Utawala wa Kanisa kwa Usharika na Mfumo wa Kibaptisti — Sehemu ya 3: Uhuru wa Kanisa la Mahali Pamoja na Ushirikiano wa Hiari: Vyama na Mikutano MikuuCongregational Church Government and Baptist Polity — Unit 3: Local Church Autonomy and Voluntary Cooperation: Associations and Conventions

Mstari MkuuKey Verse

"Mwenye sikio, na asikie neno hilo Roho analoliambia makanisa." (Ufunuo 2:7, SUV)"He who has an ear, let him hear what the Spirit says to the churches." (Revelation 2:7, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua uhuru wa kanisa la mahali pamoja na kueleza unachomaanisha na usichomaanisha.1. Define local church autonomy and explain what it does and does not mean.

2. Kuonyesha kutoka Agano Jipya kwamba makanisa huru hata hivyo yalishirikiana na kutunzana.2. Show from the New Testament that independent churches nevertheless cooperated and cared for one another.

3. Kueleza namna kuu za ushirikiano wa Kibaptisti: vyama, mikutano mikuu, jumuiya za kimisionari na ushirika wa ulimwengu.3. Describe the main forms of Baptist cooperation: associations, conventions, mission societies and world fellowships.

4. Kutaja kanuni zinazoweka ushirikiano kuwa wa hiari, na kueleza tofauti kati ya mjumbe na mtawala.4. State the principles that keep cooperation voluntary, and explain the difference between a messenger and a ruler.

5. Kujibu pingamizi kwamba uhuru huzaa kutengwa na makosa, na kwamba ushirikiano hutishia uhuru.5. Answer the objections that autonomy produces isolation and error, and that cooperation threatens autonomy.

Uhuru Unamaanisha NiniWhat Autonomy Means

Neno "autonomous" (lenye uhuru wa kujiongoza) linatokana na maneno ya Kigiriki yanayomaanisha "sheria yake mwenyewe." Wabaptisti hulitumia kwa maana finyu. Tunasema kanisa la mahali pamoja lina uhuru wa kujiongoza linapojiongoza katika maisha yake chini ya Kristo bila chombo chochote cha nje kuwa na mamlaka juu yake. Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti) hutumia neno hili kwa kanisa. Maungamo ya zamani ya Kibaptisti husema jambo hilohilo kwa maneno mengine: Kristo amelipa kila kanisa nguvu na mamlaka yote linayohitaji kupanga ibada yake, uanachama wake na urekebishaji wake.The word "autonomous" comes from Greek words meaning "self-law." Baptists use it in a limited way. We say that a local church is autonomous when it governs its own life under Christ without any outside body having authority over it. The Baptist Faith and Message (2000) uses this word of the church. The older Baptist confessions say the same thing in different words: Christ has given each church all the power and authority it needs to order its worship, its membership and its discipline.

Ni muhimu kusema wazi uhuru wa kujiongoza si nini. Si uhuru kutoka kwa Kristo. Kanisa lina uhuru wa kujiongoza kwa sababu tu Kristo ni kichwa chake, na halina haki ya kuamua kinyume na Neno lake. Si uhuru kutoka kwa Maandiko, ambayo yanalifunga kanisa kama yanavyomfunga kila mwamini. Si uhuru kutoka kwa upendo. Kanisa linalosema "hatumjibu mtu yeyote" ni kama mwamini anayesema "sihitaji Wakristo wengine." Hakuna anayeuelewa mwili wa Kristo. Mwishowe, uhuru wa kujiongoza si kutengwa. Kama tutakavyoona, makanisa ya Agano Jipya yalijiongoza na pia yalifungamana sana.It is important to say clearly what autonomy is not. It is not independence from Christ. The church is autonomous only because Christ is its head, and it has no right to decide against His Word. It is not independence from Scripture, which binds a church as it binds each believer. It is not freedom from love. A church that says "we answer to no one" is like a believer who says "I need no other Christians." Neither understands the body of Christ. Finally, autonomy is not isolation. As we shall see, the New Testament churches were self-governing and also deeply tied to each other.

