Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 10: Matumizi Mabaya na Kinga: Udanganyifu, Umaarufu na UwajibikajiPentecostal Worship, Preaching, and Ministry — Unit 10: Abuses and Safeguards: Manipulation, Celebrity, and Accountability

Mstari MkuuKey Verse

"lichungeni kundi la Mungu lililo kwenu, mkitunza, si kwa kulazimishwa, bali kwa hiari; wala si kwa kutaka fedha mbaya, bali kwa moyo wa kupenda; wala si kama mnaotawala walio urithi wa Mungu, bali kuwa vielelezo kwa lile kundi." (1 Petro 5:2-3, SUV)"Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock." (1 Peter 5:2-3, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutaja aina kuu za matumizi mabaya yanayoweza kutokea katika huduma ya Kipentekoste: udanganyifu, umaarufu na mamlaka isiyowajibika, matumizi mabaya ya fedha, madai ya uongo, na unyanyasaji wa kingono au wa kiroho.1. Name the main kinds of abuse that can arise in Pentecostal ministry: manipulation, celebrity and unaccountable power, financial abuse, false claims and sexual or spiritual abuse.

2. Kueleza kwa nini harakati inayothamini uhuru wa Roho na upako wa kibinafsi inahitaji kinga zilizo wazi.2. Explain why a movement that values the Spirit's freedom and personal anointing needs clear safeguards.

3. Kueleza kinga za vitendo kwa ajili ya ibada, madhabahu, fedha, watoto na jukwaa.3. Describe practical safeguards for worship, the altar, money, children and the platform.

4. Kutaja pingamizi kuu dhidi ya miundo ya uwajibikaji na kueleza jinsi Wapentekoste wanavyozijibu.4. State the main objections to accountability structures and explain how Pentecostals answer them.

5. Kueleza mfano wa kibiblia wa kusahihisha, kuwalinda waliojeruhiwa, na kumrejesha kiongozi aliyeanguka.5. Describe a biblical pattern for correcting, protecting the wounded, and restoring a fallen leader.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wachungaji wanaoshiriki mapokeo hayo. Ni kipindi kigumu zaidi katika kozi hii, na tunakiandika waziwazi. Madhehebu ya Kipentekoste ya kiasili yenyewe yameonya dhidi ya matumizi mabaya, na wakosoaji walio nje ya mapokeo yetu mara nyingi wamekuwa sahihi kuyaibua. Hatutetei yaliyo mabaya. Tunashikilia kwamba jibu la matumizi mabaya si kuacha karama za Roho bali kuzilinda kwa Maandiko, tabia na uwajibikaji. Utambuzi wa mafundisho na wa roho unafundishwa katika Kozi ya 3, Vipindi vya 8 na 9, na fundisho la mafanikio (prosperity teaching) na fedha za kanisa vinafundishwa katika Kozi ya 5, Vipindi vya 5 na 6. Hapa tunazingatia kinga ambazo kanisa linaweza kujenga.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. It is the hardest unit in this course, and we write it plainly. The classical Pentecostal bodies themselves have warned against abuses, and critics outside our tradition have often been right to raise them. We do not defend what is wrong. We hold that the answer to abuse is not to give up the Spirit's gifts but to guard them with Scripture, character and accountability. The discernment of teachings and spirits is taught in Course 3, Units 8 and 9, and prosperity teaching and church finances are taught in Course 5, Units 5 and 6. Here we focus on the safeguards a church can build.

Kwa Nini Kipindi Hiki ni MuhimuWhy This Unit Matters

Paulo aliwaambia wazee wa Efeso, "Jitunzeni nafsi zenu, na lile kundi lote, ambalo Roho Mtakatifu amewaweka ninyi kuwa waangalizi, ili kulichunga kanisa la Mungu, ambalo alilinunua kwa damu yake mwenyewe" (Matendo 20:28). Kundi ni la Kristo, si la mchungaji. Mamlaka yoyote ambayo kiongozi anayo ameazimwa kwa ajili ya mema ya kondoo.Paul told the elders of Ephesus, "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood" (Acts 20:28). The flock belongs to Christ, not to the pastor. Whatever power a leader has is lent to him for the good of the sheep.

