Roho Mtakatifu, Karama za Roho na Kupambanua — Sehemu ya 9: Karama, Tunda na Upendo: Tabia na UwajibikajiThe Holy Spirit, Spiritual Gifts, and Discernment — Unit 9: Gifts, Fruit, and Love: Character and Accountability

Mstari MkuuKey Verse

"Nijaponena kwa lugha za wanadamu na za malaika, lakini sina upendo, nimekuwa shaba iliayo, au upatu ulumizao." (1 Wakorintho 13:1, SUV)"Though I speak with the tongues of men and angels, but have not love, I have become sounding brass or a clanging cymbal." (1 Corinthians 13:1, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza tofauti kati ya karama za Roho na tunda la Roho.1. Explain the difference between the gifts of the Spirit and the fruit of the Spirit.

2. Kuonyesha kutoka Warumi 11:29 na kanisa la Korintho kwamba karama za rohoni zinaweza kufanya kazi kwa watu ambao tabia yao bado haijafanana na Kristo.2. Show from Romans 11:29 and the church at Corinth that spiritual gifts can operate in people whose character is not yet Christlike.

3. Kueleza kwa nini Paulo anaweka 1 Wakorintho 13 katikati ya mafundisho yake juu ya karama.3. Explain why Paul places 1 Corinthians 13 in the middle of his teaching on gifts.

4. Kutaja maeneo manne ambamo viongozi wenye karama wanahitaji uwajibikaji, na kutoa msingi wa kibiblia kwa kila moja.4. Name four areas in which gifted leaders need accountability, and give a biblical basis for each.

5. Kujibu pingamizi kwamba kushindwa kwa wahudumu wenye karama kunathibitisha kwamba karama ni za uongo, na kueleza njia ya kusahihisha na kurejesha.5. Answer the objection that failures among gifted ministers prove the gifts are false, and describe a path of correction and restoration.

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 karama zote za Roho ni kwa ajili ya kanisa leo. Pia tunaamini, na tunasema wazi, kwamba vuguvugu letu wakati mwingine limeadhimisha nguvu kuliko tabia. Wakosoaji wamesema hivyo, na katika misimu fulani walikuwa sahihi. Tunaeleza wasiwasi wao kwa haki kisha tunatoa jibu letu kutoka Maandiko.This unit is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. We believe that all the gifts of the Spirit are for the church today. We also believe, and say plainly, that our movement has sometimes admired power more than character. Critics have said so, and in some seasons they were right. We state their concerns fairly and then give our answer from Scripture.

Orodha Mbili, Roho MmojaTwo Lists, One Spirit

Agano Jipya linatoa orodha mbili ambazo Wapentekoste lazima wazishike pamoja.The New Testament gives two lists that Pentecostals must keep together.

Orodha ya kwanza ni karama. Paulo anaziita "dhihirisho la Roho" na anasema zinatolewa "kwa kila mtu ili kufaidiana" (1 Wakorintho 12:7). Neno la Kigiriki nyuma ya "karama" linasema juu ya neema. Karama hutolewa bure, na Roho hugawa "kwa kila mtu peke yake kama apendavyo" (1 Wakorintho 12:11). Karama ni za kuwahudumia watu wengine. Zinakuja kama zawadi, si kama mshahara.The first list is the gifts. Paul calls them "manifestations of the Spirit" and says they are given "to each one for the profit of all" (1 Corinthians 12:7). The Greek word behind "gifts" speaks of grace. A gift is given freely, and the Spirit distributes "to each one individually as He wills" (1 Corinthians 12:11). Gifts are for serving other people. They come as a gift, not as a wage.

Orodha ya pili ni tunda: "Lakini tunda la Roho ni upendo, furaha, amani, uvumilivu, utu wema, fadhili, uaminifu, upole, kiasi; juu ya mambo kama haya hakuna sheria" (Wagalatia 5:22-23). Tunda linaeleza tabia ya muumini. Tunda hukua polepole, kama mti ukuavyo. Yesu alifundisha kwamba tunda hutokana na kukaa ndani yake (Yohana 15:4-5). Paulo anaongeza, "Ikiwa tunaishi kwa Roho, na tuenende kwa Roho pia" (Wagalatia 5:25).The second list is the fruit: "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law" (Galatians 5:22-23). Fruit describes the character of the believer. Fruit grows slowly, as a tree grows. Jesus taught that fruit comes from abiding in Him (John 15:4-5). Paul adds, "If we live in the Spirit, let us also walk in the Spirit" (Galatians 5:25).