Mzizi wa uhuru wa kujiongoza ni mzizi uleule wa uongozi wa kijumuiya katika Kipindi cha 2. Kama mamlaka ya mwisho ya kibinadamu kwa urekebishaji, uanachama na uchaguzi wa viongozi yako kwa kusanyiko, hayako pia kwa askofu au mkutano mkuu. Kanisa haliwezi kuwa na mamlaka mawili ya mwisho.The root of autonomy is the same as the root of congregational government in Unit 2. If final human authority for discipline, membership and the choice of officers rests in the congregation, it does not also rest in a bishop or convention. A church cannot have two final authorities.

Makanisa Yaliyosimama YenyeweChurches That Stood on Their Own

Agano Jipya linaonyesha kwamba makanisa yalihutubiwa moja moja na kuwajibishwa moja moja. Mfano ulio wazi zaidi ni barua saba za Ufunuo 2 na 3. Bwana aliyefufuka anasema na kanisa la Efeso, Smirna, Pergamo, Thiatira, Sardi, Filadelfia na Laodikia. Kila moja hupokea sifa yake, lawama yake na onyo lake. Hakuna kanisa linalolaumiwa wala kuokolewa na lingine. Kristo anatembea kati ya vinara vya taa (Ufunuo 1:12-13, 20), na anashughulika na kila kimoja moja kwa moja. Kila barua huisha kwa maneno ya mstari wetu mkuu kwa namna fulani: "Mwenye sikio, na asikie neno hilo Roho analoliambia makanisa" (Ufunuo 2:7).The New Testament shows that churches were addressed one by one and held responsible one by one. The clearest example is the seven letters of Revelation 2 and 3. The risen Lord speaks to the church in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. Each receives its own praise, its own rebuke and its own warning. No church is blamed or rescued by another. Christ walks among the lampstands (Revelation 1:12-13, 20), and He deals with each one directly. Each letter ends with the words of our key verse in some form: "Let him hear what the Spirit says to the churches" (Revelation 2:7).

Mfano uleule unaonekana katika barua za Paulo. Anaandika kwa "kanisa la Mungu lililoko Korintho," kwa "makanisa ya Galatia," na kwa Wathesalonike kama kanisa. Hatawali makanisa haya kutoka mbali. Anafundisha, anakemea na kutia moyo, na anatarajia yatende. Hakuamuru kila kitu. Aliwaomba Wakorintho wachague watu wanaowakubali kubeba zawadi yao (1 Wakorintho 16:3), na alisema kwamba hawaamrishi Wakorintho katika kutoa bali anajaribu unyofu wa upendo wao (2 Wakorintho 8:8). Haya ni maneno ya mtu anayeheshimu uhuru wa makanisa.The same pattern appears in Paul's letters. He writes to "the church of God which is at Corinth," to "the churches of Galatia," and to the Thessalonians as a church. He does not govern these churches from a distance. He instructs, rebukes and encourages, and he expects them to act. He did not command everything. He asked the Corinthians to choose the men they approved to carry their gift (1 Corinthians 16:3), and he said that he was not commanding the Corinthians in giving but was testing the sincerity of their love (2 Corinthians 8:8). These are the words of a man who respects the freedom of the churches.

Makanisa YaliyotunzanaChurches That Cared for Each Other

Agano Jipya haonyeshi makanisa yaliyotengwa. Linaonyesha mtandao wa upendo na kazi ya pamoja.The New Testament does not show isolated churches. It shows a network of love and shared work.

• Njaa ilipokuja, wanafunzi wa Antiokia kila mmoja alikusudia kutuma msaada kwa ndugu waliokaa Uyahudi, nao wakautuma kwa mikono ya Barnaba na Sauli (Matendo 11:27-30).• When a famine came, the disciples at Antioch each determined to send relief to the brethren living in Judea, and they sent it by Barnabas and Saul (Acts 11:27-30).

• Kanisa la Antiokia, wakiwa na manabii na walimu waliokusanyika katika ibada, lilifunga na kuomba na kuwatuma Barnaba na Sauli katika utume (Matendo 13:1-3).• The church at Antioch, with prophets and teachers gathered in worship, fasted and prayed and sent Barnabas and Saul on a mission (Acts 13:1-3).

