📖 Mpango wa Huduma ya Mashemasi kwa Familia — Sehemu ya 3: Maendeleo ya Kihistoria katika Maisha ya Wabaptisti wa Kusini📖 Deacon Family Ministry Plan — Unit 3: Historical Development in Southern Baptist Life

Katika sehemu mbili za kwanza tulijifunza shemasi ni nini na lazima awe mtu wa namna gani. Jibu lilikuwa lile lile katika zote mbili: huduma hii ni utumishi. Lakini kama ungeyatembelea makanisa ya ulimwengu, ungekuta neno lile moja “shemasi” likiunganishwa na huduma zinazoonekana tofauti sana kati yake — wengine wakiwa makasisi waliowekwa wakfu, wengine watumishi walei, wengine bodi ya wasimamizi, wengine msaidizi wa kimya wa maskini. Ili kuuelewa Mpango wa Huduma ya Mashemasi kwa Familia, basi, ni lazima tufanye mambo mawili katika sehemu hii. Ni lazima tuone jinsi kanisa pana lilivyoitumia huduma hii, na ni lazima tufuatilie jinsi, hasa katika maisha ya Wabaptisti, huduma hiyo ilivyopotoka mbali na maana yake ya kwanza na baadaye ikarejeshwa. Historia ya huduma ya ushemasi ni habari ya kweli rahisi iliyopotea na kupatikana tena.In the first two units we learned what a deacon is and what kind of man he must be. The answer was the same in both: the office is service. But if you were to visit the churches of the world, you would find the single word “deacon” attached to offices that look strikingly different from one another — some ordained clergy, some lay servants, some a board of managers, some a quiet helper of the poor. To understand the Deacon Family Ministry Plan, then, we must do two things in this unit. We must see how the wider church has used the office, and we must trace how, in Baptist life in particular, that office drifted far from its first meaning and was later recovered. The history of the diaconate is the story of a simple truth lost and found.

Somo: maendeleo ya kihistoria ya huduma ya shemasi, hasa katika maisha ya Wabaptisti wa Kusini.Subject: the historical development of the deacon's office, especially in Southern Baptist life.

Kauli Kuu: Huduma ya shemasi ilianza katika Agano Jipya kama utumishi mtupu, katika sehemu nyingi ikageuzwa kuwa kiti cha mamlaka, na imerejeshwa katika maisha ya Wabaptisti kupitia Mpango wa Huduma ya Mashemasi kwa Familia kama huduma ya utunzaji.Proposition: The office of deacon began in the New Testament as pure service, was in many places turned into a seat of authority, and has been recovered in Baptist life through the Deacon Family Ministry Plan as a ministry of care.

Tutaifuatilia huduma hii kupitia hatua nne: maana ya jina, jinsi kanisa pana linavyolitumia, jinsi ilivyopotoka katika maisha ya Wabaptisti, na jinsi ilivyorejeshwa.We will trace the office through four turns: what the name means, how the wider church uses it, how it drifted in Baptist life, and how it was recovered.

I. Maana ya JinaI. What the Name Means

Neno la Kigiriki linalotafsiriwa “shemasi” ni diakonos, nalo ni mojawapo ya maneno ya kawaida kabisa na ya unyenyekevu zaidi katika Agano Jipya. Maana yake ni mtumishi tu, mhudumu, mtu anayewahudumia wengine. Ni neno la yule anayeandaa chakula mezani, si la yule aliyeketi kula.The Greek word translated “deacon” is diakonos, and it is one of the plainest, humblest words in the New Testament. It means simply a servant, an attendant, one who waits on others. It is the word for the one who serves the meal, not the one who reclines at it.

Tunakutana na huduma hii kwanza katika Matendo 6, ambapo kanisa liliwachagua watu saba kusimamia mgawanyo wa chakula wa kila siku kwa wajane. Wale saba kwa muda mrefu wamehesabiwa kuwa mashemasi wa kwanza, na kwa haki kanisa limewatazama kama kielelezo cha huduma hii. Tunapaswa kukiri kwa uaminifu kwamba Matendo 6 haiwaiti hasa kwa nomino “shemasi”; inatumia kitenzi, “kuhudumu” mezani, na wengine wamedai kwamba wale saba walikuwa kundi la pekee badala ya kuwa wa kwanza kushika huduma ya kudumu. Hata hivyo, wawe wamepewa cheo hicho rasmi au la, wanatuonyesha hasa huduma hii ni ya nini: utumishi wa kivitendo unaowaachilia mitume kwa ajili ya maombi na Neno.We meet the office first in Acts 6, where the church chose seven men to oversee the daily distribution of food to the widows. These seven have long been regarded as the first deacons, and rightly the church has looked to them as the pattern of the office. We should note honestly that Acts 6 does not actually call them by the noun “deacon”; it uses the verb, “to serve” tables, and some have argued the seven were a unique group rather than the first holders of a permanent office. Yet whether or not the title is formally pinned on them, they show us exactly what the office is for: practical service that frees the apostles for prayer and the Word.

