Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 6: Huduma ya Madhabahuni, Kuwaombea Wagonjwa na Kuwekea MikonoPentecostal Worship, Preaching, and Ministry — Unit 6: Altar Ministry, Prayer for the Sick, and Laying on of Hands

Mstari MkuuKey Verse

"Kuna mtu miongoni mwenu aliye mgonjwa? Na awaite wazee wa kanisa; nao wamwombee, wakimpaka mafuta kwa jina la Bwana. Na kuomba kwa imani kutamwokoa yule aliye mgonjwa, na Bwana atamwinua; na ikiwa amefanya dhambi atasamehewa." (Yakobo 5:14-15, SUV)"Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven." (James 5:14-15, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza madhabahu ni nini katika ibada ya Kipentekoste na kutaja sababu kuu zinazowafanya watu kuja huko.1. Explain what the altar is in Pentecostal worship and name the main reasons people come to it.

2. Kueleza matumizi ya kuwekea mikono na ya kupaka mafuta katika Agano Jipya.2. Describe the uses of the laying on of hands and of anointing with oil in the New Testament.

3. Kueleza mfano wa kibiblia, wa fadhili na wa usalama wa kuwaombea wagonjwa.3. Describe a biblical, kind and safe pattern for praying for the sick.

4. Kutaja pingamizi kuu dhidi ya mazoea yetu ya madhabahuni na kueleza jinsi Wapentekoste wanavyozijibu.4. State the main objections to our altar practice and explain how Pentecostals answer them.

5. Kuanzisha timu rahisi na yenye utaratibu ya madhabahuni inayolinda faragha, ridhaa na ufuatiliaji.5. Set up a simple, orderly altar team that protects privacy, consent and follow-up.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wachungaji wanaoshiriki mapokeo hayo. Tunaeleza kwa uadilifu maswali ambayo Wakristo wengine huuliza. Theolojia ya uponyaji iko katika Kozi ya 3, Vipindi vya 5 na 6. Hapa tunaangalia mazoea: mchungaji na timu hufanya nini madhabahuni.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. We state fairly the questions other Christians ask. The theology of healing is in Course 3, Units 5 and 6. Here we look at practice: what a pastor and a team do at the altar.

Madhabahu ni NiniWhat the Altar Is

Katika makanisa mengi ya Kipentekoste madhabahu ni nafasi wazi iliyo mbele ya jengo la ibada. Si meza ya dhabihu. Kristo alitoa dhabihu moja kwa ajili ya dhambi, mara moja tu kwa wakati wote. Madhabahu ni mahali pa kujibu. Neno linapokuwa limehubiriwa, watu hualikwa kutoka mbele na kukutana na Mungu.In most Pentecostal churches the altar is the open space at the front of the sanctuary. It is not a table for sacrifice. Christ made the one sacrifice for sins, once for all. The altar is a place of response. When the Word has been preached, people are invited to come forward and meet God.

Zoea hili lina historia. Mikutano ya kambi ya Wamethodisti katika miaka ya 1800 ilikuwa na "kiti cha waombolezaji" (mourners' bench) ambapo wenye dhambi waliohukumiwa dhamiri zao walipiga magoti kutafuta rehema. Harakati ya Utakatifu (Holiness) iliendeleza desturi hii, na Wapentekoste wa awali waliibeba pamoja nao. Hatupaswi kusema kwamba madhabahu yameamriwa katika Maandiko kwa umbo hili. Lakini mfano wa uhubiri unaofuatwa na wito wa kujibu ni wa kibiblia wazi. Baada ya Petro kuhubiri siku ya Pentekoste, watu "walichomwa mioyo yao, wakamwambia Petro na mitume wengine, Ndugu zetu, tufanye nini?" (Matendo 2:37). Madhabahu huwapa watu mahali pa kujibu swali hilo.The practice has a history. Methodist camp meetings in the 1800s had a "mourners' bench" where convicted sinners knelt to seek mercy. The Holiness movement kept this custom, and early Pentecostals carried it with them. We should not say the altar is commanded in Scripture in this form. But the pattern of preaching followed by a call to respond is clearly biblical. After Peter preached at Pentecost, the people "were cut to the heart, and said to Peter and the rest of the apostles, 'Men and brethren, what shall we do?'" (Acts 2:37). The altar gives people a place to answer that question.

