanza." Harakati iliyotaka kupanda misheni kila mahali ilihitaji ushirika wazi na mikutano yenye utaratibu.The same column drew a line that still matters. Readers asked whether speaking in tongues was the standard of fellowship. “No,” the editors answered: “our fellowship does not come through gifts and outward demonstrations but through the Blood by the Spirit of Christ.” Then they added: “If a man is saved and living according to the word of God, he is our brother,” even without the baptism with tongues. That sentence kept the door open to the many holiness, Baptist, Methodist and other believers who visited Azusa Street or read the paper. It also limited what a Pentecostal mission could demand. Order in worship was another concern. Should many people speak in tongues at the same time? The answer was that sometimes the Spirit comes “as a shower or a rushing wind,” but that it is “not in order or Bible regulation for all to speak in tongues at once.” The church must “get back to the 14th chapter of First Corinthians.” A movement that wanted to plant missions everywhere needed both open fellowship and orderly meetings.

3."Je, Mtu Yeyote Anazidhibiti Misheni?"3.“Does Any Man Control the Missions?”

Swali jingine lilikwenda kiini cha mpangilio: "Je, mtu yeyote anazidhibiti misheni za Imani ya Kitume?" Jibu: "Hapana; kila misheni itakuwa na wazee na walimu wake yenyewe kama Roho Mtakatifu atakavyowateua." Kila misheni, wahariri waliongeza, itakuwa "katika upatanifu na kufanya kazi kwa umoja." Huu ulikuwa mfano wa kujitawala kwa mahali. Watenda kazi walitoka Los Angeles, walifanya mikutano, na kikundi cha waumini kilipoundwa, kilichagua viongozi wake. Kazi nyingi mpya hizi zilichukua jina "Apostolic Faith Mission," na zilitazama Mtaa wa Azusa kama kanisa mama, zikiandika barua na kutuma ripoti kwa gazeti. Lakini hazikuwa matawi yake kisheria. Kwa namna fulani hii ilikuwa nguvu. Misheni zingeweza kupandwa haraka na waumini wa kawaida, bila kungoja ruhusa au fedha kutoka ofisi kuu. Dokezo la ukurasa wa mbele katika toleo hilo hilo, lililosomwa katika Somo la 1, lilisema vivyo hivyo: hakuna mtu aliyekuwa kichwa cha harakati. Kwa namna nyingine ilikuwa udhaifu, kama sehemu zinazofuata zinavyoonyesha. Kutokubaliana kulipotokea, hakukuwa na njia iliyokubaliwa ya kuyatatua, wala kanuni wazi ya nani anamiliki mali, orodha za barua au majina.Another question went to the heart of organization: “Does any man control the missions of the Apostolic Faith?” The answer: “No; every mission will have its own elders and teachers as the Holy Ghost shall appoint.” Every mission, the editors added, would be “in harmony and work in unity.” This was a model of local self-government. Workers went out from Los Angeles, held meetings, and when a group of believers formed, it chose its own leaders. Many of these new works took the name “Apostolic Faith Mission,” and they looked to Azusa Street as a mother church, writing letters and sending reports for the paper. But they were not legally branches of it. In some ways this was a strength. Missions could be planted quickly by ordinary believers, without waiting for permission or funds from a central office. A front-page note in the same issue, studied in Reading 1, said much the same: no man stood at the head of the movement. In other ways it was a weakness, as the next sections show. When disagreements came, there was no agreed way to settle them, and no clear rule about who owned property, mailing lists or names.

4.Zizi, Nyumba Ndogo na Jengo Lililolipwa4.A Barn, a Cottage and a Building Paid For

Gazeti mara nyingi lilieleza nyumba yake kwa maneno ya unyenyekevu. Mwezi Januari 1908 wahariri waliandika kwamba Kristo alipozaliwa ilikuwa katika zizi, na kwamba mvua ya vuli ilikuwa imeanza katika zizi huko Los Angeles, "kwa maana Misheni ya zamani ni kama zizi kwa unyenyekevu na urahisi wake." "Roho hushuka juu ya mioyo ya unyenyekevu," walisema, "na katika misheni na makanisa ya unyenyekevu." Pia walikiri hasara: "Wengine waliondoka Misheni ya Azusa kwa sababu walidhani mafundisho juu ya talaka yalikuwa magumu mno." Ukurasa wa mbele wa Mei 1908 ulitazama nyuma miaka miwili. Uamsho ulikuwa umeanza "katika nyumba ndogo kwenye mtaa wa Bonnie Brae," na punde baadaye watakatifu walikodi chumba cha chini cha jengo la zamani katika 312 Azusa Street, kanisa la zamani la African Methodist Episcopal lililokuwa limetumika kama ghala na zizi. Jengo lilipokaribia kuuzwa, wahariri waliripoti, watakatifu walikubaliana kulinunua, kwa "miaka mitatu kulipa dola 15,000," na Mungu alikuwa ametuma fedha kabla ya muda kuisha. Dokezo la pili linataja "nyumba ndogo ya imani nyuma ya Misheni," ambapo Lucy Farrow, aliyerudi kutoka Liberia, aliomba pamoja na wanaotafuta. Misheni ilikuwa imekuwa kusanyiko lililotulia lenye mali, wafanyakazi na mpango.The paper often described its own home in humble terms. In January 1908 the editors wrote that when Christ was born it was in a barn, and that the latter rain had begun in a barn in Los Angeles, “for the old Mission is like a barn in its humility and plainness.” The “Spirit falls on humble hearts,” they said, “and in humble missions and churches.” They also admitted a loss: “Some went away from Azusa Mission because they thought the teaching on divorce was too straight.” The May 1908 front page looked back over two years. The revival had begun “in a little cottage on Bonnie Brae street,” and soon afterwards the saints rented the lower room of the old building at 312 Azusa Street, a former African Methodist Episcopal church that had been used as a warehouse and stable. When the building was to be sold, the editors reported, the saints agreed to buy it, with “three years’ time to pay the $15,000,” and God had sent the money in before the time was up. A second note mentions the “little faith cottage back of the Mission,” where Lucy Farrow, back from Liberia, prayed with seekers. The mission had become a settled congregation with property, a staff and a plan.

