Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 2: Wamisionari wa Kwanza na "Lugha za Kimisionari"Pentecostal Pastoral Leadership and Global Missions — Unit 2: Early Missionaries and "Missionary Tongues"

Mstari MkuuKey Verse

"Wakajazwa wote Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka." (Matendo 2:4, SUV)"And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance." (Acts 2:4, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Wapentekoste wa kwanza walimaanisha nini kwa "lugha za kimisionari" na kwa nini wengi wao waliamini hivyo.1. Explain what early Pentecostals meant by "missionary tongues" and why many of them believed it.

2. Kueleza jinsi wamisionari wa kwanza wa Kipentekoste walivyoondoka, na kutaja baadhi ya taabu walizokutana nazo.2. Describe how the first Pentecostal missionaries went out, and name some of the hardships they met.

3. Kueleza kwa haki jinsi wanahistoria na wakosoaji wanavyoamua juu ya wazo la lugha za kimisionari.3. State fairly how historians and critics judge the missionary tongues idea.

4. Kueleza, kutoka Matendo 2 na 1 Wakorintho 14, jinsi Wapentekoste wa leo wanavyoelewa karama ya kunena kwa lugha na uhusiano wake na misheni.4. Explain, from Acts 2 and 1 Corinthians 14, how Pentecostals today understand the gift of tongues and its relation to mission.

5. Kutumia mafunzo ya wamisionari wa kwanza katika kuwaandaa na kuwasaidia wamisionari kutoka kanisa lako mwenyewe.5. Apply the lessons of the early missionaries to the preparation and support of missionaries from your own church.

Sauti ya Kozi HiiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili, kwa ajili ya wachungaji wanaoyahusu. Kinamkiri Mungu mmoja katika Utatu na ni cha kihafidhina. Tunawapenda wamisionari wa kwanza wa Kipentekoste, na tunaamini kwamba Roho Mtakatifu alikuwa akifanya kazi ndani yao. Pia tunaamini kwamba Maandiko, na si uzoefu wa mtu yeyote, ndiyo mamlaka ya mwisho. Kwa sababu hiyo tunaweza kuuheshimu dhabihu yao na bado kusema wazi kwamba moja ya matumaini yao ya mapema lilikuwa kosa. Kozi ya 1 ilisimulia historia ya kumiminwa kwa Roho, Kozi ya 2 ilieleza mafundisho kuhusu ubatizo katika Roho, na Kozi ya 3 ilichunguza kunena kwa lugha kama karama. Hapa tunauliza jinsi yote haya yalivyowagusa wamisionari wa kwanza.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. It is Trinitarian and conservative. We love the early Pentecostal missionaries, and we believe that the Holy Spirit was at work in them. We also believe that Scripture, and not any person's experience, is the final authority. For that reason we can honor their sacrifice and still say plainly that one of their early hopes was mistaken. Course 1 told the history of the outpouring, Course 2 explained the teaching on Spirit baptism, and Course 3 studied tongues as a gift. Here we ask how all this touched the first missionaries.

Tumaini JasiriA Bold Hope

Katika miaka ya kwanza ya vuguvugu, waumini wengi walishikilia tumaini jasiri. Waliamini kwamba Mungu angewapa wamisionari karama ya kusema lugha ya kigeni bila kuisomea, ili waweze kuhubiri kwa watu mara moja. Waandishi wa baadaye huita wazo hili "lugha za kimisionari" (missionary tongues). Wasomi wakati mwingine hutumia neno xenolalia (kutoka Kigiriki, "usemi wa kigeni") kulielezea.In the first years of the movement, many believers held a bold hope. They believed that God would give missionaries the gift of speaking a foreign language without study, so that they could preach to a people at once. Later writers call this idea "missionary tongues." Scholars sometimes use the Greek-based word xenolalia ("foreign speech") for it.

