Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 2: Warumi 12, 1 Wakorintho 12-14, Waefeso 4: Orodha za KaramaThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 2: Romans 12, 1 Corinthians 12-14, Ephesians 4: The Gift Lists

Mstari MkuuKey Verse

"Lakini kila mtu hupewa dhihirisho la Roho ili kufaidiana." (1 Wakorintho 12:7, SUV)"But the manifestation of the Spirit is given to each one for the profit of all." (1 Corinthians 12:7, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza neno la Kigiriki charisma linamaanisha nini na kwa nini Paulo analitumia kwa karama za rohoni.1. Explain what the Greek word charisma means and why Paul uses it for spiritual gifts.

2. Kutaja karama zilizo katika 1 Wakorintho 12:8-10 na kuzipanga katika makundi kwa jinsi ya jadi ya Kipentekoste.2. Name the gifts in 1 Corinthians 12:8-10 and group them in the traditional Pentecostal way.

3. Kulinganisha orodha zilizo katika Warumi 12, 1 Wakorintho 12 na Waefeso 4, na kueleza kwa nini orodha hizo zinatofautiana.3. Compare the lists in Romans 12, 1 Corinthians 12 and Ephesians 4, and say why the lists differ.

4. Kujibu dai kwamba baadhi ya karama ni "za asili" na nyingine ni "za kimiujiza," na dai kwamba orodha hizo ni kamili.4. Answer the claim that some gifts are "natural" and others "supernatural," and the claim that the lists are complete.

5. Kueleza jinsi upendo (1 Wakorintho 13) na utaratibu (1 Wakorintho 14) unavyotawala matumizi ya karama kanisani.5. Explain how love (1 Corinthians 13) and order (1 Corinthians 14) govern the use of gifts in the church.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kawaida, kwa ajili ya wanafunzi wanaoyashiriki. Ni ya kihafidhina na ya kiutatu (Utatu Mtakatifu). Tunaamini kwamba karama za Roho zimetolewa kwa kanisa leo. Wakristo wengine waaminifu hawakubaliani, na tunaeleza mawazo yao kwa haki kabla ya kutoa jibu letu. Kwa historia ya vuguvugu hili angalia Kozi ya 1, na kwa ubatizo katika Roho Mtakatifu angalia Kozi ya 2, Vipindi vya 4 na 5. Katika Kipindi cha 1 tulisoma juu ya Roho katika Agano la Kale na katika Yesu. Sasa tunageukia mafundisho makuu ya Agano Jipya kuhusu karama.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We believe the gifts of the Spirit are given to the church today. Other faithful Christians disagree, and we state their views fairly before we answer. For the history of the movement see Course 1, and for Spirit baptism see Course 2, Units 4 and 5. In Unit 1 we studied the Spirit in the Old Testament and in Jesus. Now we turn to the main New Testament teaching about the gifts.

Karama ya Roho ni Nini?What Is a Spiritual Gift?

Neno la Paulo kwa karama ni charisma, linalotokana na charis, "neema." Charisma ni zawadi ya neema: kitu anachotoa Mungu bure, kisichopatikana kwa kustahili. Paulo anapoanza mafundisho yake juu ya jambo hili, anatumia neno linalohusiana, pneumatika, "mambo ya rohoni" au "mambo ya kiroho" (1 Wakorintho 12:1), kisha anasema juu ya charismata, "karama" (12:4). Neno "kikarismatiki" linatokana na shina hili.Paul's word for a gift is charisma, which comes from charis, "grace." A charisma is a grace-gift: something given freely by God, not earned. When Paul begins his teaching on the subject, he uses a related word, pneumatika, "spiritual things" or "spiritual matters" (1 Corinthians 12:1), and then speaks of charismata, "gifts" (12:4). The word "charismatic" comes from this root.

Mambo matatu yanafuata kutokana na neno lenyewe.Three points follow from the word itself.

Kwanza, karama ni zawadi. Hakuna mtu anayepata karama ya Roho kwa kuwa mtakatifu vya kutosha, na hakuna anayeimiliki. Paulo anasema Roho anagawa "kwa kila mtu peke yake kama apendavyo" (1 Wakorintho 12:11).First, the gifts are gifts. No one earns a gift of the Spirit by being holy enough, and no one owns one. Paul says the Spirit distributes "to each one individually as He wills" (1 Corinthians 12:11).

