Utawala wa Kanisa kwa Usharika na Mfumo wa Kibaptisti — Sehemu ya 2: Uongozi wa Kijumuiya: Mathayo 18, Matendo 6 na 15, na 1 Wakorintho 5Congregational Church Government and Baptist Polity — Unit 2: Congregational Government: Matthew 18, Acts 6 and 15, and 1 Corinthians 5

Mstari MkuuKey Verse

"Akikataa kuwasikiliza, liambie kanisa; na akikataa na kulisikiliza kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru." (Mathayo 18:17, SUV)"And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector." (Matthew 18:17, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua uongozi wa kijumuiya na kutaja maamuzi makuu ambayo kusanyiko la Kibaptisti hufanya.1. Define congregational government and list the main decisions a Baptist congregation makes.

2. Kueleza kile Mathayo 18:15-20 hufundisha kuhusu mamlaka ya kanisa.2. Explain what Matthew 18:15-20 teaches about the church's authority.

3. Kuonyesha kutoka Matendo 1, Matendo 6 na 2 Wakorintho 2 jinsi kusanyiko la awali lilivyoshiriki katika kuchagua na kutenda.3. Show from Acts 1, Acts 6 and 2 Corinthians 2 how the early congregation took part in choosing and acting.

4. Kueleza jinsi Matendo 15 na 1 Wakorintho 5 vinavyounga mkono uongozi wa kijumuiya, na kujibu usomaji wa kipresbiteri na wa kiaskofu wa vifungu hivi.4. Explain how Acts 15 and 1 Corinthians 5 support congregational government, and answer the presbyterian and episcopal readings of these passages.

5. Kueleza jinsi kusanyiko na viongozi wake wanavyogawana kazi, ili uongozi wa kijumuiya usiwe utawala wa umati.5. Describe how a congregation and its leaders share the work, so that congregational government is not a rule of the crowd.

Tunamaanisha Nini kwa Uongozi wa KijumuiyaWhat We Mean by Congregational Government

Katika Kipindi cha 1 tuliona kwamba Kristo ni kichwa cha kanisa. Sasa tunauliza jinsi Yeye anavyotawala kupitia watu. Wabaptisti hujibu kwamba, chini ya Kristo, mamlaka ya mwisho ya kibinadamu kwa maisha ya kanisa yako kwa kusanyiko la mahali pamoja la waumini waliobatizwa. Hakuna askofu, baraza, mkutano mkuu wala bodi iliyo juu yake. Kila mshiriki ana sauti, kwa sababu kila mshiriki ni wa Kristo na ana Roho wake.In Unit 1 we saw that Christ is the head of the church. We now ask how He governs through the people. Baptists answer that, under Christ, the final human authority for the church's life rests in the local congregation of baptized believers. No bishop, council, convention or board stands above it. Every member has a voice, because every member belongs to Christ and has His Spirit.

Hii haimaanishi kwamba kusanyiko hufanya kila kitu. Kusanyiko lina wachungaji wanaofundisha na kuongoza, na mashemasi wanaotumikia. Pia haimaanishi kwamba washiriki wanaweza kutenda wapendavyo. Wako chini ya Maandiko. Inamaanisha kwamba katika mambo yanayogusa maisha ya mwili, mwili huamua chini ya Neno la Mungu.This does not mean that the congregation does everything. A congregation has pastors who teach and lead, and deacons who serve. It also does not mean that the members may do as they like. They are under Scripture. What it means is that on the matters that touch the life of the body, the body decides under the Word of God.

Mambo ambayo kusanyiko la Kibaptisti lina mamlaka juu yake ni haya:The matters that a Baptist congregation has authority over are these:

• nani anapokelewa kuwa mshiriki, na nani anaondolewa kwenye uanachama;• who is received as a member, and who is removed from membership;

• uchaguzi wa mchungaji wake na mashemasi wake;• the choice of its pastor and deacons;

• tamko lake la imani na agano la kanisa;• its statement of faith and church covenant;

• matumizi yake ya fedha na mali;• its use of money and property;

• uangalifu inaochukua kulinda maagizo ya Bwana (ubatizo na Meza ya Bwana);• the care it takes to guard the ordinances;

• kuwatuma wamisionari na kushiriki zawadi zake na makanisa mengine;• the sending of missionaries and the sharing of its gifts with other churches;

• uamuzi wake wa kujiunga na makanisa mengine katika chama au mkutano mkuu, na kujiondoa.• its decision to join with other churches in an association or convention, and to leave it.

Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti) huelezea kanisa kama kusanyiko la mahali pamoja lenye uhuru wa kujiongoza, linalotenda chini ya ubwana wa Kristo kupitia michakato ya kidemokrasia. Maungamo ya zamani zaidi, ikiwemo Second London Confession (1689) (Ungamo la Pili la London), husema kwamba Kristo amelipa kanisa lake mamlaka ya kupokea na kutoa nje washiriki, na kwamba viongozi wake huchaguliwa na kanisa. Sasa tunatazama Maandiko ambayo mafundisho haya yamesimama juu yake.The Baptist Faith and Message (2000) describes a church as an autonomous local congregation that acts under the lordship of Christ through democratic processes. The older confessions, including the Second London Confession (1689), say that Christ has given His church the power to receive and to cast out members, and that its officers are chosen by the church. We now look at the Scriptures on which this teaching stands.

Mathayo 18:15-20: Liambie KanisaMatthew 18:15-20: Tell It to the Church

Kifungu hiki ndicho andiko la kwanza na muhimu zaidi. Yesu anafundisha cha kufanya ndugu anapomkosea mwenzake. Kwanza, nenda kwake peke yenu. Asipokusikia, chukua mtu mmoja au wawili, "kila neno lithibitike kwa kinywa cha mashahidi wawili au watatu" (Mathayo 18:16). Akikataa bado, "liambie kanisa." Akikataa hata kanisa, anapaswa kuchukuliwa kama mgeni nje ya jamii (Mathayo 18:17).This passage is the first and most important text. Jesus teaches what to do when a brother sins against another. First, go to him alone. If he will not hear, take one or two others, "that 'by the mouth of two or three witnesses every word may be established'" (Matthew 18:16). If he still refuses, "tell it to the church." If he refuses even the church, he is to be treated as an outsider (Matthew 18:17).

Angalia kile Yesu asichosema. Hasemi "mwambie askofu," wala "waambie mitume," wala "liambie baraza la wazee katika mji ulio karibu." Anasema, "liambie kanisa." Mahakama ya mwisho ya rufaa kwa dhambi ya mshiriki ni kusanyiko lililokusanyika.Notice what Jesus does not say. He does not say "tell it to the bishop," or "tell it to the apostles," or "tell it to the council of elders in the next town." He says, "tell it to the church." The final court of appeal for a member's sin is the assembled congregation.

Kisha Yesu analipa kusanyiko mamlaka: "Amin, nawaambia, Mtakayoyafunga duniani yatakuwa yamefungwa mbinguni; na mtakayoyafungua duniani yatakuwa yamefunguliwa mbinguni" (Mathayo 18:18). Maneno haya ni ya wingi, "ninyi," na yanasemwa katika muktadha wa urekebishaji wa kanisa. Kisha Yesu anaahidi kwamba wawili au watatu wanapokusanyika kwa jina lake, yeye yuko katikati yao (Mathayo 18:20). Mstari huu mara nyingi hutumiwa kwa mikutano ya maombi, na ni kweli huko. Lakini mahali pake pa asili, ni ahadi kuhusu hukumu ya kanisa. Kanisa linapokusanyika kushughulikia dhambi kwa jina lake, Kristo mwenyewe yupo.Then Jesus gives the congregation authority: "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 18:18). The words are plural, "you," and they are spoken in the context of discipline. Jesus then promises that where two or three are gathered in His name, He is in the midst of them (Matthew 18:20). This verse is often used for prayer meetings, and it is true there. But in its place it is a promise about the church's judgment. When the church gathers to deal with sin in His name, Christ Himself is present.

