Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 7: Ukombozi na Vita vya Kiroho Bila UshirikinaThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 7: Deliverance and Spiritual Warfare Without Superstition

Mstari MkuuKey Verse

"Lakini ikiwa mimi nawatoa pepo kwa kidole cha Mungu, basi, ufalme wa Mungu umewajilia." (Luka 11:20, SUV)"But if I cast out demons with the finger of God, surely the kingdom of God has come upon you." (Luke 11:20, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza mafundisho ya Biblia juu ya Shetani na pepo, na kwa nini waumini hawahitaji kuishi kwa hofu.1. Explain the biblical teaching on Satan and demons, and why believers need not live in fear.

2. Kueleza jinsi Yesu, mitume na kanisa la kwanza walivyotenda ukombozi, na jinsi utendaji wao ulivyokuwa rahisi.2. Describe how Jesus, the apostles and the early church practiced deliverance, and how simple their practice was.

3. Kueleza maoni makuu juu ya kama muumini anaweza kupagawa na pepo (to be demonized), na msimamo wa kihafidhina wa Kipentekoste.3. State the main views on whether a believer can be demonized, and the conservative Pentecostal position.

4. Kutambua desturi za ushirikina na za kuogopesha ambazo lazima ziepukwe, zikiwemo ukatili, ada, na kulaumu pepo kwa kila kitu.4. Identify superstitious and fear-based practices that must be avoided, including violence, fees, and blaming demons for everything.

5. Kuongoza huduma salama na ya kibiblia ya ukombozi, pamoja na kuwapeleka watu kwa daktari, uwajibikaji na kuwafuasisha baadaye.5. Lead a safe and biblical deliverance ministry, with medical referral, accountability and follow-up discipleship.

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 Shetani na pepo ni halisi, kwamba Yesu amewashinda, na kwamba waumini wana mamlaka katika jina lake. Tunaamini pia kwamba mengi yaliyofanywa kwa jina la "ukombozi" hayapatikani katika Biblia, na kwamba mengine yanaleta madhara. Lengo letu ni kufundisha utendaji wa kibiblia, ulio rahisi, wa utulivu na unaomlenga Kristo, na kuonya dhidi ya hofu. Kipindi cha 6 kilifundisha kwamba wachungaji hawapaswi kukataa huduma ya matibabu. Tahadhari ile ile inatumika hapa.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We believe that Satan and demons are real, that Jesus has defeated them, and that believers have authority in His name. We also believe that much that has been done in the name of "deliverance" is not found in the Bible, and that some of it does harm. Our aim is to teach the biblical practice, which is plain, calm and centered on Christ, and to warn against fear. Unit 6 taught that pastors must not refuse medical care. The same care applies here.

Makosa MawiliTwo Errors

Kuna makosa mawili yaliyo kinyume. La kwanza ni kukana ulimwengu wa roho. Makanisa mengine huchukulia pepo kama wazo la kale ambalo watu wa kisasa wamelipita. Lakini Injili zinamwonyesha Yesu akitoa pepo kama sehemu kuu ya kazi yake.There are two opposite mistakes. The first is to deny the spirit world. Some churches treat demons as a primitive idea that modern people have outgrown. But the Gospels present Jesus as casting out demons as a central part of His work.

Kosa la pili ni kuvutiwa kupita kiasi. Makanisa mengine huona pepo nyuma ya kila maumivu ya kichwa, kila ugomvi, kila mavuno mabaya. Washiriki wao huishi kwa hofu ya laana, vitu, ndoto na mahali. Hili pia ni kuiacha njia ya Maandiko. Agano Jipya linasema juu ya pepo kwa kiasi, na linasema mengi zaidi juu ya ushindi wa Kristo na maisha yetu matakatifu kuliko juu ya pepo wenyewe.The second mistake is obsession. Some churches see a demon behind every headache, every quarrel, every poor harvest. Their members live in fear of curses, objects, dreams and places. This also departs from Scripture. The New Testament speaks of demons with sobriety, and it speaks far more about Christ's victory and our holy living than about demons themselves.

