Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 10: Kuendelea kwa Karama na Kukoma kwa Karama: Maoni Manne Yaliyoelezwa kwa HakiThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 10: Continuationism and Cessationism: The Four Views Fairly Stated

Mstari MkuuKey Verse

"Kwa hiyo, ndugu zangu, takeni sana kutabiri, wala msizuie kunena kwa lugha." (1 Wakorintho 14:39, SUV)"Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues." (1 Corinthians 14:39, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua kuendelea kwa karama (continuationism) na kukoma kwa karama (cessationism) na kusema pande hizo mbili zinakubaliana nini.1. Define continuationism and cessationism and say what the two sides agree on.

2. Kueleza maoni manne kwa haki: ya kukoma kwa karama, ya wazi lakini ya tahadhari, ya Wimbi la Tatu (Third Wave), na ya Kipentekoste.2. State four views fairly: cessationist, open but cautious, Third Wave, and Pentecostal.

3. Kueleza njia tatu za kusoma "ile iliyo kamilifu itakapokuja" katika 1 Wakorintho 13:8-10.3. Explain three ways of reading "when that which is perfect has come" in 1 Corinthians 13:8-10.

4. Kutoa angalau sababu tano kwa nini Wapentekoste wanashikilia kwamba karama zinaendelea.4. Give at least five reasons why Pentecostals hold that the gifts continue.

5. Kueleza jinsi mchungaji wa Kipentekoste anavyowatendea Wakristo wasiokubaliana naye.5. Describe how a Pentecostal pastor treats Christians who disagree.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kawaida, kwa ajili ya wanafunzi wanaoyashiriki. Ni cha kihafidhina na cha kiutatu (Utatu Mtakatifu). Nusu yake ya kwanza inaeleza maoni manne kama wanaoyashikilia wangeyaeleza. Nusu yake ya pili inahoji kwa ajili ya kuendelea kwa karama kutoka upande wa Kipentekoste. Tunafanya hivi waziwazi, kwa sababu mwanafunzi anapaswa kujua mwandishi anasimama wapi. Ubatizo katika Roho na ushahidi wa awali hufundishwa katika Kozi ya 2, Vipindi vya 4 na 5, na historia ya Wimbi la Tatu katika Kozi ya 1, Kipindi cha 9, kwa hiyo hatuyarudii hapa.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Its first half states four views as their holders would state them. Its second half argues for continuationism from the Pentecostal side. We do this openly, because a student should know where the writer stands. Spirit baptism and initial evidence are taught in Course 2, Units 4 and 5, and the history of the Third Wave in Course 1, Unit 9, so we do not repeat them here.

Swali Ni NiniWhat the Question Is

Kukoma kwa karama (cessationism) ni maoni kwamba baadhi au karama zote za kimiujiza za Roho zilikoma kipindi cha mitume kilipokoma. Karama zinazotajwa kwa kawaida ni lugha, tafsiri, unabii, uponyaji na miujiza. Kuendelea kwa karama (continuationism) ni maoni kwamba karama hizi hazijakoma na bado zinatolewa na Roho kwa kanisa.Cessationism is the view that some or all of the miraculous gifts of the Spirit ended when the apostolic age ended. The gifts usually named are tongues, interpretation, prophecy, healing and miracles. Continuationism is the view that these gifts have not ended and are still given by the Spirit to the church.

Kabla hatujaeleza maoni manne, angalia ni mambo mangapi pande zote mbili zinashiriki. Wanaoamini kukoma kwa karama na wanaoamini kuendelea kwa karama wanakubaliana kwamba Yesu Kristo ni Bwana na kwamba alifufuka kutoka kwa wafu. Wanakubaliana kwamba Biblia ni Neno la Mungu lililovuviwa na la mwisho. Wanaoamini kukoma kwa karama wengi pia wanaamini kwamba Mungu bado hujibu maombi kwa wagonjwa, bado huokoa, na bado huwaongoza watu wake. Hawakatai kwamba Mungu ana nguvu bali kwamba karama maalum zilizotajwa hapo juu zilikusudiwa kuendelea. Huu ni mzozo kati ya ndugu na dada. Si mgawanyiko kati ya waumini na wasioamini.Before we describe the four views, note how much both sides share. Cessationists and continuationists agree that Jesus Christ is Lord and that He rose from the dead. They agree that the Bible is God's inspired and final Word. Most cessationists also believe that God still answers prayer for the sick, still saves, and still guides His people. They deny not that God is powerful but that the particular gifts listed above were meant to continue. This is a disagreement between brothers and sisters. It is not a division between believers and unbelievers.

