Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 10: Wapentekoste na Kanisa Pana: Ekumeni, Umoja na Wakati UjaoPentecostal Pastoral Leadership and Global Missions — Unit 10: Pentecostals and the Wider Church: Ecumenism, Unity, and the Future

Mstari MkuuKey Verse

"Mwili mmoja, na Roho mmoja, kama vile mlivyoitwa katika tumaini moja la wito wenu; Bwana mmoja, imani moja, ubatizo mmoja; Mungu mmoja, naye ni Baba wa wote, aliye juu ya yote, na katika yote, na ndani ya yote." (Waefeso 4:4-6, SUV)"There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." (Ephesians 4:4-6, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Maandiko yanawaita waumini kwenye umoja, na kwa nini umoja haubadilishi ukweli kamwe.1. Explain why Scripture calls believers to unity, and why unity never replaces truth.

2. Kueleza jinsi Wapentekoste walivyohusiana na Wakristo wengine, kutoka kujitenga kwa mwanzo hadi ushirikiano wa kiinjilisti na mazungumzo.2. Describe how Pentecostals have related to other Christians, from early separation to evangelical cooperation and dialogue.

3. Kueleza kwa haki pingamizi dhidi ya ushiriki wa Wapentekoste katika ekumeni (umoja wa makanisa) na pingamizi ambazo wengine huibua dhidi ya Wapentekoste, na kutoa majibu kutoka upande wa Wapentekoste.3. State fairly the objections to Pentecostal ecumenical involvement and the objections that others raise against Pentecostals, and give answers from the Pentecostal side.

4. Kueleza mahali ambapo Wapentekoste wa asili wanaomkiri Utatu huchora mipaka thabiti, na mahali wanapotoa ushirika na ushirikiano.4. Explain where Trinitarian classical Pentecostals draw firm boundaries, and where they offer fellowship and cooperation.

5. Kutaja maswali kadhaa yatakayoyaunda makanisa ya Kipentekoste siku zijazo na kueleza jinsi mchungaji anavyoweza kujiandaa.5. Name several questions that will shape the future of Pentecostal churches and describe how a pastor can prepare for them.

Sauti ya Kozi HiiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili, kwa ajili ya wanafunzi wanaoyahusu. Ni cha kihafidhina na kinamkiri Mungu mmoja katika Utatu. Tunashikilia kwamba Biblia ni Neno la Mungu lililopuliziwa, kwamba Yesu Kristo ni Bwana, na kwamba Roho Mtakatifu analiwezesha kanisa. Tunawapenda ndugu na dada zetu katika makanisa mengine, na tunasema kwa unyofu mahali tunapokubaliana na mahali ambapo hatukubaliani. Pia tunakabili kwa unyofu migawanyiko iliyo miongoni mwetu wenyewe. Hiki ni kipindi cha mwisho cha kozi hii. Kinatazama nje kwa kanisa pana na mbele kwa miaka ijayo.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We hold that the Bible is the inspired Word of God, that Jesus Christ is Lord, and that the Holy Spirit empowers the church. We love our brothers and sisters in other churches, and we say honestly where we agree and where we do not. We also face honestly the divisions among ourselves. This is the last unit of the course. It looks outward to the wider church and forward to the years ahead.

Maandiko Yanasema Nini Kuhusu UmojaWhat Scripture Says about Unity

Yesu aliwaombea wafuasi wake "ili wote wawe na umoja; kama wewe, Baba, ulivyo ndani yangu, nami ndani yako, nao wawe ndani yetu; ili ulimwengu upate kuamini ya kuwa wewe ndiwe uliyenituma" (Yohana 17:21). Umoja wetu si pambo. Ni sehemu ya ushuhuda wetu. Kanisa lililogawanyika linaiambia dunia hadithi mbaya kuhusu Bwana aliyeombea umoja.Jesus prayed for His followers "that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me" (John 17:21). Our unity is not a decoration. It is part of our witness. A divided church tells the world a poor story about the Lord who prayed for oneness.

