Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 5: Uponyaji wa Kimungu I: Misingi ya Kibiblia na HistoriaThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 5: Divine Healing I: Biblical Foundations and History

Mstari MkuuKey Verse

"jinsi Mungu alivyomtia mafuta Yesu wa Nazareti kwa Roho Mtakatifu na nguvu; mtu huyo alizunguka huku na huko, akitenda mema na kuponya wote waliokuwa wakionewa na Ibilisi; kwa kuwa Mungu alikuwa pamoja naye." (Matendo 10:38, SUV)"how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him." (Acts 10:38, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza msingi wa kibiblia wa uponyaji wa kimungu katika Agano la Kale, katika huduma ya Yesu, na katika kanisa la kwanza.1. Explain the biblical basis for divine healing in the Old Testament, in the ministry of Jesus, and in the early church.

2. Kueleza fundisho la Kipentekoste kwamba uponyaji umeandaliwa katika upatanisho (kafara ya Kristo msalabani), na kueleza jinsi Wakristo wengine wanavyosoma Isaya 53 na Mathayo 8:17.2. State the Pentecostal teaching that healing is provided for in the atonement, and explain how other Christians read Isaiah 53 and Matthew 8:17.

3. Kueleza karama ya "karama za kuponya" na huduma ya wazee katika Yakobo 5.3. Describe the gift of "gifts of healings" and the ministry of the elders in James 5.

4. Kufuatilia historia ya vuguvugu la uponyaji wa kimungu kutoka kanisa la kwanza kupitia vuguvugu la Utakatifu (Holiness) hadi Upentekoste wa kisasa.4. Trace the history of the divine healing movement from the early church through the Holiness movement to modern Pentecostalism.

5. Kujibu pingamizi za kawaida dhidi ya uponyaji wa kimungu, pamoja na mafundisho ya kukoma kwa karama na dai kwamba uponyaji ni wa kisaikolojia tu.5. Answer common objections to divine healing, including cessationism and the claim that healings are only psychological.

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). Tunaamini kwamba Mungu huponya leo, na tunaamini hivyo kwa sababu Maandiko yanafundisha. Pia tunaamini katika kutumia dawa na katika kuwa wakweli juu ya mateso. Mada hizo ndizo kazi ya Kipindi cha 6, ambacho kinapaswa kusomwa pamoja na hiki. Hakuna linalofundishwa hapa ambalo ni sababu ya kukataa matibabu. Historia ya vuguvugu la Utakatifu na la awali la Kipentekoste ilifundishwa katika Kozi ya 1 (Kipindi cha 2), na "Injili Kamili" katika Kozi ya 2 (Kipindi cha 3). Tunayarejelea kwa ufupi na hatuyarudii.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We believe that God heals today, and we believe this because Scripture teaches it. We also believe in the use of medicine and in honesty about suffering. Those subjects are the work of Unit 6, which should be read together with this one. Nothing taught here is a reason to refuse medical care. The history of the Holiness and early Pentecostal movements was taught in Course 1 (Unit 2), and the "Full Gospel" in Course 2 (Unit 3). We refer to them briefly and do not repeat them.

Uponyaji katika Agano la KaleHealing in the Old Testament

Biblia inaanza na Mungu atoaye uzima na afya. Baada ya kuvuka Bahari ya Shamu, Mungu alitoa ahadi na akajipa jina: "kwa kuwa mimi ndimi BWANA nikuponyaye" (Kutoka 15:26). Jina la Kiebrania linaloandikwa wakati mwingine Yehova-Rafa linamaanisha Bwana mponyaji wetu. Ahadi hiyo iliunganishwa na utii, lakini inaonyesha tabia ya Mungu mwenyewe.The Bible begins with a God who gives life and health. After the crossing of the Red Sea, God made a promise and gave Himself a name: "For I am the Lord who heals you" (Exodus 15:26). The Hebrew name sometimes written Jehovah-Rapha means the Lord our healer. The promise was tied to obedience, but it shows God's own character.