Kwa ufupi, karama zinahusu kile Roho anachofanya kupitia sisi kwa ajili ya wengine, na tunda linahusu kile Roho anachotufanya kuwa. Zote mbili zinatoka kwa Roho yule yule, na kanisa lenye afya linahitaji zote mbili.Put simply, gifts are about what the Spirit does through us for others, and fruit is about what the Spirit is making of us. Both come from the same Spirit, and a healthy church needs both.

Makosa mawili hufuata tunapotenganisha orodha hizo. La kwanza ni kudhani kwamba karama inaonyesha utakatifu: "Mungu amenitumia, kwa hiyo niko sawa na Mungu." La pili ni kudhani kwamba kutokuwa na karama ya nje kunaonyesha kushindwa kwa imani. Hakuna kati ya hayo ni kweli. Karama hutolewa kwa neema, na tunda hukuzwa kwa kutembea na Mungu.Two mistakes follow when we separate the lists. The first is to think that a gift shows holiness: "God used me, so I must be right with God." The second is to think that having no outward gift shows a failure of faith. Neither is true. Gifts are given by grace, and fruit is grown by walking with God.

Karama Bila Tabia: Somo la KorinthoGifts Without Character: The Lesson of Corinth

Korintho ni mfano ulio wazi zaidi katika Maandiko. Paulo anamshukuru Mungu kwamba Wakorintho "hawapungukiwi karama yo yote" (1 Wakorintho 1:7). Hata hivyo barua ile ile inaonyesha kanisa la wivu na mabishano (3:1-4), la uasherati uliovumiliwa (sura ya 5), la mashauri ya kisheria kati ya waumini (sura ya 6), la matumizi mabaya ya Meza ya Bwana ambamo matajiri waliwaaibisha maskini (11:20-22), na la machafuko katika ibada (sura ya 14). Walikuwa matajiri wa karama na maskini wa upendo.Corinth is the clearest case in Scripture. Paul thanks God that the Corinthians "come short in no gift" (1 Corinthians 1:7). Yet the same letter shows a church of jealousy and quarrels (3:1-4), of tolerated immorality (chapter 5), of lawsuits between believers (chapter 6), of abuse of the Lord's Supper in which the rich shamed the poor (11:20-22), and of disorder in worship (chapter 14). They were rich in gifts and poor in love.

Jibu la Paulo ni muhimu. Hakusema kwamba karama zilikuwa za uongo. Hakuwaambia waache. Aliwafundisha upendo na utaratibu. Aliwaita wakomae.Paul's answer is important. He did not say that the gifts were false. He did not tell them to stop. He taught them love and order. He called them to grow up.

Warumi 11:29 inatusaidia kuelewa kwa nini karama zinaweza kuendelea mahali ambapo tabia iko nyuma: "Kwa maana karama za Mungu na mwito wake havina majuto." Katika mahali pake katika Warumi, Paulo anasema juu ya uaminifu wa Mungu kwa Israeli. Lakini kanuni hiyo inaonyesha jinsi Mungu anavyotoa. Karama zake hutokana na neema na si stahili, na hazirudishi kila tunaposhindwa. Hilo ni faraja. Pia ni onyo, kwa sababu inamaanisha kwamba mtu anaweza kuendelea kutumia karama kwa muda huku moyo wake ukipotea. Mfalme Sauli alitabiri kati ya manabii wakati alipokuwa akimwasi Mungu (1 Samweli 19:18-24).Romans 11:29 helps us understand why gifts can continue where character lags: "For the gifts and the calling of God are irrevocable." In its place in Romans, Paul is speaking of God's faithfulness to Israel. But the principle shows how God gives. His gifts come from grace and not from merit, and He does not take them back each time we fail. That is a comfort. It is also a warning, because it means a person may keep operating in a gift for a time while his heart drifts. King Saul prophesied among the prophets in the time when he was rebelling against God (1 Samuel 19:18-24).