Paulo anaandika kwamba tunapaswa kuuhifadhi "umoja wa Roho katika kifungo cha amani" (Waefeso 4:3), na mstari wetu mkuu unatoa sababu: kuna mwili mmoja, Roho mmoja, Bwana mmoja, imani moja, ubatizo mmoja na Mungu mmoja Baba. Katika 1 Wakorintho 12:13 Paulo anasema kwamba katika Roho mmoja sisi sote tulibatizwa kuwa mwili mmoja, kwamba tu Wayahudi au Wayunani, kwamba tu watumwa au huru. Wapentekoste, wanaosisitiza kazi ya Roho Mtakatifu, wanapaswa kuwa miongoni mwa wale wanaojali zaidi umoja huu, kwa kuwa ni zawadi ya Roho mwenyewe.Paul writes that we should keep "the unity of the Spirit in the bond of peace" (Ephesians 4:3), and our key verse gives the reason: there is one body, one Spirit, one Lord, one faith, one baptism and one God and Father. In 1 Corinthians 12:13 Paul says that by one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free. Pentecostals, who stress the work of the Holy Spirit, ought to be among those who care most about this unity, since it is the Spirit's own gift.

Maandiko hayohayo yanasisitiza kwamba umoja umefungwa na ukweli. Yuda anawahimiza waumini "mfanye bidii kuutetea sana ule Imani, mliokabidhiwa watakatifu mara moja tu" (Yuda 3). Paulo alitamka onyo zito kwa yeyote anayehubiri injili nyingine (Wagalatia 1:8-9), na Yohana anatuambia tuzijaribu roho (1 Yohana 4:1-3). Baraza la Yerusalemu lilipokutana katika Matendo 15, kanisa lilitafuta makubaliano chini ya mwongozo wa Maandiko na Roho Mtakatifu, na uamuzi wake ulilinda Injili ya neema kwa Mataifa. Kwa hiyo lazima tushikilie mambo mawili pamoja. Tunatafuta umoja kamili kadiri ukweli unavyoruhusu, na hatuachi ukweli ili kununua umoja.The same Scripture insists that unity is bound to truth. Jude urges believers "to contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). Paul pronounced a solemn warning on any who preach another gospel (Galatians 1:8-9), and John tells us to test the spirits (1 John 4:1-3). When the Jerusalem council met in Acts 15, the church sought agreement under the guidance of Scripture and the Holy Spirit, and its decision protected the gospel of grace for the Gentiles. So we must hold two things together. We seek the fullest unity that truth allows, and we do not give up the truth to purchase unity.

Kutoka Kujitenga hadi UshirikianoFrom Separation to Cooperation

Katika miaka ya mwanzo, Wapentekoste wengi walikataliwa na makanisa waliyotoka. Wengine walitolewa katika makusanyiko yao, na baadhi ya wahubiri wa makanisa mengine walisema kwa ukali juu ya mikutano ya Kipentekoste. Kwa kujibu, Wapentekoste wengi waliunda ushirika wao wenyewe, na katika sehemu fulani wakawa na shaka kwa makanisa mengine. Hilo lilieleweka, ingawa si mara zote lilikuwa la hekima. Kozi ya 1 ilisimulia hadithi ya vuguvugu la mwanzo na migawanyiko yake.In the early years, many Pentecostals were rejected by the churches they came from. Some were put out of their congregations, and some preachers of other churches spoke harshly about Pentecostal meetings. In response, many Pentecostals formed their own fellowships, and in some places they became suspicious of other churches. That was understandable, though not always wise. Course 1 told the story of the early movement and its divisions.

Kwa wakati picha ilibadilika. Mashirika mengi ya Kipentekoste ya asili yalianza kufanya kazi na wainjilisti wengine, wakijiunga na vyama vinavyoshiriki kujitolea kwa Biblia na kwa Injili. Makanisa ya Kipentekoste ya asili ulimwenguni pote pia hukutana na kila mmoja katika mikutano ya ulimwengu, kama Pentecostal World Conference na Pentecostal World Fellowship, kushiriki habari, kutiana moyo na kuimarisha ushuhuda wao. Wapentekoste pia wameshiriki katika mikutano mipana ya Wakristo, kama Global Christian Forum.Over time the picture changed. Many classical Pentecostal bodies began to work with other evangelicals, joining associations that share a commitment to the Bible and to the gospel. Classical Pentecostal churches around the world also meet with one another in world gatherings, such as the Pentecostal World Conference and the Pentecostal World Fellowship, to share news, encourage one another and strengthen their witness. Pentecostals have also taken part in broader gatherings of Christians, such as the Global Christian Forum.

