Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 1: Theolojia ya Ibada ya KipentekostePentecostal Worship, Preaching, and Ministry — Unit 1: Theology of Pentecostal Worship

Mstari MkuuKey Verse

"Mungu ni roho; nao wamwabuduo hawana budi kumwabudu katika roho na kweli." (Yohana 4:24, SUV)"God is Spirit, and those who worship Him must worship in spirit and truth." (John 4:24, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza ibada ya Kikristo kuwa jibu kwa yeye Mungu alivyo na kwa yale ambayo ametenda, na kueleza kwa nini ibada ni zaidi ya kuimba.1. Define Christian worship as a response to who God is and what He has done, and explain why it is more than singing.

2. Kueleza maana ya kuabudu "katika roho na kweli" na kwa nini Wapentekoste wanashikilia Roho na Neno pamoja.2. Explain what it means to worship "in spirit and truth" and why Pentecostals hold the Spirit and the Word together.

3. Kueleza ibada kuwa ya Utatu: kwa Baba, kupitia Mwana, katika Roho Mtakatifu.3. Describe worship as Trinitarian: to the Father, through the Son, in the Holy Spirit.

4. Kueleza kwa nini Wapentekoste wanatarajia kukutana na Mungu katika ibada, na kutaja sehemu tatu za maelezo ya Steven Land kuhusu hali ya kiroho ya Kipentekoste.4. Explain why Pentecostals expect to meet God in worship, and name the three parts of Steven Land's description of Pentecostal spirituality.

5. Kutaja pingamizi tatu dhidi ya ibada ya Kipentekoste na kutoa jibu la Kipentekoste kwa kila moja.5. State three objections to Pentecostal worship and give the Pentecostal answer to each.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wanafunzi wanaoshiriki mapokeo hayo. Ni kozi ya kihafidhina na ya Utatu. Inaposema "sisi," inamaanisha makanisa ya Kipentekoste yanayomkiri Baba, Mwana na Roho Mtakatifu kuwa Mungu mmoja, na yanayolipokea Biblia kuwa Neno la Mungu lililovuviwa na lenye mamlaka.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. When it says "we," it means the Pentecostal churches that confess the Father, the Son and the Holy Spirit as one God and receive the Bible as the inspired and authoritative Word of God.

Wakristo wengine huabudu kwa njia tofauti, na wengi wao wanampenda Bwana kwa dhati. Tunaeleza hoja zao kwa uadilifu, kisha tunatoa jibu letu. Kozi ya 1 hadi 3 zilisimulia historia yetu, theolojia yetu na mafundisho yetu kuhusu karama. Kozi hii inauliza swali la vitendo: imani hizi zinaonekanaje watu wa Mungu wanapokusanyika siku ya Jumapili, mchungaji anaposimama kuhubiri, na kanisa linapowahudumia washiriki wake wiki nzima? Tunaanza na ibada, kwa sababu kila kitu katika maisha ya kanisa kinatokana nayo.Other Christians worship differently, and many of them love the Lord deeply. We state their concerns fairly and then give our answer. Courses 1 to 3 told our history, our theology and our teaching on the gifts. This course asks a practical question: what do these convictions look like when God's people meet on Sunday, when a pastor stands to preach, and when a church serves its members through the week? We begin with worship, because everything else in church life grows from it.

Ibada ni NiniWhat Worship Is

Ibada ni jibu zima la mtu na la watu kwa Mungu aliye hai. Ni jibu kwa yeye alivyo na kwa yale ambayo ametenda. Inajumuisha sifa, shukrani, sala, kusikiliza Neno, kuungama, kutoa sadaka na utii. Kuimba ni sehemu moja ya ibada, lakini si ibada yote.Worship is the whole response of a person and a people to the living God. It answers who He is and what He has done. It includes praise, thanks, prayer, listening to the Word, confession, giving and obedience. Singing is one part of worship, but it is not the whole.

