Utawala wa Kanisa kwa Usharika na Mfumo wa Kibaptisti — Sehemu ya 4: Mchungaji/Mzee: Sifa, Wito, Kuwekwa Wakfu, na Mijadala ya Wingi wa WazeeCongregational Church Government and Baptist Polity — Unit 4: The Pastor/Elder: Qualifications, Calling, Ordination, and Plurality Debates

Mstari MkuuKey Verse

"Jitunzeni nafsi zenu, na lile kundi lote, ambalo Roho Mtakatifu amewaweka ninyi kuwa waangalizi, ili kulichunga kanisa la Mungu, alilolinunua kwa damu yake mwenyewe." (Matendo 20:28, SUV)"Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood." (Acts 20:28, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini "mzee," "mwangalizi" na "mchungaji" ni majina ya nafasi moja, na kujibu mtazamo wa kiaskofu kuhusu Timotheo na Tito.1. Explain why "elder," "overseer" and "pastor" name one office, and answer the episcopal view of Timothy and Titus.

2. Kutaja sifa za mchungaji kutoka 1 Timotheo 3 na Tito 1, na kueleza mitazamo mikuu ya Kibaptisti kuhusu "mume wa mke mmoja."2. List the qualifications of a pastor from 1 Timothy 3 and Titus 1, and state the main Baptist views on "the husband of one wife."

3. Kueleza wito wa huduma, sehemu ya kanisa katika wito, na desturi ya Kibaptisti katika kuwekwa wakfu.3. Describe the call to the ministry, the church's part in the call, and Baptist practice in ordination.

4. Kueleza mjadala kati ya mchungaji mmoja na wingi wa wazee, na kutaja njia ya Kibaptisti ya kuvishikilia vyote viwili pamoja.4. Explain the debate between one pastor and a plurality of elders, and state a Baptist way to hold the two together.

5. Kueleza mtazamo mkuu wa Kibaptisti wa kihafidhina kwamba nafasi ya uchungaji huhifadhiwa kwa wanaume, kueleza kwa haki mtazamo wa Wabaptisti wanaowaweka wanawake wakfu, na kuthibitisha huduma pana ya wanawake katika kanisa.5. State the main conservative Baptist view that the pastoral office is reserved to men, describe fairly the view of Baptists who ordain women, and affirm the wide service of women in the church.

Nafasi Moja, Majina KadhaaOne Office, Several Names

Agano Jipya hutumia maneno matatu kwa watu wanaoongoza kanisa la mahali pamoja. Presbuteros hutafsiriwa "mzee." Episkopos hutafsiriwa "mwangalizi" au, katika tafsiri za zamani, "askofu." Kitenzi poimaino humaanisha "kuchunga," na nomino inayohusiana poimen humaanisha "mchungaji."The New Testament uses three words for the men who lead a local church. Presbuteros is translated "elder." Episkopos is translated "overseer" or, in older versions, "bishop." The verb poimaino means "to shepherd," and the related noun poimen means "shepherd" or "pastor."

Maneno haya yanaelezea watu walewale. Katika Matendo 20:17 Paulo aliwaita "wazee" wa kanisa la Efeso. Kisha akawaambia kwamba Roho Mtakatifu amewaweka kuwa "waangalizi" na akawaambia "walichunge" kanisa (Matendo 20:28). Kundi moja la watu lina majina yote matatu. Katika Tito 1:5 Paulo anamwambia Tito aweke "wazee" katika kila mji, na katika mstari wa 7 anatoa sifa za "askofu." Petro anawaandikia "wazee" walichunge kundi, "mkiangalia" (1 Petro 5:1-2). Bwana hulipa kanisa "wachungaji na walimu" (Waefeso 4:11).These words describe the same men. In Acts 20:17 Paul called the "elders" of the church at Ephesus. He then told them that the Holy Spirit had made them "overseers" and told them to "shepherd" the church (Acts 20:28). One group of men has all three names. In Titus 1:5 Paul tells Titus to appoint "elders" in every city, and in verse 7 he gives the qualifications of "a bishop." Peter writes to the "elders" to shepherd the flock, "serving as overseers" (1 Peter 5:1-2). The Lord gives "pastors and teachers" to the church (Ephesians 4:11).

