Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 6: Mafundisho ya Ufanisi: Aina Zake, Mvuto Wake na Wakosoaji WakePentecostal Pastoral Leadership and Global Missions — Unit 6: Prosperity Teaching: Its Forms, Appeal, and Critics

Mstari MkuuKey Verse

"Walakini utauwa pamoja na kutosheka ni faida kubwa. Kwa maana hatukuleta kitu duniani, wala hatuwezi kutoka na kitu. Basi, tukiwa na chakula na malazi, tutaridhika na hayo." (1 Timotheo 6:6-8, SUV)"Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content." (1 Timothy 6:6-8, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutaja aina kuu za mafundisho ya ufanisi na kusema yanapatikana wapi katika ulimwengu wa Kipentekoste na wa karama.1. Name the main forms of prosperity teaching and say where they are found in the Pentecostal and charismatic world.

2. Kueleza hoja ya mafundisho ya ufanisi kama wanaoyaunga mkono wanavyoitoa, ikiwemo Maandiko wanayoyatumia.2. State the case for prosperity teaching as its supporters make it, including the Scriptures they use.

3. Kueleza kwa nini ujumbe huo unavutia watu wengi, hasa maskini.3. Explain why the message appeals to many people, especially the poor.

4. Kutoa ukosoaji mkuu wa Kibiblia na wa kichungaji unaotolewa na mashirika ya Kipentekoste ya asili yenye msimamo wa kihafidhina.4. Give the main biblical and pastoral criticisms made by conservative classical Pentecostal bodies.

5. Kueleza jibu la kichungaji linalodumisha imani, ukarimu na riziki ya Mungu bila kuahidi utajiri.5. Describe a pastoral response that keeps faith, generosity and God's provision without promising wealth.

Sauti ya Kozi HiiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili. Mafundisho ya ufanisi ni mada ngumu, kwa sababu yamekua ndani ya familia yetu wenyewe ya makanisa. Kwanza tunayaeleza kama wanaoyaunga mkono wangeyaeleza, kwa maneno ambayo wangeyatambua. Kisha tunatoa ukosoaji ambao mashirika ya Kipentekoste ya asili yenyewe yametoa. Tunasimama upande wa Maandiko kama mashirika ya asili yanavyoyasoma. Tunawaomba muwe wenye haki kwa ndugu na dada ambao tunaamini wamekosea, na mkumbuke kwamba "jaribuni yote; lishikeni lililo jema" (1 Wathesalonike 5:21).This unit is written from inside the classical Pentecostal tradition. Prosperity teaching is a hard subject, because it has grown up in our own family of churches. We first describe it as its supporters would describe it, in words they would recognize. Then we give the critique that the classical Pentecostal bodies themselves have made. We come down on the side of Scripture as the classical bodies read it. We ask you to be fair to brothers and sisters whom we believe to be mistaken, and to remember that "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Mafundisho ya Ufanisi Ni Nini?What Is Prosperity Teaching?

"Mafundisho ya ufanisi" (prosperity teaching) ni jina linalotumiwa na wakosoaji na wakati mwingine na wanaoyaunga mkono. Pia huitwa injili ya ufanisi, injili ya afya na utajiri (health-and-wealth gospel), au mafundisho ya Neno la Imani (Word of Faith). Katika umbo lake kali hufundisha kwamba Mungu anataka kila muumini awe na afya na utajiri katika maisha haya, na kwamba imani, maneno yanayosemwa na kutoa ndiyo njia ya kupokea zawadi hizi. Wanaoyaunga mkono kwa kawaida husema kwamba wanafundisha tu baraka kamili ya Mungu."Prosperity teaching" is a name used by critics and sometimes by supporters. It is also called the prosperity gospel, the health-and-wealth gospel, or Word of Faith teaching. In its strong form it teaches that God wants every believer to be healthy and wealthy in this life, and that faith, spoken words and giving are the way to receive these gifts. Its supporters usually say that they simply teach the full blessing of God.