Pili, karama ni kwa ajili ya wengine. Mstari wetu mkuu unasema dhihirisho la Roho hutolewa "ili kufaidiana." Karama si tuzo ya kibinafsi. Ni njia ambayo Roho analihudumia kanisa kupitia kiungo kimoja.Second, the gifts are for others. Our key verse says the manifestation of the Spirit is given "for the profit of all." A gift is not a personal prize. It is a way for the Spirit to serve the church through one member.

Tatu, karama ni za kila mwamini. Paulo anasema dhihirisho hutolewa "kwa kila mtu." Si kila mtu ana kila karama, lakini kila mwamini ana nafasi katika mwili.Third, the gifts belong to every believer. Paul says the manifestation is given "to each one." Not every person has every gift, but every believer has a place in the body.

Mfumo wa KiutatuThe Trinitarian Frame

Paulo anaanza mafundisho yake na Utatu: "Basi pana tofauti za karama, lakini Roho ni yeye yule; pana tofauti za huduma, na Bwana ni yeye yule; pana tofauti za miujiza, lakini Mungu ni yeye yule, ayafanyaye yote katika wote" (1 Wakorintho 12:4-6). Karama zinatoka kwa Roho, huduma zinamtumikia Bwana Yesu, na matendo ni kazi ya Baba. Mungu mmoja anatoa aina nyingi ndani ya umoja. Hili latulinda dhidi ya makosa mawili. Kosa la kwanza ni kudhani kwamba karama za Roho zinasimama mbali na Kristo. Kosa la pili ni kusahau kwamba Roho yupo ili kumtukuza Yesu (Yohana 16:14).Paul begins his teaching with the Trinity: "There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all" (1 Corinthians 12:4-6). Gifts come from the Spirit, ministries serve the Lord Jesus, and the activities are the work of the Father. The one God gives variety within unity. This protects us from two errors. One is to think that the Spirit's gifts stand apart from Christ. The other is to forget that the Spirit exists to glorify Jesus (John 16:14).

Orodha za Karama katika Agano JipyaThe Gift Lists in the New Testament

Paulo anatoa orodha kuu nne, kila moja katika mazingira tofauti, na Petro anatoa muhtasari mfupi. Hazifanani kama nakala moja ya nyingine.Paul gives four main lists, each in a different setting, and Peter gives a short summary. They are not copies of one another.

Warumi 12:6-8Romans 12:6-8

Paulo anaandikia kanisa ambalo bado hajalitembelea. Baada ya kuwahimiza Warumi wajitoe kwa Mungu na wasijifikirie kupita ipasavyo, anataja karama hizi: unabii, huduma, kufundisha, kuonya, kutoa, kuongoza, na kurehemu. Orodha hii ina sura ya vitendo na ya maisha ya kila siku. Inaanza na unabii, lakini karama nyingi zinahusu maisha ya kila siku na utunzaji wa kusanyiko. Paulo anaongeza jinsi zinavyopaswa kufanywa: kutoa "kwa ukarimu," kuongoza "kwa bidii," na kurehemu "kwa furaha."Paul writes to a church he had not yet visited. After urging the Romans to give themselves to God and not to think of themselves more highly than they ought, he names these gifts: prophecy, service (or ministry), teaching, exhortation, giving, leading, and showing mercy. This list has a practical, everyday feel. It begins with prophecy, but most of the gifts concern the daily life and care of a congregation. Paul adds how they are to be done: giving "with liberality," leading "with diligence," and mercy "with cheerfulness."