Tukio lililozaa wale saba linastahili kukumbukwa, kwa maana liliunda huduma hii. Kanisa la Yerusalemu lilikuwa limekua kubwa, na malalamiko yakatokea kwamba wajane wanaozungumza Kigiriki walikuwa wakisahauliwa katika mgawanyo wa kila siku huku wajane wa Kiebrania wakitunzwa. Mitume walikataa kulitatua kwa kuuacha wito wao wenyewe — “Haipendezi sisi tuliache neno la Mungu, tukahudumu mezani,” walisema — lakini pia hawakukubali wajane walale njaa. Kwa hiyo aina mpya ya mtumishi iliwekwa ili kubeba mzigo wa kivitendo, ili Neno lisipuuzwe wala wahitaji wasisahauliwe. Huduma hii ilizaliwa kutokana na hitaji halisi, nayo ilizaliwa ili kutumika.The occasion that produced the seven is worth remembering, for it shaped the office. The church in Jerusalem had grown large, and a complaint arose that the Greek-speaking widows were being overlooked in the daily distribution while the Hebrew widows were cared for. The apostles refused to solve it by abandoning their own calling — “It is not desirable that we should leave the word of God and serve tables,” they said — yet neither would they let the widows go hungry. So a new kind of servant was appointed to carry the practical load, that the Word might not be neglected nor the needy forgotten. The office was born of a real need, and it was born to serve.

Na angalia kile ambacho watumishi hawa wa kwanza walifanya hasa, kwa sababu kinasahihisha mtazamo mdogo wa huduma hii. Stefano, mmoja wa wale saba, alikuwa amejaa imani na Roho kiasi kwamba alihubiri mahubiri marefu zaidi yaliyoandikwa katika Matendo na akawa shahidi wa kwanza wa Kikristo aliyeuawa kwa ajili ya imani (Matendo 7). Filipo, mwingine wa wale saba, aliipeleka Injili hadi Samaria na kisha akamwongoza afisa wa Kushi (Mwethiopia) kwa Kristo katika njia ya jangwani (Matendo 8). Huduma hii ilianza kama utumishi — lakini ulikuwa utumishi uliofurika hadi kuhubiri na kueneza Injili. Shemasi kamwe hakuwa mtunza hesabu tu; alikuwa mtumishi ambaye utumishi wake ulifungua nafasi kwa Injili na mara nyingi aliibeba yeye mwenyewe.And notice what these first servants actually did, because it corrects a small view of the office. Stephen, one of the seven, was so full of faith and the Spirit that he preached the longest sermon recorded in Acts and became the first Christian martyr (Acts 7). Philip, another of the seven, carried the gospel down to Samaria and then led the Ethiopian official to Christ on a desert road (Acts 8). The office began as service — but it was service that overflowed into preaching and evangelism. The deacon was never a mere keeper of accounts; he was a servant whose service made room for the gospel and often carried it himself.

II. Shemasi katika Kanisa PanaII. The Deacon in the Wider Church

Katika karne ishirini neno hili moja limechukua maumbo kadhaa, na mwanafunzi mnyenyekevu wa Maandiko anapaswa kuyajua. Tunawasilisha uelewa wa Wabaptisti hapa kama mfano mmoja, huku tukitambua kwamba makundi mengine yanaipanga huduma hii kwa njia tofauti.Across twenty centuries the one word has taken several shapes, and a humble student of Scripture should know them. We present the Baptist understanding here as one example, while recognizing that other groups order the office differently.