Kila kanisa linaweza kuteseka kutokana na matumizi mabaya ya mamlaka. Lakini makanisa ya Kipentekoste yana hatari mahususi, na tunapaswa kusema hivyo. Mapokeo yetu yanathamini kazi ya moja kwa moja ya Roho, wito wa kibinafsi, na "upako" wa viongozi. Hizi ni karama nzuri. Lakini watu wanapoamini kwamba kiongozi anasikia moja kwa moja kutoka kwa Mungu, ni rahisi kwao kuacha kumhoji. Wanahistoria na wanasosholojia wakati mwingine huita hili "mamlaka ya kikarismatiki" (charismatic authority), wakimaanisha mamlaka inayotegemea karama ya kibinafsi ya kiongozi na si ofisi, kanuni au mwili mkubwa zaidi. Inaweza kufanya mambo makuu yatokee, na pia inaweza kuficha madhara makubwa. Jonathan Edwards aliliona hili katika miaka ya 1740. Alifundisha kwamba uamsho wa kweli huchanganyika na udhaifu wa kibinadamu na kazi ya adui, na kwamba viongozi wenye hekima lazima wapime kila kitu.Every church can suffer abuse of power. But Pentecostal churches have particular risks, and we should say so. Our tradition values the Spirit's direct work, the personal call, and the "anointing" of leaders. These are good gifts. But where people believe a leader hears directly from God, it is easy for them to stop questioning him. Historians and sociologists sometimes call this "charismatic authority," meaning authority that rests on a leader's personal gift and not on office, rules or a larger body. It can make great things happen, and it can also hide great harm. Jonathan Edwards saw this in the 1740s. He taught that real revivals are mixed with human weakness and with the enemy's work, and that wise leaders must test everything.

Aina za Matumizi MabayaKinds of Abuse

Udanganyifu katika ibada na madhabahuniManipulation in worship and at the altar

Udanganyifu ni kutumia shinikizo, hofu, hisia au hila kupata matokeo ambayo mtu hangechagua kwa hiari. Mifano ni pamoja na:Manipulation is using pressure, fear, emotion or trickery to get a result that the person would not freely choose. Examples include:

• Mialiko inayorudiwa ya shinikizo kubwa inayowafanya watu wahisi hatia ikiwa hawatoki mbele.• Repeated, high-pressure appeals that make people feel guilty if they do not come forward.

• Kuwaambia watu kwamba shaka, au kukataa kutoa, kutaleta laana.• Telling people that doubt, or a refusal to give, will bring a curse.

• Kutumia muziki, taa au misemo inayorudiwa kujenga hisia kisha kuomba uamuzi au sadaka.• Using music, lighting or repeated phrases to build emotion and then asking for a decision or an offering.

• Kuwasukuma au kuwagusa watu ili waanguke, au kutangaza kwamba mtu amepigwa na Roho ("slain") au ameponywa wakati hakuna kitu kilichothibitishwa.• Pushing or touching people to make them fall, or announcing that someone has been "slain" or "healed" when nothing has been confirmed.

• Miujiza ya kupangwa, ushuhuda uliopandikizwa, au dai kwamba ugonjwa wa mtu unatokana na dhambi yake mwenyewe au ukosefu wa imani.• Staged miracles, planted testimonies, or the claim that a person's illness comes from his own sin or lack of faith.

Paulo alikataa njia kama hizo. Aliandika kwamba alikuwa "ameyakataa mambo ya aibu yaliyositirika, hatuenendi kwa hila, wala hatulichanganyi neno la Mungu na uongo" (2 Wakorintho 4:2). Njia yetu ni kuhubiri kweli waziwazi na kumwacha Mungu atende. Kipindi cha 6 kilitoa mwongozo wa vitendo kwa madhabahu.Paul rejected such methods. He wrote that he had "renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully" (2 Corinthians 4:2). Our way is to preach the truth plainly and let God work. Unit 6 gave practical guidance for the altar.

