Lilɛii Sɔrɔtoi Awiemɔ​—Nifeemɔ ko ni Miishwere

MƆ KO ni ná niiashikpamɔ ko ni ekaaa ni ji “wiemɔ ni eleee” ni ebɔi wiemɔ lɛ bo akɛ: “Hewalɛ ko ba mililɛi nɔ ni wiemɔi lɛ ho yɔɔ tamɔ nu. Mɛɛ miishɛɛ enɛ ji! Mina henumɔ ko akɛ mihe etse fe nine. Mibako mitsutsu shihilɛ mli dɔŋŋ.”

Nɛkɛ ji bɔ ni mɔ ko tsɔɔ eklɛŋklɛŋ niiashikpamɔ ni kɔɔ “wiemɔ ni eleee” ni ebɔi wiemɔ lɛ mli eha. Mɛi komɛi baabi yɛ gbɛ ni ja nɔ akɛ, ‘Shi mɛni ji enɛ hu?’ Ekɔɔ nifeemɔ loo hemɔkɛyeli ko ni yaa nɔ yɛ sɔlemɔi komɛi amli ni hii kɛ yei kɛɔ akɛ Nyɔŋmɔ mumɔ lɛ etsirɛ amɛ ni amɛwie yɛ lilɛii sɔrɔtoi loo maŋsɛɛ wiemɔi ni yɔɔ naakpɛɛ ni amɛleee lɛ amli lɛ he.

Eji jamɔŋ nifeemɔ ko ni miishwere kɛmiiya hiɛ. Be ko lɛ asusu akɛ mɛi ni yaa Pentekost sɔlemɔi lɛ pɛ feɔ nakai, shi amrɔ nɛɛ lilɛii sɔrɔtoi awiemɔ lɛ eteke jamɔ mli husui ni ale kɛjɛ jeeŋmɔ lɛ ni eyashɛ sɔlemɔi tamɔ Baptistbii, Episkopalbii, Lutherbii, Methodistbii, Presbyterianbii, kɛ Roma Katolekbii anɔ. Atsɔɔ shihilɛ ni gbɔmɛi nɛɛ baa mli lɛ mli akɛ mumɔ-nɔwomɔ, yiŋkamɔ, lamɔ shihilɛ, kɛ wɔɔ shihilɛ. Mɛi komɛi po tsɛɔ lɛ niiashikpamɔ ko ni kɛ bolɔmɔ baa. Teemɔŋ kɛ mumɔŋ kanyamɔ ko ni bɔleɔ mɔ he kɔɔ nɛkɛ wiemɔi sɔrɔtoi awiemɔ loo glossolalia nɛɛ he.

Mɛni Hewɔ Mɛi Sumɔɔ Nikeenii ni ji Lilɛii Sɔrɔtoi Ŋmɛnɛ Lɛ?

Cyril G. Williams tsɔɔ yɛ ewolo Tongues of the Spirit lɛ mli akɛ, ekolɛ “tsakpaa ko yɛ ni ka nyɛ ni anyɛɛɛ nɔ ko afee, kɛ bɔ ni ayɔɔ suɔmɔ kɛha ‘lilɛii sɔrɔtoi’ lɛ teŋ.” Etsɔɔ wiemɔi sɔrɔtoi awiemɔ lɛ mli akɛ, nifeemɔ ko ni fɛneɔ mɔ ni yɔɔ “tsamɔ hewalɛ ko akɛ nɔ ni baa haomɔ shi” kɛ “nɔ ni kɛ tsabaa haa mligbɛ naagbai.” Nijiaŋwujee yɛ sɔlemɔ lɛ nitsumɔ mli, henumɔŋ nɔnyɛɛ, nitsumɔ ni yeee omanye, gbele, shia mli haomɔi, loo weku lɛ mli hela ko ji nibii ni atsitsii ta akɛ nomɛi kɛ mumɔ-nɔwomɔ wiemɔi ni tamɔ nɛkɛ baa.