Huduma ambazo Agano Jipya linazitajaThe offices the New Testament names

Kabla hatujalinganisha mapokeo mbalimbali, inasaidia kumweka shemasi miongoni mwa viongozi wengine ambao Agano Jipya linawataja, kwa maana si wote wanaoendelea, na si wote walio rahisi kutofautisha. Tunasoma habari za mitume, wachungaji, wazee, maaskofu (waangalizi), na mashemasi.Before we compare the traditions, it helps to set the deacon among the other leaders the New Testament names, for not all of them continue, and not all of them are easy to tell apart. We read of apostles, of pastors, of elders, of bishops (overseers), and of deacons.

Mtume alikuwa huduma ya msingi, nayo haiendelei. Sifa yake kuu ilikuwa kumwona Kristo aliyefufuka na kutumwa moja kwa moja na Yeye: wale kumi na mmoja walipotafuta mtu wa kuchukua nafasi ya Yuda, walidai mtu aliyekuwa pamoja nao na angeweza kuwa “shahidi... wa kufufuka kwake” (Matendo 1:21–22), naye Paulo anautetea utume wake kwa kuuliza, “Je! Sikumwona Yesu Bwana wetu?” (1 Wakorintho 9:1). Paulo anajiita wa mwisho ambaye Bwana aliyefufuka alimtokea, “kama ni mtu aliyezaliwa si kwa wakati wake” (1 Wakorintho 15:8) — kwa hiyo kwa maana hiyo ya msingi hakuna mitume baada yake. Tunapaswa kukiri kwa uaminifu kwamba Agano Jipya pia linatumia neno hili kwa upana zaidi kumaanisha “waliotumwa” au wajumbe — Barnaba anaitwa mtume (Matendo 14:14), na wawakilishi wa makanisa ni “wajumbe” (neno lile lile la Kigiriki) katika 2 Wakorintho 8:23. Lakini maana hiyo pana ya mtu aliyetumwa si huduma ile ya msingi, wala haiiendelezi.The apostle was a foundational office, and it does not continue. Its great qualification was to have seen the risen Christ and to have been commissioned directly by Him: when the eleven sought a replacement for Judas, they required a man who had accompanied them and could be “a witness... of His resurrection” (Acts 1:21–22), and Paul defends his own apostleship by asking, “Have I not seen Jesus Christ our Lord?” (1 Corinthians 9:1). Paul calls himself the last to whom the risen Lord appeared, “as by one born out of due time” (1 Corinthians 15:8) — so in that foundational sense there are no apostles after him. We should note honestly that the New Testament also uses the word more loosely for “sent ones” or messengers — Barnabas is called an apostle (Acts 14:14), and the churches' representatives are “messengers” (the same Greek word) in 2 Corinthians 8:23. But that looser sense of a sent one is not the foundational office, and it does not continue it.

Maneno matatu yanayofuata — mchungaji, mzee, na askofu — ni magumu zaidi, na waamini waaminifu wanatofautiana kama yanataja huduma tatu au huduma moja chini ya majina matatu. Hoja yenye nguvu zaidi kwamba ni huduma moja ni kwamba Maandiko yanayatumia maneno haya kwa kubadilishana kwa ajili ya watu wale wale. Paulo anawaita wazee wa Efeso, kisha anawaambia watu hao hao kwamba Roho amewafanya waangalizi (maaskofu) ili kulichunga (kuwa wachungaji wa) kanisa (Matendo 20:17, 28). Tito anapaswa kuweka wazee, na katika pumzi inayofuata mtu huyo anaitwa askofu (Tito 1:5, 7). Petro anawaambia wazee walichunge kundi, wakilisimamia (1 Petro 5:1–2). Kwa hiyo wengi, na Wabaptisti wakiwa miongoni mwao, wanasoma mzee, askofu, na mchungaji kama pembe tatu za kuitazama huduma moja ya kichungaji — ukomavu, usimamizi, na utunzaji. Wengine wanashikilia kuwa ni huduma tofauti. Tunaliacha swali hili wazi hapa; kilicho muhimu kwetu ni huduma inayosimama wazi mbali na hizi zote.The next three terms — pastor, elder, and bishop — are harder, and faithful believers differ over whether they name three offices or one office under three names. The strongest case that they are one office is that Scripture uses the words interchangeably of the same men. Paul calls for the elders of Ephesus, then tells those same men that the Spirit has made them overseers (bishops) to shepherd (pastor) the church (Acts 20:17, 28). Titus is to appoint elders, and in the next breath the man is called the bishop (Titus 1:5, 7). Peter tells the elders to shepherd the flock, serving as overseers (1 Peter 5:1–2). Many, and Baptists among them, therefore read elder, bishop, and pastor as three angles on the one pastoral office — maturity, oversight, and care. Others hold them to be distinct. We leave the question open here; what matters for us is the office that stands clearly apart from all of these.