Pingamizi: Hili halihusu kanisa kama tunavyolijuaThe objection: this is not about the church as we know it

Baadhi ya wasomi husema kwamba Yesu aliposema, kanisa la Kikristo lilikuwa halijaanza bado. Lazima alimaanisha kusanyiko la Kiyahudi au sinagogi, na kifungu hiki hakielezi kusanyiko lenye mamlaka yake yenyewe. Wengine husema kwamba Mathayo aliandikia jumuiya yake ya baadaye, na kwamba maneno haya yanaakisi maisha yake.Some scholars say that when Jesus spoke, no Christian church existed yet. He must have meant the Jewish assembly or synagogue, and the passage does not describe a congregation with its own authority. Others say that Matthew wrote for his own community later, and that the words reflect its life.

Jibu letu. Katika Mathayo 16:18 Yesu alikuwa ameshasema, "Nitalijenga kanisa langu." Alikuwa akisema kabla ya siku ya Pentekoste, na alitumia neno lilelile, ekklesia, katika Mathayo 18. Wanafunzi wake karibuni wangekutana kama kanisa, naye aliwaandaa kwa hilo. Pia tunaona kwamba Paulo alitumia mfano huohuo, kama tutakavyoona katika 1 Wakorintho 5. Iwe injili ya Mathayo iliandikwa mapema au baadaye, tunaipokea kama Neno la Mungu na maneno ya Bwana wetu. Andiko linaonyesha kwamba Bwana aliwapa watu wake wajibu wa urekebishaji wa mwili wao wenyewe.Our answer. In Matthew 16:18 Jesus had already said, "I will build My church." He was speaking ahead of the day of Pentecost, and He used the same word, ekklesia, in Matthew 18. His disciples would soon meet as a church, and He prepared them for it. We also note that Paul applied this very pattern, as we will see in 1 Corinthians 5. Whether Matthew's gospel was written early or late, we receive it as the Word of God and the words of our Lord. The text shows that the Lord gave His people the responsibility for the discipline of their own body.

Kusanyiko la Awali HutendaThe Early Congregation Acts

Kitabu cha Matendo kinatuonyesha kanisa linalotenda pamoja. Tunachagua matukio matatu, tukikumbuka kwamba Matendo linasimulia hadithi ya kanisa katika siku zake za awali na halitungi sheria kwa nyakati zote lenyewe. Tunalitumia kwa sababu linaafikiana na mafundisho ya Bwana na barua.The book of Acts shows us a church that acts together. We select three scenes, remembering that Acts tells the story of the church in its early days and does not by itself make laws for all time. We use it because it agrees with the Lord's teaching and with the letters.

Uchaguzi wa MathiyaThe choice of Matthias

Kabla ya Pentekoste, waumini wapatao mia na ishirini walikuwa wamekusanyika (Matendo 1:15). Petro aliongea na kundi kuhusu haja ya kumchagua mbadala wa Yuda. Kundi liliweka mbele watu wawili, kisha wakaomba na kupiga kura kwa kura za kura (Matendo 1:23-26). Njia waliyochagua, kwa kura, ilikuwa wakati maalum kabla Roho hajaja, na Wabaptisti hawatumii kura hizo. Lakini watu waliokuwepo walishiriki. Petro aliongoza, na kundi likatenda.Before Pentecost, about one hundred and twenty believers were gathered (Acts 1:15). Peter spoke to the group about the need to replace Judas. The company put forward two men, and then they prayed and cast lots (Acts 1:23-26). The way they chose, by lot, was a special moment before the Spirit came, and Baptists do not use lots. But the people present took part. Peter led, and the company acted.