Umaarufu na mamlaka isiyowajibikaCelebrity and unaccountable power

Kiongozi anapokuwa maarufu, watu wengi humpa heshima ambayo ni ya Kristo. Anaweza kusafiri kwa starehe, kusafiri na walinzi, kupokea sadaka kubwa, na asimjibu mtu yeyote. Agizo la Petro ni kinyume: si "kama mnaotawala walio urithi wa Mungu," bali "kuwa vielelezo kwa lile kundi." Katika 3 Yohana 9 tunakutana na Diotrefe, "apendaye kuwa wa kwanza kati yao."When a leader becomes famous, many people give him honor that belongs to Christ. He may travel in comfort, travel with guards, receive large offerings, and answer to no one. Peter's instruction is the opposite: not "lords over those entrusted to you," but "examples to the flock." In 3 John 9 we meet Diotrephes, "who loves to have the preeminence among them."

Dalili za kiongozi aliye hatarini ni pamoja na: hakuna anayeruhusiwa kumhoji; bodi yake inaundwa na ndugu na wafanyakazi wake; anahama kutoka kanisa hadi kanisa bila mwili wa kumpendekeza; anadai utii kwake mwenyewe; na anadai kwamba dhambi zake ni jambo la Mungu peke yake. Kipimo cha Paulo kwa mwangalizi ni kutokuwa na lawama: "asiwe mtu wa kujipendeza mwenyewe, wala mwepesi wa hasira, wala mtu wa kunywa sana mvinyo, wala mpiga watu, wala mwenye kutamani fedha" (Tito 1:7). Na mtu aliyeongoka karibuni hapaswi kufanywa mwangalizi, "asije akajivuna, akaanguka katika hukumu ya Ibilisi" (1 Timotheo 3:6). Umaarufu unaokuja haraka mno ni hatari kwa mhubiri kijana.Signs of a leader in danger include: no one may question him; his board is made up of relatives and employees; he moves from church to church without a recommending body; he demands loyalty to himself; and he claims that his sins are God's business alone. Paul's standard for an overseer is blameless: "not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money" (Titus 1:7). And a new convert is not to be made an overseer, "lest being puffed up with pride he fall into the same condemnation as the devil" (1 Timothy 3:6). Fame brought too quickly is a danger to a young preacher.

Matumizi mabaya ya fedhaFinancial abuse

Wahudumu wa Kipentekoste hawana haja maalum ya kuwa maskini, na "mfanya kazi anastahili mshahara wake" (1 Timotheo 5:18). Lakini Petro anasema "si kwa kutaka fedha mbaya," na Paulo anasema mwangalizi asiwe mwenye kutamani fedha. Matumizi mabaya ya fedha ni pamoja na kuuza sala au vitu "vilivyotiwa mafuta," kudai malipo kabla ya kuomba, kuahidi utajiri kwa zawadi, shinikizo kwa familia maskini, hesabu zilizofichwa, na matumizi ya viongozi binafsi ya fedha za kanisa. Kozi ya 5, Kipindi cha 6, inashughulikia fundisho la mafanikio. Kwa sasa, kanuni moja: mahali ambapo fedha zinapokelewa, zaidi ya mtu mmoja huzihesabu, kumbukumbu huwekwa, na taarifa hutolewa kwa kanisa.Pentecostal ministers have no special need to be poor, and "the laborer is worthy of his wages" (1 Timothy 5:18). But Peter says "not for dishonest gain," and Paul says an overseer is not to be greedy for money. Financial abuse includes selling prayer or "anointed" objects, demanding a payment before praying, promising riches for a gift, pressure on poor families, hidden accounts, and leaders' personal use of the church's funds. Course 5, Unit 6, treats prosperity teaching. For now, one rule: where money is received, more than one person counts it, a record is kept, and reports are given to the church.