Mtunga zaburi anamsifu "BWANA, ... Akusamehe maovu yako yote, Akuponya magonjwa yako yote" (Zaburi 103:2-3). Hapa msamaha na uponyaji vinasimama pamoja katika sifa moja. Agano la Kale pia linaandika uponyaji uliofanywa na manabii: Eliya na Elisha kila mmoja alimfufua mtoto kutoka kwa kifo, na neno la Elisha lilileta kutakaswa kwa Naamani mwenye ukoma (2 Wafalme 5). Na Mfalme Hezekia alipokuwa mgonjwa, Bwana aliisikia sala yake na kuongeza miaka kumi na mitano katika maisha yake (2 Wafalme 20).The psalmist praises "the Lord, . . . Who forgives all your iniquities, Who heals all your diseases" (Psalm 103:2-3). Here forgiveness and healing stand side by side in one praise. The Old Testament also records healings by prophets: Elijah and Elisha each raised a child from death, and Elisha's word led to the cleansing of Naaman the leper (2 Kings 5). And when King Hezekiah was sick, the Lord heard his prayer and added fifteen years to his life (2 Kings 20).

Agano la Kale pia ni la kweli. Ayubu aliteseka ingawa alikuwa mwenye haki. Zaburi mara nyingi hulia, "Ee BWANA, hata lini?" Si kila mgonjwa aliponywa, na Agano la Kale haliigizi kwamba walipona. Tunalikumbuka hili kwa ajili ya Kipindi cha 6.The Old Testament is also honest. Job suffered although he was righteous. The psalms often cry out, "How long, O Lord?" Not every sick person was healed, and the Old Testament does not pretend that they were. We keep this in view for Unit 6.

Uponyaji katika Huduma ya YesuHealing in the Ministry of Jesus

Uponyaji umejaa katika Injili. Yesu aliponya wenye ukoma, vipofu, vilema, viziwi, mwanamke mwenye kutokwa damu kwa muda mrefu, na mtu aliyekuwa mgonjwa miaka thelathini na minane. Aliwafufua wafu. Mathayo 8:16 inasema kwamba aliwaponya "wote waliokuwa hawawezi." Luka anasimulia kwamba Yesu alianza huduma yake kwa nguvu za Roho (Luka 4:14), na Petro alifupisha kazi yake katika mstari mkuu wa kipindi hiki: alitiwa "mafuta ... kwa Roho Mtakatifu na nguvu," naye alizunguka "akitenda mema na kuponya wote waliokuwa wakionewa na Ibilisi" (Matendo 10:38).Healing fills the Gospels. Jesus healed lepers, the blind, the lame, the deaf, a woman with long bleeding, and a man who had been sick thirty-eight years. He raised the dead. Matthew 8:16 says that He healed "all who were sick." Luke tells that Jesus began His ministry in the power of the Spirit (Luke 4:14), and Peter summarized His work in the key verse of this unit: He was "anointed . . . with the Holy Spirit and with power," and He went about "healing all who were oppressed by the devil" (Acts 10:38).

Mambo matatu yanastahili kuzingatiwa.Three points deserve attention.

Uponyaji ulikuwa ishara ya ufalme. Yesu aliwaambia wanafunzi wa Yohana wapeleke habari ya walichokiona: vipofu wanapata kuona, vilema wanakwenda, wenye ukoma wanatakaswa, viziwi wanasikia, wafu wanafufuliwa, na maskini wanahubiriwa habari njema (Luka 7:22). Uponyaji haukuwa matendo ya fadhili ya bahati nasibu. Ulionyesha kwamba utawala wa Mungu umekaribia. Yesu alisema, "Lakini ikiwa mimi nawatoa pepo kwa kidole cha Mungu, basi, ufalme wa Mungu umewajilia" (Luka 11:20).Healing was a sign of the kingdom. Jesus told John's disciples to report what they saw: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached to them (Luke 7:22). The healings were not random acts of kindness. They showed that the rule of God had come near. Jesus said, "But if I cast out demons with the finger of God, surely the kingdom of God has come upon you" (Luke 11:20).