Yesu alitoa mafundisho mazito juu ya hili. Wengine watamwambia siku ya mwisho, "Bwana, Bwana, hatukutabiri kwa jina lako? Na kwa jina lako hatukutoa pepo? Na kwa jina lako hatukufanya miujiza mingi?" naye atasema kwamba hakuwajua kamwe (Mathayo 7:21-23). Wafasiri wanaeleza hili kwa njia tofauti. Wengine wanasema Yesu anasema juu ya wanaojiita Wakristo wa uongo ambao hawakuwahi kuwa na nguvu halisi. Wengine wanasema anasema juu ya watu waliokuwa na kazi halisi lakini hawakuwa na uhusiano wa kweli naye. Kwa vyovyote, kazi za nguvu si uthibitisho kwamba mtu yuko sawa na Mungu.Jesus gave a solemn teaching on this. Some will say to Him on the last day, "Lord, did we not prophesy in Your name, cast out demons in Your name, and do many wonders in Your name?" and He will say that He never knew them (Matthew 7:21-23). Interpreters explain this in different ways. Some say Jesus speaks of false professors who never had real power. Others say He speaks of people who had real works and no real relationship with Him. In either case, works of power are not proof that a person is right with God.

Somo la vitendo liko wazi. Uponyaji, unabii wa kweli au kuongoka kunaonyesha kwamba Mungu ni mwenye neema kwa watu wanaomhitaji. Hakuthibitishi kwamba chombo ni kielelezo cha kufuata.The practical lesson is clear. A healing, a true prophecy or a conversion shows that God is gracious to the people who need Him. It does not prove that the instrument is a model to follow.

Njia Bora ZaidiThe More Excellent Way

Paulo anaweka sura yake kuu ya upendo kati ya sura zake za karama. 1 Wakorintho 12 inaeleza karama na mwili. Sura ya 14 inatoa kanuni za unabii na lugha. Katikati inasimama sura ya 13. Anasema kwamba lugha bila upendo ni kelele tu. Unabii, maarifa, imani iwezayo kuhamisha milima na hata kutoa kwa ukarimu, bila upendo, havifai kitu (13:1-3). Kisha anaeleza upendo ni nini: huvumilia, hufadhili, hauhusudu, hautakabari, hautendi mambo yasiyo na adabu, hautafuti mambo yake, hauoni uchungu, hufurahia kweli, huvumilia mambo yote (13:4-7). Na anasema, "Upendo haupungui kamwe" (13:8).Paul places his great chapter on love between his chapters on gifts. First Corinthians 12 describes the gifts and the body. Chapter 14 gives rules for prophecy and tongues. In the middle stands chapter 13. He says that tongues without love are only noise. Prophecy, knowledge, faith that moves mountains and even generous giving, without love, amount to nothing (13:1-3). Then he describes what love is: patient, kind, not envious, not proud, not rude, not self-seeking, not easily angered, rejoicing in truth, bearing and enduring (13:4-7). And he says, "Love never fails" (13:8).

Watu wengine wanasoma sura ya 13 kana kwamba Paulo anasema, "Sahau karama na uchague upendo." Hilo ni kosa. Mstari unaofuata mara moja unasema, "Fuateni upendo, takeni sana karama za rohoni, hasa mpate kutabiri" (1 Wakorintho 14:1). Paulo anataka vyote viwili. Upendo ni barabara ambayo karama husafiri juu yake.Some people read chapter 13 as if Paul were saying, "Forget the gifts and choose love." That is a mistake. The very next verse says, "Pursue love, and desire spiritual gifts, but especially that you may prophesy" (1 Corinthians 14:1). Paul wants both. Love is the road on which the gifts travel.