Maoni ManneThe Four Views

Wayne Grudem alihariri kitabu mwaka 1996 kiitwacho Are Miraculous Gifts for Today? Four Views. Kinaeleza misimamo ile ile minne tunayoisoma hapa, na ni mahali pazuri pa kuyasoma kwa maneno ya watetezi wake wenyewe.Wayne Grudem edited a book in 1996 called Are Miraculous Gifts for Today? Four Views. It sets out the same four positions we study here, and it is a good place to read them in the words of their own defenders.

1. Maoni ya kukoma kwa karama1. The cessationist view

Wanaoamini kukoma kwa karama wanashikilia kwamba karama za kimiujiza, au angalau zile za ufunuo kama unabii na lugha, zilitolewa kwa kanisa la mitume kwa wakati maalum kisha zikakoma. B. B. Warfield alihoji hili katika Counterfeit Miracles (1918). Richard Gaffin aliliwasilisha kwa namna makini katika Perspectives on Pentecost (1979) na katika kitabu cha Grudem.Cessationists hold that the miraculous gifts, or at least the revelatory ones such as prophecy and tongues, were given to the apostolic church for a particular time and then ceased. B. B. Warfield argued this in Counterfeit Miracles (1918). Richard Gaffin presented a careful form of it in Perspectives on Pentecost (1979) and in the Grudem volume.

Hoja zao kuu ni hizi.Their main arguments are these.

• Ishara zilithibitisha mitume na ujumbe wao. Waebrania 2:3-4 inasema kwamba ujumbe ulithibitishwa na wale waliomsikia Bwana, huku Mungu akishuhudia kwa ishara na maajabu. Paulo anaita "dalili za mtume" ishara na maajabu na miujiza (2 Wakorintho 12:12). Mitume walipokufa, ishara zao za kuthibitisha zilipita pamoja nao.• The signs confirmed the apostles and their message. Hebrews 2:3-4 says that the message was confirmed by those who heard the Lord, with God bearing witness by signs and wonders. Paul calls "the signs of an apostle" signs and wonders and mighty deeds (2 Corinthians 12:12). When the apostles died, their confirming signs passed with them.

• Kanisa limejengwa juu ya "msingi wa mitume na manabii" (Waefeso 2:20), na msingi huwekwa mara moja. Kwa hiyo karama za ufunuo zilikuwa za kipindi cha msingi.• The church is built on "the foundation of the apostles and prophets" (Ephesians 2:20), and a foundation is laid once. So the revelatory gifts belonged to the foundation period.

• Maandiko ni kamili na yanatosha. Kama unabii bado ulitoa neno la Mungu, ungetishia utoshelevu wa Biblia.• The Scriptures are complete and sufficient. If prophecy still gave God's word, it would threaten the sufficiency of the Bible.

• 1 Wakorintho 13:8-10 inasema karama zitapita "ukamilifu utakapokuja." Wanaoamini kukoma kwa karama wengi wanaelewa "kamilifu" kumaanisha Maandiko yaliyokamilika.• First Corinthians 13:8-10 says the gifts will pass away "when that which is perfect has come." Many cessationists take "perfect" to mean the completed Scriptures.

• Warfield na wengine walishikilia kwamba madai ya miujiza baada ya kipindi cha mitume yalikuwa dhaifu, yamechanganyika na hadithi za kale na makosa.• Warfield and others held that claims of miracles after the apostolic age were weak, mixed with legend and error.

Wasiwasi wao ni ule ambao tunaushiriki: mamlaka na utoshelevu wa Maandiko, na kuwalinda watu wa Mungu dhidi ya udanganyifu na kosa. Wanaoamini kukoma kwa karama mara nyingi wamekuwa walimu wazuri wa Biblia, na tumejifunza kutoka kwao.Their concern is one we share: the authority and sufficiency of Scripture, and the protection of God's people from fraud and error. Cessationists have often been good teachers of the Bible, and we have learned from them.

