Teolojia ya Kibaptisti na Mafundisho Yake Bainifu — Sehemu ya 2: Washiriki Waliozaliwa Upya wa Kanisa: Kanisa kama Ushirika wa WauminiBaptist Theology and Distinctive Doctrines — Unit 2: Regenerate Church Membership: The Church as a Believers' Fellowship

Mstari MkuuKey Verse

"Basi wale waliolipokea neno lake walibatizwa; na siku ile waliongezeka kama watu elfu tatu." (Matendo 2:41, SUV)"Then those who gladly received his word were baptized; and that day about three thousand souls were added to them." (Acts 2:41, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza "ushirika wa kanisa wa waliozaliwa upya" unamaanisha nini na kwa nini Wabaptisti wanaushikilia.1. Explain what "regenerate church membership" means and why Baptists hold it.

2. Kueleza maana ya neno "kanisa" katika Agano Jipya, la mahali pamoja na la ulimwengu wote.2. Describe the meaning of the word "church" in the New Testament, both local and universal.

3. Kulinganisha kanisa la waumini na kanisa linalojumuisha kila aliyezaliwa katika parokia au taifa.3. Contrast a believers' church with a church that includes everyone born in a parish or nation.

4. Kutaja pingamizi dhidi ya ushirika wa waliozaliwa upya, ikiwa ni pamoja na mfano wa magugu, na kutoa jibu la Kibaptisti.4. State the objections to regenerate membership, including the parable of the weeds, and give the Baptist answer.

5. Kueleza njia za vitendo ambazo mchungaji wa Kibaptisti anaweza kuufanya ushirika uwe na maana, ikiwa ni pamoja na utunzaji wa watoto na wa washiriki wasiohudhuria tena.5. Describe practical ways a Baptist pastor can keep membership meaningful, including the care of children and of members who no longer attend.

Kwa Nini Fundisho Hili Ni MsingiWhy This Doctrine Is Basic

Ukimwuliza Mbaptisti ni nini kinachofanya kanisa kuwa kanisa, jibu la kwanza si jengo, askofu wala dhehebu. Ni watu: wanaume na wanawake waliozaliwa mara ya pili, waliomtumaini Kristo na kuungana pamoja ili kumfuata. Tunaita kanuni hii ushirika wa kanisa wa waliozaliwa upya (regenerate church membership). "Waliozaliwa upya" maana yake "waliozaliwa mara ya pili" (Yohana 3:3). Kanisa limeundwa na watu waliopokea uzima mpya kutoka kwa Mungu.If you ask a Baptist what makes a church a church, the first answer is not a building, a bishop or a denomination. It is people: men and women who have been born again, who have trusted Christ and have joined themselves together to follow Him. We call this principle regenerate church membership. "Regenerate" means "born again" (John 3:3). The church is made of people who have received new life from God.

Fundisho hili limeunganishwa kwa karibu na kipindi kilichopita. Kwa kuwa Maandiko ndiyo mamlaka yetu, tunaangalia jinsi Agano Jipya linavyolieleza kanisa, nasi tunaona ushirika wa waumini. Pia limeunganishwa na kipindi kijacho, kwa sababu kanuni hiyohiyo inaeleza kwa nini tunabatiza wale tu wanaoamini. Wabaptisti hawakuibuni wazo la kanisa la waumini kwa siku moja. Historia yake, kuanzia Wabaptisti wa kwanza wa Uingereza hadi leo, imesimuliwa katika Kozi ya 1. Katika kipindi hiki tunauliza Biblia inafundisha nini na mchungaji afanye nini kuhusu hilo.This teaching is closely tied to the last unit. Because Scripture is our authority, we look at how the New Testament describes the church, and we find a fellowship of believers. It is also tied to the next unit, because the same principle explains why we baptize only those who believe. Baptists did not invent the idea of a believers' church in a day. Its history, from the early English Baptists to today, is told in Course 1. In this unit we ask what the Bible teaches and what a pastor should do about it.

Kile Agano Jipya Linachomaanisha kwa "Kanisa"What the New Testament Means by "Church"

Neno la Kigiriki ni ekklesia. Katika maisha ya kawaida ya Wagiriki lilimaanisha mkutano wa raia walioitwa pamoja. Wakristo walilitumia kwa watu ambao Mungu amewaita watoke ulimwenguni ili wawe wake. Agano Jipya linalitumia neno hili kwa njia mbili.The Greek word is ekklesia. In everyday Greek life it meant an assembly of citizens called together. Christians used it for the people whom God has called out of the world to belong to Him. The New Testament uses the word in two ways.