• Makanisa ya Makedonia yalitoa kwa ukarimu kwa watakatifu maskini wa Yerusalemu, kutoka katika "umaskini mkubwa" (2 Wakorintho 8:1-4). Paulo aliandika kwamba Makedonia na Akaya walipenda kuwachangia (Warumi 15:26).• The churches of Macedonia gave generously to the poor saints in Jerusalem, out of "deep poverty" (2 Corinthians 8:1-4). Paul wrote that Macedonia and Achaia had been pleased to make a contribution for them (Romans 15:26).

• Ndugu mmoja "alichaguliwa na makanisa" kusafiri na Paulo na kushughulikia mchango (2 Wakorintho 8:19).• A brother was "chosen by the churches" to travel with Paul and handle the collection (2 Corinthians 8:19).

• Kanisa la Filipi liliunga mkono kazi ya Paulo zaidi ya mara moja (Wafilipi 4:15-16).• The Philippian church supported Paul's work more than once (Philippians 4:15-16).

• Makanisa yalibadilishana barua. Paulo aliwaambia Wakolosai wasome barua inayotoka Laodikia na kushiriki barua yao wenyewe na Walaodikia (Wakolosai 4:16).• Churches exchanged letters. Paul told the Colossians to read the letter from Laodicea and to share their own letter with the Laodiceans (Colossians 4:16).

• Makanisa yalipokea waumini wasafiri na kutumiana salamu (Warumi 16:16; 1 Wakorintho 16:19).• Churches received traveling believers and sent greetings to one another (Romans 16:16; 1 Corinthians 16:19).

Mifano hii inaonyesha mfano. Kila kanisa lilijiamulia lenyewe, na makanisa yalitoa kwa hiari kwa kila mmoja, yalishauriana, yalituma wafanyakazi na yalishiriki injili moja. Hakuna kanisa lililoamriwa na lingine kufanya hivyo. Waliyafanya kwa Roho mmoja na upendo uleule. Huu ndio mfano wa ushirikiano wa Kibaptisti.These examples show a pattern. Each church decided for itself, and the churches freely gave to each other, advised each other, sent workers and shared one gospel. No church was commanded by another to do so. They did it from the same Spirit and the same love. This is the pattern of Baptist cooperation.

Namna za Ushirikiano wa KibaptistiThe Forms of Baptist Cooperation

Maneno "mkutano mkuu" (convention) na "chama" (association) yanaweza kumchanganya mwanafunzi, kwa hiyo tunayaeleza kwa urahisi.The word "convention" and "association" can confuse a student, so we explain them simply.

Chama (association). Namna ya zamani zaidi ya ushirikiano kati ya makanisa ya Kibaptisti ni chama. Makanisa jirani hukutana kuomba, kutiana moyo, kutoa ushauri na kufanya kazi pamoja katika kazi za pamoja, kama kupanda makanisa mapya. Makanisa ya Kibaptisti huko Uingereza yaliunda vyama katika karne ya kumi na saba, na Kozi ya 1 inasimulia historia hiyo. Huko Amerika, vyama vya mwanzo vya Kibaptisti kama Philadelphia Association (1707) na Charleston Association (1751) vilitoa ushauri juu ya maswali ya mafundisho na utaratibu. Maungamo ya zamani yanasema juu ya makanisa kutafuta msaada kutoka kwa mengine kupitia "wajumbe." Second London Confession (1689) (Ungamo la Pili la London), katika sura yake juu ya kanisa, hufundisha kwamba makanisa yanapaswa kuwa na ushirika kati yao na kupeana ushauri, na kwamba ushauri huo hutolewa bila mamlaka yoyote juu ya makanisa.The association. The oldest form of cooperation among Baptist churches is the association. Neighboring churches meet to pray, to encourage each other, to give counsel and to work together on common tasks, such as planting new churches. Baptist churches in England formed associations in the seventeenth century, and Course 1 tells that history. In America, early Baptist associations such as the Philadelphia Association (1707) and the Charleston Association (1751) gave counsel on questions of doctrine and order. The old confessions speak of churches seeking help from each other through "messengers." The Second London Confession (1689), in its chapter on the church, teaches that churches should hold communion with one another and give counsel, and that such counsel is given without any power over the churches.