Uchaguzi wa wale sabaThe choice of the seven

Katika Matendo 6 malalamiko yaliibuka kwamba wajane wa waumini wasemao Kigiriki walikuwa wakisahauliwa katika ugawaji wa kila siku. Mitume kumi na wawili waliita "mkutano wa wanafunzi" (Matendo 6:2). Hawakuamua jambo hilo peke yao. Waliliambia kundi lote "chagueni" miongoni mwao watu saba wenye sifa njema, waliojaa Roho Mtakatifu na hekima (Matendo 6:3). "Neno hilo likawapendeza mkutano wote" (Matendo 6:5), na waumini wakawachagua wale saba. Kisha wale saba wakawekwa mbele ya mitume, ambao waliomba na kuwawekea mikono (Matendo 6:6).In Acts 6 a complaint arose that the widows of the Greek-speaking believers were being overlooked in the daily distribution. The twelve apostles called "the multitude of the disciples" together (Acts 6:2). They did not decide the matter alone. They told the whole group to "seek out" from among themselves seven men of good reputation, full of the Holy Spirit and wisdom (Acts 6:3). The saying "pleased the whole multitude" (Acts 6:5), and the believers chose the seven. Then the seven were set before the apostles, who prayed and laid their hands on them (Acts 6:6).

Tazama jinsi kazi inavyogawanywa. Mitume waliongoza: waliliona tatizo, wakaliita kanisa, wakafundisha kiwango na wakaomba. Kusanyiko lilitenda: liliwachagua watu. Huu ndio mfano ambao Wabaptisti hufuata. Viongozi hufundisha sifa zinazohitajika, na kusanyiko huchagua mtu. Tutarudi kwenye kifungu hiki katika Vipindi vya 6 na 7, kwa sababu Wabaptisti wengi huona hapa mwanzo wa nafasi ya shemasi.Look at how the work is shared. The apostles led: they saw the problem, called the church, taught the standard and prayed. The congregation acted: it chose the men. This is the pattern Baptists follow. The leaders teach what the qualifications are, and the congregation chooses the person. We will return to this passage in Units 6 and 7, because most Baptists see here the beginning of the deacon's office.

Neno "waliweka" katika Matendo 14:23The word "appointed" in Acts 14:23

Baadhi ya wapinzani hutaja Matendo 14:23, ambapo Paulo na Barnaba "wakawawekea wazee katika kila kanisa." Wanasema hii inaonyesha mitume wakichagua viongozi peke yao. Tunakubali kwamba mitume walikuwa na mamlaka maalum ambayo hakuna mtu anayo sasa. Lakini kitenzi kilichotumika hapa, cheirotoneo, kinatokana na maneno yaliyomaanisha kunyoosha mkono, na katika Kigiriki cha kawaida kingeweza kurejelea kuchagua kwa kuinua mikono. Wasomi hujadili jinsi maana hiyo ilivyobaki katika nyakati za Agano Jipya. Neno hilohilo linaonekana katika 2 Wakorintho 8:19, ambapo Paulo anasema ndugu mmoja "alichaguliwa na makanisa" kusafiri naye. Kwa hiyo neno hili halithibitishi kwamba mitume walichagua peke yao, na linaruhusu kwamba makanisa yalishiriki. Tunashikilia hoja hii kwa unyenyekevu. Vifungu vyenye nguvu ni Mathayo 18, Matendo 6 na 1 Wakorintho 5.Some objectors point to Acts 14:23, where Paul and Barnabas "appointed elders in every church." They say this shows the apostles choosing leaders alone. We accept that the apostles had a special authority that no one has now. But the verb used here, cheirotoneo, comes from words that meant to stretch out the hand, and in ordinary Greek could refer to choosing by a show of hands. Scholars debate how far this meaning remained in New Testament times. The same word appears in 2 Corinthians 8:19, where Paul says a brother was "chosen by the churches" to travel with him. So the word does not prove that the apostles chose alone, and it allows that the churches took part. We hold this point modestly. The strong passages are Matthew 18, Acts 6 and 1 Corinthians 5.

Matendo 15: Baraza la YerusalemuActs 15: The Council at Jerusalem

Baraza la Matendo 15 ni kifungu ambacho Wapresbiteri na wengine hukitaja kuwa mfano wa chombo cha kutawala juu ya kanisa la mahali pamoja, kwa hiyo tunakishughulikia kwa uangalifu.The council in Acts 15 is the passage that presbyterians and some others cite as the model for a ruling body above the local church, so we handle it with care.