Kanisa la mahali pamoja. Mara nyingi neno hili linamaanisha kundi maalum katika mahali maalum. Paulo anaandika "kwa kanisa la Mungu lililoko Korintho" (1 Wakorintho 1:2), na Yohana anaandika kwa makanisa saba ya Asia (Ufunuo 1:4). Watu hawa walikutana mara kwa mara, walikuwa na viongozi, waliadhimisha ibada za amri za Kristo (ordinances), walitekeleza nidhamu na walisaidia huduma.The local church. Most of the time the word means a particular group in a particular place. Paul writes "to the church of God which is at Corinth" (1 Corinthians 1:2), and John writes to seven churches in Asia (Revelation 1:4). These people met regularly, had officers, observed the ordinances, practiced discipline and supported ministry.

Kanisa la ulimwengu wote. Wakati mwingine neno hili linamaanisha wote waliokombolewa wa kila kizazi na kila mahali walio wa Kristo. Kristo "alilipenda kanisa, akajitoa kwa ajili yake" (Waefeso 5:25), naye ni "kichwa cha mwili, yaani, kanisa" (Wakolosai 1:18). Wabaptisti wanakubali maana zote mbili. Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti) 2000 linazungumza juu ya kanisa la mahali pamoja na pia juu ya kanisa kama linalojumuisha wote waliokombolewa wa nyakati zote.The universal church. Sometimes the word means all the redeemed of every age and place who belong to Christ. Christ "loved the church and gave Himself for her" (Ephesians 5:25), and He is "head of the body, the church" (Colossians 1:18). Baptists affirm both meanings. The Baptist Faith and Message 2000 speaks of the local church and also of the church as including all the redeemed of all the ages.

Baadhi ya Wabaptisti, katika mapokeo ya Landmark (tazama Kozi ya 1), wamefundisha kwamba "kanisa" katika Agano Jipya linamaanisha kanisa la mahali pamoja tu. Wabaptisti wengi hawafiki huko. Wanasema kwamba kila mwamini wa kweli ni wa kanisa la ulimwengu wote la Kristo, na kwamba kila mwamini anapaswa pia kuwa mshiriki wa kanisa la mahali pamoja. Kanisa la mahali pamoja ndipo kanisa la ulimwengu wote linapoonekana, ili Wakristo waweze kuabudu, kujifunza, kutoa, kutumika na kusahihishwa pamoja.Some Baptists, in the Landmark tradition (see Course 1), have taught that "church" in the New Testament means only the local church. Most Baptists do not go that far. They say that every true believer belongs to Christ's universal church, and that every believer should also belong to a local church. The local church is where the universal church becomes visible, so that Christians can worship, learn, give, serve, and be corrected together.

Kanisa Limeundwa na WauminiThe Church Is Made of Believers

Picha zote za Agano Jipya ni picha za watu walio hai na waliookoka. Kanisa ni mwili wa Kristo, kila kiungo kimeunganishwa na Kichwa (1 Wakorintho 12:12-13). Ni hekalu la Mungu, lililojengwa kwa "mawe yaliyo hai" (1 Petro 2:5). Ni "mzao mteule, ukuhani wa kifalme, taifa takatifu, watu wa milki ya Mungu" (1 Petro 2:9). Ni bibi arusi wa Kristo (2 Wakorintho 11:2). Hakuna picha yoyote kati ya hizi inayowafaa watu ambao hawajazaliwa mara ya pili kamwe.The New Testament pictures are all pictures of living, saved people. The church is the body of Christ, with every member joined to the Head (1 Corinthians 12:12-13). It is the temple of God, built of "living stones" (1 Peter 2:5). It is "a chosen generation, a royal priesthood, a holy nation, His own special people" (1 Peter 2:9). It is the bride of Christ (2 Corinthians 11:2). None of these images fits people who have never been born again.

