Utawala wa Kanisa kwa Usharika na Mfumo wa Kibaptisti — Sehemu ya 7: Nafasi ya Shemasi II: Wajibu, Huduma kwa Wahitaji, Kumsaidia Mchungaji, na FedhaCongregational Church Government and Baptist Polity — Unit 7: The Deacon Office II: Duties, Ministry to the Needy, Support of the Pastor, and Finances

Mstari MkuuKey Verse

"Tena, katika mambo ya watumishi, imetakiwa mtu aonekane mwaminifu." (1 Wakorintho 4:2, SUV)"Moreover it is required in stewards that one be found faithful." (1 Corinthians 4:2, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Howell anachukulia utunzaji wa shemasi wa "mambo ya kidunia" kuwa huduma ya kiroho na si aina ndogo ya huduma.1. Explain why Howell treats the deacon's care for "temporal affairs" as spiritual service and not as a lesser kind of ministry.

2. Kueleza kazi ya shemasi ya msaada kwa wahitaji na kueleza kwa nini inahitaji huruma na busara pamoja.2. Describe the deacon's work of benevolence and explain why it needs both compassion and discernment.

3. Kueleza wajibu wa shemasi kulisaidia kanisa kumtegemeza mchungaji wake, na kutaja njia angalau tatu ambazo msaada huu huonyeshwa.3. Explain the deacon's duty to help the church support its pastor, and name at least three ways this support is shown.

4. Kutaja kanuni za kibiblia kwa fedha za kanisa na kuorodhesha kinga za kisasa zinazolinda kanisa na shemasi.4. State the biblical principles for the church's finances and list modern safeguards that protect both the church and the deacon.

5. Kueleza jibu la Kibaptisti kwa swali "nani anatawala kanisa?" na kueleza jinsi mchungaji na mashemasi wanavyopaswa kufanya kazi pamoja bila kuwa wapinzani.5. Describe the Baptist answer to the question "who governs the church?" and explain how pastor and deacons should work together without becoming rivals.

Tulipo Katika KoziWhere We Are in the Course

Kipindi cha 6 kilionyesha nafasi ya shemasi ilitoka wapi na ni mtu wa aina gani anayeweza kuishika. Kipindi hiki kinauliza shemasi hufanya nini. Tunafuata sura za kati za kitabu cha R. B. C. Howell, The Deaconship (Ushemasi) (1846), katika marekebisho ya CTS: sura ya 4, 5, 6 na 8, kuhusu wajibu wa jumla, wajibu kwa huduma na wahitaji, msaada wa kifedha wa kanisa, na ushirikiano. Kipindi cha 8 kitaonyesha mpango mmoja uliopangwa wa kazi ya shemasi kati ya familia, na Kipindi cha 9 kitashughulikia huduma wakati wa shida, mkutano wa mashemasi na swali la wanawake.Unit 6 showed where the deacon's office came from and what kind of person may hold it. This unit asks what the deacon does. We follow the middle chapters of R. B. C. Howell's The Deaconship (1846), in the CTS adaptation: chapters 4, 5, 6 and 8, on general duties, duties toward the ministry and the needy, the financial support of the church, and cooperation. Unit 8 will then show one organized plan for the deacon's work among families, and Unit 9 will take up crisis ministry, the deacons' meeting and the question of women.

Howell aliandika katika karne ya kumi na tisa. Baadhi ya njia zake zimepitwa na wakati, na CTS inasema hivyo. Tunashikilia kanuni zake na kuzipima kwa Maandiko. Kozi ya mashemasi ya CTS "Deacon Family Ministry Plan" (Mpango wa Huduma ya Familia ya Shemasi) na Dkt. Wayne Cook inapendekezwa kama mwandani wa kipindi hiki.Howell wrote in the nineteenth century. Some of his methods are dated, and CTS says so. We keep his principles and test them by Scripture. The CTS deacon course "Deacon Family Ministry Plan" by Dr. Wayne Cook is the recommended companion to this unit.

