Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 1: Teolojia ya Kipentekoste ya Misheni (Matendo 1:8)Pentecostal Pastoral Leadership and Global Missions — Unit 1: A Pentecostal Theology of Mission (Acts 1:8)

Mstari MkuuKey Verse

"Lakini mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu, huko Yerusalemu, na katika Uyahudi wote, na Samaria, na hata mwisho wa nchi." (Matendo 1:8, SUV)"But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth." (Acts 1:8, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wapentekoste husema kwamba kusudi la ubatizo katika Roho Mtakatifu ni nguvu kwa ajili ya ushuhuda na misheni.1. Explain why Pentecostals say that the purpose of baptism in the Holy Spirit is power for witness and mission.

2. Kueleza jinsi kitabu cha Matendo kinavyoonyesha Roho Mtakatifu akiongoza misheni ya kanisa.2. Describe how the book of Acts shows the Holy Spirit leading the church's mission.

3. Kutaja alama kuu za teolojia ya Kipentekoste ya misheni: nguvu ya Roho, kila muumini kuwa shahidi, uharaka, ishara zinazolitumikia Neno, na kujali mtu mzima.3. List the main marks of a Pentecostal theology of mission: Spirit power, every believer as a witness, urgency, signs that serve the Word, and care for the whole person.

4. Kueleza kwa haki pingamizi kuu dhidi ya teolojia hii na kueleza jinsi Wapentekoste wanavyojibu.4. State fairly the main objections to this theology and explain how Pentecostals answer them.

5. Kutumia mafundisho haya katika kanisa la mahali ambalo halijawahi kujiona kama kanisa linalotuma.5. Apply these teachings in a local church that has never thought of itself as a sending church.

Sauti ya Kozi HiiThe Voice of This Unit

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili (classical Pentecostal), kwa ajili ya wachungaji wanaoyahusu. Inamkiri Mungu mmoja katika Utatu na ni ya kihafidhina. Tunashikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lenye mamlaka, na tunashikilia kwamba Roho Mtakatifu bado analiwezesha kanisa kwa ajili ya misheni. Wainjilisti wengine wengi na wanahistoria wengi wanaona baadhi ya mambo haya tofauti. Tunayaeleza maoni yao kwa haki, kisha tunatoa jibu letu. Kozi ya 1 hadi ya 3 zilisimulia historia ya vuguvugu letu, teolojia yake, na mafundisho yake kuhusu karama. Tunazitaja kwa ufupi tu na hatuzirudii hapa. Kozi hii inauliza swali la kivitendo: makanisa ya Kipentekoste yanatumaje, yanaongozaje na yanatumikiaje ulimwenguni?This course is written from inside the classical Pentecostal tradition, for pastors who belong to it. It is Trinitarian and conservative. We hold that the Bible is the inspired and authoritative Word of God, and we hold that the Holy Spirit still empowers the church for mission. Other evangelicals and many historians see some of these matters differently. We state their views fairly and then give our answer. Courses 1 to 3 told the history of our movement, its theology, and its teaching on the gifts. We refer to them briefly and do not repeat them here. This course asks a practical question: how do Pentecostal churches send, lead and serve in the world?

Kwa Nini Kuanza na MisheniWhy Begin with Mission

Upentekoste haukuanza kama nadharia. Ulianza kama maombi ya kuomba nguvu ya kushuhudia. Wapentekoste wa kwanza walisema kwamba Roho alimwagwa ili Injili ifike ulimwengu wote. Ndiyo sababu kozi kuhusu uongozi wa kichungaji inaanza na misheni. Mchungaji anayesahau misheni ataliongoza kanisa linalojitumikia lenyewe, na kanisa linalojitumikia lenyewe hupoteza kile hasa ambacho Roho alipewa kukifanya.Pentecostalism did not begin as a theory. It began as a prayer for power to witness. Early Pentecostals said that the Spirit was poured out so that the gospel might reach the whole world. That is why a course on pastoral leadership begins with mission. A pastor who forgets the mission will lead a church that serves itself, and a church that serves itself loses the very thing the Spirit was given to do.