Watu huja madhabahuni kwa sababu nyingi:People come to the altar for many reasons:

• Wokovu. Mwenye dhambi hutubu na kumwomba Kristo amwokoe.• Salvation. A sinner repents and asks Christ to save him.

• Kujitoa upya. Muumini aliyepotea njia hurudi kwa Bwana.• Recommitment. A believer who has drifted comes back to the Lord.

• Kujitoa kwa Mungu (kuwekwa wakfu). Muumini hutafuta maisha ya ndani zaidi na matakatifu zaidi.• Consecration. A believer seeks a deeper, holier life.

• Ubatizo katika Roho Mtakatifu. Muumini huomba ajazwe nguvu kwa ajili ya ushuhuda.• Baptism in the Holy Spirit. A believer asks to be filled with power for witness.

• Uponyaji. Mgonjwa huomba kuombewa.• Healing. A sick person asks for prayer.

• Mwongozo na mizigo. Mtu anayekabiliwa na uamuzi, huzuni au hofu huomba mtu aombe pamoja naye.• Guidance and burdens. A person facing a decision, grief or fear asks for someone to pray with him.

• Kutumwa. Mfanyakazi au mmishonari hutengwa kwa ajili ya huduma.• Commissioning. A worker or a missionary is set apart for service.

Mchungaji anapaswa kuwa tayari kwa yote haya.A pastor should be ready for all of these.

Kumtafuta Roho MtakatifuSeeking the Holy Spirit

Wapentekoste wazee wengi huzungumza juu ya "kungoja" (tarrying). Yesu alisema, "Na tazama, mimi nawaletea ile ahadi ya Baba yangu juu yenu; lakini kaeni ninyi katika mji huu hata mvikwe nguvu kutoka juu" (Luka 24:49). Wakosoaji wanasema hili hufanya zawadi ya Roho kuwa malipo ya juhudi ndefu. Tunajibu kwamba Roho ni zawadi, si mshahara. Yesu alifundisha, "Basi ikiwa ninyi mlio waovu mnajua kuwapa watoto wenu vipawa vilivyo vizuri, ni zaidi sana Baba yenu atakayewapa Roho Mtakatifu wao wamwombao" (Luka 11:13). Nyumbani kwa Kornelio, Roho alishuka Petro alipokuwa bado akinena (Matendo 10:44). Hakuna fomula. Mchungaji anapaswa kuwafundisha wanaotafuta kuomba, kupokea kwa imani, na kujisalimisha. Hapaswi kamwe kuwafanya wahisi kwamba zawadi hiyo inategemea muda fulani au kupiga kelele. Kozi ya 2, Vipindi vya 4 na 5, inatoa fundisho la ubatizo katika Roho.Many older Pentecostals speak of "tarrying." Jesus said, "Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high" (Luke 24:49). Critics say this makes the Spirit's gift into a reward for long effort. We answer that the Spirit is a gift, not a wage. Jesus taught, "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!" (Luke 11:13). At Cornelius's house the Spirit fell while Peter was still speaking (Acts 10:44). There is no formula. A pastor should teach seekers to ask, to receive by faith, and to yield. He should never make them feel that the gift depends on a certain length of time or on shouting. Course 2, Units 4 and 5, gives the doctrine of Spirit baptism.

Kuwekea Mikono katika Agano JipyaLaying on of Hands in the New Testament

Kuwekea mikono ni kitendo rahisi na cha zamani. Agano Jipya linaonyesha matumizi kadhaa. Waebrania 6:2 hata linakitaja miongoni mwa misingi ya mafundisho ya Kikristo.Laying on of hands is a plain, ancient act. The New Testament shows several uses. Hebrews 6:2 even names it among the foundations of Christian teaching.

