Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 2: Umbo la Ibada: Ushuhuda, Madhabahu, Hiari na UtaratibuPentecostal Worship, Preaching, and Ministry — Unit 2: The Shape of the Service: Testimony, Altar, Spontaneity and Order

Mstari MkuuKey Verse

"Ni nini basi, ndugu? Mkutanapo, kila mtu ana zaburi, ana fundisho, ana ufunuo, ana lugha, ana tafsiri. Mambo yote na yatendeke ili kujenga." (1 Wakorintho 14:26, SUV)"How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification." (1 Corinthians 14:26, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza sehemu za kawaida za ibada ya Kipentekoste na kusudi la kila moja.1. Describe the usual parts of a Pentecostal service and the purpose of each.

2. Kueleza jinsi 1 Wakorintho 14 inavyofundisha uhuru na utaratibu katika kusanyiko.2. Explain how 1 Corinthians 14 teaches both freedom and order in the assembly.

3. Kueleza nafasi ya ushuhuda na madhabahu katika ibada ya Kipentekoste, na kutoa uthibitisho wa kibiblia.3. Explain the place of testimony and the altar in Pentecostal worship, and give biblical support.

4. Kutaja pingamizi za makanisa ya kiliturujia na ya Matengenezo dhidi ya hiari, na kutoa jibu la Kipentekoste.4. State the objections of liturgical and Reformed churches to spontaneity, and give the Pentecostal answer.

5. Kuorodhesha miongozo ya vitendo inayolinda ibada isiwe na vurugu bila kumzimisha Roho.5. List practical guidelines that protect a service from confusion without quenching the Spirit.

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. Kipindi cha 1 kilizungumzia theolojia ya ibada. Kipindi hiki kinauliza jinsi theolojia hiyo inavyochukua umbo katika mkutano halisi. Tunaeleza kile ambacho makanisa mengi ya Kipentekoste hufanya, tunakipima kwa Maandiko, na tunasema kwa uaminifu kuhusu hatari zake. Makanisa hutofautiana kutoka nchi hadi nchi na kutoka dhehebu hadi dhehebu. Kanisa la kijijini huko Jalisco, kanisa la mjini huko Lagos na kusanyiko huko Seoul hayatafanana, na hayana haja ya kufanana. Muhimu ni kwamba ibada iwe mwaminifu kwa Maandiko na iwahudumie watu.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Unit 1 spoke of the theology of worship. This unit asks how that theology takes shape in an actual meeting. We describe what many Pentecostal churches do, we test it by Scripture, and we are honest about the dangers. Churches differ from country to country and from denomination to denomination. A rural church in Jalisco, a city church in Lagos and a congregation in Seoul will not look the same, and they need not. What matters is that the service is faithful to Scripture and serves the people.

Hakuna Mfano Mmoja katika Agano JipyaNo Single Pattern in the New Testament

Agano Jipya halitoi mpangilio mmoja uliowekwa wa ibada. Linatupa picha fupi fupi. Baada ya Pentekoste waumini "walidumu katika mafundisho ya mitume, na katika ushirika, na katika kumega mkate, na katika kusali" (Matendo 2:42). Paulo anaeleza mkutano wa Korintho katika 1 Wakorintho 14:26, mstari wetu mkuu: kila mtu anaweza kuleta zaburi, fundisho, lugha, ufunuo au tafsiri. Huko Troa waumini walikusanyika siku ya kwanza ya juma ili kumega mkate, na Paulo aliwahubiria (Matendo 20:7). Tunasoma pia juu ya kusoma Maandiko, kutoa sadaka na sala mahali pengine.The New Testament does not give one fixed order of service. It gives us glimpses. After Pentecost the believers "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers" (Acts 2:42). Paul describes the Corinthian meeting in 1 Corinthians 14:26, our key verse: each person may bring a psalm, a teaching, a tongue, a revelation or an interpretation. In Troas the believers came together on the first day of the week to break bread, and Paul preached to them (Acts 20:7). We also read of reading Scripture, giving and prayer in other places.