Maendeleo mengine yalikuwa upya wa karama (charismatic renewal; Kozi ya 1, Kipindi cha 9). Kuanzia miaka ya 1960, Wakristo katika makanisa ya Katoliki, Anglikana, Kilutheri, Kipresbiteri na mengine walianza kupokea karama za Roho na wakabaki katika makanisa yao. Hili liliwaleta Wapentekoste katika mawasiliano na Wakristo wanaotofautiana nasi katika mambo mengi, na liliibua maswali mapya.Another development was the charismatic renewal (Course 1, Unit 9). From the 1960s, Christians in Catholic, Anglican, Lutheran, Presbyterian and other churches began to receive the Spirit's gifts and stayed in their churches. This brought Pentecostals into contact with Christians who differ from us on many things, and it raised new questions.

Mtu mmoja aliyesimama katikati ya maswali haya alikuwa David du Plessis, mhudumu wa Kipentekoste aliyezaliwa Afrika Kusini, aliyesafiri sana na kuzungumza na viongozi wa makanisa mengi kuhusu kazi ya Roho. Mfano wake unasifiwa na baadhi ya Wapentekoste na kuhojiwa na wengine. Baadhi ya viongozi wa Kipentekoste hawakuridhika na kazi yake ya ekumeni, na dhehebu lake mwenyewe liliikosoa. Mwanafunzi mwenye haki anapaswa kujua kwamba hii ni hadithi inayojadiliwa.One man who stood in the middle of these questions was David du Plessis, a South African-born Pentecostal minister who traveled widely and spoke with leaders of many churches about the work of the Spirit. His example is admired by some Pentecostals and questioned by others. Some Pentecostal leaders were uneasy about his ecumenical work, and his own denomination criticized it. A fair student should know that this is a debated story.

Mitazamo Mitatu ya KipentekosteThree Pentecostal Attitudes

Wapentekoste wa asili hawakubaliani wote juu ya kwenda umbali gani. Tunaeleza mitazamo mitatu ya kawaida.Classical Pentecostals do not all agree about how far to go. We describe three common attitudes.

Kujitenga kwa uangalifu. Baadhi ya wachungaji na madhehebu wanaamini kwamba Wapentekoste wanapaswa kuwa na mawasiliano rasmi kidogo na makanisa nje ya familia ya kiinjilisti na ya Kipentekoste. Wanaogopa kwamba ushirika na makanisa yanayokana au kupuuza mafundisho ya msingi utaudhoofisha ujumbe wetu. Wanataja maonyo ya Paulo dhidi ya walimu wa uongo.Careful separation. Some pastors and denominations believe that Pentecostals should have little formal contact with churches outside the evangelical and Pentecostal family. They fear that fellowship with churches that deny or neglect core doctrines will weaken our message. They point to Paul's warnings against false teachers.

Ushirikiano wa kiinjilisti. Wapentekoste wengi hujiunga na wainjilisti wengine kwa uinjilisti, kazi ya msaada, maombi na ushuhuda wa hadharani, huku wakitunza mafundisho na mazoea yao wenyewe. Wanajisikia nyumbani na wale wanaoshiriki mtazamo wa juu wa Biblia na wokovu kwa njia ya Kristo.Evangelical cooperation. Many Pentecostals join other evangelicals for evangelism, relief work, prayer and public witness, while keeping their own doctrines and practices. They feel at home with those who share a high view of the Bible and of salvation through Christ.

Mazungumzo mapana. Idadi ndogo zaidi hushiriki katika mazungumzo rasmi na makanisa mengine, ikiwemo Kanisa Katoliki la Roma. Tangu mwaka 1972 kumekuwa na mazungumzo ya kimataifa kati ya washiriki wa Kikatoliki na wa Kipentekoste wa asili. Wasomi wa Kipentekoste wanaoshiriki wanasema wanaenda kusikiliza, kueleza na kushuhudia, na si kuacha wanayoyaamini.Wider dialogue. A smaller number take part in formal conversations with other churches, including the Roman Catholic Church. Since 1972 there has been an international dialogue between Roman Catholic and classical Pentecostal participants. Pentecostal scholars who take part say they go to listen, to explain and to witness, and not to give up what they believe.

