Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 3: Muziki na UimbajiPentecostal Worship, Preaching, and Ministry — Unit 3: Music and Song

Mstari MkuuKey Verse

"Wala msilewe kwa mvinyo, ambayo ndani yake mna ufisadi; bali mjazwe Roho; mkinena ninyi kwa ninyi kwa zaburi na tenzi na nyimbo za rohoni; mkiimba na kufanya nyimbo kwa mioyo yenu na kumsifu Bwana." (Waefeso 5:18-19, SUV)"And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." (Ephesians 5:18-19, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza msingi wa kibiblia wa uimbaji wa kusanyiko, ukijumuisha Waefeso 5:18-19, Wakolosai 3:16 na 1 Wakorintho 14:15.1. Explain the biblical basis for congregational singing, including Ephesians 5:18-19, Colossians 3:16 and 1 Corinthians 14:15.

2. Kueleza vyanzo vikuu vya muziki wa Kipentekoste: tenzi za zamani, nyimbo za injili, korasi na nyimbo za tamaduni za mahali.2. Describe the main sources of Pentecostal music: older hymns, gospel songs, choruses and the songs of local cultures.

3. Kueleza kwa nini nyimbo hufundisha mafundisho ya imani na jinsi mchungaji anavyopaswa kupima maneno ya wimbo.3. Explain why songs teach doctrine and how a pastor should test the words of a song.

4. Kutaja pingamizi tatu dhidi ya muziki wa Kipentekoste na kutoa jibu la Kipentekoste kwa kila moja.4. State three objections to Pentecostal music and give the Pentecostal answer to each.

5. Kueleza wito, tabia na kazi za kiongozi wa ibada, na jinsi kanisa linavyoweza kutatua tofauti kuhusu mtindo.5. Describe the calling, character and tasks of a worship leader and the way a church can settle disagreements about style.

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. Muziki ni mojawapo ya mambo ya kwanza ambayo mgeni huyaona katika kanisa la Kipentekoste, na mojawapo ya mambo ambayo Wakristo wengine huyahoji mara nyingi zaidi. Tunaeleza hoja zao kwa uadilifu. Pia tunauliza swali la ndani zaidi kuliko mtindo: Maandiko yanasema kuimba kunakusudiwa kufanya nini, na tunawezaje kuhakikisha nyimbo zetu zinatimiza kusudi hilo?This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Music is one of the first things a visitor notices in a Pentecostal church, and one of the things other Christians question most often. We state their concerns fairly. We also ask a deeper question than style: what does Scripture say that singing is for, and how do we make sure our songs serve that purpose?

Kwa Nini Kanisa HuimbaWhy the Church Sings

Kuimba kunapita katika Biblia nzima. Israeli waliimba baada ya kuvuka bahari. Zaburi, kitabu cha nyimbo cha Israeli, huita tena na tena kuimba: "Kila mwenye pumzi na amsifu Bwana" (Zaburi 150:6). Bwana Yesu aliimba pamoja na wanafunzi wake usiku kabla ya msalaba (Mathayo 26:30). Paulo na Sila waliimba tenzi gerezani huko Filipi (Matendo 16:25). Kitabu cha Ufunuo kinaonyesha waliokombolewa wakiimba mbele ya kiti cha enzi.Singing runs through the whole Bible. Israel sang after the crossing of the sea. The Psalms, the hymnbook of Israel, call again and again for song: "Let everything that has breath praise the LORD" (Psalm 150:6). The Lord Jesus sang with His disciples on the night before the cross (Matthew 26:30). Paul and Silas sang hymns in the prison at Philippi (Acts 16:25). The book of Revelation shows the redeemed singing before the throne.

Vifungu viwili vinatuambia kuimba kunakusudiwa nini katika kanisa.Two passages tell us what singing is for in the church.