Mafundisho hayo si shirika moja. Ni mkusanyiko wa mawazo yaliyosafiri kupitia makanisa mengi, vipindi vya televisheni, vitabu na makongamano. Baadhi ya viongozi wanashikilia yote. Wachungaji wengi wanashikilia sehemu tu, na huenda hawatumii jina hilo kabisa. Kwa sababu hiyo mchungaji lazima asikilize kwa makini na kuuliza hasa ni nini kinachofundishwa kabla ya kujibu.The teaching is not one organization. It is a set of ideas that has traveled through many churches, television programs, books and conferences. Some leaders hold all of it. Many pastors hold only a part, and they may not use the name at all. For this reason a pastor must listen carefully and ask what exactly is being taught before answering.

Aina nne za kawaidaFour common forms

Neno la Imani (Word of Faith). Aina hii hufundisha kwamba waumini wanaweza kupokea wanachokidai kwa kukiungama kwa imani. Nchini Marekani mwinjilisti Kenneth E. Hagin alikuwa mwalimu mkuu wa ujumbe huu. Wanahistoria bado wanabishana kuhusu kiasi alichochota kutoka kwa waandishi wa mapema kama E. W. Kenyon.Word of Faith. This form teaches that believers can receive what they claim by confessing it in faith. In the United States the evangelist Kenneth E. Hagin was a leading teacher of this message. Historians still debate how much he drew from earlier writers such as E. W. Kenyon.

Kutoa kwa mbegu ya imani (seed-faith giving). Aina hii hufundisha kwamba zawadi ya fedha ni "mbegu" ambayo Mungu atairudisha mara nyingi. Oral Roberts alifanya maneno "seed-faith" yajulikane sana. Mtoaji huambiwa atarajie mavuno, mara nyingi ya fedha.Seed-faith giving. This form teaches that a gift of money is a "seed" that God will return many times over. Oral Roberts made the phrase "seed-faith" well known. The giver is told to expect a harvest, often in money.

Mafundisho ya mafanikio na mafanikio makubwa (success and breakthrough teaching). Hapa ujumbe ni kwamba Wakristo wanapaswa kutarajia kupandishwa cheo, mafanikio ya biashara, nyumba na gari. Mara nyingi husikika mijini miongoni mwa watu wanaotaka kupanda katika dunia.Success and breakthrough teaching. Here the message is that Christians should expect promotion, business success, a house and a car. It is often heard in cities among people who want to rise in the world.

Aina laini au zilizochanganywa. Wachungaji wengi hufundisha kwamba Mungu hubariki utii na kwamba kutoa huleta baraka, bila kuahidi utajiri. Lugha yao ya "baraka" na "mafanikio makubwa" (breakthrough) inaweza kusikika kama aina kali, lakini maana yao ni tofauti.Soft or mixed forms. Many pastors teach that God blesses obedience and that giving brings blessing, without promising riches. Their language of "blessing" and "breakthrough" may sound like the strong forms, yet their meaning is different.

Yanapatikana wapiWhere it is found

Mada za ufanisi husikika Amerika Kaskazini, na pia zimeenea sana Afrika, Amerika ya Kusini na Asia. Wasomi kama Ogbu Kalu na J. Kwabena Asamoah-Gyadu wameandika kuhusu Upentekoste wa Afrika, ikiwemo mada hii. Utafiti wa Pew Forum wa Spirit and Power (2006), uliofanywa katika nchi kumi, uligundua kwamba Wapentekoste wengi katika nchi hizo walikubaliana kwamba Mungu atatoa ufanisi wa kimwili kwa waumini wote wenye imani ya kutosha. Kwa hiyo swali si la kigeni. Wachungaji katika Amerika ya Kusini na Afrika hukutana nalo kila juma.Prosperity themes are heard in North America, and they have also spread widely in Africa, Latin America and Asia. Scholars such as Ogbu Kalu and J. Kwabena Asamoah-Gyadu have written about African Pentecostalism, including this theme. The Pew Forum's Spirit and Power survey (2006), done in ten countries, found that many Pentecostals in those countries agreed that God will grant material prosperity to all believers who have enough faith. So the question is not a foreign one. Pastors in Latin America and Africa meet it every week.