Kila mtazamo una nguvu zake. Kujitenga kwa uangalifu hulinda mafundisho. Ushirikiano wa kiinjilisti huruhusu kazi ya pamoja bila kuchanganya ujumbe. Mazungumzo hujenga uelewa na kurekebisha picha za uongo. Kila mmoja pia una hatari yake: kujitenga kunaweza kuwa kiburi, ushirikiano unaweza kuwa wa juujuu, na mazungumzo yanaweza kupotoka ikiwa washiriki hawajafundishwa vizuri. Tunaamini mchungaji anapaswa kuchagua njia yake baada ya kuomba, kwa ujuzi wa Maandiko, na kwa heshima kwa wale wanaochagua tofauti.Each attitude has strengths. Careful separation guards doctrine. Evangelical cooperation allows shared work without confusing the message. Dialogue builds understanding and corrects false pictures. Each also has a risk: separation can become pride, cooperation can become shallow, and dialogue can drift if the participants are not well taught. We believe a pastor should choose his path after prayer, with knowledge of Scripture, and with respect for those who choose differently.

Pingamizi na Majibu YetuThe Objections and Our Answers

Pingamizi la 1: Ekumeni (umoja wa makanisa) huleta kanisa moja la ulimwengu na kuafikiana.Objection 1: Ecumenism leads to one world church and to compromise.

Baadhi ya Wapentekoste wanaamini kwamba mashirika ya ekumeni hutayarisha njia ya kanisa la uongo katika siku za mwisho. Wengine wanaogopa kwamba ushirika na makanisa ya kiliberali kiteolojia utatujaribu kushusha kiwango chetu. Wasiwasi huu mara nyingi umeibuliwa katika duru zetu wenyewe, na unapaswa kuchukuliwa kwa uzito.Some Pentecostals believe that ecumenical organizations prepare the way for a false church in the last days. Others fear that fellowship with theologically liberal churches will tempt us to lower our standard. These concerns have often been raised in our own circles, and they should be taken seriously.

Jibu letu. Tunakubali kwamba ukweli haupaswi kuuzwa. Lakini umoja Yesu alioombea ni umoja wa Roho miongoni mwa wale wanaomilikiwa naye kweli, na si sawa na kujiunga na shirika moja. Tunaweza kuomba pamoja na, kuzungumza na, na kuwasaidia Wakristo wengine bila kuacha mafundisho yetu wenyewe. Wafasiri wa Ufunuo hutofautiana juu ya siku za mwisho, na hatupaswi kuchukulia usomaji unaobishaniwa kama sababu ya kukataa mawasiliano yote. Pale shirika linapokana Utatu, uungu wa Kristo au Injili ya neema, tunaweza kuwa wastaarabu lakini hatuwezi kuliita mshirika katika imani.Our answer. We agree that truth must not be sold. But the unity Jesus prayed for is a unity of the Spirit among those who truly belong to Him, and it is not the same as joining a single organization. We can pray with, talk with, and help other Christians without giving up our own doctrines. Interpreters of Revelation differ about the last days, and we should not treat a disputed reading as a reason to refuse all contact. Where a body denies the Trinity, the deity of Christ or the gospel of grace, we can be courteous but we cannot call it an ally in the faith.

Pingamizi la 2: Kuzungumza na Kanisa Katoliki la Roma kunasaliti Injili.Objection 2: Talking with the Roman Catholic Church betrays the gospel.

Wainjilisti wengi na Wapentekoste wanakumbuka Matengenezo ya Kanisa na masuala yaliyoibua, kama wokovu kwa neema kwa njia ya imani na mamlaka ya Maandiko. Wanauliza kwa nini Wapentekoste huketi chini na Wakatoliki.Many evangelicals and Pentecostals remember the Reformation and the issues it raised, such as salvation by grace through faith and the authority of Scripture. They ask why Pentecostals sit down with Catholics.