Misheni huanza kwa Mungu. Baba alimtuma Mwana, na Baba na Mwana wakamtuma Roho. Yesu aliwaambia wanafunzi wake baada ya ufufuo, "Kama Baba alivyonituma mimi, nami nawatuma ninyi" (Yohana 20:21). Wataalamu wa misheni mara nyingi huita hii "misheni ya Mungu" (the mission of God). Kanisa halibuni misheni. Linashiriki katika misheni ambayo Mungu ameshaianza. Hii ni habari njema kwa kanisa dogo lenye rasilimali chache, kwa sababu kazi hutegemea kwanza Mungu.Mission begins with God. The Father sent the Son, and the Father and the Son sent the Spirit. Jesus said to His disciples after the resurrection, "As the Father has sent Me, I also send you" (John 20:21). Missiologists often call this "the mission of God." The church does not invent mission. It shares in a mission that God has already begun. This is good news for a small church with few resources, because the work depends first on God.

Matendo 1:8 na Umbo la Kitabu cha MatendoActs 1:8 and the Shape of the Book of Acts

Yesu aliwapa wanafunzi wake ahadi na kazi katika sentensi moja. Ahadi ni nguvu: "mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu." Kazi ni ushuhuda: "nanyi mtakuwa mashahidi wangu." Ramani inafuata: Yerusalemu, Uyahudi na Samaria, na "hata mwisho wa nchi." Luka anatoa muunganiko huohuo katika Injili yake, ambamo Yesu anawaambia wanafunzi wakae mjini "hata mtakapovikwa uwezo utokao juu" (Luka 24:49).Jesus gave His disciples a promise and a task in one sentence. The promise is power: "you shall receive power when the Holy Spirit has come upon you." The task is witness: "you shall be witnesses to Me." The map follows: Jerusalem, Judea and Samaria, and "to the end of the earth." Luke gives the same link in his Gospel, where Jesus tells the disciples to wait in the city "until you are endued with power from on high" (Luke 24:49).

Wasomaji wengi huona kwamba Matendo hufuata ramani hii. Sura ya 1 hadi 7 zimejikita Yerusalemu. Sura ya 8 hadi 12 zinaenda kupitia Uyahudi na Samaria na kuwafikia Mataifa huko Kaisaria. Sura ya 13 hadi 28 zinaifuata Injili kuvuka ulimwengu wa Mediterania hadi Roma. Luka alipanga kitabu chake kuzunguka ahadi ya Matendo 1:8, na katika kila sehemu ya ramani Roho ndiye anayeongoza na kuwezesha.Many readers see that Acts follows this map. Chapters 1 to 7 are centered in Jerusalem. Chapters 8 to 12 move through Judea and Samaria and reach Gentiles at Caesarea. Chapters 13 to 28 follow the gospel across the Mediterranean world to Rome. Luke arranged his book around the promise of Acts 1:8, and in every part of the map the Spirit is the one who leads and empowers.

Zingatia mpangilio katika mstari huu. Nguvu inakuja kwanza, kisha ushuhuda unafuata. Usomaji wa Kipentekoste wa mstari huu ni rahisi: kuja kwa Roho juu ya waumini kunatolewa kwa ajili ya ushuhuda. Ubatizo katika Roho si faraja ya kibinafsi tu wala alama ya cheo kati ya waumini. Ni karama kwa wale wanaotumwa.Notice the order in the verse. Power comes first, and witness follows. The Pentecostal reading of this verse is simple: the Spirit's coming upon believers is given for the sake of witness. Spirit baptism is not mainly a private comfort or a mark of rank among believers. It is a gift for those who are sent.

Roho Anaongoza Misheni Katika MatendoThe Spirit Leads Mission in Acts

Tukisoma Matendo polepole, tunaona kwamba Roho hafanyi kutoa nguvu tu. Anaongoza, anatuma na anafungua milango.If we read Acts slowly, we see that the Spirit does more than give power. He guides, sends and opens doors.