Mkutano mkuu (convention). Katika karne ya kumi na tisa, Wabaptisti huko Amerika waliunda vyombo vikubwa zaidi kufanya kazi ambayo kanisa moja haliwezi kuifanya, kama kutuma wamisionari na kufundisha wachungaji. Triennial Convention ilianza mwaka 1814, na Southern Baptist Convention mwaka 1845. Leo mataifa mengi yana mkutano mkuu au umoja wa kitaifa au wa kikanda wa makanisa ya Kibaptisti. Makanisa katika Amerika ya Kusini, Afrika na Asia mara nyingi ni wanachama wa moja. Mkutano mkuu hukusanya wajumbe kutoka makanisani, huunda bodi za misheni, huchapisha vitabu na husaidia shule.The convention. In the nineteenth century, Baptists in America formed larger bodies to do work that a single church could not do, such as sending missionaries and training pastors. The Triennial Convention began in 1814, and the Southern Baptist Convention in 1845. Today many nations have a national or regional convention or union of Baptist churches. Churches in Latin America, Africa and Asia often belong to one. The convention gathers messengers from the churches, sets up mission boards, publishes literature and supports schools.

Jumuiya ya kimisionari (society). Wabaptisti pia wametumia jumuiya za kimisionari, ambazo watu binafsi au makanisa hutoa kwa jumuiya inayotuma wamisionari. Baptist Missionary Society ya William Carey (1792) ilikuwa ya aina hii. Kozi ya 1 inaielezea. Jumuiya iko wazi kwa yeyote anayetoa, wakati mkutano mkuu ni chombo cha makanisa. Wabaptisti wamejadili ni njia ipi bora, na zote mbili zimeitumikia injili.The society. Baptists have also used mission societies, in which individuals or churches give to a society that sends missionaries. William Carey's Baptist Missionary Society (1792) was of this type. Course 1 describes it. A society is open to anyone who gives, while a convention is a body of churches. Baptists have debated which method is better, and both have served the gospel.

Ushirika wa ulimwengu. Baptist World Alliance (Muungano wa Wabaptisti Ulimwenguni) uliundwa London mwaka 1905 kama ushirika wa vyombo vya Kibaptisti ulimwenguni kote. Hauna mamlaka juu ya kanisa wala umoja wowote. Unawapa Wabaptisti njia ya kufahamiana, kuombeana pamoja, kupunguza mateso na kusema kwa ajili ya uhuru wa kidini.The world fellowship. The Baptist World Alliance was formed in London in 1905 as a fellowship of Baptist bodies around the world. It has no authority over any church or union. It gives Baptists a way to know each other, to pray together, to relieve suffering and to speak for religious liberty.

Kanuni za Ushirikiano wa HiariThe Principles of Voluntary Cooperation

Wabaptisti wameuweka ushirikiano wao uaminifu kwa Agano Jipya kwa kushikilia kanuni chache.Baptists have kept cooperation faithful to the New Testament by holding to a few principles.

Kwanza, ushirikiano ni wa hiari. Kila kanisa huchagua kujiunga na linaweza kuchagua kujiondoa. Hakuna anayelilazimisha kanisa kushirikiana, na hakuna anayeweza kuliadhibu kwa kujiondoa. Uhusiano ni ushirika, si umiliki.First, cooperation is voluntary. Every church chooses to join and may choose to leave. No one forces a church to cooperate, and no one can punish it for leaving. The relationship is a partnership, not an ownership.

Pili, ushirikiano ni kati ya makanisa, si juu yake. Chama au mkutano mkuu ni kiumbe cha makanisa, si bwana wake. Upo kutumikia yale ambayo hayawezi kufanya peke yake.Second, cooperation is between churches, not above them. The association or convention is the creature of the churches, not their master. It exists to serve what they cannot do alone.

