Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 5: Masimulizi, Ushuhuda na Theolojia ya MdomoPentecostal Worship, Preaching, and Ministry — Unit 5: Narrative, Testimony, and Oral Theology

Mstari MkuuKey Verse

"Nao wakamshinda kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao; wala hawakupenda maisha yao hata kufa." (Ufunuo 12:11, SUV)"And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death." (Revelation 12:11, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini hadithi na ushuhuda vina nafasi kubwa katika Biblia na katika maisha ya Kipentekoste.1. Explain why story and testimony hold such a large place in the Bible and in Pentecostal life.

2. Kueleza maana ya "theolojia ya mdomo" na kutoa mifano ya jinsi Wapentekoste wanavyofundisha mafundisho ya imani bila vitabu.2. Describe what is meant by "oral theology" and give examples of how Pentecostals teach doctrine without books.

3. Kueleza pendekezo la Kenneth Archer kwamba Wapentekoste husoma Maandiko katika mazungumzo na Roho na jumuiya.3. Explain Kenneth Archer's proposal that Pentecostals read Scripture in conversation with the Spirit and the community.

4. Kutaja pingamizi tatu dhidi ya mbinu za masimulizi na za mdomo na kutoa jibu la Kipentekoste kwa kila moja.4. State three objections to narrative and oral approaches and give the Pentecostal answer to each.

5. Kueleza njia za vitendo ambazo mchungaji anaweza kutumia kupima, kuongoza na kuhifadhi ushuhuda na kufundisha kupitia hadithi, ikiwa ni pamoja na kushughulikia kwa uangalifu madai ya uponyaji.5. Describe practical ways a pastor can test, guide and preserve testimony and teach through stories, including careful handling of healing claims.

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 2 kilizungumzia ushuhuda kama sehemu ya ibada, na Kipindi cha 4 kilizungumzia uhubiri. Kipindi hiki kinaangalia kwa karibu zaidi jinsi Wapentekoste wanavyojifunza na kupitisha imani yao. Wapentekoste wengi, hasa katika Afrika, Amerika ya Kusini na Asia, hawajajifunza imani yao hasa kutoka kwa vitabu vya kiada. Wameijifunza kutoka kwa hadithi, nyimbo, sala na sauti za waumini. Tunaliheshimu hilo, lakini pia tunalipima, kwa sababu Maandiko yanaamuru: "Jaribuni mambo yote; mkaayo lililo jema" (1 Wathesalonike 5:21).This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Unit 2 spoke of testimony as a part of the service, and Unit 4 of preaching. This unit looks more closely at how Pentecostals learn and pass on their faith. Many Pentecostals, especially in Africa, Latin America and Asia, have not learned their faith mainly from textbooks. They have learned it from stories, songs, prayers and the voices of believers. We honor that, but we also test it, because Scripture commands: "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Biblia Imejaa HadithiThe Bible Is Full of Story

Mungu amechagua kujifunua kwa kiasi kikubwa kupitia matukio na kusimulia matukio. Biblia ina sheria, mashairi, barua na hekima, lakini sehemu kubwa sana yake ni masimulizi: uumbaji, wito wa Abrahamu, kutoka Misri, wafalme, maisha ya Yesu, na matendo ya mitume. Israeli waliambiwa wapitishe imani yao kwa kusimulia yale ambayo Mungu alitenda. Zaburi 78 inasema juu ya "kuwahubiria kizazi kijacho sifa za Bwana," na inaendelea kusimulia maajabu ya Mungu. Watoto walipouliza maana ya Pasaka walipaswa kuambiwa hadithi ya kutoka Misri.God has chosen to reveal Himself largely through events and the telling of events. The Bible has laws, poetry, letters and wisdom, but a very large part of it is narrative: creation, the call of Abraham, the exodus, the kings, the life of Jesus, and the acts of the apostles. Israel was told to hand on its faith by telling what God had done. Psalm 78 speaks of "telling to the generation to come the praises of the LORD," and goes on to recount God's wonders. Children who asked the meaning of the Passover were to be told the story of the exodus.