Swali liliibuka Antiokia. Watu fulani kutoka Uyahudi walifundisha kwamba waumini wa Mataifa lazima wakatwe tohara ili waokolewe (Matendo 15:1). Kanisa la Antiokia lilimtuma Paulo, Barnaba na wengine Yerusalemu. Huko "mitume na wazee wakakusanyika kulitafakari jambo hili" (Matendo 15:6). Petro, Barnaba, Paulo na Yakobo walisema. Yakobo alipendekeza hukumu kutoka Maandiko, akinukuu manabii. Kisha "mitume na wazee, pamoja na kanisa lote, wakaona vema" kutuma watu wenye barua (Matendo 15:22). Barua iliandikwa kwa jina la "mitume na wazee, na ndugu" (Matendo 15:23). Iliposomwa Antiokia, kanisa lilifurahi kwa faraja yake (Matendo 15:31).The question arose at Antioch. Some men from Judea taught that Gentile believers must be circumcised to be saved (Acts 15:1). The church at Antioch sent Paul, Barnabas and others to Jerusalem. There "the apostles and elders came together to consider this matter" (Acts 15:6). Peter, Barnabas, Paul and James spoke. James proposed a judgment from Scripture, quoting the prophets. Then "it pleased the apostles and elders, with the whole church" to send men with a letter (Acts 15:22). The letter was written in the name of "the apostles, the elders, and the brethren" (Acts 15:23). When it was read at Antioch, the church rejoiced at its encouragement (Acts 15:31).

Usomaji wa kipresbiteriThe presbyterian reading

Wapresbiteri huona katika sura hii mkutano mkuu wa kwanza. Wazee kutoka makanisa kadhaa walikutana, wakaamua jambo kwa makanisa yote na wakatuma uamuzi wao utiiwe. Wanasema hii inathibitisha mabaraza ya kudumu juu ya kusanyiko.Presbyterians see in this chapter a first general assembly. Elders from several churches met, decided a matter for all churches and sent their decision to be obeyed. They say this justifies standing courts above the congregation.

Jibu letu. Tunakubali kwamba huu ni mfano wa ushirikiano, na Kipindi cha 3 kitaonyesha jinsi Wabaptisti wanavyoshirikiana. Lakini kuna sababu nne kwa nini haukuanzisha mahakama ya kutawala juu ya makanisa.Our answer. We agree that this is a model of cooperation, and Unit 3 will show how Baptists cooperate. But there are four reasons why it does not set up a ruling court above the churches.

Kwanza, mitume walikuwepo. Mamlaka yao kama mashahidi waliochaguliwa wa Bwana hayawezi kupitishwa kwa mkutano wa leo. Pili, kanisa lote lilihusika: barua ilitoka kwa ndugu pamoja na wazee, na "kanisa lote" lilikubaliana na uamuzi (Matendo 15:22). Tatu, swali lilikuwa suala la kweli ya injili, kuhusu jinsi wenye dhambi wanavyookolewa. Baraza lililitatua kutoka Maandiko na kutoka uzoefu wa kazi ya Mungu kati ya Mataifa. Halikuunda mahakama ya kudumu ya kutatua mambo ya mahali. Nne, kanisa la Antiokia halikulazimishwa. Lilipokea barua na kufurahi. Mamlaka ya uamuzi yalitoka kwa ukweli ulioutamka, si kutoka kwa uwezo wa kuadhibu.First, the apostles were present. Their authority as the Lord's chosen witnesses cannot be passed on to a modern assembly. Second, the whole church was involved: the letter came from the brethren as well as the elders, and "the whole church" agreed with the decision (Acts 15:22). Third, the question was a matter of gospel truth, about how sinners are saved. The council settled it from Scripture and from the experience of God's work among the Gentiles. It did not create a continuing court to settle local matters. Fourth, the church at Antioch was not forced. It received the letter and rejoiced. The authority of the decision came from the truth it stated, not from a power to punish.