Mchungaji wa Kipentekoste anasimama kati ya makosa haya. Anaulinganisha ulimwengu wa roho kwa uzito, wala haogopi.A Pentecostal pastor stands between these errors. He takes the spirit world seriously, and he is not afraid of it.

Maandiko Yanafundisha Nini Juu ya Shetani na PepoWhat Scripture Teaches About Satan and Demons

Maandiko yanamwonyesha Shetani kama adui halisi mwenye nafsi. Yeye ni mjaribu, mshtaki na mdanganyifu. Petro anaonya, "Muwe na kiasi, kesheni; adui wenu Ibilisi, kama simba angurumaye, huzunguka-zunguka akitafuta mtu ammeze" (1 Petro 5:8). Pepo ni roho wabaya wanaomtumikia. Paulo anaandika, "Kwa maana kushindana kwetu sisi si juu ya damu na nyama, bali juu ya falme na mamlaka, juu ya wakuu wa giza hili, juu ya majeshi ya pepo wabaya katika ulimwengu wa roho" (Waefeso 6:12).Scripture presents Satan as a real, personal enemy. He is a tempter, accuser and deceiver. Peter warns, "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8). Demons are evil spirits who serve him. Paul writes, "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).

Lakini Biblia iko wazi kwamba Shetani ni adui aliyeshindwa, mwenye mipaka.But the Bible is clear that Satan is a defeated enemy, with limits.

• Yeye ni kiumbe na si sawa na Mungu.• He is a created being and not equal to God.

• Kristo alikuja kuharibu kazi zake: "Kwa kusudi hili Mwana wa Mungu alidhihirishwa, ili azivunje kazi za Ibilisi" (1 Yohana 3:8).• Christ came to destroy his works: "For this purpose the Son of God was manifested, that He might destroy the works of the devil" (1 John 3:8).

• Msalabani Kristo alizivua enzi na mamlaka silaha na kuzishinda (Wakolosai 2:15).• At the cross Christ disarmed the principalities and powers and triumphed over them (Colossians 2:15).

• Waumini wana Roho ndani yao: "Enyi watoto, ninyi mu wa Mungu, mmekwisha kuwashinda hao; kwa sababu yeye aliye ndani yenu ni mkuu kuliko yeye aliye ndani ya dunia" (1 Yohana 4:4).• Believers have the Spirit within them: "You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world" (1 John 4:4).

Kwa hiyo jibu letu si hofu bali kupinga kwa imani: "Basi mtiini Mungu. Mpingeni Ibilisi naye atawakimbia" (Yakobo 4:7).Our response is therefore not terror but resistance in faith: "Therefore submit to God. Resist the devil and he will flee from you" (James 4:7).

Ukombozi katika Huduma ya YesuDeliverance in the Ministry of Jesus

Injili zinaandika matukio mengi ya ukombozi. Katika sinagogi huko Kapernaumu mtu mwenye pepo mchafu alipiga kelele, na Yesu alitoa amri fupi na pepo akatoka (Marko 1:21-28). Mtu wa nchi ya Wagerasi, aliyeishi makaburini, aliwekwa huru na akaketi amevaa nguo na akili zake timamu (Marko 5:1-20).The Gospels record many occasions of deliverance. In the synagogue at Capernaum a man with an unclean spirit cried out, and Jesus spoke a short command and the spirit left (Mark 1:21-28). The man in the country of the Gerasenes, who lived among the tombs, was set free and sat clothed and in his right mind (Mark 5:1-20).

Angalia mambo manne.Notice four things.

Kwanza, Yesu alitenda kwa mamlaka na si kwa ibada za kiritual. Hakutumia fomula maalum, wala vitu, wala sherehe ndefu, wala kupiga kelele nyingi. Alisema, na pepo wakatii.First, Jesus acted by authority and not by ritual. He used no special formula, no objects, no long ceremony, no loud shouting. He spoke, and the spirits obeyed.

Pili, ukombozi ulikuwa ishara ya ufalme. Katika mstari mkuu, Yesu anasema kwamba kutoa pepo kwa kidole cha Mungu kunaonyesha kwamba ufalme wa Mungu umekuja. Ukombozi unatangaza utawala wa Kristo. Si biashara maalum kwa wataalamu.Second, deliverance was a sign of the kingdom. In the key verse, Jesus says that casting out demons by the finger of God shows that the kingdom of God has come. Deliverance announces the rule of Christ. It is not a special trade for experts.