Waefeso 5:18-19. Paulo anaunganisha kuimba na kujazwa Roho. Anasema, "bali mjazwe Roho; mkinena ninyi kwa ninyi kwa zaburi na tenzi na nyimbo za rohoni; mkiimba na kufanya nyimbo kwa mioyo yenu na kumsifu Bwana." Mambo matatu yanajitokeza. Kuimba ni matokeo ya kujazwa kwa Roho. Kuimba kunaelekezwa kwa njia mbili, kwa wenzetu na kwa Bwana. Na kunatoka moyoni.Ephesians 5:18-19. Paul links singing to being filled with the Spirit. He says, "be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." Three things stand out. Singing is a result of the Spirit's fullness. It is directed in two ways, to one another and to the Lord. And it comes from the heart.

Wakolosai 3:16. Mstari unaofanana unasomeka: "Neno la Kristo likae kwa wingi ndani yenu, kwa hekima yote; mkifundishana na kuonyana kwa zaburi na tenzi na nyimbo za rohoni, mkimwimbia Mungu kwa neema mioyoni mwenu." Hapa msisitizo uko kwenye Neno la Kristo. Kuimba ni njia ya kufundishana na kuonyana. Wimbo si pambo tu la ibada; ni njia ambayo Neno huingia moyoni na kubaki huko.Colossians 3:16. A similar verse reads: "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Here the emphasis is on the Word of Christ. Singing is a way to teach and to correct one another. A song is not merely decoration for a service; it is a way the Word enters the heart and stays there.

Kwa pamoja, mistari hii inatuambia kwamba nyimbo zina kusudi mara mbili. Zinampa Mungu sifa, na zinawafundisha na kuwatia moyo watu. Wimbo mzuri hufanya yote mawili.Put together, these verses tell us that songs have a double purpose. They give praise to God, and they teach and encourage the people. A good song does both.

"Zaburi na tenzi na nyimbo za rohoni" za mistari hii zimefasiriwa kwa njia tofauti. Wasomaji wengine wanadhani Paulo anataja aina tatu za nyimbo: zaburi za Agano la Kale, tenzi za Kikristo, na nyimbo zinazotolewa kwa hiari na Roho. Wengine wanadhani maneno haya yanaingiliana na yanamaanisha nyimbo za sifa kwa jumla. Vyovyote vile, mistari hii inaruhusu aina mbalimbali. Wapentekoste wameelewa "nyimbo za rohoni" kujumuisha nyimbo ambazo Roho huziweka moyoni mwa muumini wakati huohuo, na hili linaendana na maneno ya Paulo kuhusu kuimba "kwa roho" katika 1 Wakorintho 14:15, ambapo anasema, "nitaimba kwa roho, nitaimba kwa akili pia." Tunalishughulikia zoea hili hapa chini.The "psalms and hymns and spiritual songs" of these verses have been understood in different ways. Some readers think Paul names three types of song: the psalms of the Old Testament, Christian hymns, and songs given spontaneously by the Spirit. Others think the terms overlap and mean songs of praise in general. Either way, the verses allow variety. Pentecostals have understood "spiritual songs" to include songs that the Spirit places in a believer's heart in the moment, and this fits Paul's words about singing "with the spirit" in 1 Corinthians 14:15, where he says, "I will sing with the spirit, and I will also sing with the understanding." We treat this practice below.

Vyanzo vya Muziki wa KipentekosteThe Sources of Pentecostal Music

Muziki wa Kipentekoste hautokani na chanzo kimoja. Umekusanya nyimbo kutoka sehemu nyingi.Pentecostal music is not made from one source. It has gathered songs from many places.

Tenzi za zamaniOlder hymns

Wapentekoste wa awali hawakuanza kwa kuandika nyimbo mpya zote. Wengi walitoka katika mazingira ya Utakatifu (Holiness) na ya Methodisti, na walibeba tenzi walizozijua tayari. Tenzi za Charles Wesley na Isaac Watts, ambazo ziko katika umma (public domain), bado ni hazina kwa makanisa yanayotaka kuimba theolojia ya kina. Ndugu yake Charles, John, ndiye mwanzilishi ambaye mafundisho yake juu ya utakatifu Kozi ya 1 ilifuatilia kuwa mojawapo ya mizizi ya harakati yetu, na tenzi za Charles ziliumba ibada nyingi za Kiwesley. Makanisa mengi ya Kipentekoste bado huimba tenzi kama hizo, mara nyingi kwa mtindo huru zaidi kuliko muziki ulioandikwa unavyopendekeza.Early Pentecostals did not start by writing all new songs. Many came from Holiness and Methodist backgrounds, and they carried the hymns they already knew. The hymns of Charles Wesley and Isaac Watts, which are in the public domain, remain a treasure for churches that wish to sing deep theology. Charles Wesley's brother John is the founder whose teaching on holiness Course 1 traced as one root of our movement, and hymns by Charles shaped much Wesleyan worship. Many Pentecostal churches still sing such hymns, often with a freer style than the printed music suggests.