Jibu letu. Masuala hayo bado ni ya kweli, na Wapentekoste wanaoshiriki katika mazungumzo hawayafichi. Tunaweza kusema ukweli kwa upendo. Wakati huohuo tunaamini kwamba Wakatoliki wengi ni ndugu na dada wanaompenda Bwana, na tunafurahi wanapojazwa Roho na kuwa na njaa ya Neno. Tunawapokea kama watu, tunajaribu yote kwa Maandiko (1 Wathesalonike 5:21), na tunasema wazi juu ya Injili. Kila mchungaji ataamua jinsi ya kwenda mbali hadharani. Hakuna anayepaswa kusema juu ya waumini wengine kwa dharau.Our answer. Those issues remain real, and Pentecostals who take part in dialogue do not hide them. We can speak the truth in love. At the same time we believe that many Catholics are brothers and sisters who love the Lord, and we are glad when they are filled with the Spirit and hunger for the Word. We receive them as people, we test all things by Scripture (1 Thessalonians 5:21), and we speak plainly about the gospel. Each pastor will decide how far to go in public. None should speak about other believers with contempt.

Pingamizi la 3: Wapentekoste wenyewe huligawanya kanisa.Objection 3: Pentecostals themselves divide the church.

Wakristo wengine wakati mwingine wanasema kwamba Wapentekoste hugawanya makusanyiko kwa kusisitiza lugha kama ishara ya lazima ya kwanza ya ubatizo wa Roho, na kwamba Wapentekoste huwachukulia wengine kama daraja la pili.Other Christians sometimes say that Pentecostals divide congregations by insisting on tongues as the necessary first sign of Spirit baptism, and that Pentecostals treat others as second-class.

Jibu letu. Mapokeo yetu yanafundisha kwamba lugha ni ishara ya kwanza ya ubatizo wa Roho, kama Matendo inavyoonyesha (tazama Kozi ya 2, Kipindi cha 5). Lakini hatufundishi kwamba muumini asiye na lugha amepotea, na hatupaswi kuwadharau wale wanaosoma vifungu hivi tofauti. Mchungaji anaweza kushikilia msimamo huo kwa imara na bado kumtendea jirani Mbaptisti au Mpresbiteri kama muumini mwenzake. Tunapaswa kualika, si kulazimisha. Muumini aliyejazwa upya anapowatazama wengine chini, mchungaji mwenye hekima humrekebisha kwa upendo (tazama 1 Wakorintho 13).Our answer. Our tradition teaches that tongues are the first sign of Spirit baptism, as Acts shows (see Course 2, Unit 5). But we do not teach that a believer without tongues is lost, and we should not despise those who read these passages differently. A pastor can hold the conviction firmly and still treat a Baptist or Presbyterian neighbor as a fellow believer. We should invite, not pressure. When a newly filled believer looks down on others, a wise pastor corrects him with love (see 1 Corinthians 13).

Mahali Tunapochora Mistari ThabitiWhere We Draw Firm Lines

Ushirika una mipaka. Mashirika ya Kipentekoste ya asili yanayomkiri Utatu yanashikilia kwamba Baba, Mwana na Roho Mtakatifu ni Mungu mmoja katika nafsi tatu, na kwamba Yesu Kristo ni Mungu kamili na mwanadamu kamili. Hayajawakubali waumini wa Upentekoste wa "Umoja" (Oneness) kama washirika katika imani, kwa sababu mafundisho ya Umoja yanakana tofauti ya milele ya nafsi tatu (tazama Kozi ya 2, Kipindi cha 7). Tunaongea na waumini wa Umoja kwa heshima, na tunaendelea kujibu mafundisho yao kutoka kwa Maandiko.Fellowship has limits. Trinitarian classical Pentecostal bodies hold that the Father, Son and Holy Spirit are one God in three persons, and that Jesus Christ is fully God and fully man. They have not accepted Oneness Pentecostal bodies as partners in the faith, because Oneness teaching denies the eternal distinction of the three persons (see Course 2, Unit 7). We speak with Oneness believers with respect, and we continue to answer their teaching from Scripture.

