Uongozi wa Kichungaji na Misheni ya Ulimwengu ya Kipentekoste — Sehemu ya 9: Kupanda Makanisa na Harakati za Kufanya WanafunziPentecostal Pastoral Leadership and Global Missions — Unit 9: Church Planting and Discipleship Movements

Mstari MkuuKey Verse

"Na mambo yale uliyoyasikia kwangu mbele ya mashahidi wengi, mambo yayo hayo uwakabidhi watu waaminifu watakaoweza kuwafundisha na wengine." (2 Timotheo 2:2, SUV)"And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also." (2 Timothy 2:2, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kielelezo cha Agano Jipya cha kupanda na kuimarisha makanisa, kwa kutumia Matendo 13-14 na Tito 1:5.1. Describe the New Testament pattern of planting and strengthening churches, using Acts 13-14 and Titus 1:5.

2. Kueleza kwa nini makanisa ya Kipentekoste huongezeka mara nyingi kupitia waumini wa kawaida, na kutaja udhaifu mbili unaokuja pamoja na hilo.2. Explain why Pentecostal churches multiply so often through ordinary believers, and name two weaknesses that come with this.

3. Kueleza mifano ya kawaida ya kupanda makanisa, ikiwemo kupanda kwa kanisa mama, vikundi vya seli na vya nyumbani, na harakati za kupanda makanisa, na kueleza kwa haki sifa na ukosoaji wa kila mmoja.3. Describe common planting models, including mother-church planting, cell and house groups, and church planting movements, and state fairly the praise and the criticism of each.

4. Kueleza kufanya wanafunzi kunamaanisha nini katika Agizo Kuu na kuorodhesha hatua za njia ya afya ya ufuasi.4. Explain what discipleship means in the Great Commission and list the stages of a healthy discipleship path.

5. Kueleza jinsi mchungaji anavyoweza kupanda kusanyiko jipya na kuwainua viongozi wenye sifa bila kuharakisha wala kudhibiti.5. Describe how a pastor can plant a new congregation and raise qualified leaders without hurrying or controlling.

Sauti ya Kozi HiiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya asili, kwa ajili ya wachungaji wanaotaka makanisa yao yaongezeke. Tunashikilia kwamba Biblia ni Neno la Mungu lililopuliziwa, kwamba Roho huwawezesha waumini wote kwa ushuhuda, na kwamba kanisa lazima lijengwe juu ya mafundisho mazuri. Mbinu mpya zinajadiliwa katika ulimwengu wa misheni, na baadhi yake husifiwa kwa nguvu na kukosolewa kwa nguvu. Tunaeleza pande zote mbili kwa haki na kujaribu kila mbinu kwa Maandiko. Tunaepuka madai kuhusu idadi ambayo hatuwezi kuyakagua.This unit is written from inside the classical Pentecostal tradition, for pastors who want their churches to multiply. We hold that the Bible is the inspired Word of God, that the Spirit empowers every believer for witness, and that the church must be built on sound doctrine. Newer methods are discussed in the world of missions, and some of them are strongly praised and strongly criticized. We state both sides fairly and test every method by Scripture. We avoid claims about numbers that we cannot check.

Agano Jipya Linafundisha Nini Kuhusu Kupanda Makanisa?What Does the New Testament Teach about Planting Churches?

Kanisa si jengo tu wala mkutano. Ni jumuiya ya waumini wanaokusanyika kuzunguka Neno, ubatizo, Meza ya Bwana, maombi na utunzaji wa pamoja, chini ya viongozi wenye sifa. Kupanda kanisa kunamaanisha kuanzisha jumuiya kama hiyo mahali ambapo hakuna.A church is not only a building or a meeting. It is a community of believers who gather around the Word, baptism, the Lord's Supper, prayer and mutual care, under qualified leaders. Planting a church means starting such a community where none exists.

