Kuinuka kwa Upentekoste, 1901 hadi Miaka ya 1910The Rise of Pentecostalism, 1901–1910s

Vuguvugu Lenye Siku ya KuzaliwaA Movement with a Birthday

Mapokeo mengi ya Kikristo hufuatilia mwanzo wao nyuma kupitia karne nyingi, chimbuko lao likiwa limepotea katika ukuaji wa polepole wa kanisa. Upentekoste wa kisasa ni tofauti. Unaweza kutajiwa tarehe, kwa usahihi usio wa kawaida, katika miaka ya kwanza ya karne ya ishirini — kwenye shule ya Biblia huko Topeka, Kansas, mwaka 1901, na zaidi ya yote kwenye misheni duni katika Mtaa wa Azusa huko Los Angeles kuanzia mwaka 1906. Ndani ya kizazi kimoja tu, kile kilichoanza miongoni mwa wanafunzi wachache waliokuwa wakiomba kilikuwa kimekuwa vuguvugu la ulimwengu mzima. Sehemu hii inasimulia hadithi hiyo: udongo ulimokua, watu ambao Mungu aliwatumia, na fundisho lililokuja kulitambulisha.Most Christian traditions trace their beginnings back across many centuries, their origins lost in the slow growth of the church. Modern Pentecostalism is different. It can be dated, with unusual precision, to the first years of the twentieth century — to a Bible school in Topeka, Kansas, in 1901, and above all to a humble mission on Azusa Street in Los Angeles beginning in 1906. Within a single generation, what started among a handful of praying students had become a worldwide movement. This unit tells that story: the soil it grew in, the people God used, and the teaching that came to mark it.

Tunaisimulia kama historia. Kazi yetu hapa ni kueleza kwa haki na kwa usahihi kilichotokea na kilichofundishwa, tukimshukuru Mungu kwa mema na kuwa waaminifu kuhusu makosa, huku tukihifadhi upimaji wa mafundisho kwa ajili ya sehemu zinazoyashughulikia moja kwa moja. Hasa, swali la lugha kama ushahidi wa ubatizo wa Roho — fundisho lililozaliwa katika miaka hii hii — linachunguzwa mahali pengine katika kozi hii; hapa tunarekodi tu chimbuko lake. Katika yote, tunayaweka mbali maswali mawili ya kozi hii: kama karama ni halisi ni jambo moja, na kama uzoefu fulani unahitajika kwa kila mwamini ni jambo jingine.We tell it as history. Our task here is to describe what happened and what was taught fairly and accurately, giving thanks for the good and being honest about the failures, while reserving the weighing of doctrine for the units that take it up directly. In particular, the question of tongues as the evidence of the Spirit's baptism — the doctrine born in these very years — is examined elsewhere in this course; here we simply record its origin. Throughout, we keep the two questions of this course apart: whether a gift is real is one matter, and whether a particular experience is required of every believer is another.

Udongo UlimokuaThe Soil It Grew In

Upentekoste haukutokea kutoka utupu. Ulikua kutoka katika udongo uliokuwa umeandaliwa katika karne yote ya kumi na tisa. Vuguvugu la Utakatifu (Holiness), likitegemea mafundisho ya John Wesley, lilikuwa limewafundisha waamini kutafuta kazi ya pili ya neema iliyo dhahiri — uzoefu wa utakaso kamili baada ya kuongoka. Vuguvugu la Keswick, au la “maisha ya juu,” lilisisitiza njaa kama hiyo ya maisha ya Kikristo ya kina zaidi, yaliyojazwa Roho. Vuguvugu za uponyaji wa kiungu zilieneza matarajio kwamba Mungu bado anatenda maajabu kati ya watu wake, na kwamba nguvu zake hazikufungiwa katika wakati uliopita.Pentecostalism did not appear out of nothing. It grew from soil that had been prepared through the whole of the nineteenth century. The Holiness movement, drawing on John Wesley's teaching, had taught believers to seek a definite second work of grace — an experience of entire sanctification beyond conversion. The Keswick or higher-life movement pressed a similar hunger for a deeper, Spirit-filled Christian life. Movements of divine healing spread the expectation that God still worked wonders among His people, and that His power was not shut up in the past.

