Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 4: Uongozi wa Kanisa: Mifumo ya Kiaskofu, ya Kiwazee, ya Kiusharika na ya KitumePentecostal Pastoral Leadership and Global Missions — Unit 4: Polity: Episcopal, Presbyterial, Congregational and Apostolic Models

Mstari MkuuKey Verse

"Kwa sababu hiyo nalikuacha Krete, upate kuyatengeneza yaliyopungua, na kuweka wazee katika kila mji, kama mimi nilivyokuagiza." (Tito 1:5, SUV)"For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you." (Titus 1:5, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua "mfumo wa uongozi wa kanisa" (church polity) na kueleza kwa nini utaratibu si adui wa Roho Mtakatifu.1. Define "church polity" and explain why order is not an enemy of the Holy Spirit.

2. Kueleza mifumo ya kiaskofu (episcopal), ya kiwazee (presbyterial), ya kiusharika (congregational) na ya kitume ya uongozi wa kanisa, pamoja na nguvu moja na udhaifu mmoja wa kila mfumo.2. Describe the episcopal, presbyterial, congregational and apostolic models of church government, with a strength and a weakness of each.

3. Kutaja nafasi kuu za Agano Jipya na kuonyesha Agano Jipya linasema nini na halisemi nini kuhusu uongozi wa kanisa.3. Name the main New Testament offices and show what the New Testament does and does not say about church government.

4. Kueleza kwa haki pingamizi dhidi ya muundo wa kanisa na dhidi ya madai ya kitume, na kutoa jibu la Kipentekoste.4. State fairly the objections to church structure and to apostolic claims, and give the Pentecostal answer.

5. Kutumia kanuni za uongozi mzuri katika kanisa la mahali lenye uwajibikaji dhaifu.5. Apply principles of good polity in a local church that has weak accountability.

Sauti ya Kozi HiiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili, kwa ajili ya wachungaji wanaoyahusu. Kinamkiri Mungu mmoja katika Utatu na ni cha kihafidhina. Makanisa ya Kipentekoste ulimwenguni kote hujiongoza kwa njia tofauti. Hatudai kwamba mchoro mmoja ndio pekee wa Kibiblia. Tunaeleza mifumo kwa haki, kisha tunasema Maandiko yanayataka nini kwa yote: utaratibu, uwajibikaji, uongozi wa pamoja na mioyo ya utumishi. Kipindi cha 3 kilifundisha kwamba kanisa linapaswa kujitawala. Kipindi hiki kinauliza jinsi gani.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. It is Trinitarian and conservative. Pentecostal churches around the world govern themselves in different ways. We do not claim that one chart is the only biblical one. We describe the models fairly, and then we say what Scripture requires of all of them: order, accountability, shared leadership and servant hearts. Unit 3 taught that a church should govern itself. This unit asks how.

Kwa Nini Utaratibu Ni MuhimuWhy Order Matters

Baadhi ya Wapentekoste wameogopa kwamba muundo huzima Roho. Biblia inasema vinginevyo. Paulo aliliandikia kanisa lililojaa karama, "Lakini yote na yatendeke kwa adabu na kwa taratibu" (1 Wakorintho 14:40). Roho yuleyule anayetoa karama pia hutoa "wasaidizi" na "wenye kuongoza" (1 Wakorintho 12:28). Katika Matendo 6 mitume walikuta tatizo katika kuwajali wajane, na kanisa likawachagua watu saba waliojaa Roho na hekima kulitatua. Katika Matendo 15 kanisa lilikutana katika baraza kutatua swali zito. Utaratibu na Roho hufanya kazi pamoja.Some Pentecostals have feared that structure kills the Spirit. The Bible says otherwise. Paul wrote to a church full of gifts, "Let all things be done decently and in order" (1 Corinthians 14:40). The same Spirit who gives gifts gives "helps" and "administrations" (1 Corinthians 12:28). In Acts 6 the apostles found a problem in the care of widows, and the church chose seven men full of the Spirit and wisdom to solve it. In Acts 15 the church met in council to settle a serious question. Order and the Spirit work together.