Madai ya uongoFalse claims

Madai ya uponyaji, unabii au miujiza yasiyo ya kweli, yaliyozidishwa au yasiyochunguzwa huleta aibu kwa Kristo. Baadhi ya wahubiri hutangaza idadi ya walioponywa, au mtu aliyekufa aliyefufuliwa, bila ushahidi wowote. Wengine hutoa "unabii" kuhusu tarehe, ndoa na fedha, ambao baadaye hubainika kuwa wa uongo. Musa alitoa kipimo cha unabii katika Kumbukumbu la Torati 18:22, na Paulo alisema, "Jaribuni mambo yote" (1 Wathesalonike 5:21). Kiongozi mwaminifu husema, "Tuliomba, na tunasubiri kuona Mungu atafanya nini."Claims of healing, prophecy or miracles that are untrue, exaggerated or unchecked bring shame on Christ. Some preachers announce a number of healed, or a dead person raised, without any evidence. Others give "prophecies" about dates, marriages and money, which then prove false. Moses gave a test for prophecy in Deuteronomy 18:22, and Paul said, "Test all things" (1 Thessalonians 5:21). A leader who is honest says, "We prayed, and we are waiting to see what God will do."

Unyanyasaji wa kingono na wa kirohoSexual and spiritual abuse

Unyanyasaji wa kingono wa watoto, vijana au watu wazima walio chini ya uangalizi wa kiongozi ni uhalifu mzito na dhambi nzito. Vivyo hivyo uhusiano wa kingono kati ya kiongozi na mtu anayemshauri, kwa sababu kiongozi ana mamlaka juu ya mtu huyo. Unyanyasaji wa kiroho ni matumizi ya mamlaka ya kiroho kudhibiti, kutisha au kunyamazisha watu: kwa mfano, kusema kwamba kumhoji mchungaji ni uasi dhidi ya Mungu, au kwamba yeyote anayeacha kanisa atalaaniwa. Baadhi ya viongozi hutumia vibaya maneno "Msiwaguse masihi wangu" (Zaburi 105:15) kuzuia swali au ripoti yoyote. Zaburi inasema juu ya ulinzi wa Mungu kwa watu wake katika siku za mababu. Si ruhusa kwa kiongozi kuepuka kusahihishwa.Sexual abuse of children, young people or adults under a leader's care is a grave crime and a grave sin. So is sexual relationship between a leader and someone he counsels, because the leader holds power over that person. Spiritual abuse is the use of spiritual authority to control, frighten or silence people: for example, saying that questioning the pastor is rebellion against God, or that anyone who leaves the church will be cursed. Some leaders misuse the words "Do not touch My anointed ones" (Psalm 105:15) to stop any question or report. The psalm speaks of God's protection of His people in the days of the patriarchs. It is no license for a leader to escape correction.

KingaSafeguards

Kinga za kanisa si ishara ya kutomwamini Roho. Ni tendo la upendo na hekima. "Pasipokuwa na mashauri watu huanguka; Bali kwa wingi wa washauri huwapo salama" (Mithali 11:14).Church safeguards are not a sign of distrust of the Spirit. They are an act of love and wisdom. "Where there is no counsel, the people fall; but in the multitude of counselors there is safety" (Proverbs 11:14).

Uongozi wa wengi. Usimruhusu mtu mmoja atawale peke yake. Matendo yanaonyesha wazee katika kila kanisa (Matendo 14:23), na makanisa ya Paulo yalikuwa na viongozi kadhaa. Mchungaji anapaswa kuwajibika kwa bodi, uzee au wilaya inayoweza kumsahihisha.Plural leadership. Do not let one man rule alone. Acts shows elders in each church (Acts 14:23), and Paul's churches had several leaders. A pastor should answer to a board, an eldership or a district that can correct him.

Kanuni zilizoandikwa na mchakato ulio wazi. Kuwa na kanuni fupi iliyoandikwa ya mwenendo kwa viongozi, sera ya fedha, na njia kwa washiriki kuleta wasiwasi bila hofu.Written rules and a clear process. Have a short written code of conduct for leaders, a policy for money, and a way for members to bring a concern without fear.

Utunzaji wa jukwaa. Kanisa linapaswa kuchunguza ni nani atakayehubiri. Omba barua kutoka kwa kanisa la nyumbani la mhubiri au mwili wake, na uwaulize wachungaji wengine wanaomjua. Kubaliana juu ya sadaka na gharama mapema, kwa maandishi. Mgeni anayekataa kujulikana au kufanya kazi na viongozi wa mahali hapaswi kupewa jukwaa.Care for the platform. The church should check who will preach. Ask for a letter from the preacher's home church or body, and ask other pastors who know him. Agree on the offering and expenses in advance, in writing. A guest who refuses to be known or to work with local leaders should not be given a platform.