2. Maoni ya wazi lakini ya tahadhari2. The open but cautious view

Wainjilisti wengine, miongoni mwao Robert Saucy katika kitabu cha Grudem, wanashikilia kwamba Maandiko hayafundishi mwisho ulio wazi wa karama, kwa hiyo mtu hawezi kusema zimekoma. Lakini wana tahadhari juu ya madai yanayotolewa kwa jina la karama leo. Wanataka kila dai lijaribiwe, wana tahadhari na yeyote anayesema "Mungu alisema nami" kwa mamlaka makubwa, na kwa kawaida hawazitafuti karama kama sehemu ya kawaida ya maisha ya kanisa. Wachungaji wengi wa Kibaptisti na wengine wa kiinjilisti wako hapa.Some evangelicals, among them Robert Saucy in the Grudem volume, hold that Scripture does not teach a clear end to the gifts, and so one cannot say they have ceased. But they are careful about the claims made in the name of the gifts today. They want every claim tested, they are wary of anyone who says "God told me" with great authority, and they usually do not seek the gifts as a normal part of church life. Many Baptist and other evangelical pastors are here.

Nguvu yao ni unyenyekevu na heshima kubwa kwa utoshelevu wa Maandiko. Wanasimama kati ya anayeamini kukoma kwa karama na anayeamini kuendelea kwa karama, na hawamo kikamilifu katika kambi yoyote.Their strength is humility and a strong respect for the sufficiency of Scripture. They stand between the cessationist and the continuationist and do not belong fully to either camp.

3. Maoni ya Wimbi la Tatu3. The Third Wave view

"Wimbi la Tatu" ni jina linalopewa wainjilisti waliokuja kukubali na kutenda karama kuanzia miaka ya 1980, kama vuguvugu baada ya Upentekoste wa kawaida (wimbi la kwanza) na uamsho wa kikarismatiki (wimbi la pili). Linahusishwa na John Wimber na makanisa ya Vineyard na na Fuller Theological Seminary. Sam Storms alililetea utetezi katika kitabu cha Grudem, na Jack Deere, aliyekuwa profesa wa Agano la Kale katika Dallas Theological Seminary, alisimulia katika Surprised by the Power of the Spirit (1993) jinsi alivyohama kutoka kukoma kwa karama hadi kuamini karama.The "Third Wave" is the name given to evangelicals who came to accept and practice the gifts from the 1980s, as a movement after classical Pentecostalism (the first wave) and the charismatic renewal (the second wave). It is linked with John Wimber and the Vineyard churches and with Fuller Theological Seminary. Sam Storms defended it in the Grudem volume, and Jack Deere, a former Old Testament professor at Dallas Theological Seminary, told in Surprised by the Power of the Spirit (1993) how he moved from cessationism to belief in the gifts.

Walimu wa Wimbi la Tatu wanashikilia kwamba karama, pamoja na uponyaji na unabii, ni kwa kanisa leo na zinapaswa kuambatana na kuhubiriwa kwa injili. Kwa kawaida wanafundisha kwamba kila muumini anabatizwa katika Roho wakati wa kuongoka, na kwamba uzoefu wa baadaye ni kujazwa upya, na hawadai lugha kama ishara ya ubatizo katika Roho. Kozi ya 2, Kipindi cha 9 inaeleza mafundisho yao kwa kina zaidi. Tunafurahia njaa yao ya Roho, na tunatofautiana juu ya kufuatana (subsequence) na ushahidi wa awali.Third Wave teachers hold that the gifts, including healing and prophecy, are for the church today and should accompany the preaching of the gospel. They usually teach that every believer is baptized in the Spirit at conversion, and that later experiences are fresh fillings, and they do not require tongues as the sign of Spirit baptism. Course 2, Unit 9 describes their teaching more fully. We rejoice in their hunger for the Spirit, and we differ on subsequence and initial evidence.