Kwa hiyo kozi hii inaposema "mchungaji," inamaanisha mzee au mwangalizi wa kanisa la mahali pamoja, anayelichunga kundi kwa kufundisha, kuongoza na kulitunza. Wabaptisti mara nyingi hutumia neno "mchungaji." Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti) hutaja wachungaji na mashemasi kama nafasi mbili za kanisa, na Second London Confession (1689) (Ungamo la Pili la London) na New Hampshire Confession (1833) (Ungamo la New Hampshire) hutaja hizo hizo mbili.So when this course says "pastor," it means an elder or overseer of a local church, who shepherds the flock by teaching, leading and caring for it. Baptists most often use the word "pastor." The Baptist Faith and Message (2000) names pastors and deacons as the church's two offices, and the Second London Confession (1689) and the New Hampshire Confession (1833) name the same two.

Pingamizi la kiaskofuThe episcopal objection

Makanisa ya kiaskofu hufundisha huduma ya aina tatu ya maaskofu, wazee (presbyters) na mashemasi, huku maaskofu wakiwa warithi wa mitume. Wanaonyesha Timotheo huko Efeso na Tito huko Krete, ambao wanaonekana kuwa na mamlaka juu ya wazee. Wanaonyesha pia Ignatius wa Antiokia na waandishi wengine wa mwanzo wa karne ya pili, wanaosema juu ya askofu mmoja katika kila mji.Episcopal churches teach a threefold ministry of bishops, presbyters and deacons, with bishops as successors of the apostles. They point to Timothy at Ephesus and Titus in Crete, who seem to hold authority over elders. They point also to Ignatius of Antioch and other early second-century writers, who speak of one bishop in each city.

Jibu letu. Agano Jipya halitumii "askofu" na "mzee" kwa vyeo tofauti, kama vifungu vilivyotajwa hapo juu vinavyoonyesha. Timotheo na Tito walikuwa wawakilishi wa mtume, waliotumwa kwa muda kuweka mambo katika utaratibu, na Paulo alimwambia Timotheo apitishe kazi hiyo kwa watu waaminifu (2 Timotheo 2:2). Hakuna hata mmoja anayeitwa askofu wa mji. Mfano unaoonekana baada ya mitume, hata kama ni wa mapema, si amri ya Maandiko. Tunawaheshimu waandishi wa mwanzo, lakini tumefungwa na maandishi ya mitume.Our answer. The New Testament does not use "bishop" and "elder" for different ranks, as the passages above show. Timothy and Titus were delegates of the apostle, sent for a time to set things in order, and Paul told Timothy to hand the work on to faithful men (2 Timothy 2:2). Neither is called bishop of a city. A pattern that appears after the apostles, however early, is not a command of Scripture. We honor the early writers, but we are bound by the apostolic writings.

Sifa za MchungajiThe Qualifications of a Pastor

Paulo anaanza kwa kutia moyo: "Neno hili ni la kuaminiwa; mtu akitaka kazi ya uaskofu, atamani kazi njema" (1 Timotheo 3:1). Kisha anaorodhesha sifa katika 1 Timotheo 3:2-7 na Tito 1:5-9. Tunaweza kuzikusanya katika makundi manne.Paul begins with an encouragement: "This is a faithful saying: If a man desires the position of a bishop, he desires a good work" (1 Timothy 3:1). He then lists the qualifications in 1 Timothy 3:2-7 and Titus 1:5-9. We may gather them in four groups.

Tabia ya kibinafsi. Lazima awe asiyelaumika, mwenye kiasi, mwenye akili timamu, mwenye mwenendo mzuri, mpole na si mkali, si mgomvi, si mpenda fedha, na si mlevi.Personal character. He must be above reproach, temperate, sober-minded, of good behavior, gentle and not violent, not quarrelsome, not a lover of money, and not given to wine.

Tabia nyumbani. Lazima awe "mume wa mke mmoja" na aiongoze nyumba yake mwenyewe vizuri, kwa maana "mtu asiyejua kuiongoza nyumba yake mwenyewe, awezaje kulitunza kanisa la Mungu?" (1 Timotheo 3:4-5). Tito 1:6 inasema juu ya watoto walio waaminifu wasioshtakiwa kwa uasherati au uasi.Character in the home. He must be "the husband of one wife" and must rule his own house well, for "if a man does not know how to rule his own house, how will he take care of the church of God?" (1 Timothy 3:4-5). Titus 1:6 speaks of children who believe and are not accused of wildness.