1 Wakorintho 12:8-101 Corinthians 12:8-10

Kwa Wakorintho Paulo anaorodhesha dhihirisho tisa: neno la hekima, neno la maarifa, imani, karama za kuponya, matendo ya miujiza, unabii, kupambanua roho, aina za lugha, na tafsiri za lugha. Orodha hii ndiyo ambayo Wapentekoste huisoma zaidi, kwa kuwa inataja karama za nguvu na za usemi ambazo Wakorintho walikuwa wakizijadili. Paulo anaandika "karama za kuponya" kwa wingi, jambo linaloashiria kwamba uponyaji huja kwa namna nyingi na kwa mahitaji mengi.To the Corinthians Paul lists nine manifestations: a word of wisdom, a word of knowledge, faith, gifts of healings, the working of miracles, prophecy, discerning of spirits, different kinds of tongues, and the interpretation of tongues. This list is the one Pentecostals study most, because it names the gifts of power and utterance that the Corinthians were discussing. Paul writes "gifts of healings" in the plural, which suggests that healing comes in many forms and for many needs.

1 Wakorintho 12:281 Corinthians 12:28

Paulo anatoa orodha ya pili katika sura hiyo hiyo, safari hii akiunganisha watu na kazi: mitume, manabii, waalimu, kisha miujiza, karama za kuponya, msaada, maongozi, na aina za lugha. Karama mbili zinaonekana hapa ambazo hazimo katika orodha ya kwanza: "msaada" na "maongozi." Hizi ni karama za mtu anayehudumu nyuma ya pazia na mtu anayeongoza na kupanga. Paulo anazipa nafasi katika orodha ile ile pamoja na miujiza. Machoni pa Mungu, hakuna karama ndogo.Paul gives a second list in the same chapter, this time with persons and works together: apostles, prophets, teachers, then miracles, gifts of healings, helps, administrations, and varieties of tongues. Two gifts appear here that are not in the first list: "helps" and "administrations." These are the gifts of the person who serves in the background and the person who guides and organizes. Paul gives them a place in the same list as miracles. In God's eyes, no gift is small.

Waefeso 4:11-12Ephesians 4:11-12

Katika Waefeso Paulo anaeleza jambo tofauti. Haorodheshi karama za Roho bali karama za Kristo kwa kanisa: "Naye alitoa wengine kuwa mitume; na wengine kuwa manabii; na wengine kuwa wainjilisti; na wengine kuwa wachungaji na waalimu; apate kuwakamilisha watakatifu, wafanye kazi ya huduma, kuujenga mwili wa Kristo." Hawa ni watu wenye nafasi inayotambuliwa. Kusudi si kwamba viongozi hawa wafanye kazi yote. Ni kuwakamilisha watakatifu, ili washiriki wote wafanye kazi ya huduma. Mstari huu ni muhimu kwa kila mchungaji.In Ephesians Paul describes something different. He does not list gifts of the Spirit but gifts of Christ to the church: "And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ." These are people who hold a recognized role. The purpose is not for these leaders to do all the work. It is for them to equip the saints, so that all the members do the work of ministry. This verse is important for every pastor.

1 Petro 4:10-111 Peter 4:10-11

Petro anatoa muhtasari mfupi: kila mmoja atumie karama aliyoipokea kuhudumiana, kama mawakili wema wa neema mbalimbali za Mungu. Anagawanya karama katika kusema na kuhudumu. Anenaye na anene kama maneno ya Mungu, na ahudumuye na ahudumu kwa nguvu anazotoa Mungu.Peter gives a short summary: each should use the gift received to serve one another, as good stewards of God's varied grace. He divides gifts into speaking and serving. Whoever speaks should speak as the oracles of God, and whoever serves should serve with the strength God supplies.

Kwa nini orodha zinatofautiana?Why do the lists differ?