Kitabu cha Matendo kinaonyesha jinsi hili lilivyotokea. Katika Matendo 13 kanisa la Antiokia lilifunga na kuomba, na Roho Mtakatifu akasema, "Nitengeni sasa Barnaba na Sauli kwa kazi ile niliyowaitia." Kanisa likawatuma. Walihubiri katika masinagogi na mahali pa wazi, na wengi wakaamini. Katika Matendo 14 walirudi kupitia miji ileile, "wakiziimarisha nafsi za wanafunzi, na kuwafariji wakae katika imani," na "walipokwisha kuwawekea wazee katika kila kanisa, na kuomba kwa kufunga, wakawaweka katika mikono ya Bwana, ambaye wamemwamini" (Matendo 14:22-23). Kwa hiyo kielelezo kina sehemu kadhaa: kanisa linalotuma, maombi yanayoongozwa na Roho, kuhubiri Injili, kukusanya waumini, ziara za kurudi kuwaimarisha, na kuweka wazee kwa maombi na kufunga. Paulo baadaye alimwambia Tito "upate kuyatengeneza yaliyopungua, na kuweka wazee katika kila mji, kama mimi nilivyokuagiza" (Tito 1:5).The book of Acts shows how this happened. In Acts 13 the church at Antioch fasted and prayed, and the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them." The church sent them out. They preached in synagogues and public places, and many believed. In Acts 14 they went back through the same cities, "strengthening the souls of the disciples, exhorting them to continue in the faith," and "when they had appointed elders in every church, and had prayed with fasting, they commended them to the Lord in whom they had believed" (Acts 14:22-23). So the pattern has several parts: a sending church, Spirit-led prayer, gospel preaching, the gathering of believers, return visits to strengthen them, and the appointment of elders with prayer and fasting. Paul later told Titus to "set in order the things that are lacking, and appoint elders in every city as I commanded you" (Titus 1:5).

Paulo pia alifundisha na kuwafunza wengine. Huko Efeso alifundisha kila siku katika shule ya Tirano kwa miaka miwili, "hata watu wote waliokaa Asia wakalisikia neno la Bwana Yesu" (Matendo 19:10). Injili iliufikia mkoa unaozunguka, na inawezekana kwamba makanisa mengi ya mkoa huo yalitokana na kazi ya wale waliofundishwa Efeso. Barua za Paulo zinataja wafanyakazi wenzake wengi, wanaume na wanawake, kama Timotheo, Tito, Prisila na Akila. Makanisa pia yalikutana majumbani (Warumi 16:5; 1 Wakorintho 16:19; Wakolosai 4:15). Mstari wetu mkuu unaeleza vizazi vinne: Paulo, Timotheo, "watu waaminifu," na "wengine." Kuongezeka kulikuwa mpango tangu mwanzo.Paul also taught and trained others. At Ephesus he taught daily in the school of Tyrannus for two years, "so that all who dwelt in Asia heard the word of the Lord Jesus" (Acts 19:10). The gospel reached the surrounding region, and it is likely that many of the churches of that region came from the work of those who had been taught in Ephesus. Paul's letters name many co-workers, including men and women, such as Timothy, Titus, Priscilla and Aquila. Churches also met in homes (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15). Our key verse describes four generations: Paul, Timothy, "faithful men," and "others also." Multiplication was the plan from the beginning.

Kwa Nini Makanisa ya Kipentekoste HuongezekaWhy Pentecostal Churches Multiply

Makanisa ya Kipentekoste yanajulikana kwa ukuaji, na sababu si za fumbo. Muumini aliyebatizwa katika Roho Mtakatifu hufundishwa kutarajia nguvu kwa ajili ya ushuhuda (Matendo 1:8). Washiriki wa kawaida, si wachungaji tu, wanatarajiwa kuwaombea wagonjwa, kutoa ushuhuda na kushiriki Injili. Petro alimnukuu Yoeli, akisema kwamba wana na binti, vijana na wazee, watumwa na wajakazi watatoa unabii (Matendo 2:17-18). Mtazamo huu mpana wa nani anaweza kutumikia ni nguvu kubwa. Mkulima, muuzaji sokoni au mwanafunzi anaweza kuanzisha mkutano wa maombi nyumbani, na Mungu anaweza kuubariki.Pentecostal churches are well known for growth, and the reasons are not mysterious. A believer who has been baptized in the Holy Spirit is taught to expect power for witness (Acts 1:8). Ordinary members, not only pastors, are expected to pray for the sick, give testimony and share the gospel. Peter quoted Joel, saying that sons and daughters, young men and old, servants and maidservants would prophesy (Acts 2:17-18). This broad view of who may serve is a great strength. A farmer, a market seller or a student may begin a prayer meeting in a home, and God may bless it.