Nyimbo za injili na nyimbo za uamshoGospel songs and the songs of revival

Katika karne ya kumi na tisa, mikutano ya uamsho katika Amerika ya Kaskazini ilizalisha nyimbo rahisi zaidi za injili zenye miziki rahisi na kiitikio kifupi, zilizotengenezwa kwa umati mkubwa na kwa ushuhuda wa binafsi. Mikutano ya Utakatifu na ya awali ya Kipentekoste ilizitumia nyimbo hizi sana. Zilijikita kwenye wokovu, damu ya Kristo, uponyaji, Roho na kuja kwa Bwana.In the nineteenth century, revival meetings in North America produced simpler gospel songs with easy tunes and short refrains, made for large crowds and personal testimony. Holiness and early Pentecostal gatherings used these songs widely. They focused on salvation, the blood of Christ, healing, the Spirit and the coming of the Lord.

KorasiChoruses

Makanisa ya Kipentekoste yametumia kwa muda mrefu korasi fupi, zinazorudia mstari mmoja au miwili wa Maandiko au sifa. Katika makanisa mengi yanayozungumza Kihispania huitwa coros au coritos. Korasi ni rahisi kuimba bila kitabu. Hatari yake ni ukosefu wa kina: korasi inayosema jambo moja tu, likirudiwa kwa dakika kumi, inaweza kulisha hisia lakini si akili. Kanisa linaloimba korasi tu linaweza kujua kidogo kuhusu Utatu, msalaba au kurudi kwa Kristo. Korasi zinatumika vyema pamoja na nyimbo zenye maneno kamili zaidi.Pentecostal churches have long used short choruses, which repeat a line or two of Scripture or praise. In many Spanish-speaking churches they are called coros or coritos. Choruses are easy to sing without a book. Their danger is shallowness: a chorus that says only one thing, repeated for ten minutes, may feed the feelings but not the mind. A church that sings only choruses may know little about the Trinity, the cross or the return of Christ. Choruses are best used alongside songs with fuller words.

Nyimbo za kisasa za ibadaContemporary worship songs

Katika miongo ya hivi karibuni, mitandao mikubwa na wachapishaji wametoa nyimbo nyingi mpya katika mitindo maarufu, na zimevuka vizuizi vya lugha na mapokeo ya makanisa. Baadhi ni tajiri na zinamlenga Kristo; nyingine zina maudhui kidogo. Zote zinahitaji kipimo kilekile, kilichoelezwa hapa chini.In recent decades large networks and publishers have produced many new songs in popular styles, and these have crossed language barriers and church traditions. Some are rich and Christ-centered; others have little content. All need the same test, described below.

Nyimbo za tamaduni za mahaliSongs of local culture

Upentekoste mara nyingi umestawi mahali ambapo umepokea aina za muziki za mahali hapo. Katika Amerika ya Kusini, Afrika na Asia, waumini huimba kwa lugha zao wenyewe na midundo yao, kwa vyombo vyao wenyewe, na huandika nyimbo zao wenyewe. Hili si suala la urahisi tu. Wasiwasi wa Paulo katika 1 Wakorintho 14 ulikuwa kwamba ibada ieleweke kwa wale wanaoisikia. Watu humjia Bwana kwa urahisi zaidi katika lugha ya moyo. Kwa hiyo wachungaji wanapaswa kuwatia moyo watunzi wa nyimbo katika kusanyiko lao wenyewe, kupima maneno yao kwa Maandiko, na kukaribisha sauti ya watu wao.Pentecostalism has often flourished where it has taken up local musical forms. In Latin America, Africa and Asia, believers sing in their own languages and rhythms, with their own instruments, and write their own songs. This is not a matter of mere convenience. Paul's concern in 1 Corinthians 14 was that worship be understood by those who hear it. People come to the Lord most easily in the language of the heart. Pastors should therefore encourage songwriters in their own congregation, test their words by Scripture, and welcome the sound of their own people.