Matumizi makini ya madhabahu na karama. Fuata mazoea ya Kipindi cha 6. Pima unabii kama Paulo anavyoamuru: "Manabii wanene wawili watatu, na wengine wapambanue" (1 Wakorintho 14:29). Kumbuka kwamba "roho za manabii huwatii manabii" (1 Wakorintho 14:32), kwa hiyo nabii wa kweli anaweza kusubiri na kusahihishwa. Mambo yote na yatendeke "kwa adabu na kwa utaratibu" (1 Wakorintho 14:40).Careful use of the altar and gifts. Follow the practices in Unit 6. Test prophecy as Paul commands: "Let two or three prophets speak, and let the others judge" (1 Corinthians 14:29). Remember that "the spirits of the prophets are subject to the prophets" (1 Corinthians 14:32), so a true prophet can wait and be corrected. Let all things be done "decently and in order" (1 Corinthians 14:40).

Fedha. Tumia mtunza hazina anayewajibika na timu ya kuhesabu ya angalau watu wawili wasio ndugu. Lipe kanisa taarifa ya kawaida. Malipo ya mchungaji yanapaswa kuwekwa na bodi, si na yeye mwenyewe.Money. Use an accountable treasurer and a counting team of at least two unrelated people. Give the church a regular report. A pastor's pay should be set by the board, not by himself.

Watoto na vijana. Inapowezekana, hakuna mtu mzima anayepaswa kuwa peke yake na mtoto au kijana. Chunguza wajitoleaji, angalia marejeo, wafunze viongozi, na hakikisha wazazi wanajua watoto wao wako wapi. Jifunze sheria inadai nini katika nchi yako kuhusu kuripoti unyanyasaji, na ifuate. Usijaribu kutatua uhalifu mkubwa ndani ya kanisa. Uripoti kwa mamlaka zinazohusika na umpe muathirika msaada.Children and young people. Where possible, no adult should be alone with a child or teenager. Screen volunteers, check references, train leaders, and make sure that parents know where their children are. Learn what the law requires in your country about reporting abuse, and follow it. Do not try to settle serious crimes inside the church. Report them to the proper authorities and give the victim support.

Ushauri wa kichungaji. Epuka kuwashauri washiriki wa jinsia tofauti peke yenu katika chumba kilichofungwa. Tumia nafasi wazi au uwe na mtu mwingine hapo. Usiahidi usiri wakati mtu anaweza kuwa hatarini.Counseling. Avoid counseling members of the opposite sex alone in a closed room. Use an open space or have another person present. Do not promise secrecy when someone may be in danger.

Kupumzika na kumjali mchungaji. Wachungaji walio peke yao, waliochoka na walio chini ya shinikizo wana uwezekano mkubwa wa kuanguka. Mchungaji anapaswa kuwa na marafiki na mshauri, wakati wa kupumzika, na mwili unaomjali.Rest and care for the pastor. Pastors who are alone, tired and under pressure are more likely to fall. A pastor should have friends and a mentor, time for rest, and a body that cares for him.

Kusahihisha na KurejeshaCorrection and Restoration

Paulo alimwambia Timotheo, "Usipokee mashtaka juu ya mzee, isipokuwa kwa vinywa vya mashahidi wawili watatu. Wale wanaotenda dhambi uwakemee mbele ya wote, ili na wale wengine wapate kuogopa" (1 Timotheo 5:19-20). Sentensi ya kwanza inawalinda viongozi dhidi ya mashtaka ya uongo. Ya pili inalilinda kanisa dhidi ya dhambi zilizofichwa. Zote mbili zinahitajika. Kiongozi lazima asikilizwe kwa haki, na muathirika lazima aaminiwe kwa uzito wa kutosha ili asikilizwe na kulindwa.Paul told Timothy, "Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear" (1 Timothy 5:19-20). The first sentence protects leaders against false charges. The second protects the church from hidden sins. Both are needed. A leader must be heard fairly, and a victim must be believed seriously enough to be heard and protected.