Tatu, wanaohudhuria ni wajumbe, si watawala. Vyombo vingi vya Kibaptisti huwaita wawakilishi wao "wajumbe" (messengers), si "wawakilishi wenye mamlaka" (delegates), kwa makusudi. Mjumbe hubeba salamu za kanisa lake na zawadi zake, na huzungumza kwa niaba ya kanisa lake katika mkutano. Hana mamlaka yoyote ya kulifunga kanisa. Kile ambacho mkutano unaamua kinaongoza mkutano tu na kazi uliyoichukua. Kanisa huamua lenyewe kama litafuata ushauri wowote.Third, those who attend are messengers, not rulers. Many Baptist bodies call their representatives "messengers," not "delegates," on purpose. A messenger carries the church's greeting and its gifts, and speaks for his church in the meeting. He does not carry any power to bind the church. What the meeting decides governs only the meeting and the work it has undertaken. A church decides for itself whether to follow any advice.

Nne, ushirikiano unategemea kweli ya pamoja. Makanisa yanayofanya kazi pamoja yanahitaji kukubaliana juu ya injili na imani kuu za Kibaptisti. Ndiyo maana vyama na mikutano mikuu hupitisha maungamo ya imani. Ndiyo maana vinaweza kukataa kupokea kanisa linalokana injili, au kumaliza uhusiano na kanisa linalopotoka kutoka kwake. Hii si uvunjaji wa uhuru wa kujiongoza. Kanisa liko huru kufundisha apendavyo, na chama kiko huru vilevile kusema kwamba hakiwezi kutembea nalo.Fourth, cooperation rests on shared truth. Churches that work together need to agree on the gospel and the central Baptist beliefs. This is why associations and conventions adopt confessions of faith. It is why they may decline to receive a church that denies the gospel, or end a relationship with one that departs from it. This is not a violation of autonomy. A church is free to teach what it wishes, and an association is equally free to say that it cannot walk with it.

Tano, ushirikiano huheshimu uwezo wa makanisa. Mkutano mkuu unaweza kuomba zawadi lakini hauwezi kutoza kodi. Cooperative Program (Mpango wa Ushirikiano) ya Southern Baptist, iliyoanza mwaka 1925, ni mpango ambao makanisa yanaweza kuchagua kutoa sehemu ya sadaka zao kusaidia kazi pamoja. Mpango ni wa hiari, na makanisa huamua kiasi gani, kama wapo, watakachotoa.Fifth, cooperation honors the churches' means. The convention may ask for gifts but cannot tax. The Southern Baptist Cooperative Program, begun in 1925, is a plan by which churches may choose to give a share of their offerings to support work together. The plan is voluntary, and the churches decide how much, if anything, to give.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Uhuru wa kujiongoza huleta kutengwa, makosa na unyanyasajiObjection 1: Autonomy leads to isolation, error and abuse

Wakristo wa mfumo wa kiaskofu na wa kipresbiteri husema kwamba kanisa lisilo na mamlaka ya nje halina ulinzi. Mchungaji anaweza kuwaongoza watu wake kwenye makosa, au kwenye unyanyasaji, na hakuna anayeweza kumrekebisha. Wanasema makanisa yenye maaskofu au mabaraza ya wazee yana njia ya kuwarekebisha wahudumu wasio waaminifu. Historia ya maisha ya Kibaptisti inatoa mifano ya wachungaji huru ambao wamefanya madhara makubwa, na tunapaswa kusema hivyo kwa uaminifu.Episcopal and presbyterian Christians say that a church without outside authority has no protection. A pastor can lead his people into error, or into abuse, and no one can correct him. They say that churches with bishops or presbyteries have a way to discipline unfaithful ministers. The history of Baptist life offers examples of independent pastors who have done great harm, and we should say so honestly.