Tatu, Yesu alionyesha huruma. Mtu huyo alikuwa binadamu anayeteseka, si kioja.Third, Jesus showed compassion. The person was a suffering human being, not a spectacle.

Nne, Yesu alitofautisha aina za mateso. Mathayo 4:24 inaorodhesha wale waliopagawa na pepo pamoja na wenye kifafa na waliopooza, na Yesu aliwaponya wote. Injili hazichukulii kila ugonjwa kuwa pepo, na sisi pia hatupaswi.Fourth, Jesus distinguished between kinds of affliction. Matthew 4:24 lists those who were demon-possessed along with epileptics and the paralyzed, and Jesus healed all. The Gospels do not treat every illness as a demon, and neither should we.

Ukombozi katika Matendo na NyarakaDeliverance in Acts and the Epistles

Yesu alitoa mamlaka haya kwa wanafunzi wake (Luka 9:1; 10:17-20). Katika Matendo huduma ya Filipo huko Samaria ilijumuisha kutoa pepo wachafu (Matendo 8:7). Huko Filipi, Paulo aligeuka na kusema na pepo aliyekuwa ndani ya msichana, "Nakuamuru kwa jina la Yesu Kristo, umtoke" (Matendo 16:18). Njia ni fupi na rahisi tena.Jesus gave this authority to His disciples (Luke 9:1; 10:17-20). In Acts Philip's ministry in Samaria included the casting out of unclean spirits (Acts 8:7). In Philippi, Paul turned and spoke to the spirit in a girl, "I command you in the name of Jesus Christ to come out of her" (Acts 16:18). The method is again short and simple.

Matendo 19 inatoa onyo muhimu. Wana saba wa Skewa walijaribu kutumia "Yesu yule anayehubiriwa na Paulo" kama fomula, na pepo mbaya alijibu, "Yesu namjua, na Paulo namfahamu; lakini ninyi ni nani?" na mtu yule akawashinda nguvu (Matendo 19:13-16). Jina la Yesu si neno la uchawi. Linafanya kazi kwa sababu muumini ni wa Yesu. Baadaye, wengi waliokuwa wamefanya uchawi walichoma vitabu vyao hadharani (Matendo 19:19). Hili linaonyesha jibu sahihi kwa mambo ya uchawi: yakane, ondoa vyombo vyake, na ugeukie Kristo.Acts 19 gives an important warning. Seven sons of Sceva tried to use "the Jesus whom Paul preaches" as a formula, and the evil spirit answered, "Jesus I know, and Paul I know; but who are you?" and the man overpowered them (Acts 19:13-16). The name of Jesus is not a magic word. It works because the believer belongs to Jesus. Afterward, many who had practiced magic burned their books publicly (Acts 19:19). This shows the right response to the occult: renounce it, and remove its tools, and turn to Christ.

Nyaraka za Agano Jipya zinatoa mafundisho machache sana ya kushangaza juu ya jinsi ya kutoa pepo. Badala yake zinawafundisha waumini jinsi ya kusimama: vaeni silaha zote za Mungu (Waefeso 6), kesheni na ombeni, mpingeni Ibilisi, ijueni kweli, samehe upesi, na epuka kutoa nafasi. "Wala msimpe Ibilisi nafasi" (Waefeso 4:27). Mitume wanayafundisha makanisa hasa juu ya maisha matakatifu, si juu ya kuwinda pepo.The letters of the New Testament give surprisingly little instruction on how to cast out demons. Instead they teach believers how to stand: put on the armor of God (Ephesians 6), watch and pray, resist the devil, know the truth, forgive quickly, and keep from giving a foothold. "Nor give place to the devil" (Ephesians 4:27). The apostles teach the churches mainly about holy living, not about hunting for demons.

Je, Muumini Anaweza Kupagawa na Pepo?Can a Believer Be Demonized?

Swali hili linawagawanya Wakristo, pamoja na Wapentekoste, na mwalimu anapaswa kueleza maoni hayo kwa haki.This question divides Christians, including Pentecostals, and a teacher should state the views fairly.