Kwa uponyaji. Yesu aliweka mikono juu ya wagonjwa. Marko 16:18 inasema kuhusu waumini, "wataweka mikono juu ya wagonjwa, nao watapata afya." Anania aliweka mikono juu ya Sauli ili apate kuona (Matendo 9:12, 17). Paulo aliweka mikono juu ya baba yake Publio huko Malta, naye akaponywa (Matendo 28:8).For healing. Jesus laid hands on the sick. Mark 16:18 says of believers, "they will lay hands on the sick, and they will recover." Ananias laid hands on Saul so that he could see (Acts 9:12, 17). Paul laid hands on the father of Publius on Malta, and he was healed (Acts 28:8).

Kwa Roho Mtakatifu. Katika Samaria, Petro na Yohana waliwaombea waumini wapya, "Ndipo wakaweka mikono yao juu yao, wakapokea Roho Mtakatifu" (Matendo 8:17). Huko Efeso jambo hilohilo lilitokea kupitia Paulo (Matendo 19:6).For the Holy Spirit. In Samaria, Peter and John prayed for the new believers, "Then they laid hands on them, and they received the Holy Spirit" (Acts 8:17). At Ephesus the same thing happened through Paul (Acts 19:6).

Kwa kutuma. Kanisa la Yerusalemu lilichagua watu saba wa kuhudumu, "nao wakisha kuomba wakaweka mikono yao juu yao" (Matendo 6:6). Huko Antiokia, "wakiisha kufunga na kuomba, na kuweka mikono yao juu yao, wakawaacha waende zao" (Matendo 13:3).For commissioning. The church in Jerusalem chose seven men to serve, "and when they had prayed, they laid hands on them" (Acts 6:6). At Antioch, "having fasted and prayed, and laid hands on them, they sent them away" (Acts 13:3).

Kwa karama ya huduma. Paulo alimwandikia Timotheo, "Usiache kuitumia karama iliyo ndani yako, uliyopewa kwa unabii, wazee walipokuwekea mikono" (1 Timotheo 4:14). Pia aliandika, "uufufue ule moto wa karama ya Mungu, iliyo ndani yako kwa kuwekewa mikono yangu" (2 Timotheo 1:6).For the gift of ministry. Paul wrote to Timothy, "Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership" (1 Timothy 4:14). He also wrote, "Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands" (2 Timothy 1:6).

Pia kuna onyo: "Usimwekee mtu mikono kwa haraka; wala usishiriki dhambi za wengine; ujilinde uwe safi" (1 Timotheo 5:22). Linafundisha kwamba hatumtengi mtu yeyote kwa huduma bila kupima maisha yake.There is also a warning: "Do not lay hands on anyone hastily, nor share in other people's sins; keep yourself pure" (1 Timothy 5:22). It teaches that we do not set anyone apart for ministry without testing his life.

Mikono inamaanisha niniWhat the hands mean

Katika Maandiko mikono haina nguvu yake yenyewe. Inaonyesha kwamba tunajitambulisha na mtu huyo, tunamtakia baraka, na tunamwomba Mungu atende. Nguvu ni ya Mungu. Katika Samaria, Simoni mchawi aliona kwamba Roho alitolewa kupitia mikono ya mitume na akataka kununua uwezo huu, na Petro alimkemea kwa ukali (Matendo 8:18-23). Hatuuzi sala kamwe, na hatuashirii kamwe kwamba mhudumu ndiye chanzo cha uponyaji.In Scripture the hands do not carry a power of their own. They show that we identify with the person, that we bless him, and that we ask God to act. The power is God's. In Samaria, Simon the sorcerer saw that the Spirit was given through the apostles' hands and wanted to buy this ability, and Peter rebuked him sharply (Acts 8:18-23). We never sell prayer, and we never suggest that the minister is the source of healing.