"Hata itakuwa baada ya hayo, ya kwamba nitamwaga roho yangu juu ya wote wenye mwili; na wana wenu waume kwa wake watatabiri…"Yoeli 2:28 (SUV)"And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy…"Joel 2:28 (NKJV)

Zaidi ya yote, Wakristo wengi wenye bidii walikuwa wamefikia kutarajia kumwagwa kukuu kwa Roho kabla ya kurudi kwa Kristo — “mvua ya masika,” walivyokuita, wakisoma ahadi ya Yoeli na kutimizwa kwake siku ya Pentekoste kama kielelezo ambacho Mungu angekirudia katika siku za mwisho. Mikutano ya maombi kote Amerika na kwingineko ilikuwa ikiomba kwa bidii kwa ajili ya kujiliwa namna hiyo. Kwa hiyo ilipoonekana kuwa imekuja, ilianguka juu ya ardhi iliyokuwa tayari imelimwa na kunyweshwa na miongo ya shauku.Above all, many earnest Christians had come to expect a great outpouring of the Spirit before the return of Christ — a latter rain, they called it, reading the promise of Joel and its fulfillment at Pentecost as a pattern God would renew in the last days. Prayer meetings across America and beyond were pleading for such a visitation. So when it seemed to come, it fell on ground already plowed and watered by decades of longing.

Matarajio hayo yaliongezeka tu karne mpya ilipofunguka: habari za uamsho mkuu huko Wales mwaka 1904 na 1905, chini ya mhubiri kijana Evan Roberts, zilienea katika makanisa na kuwasadikisha wengi kwamba Mungu alikuwa tena akiwajilia watu wake. Kwa mioyo iliyokuwa tayari ikingojea mvua ya masika, taarifa kama hizo zilikuwa kama kuni za kuwasha moto.The expectancy only intensified as the new century opened: news of a mighty revival in Wales in 1904 and 1905, under the young preacher Evan Roberts, swept through the churches and convinced many that God was again visiting His people. To hearts already watching for a latter rain, such reports were kindling.

Topeka na Kumwagwa kwa Kwanza, 1901Topeka and the First Outpouring, 1901

Charles Fox Parham alikuwa mhubiri na mwalimu wa vuguvugu la Utakatifu ambaye, mwishoni mwa mwaka 1900, alifungua Shule ya Biblia ya Betheli huko Topeka, Kansas. Aliwapa wanafunzi wake swali: Biblia inatoa nini kama ushahidi kwamba mtu amepokea ubatizo katika Roho Mtakatifu? Walipochunguza kitabu cha Matendo, walihitimisha kwamba ishara hiyo, tena na tena, ilikuwa kunena kwa lugha.Charles Fox Parham was a Holiness preacher and teacher who, at the close of 1900, opened Bethel Bible School in Topeka, Kansas. He set his students a question: what does the Bible give as the evidence that a person has received the baptism in the Holy Spirit? As they searched the book of Acts, they concluded that the sign, again and again, was speaking in tongues.

"Wote wakajazwa Roho Mtakatifu, wakaanza kusema 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)

Siku ya kwanza ya Januari 1901, mwanafunzi mmoja aitwaye Agnes Ozman alimwomba Parham amwekee mikono ili apate kumpokea Roho, naye akaanza kunena kwa kile ambacho waliokuwepo walikiona kuwa lugha ya kigeni. Katika siku zilizofuata, wengine shuleni walipata uzoefu ule ule, na Parham mwenyewe akiwa mmoja wao. Kutokana na mwanzo huu alitoa fundisho ambalo lingelitambulisha vuguvugu alilokuwa akisaidia kulizaa.On the first day of January 1901, a student named Agnes Ozman asked Parham to lay hands on her that she might receive the Spirit, and she began to speak in what those present took to be a foreign language. In the days that followed, others in the school had the same experience, and Parham himself among them. From this beginning he drew the teaching that would define the movement he was helping to birth.