Tabia mbele ya wengine. Lazima awe mkarimu kwa wageni na awe na ushuhuda mzuri kwa watu wa nje (1 Timotheo 3:2, 7).Character before others. He must be hospitable and have a good testimony among outsiders (1 Timothy 3:2, 7).

Ukomavu na kufundisha. Lazima asiwe mwongofu mpya, asije akajivuna (1 Timotheo 3:6). Lazima awe "ajuaye kufundisha" (1 Timotheo 3:2) na ashike sana neno la imani, ili aweze kuonya kwa mafundisho yenye uzima na kuwajibu wanaopinga (Tito 1:9).Maturity and teaching. He must not be a new convert, lest he become proud (1 Timothy 3:6). He must be "able to teach" (1 Timothy 3:2) and hold fast the faithful word, so that he can exhort by sound doctrine and answer those who contradict (Titus 1:9).

Angalia jinsi chache kati ya hizi zinahusu kipaji. "Ajuaye kufundisha" tu ndiyo inayotaja karama, na zingine zinaelezea tabia. Mtu mwenye kipaji ambaye maisha yake hayako katika mpangilio hapaswi kuwa mchungaji.Notice how few of these concern talent. Only "able to teach" names a gift, and the rest describe character. A gifted man whose life is not in order should not be a pastor.

Maneno "mume wa mke mmoja"The phrase "husband of one wife"

Wabaptisti hufahamu maneno haya kwa njia tatu, na mchungaji anapaswa kuzijua.Baptists understand this phrase in three ways, and a pastor should know them.

• Yanakataza mitala, iliyokuwa inawezekana katika ulimwengu wa karne ya kwanza.• It forbids polygamy, which was possible in the first-century world.

• Yanamwondoa mtu aliyeachana na kuoa tena, au angalau aliyeachana kwa sababu zisizo za kibiblia, kwa kuwa kiwango cha mchungaji ni cha juu kuliko cha wengine.• It excludes a man who has been divorced and remarried, or at least divorced on unbiblical grounds, since the standard for a pastor is higher than for others.

• Yanaelezea mume mwaminifu wa mwanamke mmoja. Ni kipimo cha tabia, si kizuizi dhidi ya kila mtu aliyefiwa na mke, aliyeachana au aliyeoa tena.• It describes a faithful, one-woman husband. It is a test of character, not a bar against every man who has been widowed, divorced or remarried.

Makanisa ya Kibaptisti hufikia hitimisho tofauti, na kila kusanyiko lazima liamue kwa Maandiko, maombi na huruma kwa watu walio katika hali ngumu, huku likilinda heshima ya nafasi hiyo.Baptist churches reach different conclusions, and each congregation must decide with Scripture, prayer and compassion for persons in hard situations, while keeping the honor of the office.

Wito wa HudumaThe Call to the Ministry

Wabaptisti husema juu ya sehemu mbili za wito, kisha hatua ya tatu.Baptists speak of two parts of the call, and then a third step.

Wito wa ndani. Ni tamaa thabiti kwa kazi hiyo (1 Timotheo 3:1), hisia ya uongozi wa Mungu, na karama ambazo Bwana huwapa kuwaandaa wachungaji wake (Waefeso 4:11-12). Charles Spurgeon alijadili wito kwa urefu katika Lectures to My Students (Mihadhara kwa Wanafunzi Wangu).The inward call. It is a settled desire for the work (1 Timothy 3:1), a sense of God's leading, and the gifts the Lord gives to equip His shepherds (Ephesians 4:11-12). Charles Spurgeon discussed the call at length in Lectures to My Students.

Wito wa nje. Kanisa linathibitisha kile ambacho Bwana ameanza. Huko Antiokia Roho Mtakatifu alisema wakati kanisa lilipokuwa likiabudu, na kanisa likafunga, likaomba, likawawekea mikono Barnaba na Sauli na kuwatuma (Matendo 13:2-3). Mtu anayehisi ameitwa lakini hajathibitishwa na yeyote anayemjua anapaswa kujiuliza kama amesikia vizuri.The outward call. The church confirms what the Lord has begun. At Antioch the Holy Spirit spoke while the church was worshiping, and the church fasted, prayed, laid hands on Barnabas and Saul and sent them out (Acts 13:2-3). A man who feels called but is confirmed by no one who knows him should ask whether he has heard rightly.