Wakosoaji wa vuguvugu letu wanasema kwamba Wapentekoste mara nyingi hugeuza mpangilio huu. Wanahistoria wanabainisha kwamba vuguvugu la mapema lilitokana na mapokeo ya Utakatifu (Holiness), yaliyosisitiza usafi wa maisha, na kwamba nguvu ya kudumu ya makanisa mengi ya Kipentekoste imekuwa washiriki wao wa kawaida, waaminifu. Lakini wakosoaji pia wanaelekeza kwenye misimu ambayo msisimko wa karama, mikutano ya uponyaji na majukwaa makubwa ulifunika mafundisho juu ya tabia. Tunapaswa kusikia hili kwa uaminifu. Jibu letu si kuwa na karama chache bali tunda zaidi. Dawa ya kanisa lenye karama na upendo mdogo ni ile ile ambayo Paulo aliipa Korintho.Critics of our movement say that Pentecostals often reverse this order. Historians point out that the early movement came from the Holiness tradition, which stressed purity of life, and that the lasting strength of many Pentecostal churches has been their ordinary, faithful members. But critics also point to seasons when the excitement of gifts, healing meetings and large platforms overshadowed teaching on character. We should hear this honestly. Our answer is not to have fewer gifts but more fruit. The remedy for a church with gifts and little love is the one Paul gave Corinth.

Tunda kama Kipimo cha HudumaFruit as a Test of Ministry

Yesu alisema, "Mtawatambua kwa matunda yao" (Mathayo 7:16). Paulo anapoandika sifa za wazee katika 1 Timotheo 3:1-7 na Tito 1:5-9, hutumia nafasi nyingi juu ya tabia: mwaminifu katika ndoa, mwenye kiasi, mkaribishaji wageni, si mpiga watu, si mwenye tamaa ya fedha, si mwongofu mpya, mwenye sifa njema kwa walio nje. Anataja uwezo wa kufundisha. Hafanyi karama ya kuvutia kuwa sharti. Hili linatuambia kanisa linapaswa kutafuta nini kwa viongozi wake.Jesus said, "You will know them by their fruits" (Matthew 7:16). When Paul writes the qualifications for elders in 1 Timothy 3:1-7 and Titus 1:5-9, he spends most of the space on character: faithful in marriage, self-controlled, hospitable, not violent, not greedy, not a new believer, well thought of by outsiders. He mentions the ability to teach. He does not make a spectacular gift the requirement. This tells us what the church should look for in its leaders.

Hadithi ya Simoni huko Samaria inaonyesha hatari. Aliona kwamba Roho alitolewa kwa kuwekewa mikono na mitume, naye alitoa fedha kwa nguvu ile ile. Petro alimkemea kwa ukali (Matendo 8:18-23). Kupenda madaraka na kupenda fedha ni marafiki wa zamani, na ni hatari hasa karibu na karama za rohoni. Paulo aliandika, "Maana shina moja la mabaya yote ni kupenda fedha" (1 Timotheo 6:10).The story of Simon in Samaria shows the danger. He saw that the Spirit was given through the laying on of the apostles' hands, and he offered money for the same power. Peter rebuked him sharply (Acts 8:18-23). The love of power and the love of money are old companions, and they are especially dangerous around spiritual gifts. Paul wrote, "For the love of money is a root of all kinds of evil" (1 Timothy 6:10).

Maeneo Manne ya UwajibikajiFour Areas of Accountability

Kila kiongozi anahitaji watu wenye haki ya kuuliza maswali. Wanasosholojia kama Max Weber wamebainisha kwamba mamlaka yanayotegemea karama ya ajabu ya mtu mmoja ni dhaifu hadi yashirikishwe na wengine na kuungwa mkono na miundo. Hatuhitaji sosholojia itueleze hili. Maandiko tayari yanafanya hivyo. Tunaangalia maeneo manne.Every leader needs people who have the right to ask questions. Sociologists such as Max Weber have noted that authority which rests on one person's remarkable gift is fragile until it is shared with others and supported by structures. We do not need sociology to tell us this. Scripture already does. We look at four areas.

Mafundisho. Wazee wa Efeso waliambiwa walilinde kundi dhidi ya mbwa-mwitu watakaosema mambo yaliyopotoka (Matendo 20:28-31). Paulo alimwambia Timotheo ayaangalie maisha yake na mafundisho yake kwa makini (1 Timotheo 4:16). Mafundisho ya mhubiri yako wazi kukaguliwa kwa Maandiko na kwa viongozi wengine.Teaching. The elders of Ephesus were told to guard the flock against wolves who would speak twisted things (Acts 20:28-31). Paul told Timothy to watch his life and his teaching closely (1 Timothy 4:16). A preacher's teaching is open to checking by Scripture and by other leaders.