5.Gazeti Lahamia Portland5.The Paper Moves to Portland

Toleo hilo hilo la Mei 1908 lilibeba tangazo dogo juu ya ukurasa wa pili: "Kwa matoleo yajayo ya gazeti hili andika" Apostolic Faith Campmeeting huko Portland, Oregon. Mstari huo unaashiria mojawapo ya matukio yenye maumivu zaidi katika historia ya mwanzo ya Kipentekoste. Florence Crawford (1872–1936), mwanamke mweupe aliyekuwa mtenda kazi mkuu katika Mtaa wa Azusa, alikuwa amepeleka ujumbe Pwani ya Kaskazini-Magharibi ya Pasifiki na kuongoza kazi imara huko Portland. Mwaka 1908 Clara Lum, aliyefanya sehemu kubwa ya uhariri wa gazeti, alihamia Portland na kuchukua orodha za barua za kitaifa na kimataifa pamoja naye. Matoleo ya baadaye ya The Apostolic Faith yalichapishwa kutoka Portland chini ya uongozi wa Crawford. Seymour, aliyemwoa Jennie Evans Moore mwezi Mei 1908, anaripotiwa kusafiri hadi Portland kuomba orodha na kukataliwa. Wanahistoria hawakubaliani juu ya sababu zote za kutengana. Wengi wanaihusisha na ndoa ya Seymour, ambayo Lum na Crawford wanasemekana kuipinga kwa sababu waliamini kuja kwa Kristo kulikuwa karibu mno kwa kuoa; wengine wanasisitiza uhuru unaoongezeka wa Crawford na tofauti juu ya uongozi; kanisa la Portland limesimulia hadithi kwa njia yake. Kilicho wazi ni matokeo. Seymour alipoteza njia yake ya kufikia harakati pana, na Mtaa wa Azusa ukawa kusanyiko la mahali. Apostolic Faith Church aliyoanzisha Crawford inaendelea leo, na inatunza kumbukumbu za magazeti haya.The same May 1908 issue carried a small notice at the top of page two: “For the next issues of this paper address” the Apostolic Faith Campmeeting in Portland, Oregon. That line marks one of the most painful episodes in early Pentecostal history. Florence Crawford (1872–1936), a white woman who had been a leading worker at Azusa Street, had carried the message to the Pacific Northwest and led a strong work in Portland. In 1908 Clara Lum, who had done much of the editing of the paper, moved to Portland and took the national and international mailing lists with her. Later issues of The Apostolic Faith were published from Portland under Crawford’s leadership. Seymour, who married Jennie Evans Moore in May 1908, is reported to have travelled to Portland to ask for the lists and to have been refused. Historians do not agree on all the reasons for the break. Many connect it with Seymour’s marriage, which Lum and Crawford are said to have opposed because they believed Christ’s return was too near for marrying; others stress Crawford’s growing independence and differences over leadership; the Portland church has told the story in its own way. What is clear is the result. Seymour lost his means of reaching the wider movement, and Azusa Street became a local congregation. The Apostolic Faith Church that Crawford founded continues today, and it keeps the archive of these papers.

6.Kutoka Misheni hadi Madhehebu6.From Missions to Denominations

Kutengana kwa Portland hakukuwa peke yake. Baadhi ya makundi ya utakatifu yaliyokuwepo yalikubali ujumbe wa Kipentekoste kama makanisa kamili. Charles H. Mason, aliyetembelea Mtaa wa Azusa mwaka 1907, aliongoza Church of God in Christ iliyopangwa upya, kundi ambalo kwa kiasi kikubwa ni la watu weusi. G. B. Cashwell alipeleka ujumbe Kusini-Mashariki, na mwaka 1908 A. J. Tomlinson wa Church of God (Cleveland, Tennessee) alipokea ubatizo katika Roho kupitia kuhubiri kwake. Misheni nyingine, zinazojitegemea kama misheni za kwanza za Imani ya Kitume, zilikuja pamoja mwaka 1914 huko Hot Springs, Arkansas, kuunda Assemblies of God, ili kushirikiana katika misheni, kuweka viwango kwa wahudumu na kumiliki mali. Mpangilio pia ulifuata mistari ya rangi ya jamii ya Marekani. Assemblies of God ilikuwa ya watu weupe kwa kiasi kikubwa tangu mwanzo, na kwa miongo madhehebu mengi ya Kipentekoste yaligawanywa kwa rangi, hadi mkutano wa mwaka 1994 huko Memphis, Tennessee, ulipotubu hadharani kwa mgawanyiko huo na kuunda ushirika mpya wa rangi zote. Kitabu cha Seymour mwenyewe cha mafundisho na nidhamu cha mwaka 1915 kwa misheni ya Azusa kiliweka nyadhifa zake kuu kwa watu wa rangi, uamuzi aliueleza kwa uzoefu wenye maumivu na viongozi weupe walioondoka. Hadithi hizi zinaonyesha kwamba swali halikuwa kamwe kama kupanga, bali jinsi ya kupanga bila kupoteza Roho, umoja na unyenyekevu ambavyo gazeti la mwanzo liliyathamini.The Portland break was not the only one. Some existing holiness bodies accepted the Pentecostal message as whole churches. Charles H. Mason, who visited Azusa Street in 1907, led the reorganized Church of God in Christ, a largely Black body. G. B. Cashwell carried the message to the Southeast, and in 1908 A. J. Tomlinson of the Church of God (Cleveland, Tennessee) received the baptism in the Spirit under his preaching. Other missions, independent like the first Apostolic Faith missions, came together in 1914 at Hot Springs, Arkansas, to form the Assemblies of God, to cooperate in missions, set standards for ministers and hold property. Organization also followed the racial lines of American society. The Assemblies of God was largely white from the start, and for decades most Pentecostal bodies were divided by race, until a 1994 gathering in Memphis, Tennessee, publicly repented of that division and formed a new interracial fellowship. Seymour’s own 1915 book of doctrine and discipline for the Azusa mission reserved its chief offices for people of colour, a choice he explained by painful experiences with white leaders who had left. These stories show that the question was never whether to organize, but how to organize without losing the Spirit, the unity and the humility the early paper prized.