Uponyaji na maombi ya ukombozi pia hufungua milango. Huko Samaria, "Makutano wakamsikiliza Filipo kwa nia moja, waliposikia na kuziona zile ishara alizozifanya" (Matendo 8:6). Makusanyiko mengi ya Kipentekoste yalianza kwa sababu mtu aliponywa au aliachiliwa kutoka hofu, na majirani wakaja kuona.Healing and prayer for deliverance also open doors. In Samaria, "the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did" (Acts 8:6). Many Pentecostal congregations began because someone was healed or freed from fear, and neighbors came to see.

Watafiti wanaosoma vuguvugu hili Afrika, Amerika ya Kusini na Asia wameona mtindo huu wa walei. Waumini wanaohamia mji mwingine kwa kazi au masomo mara nyingi huanza kikundi kidogo cha maombi, na kwa wakati kinakuwa kusanyiko. Katika sehemu nyingi, kupanda kulifanywa si na wamisionari bali na waumini wa kawaida.Researchers who study the movement in Africa, Latin America and Asia have noticed this lay pattern. Believers who move to another town for work or study often begin a small group for prayer, and in time it becomes a congregation. In many places, the planting was done not by missionaries but by ordinary believers.

Udhaifu mbili wa kweliTwo honest weaknesses

Tunapaswa kusema wazi kwamba kuongezeka huku kwa haraka kuna gharama.We should say plainly that this fast multiplication has costs.

Mgawanyiko. Baadhi ya makanisa mapya huanza si kutokana na uinjilisti bali kutokana na ugomvi. Kiongozi huondoka kwa sababu ya mzozo au kwa sababu anataka kuwa msimamizi, na kuchukua sehemu ya kusanyiko pamoja naye. Matokeo yanaweza kuwa kusanyiko jipya, lakini si faida kwa ufalme. Wasomi wameona mtindo huu katika kanda kadhaa. Ushauri wa Paulo ulikuwa "mkijitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani" (Waefeso 4:3; tazama Kipindi cha 10 juu ya umoja).Division. Some new churches begin not from evangelism but from a quarrel. A leader leaves because of a dispute or because he wants to be in charge, and takes part of the congregation with him. The result may be a new congregation, but it is not a gain for the kingdom. Scholars have noted this pattern in several regions. Paul's counsel was "endeavoring to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3; see Unit 10 on unity).

Mafundisho membamba. Pale viongozi wanafanywa haraka na wana mafunzo kidogo, kosa linaweza kuenea. Paulo alionya kwamba mwangalizi asiwe "mtu aliyeingia katika imani juzi, asije akajivuna, akaanguka katika hukumu ya Ibilisi" (1 Timotheo 3:6), na akamwambia Timotheo, "Usimwekee mtu mikono kwa haraka" (1 Timotheo 5:22). Ukuaji wa idadi si sawa na ukuaji wa kina.Thin teaching. Where leaders are made quickly and have little training, error can spread. Paul warned that an overseer should not be "a novice, lest being puffed up with pride he fall into the same condemnation as the devil" (1 Timothy 3:6), and he told Timothy, "Do not lay hands on anyone hastily" (1 Timothy 5:22). Growth in numbers is not the same as growth in depth.

Mifano ya Kawaida ya KupandaCommon Planting Models

Njia zifuatazo hutumiwa katika makanisa ya Kipentekoste na mengine. Kila moja imesifiwa na kila moja imekosolewa.The following methods are used in Pentecostal and other churches. Each has been praised and each has been criticized.

Kupanda kwa kanisa mamaMother-church planting

Kanisa imara la mahali huchagua kiongozi au timu, huwatuma kwenye eneo jipya na kuwasaidia kwa muda. Hii inakaribia Antiokia katika Matendo 13. Nguvu yake ni kutuma wazi, maombi na uwajibikaji. Udhaifu wake ni kwamba inaweza kuwa ya polepole na ya gharama, na kanisa mama linaweza kubaki na udhibiti mwingi. Kipindi cha 3 juu ya kanuni za asilia kilifundisha kwamba kanisa jipya linapaswa kuwa linalojitawala, linalojitegemea kifedha na linalojieneza. Kwa hiyo kanisa mama linapaswa kupanga tangu mwanzo kulitoa kanisa jipya liende.A strong local church chooses a leader or a team, sends them to a new area and supports them for a time. This is close to Antioch in Acts 13. Its strength is clear sending, prayer and accountability. Its weakness is that it can be slow and costly, and the mother church may keep too much control. Unit 3 on indigenous principles taught that a new church should become self-governing, self-supporting and self-extending. The mother church should therefore plan from the beginning to release the new church.

