Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 7: Maagizo na Sakramenti katika Mazoea ya KipentekostePentecostal Worship, Preaching, and Ministry — Unit 7: Ordinances and Sacraments in Pentecostal Practice

Mstari MkuuKey Verse

"Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba, na la Mwana, na la Roho Mtakatifu." (Mathayo 28:19, SUV)"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matthew 28:19, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, utaweza kueleza:When you finish this unit, you should be able to explain:

1. Kwa nini Wapentekoste wengi huita ubatizo na Meza ya Bwana "maagizo" (ordinances), na jinsi hili linavyotofautiana na neno "sakramenti."1. Why most Pentecostals call baptism and the Lord's Supper "ordinances," and how this differs from the word "sacrament."

2. Fundisho la Kipentekoste kuhusu ubatizo wa waumini kwa kuzamishwa, na jinsi unavyotofautiana na ubatizo katika Roho.2. The Pentecostal teaching on believer's baptism by immersion, and how it differs from Spirit baptism.

3. Uelewa wa Kipentekoste kuhusu Meza ya Bwana na jinsi kanisa linavyopaswa kujiandaa kwa ajili yake.3. The Pentecostal understanding of the Lord's Supper and how a church should prepare for it.

4. Kwa nini baadhi ya madhehebu ya Kipentekoste hufanya kuoshana miguu, na kwa nini mengine hayafanyi.4. Why some Pentecostal bodies practice footwashing, and why others do not.

5. Pingamizi kuu kutoka kwa mapokeo mengine ya Kikristo na jinsi Wapentekoste wanavyozijibu.5. The main objections from other Christian traditions and how Pentecostals answer them.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wachungaji wanaoshiriki mapokeo hayo. Makanisa ya Kipentekoste hayafanani yote katika mambo haya, na tunasema hivyo. Wakristo wengine, wakiwemo Wakatoliki, Waorthodoksi, Walutheri, Waliofuata Matengenezo (Reformed) na Waanglikana, wanashikilia mitazamo ya dhati na ya zamani. Tunaieleza kwa uadilifu kisha tunatoa jibu letu.This unit is written from inside the classical Pentecostal tradition, for pastors who belong to it. Pentecostal churches are not all alike on these matters, and we say so. Other Christians, including Catholics, Orthodox, Lutherans, Reformed and Anglicans, hold sincere and ancient views. We state them fairly and then give our answer.

Agizo au Sakramenti?Ordinance or Sacrament?

Maneno haya mawili mara nyingi hutumiwa kwa matendo yaleyale. Sakramenti kwa kawaida hueleweka kuwa kitendo kitakatifu ambacho kupitia hicho Mungu hutoa neema kwa njia iliyofungamana na kitendo chenyewe. Kanisa Katoliki la Roma na Kanisa la Othodoksi huhesabu sakramenti saba. Makanisa mengi ya Kiprotestanti, yakiwemo ya Kilutheri, ya Matengenezo (Reformed) na ya Kianglikana, huhesabu mbili: ubatizo na Meza ya Bwana. Agizo (ordinance) ni kitendo ambacho Kristo aliliamuru kanisa lake kukishika. Katika mtazamo huu ni njia ya kutii, kuungama na kukumbuka, na Mungu yupo kweli na anawabariki wanaokuja kwa imani.The two words are often used for the same acts. A sacrament is usually understood as a holy act through which God gives grace in a way that is tied to the act itself. The Roman Catholic and Orthodox churches count seven sacraments. Most Protestant churches, including Lutheran, Reformed and Anglican, count two: baptism and the Lord's Supper. An ordinance is an act that Christ commanded His church to keep. In this view it is a way of obeying, confessing and remembering, and God is truly present and blessing those who come in faith.

Wapentekoste wengi hutumia neno "agizo." Tunashikilia kwamba Yesu aliamuru matendo mawili kwa kanisa lote: ubatizo kwa maji, na Meza ya Bwana (Chakula cha Bwana). Tunayashika kwa sababu alisema hivyo. Hatufundishi kwamba maji, mkate au kikombe hubeba neema ya wokovu peke yake. Wokovu ni "kwa neema, kwa njia ya imani; wala hilo halikutokana na nafsi zenu; ni kipawa cha Mungu; wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9).Most Pentecostals use the word "ordinance." We hold that Jesus commanded two acts for the whole church: baptism in water, and the Lord's Supper. We keep them because He said to. We do not teach that the water, bread or cup carry saving grace by themselves. Salvation is "by grace . . . through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9).

Wapentekoste si wote sawa hapa. Baadhi ya makanisa, na baadhi ya wanatheolojia wa Kipentekoste, huuliza kama "agizo" linasema vya kutosha. Wanaonyesha kwamba Mungu hukutana na watu wake katika ubatizo na kwenye Meza kwa Roho Mtakatifu, na wako tayari kutumia lugha ya kisakramenti zaidi. Tunaweza kuheshimu mjadala huo huku tukishikilia kwa uthabiti kiini cha mazoea yetu: Kristo anaamuru matendo haya, imani lazima iwepo, na Roho ndiye anayeyafanya kuwa hai.Pentecostals are not all the same here. Some churches, and some Pentecostal theologians, ask whether "ordinance" says enough. They point out that God does meet His people in baptism and at the Table by the Holy Spirit, and they are willing to use more sacramental language. We can respect that discussion while holding firmly to the center of our practice: Christ commands these acts, faith must be present, and the Spirit is the One who makes them alive.