Mfano katika Matendo ni uleule. Siku ya Pentekoste, wale "waliolipokea neno lake" walibatizwa na "waliongezeka" (Matendo 2:41). Mstari unaofuata unaeleza walichofanya pamoja: waliendelea katika mafundisho ya mitume, na katika ushirika, na katika kumega mkate, na katika kusali. Bwana alilizidisha kanisa kwa "wale waliokuwa wakiokolewa" (Matendo 2:47). Ushirika ulifuata kuongoka. Hakuna aliyejiunga kwa kuzaliwa Yerusalemu au kwa kuwa wa ukoo maarufu.The pattern in Acts is the same. At Pentecost, those who "gladly received his word" were baptized and "added to them" (Acts 2:41). The next verse describes what they did together: they continued in the apostles' teaching, in fellowship, in the breaking of bread and in prayers. The Lord added to the church "those who were being saved" (Acts 2:47). Membership followed conversion. Nobody joined by being born in Jerusalem or by belonging to a famous family.

Paulo anazielekeza barua za Agano Jipya kwa waumini kwa njia hiyohiyo. Anawaita Wakorintho "waliotakaswa katika Kristo Yesu, walioitwa kuwa watakatifu" (1 Wakorintho 1:2), ingawa walikuwa na makosa mengi. Aliandikia waumini, na alipoandika juu ya kushindwa aliita watubu. Paulo alitarajia kwamba wale ambao si waumini wa kweli hawangebaki daima ndani ya ushirika (linganisha 1 Yohana 2:19).Paul addresses the letters of the New Testament to believers in the same way. He calls the Corinthians "sanctified in Christ Jesus, called to be saints" (1 Corinthians 1:2), even though they had many faults. He wrote to believers, and when he wrote of failures he called for repentance. Paul expected that those who were not true believers would not remain permanently inside the fellowship (compare 1 John 2:19).

Ungamo LinaloaminikaCredible Profession

Swali la haki linazuka mara moja. Ni Mungu pekee anayeuona moyo (1 Samweli 16:7). Kanisa lolote linawezaje kujua ni nani amezaliwa mara ya pili?A fair question arises at once. Only God sees the heart (1 Samuel 16:7). How can any church know who is born again?

Wabaptisti wanajibu kwamba makanisa hayawezi kuuona moyo, wala hayajaribu. Yanawapokea watu kwa ungamo la imani linaloaminika (credible profession of faith), maana yake kwamba mtu anasema wazi kwamba amemtumaini Kristo, anatoa maelezo fulani ya imani hii, na anaishi kwa njia inayopatana nayo. Yesu alisema kwamba mti hujulikana kwa matunda yake (Mathayo 7:16-20). Kanisa hufanya hukumu hii kwa upendo na kwa unyenyekevu. Wengine watapokelewa na baadaye kuthibitika kuwa wa uongo, kama Yuda na Simoni mchawi (Matendo 8:13-23) wanavyoonyesha. Kanisa halina hatia ya kosa linapotenda kwa uangalifu. Dai la Kibaptisti si kwamba kila mshiriki amezaliwa upya, bali kwamba kanisa linalenga kuwapokea waliozaliwa upya tu, na linajitahidi kutenda kulingana na lengo hilo.Baptists answer that churches cannot see the heart, and do not try to. They receive people on a credible profession of faith, which means that the person says clearly that he or she has trusted Christ, gives some account of this faith, and lives in a way that agrees with it. Jesus said that we know a tree by its fruit (Matthew 7:16-20). The church makes this judgment in love and with humility. Some will be received who later prove false, as Judas and Simon the sorcerer (Acts 8:13-23) show. The church is not guilty of error when it acts with care. The Baptist claim is not that every member is regenerate, but that the church aims to receive only the regenerate, and tries to act on that aim.

Kwa vitendo, makanisa ya Kibaptisti kwa kawaida humwomba mgombea atoe ushuhuda wa kibinafsi kwa mchungaji, mashemasi au kusanyiko. Wengi kisha humbatiza mtu huyo, kama mfano wa Agano Jipya, kabla ya kumkaribisha katika ushirika. Makanisa pia hutumia agano la ushirika (membership covenant), ahadi iliyoandikwa ya kutembea pamoja kwa upendo, kuhudhuria, kutoa, kuomba na kukubali masahihisho ya upendo. Maagano hayamo katika Agano Jipya kwa jina, lakini yanaeleza wajibu wa "mtumikiane" unaopatikana kila mahali katika barua.In practice Baptist churches usually ask a candidate to give a personal testimony to the pastor, the deacons or the congregation. Many then have the person baptized, as in the New Testament pattern, before welcoming him into membership. Churches also use a membership covenant, a written promise to walk together in love, to attend, to give, to pray and to submit to loving correction. Covenants are not in the New Testament by name, but they express the "one another" duties found everywhere in the letters.