Biblia hutumia maneno kadhaa kwa jambo hili. Katika Agano la Kale neno la Kiebrania linalotumika sana linamaanisha kuinama chini. Katika Agano Jipya neno la Kigiriki linalotumika sana, proskuneo, lina picha ileile ya kuanguka chini mbele ya mfalme. Neno jingine la Kigiriki, latreia, linamaanisha utumishi. Paulo analitumia katika Warumi 12:1: "Basi, ndugu, nawasihi, kwa huruma za Mungu, itoeni miili yenu iwe dhabihu iliyo hai, takatifu, ya kumpendeza Mungu, ndiyo ibada yenu ya kimaana." Hapa ibada ni maisha yaliyotolewa kwa Mungu, si saa moja tu inayotumiwa ndani ya jengo.The Bible uses several words for this. In the Old Testament the common Hebrew word means to bow down. In the New Testament the common Greek word, proskuneo, carries the same picture of falling down before a king. Another Greek word, latreia, means service. Paul uses it in Romans 12:1: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." Here worship is a life offered to God, not only an hour spent in a building.

Jambo hili lina maana kwa wachungaji. Tukisema kuwa ibada ni muziki tu, basi kanisa linaloimba vizuri litaamini kuwa limeabudu, hata kama hakuna aliyeomba, kutubu wala kutii. Wakati mwingine Wapentekoste huanguka katika kosa hili kwa sababu muziki wetu unaonekana sana. Biblia inatoa picha pana zaidi. Waebrania 13:15 inasema: "Basi, tumtolee Mungu sadaka ya sifa daima kwa yeye, yaani, matunda ya midomo iliyo tayari kulishukuru jina lake." Sifa za midomo na maisha yaliyojitoa kikamilifu huenda pamoja.This matters for pastors. If we say that worship is only music, then a church that sings well believes it has worshiped, even if no one has prayed, repented or obeyed. Pentecostals sometimes fall into this mistake because our music is so prominent. The Bible gives a larger picture. Hebrews 13:15 says: "Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name." Praise with the lips and a surrendered life belong together.

Katika Roho na KweliIn Spirit and Truth

Katika Yohana 4 Yesu anazungumza na mwanamke Msamaria aliyeuliza watu wanapaswa kuabudu wapi, mlimani au Yerusalemu. Yesu anamwambia kwamba swali la mahali si swali kuu tena. Anasema kwamba "Mungu ni roho; nao wamwabuduo hawana budi kumwabudu katika roho na kweli" (Yohana 4:24). Ibada haifungwi kwenye jengo moja, mji mmoja wala mpangilio mmoja wa taratibu.In John 4 Jesus speaks with a Samaritan woman who asks where people should worship, on the mountain or in Jerusalem. Jesus tells her that the question of place is no longer the main one. He says that "God is Spirit, and those who worship Him must worship in spirit and truth" (John 4:24). Worship is not tied to one building, one city or one set of forms.

Maneno "katika roho na kweli" yamefasiriwa kwa njia kadhaa. Wengine huchukulia "roho" kumaanisha roho ya mwanadamu, yaani mtu wa ndani, ili ibada itoke moyoni na si katika umbo la nje tu. Wengine huchukulia kumaanisha Roho Mtakatifu, anayewezesha ibada ya kweli. Injili ya Yohana, ambayo inamtaja Roho mara nyingi, inatoa sababu nzuri ya kusikia maana zote mbili. Ibada yetu lazima itoke kwa mtu wa ndani, na ni Roho Mtakatifu anayeiwezesha. "Kweli" inamwelekea Mwana, aliyesema, "Mimi ndimi njia, na kweli, na uzima" (Yohana 14:6), na inalielekea Neno la Mungu. Yesu alimwomba Baba, "Neno lako ndiyo kweli" (Yohana 17:17).The phrase "in spirit and truth" has been understood in several ways. Some take "spirit" to mean the human spirit, the inner person, so that worship must come from the heart and not only from outward form. Others take it to mean the Holy Spirit, who enables true worship. John's Gospel, which speaks often of the Spirit, gives good reason to hear both. Our worship must come from the inner person, and it is the Holy Spirit who makes it possible. "Truth" points to the Son, who said, "I am the way, the truth, and the life" (John 14:6), and to the Word of God. Jesus prayed to the Father, "Your word is truth" (John 17:17).