Charles Parham, aliyefundisha huko Topeka, Kansas, mwaka 1901 kwamba lugha ni ishara ya ubatizo katika Roho Mtakatifu, pia alifundisha kwamba lugha hizo ni lugha halisi za kibinadamu zilizotolewa kwa ajili ya kuhubiri Injili. Aliandika kuhusu hili katika miaka ya mwanzo ya vuguvugu, ikiwemo katika A Voice Crying in the Wilderness (1902). Wengi waliopokea uzoefu huo huko Azusa Street, Los Angeles, mwaka 1906 na mahali pengine walishiriki tumaini hilo. Hawakuona sababu kwa nini Mungu asirudie mwishoni mwa nyakati kile alichokifanya mwanzoni.Charles Parham, who taught in Topeka, Kansas, in 1901 that tongues were the sign of baptism in the Holy Spirit, also taught that the tongues were real human languages given for the preaching of the gospel. He wrote about this in the early years of the movement, including in A Voice Crying in the Wilderness (1902). Many who received the experience at Azusa Street in Los Angeles in 1906 and in other places shared the hope. They saw no reason why God should not repeat at the end of the age what He did at the beginning.

Msingi wa Kibiblia wa Tumaini HiloThe Biblical Basis for the Hope

Tumaini hilo halikuwa la kipumbavu. Lilitegemea kifungu halisi cha Maandiko. Siku ya Pentekoste "wakajazwa wote Roho Mtakatifu, wakaanza kunena kwa lugha nyingine, kama Roho alivyowajalia kutamka" (Matendo 2:4). Luka kisha anatuambia kwamba watu kutoka mataifa mengi walikuwepo na kwamba kila mmoja aliwasikia waumini wakisema kwa lugha yake mwenyewe (Matendo 2:5-11). Umati ulishangaa kwa sababu waliosema walikuwa Wagalilaya.The hope was not a foolish one. It rested on a real passage of Scripture. On the day of Pentecost "they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:4). Luke then tells us that people from many nations were present and that each one heard the believers speaking in his own language (Acts 2:5-11). The crowd was amazed because those who spoke were Galileans.

Ikiwa hili lilitokea mara moja, Wapentekoste wa kwanza walifikiri, linaweza kutokea tena. Kazi iliyowakabili ilikuwa kubwa mno. Mamilioni hawakuwa wamewahi kuisikia Injili, na kujifunza lugha mara nyingi huchukua miaka. Kurudi kwa Bwana kulionekana kuwa karibu. Ikiwa Mungu angetoa lugha, kazi ingeweza kukamilika upesi. Imani yao ilikuwa kubwa na upendo wao kwa waliopotea ulikuwa wa kweli. Wengi waliuza walivyokuwa navyo ili kwenda.If this happened once, early Pentecostals reasoned, it could happen again. The task before them was huge. Millions had never heard the gospel, and learning a language often takes years. The Lord's return seemed close. If God would give the languages, the work could be done quickly. Their faith was large and their love for the lost was real. Many sold what they had to go.

Tumaini hilo pia lilifaa picha ya vuguvugu ya "mvua ya vuli" (latter rain), ambayo tuliiona katika Kipindi cha 1. Ikiwa kanisa la kwanza lilipokea nguvu kwa ajili ya mavuno ya kwanza, mavuno ya mwisho yangekusanywa kwa karama zilezile.The hope also fit the movement's picture of a "latter rain," which we met in Unit 1. If the early church received power for the first harvest, the closing harvest would be gathered with the same gifts.