Fundisho la Parham la "Ushahidi wa Awali"Parham's Doctrine of "Initial Evidence"

Parham alifundisha kwamba kunena kwa lugha ni ushahidi wa awali usiobadilika wa ubatizo katika Roho Mtakatifu — kwamba kila mara mwamini anapobatizwa hivyo, lugha zitafuata kama ishara ya Kibiblia. Mwanzoni yeye na wafuasi wake waliamini kwamba lugha hizo zilikuwa lugha halisi za kigeni zinazojulikana, zilizotolewa na Mungu ili kuwawezesha wamisionari kuhubiri Injili katika nchi ambazo lugha zao hawakuwahi kujifunza. Tumaini hili la "lugha za kimisionari" lilififia wakati wale waliokwenda ng'ambo walipogundua kwamba bado walilazimika kujifunza lugha za mahali hapo kwa njia ya kawaida; lakini kiini cha fundisho — lugha kama ushahidi unaohitajika wa ubatizo wa Roho — kilibaki, na kikawa alama kuu ya Upentekoste wa mwanzo.Parham taught that speaking in tongues is the uniform initial evidence of the baptism in the Holy Spirit — that whenever a believer is so baptized, tongues will follow as the Bible sign. At first he and his followers believed these tongues were real, known foreign languages, given by God to equip missionaries to preach the gospel in lands whose speech they had never learned. This hope of "missionary tongues" faded when those who went abroad found they still had to learn the local languages in the ordinary way; but the core doctrine — tongues as the required evidence of Spirit-baptism — remained, and became the hallmark of early Pentecostalism.

Hoja yao ilitokana na kielelezo walichokiona katika kitabu cha Matendo. Huko kuja kwa Roho kuliambatana na lugha siku ya Pentekoste, tena katika nyumba ya Kornelio, na tena huko Efeso; kutokana na masimulizi haya walikisia kwamba lugha ndiyo ishara iliyowekwa na Mungu kwa kila mwamini aliyepokea ubatizo huo. Kama hitimisho hilo linasimama — kama tukio linalojirudia ni sawa na kanuni ya wote — ndilo hasa swali ambalo kozi hii inalichunguza katika sehemu zake juu ya Matendo na juu ya ubatizo wa Roho, na halihitaji kuamuliwa hapa.Their reasoning ran from the pattern they saw in the book of Acts. There the Spirit's coming was accompanied by tongues at Pentecost, again at the house of Cornelius, and again at Ephesus; from these accounts they inferred that tongues was the God-appointed sign for every believer who received the baptism. Whether that inference holds — whether a repeated occurrence amounts to a universal rule — is exactly the question the course examines in its units on Acts and on Spirit-baptism, and it need not be settled here.

Ni fundisho hili, kuliko jingine lolote, ambalo limelitofautisha vuguvugu hili na kanisa pana. Kozi hii inalishughulikia moja kwa moja katika sehemu zinazohusu lugha katika Matendo, ubatizo katika Roho, na katika tathmini ya mwisho, ambapo linapimwa kwa Maandiko na, kama kanuni ya wote kwa kila mwamini, linakataliwa kwa heshima. Hapa hatulijadili wala kuliamua; tunarekodi tu kwamba huko Topeka, katika siku za kwanza za karne mpya, fundisho hilo lilizaliwa. Na tunashikilia tofauti ambayo kozi imeisisitiza kote: kuhoji kama lugha lazima ziambatane na kila ubatizo wa Roho si kukana kwamba karama ya lugha ni halisi.It is this teaching, more than any other, that has distinguished the movement from the wider church. The present course takes it up directly in the units on tongues in Acts, on the baptism in the Spirit, and in the closing assessment, where it is weighed by Scripture and, as a universal rule for every believer, respectfully declined. Here we neither argue nor settle it; we simply record that at Topeka, in the first days of a new century, the doctrine was born. And we keep the distinction the course has insisted upon throughout: to question whether tongues must accompany every Spirit-baptism is not to deny that the gift of tongues is real.