Hakuna orodha mbili zinazofanana. Warumi inataja karama ambazo hazimo katika 1 Wakorintho, na Waefeso inataja nafasi za uongozi. Tunahitimisha kwamba hakuna orodha yoyote iliyo katalogi kamili. Kila moja inatoa mifano inayofaa kanisa au swali ambalo Paulo analishughulikia. Katika Korintho, ambako karama za usemi zilikuwa zikisababisha matatizo, anazitaja hizo. Katika Roma, ambako alitaka kujenga jumuiya, anasisitiza huduma na huruma. Roho anaweza kutoa karama ambazo hazijatajwa kabisa, kama ustadi katika muziki, ambao Agano la Kale linauunganisha na kazi ya Roho (1 Mambo ya Nyakati 25:1-7 inasema juu ya kutabiri kwa vinubi). Wachungaji wanapaswa kuwa wazito wa kusema kwamba karama haipo kwa sababu haimo katika orodha, na vilevile wazito wa kubuni orodha mpya kana kwamba ni Maandiko.No two lists are the same. Romans names gifts that do not appear in 1 Corinthians, and Ephesians names offices. We conclude that none of the lists is a complete catalog. Each gives examples suited to the church or the question Paul addresses. In Corinth, where the gifts of utterance were causing trouble, he names those. In Rome, where he wished to build up the community, he emphasizes service and mercy. The Spirit may give gifts that are not named at all, such as skill in music, which the Old Testament connects to the Spirit's work (1 Chronicles 25:1-7 speaks of prophesying with harps). Pastors should be slow to say that a gift does not exist because it is not on a list, and equally slow to invent new lists as though they were Scripture.

Mgawanyo wa Jadi wa KipentekosteThe Traditional Pentecostal Grouping

Walimu wa Kipentekoste kwa muda mrefu wamegawanya karama tisa za 1 Wakorintho 12:8-10 katika aina tatu. Huu ni msaada wa kufundishia na si kauli ya Maandiko, lakini wengi wanauona kuwa wa manufaa.Pentecostal teachers have long grouped the nine gifts of 1 Corinthians 12:8-10 into three kinds. This is a teaching aid and not a statement of Scripture, but many find it useful.

Karama za ufunuo: neno la hekima, neno la maarifa, na kupambanua roho. Hizi hufunua kitu ambacho mtu hakukijua kwa njia za kawaida.Gifts of revelation: the word of wisdom, the word of knowledge, and discerning of spirits. These reveal something that the person did not learn by ordinary means.

Karama za nguvu: imani, karama za kuponya, na matendo ya miujiza. Hizi hufanya jambo lililo zaidi ya uwezo wa kawaida wa mwanadamu.Gifts of power: faith, gifts of healings, and the working of miracles. These do something beyond ordinary human ability.

Karama za usemi: unabii, aina za lugha, na tafsiri za lugha. Hizi hunenwa kwa msukumo wa Roho.Gifts of utterance: prophecy, different kinds of tongues, and interpretation of tongues. These are spoken by the Spirit's inspiration.

Hatupaswi kuzigawanya zile tisa kwa ukali mno, kwa sababu mara nyingi hufanya kazi pamoja. Neno la maarifa linaweza kuleta uponyaji, na unabii unaweza kuleta neno la hekima kwa uamuzi mgumu. Paulo anauita orodha yote "dhihirisho la Roho," kwa umoja, na umoja ni muhimu zaidi kuliko mgawanyo. Vipindi vinavyofuata vinasoma kwa kina karama zinazojadiliwa zaidi: lugha na tafsiri katika Kipindi cha 3, unabii katika Kipindi cha 4, uponyaji katika Vipindi vya 5 na 6, na kupambanua katika Kipindi cha 8.We should not divide the nine too sharply, because they often work together. A word of knowledge may lead to healing, and prophecy may bring a word of wisdom to a hard decision. Paul calls the whole list a "manifestation of the Spirit," in the singular, and the unity matters more than the grouping. Later units study the most debated gifts in depth: tongues and interpretation in Unit 3, prophecy in Unit 4, healing in Units 5 and 6, and discernment in Unit 8.

Pingamizi Mbili na Majibu YetuTwo Objections and Our Answers

"Baadhi ya karama ni vipaji vya asili, na karama za miujiza zilikoma""Some gifts are natural talents, and the miraculous gifts ended"

Waumini wengine wanasema kwamba karama zilizo katika Warumi 12, kama kufundisha, kutoa na kuongoza, ni uwezo wa asili ambao Mungu huutumia, wakati karama za 1 Wakorintho 12 zilikuwa ishara za muda tu. Wanaoamini kukoma kwa karama (cessationists), akiwemo B. B. Warfield, wanafundisha kwamba ishara zilikoma pamoja na kipindi cha mitume. Wengine wanashikilia kwamba orodha hizo zinachanganya aina mbili na kwamba ni baadhi tu zilizo za kimiujiza kweli.Some believers say that the gifts in Romans 12, such as teaching, giving and leading, are natural abilities that God uses, while the gifts of 1 Corinthians 12 were temporary signs. Cessationists, including B. B. Warfield, teach that the signs ended with the apostolic age. Others hold that the lists mix the two kinds and that only some are truly miraculous.