Jinsi Wamisionari wa Kwanza WalivyoondokaHow the First Missionaries Went

Wamisionari wa Kipentekoste waliondoka kwenda mashambani kwa wingi katika miaka ya kwanza. The Apostolic Faith (Imani ya Kitume), gazeti la Azusa Street Mission, lilichapisha taarifa za wafanyakazi wanaoondoka na barua kutoka mashambani. Wengi walienda na fedha kidogo, bila bodi ya kuwatuma, na bila ahadi ya msaada. Walienda "kwa imani," wakimtegemea Mungu atoe mahitaji yao. Wengi walikuwa vijana, na wengi walikuwa wanawake. Kozi ya 1, Kipindi cha 5 kinaeleza nafasi ya wanawake katika vuguvugu la mwanzo.Pentecostal missionaries left for the field in great numbers during the first years. The Apostolic Faith, the paper of the Azusa Street Mission, printed reports of workers going out and letters from the field. Many went with little money, without a sending board, and without a promise of support. They went "by faith," trusting God to supply their needs. Many were young, and many were women. Course 1, Unit 5 describes the place of women in the early movement.

Mifano michache inaonyesha upana wa kazi ya mwanzo.A few examples show the range of the early work.

• Alfred na Lillian Garr walimpokea Roho huko Azusa Street mwaka 1906 na wakasafiri kwenda India kisha Hong Kong. Inaripotiwa kwamba akina Garr walitarajia kuhubiri kwa lugha za mahali na wakagundua kwamba hawakuweza. Simulizi za hadithi yao mara nyingi husimuliwa katika historia za vuguvugu.• Alfred and Lillian Garr received the Spirit at Azusa Street in 1906 and traveled to India and then to Hong Kong. The Garrs are reported to have expected to preach in local languages and to have found that they could not. Accounts of their story are often told in histories of the movement.

• John G. Lake, pamoja na wafanyakazi wengine, alikwenda Afrika Kusini mwaka 1908. Vuguvugu huko lilikua sana na likazaa viongozi wengi wa mahali, mada ya Kozi ya 1, Kipindi cha 7.• John G. Lake, with other workers, went to South Africa in 1908. The movement there grew greatly and gave rise to many local leaders, a subject for Course 1, Unit 7.

• Daniel Berg na Gunnar Vingren, wanaume wawili Wasweden, walifika Brazili mwaka 1910. Walilazimika kujifunza Kireno, na kazi yao ikawa mojawapo ya makanisa makubwa zaidi ya Kipentekoste duniani. Kozi ya 1, Kipindi cha 6 kinasimulia hadithi hiyo.• Daniel Berg and Gunnar Vingren, two Swedish men, arrived in Brazil in 1910. They had to learn Portuguese, and their work grew into one of the largest Pentecostal churches in the world. Course 1, Unit 6 tells that story.

• Huko Mukti, India, misheni ya Pandita Ramabai ilishuhudia uamsho mwaka 1905, na Minnie Abrams, mmisionari huko, aliandika kuuhusu mwaka 1906.• At Mukti in India, Pandita Ramabai's mission saw a revival in 1905, and Minnie Abrams, a missionary there, wrote about it in 1906.

Gharama ilikuwa nzito. Wamisionari wengi waliugua katika hali ya hewa wasiyoizoea, na wengine walikufa wakiwa vijana. Wengine walirudi nyumbani wakiwa wamekata tamaa. Wengine walibaki maisha yao yote. Tunawaheshimu wote.The cost was heavy. Many missionaries suffered from illness in unfamiliar climates, and some died young. Some returned home discouraged. Others stayed for a lifetime. We honor all of them.

Kilichotokea kwa Tumaini HiloWhat Happened to the Hope

Kwa wamisionari wengi tumaini hilo halikufanya kazi kama ilivyotarajiwa. Walienda mashambani na kugundua kwamba hawakuweza kuhubiri kwa lugha ya mahali. Baadhi waliripoti kwamba walinena kwa lugha lakini watu hawakuelewa. Walikabili maamuzi magumu. Wengine walirudi nyumbani. Wengine walianza kujifunza lugha kama kila mmisionari amefanya.For many missionaries the hope did not work as expected. They went to the field and found that they could not preach in the local language. Some reported that they had spoken in tongues but that the people did not understand. They faced hard choices. Some went home. Others began to study the language the way every missionary has done.