Vyombo, Sauti na MwiliInstruments, Voices and the Body

Zaburi 150 inataja vyombo vingi: tarumbeta, kinubi, kinanda, matari, vinanda, filimbi na matoazi. Pia inaita kucheza (Zaburi 150:4). Wapentekoste wamekaribisha vyombo vya kila aina, vikiwemo gitaa, ngoma, matari, kinanda na vyombo vya shaba, pamoja na sauti ya mwanadamu, na wengi wamekaribisha kupiga makofi na mwendo ambao Zaburi zinaueleza.Psalm 150 names many instruments: trumpet, harp, lute, timbrel, strings, flutes and cymbals. It also calls for dance (Psalm 150:4). Pentecostals have welcomed instruments of all kinds, including guitars, drums, tambourines, keyboards and brass, as well as the human voice, and many have welcomed the clapping and movement that the Psalms describe.

Wakristo wengine wana msimamo tofauti. Baadhi ya makanisa ya Matengenezo kihistoria yameimba Zaburi tu, wakati mwingine bila vyombo. Baadhi ya makanisa huimba bila vyombo kwa sababu ya dhamiri, kwa kuwa wanaamini kwamba Agano Jipya halivitaki. Wengine hupendelea ogani na kwaya. Waumini hawa wanashikilia msimamo wao kwa tamaa ya kumheshimu Mungu, na hatupaswi kuwadhihaki. Jibu letu ni kwamba Zaburi zenyewe zinawaita watu wa Mungu kutumia vyombo, na Agano Jipya halivikatazi. Pale ambapo Maandiko yanatoa uhuru, makanisa yanapaswa kudumisha umoja kwa upendo na yasifanye mtindo kuwa kipimo cha imani.Other Christians differ. Some Reformed churches have historically sung only the Psalms, sometimes without instruments. Some churches sing without instruments for reasons of conscience, because they believe that the New Testament does not command them. Others prefer organ and choir. These believers hold their view out of a desire to honor God, and we should not mock them. Our answer is that the Psalms themselves call on God's people to use instruments, and the New Testament does not forbid them. Where Scripture gives freedom, churches should keep unity in love and not turn style into a test of faith.

Kuimba katika RohoSinging in the Spirit

Sifa bainifu ya mikutano mingi ya Kipentekoste ni "kuimba katika Roho," ambapo kusanyiko huimba bila maandishi yaliyochapishwa, mara nyingi kwa lugha, wakitunga pamoja papo hapo. Wapentekoste wanalitegemeza hili kwa 1 Wakorintho 14:15 na kwa wazo la nyimbo za rohoni katika Waefeso 5 na Wakolosai 3. Baadhi ya watu katika kusanyiko wanaweza kuimba kwa lugha yao wenyewe, wengine kwa lugha za rohoni, na wakati mwingine kanisa lote linaonekana kuungana katika upatano unaotiririka.A distinctive feature of many Pentecostal gatherings is "singing in the Spirit," when the congregation sings without a printed text, often in tongues, improvising together. Pentecostals base this on 1 Corinthians 14:15 and on the idea of spiritual songs in Ephesians 5 and Colossians 3. Some in the congregation may sing in their own language, some in tongues, and sometimes the whole church seems to join in a flowing harmony.

Wasiwasi wa Paulo kuhusu uelewa unamaanisha kwamba zoea hili lazima lishughulikiwe kwa uangalifu. Mahali ambapo wimbo kwa lugha unatolewa kwa sauti kwa kanisa lote kama ujumbe, unapaswa kufuata mwongozo kuhusu lugha na tafsiri ambao Kozi ya 3 iliueleza na Kipindi cha 2 kiliutumia. Mahali ambapo kanisa linaimba pamoja kwa lugha kama wakati wa ibada, ni sawa na sala ya pamoja katika Roho, na viongozi wengi huifanya fupi kisha huongoza kwa upole kurudi kwenye kuimba kwa akili.Paul's concern for understanding means this practice must be handled with care. Where a song in tongues is given aloud to the whole church as a message, it should follow the guidance on tongues and interpretation that Course 3 explained and Unit 2 applied. Where the church sings together in tongues as a time of worship, it is much like corporate prayer in the Spirit, and many leaders keep it brief and then lead gently back to singing with the understanding.