Ndiyo sababu Wapentekoste husema kwamba Roho na Neno huenda pamoja. Ibada katika Roho peke yake, bila kweli ya Maandiko, inaweza kuwa msisimko usio na mwelekeo. Ibada katika kweli peke yake, bila Roho, inaweza kuwa sahihi lakini baridi. Bwana anataka vyote viwili. Ibada ya Kipentekoste inapaswa kuwa mahali ambapo Maandiko yanasomwa, yanahubiriwa na kuaminiwa, na ambapo Roho anakaribishwa kutenda.This is why Pentecostals say that Spirit and Word belong together. Worship in the Spirit alone, without the truth of Scripture, can become excitement without direction. Worship in truth alone, without the Spirit, can become correct but cold. The Lord asks for both. A Pentecostal service should be a place where Scripture is read, preached and believed, and where the Spirit is welcomed to move.

Ibada ni ya UtatuWorship Is Trinitarian

Ibada yetu ni ya Utatu, kama Kozi ya 2 na ya 3 zilivyoonyesha theolojia yetu kuwa. Wakristo humwabudu Baba, kupitia Mwana, katika Roho Mtakatifu. Paulo anatoa mfano huu katika Waefeso 2:18: "kwa kuwa kwa yeye tunao sisi sote kupata kumkaribia Baba, katika Roho mmoja."Our worship is Trinitarian, as Courses 2 and 3 have shown our theology to be. Christians worship the Father, through the Son, in the Holy Spirit. Paul gives this pattern in Ephesians 2:18: "For through Him we both have access by one Spirit to the Father."

Kwa Baba. Baba ndiye ambaye Yesu alitufundisha kumwomba. Tunamjia kama watoto wake.To the Father. The Father is the one to whom Jesus taught us to pray. We come to Him as His children.

Kupitia Mwana. Hatuna njia ya kumfikia Mungu kwa sifa zetu wenyewe. Yesu Kristo ni Mpatanishi wetu na Kuhani Mkuu wetu. Kila tunapoomba "kwa jina la Yesu," tunaungama kwamba tunakuja kupitia kazi yake iliyokamilika. Tunamwabudu pia Mwana mwenyewe, kama wanafunzi walivyofanya walipokutana na Bwana aliyefufuka (Mathayo 28:9, 17).Through the Son. We have no access to God by our own merit. Jesus Christ is our Mediator and High Priest. Whenever we pray "in Jesus' name," we confess that we come through His finished work. We also worship the Son Himself, as the disciples did when they met the risen Lord (Matthew 28:9, 17).

Katika Roho Mtakatifu. Roho ndiye anayemfanya Kristo ajulikane, anayegusa mioyo yetu, anayeusaidia udhaifu wetu katika sala, na anayetoa karama za kulijenga kanisa. Roho hajivutii mwenyewe. Yesu alisema kwamba Roho atamtukuza yeye (Yohana 16:14). Ibada yoyote inayofanya mtu, mtindo au tukio la kihisia kuwa kitovu imepoteza mwelekeo wake. Roho Mtakatifu hutuongoza kwa Kristo, na Kristo hutuongoza kwa Baba.In the Holy Spirit. The Spirit is the One who makes Christ known, stirs our hearts, helps our weakness in prayer, and gives gifts for the building up of the church. The Spirit does not draw attention to Himself. Jesus said that the Spirit would glorify Him (John 16:14). Any worship that makes a person, a style or an experience the center has lost its direction. The Holy Spirit leads us to Christ, and Christ leads us to the Father.

Mfano huu pia hulilinda kanisa dhidi ya makosa. Tunalijibu fundisho la Upentekoste wa "Umoja" (Oneness), ambalo Kozi ya 2 iliyachunguza, kwa sehemu kwa kuonyesha jinsi Maandiko yenyewe yanavyozungumza juu ya sala na ibada: kwa Baba, kupitia Mwana, katika Roho.This pattern also protects the church from error. We answer Oneness teaching, which Course 2 examined, in part by pointing to how Scripture itself speaks of prayer and worship: to the Father, through the Son, in the Spirit.