Vikundi vya seli na vya nyumbaniCell groups and house groups

Katika mfano huu kanisa hugawanyika katika vikundi vidogo vinavyokutana majumbani wakati wa juma kwa maombi, kujifunza Biblia na utunzaji. Vikundi hukua, hugawanyika, na vinaweza kuwa makusanyiko. Yoido Full Gospel Church huko Seoul, linaloongozwa na Mchungaji David Yonggi Cho, lilijulikana kwa mfumo wake wa vikundi vya seli za nyumbani. Mfano huu umeenea kwa makanisa mengine mengi. Wanaouunga mkono huuthamini kwa sababu unalingana na makanisa ya nyumbani ya Agano Jipya, unashirikisha washiriki wa kawaida na hutoa utunzaji wa karibu.In this model a church divides into small groups that meet in homes during the week for prayer, Bible study and care. The groups grow, divide, and may become congregations. The Yoido Full Gospel Church in Seoul, led by Pastor David Yonggi Cho, became well known for a home cell group system. The model has spread to many other churches. Supporters value it because it matches the New Testament house churches, involves ordinary members, and offers close care.

Wakosoaji wanauliza kama seli zinashikilia mafundisho ya kanisa zima, kama viongozi wamefunzwa vizuri, na kama mfumo unaweza kuwa njia ya kudhibiti. Njia nyingine inayojulikana, iliyojengwa juu ya vikundi vya kumi na wawili na kuendelezwa Bogotá, Kolombia, hutumia kuchaguliwa kwa wale kumi na wawili na Yesu kama kielelezo. Wanaoiunga mkono wanasema inaongeza viongozi. Wakosoaji hujibu kwamba Agano Jipya haliamuru muundo huu, na kwamba mnyororo wa amri unaweza kuweka madaraka mengi mikononi mwa viongozi wachache. Mchungaji wa Kipentekoste anapaswa kupima mbinu hizi kwa Maandiko, kuweka mafundisho mazuri katikati, na kutoruhusu mbinu yoyote kuchukua nafasi ya Neno na Roho.Critics ask whether cells hold the doctrine of the whole church, whether leaders are well trained, and whether the system can become a means of control. Another well-known method, built on groups of twelve and developed in Bogotá, Colombia, uses Jesus' choosing of the twelve as its pattern. Supporters say it multiplies leaders. Critics reply that the New Testament does not command this structure, and that a chain of command can place too much power in the hands of a few leaders. A Pentecostal pastor should weigh these methods by Scripture, keep sound doctrine at the center, and not let any method replace the Word and the Spirit.

Harakati za kupanda makanisa (church planting movements)Church planting movements

Katika miongo ya hivi karibuni, wafanyakazi wa misheni wameeleza kile wanachokiita harakati za kupanda makanisa au harakati za kufanya wanafunzi. Hizi ni juhudi ambamo waumini wapya huanza haraka vikundi vidogo majumbani, husoma Maandiko pamoja, hutii wanachojifunza na hushiriki ujumbe na familia na marafiki zao wenyewe, hivyo vikundi huongezeka katika kanda nzima. Wanaounga mkono huripoti ukuaji wa haraka katika nchi fulani, na husifu urahisi, matumizi ya waumini wa kawaida na umakini juu ya kulitii Neno. Wapentekoste huenda wakajisikia nyumbani na bidii kama hiyo.In recent decades, mission workers have described what they call church planting movements or disciple-making movements. These are efforts in which new believers quickly begin small groups in homes, study Scripture together, obey what they learn and share the message with their own families and friends, so that groups multiply across a region. Supporters report rapid growth in some countries, and they praise the simplicity, the use of ordinary believers and the focus on obeying the Word. Pentecostals are likely to feel at home with such zeal.