Mambo ya Kidunia Ni Huduma ya KirohoTemporal Affairs Are Spiritual Service

Howell anasema kwamba mashemasi wana wajibu wa "mambo ya kidunia" (temporal affairs) ya kanisa: chakula kwa maskini, zawadi na fedha, utaratibu, majengo na kupunguza mateso. Neno hilo linaweza kupotosha. Linaweza kusikika kana kwamba wachungaji wana kazi ya kiroho na mashemasi wana kazi ya kidunia. Hoja kubwa ya Howell inakataa mgawanyiko huo. Kuwatunza wajane, kusimamia zawadi na kupunguza mateso ni huduma zinazofanywa kwa Kristo. Tofauti ni ya wajibu, si ya thamani. Mchungaji hujitoa hasa kwa maombi, kufundisha, kuchunga na huduma ya neno. Shemasi huchukua mizigo ya vitendo ambayo ingemvuta mchungaji mbali na kazi hizo.Howell says that deacons have responsibility for the "temporal affairs" of the church: food for the poor, gifts and funds, order, buildings and the relief of suffering. The word can mislead. It can sound as if pastors have the spiritual work and deacons have the secular work. Howell's larger argument rejects that division. Caring for widows, administering gifts and relieving suffering are ministries done for Christ. The difference is one of responsibility, not of value. The pastor gives himself especially to prayer, teaching, shepherding and the ministry of the word. The deacon takes on practical burdens that would otherwise pull the pastor away from those tasks.

Hii ndiyo Matendo 6 hasa. Mitume walisema, "Haifai sisi kuliacha neno la Mungu, na kuhudumu mezani" (Matendo 6:2), lakini waliita kazi hiyo inayostahili watu "waliojaa Roho na hekima" (Matendo 6:3). Bwana mwenyewe huhesabu huduma ya namna hiyo kuwa imefanywa kwake: "Kadiri mlivyomfanyia mmoja wa hawa ndugu zangu walio wadogo, mlinifanyia mimi" (Mathayo 25:40). Kanisa linalochukulia huduma yake ya vitendo kuwa si ya kiroho limeelewa vibaya kazi na wafanyakazi.This is exactly Acts 6. The apostles said, "It is not desirable that we should leave the word of God and serve tables" (Acts 6:2), but they called the work worthy of men "full of the Holy Spirit and wisdom" (Acts 6:3). The Lord Himself counts such service as given to Him: "inasmuch as you did it to one of the least of these My brethren, you did it to Me" (Matthew 25:40). A church that treats its practical ministry as unspiritual has misunderstood both the work and the workers.

Huduma kwa WahitajiMinistry to the Needy

Howell huweka utunzaji wa maskini na wanaoteseka karibu na kiini cha nafasi hiyo. Matendo 6 haihusu majengo wala mikutano ya biashara. Inahusu watu ambao mahitaji yao yalipuuzwa. Shemasi anapaswa kujua mahitaji ya kusanyiko na kulisaidia kanisa kujibu kwa hekima na huruma.Howell puts care for the poor and suffering near the center of the office. Acts 6 is not about buildings or business meetings. It is about people whose needs were neglected. A deacon should know the needs of the congregation and help the church respond wisely and with compassion.

HurumaCompassion

Agano Jipya liko wazi kwamba waumini lazima watunzane. Paulo anaandika juu ya "kuchangia mahitaji ya watakatifu" (Warumi 12:13), na Yakobo anaita utunzaji wa yatima na wajane alama ya dini safi (Yakobo 1:27). Kanisa la mwanzo pia lilifanya mpango kwa wajane ndani ya kanisa (1 Timotheo 5:3-16), na makanisa yalituma msaada kwa makanisa mengine yenye uhitaji (Matendo 11:29-30). Kanisa lenye programu nyingi lakini linaloacha wajane wake wenyewe wenye njaa limesahau sababu ya ushemasi kuwepo.The New Testament is plain that believers must care for one another. Paul writes of "distributing to the needs of the saints" (Romans 12:13), and James calls care for orphans and widows the mark of pure religion (James 1:27). The early church also made provision for widows in the church (1 Timothy 5:3-16), and churches sent relief to other churches in need (Acts 11:29-30). A church that has plenty of programs but leaves its own widows hungry has forgotten the reason the diaconate exists.