Kwa Nini Wapentekoste Wanatarajia Kukutana na MunguWhy Pentecostals Expect to Meet God

Kama kuna wazo moja linalosimama nyuma ya ibada ya Kipentekoste, ni matarajio. Wapentekoste huja kanisani wakitarajia Mungu awepo na atende. Tunatarajia ataongea kupitia Maandiko na mahubiri, atawagusa watu katika sala, atawaponya, atawahukumu dhambi, atawafariji na atawawezesha. Neno linalotumiwa mara nyingi ni "kukutana." Tunaamini kwamba Mungu aliyekutana na watu wake siku ya Pentekoste bado anakutana na watu wake.If one idea stands behind Pentecostal worship, it is expectation. Pentecostals come to church expecting God to be present and to act. We expect Him to speak through Scripture and preaching, to touch people in prayer, to heal, to convict, to comfort and to empower. The word often used is "encounter." We believe that the God who met His people at Pentecost still meets His people.

Matarajio haya yanategemea ahadi. Yesu alisema, "Maana walipo wawili watatu wamekusanyika kwa jina langu, mimi nipo papo hapo katikati yao" (Mathayo 18:20). Roho alimwagwa siku ya Pentekoste, na Petro alisema kwamba ahadi hiyo ni "kwenu ninyi na kwa watoto wenu, na kwa wote walio mbali, wote wawaitao Bwana Mungu wetu" (Matendo 2:39). Kanisa la kwanza la Antiokia linatupa picha ya ibada ambamo Mungu anasema na watu waliokusanyika: "Walipokuwa wakimtumikia Bwana na kufunga, Roho Mtakatifu alisema, Nitengeeni sasa Barnaba na Sauli, kwa kazi ile niliyowaitia" (Matendo 13:2). Ibada pale haikuwa onyesho. Ilikuwa mkutano ambamo Bwana alitoa mwelekeo.This expectation rests on promises. Jesus said, "For where two or three are gathered together in My name, I am there in the midst of them" (Matthew 18:20). The Spirit was poured out on the day of Pentecost, and Peter said that the promise was "to you and to your children, and to all who are afar off" (Acts 2:39). The early church in Antioch gives a picture of worship in which God speaks to a gathered people: "As they ministered to the Lord and fasted, the Holy Spirit said, 'Separate to Me Barnabas and Saul for the work to which I have called them'" (Acts 13:2). Worship there was not a performance. It was a meeting in which the Lord gave direction.

Sehemu tatu za LandLand's three parts

Mwanatheolojia wa Kipentekoste Steven J. Land, katika kitabu chake Pentecostal Spirituality (1993) (Hali ya Kiroho ya Kipentekoste), alihoji kwamba Upentekoste unaeleweka vizuri zaidi kama umoja wa mambo matatu: imani sahihi, mazoezi sahihi na hisia au shauku sahihi. Maneno yanayotumiwa kwa kawaida ni orthodoxy, orthopraxy na orthopathy. Imani sahihi inamaanisha mafundisho yenye afya. Mazoezi sahihi yanamaanisha maisha ya utii na huduma. Hisia sahihi zinamaanisha moyo unaompenda Mungu, unaomtamani na unaofurahia ndani yake.The Pentecostal theologian Steven J. Land, in Pentecostal Spirituality (1993), argued that Pentecostalism is best understood as a unity of three things: right belief, right practice and right affections or passions. The terms usually given are orthodoxy, orthopraxy and orthopathy. Right belief means sound doctrine. Right practice means obedient living and service. Right affections means a heart that loves, longs for and rejoices in God.

Hii ni njia yenye msaada ya kuiona ibada. Ibada nzuri hufundisha mafundisho yenye afya, huwapeleka watu katika huduma ya utii, na kuugusa moyo. Kama kanisa lina mafundisho tu, watu wake wanaweza kujua mengi na kupenda kidogo. Kama lina hisia tu, watu wake wanaweza kuhisi mengi na kujua kidogo. Kama lina shughuli tu, watu wake wanaweza kufanya kazi kwa bidii na kusahau sababu. Ibada ya Kipentekoste, ikiwa katika hali yake bora, inashikilia yote matatu. Tunamtaja Land hapa kama msomi wa kusoma na kupima, si kama mamlaka sawa na Maandiko.This is a helpful way to see worship. Good worship teaches sound doctrine, sends people into obedient service, and moves the heart. If a church has only doctrine, its people may know much and love little. If it has only emotion, its people may feel much and know little. If it has only activity, its people may work hard and forget why. Pentecostal worship, at its best, holds all three. We cite Land here as a scholar to read and weigh, not as an authority equal to Scripture.