Jibu letu. Hatari ni halisi, lakini haiondolewi kwa kuweka mfumo wa ngazi juu ya makanisa. Historia ya kanisa inaonyesha kwamba maaskofu na mabaraza nao wamefundisha makosa na wamewalinda wenye hatia. Agano Jipya halitegemei mamlaka ya nje kulifanya kanisa liwe safi. Linategemea Neno la Kristo, Roho, wingi wa viongozi, urekebishaji wa kusanyiko na ushirika wa makanisa mengine. Kristo aliyaonya makanisa ya Pergamo na Thiatira kuhusu mafundisho ya uongo (Ufunuo 2:14-16, 20) na alitarajia kila moja litubu. Paulo aliwaambia Wagalatia kwamba hata malaika kutoka mbinguni akihubiri injili nyingine alikataliwe (Wagalatia 1:8). Ulinzi hutoka kwa kanisa linalolijua Neno na mchungaji anayewajibika kwa kusanyiko lake na kwa wahudumu wenzake.Our answer. The danger is real, but it is not removed by placing a hierarchy over the churches. Church history shows that bishops and councils have also taught error and have also protected the guilty. The New Testament does not rely on an outside authority to keep a church pure. It relies on Christ's Word, the Spirit, the plurality of leaders, the discipline of the congregation and the fellowship of other churches. Christ warned the churches of Pergamum and Thyatira about false teaching (Revelation 2:14-16, 20) and expected each to repent. Paul told the Galatians that even an angel from heaven who preached another gospel was to be rejected (Galatians 1:8). Protection comes from a church that knows the Word and a pastor who is accountable to his congregation and his fellow ministers.

Wabaptisti wana njia za kujibu unyanyasaji. Chama kinaweza kulishauri kanisa lenye matatizo, na kinaweza kuondoa ushirika. Mkutano mkuu unaweza kukataa kumsaidia mhudumu. Na kusanyiko linaweza kutenda kwa mamlaka yake yenyewe kumwondoa mchungaji asiye mwaminifu. Kile tunachopaswa kufanya ni kutumia njia hizi, na kutoziacha kuwa nadharia tu. Mchungaji asiye na ndugu anaowajibika kwao amekosa kitu ambacho Agano Jipya linafundisha.Baptists have the means to respond to abuse. An association can counsel a church in trouble, and it can withdraw fellowship. A convention can decline to support a minister. And a congregation can act on its own authority to remove an unfaithful pastor. What we should do is use these means, and not leave them as theory. A pastor who has no brothers to whom he is answerable has missed something the New Testament teaches.

Pingamizi la 2: Ushirikiano wowote nje ya kanisa la mahali pamoja hutishia uhuru wa kujiongozaObjection 2: Any cooperation beyond the local church threatens autonomy

Baadhi ya Wabaptisti, hasa katika mapokeo ya Independent au Fundamental, huogopa kwamba mikutano mikuu hukua kuwa mashirika yenye nguvu. Wameona bodi na mashirika ya misheni yakifanya maamuzi ambayo makanisa hayakuyaidhinisha kamwe, na wanasema njia salama zaidi ni kwa kanisa la mahali pamoja kufanya kazi moja kwa moja na kuchagua wamisionari wake na shule zake. Wanapenda uhuru wa kanisa la mahali pamoja na wanautetea kwa sababu nzuri.Some Baptists, especially in the Independent or Fundamental tradition, fear that conventions grow into powerful organizations. They have seen mission boards and agencies make decisions that churches never approved, and they say that the safest course is for the local church to work directly and to choose its own missionaries and schools. They love the autonomy of the local church and defend it for good reason.

Jibu letu. Tunashiriki wasiwasi kuhusu urasimu, na makanisa yanapaswa kuvichunga kwa karibu vyombo wanavyovisaidia. Lakini Agano Jipya halikatazi makanisa kufanya kazi pamoja. Linaonyesha yakifanya hivyo. Antiokia ilituma msaada Uyahudi; makanisa ya Makedonia yalitoa kwa Yerusalemu; ndugu mmoja alichaguliwa na makanisa. Kanisa lenye uhuru wa kujiongoza hutumia uhuru wake kushirikiana, kama vile mtu huru anavyotumia uhuru wake kutoa. Kipimo ni kama ushirikiano unabaki wa hiari, na kama makanisa yanabaki na udhibiti wa chombo walichokiunda. Wabaptisti wa Independent nao hushirikiana, kupitia ushirika, kambi, shule na mashirika ya misheni wanayoyachagua kwa hiari. Tofauti kati yetu nao kwa kiasi kikubwa ni ya njia, si ya kanuni. Tunapaswa kuheshimiana kama ndugu.Our answer. We share the concern about bureaucracy, and churches should keep a close eye on the bodies they support. But the New Testament does not forbid churches to work together. It shows them doing it. Antioch sent relief to Judea; the churches of Macedonia gave to Jerusalem; a brother was chosen by the churches. An autonomous church uses its freedom to cooperate, in the same way that a free man uses his freedom to give. The test is whether cooperation stays voluntary, and whether the churches keep control of the body they have created. Independent Baptists also cooperate, through fellowships, camps, schools and mission agencies they freely choose. The difference between us and them is mostly one of method and not of principle. We should honor each other as brothers.