Injili zinatupa maisha ya Yesu kama hadithi, si kama orodha ya mafundisho. Luka, aliyeandika Injili na kitabu cha Matendo, anasimulia hadithi ya Yesu kisha hadithi ya kazi ya Roho katika kanisa. Kozi ya 2, Kipindi cha 2 ilieleza jinsi Wapentekoste wanavyosoma Luka-Matendo kama theolojia ya masimulizi: Luka hufundisha kwa yale anayosimulia. Tunapoona jinsi waumini wa kwanza walivyompokea Roho, walivyohubiri kwa nguvu na kuponya wagonjwa, tunajifunza Mungu hufanya nini na watu wake.The Gospels give us the life of Jesus as a story, not as a list of doctrines. Luke, who wrote the Gospel and the book of Acts, tells the story of Jesus and then the story of the Spirit's work in the church. Course 2, Unit 2 explained how Pentecostals read Luke-Acts as narrative theology: Luke teaches by what he tells. When we see how the first believers received the Spirit, preached in power and healed the sick, we are learning what God does with His people.

Mfano huohuo unaonekana katika barua za Paulo. Paulo anasimulia hadithi yake mwenyewe zaidi ya mara moja. Katika Matendo, anaitoa kwa umati wa Yerusalemu (Matendo 22) na mbele ya Mfalme Agripa (Matendo 26). Hajadili kwanza kuhusu hali ya kuonekana kwa Kristo; anasimulia yaliyompata njiani kwenda Dameski.The same pattern appears in Paul's letters. Paul tells his own story more than once. In Acts, he gives it to the crowd in Jerusalem (Acts 22) and before King Agrippa (Acts 26). He does not first argue about the nature of Christ's appearing; he tells what happened to him on the road to Damascus.

Kwa Nini Ushuhuda ni MuhimuWhy Testimony Matters

Ushuhuda ni maelezo ya muumini kuhusu yale ambayo Mungu ametenda. Si hotuba ya kufundisha, na si hotuba kuhusu msemaji. Biblia inaonyesha kwamba ushuhuda ni sehemu ya kawaida ya imani.A testimony is a believer's account of what God has done. It is not a lecture, and it is not a speech about the speaker. The Bible shows that testimony is a normal part of faith.

• Yule mtu aliyezaliwa kipofu alisema, "Neno moja ninalolijua, ya kwamba nalikuwa kipofu, na sasa naona" (Yohana 9:25).• The man born blind said, "One thing I know: that though I was blind, now I see" (John 9:25).

• Wasamaria wengi waliamini kwa sababu ya yule mwanamke aliyesimulia yale ambayo Yesu alimtendea (Yohana 4:39).• Many Samaritans believed because of the woman who told what Jesus had done for her (John 4:39).

• Yesu alimwambia yule mtu aliyemfungua kutoka kwa pepo wengi, "Nenda nyumbani kwako kwa jamaa zako, ukawaambie mambo makuu aliyokutendea Bwana" (Marko 5:19).• Jesus told the man He had freed from many demons to "go home to your friends, and tell them what great things the Lord has done for you" (Mark 5:19).

• Mitume waliwaambia viongozi, "Maana sisi hatuwezi kuacha kuyanena tuliyoyaona na kuyasikia" (Matendo 4:20).• The apostles told the authorities, "For we cannot but speak the things which we have seen and heard" (Acts 4:20).

• Petro aliwaambia waumini "mkae tayari siku zote kumjibu kila mtu awaulizaye habari za matumaini mliyo nayo; lakini kwa upole na kicho" (1 Petro 3:15).• Peter told believers to "always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear" (1 Peter 3:15).

• Ufunuo 12:11, mstari wetu mkuu, unasema kwamba waumini wanashinda "kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao."• Revelation 12:11, our key verse, says that believers overcome "by the blood of the Lamb and by the word of their testimony."