Hoja Kama Wanaoiunga Mkono WanavyoitoaThe Case as Supporters Make It

Mwanafunzi mwenye haki lazima aweze kueleza msimamo kwa ustadi hata wanaoushikilia waseme, "Ndiyo, hivyo ndivyo tunamaanisha." Hii ndiyo hoja kwa maneno yao na kwa Maandiko yao.A fair student must be able to state a position so well that its holders say, "Yes, that is what we mean." Here is the case in their words and with their Scriptures.

Mungu ni mwema na mkarimu. Wanaounga mkono huanza na wema wa Mungu. Yesu alisema, "Mimi nalikuja ili wawe na uzima, kisha wawe nao tele" (Yohana 10:10). Wanasema kwamba Mungu hakuumba umaskini na magonjwa, na kwamba Baba anayewapenda watoto wake anataka kuwabariki. Paulo aliandika, "Naye Mungu wangu atawajazeni ninyi mahitaji yenu yote, kwa kadiri ya utajiri wake katika utukufu, ndani ya Kristo Yesu" (Wafilipi 4:19).God is good and generous. Supporters begin with the goodness of God. Jesus said, "I have come that they may have life, and that they may have it more abundantly" (John 10:10). They say that God did not create poverty and sickness, and that a Father who loves His children wants to bless them. Paul wrote, "And my God shall supply all your need according to His riches in glory by Christ Jesus" (Philippians 4:19).

Mtume Yohana aliombea ufanisi. Wanaelekeza kwenye 3 Yohana 2: "Mpenzi, naomba kwamba katika mambo yote ufanikiwe na uwe uzimani, kama roho yako ifanikiwavyo." Ikiwa mtume aliomba hili kwa rafiki, wanasema, sisi pia tunaweza kuomba na kutarajia.The apostle John prayed for prosperity. They point to 3 John 2: "Beloved, I pray that you may prosper in all things and be in health, even as your soul prospers." If an apostle prayed this for a friend, they say, we may pray and expect it too.

Baraka ya Abrahamu ni yetu. Mungu alimwahidi Abrahamu, "nitakubariki" (Mwanzo 12:2), na Abrahamu alikuwa tajiri. Wagalatia 3:13-14 inasema kwamba Kristo alitukomboa ili baraka ya Abrahamu iwajie Mataifa. Wanaounga mkono husoma baraka hii kama inayojumuisha mema ya kimwili.The blessing of Abraham belongs to us. God promised Abraham, "I will bless you" (Genesis 12:2), and Abraham was a rich man. Galatians 3:13-14 says that Christ redeemed us so that the blessing of Abraham might come on the Gentiles. Supporters read this blessing to include material good.

Kristo alikuwa maskini ili sisi tuwe matajiri. Wananukuu 2 Wakorintho 8:9: "Maana mnajua neema ya Bwana wetu Yesu Kristo, ya kwamba, ingawa ni tajiri, alikuwa maskini kwa ajili yenu, ili ninyi kwa umaskini wake mpate kuwa matajiri."Christ became poor so that we might be rich. They quote 2 Corinthians 8:9: "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich."

Imani na maneno vina nguvu. Yesu alisema kwamba mtu atakayeuambia mlima huu, Ng'oka ukatupwe baharini, wala asione shaka moyoni mwake, bali aamini kwamba yale asemayo yatatukia, yatakuwa kwake (Marko 11:23). Mithali inasema, "Mauti na uzima huwamo katika uwezo wa ulimi" (Mithali 18:21). Wanaounga mkono wanahitimisha kwamba waumini wanapaswa kunena imani na si kunena kushindwa.Faith and words have power. Jesus said, "whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says" (Mark 11:23). Proverbs says, "Death and life are in the power of the tongue" (Proverbs 18:21). Supporters conclude that believers should speak faith and not speak defeat.

Kutoa ni kupanda. Wananukuu Luka 6:38, "Wapeni watu vitu, nanyi mtapewa," na Malaki 3:10, ambapo Mungu anawaalika watu wake walete zaka na kuona kama hatawafungulia "madirisha ya mbinguni." Paulo alisema, "apandaye kwa ukarimu atavuna kwa ukarimu" (2 Wakorintho 9:6). Wanafundisha kwamba kutoa kwa ukarimu hufungua mlango wa riziki ya Mungu.Giving is sowing. They cite Luke 6:38, "Give, and it will be given to you," and Malachi 3:10, where God invites His people to bring the tithes and see whether He will "open for you the windows of heaven." Paul said, "He who sows bountifully will also reap bountifully" (2 Corinthians 9:6). They teach that generous giving opens the door to God's supply.