Mwongozo wa Kivitendo kwa WachungajiPractical Guidance for Pastors

Mchungaji anapaswa kuwafundisha watu wake kanisa lao linahusiana na nini na kwa nini. Haya ni maswali ya kuuliza kabla ya kujiunga na chombo cha makanisa:A pastor should teach his people what their church belongs to and why. Here are some questions to ask before joining a body of churches:

• Chombo hiki kinaamini nini? Je, ungamo lake linakubaliana na letu?• What does this body believe? Does its confession agree with ours?

• Kinatuomba nini kwa fedha, wakati na taarifa?• What does it ask of us in money, time and reports?

• Kitatupa sauti? Je, makanisa madogo hutuma wajumbe kwa masharti sawa?• Will it give us a voice? Do small churches send messengers on equal terms?

• Je, tunaweza kuondoka kwa uhuru dhamiri yetu ikihitaji?• Can we leave freely if our conscience requires?

• Je, kinasaidia makanisa au kinajihudumia chenyewe hasa?• Does it help the churches or does it mainly serve itself?

Katika nchi nyingi ambazo makanisa ya Kibaptisti ni madogo na maskini, maisha ya chama na mkutano mkuu hutoa kile ambacho kanisa moja haliwezi: mafunzo kwa wachungaji, mahali pa kupata ushirika, msaada wakati wa mateso na misheni ya pamoja. Uhuru wa kujiongoza haumaanishi kwamba kanisa dogo lisipate zawadi hizi. Pia haumaanishi kwamba kanisa linalotegemea kabisa fedha za nje kwa mchungaji wake na programu zake lina uhuru kamili kwa vitendo. Kanisa linalotaka kujiongoza chini ya Kristo linapaswa kulenga kutoa, kubeba majukumu yake yenyewe, na kupokea msaada kama mshirika na si kama tegemezi.In many countries where Baptist churches are small and poor, association and convention life provides what a single church cannot: training for pastors, a place to find fellowship, help in times of persecution and shared missions. Autonomy does not mean that a small church should go without these gifts. It also does not mean that a church that depends entirely on outside money for its pastor and programs is fully autonomous in practice. A church that wishes to govern itself under Christ should aim to give, to bear its own responsibilities, and to receive help as a partner and not as a dependent.

Matumizi ya KichungajiPastoral Application

Mchungaji Daniel anahudumu katika kanisa dogo la washiriki hamsini katika eneo la vijijini. Chama jirani kinalikaribisha kanisa kujiunga. Mashemasi wazee wanaogopa. "Siku zote tumejiongoza wenyewe," mmoja anasema. "Tukijiunga, watatuambia cha kufanya." Mwingine anatamani kujiunga, kwa sababu wachungaji wa chama ni marafiki ambao wangemtia Daniel moyo na kuwafunza viongozi wake vijana.Pastor Daniel serves a small church of fifty members in a rural area. A neighboring association invites the church to join. The older deacons are afraid. "We have always governed ourselves," one says. "If we join, they will tell us what to do." Another wishes to join, because the pastors in the association are friends who would encourage Daniel and train his young leaders.