Uponyaji ulikuwa tendo la huruma. Mara nyingi tunasoma kwamba Yesu aliguswa na huruma na akawaponya wale waliomjia.Healing was an act of compassion. Many times we read that Jesus was moved with compassion and healed those who came.

Yesu aliponya kwa Roho. Yesu aliishi kama mwanadamu aliyejaa Roho Mtakatifu. Hili ni muhimu kwa kanisa, kwa sababu Roho yuleyule sasa anawajaza watu wake. Kozi ya 3, Kipindi cha 1 ilieleza uhusiano huu.Jesus healed by the Spirit. Jesus lived as a man full of the Holy Spirit. This matters for the church, because the same Spirit now fills His people. Course 3, Unit 1 explained this link.

Magonjwa yote katika Injili si sawa. Yesu hakufundisha kamwe kwamba kila ugonjwa ni matokeo ya dhambi ya mtu. Katika Yohana 9:3 aliwaambia wanafunzi wake kwamba upofu wa mtu fulani haukusababishwa na dhambi yake mwenyewe wala ya wazazi wake. Tunalikumbuka hili tunapowaombea wagonjwa.Not all sickness in the Gospels is the same. Jesus never taught that every illness is the result of a person's sin. In John 9:3 He told His disciples that a man's blindness was not caused by his own sin or his parents'. We keep this in mind when we pray for the sick.

Je, Uponyaji Umo Katika Upatanisho?Is Healing in the Atonement?

Hili ndilo swali linalojadiliwa zaidi katika fundisho la uponyaji. Taarifa za imani za Kipentekoste kwa muda mrefu zimefundisha kwamba ukombozi kutoka kwa ugonjwa umeandaliwa katika upatanisho wa Kristo, na ni haki ya waumini. Maandiko makuu ni haya.This is the most debated question in the doctrine of healing. Pentecostal statements of faith have long taught that deliverance from sickness is provided for in the atonement of Christ, and is the privilege of believers. The main texts are these.

Isaya 53:4-5 inasema juu ya Mtumishi, "Lakini kweli ameyachukua masikitiko yetu, Amejitwika huzuni zetu," na "kwa kupigwa kwake sisi tumepona." Mathayo anatumia sehemu ya kwanza ya hili kwa huduma ya uponyaji ya Yesu: "ili litimie neno lililonenwa na nabii Isaya, akisema, Yeye mwenyewe alitwaa udhaifu wetu, akabeba magonjwa yetu" (Mathayo 8:17). Petro pia anaandika juu ya jeraha za Kristo katika 1 Petro 2:24, mstari ambao wengi wanausoma kama unaojumuisha uponyaji.Isaiah 53:4-5 says of the Servant, "Surely He has borne our griefs And carried our sorrows," and "by His stripes we are healed." Matthew applies the first part of this to Jesus' healing ministry: "that it might be fulfilled which was spoken by Isaiah the prophet, saying: 'He Himself took our infirmities And bore our sicknesses'" (Matthew 8:17). Peter also writes of Christ's wounds in 1 Peter 2:24, a verse that many read as including healing.

Pingamizi ya kawaida ya wainjilisti. Wainjilisti wengi hujibu kwamba "uponyaji" wa Isaya 53 na 1 Petro 2:24 ni hasa uponyaji wa kiroho kutoka kwa dhambi. Wanaelekeza kwenye mazingira ya 1 Petro, yanayosema juu ya dhambi na haki. Pia wanabainisha kwamba Mathayo 8:17 imewekwa wakati wa huduma ya uponyaji ya Yesu, kabla ya msalaba. Na wanasema kwamba kama uponyaji wa mwili ungehakikishwa katika upatanisho kwa njia ile ile kama msamaha, basi hakuna muumini ambaye angeugua wala kufa kamwe, jambo linalopingana na uzoefu.The common evangelical objection. Many evangelicals reply that the "healing" of Isaiah 53 and 1 Peter 2:24 is mainly spiritual healing from sin. They point to the context in 1 Peter, which speaks about sin and righteousness. They also note that Matthew 8:17 is placed at the time of Jesus' healing ministry, before the cross. And they say that if physical healing were guaranteed in the atonement in the same way as forgiveness, then no believer would ever be sick or die, which contradicts experience.