Anatuma. Antiokia, "Hata walipokuwa wakimtumikia Bwana na kufunga, Roho Mtakatifu akasema, Nitengeni sasa Barnaba na Sauli kwa kazi ile niliyowaitia" (Matendo 13:2). Kutumwa kwa kwanza kwa wamisionari kulitokana na ibada na kufunga, na Roho akanena. Kanisa halikukutana kupanga programu. Lilimngoja Mungu.He sends. At Antioch, "As they ministered to the Lord and fasted, the Holy Spirit said, 'Now separate to Me Barnabas and Saul for the work to which I have called them'" (Acts 13:2). The first sending of missionaries came out of worship and fasting, and the Spirit spoke. The church did not meet to plan a program. It waited on God.

Anaongoza. Katika Matendo 16:6-10 Paulo na wenzake walizuiliwa kuingia katika maeneo fulani, kisha Paulo akapata maono ya mtu wa Makedonia. Timu ilihitimisha kwamba Bwana alikuwa anawaita kuhubiri huko. Wapentekoste siku zote wamethamini aina hii ya kumtegemea Roho katika kuongoza, ikipimwa kwa Maandiko na kwa ushauri wa kanisa.He guides. In Acts 16:6-10 Paul and his companions were kept from entering certain regions, and then Paul received a vision of a man of Macedonia. The team concluded that the Lord was calling them to preach there. Pentecostals have always valued this kind of dependence on the Spirit's direction, tested by Scripture and by the counsel of the church.

Anafungua milango mipya. Katika Matendo 8 Filipo alihubiri Samaria, na Petro na Yohana wakaja kuwaombea waumini wa huko wampokee Roho Mtakatifu (Matendo 8:14-17). Katika Matendo 10 Roho aliwaandaa Petro na Kornelio kila mmoja peke yake, kisha akashuka juu ya nyumba ya Mataifa. Baadaye Petro aliliambia kanisa la Yerusalemu aliyoyaona, nalo kanisa likamtukuza Mungu kwa sababu amewajalia Mataifa toba liletalo uzima (Matendo 11:18). Roho aliubomoa ukuta ambao mitume wenyewe hawakuwa tayari kuuvuka.He opens new doors. In Acts 8 Philip preached in Samaria, and Peter and John came to pray for the believers there to receive the Holy Spirit (Acts 8:14-17). In Acts 10 the Spirit prepared Peter and Cornelius separately, and then fell on the Gentile household. Peter later told the church in Jerusalem what he had seen, and the church glorified God because He had given repentance to the Gentiles (Acts 11:18). The Spirit broke down a wall that the apostles themselves had not been ready to cross.

Anatoa ujasiri. Baada ya Petro na Yohana kutishiwa, waumini waliomba, na "wakajazwa wote Roho Mtakatifu, wakalinena neno la Mungu kwa ujasiri" (Matendo 4:31). Ujasiri wa kushuhudia ni tunda la kujazwa upya. Makanisa ya Kipentekoste mara nyingi huomba maombi haya pamoja.He gives boldness. After Peter and John were threatened, the believers prayed, and "they were all filled with the Holy Spirit, and they spoke the word of God with boldness" (Acts 4:31). Boldness for witness is a fruit of fresh filling. Pentecostal churches often pray this prayer together.

Alama za Teolojia ya Kipentekoste ya MisheniMarks of a Pentecostal Theology of Mission

Wamisionari na wachungaji Wapentekoste katika nchi nyingi wameshikilia imani fulani kwa pamoja. Tunazieleza kuu hapa. Haya ni mafundisho kutoka katika Maandiko ambayo Wapentekoste wameyasisitiza, wala si injili mpya.Pentecostal missionaries and pastors in many countries have held certain convictions in common. We set out the main ones here. These are teachings from Scripture that Pentecostals have emphasized, and not a new gospel.