Mwili na SautiBody and Voice

Ibada ya Kipentekoste hutumia mtu mzima. Biblia haielezi kusanyiko lililo kimya na tuli kuwa ndiyo mfano pekee. Inataja mikono iliyoinuliwa (1 Timotheo 2:8 inataja "kuinua mikono iliyo safi"), kupiga magoti, kupiga kelele za furaha, kupiga makofi, kuimba na kucheza. Zaburi 150:4 inasema, "Msifuni kwa matari na kucheza; Msifuni kwa vinanda na filimbi." Aya ya mwisho ya Zaburi inasema, "Kila mwenye pumzi na amsifu Bwana. Haleluya" (Zaburi 150:6).Pentecostal worship uses the whole person. The Bible does not describe a silent, still congregation as the only pattern. It speaks of raised hands (1 Timothy 2:8 mentions "lifting up holy hands"), kneeling, shouting for joy, clapping, singing and dancing. Psalm 150:4 says, "Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes!" The final verse of the Psalter says, "Let everything that has breath praise the LORD. Praise the LORD!" (Psalm 150:6).

Wapentekoste pia huomba kwa sauti pamoja, huimba kwa lugha, hunena maneno ya unabii, na hujibu mahubiri kwa "Amina." Paulo anasema hili anapoandika, "Nitaomba kwa roho, nitaomba kwa akili pia; nitaimba kwa roho, nitaimba kwa akili pia" (1 Wakorintho 14:15). Angalia kwamba hachagui kati ya roho na akili. Anataka vyote viwili. Vipindi vijavyo vitashughulikia jinsi huduma inavyopangwa (Kipindi cha 2) na jinsi tunavyoimba (Kipindi cha 3).Pentecostals also pray aloud together, sing in tongues, speak words of prophecy, and respond to preaching with "Amen." Paul speaks of this when he writes, "I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding" (1 Corinthians 14:15). Notice that he does not choose between spirit and understanding. He wants both. Later units take up how the service is ordered (Unit 2) and how we sing (Unit 3).

Katika tamaduni nyingi za Amerika ya Kusini na Afrika, ibada yenye hisia na kujieleza inaendana na maisha ya mahali hapo. Watu huimba, husogea na hunena kwa hisia katika sherehe za kila siku. Kanisa la Kipentekoste linaweza kuabudu kwa njia iliyo ya kweli kwa Maandiko na pia kwa watu wake. Wakati huohuo, harakati ya mwili haiwi takatifu kwa sababu tu ina kelele nyingi. Kipimo si sauti kubwa bali ni kama ibada inamheshimu Kristo na kuwajenga watu.In many cultures of Latin America and Africa, expressive worship fits local life. People sing, move and speak with feeling in everyday celebration. A Pentecostal church can worship in a way that is true to Scripture and also true to its own people. At the same time, a body movement is not holy because it is loud. The test is not volume but whether the worship honors Christ and builds up the people.

Pingamizi na Majibu Dhidi ya Ibada ya KipentekosteObjections to Pentecostal Worship and Our Answers

Mchungaji anapaswa kuwa tayari kusikia ukosoaji wa kweli. Hizi hapa ni pingamizi tatu za kawaida, zilizotajwa kama wanaozishikilia wangezitaja.A pastor should be ready to hear honest criticism. Here are three common objections, stated as their holders would state them.

Pingamizi la 1: Ibada ya Kipentekoste ni kutegemea hisia tu.Objection 1: Pentecostal worship is emotionalism.

Wakosoaji, wakiwemo baadhi ya wainjilisti na baadhi ya wasomi, wanasema kwamba mikutano ya Kipentekoste hutegemea hisia, muziki na msisimko wa kikundi, na kwamba hisia zinachukuliwa kimakosa kuwa kazi ya Mungu.Critics, including some evangelicals and some scholars, say that Pentecostal services depend on emotion, music and group excitement, and that feelings are being mistaken for the work of God.