Howell anaongeza onyo: walio dhaifu si usumbufu. Kanisa linaweza kuwa na shughuli nyingi sana za programu, mali na matengenezo ya taasisi hata watu wenye uhitaji wasionekane. Hilo likitokea, anasema, ustadi wa utawala umesahau kusudi la utawala wa Kikristo. Shemasi ni mlinzi wa kanisa dhidi ya kusahau huko.Howell adds a warning: the vulnerable are not an interruption. A church can become so busy with programs, property and institutional upkeep that needy people become invisible. When that happens, he says, administrative skill has forgotten the purpose of Christian administration. The deacon is the church's guard against that forgetting.

BusaraDiscernment

Huruma lazima iunganishwe na hekima. Howell anasema kwamba rasilimali ni chache. Shemasi asiufanye moyo wake kuwa mgumu kwa uhitaji halisi, na asitoe fedha za kanisa ovyo. Paulo mwenyewe alitoa kanuni kwa watu waliokuwa na uwezo wa kufanya kazi na hawakutaka: "mtu asiyetaka kufanya kazi, asile pia" (2 Wathesalonike 3:10). Rehema inayolipia tabia ya uharibifu, au inayomwokoa mtu kutokana na kila matokeo ya uchaguzi wake mwenyewe, inaweza kufanya madhara zaidi kuliko mema. Shemasi huuliza ni nini kitakachoinua familia ili isimame yenyewe na huepuka kuunda utegemezi unaoidhoofisha. Pia hutenda kwa heshima: husaidia kimya kimya, ili mpokeaji asiaibishwe mbele ya kusanyiko.Compassion must be joined to wisdom. Howell says that resources are limited. The deacon must not harden his heart toward real need, and he must not give out church funds carelessly. Paul himself gave a rule for people who could work and would not: "If anyone will not work, neither shall he eat" (2 Thessalonians 3:10). Mercy that pays for a destructive habit, or that rescues a person from every result of his own choices, can do more harm than good. The deacon asks what will lift a family toward standing on its own and avoids creating a dependence that weakens it. He also acts with dignity: he helps quietly, so that the receiver is not shamed before the congregation.

Mazoezi mazuri ya msaada ni pamoja na:Good practice in benevolence includes:

• njia iliyo wazi, iliyoandikwa kwa washiriki kuomba msaada;• a clear, written way for members to ask for help;

• kumbukumbu ya kile kilichotolewa, kwa nani na kwa nini, inayotunzwa kwa siri;• a record of what was given, to whom and why, kept in confidence;

• kikomo cha kile ambacho shemasi mmoja anaweza kutoa bila kushauriana na wengine;• a limit on what any one deacon may give without consulting others;

• ziara za ufuatiliaji, ili msaada usiishie kwenye zawadi bali uendelee kama utunzaji.• follow-up visits, so that help does not end with a gift but continues as care.

Kumtegemeza Mchungaji na HudumaSupporting the Pastor and the Ministry

Howell anasema kwamba kanisa lina wajibu wa kuwatolea wale wanaotumika katika injili. Agano Jipya hufundisha hili mahali kadhaa. Paulo anaandika kwamba "wale wanaoihubiri Injili wapate riziki zao kwa Injili" (1 Wakorintho 9:14), na anawaambia Wagalatia kwamba yule anayefundishwa neno amshirikishe mwalimu vitu vyote vyema (Wagalatia 6:6). Kwa Timotheo anasema kwamba wazee wanaoongoza vema wanastahili heshima maradufu, hasa wale wanaojitaabisha katika neno na mafundisho (1 Timotheo 5:17-18).Howell argues that a church has a duty to provide for those who labor in the gospel. The New Testament teaches this in several places. Paul writes that "those who preach the gospel should live from the gospel" (1 Corinthians 9:14), and he tells the Galatians that the one who is taught the word should share with the one who teaches (Galatians 6:6). To Timothy he says that elders who rule well are worthy of double honor, especially those who labor in the word and doctrine (1 Timothy 5:17-18).