Mfumo wa uongozi wa kanisa (polity) ni neno la jinsi kanisa au kikundi cha makanisa linavyoongozwa: nani hufanya maamuzi, nani huteua na kurekebisha wachungaji, nani anamiliki mali, nani hushughulikia fedha na nidhamu. Kila kanisa lina mfumo wa uongozi, uwe umeandikwa au la. Kanisa lisilo na mfumo ulioandikwa kwa kawaida lina mfumo usioandikwa, na mara nyingi mfumo huo usioandikwa ni mtu mmoja mwenye nguvu.Polity is the word for how a church or group of churches is governed: who makes decisions, who appoints and corrects pastors, who owns property, who handles money and discipline. Every church has a polity, whether it is written down or not. A church with no written polity usually has an unwritten one, and the unwritten one is often a single powerful person.

Agano Jipya Linaonyesha NiniWhat the New Testament Shows

Agano Jipya linataja aina kadhaa za viongozi.The New Testament names several kinds of leaders.

• Mitume. Yesu aliwachagua Kumi na Wawili, na Paulo aliitwa kuwa mtume. Katika Waefeso 4:11 mitume, manabii, wainjilisti, wachungaji na waalimu wametajwa kama karama alizopewa kanisa na Kristo. Kanisa limejengwa juu ya "msingi wa mitume na manabii" (Waefeso 2:20).• Apostles. Jesus chose the Twelve, and Paul was called as an apostle. In Ephesians 4:11 apostles, prophets, evangelists, pastors and teachers are listed as gifts Christ gave to His church. The church is built on "the foundation of the apostles and prophets" (Ephesians 2:20).

• Wazee na waangalizi. Maneno presbyteros (mzee) na episkopos (mwangalizi au askofu) yametumika kwa watu walewale katika vifungu kadhaa. Paulo aliwaita wazee wa Efeso wakutane naye (Matendo 20:17) na akawaambia kwamba Roho Mtakatifu amewaweka kuwa waangalizi kulichunga kanisa la Mungu (Matendo 20:28). Katika Tito 1:5-7 anasema juu ya wazee kisha juu ya mwangalizi kwa pumzi moja. Paulo na Barnaba waliweka wazee "katika kila kanisa" (Matendo 14:23).• Elders and overseers. The words presbyteros (elder) and episkopos (overseer or bishop) are used of the same men in several passages. Paul called the elders of Ephesus to meet him (Acts 20:17) and told them that the Holy Spirit had made them overseers to shepherd the church of God (Acts 20:28). In Titus 1:5-7 he speaks of elders and then of the overseer in the same breath. Paul and Barnabas appointed elders "in every church" (Acts 14:23).

• Mashemasi. Paulo anawasalimu "waangalizi na mashemasi" huko Filipi (Wafilipi 1:1). Wale saba waliochaguliwa katika Matendo 6 mara nyingi huonekana kama vielelezo vya huduma hii, ingawa kifungu hakiwatumii jina hilo.• Deacons. Paul greets "the overseers and deacons" at Philippi (Philippians 1:1). The seven chosen in Acts 6 are often seen as models of this service, though the passage does not use the title for them.

• Kusanyiko zima. Katika Matendo 6 "jamii yote" iliwachagua wale saba, na katika Matendo 15 mitume, wazee na kanisa lote walikubaliana juu ya barua kwa Mataifa (Matendo 15:22).• The whole congregation. In Acts 6 the "whole multitude" chose the seven, and in Acts 15 the apostles, elders and the whole church agreed on the letter to the Gentiles (Acts 15:22).

Kile ambacho Agano Jipya halitoi ni mchoro mmoja kamili. Linaonyesha wingi wa wazee katika kanisa la mahali, usimamizi wa kitume juu ya makanisa katika eneo, ushiriki wa kusanyiko, na baraza kwa ajili ya uamuzi wa pamoja. Wanahistoria wanaeleza jinsi, ndani ya vizazi vichache baada ya mitume, makanisa mengi yalikuja kuongozwa na askofu mmoja juu ya kila mji, pamoja na wazee na mashemasi chini yake. Wakristo wengine waliunda miundo mingine. Makanisa yetu yamechota kutoka katika mifumo hii yote.What the New Testament does not give is one complete chart. It shows a plurality of elders in a local church, apostolic oversight of churches in a region, the involvement of the congregation, and a council for a common decision. Historians describe how, within a few generations after the apostles, many churches came to be led by one bishop over each city, with elders and deacons under him. Other Christians formed other structures. Our churches have drawn on all of these patterns.