7.Kile Mpanda Kanisa Anachochukua Leo7.What a Church Planter Takes from It Today

Mchungaji wa Kipentekoste au mpanda kanisa anachukua nini kutoka kurasa hizi? Kwanza, kwamba uongozi wa mahali ni wa Kibiblia na wenye nguvu. Mfano wa Azusa uliruhusu waumini wa kawaida kuanzisha misheni na kuteua wazee mahali walipo, na hivyo ndivyo Injili inavyoenea kwa kasi zaidi katika sehemu kubwa ya Ulimwengu wa Walio Wengi. Pili, kwamba uhuru unahitaji makubaliano. Maelewano wazi kuhusu mali, fedha, majina na mawasiliano hulinda mahusiano kutokubaliana kunapotokea, kama kunavyotokea siku zote. Tatu, kwamba ushirika unapaswa kutegemea Kristo, si karama moja au uzoefu mmoja. Wahariri walimwita kila muumini aliyeokoka na mtiifu ndugu. Nne, kwamba mpangilio si adui wa Roho. Madhehebu yaliyokua kutoka Mtaa wa Azusa yalisaidia kutuma maelfu ya wamisionari na kufunza wachungaji. Tano, kwamba mgawanyiko huacha vivuli virefu. Mchungaji anayepanda kanisa leo anapaswa kuuliza mapema litashughulikiaje mgogoro, litajumuishaje waumini wa kila rangi na daraja, na litahakikishaje kwamba hakuna mtu mmoja anayeweza kuchukua orodha yake ya barua, au watu wake.What does a Pentecostal pastor or church planter take from these pages? First, that local leadership is biblical and powerful. The Azusa model let ordinary believers start missions and appoint elders where they were, and that is still how the gospel spreads fastest in much of the Majority World. Second, that freedom needs agreements. Clear understandings about property, finances, names and communication protect relationships when disagreements come, as they always do. Third, that fellowship should rest on Christ, not on a single gift or experience. The editors called any saved and obedient believer a brother. Fourth, that organization is not the enemy of the Spirit. The denominations that grew out of Azusa Street helped send thousands of missionaries and train pastors. Fifth, that divisions leave long shadows. A pastor who plants a church today should ask early how it will handle conflict, how it will include believers of every race and class, and how it will make sure no single person can take its mailing list, or its people, away.

8.Kuliweka Moyoni8.Taking It to Heart

Kwa tafakari. Wahariri wa Azusa walisema kila misheni itakuwa na wazee wake yenyewe, lakini hawakuwa na njia ya kutatua mabishano kati ya misheni. Kanisa lako linasawazishaje uhuru wa mahali na uwajibikaji kwa chombo kipana? Wahariri walisema ushirika hutoka kwa Kristo, si kwa karama. Kanisa lako linaweza kuwa linamweka mbali nani kwa sababu hawashiriki uzoefu wako wote? Na kama mgawanyiko wenye maumivu ungekuja katika kusanyiko lako, ni makubaliano gani yaliyofanywa sasa yangesaidia kutenda kwa uaminifu na upendo wakati huo? For reflection. The Azusa editors said every mission would have its own elders, yet they had no way to settle disputes between missions. How does your church balance local freedom with accountability to a wider body? The editors said fellowship comes through Christ, not through gifts. Whom might your church be keeping at a distance because they do not share all your experiences? And if a painful split came to your congregation, what agreements made now would help you act with honesty and love then?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa maandishi ya wahariri yasiyotajwa majina katika The Apostolic Faith (Los Angeles), gazeti la kihistoria lililochapishwa na Apostolic Faith Mission, 312 Azusa Street, chini ya William J. Seymour: "Questions Answered," Buku la I Na. 11 (Oktoba 1907–Januari 1908), ukurasa 2; "From Azusa Mission," Buku la I Na. 12 (Januari 1908), ukurasa 1; "What Hath God Wrought?", tangazo la Portland, tamko la imani na dokezo kuhusu Lucy Farrow, Buku la II Na. 13 (Mei 1908), kurasa 1–2. Maelezo kuhusu Crawford, Lum, uhamisho wa Portland, Mason, Cashwell, Tomlinson, Assemblies of God na mkutano wa Memphis wa 1994 yametokana na historia za kawaida, ambazo zinatofautiana kuhusu baadhi ya undani wa kutengana kwa 1908.Source. A Chapala Theological Seminary digest of unsigned editorial matter in The Apostolic Faith (Los Angeles), a historical periodical published by the Apostolic Faith Mission, 312 Azusa Street, under William J. Seymour: “Questions Answered,” Vol. I No. 11 (October 1907–January 1908), page 2; “From Azusa Mission,” Vol. I No. 12 (January 1908), page 1; “What Hath God Wrought?”, the Portland notice, the statement of faith and a note on Lucy Farrow, Vol. II No. 13 (May 1908), pages 1–2. Notes on Crawford, Lum, the Portland move, Mason, Cashwell, Tomlinson, the Assemblies of God and the 1994 Memphis gathering are drawn from standard histories, which differ on some details of the 1908 break.

Hali ya maandishi. CTS ilifanya kazi kutoka maandishi ya kisasa ya nakala za matoleo haya. Ulinganisho na nakala halisi za 1907–1908 bado unasubiriwa, kwa hiyo maneno, takwimu na namba za kurasa bado zinaweza kusahihishwa.Text status. CTS worked from the modern reproduction text of these issues. Collation with the original 1907–1908 facsimiles is pending, so wording, figures and page numbers may still be corrected.