Wanahistoria wanaeleza mabadiliko hayo kuwa ya taratibu. Ndani ya miaka ya kwanza, viongozi walianza kufundisha kwamba wamisionari lazima wajifunze lugha ya watu. Wakati huohuo, vuguvugu liliongeza msisitizo juu ya matumizi mengine ya lugha: kusema na Mungu katika maombi, na kutumika kama ishara ya ubatizo katika Roho. Wanahistoria hutofautiana kuhusu Wapentekoste wa kwanza wangapi walishikilia mtazamo wa lugha za kimisionari, ulidumu kwa muda gani, na viongozi mmoja mmoja waliuamini kwa nguvu kiasi gani. Wanakubaliana kwamba ulififia kwa haraka kiasi kama mpango wa uwanja wa misheni.Historians describe the change as gradual. Within the first years, leaders began to teach that missionaries must study the language of the people. At the same time, the movement increasingly stressed the other use of tongues: speaking to God in prayer, and serving as a sign of Spirit baptism. Historians differ about how many early Pentecostals held the missionary tongues view, how long it lasted, and how strongly individual leaders believed it. They agree that it faded fairly quickly as a plan for the mission field.

Kanisa la Assemblies of God lilipoundwa huko Hot Springs, Arkansas, mwaka 1914, waanzilishi wake walitoa misheni nafasi ya kati. Hii ilikuwa sehemu ya mwelekeo mpana kuelekea msaada uliopangwa, maandalizi yaliyopangwa na uwajibikaji, ambao tunajifunza katika vipindi vya baadaye. Vuguvugu changa lilijifunza kwamba bidii huhitaji hekima.When the Assemblies of God was formed in Hot Springs, Arkansas, in 1914, its founders gave missions a central place. This was part of a larger turn toward organized support, planned preparation and accountability, which we study in later units. The young movement learned that zeal needs wisdom.

Wakosoaji Wanasema NiniWhat the Critics Say

Tunaeleza ukosoaji matatu kwa haki.We state three criticisms fairly.

Ukosoaji wa 1: Kushindwa kwa wazo la lugha za kimisionari kunathibitisha kwamba lugha za Kipentekoste si za kweli.Criticism 1: The failure of the missionary tongues idea proves that Pentecostal tongues are not real.

Baadhi ya wakosoaji wanasema kwamba kushindwa kwa madai hayo kulionyesha kwamba lugha za kisasa ni za uongo au zinatengenezwa na mtu mwenyewe. Wanaoamini kwamba karama za miujiza zilikoma pamoja na kizazi cha mitume (cessationists), kama B. B. Warfield katika Counterfeit Miracles (1918), wanashikilia kwamba karama hizo zilikoma baada ya enzi ya mitume. Wengine wanahoji kwamba Wapentekoste wa kwanza walipaswa kulijaribu dai hilo kabla ya kutuma watu ng'ambo.Some critics say that the failure of the claims showed that modern tongues are false or self-produced. Cessationists, such as B. B. Warfield in Counterfeit Miracles (1918), hold that miraculous gifts ended with the apostolic age. Others argue that early Pentecostals ought to have tested the claim before sending people overseas.

Jibu letu. Tunakubali kwamba dai hilo lilipaswa kujaribiwa kwa uangalifu zaidi, na kwamba baadhi ya viongozi walikuwa wepesi wa kuamini. Lakini matumizi yaliyokosewa hayathibitishi kwamba karama si ya kweli. Maandiko yanatuonya, "jaribuni yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Kilichoshindwa katika jaribio hilo ni matarajio ya kibinadamu kuhusu jinsi lugha zingetumika. Haikuwa mafundisho ya Matendo kwamba lugha huambatana na ubatizo katika Roho. Kanisa limekosea katika mafundisho mengi na limejirekebisha kwa kurudi kwa Maandiko. Sisi tulifanya vivyo hivyo.Our answer. We agree that the claim should have been tested more carefully, and that some leaders were naive about it. But a mistaken application does not disprove the gift. Scripture warns us to "test all things; hold fast what is good" (1 Thessalonians 5:21). The test that failed was a human expectation about how tongues would be used. It was not the teaching of Acts that tongues accompany Spirit baptism. The church has made mistakes about many doctrines and has corrected them by returning to Scripture. We did the same.