Mifumo MinneThe Four Models

Mfumo wa kiaskofuThe episcopal model

Katika mfumo wa kiaskofu, maaskofu (au waangalizi wanaofanana nao) wana mamlaka juu ya wachungaji na makanisa katika eneo. Askofu huteua au huidhinisha wachungaji, husimamia kazi yao na mara nyingi hushikilia mali. Makundi kadhaa ya Kipentekoste hutumia mfumo huu, miongoni mwao Church of God in Christ, ambalo hutumia cheo cha askofu.In an episcopal system, bishops (or similar overseers) have authority over pastors and churches in an area. The bishop appoints or approves pastors, supervises their work and often holds property. Several Pentecostal groups use this model, among them the Church of God in Christ, which uses the title bishop.

Nguvu. Unatoa umoja, maamuzi ya haraka na uangalizi wa wachungaji. Mchungaji aliye katika shida ana mtu juu yake anayemjua.Strengths. It gives unity, quick decisions, and care for pastors. A pastor in trouble has someone above him who knows him.

Udhaifu. Nguvu zinaweza kujilimbikizia kwa wachache. Askofu aliye mbali na watu huenda asijue mahitaji yao. Mwangalizi akishindwa, mfumo wote huumia.Weaknesses. Power can be concentrated in a few. A bishop far from the people may not know their needs. If the overseer fails, the whole system suffers.

Mfumo wa kiwazee (presbyterial)The presbyterial model

Katika mfumo wa kiwazee, kikundi cha wazee au wahudumu huongoza pamoja, na makanisa ya mahali huunganishwa katika mabaraza ya kikanda na ya kitaifa ya wahudumu. Hakuna mtu mmoja anayetawala. Maamuzi hutoka katika uongozi wa pamoja.In a presbyterial system, a group of elders or ministers governs together, and local churches are joined in regional and national councils of ministers. No single man rules. Decisions come from shared leadership.

Nguvu. Hukumu ya pamoja na kurekebishana. Mafundisho na nidhamu ya uangalifu.Strengths. Shared judgment and mutual correction. Careful teaching and discipline.

Udhaifu. Maamuzi yanaweza kuwa ya polepole. Mabaraza yanaweza kuwa mbali na washiriki wa kawaida.Weaknesses. Decisions may be slow. Councils may become distant from ordinary members.

Mashirika mengi ya Kipentekoste yanaonyesha baadhi ya sifa za kiwazee, kwa kuwa wahudumu wao hukutana katika mabaraza ya wilaya na ya jumla.Many Pentecostal bodies show some presbyterial features, since their ministers meet in district and general councils.

Mfumo wa kiusharika (congregational)The congregational model

Katika mfumo wa kiusharika, kila kanisa la mahali hujitawala lenyewe. Washiriki hupiga kura juu ya mambo muhimu, ikiwemo kumwita mchungaji na kuidhinisha bajeti. Makanisa yanaweza kushirikiana, lakini hakuna chombo cha nje kinachoweza kuyaamuru.In a congregational system, each local church governs itself. Members vote on important matters, including calling a pastor and approving the budget. Churches may cooperate, but no outside body can order them.

Nguvu. Unaheshimu ukuhani wa waumini wote na unatoa uhuru wa kutenda. Unafaa makanisa madogo na maeneo mapya.Strengths. It honors the priesthood of all believers and gives freedom to act. It fits small churches and new fields.

Udhaifu. Kanisa linaweza kutengwa. Mchungaji mwenye nguvu anaweza kutawala peke yake kwa vitendo. Mchungaji akianguka katika dhambi au kosa, kanisa linaweza kukosa pa kwenda. Mgawanyiko ni rahisi.Weaknesses. A church can become isolated. A strong pastor may in practice rule alone. If the pastor falls into sin or error, the church may have nowhere to turn. Division is easy.