Nyimbo Hufundisha: Kupima ManenoSongs Teach: Testing the Words

Watu hukumbuka nyimbo kwa muda mrefu kuliko mahubiri. Muumini anaweza kusahau maneno ya mhubiri lakini akaimba korasi kwenye basi kwa miaka. Kwa hiyo nyimbo ni mojawapo ya njia kuu ambazo Wapentekoste hujifunza mafundisho ya imani. Hii ni nguvu na pia hatari. Kama nyimbo ni sahihi, zinafundisha theolojia sahihi kwa watu ambao huenda hawatawahi kufungua kitabu cha theolojia. Kama nyimbo ni za juu juu au zenye makosa, zitapanda imani za juu juu au za makosa kwa uthabiti uleule.People remember songs longer than sermons. A believer may forget the words of a preacher but sing a chorus on a bus for years. Songs are therefore one of the main ways that Pentecostals learn doctrine. This is a strength and a risk. If the songs are sound, they teach sound theology to people who may never open a theology book. If the songs are shallow or wrong, they will plant shallow or wrong beliefs just as firmly.

Kwa hiyo mchungaji anapaswa kupima kila wimbo kwa maswali kama haya.A pastor should therefore test every song with questions such as these.

1. Je, ni wa kweli kwa Maandiko? Je, unasema kile ambacho Biblia inasema? Je, unapotosha mstari au kutoa ahadi ambayo Mungu hajaitoa?1. Is it true to Scripture? Does it say what the Bible says? Does it twist a verse or make a promise that God has not made?

2. Je, ni wa Utatu na unamlenga Kristo? Je, unamwinua Baba, Mwana na Roho? Nyimbo zinazoegemea hisia za mwimbaji na kusema kidogo juu ya Mungu zinahitaji tahadhari.2. Is it Trinitarian and Christ-centered? Does it lift up the Father, the Son and the Spirit? Songs that dwell on the singer's feelings and say little of God need caution.

3. Je, una usawa? Katika mwaka mzima, je, kanisa huimba kuhusu msalaba, ufufuo, toba, utakatifu, mateso, utume na kurudi kwa Kristo, au tu kuhusu baraka na ushindi? Kozi ya 5 itachunguza fundisho la mafanikio (prosperity), na nyimbo nyingi zinaweza kubeba mawazo yake kimya kimya.3. Is it balanced? Over a year, does the church sing about the cross, the resurrection, repentance, holiness, suffering, mission and the return of Christ, or only about blessing and victory? Course 5 will examine prosperity teaching, and many songs can carry its ideas quietly.

4. Je, watu wanaweza kuuimba? Wimbo ulio juu mno au tata mno utaimbwa na wachache badala ya wote.4. Can the people sing it? A song pitched too high or too complicated will be performed by a few instead of sung by all.

5. Je, unajenga? Kumbuka kanuni ya Paulo: "Mambo yote na yatendeke ili kujenga."5. Does it build up? Remember Paul's rule: "Let all things be done for edification."

Mchungaji hahitaji kuwa mwanamuziki ili kuuliza maswali haya, anahitaji tu kusoma maneno.A pastor need not be a musician to ask these questions, only to read the words.

Kiongozi wa IbadaThe Worship Leader

Mtu anayeongoza uimbaji ana kazi ya kichungaji. Awe analipwa au ni mtu wa kujitolea, kiongozi wa ibada ni mtumishi wa kanisa na si mwigizaji.The person who leads the singing has a pastoral task. Whether paid or volunteer, a worship leader is a servant of the church and not a performer.