Wito wa kanisa. Katika maisha ya Kibaptisti kanisa la mahali pamoja "humwita" mtu kuwa mchungaji wake. Haliwezi "kumwajiri." Kamati ya kutafuta mchungaji inaweza kuomba, kuhoji na kupendekeza, lakini kusanyiko hupiga kura.The church's call. In Baptist life a local church "calls" a man to be its pastor. It does not "hire" him. A pastor-search committee may pray, interview and recommend, but the congregation votes.

Kuwekwa WakfuOrdination

Katika matumizi ya Kibaptisti, kuwekwa wakfu ni utambuzi wa hadharani wa kanisa na kumtenga mtu kwa huduma. Agano Jipya linaonyesha maombi na kuwekewa mikono kwa wale saba (Matendo 6:6) na kwa Barnaba na Sauli (Matendo 13:3). Paulo anasema juu ya karama aliyopewa Timotheo "kwa unabii, na kwa kuwekewa mikono na wazee" (1 Timotheo 4:14), na anamwonya asimwekee mtu mikono kwa haraka (1 Timotheo 5:22). Wabaptisti hupata mafunzo matatu.In Baptist usage, ordination is the church's public recognition and setting apart of a man for ministry. The New Testament shows prayer and the laying on of hands for the seven (Acts 6:6) and for Barnabas and Saul (Acts 13:3). Paul speaks of a gift given to Timothy "by prophecy with the laying on of the hands of the eldership" (1 Timothy 4:14), and warns him not to lay hands on anyone hastily (1 Timothy 5:22). Baptists draw three lessons.

Kwanza, kanisa la mahali pamoja ndilo huweka wakfu. Si zawadi ya askofu au ya dhehebu. Second London Confession (1689) hufundisha kwamba viongozi huchaguliwa na kanisa na kutengwa kwa maombi na, kwa kawaida, kuwekewa mikono na wazee. Makanisa mengi huwaalika wachungaji wa makanisa jirani kuunda baraza la kuweka wakfu, linalochunguza wito wa mgombea, tabia yake na mafundisho yake kisha kulishauri kanisa. Baraza hushauri, na kanisa hutenda.First, the local church ordains. It is not the gift of a bishop or a denomination. The Second London Confession (1689) teaches that officers are chosen by the church and set apart with prayer and, usually, the laying on of hands of the elders. Many churches invite pastors of neighboring churches to form an ordination council, which examines the candidate's call, character and doctrine and then advises the church. The council advises, and the church acts.

Pili, kuwekwa wakfu hakutoi neema maalum na hakuundi tabaka la makuhani. Tunashikilia ukuhani wa waumini wote (1 Petro 2:9). Kuwekwa wakfu kunatambua kile ambacho Mungu amekwisha kufanya ndani ya mtu. Kwa sababu hii Wabaptisti hukataa mfululizo wa mitume (apostolic succession), mafundisho kwamba mamlaka hupitishwa kwa mstari usiokatika kutoka kwa mitume kupitia maaskofu.Second, ordination gives no special grace and creates no priestly class. We hold the priesthood of all believers (1 Peter 2:9). Ordination recognizes what God has already done in the man. For this reason Baptists reject apostolic succession, the teaching that authority passes in an unbroken line from the apostles through bishops.

Tatu, kuwekwa wakfu ni tendo la hadharani na la heshima. Huliambia kusanyiko na ulimwengu kwamba mtu huyu anatambuliwa kuwa anafaa kuhubiri na kuongoza, na humkumbusha uzito wa dhamana yake (Waebrania 13:17).Third, ordination is a public and solemn act. It tells the congregation and the world that this man is recognized as fit to preach and lead, and it reminds him of the weight of his charge (Hebrews 13:17).

Mchungaji Mmoja au Wazee Wengi?One Pastor or Many Elders?

Agano Jipya linaposema juu ya makanisa ya mahali pamoja hutumia "wazee" kwa wingi. Paulo na Barnaba waliweka wazee katika kila kanisa (Matendo 14:23). Paulo aliwaita wazee wa Efeso (Matendo 20:17), aliwasalimu waangalizi na mashemasi huko Filipi (Wafilipi 1:1), na Yakobo aliwaambia wagonjwa wawaite wazee wa kanisa (Yakobo 5:14). Hii ndiyo hoja yenye nguvu zaidi kwa wingi wa wazee.When the New Testament speaks of local churches it uses "elders" in the plural. Paul and Barnabas appointed elders in every church (Acts 14:23). Paul called the elders of Ephesus (Acts 20:17), greeted the overseers and deacons at Philippi (Philippians 1:1), and James told the sick to call the elders of the church (James 5:14). This is the strongest case for a plurality.