Haki za wachangiaji. Kwa kanuni ya CTS ya tarehe 26 Oktoba 2026, kila kilichochapishwa kabla ya 1931 kinaweza kutumika. Muhtasari huu unanukuu maandishi ya wahariri yasiyotajwa majina; makala zilizotiwa sahihi za Florence Crawford (alifariki 1936) na wengine ziko katika kitabu cha kiada cha kozi.Contributor rights. Under the CTS rule of 26 October 2026, everything published before 1931 may be used. This digest quotes unsigned editorial matter; signed pieces by Florence Crawford (d. 1936) and others are in the course textbook.

Somo la 5 · Weighing the Reports

Rather Let It Be Understated

A CTS digest of The Apostolic Faith, Los Angeles, Vol. I No. 9, June–September 1907, p. 1; Vol. I No. 12, January 1908, p. 2; Vol. II No. 13, May 1908, p. 1

A glowing 1907 report of revival in Portland, and the paper’s own correction four months later: fewer baptized than claimed, no record kept, healings not complete, and a plea that every report be understated. CTS uses that correction to read the world round-up, the later histories that sidelined Seymour, and today’s claims of Majority World growth.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

"Afadhali Iwe ya Kupunguza": Kupima Ripoti za Ukuaji“Rather Let It Be Understated”: Weighing the Reports of Growth

Somo la Seminari ya Kitheolojia ya Chapala — ripoti ya uamsho kutoka Portland, marekebisho ya gazeti lenyewe, na jinsi mchungaji leo anavyoweza kusoma ripoti za uamsho na ukuaji kwa uaminifu.A Chapala Theological Seminary reading — a revival report from Portland, the paper’s own correction of it, and how a pastor today can read reports of revival and growth honestly

Muhtasari wa CTS wa gazeti la kihistoria: "The Revival in Portland," The Apostolic Faith (Los Angeles), Buku la I Na. 9, Juni–Septemba 1907, ukurasa 1; "Correction," Buku la I Na. 12, Januari 1908, ukurasa 2; na muhtasari wa ukurasa wa mbele "Fires Are Being Kindled," Buku la II Na. 13, Mei 1908, ukurasa 1; pamoja na dokezo mbili fupi kutoka safari za Seymour (Na. 9 na 12). CTS inanukuu kwa ufupi tu maandishi ya wahariri yasiyotajwa majina na Seymour, kwa ajili ya funzo na tafakari.A CTS digest of a historical periodical: “The Revival in Portland,” The Apostolic Faith (Los Angeles), Vol. I No. 9, June–September 1907, page 1; the “Correction,” Vol. I No. 12, January 1908, page 2; and the front-page round-up “Fires Are Being Kindled,” Vol. II No. 13, May 1908, page 1; with two short notes from Seymour’s travels (Nos. 9 and 12). CTS quotes only unsigned editorial matter and Seymour, briefly, for study and commentary.

  • Ripoti za uamshoRevival reports
  • Chanzo cha msingiPrimary source
  • 1907–19081907–1908
  • Takwimu za uaminifuHonest numbers
Neno kabla ya kusoma. Magazeti ya uamsho yamejaa namba, uponyaji na madai makubwa. Gazeti la Mtaa wa Azusa halikuwa tofauti, lakini lilifanya jambo la ajabu: lilichapisha marekebisho ya ripoti yake mojawapo na likawaomba wasomaji wake wapunguze badala ya kutia chumvi. Somo hili linaweka ripoti hiyo na marekebisho hayo pamoja, kisha linauliza jinsi ya kusoma madai mengine ya gazeti, na madai ya leo kuhusu ukuaji wa Kipentekoste duniani, kwa imani na kwa uangalifu. Uponyaji na namba zilizoelezwa hapa ni madai ya washiriki. CTS haziwasilishi kama matokeo ya kitabibu au ya kitakwimu. A word before you read. Revival papers are full of numbers, healings and sweeping claims. The Azusa Street paper was no exception, but it did something unusual: it printed a correction of one of its own reports and asked its readers to understate rather than overstate. This reading puts that report and that correction side by side, and then asks how to read the paper’s other claims, and today’s claims about global Pentecostal growth, with both faith and care. Healings and numbers described here are the claims of participants. CTS does not offer them as medical or statistical findings.

1.Uamsho Mkuu huko Portland1.A Mighty Revival in Portland

Toleo la Juni–Septemba 1907 lilifunguliwa na ripoti kutoka Portland, Oregon. Liliiita kazi hiyo "mojawapo ya uamsho mkuu kuliko yote ambayo Portland imewahi kuujua." Upinzani ulikuwa mkali, gazeti lilisema: risasi zilipigwa na baadhi ya watenda kazi walikamatwa. Mwezi Juni mkutano wa kambi ulikuwa umeanza ambapo "watu 100 walibatizwa na Roho Mtakatifu." Wachungaji walikuwa wamejiunga na kazi, na "Christian and Missionary Alliance huko Portland waliingia katika kazi hiyo kwa jumla." Ripoti kisha ilisimulia uponyaji. Mwanamke aliyekaa miaka mitano amefungwa kitandani katika makazi ya wagonjwa wa akili alisemekana kuponywa na kuokoka. Bibi mmoja aliponywa hali ya misuli ambayo madaktari walikuwa wameishughulikia kwa miaka kumi na mmoja. Macho ya bibi mzee yalirudishwa. Wakati wa tauni kati ya watoto, gazeti lilisema, hakuna familia hata moja katika kundi la Kipentekoste iliyopoteza mtoto. Mkutano wa kambi ulifunguliwa, ripoti ilisema, ukiwa na watu karibu elfu moja, na mahitaji yalitimizwa bila kukusanya sadaka. Watu watatu kutoka makazi hayo ya wagonjwa wa akili walisemekana kushuhudia kila siku uponyaji wao. Kwa wasomaji wa 1907, hii ilikuwa habari ya kusisimua. Ilikusudiwa kuwa hivyo. Ripoti ilimalizika kwa barua ya kung'aa kutoka kwa dada mmoja huko Portland, ambayo CTS haiinukuu.The June–September 1907 issue opened with a report from Portland, Oregon. It called the work “one of the mightiest revivals that Portland ever knew.” Opposition was fierce, the paper said: shots were fired and some workers were arrested. In June a campmeeting had begun at which “100 souls were baptized with the Holy Ghost.” Ministers had joined the work, and “the Christian and Missionary Alliance in Portland came into the work in a body.” The report then told of healings. A woman who had spent five years strapped to a bed in an asylum was said to be healed and saved. A lady was healed of a muscle condition doctors had treated for eleven years. An elderly woman’s eyes were restored. During a plague among children, the paper said, not one family in the Pentecostal flock lost a child. The campmeeting opened, it reported, with about a thousand people attending, and the needs were supplied with no collections taken. Three people from the asylum were said to testify daily of their healing. For readers in 1907, this was thrilling news. It was meant to be. The report ended with a glowing letter from a sister in Portland, which CTS does not quote.