Ukosoaji unapaswa kusikilizwa. Kwanza, ripoti za idadi ni ngumu kukagua, na kama somo la Kozi ya 1, Kipindi cha 1 lilivyofundisha, takwimu hutegemea ufafanuzi na matumaini ya wanaoripoti. Pili, muundo rahisi sana unaweza kuviacha vikundi vipya bila viongozi waliofunzwa au mafundisho ya kina. Tatu, kasi inaweza kupingana na onyo la Paulo dhidi ya kuweka watu kwa haraka. Nne, baadhi ya vikundi vinaweza kubaki vimetengwa na kanisa pana na historia yake. Jibu la busara la Kipentekoste ni kukaribisha lililo jema, kama urahisi, huduma ya walei na utii, huku tukisisitiza mambo manne: mafundisho mazuri, viongozi wenye sifa walioteuliwa kwa maombi, uwajibikaji kwa makanisa mengine, na mafundisho kuhusu ubatizo wa Roho Mtakatifu na karama. Tunapaswa kuhukumu harakati kama hizo kwa matunda yake kwa muda na si kwa ripoti zake.The criticism should be heard. First, reports of numbers are hard to check, and as the lesson in Course 1, Unit 1 taught, statistics depend on definitions and on the hopes of those who report them. Second, a very simple structure may leave new groups without trained leaders or deep teaching. Third, speed may conflict with Paul's warning against hasty appointments. Fourth, some groups may remain disconnected from the wider church and from its history. A sensible Pentecostal answer is to welcome what is good, such as simplicity, lay leadership and obedience, while insisting on four things: sound doctrine, qualified leaders appointed with prayer, accountability to other churches, and teaching about the Holy Spirit's baptism and gifts. We should judge such movements by their fruit over time and not by their reports.

Ufuasi: Agizo Kuu Linadai NiniDiscipleship: What the Commission Requires

Agizo Kuu linasema, "Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba na Mwana na Roho Mtakatifu; mkiwafundisha kuyashika yote niliyowaamuru ninyi" (Mathayo 28:19-20). Amri ni kufanya wanafunzi, ambayo ni zaidi ya kukusanya maamuzi. Mwanafunzi ni mtu anayemfuata Kristo, anajifunza kutoka kwake na kumtii.The Great Commission says, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you" (Matthew 28:19-20). The command is to make disciples, which is more than to gather decisions. A disciple is one who follows Christ, learns from Him and obeys Him.

Baada ya Pentekoste, waumini wa kwanza "walidumu katika mafundisho ya mitume, na katika ushirika, na katika kumega mkate, na katika kusali" (Matendo 2:42). Kutokana na hili tunaweza kueleza njia yenye afya, ambayo kila kanisa linaweza kuirekebisha.After Pentecost, the first believers "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers" (Acts 2:42). From this we can describe a healthy path, which each church may adapt.

1. Uinjilisti na toba. Muumini mpya husikia Injili, hutubu na kuamini.1. Evangelism and repentance. The new believer hears the gospel, repents and believes.

2. Ufuatiliaji na kukaribishwa. Mtu anamtembelea, anaomba pamoja na muumini mpya na kumleta kwenye ushirika.2. Follow-up and welcome. Someone visits, prays with the new believer and brings him or her to the fellowship.

3. Ubatizo wa maji na mafundisho. Muumini anabatizwa na kufundishwa kweli za msingi za imani (tazama Kozi ya 4, Kipindi cha 7 juu ya maagizo ya kanisa).3. Water baptism and teaching. The believer is baptized and taught the basic truths of the faith (see Course 4, Unit 7 on the ordinances).

4. Kutafuta Roho. Muumini anafundishwa kuhusu ubatizo wa Roho na kutiwa moyo kuutafuta, kama katika Matendo 8 na Matendo 19 (Kozi ya 2, Vipindi vya 4 na 5).4. Seeking the Spirit. The believer is taught about Spirit baptism and encouraged to seek it, as in Acts 8 and Acts 19 (Course 2, Units 4 and 5).

5. Kukua katika Neno, maombi na tabia. Kusoma Biblia mara kwa mara, maombi, maisha matakatifu na tunda la Roho.5. Growth in the Word, prayer and character. Regular Bible reading, prayer, holy living and the fruit of the Spirit.

6. Kutumikia na karama. Waumini hupata nafasi yao katika utumishi, kwa mwongozo katika matumizi ya karama (Kozi ya 3).6. Serving and gifts. Believers find their place in service, with guidance in the use of gifts (Course 3).