Houston, na Mwanafunzi Aitwaye SeymourHouston, and a Student Named Seymour

Muda si mrefu Parham alihamishia kazi yake Texas, na karibu mwaka 1905 akafungua shule ya Biblia huko Houston. Miongoni mwa waliovutwa kujifunza kwake alikuwa William J. Seymour, mhubiri Mweusi wa vuguvugu la Utakatifu, mwana wa watu waliokuwa watumwa zamani, aliyejulikana kwa utauwa wa kina na wa unyenyekevu. Chini ya sheria za ubaguzi wa rangi za wakati ule na mahali pale, Seymour hakuruhusiwa kuketi darasani pamoja na wanafunzi weupe; alisikiliza mihadhara ya Parham kutoka kwenye ukumbi wa nje, kupitia mlango ulioachwa wazi kidogo. Licha ya udhalilishaji wowote uliohusika, Seymour aliupokea ujumbe kwamba ubatizo katika Roho, uliothibitishwa kwa lugha, ulikuwa unatolewa kwa kanisa katika siku zake mwenyewe — naye angeupeleka mbali zaidi kuliko mwalimu wake alivyowahi kufanya.Parham soon moved his work to Texas, and around 1905 opened a Bible school in Houston. Among those drawn to learn from him was William J. Seymour, a Black Holiness preacher, the son of former slaves, marked by a deep and humble piety. Under the segregation laws of that time and place, Seymour was not allowed to sit in the classroom with the white students; he listened to Parham's lectures from the hallway, through a door left ajar. Whatever indignity this involved, Seymour received the message that a baptism in the Spirit, evidenced by tongues, was offered to the church in his own day — and he would carry it further than his teacher ever did.

Mtaa wa Azusa, 1906Azusa Street, 1906

Alipoalikwa kuhubiri katika kusanyiko dogo la vuguvugu la Utakatifu huko Los Angeles, Seymour alitangaza kwamba ubatizo katika Roho pamoja na ishara ya lugha ulikuwa kwa ajili ya saa ile. Mapokezi yalikuwa mchanganyiko; kwa muda alifungiwa nje ya kanisa lile lile lililokuwa limemwita. Badala yake alianza kufanya mikutano katika nyumba ya mtu binafsi katika Mtaa wa Bonnie Brae, na huko, mwezi Aprili 1906, kumwagwa kwa Roho alikokuwa amekuhubiri kulilijia kusanyiko lile dogo. Siku chache baadaye, tarehe kumi na nane Aprili, tetemeko kuu la ardhi la San Francisco lilitikisa California, na kwa wengi wakati huo ulionekana kuwa ishara kwamba Mungu alikuwa akifanya jambo kubwa; umati uliongezeka tu. Nyumba haikuweza kuwatosha — inasemekana baraza lake la mbele lilianguka kwa msongamano wa watu — na kazi ikahamia katika jengo la kawaida lililotelekezwa, namba 312 Mtaa wa Azusa.Invited to preach at a small Holiness congregation in Los Angeles, Seymour proclaimed that the baptism in the Spirit with the sign of tongues was for the present hour. The reception was mixed; he was for a time locked out of the very church that had called him. He began instead to hold meetings in a private home on Bonnie Brae Street, and there, in April of 1906, the outpouring he had preached about came upon the little gathering. Days later, on the eighteenth of April, the great San Francisco earthquake shook California, and to many the timing seemed a sign that God was doing something momentous; the crowds only grew. The house could not hold them — its front porch is said to have collapsed under the press of people — and the work moved to a plain, abandoned building at 312 Azusa Street.