Mfumo Tofauti: Kanisa la Parokia au la TaifaA Different Pattern: The Parish or State Church

Kwa sehemu kubwa ya historia, mfumo mkuu barani Ulaya ulikuwa tofauti. Katika kanisa la eneo au la taifa, kila mtoto aliyezaliwa ndani ya mipaka ya parokia au taifa alifanywa mshiriki kwa ubatizo wa watoto wachanga. Kanisa na jamii zilikuwa karibu watu walewale. Huu ulikuwa mfumo wa Kanisa Katoliki la Roma, na, kwa mabadiliko fulani, wa makanisa ya taifa ya Kilutheri, Kianglikana na Kireformed. Mataifa mengi ya Amerika ya Kilatini yaliundwa na mfumo uleule, na baadhi yenu mlizaliwa ndani yake.For much of history, the main pattern in Europe was different. In a territorial or state church, every child born within the boundaries of a parish or nation was made a member by infant baptism. The church and the community were nearly the same people. This was the pattern of the Roman Catholic Church and, with changes, of the Lutheran, Anglican and Reformed state churches. Many Latin American nations were shaped by the same pattern, and some of you were born into it.

Watetezi wa mfumo huu hutoa hoja nzito. Wanasema kwamba Mungu hushughulika na familia na jamii, na kwamba kanisa lililo wazi kwa wote linaweza kuwafikia waliopotea na kuwafundisha vijana. Wanaona kwamba Israeli katika Agano la Kale ilikuwa jamii ya taifa, na kwamba agano la Mungu lilijumuisha watoto. Hizi si hoja za kipumbavu, na watu wanaozitoa wanampenda Kristo.Defenders of this pattern make serious arguments. They say that God deals with families and communities, and that a church open to all can reach the lost and teach the young. They notice that Israel in the Old Testament was a national community, and that God's covenant included children. These are not foolish arguments, and the people who make them love Christ.

Wabaptisti wanajibu kwa njia tatu. Kwanza, Israeli ilikuwa taifa, lakini kanisa si taifa. Katika Agano Jipya Mungu anaandika sheria yake mioyoni na wote watamjua, "tangu mdogo wao hadi mkubwa wao" (Waebrania 8:10-11, linganisha Yeremia 31:31-34). Ushirika wa watu wa agano jipya unatambulika kwa kuzaliwa upya, si kwa kuzaliwa kwa asili. Pili, katika Agano Jipya watu hujiunga na kanisa baada ya kusikia na kuamini, kama katika Matendo 2:41. Tatu, uzoefu hufundisha onyo. Kila mtu anapokuwa mshiriki, wengi wana jina bila uzima. Kanisa linalojumuisha idadi yote ya watu haliwezi kwa urahisi kumwita yeyote atubu, kwa sababu wameambiwa tayari wako ndani. Ndiyo maana Wabaptisti wa kwanza waliteseka na, wakati mwingine, walikufa kwa ajili ya imani kwamba kanisa lazima liwe jamii ya waumini waliokusanyika. Hadithi yao imo katika Kozi ya 1, na Kipindi cha 6 cha kozi hii kinashughulikia uhuru wa kidini.Baptists answer in three ways. First, Israel was a nation, but the church is not. In the New Covenant God writes His law on hearts and all will know Him, "from the least of them to the greatest of them" (Hebrews 8:10-11, compare Jeremiah 31:31-34). The membership of the new covenant people is marked by new birth, not natural birth. Second, in the New Testament people join the church after hearing and believing, as in Acts 2:41. Third, experience teaches a warning. When everyone is a member, many have a name and no life. A church that includes the whole population cannot easily call anyone to repent, because they have been told they are already inside. This is why the early Baptists suffered and, at times, died for the belief that the church must be a gathered company of believers. Their story is in Course 1, and Unit 6 of this course takes up religious liberty.