Makanisa mengi huru ya Kipentekoste, na baadhi ya ushirika wa Kipentekoste ambao washiriki wake hujiongoza wenyewe, hufuata mtindo huu kwa ujumla au kwa sehemu.Many independent Pentecostal churches, and some Pentecostal fellowships whose members govern their own churches, follow this pattern in whole or in part.

Mfumo wa kitumeThe apostolic model

Katika mfumo wa kitume, kanisa linaongozwa na watu wanaoaminiwa kushikilia ofisi ya mtume, mara nyingi pamoja na manabii, wanaotoa mwelekeo kwa mtandao wa makanisa. Apostolic Church, lililoanzia Wales mwanzoni mwa karne ya ishirini, limefundisha kwamba mitume na manabii wanaendelea katika kanisa. Mitandao mingi mipya ya neo-charismatic, hasa Afrika na Amerika ya Kusini, pia hutumia uongozi wa kitume. Wanaoshikilia mtazamo huu wanataja Waefeso 4:11, ambao unaorodhesha mitume miongoni mwa karama za Kristo, na kazi ya upainia wa kimisionari iliyofanywa na mitume.In an apostolic system, the church is led by people believed to hold the office of apostle, often with prophets, who give direction to a network of churches. The Apostolic Church, which began in Wales in the early twentieth century, has taught that apostles and prophets continue in the church. Many newer neo-charismatic networks, especially in Africa and Latin America, also use apostolic leadership. Those who hold this view point to Ephesians 4:11, which lists apostles among Christ's gifts, and to the missionary pioneering that apostles did.

Nguvu. Unatoa maono makubwa na ukuaji wa haraka, na kiongozi wazi anayeweza kufungua kanda mpya.Strengths. It gives strong vision and fast growth, and a clear leader who can open new regions.

Udhaifu. Madai ya kitume yanaweza kusababisha udhibiti wa kibinafsi, viongozi wasiowajibika kwa mtu yeyote, na mchanganyiko kuhusu kama neno la mtume linasimama pamoja na Maandiko.Weaknesses. Apostolic claims can lead to personal control, to leaders who answer to no one, and to confusion over whether the apostle's word stands alongside Scripture.

Mifumo iliyochanganywaMixed systems

Mashirika mengi ya Kipentekoste huchanganya mifumo hii. Assemblies of God, kwa mfano, hufundisha kwamba kila kanisa la mahali hujitawala, wakati makanisa hujiunga katika mabaraza ya wilaya na ya jumla kwa ajili ya ushirika, vibali vya huduma, misheni na nidhamu. Church of God (Cleveland, Tennessee) lina umbo lenye kituo zaidi, lenye Mwangalizi Mkuu na Mkutano Mkuu. Mifano hii inaonyesha kwamba vuguvugu moja limetumia maumbo tofauti, na kila shirika linapaswa kuwaeleza washiriki wake mfumo wake wa uongozi.Most Pentecostal bodies mix these models. The Assemblies of God, for example, teaches that each local church governs itself, while the churches join together in district and general councils for fellowship, credentials, missions and discipline. The Church of God (Cleveland, Tennessee) has a more centralized form, with a General Overseer and a General Assembly. These examples show that the same movement has used different forms, and each body should explain its own polity to its members.

Wapentekoste wa Asili Wanasema Nini Kuhusu Mitume wa LeoWhat Classical Pentecostals Say About Modern Apostles

Swali hili linawagawa Wapentekoste na wa karama, kwa hiyo tunalieleza kwa haki.This question divides Pentecostals and charismatics, so we state it fairly.