1. Roho analiwezesha kanisa kwa ajili ya ushuhuda. Roger Stronstad, msomi wa Kipentekoste, anahoji kwamba Luka anawasilisha kuja kwa Roho kama uwezeshaji wa kinabii. Musa alitamani watu wote wa Bwana wawe manabii na Bwana aweke Roho yake juu yao (Hesabu 11:29). Petro, akimnukuu Yoeli siku ya Pentekoste, anatangaza kwamba tamanio hilo limetimia kwa wana na binti, vijana na wazee, watumwa na wajakazi (Matendo 2:17-18). Watu wote wa Mungu wanaandaliwa kusema kwa niaba yake.1. The Spirit empowers the church for witness. Roger Stronstad, a Pentecostal scholar, argues that Luke presents the Spirit's coming as a prophetic empowerment. Moses wished that all the Lord's people were prophets and that the Lord would put His Spirit on them (Numbers 11:29). Peter, quoting Joel on the day of Pentecost, announces that the wish has been fulfilled for sons and daughters, young and old, servants and handmaids (Acts 2:17-18). The whole people of God are made ready to speak for Him.

2. Kila muumini ni shahidi. Ikiwa Roho amemwagwa juu ya "wote wenye mwili," basi misheni si kwa wataalamu peke yao. Katika kitabu cha Matendo, wale waliotawanywa na mateso "wakaenda huko na huko wakilihubiri neno" (Matendo 8:4). Makanisa ya Kipentekoste katika ulimwengu wa maskini yamekua kwa kiasi kikubwa kwa sababu waumini wa kawaida, kama wakulima, wauzaji sokoni, walimu na madereva, wanawaambia majirani zao Kristo alichofanya. Kazi ya mchungaji ni kuwaandaa na kuwafungulia watu kama hao, kulingana na Waefeso 4:11-12.2. Every believer is a witness. If the Spirit is poured on "all flesh," then mission is not only for professionals. In the book of Acts, those who were scattered by persecution "went everywhere preaching the word" (Acts 8:4). Pentecostal churches in the poor world have grown largely because ordinary believers, such as farmers, market sellers, teachers and drivers, tell their neighbors what Christ has done. A pastor's work is to prepare and release such people, in line with Ephesians 4:11-12.

3. Uharaka. Wapentekoste wa kwanza waliamini kwamba kumiminwa kwa Roho ilikuwa ishara kwamba kurudi kwa Bwana kulikuwa karibu. Walizungumza juu ya "mvua ya vuli" (latter rain), wakitumia Yoeli 2:23 na Yakobo 5:7, kama mvua ya mavuno ya mwisho kabla ya mwisho wa dunia. Iwe mtu anatumia taswira hiyo au la, Agano Jipya linaunganisha Roho na mwisho wa nyakati na hitaji la kuyafikia mataifa kabla Bwana hajarudi. Uharaka si wasiwasi wa hofu. Ni ufahamu thabiti kwamba watu wanakufa bila Kristo na kwamba wakati ni zawadi.3. Urgency. Early Pentecostals believed that the outpouring was a sign that the Lord's return was near. They spoke of a "latter rain," drawing on Joel 2:23 and James 5:7, as a final harvest rain before the end. Whether or not one uses that picture, the New Testament joins the Spirit with the end of the age and the need to reach the nations before the Lord returns. Urgency is not panic. It is the steady awareness that people are dying without Christ and that time is a gift.

4. Ishara zinazolitumikia Neno. Wapentekoste wanatarajia uponyaji, ukombozi na kazi nyingine za nguvu zifuatane na kuhubiriwa kwa Injili. Matendo yasema kwamba Bwana alikuwa "akilishuhudia neno la neema yake, akitoa ishara na maajabu yafanyike kwa mikono yao" (Matendo 14:3). Ishara hazilibadilishi Neno. Zinalithibitisha na kufungua mioyo kulipokea. Mahali ambapo kanisa linapuuza Neno na kuinua ishara, limeiacha njia ya Kibiblia. Tunalirudia hili katika Kozi ya 3 na katika kipindi kuhusu mafundisho ya ufanisi.4. Signs that serve the Word. Pentecostals expect healing, deliverance and other works of power to accompany the preaching of the gospel. Acts says that the Lord was "bearing witness to the word of His grace, granting signs and wonders to be done by their hands" (Acts 14:3). The signs do not replace the Word. They confirm and open hearts to it. Where the church ignores the Word and promotes the sign, it has left the biblical pattern. We return to this in Course 3 and in the unit on prosperity teaching.