2.Marekebisho2.The Correction

Miezi minne baadaye, Januari 1908, tangazo fupi lilitokea ukurasa wa pili chini ya kichwa rahisi "Correction" (Marekebisho). "Tunataka kusahihisha makosa fulani," lilianza, "yaliyokuwa katika ripoti ya mwisho iliyochapishwa kutoka Portland." Kisha lilirudisha nyuma madai makuu moja baada ya jingine. Christian Alliance "hawakuingia katika kazi hiyo wala kuacha mikutano yao," kama wasomaji wangeweza kuelewa. Kuhusu idadi ya mia moja waliobatizwa kwenye mkutano wa kambi, wahariri waliandika, "Watakatifu wanaamini hawakuwa wengi hivyo. Hakuna kumbukumbu iliyowekwa." Na kuhusu uponyaji wa makazi ya wagonjwa wa akili: "Wale wenye akili iliyovurugika walioletwa kuponywa hawakuponywa kikamilifu," au kwa udhaifu au upungufu wa imani walipoteza uponyaji wao. Kisha ikaja kanuni: "Watakatifu wanataka ukweli rahisi utajwe kuhusu kazi hiyo." Na ombi kwa kila mwandishi: "Mtu yeyote kutoka mahali popote asitume ripoti iliyotiwa chumvi, bali ripoti iwe ya kupunguza." Hii ni mojawapo ya aya muhimu zaidi katika gazeti zima kwa mchungaji. Gazeti la uamsho, ambalo kusudi lake lilikuwa kueneza moto, lilikiri hadharani kwamba ripoti yake yenyewe ilikuwa imekwenda mbali sana.Four months later, in January 1908, a short notice appeared on page two under the plain heading “Correction.” “We want to correct some errors,” it began, “that were in the last published report from Portland.” It then took back the main claims one by one. The Christian Alliance “did not come into the work or discontinue their meetings,” as readers might have understood. On the figure of one hundred baptized at the campmeeting, the editors wrote, “The saints believe there were not so many. No record was kept.” And on the asylum healings: “The insane persons that were brought for healing were not fully healed,” or else had lost their healing through weakness or lack of faith. Then came the principle: “The saints’ want the simple truth stated about the work.” And a request to every correspondent: “May no one from any place send in a report that is overstated but rather let it be understated.” This is one of the most important paragraphs in the whole paper for a pastor. A revival newspaper, whose purpose was to spread the fire, publicly admitted that its own report had gone too far.

3.Kwa Nini Ripoti Zilikua katika Kusimuliwa3.Why Reports Grew in the Telling

Kwa nini ripoti ya Portland ilitiwa chumvi? Marekebisho hayasemi, lakini mfumo huo unajulikana. Gazeti lilitegemea barua. Waandishi walikuwa na shauku, mara nyingi wapya katika uzoefu huo, na walikuwa na hakika kwamba Yesu anakuja upesi. Namba zilikadiriwa katika mikutano yenye msongamano ambapo hakuna aliyekuwa akihesabu. Kikundi cha wachungaji waliohudhuria kikawa dhehebu zima likijiunga. Watu waliojisikia vizuri usiku wa maombi waliripotiwa kuponywa kabla mtu yeyote hajajua watakuwaje baada ya mwezi. Hakuna lolote kati ya haya linalohitaji udanganyifu. Linahitaji tu shauku, umbali na haraka. Wahariri wenyewe walikuwa wamesema katika matoleo ya kwanza kwamba hawakuweka kumbukumbu ya namba, na mwezi Septemba 1907 walisema kuhusu mkutano wa kambi wa Los Angeles kwamba Mungu peke yake ndiye anayejua ni wangapi walibatizwa katika Roho. Hata marekebisho yanaacha maswali kadhaa wazi, kwa kuwa yanaeleza uponyaji ulioshindwa kwa kiasi fulani kwa upungufu wa imani. Lugha ya "wenye akili iliyovurugika" na tumaini la tiba za papo hapo kwa magonjwa ya akili pia ni ya wakati wao. Leo tunajua kwamba magonjwa ya akili ni hali za kitabibu ambazo mara nyingi zinaweza kutibiwa. CTS haiwasilishi ripoti hizi kama mwongozo wa kitabibu. Kanisa linaweza kuomba kwa imani kwa wagonjwa na pia kuwasaidia kupata huduma nzuri ya matibabu.Why had the Portland report been overstated? The correction does not say, but the pattern is familiar. The paper depended on letters. Correspondents were excited, often new to the experience, and sure that Jesus was coming soon. Numbers were estimated in crowded meetings where no one was counting. A group of ministers attending became a whole denomination joining. People who felt better on the night of prayer were reported healed before anyone knew how they would be a month later. None of this requires dishonesty. It requires only enthusiasm, distance and haste. The editors themselves had said in the first issues that they kept no record of numbers, and in September 1907 they said of the Los Angeles campmeeting that only God knew how many had been baptized in the Spirit. Even the correction leaves some questions open, since it explains failed healings partly by a lack of faith. The language of “insane persons” and the hope of instant cures for mental illness also belong to their time. Today we know that mental illnesses are medical conditions that can often be treated. CTS does not offer these reports as medical guidance. A church can pray in faith for the sick and also help them find good medical care.