Wanaounga mkono mitume wa leo wanahoji kwamba Waefeso 4:11 inataja mitume kama karama kwa kanisa hadi mwili ujengwe, na kwamba neno mtume limetumika kwa watu wengine mbali na wale Kumi na Wawili. Barnaba na Paulo wote wanaitwa mitume katika Matendo 14:14. Pia wanataja matunda makubwa ya kimisionari ya viongozi wanaofanya kazi kama waanzilishi wa kupanda makanisa.Supporters of modern apostles argue that Ephesians 4:11 names apostles as a gift for the church until the body is built up, and that the word apostle is used for others besides the Twelve. Barnabas and Paul are both called apostles in Acts 14:14. They also point to the great missionary fruit of leaders who function as church-planting pioneers.

Mashirika mengi ya Kipentekoste ya asili hujibu kwa uangalifu. Tunakubali kwamba neno mtume linamaanisha "aliyetumwa," na kwamba Mungu leo anatoa wamisionari waanzilishi wanaopanda makanisa. Tunashikilia kwamba wale Kumi na Wawili na Paulo walikuwa na jukumu la pekee kama mashahidi waliojionea na kama msingi ambao kanisa limejengwa juu yake (Matendo 1:21-22; Waefeso 2:20), na kwamba hakuna mtu leo anayesema kwa mamlaka sawa na yao. Cheo chochote anachotumia kiongozi, lazima ajaribiwe kwa Maandiko, awajibike kwa wengine, na asidai mamlaka ya kibinafsi yasiyoweza kuulizwa. Cheo hakifanyi ofisi. Tabia, matunda na kunyenyekea kwa Neno ndivyo vinavyofanya.Most classical Pentecostal bodies answer carefully. We agree that the word apostle means "one sent," and that God gives pioneering missionaries today who plant churches. We hold that the Twelve and Paul had a unique role as eyewitnesses and as the foundation on which the church is built (Acts 1:21-22; Ephesians 2:20), and that no one today speaks with authority equal to theirs. Whatever title a leader uses, he must be tested by Scripture, accountable to others, and free of claims to a private authority that cannot be questioned. A title does not make an office. Character, fruit and submission to the Word do.

Kanuni kwa Kila MfumoPrinciples for Every Model

Kanisa litumie mfumo wowote, Maandiko yanataka yafuatayo.Whatever model a church uses, Scripture asks for the following.

1. Maandiko ndiyo mamlaka ya mwisho. Hakuna askofu, baraza, mtume wala kusanyiko linalosimama juu ya Neno.1. Scripture is the final authority. No bishop, council, apostle or congregation stands over the Word.

2. Uongozi wa pamoja. Agano Jipya linaonyesha wazee, kwa wingi, katika makanisa (Matendo 14:23; Wafilipi 1:1). Mtu mmoja peke yake hapaswi kushikilia mamlaka yote.2. Shared leadership. The New Testament shows elders, in the plural, in the churches (Acts 14:23; Philippians 1:1). One man alone should not hold all power.

3. Uwajibikaji nje ya mchungaji. Viongozi lazima wamjibu mtu: bodi, baraza, ushirika wa wachungaji. Matendo 15 inaonyesha kanisa likitatua swali pamoja.3. Accountability outside the pastor. Leaders must answer to someone: a board, a council, a fellowship of pastors. Acts 15 shows the church settling a question together.

4. Kusanyiko lina sauti. Kanisa lilishiriki katika kuwachagua wale saba (Matendo 6) na katika uamuzi wa Matendo 15.4. The congregation has a voice. The church took part in choosing the seven (Acts 6) and in the decision of Acts 15.

5. Uongozi wa kitumishi. Petro anawaandikia wazee wasiwe watawala wa wale walioaminiwa kwao, bali wawe vielelezo kwa lile kundi (1 Petro 5:3). Yesu alifundisha kwamba ukuu katika ufalme wake ni utumishi (Marko 10:42-45).5. Servant leadership. Peter writes to elders not to be "lords over those entrusted to you," but examples to the flock (1 Peter 5:3). Jesus taught that greatness in His kingdom is service (Mark 10:42-45).

6. Kanuni zilizoandikwa. Katiba iliyoandikwa inamlinda mchungaji na watu. Inaeleza jinsi viongozi wanavyochaguliwa, jinsi fedha zinavyoshughulikiwa na jinsi nidhamu inavyotekelezwa.6. Written rules. A written constitution protects the pastor and the people. It states how leaders are chosen, how money is handled and how discipline is carried out.