Kiongozi anapoanguka, kanisa linapaswa kufanya mambo manne.When a leader falls, the church should do four things.

1. Walinde waliodhuriwa. Mjali muathirika kwanza, si sifa ya kanisa wala ya kiongozi. Sikiliza, mwamini mtu huyo vya kutosha kuchunguza, na umpeleke kwa msaada wa kitaalamu.1. Protect those hurt. Care for the victim first, and not for the reputation of the church or the leader. Listen, believe the person enough to look into it, and refer to professional help.

2. Chunguza. Omba kikundi kidogo cha watu wenye hekima, ikiwezekana kikijumuisha baadhi kutoka nje ya kusanyiko, kuthibitisha ukweli. Ripoti uhalifu wowote.2. Inquire. Ask a small group of wise people, preferably including some from outside the congregation, to establish the facts. Report any crimes.

3. Mwondoe kazini. Kiongozi anaondoka katika huduma wakati suala linachunguzwa. Pale kosa linapothibitishwa, nidhamu inaweza kuwa ndefu.3. Remove from duty. The leader steps down from ministry while the matter is examined. Where wrong is proved, the discipline may be long.

4. Mrejeshe kwa uangalifu. Paulo aliandika, "Ndugu, mtu akijikuta amekosa kwa kosa lolote, ninyi mlio wa Roho mrudisheni mtu wa namna hii kwa roho ya upole; ukijiangalia nafsi yako, usije ukajaribiwa wewe nawe" (Wagalatia 6:1). Msamaha huja haraka pale kuna toba, lakini kurudi ofisini kunachukua muda, uthibitisho wa maisha yaliyobadilika, na makubaliano ya wale wanaomjua. Katika baadhi ya visa, kama unyanyasaji wa mtoto, mtu hapaswi kamwe kushika nafasi ya kuaminiwa tena.4. Restore with care. Paul wrote, "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted" (Galatians 6:1). Forgiveness comes quickly when there is repentance, but returning to office takes time, proof of changed life, and the agreement of those who know him. In some cases, such as the abuse of a child, a person should never again hold a position of trust.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Miundo ya uwajibikaji humzimisha Roho.Objection 1: Accountability structures quench the Spirit.

Wengine wanasema kwamba bodi, kanuni na taarifa ni za kibinadamu na baridi, na kwamba mtu wa Mungu anapaswa kuongozwa na Roho peke yake.Some say that boards, rules and reports are human and cold, and that a man of God should be led by the Spirit alone.

Jibu letu. Paulo alisema yote mawili, "Msimzimishe Roho," na "Jaribuni mambo yote" (1 Wathesalonike 5:19, 21). Roho aliyevuvia karama pia alivuvia utaratibu wa 1 Wakorintho 14. Mitume wenyewe walipeleka mafundisho yao kwa kanisa la Yerusalemu (Wagalatia 2:1-2; Matendo 15). Hakuna aliyetiwa mafuta kupita kiasi hata asiwajibike.Our answer. Paul said both, "Do not quench the Spirit," and "Test all things" (1 Thessalonians 5:19, 21). The Spirit who inspired the gifts also inspired the order of 1 Corinthians 14. The apostles themselves took their teaching to the church in Jerusalem (Galatians 2:1-2; Acts 15). No one is too anointed to be accountable.

Pingamizi la 2: Kufichua kushindwa kwa mhudumu kunaumiza ushuhuda wa kanisa. "Msimguse mpakwa mafuta wa Bwana."Objection 2: Exposing a minister's failure hurts the testimony of the church. "Do not touch the Lord's anointed."

Waumini wengi hufundishwa kunyamaza kiongozi anapoanguka.Many believers are taught to be silent when a leader fails.