Jibu la Kipentekoste. Tunajibu kwa hatua nne. Kwanza, maneno katika Isaya 53:4 kwa "masikitiko" na "huzuni" ni maneno ya kawaida ya Kiebrania kwa ugonjwa na maumivu, na Mathayo, mwandishi aliyevuviwa, anayatumia kwa uponyaji wa mwili. Pili, dhambi na ugonjwa vyote ni matokeo ya anguko, na kazi ya Kristo inajibu anguko lote. Tatu, hatusemi kwamba uponyaji hutolewa kwa njia ile ile au wakati ule ule kama msamaha. Msamaha hupokelewa kikamilifu sasa. Ukombozi wa mwili ni ahadi ambayo tunaonja matunda yake ya kwanza sasa na ukamilifu wake unangojea ufufuo (Warumi 8:23). Uponyaji katika upatanisho unamaanisha kwamba mlango umefunguliwa na msalaba na haki hiyo inatolewa kwa imani, si kwamba muumini hatawahi kuugua. Nne, walimu wengi wa Kipentekoste wanashikilia hili kwa uangalifu. Wanasema kwamba uponyaji ni riziki ambayo Mungu hutoa kama apendavyo, si mkataba tunaoweza kudai. Wale wanaokwenda mbali zaidi na kufundisha kwamba kila muumini mgonjwa hana imani wanakwenda mbali kuliko miili ya kawaida ya Kipentekoste, na Kipindi cha 6 kinawajibu.The Pentecostal answer. We reply in four steps. First, the words in Isaiah 53:4 for "griefs" and "sorrows" are ordinary Hebrew words for sickness and pain, and Matthew, an inspired writer, applies them to bodily healing. Second, sin and sickness are both results of the fall, and Christ's work answers the whole of the fall. Third, we do not say that healing is given in exactly the same way or at the same time as forgiveness. Forgiveness is received fully now. Bodily redemption is a promise whose first fruits we taste now and whose fullness waits for the resurrection (Romans 8:23). Healing in the atonement means that the door is opened by the cross and the privilege is offered to faith, not that a believer will never be sick. Fourth, many Pentecostal teachers hold this carefully. They say that healing is a provision that God grants as He wills, not a contract that we can demand. Those who go beyond this and teach that every sick believer lacks faith are going further than classical Pentecostal bodies do, and Unit 6 answers them.

Karama za Kuponya na WazeeGifts of Healings and the Elders

Paulo anaorodhesha miongoni mwa karama za Roho "karama za kuponya" (1 Wakorintho 12:9). Maneno yote mawili ni ya wingi katika Kigiriki. Hili mara nyingi linaeleweka kumaanisha kwamba Roho hutoa uponyaji tofauti katika nyakati tofauti, na si uwezo wa kudumu anaoushikilia mtu mmoja. Mtu anayetumiwa katika uponyaji hammiliki karama hiyo. Roho huitoa kama apendavyo (1 Wakorintho 12:11).Paul lists among the gifts of the Spirit "gifts of healings" (1 Corinthians 12:9). Both words are plural in the Greek. This is often understood to mean that the Spirit gives different healings on different occasions, and not a permanent power held by one person. A person who is used in healing does not own the gift. The Spirit gives it as He wills (1 Corinthians 12:11).

Yakobo anatoa mtindo tofauti kwa kanisa la kawaida: "Yupo mgonjwa miongoni mwenu? Na awaite wazee wa kanisa, nao wamwombee, wakimpaka mafuta kwa jina la Bwana; kuomba kwa imani kutamwokoa yule aliye mgonjwa, naye Bwana atamwinua; na ikiwa amefanya dhambi, atasamehewa" (Yakobo 5:14-15). Angalia kwamba mgonjwa ndiye anayewaita wazee. Ni huduma ya utulivu kanisani, si maonyesho ya jukwaani. Kupaka mafuta kunafanywa "kwa jina la Bwana." Mafuta ni ishara na hayana nguvu yake yenyewe. Kipindi cha 6 kinarudi kwenye maana ya mafuta.James gives a separate pattern for the ordinary church: "Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven" (James 5:14-15). Notice that the sick person calls the elders. It is a quiet ministry in the church, not a stage performance. Anointing with oil is done "in the name of the Lord." The oil is a sign and carries no power of its own. Unit 6 returns to the meaning of the oil.