"Hapana Myahudi wala Myunani, hapana mtumwa wala huru, hapana mtu mume wala mtu mke; kwa maana ninyi nyote mmekuwa mmoja katika Kristo Yesu."Wagalatia 3:28 (SUV)"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus."Galatians 3:28 (NKJV)

Huko, kwa takriban miaka mitatu, ibada ziliendelea asubuhi, mchana, na usiku, zikiwavuta wadadisi na wenye njaa ya Mungu kutoka kote mjini na, muda si mrefu, kutoka pande zote za dunia. Kilichowashangaza watazamaji kama vile lugha na uponyaji ulioripotiwa kilikuwa jambo jingine kabisa: Weusi na weupe, matajiri na maskini, wahamiaji na wazawa, wanaume na wanawake, wakiabudu na kuomba bega kwa bega kama walio sawa — tena katika zama za ubaguzi mkali wa rangi uliolazimishwa kisheria. Mmoja aliyekuwepo aliandika kwamba huko Azusa mstari wa rangi ulisafishwa katika damu ya Kristo. Kutoka misheni ile gazeti dogo, The Apostolic Faith (Imani ya Kitume), lilitumwa bure na muda si mrefu likawa linawafikia makumi ya maelfu ya wasomaji kote nchini na ng'ambo ya bahari.There, for about three years, services ran morning, afternoon, and night, drawing the curious and the hungry from across the city and, before long, from around the world. What amazed observers as much as the tongues and the reported healings was something else entirely: Black and white, rich and poor, immigrant and native-born, men and women, worshiping and praying side by side as equals — and this in an age of rigid, legally enforced segregation. One who was there wrote that at Azusa the color line was washed away in the blood of Christ. From that mission a little newspaper, The Apostolic Faith, was sent out freely and was soon reaching tens of thousands of readers across the nation and over the seas.

Ujumbe Waenea Ulimwenguni KoteThe Message Goes Worldwide

Kuenea kwake kulikuwa kwa kasi ya kushangaza. Wageni waliotembelea Azusa walirudi nyumbani wakiwa wamewaka moto; wanaume na wanawake walisafiri baharini kama wamisionari wakiwa na ujumbe huo; na ndani ya miaka michache tu kazi za Kipentekoste zilikuwa zimeibuka kote Amerika Kaskazini, Ulaya, Amerika ya Kusini, Afrika, na Asia. Ushirika mpya uliundwa ili kulipa vuguvugu lililokuwa likikua mafundisho na utaratibu — miongoni mwao Church of God in Christ (Kanisa la Mungu katika Kristo), chini ya C. H. Mason, aliyetembelea Azusa mwaka 1907, na, mwaka 1914, Assemblies of God. Kile kilichoanza na wanafunzi wachache wakiomba katika jengo la shule huko Kansas kilikuwa kimekuwa, ndani ya kizazi kimoja tu, mojawapo ya vuguvugu kuu za kimisionari katika historia ya kanisa — mbegu ya mamia ya mamilioni ambao wangelitaja jina la Kristo katika mapokeo haya karne moja baadaye.The spread was astonishingly swift. Visitors to Azusa returned home aflame; men and women sailed as missionaries with the message; and within a few short years Pentecostal works had sprung up across North America, Europe, Latin America, Africa, and Asia. New fellowships were formed to give the growing movement teaching and order — among them the Church of God in Christ, under C. H. Mason, who visited Azusa in 1907, and, in 1914, the Assemblies of God. What had begun with a handful of students praying in a Kansas schoolhouse had become, within a single generation, one of the great missionary movements in the history of the church — the seed of the hundreds of millions who would name the name of Christ in this tradition a century later.

Ufikiaji wake ulikuwa wa ulimwengu mzima kwa kweli. Ujumbe ulivuka hadi Ulaya, ambapo mchungaji wa Norway, T. B. Barratt, akawa njia ya mapema ya kuufikisha bara hilo; ulipata mizizi huko Chile na Brazil, katika sehemu za Afrika, na huko India, ambako kumwagwa kwa Roho kulikofanana kulikuwa tayari kumeitikisa Misheni ya Mukti chini ya Pandita Ramabai. Ndani ya muongo mmoja makusanyiko ya Kipentekoste yangeweza kupatikana katika kila bara linalokaliwa na watu, mara nyingi miongoni mwa maskini na waliosahauliwa, na mara nyingi yakipelekwa na waamini wasio na elimu ya shule ambao walikwenda tu na kusimulia kile walichokiona.The reach was truly global. The message crossed to Europe, where a Norwegian pastor, T. B. Barratt, became an early channel to the continent; it took root in Chile and Brazil, in parts of Africa, and in India, where a parallel outpouring had already stirred the Mukti Mission under Pandita Ramabai. Within a decade Pentecostal congregations could be found on every inhabited continent, often among the poor and the overlooked, and often carried by unschooled believers who simply went and told what they had seen.