Sehemu ya shemasi ni kulisaidia kusanyiko kuelewa na kutimiza wajibu huu. Howell anasema mchungaji asilazimishwe kuwa mkusanyaji mkuu wa fedha wa mwenyewe au kuomba mara kwa mara kwa ajili ya msaada wake. Hii haimaanishi shemasi anadhibiti malipo ya mchungaji. Inamaanisha kwamba mashemasi husaidia kanisa kupanga, kutoa na kutimiza ahadi zake.The deacon's part is to help the congregation understand and carry out this duty. Howell says the pastor should not be forced to become his own chief fundraiser or to plead repeatedly for his own support. This does not mean the deacon controls the pastor's pay. It means that deacons help the church to plan, to give and to keep its promises.

Msaada unazidi mshahara. Mchungaji na familia yake wana mahitaji ya kawaida, magonjwa, dharura na vipindi vya uchovu. Huduma ya mashemasi yenye afya hutambua mambo haya kabla mchungaji hajalazimika kuomba. Mashemasi wanaweza kuhakikisha mchungaji analipwa kwa wakati, anapata siku za kupumzika, mahitaji yake ya matibabu yanazingatiwa na hajazidiwa na kazi ambazo wengine wanaweza kuzifanya. Wanaweza pia kumlinda dhidi ya ukosoaji usio wa haki kwa kukataa kubeba hadithi dhidi yake, wazo ambalo tutakutana nalo tena katika Kipindi cha 9.Support goes beyond salary. A pastor and his family have ordinary needs, illnesses, emergencies and seasons of exhaustion. A healthy deacon ministry notices these things before the pastor must ask. Deacons can ensure the pastor is paid on time, that he takes days of rest, that his medical needs are considered and that he is not overloaded with tasks that others can do. They can also guard him from unjust criticism by refusing to carry stories against him, an idea we will meet again in Unit 9.

Makanisa mengi katika Amerika ya Kusini, Afrika na maeneo mengine hayawezi kumtegemeza mchungaji kikamilifu, na mchungaji hufanya kazi nyingine. Hili lina mfano wa kibiblia: Paulo alitengeneza mahema wakati mwingine ili asiyalemee makanisa (Matendo 18:3; 1 Wathesalonike 2:9). Hata hivyo Paulo pia alifundisha kwamba alikuwa na haki ya kutegemezwa, na aliiacha haki hiyo kwa ajili ya injili katika hali fulani (1 Wakorintho 9). Mchungaji anayefanya kazi mbili (bivocational) hapaswi kuonekana kama aliyeshindwa, na kanisa lisitumie kufanya kwake kazi kama kisingizio cha kumpuuza. Pale kanisa ni dogo, mashemasi wanaweza kuuliza kipi ni halisi, kusaidia kanisa kutoa kwa uaminifu na kuona kwamba mchungaji anayefanya kazi hachoki kwa kubeba mizigo yote peke yake.Many churches in Latin America, Africa and other places cannot fully support a pastor, and the pastor works another job. This has a biblical precedent: Paul made tents at times so that he would not burden the churches (Acts 18:3; 1 Thessalonians 2:9). Yet Paul also taught that he had a right to support, and he gave up that right for the sake of the gospel in particular situations (1 Corinthians 9). A bivocational pastor should not be seen as a failure, and the church should not use his working as an excuse for neglecting him. Where a church is small, the deacons can ask what is realistic, help the church give faithfully and see that a working pastor is not worn out by carrying all the burdens alone.