Maandiko ya Agizo Kuu pia yanahusu uponyaji. Yesu aliwatuma wale Kumi na Wawili na wale sabini wakiwa na mamlaka ya kuponya (Luka 9:2; 10:9). Marko 16:17-18 inasema kwamba ishara zitafuatana na wale wanaoamini, pamoja na kuwawekea wagonjwa mikono ili wapone. Wanafunzi wanapaswa kujua kwamba wasomi wengi wa Biblia wanahoji kama Marko 16:9-20 ilikuwa sehemu ya mwisho wa awali wa Injili, kwa sababu baadhi ya hati za kale zaidi hazina sehemu hiyo. Kwa sababu hiyo walimu wa Kipentekoste hawajengi uponyaji juu ya kifungu hicho peke yake. Uponyaji unafundishwa wazi mahali pengine, kama katika Matendo na Yakobo.The Great Commission texts also bear on healing. Jesus sent out the Twelve and the seventy with authority to heal (Luke 9:2; 10:9). Mark 16:17-18 says that signs will follow those who believe, including laying hands on the sick so that they recover. Students should know that many Bible scholars question whether Mark 16:9-20 belonged to the original ending of the Gospel, because some of the oldest manuscripts do not have it. For this reason Pentecostal teachers do not build healing on that passage alone. Healing is clearly taught elsewhere, as in Acts and James.

Uponyaji katika MatendoHealing in Acts

Matendo yanaendeleza hadithi. Petro na Yohana walimponya kiwete mlangoni pa hekalu (Matendo 3). Watu waliwaleta wagonjwa barabarani ili kivuli cha Petro kiwaangukie (Matendo 5:15-16). Huduma ya Filipo huko Samaria ilijumuisha uponyaji (Matendo 8:7). Mungu alifanya miujiza isiyo ya kawaida kwa mikono ya Paulo (Matendo 19:11-12). Angalia kwamba uponyaji mara nyingi huunganishwa na kuhubiriwa kwa injili na huwaleta wengi kwa Kristo.Acts continues the story. Peter and John healed a lame man at the temple gate (Acts 3). People brought the sick into the streets that Peter's shadow might fall on them (Acts 5:15-16). Philip's ministry in Samaria included healing (Acts 8:7). God worked unusual miracles by Paul (Acts 19:11-12). Notice that healing is often joined with the preaching of the gospel and brings many to Christ.

Historia ya Uponyaji wa KimunguThe History of Divine Healing

Kanisa la kwanza. Waandishi Wakristo wa karne ya pili, kama Justin Martyr na Irenaeus, wanasema juu ya uponyaji na kutoa pepo katika kanisa la siku zao. Katika karne ya tano, Augustine katika The City of God (Mji wa Mungu) aliandika uponyaji aliokuwa akiujua. Maombi ya uponyaji yaliendelea kanisani, pamoja na dawa. Mwanahistoria hawezi kuthibitisha kila taarifa, lakini vyanzo vinaonyesha kanisa lililotarajia Mungu kuponya.The early church. Christian writers in the second century, such as Justin Martyr and Irenaeus, speak of healings and exorcisms in the church of their day. In the fifth century, Augustine in The City of God recorded healings that he knew about. Healing prayer continued in the church, alongside medicine. The historian cannot prove every report, but the sources show a church that expected God to heal.