Kupaka MafutaAnointing with Oil

Yakobo 5 ndilo andiko letu kuu. Mgonjwa anapaswa kuwaita wazee. Wazee huomba na kupaka mafuta kwa jina la Bwana. Marko 6:13 inasema kwamba wale Kumi na Wawili "wakawapaka mafuta wagonjwa wengi, wakawaponya."James 5 is our main text. A sick person is to call for the elders. The elders pray and anoint with oil in the Lord's name. Mark 6:13 says the Twelve "anointed with oil many who were sick, and healed them."

Wakristo husoma mafuta kwa njia mbili. Wapentekoste wengi huyachukulia kuwa ishara ya Roho Mtakatifu na ya kumtenga mgonjwa kwa ajili ya Mungu. Wengine pia wanaona kwamba mafuta yalitumiwa kama dawa katika ulimwengu wa kale, na wanaona katika Yakobo sala na utunzaji vyote. Tunaweza kushikilia mawili. Mafuta hayana nguvu yenyewe. Ni kitendo cha imani na utii.Christians read the oil in two ways. Most Pentecostals take it as a sign of the Holy Spirit and of setting the sick person apart for God. Others also note that oil was used as medicine in the ancient world, and they see in James both prayer and care. We can hold both. The oil has no power in itself. It is an act of faith and obedience.

Angalia mpangilio. Mgonjwa anaita wazee, kwa hiyo kanisa halijilazimishi kwake. Wazee kadhaa huja, kwa hiyo utunzaji unashirikiwa. Kifungu kinazungumzia pia msamaha. Lengo ni kumtunza mtu mzima.Notice the pattern. The sick person calls for the elders, so the church does not force itself on him. Several elders come, so the care is shared. The passage speaks also of forgiveness. Care for the whole person is the aim.

Kuwaombea Wagonjwa: MfanoPraying for the Sick: A Pattern

Kozi ya 3 inafundisha kwamba Mungu huponya leo na kwamba ni mkuu. Huu hapa ni mfano rahisi wa madhabahuni.Course 3 teaches that God heals today and that He is sovereign. Here is a simple pattern for the altar.

1. Karibisha na uliza. "Tunawezaje kukuombea?" Sikiliza jibu. Mruhusu mtu aseme tatizo ni nini kwa maneno yake mwenyewe.1. Welcome and ask. "How can we pray for you?" Listen to the answer. Let the person say what is wrong in his own words.

2. Omba ruhusa. "Naweza kuweka mkono wangu begani mwako?" Watu wengine hawataki kuguswa. Usiguse kamwe bila ridhaa.2. Ask permission. "May I place my hand on your shoulder?" Some people do not want to be touched. Never touch without consent.

3. Omba kwa urahisi. Tumia maneno rahisi. Omba kwa jina la Yesu. Omba mara moja, kwa wazi, kwa imani.3. Pray simply. Use plain words. Pray in the name of Jesus. Pray once, clearly, with faith.

4. Uliza tena. "Unahisi tofauti yoyote?" Ikiwa kuna badiliko, mshukuru Mungu. Ikiwa hakuna, omba tena au endelea tu kumtumaini. Yesu mwenyewe alimwombea kipofu mara mbili katika Marko 8:22-25, kwa hiyo sala ya pili si ishara ya imani dhaifu.4. Ask again. "Do you feel any difference?" If there is a change, thank God. If there is none, pray again or simply continue to trust. Jesus Himself prayed twice for a blind man in Mark 8:22-25, so a second prayer is not a sign of weak faith.

5. Maliza kwa utunzaji. Mshukuru Mungu, mtie mtu moyo, na ujitolee kuomba tena wakati mwingine.5. Close with care. Thank God, encourage the person, and offer to pray again at a later time.