Ukarimu na MisheniGenerosity and Mission

Wasiwasi wa Howell kuhusu rasilimali za kanisa unaelekea nje. Kanisa hupokea ili litoe. Kazi ya injili, misheni na misaada yote yanahitaji ukarimu uliopangwa. Mashemasi husaidia kugeuza nia njema kuwa mazoea yanayotegemewa. Agano Jipya linaonyesha makanisa yakitoa kulingana na uwezo wao, na kutuma msaada pale ulipohitajika. Hii ndiyo sababu Wabaptisti hutoa kupitia makanisa yao na kupitia ushirikiano wa hiari (Kipindi cha 3). Utunzaji wa mali na ushirika huenda pamoja: Wakristo hutambua kwamba fedha zao ni za Mungu na zitumike kwa manufaa ya wengine na maendeleo ya injili.Howell's concern for church resources is outward-looking. The church receives in order to give. Gospel work, missions and relief all require planned generosity. Deacons help turn good intentions into dependable practice. The New Testament shows churches giving according to their ability, and sending help where it was needed. This is why Baptists give through their churches and through voluntary cooperation (Unit 3). Stewardship and fellowship go together: Christians recognize that their money belongs to God and is to be used for the good of others and the advance of the gospel.

Maisha ya Kifedha ya KanisaThe Financial Life of the Church

Kutoa kwa hiari na mara kwa maraWilling and regular giving

Howell anaandika kwa urefu juu ya fedha za kanisa. Baadhi ya njia zake za karne ya kumi na tisa zimepitwa na wakati, lakini kanuni yake kuu hudumu: kazi ya Kikristo inapaswa kusaidiwa kwa ukarimu wa Kikristo. Kutoa haipaswi kutolewa kwa watu kwa shinikizo au kwa maombi ya kihisia. Kunapaswa kukua kutokana na shukrani na imani. Kanuni ya Paulo kwa Wakorintho ilikuwa ya mara kwa mara na ya kulingana: "Siku ya kwanza ya juma kila mmoja wenu aweke akiba kwake kwa kadiri alivyofanikiwa" (1 Wakorintho 16:2). Makanisa yanapaswa kuwafundisha watu wao kutoa kwa njia hii na yasingoje dharura.Howell writes at length about church finances. Some of his nineteenth-century methods are dated, but his main principle lasts: Christian work should be supported by Christian generosity. Giving should not be pulled out of people by pressure or emotional appeals. It should grow from gratitude and conviction. Paul's rule to the Corinthians was regular and proportionate: "On the first day of the week let each one of you lay something aside, storing up as he may prosper" (1 Corinthians 16:2). Churches should teach their people to give in this way and should not wait for emergencies.

Wabaptisti wengi hufundisha zaka kama mwongozo mzuri na wenye msaada kwa kutoa. Wengine husema kwamba Agano Jipya halitoi asilimia ya kudumu bali hufundisha kutoa kwa furaha, ukarimu na kulingana na uwezo. Tunaheshimu mitazamo yote miwili na tunakubaliana juu ya hoja kuu: kutoa kuwe kwa mara kwa mara, kwa hiari na kwa ukarimu.Many Baptists teach the tithe as a good and helpful guide for giving. Others say that the New Testament sets no fixed percentage and teaches cheerful, generous, proportionate giving. We honor both views and agree on the main point: giving is to be regular, willing and generous.

Kupanga si kutokuaminiPlanning is not unbelief

Baadhi ya waumini hufikiri kwamba bajeti inaonyesha ukosefu wa imani. Howell hakubaliani. Kusanyiko linalotarajia kumtegemeza mchungaji wake, kupunguza uhitaji, kutunza mali yake na kutoa kwa misheni linapaswa kupanga kwa uwajibikaji. Bajeti ni njia ya kupanga rasilimali ili ahadi ziweze kutimizwa. Fedha zinapofichwa, watu hushuku mabaya zaidi; zinapoelezwa wazi, imani na uwajibikaji wa pamoja hukua.Some believers think a budget shows a lack of faith. Howell disagrees. A congregation that expects to support its pastor, relieve need, care for its property and give to missions should plan responsibly. A budget is a way of ordering resources so that promises can be kept. When finances are hidden, people suspect the worst; when they are explained clearly, confidence and shared responsibility grow.

Bila upendeleoNo favoritism

Fedha zinaweza kupotosha mahusiano. Washiriki matajiri hawapaswi kununua ushawishi, na washiriki maskini hawapaswi kuchukuliwa kama wasio muhimu. Yakobo anaonya dhidi ya kumpa mtu mwenye pete ya dhahabu kiti bora na maskini mahali sakafuni (Yakobo 2:1-4). Wale wanaoshughulikia fedha za kanisa lazima wapinge upendeleo na shinikizo.Money can distort relationships. Rich members must not buy influence, and poor members must not be treated as less important. James warns against giving the best seat to the man with the gold ring and the poor man a place on the floor (James 2:1-4). Those who handle church money must resist both favoritism and pressure.