Maadili. Maandiko yanachukulia dhambi za viongozi kwa uzito. Paulo alimwambia Timotheo jinsi ya kupokea mashtaka dhidi ya mzee, akihitaji mashahidi wawili au watatu, na jinsi ya kuwakemea wale wanaoendelea katika dhambi (1 Timotheo 5:19-20). Wale walio wa kiroho wanapaswa kumrudisha mtu aliyeanguka "kwa roho ya upole" (Wagalatia 6:1).Morals. Scripture takes the sin of leaders seriously. Paul told Timothy how to receive an accusation against an elder, requiring two or three witnesses, and how to rebuke those who persist in sin (1 Timothy 5:19-20). Those who are spiritual are to restore a person who has fallen "in a spirit of gentleness" (Galatians 6:1).

Fedha. Anania na Safira walidanganya juu ya zawadi yao kwa kanisa (Matendo 5:1-11). Paulo alipanga ndugu waliochaguliwa na makanisa wasafiri pamoja na sadaka ya Yerusalemu, ili hakuna mtu aweze kulaumu jinsi ilivyoshughulikiwa (2 Wakorintho 8:18-21). Fedha inayoshikiliwa kwa siri na mtu mmoja ni jaribu kwa mtu huyo.Money. Ananias and Sapphira lied about their gift to the church (Acts 5:1-11). Paul arranged for brothers chosen by the churches to travel with the offering for Jerusalem, so that no one could find fault with how it was handled (2 Corinthians 8:18-21). Money held in secret by one person is a temptation to that person.

Mamlaka na mahusiano. Petro aliwaandikia wazee kwamba wasiwe "kama mnaotawala kabisa walio urithi wa Mungu, bali mmekuwa vielelezo kwa lile kundi" (1 Petro 5:3). Paulo na Barnaba waliripoti kwa kanisa lililowatuma (Matendo 14:26-28), na Paulo aliweka ujumbe wake mbele ya viongozi wa Yerusalemu (Wagalatia 2:1-2). Viongozi katika Agano Jipya hufanya kazi kwa timu (Matendo 14:23; 20:17). Manabii "huwatii manabii" (1 Wakorintho 14:32). Hata mtu mwenye karama nyingi zaidi anasimama ndani ya mwili.Authority and relationships. Peter wrote to elders that they should not be "lords over those entrusted to you, but being examples to the flock" (1 Peter 5:3). Paul and Barnabas reported back to the church that sent them (Acts 14:26-28), and Paul laid his message before the leaders in Jerusalem (Galatians 2:1-2). Leaders in the New Testament work in teams (Acts 14:23; 20:17). Prophets are "subject to the prophets" (1 Corinthians 14:32). Even the most gifted person stands within the body.

Kinga kadhaa za vitendo zinafuata. Kuwe na kikundi cha wazee au bodi isiyoundwa na familia ya mchungaji peke yake. Watu wawili wasio na ujamaa wahesabu na kuandika sadaka, na walipe kanisa ripoti ya kila mwaka. Mchungaji asijiwekee mshahara wake peke yake. Kubaliana jinsi ushauri wa kibinafsi unavyofanywa, ili hakuna mtu awe peke yake na mtu faraghani. Mwombe kila mchungaji awe na rafiki aliyekomaa au msimamizi nje ya kusanyiko, kama katika ushirika au wilaya ya makanisa. Waalike wahudumu wageni kwa marejeo tu. Andika jinsi malalamiko yatakavyopokelewa na kushughulikiwa. Wafundishe viongozi kupumzika, kwa sababu uchovu hufungua mlango wa dhambi.Some practical safeguards follow. Have a group of elders or a board that is not made up only of the pastor's family. Have two unrelated people count and record the offering, and give the church a yearly report. Do not let the pastor set his own pay alone. Agree on how counseling is done, so that no one is alone with a person in private. Ask each pastor to have a mature friend or overseer outside the congregation, such as in a fellowship or district of churches. Invite visiting ministers only with references. Write down how a complaint will be received and handled. Teach leaders to rest, because exhaustion opens the door to sin.