Matengenezo ya Kanisa na baadaye. Baadaye, mapokeo mengi ya makanisa yalipunguza uponyaji wa kimiujiza kwa karne ya kwanza, na Counterfeit Miracles ya B. B. Warfield (1918) ilitoa hoja kamili zaidi ya msimamo huu. Maombi ya uponyaji hayakutoweka kamwe, lakini mara nyingi yalisukumwa pembezoni.The Reformation and after. Later, many church traditions limited miraculous healing to the first century, and B. B. Warfield's Counterfeit Miracles (1918) gave this view its fullest argument. Healing prayer never disappeared, but it was often pushed to the edge.

Karne ya kumi na tisa. Katika miaka ya 1800 hamu mpya ya uponyaji iliibuka katika maeneo kadhaa. Johann Christoph Blumhardt, mchungaji wa Kilutheri huko Möttlingen, Ujerumani, aliona uponyaji na ukombozi katika miaka ya 1840. Dorothea Trudel huko Uswisi alifungua nyumba ya maombi kwa wagonjwa. Huko Amerika, Charles Cullis, daktari wa Boston, alifungua nyumba za uponyaji. Carrie Judd Montgomery aliandika juu ya uponyaji wake mwenyewe, na mchungaji Mbaptisti A. J. Gordon alichapisha The Ministry of Healing (Huduma ya Uponyaji) mwaka 1882. A. B. Simpson, mwanzilishi wa Christian and Missionary Alliance, alifundisha kwamba Kristo ni Mwokozi, Mtakasaji, Mponyaji na Mfalme Ajaye. John Alexander Dowie alianzisha jumuiya ya uponyaji huko Zion, Illinois, mwaka 1901, ingawa uongozi wake wa baadaye ulileta utata. Wanahistoria kama Donald Dayton wameonyesha kwamba viongozi hawa wa Utakatifu na Keswick waliandaa njia kwa mafundisho ya Kipentekoste juu ya uponyaji. Kozi ya 1, Kipindi cha 2 ilisimulia zaidi ya hadithi hii.The nineteenth century. In the 1800s a renewed interest in healing arose in several places. Johann Christoph Blumhardt, a Lutheran pastor in Möttlingen, Germany, saw healings and deliverance in the 1840s. Dorothea Trudel in Switzerland opened a home of prayer for the sick. In America, Charles Cullis, a Boston physician, opened healing homes. Carrie Judd Montgomery wrote about her own healing, and the Baptist pastor A. J. Gordon published The Ministry of Healing in 1882. A. B. Simpson, founder of the Christian and Missionary Alliance, taught that Christ is Savior, Sanctifier, Healer and Coming King. John Alexander Dowie founded a healing community at Zion, Illinois, in 1901, though his later leadership became controversial. Historians like Donald Dayton have shown that these Holiness and Keswick leaders prepared the way for Pentecostal teaching on healing. Course 1, Unit 2 told more of this story.

Upentekoste wa mapema. Uamsho wa Kipentekoste ulipokuja, uponyaji ulikuwa tayari mojawapo ya mada zake kuu. The Apostolic Faith ilichapisha ushuhuda wa uponyaji pamoja na ushuhuda wa ubatizo katika Roho. Wainjilisti kama Aimee Semple McPherson walipeleka huduma ya uponyaji katika mikutano mikubwa ya hadharani. Baada ya Vita vya Pili vya Dunia uamsho wa uponyaji uliibuka ambamo Oral Roberts na wengine walifanya kampeni kubwa. Wanahistoria wanabainisha kwamba kipindi hiki kilileta baraka kubwa na pia matumizi mabaya mazito ya fedha na umaarufu.Early Pentecostalism. When the Pentecostal revival came, healing was already one of its main themes. The Apostolic Faith printed testimonies of healing alongside testimonies of Spirit baptism. Evangelists such as Aimee Semple McPherson carried healing ministry into large public meetings. After the Second World War a healing revival arose in which Oral Roberts and others held large campaigns. Historians note that this period brought both great blessing and some serious abuses of money and publicity.