7. Utunzaji na nidhamu pamoja na kurejeshwa. Viongozi wanaoanguka wanapaswa kurekebishwa na, inapowezekana, kurejeshwa kwa upole (Wagalatia 6:1).7. Care and discipline with restoration. Leaders who fall should be corrected and, where possible, restored with gentleness (Galatians 6:1).

8. Kujaribu karama. Paulo alisema kwamba "roho za manabii huwatii manabii" (1 Wakorintho 14:32). Unabii na karama nyingine hupimwa na viongozi na kanisa.8. Testing of the gifts. Paul said that the spirits of the prophets are subject to the prophets (1 Corinthians 14:32). Prophecy and other gifts are weighed by the leaders and the church.

Pingamizi za Haki na Majibu ya KipentekosteFair Objections and Pentecostal Answers

Pingamizi la 1: Muundo huizima Roho.Objection 1: Structure quenches the Spirit.

Wengine wanasema kwamba uamsho wa mwanzo wa Kipentekoste ulikuwa huru na wa hiari, na kwamba madhehebu, ofisi na kanuni huleta kupoteza moto. Wasomi wakati mwingine huzungumza juu ya "kuwa wa kawaida" (routinization) kwa karama ya mwanzo ya vuguvugu.Some say that the early Pentecostal revivals were free and spontaneous, and that denominations, offices and rules bring a loss of fire. Scholars sometimes speak of the "routinization" of a movement's early charisma.

Jibu letu. Ni kweli kwamba muundo unaweza kuwa baridi, na madhehebu mengi yamepoteza upendo wao wa kwanza. Lakini mitume wenyewe waliunda muundo, na Roho si mwandishi wa machafuko. Mashirika ya mwanzo ya Kipentekoste, kama Assemblies of God mwaka 1914, yalijipanga ili kusaidia misheni, kutoa vibali kwa wahudumu na kuyalinda makanisa dhidi ya kosa na unyanyasaji. Swali si kama tutakuwa na utaratibu, bali kama utaratibu wetu unatumikia kazi ya Roho.Our answer. It is true that structure can become cold, and many denominations have lost their first love. But the apostles themselves created structure, and the Spirit is not the author of confusion. The early Pentecostal bodies, such as the Assemblies of God in 1914, organized in order to support missions, give credentials to ministers and protect the churches from error and abuse. The question is not whether we shall have order, but whether our order serves the Spirit's work.

Pingamizi la 2: Daraja la mamlaka huzaa kiburi na unyanyasaji.Objection 2: Hierarchy produces pride and abuse.

Historia inaonyesha maaskofu na viongozi wa kanisa waliopenda madaraka. Wakosoaji wanasema kwamba Wapentekoste hawapaswi kuwa na ofisi zozote juu ya mchungaji wa mahali.History shows bishops and church leaders who loved power. Critics say that Pentecostals should have no offices above the local pastor.

Jibu letu. Matumizi mabaya ya madaraka ni dhambi nzito, na kila mfumo unaweza kuteseka nayo, ukiwemo wa kiusharika. Kanisa la kiusharika linaweza kutawaliwa na mtu mmoja bila mtu wa kumrekebisha. Jibu ni uwajibikaji na uongozi wa kitumishi, si kutokuwepo kwa muundo. Mchungaji asiye na baraza la kumrekebisha si huru zaidi. Yuko wazi zaidi kwa hatari.Our answer. The abuse of power is a serious sin, and every model can suffer from it, including the congregational one. A congregational church can be ruled by one man with no one to correct him. The answer is accountability and servant leadership, not the absence of structure. A pastor without a council to correct him is not freer. He is more exposed.

Pingamizi la 3: Agano Jipya linatoa kielelezo kimoja, na vingine ni makosa.Objection 3: The New Testament gives one pattern, and the others are mistakes.

Kila mapokeo huelekea kusema kwamba mfumo wake ndio wa Kibiblia.Each tradition tends to say that its own model is the biblical one.