Angalia mpangilio katika Ufunuo 12:11. Damu ya Mwana-Kondoo inakuja kwanza. Ushuhuda una nguvu kwa sababu ya yale ambayo Kristo ametenda, si kwa sababu ya msemaji. Ushuhuda mzuri unaelekeza kwa Kristo.Notice the order in Revelation 12:11. The blood of the Lamb comes first. A testimony has power because of what Christ has done, not because of the speaker. A good testimony points to Christ.

Katika maisha ya Kipentekoste, ushuhuda una makusudi kadhaa. Unajenga imani: muumini anaposikia kwamba Mungu aliponya au aliokoa au alitoa mahitaji, anatiwa moyo kumwamini. Unashuhudia kwa walio nje: jirani anaweza kusikia hadithi wakati hangesikiliza hoja. Unampa kila mshiriki sauti: katika kanisa ambamo wachungaji wachache huzungumza, ushuhuda huruhusu wakulima, akina mama, wanafunzi na wazee kusema. Na unahifadhi kumbukumbu ya kanisa: kanisa linalosimulia yale ambayo Mungu ametenda halisahau.In Pentecostal life, testimony has several purposes. It builds faith: when a believer hears that God healed or delivered or provided, he or she is encouraged to trust Him. It witnesses to outsiders: a neighbor may hear a story when he would not listen to an argument. It gives voice to every member: in a church where a few pastors speak, testimony allows farmers, mothers, students and old people to speak. And it preserves the church's memory: a church that tells what God has done does not forget it.

Theolojia ya MdomoOral Theology

Kwa "theolojia ya mdomo" tunamaanisha mafundisho ya imani yanayofundishwa, kukumbukwa na kupitishwa hasa kwa kusema na kuimba, si kwa maandishi. Theolojia ya mdomo si aina ya chini ya theolojia. Imekuwa aina kuu ya mafundisho ya Kikristo kwa sehemu kubwa ya historia ya kanisa, kwa kuwa kwa karne nyingi watu wachache walijua kusoma, na bado ni aina kuu kwa waumini wengi leo.By "oral theology" we mean doctrine that is taught, remembered and passed on mainly by speaking and singing, not by writing. Oral theology is not a lesser kind of theology. It has been the main form of Christian teaching for most of the church's history, since for many centuries few people could read, and it remains the main form for many believers today.

Theolojia ya mdomo inaishi wapi katika kanisa la Kipentekoste?Where does oral theology live in a Pentecostal church?

• Katika nyimbo. Kama Kipindi cha 3 kilivyoeleza, watu hukumbuka nyimbo. Korasi kuhusu damu ya Yesu, Mfalme anayekuja au Roho Mtakatifu hufundisha mafundisho ya imani.• In songs. As Unit 3 noted, people remember songs. A chorus about the blood of Jesus, the coming King or the Holy Spirit teaches doctrine.

• Katika sala. Maneno ambayo waumini huomba kwa sauti, juma baada ya juma, huunda kile wanachoamini kuhusu Mungu.• In prayers. The words believers pray aloud, week after week, shape what they believe about God.

• Katika ushuhuda. Kila ushuhuda hufundisha kwamba Mungu husikia sala, huponya, huokoa na huwalinda watu wake.• In testimony. Each testimony teaches that God hears prayer, heals, delivers and keeps His people.

• Katika mahubiri. Wahubiri hurudia mada kuu. Katika makanisa mengi ya Kipentekoste, ujumbe wa msingi huitwa Injili Kamili (Full Gospel): Kristo kama Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme Ajaye, kama Kozi ya 2 ilivyoeleza. Waumini wengi wanaweza kuutaja ingawa hawajawahi kusoma kitabu cha mafundisho.• In sermons. Preachers repeat key themes. In many Pentecostal churches, the core message is called the Full Gospel: Christ as Savior, Sanctifier, Baptizer in the Spirit, Healer and Coming King, as Course 2 explained. Many believers can state it though they have never read a book on doctrine.

• Katika misemo na majibu ya pamoja. "Amina," "Haleluya," na majibu ya kusanyiko huwasaidia watu kushiriki katika ujumbe.• In shared phrases and responses. "Amen," "Hallelujah," and the answers of the congregation help people take part in the message.