5. Kujali mtu mzima. Yesu alisoma katika sinagogi ya Nazareti kwamba Roho wa Bwana alikuwa juu yake ili awahubiri maskini habari njema, awaponye waliovunjika moyo na kuwatangazia mateka kufunguliwa (Luka 4:18). Roho yuleyule huja juu ya watu wake. Kwa hiyo teolojia ya Kipentekoste ya misheni inajumuisha maombi kwa ajili ya wagonjwa, kuwajali maskini, na kutangaza wokovu. Tutajifunza ushiriki wa kijamii katika kipindi kijacho.5. Care for the whole person. Jesus read in the synagogue at Nazareth that the Spirit of the Lord was upon Him to preach good news to the poor, to heal the brokenhearted and to proclaim liberty to the captives (Luke 4:18). The same Spirit comes upon His people. A Pentecostal theology of mission therefore includes prayer for the sick, care for the poor, and the proclamation of salvation. We study social engagement in a later unit.

6. Lengo ni watu wote. Yesu aliwaamuru wanafunzi wake kuwafanya mataifa yote kuwa wanafunzi (Mathayo 28:19-20), na Yohana aliona umati kutoka katika kila taifa, kabila, jamaa na lugha mbele ya kiti cha enzi (Ufunuo 7:9). Misheni ya Kipentekoste haijakamilika kijiji kimoja au kabila moja linapokuwa limefikiwa. Inatazama hadi mwisho wa nchi.6. The goal is all peoples. Jesus commanded His disciples to make disciples of all the nations (Matthew 28:19-20), and John saw a multitude from every nation, tribe, people and tongue before the throne (Revelation 7:9). Pentecostal mission is not finished when one village or one tribe has been reached. It looks to the end of the earth.

Pingamizi za Haki na Majibu ya KipentekosteFair Objections and Pentecostal Answers

Tunawasilisha kila pingamizi kama wanaolishikilia wangelieleza, kisha tunajibu.We present each objection as its holders would state it, and then answer.

Pingamizi la 1: Matendo 1:8 inaeleza kazi maalum ya mitume, si ahadi kwa waumini wote.Objection 1: Acts 1:8 describes the apostles' special task, not a promise for all believers.

Baadhi ya wainjilisti, akiwemo James D. G. Dunn katika utafiti wake kuhusu ubatizo katika Roho, wanashikilia kwamba Roho hupewa kila muumini wakati wa kuongoka, na kwamba matukio ya Matendo yanaonyesha mwanzo wa pekee wa kanisa. Kwa mtazamo huu nguvu kwa ajili ya ushuhuda ni sehemu ya wokovu wenyewe, na Matendo 1:8 inahusu kazi maalum ya mitume.Some evangelicals, including James D. G. Dunn in his study of Spirit baptism, hold that the Spirit is given to every believer at conversion, and that the events in Acts show the church's unique beginning. On this view power for witness is part of salvation itself, and Acts 1:8 belongs to the apostles' special task.

Jibu letu. Tunakubali kwamba kila muumini humpokea Roho wakati wa kuzaliwa upya, na kwamba mitume walikuwa na nafasi ya pekee kama mashahidi waliojionea. Lakini Petro, akisema na umati, alisema, "Kwa maana ahadi hii ni kwa ajili yenu, na kwa ajili ya watoto wenu, na kwa ajili ya wote walio mbali, wo wote atakaowaita Bwana, Mungu wetu" (Matendo 2:39). Ahadi ya Roho haikuwekewa mipaka kwa wale Kumi na Wawili. Luka pia anaonyesha waumini wasio na cheo cha kitume, kama wanafunzi wa Samaria na Efeso (Matendo 8 na 19), wakimpokea Roho kwa njia ambayo kanisa liliweza kuitambua. Tunaamini kwamba Luka anatoa kielelezo kwa kanisa katika kila kizazi.Our answer. We agree that every believer receives the Spirit at new birth, and that the apostles had a unique place as eyewitnesses. But Peter, speaking to a crowd, said, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). The promise of the Spirit was not limited to the Twelve. Luke also shows believers of no apostolic rank, such as the disciples at Samaria and Ephesus (Acts 8 and 19), receiving the Spirit in a way that the church could recognize. We believe that Luke gives a pattern for the church in every age.