Kutokana na picha hizi fupi tunajifunza kanuni badala ya programu. Mkutano unawahusisha watu wengi, si kiongozi peke yake. Unajumuisha Neno, sala, sifa na Meza ya Bwana. Uko wazi kwa karama za Roho. Na Paulo anatoa kipimo kimoja kwa kila kitu: "Mambo yote na yatendeke ili kujenga." Kujenga kunamaanisha kuimarisha. Ibada inayolijenga kanisa ni ibada nzuri.From these glimpses we learn principles rather than a program. The meeting involves many people, not only the leader. It includes the Word, prayer, praise and the Lord's Supper. It is open to the Spirit's gifts. And Paul gives one test for everything: "Let all things be done for edification." Edification means building up. A service that builds up the church is a good service.

Umbo la Ibada ya KipentekosteThe Shape of a Pentecostal Service

Makanisa mengi ya Kipentekoste hufuata mpangilio unaofanana na ule ulio hapa chini. Majina na mfuatano hutofautiana, na hakuna kanisa linalolazimika kuunakili. Tunauelezea ili kuwasaidia wachungaji kufikiria kusudi la kila sehemu.Many Pentecostal churches follow a pattern something like the one below. The names and the order vary, and no church is required to copy it. We describe it to help pastors think about the purpose of each part.

Kukusanyika na kukaribisha. Watu huwasili, husalimiana na kutulia katika sala. Ukaribisho mwema ni muhimu, hasa kwa wageni. Baadhi ya makanisa huanza kwa wakati wa sala huru, ambapo wengi huomba kwa sauti kwa wakati mmoja.Gathering and welcome. The people arrive, greet one another and settle into prayer. A good welcome matters, especially for visitors. Some churches begin with a time of open prayer, when many pray aloud at once.

Sifa na ibada kwa wimbo. Kusanyiko huimba. Kipindi cha 3 kinashughulikia muziki kwa undani. Hapa tunaona tu kwamba uimbaji huandaa mioyo, na kwamba Wapentekoste mara nyingi huimba kwa muda mrefu zaidi bila kukatika kuliko makanisa mengine, wakitoka kwenye sifa kuelekea ibada tulivu.Praise and worship in song. The congregation sings. Unit 3 treats music in detail. Here we note only that the singing prepares hearts, and that Pentecostals often sing for a longer, unbroken time than other churches, moving from praise to quiet worship.

Ushuhuda. Waumini husimulia yale ambayo Mungu ametenda. Tunalishughulikia hili hapa chini na tena katika Kipindi cha 5.Testimony. Believers tell what God has done. We treat this below and again in Unit 5.

Sala na karama. Kanisa huomba, na wakati mwingine Roho hutoa ujumbe kwa lugha pamoja na tafsiri, au neno la unabii. Kozi ya 3 ilieleza karama hizi kwa undani. Kipindi hiki kinahusika na jinsi zinavyofaa ndani ya ibada.Prayer and the gifts. The church prays, and at times the Spirit gives a message in tongues with interpretation, or a prophetic word. Course 3 explained these gifts in detail. This unit is concerned with how they fit into the service.

Neno. Kusoma Maandiko na mahubiri husimama katikati. Kipindi cha 4 kimetengwa kwa uhubiri.The Word. The reading of Scripture and the sermon stand at the center. Unit 4 is devoted to preaching.

Jibu madhabahuni. Baada ya Neno, watu hualikwa kujibu: kutubu, kuokoka, kutafuta uponyaji, kutafuta ubatizo katika Roho Mtakatifu, kujitoa upya, au kuomba tu. Hii ni alama bainifu ya mazoea ya Kipentekoste.Response at the altar. After the Word, people are invited to respond: to repent, to be saved, to seek healing, to seek the baptism in the Holy Spirit, to rededicate their lives, or simply to pray. This is a distinctive mark of Pentecostal practice.