Vivyo hivyo, mashirika ya asili yamesema dhidi ya aina kali za mafundisho ya ufanisi (Kipindi cha 6) na dhidi ya matumizi mabaya ya karama za kiroho kwa ajili ya fedha au udhibiti (Kozi ya 4, Kipindi cha 10). Mchungaji anayethamini umoja lazima pia awe tayari kulinda kundi lake dhidi ya mafundisho yanayodhuru. Umoja usio na utambuzi si kile Yesu alichoombea.In the same way, the classical bodies have spoken against the strong forms of prosperity teaching (Unit 6) and against abuse of spiritual gifts for money or control (Course 4, Unit 10). A pastor who values unity must also be willing to protect his flock from teaching that harms. Unity with no discernment is not what Jesus prayed for.

Umoja Miongoni mwa WapentekosteUnity Among Pentecostals

Hatuwezi kusema juu ya kanisa pana bila kusema juu ya migawanyiko yetu wenyewe. Kozi ya 1 ilisimulia juu ya mgawanyiko kati ya Wapentekoste wa Utakatifu na wa Kazi Iliyokamilika (Finished Work), na kati ya waumini wa Utatu na wa Umoja (Oneness). Pia ilisimulia jinsi mgawanyiko wa kikabila ulivyoumiza vuguvugu lililoanzia Azusa Street, ambapo watu wa jamii tofauti waliabudu pamoja. Mwaka 1994, viongozi wa Kipentekoste wa Amerika Kaskazini walikutana huko Memphis, Tennessee, kuungama mgawanyiko wa kikabila na kutafuta upatanisho. Tunalitaja hili kama mfano wa matumaini kwamba vuguvugu linaweza kutubu kushindwa kwake na kuanza upya.We cannot speak of the wider church without speaking of our own divisions. Course 1 told of the division between Holiness and Finished Work Pentecostals, and between Trinitarian and Oneness believers. It also told how racial division wounded the movement that began at Azusa Street, where people of different races worshiped together. In 1994, North American Pentecostal leaders met in Memphis, Tennessee, to confess racial division and to seek reconciliation. We mention this as a hopeful example that a movement may repent of its failures and begin again.

Mchungaji wa Kipentekoste anaweza kukuza umoja kwa njia za vitendo. Anaweza kusema vizuri juu ya wachungaji wengine hadharani, kushika Mathayo 18 pale mzozo unapotokea, kukataa kuvuta washiriki kutoka kanisa jirani, kujiunga na wachungaji wa mji wake kwa maombi, na kufanya kazi na makanisa mengine katika kazi ya msaada kwa maskini (tazama Kipindi cha 7). Anaweza kuwasaidia watu wake kujifunza tofauti kati ya kile kilicho cha msingi, kama Injili na Utatu, na kile kilicho cha pili, ili wasivunje ushirika kwa mambo madogo.A Pentecostal pastor can promote unity in practical ways. He can speak well of other pastors in public, keep to Matthew 18 when a dispute arises, refuse to recruit members from a neighboring church, join the pastors in his town for prayer, and work with other churches in relief work for the poor (see Unit 7). He can help his people learn the difference between what is essential, such as the gospel and the Trinity, and what is secondary, so that they do not break fellowship over small matters.

Wakati Ujao: Maswali kwa Wachungaji wa KipentekosteThe Future: Questions for Pentecostal Pastors

Hatutabiri wakati ujao. Roho huvuma apendako (Yohana 3:8). Hata hivyo tunaweza kuuliza maswali yatakayotusaidia kujiandaa.We do not predict the future. The Spirit blows where He wills (John 3:8). We can, however, ask questions that will help us prepare.

Mafunzo. Wachungaji wengi wa Kipentekoste huongoza makanisa wakiwa na mafunzo rasmi kidogo, hasa vijijini na katika nchi maskini. Nani atawafundisha Biblia, mafundisho na utunzaji wa kichungaji? Kozi za masomo ya mbali, kama za seminari hii, na shule katika lugha za watu (Kipindi cha 8) ni jibu moja.Training. Many Pentecostal pastors lead churches with little formal training, especially in rural areas and poorer countries. Who will teach them the Bible, doctrine and pastoral care? Courses by distance study, such as those of this seminary, and schools in the languages of the people (Unit 8) are one answer.