4.Kusoma Muhtasari wa Ulimwengu4.Reading the World Round-Up

Ukikumbuka marekebisho, tazama ukurasa wa mbele wa Mei 1908, wenye kichwa "Fires Are Being Kindled by the Holy Ghost Throughout the World" (Moto Unawashwa na Roho Mtakatifu Ulimwenguni Pote). Ireland: Belfast na Bangor "zimetembelewa na Pentekoste." Uingereza: "habari zinakuja kwamba huenda watu 500 wamepokea Pentekoste." China Kusini: "karibu 100 wamepokea ubatizo," na sasa kuna gazeti la Kichina. Afrika Magharibi: mtenda kazi kutoka Long Beach, California, amefungua misheni huko Monrovia, Liberia. India: katika misheni ya Mukti ya Pandita Ramabai, wasichana wanaomba kwa sauti "kama mngurumo mkuu wa bahari." Angalia maneno ya uangalifu: "habari zinakuja," "huenda," "karibu." Wahariri walikuwa wakipitisha ripoti, si wakihesabu walioongoka. Baadhi ya ripoti hizi zinathibitishwa na vyanzo vingine. Uamsho wa Mukti, kwa mfano, ulikuwa umeanza mwaka 1905, kabla ya Mtaa wa Azusa, na maandishi ya Ramabai mwenyewe yanaueleza. Nyingine ni ngumu zaidi kuzithibitisha. Msomaji mwenye hekima anazishikilia kama gazeti lilivyozishikilia: kama habari za matumaini kutoka mbali, zinazostahili shukrani, lakini si jumla zilizothibitishwa.With the correction in mind, look at the front page of May 1908, headed “Fires Are Being Kindled by the Holy Ghost Throughout the World.” Ireland: Belfast and Bangor “visited with Pentecost.” England: “news comes that probably 500 people have received the Pentecost.” South China: “about 100 have received the baptism,” and there is now a Chinese paper. West Africa: a worker from Long Beach, California, has opened a mission in Monrovia, Liberia. India: at Pandita Ramabai’s Mukti mission, girls are praying with a sound “like the mighty roaring of the sea.” Notice the careful words: “news comes,” “probably,” “about.” The editors were passing on reports, not counting converts. Some of these reports are confirmed by other sources. The revival at Mukti, for example, had begun in 1905, before Azusa Street, and Ramabai’s own writings describe it. Others are harder to check. A wise reader holds them as the paper held them: as hopeful news from far away, worth giving thanks for, but not as proven totals.

5.Kipimo cha Seymour Mwenyewe5.Seymour’s Own Measure

Dokezo fupi za Seymour kutoka safari zake zinaonyesha alichokithamini. Akiandika kutoka Zion City, Illinois, mwaka 1907, alisema kwamba watu walipokea ubatizo wakiwa kwenye viti vyao wakati wa ibada, na kwamba watoto pia walijazwa Roho. "Linanikumbusha Azusa ya zamani miezi kumi iliyopita," aliandika. "Hii ni Azusa nyingine." Kutoka Portsmouth na Richmond, Virginia, mwanzoni mwa 1908, aliandika kwamba watakatifu huko walikuwa "wa kawaida na wanyenyekevu sana" hata wakapokea Pentekoste haraka: "Wako tayari kwa nguvu." Seymour hatoi jumla. Anaeleza alichokiona na kukilinganisha na alichokijua. Kipimo chake kilikuwa tabia ya watu: furaha, uhuru, unyenyekevu, utayari. Huo ni mwongozo wenye manufaa. Namba zinaweza kutiwa chumvi; maisha yaliyobadilika ni magumu zaidi kughushi, na rahisi zaidi kuchunguza kadiri wakati unavyopita.Seymour’s brief notes from his travels show what he valued. Writing from Zion City, Illinois, in 1907, he said that people received the baptism in their pews during the service, and that children too were filled with the Spirit. “It reminds me of old Azusa ten months ago,” he wrote. “This is another Azusa.” From Portsmouth and Richmond, Virginia, early in 1908, he wrote that the saints there were “so simple” that they received the Pentecost quickly: “They are ready for the power.” Seymour gives no totals. He describes what he saw and compares it with what he had known. His measure was the character of the people: joy, freedom, simplicity, readiness. That is a useful guide. Numbers can be inflated; changed lives are harder to fake, and easier to check over time.