Kwa sababu theolojia ya mdomo hunenwa, inategemea jumuiya. Kweli hushikiliwa katika kumbukumbu ya kusanyiko, na kusanyiko linaweza kujisahihisha linaposikia jambo geni. Hiyo ni nguvu. Pia ni udhaifu, kwa sababu kumbukumbu ya jumuiya ni nzuri kama walimu wake tu.Because oral theology is spoken, it depends on community. Truth is held in the memory of the congregation, and the congregation can correct itself when it hears something strange. That is a strength. It is also a weakness, because the community's memory is only as sound as its teachers.

Land na ArcherLand and Archer

Wasomi wawili wa Kipentekoste wanatusaidia kufikiria jambo hili.Two Pentecostal scholars help us think about this.

Steven J. Land, ambaye kazi yake Kipindi cha 1 kilianzisha, alihoji kwamba hali ya kiroho ya Kipentekoste inaunganisha imani sahihi, mazoezi sahihi na hisia sahihi. Mafundisho ya imani kwa Wapentekoste hayashikiliwi kichwani tu bali yanaimbwa, kuombwa na kuishiwa. Kazi ya Land inatusaidia kuona kwamba ibada na ushuhuda ni aina za theolojia zenyewe.Steven J. Land, whose work Unit 1 introduced, argued that Pentecostal spirituality joins right belief, right practice and right affections. Doctrine for Pentecostals is not only held in the head but sung, prayed and lived. Land's work helps us see that worship and testimony are themselves forms of theology.

Kenneth J. Archer, katika A Pentecostal Hermeneutic (2004) (Ufasiri wa Kipentekoste), alipendekeza kwamba Wapentekoste hufasiri Maandiko katika mazungumzo kati ya washirika watatu: Maandiko yenyewe, Roho Mtakatifu, na jumuiya ya waumini. Kwa maneno mengine, Wapentekoste husoma Biblia pamoja, kwa sala, wakitarajia Roho aiangaze, na kupima wanachosikia kwa uzoefu na hukumu ya kanisa. Si kila msomi wa Kipentekoste anakubali kila sehemu ya pendekezo la Archer, na msomaji wa kihafidhina atasisitiza kwamba Maandiko yanashikilia nafasi ya kwanza na ya mwisho. Hata hivyo wazo hilo lina manufaa. Linatukumbusha kwamba Maandiko hayasomwi kwa kujitenga, na kwamba jumuiya ina nafasi katika kupambanua kilicho kweli. Tunamtaja Archer kama msomi wa kupima, si kama mamlaka sawa na Biblia.Kenneth J. Archer, in A Pentecostal Hermeneutic (2004), proposed that Pentecostals interpret Scripture in conversation among three partners: Scripture itself, the Holy Spirit, and the community of believers. In other words, Pentecostals read the Bible together, in prayer, expecting the Spirit to illuminate it, and testing what they hear against the experience and judgment of the church. Not every Pentecostal scholar accepts every part of Archer's proposal, and a conservative reader will insist that Scripture holds the first and final place. Yet the idea is helpful. It reminds us that Scripture is not read in isolation, and that the community has a role in discerning what is true. We cite Archer as a scholar to weigh, not as an authority equal to the Bible.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Ushuhuda ni wa kibinafsi na hauwezi kuthibitisha ukweli.Objection 1: Testimonies are subjective and cannot establish truth.

Wakosoaji wanaonyesha kwamba maelezo ya kibinafsi ya uponyaji au jibu la sala hayawezi kuthibitishwa na yanaweza kuzidishwa au kukosewa. Wanahoji kwamba mafundisho ya imani yanapaswa kutegemea Maandiko, si uzoefu.Critics point out that a personal account of a healing or an answer to prayer cannot be checked and may be exaggerated or mistaken. They argue that doctrine should rest on Scripture, not on experience.