Jibu letu. Tunasoma Agano Jipya kuwa linatoa kanuni, si mchoro mmoja. Ushahidi unaunga mkono maumbo kadhaa: wazee katika kila kanisa, usimamizi wa kitume, uamuzi wa kusanyiko, na mabaraza. Ndiyo sababu tunaweza kushikilia mfumo wetu kwa imara huku tukiwaheshimu waumini wanaojiongoza tofauti, na ndiyo sababu tunataka mifumo yote itimize kanuni zilizo hapo juu.Our answer. We read the New Testament as giving principles, not one chart. The evidence supports several forms: elders in each church, apostolic oversight, congregational decision, and councils. This is why we can hold firmly to our own polity while honoring believers who govern differently, and why we require all models to meet the principles above.

Pingamizi la 4: Uongozi wa kitume si wa Kibiblia kwa sababu mitume wamekoma.Objection 4: Apostolic leadership is unbiblical because the apostles have ceased.

Wakosoaji wanaoamini kwamba karama zilikoma na wainjilisti wengi wanasema kwamba baada ya wale Kumi na Wawili na Paulo, hakuna anayeshikilia ofisi hiyo.Cessationist critics and many evangelicals say that after the Twelve and Paul, no one holds the office.

Jibu letu. Tunalichukulia pingamizi hili kwa uzito. Tunakubali kwamba hakuna mtu leo anayeruhusiwa kuongeza Maandiko, na kwamba mitume wa msingi hawawezi kurudiwa. Pia tunaona kwamba Agano Jipya linawaita watu wengine "mitume" kwa maana ya wamisionari waliotumwa. Pale kiongozi ni mwanzilishi tu wa kupanda makanisa, tunaweza kuiheshimu karama. Pale anaposhikilia mamlaka isiyoulizwa, tunapinga.Our answer. We take the objection seriously. We agree that no one today may add to Scripture, and that the foundational apostles cannot be repeated. We also see that the New Testament calls other men "apostles" in the sense of sent missionaries. Where a leader is simply a church-planting pioneer, we can honor the gift. Where he claims unquestionable authority, we oppose it.

Matumizi ya KichungajiPastoral Application

Mchungaji Joel alianzisha kanisa magharibi mwa Meksiko miaka kumi na mitano iliyopita na sasa anaongoza watu wapatao mia tatu. Hana bodi. Anasaini hundi, anachagua viongozi na kuamua kila jambo. Washiriki kadhaa wamemjia mchungaji mzee anayeaminika wakiwa na wasiwasi: hakuna anayeona hesabu, na familia mbili zimeondoka baada ya kutofautiana na Joel. Joel ni mtu mnyofu, lakini anaona kwamba kanisa linamtegemea mno.Pastor Joel founded a church in western Mexico fifteen years ago and now leads about three hundred people. He has no board. He signs the checks, chooses the leaders and decides every matter. Several members have come to a trusted older pastor with concerns: no one sees the accounts, and two families have left after disagreements with Joel. Joel is a sincere man, but he sees that the church depends too much on him.

Kwanza, hayapokei malalamiko kama shambulio. Anaomba na kumwomba mchungaji mzee kukutana naye.First, he does not take the concerns as an attack. He prays and asks the older pastor to meet with him.

Pili, kwa msaada wa mchungaji mzee, anaunda bodi ya wazee, waliochaguliwa kwa tabia na ukomavu wao, na si kwa kuwa ni marafiki zake tu. Wazee ni washiriki wanaojulikana kwa uaminifu katika maisha ya kanisa.Second, with the older pastor's help, he forms a board of elders, chosen for their character and maturity, and not only because they are his friends. The elders are members known for faithfulness in the church's life.

Tatu, kanisa linaandika katiba rahisi, inayoeleza jinsi viongozi wanavyochaguliwa, jinsi bajeti inavyoidhinishwa, jinsi watu wawili lazima wasaini kwa ajili ya fedha, na jinsi malalamiko dhidi ya mchungaji yanavyoweza kusikilizwa.Third, the church writes a simple constitution, explaining how leaders are chosen, how the budget is approved, how two persons must sign for money, and how a complaint against the pastor may be heard.