Imani, madaktari na uaminifuFaith, doctors and honesty

Usimwambie mtu yeyote aache kutumia dawa wala aache kumwona daktari. Luka, aliyeandika Injili na Matendo, aliitwa tabibu. Mtu aliyeponywa anapaswa kutiwa moyo apimwe kitabibu ili uponyaji uthibitishwe, kwa ajili ya manufaa yake mwenyewe na ushuhuda wa kanisa.Never tell a person to stop taking medicine or stop seeing a doctor. Luke, who wrote the Gospel and Acts, was called a physician. A person who is healed should be encouraged to have a medical check so that the healing can be confirmed, for his own good and for the church's testimony.

Usiahidi uponyaji kamwe. Tunaweza kusema, "Yesu huponya, na tutaomba kwa imani." Hatuwezi kusema, "Mungu atakuponya leo." Usimlaumu mgonjwa kamwe ikiwa uponyaji haujaja. Imani si chombo tunachotumia kumlazimisha Mungu. Ugonjwa unaweza kuendelea kwa sababu ambazo hatuzielewi, na Paulo mwenyewe alimwacha Trofimo mgonjwa huko Mileto (2 Timotheo 4:20). Kozi ya 3, Kipindi cha 6, inashughulikia mateso na sala zisizojibiwa.Never promise healing. We can say, "Jesus heals, and we will pray in faith." We cannot say, "God will heal you today." Never blame the sick person if healing does not come. Faith is not a tool we use to force God's hand. Sickness may continue for reasons we do not understand, and Paul himself left Trophimus sick at Miletus (2 Timothy 4:20). Course 3, Unit 6, deals with suffering and unanswered prayer.

Utaratibu na Usalama MadhabahuniOrder and Safety at the Altar

Uhuru wetu katika ibada unahitaji utaratibu. Paulo aliandika kwamba "mambo yote" yatendeke "kwa adabu na kwa utaratibu" (1 Wakorintho 14:40). Kanisa lenye hekima lina sera rahisi ya madhabahuni.Our freedom in worship needs order. Paul wrote that "all things" be done "decently and in order" (1 Corinthians 14:40). A wise church has a simple altar policy.

• Timu za watu wawili au watatu. Wahudumu huomba wawili wawili. Mmoja huomba, na mwingine hutazama, husikiliza na kuunga mkono. Hii inamlinda mtu na mhudumu.• Teams of two or three. Ministers pray in pairs. One prays, and the other watches, listens and supports. This protects both the person and the minister.

• Kugusa kwa jinsia moja. Pale kugusa kunapotumiwa, hufanywa begani, mgongoni, kichwani au mikononi, kwa uangalifu na adabu.• Same-gender touch. Where touch is used, it is placed on the shoulder, back, head or hands, with care and modesty.

• Faragha. Usiwaombe watu waeleze dhambi au magonjwa yao ya faragha mbele ya kanisa zima. Toa kwa utulivu wakati wa faragha na kiongozi anayeaminika.• Privacy. Do not ask people to describe private sins or illnesses in front of the whole church. Quietly offer a private time with a trusted leader.

• Watoto. Usimwombee mtoto peke yako kamwe. Mzazi au mtu mzima mwingine anapaswa kuwepo.• Children. Never pray with a child alone. A parent or another adult should be present.

• Hakuna pesa madhabahuni. Usiombe sadaka kamwe kama sharti la sala.• No money at the altar. Never ask for an offering as a condition of prayer.

• Ushuhuda wa uangalifu. Usitangaze uponyaji hadharani kabla haujathibitishwa. Mtu anayesema "Ninahisi nafuu" usiku huu bado anaweza kuhitaji daktari kesho.• Careful testimonies. Do not announce cures in public before they are confirmed. A person who says "I feel better" tonight may still need the doctor tomorrow.

• Ufuatiliaji. Mtu anapaswa kuzungumza tena na wale waliokuja kwa ajili ya wokovu, ubatizo katika Roho au matatizo mazito ndani ya siku chache.• Follow-up. Someone should speak again with those who came for salvation, Spirit baptism or serious problems within a few days.