Jibu letu. Tunakubali kwamba mafundisho ya imani yanategemea Maandiko. Ushuhuda kamwe haujengi fundisho; unaonyesha au kuthibitisha yale ambayo Maandiko tayari yanafundisha. Hata hivyo, Biblia yenyewe inatoa nafasi kwa ushahidi wa uzoefu: "sasa naona" ya yule kipofu ilikuwa kweli na ya kushawishi. Kazi yetu ni kuushikilia ushuhuda mahali pake. Tunafurahia ndani yake, tunauliza kama unakubaliana na Maandiko, na hatujengi fundisho juu ya hadithi ya mtu mmoja. Amri dhidi ya kushuhudia uongo (Kutoka 20:16) pia inatumika: ushuhuda lazima uwe wa kweli.Our answer. We agree that doctrine rests on Scripture. A testimony never establishes a doctrine; it illustrates or confirms what Scripture already teaches. The Bible itself, however, makes room for the witness of experience: the blind man's "now I see" was true and convincing. Our task is to hold testimony in its place. We rejoice in it, we ask whether it agrees with Scripture, and we do not build doctrine on one person's story. The commandment against bearing false witness (Exodus 20:16) also applies: a testimony must be truthful.

Pingamizi la 2: Theolojia inahitaji fikra zilizoandikwa na za kimfumo, na theolojia ya mdomo haijachunguzwa.Objection 2: Theology needs written, systematic reasoning, and oral theology is unexamined.

Wasomi na wachungaji wengine wanahoji kwamba imani inayopitishwa kwa wimbo na hadithi, bila kujifunza kwa makini kwa maandishi, iko wazi kwa makosa. Wazo lisilo sahihi, likishaimbwa au kusimuliwa, linaweza kuenea haraka.Some scholars and pastors argue that a faith passed on by song and story, without careful written study, is open to error. A wrong idea, once sung or told, can spread quickly.

Jibu letu. Hili ni onyo zito. Mafundisho ya mdomo yanaweza kubeba makosa, na mchungaji lazima asikilize kwa makini kile ambacho watu wanaimba na kusema kwa kweli. Lakini maandishi pia si hakikisho la ukweli: walimu wa uongo wameandika vitabu, na kanisa la kwanza lilikabiliana na makosa katika barua na katika usemi. Jibu letu ni kuunganisha yote mawili. Kanisa linapaswa kuhifadhi maisha ya mdomo ya ushuhuda na wimbo, na pia kufundisha Maandiko kwa makini, kuwafunza viongozi wake, na kuandika mafundisho yake. Hilo ndilo kusudi la kozi za seminari kama hizi. Theolojia ya mdomo na ya maandishi hutumikiana.Our answer. This is a serious warning. Oral teaching can carry error, and a pastor must listen closely to what the people actually sing and say. But writing is no guarantee of truth either: false teachers have written books, and the early church faced error in letters and speech alike. Our answer is to join the two. A church should keep the oral life of testimony and song, and also teach Scripture carefully, train its leaders, and write down its doctrine. That is the purpose of seminary courses such as these. Oral and written theology serve one another.

Pingamizi la 3: Wapentekoste hujenga mafundisho kutoka kwa hadithi za Matendo.Objection 3: Pentecostals build doctrine from stories in Acts.

Wakosoaji wanauliza kama masimulizi yanaweza kufundisha fundisho. Wanasema kwamba yale yaliyotokea katika Matendo yanaeleza kanisa la kwanza lakini hayaamuru kanisa kwa nyakati zote. Kozi ya 2 ilichunguza mjadala huu kuhusiana na Luka-Matendo na ubatizo katika Roho.Critics ask whether a narrative can teach a doctrine. They say that what happened in Acts describes the early church but does not command the church for all time. Course 2 examined this debate in connection with Luke-Acts and Spirit baptism.