Wito na tabia. Kiongozi wa ibada anapaswa kuwa muumini aliyejitoa, mshiriki wa kanisa, mwenye kufundishika, na asiye na lawama katika maisha. Ustadi ni muhimu, lakini tabia ni muhimu zaidi.Calling and character. A worship leader should be a committed believer, a member of the church, teachable, and above reproach in life. Skill matters, but character matters more.

Kazi. Kiongozi huchagua nyimbo pamoja na mchungaji, huandaa kikundi, na huongoza kusanyiko kwa Mungu, si kwa kiongozi. Huweka kikundi katika unyenyekevu, hupanga mtiririko wa ibada pamoja na mchungaji, na humsikiliza Roho wakati wa kuimba.Tasks. The leader chooses songs with the pastor, prepares the team, and leads the congregation to God, not to the leader. He or she keeps the team humble, plans the service flow with the pastor, and listens to the Spirit while singing.

Kikundi. Wanamuziki na waimbaji wanapaswa kuwa katika ushirika na kanisa na wanapaswa kufanya mazoezi ya sala na Maandiko pamoja na muziki.Team. Musicians and singers should be in fellowship with the church and should practice prayer and Scripture as well as music.

Kuweka mkazo mahali pake. Taa, sauti kubwa na maonyesho yanaweza kuhamisha mkazo kimya kimya kutoka kwa Mungu kwenda jukwaani. Kanisa linapaswa kuuliza kama watu wanamtazama Bwana au jukwaa. Hiki ni kipimo cha moyo, si cha vifaa tu.Placing the focus. Lighting, volume and showmanship can quietly shift the focus from God to the platform. The church should ask whether people are looking at the Lord or at the stage. This is a test of the heart, not only of the equipment.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Muziki wa Kipentekoste unadanganya hisia.Objection 1: Pentecostal music manipulates emotions.

Wakosoaji wanasema kwamba kurudiarudia, sauti kubwa na muziki unaopanda vinaweza kutumiwa kuunda msisimko unaochukuliwa kimakosa kuwa Roho.Critics say that repetition, volume and rising music can be used to create excitement that is mistaken for the Spirit.

Jibu letu. Wasiwasi huu ni wa kweli. Muziki huathiri hisia, na kiongozi anayejua hili anaweza kuutumia vibaya. Kipimo ni kusudi. Kama kiongozi anaunda hali fulani ili kuchukua pesa, kuwasukuma watu madhabahuni au kujionyesha, muziki huo ni udanganyifu. Kama muziki unasaidia mioyo kumgeukia Mungu, ni zawadi. Maandiko yenyewe yanaonyesha muziki ukitumiwa mbele za Mungu, kama Elisha alipoomba mpiga kinubi na mkono wa Bwana ukamjia (2 Wafalme 3:15). Hatuachi muziki kwa sababu unawagusa watu. Tunautumia kwa uaminifu na tunaweka Maandiko katikati.Our answer. The concern is real. Music does affect feelings, and a leader who knows this can misuse it. The test is purpose. If a leader builds an atmosphere in order to extract money, to push people to the altar or to show off, the music is manipulation. If music helps hearts turn toward God, it is a gift. Scripture itself shows music used in the presence of God, as when Elisha asked for a musician and the hand of the LORD came upon him (2 Kings 3:15). We do not give up music because it moves people. We use it honestly and keep Scripture at the center.

Pingamizi la 2: Nyimbo za kisasa ni za juu juu, na tenzi ni bora zaidi.Objection 2: Modern songs are shallow, and hymns are better.

Wengine wanasema kwamba korasi hurudia sana na hufundisha kidogo, na kwamba tenzi za zamani ni mwongozo salama zaidi.Some say that choruses repeat too much and teach too little, and that older hymns are a safer guide.

Jibu letu. Tenzi nyingi zina kina cha kudumu, na tunapaswa kuzihifadhi. Lakini Biblia yenyewe ina kiitikio kifupi kinachorudiwa, kama mstari unaorudiwa wa Zaburi 136, "Kwa maana fadhili zake ni za milele." Umri si kipimo cha wimbo. Kweli ndiyo kipimo. Baadhi ya tenzi za zamani zina theolojia dhaifu na baadhi ya nyimbo mpya ni tajiri. Kanisa linapaswa kuimba zote mbili na kupima zote mbili.Our answer. Many hymns have lasting depth, and we should keep them. But the Bible itself includes short repeated refrains, such as the repeated line of Psalm 136, "For His mercy endures forever." Age is not the test of a song. Truth is. Some old hymns contain weak theology and some new songs are rich. A church should sing both and test both.