• Ukombozi (deliverance). Sala kwa wale wanaoonekana kusumbuliwa na pepo wabaya ni ya viongozi wenye uzoefu, kama Kozi ya 3, Kipindi cha 7, inavyoeleza.• Deliverance. Prayer for those who seem troubled by evil spirits belongs to experienced leaders, as Course 3, Unit 7, explains.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Wito wa madhabahuni hutumia hisia na shinikizo.Objection 1: The altar call uses emotion and pressure.

Wakosoaji, wakiwemo wainjilisti wengi waaminifu, wanasema kwamba muziki, mialiko inayorudiwa na shinikizo la kikundi vinaweza kuzalisha maamuzi ambayo si ya kweli. Wengine huliita udanganyifu.Critics, including many faithful evangelicals, say that music, repeated appeals and group pressure can produce decisions that are not real. Some call it manipulation.

Jibu letu. Onyo hili ni la haki, na baadhi ya makanisa yamelistahili. Kiongozi hapaswi kamwe kuahidi kile ambacho Mungu hajaahidi, kuendelea kurudia mwaliko ili kuwachosha watu, wala kuwaaibisha watu watoke mbele. Lakini hisia si makosa. Siku ya Pentekoste wasikilizaji "walichomwa mioyo yao." Muhimu ni kwamba mwaliko unategemea Neno, kwamba mwaliko ni wa uaminifu na wa hiari, na kwamba matunda yanapimwa kwa muda (Mathayo 7:16). Ufuatiliaji na kuwafanya watu wanafunzi huonyesha kama kazi ni ya kweli.Our answer. The warning is fair, and some churches have deserved it. A leader must never promise what God has not promised, never keep repeating an appeal to wear people down, and never shame people into coming forward. But feeling is not wrong. At Pentecost the hearers were "cut to the heart." What matters is that the appeal rests on the Word, that the invitation is honest and free, and that the fruit is tested over time (Matthew 7:16). Follow-up and discipleship show whether a work is true.

Pingamizi la 2: Kuwekea mikono na uponyaji vilikuwa vya mitume tu, na Marko 16 ina mashaka.Objection 2: The laying on of hands and healing were for the apostles only, and Mark 16 is doubtful.

Wafuasi wa fundisho la kukoma kwa karama (cessationists) wanasema kwamba uponyaji kwa kugusa ulithibitisha mitume. Wasomi wengi pia wanaona kwamba baadhi ya hati za kale za Marko hazijumuishi mistari ya 9-20, kwa hiyo Marko 16:18 haipaswi kubeba fundisho peke yake.Cessationists say that healing by touch confirmed the apostles. Many scholars also note that some old manuscripts of Mark do not include verses 9-20, so Mark 16:18 should not carry doctrine alone.

Jibu letu. Tunakubali kwamba fundisho halipaswi kusimama juu ya kifungu kimoja kinachobishaniwa. Lakini halisimami juu ya Marko 16 peke yake. Anania, aliyekuwa mwanafunzi na si mtume, aliweka mikono juu ya Sauli (Matendo 9:10, 17). Yakobo anawaambia wazee wa kanisa waombe na kupaka mafuta, na wazee hawakuwa mitume. Paulo anaorodhesha karama za kuponya miongoni mwa karama anazogawa Roho katika kanisa (1 Wakorintho 12:9, 28). Kozi ya 3, Kipindi cha 5, inatoa hoja kamili.Our answer. We agree that a doctrine should not stand on one disputed passage. But it does not stand on Mark 16 alone. Ananias, who was a disciple and not an apostle, laid hands on Saul (Acts 9:10, 17). James tells the elders of the church to pray and anoint, and the elders were not apostles. Paul lists gifts of healings among the gifts the Spirit distributes in the church (1 Corinthians 12:9, 28). Course 3, Unit 5, gives the full argument.

Pingamizi la 3: "Kuanguka" au "kupumzika katika Roho" si kibiblia.Objection 3: "Falling" or "resting in the Spirit" is not biblical.