Neno la Kigiriki linalotafsiriwa mara nyingi "kupagawa na pepo" ni umbo la daimonizomai, linalomaanisha kuwa chini ya ushawishi wa pepo. Halituambii ushawishi huo una nguvu kiasi gani. Kwa sababu hiyo, wengi wanapendelea maneno "kupagawa" (demonized) au "kuonewa na pepo."The Greek word often translated "demon-possessed" is a form of daimonizomai, which means to be under the influence of a demon. It does not tell us how strong that influence is. Because of this, many prefer the words "demonized" or "under demonic oppression."

Maoni ya 1: Muumini hawezi kumilikiwa na pepo. Roho Mtakatifu anakaa ndani ya muumini, na mwili ni hekalu lake (1 Wakorintho 6:19). Nuru na giza havishiriki makao. Waumini ni wa Kristo na hawawezi kumilikiwa na Shetani.View 1: A believer cannot be possessed. The Holy Spirit lives in the believer, and the body is His temple (1 Corinthians 6:19). Light and darkness do not share a dwelling. Believers belong to Christ and cannot be owned by Satan.

Maoni ya 2: Muumini anaweza kupagawa kwa kiwango fulani. Walimu wengine wanahoji kwamba muumini anaweza kuathiriwa sana au kufungwa katika eneo fulani la maisha, kupitia dhambi, kiwewe au uchawi, ingawa ameokoka.View 2: A believer can be demonized to some degree. Some teachers argue that a believer may be seriously influenced or bound in some area of life, through sin, trauma or the occult, even though he is saved.

Maoni ya 3: Muumini anaweza kushambuliwa kutoka nje lakini hakaliwi ndani. Haya ni maoni ya Wapentekoste wengi wa kihafidhina. Muumini anaweza kujaribiwa, kushtakiwa, kuonewa na kupotoshwa, na anaweza kumpa adui nafasi kupitia dhambi isiyotubiwa, lakini hamilikiwi na hakaliwi na pepo kama asiyeamini anavyoweza kukaliwa.View 3: A believer can be attacked from outside but not indwelt. This is the view of many conservative Pentecostals. A believer may be tempted, accused, oppressed and led astray, and may give the enemy a foothold through unrepented sin, but he is not owned and indwelt by a demon as an unbeliever may be.

Tunashikilia maoni ya tatu kuwa yanayoaminika zaidi kwa Maandiko, huku tukitambua kwamba wachungaji wa Kipentekoste wa dhati wanatofautiana. Kwa maoni yoyote, utendaji ni ule ule: msaidie mtu atubu, akane yaliyo maovu, aenende katika kweli ya injili, na apokee maombi kwa jina la Yesu. Hakuna mtu anayepaswa kujenga mfumo mkubwa juu ya neno moja au uzoefu machache.We hold the third view as the most faithful to Scripture, while recognizing that sincere Pentecostal pastors differ. Whatever the view, the practice is the same: help the person repent, renounce what is evil, walk in the truth of the gospel, and receive prayer in the name of Jesus. No one should build a large system on a single word or a few experiences.

Mijadala Kuhusu Ukombozi LeoThe Debates About Deliverance Today

Kukoma kwa karama (cessationism). Wainjilisti wengine wanafundisha kwamba kutoa pepo, kama ishara nyingine, kulikuwa kwa kipindi cha mitume (tazama Counterfeit Miracles ya Warfield). Jibu letu: Agizo la Yesu kwa kanisa halikuwekewa mipaka kwa wale Kumi na Wawili (Marko 16:17 inasema juu ya wale wanaoamini), na waandishi Wakristo kama Justin Martyr katika karne ya pili wanasema juu ya kutoa pepo katika maisha ya kanisa. Marko 16:9-20 inatiliwa shaka na wasomi wengi, kama Kipindi cha 5 kilivyobainisha, kwa hiyo hatutegemei kifungu hicho peke yake. Ufalme wa Mungu bado unasonga mbele dhidi ya ufalme wa giza.Cessationism. Some evangelicals teach that exorcism, like other signs, belonged to the apostolic age (see Warfield's Counterfeit Miracles). Our answer: Jesus' commission to the church was not limited to the Twelve (Mark 16:17 speaks of those who believe), and Christian writers such as Justin Martyr in the second century speak of exorcism in the church's life. Mark 16:9-20 is questioned by many scholars, as Unit 5 noted, so we do not rest on it alone. The kingdom of God still advances against the kingdom of darkness.