4. Maoni ya Kipentekoste na ya kikarismatiki4. The Pentecostal and charismatic view

Wapentekoste wa kawaida wanashikilia kwamba karama zote za Roho zilizoorodheshwa katika Agano Jipya ni kwa kanisa hadi Bwana atakaporudi. Wengi pia wanafundisha kwamba ubatizo katika Roho ni uzoefu wa nguvu kwa ushuhuda unaofuata kuongoka, na wengi wanashikilia kwamba lugha ni ishara yake ya kwanza. Douglas Oss alitetea maoni ya Kipentekoste na ya kikarismatiki katika kitabu cha Grudem. Wasomi wa Kipentekoste hawakubaliani katika kila jambo dogo, na Gordon Fee, msomi wa Assemblies of God, ametilia shaka kama lugha zinapaswa kufundishwa kama ishara ya lazima ya kwanza. Hata hivyo, juu ya swali la kipindi hiki tunakubaliana: karama zinaendelea.Classical Pentecostals hold that all the gifts of the Spirit listed in the New Testament are for the church until the Lord returns. Most also teach that Spirit baptism is an experience of power for witness that follows conversion, and many hold that tongues are its first sign. Douglas Oss defended a Pentecostal and charismatic view in the Grudem volume. Pentecostal scholars do not agree on every detail, and Gordon Fee, an Assemblies of God scholar, has questioned whether tongues should be taught as a necessary first sign. On the question of this unit, however, we are agreed: the gifts continue.

Maandiko YanayobishaniwaKey Texts in Dispute

1 Wakorintho 13:8-101 Corinthians 13:8-10

Paulo anaandika, "unabii utabatilika; zipo lugha, zitakoma; yapo maarifa, yatabatilika. ... lakini ukamilifu utakapokuja, hapo litakalokuwa kwa sehemu litabatilika." Wafasiri wanatoa majibu makuu matatu juu ya wakati "kamilifu litakapokuja."Paul writes, "whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. . . . But when that which is perfect has come, then that which is in part will be done away." Interpreters give three main answers about the time "when the perfect has come."

1. Maandiko yaliyokamilika, kama wanaoamini kukoma kwa karama wengi wanavyofundisha.1. The completed Scriptures, as many cessationists teach.

2. Ukomavu wa kanisa, kama wafasiri wengine wanavyofundisha.2. The maturity of the church, as some interpreters teach.

3. Kurudi kwa Kristo na uzima ujao, kama Wapentekoste wengi wanavyofundisha.3. The return of Christ and the life to come, as most Pentecostals teach.

Tunatoa sababu tatu kwa usomaji wa tatu. Kwanza, Paulo anaendelea, "Maana sasa tunaona katika kioo, kwa fumbo; wakati ule tutaona uso kwa uso" (13:12). Kuona "uso kwa uso" na kujua "kama mimi nilivyofahamika" kunasikika kama mkutano na Kristo na si kama kufungwa kwa kitabu. Pili, Paulo anaorodhesha mambo matatu yanayokoma pamoja: unabii, lugha na maarifa. Kama karama za unabii na lugha zilikoma Agano Jipya lilipokamilika, maarifa nayo yangekoma, na hakuna anayeamini hivyo. Tatu, Wakorintho wasingeweza kuelewa kwa shida rejeo la Agano Jipya ambalo bado halikuwepo katika umbo kamili. Tunashikilia usomaji huu kwa unyenyekevu, kwa kuwa wafasiri wacha Mungu wanatofautiana.We give three reasons for the third reading. First, Paul goes on, "For now we see in a mirror, dimly, but then face to face" (13:12). Seeing "face to face" and knowing "just as I also am known" sound like the meeting with Christ and not like the closing of a book. Second, Paul lists three things that end together: prophecy, tongues and knowledge. If the gifts of prophecy and tongues ended when the New Testament was finished, knowledge would have ended too, and no one believes that. Third, the Corinthians could hardly have understood a reference to a New Testament that did not yet exist in complete form. We hold this reading humbly, since godly interpreters differ.