Pingamizi la 2: Misheni za Kipentekoste zimejikita sana katika mwisho wa nyakati na katika kuokoa roho, na zimewasahau maskini na ulimwengu.Objection 2: Pentecostal missions have been too focused on the end of the age and on saving souls, and have neglected the poor and the world.

Baadhi ya wanahistoria wanasema kwamba Wapentekoste wa kwanza, wakitarajia Bwana arudi hivi karibuni, walifikiria kidogo kuhusu shule, haki au mabadiliko ya kijamii.Some historians say that the early Pentecostals, expecting the Lord to return soon, gave little thought to schools, justice or social change.

Jibu letu. Kuna ukweli katika hili. Mahali pengine uharaka ulisonga aina nyingine za huduma. Lakini kumbukumbu ya kihistoria ina mchanganyiko zaidi. Wapentekoste siku zote wamewaombea wagonjwa, wamewalisha wenye njaa na kufungua vituo vya yatima na zahanati katika sehemu nyingi. Watafiti kama Douglas Petersen wamechunguza kujali kwa kijamii kwa Wapentekoste katika Amerika ya Kusini na wameonyesha kwamba kulikua kutokana na imani za kanisa lenyewe kuhusu Roho. Marekebisho tunayohitaji yanatoka katika Maandiko yenyewe: Roho aliyemtuma Yesu kuwahubiri maskini habari njema analituma kanisa kufanya vivyo hivyo. Kipindi kijacho katika kozi hii kinalichukua jambo hili kikamilifu.Our answer. There is truth in this. In some places urgency did crowd out other forms of service. But the historical record is more mixed. Pentecostals have always prayed for the sick, fed the hungry and opened orphanages and clinics in many places. Researchers such as Douglas Petersen have studied Pentecostal social concern in Latin America and have shown that it grew out of the church's own convictions about the Spirit. The correction we need comes from Scripture itself: the Spirit who sent Jesus to preach good news to the poor sends the church to do the same. A later unit in this course takes up the matter fully.

Pingamizi la 3: Msisitizo wa ishara na maajabu unaweza kuifanya misheni kuwa maonyesho ya nguvu na kuuficha msalaba.Objection 3: Emphasis on signs and wonders can make mission a show of power and can overshadow the cross.

Wakosoaji wanataja mifano ambamo sifa ya mhubiri inaonekana kuwa muhimu kuliko ujumbe wa Kristo.Critics point to examples in which a preacher's reputation seems to matter more than the message of Christ.

Jibu letu. Onyo hilo ni la haki. Paulo alikataa kutegemea hekima ya kibinadamu ya kushawishi na akaazimia kumhubiri Kristo aliyesulibiwa, lakini pia alisema kwamba ujumbe wake ulikuja "kwa maonyesho ya Roho na ya nguvu" (1 Wakorintho 2:1-5). Ishara ni sehemu ya Injili, lakini hazisimami juu yake. Kipimo cha huduma yoyote ni kama Kristo ameinuliwa, kama Neno linafundishwa kwa uaminifu, na kama mhubiri ni mnyenyekevu na anawajibika. Tunayarudia mambo haya katika kipindi kuhusu maadili ya kichungaji.Our answer. The warning is just. Paul refused to rely on persuasive human wisdom and resolved to preach Christ crucified, yet he also said that his message came "in demonstration of the Spirit and of power" (1 Corinthians 2:1-5). Signs belong to the gospel, but they do not stand above it. The test of any ministry is whether Christ is lifted up, whether the Word is faithfully taught, and whether the preacher is humble and accountable. We return to these matters in the unit on pastoral ethics.