Jibu letu. Tunakubali kwamba si kila kitu kinachoelezwa katika Matendo ni amri. Msomaji makini huuliza Luka anakusudia kufundisha nini na kama mfano huo unaonekana mahali pengine katika Maandiko. Hata hivyo Luka aliandika historia ili kufundisha (Luka 1:1-4), na maneno ya Yesu mwenyewe katika Luka 11:13 na Matendo 1:8 yanaunga mkono yale ambayo masimulizi yanaonyesha. Masimulizi ni njia halali ambayo Mungu hufundisha, mradi msomaji anazingatia Maandiko yote.Our answer. We agree that not everything described in Acts is a command. A careful reader asks what Luke intends to teach and whether the pattern appears elsewhere in Scripture. Yet Luke wrote history in order to teach (Luke 1:1-4), and Jesus' own words in Luke 11:13 and Acts 1:8 support what the narrative shows. Narrative is a legitimate way that God teaches, provided the reader pays attention to the whole of Scripture.

Kuongoza na Kupima UshuhudaGuiding and Testing Testimony

Mchungaji anapaswa kukaribisha ushuhuda na pia kuuongoza. Mazoea haya yanasaidia.A pastor should welcome testimony and also guide it. These practices help.

1. Waandae watu. Wafundishe washiriki ushuhuda mzuri ni nini: mfupi, wa kweli, unaomlenga Kristo, na usio na majivuno au mashambulizi. Mchungaji anaweza kuomba kusikia ushuhuda kabla, hasa kutoka kwa wageni au watu wasiojulikana vizuri na kanisa.1. Prepare people. Teach members what a good testimony is: short, truthful, centered on Christ, and without boasting or attacks. A pastor may ask to hear a testimony beforehand, especially from visitors or from people who are not well known to the church.

2. Uliza maswali matatu. Je, unakubaliana na Maandiko? Je, ni wa uaminifu na, pale unaposhikika kuthibitishwa, ni wa kweli? Je, unamwinua Kristo na kulijenga kanisa? Kanuni ya Paulo inatumika: "Mambo yote na yatendeke ili kujenga."2. Ask three questions. Does it agree with Scripture? Is it honest and, where checkable, true? Does it lift up Christ and build up the church? Paul's rule applies: "Let all things be done for edification."

3. Linda faragha. Hadithi nyingine zinahusisha dhambi, matatizo ya familia au ugonjwa. Mtu anaweza kutaka kusimulia hadithi yake, lakini hadithi hiyo inaweza pia kuwahusisha wengine ambao hawajakubali. Omba ruhusa na uwe mwangalifu.3. Protect privacy. Some stories involve sin, family problems or illness. A person may wish to tell his or her story, but the story may also involve others who have not consented. Ask permission and take care.

4. Usidai ushuhuda. Watu hawapaswi kushinikizwa kudai uponyaji au baraka ambayo hawajaipokea.4. Do not demand testimonies. People should not be pressed to claim a healing or a blessing they have not received.

5. Jumuisha hadithi ngumu. Makanisa ya Kipentekoste wakati mwingine husimulia ushindi tu. Zaburi zinajumuisha nyimbo za huzuni, na waumini wengi waaminifu hubaki wagonjwa au maskini au wenye huzuni. Waruhusu washiriki kusema juu ya uwepo wa Mungu katika mateso, na kushuhudia uaminifu jibu halijaja. Kozi ya 3 ilijadili mateso na uponyaji.5. Include the hard stories. Pentecostal churches sometimes tell only of victory. The Psalms include songs of sorrow, and many faithful believers remain sick or poor or grieving. Allow members to speak of God's presence in suffering, and to testify to faithfulness when the answer has not come. Course 3 discussed suffering and healing.

6. Rekodi na uhifadhi. Pale inapowezekana, andika au rekodi ushuhuda, kwa ruhusa, na uuhifadhi. Waumini wazee ni maktaba hai. Wanapokufa, hadithi zao hufa nao isipokuwa mtu azindike.6. Record and preserve. Where possible, write or record testimonies, with permission, and keep them. Older believers are a living library. When they die, their stories die with them unless someone writes them down.