Kwa maana shemasi ni dhahiri tofauti na huduma ya kichungaji. Yeye ni huduma ya pili ya kanisa, anayetajwa kando ya waangalizi katika Wafilipi 1:1 na kupewa orodha yake mwenyewe tofauti ya sifa katika 1 Timotheo 3. Lolote tutakaloamua kuhusu mchungaji, mzee, na askofu, mstari kati ya shemasi na huduma ya kichungaji ni imara: uongozi katika Neno upande mmoja, utumishi katika utunzaji upande mwingine.For the deacon is plainly distinct from the pastoral office. He is the second office of the church, named beside the overseers in Philippians 1:1 and given his own separate list of qualifications in 1 Timothy 3. Whatever we decide about pastor, elder, and bishop, the line between the deacon and the pastoral office is firm: leadership in the Word on the one side, service in care on the other.

Miongoni mwa Wabaptisti, huduma hii ya pili inaeleweka kuwa afisa-mtumishi wa kanisa la mahali. Wabaptisti wanashikilia kwamba shemasi si kasisi aliyewekwa wakfu bali ni mshiriki aliyetengwa kutumika chini ya mchungaji na pamoja naye, bila kutawala chochote kwa haki yake mwenyewe. Yeye anatumika, na utumishi huo ndio huduma yake yote.Among Baptists, this second office is understood as a servant-officer of the local church. Baptists hold that the deacon is not ordained clergy but a member set apart to serve under and alongside the pastor, governing nothing of his own right. He serves, and that service is his whole office.

Mapokeo mengine yanalitumia neno hili kwa njia tofauti kabisa. Makanisa mengi ya Kipresbiteri na ya Kireformed yanawaweka mashemasi kama huduma tofauti iliyowekwa wakfu, iliyojitoa hasa kwa rehema na msaada — utunzaji wa maskini na mahitaji ya kivitendo ya mwili — huku baraza tofauti la wazee likitawala. Wamethodisti, Waanglikana, Wakatoliki wa Roma, na Waorthodoksi wa Mashariki wanatumia “shemasi” kwa daraja la makasisi waliowekwa wakfu; katika kadhaa kati ya haya huduma ya ushemasi ni hatua katika njia ya kuelekea ukuhani, na katika Kanisa Katoliki la Roma pia kuna “ushemasi wa kudumu” uliorejeshwa wa wanaume waliowekwa wakfu wanaosaidia katika ibada na kazi za upendo. Ndugu (Brethren) na makanisa mengi yasiyo ya kimadhehebu yanaiweka nafasi hii bila urasmi na kwa kazi tu, bila sherehe nyingi. Neno lile lile la kibiblia, basi, linavaa mavazi mengi. Kilicho muhimu kwa somo letu ni kielelezo cha Agano Jipya kilicho chini ya yote hayo: mtumishi wa kanisa.Other traditions use the word quite differently. Many Presbyterian and Reformed churches keep deacons as a distinct, ordained office devoted especially to mercy and benevolence — the care of the poor and the practical needs of the body — while a separate body of elders governs. Methodists, Anglicans, Roman Catholics, and the Eastern Orthodox use “deacon” for an order of ordained clergy; in several of these the diaconate is a step on the way to the priesthood, and in the Roman Catholic Church there is also a restored “permanent diaconate” of ordained men who assist in worship and works of charity. The Brethren and many non-denominational churches keep the role informal and functional, with little ceremony attached. The same biblical word, then, wears many garments. What matters for our study is the New Testament pattern beneath them all: a servant of the church.

III. Kupotoka: Kutoka Watumishi hadi BodiIII. The Drift: From Servants to a Board

Hasa katika maisha ya Wabaptisti, huduma hii mara nyingi ilipotoka mbali na kielelezo hicho. Katika makanisa mengi sana mashemasi walikuwa, kwa vitendo, bodi ya wakurugenzi. Walisimamia bajeti, walidhibiti mali, waliajiri na kuwafukuza watumishi wa kanisa, na walifanya maamuzi ya utawala ya kanisa. Mkutano wa mashemasi ukawa mkutano wa biashara, na nafasi ya shemasi ikawa utawala badala ya utumishi.In Baptist life specifically, the office often drifted far from that pattern. In a great many churches the deacons became, in practice, a board of directors. They managed the budget, controlled the property, hired and fired the staff, and made the governing decisions of the church. The deacons' meeting became a business meeting, and the deacon's role became governance rather than service.