Jibu letu. Paulo mwenyewe hafanyi mgawanyo huo. Anaweka unabii katika Warumi 12 na katika 1 Wakorintho 12 zote mbili. Anaweka "msaada" na "maongozi" kando ya miujiza. Anasema kwamba zote ni kazi ya "Roho yule yule mmoja" (1 Wakorintho 12:11). Tunakubali kwamba Mungu anaweza kujenga juu ya uwezo wa asili na kwamba mwalimu mwenye karama anaweza kuwa na kipaji pia. Lakini Agano Jipya halifundishi kwamba kazi ya Roho ni ya kweli zaidi katika karama za kuvutia kuliko katika zile za kimya. Zote ni za Roho, na zote zinapaswa kupokelewa kwa shukrani. Kuhusu dai kwamba karama za kimiujiza zimekoma, hakuna kitu katika kifungu hicho kinachosema hivyo. Paulo anawaambia Wakorintho kwamba "hampungukiwi karama yo yote; mkimngojea Bwana wetu Yesu Kristo atakapofunuliwa" (1 Wakorintho 1:7). Karama zimeunganishwa na wakati wa kungoja kurudi kwa Kristo, na wakati huo haujaisha. Kipindi cha 10 kinachukua mafundisho ya kukoma kwa karama kwa ukamilifu.Our answer. Paul himself does not make that division. He places prophecy in both Romans 12 and 1 Corinthians 12. He places "helps" and "administrations" beside miracles. He says that all are the work of "the same Spirit" (1 Corinthians 12:11). We agree that God may build on natural ability and that a gifted teacher may have talent as well. But the New Testament does not teach that the Spirit's work is more real in the dramatic gifts than in the quiet ones. All are the Spirit's, and all are to be received with thanks. As to the claim that the miraculous gifts have ceased, nothing in the passage says so. Paul tells the Corinthians that they "come short in no gift, eagerly waiting for the revealing of our Lord Jesus Christ" (1 Corinthians 1:7). The gifts are linked to the time of waiting for Christ's return, and that time has not ended. Unit 10 takes up cessationism in full.

"Waefeso 4 inaonyesha kwamba mitume na manabii walikoma""Ephesians 4 shows that apostles and prophets ended"

Walimu wengi wanaoamini kukoma kwa karama wanahoji kwamba Paulo anawaita mitume na manabii "msingi" wa kanisa (Waefeso 2:20), kwa hiyo walikuwa wa mwanzo tu. Baadhi ya Wakristo wengine wanashikilia kwamba nafasi zote tano zinaendelea.Many cessationist teachers argue that Paul calls apostles and prophets the "foundation" of the church (Ephesians 2:20), so they belonged to the beginning only. Some other Christians hold that all five offices continue.

Jibu letu. Wapentekoste hawakubaliani wote hapa, na mchungaji anapaswa kujua wigo wa mawazo. Fundisho letu la kawaida la kihafidhina ni kwamba wale Kumi na Wawili na Paulo walikuwa mitume kwa maana ya pekee isiyoweza kurudiwa. Walikuwa mashahidi waliomwona Kristo aliyefufuka na walitoa msingi wa imani, na kanisa halioongezi chochote kwenye Maandiko. Lakini Agano Jipya pia linatumia "mtume" kwa maana pana zaidi kwa wale waliotumwa na kanisa, kama Barnaba pamoja na Paulo (Matendo 14:14). Kwa maana hiyo tunawaheshimu wamisionari na waanzilishi wa makanisa, ingawa miili yetu mingi hupendelea kutumia vyeo vingine ili kuepuka mkanganyiko. Kuhusu manabii, tunashikilia kwamba Roho bado anasema kupitia karama za kinabii, lakini maneno yote kama hayo hupimwa na hakuna linalosimama kando ya Maandiko (1 Wakorintho 14:29). Kipindi cha 4 kinaendeleza hili.Our answer. Pentecostals do not all agree here, and a pastor should know the range. Our conservative mainstream teaches that the Twelve and Paul were apostles in a unique and unrepeatable sense. They were eyewitnesses of the risen Christ and gave the foundation of the faith, and the church adds nothing to Scripture. But the New Testament also uses "apostle" in a wider sense for those sent out by a church, such as Barnabas along with Paul (Acts 14:14). In that sense we honor missionaries and church planters, though many of our bodies prefer to use other titles to avoid confusion. As for prophets, we hold that the Spirit still speaks through prophetic gifts, but all such words are weighed and none stands beside Scripture (1 Corinthians 14:29). Unit 4 develops this.