KingaSafeguards

Howell aliwapa mashemasi wajibu mkubwa kwa mali na fedha za kanisa. Makanisa mengi ya Kibaptisti sasa hugawanya kazi hii kati ya wahazina, wadhamini na kamati za fedha, na wahariri wa CTS wanabainisha kwamba mfano kamili wa Howell hauhitaji kunakiliwa. Kinachobaki ni hoja yake ya kimaadili: wale wanaoshughulikia fedha lazima wawe juu ya mashaka na lazima wazitumie kwa kusudi alilotolewa. Paulo mwenyewe alichukua tahadhari hapa. Alipanga watu waliochaguliwa na makanisa kubeba mchango, "tukitaka mambo yaliyo mema, si mbele za Bwana tu, bali na mbele za watu pia" (2 Wakorintho 8:21).Howell gave deacons large responsibility for church property and funds. Many Baptist churches now spread this work among treasurers, trustees and finance committees, and the CTS editors note that Howell's exact model need not be copied. What remains is his ethical point: those who handle money must be above suspicion and must use it for the purpose for which it was given. Paul himself took care here. He arranged for men chosen by the churches to carry the collection, "providing honorable things, not only in the sight of the Lord, but also in the sight of men" (2 Corinthians 8:21).

CTS inapendekeza kinga za kisasa ambazo hazikuwa za kawaida katika siku za Howell:CTS recommends modern safeguards that were not common in Howell's day:

• bajeti iliyoandikwa na iliyoidhinishwa;• a written, approved budget;

• angalau watu wawili wasio na uhusiano wa kifamilia kuhesabu sadaka pamoja;• at least two unrelated persons counting the offering together;

• ripoti za mara kwa mara kwa kanisa;• regular reports to the church;

• kumbukumbu zilizoandikwa kwa misaada;• written records for benevolence;

• sahihi mbili au idhini mbili kwa malipo makubwa;• two signatures or approvals for large payments;

• ukaguzi wa kila mwaka na mtu aliye nje ya familia ya mhazini;• an annual review by someone outside the treasurer's family;

• kutii sheria za nchi kuhusu kumbukumbu na kodi.• obedience to the laws of the country about records and taxes.

Kinga hizi si kutoaminiana. Zinawalinda watumishi waaminifu dhidi ya mashaka na kulinda ushuhuda wa kanisa.These safeguards are not distrust. They protect faithful servants from suspicion and protect the church's witness.

Mchungaji na Mashemasi: Nani Anatawala?Pastor and Deacons: Who Governs?

Hili linatuleta kwenye swali lililosumbua makanisa ya Kibaptisti. Ikiwa mashemasi hushughulikia fedha, mali na msaada, je, wao pia hutawala?This brings us to a question that has troubled Baptist churches. If deacons handle money, property and benevolence, do they also govern?

Mtazamo wa kwanza unasema ndiyo. Katika baadhi ya makanisa ya Kibaptisti mashemasi ni bodi ya kutawala, na mchungaji hufanya kazi chini yao. Mtazamo wa pili unasema mchungaji ndiye anayetawala, huku mashemasi wakiwa watumishi na wasaidizi. Wa tatu, tunaoushikilia, unasema kwamba kusanyiko ndilo mamlaka ya mwisho ya kibinadamu chini ya Kristo (Kipindi cha 2), kwamba mchungaji huongoza kama mchungaji (Kipindi cha 4), na kwamba mashemasi hutumikia. Ufafanuzi wa Howell wa shemasi kama mtumishi hupinga wazo la bodi. Kundi la mashemasi linaweza polepole kuwa bodi isiyo rasmi inayomdhibiti mchungaji au kusanyiko. Mamlaka yoyote inayokuja na wajibu ipo kwa ajili ya utumishi na si kwa hadhi.The first view says yes. In some Baptist churches the deacons are a governing board, and the pastor works under them. The second view says the pastor governs, with deacons as servants and helpers. The third, which we hold, says that the congregation is the final human authority under Christ (Unit 2), that the pastor leads as a shepherd (Unit 4), and that the deacons serve. Howell's definition of the deacon as a servant resists the board idea. A deacon body can slowly become an unofficial board that controls the pastor or the congregation. Whatever authority comes with responsibility exists for service and not for status.