Pingamizi la 3: Muziki wa sauti kubwa na vyombo havifai ibadani.Objection 3: Loud music and instruments are not suited to worship.

Waumini wengine, wakiwemo wengine wanaompenda Bwana kwa dhati, wanaona ngoma na sauti iliyokuzwa kuwa za kuvuruga au zisizo na heshima.Some believers, including some who love the Lord deeply, find drums and amplified sound distracting or irreverent.

Jibu letu. Zaburi 150 inaita vyombo na sifa kwa sauti kubwa. Biblia haifundishi kwamba utulivu ni mtakatifu zaidi kuliko sauti ya shangwe. Hata hivyo upendo kwa ndugu na dada walio dhaifu pia ni kanuni ya kibiblia (Warumi 14), na sauti kubwa haipaswi kuharibu usikivu wala kuzima sauti za kusanyiko. Kama bendi ina kelele nyingi hata watu hawawezi kusikiana wakiimba, muziki umeshindwa kutimiza kusudi lake la "kunena ninyi kwa ninyi."Our answer. Psalm 150 calls for instruments and loud praise. The Bible does not teach that quiet is more holy than joyful noise. Yet love for the weaker brother and sister is also a biblical rule (Romans 14), and volume should not damage hearing or silence the voices of the congregation. If the band is so loud that the people cannot hear one another sing, the music has failed its purpose of "speaking to one another."

Kutatua Tofauti Kuhusu MtindoSettling Disagreements About Style

Kila kanisa lina ladha tofauti. Washiriki wazee wanaweza kupenda tenzi, vijana wanaweza kupendelea nyimbo mpya, na jamii yenye lugha mbili inaweza kuhitaji nyimbo katika lugha mbili au zaidi. Tofauti kama hizi zinaweza kulitenganisha kanisa. Ushauri wa Paulo katika Waefeso 4 wa kuhifadhi "umoja wa Roho kwa kifungo cha amani" unatumika hapa.Every church has differing tastes. Older members may love hymns, young people may prefer newer songs, and a bilingual community may need songs in two or more languages. Such disagreements can divide a church. Paul's counsel in Ephesians 4 to keep "the unity of the Spirit in the bond of peace" applies here.

Mchungaji anaweza kuongoza kwa kufundisha kwamba kanisa linaimba kwa ajili ya Mungu na kwa ajili ya wenzake, si kwa ladha ya mtu binafsi. Nyimbo zichaguliwe kwa ukweli wake na manufaa yake kwa mwili wote. Mchanganyiko wa za zamani na mpya, za utulivu na za shangwe, na katika lugha zaidi ya moja inapohitajika, unaonyesha kwamba kanisa ni familia moja. Wazee wanaweza kujifunza wimbo mpya kwa ajili ya vijana, na vijana wimbo wa zamani kwa ajili ya wazee.A pastor can lead by teaching that the church sings for God and for one another, not for personal taste. Songs should be chosen by their truth and their usefulness to the whole body. A mix of old and new, quiet and joyful, and in more than one language when needed, shows that the church is one family. The elderly may learn a new song for the young, and the young a hymn for the elderly.

Matumizi ya KichungajiPastoral Application

Kanisa lina kikundi cha ibada cha vijana kilichoanza kutumia nyimbo mpya za sauti kubwa kwa mtindo wa kisasa. Washiriki wazee wanamwambia mchungaji kwamba hawawezi kuimba pamoja na kwamba ibada inahisi kama tamasha. Vijana wanajibu kwamba washiriki wazee hawataki kanisa likue. Wageni wengine wanazungumza lugha ya asili tu na hawawezi kufuata mtindo wowote kati ya hizo mbili.A church has a young worship team that has begun to use loud, new songs in a modern style. Older members tell the pastor that they cannot sing along and that the service feels like a concert. The young people reply that the older members do not want the church to grow. Some visitors speak only an indigenous language and cannot follow either style.