Pingamizi la 4: Misheni za Kipentekoste ni uuzaji nje wa utamaduni wa Magharibi.Objection 4: Pentecostal missions are an export of Western culture.

Baadhi ya wakosoaji wanahoji kwamba misheni za Kipentekoste kutoka Marekani na Ulaya zilibeba mazoea ya Magharibi pamoja na Injili, kama misheni nyingine zilivyofanya.Some critics argue that Pentecostal missions from the United States and Europe carried Western habits with the gospel, just as other missions did.

Jibu letu. Ukosoaji huu unawahusu baadhi ya wamisionari wa kila mapokeo, ikiwemo yetu, na tunapaswa kusema hivyo kwa unyofu. Hata hivyo wanahistoria kama Allan Anderson wameonyesha kwamba Upentekoste ulienea sana kupitia waumini wa mahali na viongozi wa mahali, mara nyingi kwa fedha kidogo kutoka nje. Kanuni ya "kanisa asilia" (indigenous church), iliyofundishwa na wanafikra wa kimisionari wa Kipentekoste, ilikusudiwa kurekebisha hatari ya udhibiti wa kigeni. Tunajifunza kanuni hiyo katika Kipindi cha 3.Our answer. This criticism applies to some missionaries of every tradition, including our own, and we should say so honestly. Yet historians such as Allan Anderson have shown that Pentecostalism spread widely through local believers and local leaders, often with little outside money. The principle of the "indigenous church," taught by Pentecostal missionary thinkers, was meant to correct the danger of foreign control. We study that principle in Unit 3.

Matumizi ya KichungajiPastoral Application

Mchungaji Marcos analiongoza kanisa dogo la watu wapatao sitini katika kijiji cha magharibi mwa Meksiko. Kanisa linakutana katika ukumbi wa kukodi, na washiriki wengi ni wafanyakazi wa mashambani na wenye maduka madogo. Dhehebu linapoomba michango kwa ajili ya misheni, kanisa linasema, "Sisi ni maskini mno. Misheni ni kwa makanisa makubwa." Mchungaji anahisi kwamba kanisa limepoteza upendo wake wa kwanza na hajui aanzie wapi.Pastor Marcos leads a small congregation of about sixty people in a village of western Mexico. The church meets in a rented hall and the members are mostly farm workers and shopkeepers. When the denomination asks for gifts for missions, the church says, "We are too poor. Missions is for big churches." The pastor feels that the church has lost its first love and does not know how to begin.

Kwanza, anahubiri mfululizo kuhusu Matendo 1:8, akilionyesha kanisa kwamba Roho anatolewa kwa ajili ya ushuhuda na kwamba umaskini haubatilishi ahadi. Anawakumbusha kwamba kanisa la kwanza la Yerusalemu halikuwa tajiri.First, he preaches a series on Acts 1:8, showing the church that the Spirit is given for witness and that being poor does not remove the promise. He reminds them that the first church in Jerusalem was not wealthy.

Pili, analiomba kanisa liombe nguvu za Roho kwa ajili ya waumini wote, si kwa ajili yake yeye peke yake. Anatoa muda katika ibada ili washiriki waseme Mungu anachofanya katika familia zao na mahali pao pa kazi.Second, he asks the church to pray for the power of the Spirit for all believers, not only for himself. He gives time in services for members to tell what God is doing in their own families and workplaces.

Tatu, anaanza karibu na nyumbani. Anachagua kijiji cha jirani kisicho na kanisa la kiinjilisti na anaomba timu ndogo iombee kijiji hicho kila wiki na kukitembelea mara moja kwa mwezi. Huu ndio "Uyahudi" wa kanisa lake.Third, he starts close to home. He chooses a nearby village with no evangelical church and asks a small team to pray for it each week and to visit it once a month. This is "Judea" for his church.