Nakai nɔŋŋ John P. Kildahl kɛɔ yɛ The Psychology of Speaking in Tongues lɛ mli akɛ, “yeyeeye-feemɔ ji taomɔ nii yɛ nyɛmɔ ni akɛwieɔ wiemɔi sɔrɔtoi lɛ mli.” Atsɔ nibii amlipɛimɔ kɛ saji ni abi mli jogbaŋŋ lɛ anɔ ana akɛ “mɛi ni wieɔ wiemɔi loo lilɛii sɔrɔtoi lɛ ateŋ oha fɛɛ mli 85 etsɔ niiashikpamɔ ni ji yeyeeye-feemɔ mli haomɔi ni atsɔɔ mli faŋŋ mli dani amɛbana lilɛii sɔrɔtoi awiemɔ lɛ.” Akɛ nɔkwɛmɔ nɔ lɛ, nyɛ ko miisumɔ ni ewie wiemɔi sɔrɔtoi koni enyɛ esɔle eha ebinuu ni he yeɔ kɛ kansa loo heloo mli fala ni gbooo lɛ. Nuu ko bɔi wiemɔi sɔrɔtoi awiemɔ beni enyɛɛɛ ekpɛ eyiŋ yɛ nitsumɔ mli hegbɛ ni akɛhaa lɛ lɛ he lɛ. Yoo ko bɔi wiemɔi sɔrɔtoi awiemɔ yɛ otsi pɛ sɛɛ beni ewu yafata gbɛjianɔtoo ko ni yeɔ buaa daatɔlɔi koni amɛye nɔ ni eka amɛhe nɛɛ nɔ kunim lɛ he lɛ.

Te Mɔ lɛ Nuɔ He Ehaa Tɛŋŋ?

Mɔ kroko ni wie wiemɔi sɔrɔtoi klɛŋklɛŋ kwraa lɛ bɔ amaniɛ akɛ: “Minu he akɛ mimligbɛ fɛɛ miishã mi, ni fɛi kɛ latsaa kulibii fɔ mi, minu he akɛ mitalɔiaŋ fɛɛ miikpokpo ni emli egbɔjɔ.” Nɔ ni fata wiemɔi sɔrɔtoi awiemɔ he niiashikpamɔ nɛɛ he hu ji sui komɛi ni yɔɔ naakpɛɛ ni efɔɔɔ kaa. Akɛ nɔkwɛmɔ nɔ lɛ, “shwɛ fioo kulɛ gbekɛ yoo ko ni eshɔ̃ keketee yɛ sɛi ko nɔ, ni ekuɛ ka sɛɛ, ni enanetsitsi mamɔ shikpɔŋ, ni enaji fɛɛ eshɔ̃ lɛ, diɛŋtsɛ sɛŋ nu gbe lɛ.” Yɛ sɔlemɔ nɛɛ eko kpee shishi lɛ, “nuu ko tu adaŋkwa kɛtsara nɔ kɛjɛ sɔlemɔtsu lɛ naagbee he kome kɛtee enaagbee he kroko lɛ.”

Nilelɔ William J. Samarin ŋma akɛ: “Kɛha mɛi krokomɛi lɛ, wiemɔi sɔrɔtoi awiemɔ ji taomɔ nii ni abiɔ ni ana akɛ no nɔ adamɔɔ afeɔ mɔ ni abaptisi lɛ yɛ Mumɔ Krɔŋkrɔŋ mli.” Kɛ enɛ bɛ lɛ, ahaa “amɛnuɔ he akɛ amɛshɛko.” Abuɔ enɛ hu akɛ “sɔlemɔ hetoo, ŋwɛi suɔmɔ kɛ nɔkpɛlɛmɔ nɔmimaa.” Mɛi krokomɛi ewie akɛ ehaa amɛnuɔ mligbɛ gbeekpamɔ, miishɛɛ, kɛ toiŋjɔlɛ he, kɛ “hewalɛ henumɔ babaoo” kɛ “henumɔ ni mli wa akɛ atsɔ mɔ pɔtɛɛ ko.”

Ani mumɔ-nɔwomɔ wiemɔi ji mumɔ krɔŋkrɔŋ lɛ nifeemɔ diɛŋtsɛ he odaseyeli? Ani nakai niiashikpamɔ lɛ haa anaa mɔ ko akɛ eji anɔkwa Kristofonyo? Ani wiemɔi sɔrɔtoi awiemɔ ji jamɔ ni akpɛlɛɔ nɔ ŋmɛnɛ lɛ fa? Nɛkɛ sanebimɔi nɛɛ sa nɔ ni fe hetoo ni ahaa yɛ oyaiyeli mli kɛkɛ ni asusuuu he. Mɛni hewɔ? Ejaakɛ wɔmiisumɔ ni wɔ jamɔ lɛ ana Nyɔŋmɔ nɔkpɛlɛmɔ kɛ ejɔɔmɔ.