Katika baadhi ya mikutano ya Kipentekoste na ya kikarismatiki, watu huanguka sakafuni wanapoombewa. Wainjilisti wengi, wakiwemo Wapentekoste wengi, wanasema Maandiko hayafundishi hili kama zoea.In some Pentecostal and charismatic meetings, people fall to the floor when prayed for. Many evangelicals, including many Pentecostals, say Scripture does not teach this as a practice.

Jibu letu. Tunakubali kwamba Maandiko hayatoi amri wala njia kwa ajili yake. Wanaolikubali huonyesha visa ambapo watu waliangukia mbele ya uwepo wa Mungu, kama Sauli njiani kwenda Dameski (Matendo 9:4) na Yohana, ambaye alianguka "kama mfu" alipomwona Bwana mtukufu (Ufunuo 1:17). Lakini hayo yalikuwa mikutano isiyo ya kawaida na Mungu, si mbinu za huduma. Mwongozo wetu uko wazi: usimsukume wala usisababishe mtu aanguke kamwe; usifundishe kamwe kwamba kuanguka kunathibitisha hali ya kiroho au kwamba kusimama kunaonyesha ukosefu wake; mwandae mtu wa kusaidia ili mtu yeyote asiumie; na pima kila kitu kwa Maandiko. Mchungaji asiye na uhakika anaweza kukataa kulitia moyo.Our answer. We agree that Scripture gives no command or method for it. Those who accept it point to cases where people fell before God's presence, such as Saul on the Damascus road (Acts 9:4) and John, who fell "as dead" when he saw the glorified Lord (Revelation 1:17). But those were unusual meetings with God, not techniques of ministry. Our guidance is plain: never push or cause a person to fall; never teach that falling proves spirituality or that standing proves its lack; have a person ready to help so that no one is hurt; and test everything by Scripture. A pastor who is unsure may decline to encourage it.

Pingamizi la 4: Kuwaombea wagonjwa kunatoa matumaini ya uongo na kuweka hatia kwa wasioponywa.Objection 4: Praying for the sick gives false hope and puts guilt on those not healed.

Hili hutokea, na maumivu ni ya kweli.This happens, and the pain is real.

Jibu letu. Ni hatari ya matumizi mabaya, si uthibitisho dhidi ya zoea hili. Yakobo anaahidi sala ya imani, lakini Biblia pia inaonyesha watu waaminifu waliobaki wagonjwa. Tunaomba kwa sababu Yesu aliamuru na aliponya, na tunamwachia matokeo. Tunawajali wasioponywa kama tunavyowajali wale walioponywa.Our answer. It is a danger of misuse, not a proof against the practice. James promises the prayer of faith, but the Bible also shows faithful people who remained sick. We pray because Jesus commanded and healed, and we leave the outcome with Him. We care for those who are not healed as much as for those who are.

Matumizi ya KichungajiPastoral Application

Mwishoni mwa ibada ya Jumapili, mama mmoja anamleta mwanawe wa miaka tisa madhabahuni. Mtoto ana degedege. Mama anasema, "Daktari anampa dawa, lakini tunataka Mungu amponye. Je, niache dawa akiponywa?"At the end of a Sunday service, a mother brings her nine-year-old son to the altar. He has seizures. The mother says, "The doctor gives him medicine, but we want God to heal him. Should I stop the medicine if he is healed?"