Waebrania 2:3-4 na 2 Wakorintho 12:12Hebrews 2:3-4 and 2 Corinthians 12:12

Maandiko haya yanaonyesha kwamba ishara zilithibitisha ujumbe wa mitume. Tunakubali. Lakini hayasemi kwamba ishara zilikuwa na mipaka kwa mitume tu au kwamba ishara zingekoma. Stefano na Filipo hawakuwa mitume, hata hivyo walifanya ishara na maajabu (Matendo 6:8; 8:6-7). Wagalatia, waliokuwa waumini wa kawaida, walipata miujiza kati yao (Wagalatia 3:5). Paulo anasema juu ya "dalili za mtume" kwa sababu anatetea nafasi yake mwenyewe dhidi ya wapinzani. Hasemi kwamba hakuna mtu mwingine anayeweza kuwa na ishara.These texts show that signs confirmed the apostles' message. We agree. But they do not say that signs were limited to the apostles or that the signs would stop. Stephen and Philip were not apostles, yet they did signs and wonders (Acts 6:8; 8:6-7). The Galatians, who were ordinary believers, experienced miracles among them (Galatians 3:5). Paul speaks of "the signs of an apostle" because he is defending his own office against rivals. He does not say that no one else may have signs.

Waefeso 2:20Ephesians 2:20

Mitume na manabii ni msingi. Tunakubali kwamba wale Kumi na Wawili na Paulo walikuwa na nafasi ya pekee kama mashahidi waliojionea na waweka-msingi, na kwamba maandishi yao ni Maandiko. Lakini Agano Jipya pia linaeleza manabii wa kusanyiko ambao maneno yao yanapaswa kuhukumiwa na wengine (1 Wakorintho 14:29). Hii ndiyo sababu kupima ni mada kuu ya kozi hii (Kipindi cha 8). Unabii unaojaribiwa na ulio chini ya Maandiko hauongezi Biblia.The apostles and prophets are the foundation. We agree that the Twelve and Paul had a unique place as eyewitnesses and foundation-layers, and that their writings are Scripture. But the New Testament also describes congregational prophets whose words are to be judged by others (1 Corinthians 14:29). This is why testing is a major theme of this course (Unit 8). Prophecy that is tested and subject to Scripture does not add to the Bible.

Hoja ya Kipentekoste kwa Kuendelea kwa KaramaThe Pentecostal Case for Continuationism

Baada ya kueleza maoni, sasa tunasema tunasimama wapi na kwa nini. Tunatoa sababu saba.Having stated the views, we now say where we stand and why. We offer seven reasons.

1. Biblia haisemi kamwe kwamba karama zingekoma kabla Bwana hajarudi. Mamlaka yetu ya mwisho ni Maandiko, si uzoefu. Kama Agano Jipya lingesema, "Karama hizi zitakoma mtume wa mwisho atakapokufa," tungeliamini. Halisemi hivyo. Paulo analiamuru kanisa kutafuta karama na kuwaambia wasizuie lugha (1 Wakorintho 14:1, 39). Hatoi kikomo cha wakati. Mzigo wa uthibitisho uko kwa wale wanaoongeza kimoja.1. The Bible never says the gifts would end before the Lord returns. Our final authority is Scripture, not experience. If the New Testament had said, "These gifts will stop when the last apostle dies," we would believe it. It does not. Paul commands the church to seek the gifts and tells them not to forbid tongues (1 Corinthians 14:1, 39). He gives no time limit. The burden of proof lies on those who add one.

2. Siku za mwisho zinajumuisha siku zetu. Petro anasema kwamba ahadi ya Yoeli inatimizwa Pentekoste: "Mungu asema, Mimi nitamimina Roho yangu juu ya wote wenye mwili" (Matendo 2:17). Siku za mwisho zilianza Pentekoste na zinaendelea hadi Kristo atakaporudi. Kisha anasema, "Kwa maana ahadi hiyo ni kwa ajili yenu, na kwa ajili ya watoto wenu, na kwa ajili ya wote walio mbali, wowote watakaoitwa na Bwana Mungu wetu" (Matendo 2:39). "Walio mbali" inafikia umbali na wakati pia.2. The last days include our days. Peter says that Joel's promise is fulfilled at Pentecost: "And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh" (Acts 2:17). The last days began at Pentecost and continue until Christ returns. Then he says, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). "Afar off" reaches across both distance and time.