Nne, analifundisha kanisa kutoa mara kwa mara, hata kwa kiasi kidogo, kwa mmisionari anayejulikana na dhehebu, na anatoa taarifa kila baada ya miezi michache kuhusu kile ambacho mchango huo umefanya.Fourth, he teaches the church to give regularly, even in small amounts, to a missionary known to the denomination, and he reports every few months what that gift has done.

Tano, analilinda Neno. Anafundisha kwamba maombi kwa ajili ya wagonjwa na kwa ajili ya ukombozi ni ishara zinazoitumikia Injili, na anaiomba timu imhubiri Kristo waziwazi katika kila ziara.Fifth, he guards the Word. He teaches that prayer for the sick and for deliverance are signs that serve the gospel, and he asks the team to preach Christ clearly in every visit.

Ndani ya mwaka mmoja, kanisa halisemi tena kwamba misheni ni ya wengine. Washiriki wake wanaelewa kwamba wao ni sehemu ya kutumwa kwa Mungu.Within a year, the church is no longer saying that missions belongs to others. Its members understand that they are part of the sending of God.

MuhtasariSummary

Teolojia ya Kipentekoste ya misheni inaanza na Matendo 1:8: Roho Mtakatifu anapewa waumini kama nguvu kwa ajili ya ushuhuda, hata mwisho wa nchi. Luka alilipanga kitabu cha Matendo kuzunguka ahadi hii, na katika Matendo Roho anatuma, anaongoza, anafungua milango na anatoa ujasiri. Misheni ya Kipentekoste imeonyeshwa na imani sita: Roho analiwezesha kanisa, kila muumini ni shahidi, wakati ni wa haraka, ishara zinalitumikia Neno, mtu mzima ana thamani, na lengo ni watu wote. Wakosoaji wa kiinjilisti wanasema kwamba ahadi ilikuwa kwa mitume tu, kwamba Wapentekoste walipuuza mahitaji ya kijamii, kwamba ishara zinaweza kuwa maonyesho, na kwamba misheni zilikuwa bidhaa zilizosafirishwa kutoka Magharibi. Tunajibu kutoka kwa Maandiko na kutoka kwa historia, kwa unyofu kuhusu kushindwa kwetu wenyewe. Mchungaji huongoza vizuri zaidi kanisa lote linaposhiriki katika misheni ya Mungu.The Pentecostal theology of mission begins with Acts 1:8: the Holy Spirit is given to believers as power for witness, to the end of the earth. Luke shaped the book of Acts around this promise, and in Acts the Spirit sends, guides, opens doors and gives boldness. Pentecostal missions has been marked by six convictions: the Spirit empowers the church, every believer is a witness, the time is urgent, signs serve the Word, the whole person matters, and the goal is all peoples. Evangelical critics say that the promise was limited to the apostles, that Pentecostals neglected social needs, that signs can become a show, and that the missions were Western exports. We answer from Scripture and from history, with honesty about our own failures. A pastor leads best when the whole church shares in the mission of God.

Usomaji ZaidiFurther Reading

• Roger Stronstad, The Charismatic Theology of St. Luke (1984) (Teolojia ya Karama ya Mtakatifu Luka).• Roger Stronstad, The Charismatic Theology of St. Luke (1984).

• James D. G. Dunn, Baptism in the Holy Spirit (1970) (Ubatizo katika Roho Mtakatifu), uhakiki wa kiinjilisti.• James D. G. Dunn, Baptism in the Holy Spirit (1970), an evangelical critique.

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

• Douglas Petersen, Not by Might nor by Power (1996) (Si kwa Nguvu wala kwa Uwezo).• Douglas Petersen, Not by Might nor by Power (1996).

• Donald E. Miller na Tetsunao Yamamori, Global Pentecostalism (2007) (Upentekoste wa Ulimwengu).• Donald E. Miller and Tetsunao Yamamori, Global Pentecostalism (2007).

• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013) (Ukristo wa Kipentekoste wa Leo).• J. Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013).

• The Apostolic Faith (Los Angeles, 1906-1908) (Imani ya Kitume), chanzo cha msingi.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source.

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