Jibu letu. Kuficha dhambi kunalidhuru kanisa zaidi kuliko kuifichua. Paulo aliwaambia Wakorintho washughulikie dhambi miongoni mwao (1 Wakorintho 5), na alimkemea Petro hadharani mwenendo wa Petro ulipokuwa mbaya (Wagalatia 2:11-14). Maandiko yanayozungumza juu ya wapakwa mafuta wa Mungu hayakatazi kusahihisha. Kunyamaza pia kunawaumiza waathirika na kunatia moyo madhara kurudiwa. Tunapaswa kusema kweli kwa huzuni, na si kwa furaha.Our answer. Hiding sin harms the church more than exposing it. Paul told the Corinthians to deal with sin among them (1 Corinthians 5), and he rebuked Peter publicly when Peter's conduct was wrong (Galatians 2:11-14). The scriptures that speak of God's anointed do not forbid correction. Silence also hurts victims and encourages repeat harm. We are to speak truth with sorrow, and not with delight.

Pingamizi la 3: Matumizi haya mabaya yanathibitisha kwamba Upentekoste wenyewe ndio tatizo.Objection 3: These abuses prove that Pentecostalism itself is the problem.

Wakosoaji wanasema kwamba msisitizo wa uzoefu wa moja kwa moja, miujiza na karisma ya kibinafsi unasababisha kushindwa huku kwa kawaida.Critics say that the stress on direct experience, miracles and personal charisma leads naturally to such failures.

Jibu letu. Tunakubali kwamba msisitizo wetu huleta hatari za kweli na kwamba lazima tuzichukulie kwa uzito. Lakini matumizi mabaya ya mamlaka hutokea katika kila mapokeo, ikiwemo yale yasiyo na karama wala uzoefu. Wanamatengenezo, Kanisa Katoliki na Waorthodoksi, na makanisa ya kiinjili yasiyo ya Kipentekoste yote yamelazimika kukabiliana na dhambi za viongozi. Dawa si kuondoa kazi ya Roho bali kutenda yale ambayo Agano Jipya linaamuru: uongozi wa wengi, kupima, unyenyekevu na upendo. Mapokeo yenye nguvu ya kuponya pia yana wajibu wa kuwa waaminifu kuhusu majeraha yake.Our answer. We agree that our emphasis creates real risks and that we must take them seriously. But abuse of power occurs in every tradition, including those without gifts or experience. The Reformers, the Catholic Church and the Orthodox, and non-Pentecostal evangelical churches have all had to face leaders' sins. The cure is not to remove the Spirit's work but to practise what the New Testament commands: plural leadership, testing, humility and love. A tradition that has the power to heal also has the duty to be honest about its wounds.

Pingamizi la 4: Si kila mkosoaji ni mwaminifu, na sera zinaweza kutumiwa kuwashambulia wachungaji wema.Objection 4: Not every critic is sincere, and policies can be used to attack good pastors.

Baadhi ya wachungaji wanasema kinga zitaalika mashtaka ya uongo.Some pastors say the safeguards will invite false accusations.

Jibu letu. Hili pia hutokea. Ndiyo maana mchakato ni muhimu: mashahidi wawili au watatu, kusikilizwa kwa haki, kikundi kidogo kinachofanya uchunguzi, na ulinzi kwa mshtaki na mshtakiwa sawasawa. Mchakato wa haki unawahudumia wote wawili.Our answer. This also happens. That is why the process matters: two or three witnesses, a fair hearing, a small group that does the inquiry, and protection for the accuser and the accused alike. A fair process serves both.

Matumizi ya KichungajiPastoral Application

Bodi ya kanisa la watu wapatao 200 inamwalika mwinjilisti maarufu mgeni, ambaye hakuna mtu katika bodi aliyewahi kukutana naye. Msaidizi wake anasema kwamba atakaa juma moja, anahitaji chumba cha faragha ambamo hakuna mtu mwingine anayeruhusiwa kuingia, anataka sadaka zipelekwe kwake kwa fedha taslimu, na anaomba hakuna mtu arekodi wala apige picha mikutano. Anaahidi kwamba wengi wataponywa.The board of a church of about 200 people invites a well-known visiting evangelist, whom no one on the board has met. His assistant says that he will stay a week, requires a private room with no one else allowed to enter, wants the offerings to go to him in cash, and asks that no one record or photograph the meetings. He promises that many will be healed.