Umaskini si fadhila. Wanaounga mkono wanasema kwamba kanisa linalosifu umaskini halina habari njema kwa maskini. Wanasema waumini wanapaswa kufanya kazi, kupanga, kuweka akiba na kutarajia Mungu abariki kazi yao.Poverty is not a virtue. Supporters say that a church that glorifies poverty has no good news for the poor. They say that believers should work, plan, save and expect God to bless their work.

Kwa nini ujumbe unavutiaWhy the message appeals

Lazima tuwe wanyofu kuhusu nguvu zake. Unasema na watu wanaoishi na hofu ya njaa, ugonjwa na madeni, na unawaambia kwamba Mungu yuko upande wao. Unatoa tumaini, utu na sababu ya kujaribu. Unamwambia mwanamke maskini katika mji wenye msongamano kwamba maisha yake si kosa. Watafiti wanaosoma makanisa ya Kipentekoste katika ulimwengu wa maskini, kama Miller na Yamamori, wamebaini kwamba kuongoka mara nyingi huleta mabadiliko ya tabia: kunywa pombe kidogo na kamari kidogo, nidhamu zaidi kazini na katika familia. Baadhi ya waumini kweli hupanda kutoka umaskini baada ya kujiunga na kanisa. Ushuhuda wa aina hii ni halisi na husimuliwa kwa furaha. Pale serikali inaposhindwa kuwajali maskini, kanisa linalotoa tumaini linajaza hitaji la kweli.We must be honest about its power. It speaks to people who live with fear of hunger, sickness and debt, and it tells them that God is on their side. It gives hope, dignity and a reason to try. It tells a poor woman in a crowded city that her life is not a mistake. Researchers who study Pentecostal churches in the poor world, such as Miller and Yamamori, have noted that conversion often brings changes in habits: less drinking and gambling, more discipline in work and family. Some believers really do rise out of poverty after joining a church. Testimonies of this kind are real and are told with joy. Where the state fails the poor, a church that promises hope fills a real need.

Ukosoaji Kutoka kwa Mashirika ya Kipentekoste ya AsiliThe Critique from the Classical Pentecostal Bodies

Madhehebu ya Kipentekoste ya asili, ikiwemo Assemblies of God nchini Marekani, yamechapisha karatasi rasmi zinazokosoa aina kali za mafundisho ya ufanisi. Gordon Fee, msomi anayeheshimika wa Agano Jipya wa Kipentekoste, pia aliandika kwa nguvu dhidi ya ujumbe wa afya na utajiri. Ukosoaji si kwamba Mungu habariki kamwe, bali kwamba mafundisho haya yamepotosha Maandiko na kuwadhuru watu. Tunatoa hoja kuu, moja baada ya nyingine.The classical Pentecostal denominations, including the Assemblies of God in the United States, have published official papers that criticize the strong forms of prosperity teaching. Gordon Fee, a respected Pentecostal New Testament scholar, also wrote strongly against the health-and-wealth message. The criticism is not that God never blesses, but that this teaching has bent Scripture and harmed people. We give the main points, one by one.