Kupotoka huko kulieleweka, kwa maana lazima mtu ashughulikie mambo ya kivitendo ya kanisa, na mashemasi ndio walikuwa kundi lililo wazi kuyafanya. Lakini kulikuwa na gharama kubwa. Mtu aliyekuwa ametengwa kuhudumu mezani alikuwa kimya kimya amekuwa mtu anayeketi kichwani mwa meza. Kitambaa cha kutumikia kilibadilishwa kwa nyundo ya mwenyekiti. Katika makusanyiko mengi mno maneno “mashemasi” yalikuja kumaanisha watu wenye mamlaka, bodi ambayo hata mchungaji lazima ajibu kwake, na habari ndefu na ya huzuni ya migogoro kati ya mchungaji na mashemasi ilikuwa tunda chungu la jambo hilo. Huku kulikuwa kupotoka mbali na Agano Jipya, ambapo mashemasi wanatumika na hawatawali; wanawapunguzia viongozi mzigo kwa ajili ya huduma ya Neno, hawatawali juu yao.The drift was understandable, for someone must tend to a church's practical affairs, and the deacons were the obvious body to do it. But it was costly. A man who had been set apart to serve the tables had quietly become a man who sat at the head of the table. The towel was traded for the gavel. In too many congregations the phrase “the deacons” came to mean the men of power, the board to which even the pastor must answer, and the long, sad story of pastor-deacon conflict was the bitter fruit of it. This was a drift away from the New Testament, where deacons serve and do not rule; they relieve the leaders for the ministry of the Word, they do not govern over them.

Si vigumu kuona jinsi kupotoka huko kulivyotokea. Makanisa yalipokua na kuwa taasisi kubwa zenye majengo, bajeti, na watumishi wa kuajiriwa, yalichukua mfano wa mpangilio uliokuwa karibu zaidi — shirika la kibiashara pamoja na bodi yake ya wakurugenzi — na kuuweka juu ya huduma ya shemasi. Matokeo yake yalikuwa kundi lililokutana ili kutoa hoja na kusimamia fedha, na kizazi cha makanisa ambamo kufanywa shemasi kulimaanisha kukabidhiwa mamlaka badala ya kitambaa cha kutumikia. Neno bado lilisema “mtumishi,” lakini huduma ilikuwa kimya kimya imekuja kumaanisha kitu kingine.It is not hard to see how the drift happened. As churches grew into large institutions with buildings, budgets, and staff, they reached for the nearest model of organization at hand — the business corporation with its board of directors — and laid it over the office of deacon. The result was a body that met to make motions and manage money, and a generation of churches in which to be made a deacon meant to be handed authority rather than a towel. The word still said “servant,” but the office had quietly come to mean something else.

IV. Kurejeshwa: Mpango wa Huduma ya Mashemasi kwa FamiliaIV. The Recovery: The Deacon Family Ministry Plan

Katika karne ya ishirini kuliinuka, katika maisha ya Wabaptisti wa Kusini, vuguvugu la kuirejesha huduma hii — kuwaita mashemasi warudi kutoka chumba cha bodi kwenda kwenye kazi ya utunzaji ambayo huduma hii iliundwa kwa ajili yake. Kutokana na urejesho huo ulikuja Mpango wa Huduma ya Mashemasi kwa Familia, uliofundishwa na kuenezwa sana kupitia Bodi ya Shule ya Jumapili ya jumuiya hiyo (Sunday School Board, sasa Lifeway) na kukubaliwa na makanisa mengi ya mahali.In the twentieth century there arose, in Southern Baptist life, a movement to recover the office — to call the deacons back from the board room to the work of care for which the office was made. Out of that recovery came the Deacon Family Ministry Plan, taught and promoted widely through the convention's Sunday School Board (now Lifeway) and adopted by many local churches.