Mchungaji anachukua hatua nne. Kwanza, anaomba bodi isimame kidogo na impigie simu mchungaji wa kanisa la nyumbani la mwinjilisti, au viongozi wa mwili wake. Pili, anamwambia msaidizi kile kanisa linachohitaji: sadaka itahesabiwa na watu wawili na risiti itatolewa; gharama zitalipwa kwa makubaliano ya maandishi mapema; atahubiri na kuomba hadharani pamoja na timu ya mahali; kurekodi kunaruhusiwa; na hakuna atakayekutana naye peke yake. Tatu, anamwomba mwinjilisti ahubiri Jumapili na akutane na wazee kwanza, ili bodi iweze kupima mafundisho yake. Nne, anaandaa kanisa: anafundisha kwamba miujiza ni ya Mungu na si ya mtu, kwamba hatutoi ahadi kwa niaba yake, na kwamba kila neno na kila dai litapimwa kwa Maandiko. Mwinjilisti akikataa masharti haya, mchungaji anamshukuru na hamwalikii. Amelilinda kundi na ushuhuda wa Kristo.The pastor takes four steps. First, he asks the board to pause and to call the pastor of the evangelist's home church, or the leaders of his body. Second, he tells the assistant what the church requires: the offering will be counted by two people and a receipt given; expenses will be paid by written agreement in advance; he will preach and pray in public with the local team; recording is allowed; and no one will meet with him alone. Third, he asks the evangelist to preach on a Sunday and to meet with the elders first, so that the board can test his teaching. Fourth, he prepares the church: he teaches that miracles belong to God and not to a man, that we do not make promises for Him, and that every word and every claim will be tested by Scripture. If the evangelist refuses these conditions, the pastor thanks him and does not invite him. He has protected the flock and the testimony of Christ.

MuhtasariSummary

Huduma ya Kipentekoste ina karama na pia hatari. Matumizi mabaya makuu ni udanganyifu, umaarufu na mamlaka isiyowajibika, matumizi mabaya ya fedha, madai ya uongo, na unyanyasaji wa kingono na wa kiroho. Mahali ambapo watu wanaamini upako wa kiongozi, wanaweza kuacha kumpima, kwa hiyo kinga ni muhimu: uongozi wa wengi, kanuni zilizoandikwa, utunzaji wa nani anahudumu jukwaani, utunzaji unaowajibika wa fedha, ulinzi wa watoto, ushauri makini, na kupumzika kwa mchungaji. Maandiko yanaongoza kusahihisha (1 Timotheo 5:19-20), utunzaji wa waliojeruhiwa, na kurejesha kwa upole (Wagalatia 6:1). Tunajibu pingamizi kwamba kinga humzimisha Roho, kwamba kufichua kunadhuru ushuhuda, kwamba Upentekoste wenyewe una kosa, na kwamba sera hualika mashtaka ya uongo, kwa kurudi kwenye mfano wa Agano Jipya wa kupima, utaratibu na upendo.Pentecostal ministry has gifts and also risks. The main abuses are manipulation, celebrity and unaccountable power, financial abuse, false claims, and sexual and spiritual abuse. Where people trust a leader's anointing, they may stop testing him, so the safeguards matter: plural leadership, written rules, care for who ministers on the platform, accountable handling of money, protection of children, careful counseling, and rest for the pastor. Scripture guides correction (1 Timothy 5:19-20), the care of the wounded, and restoration in gentleness (Galatians 6:1). We answer the objections that safeguards quench the Spirit, that exposure harms the testimony, that Pentecostalism itself is at fault, and that policies invite false charges, by returning to the New Testament pattern of testing, order and love.

Usomaji ZaidiFurther Reading

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

• Gordon D. Fee, God's Empowering Presence (1994) (Uwepo wa Mungu Unaowezesha).• Gordon D. Fee, God's Empowering Presence (1994).

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

• Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013) (Ukristo wa Kisasa wa Kipentekoste).• Kwabena Asamoah-Gyadu, Contemporary Pentecostal Christianity (2013).

• Donald Miller na Tetsunao Yamamori, Global Pentecostalism (2007) (Upentekoste wa Ulimwengu).• Donald Miller and Tetsunao Yamamori, Global Pentecostalism (2007).

• Grant Wacker, Heaven Below (2001) (Mbingu Hapa Chini).• Grant Wacker, Heaven Below (2001).

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