Urazini (rationalism). Watu wengi wa kisasa wanasema kwamba kile Biblia inachoita pepo kilikuwa ugonjwa tu. Jibu letu: Tunakubali kwamba baadhi ya wale waliodhaniwa kupagawa katika nyakati za kale na za kisasa walikuwa wagonjwa wa mwili au akili, na Injili zenyewe zinatofautisha ugonjwa na kupagawa. Lakini Yesu alisema na roho, nao wakajibu. Tunamchukua Yeye kwa neno lake. Katika Afrika, Amerika ya Kusini na Asia, ulimwengu wa roho haujawahi kutiliwa shaka, na Allan Anderson ameonyesha kwamba mtazamo huu wa ulimwengu ni sehemu ya sababu kwa nini Upentekoste unazungumza na ulimwengu wenye walio wengi.Rationalism. Many modern people say that what the Bible calls demons was only illness. Our answer: We accept that some who were thought to be possessed in ancient and modern times were physically or mentally ill, and the Gospels themselves distinguish illness from possession. But Jesus spoke to the spirits, and they replied. We take Him at His word. In Africa, Latin America and Asia, the spirit world has never been doubted, and Allan Anderson has shown that this worldview is part of why Pentecostalism speaks to the majority world.

Pepo wa kimaeneo (territorial spirits). Katika miongo ya hivi karibuni, baadhi ya viongozi, wakiwemo C. Peter Wagner, wamefundisha "vita vya kiroho vya ngazi ya kimkakati" (strategic-level spiritual warfare), ambamo waumini wanawatambua na kuwakabili roho wenye nguvu wanaosemekana kutawala miji au mataifa. Wanaounga mkono wanaelekeza Danieli 10 na "falme na mamlaka" katika Agano Jipya. Wainjilisti na Wapentekoste wengi wanapinga. Jibu letu: Agano Jipya halijawahi kuwaamuru waumini kuwataja, kuwahutubia au kuwafunga pepo wa kimaeneo. Yuda 9 inaonyesha kwamba hata malaika mkuu Mikaeli hakuthubutu kumshtaki Ibilisi kwa maneno ya matusi. Njia ya mitume ilikuwa kuhubiri injili, kuomba, na kutoa roho kwa watu mmoja mmoja. Tunafuata mtindo huo.Territorial spirits. In recent decades, some leaders, including C. Peter Wagner, have taught "strategic-level spiritual warfare," in which believers identify and confront powerful spirits said to rule over cities or nations. Proponents point to Daniel 10 and to the "principalities and powers" in the New Testament. Many evangelicals and Pentecostals object. Our answer: the New Testament never commands believers to name, address or bind territorial spirits. Jude 9 shows that even the archangel Michael did not bring a railing accusation against the devil. The apostolic method was to preach the gospel, pray, and cast out spirits from individuals. We follow that pattern.

Laana za vizazi (generational curses). Wengine wanafundisha kwamba familia inaweza kuteseka kwa laana iliyorithiwa kutoka kwa mababu ambayo lazima ivunjwe kwa sala maalum. Kutoka 20:5 inasema juu ya matokeo ya dhambi yanayopitishwa kwa vizazi vya baadaye, lakini Ezekieli 18 inafundisha kwamba kila mtu atajibu kwa dhambi yake mwenyewe. Na Kristo ametukomboa katika laana ya sheria (Wagalatia 3:13). Jibu letu: tunatambua kwamba familia hupitisha mienendo yenye madhara na wakati mwingine uhusiano wa uchawi. Dawa ni toba, msamaha, kufuasisha na maombi kwa jina la Yesu. Si orodha ya kiritual ya majina ya mababu.Generational curses. Some teach that a family may suffer from a curse passed down from ancestors that must be broken by a special prayer. Exodus 20:5 speaks of the consequences of sin passing to later generations, but Ezekiel 18 teaches that each person answers for his own sin. And Christ has redeemed us from the curse of the law (Galatians 3:13). Our answer: we recognize that families pass down harmful patterns and sometimes occult ties. The remedy is repentance, forgiveness, discipleship and prayer in the name of Jesus. It is not a ritual list of ancestors' names.