Mfano wa MaguguThe Parable of the Weeds

Pingamizi lenye nguvu zaidi la kibiblia linatoka Mathayo 13:24-30 na 36-43. Katika mfano huo, adui anapanda magugu katikati ya ngano, na mwenye shamba anasema, "Viacheni vyote viwili vikue pamoja hata wakati wa mavuno." Wengi husema kwamba hii inathibitisha kwamba kanisa lazima siku zote liwe jamii mchanganyiko, na kwamba hatupaswi kujaribu kuwatenga waumini na wasioamini.The strongest biblical objection comes from Matthew 13:24-30 and 36-43. In the parable, an enemy sows weeds among the wheat, and the owner says, "Let both grow together until the harvest." Many say that this proves the church must always be a mixed company, and that we should not try to separate believers from unbelievers.

Wabaptisti wanajibu kutokana na maelezo ya Yesu mwenyewe. Anasema wazi, "Konde ni ulimwengu" (Mathayo 13:38). Magugu yako katikati ya ngano duniani, si ndani ya kanisa. Mfano huo unafundisha uvumilivu kuhusu hukumu ya mwisho, ambayo ni ya Bwana na malaika zake. Hauliambii kanisa liwapokee wasioamini kuwa washiriki. Kwa kweli Yesu huyohuyo alilipa kanisa utaratibu wa nidhamu (Mathayo 18:15-17), na Paulo aliwaambia Wakorintho wamwondoe mtu asiyetubu kutoka katika ushirika (1 Wakorintho 5:1-13). Kanisa ambalo halikuchunguza kamwe ushirika wake lisingeweza kufanya lolote kati ya hayo mawili.Baptists answer from Jesus' own explanation. He says plainly, "the field is the world" (Matthew 13:38). The weeds are among the wheat in the world, not in the church. The parable teaches patience about the final judgment, which belongs to the Lord and His angels. It does not tell the church to receive unbelievers as members. In fact the same Jesus gave the church a process of discipline (Matthew 18:15-17), and Paul told the Corinthians to remove an unrepentant man from the fellowship (1 Corinthians 5:1-13). A church that never examined its membership could not do either.

Kuna pingamizi la pili: mtazamo wa Kibaptisti huifanya kanisa kuwa na kiburi na ukali, kana kwamba tunadai kuwa wakamilifu. Jibu ni kwamba hatudai hivyo. Ushirika wa waliozaliwa upya unasema kwamba kanisa linatafuta kujumuisha waliookoka tu. Hausemi kwamba waliookoka hawana dhambi. Makanisa yetu yamejaa wenye dhambi waliookolewa kwa neema, nayo yanapaswa kuwa mahali pa uvumilivu na msamaha. Si mahali pa watu ambao hawajamjia Kristo kamwe.There is a second objection: the Baptist view makes the church proud and harsh, as if we were claiming to be perfect. The answer is that we make no such claim. Regenerate church membership says that the church seeks to include only the saved. It does not say that the saved are sinless. Our churches are full of sinners saved by grace, and they ought to be places of patience and forgiveness. They are not places for people who have never come to Christ.

Tatizo la Orodha Ndefu za MajinaThe Problem of Large Rolls

Mwalimu mwaminifu lazima akubali tatizo. Makanisa mengi ya Kibaptisti katika nchi nyingi yana orodha ya washiriki ndefu zaidi kuliko idadi ya wanaohudhuria. Baadhi ya washiriki walihama miaka mingi iliyopita. Baadhi walibatizwa wakati wa shauku na hawakurudi tena. Baadhi walisajiliwa wakiwa watoto bila kuelewa. Wakosoaji wanasema kwamba kanuni ya Kibaptisti imeshindwa kwa vitendo. Wakati mwingine Wabaptisti wanakubali kwamba wameshindwa kuishi kulingana na wanayofundisha.An honest teacher must admit a problem. Many Baptist churches in many countries have a membership list much longer than the number who attend. Some members moved away years ago. Some were baptized in a time of enthusiasm and never returned. Some were enrolled as children without understanding. Critics say that the Baptist principle has failed in practice. Baptists sometimes agree that they have failed to live up to what they teach.

Jibu si kuiacha kanuni bali kuirejesha. Hizi ni hatua ambazo mchungaji anaweza kuchukua, kwa subira na pamoja na kusanyiko:The answer is not to drop the principle but to restore it. Here are steps a pastor can take, patiently and with the congregation:

1. Fundisha ushirika unamaanisha nini kutoka Agano Jipya, kabla ya kuchukua hatua yoyote.1. Teach what membership means from the New Testament, before taking any action.