3. Karama zilitolewa ili kuujenga mwili mzima. Paulo anasema dhihirisho la Roho ni "ili kufaidiana" (1 Wakorintho 12:7). Unabii hujenga, hutia moyo na hufariji (14:3). Karama hazikutolewa kwa ajili ya kuwathibitisha mitume tu. Waefeso 4:11-13 inasema Bwana aliwapa watumishi wake ili kuwakamilisha watakatifu "hata sisi sote tufikie umoja wa imani." Lengo hilo bado halijafikiwa, na kuwakamilisha kwa Roho hakujakwisha.3. The gifts were given to build up the whole body. Paul says the manifestation of the Spirit is for "the profit of all" (1 Corinthians 12:7). Prophecy builds up, encourages and comforts (14:3). The gifts were not given merely to prove the apostles. Ephesians 4:11-13 says the Lord gave His servants to equip the saints "till we all come to the unity of the faith." That goal has not yet been reached, and the Spirit's equipping has not finished.

4. Waumini wa kawaida walitumia karama. Katika Agano Jipya karama zinapatikana kwa waumini ambao hawakuwa mitume: Stefano, Filipo, Anania wa Dameski, nabii Agabo (Matendo 11:28; 21:10-11), kanisa la Korintho, na Wagalatia. Kama karama zilikuwa za mitume tu, hili lingekuwa vigumu kueleza.4. Ordinary believers used the gifts. In the New Testament the gifts are found among believers who were not apostles: Stephen, Philip, Ananias of Damascus, the prophet Agabus (Acts 11:28; 21:10-11), the Corinthian church, and the Galatians. If the gifts belonged only to the apostles, this would be hard to explain.

5. Biblia iliyofungwa haifungi kazi ya Roho. Tunashikilia kwa uthabiti kama wanaoamini kukoma kwa karama kwamba Maandiko ni kamili na ya mwisho. Kila unabii lazima ujaribiwe kwayo, na hakuna unabii unaolingana nayo. Karama iliyojaribiwa na iliyofungwa na Maandiko haitishi utoshelevu. Inalitumikia Neno lile lile. Kwa kweli, Roho yule yule aliyevuvia Biblia ndiye anayeitumia mioyoni leo.5. A closed Bible does not close the Spirit's work. We hold as firmly as cessationists that Scripture is complete and final. Every prophecy must be tested by it, and no prophecy is equal to it. A tested, Scripture-bound gift does not threaten sufficiency. It serves the same Word. In fact, the same Spirit who inspired the Bible is the one who applies it to hearts today.

6. Historia ya kanisa haionyeshi mwisho ulio wazi. Mababa wa kanisa kama Justin Martyr na Irenaeus, katika karne ya pili, wanasema juu ya karama za rohoni zikiendelea kati ya Wakristo. Augustine, katika The City of God (Mji wa Mungu), anasimulia uponyaji aliokuwa akiujua. Umontani (Montanism) wa karne ya pili unaonyesha kwamba matumizi mabaya yalikuwepo mapema sana, na kanisa lilikuwa sahihi kuyapima. Warfield alitilia shaka kumbukumbu hizi, na wanahistoria wanaendelea kujadili jinsi ya kuzisoma. Tunasema kwamba historia haitupi tarehe ambapo karama zilikoma, na mahali ambapo karama zilikuwa kimya tunadhani sababu mara nyingi ilikuwa kutokuamini, ibada ya mazoea na hofu na si Mungu kuondoa chochote.6. Church history does not show a clear end. Church fathers such as Justin Martyr and Irenaeus, in the second century, speak of spiritual gifts continuing among Christians. Augustine, in The City of God, tells of healings that he knew about. Montanism in the second century shows that there were abuses very early, and the church was right to test them. Warfield doubted these records, and historians continue to debate how to read them. We say that history does not give us a date when the gifts ended, and where the gifts were quiet we think the cause was often unbelief, formalism and fear and not any withdrawal by God.

7. Ushuhuda wa kanisa la ulimwengu mzima unathibitisha yale Maandiko yanayofundisha. Hatujengi fundisho juu ya uzoefu. Lakini katika Afrika, Amerika ya Kusini na Asia, mamilioni ya waumini wanashuhudia uponyaji, ukombozi na karama katika maisha yao wenyewe, kama Kozi ya 1 inavyoeleza. Wanaoamini kukoma kwa karama wanaonya kwa haki kwamba baadhi ya madai ni ya uongo, na tunakubali kwamba madai haya lazima yajaribiwe. Hata hivyo ukubwa na kuenea kwa ushuhuda kunastahili kusikilizwa. Unaendana na yale Maandiko yanayoahidi kuhusu tabia ya Mungu: "Yesu Kristo ni yeye yule, jana na leo na hata milele" (Waebrania 13:8).7. The witness of the global church confirms what Scripture teaches. We do not build doctrine on experience. But in Africa, Latin America and Asia, millions of believers testify to healing, deliverance and the gifts in their own lives, as Course 1 describes. Cessationists rightly warn that some claims are false, and we agree that these claims must be tested. Yet the size and the spread of the testimony deserves a hearing. It fits what Scripture promises about the character of God: "Jesus Christ is the same yesterday, today, and forever" (Hebrews 13:8).