1. Yanasoma Maandiko nje ya muktadha wake1. It reads the Scriptures out of their setting

Yohana wa Tatu mstari wa 2 ni salamu. Barua za wakati huo mara nyingi zilianza kwa matakwa ya afya njema. Yohana hakuwa akitangaza ahadi ya utajiri kwa kila muumini. Baraka za Agano la Kale katika Kumbukumbu la Torati 28 na Malaki 3 zilitolewa kwa Israeli kama taifa chini ya agano la kale, pamoja na nchi, hekalu na sheria. Hatuwezi kuzitoa na kuziweka juu ya kila Mkristo kama dhamana. Wakorintho wa Pili 8:9 inasema juu ya neema ya Kristo, aliyeacha utukufu wa mbinguni. Katika sura hiyohiyo Paulo anawaomba Wakorintho wawape waumini maskini wa Yerusalemu. "Utajiri" katika mstari huo ni wa kiroho, kwa kuwa kifungu kinahusu ukarimu kwa wenye uhitaji.Third John 2 is a greeting. Letters in that age often opened with a wish for good health. John was not announcing a promise of wealth to every believer. The Old Testament blessings in Deuteronomy 28 and Malachi 3 were given to Israel as a nation under the old covenant, with the land, the temple and the law. We cannot lift them out and place them on every Christian as a guarantee. Second Corinthians 8:9 speaks of the grace of Christ, who gave up heaven's glory. In the same chapter Paul is asking the Corinthians to give to poor believers in Jerusalem. The "riches" in that verse are spiritual, since the passage is about generosity toward the needy.

2. Yanafanya imani kuwa chombo cha kumdhibiti Mungu2. It makes faith a tool to control God

Wapentekoste wanaamini imani. Tunawaombea wagonjwa na kutarajia Mungu atende. Lakini katika umbo kali la mafundisho ya ufanisi, imani inakuwa nguvu inayomfanya Mungu atii maneno yetu. Biblia inafundisha kwamba Mungu ni mkuu na hutoa apendavyo. Yesu aliomba katika Gethsemane, "walakini si mapenzi yangu, bali yako yatendeke" (Luka 22:42). Kuomba "ikiwa ni mapenzi yako" si imani dhaifu. Ni imani ya Yesu.Pentecostals believe in faith. We pray for the sick and expect God to act. But in the strong form of prosperity teaching, faith becomes a force that makes God obey our words. The Bible teaches that God is sovereign and gives as He wills. Jesus prayed in Gethsemane, "not My will, but Yours, be done" (Luke 22:42). To pray "if it is Your will" is not weak faith. It is the faith of Jesus.

3. Hayawezi kueleza mateso ya watu waaminifu3. It cannot explain the suffering of faithful people

Paulo alimwomba Mungu mara tatu aondoe mwiba wake wa mwilini, na Bwana akamjibu, "Neema yangu yakutosha; maana uweza wangu hukamilishwa katika udhaifu" (2 Wakorintho 12:9). Paulo alieleza njaa, baridi na hatari katika utumishi wake (2 Wakorintho 11:23-27). Waebrania 11:35-38 inasema juu ya waumini waaminifu walioteswa, waliozunguka jangwani, na ambao "ulimwengu haukustahili kuwa nao." Yesu mwenyewe hakuwa na pa kulaza kichwa chake (Luka 9:58). Ikiwa utajiri na afya hufuata imani daima, basi Paulo na watakatifu hawa walikosa imani. Hitimisho hilo ni la uongo na la ukatili. Mapokeo yetu yanaamini kwa nguvu katika uponyaji wa kimungu, na tunaufundisha katika Kozi ya 3, lakini hatusemi kwamba kila mgonjwa au maskini ameshindwa katika imani. Rafiki za Ayubu walifanya kosa hilo, na Mungu aliwakemea.Paul asked God three times to remove his thorn in the flesh, and the Lord answered, "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Corinthians 12:9). Paul described hunger, cold and danger in his service (2 Corinthians 11:23-27). Hebrews 11:35-38 speaks of faithful believers who were tortured, who wandered in deserts, and of whom "the world was not worthy." Jesus Himself had no place to lay His head (Luke 9:58). If wealth and health always follow faith, then Paul and these saints lacked faith. That conclusion is false and cruel. Our tradition believes strongly in divine healing, and we teach it in Course 3, but we do not say that every sick or poor person has failed in faith. The friends of Job made that mistake, and God rebuked them.