Upendo na Utaratibu: Sura za 13 na 14Love and Order: Chapters 13 and 14

Mafundisho ya Paulo juu ya karama yamefungwa katika mfumo wa upendo na utaratibu. Sura ya 12 inaeleza mwili, wenye viungo vingi na Roho mmoja. Sura ya 13 inasimama katikati, na Paulo anasema kwamba bila upendo, hata lugha za wanadamu na za malaika, unabii, maarifa, na imani iwezayo kuhamisha milima, havina maana (1 Wakorintho 13:1-3). Upendo hauchukui nafasi ya karama. Ni njia ambayo karama zinapaswa kutumiwa. Sura ya 14 inaanza, "Fuateni upendo, takeni sana karama za rohoni, hasa mpate kutabiri" (14:1), kwa hiyo Paulo anaamuru yote mawili.Paul's teaching on gifts is bound up in a frame of love and order. Chapter 12 describes the body, with many members and one Spirit. Chapter 13 stands in the middle, and Paul says that without love, even tongues of men and of angels, prophecy, knowledge, and faith that can move mountains, mean nothing (1 Corinthians 13:1-3). Love does not replace the gifts. It is the way in which they are to be used. Chapter 14 begins, "Pursue love, and desire spiritual gifts, but especially that you may prophesy" (14:1), so Paul commands both.

Kisha sura ya 14 inafundisha kwamba karama katika kusanyiko lazima ziwajenge wengine. Paulo anaweka kanuni: "Lakini yote yafanyike kwa adabu na kwa utaratibu" (1 Wakorintho 14:40). Anasema pia kwamba kanisa litafute kuzidi katika karama kwa ajili ya kulijenga kanisa (14:12). Kipimo cha karama yoyote hadharani ni kama inaimarisha mwili mzima.Chapter 14 then teaches that gifts in the assembly must build up others. Paul sets the rule: "Let all things be done decently and in order" (1 Corinthians 14:40). He also says that the church should seek to excel in gifts for the edifying of the church (14:12). The test for any gift in public is whether it strengthens the whole body.

Picha ya mwili katika sura ya 12 pia inasahihisha kiburi na wivu. Jicho haliwezi kuuambia mkono, "Sikuhitaji" (12:21). Karama inayoonekana zaidi hadharani si ya heshima zaidi. Paulo anasema kwamba Mungu ameuunganisha mwili, "akampa heshima zaidi yule aliyepungukiwa" (12:24). Wachungaji wanapaswa kuzingatia kwamba kifungu hiki ni karipio kwa kila utamaduni wa kanisa ambamo karama za sauti kubwa na zinazoonekana tu ndizo zinazosifiwa.The body picture in chapter 12 also corrects pride and envy. The eye cannot say to the hand, "I have no need of you" (12:21). A gift that seems more public is not more honorable. Paul says that God has composed the body, "giving greater honor to that part which lacks it" (12:24). Pastors should note that this passage is a rebuke to every church culture in which only the loud and visible gifts are praised.