Sadaka, matangazo, baraka ya mwisho. Kanisa hutoa sadaka, hushiriki habari, na hutumwa kwa baraka.Offering, announcements, benediction. The church gives, shares news, and is sent out with a blessing.

Ibada yenye sehemu hizi zote si lazima iwe bora kuliko ile yenye sehemu chache. Swali ni kama Neno linaheshimiwa, Kristo anainuliwa, na watu wanajengwa.A service that has all these parts is not necessarily better than one that has few. The question is whether the Word is honored, Christ is lifted up, and the people are built up.

UshuhudaTestimony

Neno "ushuhuda" linamaanisha ushahidi wa kile ambacho mtu ameona na kupitia. Biblia inaupa ushuhuda nafasi ya juu. "Njoni, sikieni, ninyi nyote mnaomcha Mungu, Nami nitawaeleza aliyonitendea roho yangu" (Zaburi 66:16). "Na waseme hivyo waliokombolewa na Bwana" (Zaburi 107:2). Katika Ufunuo 12:11 waumini wanashinda "kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao." Yesu alimwambia yule mtu aliyeponywa katika Marko 5: "Nenda nyumbani kwako kwa jamaa zako, ukawaambie mambo makuu aliyokutendea Bwana, na jinsi alivyokurehemu" (Marko 5:19).The word "testimony" means a witness to what one has seen and experienced. The Bible gives testimony a high place. "Come and hear, all you who fear God, And I will declare what He has done for my soul" (Psalm 66:16). "Let the redeemed of the LORD say so" (Psalm 107:2). In Revelation 12:11 believers overcome "by the blood of the Lamb and by the word of their testimony." Jesus told the healed man of Mark 5: "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you" (Mark 5:19).

Katika harakati za awali za Kipentekoste ushuhuda ulikuwa wa kati. Watu walisimulia jinsi walivyookoka, kuponywa au kujazwa Roho, na jarida The Apostolic Faith (Imani ya Kitume), lililochapishwa na Azusa Street Mission, lilichapisha taarifa hizo. Ushuhuda katika ibada huimarisha imani, kwa sababu kusanyiko husikia kwamba Mungu anatenda leo. Huwapa washiriki wa kawaida sauti, na huwafundisha wageni kile kanisa linachoamini.In the early Pentecostal movement testimony was central. People told how they were saved, healed or filled with the Spirit, and the periodical The Apostolic Faith, published by the Azusa Street Mission, printed such reports. Testimony in the service strengthens faith, because the congregation hears that God acts today. It gives ordinary members a voice, and it teaches visitors what the church believes.

Ushuhuda pia unahitaji mwongozo. Bila mwongozo, ushuhuda unaweza kuwa mrefu, kupotea mbali na hoja, kumsifu msemaji, au kutoa madai yasiyoweza kuthibitishwa. Tunapendekeza miongozo hii:Testimony also needs guidance. Without it, a testimony can become long, wander from the point, boast about the speaker, or make claims that cannot be checked. We suggest these guidelines:

• Uwe mfupi, mara nyingi kama dakika tatu.• Keep it short, often about three minutes.

• Uelekee kwa yale ambayo Mungu alitenda, si kwa msemaji.• Center it on what God did, not on the speaker.

• Uwe wa kweli. Usizidishe wala kudai yasiyotokea.• Be truthful. Do not exaggerate or claim what has not happened.

• Usitumie ushuhuda kuwasahihisha au kuwashambulia wengine.• Do not use testimony to correct or attack others.

• Waombe watu wazungumze na kiongozi kabla, pale ambapo jambo ni nyeti.• Ask people to speak with a leader beforehand when the matter is sensitive.

Kipindi cha 5 kinarudi kwenye ushuhuda kama aina ya theolojia na kuchunguza jinsi wachungaji wanavyoweza kuupima.Unit 5 returns to testimony as a form of theology and examines how pastors can test it.