4. Yanaonya kidogo mno juu ya fedha4. It warns us too little about money

Yesu alisema, "Angalieni, jilindeni na choyo; maana uzima wa mtu haumo katika wingi wa vitu alivyo navyo" (Luka 12:15). Paulo alionya, "shina moja la mabaya yote ni kupenda fedha; ambayo wengine wakiitamani, wamekengeushwa mbali na imani, wakajichoma wenyewe kwa maumivu mengi" (1 Timotheo 6:10). Bwana alikemea kanisa la Laodikia, lililosema kwamba ni tajiri na halihitaji kitu (Ufunuo 3:17). Agano Jipya linatuita kwenye kuridhika, kama katika mstari wetu mkuu, na kutoa. Halituelekezi kufukuzia utajiri.Jesus said, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses" (Luke 12:15). Paul warned, "For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greed, and pierced themselves through with many sorrows" (1 Timothy 6:10). The Lord rebuked the church in Laodicea, which said it was rich and in need of nothing (Revelation 3:17). The New Testament calls us to contentment, as in our key verse, and to give. It does not teach us to chase riches.

5. Yanaigeuza Injili kuelekea sisi wenyewe5. It turns the gospel toward ourselves

Kiini cha Injili ni msalaba, msamaha, kuzaliwa upya na tumaini la kurudi kwa Kristo. Yesu alisema kwamba mtu ye yote anayetaka kumfuata lazima ajikane nafsi yake na kuuchukua msalaba wake (Luka 9:23). Tumaini kuu linapokuwa nyumba kubwa zaidi, ujumbe umehama kutoka kwa Kristo kwenda kwetu sisi wenyewe. Mapokeo yetu daima yamefundisha "Injili Kamili" (Full Gospel) ya Yesu kama Mwokozi, Mtakasaji, Mbatizaji katika Roho, Mponyaji na Mfalme Ajaye (tazama Kozi ya 2, Kipindi cha 3). Mafundisho ya ufanisi huelekea kumwacha Mfalme Ajaye, kwa kuwa yanatumaini ufalme sasa.The center of the gospel is the cross, forgiveness, new birth and the hope of Christ's return. Jesus said that anyone who would follow Him must deny himself and take up his cross (Luke 9:23). When the chief hope is a bigger house, the message has moved from Christ to ourselves. Our tradition has always taught the "Full Gospel" of Jesus as Savior, Sanctifier, Spirit-Baptizer, Healer and Coming King (see Course 2, Unit 3). Prosperity teaching tends to drop the Coming King, for it hopes for the kingdom now.

6. Yanaweza kuwadhuru maskini na kumtajirisha kiongozi6. It can harm the poor and enrich the leader

Familia maskini zimetoa fedha walizozihitaji kwa chakula na ada za shule, kwa sababu waliambiwa kwamba Mungu atazizidisha. Mavuno hayakuja, waliambiwa walikosa imani. Waumini wamejeruhiwa mara mbili, kwanza mfukoni mwao kisha katika dhamiri yao. Simoni mchawi katika Matendo 8:18-23 alifikiri kwamba karama ya Mungu inaweza kununuliwa, na Petro alimkemea vikali. Paulo aliwakumbusha wazee wa Efeso mfano wake mwenyewe: "Sikutamani fedha, wala dhahabu, wala mavazi ya mtu" (Matendo 20:33), na akamnukuu Bwana Yesu, "Ni heri kutoa kuliko kupokea" (Matendo 20:35). Wachungaji wanaoishi kwa anasa wakati kusanyiko ni maskini wanatoa ushuhuda mbaya, na jaribu ni la kweli kwetu sote. Kipindi cha 5 cha kozi hii na Kozi ya 4, Kipindi cha 10 vinashughulikia kinga.Poor families have given money they needed for food and school fees, because they were told that God would multiply it. When no harvest came, they were told that they lacked faith. Believers have been wounded twice, first in their purse and then in their conscience. Simon the sorcerer in Acts 8:18-23 thought that the gift of God could be bought, and Peter rebuked him sharply. Paul reminded the Ephesian elders of his own example: "I have coveted no one's silver or gold or apparel" (Acts 20:33), and he quoted the Lord Jesus, "It is more blessed to give than to receive" (Acts 20:35). Pastors who live in luxury while the congregation is poor give a poor witness, and the temptation is real for all of us. Unit 5 of this course and Course 4, Unit 10 deal with safeguards.