Ushirikina UnaonekanajeWhat Superstition Looks Like

Ushirikina ni hofu ya nguvu zisizoonekana mbali na Kristo. Unaingia kanisani kwa namna nyingi. Desturi zifuatazo zinapaswa kukataliwa.Superstition is fear of unseen powers apart from Christ. It enters the church in many forms. The following practices should be rejected.

1. Ukatili. Kupiga, kunyonga, kupiga kelele usoni mwa mtu, kumshikilia mtu chini, au kumnyima chakula au maji. Yesu hakufanya hivyo kamwe. Ni unyanyasaji.1. Violence. Hitting, choking, shouting in a person's face, holding a person down, or withholding food or water. Jesus never did this. It is abuse.

2. Ada na kuchangisha fedha. Kutoza malipo kwa ukombozi, au kuunganisha uhuru na zawadi kwa mhudumu. Biblia inalaani kuuza mambo ya kiroho (Matendo 8:18-23).2. Fees and fundraising. Charging for deliverance, or linking freedom to a gift to the minister. The Bible condemns selling spiritual things (Acts 8:18-23).

3. Kuogopa vitu na mahali. Kuchukulia mwanasesere, jiwe, nyumba au ndoto kuwa na nguvu ya kumdhuru muumini. "Sanamu si kitu duniani" (1 Wakorintho 8:4).3. Fear of objects and places. Treating a doll, a stone, a house or a dream as having power to harm a believer. "An idol is nothing in the world" (1 Corinthians 8:4).

4. Kulaumu pepo kwa kila kitu. Dhambi, uvivu, umaskini, ugonjwa, hasira mbaya na biashara iliyoshindwa si pepo wote. Yakobo anafundisha kwamba kila mtu hujaribiwa anapovutwa na tamaa yake mwenyewe (Yakobo 1:14). Kulaumu pepo kwa kile mtu anachopaswa kutubia ni kukana wajibu.4. Blaming demons for everything. Sin, laziness, poverty, illness, a bad temper and a failed business are not all demons. James teaches that each one is tempted when he is drawn away by his own desires (James 1:14). To blame a demon for what a person must repent of is to deny responsibility.

5. Fomula na maneno ya uchawi. Kutumia jina la Yesu kama hirizi, au mafuta, chumvi au maji maalum kana kwamba vina nguvu. Tazama wana wa Skewa.5. Formulas and magic words. Using the name of Jesus like a charm, or special oils, salt or water as if they hold power. See the sons of Sceva.

6. Kioja na kuhoji. Kumfanya mtu aigize mbele ya kanisa, au kuwahoji pepo kwa majina, vyeo na siri. Yesu aliwanyamazisha pepo na hakukusanya habari kutoka kwao.6. Spectacle and interrogation. Making the person perform before the church, or questioning demons for names, ranks and secrets. Jesus silenced the demons and did not collect information from them.

7. Kumtegemea mtu mmoja mwenye karama. Kufundisha kwamba ni mhudumu fulani tu anayeweza kuwaweka watu huru. Katika Agano Jipya, mamlaka ni kwa wote walio wa Kristo, yanayotekelezwa kanisani chini ya usimamizi.7. Dependence on one gifted person. Teaching that only a certain minister can free people. In the New Testament, authority is for all who belong to Christ, exercised in the church with oversight.

8. Kukataa msaada wa kimatibabu. Kumwambia mtu kwamba ugonjwa wa akili au wa mwili ni wa kipepo tu na kwamba dawa ziachwe. Hili linaleta madhara makubwa, na Kipindi cha 6 kinalikataza.8. Refusing medical help. Telling a person that a mental or physical illness is only demonic and that medicine should be stopped. This causes great harm, and Unit 6 forbids it.

9. Vitisho. Kumwambia mtu kwamba atashambuliwa akiondoka kanisani.9. Threatening. Telling a person that he will be attacked if he leaves the church.