2. Weka orodha ya uaminifu, na fanya juhudi ya upendo na ya kibinafsi kumfikia kila mtu aliye juu yake.2. Keep an honest list, and make a loving, personal effort to contact each person on it.

3. Mwombe kila mshiriki mpya atoe ushuhuda wazi na atie sahihi agano la kanisa.3. Ask each new member to give a clear testimony and to sign the church covenant.

4. Usifanye haraka. Kanisa linalokimbilia kuondoa majina litawaumiza watu. Kanisa ambalo halipitii orodha kamwe litajidanganya lenyewe.4. Do not hurry. A church that rushes to remove names will hurt people. A church that never reviews the list will deceive itself.

5. Fuata Mathayo 18 kwa washiriki wanaoanguka katika dhambi ya wazi, na lenga kurejeshwa kwao. Kozi ya 3 inashughulikia nidhamu ya kanisa kwa kina.5. Follow Matthew 18 for members who fall into open sin, and aim at restoration. Course 3 deals with church discipline in detail.

Waebrania 10:24-25 inawahimiza waumini wasiache kukusanyika pamoja. Ushirika ni ahadi kwa mwili wa watu halisi, si jina kwenye karatasi.Hebrews 10:24-25 urges believers not to forsake the assembling of themselves together. Membership is a commitment to a body of real people, not a name on paper.

Watoto na KanisaChildren and the Church

Wazazi wa Kibaptisti huwapenda watoto wao na huwaombea. Huwafundisha Maandiko tangu utotoni, kama Timotheo alivyofundishwa (2 Timotheo 3:15). Lakini Wabaptisti hawawafanyi watoto kuwa washiriki kabla hawajaonyesha dalili za imani ya kuokoa. Mtoto anayelelewa katika imani ni wa kanisa katika mafundisho na upendo wa kanisa, na kanisa humkaribisha katika ibada na mafundisho. Anapotoa ungamo linaloaminika, hubatizwa na kupokelewa.Baptist parents love their children and pray for them. They teach them the Scriptures from infancy, as Timothy was taught (2 Timothy 3:15). But Baptists do not make children members before they show signs of saving faith. A child who is brought up in the faith belongs in the church's teaching and love, and the church welcomes him into worship and instruction. When he gives a credible profession, he is baptized and received.

Wachungaji wenye hekima huwa waangalifu katika eneo hili. Watoto wadogo mara nyingi hutaka kuwafurahisha wazazi wao, na ubatizo wa haraka unaweza baadaye kusababisha mkanganyiko. Kwa upande mwingine, watoto wanaweza kumtumaini Kristo kwa kweli, na mchungaji hapaswi kuchelewesha kwa hofu. Wabaptisti wanatofautiana kuhusu umri wa kubatiza, na Biblia haitoi umri. Kanuni njema ni kusikiliza kwa makini, kuzungumza na wazazi, na kuuliza kama mtoto anaelewa dhambi, msalaba na hitaji la kumtumaini Kristo mwenyewe.Wise pastors take care in this area. Young children often want to please their parents, and a quick baptism may later cause confusion. On the other hand, children can truly trust Christ, and the pastor should not delay out of fear. Baptists differ on the age at which to baptize, and the Bible gives no age. A good rule is to listen carefully, to talk with parents, and to ask whether the child understands sin, the cross and the need to trust Christ himself.

Matumizi ya KichungajiPastoral Application

Mchungaji wa Kibaptisti katika jiji la Amerika ya Kilatini anaombwa kumpokea mwanamke katika ushirika. Alibatizwa akiwa mtoto mchanga katika kanisa Katoliki, huhudhuria wakati mwingine, na anasema, "Siku zote nimemwamini Mungu." Anapoulizwa kuhusu Kristo, anasema yeye ni "mtu mwema" na kwamba hana cha kutubia.A Baptist pastor in a Latin American city is asked to receive a woman into membership. She was baptized as a baby in the Catholic church, attends sometimes, and says, "I have always believed in God." When asked about Christ, she says she is "a good person" and that she has nothing to repent of.