Upande wa pili, baadhi ya Wabaptisti wanaona kwamba Agano Jipya halisemi kamwe kanisa lilikuwa na wazee wangapi, na kwamba kanisa dogo linaweza kuwa na mtu mmoja tu anayefaa kwa kazi hiyo. Wengine pia humfahamu "malaika" wa kila kanisa katika Ufunuo 2 na 3 kuwa ni mchungaji, ingawa maana hiyo hujadiliwa. Wanaonyesha desturi ndefu ya Kibaptisti ya mchungaji mmoja na bodi ya mashemasi.On the other side, some Baptists note that the New Testament never says how many elders a church had, and that a small church may have only one man fit for the work. Some also take "the angel" of each church in Revelation 2 and 3 to mean the pastor, though that meaning is debated. They point to the long Baptist custom of one pastor and a board of deacons.

Historia ni mchanganyiko. Makanisa mengi ya awali ya Kibaptisti ya Kiingereza yalikuwa na wazee kadhaa. Katika sehemu kubwa ya maisha ya Wabaptisti wa Amerika, mchungaji mmoja pamoja na mashemasi ukawa wa kawaida. Leo baadhi ya Wabaptisti, hasa Reformed Baptists (Wabaptisti wa Matengenezo), wamerudi kwenye wingi wa wazee. Baptist Faith and Message (2000) inasema juu ya wachungaji na mashemasi na hivyo inaruhusu mipangilio kadhaa.The history is mixed. Many early English Baptist churches had several elders. In much of American Baptist life, one pastor with deacons became usual. Today some Baptists, particularly Reformed Baptists, have returned to a plurality of elders. The Baptist Faith and Message (2000) speaks of pastors and deacons and so allows several arrangements.

Njia ya Kibaptisti ya kuvishikilia pamoja. Tunaamini mfano wa Agano Jipya ni uongozi wa kushirikiana, na hakuna mtu anayepaswa kubeba mzigo wote peke yake. Kanisa lenye mchungaji mmoja anayefaa halina kosa la utaratibu, lakini linapaswa kuwaombea na kuwafunza watu wengine wanaofaa kushiriki kufundisha na kuchunga, na baadhi wanaweza baada ya muda kutambuliwa kuwa wazee. Pale walipo kadhaa, mmoja mara nyingi ni mchungaji anayehubiri na wengine ni wachungaji wenzake, na hakuna anayewatawala wengine kwa nguvu.A Baptist way to hold these together. We believe the New Testament pattern is shared leadership, and no man should carry the whole burden alone. A church with one qualified pastor is not out of order, but it should pray for and train other qualified men to share teaching and shepherding, and some may in time be recognized as elders. Where there are several, one is often the preaching pastor and the others are fellow shepherds, and none lords it over the rest.

Swali la pili ni jinsi wazee wanavyohusiana na kusanyiko. Wengine hushikilia kwamba wazee hutawala na kusanyiko huthibitisha tu. Sisi tunashikilia, kama Kipindi cha 2 kilivyoonyesha, kwamba wazee huongoza kwa kufundisha na mfano na kwamba mamlaka ya mwisho ya kibinadamu hubaki kwa kusanyiko. Wingi wa wazee hulitumikia kusanyiko na hauchukui nafasi yake.A second question is how elders relate to the congregation. Some hold that elders rule and the congregation only affirms. We hold, as Unit 2 showed, that elders lead by teaching and example and that final human authority remains with the congregation. A plurality of elders serves the congregation and does not replace it.

Nafasi ya Uchungaji na Huduma ya WanawakeThe Pastoral Office and the Ministry of Women

Wabaptisti hawakubaliani wote hapa, na tunaeleza misimamo yote miwili kwa uangalifu.Baptists are not all agreed here, and we state both positions with care.

Mtazamo mkuu wa Kibaptisti wa kihafidhinaThe main conservative Baptist view

Vyombo vingi vya Kibaptisti vya kihafidhina, vikiwemo Southern Baptist Convention katika Baptist Faith and Message (2000), hufundisha kwamba wanaume na wanawake wote wamejaliwa karama kwa huduma katika kanisa na kwamba nafasi ya mchungaji imewekewa wanaume wanaofaa kama Maandiko yanavyosema. Kozi hii hufundisha huu kama mtazamo mkuu wa mapokeo.Most conservative Baptist bodies, including the Southern Baptist Convention in the Baptist Faith and Message (2000), teach that men and women are both gifted for service in the church and that the office of pastor is limited to men as qualified by Scripture. This course teaches it as the main view of the tradition.