Ushuhuda wa uponyajiHealing testimonies

Ushuhuda wa uponyaji unahitaji uangalifu maalum. Tunaamini uponyaji wa kimungu, kama Kozi ya 3 ilivyofundisha, na tunafurahi wagonjwa wanapoponywa. Lakini ushuhuda wa uponyaji unaweza kudhuru ikiwa unamfanya msikilizaji aache dawa anayohitaji au ikiwa unadai zaidi ya kinachojulikana. Mchungaji hapaswi kamwe kumwambia mtu yeyote aache kutumia dawa alizoandikiwa kwa kutegemea ushuhuda. Pale uponyaji unapodaiwa, ni busara kumtia moyo mtu kumwona daktari na, inapowezekana, kuthibitisha uponyaji. Kozi ya 3, Kipindi cha 6 ilishughulikia maadili ya kichungaji ya mambo haya. Uaminifu kuhusu uponyaji unamheshimu Mungu; kuzidisha kunamdharau.Healing testimonies need special care. We believe in divine healing, as Course 3 taught, and we rejoice when the sick are healed. But a testimony of healing can harm if it leads a hearer to stop needed medicine or if it claims more than is known. A pastor should never tell anyone to stop taking prescribed medicine on the strength of a testimony. Where a healing is claimed, it is wise to encourage the person to see a doctor and, where possible, to have the healing confirmed. Course 3, Unit 6 treated the pastoral ethics of these matters. Honesty about healing honors God; exaggeration dishonors Him.

Kufundisha Kupitia HadithiTeaching Through Story

Kwa kuwa watu wengi hujifunza vizuri zaidi kupitia hadithi, mchungaji anaweza kufundisha kwa njia zinazowafaa.Because many people learn best through story, a pastor can teach in ways that fit them.

• Simulia hadithi za Biblia kikamilifu na kwa usahihi, kwa mpangilio ambao Maandiko yanatoa, pamoja na maelezo yake, kisha uliza hadithi hiyo inaonyesha nini kuhusu Mungu na inatuomba nini.• Tell Bible stories fully and accurately, in the order Scripture gives, with its details, and then ask what the story shows about God and what it asks of us.

• Tumia kurudia. Rudia mistari muhimu na kauli fupi za mafundisho ili watu waweze kuzisema kwa kukariri.• Use repetition. Repeat key verses and short statements of doctrine so that people can say them from memory.

• Fundisha mafundisho ya imani kupitia nyimbo na misemo mifupi. Kauli rahisi kuhusu Utatu au injili, inayoimbwa au kusomwa, itakumbukwa.• Teach doctrine through songs and short sayings. A simple statement of the Trinity or the gospel, sung or recited, will be remembered.

• Jumuisha kila mtu. Kwa washiriki wasioweza kusoma, toa kusikiliza, majadiliano ya vikundi na kukariri. Kamwe usiwachukulie kuwa wa kiroho kidogo.• Include everyone. For members who cannot read, offer listening, group discussion and memorizing. Never treat them as less spiritual.

• Unganisha hadithi. Onyesha kwamba hadithi za Agano la Kale, Injili, Matendo na maisha ya waumini wenyewe ni za hadithi moja ya kazi ya wokovu ya Mungu katika Kristo.• Connect the stories. Show that the stories of the Old Testament, the Gospels, Acts and the believers' own lives belong to one story of God's saving work in Christ.

• Simulia hadithi ya kanisa lenyewe. Kanisa linapaswa kujua lilivyoanza, nani aliliombea na Mungu amefanya nini.• Tell the church's own story. A church should know how it began, who prayed for it and what God has done.

Matumizi ya KichungajiPastoral Application

Wakati wa ibada ya Jumapili, mwanamke mmoja anasimama kushuhudia. Anasema kwamba Mungu alimponya kisukari na kwamba ameacha kutumia insulini yake, na anawahimiza wengine walio wagonjwa kufanya vivyo hivyo. Kusanyiko linapaza "Amina." Mchungaji anahisi wasiwasi.During a Sunday service, a woman stands to testify. She says that God healed her of diabetes and that she has stopped taking her insulin, and she urges others who are sick to do the same. The congregation shouts "Amen." The pastor feels uneasy.