Daniel kwanza anawahakikishia mashemasi kwamba wasiwasi wao ni mzuri, kwa maana unaonyesha wanathamini uhuru ambao Kristo alilipa kanisa. Pili, anafungua Matendo 11 na 2 Wakorintho 8 pamoja nao na kuwaonyesha kwamba makanisa ya Agano Jipya yalitoa na kupokea msaada. Tatu, anapata tamko la imani la chama na sheria zake ndogo na kuzisoma na kanisa kuona kama zinakubaliana na imani yao na kama chama kinadai mamlaka yoyote juu ya wanachama wake. Nne, anaomba kanisa lipige kura baada ya maombi, na kwamba kura iandikwe kama uamuzi wa kusanyiko, si wa mchungaji au mashemasi. Tano, anawakumbusha kwamba kama chama kitawahi kuomba jambo kinyume na dhamiri na Maandiko, kanisa linaweza kukataa au kuondoka. Ushirikiano uliochaguliwa kwa hiari na kushikiliwa kwa wepesi huimarisha kanisa bila kuliondolea uhuru wake.Daniel first assures the deacons that their concern is a good one, for it shows that they value the freedom Christ gave the church. Second, he opens Acts 11 and 2 Corinthians 8 with them and shows that the New Testament churches gave and received help. Third, he obtains the association's statement of faith and bylaws and reads them with the church to see whether they agree with its beliefs and whether the association claims any authority over its members. Fourth, he asks that the church vote after prayer, and that the vote be recorded as a decision of the congregation, not of the pastor or deacons. Fifth, he reminds them that if the association ever asks something against conscience and Scripture, the church can say no or leave. Cooperation chosen freely and held lightly strengthens a church without taking its freedom from it.

MuhtasariSummary

Kanisa la Kibaptisti lina uhuru wa kujiongoza: hujiongoza chini ya Kristo, bila chombo cha nje chenye mamlaka juu yake. Hii haimaanishi uhuru kutoka kwa Kristo, kutoka kwa Maandiko wala kutoka kwa upendo. Barua saba za Ufunuo 2 na 3 zinaonyesha kila kanisa likiwajibika kwa Kristo, na sehemu nyingine ya Agano Jipya inaonyesha makanisa yakitumiana msaada, wamisionari, barua na zawadi. Wabaptisti wameshirikiana kupitia vyama, mikutano mikuu, jumuiya za kimisionari na Baptist World Alliance. Wameuweka ushirikiano uaminifu kwa kuushikilia kuwa wa hiari, kati ya makanisa na si juu yake, unaobebwa na wajumbe na si watawala, unaotegemea kweli ya pamoja, na unaosaidiwa na zawadi za hiari. Pingamizi kwamba uhuru wa kujiongoza huzaa kutengwa na makosa, au kwamba ushirikiano huharibu uhuru, yanajibiwa na mfano wa Agano Jipya wa makanisa huru yaliyofungamana kwa hiari katika upendo.A Baptist church is autonomous: it governs itself under Christ, with no outside body holding authority over it. This does not mean independence from Christ, from Scripture or from love. The seven letters of Revelation 2 and 3 show each church answerable to Christ, and the rest of the New Testament shows churches sending relief, missionaries, letters and gifts to each other. Baptists have cooperated through associations, conventions, mission societies and the Baptist World Alliance. They have kept cooperation faithful by holding it voluntary, between churches and not over them, carried by messengers and not rulers, based on shared truth, and supported by free gifts. Objections that autonomy breeds isolation and error, or that cooperation destroys autonomy, are answered by the New Testament pattern of free churches freely bound in love.

Usomaji ZaidiFurther Reading

• The Second London Confession (1689) (Ungamo la Pili la London), sura ya 26 kuhusu kanisa; The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti).• The Second London Confession (1689), chapter 26 on the church; the Baptist Faith and Message (2000).

• J. M. Pendleton, Church Manual (1867) (Mwongozo wa Kanisa).• J. M. Pendleton, Church Manual (1867).

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

• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792) (Uchunguzi Kuhusu Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuwabadilisha Mataifa).• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792).

• Kozi ya 1 ya fani hii, kwa historia ya vyama, jumuiya za kimisionari na mikutano mikuu.• Course 1 of this specialization, for the history of associations, societies and conventions.

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

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