Kuisoma Historia kwa HakiReading the History Fairly

Simulizi la uaminifu haliyafichi matatizo, na yalikuwepo matatizo halisi. Charles Parham, mtu aliyelitunga fundisho hilo kwanza, aliona ushawishi wake mwenyewe ukipungua ndani ya miaka michache huku kukiwa na mabishano, na maisha yake ya baadaye yalitiwa giza; ilikuwa misheni duni ya Mtaa wa Azusa, chini ya Seymour, iliyothibitika kuwa chemchemi ya kudumu zaidi ya vuguvugu hili. Ibada ile ile ya kuunganisha watu wa rangi zote iliyoitambulisha sana Azusa ilipingwa na baadhi ya viongozi wa mwanzo — Parham akiwa mmoja wao — ambao hawakuweza kuikubali.An honest account does not tidy away the difficulties, and there were real ones. Charles Parham, the man who first framed the doctrine, saw his own influence wane within a few years amid controversy, and his later life was clouded; it was the humble mission at Azusa Street, under Seymour, that proved to be the movement's more enduring fountainhead. The very interracial worship that so marked Azusa met resistance from some early leaders — Parham among them — who could not accept it.

Cha kusikitisha zaidi, ushirika mwingi ulioundwa katika miaka iliyofuata uligawanyika kufuata mstari ule ule wa rangi ambao uamsho ulikuwa umeufuta kwa muda, hivi kwamba vuguvugu lililozaliwa katika umoja wa ajabu mara nyingi mno lilirudi katika migawanyiko ya zama zake. Tunarekodi haya yote si ili kupunguza kile Mungu alichokifanya bali kusema kweli: kazi halisi ya Roho bado hupita kupitia watu dhaifu, wenye dhambi, na wasioona mbali. Kama kawaida katika kozi hii, tunalipima vuguvugu hili kwa Maandiko na kwa waaminifu wake, si kwa makosa yake wala nyakati zake mbaya zaidi — na tunashukuru kwa neema iliyofanya kazi kupitia vyombo vya kawaida namna hiyo.More sorrowful still, many of the fellowships that formed in the following years divided along the very color line the revival had, for a season, erased, so that a movement born in a remarkable unity too often settled back into the divisions of its age. We record all this not to diminish what God did but to tell the truth: a genuine work of the Spirit still passes through weak, sinful, and shortsighted people. As always in this course, we judge the movement by Scripture and by its faithful, not by its failures or its worst moments — and we give thanks for the grace that worked through such ordinary vessels.

Inafaa kuongeza kwamba wanahistoria mara nyingi huona jinsi kumwagwa kwa Roho kunakofanana na Upentekoste kulivyotokea mahali kadhaa karibu wakati mmoja — Topeka, Wales, Misheni ya Mukti huko India, na kisha Azusa — jambo ambalo limewafanya wengi kuliona vuguvugu hili si sana kama uvumbuzi wa mwalimu mmoja bali kama mwamko mpana katika zama moja. Kwa vyovyote mtu atakavyolipima swali hilo, linatulinda tusimtwike mtu mmoja sifa wala lawama, na linatuelekeza, kama Maandiko yanavyofanya, kwa Mungu anayemwaga Roho wake mahali na jinsi apendavyo.It is worth adding that historians often note how Pentecostal-like outpourings appeared in several places at nearly the same time — Topeka, Wales, the Mukti Mission in India, and then Azusa — which has led many to see the movement less as the invention of a single teacher than as a broad stirring across one era. However one weighs that question, it guards us against pinning either the credit or the blame on one man, and it points us, as Scripture does, to the God who pours out His Spirit where and as He wills.