MadhabahuThe Altar

Katika makanisa mengi ya Kipentekoste sehemu ya mbele ya jengo huitwa madhabahu, ingawa si mahali pa dhabihu. Dhabihu ya Kristo ilikamilika mara moja tu kwa wakati wote. Madhabahu ni mahali pa kujibu. Watu hutoka mbele ili kukutana na Mungu, kuomba, kuombewa, na kujitoa tena.In many Pentecostal churches the front of the sanctuary is called the altar, though it is not a place of sacrifice. Christ's sacrifice was finished once for all. The altar is a place of response. People come forward to meet God, to pray, to be prayed for, and to commit themselves again.

Kwa nini mazoea haya ni muhimu sana kwetu? Kwa sababu tunaamini kwamba Neno linaita jibu, na kwamba Mungu hutenda watu wanapojibu. Baada ya mahubiri ya Petro siku ya Pentekoste, wasikilizaji "walichomwa mioyo yao," wakauliza, "Ndugu zetu, tufanyeje?" (Matendo 2:37). Petro aliwaambia la kufanya, na watu wapatao elfu tatu waliongezeka (Matendo 2:41). Askari wa gereza huko Filipi aliuliza, "Waheshimiwa, nifanye nini nipate kuokoka?" (Matendo 16:30). Mfano ni huu: Neno linahubiriwa, mioyo inaguswa, na watu wanaambiwa jinsi ya kujibu.Why is this practice so important to us? Because we believe that the Word calls for a response, and that God acts when people respond. After Peter's sermon on the day of Pentecost, the listeners were "cut to the heart" and asked, "Men and brethren, what shall we do?" (Acts 2:37). Peter told them what to do, and about three thousand were added (Acts 2:41). The jailer at Philippi asked, "Sirs, what must I do to be saved?" (Acts 16:30). The pattern is: the Word is preached, hearts are stirred, and people are told how to respond.

Maelezo ya wanahistoriaA historians' note

Wanahistoria wakati mwingine huunganisha wito wa kisasa wa madhabahuni na uamsho wa Marekani wa karne ya kumi na tisa, hasa uamsho wa Charles Finney, aliyetumia kile kilichoitwa "kiti cha wasiwasi" (anxious bench). Wakosoaji huongeza kwamba mazoea haya hayapatikani kama yalivyo katika Agano Jipya, na kwamba yanaweza kuwashinikiza watu kufanya uamuzi ambao hawajauelewa. Hoja hizi zinastahili kusikilizwa kwa haki.Historians sometimes link the modern altar call with nineteenth-century American revivalism, especially the revivals of Charles Finney, who used what was called the "anxious bench." Critics add that the practice is not found as such in the New Testament, and that it can pressure people into a decision they have not understood. These points deserve a fair hearing.

Jibu letu ni hili. Njia hasa inaweza kuwa mpya, lakini kanuni ya kibiblia ni ya zamani: injili inadai jibu, na Bwana huwaalika watu waje kwake. Yesu mwenyewe alisema, "Njoni kwangu, ninyi nyote msumbukao na wenye mizigo, nami nitawapumzisha" (Mathayo 11:28). Mazoea ya kutoka mbele ni njia ya kutii mwaliko wa namna hiyo. Lakini wakosoaji wako sahihi kuhusu hatari moja. Hatupaswi kamwe kuwashinikiza watu, hatupaswi kamwe kuahidi kwamba kutembea hadi mbele ni sawa na kuzaliwa mara ya pili, na hatupaswi kamwe kuhesabu majibu ya madhabahuni kana kwamba ni uthibitisho wa kuongoka. Mwaliko mzuri wa madhabahuni ni wazi, mtulivu na wa uaminifu, na hufuatwa na utunzaji wa kweli na kuwafanya watu wanafunzi.Our answer is this. The exact method may be recent, but the biblical principle is old: the gospel demands a response, and the Lord invites people to come to Him. Jesus Himself said, "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matthew 11:28). The practice of coming forward is a way of obeying such an invitation. But the critics are right about one danger. We must never pressure people, never promise that a walk to the front is the same as new birth, and never count altar responses as if they were proof of conversion. A good altar invitation is clear, calm and honest, and it is followed by real care and discipleship.