7. Hayalingani na historia yetu wenyewe7. It does not match our own history

Wapentekoste wa kwanza walikuwa maskini kwa kiasi kikubwa. Hawakuona umaskini kuwa ishara ya kutoridhika kwa Mungu. Waliona Roho akiwashukia watumwa na wajakazi, kama Yoeli alivyoahidi. Furaha yao ilikuwa katika Roho, katika ukaribu wa kurudi kwa Kristo, na katika maisha yaliyobadilishwa. Wengi waliacha faraja kwenda uwanja wa misheni. Mashirika ya asili yanasema kwamba ujumbe wa ufanisi ni kuondoka katika urithi huu.The early Pentecostals were mostly poor. They did not see poverty as a sign of God's displeasure. They saw the Spirit fall on servants and maidservants, as Joel promised. Their joy was in the Spirit, in the nearness of Christ's return, and in a changed life. Many gave up comfort for the mission field. The classical bodies say that the prosperity message is a departure from this heritage.

Jibu la Haki kwa Hoja Bora za Wanaounga MkonoA Fair Answer to the Best Points of the Supporters

Hatupaswi kujibu kila dai kwa "hapana" ya moja kwa moja. Mambo matatu katika ujumbe wa wanaounga mkono ni ya kweli, na mchungaji mwenye hekima atasema hivyo.We should not answer every claim with a flat "no." Three things in the supporters' message are true, and a wise pastor will say so.

Kwanza, Mungu ni mwema na hutoa. Yesu alitufundisha tusiwe na wasiwasi, kwa sababu Baba yetu anajua mahitaji yetu (Mathayo 6:31-33). Waumini wanaweza kuomba riziki ya kila siku na kumtegemea kwa ajili yake.First, God is good and provides. Jesus taught us not to be anxious, because our Father knows our needs (Matthew 6:31-33). Believers may ask for daily bread and trust Him for it.

Pili, ukarimu umeamriwa na kubarikiwa. Paulo aliandika, "Mungu ampenda yeye atoaye kwa moyo wa ukunjufu" (2 Wakorintho 9:7). Tunatoa kwa sababu ya neema na upendo. Hatutoi kama uwekezaji wa kulazimisha malipo. Zawadi kwa Bwana huleta baraka, lakini baraka ni ya Mungu kuchagua na inaweza kuwa furaha, amani, riziki au ushirika katika kazi.Second, generosity is commanded and blessed. Paul wrote, "God loves a cheerful giver" (2 Corinthians 9:7). We give because of grace and love. We do not give as an investment to force a return. A gift to the Lord brings a blessing, but the blessing is God's to choose and may be joy, peace, provision or a share in the work.

Tatu, umaskini si fadhila, na tunapaswa kufanya kazi kuwasaidia maskini, kama Kipindi cha 7 kinavyoonyesha. Utajiri pia si dhambi, na waumini wengi wacha Mungu wamekuwa matajiri na kutumia utajiri wao vizuri. Kinachohukumiwa na Maandiko ni kutegemea mali, au kuipenda.Third, poverty is not a virtue, and we should work to help the poor, as Unit 7 shows. Wealth is not a sin either, and many godly believers have been rich and used their wealth well. What Scripture condemns is trusting in riches, or loving them.

Matumizi ya KichungajiPastoral Application

Mama kijana katika kanisa lako anafanya kazi katika kibanda sokoni. Mumewe hana kazi. Mhubiri mgeni aliliambia kusanyiko Jumapili iliyopita kwamba mtu yeyote anayetoa sadaka kubwa "kama mbegu" ataona muujiza ndani ya siku thelathini. Alitoa fedha alizokuwa ameweka akiba kwa ajili ya kodi. Wiki tatu baadaye hakuna kilichobadilika, na anakuja kwako akilia, akiamini kwamba imani yake imeshindwa.A young mother in your church works in a market stall. Her husband is out of work. A visiting preacher told the congregation last Sunday that anyone who gives a large offering "as a seed" will see a miracle in thirty days. She gave the money she had saved for rent. Three weeks later nothing has changed, and she comes to you in tears, believing that her faith has failed.