Matumizi ya KichungajiPastoral Application

Mchungaji Marko anaongoza kanisa la watu kama sitini katika mji unaokua. Kanisa linamtegemea yeye kuwaombea wagonjwa, kufundisha kila darasa, kuhesabu sadaka, na kufungua jengo. Amechoka. Wakati huo huo, washiriki kadhaa wanasema hawana karama na wanakaa kimya. Kijana mmoja, Danieli, anasema anahisi Bwana amempa unabii, na anaomba muda katika ibada ya Jumapili.Pastor Marcos leads a church of about sixty people in a growing town. The church depends on him to pray for the sick, teach every class, count the offerings, and open the building. He is tired. At the same time, several members say they have no gift and sit silent. One young man, Daniel, says he feels the Lord has given him prophecy, and he asks for time in the Sunday service.

Marko anasoma Waefeso 4:11-12 na kuona kosa lake mwenyewe. Kazi yake ni kuwakamilisha watakatifu, si kufanya kazi yote.Marcos reads Ephesians 4:11-12 and sees his own mistake. His task is to equip the saints, not to do all the work.

Kwanza, anapanga mfululizo wa vipindi vya mafundisho juu ya 1 Wakorintho 12 hadi 14 na Warumi 12, ili watu waone kwamba kila mwamini ana nafasi.First, he plans a series of teaching sessions on 1 Corinthians 12 to 14 and Romans 12, so that the people see that every believer has a place.

Pili, anawaalika washiriki kutumika kwa njia ndogo, kama kuwatembelea wagonjwa, kuwakaribisha wageni, na kutunza watoto, na anaangalia mahali ambapo Roho anaonekana kubariki.Second, he invites members to serve in small ways, such as visiting the sick, welcoming guests, and caring for children, and he watches where the Spirit seems to bless.

Tatu, kuhusu Danieli, hakatai na wala hampi jukwaa tu. Anakutana na Danieli na viongozi wawili waliokomaa, anaomba, na kueleza kwamba unabii katika kusanyiko hupimwa na wengine (1 Wakorintho 14:29). Anamwomba Danieli ashiriki kwanza katika kikundi kidogo.Third, in Daniel's case, he does not refuse and does not simply give him the platform. He meets with Daniel and two mature leaders, prays, and explains that prophecy in the assembly is weighed by others (1 Corinthians 14:29). He asks Daniel to share first in a small group.

Nne, anawakumbusha kanisa lote kwamba upendo hutawala karama na kwamba huduma ya nyuma ya pazia ni karama kama ilivyo neno lolote kutoka kwenye mimbari.Fourth, he reminds the whole church that love governs gifts and that service in the background is as much a gift as any word from the pulpit.

MuhtasariSummary

Neno la Kigiriki charisma linamaanisha zawadi ya neema. Karama hutolewa bure na Roho, ni kwa faida ya wote, na hutolewa kwa kila mwamini. Paulo anazianzisha ndani ya Utatu: Roho mmoja, Bwana mmoja, Mungu mmoja. Agano Jipya lina orodha kadhaa, katika Warumi 12, 1 Wakorintho 12, Waefeso 4 na 1 Petro 4. Zinatofautiana kwa sababu hakuna iliyo kamili. Walimu wa Kipentekoste mara nyingi hugawanya dhihirisho tisa la 1 Wakorintho 12:8-10 kuwa karama za ufunuo, nguvu na usemi. Tunajibu madai kwamba baadhi ya karama ni za asili tu, na kwamba karama za kimiujiza au nafasi za uongozi zimekoma, kutoka kwenye andiko lenyewe. Karama lazima zitumiwe kwa upendo na kwa utaratibu, kwa faida ya mwili mzima, na viongozi wapo ili kuwakamilisha watakatifu wote kwa huduma.The Greek word charisma means a grace-gift. Gifts are freely given by the Spirit, are for the profit of all, and are given to every believer. Paul introduces them within the Trinity: one Spirit, one Lord, one God. The New Testament contains several lists, in Romans 12, 1 Corinthians 12, Ephesians 4 and 1 Peter 4. They differ because none is complete. Pentecostal teachers often group the nine manifestations of 1 Corinthians 12:8-10 as gifts of revelation, power and utterance. We answer the claims that some gifts are only natural, and that the miraculous gifts or offices have ended, from the text itself. The gifts must be used in love and in order, for the good of the whole body, and leaders exist to equip all the saints for ministry.

Usomaji ZaidiFurther Reading

• 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).

• 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).

• 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).

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

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

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