Ulimwenguni kote. Katika Amerika ya Kusini, Afrika na Asia, uponyaji umekuwa mojawapo ya sababu zenye nguvu zaidi zilizowafanya watu kuja katika makanisa ya Kipentekoste. Kwa waumini wengi maskini, huduma ya matibabu ilikuwa mbali au ghali mno, na kuombea wagonjwa kulikuwa tumaini halisi na la haraka. Kazi ya Allan Anderson inaonyesha jinsi uponyaji ulivyo wa kati katika vuguvugu la dunia nzima. Hii ni karama ya huruma, na pia ni wajibu mzito kwa wachungaji kuitumia kwa uaminifu.Around the world. In Latin America, Africa and Asia, healing has been among the strongest reasons people came to Pentecostal churches. For many poor believers, medical care was far away or too costly, and prayer for the sick was a real and immediate hope. Allan Anderson's work shows how central healing is in the global movement. This is a gift of mercy, and also a heavy responsibility for pastors to practice with honesty.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Uponyaji ulikoma na mitume. Wanaoamini kukoma kwa karama wanafundisha kwamba miujiza ilithibitisha mitume na ilikoma Agano Jipya lilipokamilika. Jibu letu. Hakuna andiko linalosema hivyo. Yakobo 5 iliandikiwa wazee wa kawaida wa kanisa, si mitume. Karama za kuponya zimeorodheshwa katika 1 Wakorintho 12 miongoni mwa karama kwa kanisa lote, na Paulo hasemi mahali popote kwamba zingeondolewa. Kipindi cha 10 kinashughulikia hoja ya kukoma kwa karama kikamilifu.Objection 1: Healing ended with the apostles. Cessationists teach that miracles authenticated the apostles and ceased when the New Testament was finished. Our answer. No text says so. James 5 was addressed to ordinary church elders, not to apostles. The gifts of healings are listed in 1 Corinthians 12 among gifts for the whole church, and Paul nowhere says they would be withdrawn. Unit 10 treats the cessationist case in full.

Pingamizi la 2: Uponyaji ni wa kisaikolojia tu. Wenye mashaka wanasema kwamba imani na matarajio vinaweza kupunguza dalili. Jibu letu. Tunakubali kwamba akili na mwili vimeunganishwa na kwamba Mungu aliviumba hivyo. Hatuhitaji kudai kwamba kila uponyaji unaoripotiwa ni muujiza ambao dawa haiwezi kuueleza. Tunashikilia kwamba Mungu ndiye Mponyaji, iwe anatenda kupitia maombi, kupitia dawa, au kupitia kupona kwa mwili wenyewe, na kwamba wakati mwingine anatenda ghafla na zaidi ya kile dawa inachoweza kueleza. Wachungaji waaminifu huomba uthibitisho wa kimatibabu ugonjwa mzito unaposemwa kuwa umeponywa.Objection 2: Healings are only psychological. Skeptics say that faith and expectation can relieve symptoms. Our answer. We agree that mind and body are connected and that God made them so. We do not need to claim that every reported healing is a miracle that medicine cannot explain. We hold that God is the Healer, whether He acts through prayer, through medicine, or through the body's own recovery, and that He sometimes acts suddenly and beyond what medicine can explain. Honest pastors ask for medical confirmation when a serious illness is said to be healed.

Pingamizi la 3: Taarifa za uponyaji zimetiwa chumvi au ni za uongo. Baadhi ni hivyo, na visa vya kusikitisha vya udanganyifu na madai ya uongo vimeandikwa. Jibu letu. Maandiko yanaonya juu ya ishara za uongo (Mathayo 24:24). Jibu ni kujaribu madai kwa uangalifu na kusema kweli, si kuacha kuwaombea wagonjwa.Objection 3: Reports of healing are exaggerated or false. Some are, and sad cases of fraud and false claims are on record. Our answer. Scripture warns of false signs (Matthew 24:24). The answer is to test claims carefully and tell the truth, not to give up praying for the sick.