Madhabahu kama mahali pa hudumaThe altar as a place of ministry

Madhabahuni, washiriki waliofunzwa na viongozi huomba pamoja na watu. Mazoea mema ni pamoja na:At the altar, trained members and leaders pray with people. Good practice includes:

• Wahudumu wawili au zaidi, si mmoja peke yake, hasa pale mwanamume anapoombea mwanamke au mtu mzima anapomwombea mtoto.• Two or more ministers, not one alone, especially when a man prays with a woman or an adult with a child.

• Kuuliza mtu anahitaji nini kabla ya kuomba, badala ya kudhani.• Asking what the person needs before praying, rather than assuming.

• Kuomba sala rahisi zinazomlenga Kristo, bila kumpigia mtu kelele wala kumsukuma sakafuni.• Praying simple, Christ-centered prayers, without shouting at the person or pushing them to the floor.

• Kuheshimu faragha. Usiyatangaze mahitaji ya mtu hadharani bila ruhusa yake.• Respecting privacy. Do not make a person's needs public without permission.

• Kuandika majina ya waumini wapya ili mtu awafuatilie.• Recording the names of new believers so that someone follows up.

Kipindi cha 6 kitashughulikia huduma ya madhabahuni, kuwaombea wagonjwa na kuwekewa mikono kwa undani zaidi.Unit 6 will treat altar ministry, prayer for the sick and the laying on of hands in more detail.

Hiari na UtaratibuSpontaneity and Order

Huu ndio mvutano mkuu katika ibada ya Kipentekoste. Tunaamini kwamba Roho Mtakatifu anaweza kukatiza mpango kwa neno, wimbo au sala. Pia tunaamini kwamba Maandiko yanataka utaratibu. Paulo anashikilia yote mawili.This is the central tension in the Pentecostal service. We believe the Holy Spirit may interrupt a plan with a word, a song or a prayer. We also believe Scripture requires order. Paul holds both.

Katika 1 Wakorintho 14, Paulo hakatazi karama. Anasema, "Kwa hiyo, ndugu zangu, takeni sana kutabiri, wala msizuie kunena kwa lugha" (14:39). Pia anaweka mipaka. Lugha katika kusanyiko ziwe mbili au zisizozidi tatu, kila mmoja kwa zamu, na kwa tafsiri; kama hakuna mfasiri, mnenaji anyamaze kanisani (14:27-28). Manabii wanene wawili au watatu, "na wengine na wapambanue" (14:29). Anatoa sababu: "Kwa kuwa Mungu si Mungu wa fujo, bali wa amani, kama katika makanisa yote ya watakatifu" (14:33). Anafunga sura hii kwa kusema: "Lakini mambo yote na yatendeke kwa adabu na kwa utaratibu" (14:40).In 1 Corinthians 14, Paul does not forbid the gifts. He says, "Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues" (14:39). He also sets limits. Tongues in the assembly are to be limited to two or three, one at a time, and with interpretation; if there is no interpreter, the speaker is to keep silent in church (14:27-28). Prophets are to speak two or three at a time, "and let the others judge" (14:29). He gives the reason: "For God is not the author of confusion but of peace, as in all the churches of the saints" (14:33). He closes the chapter: "Let all things be done decently and in order" (14:40).