Mafundisho na utambuzi. Makanisa yatalindaje kilicho cha msingi mbele ya walimu wanaoongeza au kupunguza? Jibu liko katika Neno, katika mafundisho mazuri, na katika kupambanua roho (Kozi ya 3, Kipindi cha 8).Doctrine and discernment. How will churches keep what is essential in the face of teachers who add or subtract? The answer lies in the Word, in sound teaching, and in discerning the spirits (Course 3, Unit 8).

Fedha na madaraka. Makanisa yatajilindaje dhidi ya viongozi mashuhuri na kupenda fedha? Uwajibikaji, wingi wa viongozi na hesabu za uaminifu vitahitajika (Kipindi cha 5; Kozi ya 4, Kipindi cha 10).Money and power. How will churches guard against celebrity leaders and the love of money? Accountability, plurality of leaders and honest accounts will be needed (Unit 5; Course 4, Unit 10).

Kizazi kijacho. Vijana, wanaoishi na skrini na miji na shinikizo ambazo wazazi wao hawakuzijua, watafunzwaje kuwa wanafunzi na kupewa nafasi ya utumishi? Huduma kwa vijana (Kozi ya 4, Kipindi cha 9) itakuwa ya lazima.The next generation. How will young people, who live with screens and with cities and pressures their parents did not know, be discipled and given a place of service? Youth ministry (Course 4, Unit 9) will be essential.

Uongozi kutoka ulimwengu wa walio wengi. Wapentekoste wengi huishi Afrika, Amerika ya Kusini na Asia. Viongozi watakaoliunda vuguvugu wanatoka zaidi na zaidi katika maeneo haya. Sauti zao lazima zisikike katika makanisa na katika shule. Makadirio ya watafiti ya zaidi ya Wapentekoste na wa karama milioni 660 mwaka 2025 (Kozi ya 1, Kipindi cha 1) ni makadirio tu, lakini mwelekeo wa vuguvugu ni wazi.Leadership from the majority world. Most Pentecostals live in Africa, Latin America and Asia. The leaders who will shape the movement are increasingly from these places. Their voices must be heard in the churches and in the schools. The researchers' estimate of more than 660 million Pentecostals and charismatics in 2025 (Course 1, Unit 1) is only an estimate, but the direction of the movement is clear.

Mateso na uhuru. Katika nchi fulani waumini huteseka kwa imani yao. Tunaitwa kukumbuka waliofungwa "kama kwamba mmefungwa pamoja nao" (Waebrania 13:3), na kuomba na kusema kwa ajili yao.Persecution and freedom. In some countries believers suffer for their faith. We are called to remember those in prison "as if chained with them" (Hebrews 13:3), and to pray and speak for them.

Umaskini na haki. Makanisa ya Kipentekoste yatawahudumiaje maskini kwa njia zinazomheshimu Kristo (Kipindi cha 7)?Poverty and justice. How will Pentecostal churches serve the poor in ways that honor Christ (Unit 7)?

Misheni. Misheni za Kipentekoste lazima ziendelee, waumini wa mahali wakituma na kupokea wafanyakazi, kutafsiri Maandiko na kupanda makanisa yanayodumu (Vipindi vya 8 na 9).Mission. Pentecostal missions must continue, with local believers sending and receiving workers, translating Scripture and planting churches that last (Units 8 and 9).

Matumizi ya KichungajiPastoral Application

Chama cha wahudumu katika mji wako, kinachojumuisha wachungaji wa Kibaptisti, Kianglikana, Kikatoliki na wengine, kinakualika kwenye jioni ya pamoja ya maombi kwa ajili ya mji baada ya kipindi cha vurugu. Baadhi ya washiriki wa kanisa lako wana shauku. Wengine wanakuonya kwamba hupaswi "kuchanganyika" na makanisa mengine.The ministers' association in your town, which includes Baptist, Anglican, Catholic and other pastors, invites you to a joint evening of prayer for the city after a period of violence. Some members of your church are enthusiastic. Others warn you that you must not "mix" with other churches.