Pingamizi la 4: Ikiwa Mungu huponya leo, kwa nini waumini wengi hawaponywi? Hili ndilo swali gumu zaidi, na Kipindi cha 6 kinalishughulikia moja kwa moja. Hapa tunasema tu kwamba uponyaji wa Mungu ni wa kweli na njia zake ni za juu kuliko zetu.Objection 4: If God heals today, why are so many believers not healed? This is the hardest question, and Unit 6 deals with it directly. Here we say only that God's healing is real and His ways are higher than ours.

Matumizi ya KichungajiPastoral Application

Mwanamke katika kusanyiko lako anakujia baada ya ibada. Mumewe, ambaye si muumini, ana ugonjwa mzito, na madaktari wameanza matibabu. Anauliza, "Mchungaji, je, utaomba apone?"A woman in your congregation comes to you after the service. Her husband, who is not a believer, has a serious illness, and the doctors have started treatment. She asks, "Pastor, will you pray for him to be healed?"

Unajibu ndiyo, kwa furaha. Unamwuliza kuhusu hali yake na madaktari wamesema nini. Unamwambia kwamba Mungu anaweza kuponya na kwamba utamwomba afanye hivyo, na unamtia moyo aendelee kufuata ushauri wa kimatibabu. Unajitolea kutembelea, kuomba pamoja na mumewe akiruhusu, na kusoma Zaburi 103 na mojawapo ya uponyaji wa Injili. Huahidi matokeo ambayo huwezi kuyajua. Unamwamini Mungu na unaendelea kuipenda familia. Mume akipona, unamshukuru Mungu, kwa njia yoyote aliyotumia. Asipopona, unabaki na familia kama mchungaji na rafiki.You answer yes, gladly. You ask her about his condition and what the doctors have said. You tell her that God can heal and that you will ask Him to, and you encourage her to continue to follow the medical advice. You offer to visit, pray with the husband if he permits, and read Psalm 103 and one of the Gospel healings. You do not promise a result that you cannot know. You trust God and keep loving the family. If the husband recovers, you thank God, whatever means He used. If he is not, you remain with the family as a pastor and a friend.

MuhtasariSummary

Biblia inafundisha kwamba Mungu ni mponyaji wa watu wake. Yesu aliponya kama ishara ya ufalme, kwa nguvu za Roho, na kanisa la kwanza liliendeleza huduma hiyo, kama Matendo na Yakobo 5 zinavyoonyesha. Wapentekoste wanafundisha kwamba uponyaji umeandaliwa katika upatanisho, na tunashikilia hili kwa uangalifu, kama haki inayotolewa na Mungu na si hakikisho dhidi ya magonjwa yote. Vuguvugu la uponyaji la karne ya kumi na tisa na Upentekoste wa mapema vilirudisha huduma hii kwa kanisa, na leo ni sababu kuu ya ukuaji wa Kipentekoste katika ulimwengu wenye walio wengi. Tunajibu pingamizi za wanaoamini kukoma kwa karama, za kisaikolojia na za wenye mashaka kutoka kwa Maandiko na kwa uaminifu, na hatuweki kamwe maombi dhidi ya dawa.The Bible teaches that God is the healer of His people. Jesus healed as a sign of the kingdom, in the power of the Spirit, and the early church continued the ministry, as Acts and James 5 show. Pentecostals teach that healing is provided for in the atonement, and we hold this carefully, as a privilege offered by God and not as a guarantee against all sickness. The nineteenth-century healing movement and early Pentecostalism restored this ministry to the church, and today it is a major reason for Pentecostal growth in the majority world. We answer cessationist, psychological and skeptical objections from Scripture and honesty, and we never set prayer against medicine.

Usomaji ZaidiFurther Reading

• A. J. Gordon, The Ministry of Healing (1882) (Huduma ya Uponyaji), chanzo cha msingi.• A. J. Gordon, The Ministry of Healing (1882), a primary source.

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

• 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).

• Donald W. Dayton, Theological Roots of Pentecostalism (1987) (Mizizi ya Kitheolojia ya Upentekoste).• Donald W. Dayton, Theological Roots of Pentecostalism (1987).

• Allan Anderson, An Introduction to Pentecostalism (toleo la 2, 2014) (Utangulizi wa Upentekoste).• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014).

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