Sababu ni hizi. Kwanza, sifa zinasema "mume wa mke mmoja" (1 Timotheo 3:2; Tito 1:6). Pili, Paulo anaandika, "Simpi mwanamke ruhusa ya kufundisha, wala ya kumtawala mwanamume; bali awe katika utulivu" (1 Timotheo 2:12), na anaupa msingi katika uumbaji: "Kwa maana Adamu aliumbwa kwanza, kisha Hawa" (1 Timotheo 2:13). Tatu, mitume aliowachagua Kristo walikuwa wanaume, na kila mzee aliyetajwa jina katika Agano Jipya ni mwanaume. Wanaoshikilia mtazamo huu hufundisha kwamba wanaume na wanawake ni sawa katika thamani, katika wokovu na katika karama za Roho, kwa kuwa wote wanabeba sura ya Mungu (Mwanzo 1:27), na kwamba Mungu amewapa majukumu tofauti nyumbani na kanisani. Mara nyingi huitwa wakamilishano (complementarian).The reasons are these. First, the qualifications speak of "the husband of one wife" (1 Timothy 3:2; Titus 1:6). Second, Paul writes, "And I do not permit a woman to teach or to have authority over a man, but to be in silence" (1 Timothy 2:12), and he roots this in creation: "For Adam was formed first, then Eve" (1 Timothy 2:13). Third, the apostles Christ chose were men, and every named elder in the New Testament is a man. Those who hold this view teach that men and women are equal in worth, in salvation and in the gifts of the Spirit, since both bear God's image (Genesis 1:27), and that God has given them different roles in the home and the church. They are often called complementarian.

Wabaptisti wanaowaweka wanawake wakfuBaptists who ordain women

Baadhi ya vyombo vya Kibaptisti na makanisa mengi ya Kibaptisti huwaweka wanawake wakfu kuwa wachungaji. Hivi ni pamoja na American Baptist Churches USA, Baptist Union of Great Britain na makanisa mengi yanayohusiana na Cooperative Baptist Fellowship, iliyoundwa mwaka 1991. Wengi wao hushikilia mamlaka ya Maandiko kwa uthabiti, na sababu zao zinastahili kusikilizwa kwa haki.Some Baptist bodies and many Baptist churches ordain women as pastors. These include the American Baptist Churches USA, the Baptist Union of Great Britain and many churches related to the Cooperative Baptist Fellowship, formed in 1991. Many of them hold the authority of Scripture firmly, and their reasons deserve a fair hearing.

Wanaonyesha Wagalatia 3:28, ambapo katika Kristo "hapana mwanamume wala mwanamke." Wanaonyesha wanawake ambao Biblia inawaheshimu: Debora, mwamuzi katika Israeli (Waamuzi 4-5); Foibe, mhudumu wa kanisa la Kenkrea (Warumi 16:1); Priskila, aliyemfundisha Apolo pamoja na mumewe (Matendo 18:26); na Yunia, anayesalimiwa katika Warumi 16:7 kuwa "mashuhuri kati ya mitume." Wanasema 1 Timotheo 2 hujibu hali maalum huko Efeso ambako mafundisho ya uongo yalikuwa yakienea, na kwamba Roho hutoa karama bila kujali jinsia (1 Wakorintho 12:7-11). Wanaongeza kwamba uhuru wa dhamiri huruhusu kila kanisa kufuata dhamiri yake.They point to Galatians 3:28, where in Christ there is "neither male nor female." They point to women the Bible honors: Deborah, a judge in Israel (Judges 4-5); Phoebe, a servant of the church at Cenchrea (Romans 16:1); Priscilla, who with her husband taught Apollos (Acts 18:26); and Junia, greeted in Romans 16:7 as "of note among the apostles." They say 1 Timothy 2 answers a particular situation in Ephesus where false teaching was spreading, and that the Spirit gives gifts without regard to sex (1 Corinthians 12:7-11). They add that soul liberty lets each church follow its conscience.