Kwa hiyo utaratibu si adui wa Roho. Roho yuleyule anayetoa karama pia hutoa kiasi, na 1 Wakorintho 14:32 inafundisha kwamba roho za manabii huwatii manabii. Mtu anayesema kwamba Roho alimfanya avuruge mkutano ameshindwa kumwelewa Roho. Paulo pia anaandika: "Msimzimishe Roho; msidharau unabii; jaribuni mambo yote; mkaayo lililo jema" (1 Wathesalonike 5:19-21). Amri mbili za kwanza zinalinda dhidi ya kanisa lililo gumu mno. Ya tatu inalinda dhidi ya kanisa lililo legevu mno. Tunahitaji zote tatu.Order is therefore not the enemy of the Spirit. The same Spirit who gives the gifts also gives self-control, and 1 Corinthians 14:32 teaches that the spirits of the prophets are subject to the prophets. A person who says that the Spirit made him disrupt the meeting has misunderstood the Spirit. Paul also writes: "Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good" (1 Thessalonians 5:19-21). The first two commands guard against a church that is too rigid. The third guards against a church that is too loose. We need all three.

Hiari haimaanishi niniWhat spontaneity does not mean

Hiari haimaanishi kutokuwa na maandalizi. Mchungaji na kikundi cha ibada wanapaswa kuipanga ibada, kuiombea, na kuwa tayari kuibadilisha. Mpango ni mtumishi, si bwana. Wala hiari haimaanishi kwamba kila msukumo unatoka kwa Mungu. Kiongozi anayejua kwa hakika Roho anasema nini atakuwa tayari kuyawasilisha hayo kwa hukumu ya wengine.Spontaneity does not mean having no preparation. A pastor and worship team should plan the service, pray over it, and be ready to change it. A plan is a servant, not a master. Nor does spontaneity mean that every impulse is from God. A leader who is sure of what the Spirit is saying will be willing to submit it to the judgment of others.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Liturujia iliyowekwa ni mwaminifu zaidi na salama zaidi.Objection 1: A fixed liturgy is more faithful and safer.

Kanisa la Anglikana, Lutheri, Katoliki ya Roma, Othodoksi na makanisa mengine hutumia aina zilizowekwa za sala na ibada, zilizopokelewa kwa karne nyingi. Wanahoji kwamba mpangilio uliowekwa hulilinda kusanyiko dhidi ya matakwa ya kiongozi mmoja na huliunganisha kanisa na ibada ya zamani. Hizi ni hoja nzito.Anglican, Lutheran, Roman Catholic, Orthodox and some other churches use set forms of prayer and worship, passed down over centuries. They argue that a fixed order protects the congregation from the whims of one leader and joins the church to the worship of the past. These are serious arguments.

Jibu letu. Tunaheshimu mapokeo haya na tunaweza kujifunza kutoka kwayo. Sala zilizoandikwa na imani za kanisa (creeds) ni tajiri, na makanisa mengi ya Kipentekoste huyatumia wakati mwingine. Lakini Agano Jipya linaonyesha mkutano ambamo washiriki huchangia kwa uhuru (1 Wakorintho 14:26), na linaonyesha Roho akitoa mwelekeo katika kanisa lililokusanyika (Matendo 13:2). Aina zilizowekwa zinaweza kuwa tupu ikiwa moyo haupo. Aina huru zinaweza kuwa za fujo ikiwa kiongozi si makini. Hakuna aina inayotoa hakikisho. Ulinzi si mtindo bali ni Maandiko, viongozi waliokomaa, na moyo kwa Bwana.Our answer. We respect these traditions and can learn from them. Written prayers and creeds are rich, and many Pentecostal churches use them at times. But the New Testament shows a meeting in which members contribute freely (1 Corinthians 14:26), and it shows the Spirit giving direction in a gathered church (Acts 13:2). Set forms can become empty if the heart is absent. Free forms can become disorderly if the leader is careless. Neither form is a guarantee. The safeguard is not the style but Scripture, mature leaders and a heart for the Lord.

Pingamizi la 2: Hiari katika karama haiko tena kibiblia.Objection 2: Spontaneity in the gifts is no longer biblical.

Wafuasi wa fundisho la kukoma kwa karama (cessationists) hufundisha kwamba lugha na unabii vimekoma, kwa hiyo matumizi huru ya karama hizi katika ibada hayana nafasi.Cessationists teach that tongues and prophecy have ceased, so the free exercise of these gifts in a service has no place.