Kiongozi AnapoangukaWhen a Leader Falls

Mapema au baadaye kanisa linaweza kukabili kushindwa kwa kiongozi. Makanisa hayakubaliani juu ya yanayopaswa kufuata. Wengine wanafundisha kwamba mhudumu anayeanguka katika dhambi nzito, hasa dhambi ya kingono au unyanyasaji, hapaswi kamwe kurudi katika nafasi ya uchungaji, kwa kuwa msimamizi anapaswa kuwa "asiye na lawama" (1 Timotheo 3:2). Wengine wanafundisha kwamba msamaha kamili unapatikana na kurejeshwa katika huduma kunawezekana baada ya toba, mabadiliko na muda mrefu wa kujaribiwa.Sooner or later a church may face the failure of a leader. Churches disagree about what should follow. Some teach that a minister who falls into serious sin, especially sexual sin or abuse, should never return to pastoral office, since an overseer is to be "above reproach" (1 Timothy 3:2). Others teach that full forgiveness is available and restoration to ministry is possible after repentance, change and a long time of testing.

Jibu letu ni kwamba msamaha ni kamili, kwa sababu damu ya Kristo inatosha, lakini kurudi katika nafasi hakuji moja kwa moja. Kunategemea tunda linaloonekana kwa muda, na kunaamuliwa na wasimamizi na si na yule aliyeanguka mwenyewe. Wagalatia 6:1 inaweka roho: rudisha kwa upole, na ujiangalie mwenyewe. Makosa mawili lazima yaepukwe. Moja ni kuficha jambo na kujifanya hakuna kilichotokea. Lingine ni kumtupa mtu. Utunzaji kwa wale walioumizwa unakuja kwanza. Pale ambapo uhalifu umetendwa, kanisa halipaswi kumhifadhi mkosaji dhidi ya mamlaka za serikali (Warumi 13:1-4). Warumi 11:29 inatuambia kwamba karama inaweza kubaki baada ya kushindwa, lakini karama si sababu ya kumrejesha mtu haraka.Our answer is that forgiveness is full, because Christ's blood is sufficient, but a return to office is not automatic. It rests on fruit that is seen over time, and it is decided by overseers and not by the fallen person himself. Galatians 6:1 sets the spirit: restore with gentleness, and watch yourself. Two errors must be avoided. One is to hide the matter and pretend nothing happened. The other is to throw the person away. Care for those who were hurt comes first. Where a crime has been committed, the church must not shelter the offender from the civil authorities (Romans 13:1-4). Romans 11:29 tells us that a gift can remain after failure, but a gift is not a reason to restore a person quickly.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Kushindwa kwa wahudumu wenye karama kunathibitisha kwamba karama hazitoki kwa Mungu. Wanaoamini kukoma kwa karama na wengine wameelekeza kwenye kashfa zinazojulikana. Hatuzitetei. Jibu letu ni kwamba Maandiko yenyewe yanaonyesha karama na kushindwa kando kwa kando huko Korintho, na Paulo hakuhitimisha kwamba karama zilikuwa za uongo. Kama dhambi ya mhudumu ingekanusha mafundisho ya kanisa lake, basi kila mapokeo yangekanushwa, kwa sababu kila mapokeo yamekuwa na kushindwa kwake. Jibu sahihi ni toba na kinga bora zaidi.Objection 1: Failures among gifted ministers prove that the gifts are not from God. Cessationists and others have pointed to well-known scandals. We do not excuse them. Our answer is that Scripture itself shows gifts and failure side by side in Corinth, and Paul did not conclude that the gifts were false. If sin in a minister disproved his church's teaching, then every tradition would be disproved, because every tradition has had its failures. The right response is repentance and better safeguards.