Utendaji Salama na wa KibibliaSafe and Biblical Practice

Ukombozi unapaswa kuwa rahisi na wa utaratibu kama Injili zinavyoonyesha.Deliverance should be as simple and orderly as the Gospels show.

• Anza na injili. Mwongoze mtu atubu, amtumaini Kristo, na akane uhusiano wowote na uchawi.• Begin with the gospel. Lead the person to repent, trust Christ, and renounce any link with the occult.

• Tafuta kupambanua. Uliza kipi ni cha kiroho, kipi ni cha kimatibabu na kipi ni cha kihisia. Uliza kuhusu usingizi, afya, dawa za kulevya, huzuni na kiwewe. Mpeleke kwa daktari mtu anapoonyesha dalili za ugonjwa wa akili, kifafa, kujidhuru au vurugu.• Seek discernment. Ask what is spiritual, what is medical and what is emotional. Ask about sleep, health, drugs, grief and trauma. Refer to a doctor when the person shows signs of mental illness, epilepsy, self-harm or violence.

• Fanya kazi kwa timu. Angalau waumini wawili au watatu waliokomaa, na mtu wa jinsia ileile inapowezekana, na kwa ufahamu wa mchungaji.• Work in a team. At least two or three mature believers, with a person of the same sex where possible, and with the knowledge of the pastor.

• Pata ridhaa. Mtu lazima atake msaada. Usimlazimishe mtu au mtoto kamwe.• Obtain consent. The person must want help. Never force a person or a child.

• Omba kwa urahisi. Tumia Maandiko na jina la Yesu. Amri tulivu na wazi inatosha. Hakuna haja ya kupiga kelele.• Pray simply. Use Scripture and the name of Jesus. A calm and clear command is enough. There is no need to shout.

• Usiguse kwa ukali kamwe. Mtu ni binadamu aliyeumbwa kwa sura ya Mungu.• Never touch roughly. The person is a human being made in God's image.

• Fuatilia. Uhuru hudumishwa kwa kufuasisha: Maandiko, maombi, ushirika, maisha yaliyobadilika na kujazwa na Roho (Waefeso 5:18). Yesu alionya juu ya nyumba tupu katika Mathayo 12:43-45.• Follow up. Freedom is kept by discipleship: Scripture, prayer, fellowship, a changed life and filling with the Spirit (Ephesians 5:18). Jesus warned of the empty house in Matthew 12:43-45.

• Ripoti kwa usimamizi. Mchungaji au wazee wanapaswa kujua kuhusu kesi yoyote nzito.• Report to oversight. The pastor or elders should know of any serious case.

Huduma katika Mazingira YetuMinistry in Our Own Setting

Wachungaji huko Mexico, Cuba na katika Amerika ya Kusini na Afrika kote huishi kati ya watu ambao mara nyingi wamefanya dini za kienyeji, mizimu, au uhusiano na waganga na wapiga ramli, na wanaogopa laana. Lazima tukutane na watu hawa kwa uelewa. Mchungaji anapaswa kusikiliza kwa heshima, kufundisha ushindi kamili wa Kristo, kumwalika mtu akane yaliyofanywa, kuondoa vitu vilivyotumiwa katika uchawi kama waumini wa Efeso walivyofanya, na kumleta mtu katika maisha ya kanisa. Lengo si kuzalisha aina mpya ya hofu, bali kuibadilisha hofu kwa kumtumaini Kristo.Pastors in Mexico, Cuba and across Latin America and Africa live among people who have often practiced folk religion, spiritism, or ties with healers and fortune-tellers, and who fear curses. We must meet these people with understanding. The pastor should listen with respect, teach the full victory of Christ, invite the person to renounce what was practiced, remove objects used in occult practice as the Ephesian believers did, and bring the person into the life of the church. The aim is not to produce a new kind of fear, but to replace fear with trust in Christ.