7. Kuwafundisha wengine. Muumini aliyekomaa humsaidia mtu mwingine, kama mstari wetu mkuu unavyotaka.7. Teaching others. The mature believer helps someone else, as our key verse requires.

Njia hii inapaswa kurekebishwa kwa watu wasiojua kusoma, wanaofanya kazi saa nyingi, au wanaoishi mbali na kanisa. Hadithi, nyimbo, vifungu vya kukariri na majadiliano katika vikundi vidogo hufaa vizuri. Kozi zilizoandikwa na masomo ya mbali yanaweza kuwasaidia wachungaji wasioweza kuhudhuria shule. Mafunzo kwa viongozi hayapaswi kusubiri hadi baada ya kuanza kuongoza; yanapaswa kuwa mwandani thabiti wa kazi yao.This path should be adjusted for people who cannot read, who work long hours, or who live far from a church. Stories, songs, memorized passages and discussion in small groups serve well. Written courses and distance study can serve pastors who cannot attend a school. Training for leaders should not wait until after they have begun to lead; it should be a steady companion of their work.

Sifa na Utunzaji wa ViongoziQualifications and Care for Leaders

Wazee na waangalizi lazima watimize viwango vya 1 Timotheo 3 na Tito 1: waaminifu katika ndoa, wenye kujizuia, wakarimu kwa wageni, wanaoweza kufundisha, wasiotamani fedha na wenye sifa njema kwa watu wa nje. Sifa hizi hujaribiwa kwa muda. Kanisa jipya linaweza kulazimika kuanza na viongozi walio wachanga katika imani, lakini lengo ni kuinua viongozi wanaotimiza viwango hivyo na si kulitolea udhuru kiwango.Elders and overseers must meet the standards of 1 Timothy 3 and Titus 1: faithful in marriage, self-controlled, hospitable, able to teach, not greedy for money and well thought of by outsiders. These qualities are tested over time. A new church may have to begin with leaders who are young in the faith, but the aim is to raise leaders who meet these standards and not to excuse the standard.

Mchungaji anayepanda anapaswa pia kulilinda kanisa dhidi ya udhaifu wake mwenyewe. Anapaswa kutunza hesabu wazi, kushiriki uongozi, kukaribisha ushauri kutoka kwa wachungaji wengine, na kufuata kinga kwa watoto na walio hatarini (tazama Kozi ya 4, Kipindi cha 10 na Kipindi cha 5 cha kozi hii). Wanaume na wanawake wote wameshiriki katika kupanda na kuongoza vikundi, na makanisa ya Kipentekoste yana maoni tofauti kuhusu nafasi za wanawake katika ofisi (tazama Kozi ya 4, Kipindi cha 8). Mchungaji anapaswa pia kujali uhusiano na makanisa ya zamani katika eneo hilo. Kuanzisha kusanyiko jipya kwa kuvuta washiriki kutoka kanisa jirani si kupanda. Ni ugomvi na sehemu nyingine ya mwili.A planting pastor should also protect the church from his own weaknesses. He should keep clear accounts, share leadership, welcome counsel from other pastors, and follow the safeguards for children and vulnerable people (see Course 4, Unit 10 and Unit 5 of this course). Men and women have both taken part in planting and leading groups, and Pentecostal churches have different views about the roles of women in office (see Course 4, Unit 8). A pastor should also care for relations with older churches in the area. To start a new congregation by drawing members out of a neighboring church is not planting. It is a quarrel with another part of the body.

Matumizi ya KichungajiPastoral Application

Mchungaji Daniel analiongoza kanisa la washiriki wapatao 120. Familia tatu zimehamia mji mkubwa zaidi, kilomita arobaini kutoka hapo, ambapo hakuna kanisa la Kipentekoste. Wanauliza kama wanaweza kuanza mkutano wa maombi nyumbani, na kama kanisa litawasaidia.Pastor Daniel leads a church of about 120 members. Three families have moved forty kilometers away to a larger town, where there is no Pentecostal church. They ask whether they may begin a prayer meeting in a home, and whether the church will help.