6.Mipaka ya Masimulizi6.The Limits of the Accounts

Gazeti lina mipaka mingine pia. Lilichapisha habari njema zaidi na kusema kidogo kuhusu kushindwa, mgawanyiko au wamisionari waliorudi nyumbani. Sauti yake ilikuwa ya misheni ya Los Angeles; baada ya katikati ya 1908 gazeti lilisema kutoka Portland badala yake, kama Somo la 4 linavyoeleza. Na kwa miongo baadaye, historia nyingi zilizoandikwa za Upentekoste ziliipa nafasi ya kwanza Charles Parham na viongozi weupe na kumsukuma Seymour na tabia ya rangi zote ya Mtaa wa Azusa pembeni. Ripoti za mwanzo, hata kutoka kwa wakosoaji, zilieleza waumini weusi na weupe wakiabudu pamoja, wakati wa ubaguzi mkali. Ndani ya miaka michache madhehebu mengi ya Kipentekoste nchini Marekani yaligawanyika kwa mistari ya rangi. Tangu miaka ya 1970, wanahistoria kutoka asili nyingi wamerejesha nafasi kuu ya Seymour. Tahadhari hiyo hiyo inatumika kwa ukuaji wa baadaye. Ukristo wa Kipentekoste na wa karismatiki umekuwa mojawapo ya harakati kubwa zaidi katika Ukristo wa ulimwengu, na watu wake wengi sasa wanaishi Afrika, Asia na Amerika ya Kusini. Makanisa makubwa yalikua katika sehemu kama Brazil, Chile, Nigeria, Ghana, Korea Kusini na Meksiko, mara nyingi yakiongozwa na waumini wazawa wakiwa na msaada mdogo kutoka ng'ambo. Huko Meksiko, wanahistoria wanafuatilia kazi ya mapema ya Kipentekoste hadi kwa Romana Carbajal de Valenzuela, aliyeleta ujumbe nyumbani Chihuahua mwaka 1914. Lakini makadirio ya ukubwa wa jumla wa harakati hutofautiana sana, kwa sababu watafiti wanafafanua na kuhesabu "Kipentekoste" na "karismatiki" kwa njia tofauti. CTS haitoi idadi ya ulimwengu hapa. Ukuaji wa uaminifu hauhitaji kutia chumvi.The paper has other limits too. It printed mostly good news and said little about failures, splits or missionaries who came home. Its voice was that of the Los Angeles mission; after mid-1908 the paper spoke from Portland instead, as Reading 4 explains. And for decades afterwards, many written histories of Pentecostalism gave the leading place to Charles Parham and white leaders and pushed Seymour and the interracial character of Azusa Street to the margins. Early reports, even from critics, had described Black and white believers worshipping together, at a time of strict segregation. Within a few years most Pentecostal bodies in the United States had divided along racial lines. Since the 1970s, historians from many backgrounds have restored Seymour’s central role. The same caution applies to later growth. Pentecostal and charismatic Christianity has become one of the largest movements in world Christianity, and most of its people now live in Africa, Asia and Latin America. Large churches grew in places such as Brazil, Chile, Nigeria, Ghana, South Korea and Mexico, often led by national believers with little help from abroad. In Mexico, historians trace an early Pentecostal work to Romana Carbajal de Valenzuela, who brought the message home to Chihuahua in 1914. But estimates of the movement’s total size vary widely, because researchers define and count “Pentecostal” and “charismatic” in different ways. CTS gives no global figure here. Honest growth needs no exaggeration.

7.Kile Mchungaji Anachochukua Leo7.What a Pastor Takes from It Today

Mchungaji wa Kipentekoste anachukua nini kutoka kwa marekebisho ya Portland? Kwanza, kwamba ukweli ni sehemu ya utakatifu. Kanisa linaloripoti walioongoka au uponyaji zaidi ya linavyoweza kuonyesha linatoa ushahidi wa uongo, hata nia zake zikiwa nzuri. Pili, kwamba ni sahihi kusema "karibu" na "hatujui." Maneno ya wahariri "hakuna kumbukumbu iliyowekwa" si kushindwa kwa imani bali ni alama ya uaminifu. Tatu, kwamba marekebisho yanaweza kuimarisha uaminifu. Wasomaji walioona gazeti likikiri kosa walikuwa na sababu zaidi za kuamini ripoti zake nyingine. Nne, kwamba ufuatiliaji ni muhimu zaidi kuliko maoni ya kwanza. Uponyaji, kuongoka na ubatizo vinapaswa kutunzwa na kuchunguzwa kwa majuma na miezi, kwa upendo na bila shinikizo. Tano, kwamba hadithi za ukuaji zinapaswa kutoa sifa kwa haki, ikijumuisha wanawake, waumini wa kila rangi na viongozi wazawa katika Ulimwengu wa Walio Wengi, ambao kazi yao masimulizi ya mwanzo mara nyingi iliiacha. Mwishowe, kwamba kipimo bora cha uamsho si ukubwa wa umati bali tunda la kudumu la Roho katika maisha ya watu na makanisa.What does a Pentecostal pastor take from the Portland correction? First, that truthfulness is part of holiness. A church that reports more converts or healings than it can show is bearing false witness, however good its motives. Second, that it is right to say “about” and “we do not know.” The editors’ phrase “no record was kept” is not a failure of faith but a mark of honesty. Third, that a correction can strengthen trust. Readers who saw the paper admit error had more reason to believe its other reports. Fourth, that follow-up matters more than first impressions. Healings, conversions and baptisms should be cared for and checked over weeks and months, with love and without pressure. Fifth, that growth stories should give credit fairly, including to women, to believers of every race and to national leaders in the Majority World, whose work early accounts often left out. Finally, that the best measure of a revival is not the size of a crowd but the lasting fruit of the Spirit in people’s lives and churches.

8.Kuliweka Moyoni8.Taking It to Heart

Kwa tafakari. Wahariri wa Azusa waliomba ripoti zipunguzwe badala ya kutiwa chumvi. Kanisa lako linaripotije namba zake, uponyaji na ukuaji, na je, lingekuwa tayari kuchapisha marekebisho? Fikiria hadithi ya uamsho uliyoisikia ikisimuliwa mara nyingi. Ungetaka kujua nini kabla ya kuirudia? Na kanisa lako linawezaje kusherehekea Mungu anachofanya miongoni mwa waumini katika mataifa mengine huku likitoa sifa kwa haki kwa watu waliobeba kazi? For reflection. The Azusa editors asked that reports be understated rather than overstated. How does your church report its numbers, healings and growth, and would it be willing to publish a correction? Think of a revival story you have heard told many times. What would you want to know before you repeated it? And how can your church celebrate what God is doing among believers in other nations while giving honest credit to the people who carried the work?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa maandishi ya wahariri yasiyotajwa majina katika The Apostolic Faith (Los Angeles), gazeti la kihistoria lililochapishwa na Apostolic Faith Mission, 312 Azusa Street: "The Revival in Portland," Buku la I Na. 9 (Juni–Septemba 1907), ukurasa 1; "Correction," Buku la I Na. 12 (Januari 1908), ukurasa 2; "Fires Are Being Kindled," Buku la II Na. 13 (Mei 1908), ukurasa 1; pamoja na dokezo fupi zinazomnukuu W. J. Seymour katika Buku la I Na. 9, ukurasa 1, na Na. 12, ukurasa 1. Maelezo kuhusu Mukti, uandishi wa historia wa baadaye na ukuaji wa Kipentekoste duniani yametokana na historia za kawaida; hakuna takwimu za dunia zinazotolewa.Source. A Chapala Theological Seminary digest of unsigned editorial matter in The Apostolic Faith (Los Angeles), a historical periodical published by the Apostolic Faith Mission, 312 Azusa Street: “The Revival in Portland,” Vol. I No. 9 (June–September 1907), page 1; “Correction,” Vol. I No. 12 (January 1908), page 2; “Fires Are Being Kindled,” Vol. II No. 13 (May 1908), page 1; with short notes quoting W. J. Seymour in Vol. I No. 9, page 1, and No. 12, page 1. Notes on Mukti, later historiography and global Pentecostal growth are drawn from standard histories; no global statistics are given.