Ukosoaji wa 2: Wamisionari wa kwanza hawakuwa na mafunzo wala uwajibikaji, na hili liliwadhuru watu waliokusudia kuwasaidia.Criticism 2: The early missionaries were untrained and unaccountable, and this harmed the people they meant to help.

Baadhi ya wanahistoria wanasema kwamba kwenda bila mafunzo, bila kujifunza lugha, au bila chombo cha kuwatuma kulisababisha mateso yasiyo ya lazima, na kwamba baadhi ya wamisionari waliacha mchafuko nyuma yao.Some historians say that going without training, language study, or a sending body caused needless suffering, and that some missionaries left behind confusion.

Jibu letu. Kuna ukweli katika hili. Ujasiri bila maandalizi unaweza kuleta madhara. Hatutetei kila uamuzi. Hata hivyo tunaona pia kwamba vuguvugu hizohizo baadaye zilijenga shule za mafunzo, bodi za misheni na uwajibikaji, na zilijifunza kutoka kwa wale waliotangulia. Wamisionari wengi wa kwanza walikuwa wajifunzaji wa lugha na wapandaji wa makanisa wa kiwango cha juu. Marekebisho ni kuthamini Roho na hekima kwa pamoja, kama kanisa la Antiokia lilivyofanya liliposhika mfungo, kuomba, kuwawekea Barnaba na Sauli mikono na kuwatuma (Matendo 13:2-3).Our answer. There is truth in this. Courage without preparation can bring harm. We do not defend every decision. Yet we also note that these same movements later built training schools, mission boards and accountability, and learned from those who went before. Many of the early missionaries became language learners and church planters of high quality. The correction is to value both the Spirit and wisdom, as the church in Antioch did when it fasted, prayed, laid hands on Barnabas and Saul, and sent them (Acts 13:2-3).

Ukosoaji wa 3: Wapentekoste wa leo bado wanafundisha kwamba Mungu hutoa lugha papo hapo.Criticism 3: Pentecostals today still teach that God gives languages instantly.

Baadhi ya wakosoaji wanasema Wapentekoste hutoa ahadi zisizo na tahadhari.Some critics say Pentecostals make reckless promises.

Jibu letu. Madhehebu makuu ya Kipentekoste ya asili hayawataki wamisionari kutegemea lugha ya kimuujiza. Wanawatuma wamisionari wajifunze lugha na utamaduni. Wakati huohuo, hatusemi kwamba Mungu hawezi kamwe kumpa mtu lugha anayoijua kwa muda mfupi. Waumini katika nchi mbalimbali wameripoti kwamba mtu alisikia ujumbe kwa lugha yake mwenyewe. Ripoti kama hizo zinapaswa kuchunguzwa kwa uangalifu, si kuchukuliwa kuwa uthibitisho, na kamwe zisitumike kama mpango wa kazi.Our answer. The main classical Pentecostal bodies do not require missionaries to depend on miraculous language. They send missionaries to study the language and culture. At the same time, we do not say that God could never give a person a known language for a moment. Believers in various countries have reported that someone heard a message in his own language. Such reports should be examined carefully, not treated as proof, and never used as a plan for the work.

Maandiko Yanafundisha Nini Kuhusu Lugha na MisheniWhat Scripture Teaches About Tongues and Mission

Ili kuliona jambo hili wazi, lazima tutenganishe matumizi ya lugha katika Agano Jipya.To see the matter clearly, we must separate the uses of tongues in the New Testament.