Jibu letuOur answer

Tunajibu kwa heshima. Wagalatia 3:28 hufundisha kwamba wanaume na wanawake wako kwenye msingi sawa mbele za Mungu katika wokovu. Haiondoi tofauti nyumbani na kanisani ambazo mtume yuleyule anafundisha mahali pengine. Debora alitumikia katika wakati maalum, na kisa chake hakisemi ni nani anayeshikilia nafasi ya mzee katika kanisa. Priskila na Akila walimweleza Apolo njia ya Mungu kwa faragha (Matendo 18:26), na hakuna kinachoonyesha kwamba alishikilia nafasi ya uchungaji. Foibe anaitwa diakonos, neno linalomaanisha "mtumishi" au "shemasi," na tutamrudia katika Kipindi cha 9. Warumi 16:7 hujadiliwa na wasomi: Yunia na Androniko wanaweza kuwa walikuwa mitume, au walijulikana vyema kwa mitume, na hakuna usomaji unaoonyesha nafasi ya uchungaji. Kuhusu 1 Timotheo 2, rufaa ya Paulo kwa Adamu na Hawa inaelekeza zaidi ya desturi ya mahali hadi jinsi Mungu alivyotuumba.We answer with respect. Galatians 3:28 teaches that men and women stand on equal ground before God in salvation. It does not remove the distinctions in home and church that the same apostle teaches elsewhere. Deborah served in a special time, and her case does not say who holds the office of elder in the church. Priscilla and Aquila explained the way of God to Apollos privately (Acts 18:26), and nothing there shows she held a pastoral office. Phoebe is called diakonos, a word meaning "servant" or "deacon," and we return to her in Unit 9. Romans 16:7 is debated among scholars: Junia and Andronicus may have been apostles, or well known to the apostles, and neither reading shows a pastoral office. As for 1 Timothy 2, Paul's appeal to Adam and Eve points beyond local custom to the way God made us.

Uhuru wa kujiongoza wa Kibaptisti unamaanisha kila kanisa huamua hili lenyewe. Tunashikilia mtazamo wetu kwa sababu tunaamini Maandiko yanaufundisha, na hatumwiti ndugu au kanisa lisilo mwaminifu kwa sababu tu wanasoma maandiko haya tofauti.Baptist autonomy means each church decides this for itself. We hold our view because we believe Scripture teaches it, and we do not call a brother or a church unfaithful merely for reading these texts differently.

Huduma pana ya wanawakeThe wide service of women

Mtazamo huu hauwafungii wanawake nje ya huduma, na vuguvugu la Kibaptisti lisingeweza kukua bila wanawake. Lottie Moon alitumikia China na kuwaita Wabaptisti kutoa kwa misheni, na Annie Armstrong alisaidia kuanzisha Woman's Missionary Union (Muungano wa Kimisionari wa Wanawake) mwaka 1888. Wanawake hufundisha watoto, vijana na wanawake wengine (Tito 2:3-4), huongoza katika maombi na muziki, hushauri na kutembelea, na hutumikia katika misheni. Binti wanne wa Filipo walitabiri (Matendo 21:9), na wanawake waliomba na kutabiri kanisani (1 Wakorintho 11:5). Kipindi cha 9 kinashughulikia swali la mashemasi wanawake. Kanisa linaloshikilia mtazamo wa sehemu hii linapaswa kutafuta kila njia ya kutumia karama za wanawake.This view does not shut women out of ministry, and the Baptist movement could not have grown without women. Lottie Moon served in China and called Baptists to give to missions, and Annie Armstrong helped found the Woman's Missionary Union in 1888. Women teach children, youth and other women (Titus 2:3-4), lead in prayer and music, counsel and visit, and serve in missions. Philip's four daughters prophesied (Acts 21:9), and women prayed and prophesied in the church (1 Corinthians 11:5). Unit 9 treats the deaconess question. A church holding the view of this section should look for every way to use women's gifts.

Matumizi ya KichungajiPastoral Application

Mchungaji wa kanisa dogo huko Jalisco amefundisha Biblia kwa miaka mingi. Rosa ameongoza huduma ya wanawake kwa miaka kumi na anafundisha darasa la Biblia la watu wazima linalopendwa sana. Mgeni kutoka kanisa lingine anamwambia, "Kwa nini wewe si mchungaji? Unafundisha vizuri kuliko wanaume." Rosa anasumbuka na anamwendea mchungaji wake.The pastor of a small church in Jalisco has taught the Bible for many years. Rosa has led the women's ministry for ten years and teaches an adult Bible class that is well loved. A visitor from another church says to her, "Why are you not the pastor? You teach better than the men." Rosa is troubled and goes to her pastor.