Jibu letu. Kozi ya 3 imelishughulikia hili kwa kirefu, na Kipindi cha 1 cha Kozi ya 1 kilitoa jibu fupi kutoka Matendo 2:39 na 1 Wakorintho 14:39. Tunaongeza hapa tu kwamba Paulo aliandika maagizo yake kuhusu utaratibu kwa kanisa lililokuwa likitumia karama, si ili kuyafundisha kuacha.Our answer. Course 3 has addressed this at length, and Unit 1 of Course 1 gave a short answer from Acts 2:39 and 1 Corinthians 14:39. We add here only that Paul wrote his instructions on order for a church that was using the gifts, not to teach them to stop.

Pingamizi la 3: Wito wa madhabahuni unashinikiza watu.Objection 3: The altar call pressures people.

Tumelieleza hili hapo juu. Jibu letu ni kushikilia wito wa kibiblia na kusahihisha matumizi mabaya.We have stated this above. Our answer is to keep the biblical call and correct the abuses.

Miongozo ya Vitendo kwa UtaratibuPractical Guidelines for Order

1. Panga na uombe. Kiongozi anajua umbo la jumla la ibada na anaomba uongozi wa Roho.1. Plan and pray. The leader knows the general shape of the service and prays for the Spirit's leading.

2. Kiongozi mmoja anayeongoza. Mtu mmoja, kwa kawaida mchungaji, ana wajibu wa kuuongoza mkutano na kusema pale jambo linapokuwa nje ya utaratibu.2. One presiding leader. One person, usually the pastor, has the responsibility to guide the meeting and to speak up when something is out of order.

3. Hukumu kila neno la hadharani. Baada ya unabii au ujumbe kwa lugha pamoja na tafsiri, viongozi hulipima kwa Maandiko, kama 1 Wakorintho 14:29 inavyofundisha.3. Judge every public word. After a prophecy or a message in tongues with interpretation, leaders weigh it by Scripture, as 1 Corinthians 14:29 teaches.

4. Lifundishe kanisa kanuni. Washiriki wanahitaji kujua ni lini na jinsi karama ya hadharani inavyoweza kutumiwa. Sala ya faragha kwa lugha ni jambo tofauti na haihitaji mipaka ileile.4. Teach the church the rules. Members need to know when and how a public gift may be exercised. Private prayer in tongues is a different matter and does not need the same limits.

5. Mfikirie mgeni. Paulo anasema kwamba asiyeamini anayeingia katika kusanyiko ambamo kila mtu ananena kwa lugha anaweza kusema kwamba mmepungukiwa akili, lakini asiyeamini anayesikia unabii anaweza kuanguka kifudifudi na "kumwabudu Mungu, akisema, Hakika Mungu yu kati yenu" (tazama 1 Wakorintho 14:23-25).5. Think of the visitor. Paul says that an unbeliever who enters an assembly where everyone speaks in tongues may say that the church is mad, but an unbeliever who hears prophecy may fall on his face and "worship God and report that God is truly among you" (see 1 Corinthians 14:23-25).

6. Angalia saa na hali ya watu. Ibada ndefu si takatifu kuliko fupi. Watu waliochoka, wenye njaa au wanaowatunza watoto hawapaswi kuadhibiwa kwa sababu ya kutopanga kwa kiongozi.6. Watch the clock and the mood. A long service is not holier than a short one. People who are weary, hungry or caring for children should not be punished for the leader's lack of planning.

7. Sahihisha kwa faragha na kwa upole. Mshiriki anapoleta neno lisilo na utaratibu au la uongo, mchungaji huzungumza na mtu huyo baada ya ibada, kwa upendo.7. Correct privately and gently. When a member brings a disorderly or false word, the pastor speaks with that person after the service, with love.