Pingamizi mbili zaidiTwo further objections

"Kama karama zinaendelea, kwa nini si mitume?" Maandiko yanatumia "mtume" kwa njia mbili. Wale Kumi na Wawili na Paulo walikuwa mashahidi wa Bwana aliyefufuka na waliweka msingi, na hawana warithi kwa maana hiyo. Lakini Barnaba naye anaitwa mtume (Matendo 14:14), na neno hilo linaweza kumaanisha "mtu aliyetumwa." Makanisa mengi ya Kipentekoste yanalitumia kwa maana hii ya pili kwa wamisionari na waanzilishi wa makanisa, na mengine hayatumii neno hilo. Hatudai Maandiko mapya au mamlaka yanayosimama juu ya mitume."If the gifts continue, why not apostles?" Scripture uses "apostle" in two ways. The Twelve and Paul were witnesses of the risen Lord and laid the foundation, and they have no successors in that sense. But Barnabas, too, is called an apostle (Acts 14:14), and the word can mean "one sent out." Many Pentecostal churches use it in this second sense for missionaries and church planters, and some do not use the term. We do not claim new Scripture or an authority that stands over the apostles.

"Kama Mungu huponya leo, kwa nini si wote wanaoponywa?" Tunakubali kwamba hatujui kwa nini. Vipindi vya 5 na 6 vinashughulikia swali hili kwa uangalifu."If God heals today, why are not all healed?" We admit that we do not know why. Units 5 and 6 treat this question with care.

Jinsi Tunavyowatendea Wasiokubaliana NasiHow We Treat Those Who Disagree

Bwana hakutupa fundisho letu kama silaha. Paulo anafundisha kwamba karama hazifai kitu bila upendo (1 Wakorintho 13:1-3). Mchungaji wa Kipentekoste anapaswa kushikilia imani yake kwa uthabiti na kuwatendea waumini wengine kwa wema. Hatupaswi kusema kwamba ndugu anayeamini kukoma kwa karama ni baridi, au hana Roho, au hajaokoka. Ana Roho, kama kila muumini. Hatupaswi kubishana ili kushinda, na tunapaswa kusikiliza kile kilicho kweli katika wasiwasi wake. Wengi wanaoamini kukoma kwa karama wamelinda makanisa dhidi ya madhara halisi. Wakati huo huo, tunaomba adabu ile ile kutoka kwao. Tunafuata usawa wa Paulo: usizuie lugha, na pia yote yafanyike kwa utaratibu. Umoja katika injili ni mkubwa kuliko kukubaliana juu ya mada hii.The Lord did not give us our doctrine as a weapon. Paul teaches that the gifts are worthless without love (1 Corinthians 13:1-3). A Pentecostal pastor should hold his conviction firmly and treat other believers kindly. We should not say that a brother who is a cessationist is cold, or has no Spirit, or is not saved. He has the Spirit, as every believer does. We should not argue to win, and we should listen for what is true in his concern. Many cessationists have protected churches from real harm. At the same time, we ask the same courtesy from them. We follow Paul's balance: do not forbid tongues, and also let everything be done in order. Unity in the gospel is greater than agreement on this subject.

Matumizi ya KichungajiPastoral Application

Binti kijana katika kanisa anamwambia mchungaji wake kwamba mjomba wake, mchungaji katika kanisa lingine, alisema kwamba lugha na unabii vilikoma na mitume na kwamba kanisa lake limekosea. Anauliza, "Je, imani yangu ni ya makosa?"A young woman in the church tells her pastor that her uncle, a pastor in another church, said that tongues and prophecy ended with the apostles and that her church is mistaken. She asks, "Is my faith wrong?"