Lugha katika Pentekoste. Katika Matendo 2 wasikilizaji walielewa kilichosemwa, kila mmoja kwa lugha yake. Hii ilikuwa ishara kwa mataifa mengi yaliyokuwepo, na ikaongoza kwenye mahubiri ya Petro, ambamo watu wapatao elfu tatu waliongezwa (Matendo 2:41). Hapa lugha ilitumikia ushuhuda moja kwa moja.Tongues at Pentecost. In Acts 2 the hearers understood what was said, each in his own language. This was a sign to the many nations present, and it led to Peter's sermon, in which about three thousand were added (Acts 2:41). Here tongues served witness directly.

Lugha kama ishara ya ubatizo katika Roho. Nyumbani kwa Kornelio, waumini Wayahudi walijua kwamba Mataifa wamempokea Roho kwa sababu "waliwasikia wakisema kwa lugha, na kumkuza Mungu" (Matendo 10:46). Huko Efeso Roho aliwajilia kundi la wanafunzi, "wakanena kwa lugha, wakatoa unabii" (Matendo 19:6). Katika masimulizi haya mawili Luka hasemi kwamba yeyote aliyekuwepo alihitaji lugha ya kigeni. Huu ndio mapokeo ya makanisa yetu: lugha ni ishara ya kwanza ya ubatizo katika Roho, iwe hadhira inaelewa au la. Kwa hiyo mafundisho ya ushahidi wa kwanza (initial evidence) hayategemei wazo la lugha za kimisionari. Yangesimama hata kama hakuna mmisionari aliyewahi kusema lugha ya duniani kwa muujiza.Tongues as a sign of Spirit baptism. At the house of Cornelius, Jewish believers knew the Gentiles had received the Spirit because "they heard them speak with tongues and magnify God" (Acts 10:46). At Ephesus the Spirit came on a group of disciples, "and they spoke with tongues and prophesied" (Acts 19:6). In these two accounts Luke does not say that anyone present needed a foreign language. This is the tradition of our churches: tongues are the first sign of baptism in the Spirit, whether or not an audience understands. Therefore the doctrine of initial evidence does not depend on the missionary tongues idea. It would stand even if no missionary ever spoke an earthly language by miracle.

Lugha katika kanisa. Paulo anaandika, "Maana yeye anenaye kwa lugha hanenei na watu, bali na Mungu; kwa kuwa hapana asikiaye; walakini kwa roho anaweka siri" (1 Wakorintho 14:2). Kwa kawaida lugha ni maombi na sifa zinazoelekezwa kwa Mungu. Katika kusanyiko zinahitaji tafsiri ili kanisa lijengwe. Paulo mwenyewe alinena kwa lugha, na akaiweka karama mahali pake: alipendelea kunena maneno matano kwa akili zake kuliko maneno elfu kumi kwa lugha (1 Wakorintho 14:18-19).Tongues in the church. Paul writes, "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 Corinthians 14:2). Tongues are normally prayer and praise directed to God. In the assembly they need interpretation so that the church is built up. Paul himself spoke in tongues, and he put the gift in its place: he would rather speak five words with understanding than ten thousand in a tongue (1 Corinthians 14:18-19).

Kutokana na vifungu hivi, Wapentekoste wanahitimisha kwamba karama ya lugha inaweza wakati mwingine kuchukua umbo la lugha inayojulikana, kama ilivyokuwa Pentekoste, lakini hiyo si namna ya kawaida, na si mpango wa kuyafikia makabila. Agizo Kuu hutekelezwa kwa kuhubiri, kufundisha na kujifunza lugha kwa subira, pamoja na nguvu za Roho.From these passages, Pentecostals conclude that the gift of tongues may at times take the form of a known language, as it did at Pentecost, but that this is not the usual form, and it is not a plan for reaching a people group. The Great Commission is carried out by preaching, teaching and the patient learning of language, with the Spirit's power.

Mafunzo kwa Makanisa YetuLessons for Our Churches

Wamisionari wa kwanza wanatuachia urithi mkubwa na mafunzo kadhaa wazi.The early missionaries leave us a rich inheritance and some clear lessons.