Mchungaji hachagui upande. Anawaita kikundi cha ibada na washiriki wawili wazee ili wakutane na kuomba pamoja. Anaomba kikundi kisome Waefeso 5:19 na Wakolosai 3:16 na kuona kwamba nyimbo ni za kunenana na kufundishana. Wanakubaliana juu ya mpango rahisi. Kila ibada itajumuisha wimbo mmoja wa zamani, korasi moja katika lugha ya watu wenyewe, na wimbo mmoja mpya, na maneno yatachapishwa au kuonyeshwa ili kila mtu aweze kufuata. Kikundi kitapunguza sauti ili kusanyiko lisikike. Mchungaji anamwomba kikundi kumsomea maneno ya kila wimbo mpya wiki moja kabla ya kuutumia. Kadiri muda unavyopita, washiriki wazee wanaanza kuimba pamoja na vijana, na mwanamuziki kijana anatunga wimbo katika lugha ya asili, ambao kanisa zima linaujifunza.The pastor does not choose a side. He calls the worship team and two older members to meet and pray together. He asks the group to study Ephesians 5:19 and Colossians 3:16 and to see that songs are for speaking to one another and teaching one another. They agree on a simple plan. Each service will include one older hymn, one chorus in the people's own language, and one newer song, and the words will be printed or shown so that everyone can follow. The team will lower the volume so that the congregation can be heard. The pastor asks the team to read the words of each new song to him a week before using it. Over time the older members begin to sing with the young, and a young musician writes a song in the indigenous language, which the whole church learns.

MuhtasariSummary

Kuimba ni jibu la kibiblia kwa ujazo wa Roho na njia ambayo Neno la Kristo hukaa ndani ya kanisa. Waefeso 5:18-19 na Wakolosai 3:16 zinaonyesha kwamba nyimbo humsifu Mungu na pia hufundisha na kutiana moyo. Muziki wa Kipentekoste unatumia tenzi za zamani za waandishi kama Charles Wesley na Isaac Watts, nyimbo za injili, korasi, nyimbo za kisasa za ibada na nyimbo za tamaduni za mahali. Zaburi 150 inaunga mkono vyombo, sauti na mwendo, ingawa baadhi ya makanisa hutofautiana. Kuimba katika Roho kunategemea 1 Wakorintho 14:15 na kunapaswa kushughulikiwa kwa uangalifu. Kwa sababu nyimbo hufundisha mafundisho ya imani, wachungaji hupima kila wimbo kwa ukweli, kumlenga Kristo, usawa, uwezekano wa kuimbwa na kujenga. Kiongozi wa ibada ni mtumishi mwenye tabia imara. Tunajibu pingamizi za kudanganya hisia, kina kidogo na sauti kubwa, na tunatatua tofauti za mtindo kwa upendo na umoja.Singing is a biblical response to the fullness of the Spirit and a way that the Word of Christ dwells in the church. Ephesians 5:18-19 and Colossians 3:16 show that songs both praise God and teach and encourage one another. Pentecostal music draws on older hymns by writers such as Charles Wesley and Isaac Watts, gospel songs, choruses, contemporary worship songs and the songs of local cultures. Psalm 150 supports instruments, voices and movement, though some churches differ. Singing in the Spirit rests on 1 Corinthians 14:15 and should be handled with care. Because songs teach doctrine, pastors test each song for truth, Christ-centeredness, balance, singability and edification. A worship leader is a servant with strong character. We answer the objections of manipulation, shallowness and volume, and we settle differences of style by love and unity.

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).

• Charles Wesley na Isaac Watts, tenzi zilizokusanywa, vyanzo vya msingi katika umma (public domain).• Charles Wesley and Isaac Watts, collected hymns, primary sources in the public domain.

• Melvin L. Hodges, The Indigenous Church (1953) (Kanisa la Asili), kuhusu aina za maisha ya kanisa za mahali.• Melvin L. Hodges, The Indigenous Church (1953), on local forms of church life.

• 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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