Jibu letu. Onyo hili ni la haki. Hisia zinaweza kuamshwa na vitu vingi, na kiongozi stadi anaweza kuunda hali fulani bila kazi yoyote ya Roho. Jonathan Edwards, ambaye kitabu chake Distinguishing Marks (1741) (Alama za Kutambua) ni chanzo cha kipindi cha utambuzi katika Kozi ya 3, alisema kwamba kipimo cha kazi ni kama inamtukuza Kristo na kuongoza kwenye maisha matakatifu, si kama hisia ni kali au dhaifu. Lakini Maandiko hayafundishi imani baridi. Zaburi baada ya zaburi zinaita furaha, machozi, kelele na shauku. Baada ya kupaa, wanafunzi walimwabudu Yesu na kurudi Yerusalemu na furaha kuu (Luka 24:52). Hisia si tatizo; hisia zisizo na kweli, au hisia zinazotumiwa kudanganya, ndizo tatizo. Jibu letu si hisia chache bali hisia zilizopimwa, zilizounganishwa na Neno.Our answer. The warning is fair. Feelings can be stirred by many things, and a skilled leader can create an atmosphere without any work of the Spirit. Jonathan Edwards, whose Distinguishing Marks (1741) is a source for the discernment unit of Course 3, said that the test of a work is whether it exalts Christ and leads to a holy life, not whether emotions are strong or weak. But Scripture does not teach a cold faith. Psalm after psalm calls for joy, tears, shouting and longing. After the ascension the disciples worshiped Jesus and returned to Jerusalem with great joy (Luke 24:52). Emotion is not the problem; emotion without truth, or emotion used to manipulate, is the problem. Our answer is not less feeling but tested feeling, joined to the Word.

Pingamizi la 2: Tunapaswa kufanya katika ibada yale tu ambayo Maandiko yanaamuru.Objection 2: We should do in worship only what Scripture commands.

Makanisa mengi ya Matengenezo hufuata kile kinachoitwa kanuni ya kuamrisha (regulative principle): kwa kuwa ibada ni ya Mungu, kanisa linapaswa kujumuisha vipengele tu ambavyo Maandiko yanaviamuru, kama vile sala, kusoma na kuhubiri Neno, kuimba na sakramenti. Wakosoaji wanasema kwamba hiari na mazoea ya kujieleza ya Wapentekoste yanavuka kikomo hiki.Many Reformed churches follow what is called the regulative principle: because worship belongs to God, the church should include only the elements that Scripture commands, such as prayer, reading and preaching the Word, singing, and the sacraments. Critics say that Pentecostal spontaneity and expressive practices go beyond this.

Jibu letu. Tunaiheshimu hoja kwamba ibada lazima iwe ya Mungu, si ya ladha yetu. Sisi pia tunaanza na Maandiko, na tunataka kwamba hakuna kitu katika ibada kipingane nayo. Lakini tunaona kwamba Biblia yenyewe inaeleza aina nyingi za kujieleza: Zaburi zinataja kucheza, kupiga makofi, vyombo vya muziki na mikono iliyoinuliwa, na Paulo anaeleza mkutano wa Korintho ambamo kila mtu "ana zaburi, ana fundisho, ana lugha, ana ufunuo, ana tafsiri" (1 Wakorintho 14:26). Paulo hakatazi mambo haya. Anaomba kwamba "mambo yote na yatendeke ili kujenga." Mahali ambapo Biblia inaamuru au inatoa mfano wa jambo, tunalifanya. Mahali ambapo imenyamaza, tunauliza kama linaendana na Maandiko na kama linalijenga kanisa.Our answer. We honor the concern that worship must belong to God, not to our taste. We too begin with Scripture, and we ask that nothing in worship contradict it. But we find that the Bible itself describes a wide range of expression: the Psalms speak of dancing, clapping, instruments and lifted hands, and Paul describes a Corinthian meeting in which each one "has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation" (1 Corinthians 14:26). Paul does not forbid these. He asks that "all things be done for edification." Where the Bible commands or models something, we do it. Where it is silent, we ask whether it is consistent with Scripture and builds up the church.