Matumizi ya KichungajiPastoral Application

Mchungaji anaongoza kanisa la kijijini ambamo ibada hudumu karibu saa tatu. Washiriki kadhaa hunena kwa lugha kwa sauti wakati wa mahubiri bila tafsiri yoyote, na wageni wameacha kurudi. Mzee mmoja anasema, "Hatupaswi kumzimisha Roho." Mshiriki kijana anasema, "Hii inachanganya."A pastor leads a rural church whose services last nearly three hours. Several members speak out in tongues during the sermon without any interpretation, and visitors have stopped returning. One elder says, "We must not quench the Spirit." A younger member says, "This is confusing."

Mchungaji kwanza anaomba kisha anakutana na wazee. Anafungua 1 Wakorintho 14 pamoja nao na kuonyesha kwamba Paulo alitaka karama na utaratibu pia. Wanakubaliana juu ya miongozo michache rahisi: ujumbe wa hadharani kwa lugha utatolewa wakati wa sala, si wakati wa mahubiri; kila mmoja utafasiriwa au mnenaji ataomba kimya kimya; na mchungaji ataongoza mkutano. Anafundisha mambo haya kwa kusanyiko kwa Jumapili kadhaa, akiwa makini kusema kwamba kanisa halizuii karama. Pia anamwomba kiongozi wa ibada afupishe sehemu ya kwanza ya ibada kwa dakika kumi na tano na atengeneze nafasi ya wakati wa madhabahuni usio na haraka. Baada ya miezi michache, wageni wanarudi, na yule mzee aliyeogopa kumzimisha Roho anasema kwamba analiona kanisa likiwa na amani zaidi na lenye matunda zaidi.The pastor first prays and then meets with the elders. He opens 1 Corinthians 14 with them and shows that Paul wanted both gifts and order. They agree on a few simple guidelines: public messages in tongues will be given during times of prayer, not during the sermon; each will be interpreted or the speaker will pray quietly; and the pastor will guide the meeting. He teaches these points to the congregation over several Sundays, taking care to say that the church is not stopping the gifts. He also asks the worship leader to shorten the first part of the service by fifteen minutes and to make room for an unhurried altar time. Within a few months, visitors return, and the elder who feared quenching the Spirit says that he sees the church more at peace and more fruitful.

MuhtasariSummary

Agano Jipya linatoa kanuni kwa kusanyiko, si programu moja iliyowekwa. Ibada ya Kipentekoste kwa kawaida inajumuisha kukusanyika, sifa kwa wimbo, ushuhuda, sala na karama, Neno, jibu madhabahuni, na sadaka na baraka. Ushuhuda ni wa kibiblia na huimarisha imani, lakini unahitaji mwongozo. Madhabahu ni mahali pa kujibu, si mahali pa dhabihu. Wanahistoria huunganisha wito wa kisasa wa madhabahuni na uamsho wa karne ya kumi na tisa, na wakosoaji huonya juu ya shinikizo, lakini kanuni ya kulijibu Neno inapatikana katika Matendo. Paulo katika 1 Wakorintho 14 anafundisha uhuru na utaratibu, akimalizia kwa "Mambo yote na yatendeke kwa adabu na kwa utaratibu." Tunajibu pingamizi za makanisa ya kiliturujia na ya cessationist kwa heshima na kutoka kwa Maandiko. Miongozo ya vitendo huiweka ibada katika utaratibu bila kumzimisha Roho.The New Testament gives principles for the assembly, not one fixed program. A Pentecostal service usually includes gathering, praise in song, testimony, prayer and the gifts, the Word, response at the altar, and offering and blessing. Testimony is biblical and strengthens faith, but it needs guidance. The altar is a place of response, not sacrifice. Historians link the modern altar call to nineteenth-century revivalism, and critics warn of pressure, but the principle of responding to the Word is found in Acts. Paul in 1 Corinthians 14 teaches both freedom and order, ending with "Let all things be done decently and in order." We answer the objections of liturgical and cessationist churches respectfully and from Scripture. Practical guidelines keep the service orderly without quenching the Spirit.

Usomaji ZaidiFurther Reading

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

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

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

• 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 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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