Baada ya ibada, mchungaji hamwaibishi hadharani. Anamshukuru kwa imani yake na kumwomba aje azungumze. Anasikiliza hadithi yake na kile ambacho daktari amesema. Kwa upole, anaeleza kwamba anafurahi kwa tamaa yake ya kumheshimu Mungu, lakini hawezi kumtia moyo mtu yeyote aache dawa bila ushauri wa daktari. Anamwomba amwone daktari wake hivi karibuni. Jumapili iliyofuata anafundisha kwa ufupi kuhusu ushuhuda na uangalifu, akiliambia kanisa kwamba linapaswa kufurahia kazi ya Mungu, kusema kweli, na kamwe lisimshauri mtu yeyote aache matibabu kwa sababu ya ushuhuda. Kisha anawaalika wazee wawili wasaidie kuongoza ushuhuda siku zijazo, na anaanza daftari ambamo, kwa ruhusa, taarifa za kweli za sala zilizojibiwa zinaandikwa.After the service, the pastor does not shame her in public. He thanks her for her faith and asks her to come and talk. He listens to her story and to what the doctor has said. Gently, he explains that he is glad for her desire to honor God, but that he cannot encourage anyone to stop medicine without a doctor's advice. He asks her to see her doctor soon. The next Sunday he teaches briefly on testimony and care, telling the church that it should rejoice in God's work, tell the truth, and never urge anyone to stop treatment because of a testimony. He then invites two elders to help guide testimonies in future, and he starts a notebook in which, with permission, true accounts of answered prayer are recorded.

MuhtasariSummary

Biblia kwa kiasi kikubwa ni masimulizi, na Mungu hufundisha kupitia kusimulia yale ambayo ametenda. Ushuhuda ni sehemu ya kawaida ya imani, kama katika Yohana 9:25, Marko 5:19, Matendo 4:20 na Ufunuo 12:11, na una nguvu kwa sababu unaelekeza kwenye damu ya Mwana-Kondoo. Theolojia ya mdomo, inayoishi katika nyimbo, sala, ushuhuda, mahubiri na misemo ya pamoja, ndiyo njia kuu ambayo waumini wengi hujifunza mafundisho ya imani. Land anaonyesha kwamba mafundisho ya Kipentekoste yanaimbwa, kuombwa na kuishiwa, na Archer anapendekeza kusoma Maandiko pamoja na Roho na jumuiya. Maandiko yanashikilia nafasi ya kwanza. Tunajibu pingamizi kwamba ushuhuda ni wa kibinafsi, kwamba theolojia ya mdomo haijachunguzwa, na kwamba masimulizi hayawezi kufundisha mafundisho ya imani. Mchungaji huongoza ushuhuda kwa maswali ya ukweli, Maandiko na kujenga, hulinda faragha, hushughulikia madai ya uponyaji kwa uangalifu, huhifadhi ushuhuda, na hufundisha kupitia hadithi.The Bible is largely narrative, and God teaches through the telling of what He has done. Testimony is a normal part of faith, as in John 9:25, Mark 5:19, Acts 4:20 and Revelation 12:11, and it has power because it points to the blood of the Lamb. Oral theology, which lives in songs, prayers, testimonies, sermons and shared phrases, is the main way many believers learn doctrine. Land shows that Pentecostal doctrine is sung, prayed and lived, and Archer proposes reading Scripture with the Spirit and the community. Scripture keeps the first place. We answer the objections that testimony is subjective, that oral theology is unexamined, and that narrative cannot teach doctrine. The pastor guides testimony with questions of truth, Scripture and edification, protects privacy, handles healing claims with care, preserves testimonies, and teaches through story.

Usomaji ZaidiFurther Reading

• Kenneth J. Archer, A Pentecostal Hermeneutic (2004) (Ufasiri wa Kipentekoste).• Kenneth J. Archer, A Pentecostal Hermeneutic (2004).

• 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).

• 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 kuhusu kupima uzoefu.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), a primary source on testing experience.

• The Apostolic Faith (Los Angeles, 1906-1908) (Imani ya Kitume), chanzo cha msingi cha ushuhuda wa awali.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source of early testimonies.

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