Pingamizi la 3: Ibada ya Kipentekoste inaweka uzoefu juu ya Neno.Objection 3: Pentecostal worship puts experience above the Word.

Wengine wanasema kwamba Wapentekoste wanaamini wanachohisi zaidi ya kile kilichoandikwa.Some say that Pentecostals trust what they feel more than what is written.

Jibu letu. Waanzilishi wetu na walimu wetu bora siku zote wamesema kwamba uzoefu lazima uhukumiwe na Maandiko. Paulo anaamuru, "Jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Wakaaji wa Beroya walisifiwa kwa sababu "wakayachunguza maandiko kila siku, waone kama mambo haya ndivyo yalivyo" (Matendo 17:11). Kama uzoefu unapingana na Biblia, tunaukataa uzoefu huo. Tunaongeza hili tu: Biblia yenyewe inaandika uzoefu wa Mungu, kama vile Isaya hekaluni na wanafunzi siku ya Pentekoste, na hauuchukulii kwa mashaka. Kanisa linaloogopa kila uzoefu halijaelewa kitabu cha Matendo. Tunamtafuta Roho na Neno pamoja.Our answer. Our founders and our best teachers have always said that experience must be judged by Scripture. Paul commands, "Test all things; hold fast what is good" (1 Thessalonians 5:21). The Bereans were praised because they "searched the Scriptures daily to find out whether these things were so" (Acts 17:11). If an experience contradicts the Bible, we reject the experience. We add only this: the Bible itself records experience of God, such as Isaiah in the temple and the disciples at Pentecost, and does not treat it with suspicion. A church that fears all experience has not understood Acts. We seek the Spirit and the Word together.

Jukumu la MchungajiThe Pastor's Role

Mchungaji ndiye kiongozi mkuu wa ibada, hata kama mtu mwingine anaongoza uimbaji. Mchungaji huweka mwelekeo wa kiroho. Kazi nne ni zake.The pastor is the chief worship leader, even if someone else leads the singing. The pastor sets the spiritual direction. Four tasks belong to him or her.

Kwanza, mchungaji hulifundisha kanisa kwa nini linaabudu. Watu wanaoelewa kusudi la ibada huabudu vizuri zaidi.First, the pastor teaches the church why it worships. People who understand the purpose of worship worship better.

Pili, mchungaji hulinda kitovu. Kila kipengele kinapaswa kuongoza kwa Kristo na kwa Neno. Mahali ambapo wimbo, ushuhuda au udhihirisho unavuta fikira kwa mtu, mchungaji huelekeza upya kwa upole.Second, the pastor guards the center. Every element should lead to Christ and to the Word. Where a song, a testimony or a manifestation draws attention to a person, the pastor gently redirects.

Tatu, mchungaji humpa Roho nafasi. Mchungaji anayepanga kila kitu na asiache nafasi kwa sala au jibu la watu hajaiamini ahadi ya Yesu ya kuwa kati ya watu wake.Third, the pastor makes room for the Spirit. A pastor who plans everything and leaves no space for prayer or response has not trusted the promise of Jesus to be among His people.

Nne, mchungaji huwajali watu. Wengine ndani ya chumba wanaomboleza, wengine ni wapya, wengine ni wagonjwa, na wengine wametoka makanisa ambamo ibada ilikuwa tofauti sana. Kiongozi mwema huwakaribisha wote.Fourth, the pastor cares for the people. Some in the room are grieving, some are new, some are ill, and some have come from churches where worship was very different. A good leader welcomes all.

Matumizi ya KichungajiPastoral Application

Mchungaji mmoja katika mji mdogo analichukua kanisa linalojulikana kwa ibada yenye uhai. Uimbaji ni wa sauti kubwa na ibada ni ndefu, lakini anaona kwamba watu mara chache hufungua Biblia zao na kwamba sala ni zilezile chache kila wiki. Shemasi mmoja anamwambia, "Watu wanapenda ibada yetu. Usibadilishe chochote." Mshiriki mwingine, mpya kanisani, anamwambia kimya kimya kwamba anahisi anatazama tamasha.A pastor in a small town takes over a church known for lively worship. The singing is loud and the services are long, but he notices that the people rarely open their Bibles and that the prayers are the same few sentences each week. A deacon tells him, "The people love our worship. Do not change anything." Another member, new to the church, tells him quietly that she feels she is watching a concert.