Mchungaji anafanya mambo matano. Kwanza, anawakaribisha kwa uchangamfu na anamwuliza mvulana, si mama peke yake, angependa aombewe kwa jambo gani. Pili, akiwa na mtu mzima wa pili kando yake na mama akiwepo, na kwa ridhaa ya familia, anaweka mkono kwa upole begani mwa mvulana, anaomba sala fupi kwa jina la Yesu, na anamshukuru Mungu kwa utunzaji wake. Tatu, anamwambia mama waziwazi: "Usiache dawa peke yako. Mungu akimponya, daktari ataweza kuthibitisha, na daktari ndiye anayepaswa kuamua kuhusu dawa." Nne, hapahidi matokeo yoyote wala hailaumu familia. Tano, anamwomba muumini mwingine awatembelee familia wakati wa juma, na anajitolea kuomba tena.The pastor does five things. First, he welcomes them warmly and asks the boy, not only the mother, what he would like prayer for. Second, with a second adult beside him and the mother present, and with the family's consent, he lays a hand lightly on the boy's shoulder, prays a short prayer in Jesus' name, and thanks God for His care. Third, he tells the mother plainly: "Do not stop the medicine on your own. If God heals him, the doctor will be able to confirm it, and the doctor must decide about the medicine." Fourth, he promises no result and puts no blame on the family. Fifth, he asks another believer to visit the family during the week, and offers to pray again.

Chochote kitakachotokea, familia imependwa na haikulemewa na hatia.Whatever happens, the family has been loved and not burdened with guilt.

MuhtasariSummary

Madhabahu ni mahali ambapo watu hujibu Neno na kukutana na Mungu. Huja kwa ajili ya wokovu, kujitoa upya, kuwekwa wakfu, ubatizo katika Roho, uponyaji, mwongozo na kutumwa. Agano Jipya linaonyesha kuwekea mikono kwa ajili ya uponyaji, kwa ajili ya Roho Mtakatifu, kwa ajili ya kutuma na kwa ajili ya huduma, na linaonyesha kupaka mafuta katika Yakobo 5 na Marko 6:13. Mikono na mafuta havina nguvu zao wenyewe; nguvu ni ya Mungu. Mfano mzuri wa kuwaombea wagonjwa ni kuuliza, kutafuta ridhaa, kuomba kwa urahisi, kuuliza tena, na kutunza baadaye. Hatuahidi uponyaji kamwe, hatukatazi huduma ya kitabibu kamwe, na hatuwalaumu wasioponywa kamwe. Madhabahu salama hutumia timu, faragha, kugusa kwa adabu, ulinzi wa watoto, kutokuwa na pesa madhabahuni, ushuhuda wa uangalifu na ufuatiliaji. Tunajibu pingamizi kuhusu shinikizo, uponyaji wa mitume tu, kuanguka katika Roho na matumaini ya uongo kwa uaminifu na kwa Maandiko.The altar is the place where people respond to the Word and meet God. They come for salvation, recommitment, consecration, Spirit baptism, healing, guidance and commissioning. The New Testament shows laying on of hands for healing, for the Holy Spirit, for commissioning and for ministry, and it shows anointing with oil in James 5 and Mark 6:13. The hands and the oil have no power of their own; the power is God's. A good pattern for praying for the sick is to ask, seek consent, pray simply, ask again, and care afterward. We never promise healing, never forbid medical care, and never blame those who are not healed. A safe altar uses teams, privacy, modest touch, protection of children, no money at the altar, careful testimonies and follow-up. We answer objections about pressure, apostolic-only healing, falling in the Spirit and false hope with honesty and with Scripture.

Usomaji ZaidiFurther Reading

• A. J. Gordon, The Ministry of Healing (1882) (Huduma ya Uponyaji).• A. J. Gordon, The Ministry of Healing (1882).

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

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

• Max Turner, The Holy Spirit and Spiritual Gifts (1996) (Roho Mtakatifu na Karama za Roho).• Max Turner, The Holy Spirit and Spiritual Gifts (1996).

• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996) (Je, Karama za Miujiza ni za Leo? Mitazamo Minne).• Wayne Grudem, ed., Are Miraculous Gifts for Today? Four Views (1996).

• B. B. Warfield, Counterfeit Miracles (1918) (Miujiza ya Bandia), hoja ya fundisho la kukoma kwa karama.• B. B. Warfield, Counterfeit Miracles (1918), a cessationist argument.

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

• 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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