Kile Hadithi InachofundishaWhat the Story Teaches

Kuzaliwa kwa Upentekoste kunabeba mafundisho kwa kila Mkristo, vyovyote atakavyohitimisha kuhusu fundisho lake la kipekee. Kunatukumbusha kwamba Mungu bado analijilia kanisa lake, kwamba shauku ya uwepo na nguvu zake haipaswi kudharauliwa, na kwamba Injili ya Kristo ina nguvu ya kuvuka mipaka ile ile inayowagawa watu zaidi. Kunatukumbusha pia kwamba bidii lazima iunganishwe na mafundisho sahihi na uwajibikaji wa unyenyekevu, ili ari isije ikalitangulia Neno na kujikwaa. Maswali yaliyoibuliwa kwanza huko Topeka na Azusa tunayapima kwa uangalifu mahali pengine; hapa inatosha kushukuru kwamba, karne mpya ilipofunguka, Mungu alimwaga Roho wake upya na kuipeleka habari njema ya Mwanawe kuelekea miisho ya dunia.The birth of Pentecostalism carries lessons for every Christian, whatever he concludes about its distinctive doctrine. It reminds us that God still visits His church, that a longing for His presence and power is not to be despised, and that the gospel of Christ has strength to cross the very lines that most divide people. It reminds us, too, that fervor must be wedded to sound doctrine and humble accountability, lest zeal run ahead of the Word and stumble. The questions first pressed at Topeka and Azusa we weigh carefully elsewhere; here it is enough to give thanks that, as a new century opened, God poured out His Spirit afresh and sent the good news of His Son toward the ends of the earth.

Tukitazama MbeleLooking Ahead

Katika sehemu inayofuata tutaifuatilia hadithi hii mbele hadi katikati na mwishoni mwa karne ya ishirini, wakati uzoefu wa Kipentekoste ulipofurika nje ya madhehebu yake mapya na kuingia katika makanisa ya kihistoria — Uamsho wa Karismatiki na vuguvugu zilizokuja kuitwa Wimbi la Tatu.In the next unit we follow the story forward to the middle and later twentieth century, when the Pentecostal experience spilled beyond its own new denominations and into the historic churches — the Charismatic Renewal and the movements that came to be called the Third Wave.

Maswali ya MajadilianoDiscussion Questions

• Kwa nini ni muhimu kwamba njaa ya kumwagwa upya kwa Roho ilikuwa ikijengeka kwa miongo kadhaa kabla ya mwaka 1901?Why is it significant that a hunger for a fresh outpouring of the Spirit had been building for decades before 1901?
• Fundisho la Parham la ushahidi wa awali lilikuwa nini, na kwa nini kozi hii inalichunguza mahali pengine badala ya kuliamua hapa?What was Parham's doctrine of initial evidence, and why does this course examine it elsewhere rather than settle it here?
• Ni nini kilichoifanya ibada ya kuunganisha watu wa rangi zote katika Mtaa wa Azusa kuwa ya ajabu, na mgawanyiko uliofuata unatufundisha nini kuhusu uamsho unaopita kupitia watu wenye dhambi?What made the interracial worship at Azusa Street remarkable, and what does the later division teach us about revival passing through sinful people?
• Tunawezaje kushikilia pamoja shukrani kwa kazi halisi ya Mungu na uaminifu kuhusu makosa ya wale waliohusika nayo?How can we hold together gratitude for a genuine work of God and honesty about the failures of those involved in it?

Matumizi katika HudumaMinistry Application

Andika sentensi mbili au tatu ambazo ungeweza kuzitumia kulifundisha kusanyiko lako hadithi ya Mtaa wa Azusa kwa njia inayomshukuru Mungu kwa kazi yake huku ikijifunza kutokana na makosa ya wanadamu.Write two or three sentences you might use to teach your congregation the story of Azusa Street in a way that gives thanks for God's work while learning from its human failures.