Daniel hakatai wala hawaachi waende peke yao. Kwanza, anaomba na wazee wake na kutoa shukrani, kama Antiokia ilivyofanya. Pili, anawaomba familia washiriki Injili na majirani, wawaombee wagonjwa na wakutane kila juma kwa kusoma Biblia. Tatu, anawatembelea kila baada ya majuma machache na kuleta mzee aliyefunzwa, kama Paulo alivyorudi kuyaimarisha makanisa mapya. Nne, anauliza ni waumini gani wapya wanaokua, na anaanza kuwafunza, akitumia 2 Timotheo 2:2 kama mwongozo wake. Tano, kanisa mama linatoa msaada mdogo, kwa makubaliano kwamba kikundi kitajitegemea baada ya muda. Sita, anakubaliana na familia kusema vizuri juu ya makanisa mengine katika mji na kutowavuta washiriki kutoka kwao. Baada ya mwaka mmoja, kikundi kikiwa na idadi ya waumini waliobatizwa, kiini cha waaminifu na kiongozi anayetimiza viwango vya Kibiblia, wazee wanaomba, kwa kufunga, na kumweka yeye kuwa mchungaji wa kusanyiko jipya. Kanisa mama kisha linalitoa kama kanisa kamili.Daniel does not either refuse or let them go alone. First, he prays with his elders and gives thanks, as Antioch did. Second, he asks the families to share the gospel with neighbors, to pray for the sick and to meet weekly for Bible reading. Third, he visits them every few weeks and brings a trained elder, as Paul returned to strengthen the new churches. Fourth, he asks which of the new believers are growing, and begins to train them, using 2 Timothy 2:2 as his guide. Fifth, the mother church gives modest help, with the understanding that the group will in time support itself. Sixth, he agrees with the families to speak well of other churches in the town and not to recruit from them. After a year, when the group has a number of baptized believers, a faithful core and a leader who meets the biblical standards, the elders pray, with fasting, and appoint him or her as the shepherd of the new congregation. The mother church then releases it as a church in its own right.

MuhtasariSummary

Kielelezo cha Agano Jipya ni kwamba kanisa linalotuma huomba, hutuma wafanyakazi, huhubiri Injili, hukusanya waumini, hurudi kuwaimarisha, na kuweka wazee kwa maombi na kufunga. Paulo aliwafunza wengine, na mstari wetu mkuu unaeleza vizazi vinne vya kufundisha. Makanisa ya Kipentekoste huongezeka kwa sababu waumini wa kawaida, waliojazwa Roho, hushuhudia, huwaombea wagonjwa na kuanzisha vikundi. Udhaifu wa kweli ni pamoja na mgawanyiko na mafundisho membamba. Mifano ni pamoja na kupanda kwa kanisa mama, vikundi vya seli na vya nyumbani, na harakati za kupanda makanisa, kila moja ikiwa na nguvu za kweli na ukosoaji wa kweli. Tunakaribisha urahisi, huduma ya walei na utii, na tunasisitiza mafundisho mazuri, viongozi wenye sifa na uwajibikaji. Kufanya wanafunzi kunamaanisha kufundisha yote aliyoamuru Kristo, na njia yenye afya inaanza kwa toba kupitia ubatizo, mafundisho, ubatizo wa Roho na utumishi, hadi kuwafundisha wengine. Mchungaji mwenye hekima hupanda kwa subira, huwafunza viongozi na hulitoa kanisa jipya liende.The New Testament pattern is that a sending church prays, sends workers, preaches the gospel, gathers believers, returns to strengthen them and appoints elders with prayer and fasting. Paul trained others, and our key verse describes four generations of teaching. Pentecostal churches multiply because ordinary believers, filled with the Spirit, witness, pray for the sick and begin groups. Honest weaknesses include division and thin teaching. Models include mother-church planting, cell and house groups, and church planting movements, each with real strengths and real criticisms. We welcome simplicity, lay service and obedience, and insist on sound doctrine, qualified leaders and accountability. Discipleship means teaching all that Christ commanded, and a healthy path moves from repentance through baptism, teaching, Spirit baptism and service, to teaching others. A wise pastor plants patiently, trains leaders, and releases the new church.

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).

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

• 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).

• Melvin L. Hodges, The Indigenous Church (1953) (Kanisa Asilia), kielelezo cha kupanda makanisa yanayojitawala, kujitegemea na kujieneza.• Melvin L. Hodges, The Indigenous Church (1953), the model for planting churches that govern, support and extend themselves.

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