Tunapaswa kuwa wa haki. Wale wanaopendelea bodi imara ya mashemasi wanaonyesha kwamba kanisa linahitaji mtu wa kulinda mambo yake, na kwamba mchungaji asiyewajibika kwa yeyote anaweza kufanya madhara. Pointi zote mbili ni kweli. Lakini dawa ya mchungaji asiye na uwajibikaji ni kusanyiko na wingi wa viongozi wanaostahili, si bodi inayoshika kura ya turufu juu ya mchungaji. Howell anatoa hoja hiyohiyo kutoka upande mwingine: mchungaji hapaswi kutumia nafasi ya kiroho kuepuka uwajibikaji halali.We ought to be fair. Those who favor a strong deacon board point out that a church needs someone to watch over its affairs, and that a pastor who is accountable to no one can do harm. Both points are true. But the remedy for a pastor who lacks accountability is the congregation and the plurality of qualified leaders, not a board that holds a veto over the shepherd. Howell makes the same point from the other side: a pastor should not use spiritual office to avoid legitimate accountability.

Ushirikiano wenye afya kwa hiyo unajumuisha:Healthy cooperation therefore includes:

• wajibu uliofafanuliwa wazi;• clearly defined responsibilities;

• mawasiliano ya wakati unaofaa na ya kweli, kwa kuwa migogoro mingi huanza mchungaji anapodhani mashemasi wanajua kitu wasichojua, au mashemasi wanapofanya maamuzi bila kuyaeleza;• timely and truthful communication, since many conflicts begin when a pastor assumes deacons know something they do not, or deacons make decisions without explaining them;

• heshima pande zote mbili, huku mchungaji akiwaheshimu mashemasi kama washirika wa kweli na si wapeleka ujumbe;• respect on both sides, with the pastor honoring deacons as real partners and not errand-runners;

• usiri kuhusu taarifa nyeti zinazopatikana katika msaada na utunzaji, kwa kutoa hoja wazi kwamba haipaswi kamwe kutumiwa kuficha unyanyasaji, uhalifu au mambo ambayo lazima yaripotiwe kisheria;• confidentiality about sensitive information learned in benevolence and care, with the clear exception that it must never be used to hide abuse, crime or matters that must be reported under the law;

• dhamira ya pamoja, ili hakuna anayetetea eneo lake badala ya kumtumikia Kristo.• a shared mission, so that no one defends territory instead of serving Christ.

Matumizi ya KichungajiPastoral Application

Wewe ni mchungaji wa kanisa la washiriki wapatao sitini katika mji mdogo. Sadaka huhesabiwa kila Jumapili na shemasi mmoja, ambaye pia ni mhazini na anayeaminiwa na kila mtu. Mwezi uliopita mtoto wako mwenyewe alikuwa mgonjwa, na kanisa halikuwa na mfuko wa kusaidia gharama. Mjane katika kanisa pia anahitaji msaada wa kodi ya nyumba. Wakati huohuo mgeni amekuambia kimya kimya kwamba hesabu za kanisa hazijawahi kuonyeshwa washiriki.You pastor a church of about sixty members in a small town. The offering is counted each Sunday by one deacon, who is also the treasurer and is trusted by everyone. Last month your own child was ill, and the church had no fund to help with the cost. A widow in the church also needs help with her rent. At the same time a visitor has told you quietly that the church's accounts have never been shown to the members.