Nne, Joel anajiunga na ushirika wa wachungaji unaokutana mara kwa mara na unaoweza kutoa ushauri, marekebisho na vibali. Anawaomba wakague kazi yake kila mwaka.Fourth, Joel joins a fellowship of pastors that meets regularly and can offer counsel, correction and credentials. He asks them to review his work every year.

Tano, analifundisha kanisa kutoka Matendo 6, Matendo 15 na 1 Petro 5 ili washiriki waelewe kwamba mabadiliko hayo ni ya Kibiblia.Fifth, he teaches the church from Acts 6, Acts 15 and 1 Peter 5 so that the members understand that the changes are biblical.

Baadhi ya washiriki wana wasiwasi kwamba Joel anapoteza mamlaka. Lakini mwaka mmoja baadaye kanisa lina amani zaidi, familia zilizoondoka zimetembelewa, na Joel anagundua kwamba kushiriki mzigo kumemfanya mchungaji bora.Some members worry that Joel is losing authority. But a year later the church is more peaceful, the families who left have been visited, and Joel finds that sharing the burden has made him a better shepherd.

MuhtasariSummary

Mfumo wa uongozi (polity) ni jinsi kanisa linavyoongozwa, na utaratibu si adui wa Roho: Paulo aliamuru kwamba yote yatendeke kwa adabu na kwa taratibu, na Matendo inaonyesha kanisa likichagua viongozi na kukutana katika baraza. Agano Jipya linataja mitume, wazee au waangalizi, na mashemasi, na linaonyesha uongozi wa pamoja, ushiriki wa kusanyiko na mabaraza, bila kutoa mchoro mmoja. Mifumo minne hutumiwa miongoni mwa Wapentekoste: ya kiaskofu, ya kiwazee, ya kiusharika na ya kitume, na mashirika mengi huichanganya. Kila mmoja una nguvu na udhaifu. Wapentekoste wa asili huiheshimu karama ya upainia wa kimisionari lakini hushikilia kwamba wale Kumi na Wawili na Paulo walikuwa na nafasi ya pekee. Kwa mfumo wowote, Maandiko yanataka mamlaka ya mwisho katika Neno, uongozi wa pamoja, uwajibikaji, sauti kwa kusanyiko, uongozi wa kitumishi, kanuni zilizoandikwa, kurejeshwa na kujaribu karama. Tunawajibu wakosoaji wanaosema kwamba muundo huizima Roho, kwamba daraja la mamlaka huzaa unyanyasaji, kwamba kielelezo kimoja tu ni cha Kibiblia, na kwamba mitume wamekoma. Kanisa lisilo na uwajibikaji liko wazi kwa hatari, na kanisa lenye utaratibu wa kimungu liko huru kutumika.Polity is how a church is governed, and order is not the enemy of the Spirit: Paul commanded that all things be done decently and in order, and Acts shows the church choosing leaders and meeting in council. The New Testament names apostles, elders or overseers, and deacons, and shows plural leadership, congregational involvement and councils, without giving one chart. Four models are used among Pentecostals: episcopal, presbyterial, congregational and apostolic, and many bodies mix them. Each has strengths and weaknesses. Classical Pentecostals honor pioneering missionary gifts but hold that the Twelve and Paul had a unique place. For any model, Scripture requires final authority in the Word, shared leadership, accountability, a voice for the congregation, servant leadership, written rules, restoration and the testing of gifts. We answer critics who say structure quenches the Spirit, that hierarchy breeds abuse, that only one pattern is biblical, and that apostles have ceased. A church without accountability is exposed, and a church with godly order is free to serve.

Usomaji ZaidiFurther Reading

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

• Vinson Synan, The Holiness-Pentecostal Tradition (1997) (Mapokeo ya Utakatifu na Upentekoste).• Vinson Synan, The Holiness-Pentecostal Tradition (1997).

• Melvin Hodges, The Indigenous Church (1953) (Kanisa Asilia).• Melvin Hodges, The Indigenous Church (1953).

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

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

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