Mchungaji kwanza anamshukuru na kumwambia wazi kwamba karama zake ni kutoka kwa Bwana kwa ajili ya kanisa. Pili, anaeleza msimamo wa kanisa kutoka 1 Timotheo 2 na 3 bila aibu wala kejeli, na anaonyesha kwamba Wabaptisti wengine wanashikilia mtazamo tofauti na wanampenda Bwana. Tatu, anatafuta njia za kupanua huduma yake ndani ya imani za kanisa: kufundisha, kuwafundisha wanawake kuwa wanafunzi, kuongoza misheni na kufundisha walimu. Nne, hairuhusu kanisa kumchukulia kama kitu pungufu ya dada katika Kristo. Mwishowe, anauliza jinsi yeye mwenyewe anavyoweza kushiriki zaidi ya huduma yake na wanaume wengine wanaofaa, ili kulitumikia kundi na kuinua wazee.The pastor first thanks her and tells her plainly that her gifts are from the Lord for the church. Second, he explains the church's view from 1 Timothy 2 and 3 without shame or sarcasm, and shows that other Baptists hold a different view and love the Lord. Third, he looks for ways to widen her ministry within the church's convictions: teaching, discipling women, leading missions and training teachers. Fourth, he does not allow the church to treat her as less than a sister in Christ. Finally, he asks how he himself can share more of his own ministry with other qualified men, to serve the flock and to raise up elders.

MuhtasariSummary

Agano Jipya hutumia "mzee," "mwangalizi" na "mchungaji" kwa nafasi moja, na Timotheo na Tito hawakuwa maaskofu wa miji. Sifa katika 1 Timotheo 3 na Tito 1 husisitiza tabia, huku "ajuaye kufundisha" ikiwa karama pekee iliyotajwa, na Wabaptisti wana mitazamo tofauti kuhusu "mume wa mke mmoja." Mtu huitwa na Mungu kwa tamaa na karama, kanisa huthibitisha wito, na kanisa humwita atumike. Kuwekwa wakfu ni utambuzi wa kanisa la mahali pamoja, kwa ushauri wa wachungaji wengine, na hakutoi neema ya kikuhani. Agano Jipya linasema juu ya wazee kwa wingi, na tunapendelea uongozi wa kushirikiana huku tukiacha mamlaka ya mwisho kwa kusanyiko. Wabaptisti wengi wa kihafidhina huhifadhi nafasi ya uchungaji kwa wanaume, kama Baptist Faith and Message (2000) inavyofundisha, huku baadhi ya vyombo vya Kibaptisti vikiwaweka wanawake wakfu. Yote mawili yasikilizwe kwa haki, na Wabaptisti wote wanapaswa kuheshimu na kutumia karama nyingi za wanawake.The New Testament uses "elder," "overseer" and "pastor" for one office, and Timothy and Titus were not bishops of cities. The qualifications in 1 Timothy 3 and Titus 1 stress character, with "able to teach" the one named gift, and Baptists hold different views on "husband of one wife." A man is called by God with desire and gifts, the church confirms the call, and a church calls him to serve. Ordination is the local church's recognition, with the advice of other pastors, and gives no priestly grace. The New Testament speaks of elders in the plural, and we favor shared leadership while leaving final authority with the congregation. Most conservative Baptists reserve the pastoral office to men, as the Baptist Faith and Message (2000) teaches, while some Baptist bodies ordain women. Both are to be heard fairly, and all Baptists should honor and use the many gifts of women.

Usomaji ZaidiFurther Reading

• The Second London Confession (1689) (Ungamo la Pili la London), sura ya 26; New Hampshire Confession (1833) (Ungamo la New Hampshire); The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), kifungu kuhusu kanisa.• The Second London Confession (1689), chapter 26; the New Hampshire Confession (1833); the Baptist Faith and Message (2000), article on the church.

• 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).

• C. H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), kuhusu wito wa huduma na maisha ya mchungaji.• C. H. Spurgeon, Lectures to My Students, on the call to ministry and the pastor's life.

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

• Kozi ya 5 ya fani hii, kuhusu maisha na kazi ya mchungaji.• Course 5 of this specialization, on the life and work of the pastor.

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