Mchungaji mwenye hekima kwanza anasikiliza na hamkemei. Anamwambia kwamba Mungu hajamwacha na kwamba imani yake si sababu ya matatizo yake. Pili, anafungua Maandiko pamoja naye. Anasoma Wafilipi 4:19 na Mathayo 6:31-33 kuhusu utunzaji wa Mungu, na 2 Wakorintho 9:7 kuhusu kutoa kwa furaha, ambako hakuwezi kulazimishwa kutoka kwa maskini kwa ahadi. Tatu, anatenda: kanisa linasaidia kodi kutoka katika mfuko wake wa msaada, na anamsaidia kumtafutia mumewe kazi. Nne, anaongea kwa faragha na kwa upole na mhubiri mgeni au na bodi ya kanisa kuhusu jinsi sadaka zinavyofundishwa. Anafanya haya yote kwa heshima, kwa kuwa mhubiri anaweza kuwa mnyofu.A wise pastor first listens and does not scold her. He tells her that God has not abandoned her and that her faith is not the cause of her hardship. Second, he opens Scripture with her. He reads Philippians 4:19 and Matthew 6:31-33 about God's care, and 2 Corinthians 9:7 about cheerful giving, which cannot be forced from the poor by promises. Third, he acts: the church helps with the rent from its benevolence fund, and he helps her look for work for her husband. Fourth, he speaks privately and gently with the visiting preacher or with the church board about how offerings are taught. He does all this with respect, since the preacher may be sincere.

MuhtasariSummary

Mafundisho ya ufanisi yanajumuisha Neno la Imani, kutoa kwa mbegu ya imani, mafundisho ya mafanikio na aina laini za lugha ya "baraka." Husikika Afrika, Amerika ya Kusini na Asia pamoja na Amerika Kaskazini. Wanaoyaunga mkono wanasema kwamba Mungu ni mwema, kwamba 3 Yohana 2 na baraka ya Abrahamu zinaahidi ufanisi, kwamba imani na maneno vina nguvu, na kwamba kutoa ni kupanda. Yanavutia maskini kwa sababu yanatoa tumaini na utu. Mashirika ya Kipentekoste ya asili yanajibu kwamba yanasoma Maandiko nje ya muktadha, yanachukulia imani kama njia ya kumdhibiti Mungu, hayawezi kueleza mateso ya waumini waaminifu kama Paulo, yanaonya kidogo mno juu ya kupenda fedha, yanaondoa umakini kutoka kwa Kristo kwenda kwetu sisi wenyewe, yanawadhuru maskini na kuwatajirisha viongozi, na yanaondoka katika historia yetu wenyewe. Tunadumisha kilicho kweli: Mungu hutoa, ukarimu ni furaha, na umaskini si fadhila. Tunafundisha kuridhika pamoja na utauwa na tunawajali maskini.Prosperity teaching includes Word of Faith, seed-faith giving, success teaching and milder forms of "blessing" language. It is heard in Africa, Latin America and Asia as well as North America. Its supporters say that God is good, that 3 John 2 and the blessing of Abraham promise prosperity, that faith and words have power, and that giving is sowing. It appeals to the poor because it offers hope and dignity. The classical Pentecostal bodies answer that it reads Scripture out of context, treats faith as a means of controlling God, cannot explain the sufferings of faithful believers such as Paul, warns too little about the love of money, moves attention from Christ to ourselves, harms the poor and enriches leaders, and departs from our own history. We keep what is true: God provides, generosity is a joy, and poverty is no virtue. We teach contentment with godliness and we care for the poor.

Usomaji ZaidiFurther Reading

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

• Ogbu U. Kalu, African Pentecostalism (2008) (Upentekoste wa Afrika).• Ogbu U. Kalu, African Pentecostalism (2008).

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

• Pew Forum on Religion and Public Life, Spirit and Power (2006) (Roho na Nguvu).• Pew Forum on Religion and Public Life, Spirit and Power (2006).

• Gordon D. Fee, God's Empowering Presence (1994) (Uwepo wa Mungu Unaowezesha), kwa ufafanuzi wa Kipentekoste wa Roho katika Paulo.• Gordon D. Fee, God's Empowering Presence (1994), for Pentecostal exegesis of the Spirit in Paul.

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