1. Iheshimu imani yao. Wengi walitoa faraja, afya na familia. Wapentekoste wa leo bado wanaenda katika sehemu ngumu kwa sababu ya mfano wao.1. Honor their faith. Many gave up comfort, health and family. Pentecostals today still go to hard places because of their example.

2. Waandae wamisionari. Tuma watu waliojifunza lugha na utamaduni, wanaojua Maandiko, na waliojaribiwa katika kanisa la mahali.2. Prepare missionaries. Send people who have learned the language and culture, who know Scripture, and who have been tested in a local church.

3. Wasaidie. Kanisa linalomtuma mtu lazima limsimamie kwa maombi, fedha, barua za mara kwa mara na uangalizi anaporudi.3. Support them. A church that sends someone must stand behind that person with prayer, money, regular letters and care when they return.

4. Toa ripoti kwa uaminifu. Ripoti za mwanzo wakati mwingine zilikua katika kusimuliwa. Tunapaswa kuripoti Mungu alichofanya, kwa ukweli na unyenyekevu, bila kutia chumvi.4. Report honestly. Early reports sometimes grew in the telling. We should report what God has done, with truth and humility, and without exaggeration.

5. Mtegemee Roho na utumie hekima. Mambo haya mawili huenda pamoja. Roho aliyetoa lugha pia hutoa subira ya kujifunza.5. Depend on the Spirit and use wisdom. The two belong together. The Spirit who gave tongues also gives the patience to learn.

6. Waache watu wa mahali waongoze. Roho alimwagwa juu ya wote wenye mwili. Wamisionari wanaojifunza kusikiliza huwasaidia waumini wa mahali kuwa viongozi wa kanisa, mada ya Kipindi cha 3.6. Let local people lead. The Spirit was poured out on all flesh. Missionaries who learn to listen help local believers become the church's leaders, a subject for Unit 3.

Matumizi ya KichungajiPastoral Application

Kijana mmoja katika kanisa lako aitwaye Daniel anakuambia kwa furaha kwamba Mungu amemwita kutumikia katika nchi iliyo mbali. Anasema hapangi kujifunza lugha, kwa sababu anaamini Roho Mtakatifu atampa kama alivyofanya Pentekoste. Anakuomba utangaze kuondoka kwake mwezi ujao.A young man in your congregation named Daniel tells you with joy that God has called him to serve in a country far away. He says he does not plan to study the language, because he believes the Holy Spirit will give it to him as at Pentecost. He asks you to announce his departure next month.

Kwanza, furahi pamoja naye. Mwito wa kwenda misheni ni jambo la thamani, na unapaswa kusema hivyo. Usiidharau imani yake.First, rejoice with him. A call to missions is a precious thing, and you should say so. Do not mock his faith.

Pili, fungua Matendo 2, Matendo 10 na 1 Wakorintho 14 pamoja naye. Mwonyeshe kwamba Matendo 2 ni tukio halisi, lakini kwamba Agano Jipya halitoi karama hiyo kama njia ya kuyafikia mataifa. Mwambie, kwa heshima, kuhusu wamisionari wa kwanza walioenda na tumaini hilohilo na ikawalazimu kujifunza lugha hata hivyo.Second, open Acts 2, Acts 10 and 1 Corinthians 14 with him. Show him that Acts 2 is a real event, but that the New Testament does not give the gift as a method for reaching a people. Tell him, with respect, about the early missionaries who went with the same hope and had to learn the language after all.

Tatu, muulize anajua nini kuhusu watu hao, utamaduni wao na maisha yao ya kanisa. Msaidie kupata wakala wa misheni au idara ya dhehebu itakayemtuma, kumfundisha na kumsaidia.Third, ask what he knows of the people, their culture and their church life. Help him find a mission agency or denominational department that will send, train and support him.

Nne, waombe wazee wa kanisa waombe pamoja naye na kuujaribu mwito huo, kama kanisa la Antiokia lilivyofanya.Fourth, ask the elders to pray with him and test the call, as the church at Antioch did.