Pingamizi la 2: Miundo ya uwajibikaji inamzimisha Roho na inaonyesha ukosefu wa imani. Jibu letu ni kwamba Roho alitupa mtindo huo. Manabii huwatii manabii, wazee hufanya kazi kwa timu, na sadaka hushughulikiwa wazi. Utaratibu si adui wa Roho. Unamlinda kiongozi na kundi pia.Objection 2: Accountability structures quench the Spirit and show a lack of trust. Our answer is that the Spirit gave us the pattern. Prophets are subject to prophets, elders work in teams, and offerings are handled openly. Order is not the enemy of the Spirit. It protects both the leader and the flock.

Matumizi ya KichungajiPastoral Application

Mwanamume katika kanisa ana huduma ya ajabu ya kuwaombea wagonjwa, na wengi wanashuhudia kwamba walisaidiwa. Lakini watu wa kujitolea wanasema kwamba anawasemesha kwa ukali. Pia anachukua "sadaka za upendo" kwa ajili yake mwenyewe kando, na hajawaambia wazee. Anapoulizwa, anasema, "Wewe ni nani kuhoji upako?"A man in the church has a remarkable ministry of prayer for the sick, and many testify that they were helped. But volunteers say that he speaks harshly to them. He also takes "love offerings" for himself on the side, and he has not told the elders. When asked about it, he says, "Who are you to question the anointing?"

Mchungaji kwanza anaomba na kwenda kwa mzee mwenye uzoefu. Wanakutana na mtu huyo pamoja na si peke yao. Wanamshukuru kwa uaminifu kwa mema yaliyofanywa, kwa kuwa hawakatai kwamba Mungu amemtumia. Kisha wanafungua 1 Wakorintho 13:1 na 14:32 na kusema wazi juu ya hasira yake na sadaka. Wanamwomba kwamba zawadi zote zipitie akaunti ya kawaida ya kanisa na kuwa na kumbukumbu. Wanaweka wakati wa kukutana tena. Akikataa, wanamrudisha nyuma kutoka huduma ya hadharani kwa kipindi na kuendelea kumwombea. Kote, lengo ni kurejeshwa kwake na ulinzi wa kundi.The pastor first prays and goes to an experienced elder. They meet the man together and not alone. They thank him honestly for the good that has been done, since they do not deny that God has used him. They then open 1 Corinthians 13:1 and 14:32 and speak plainly about his temper and the offerings. They ask that all gifts go through the church's normal account with a record. They set a time to meet again. If he refuses, they step him back from public ministry for a season and keep praying for him. Throughout, the aim is his restoration and the protection of the flock.

MuhtasariSummary

Karama na tunda vyote vinatoka kwa Roho lakini hufanya kazi tofauti. Karama huwahudumia wengine na hutolewa kwa neema. Tunda linaonyesha tabia ambayo Roho anaiunda. Korintho inaonyesha kwamba karama zinaweza kuwepo bila upendo, na Warumi 11:29 inaonyesha kwamba Mungu haondoi karama zake kila tunaposhindwa. Paulo anaweka upendo katikati ya mafundisho yake juu ya karama, kisha anatuambia tufuate upendo na kutamani karama. Tunda ni kipimo cha mhudumu, na sifa za wazee ni hasa juu ya tabia. Viongozi wanahitaji uwajibikaji katika mafundisho, maadili, fedha na mamlaka, kama Agano Jipya linavyoonyesha. Kiongozi anapoanguka, msamaha ni kamili, lakini kurejeshwa katika nafasi kunategemea tunda linaloonekana kwa muda. Kushindwa hakukanushi karama. Kunatuita kwenye upendo na utaratibu.Gifts and fruit both come from the Spirit but do different work. Gifts serve others and are given by grace. Fruit shows the character the Spirit is forming. Corinth shows that gifts can be present without love, and Romans 11:29 shows that God does not withdraw His gifts at every failure. Paul places love in the middle of his teaching on gifts, and then tells us to pursue love and desire gifts. Fruit is the test of a minister, and the qualifications for elders are mostly about character. Leaders need accountability in teaching, morals, money and authority, as the New Testament shows. When a leader falls, forgiveness is full, but restoration to office rests on fruit seen over time. Failures do not disprove the gifts. They call us to love and order.

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).

• 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.

• 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).

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