Mchungaji anamshukuru kwa kuuliza. Kwanza anauliza mjomba wake alisema nini hasa na alikuwa anaogopa nini. Anamkumbusha kwamba mjomba wake ni ndugu anayependa Biblia. Kisha anafungua Biblia pamoja naye. Wanasoma Matendo 2:17 na 2:39, na 1 Wakorintho 14:1 na 14:39. Wanasoma 1 Wakorintho 13:8-12 polepole na kuuliza ni nani andiko hilo linasema ataona uso kwa uso. Anaeleza usomaji wa kukoma kwa karama wa kifungu hicho kwa uaminifu na kutoa sababu kwa nini sisi tunakisoma tofauti. Pia anamwambia kwamba swali hili si kipimo cha wokovu. Mwishowe anamtia moyo amwandikie mjomba wake kwa heshima, amshukuru, na aseme alichokiona na kujifunza.The pastor thanks her for asking. He asks first what her uncle actually said and what he was afraid of. He reminds her that her uncle is a brother who loves the Bible. Then he opens the Bible with her. They read Acts 2:17 and 2:39, and 1 Corinthians 14:1 and 14:39. They read 1 Corinthians 13:8-12 slowly and ask who the passage says will see face to face. He explains the cessationist reading of the passage honestly and gives the reasons we read it differently. He also tells her that the question is not a test of salvation. Finally he encourages her to write to her uncle with respect, to thank him, and to say what she has seen and learned.

MuhtasariSummary

Wanaoamini kukoma kwa karama wanashikilia kwamba karama za kimiujiza zilikoma na kipindi cha mitume. Wanarejelea dalili za mtume, msingi wa mitume na manabii, utoshelevu wa Maandiko, na 1 Wakorintho 13:8-10. Maoni ya wazi lakini ya tahadhari hayapati mwisho ulio wazi wa kibiblia lakini yana tahadhari juu ya madai ya sasa. Wimbi la Tatu linafundisha karama kwa leo bila ubatizo katika Roho baada ya kuongoka wala lugha kama ishara ya kwanza. Wapentekoste wa kawaida wanashikilia kwamba karama zote zinaendelea hadi Kristo atakaporudi. Tunatoa sababu saba: hakuna andiko linaloziisha, siku za mwisho zinaendelea, karama hujenga mwili mzima, waumini wa kawaida walizitumia, Biblia iliyofungwa haifungi kazi ya Roho, historia haionyeshi mwisho ulio wazi, na kanisa la ulimwengu mzima linashuhudia. Tunashikilia maoni yetu kwa imani thabiti na tunawatendea wanaotofautiana nasi kama ndugu na dada.Cessationists hold that the miraculous gifts ended with the apostolic age. They appeal to the signs of an apostle, the foundation of the apostles and prophets, the sufficiency of Scripture, and 1 Corinthians 13:8-10. The open-but-cautious view finds no clear biblical end but is careful about present claims. The Third Wave teaches the gifts for today without Spirit baptism after conversion or tongues as the first sign. Classical Pentecostals hold that all the gifts continue until Christ returns. We give seven reasons: no text ends them, the last days continue, the gifts build up the whole body, ordinary believers used them, a closed Bible does not close the Spirit's work, history shows no clear end, and the global church bears witness. We hold our view with conviction and treat those who differ as brothers and sisters.

Usomaji ZaidiFurther Reading

• Wayne Grudem, mhariri, Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni kwa Leo? Maoni Manne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

• Richard B. Gaffin Jr., Perspectives on Pentecost (1979) (Mitazamo juu ya Pentekoste), utafiti wa kukoma kwa karama.• Richard B. Gaffin Jr., Perspectives on Pentecost (1979), a cessationist study.

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

• Jack Deere, Surprised by the Power of the Spirit (1993) (Kushangazwa na Nguvu za Roho).• Jack Deere, Surprised by the Power of the Spirit (1993).

• Gordon D. Fee, God's Empowering Presence (1994) (Uwepo wa Mungu Unaowezesha).• Gordon D. Fee, God's Empowering Presence (1994).

• Max Turner, The Holy Spirit and Spiritual Gifts (1996) (Roho Mtakatifu na Karama za Roho).• Max Turner, The Holy Spirit and Spiritual Gifts (1996).

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