Wazo la Mpango ni rahisi na la kibiblia kabisa. Familia za kanisa zinagawanywa miongoni mwa mashemasi, ili kila familia iwe na shemasi fulani aliyepangiwa — shemasi ambaye kazi yake ni kuijua familia hiyo, kuiombea, kuwasiliana nayo mara kwa mara, kuitembelea, na kusimama pamoja nayo nyakati za ugonjwa, huzuni, na uhitaji. Chini ya mpango kama huo shemasi si tena meneja wa taasisi; yeye ni msaidizi wa mchungaji kwa kundi dogo la familia, upanuzi wa utunzaji wa mchungaji hadi majumbani ambako mchungaji peke yake kamwe asingeweza kufika.The idea of the Plan is simple and thoroughly biblical. The families of the church are divided among the deacons, so that every family has a particular deacon assigned to it — a deacon whose task is to know that family, pray for them, keep in regular contact with them, visit them, and stand by them in times of sickness, sorrow, and need. Under such a plan the deacon is no longer a manager of an institution; he is a shepherd's helper to a small flock of families, an extension of the pastor's care into homes the pastor alone could never reach.

Nyuma ya Mpango kulikuwa na tatizo la wazi la kichungaji. Makusanyiko yalipokua, hakuna mchungaji mmoja ambaye angeweza kutembelea kila nyumba, kuketi na kila familia iliyofiwa, au kuona kila hitaji la kimya; na washiriki waliosahauliwa kwa urahisi zaidi walikuwa hasa wale ambao kanisa la mwanzo liliweka mashemasi ili kuwakumbuka. Mpango ulilijibu tatizo hilo kwa njia ile ile ambayo Matendo 6 ililijibu — si kwa kumfanyisha mchungaji kazi zaidi, bali kwa kuizidisha huduma ya utunzaji kupitia watumishi waaminifu, kila mmoja akipewa sehemu ya kundi inayoweza kushughulikiwa ili kuijua na kuitunza.Behind the Plan lay a plain pastoral problem. As congregations grew, no single pastor could visit every home, sit with every grieving family, or notice every quiet need; and the members most easily forgotten were exactly the ones the early church had appointed deacons to remember. The Plan answered the problem in the way Acts 6 had answered it — not by working the pastor harder, but by multiplying the ministry of care through faithful servants, each given a manageable share of the flock to know and to tend.

Huku ni kurudi kwa makusudi kwenye Matendo 6. Huko wale saba walitengwa ili hakuna mjane atakayesahauliwa na ili huduma ya Neno iweze kusonga mbele bila kizuizi; hapa mashemasi wanapangiwa familia ili hakuna nyumba itakayosahauliwa na ili mchungaji aachiliwe kuomba na kuhubiri. Mpango haubuni huduma mpya. Unairejesha ile ya zamani, na unarudisha kitambaa cha kutumikia mkononi mwa shemasi.This is a deliberate return to Acts 6. There the seven were set apart so that no widow would be overlooked and so that the ministry of the Word could go forward unhindered; here the deacons are assigned families so that no household will be forgotten and so that the pastor is freed to pray and preach. The Plan does not invent a new office. It recovers the old one, and puts the towel back into the deacon's hand.

HitimishoConclusion

Historia ya huduma ya ushemasi, basi, ni habari ya kweli moja iliyopotea na kupatikana tena: shemasi ni mtumishi. Jina lenyewe daima limeinong'ona — mtu aliyefunikwa na mavumbi ya utumishi, akiharakisha kukidhi hitaji. Kanisa liliipokea huduma hii ikiwa safi katika Matendo 6, likaiona katika sehemu nyingi ikigeuka kuwa kiti cha mamlaka, na limejitahidi kuirejesha kama huduma ya utunzaji.The history of the diaconate, then, is the story of a single truth lost and found: the deacon is a servant. The name itself has always whispered it — the man covered in the dust of service, hurrying to meet a need. The church received that office pure in Acts 6, watched it in many places harden into a seat of authority, and has labored to recover it as a ministry of care.

Mpango wa Huduma ya Mashemasi kwa Familia, ambao tutaujifunza sehemu kwa sehemu kuanzia sasa, ni urejesho huo tu ukitekelezwa. Tukiwa tumeona ulikotoka na kile unachokusudiwa kurejesha, tuko tayari katika Sehemu ya 4 kuushughulikia Mpango wenyewe — maono yake, ufafanuzi wake, na jinsi kanisa linavyoanza kuutekeleza.The Deacon Family Ministry Plan, which we will study unit by unit from here forward, is simply that recovery put into practice. Having seen where it came from and what it is meant to restore, we are ready in Unit 4 to take up the Plan itself — its vision, its definition, and how a church begins to put it to work.

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