Hali ya maandishi. CTS ilifanya kazi kutoka maandishi ya kisasa ya nakala za matoleo haya. Ulinganisho na nakala halisi za 1907–1908 bado unasubiriwa, kwa hiyo maneno, takwimu na namba za kurasa bado zinaweza kusahihishwa.Text status. CTS worked from the modern reproduction text of these issues. Collation with the original 1907–1908 facsimiles is pending, so wording, figures and page numbers may still be corrected.

Haki za wachangiaji. Kwa kanuni ya CTS ya tarehe 26 Oktoba 2026, kila kilichochapishwa kabla ya 1931 kinaweza kutumika. Muhtasari huu unanukuu maandishi ya wahariri yasiyotajwa majina na W. J. Seymour (alifariki 1922); barua ya Dada Harmon kutoka Liberia, ya Lucy M. Leatherman kutoka Yerusalemu na ya Max Wood Moorhead kutoka India ziko katika kitabu cha kiada cha kozi.Contributor rights. Under the CTS rule of 26 October 2026, everything published before 1931 may be used. This digest quotes unsigned editorial matter and W. J. Seymour (d. 1922); Sister Harmon’s letter from Liberia, Lucy M. Leatherman’s from Jerusalem and Max Wood Moorhead’s from India are in the course textbook.

Andika usomaji wako

Ukishasoma kikamilifu masomo matatu uliyochagua, andika jina lako na uthibitishe hapa chini. Kumbukumbu hii inatunzwa kwa uaminifu wako, kwenye kivinjari hiki; inaonekana kwenye cheti chako kama kwa heshima.

✓ Imeandikwa — kozi hii inahesabiwa katika maendeleo yako ya Heshima. Kusoma kwa Heshima ↗

Somo la Heshima — limeandikwa

alithibitisha tarehe kuwa amesoma kikamilifu:

    Chapala Theological Seminary · Pentecostal Pastoral Leadership and Global Missions · present or print this page as your honors reading record.

    Masomo Zaidi: Vitabu Saba vya Uwanja wa Umma

    Vitabu hivi saba ni kwa masomo zaidi, kwa mwanafunzi anayetaka kuendelea kusoma. Si sehemu ya masomo ya heshima yaliyo hapo juu: hayo yanabaki kama yalivyo — muhtasari tano za CTS, mitatu yoyote ikisomwa kikamilifu na kuandikwa kwa uaminifu wako. Vyote saba viko katika uwanja wa umma; kila kiungo kinafungua kitabu mtandaoni, na vingi vinapatikana pia katika Internet Archive au Project Gutenberg. Vingi viko kwa Kiingereza: kivinjari cha Chrome kinaweza kutafsiri ukurasa (bonyeza kitufe cha kulia cha kipanya, “Translate to…”; kwenye simu, menyu ya kivinjari).
    The Original Pages · Archive
    1. The Apostolic Faith (Los Angeles), 1906–1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; archive at apostolicfaith.org

    The archive of the Los Angeles paper, with a picture of every original page. The textbook and the readings come from Nos. 8–13; look up a report or letter there to see it as it was first printed, before you cite it.

    Fungua somo ↗
    The Whole Issue · No. 8
    2. The Apostolic Faith (Los Angeles), Vol. I, No. 8, May 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    The whole issue behind Chapter 1, with the mission reports and letters the textbook leaves out. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    The Whole Issue · No. 9
    3. The Apostolic Faith (Los Angeles), Vol. I, No. 9, June–September 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    The whole issue behind Chapter 2, the revival’s second summer, with the reports and letters the textbook leaves out. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    The Whole Issue · No. 10
    4. The Apostolic Faith (Los Angeles), Vol. I, No. 10, September 1907
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    The whole issue behind Chapter 3, opening the paper’s second year, with the reports the textbook leaves out. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    The Whole Issue · No. 11
    5. The Apostolic Faith (Los Angeles), Vol. I, No. 11, October 1907–January 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    The whole issue behind Chapter 4, after a long gap between numbers, with the missionary letters the textbook leaves out. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    The Whole Issue · No. 12
    6. The Apostolic Faith (Los Angeles), Vol. I, No. 12, January 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    One of the two issues behind Chapter 5, with the reports and letters the textbook leaves out. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    The Whole Issue · No. 13
    7. The Apostolic Faith (Los Angeles), Vol. II, No. 13, May 1908
    William J. Seymour, ed. · Apostolic Faith Mission, 312 Azusa Street, Los Angeles; modern reproduction of the text, apostolicfaith.org

    The last issue published from Los Angeles, the other behind Chapter 5; the paper afterwards appeared from Portland, Oregon. This is a modern retyping of the paper; check a passage against the original page on the archive before you quote it. Read it as testimony: healings, languages and numbers are what participants and editors reported.

    Fungua somo ↗
    Uthibitisho wa heshima: Kwa kuchagua masomo matatu hapo juu, unathibitisha kwamba umesoma muhtasari hiyo mitatu kikamilifu. Muhtasari hiyo imeandikwa na CTS na inaweza kuwa na dondoo fupi au marekebisho ya kazi zilizo katika uwanja wa umma.