Mchungaji mwenye hekima kwanza anasikiliza wasiwasi wa watu wake. Kisha anauchunguza mwaliko: nani anayeuandaa, nini kitasemwa, na kusudi ni nini. Anafundisha kutoka Yohana 17 na Waefeso 4, na pia kutoka Yuda 3, ili watu wake waelewe umoja na ukweli pamoja. Anaamua kama ajiunge, kama kielelezo cha kuujali mji na kuomba msaada wa Bwana. Akienda, anaomba kwa unyofu katika jina la Yesu, hajifanyi kwamba tofauti hazipo, na hatumii nafasi hiyo kuwashambulia wengine. Anatunza imani za Kipentekoste za kanisa lake mwenyewe katika mafundisho yake baadaye. Anasema na kusanyiko lake kwa heshima kwa wale wenye mashaka, na hawalazimishi kuhudhuria.A wise pastor first listens to the concerns of his people. He then studies the invitation: who is organizing it, what will be said, and what the purpose is. He teaches from John 17 and Ephesians 4, and also from Jude 3, so that his people understand both unity and truth. He decides whether to join, as an expression of care for the town and prayer for the Lord's help. If he goes, he prays honestly in the name of Jesus, does not pretend that differences do not exist, and does not use the occasion to attack others. He keeps the Pentecostal convictions of his own church in his teaching afterward. He speaks to his congregation with respect for those who have doubts, and he does not force them to attend.

MuhtasariSummary

Maandiko yanawaita waumini kwenye umoja wa Roho, ambao ni sehemu ya ushuhuda wetu kwa ulimwengu, na pia kuutetea ule Imani uliokabidhiwa mara moja. Wapentekoste walianza kwa kukataliwa, kisha wakajitenga, na baadaye wakashirikiana na wainjilisti wengine na, katika baadhi ya hali, kuingia katika mazungumzo, ikiwemo mazungumzo ya kimataifa na Kanisa Katoliki la Roma yaliyoanza mwaka 1972. Mitazamo mitatu ipo miongoni mwa Wapentekoste wa asili: kujitenga kwa uangalifu, ushirikiano wa kiinjilisti na mazungumzo mapana. Tunajibu pingamizi kwamba ekumeni huleta kuafikiana kwa kutofautisha umoja wa Roho na muungano wa kishirika, na pingamizi kwamba kuzungumza na Wakatoliki kunasaliti Injili kwa kusema ukweli wazi kwa upendo. Tunajibu shtaka kwamba Wapentekoste huwagawa wengine kwa kushikilia imani zetu kwa unyenyekevu. Tunachora mistari thabiti kwenye Utatu, uungu wa Kristo na Injili ya neema, na tunashughulikia migawanyiko ndani ya familia yetu wenyewe. Wakati ujao unaleta maswali kuhusu mafunzo, mafundisho, fedha, vijana, uongozi wa ulimwengu wa walio wengi, mateso, umaskini na misheni, na mchungaji hujiandaa kwa Neno, maombi na upendo.Scripture calls believers to the unity of the Spirit, which is part of our witness to the world, and also to contend for the faith once delivered. Pentecostals began by being rejected, then separated, and later cooperated with other evangelicals and, in some cases, entered dialogue, including the international dialogue with the Roman Catholic Church begun in 1972. Three attitudes exist among classical Pentecostals: careful separation, evangelical cooperation and wider dialogue. We answer the objection that ecumenism brings compromise by distinguishing the Spirit's unity from organizational union, and the objection that talking with Catholics betrays the gospel by speaking the truth plainly in love. We answer the charge that Pentecostals divide others by holding our convictions with humility. We draw firm lines at the Trinity, the deity of Christ and the gospel of grace, and we address divisions within our own family. The future raises questions about training, doctrine, money, the young, majority-world leadership, persecution, poverty and mission, and a pastor prepares by the Word, prayer and love.

Usomaji ZaidiFurther Reading

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

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

• Amos Yong, The Spirit Poured Out on All Flesh (2005) (Roho Aliyemwagwa Juu ya Wote Wenye Mwili).• Amos Yong, The Spirit Poured Out on All Flesh (2005).

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

• Pew Forum on Religion and Public Life, Spirit and Power (2006) (Roho na Nguvu).• Pew Forum on Religion and Public Life, Spirit and Power (2006).

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