Mchungaji hawakemei kanisa wala hafuti muziki. Kwanza, anaomba na kumwuliza Bwana anasema nini. Pili, anafundisha mfululizo mfupi juu ya Yohana 4:24 na Warumi 12:1, ili watu wajifunze kwamba ibada inajumuisha Maandiko, sala na utii pamoja na wimbo. Tatu, anaomba kikundi cha ibada kianze kila ibada kwa kusoma kifupi kutoka Zaburi, na anaacha muda kwa sala ya kimya na kwa watu kujibu. Nne, anazungumza na shemasi kwa faragha, akimshukuru kwa bidii ya kanisa na kueleza kwamba anataka kuuweka moto na kuongeza Neno, si kuondoa kimoja kwa ajili ya kingine. Kwa miezi kadhaa kanisa linajifunza kwamba roho na kweli huenda pamoja.The pastor does not scold the church or cancel the music. First, he prays and asks the Lord what He is saying. Second, he teaches a short series on John 4:24 and Romans 12:1, so that the people learn that worship includes Scripture, prayer and obedience as well as song. Third, he asks the worship team to begin each service with a short reading from the Psalms, and he leaves time for quiet prayer and for people to respond. Fourth, he speaks with the deacon privately, thanking him for the church's zeal and explaining that he wants to keep the fire and add the Word, not remove one for the other. Over months the church learns that Spirit and truth go together.

MuhtasariSummary

Ibada ni jibu zima la mtu na la watu kwa Mungu, linaloonyeshwa katika sifa, sala, kusikiliza Neno, kutoa sadaka na utii. Yesu alifundisha kwamba waabuduo wa kweli huabudu "katika roho na kweli," kwa hiyo Wapentekoste wanashikilia Roho na Neno pamoja. Ibada yetu ni ya Utatu, inatolewa kwa Baba, kupitia Mwana, katika Roho Mtakatifu. Wapentekoste huja wakitarajia kukutana na Mungu, na Steven Land anaeleza hali ya kiroho ya Kipentekoste kuwa umoja wa imani sahihi, mazoezi sahihi na hisia sahihi. Tunaabudu kwa mtu mzima, lakini tunapima kila mazoea kwa Maandiko. Tunajibu pingamizi tatu: kutegemea hisia, kanuni ya kuamrisha, na uzoefu juu ya Neno. Mchungaji huongoza kwa kufundisha, kulinda kitovu kwa Kristo, kumpa Roho nafasi, na kuwajali watu.Worship is the whole response of a person and a people to God, expressed in praise, prayer, listening to the Word, giving and obedience. Jesus taught that true worshipers worship "in spirit and truth," so Pentecostals hold the Spirit and the Word together. Our worship is Trinitarian, offered to the Father, through the Son, in the Holy Spirit. Pentecostals come expecting to meet God, and Steven Land describes Pentecostal spirituality as a unity of right belief, right practice and right affections. We worship with the whole person, but we test every practice by Scripture. We answer three objections: emotionalism, the regulative principle, and experience above the Word. The pastor leads by teaching, guarding the center on Christ, making room for the Spirit, and caring for people.

Usomaji ZaidiFurther Reading

• Steven J. Land, Pentecostal Spirituality (1993) (Hali ya Kiroho ya Kipentekoste).• Steven J. Land, Pentecostal Spirituality (1993).

• Wolfgang Vondey, Pentecostal Theology (2017) (Theolojia ya Kipentekoste).• Wolfgang Vondey, Pentecostal Theology (2017).

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

• Frank D. Macchia, Baptized in the Spirit (2006) (Kubatizwa katika Roho).• Frank D. Macchia, Baptized in the Spirit (2006).

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741) (Alama za Kutambua 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.

• The Apostolic Faith (Los Angeles, 1906-1908) (Imani ya Kitume), chanzo cha msingi.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source.

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