Tano, mtie moyo aanze kujifunza lugha sasa, akiamini kwamba Roho anayetoa nguvu pia hutoa subira. Ikiwa Mungu atatoa msaada wa pekee wakati fulani, mshukuru, lakini usiutegemee.Fifth, encourage him to begin language study now, trusting that the Spirit who gives power also gives patience. If God gives an unusual help in a moment, thank Him, but do not plan on it.

Daniel anaweza kukatishwa tamaa kwamba kuondoka kumecheleweshwa. Lakini mwaka mmoja baadaye anaondoka akiwa na mafunzo, na washirika wa maombi na mpango, na kanisa lake linasimama nyuma yake.Daniel may be disappointed that the departure is delayed. But a year later he leaves with training, with prayer partners and with a plan, and his church stands behind him.

MuhtasariSummary

Wapentekoste wa kwanza, kuanzia na mafundisho ya Charles Parham, walitumaini sana kwamba Mungu angewapa wamisionari lugha za kigeni kwa Roho, kwa sababu Matendo 2 inaonyesha mataifa yakiisikia Injili kwa lugha zao wenyewe. Wengi walienda ng'ambo kwa imani wakiwa na fedha kidogo au mafunzo kidogo, na wengi waliteseka. Kwa wengi wao tumaini hilo halikufanya kazi kama walivyotarajia, na ndani ya miaka michache vuguvugu liligeukia kujifunza lugha, mafunzo na msaada uliopangwa, kama katika Assemblies of God, iliyoundwa mwaka 1914. Wakosoaji wanasema kwamba kushindwa huku kunaharibu sifa ya karama, au kwamba wamisionari wa kwanza walikuwa wazembe; tunajibu kwamba matumizi yaliyokosewa hayabatilishi mafundisho ya Maandiko, na tunakiri makosa na kujifunza kutoka kwayo. Maandiko yanaonyesha lugha katika Pentekoste kama lugha zinazojulikana, katika Matendo 10 na 19 kama ishara ya ubatizo katika Roho, na katika 1 Wakorintho 14 kama maombi kwa Mungu yanayohitaji tafsiri kanisani. Mafundisho ya ushahidi wa kwanza hayategemei lugha za kimisionari. Njia sahihi huunganisha kumtegemea Roho na maandalizi, uwajibikaji na kutoa ripoti kwa uaminifu.Early Pentecostals, beginning with Charles Parham's teaching, widely hoped that God would give missionaries foreign languages by the Spirit, because Acts 2 shows the nations hearing the gospel in their own tongues. Many went overseas by faith with little money or training, and many suffered. For most of them the hope did not work as they expected, and within a few years the movement turned to language study, training and organized support, as in the Assemblies of God, formed in 1914. Critics say this failure discredits the gift, or that the early missionaries were careless; we answer that a mistaken application does not cancel the teaching of Scripture, and we admit and learn from the faults. Scripture shows tongues at Pentecost as known languages, in Acts 10 and 19 as the sign of Spirit baptism, and in 1 Corinthians 14 as prayer to God that needs interpretation in the assembly. The initial evidence doctrine does not depend on missionary tongues. The right path joins dependence on the Spirit with preparation, accountability and honest reporting.

Usomaji ZaidiFurther Reading

• Charles F. Parham, A Voice Crying in the Wilderness (1902) (Sauti Iliayo Jangwani), chanzo cha msingi.• Charles F. Parham, A Voice Crying in the Wilderness (1902), a primary source.

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

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

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

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

• Vinson Synan, The Holiness-Pentecostal Tradition (1997) (Mapokeo ya Utakatifu na Upentekoste).• Vinson Synan, The Holiness-Pentecostal Tradition (1997).

• B. B. Warfield, Counterfeit Miracles (1918) (Miujiza Bandia), hoja ya wanaoamini karama zilikoma.• B. B. Warfield, Counterfeit Miracles (1918), a cessationist argument.

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

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset