Uamsho wa Karismatiki na Wimbi la TatuThe Charismatic Renewal and the Third Wave

Kutoka Vuguvugu Hadi UamshoFrom a Movement to a Renewal

Sehemu iliyopita ilifuatilia kuzaliwa kwa Upentekoste wa kale, ambao katika kizazi kimoja tu ulikua na kuwa madhehebu yake mapya duniani kote. Lakini hadithi haikuishia hapo. Katika nusu ya pili ya karne ya ishirini, uzoefu wa Kipentekoste ulivuka mipaka ya madhehebu hayo na kuanza kujitokeza mahali pasipotarajiwa — miongoni mwa Waepiskopali na Walutheri, Wapresbiteri na Wamethodisti, Wabaptisti na Wakatoliki wa Roma — na baadaye miongoni mwa Wakristo wa Kiinjili waliobaki na majina na desturi zao wenyewe. Wanahistoria kwa kawaida huueleza uenezi huu kwa kutumia "mawimbi" matatu yanayofuatana. Sehemu hii inayafuata mawimbi hayo hadi katika makanisa ya zama zetu.The previous unit followed the birth of classical Pentecostalism, which in a single generation grew into its own new denominations across the world. But the story did not end there. In the second half of the twentieth century, the Pentecostal experience broke out of those denominations and began to appear in unexpected places — among Episcopalians and Lutherans, Presbyterians and Methodists, Baptists and Roman Catholics — and later among evangelicals who kept their own names and habits. Historians commonly describe this spread in terms of three successive "waves." This unit follows those waves into the churches of our own age.

Kama katika sehemu iliyopita, tunasimulia jambo hili kama historia. Tunaeleza kwa haki kile kilichotokea na jinsi kilivyoeleweka, tukimshukuru Mungu kwa yaliyokuwa mema na kuwa wakweli kuhusu yaliyokuwa na matatizo, huku tukiacha upimaji wa mafundisho kwa sehemu zinazoyashughulikia moja kwa moja. Kuenea sana kwa uzoefu fulani ni jambo moja; iwapo fundisho lolote mahususi ni kweli ni jambo jingine, na tunayatenganisha maswali hayo katika somo lote, kama kozi hii ilivyofanya tangu mwanzo.As with the last unit, we tell this as history. We describe fairly what happened and how it was understood, giving thanks for what was good and being honest about what was troubled, while reserving the testing of doctrine for the units that take it up directly. The wide spread of an experience is one thing; whether any particular teaching is true is another, and we keep those questions apart throughout, as this course has done from the beginning.

Wimbi la Pili: Uamsho Katika Makanisa ya KihistoriaThe Second Wave: Renewal in the Historic Churches

Karibu mwaka 1960 jambo jipya lilianza kutokea. Karama zilizokuwa alama ya madhehebu ya Kipentekoste — kunena kwa lugha, unabii, maombi ya uponyaji — zilianza kujitokeza miongoni mwa Wakristo katika makanisa ya zamani yaliyokwisha imarika, waumini ambao hawakuwa na wazo lolote la kuyaacha. Alama inayotajwa mara nyingi ya mwanzo wa wimbi hili la pili ni mwaka huo, wakati Dennis Bennett, kasisi mkuu wa parokia ya Kanisa la Episkopali huko Van Nuys, California, alipowaambia waumini wake kwamba alikuwa amepokea ubatizo katika Roho Mtakatifu na kunena kwa lugha. Tangazo hilo lilisababisha msisimko mara moja na kuvuta usikivu wa taifa zima.Around the year 1960 something new began to happen. The gifts that had marked the Pentecostal denominations — tongues, prophecy, prayer for healing — started to appear among Christians in the old, established churches, believers who had no thought of leaving them. A common marker for the start of this second wave is that year, when Dennis Bennett, the rector of an Episcopal parish in Van Nuys, California, told his congregation that he had received the baptism in the Holy Spirit and had spoken in tongues. The announcement caused an immediate stir and drew national attention.

"Kwa maana katika Roho mmoja sisi sote tulibatizwa kuwa mwili mmoja, kwamba tu Wayahudi au Wayunani, kwamba tu watumwa au huru; sote tukanyweshwa Roho mmoja."1 Wakorintho 12:13 (SUV)"For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit."1 Corinthians 12:13 (NKJV)

Uzoefu huo haukubaki mahali pamoja. Katika miaka ya 1960, washiriki wa makanisa ya Kilutheri, Kipresbiteri, Kimethodisti, Kianglikana, Kibaptisti na mengineyo waliripoti kwamba wao pia walikuwa wamepokea ubatizo huo na karama zake. Tofauti na wimbi la kwanza, lililounda vyama vipya vya Kipentekoste, waumini hawa kwa sehemu kubwa walibaki ndani ya makanisa yao wenyewe, wakitumaini kuyahuisha kutoka ndani badala ya kuyaacha. Vuguvugu hili lilikuja kuitwa Uamsho wa Karismatiki, au wakati mwingine Upentekoste Mamboleo — uzoefu ule ule, sasa ukitiririka kupitia madhehebu ya kihistoria.The experience did not stay in one place. Through the 1960s, members of Lutheran, Presbyterian, Methodist, Anglican, Baptist, and other congregations reported that they too had received such a baptism and its gifts. Unlike the first wave, which had formed new Pentecostal bodies, these believers for the most part stayed within their own churches, hoping to renew them from within rather than to leave. This movement came to be called the Charismatic Renewal, or sometimes neo-Pentecostalism — the same experience, now flowing through the historic denominations.

Uamsho huu ulienea si kupitia mimbari tu bali pia kupitia mitandao ya walei. Full Gospel Business Men's Fellowship (Ushirika wa Wafanyabiashara wa Injili Kamili), ulioanzishwa miongoni mwa walei wa Kipentekoste, ukawa daraja lisilotarajiwa, ukiubeba uzoefu huo kuvuka mipaka ya madhehebu katika mikutano iliyofanyika katika kumbi za hoteli, ambapo Waepiskopali, Wabaptisti na Wakatoliki wangeweza kuketi bega kwa bega. Ushawishi wake ulifika hata katika ibada yenyewe: sehemu kubwa ya mtindo wa uimbaji wenye joto zaidi na ukaribu zaidi, ambao baadaye ulijaa katika makanisa ya aina nyingi, unaweza kufuatiliwa kwa sehemu hadi miaka hii ya uamsho, wakati namna ya sifa iliyo ya kibinafsi zaidi ilipoenea kwa upana.The renewal spread not only through pulpits but through lay networks. The Full Gospel Business Men's Fellowship, founded among Pentecostal laymen, became an unexpected bridge, carrying the experience across denominational lines in hotel-ballroom meetings where Episcopalians and Baptists and Catholics might sit side by side. Its influence reached even into worship itself: much of the warmer, more intimate style of singing that later filled churches of many kinds can be traced in part to these renewal years, when a more personal manner of praise spread widely.

Sambamba na uamsho katika makanisa yaliyoimarika, kulikuwa na vuguvugu la Jesus People (Watu wa Yesu) la mwishoni mwa miaka ya 1960 na mwanzoni mwa miaka ya 1970, wimbi la watu kumgeukia Kristo miongoni mwa vijana na wale waliopinga utamaduni uliozoeleka, ambao wengi wao walizikubali karama na kuleta mtindo mpya wa ibada usio rasmi katika makanisa waliyojiunga nayo. Mipaka kati ya mikondo hii haikuwahi kuwa nadhifu; kwa pamoja iliubadilisha mlio na hisia ya sehemu kubwa ya ibada ya Kikristo kwa kizazi kizima.Alongside the renewal in the established churches ran the Jesus People movement of the late 1960s and early 1970s, a wave of conversions among the young and the counter-cultural, many of whom embraced the gifts and brought a fresh, informal style of worship into the churches they joined. The lines between these currents were never tidy; together they reshaped the sound and the feel of much Christian worship for a generation.

Uamsho wa Karismatiki wa KikatolikiThe Catholic Charismatic Renewal

Mwaka 1967 uamsho huu ulilifikia Kanisa Katoliki la Roma. Kwa kawaida hufuatiliwa hadi mafungo ya mwezi Februari mwaka huo yaliyohudhuriwa na wanafunzi na wahadhiri kutoka Chuo Kikuu cha Duquesne huko Pittsburgh — yanayokumbukwa kama "Mwisho-Juma wa Duquesne" — ambapo baadhi ya waliokuwepo walieleza kwamba walipokea ubatizo katika Roho. Kutoka hapo uzoefu huo ulienea kwa kasi ya ajabu, kwanza kwa Wakatoliki katika Chuo Kikuu cha Notre Dame na Michigan State, kisha katika ulimwengu wote wa Kikatoliki, hadi ukawagusa mamilioni ya waumini Wakatoliki katika kila bara.In 1967 the renewal reached the Roman Catholic Church. It is usually traced to a retreat that February attended by students and faculty from Duquesne University in Pittsburgh — remembered as the "Duquesne Weekend" — where a number of those present described receiving a baptism in the Spirit. From there the experience spread with remarkable speed, first to Catholics at the University of Notre Dame and Michigan State, and then across the Catholic world, until it touched millions of Catholic believers on every continent.

Kozi hii haifungamani na dhehebu lolote, na haishughulikii hapa tofauti halisi na muhimu za mafundisho zinazowatofautisha Wakristo Wakatoliki na Waprotestanti; maswali hayo ni ya masomo mengine, na hatujifanyi kwamba ni madogo. Kinachoweza kusemwa, na kusemwa kwa upendo, ni hiki: katika miaka hiyo Wakatoliki wengi sana walivutwa kufungua Biblia zao, kuomba kwa joto jipya, na kutafuta msaada wa Roho Mtakatifu katika kumfuata Bwana Yesu. Kwa watu ambao imani yao ni ya thamani kwao na ambao ni sehemu kubwa mno ya kanisa katika Amerika ya Kusini na kwingineko, njaa hiyo mpya ya Maandiko, ya maombi na ya Kristo inastahili kukiriwa kwa furaha ya kweli, hata kama mambo mengine bado yanabaki kujadiliwa kati ya mapokeo hayo.This course is non-denominational, and it does not take up here the real and important doctrinal differences that distinguish Catholic and Protestant Christians; those questions belong to other studies, and we do not pretend they are small. What can be said, and said in charity, is this: in these years a great many Catholic believers were drawn to open their Bibles, to pray with new warmth, and to seek the Holy Spirit's help in following the Lord Jesus. For a people whose faith is dear to them and who make up so much of the church in Latin America and beyond, that renewed hunger for Scripture, prayer, and Christ is worth acknowledging with genuine gladness, whatever else remains to be discussed between the traditions.

Uamsho wa Kikatoliki ulikua na kuwa mkondo wa kudumu ndani ya kanisa hilo, ukikusanyika katika vikundi vya maombi na jumuiya za agano, na hatimaye ukapata kutambuliwa kwa tahadhari na uongozi wake. Kufikia mwisho wa karne ulikuwa na mamilioni mengi ya washiriki duniani kote, hasa katika Amerika ya Kusini, ambako maombi na ibada za kikarismatiki zikawa sehemu inayozoeleka ya maisha ya parokia kwa waumini wengi sana. Vyovyote mtu anavyoyapima maswali mapana kati ya mapokeo haya, ukubwa wenyewe wa uamsho huu miongoni mwa waumini Wakatoliki ni sehemu ya historia ya kweli ya zama zetu.The Catholic renewal grew into a lasting current within that church, gathering into prayer groups and covenant communities and eventually receiving cautious recognition from its leadership. By the close of the century it counted many millions of participants around the world, especially in Latin America, where charismatic prayer and worship became a familiar part of parish life for a great many faithful. However one judges the wider questions between the traditions, the sheer scale of this renewal among Catholic believers is part of the honest history of our age.

Wimbi la Tatu: Ishara na Maajabu Miongoni mwa Wakristo wa KiinjiliThe Third Wave: Signs and Wonders Among Evangelicals

Hatua nyingine ilijitokeza katika miaka ya 1980, ambayo C. Peter Wagner, profesa katika Seminari ya Fuller, aliiita "Wimbi la Tatu." Kwa jina hilo alimaanisha idadi inayoongezeka ya Wakristo Wainjilisti waliokuja kutumia karama za kiroho — kuwaombea wagonjwa, kutafuta maneno ya unabii, kufuatilia kile ambacho baadhi walikiita "uinjilisti wa nguvu" — lakini ambao mara nyingi hawakuchukua msamiati wa Upentekoste wa kale. Hasa, wengi wao hawakuzungumza juu ya ubatizo tofauti katika Roho unaothibitishwa kwa kunena kwa lugha, bali tu juu ya kila mwamini kuwa wazi kwa kazi ya Roho katika huduma ya kawaida ya Kikristo.A further stage appeared in the 1980s, which C. Peter Wagner, a professor at Fuller Seminary, named the "Third Wave." By it he meant a growing number of evangelical Christians who came to practice the spiritual gifts — praying for the sick, seeking words of prophecy, pursuing what some called "power evangelism" — but who often did not take on the classical Pentecostal vocabulary. In particular, many of them did not speak of a separate baptism in the Spirit evidenced by tongues, but simply of every believer being open to the Spirit's working in ordinary Christian ministry.

Sura inayojulikana zaidi ya wimbi hili la tatu ilikuwa vuguvugu la Vineyard, lililoongozwa na John Wimber, likisisitiza maombi ya uponyaji na matarajio kwamba Mungu bado anatenda kwa nguvu miongoni mwa watu wa kawaida. Ambapo wimbi la kwanza lilisisitiza ubatizo wa Roho ulio tofauti unaothibitishwa kwa kunena kwa lugha, na la pili likaubeba uzoefu huo hadi katika makanisa ya kihistoria, la tatu lilielekea kuuweka kando msamiati wa "ushahidi wa awali" na kuwaalika Wakristo wote tu kuzitafuta na kuzitumia karama.The best-known expression of this third wave was the Vineyard movement, led by John Wimber, with its emphasis on healing prayer and the expectation that God still acts in power among ordinary people. Where the first wave had stressed a distinct Spirit-baptism marked by tongues, and the second had carried that experience into the historic churches, the third tended to set the vocabulary of "initial evidence" aside and to invite all Christians simply to seek and use the gifts.

Mjadala ulikuwa mkali kiasi cha kufika hadi seminari. Kwa muda, somo kuhusu ishara na maajabu, lililofundishwa Fuller kwa ushiriki wa Wimber, liliwavuta wanafunzi wengi sana na kisha likazua utata wa kutosha hadi likawekwa kando — ishara ndogo ya jinsi ulimwengu mpana wa Kiinjilisti ulivyogawanyika vikali kuhusu iwapo desturi hizo zilistahili kuwa sehemu ya maisha ya kawaida ya kanisa. Mjadala huo huo ni sehemu ya sababu kozi hii inalitenganisha swali la kihistoria la jinsi vuguvugu hili lilivyoenea na swali la kibiblia la kile kinachopaswa kuaminiwa na kutendwa.The debate grew pointed enough to reach the seminaries. For a time a course on signs and wonders, taught at Fuller with Wimber's involvement, drew crowds of students and then enough controversy that it was set aside — a small sign of how sharply the wider evangelical world was divided over whether such practices belonged in the ordinary life of the church. That very debate is part of why this course keeps the historical question of how the movement spread apart from the biblical question of what ought to be believed and practiced.

Mawimbi Matatu, Swali Moja Likiwekwa KandoThree Waves, One Question Kept Apart

Inaweza kusaidia kuyashika mawimbi hayo matatu pamoja katika mtazamo mmoja. La kwanza lilikuwa Upentekoste wa kale, ulioanzisha madhehebu yake wenyewe na kusisitiza kunena kwa lugha kama ushahidi wa ubatizo wa Roho. La pili lilikuwa Uamsho wa Karismatiki, ulioleta karama katika makanisa ya kihistoria ya Kiprotestanti na ya Kikatoliki, ambayo washiriki wake kwa kiasi kikubwa walibaki ili kuyahuisha kutoka ndani. La tatu lilikuwa vuguvugu alilolipa jina Wagner, ambalo ndani yake Wakristo wa Kiinjili walitumia karama bila kuchukua mfumo wa Upentekoste wa kale. Makundi haya yanafaa kwa kweli, lakini si magumu yasiyopinda; mikondo hii inaingiliana, na Wakristo wengi wangekuwa vigumu kupangwa vizuri katika kundi moja tu.It may help to hold the three waves together in a single view. The first was classical Pentecostalism, which formed its own denominations and emphasized tongues as the evidence of Spirit-baptism. The second was the Charismatic Renewal, which carried the gifts into the historic Protestant and Catholic churches, whose members largely stayed to renew them from within. The third was the movement Wagner named, in which evangelicals practiced the gifts without adopting the classical Pentecostal framework. These categories are genuinely useful, but they are not rigid; the streams overlap, and many Christians would be hard to sort neatly into one.

"Mwili mmoja, na Roho mmoja, kama vile mlivyoitwa katika tumaini moja la mwito wenu. Bwana mmoja, imani moja, ubatizo mmoja."Waefeso 4:4–5 (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."Ephesians 4:4–5 (NKJV)

Jambo moja lazima lisemwe wazi kuhusu mawimbi yote matatu. Kwamba uzoefu fulani ulienea kwa upana sana, na kuwavuta waumini wengi wa dhati katika sehemu kubwa hivyo ya kanisa, hakuthibitishi peke yake kwamba fundisho lolote mahususi lililoambatanishwa nao ni kweli. Kukua kwa vuguvugu ni swali moja; usahihi wa mafundisho yake ni swali jingine. Kozi hii inaheshimu upana wa kile kilichotokea na kuyapima mafundisho kwa uangalifu mahali pake, ikijaribu kila dai kwa Maandiko badala ya kwa umaarufu wake.One thing must be said plainly about all three. That an experience spread so widely, and drew in so many sincere believers across so much of the church, does not by itself prove that any particular doctrine attached to it is true. The growth of a movement is one question; the soundness of its teaching is another. This course honors the breadth of what happened and weighs the doctrine carefully in its own place, testing every claim by Scripture rather than by its popularity.

Kitovu KinahamaThe Center of Gravity Shifts

Kufikia mwisho wa karne ya ishirini, vuguvugu hili katika mikondo yake yote lilikuwa, zaidi ya yote, jambo la Kusini mwa Dunia. Ukuaji wake mkubwa zaidi haukuwa tena Amerika ya Kaskazini wala Ulaya bali Afrika, Amerika ya Kusini na Asia, mara nyingi katika makanisa huru na ya kizalendo, na mara nyingi miongoni mwa maskini na watu wa kawaida. Mamia ya mamilioni wanaohesabiwa katika familia hii pana leo — kwa makadirio ya uangalifu wakikaribia milioni mia sita arobaini na nne — ni jumla ya mawimbi na mikondo hii yote kwa pamoja: Wapentekoste wa kale, wakarismatiki ndani ya makanisa ya kihistoria, Wakristo wa Kiinjili wa wimbi la tatu, na vuguvugu kubwa huru ambazo haziingii katika lebo zozote za zamani.By the end of the twentieth century, the movement in all its streams had become, above all, a phenomenon of the Global South. Its greatest growth was no longer in North America or Europe but in Africa, Latin America, and Asia, frequently in independent and indigenous churches, and frequently among the poor and the ordinary. The hundreds of millions counted in this broad family today — by careful estimate approaching six hundred and forty-four million — are the sum of all these waves and streams together: classical Pentecostals, charismatics within the historic churches, third-wave evangelicals, and vast independent movements that fit none of the older labels.

Sehemu kubwa ya ukuaji huu ilikuwa nje kabisa ya ramani za zamani za madhehebu. Makanisa makubwa huru na ya kizalendo yaliinuka — makanisa yaliyoanzishwa na Waafrika katika bara lote hilo, makusanyiko makubwa ya Kipentekoste nchini Brazili na Chile, na baadhi ya makusanyiko makubwa zaidi duniani nchini Korea Kusini na kwingineko Asia. Mara nyingi yakiongozwa na kujazwa na waumini wa kawaida na maskini, makanisa haya yalibeba misisitizo ya vuguvugu hili katika maumbo yao wenyewe ya kitamaduni, na leo ni sehemu kubwa ya mamia yake ya mamilioni.Much of this growth lay outside the older denominational maps altogether. Great independent and indigenous churches arose — African-initiated churches across that continent, huge Pentecostal congregations in Brazil and Chile, and some of the largest single congregations in the world in South Korea and elsewhere in Asia. Often led and filled by ordinary and poor believers, these churches carried the movement's emphases in their own cultural forms, and today they make up a large part of its hundreds of millions.

Kusoma kwa HakiReading It Fairly

Masimulizi ya kweli hayataficha matatizo yaliyokuja pamoja na uamsho huu, kama ambavyo hayakuficha yale ya wimbi la kwanza. Baadhi ya madhehebu yaliupinga, na machache yaligawanyika kwa sababu yake. Mikondo fulani ya kikarismatiki ilielekea kwenye fundisho la mafanikio na mapito mengine ya kupita kiasi yaliyochunguzwa katika sehemu iliyotangulia. Msisitizo wa Wimbi la Tatu juu ya ishara na maajabu ulizua mjadala mzito na wa kina, hasa miongoni mwa Wakristo wa Kiinjili walioogopa kwamba uzoefu ulikuwa ukiwekwa juu ya Neno. Na kama kila vuguvugu la wanadamu, uamsho huu ulibeba nia mchanganyiko na udhaifu wa kibinadamu pamoja na bidii yake.An honest account will not hide the troubles that came with the renewal any more than with the first wave. Some denominations resisted it, and a few divided over it. Certain charismatic streams drifted toward the prosperity teaching and the other excesses examined in an earlier unit. The Third Wave's stress on signs and wonders provoked serious and searching debate, not least among evangelicals who feared that experience was being set above the Word. And like every movement of people, the renewal carried mixed motives and human failings alongside its zeal.

Hata hivyo mambo mengi mema yalikuja kupitia vuguvugu hizi pia: upendo mpya kwa Maandiko na kwa maombi, ujasiri mpya katika uinjilisti, na hisia iliyorejeshwa kwamba Mungu aliye hai yu karibu na anatenda kazi. Tunaweka mema na mabaya bega kwa bega na kupima, kama siku zote, kwa Maandiko na kwa walio waaminifu badala ya kwa makosa au mifano mibaya kabisa. Pale vuguvugu hizi zilipowavuta watu kwa Kristo na Neno lake, tunashukuru; pale zilipoiacha bidii itangulie mbele ya mafundisho sahihi, mafundisho hayo lazima yajaribiwe na, pale yanaposhindwa, yakataliwe.Yet much that was good came through these movements as well: a renewed love for Scripture and for prayer, a fresh boldness in evangelism, and a recovered sense that the living God is near and at work. We set the good and the ill side by side and judge, as always, by Scripture and by the faithful rather than by the failures or the worst examples. Where these movements drew people to Christ and His Word, we give thanks; where they let zeal outrun sound teaching, that teaching must be tested and, where it fails, declined.

Jambo moja zaidi ni sehemu ya masimulizi ya haki. Pamoja na mgawanyiko wote ambao wakati mwingine ulisababisha, uamsho huu pia uliwaleta pamoja Wakristo waliokuwa wamesimama mbali kwa muda mrefu — Waprotestanti na Wakatoliki, wa lebo nyingi — kuomba na kusifu bega kwa bega, hata ikiwa ni kwa msimu mmoja tu na kuzunguka uzoefu waliokuwa nao kwa pamoja. Mikusanyiko hiyo haikufuta tofauti halisi za mafundisho zilizobaki; lakini kwa wengi ilikuwa ladha ya kwanza ya ushirika mpana zaidi wa Kikristo, na ukumbusho kwamba watu wa Roho hawafungiwi katika zizi lolote moja.One further note belongs to a fair telling. For all the division it sometimes caused, the renewal also brought together Christians who had long stood apart — Protestant and Catholic, of many labels — to pray and praise side by side, if only for a season and around a shared experience. Such gatherings did not erase the real differences of doctrine that remained; but they were, for many, a first taste of a wider Christian fellowship, and a reminder that the Spirit's people are not confined to any single fold.

Kile Hadithi Hii InachofundishaWhat the Story Teaches

Kuenea kwa uamsho huu katika karibu kila mapokeo — ya Kiprotestanti, ya Kikatoliki, ya Kiinjilisti na huru — kunabeba somo moja wazi kwa sisi sote. Shauku ya kumtamani Mungu aliye hai, na njaa ya Roho wake, inapatikana katika mazizi mengi ya kundi lake, mahali ambapo huenda tusipatarajie na miongoni mwa watu wasiofanana nasi kabisa. Hiyo ni sababu ya unyenyekevu, na ya upendo kwa waumini ambao ibada yao inatofautiana na yetu.The spread of the renewal across nearly every tradition — Protestant, Catholic, evangelical, and independent — carries one clear lesson for us all. A longing for the living God, and a hunger for His Spirit, is found in many folds of His flock, in places we might not expect and among people quite unlike ourselves. That is cause for humility, and for charity toward believers whose worship differs from our own.

"Yeye atanitukuza mimi; kwa kuwa atatwaa katika yaliyo yangu na kuwapasha habari."Yohana 16:14 (SUV)"He will glorify Me, for He will take of what is Mine and declare it to you."John 16:14 (NKJV)

Na katika vuguvugu hizi zote kipimo kimoja kinabaki kile kile, kipimo ambacho Bwana Mwenyewe alikitoa: iwapo kazi hiyo inamtukuza Yesu Kristo na kuwafanya watu wake wafanane naye zaidi. Pale Roho anapowavuta wanaume na wanawake kwa Maandiko, kwa maombi na kwa Mwokozi, tunashukuru bila kusita. Pale bidii inapotangulia mbele ya Neno, tunairudisha kwa upole kwenye Neno. Maswali ya mafundisho tunayapima katika sehemu zake; hapa inatosha kutambua, kwa shukrani na kwa utambuzi, jinsi tamaa ya Roho wa Mungu ilivyoenea kwa upana katika kanisa lake katika zama zetu.And across all these movements the one test remains constant, the test the Lord Himself gave: whether the work exalts Jesus Christ and makes His people more like Him. Where the Spirit draws men and women to Scripture, to prayer, and to the Savior, we give thanks without reserve. Where zeal runs ahead of the Word, we call it gently back to the Word. The doctrinal questions we weigh in their own units; here it is enough to mark, with both gratitude and discernment, how widely in our own age the desire for God's Spirit has spread through His church.

Kuangalia MbeleLooking Ahead

Katika sehemu inayofuata tunageuka kutoka historia kwenda kwenye somo ambalo daima limesimama karibu na kiini cha vuguvugu hili: uponyaji, miujiza na vita vya kiroho. Tutauliza Maandiko yanathibitisha nini kuhusu uweza wa Mungu wa kuponya na kuokoa, na jinsi waumini wanavyoweza kuutafuta bila kuanguka katika upotoshaji ambao mara nyingi huuzunguka.In the next unit we turn from history to a subject that has always stood near the heart of this movement: healing, miracles, and spiritual warfare. We will ask what Scripture affirms about God's power to heal and to deliver, and how believers may seek it without falling into the distortions that so often crowd around it.

Maswali ya MajadilianoDiscussion Questions

• Kwa nini uamsho wa karismatiki ulienea ndani ya makanisa ya kihistoria badala ya kuunda madhehebu mapya, na hilo huenda lilileta changamoto gani?Why did the charismatic renewal spread within the historic churches rather than forming new denominations, and what challenges might that have created?
• Seminari isiyofungamana na dhehebu lolote inapaswa kuzungumzaje kuhusu Uamsho wa Karismatiki wa Kikatoliki kwa wanafunzi walio katika eneo ambalo wengi ni Wakatoliki?How should a non-denominational seminary speak about the Catholic Charismatic Renewal for students in a largely Catholic region?
• Ni nini kililitofautisha Wimbi la Tatu na yale mawili ya kwanza, hasa kuhusu kunena kwa lugha na lugha ya ubatizo wa Roho?What distinguished the Third Wave from the first two, especially regarding tongues and the language of Spirit-baptism?
• Kwa nini kuenea kwa upana kwa uzoefu fulani katika kanisa hakuamui, peke yake, iwapo fundisho lake ni kweli?Why does the wide spread of an experience across the church not, by itself, settle whether its teaching is true?

Matumizi Katika HudumaMinistry Application

Andika sentensi mbili au tatu ambazo ungeweza kutumia kuwasaidia washiriki wa kanisa lako kuwafikiria kwa upendo waumini wa mapokeo mengine waliotafuta karama za Roho, huku bado mkipima mambo yote kwa Maandiko.Write two or three sentences you might use to help your congregation think charitably about believers in other traditions who have sought the Spirit's gifts, while still testing all things by Scripture.