Usomaji wa kiaskofuThe episcopal reading

Wale wanaofuata mfumo wa kiaskofu husema kwamba Yakobo, aliyetoa neno la mwisho Yerusalemu, alikuwa askofu wa kwanza wa Yerusalemu, na kwamba kanisa limekuwa na maaskofu wanaoamua siku zote.Those who follow the episcopal model say that James, who spoke the final word at Jerusalem, was the first bishop of Jerusalem, and that the church has always had bishops who decide.

Jibu letu. Yakobo alitoa hukumu yake, lakini uamuzi ulifikiwa na "mitume na wazee, pamoja na kanisa lote." Hata kama Yakobo alishikilia nafasi ya heshima maalum, Matendo 15 haonyeshi askofu mmoja mtawala. Inaonyesha kanisa likiamua pamoja chini ya Neno.Our answer. James gave his judgment, but the decision was reached by "the apostles and elders, with the whole church." Even if James held a place of special respect, Acts 15 shows no single ruling bishop. It shows a church deciding together under the Word.

1 Wakorintho 5: Kanisa Lazima Litende1 Corinthians 5: The Church Must Act

Kanisa la Korintho lilikuwa limempokea katika ushirika wake mtu aliyeishi katika uasherati wa wazi, na waumini walijivuna badala ya kuomboleza (1 Wakorintho 5:1-2). Paulo hawaambii wangoje mtume afike na kurekebisha. Anawaambia cha kufanya. Wanapaswa kukusanyika, "mkiisha kukusanyika" (1 Wakorintho 5:4), na kumwondoa mtu huyo katika ushirika wao. Mwishoni mwa sura anasema wamwondoe "mtu mwovu" miongoni mwao (1 Wakorintho 5:13).The Corinthian church had received into its fellowship a man who lived in open immorality, and the believers were proud instead of grieving (1 Corinthians 5:1-2). Paul does not tell them to wait for an apostle to arrive and fix it. He tells them what to do. They are to gather, "when you are gathered together" (1 Corinthians 5:4), and remove the man from their fellowship. At the end of the chapter he says to put away "the evil person" from among them (1 Corinthians 5:13).

Paulo alisema kama mtume, naye alitoa hukumu yake mwenyewe. Lakini aliliandikia kanisa lote na kuliwajibisha kanisa lote. Kama mchungaji peke yake, au askofu wa nje, angekuwa na mamlaka ya kuadhibu, Paulo angemwandikia yeye. Aliandika kwa kusanyiko. Kitendo kilikuwa kitendo cha kusanyiko.Paul spoke as an apostle, and he gave his own judgment. But he addressed the whole church and held the whole church responsible. If the pastor alone, or an outside bishop, had authority to discipline, Paul would have written to him. He wrote to the congregation. The action was the action of the assembly.

Katika barua yake ya pili, Paulo anaandika kuhusu mtu huyohuyo. Adhabu "iliyotolewa na walio wengi" ilimtosha, na kanisa sasa lipaswa kumsamehe na kumfariji (2 Wakorintho 2:6-8). Mambo mawili yanaonekana. Kanisa lilitenda kwa wengi, jambo linaloonyesha kwamba halikungoja kila kura. Na kanisa lilikuwa na uwezo si tu wa kuondoa bali pia wa kurejesha. Tutalichunguza hili katika Kipindi cha 5.In his second letter, Paul writes about the same man. The punishment "inflicted by the majority" was enough, and the church should now forgive and comfort him (2 Corinthians 2:6-8). Two points stand out. The church acted by a majority, which shows that it did not wait for every vote. And the church had the power not only to remove but also to restore. We will study this in Unit 5.

Viongozi na Kusanyiko PamojaLeaders and the Congregation Together

Baadhi ya wachungaji huogopa kwamba uongozi wa kijumuiya utaondoa uongozi wao. Haufanyi hivyo. Agano Jipya huyataka makanisa yawaheshimu viongozi wao. Waumini wanapaswa "kuwatambua wale wanaotenda kazi kati yenu, na wanaowaongoza katika Bwana na kuwaonya" na "kuwaheshimu sana katika upendo kwa ajili ya kazi yao" (1 Wathesalonike 5:12-13). Wanapaswa kutii na kujinyenyekeza kwa wale wanaokesha kwa ajili ya roho zao (Waebrania 13:17).Some pastors fear that congregational government will take away their leadership. It does not. The New Testament calls on churches to honor their leaders. Believers are to "recognize those who labor among you, and are over you in the Lord and admonish you" and to "esteem them very highly in love for their work's sake" (1 Thessalonians 5:12-13). They are to obey and submit to those who watch over their souls (Hebrews 13:17).