Matumizi ya KichungajiPastoral Application

Rosa, mama katika kanisa lako, anakuja kwako akiwa na hofu. Alikuta mfuko mdogo wa vitu mlangoni kwake baada ya ugomvi na jirani anayejulikana kama mganga, na ana uhakika kwamba amelaaniwa. Hajalala kwa usiku kadhaa na anahisi wasiwasi na udhaifu.Rosa, a mother in your church, comes to you frightened. She found a small bundle of objects at her door after a quarrel with a neighbor who is known as a healer, and she is sure that she has been cursed. She has not slept for several nights and feels anxious and weak.

Mchungaji mwenye hekima kwanza anabaki mtulivu na kusikiliza. Anasoma pamoja naye 1 Yohana 4:4 na Luka 11:20 na kumkumbusha kwamba muumini aliye wa Kristo yuko chini ya ulinzi wake. Anaomba naye kwa jina la Yesu, kwa urahisi na kwa utulivu, akiwa na kiongozi mwingine hapo. Anauliza kwa upole juu ya afya yake, usingizi wake na kinachoisumbua familia yake, na anamtia moyo aende kwa daktari, kwa kuwa kukosa usingizi na wasiwasi vinahitaji utunzaji. Anamsaidia kuondoa ule mfuko kwa utulivu, bila ibada ya kiritual, na kumsamehe jirani na kumwombea. Hamlaumu pepo kwa kila kitu, hadai malipo, na haahidi matokeo. Anaendelea kutembelea na kumwalika Rosa kwenye kikundi kidogo cha maombi na Neno. Kwa njia hii hofu yake inabadilishwa na ujasiri katika Kristo.A wise pastor first stays calm and listens. He reads with her 1 John 4:4 and Luke 11:20 and reminds her that a believer who belongs to Christ is under His protection. He prays with her in the name of Jesus, simply and quietly, with another leader present. He asks gently about her health, her sleep and what is troubling her family, and he encourages her to see a doctor, since sleeplessness and anxiety need care. He helps her to remove the bundle calmly, without ritual, and to forgive the neighbor and pray for her. He does not blame a demon for everything, asks for no payment, and promises no result. He keeps visiting and invites Rosa to a small group for prayer and the Word. In this way her fear is replaced by confidence in Christ.

MuhtasariSummary

Maandiko yanafundisha kwamba Shetani na pepo ni halisi lakini wameshindwa, na kwamba waumini wana mamlaka katika jina la Yesu. Yesu, mitume na kanisa la kwanza walitoa pepo kwa amri fupi, bila ibada za kiritual, ukatili wala ada. Wana wa Skewa wanaonyesha kwamba jina la Yesu si fomula. Wapentekoste wanatofautiana kuhusu kama muumini anaweza kupagawa na pepo; msimamo wa kihafidhina ni kwamba waumini wanaweza kuonewa na kujaribiwa lakini hawamilikiwi. Wapentekoste wanajibu wanaoamini kukoma kwa karama na warazini kutoka Maandiko, nao wanaonya dhidi ya vita vya kimkakati, mazoea ya pepo wa kimaeneo na ibada za laana za vizazi ambazo Maandiko hayafundishi. Ushirikina, ukatili, kioja, kulaumu pepo kwa kila kitu na kukataa huduma ya matibabu lazima vikataliwe. Utendaji salama hutumia timu, ridhaa, kupambanua, kuwapeleka watu kwa daktari, usimamizi na kufuasisha, ili hofu itoe nafasi kwa kumtumaini Kristo.Scripture teaches that Satan and demons are real but defeated, and that believers have authority in the name of Jesus. Jesus, the apostles and the early church cast out evil spirits with short commands, without ritual, violence or fees. The sons of Sceva show that the name of Jesus is not a formula. Pentecostals differ on whether a believer can be demonized; the conservative view is that believers can be oppressed and tempted but not owned. Pentecostals answer cessationists and rationalists from Scripture, and they caution against strategic-level warfare, territorial-spirit practices and generational-curse rituals that Scripture does not teach. Superstition, violence, spectacle, blaming demons for everything and refusing medical care must be rejected. Safe practice uses a team, consent, discernment, medical referral, oversight and discipleship, so that fear gives way to trust in Christ.

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).

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

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741) (Alama Zinazotofautisha Kazi ya Roho wa Mungu), chanzo cha msingi.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), a primary source.

• 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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