Mchungaji mwenye hekima hamshtaki yeyote. Anakutana na mashemasi na kusema, "Tunataka kumlinda mhazini wetu na kanisa letu." Anapendekeza kwamba watu wawili wahesabu sadaka pamoja, kwamba ripoti rahisi isomwe kwa kanisa kila robo mwaka, na kwamba mfuko mdogo wa msaada uundwe wenye miongozo iliyoandikwa. Anawaomba mashemasi wamsaidie mjane kimya kimya na kufuatilia kwa ziara. Kwa familia yake mwenyewe, haombi upendeleo maalum bali anaruhusu mashemasi kuzingatia hitaji kulingana na kanuni zilezile za haki. Anakaribisha mabadiliko kama zawadi kwa mhazini, si mashtaka dhidi yake, na anafundisha kanisa kutoka 2 Wakorintho 8:21 kwamba kushughulikia fedha waziwazi kunamheshimu Bwana.A wise pastor does not accuse anyone. He meets with the deacons and says, "We want to protect our treasurer and our church." He proposes that two people count the offering together, that a simple report be read to the church each quarter, and that a small benevolence fund be created with written guidelines. He asks the deacons to help the widow quietly and to follow up with a visit. For his own family, he does not ask for special treatment but allows the deacons to consider the need according to the same fair rules. He welcomes the changes as a gift to the treasurer, not a charge against him, and he teaches the church from 2 Corinthians 8:21 that open handling of money honors the Lord.

MuhtasariSummary

Utunzaji wa shemasi wa "mambo ya kidunia" ni huduma ya kiroho, inayofanywa kwa Kristo ili mchungaji ajitoe kwa Neno na maombi. Wajibu wake ni pamoja na msaada, unaounganisha huruma na busara na heshima; kulisaidia kanisa kumtegemeza mchungaji wake zaidi ya mshahara peke yake; kuhimiza kutoa kwa kupangwa, kwa mara kwa mara na kwa ukarimu; na kushughulikia fedha ili awe juu ya mashaka. Kinga za kisasa kama bajeti zilizoandikwa, kuhesabu kwa pamoja na ripoti za mara kwa mara huwalinda wote. Kuhusu nani anatawala, jibu la Kibaptisti ni kwamba kusanyiko liko chini ya Kristo, mchungaji huongoza kama mchungaji, na mashemasi hutumikia. Wachungaji na mashemasi wanapaswa kufanya kazi kama washirika wenye wajibu ulio wazi, mawasiliano ya uaminifu na usiri usiofichia unyanyasaji au uhalifu. Kozi kamili ya mashemasi ya CTS inapendekezwa kama mwandani wa kipindi hiki.The deacon's care for "temporal affairs" is spiritual service, done for Christ so that the pastor may give himself to the Word and prayer. His duties include benevolence, which joins compassion with discernment and dignity; helping the church to support its pastor beyond salary alone; encouraging planned, regular, generous giving; and handling funds so that he is above suspicion. Modern safeguards such as written budgets, shared counting and regular reports protect everyone. On the question of who governs, the Baptist answer is that the congregation is under Christ, the pastor leads as shepherd, and the deacons serve. Pastors and deacons should work as partners with clear responsibilities, honest communication and confidentiality that never hides abuse or crime. The full CTS deacon course is the recommended companion to this unit.

Usomaji ZaidiFurther Reading

• R. B. C. Howell, The Deaconship (1846) (Ushemasi), sura ya 4, 5, 6 na 8, katika marekebisho ya CTS (kitabu cha lazima cha kozi hii).• R. B. C. Howell, The Deaconship (1846), chapters 4, 5, 6 and 8, in the CTS adaptation (required textbook for this course).

• Dkt. Wayne Cook, "Deacon Family Ministry Plan" (Mpango wa Huduma ya Familia ya Shemasi) (CTS), Vipindi vya 1, 3 na 9.• Dr. Wayne Cook, "Deacon Family Ministry Plan" (CTS), Units 1, 3 and 9.

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), kifungu cha VI, kuhusu kanisa na nafasi zake.• The Baptist Faith and Message (2000), article VI, on the church and its offices.

• J. M. Pendleton, Church Manual (1867) (Mwongozo wa Kanisa), chanzo cha msingi cha Kibaptisti.• J. M. Pendleton, Church Manual (1867), a Baptist primary source.

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