Njia ya kuvishikilia vyote viwili ni kuona aina mbili za mamlaka. Mchungaji ana mamlaka ya Neno: hufundisha, huonya, huongoza na kutoa mfano, na kanisa humfuata kwa sababu linaamini anasema kwa niaba ya Bwana. Kusanyiko lina mamlaka ya mwili: huamua, chini ya Neno, nani ni wa kanisa, nani anatumikia, na jinsi linavyotumia rasilimali zake. Mchungaji anayeongoza vizuri mara chache atakabiliana na kanisa linalompinga katika jambo la Maandiko. Kanisa lililofundishwa vizuri mara chache litahitaji kumzidi mchungaji wake.The way to hold these together is to see two kinds of authority. The pastor has the authority of the Word: he teaches, warns, guides and sets an example, and the church follows because it believes he speaks for the Lord. The congregation has the authority of the body: it decides, under the Word, who belongs, who serves, and how it uses its resources. A pastor who leads well will seldom face a church that goes against him on a matter of Scripture. A church that is well taught will seldom need to override its pastor.

Jinsi kusanyiko linavyoamuaHow the congregation decides

Wabaptisti kwa kawaida huamua kwa kura katika mkutano wa biashara wa kanisa. Baadhi ya makanisa hutafuta makubaliano kamili, mengine hukubali walio wengi. Agano Jipya halitoi kanuni moja, lakini linatoa mwongozo. Paulo anasema kushika "umoja wa Roho katika kifungo cha amani" (Waefeso 4:3), na 2 Wakorintho 2:6 inaonyesha kwamba uamuzi wa walio wengi ulisimama. Kanisa lenye hekima hufanya kazi ili kupata makubaliano mapana, huomba kabla ya kupiga kura, huruhusu mjadala wa kweli, na halilazimishi kura finyu kwa jambo zito. Kipindi cha 10 kitarudi kwenye mikutano ya biashara.Baptists usually decide by vote in a church business meeting. Some churches seek full agreement, others accept a majority. The New Testament does not give one rule, but it gives guidance. Paul says to keep "the unity of the Spirit in the bond of peace" (Ephesians 4:3), and 2 Corinthians 2:6 shows that a majority decision stood. A wise church works for wide agreement, prays before voting, allows honest discussion, and does not push a narrow vote on a grave matter. Unit 10 will return to business meetings.

Matumizi ya KichungajiPastoral Application

Mchungaji anakubali wito kwenda kanisa ambalo mashemasi wameliongoza kwa miaka ishirini. Wanakutana faraghani, na kusanyiko husikia maamuzi yao baadaye. Mashemasi wamepiga kura tu kumwondoa mshiriki kwa kosa la kimaadili bila kulijulisha kanisa. Mama wa mshiriki huyo, mwanamke mwaminifu, anamjia mchungaji akilia.A pastor takes a call to a church where the deacons have governed for twenty years. They meet privately, and the congregation hears of their decisions afterward. The deacons have just voted to remove a member for a moral failing without telling the church. The member's mother, a faithful woman, comes to the pastor in tears.