Mchungaji hamfukuzi kwa kanuni. Anamkaribisha kwa uchangamfu na kumwuliza kama wanaweza kusoma Injili ya Yohana pamoja. Kwa majuma kadhaa anamweleza habari njema: kwamba kila mtu ni mwenye dhambi, kwamba Kristo alikufa kwa ajili ya wenye dhambi, na kwamba tunaokolewa kwa neema kupitia imani. Hashambulii mapokeo ya familia yake. Anapomtumaini Kristo, anamwomba aeleze hadithi yake kwa kanisa, na anamweleza ubatizo wa kuzamishwa kama hatua inayofuata ya utii (somo la Kipindi cha 3). Baada ya hapo tu ndipo kanisa linamkaribisha. Mchungaji hamchukulii kama adui, lakini hajifanyi kwamba kuhudhuria kanisani na kupewa jina wakati wa kubatizwa mtoto ni sawa na kuzaliwa mara ya pili.The pastor does not turn her away with a rule. He warmly welcomes her and asks if they may read the Gospel of John together. Over several weeks he explains the good news: that every person is a sinner, that Christ died for sinners, and that we are saved by grace through faith. He does not attack her family tradition. When she trusts Christ, he asks her to tell her story to the church, and he explains baptism by immersion as the next step of obedience (the subject of Unit 3). Only after that does the church receive her. The pastor does not treat her as an enemy, but he does not pretend that church attendance and a christening are the same as new birth.

MuhtasariSummary

Wabaptisti wanashikilia kwamba kanisa limeundwa na watu waliozaliwa mara ya pili, waliomkiri Kristo hadharani na kujiunga na kusanyiko la mahali pamoja. Neno la Agano Jipya ekklesia linarejelea mkutano wa mahali pamoja na pia wote waliokombolewa; Wabaptisti wanakubali yote mawili na wanamhimiza kila mwamini awe wa kanisa la mahali pamoja. Kwa sababu Mungu pekee anauona moyo, makanisa huwapokea watu kwa ungamo linaloaminika na ubatizo, pamoja na agano la kutunzana. Makanisa ya taifa au ya parokia, yanayojumuisha kila aliyezaliwa katika eneo, yanafuata mfumo tofauti, lakini Wabaptisti wanajibu kwamba agano jipya linatambulika kwa kuzaliwa upya. Mfano wa magugu unazungumza juu ya ulimwengu, si kanisa, na hauzuii nidhamu ya kanisa. Wabaptisti wanakubali kwamba makanisa mengi yana orodha ndefu za washiriki wasiohudhuria, na wanajibu kwa mafundisho ya subira, orodha za uaminifu na urejesho wa upendo, si kwa kuiacha kanuni.Baptists hold that the church is made of people who have been born again, who have publicly confessed Christ and joined a local congregation. The New Testament word ekklesia refers to a local assembly and also to all the redeemed; Baptists affirm both and urge every believer to belong to a local church. Because only God sees the heart, churches receive people on credible profession and baptism, with a covenant of mutual care. State or parish churches, which include everyone born in an area, follow a different pattern, but Baptists answer that the new covenant is marked by new birth. The parable of the weeds speaks of the world, not the church, and does not forbid church discipline. Baptists admit that many churches have large inactive rolls, and respond by patient teaching, honest lists and loving restoration, not by abandoning the principle.

Usomaji ZaidiFurther Reading

• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009) (Teolojia ya Kibaptisti: Uchunguzi wa Karne Nne).• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009).

• J. M. Pendleton, Church Manual (1867) (Mwongozo wa Kanisa), mwongozo wa Kibaptisti ulio katika umma kuhusu ushirika wa kanisa.• J. M. Pendleton, Church Manual (1867), a public-domain Baptist guide to church membership.

• E. Y. Mullins, The Axioms of Religion (1908) (Kanuni za Dini), kitabu cha asili kilicho katika umma.• E. Y. Mullins, The Axioms of Religion (1908), a public-domain classic.

• John L. Dagg, Manual of Theology (1857) (Mwongozo wa Teolojia), kitabu cha asili kilicho katika umma.• John L. Dagg, Manual of Theology (1857), a public-domain classic.

• The Second London Confession (1689) (Ungamo la Pili la London) na the New Hampshire Confession (1833) (Ungamo la New Hampshire), yote mawili yako katika umma.• The Second London Confession (1689) and the New Hampshire Confession (1833), both public domain.

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Mkutano wa Wabaptisti wa Kusini.• The Baptist Faith and Message (2000), Southern Baptist Convention.

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