Mchungaji kwanza anamsikiliza na hamwahidi kitu. Pili, anakutana na mashemasi kwa upole. Anawaomba wajifunze Mathayo 18 na 1 Wakorintho 5 pamoja naye na hawashtaki kwa nia mbaya, kwa sababu wametumikia kwa uaminifu. Tatu, anaomba kitendo hicho kisimamishwe hadi hatua za Mathayo 18 zifuatwe, na jambo lije mbele ya kanisa. Nne, anafundisha kusanyiko kwa miezi kadhaa kile Bwana alichowapa kufanya. Tano, anawaomba mashemasi wabaki kuwa watumishi wa kanisa, kama Matendo 6 inavyoonyesha, na anawapa heshima kwa kazi yao. Mchungaji anataka kanisa linalofanya yale ambayo Maandiko yanaomba, si kanisa ambalo limehamisha tu mamlaka kutoka kwa mashemasi hadi kwake.The pastor first listens to her and promises nothing. Second, he meets the deacons kindly. He asks them to study Matthew 18 and 1 Corinthians 5 with him and does not accuse them of bad motives, because they have served faithfully. Third, he asks that the action be set aside until the steps of Matthew 18 are followed, and that the matter come before the church. Fourth, he teaches the congregation over several months what the Lord gave them to do. Fifth, he asks the deacons to remain the church's servants, as Acts 6 shows, and gives them honor for their work. The pastor wants a church that does what Scripture asks, not a church that has simply moved power from the deacons to himself.

MuhtasariSummary

Uongozi wa kijumuiya unamaanisha kwamba chini ya Kristo mamlaka ya mwisho ya kibinadamu yako kwa kusanyiko la mahali pamoja la waumini waliobatizwa. Katika Mathayo 18:17 Yesu anamwambia ndugu aliyekosewa alipeleke jambo kwa kanisa, na anaahidi uwepo wake na kulipa kanisa uwezo wa kufunga na kufungua. Katika Matendo 1 na Matendo 6 kusanyiko linashiriki katika kuchagua viongozi, wakati mitume wanaongoza na kufundisha kiwango. Matendo 14:23 haithibitishi kwamba mitume walichagua peke yao. Katika Matendo 15 baraza lilitenda pamoja na kanisa lote, na ni mfano wa ushauri na ushirikiano, si wa mahakama ya kudumu. Katika 1 Wakorintho 5 na 2 Wakorintho 2, Paulo analiwajibisha kusanyiko kwa urekebishaji na urejesho. Viongozi na kusanyiko hufanya kazi pamoja: mchungaji kwa mamlaka ya Neno, kusanyiko kwa mamlaka ya mwili, vyote chini ya Kristo.Congregational government means that under Christ the final human authority rests in the local congregation of baptized believers. In Matthew 18:17 Jesus tells the aggrieved brother to take the matter to the church, and He promises His presence and gives the church the power to bind and loose. In Acts 1 and Acts 6 the congregation takes part in the choice of leaders, while the apostles lead and teach the standard. Acts 14:23 does not prove that the apostles chose alone. In Acts 15 the council acted with the whole church, and it is a model of counsel and cooperation, not of a standing court. In 1 Corinthians 5 and 2 Corinthians 2, Paul holds the congregation responsible for discipline and restoration. Leaders and the congregation work together: the pastor with the authority of the Word, the congregation with the authority of the body, both under Christ.

Usomaji ZaidiFurther Reading

• J. M. Pendleton, Church Manual (1867) (Mwongozo wa Kanisa), sura kuhusu uongozi wa kanisa na urekebishaji.• J. M. Pendleton, Church Manual (1867), chapters on church government and discipline.

• J. L. Dagg, Manual of Church Order (1858) (Mwongozo wa Utaratibu wa Kanisa).• J. L. Dagg, Manual of Church Order (1858).

• The Second London Confession (1689) (Ungamo la Pili la London), sura ya 26, na New Hampshire Confession (1833) (Ungamo la New Hampshire).• The Second London Confession (1689), chapter 26, and the New Hampshire Confession (1833).

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), kifungu kuhusu kanisa.• The Baptist Faith and Message (2000), article on the church.

• R. B. C. Howell, The Deaconship (1846) (Ushemasi), kuhusu Matendo 6 na uchaguzi wa kanisa wa viongozi wake.• R. B. C. Howell, The Deaconship (1846), on Acts 6 and the church's choice of its officers.

• James Leo Garrett Jr., Baptist Theology (2009) (Theolojia ya Kibaptisti).• James Leo Garrett Jr., Baptist Theology (2009).

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