Ubatizo wa MajiWater Baptism

Yesu alichoamuruWhat Jesus commanded

Bwana aliyefufuka aliliambia kanisa lake liwabatize wanafunzi "kwa jina la Baba, na la Mwana, na la Roho Mtakatifu" (Mathayo 28:19). Agizo Kuu linaunganisha kuwafanya watu wanafunzi, kubatiza na kufundisha. Yesu mwenyewe alibatizwa, na "alipokwisha kubatizwa, mara alipanda kutoka majini" (Mathayo 3:16). Katika Matendo mfano uko wazi: watu husikia, huamini na hubatizwa. Filipo alipohubiri Samaria, "walipomwamini Filipo, akiihubiri habari njema ya ufalme wa Mungu na jina lake Yesu Kristo, wakabatizwa, wanaume kwa wanawake" (Matendo 8:12).The risen Lord told His church to baptize disciples "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19). The Great Commission joins making disciples, baptizing, and teaching. Jesus Himself was baptized, and when "He had been baptized, Jesus came up immediately from the water" (Matthew 3:16). In Acts the pattern is clear: people hear, believe and are baptized. When Philip preached in Samaria, "when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized" (Acts 8:12).

Fundisho la KipentekosteThe Pentecostal teaching

Madhehebu mengi ya Kipentekoste yana imani kuu tatu kuhusu ubatizo wa maji.Most Pentecostal bodies hold three convictions about water baptism.

Ni kwa waumini. Mtu anayebatizwa lazima awe ametubu na kumtumaini Kristo. Kwa sababu hiyo, tunawabatiza wale waliokomaa vya kutosha kuelewa na kuungama imani yao.It is for believers. The person being baptized must have repented and trusted in Christ. For this reason, we baptize those old enough to understand and confess their faith.

Ni kwa kuzamishwa. Neno la Kigiriki baptizo linamaanisha kuchovya au kuzamisha. Picha katika Warumi 6:4 inalieleza: "Basi tulizikwa pamoja naye kwa ubatizo huu katika mauti yake, ili kama vile Kristo alivyofufuliwa katika wafu kwa utukufu wa Baba, vivyo hivyo sisi nasi tuenende katika upya wa uzima." Kuingia chini ya maji kunaonyesha kuzikwa pamoja na Kristo, na kuibuka kunaonyesha uzima mpya.It is by immersion. The Greek word baptizo means to dip or immerse. The picture in Romans 6:4 explains it: "Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." Going under the water shows burial with Christ, and coming up shows new life.

Ni ushuhuda. Ubatizo ni kauli ya hadharani kwamba mtu ni wa Yesu. Ni kitendo cha utii na ushuhuda, na kanisa hukusanyika kufurahi.It is a witness. Baptism is a public statement that a person belongs to Jesus. It is an act of obedience and testimony, and the church gathers to rejoice.

Ubatizo wa maji na ubatizo katika RohoWater baptism and Spirit baptism

Usichanganye hivi viwili. Yesu alisema, "Kwa kuwa Yohana alibatiza kwa maji, bali ninyi mtabatizwa kwa Roho Mtakatifu baada ya siku hizi si nyingi" (Matendo 1:5). Ubatizo wa maji ni jambo ambalo kanisa hufanya, kwa maji, kwa muumini. Ubatizo katika Roho Mtakatifu ni jambo ambalo Kristo hufanya, akitoa nguvu kwa ajili ya ushuhuda. Vinaweza kutokea karibu pamoja, lakini mpangilio haujawekwa. Katika Samaria watu walibatizwa kwa maji kwanza, na wakampokea Roho baadaye kupitia mitume (Matendo 8:12-17). Nyumbani kwa Kornelio, Roho alishuka kwanza, kisha watu wakabatizwa kwa maji (Matendo 10:44-48). Mchungaji anapaswa kuwaalika waumini wapya waliobatizwa kutafuta ujazo wa Roho, lakini hapaswi kamwe kupendekeza kwamba ubatizo wa maji haujakamilika bila huo, au kwamba ubatizo katika Roho unafanya ubatizo wa maji usiwe wa lazima. Kozi ya 2, Vipindi vya 4 na 5, inafundisha ubatizo katika Roho.Do not confuse the two. Jesus said, "For John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now" (Acts 1:5). Water baptism is something the church does, with water, to a believer. Baptism in the Holy Spirit is something Christ does, giving power for witness. They may come close together, but the order is not fixed. In Samaria the people were baptized in water first, and received the Spirit later through the apostles (Acts 8:12-17). In the house of Cornelius the Spirit fell first, and then the people were baptized in water (Acts 10:44-48). A pastor should invite new baptized believers to seek the fullness of the Spirit, but should never suggest that water baptism is incomplete without it, or that Spirit baptism makes water baptism unnecessary. Course 2, Units 4 and 5, teaches Spirit baptism.

Nani anapaswa kubatizwa, na fomulaWho is to be baptized, and the formula

Makanisa ya Kipentekoste kwa ujumla hayabatizi tena waumini waliobatizwa kwa kuzamishwa baada ya kuamini, hata kama ni kanisa gani lililofanya hivyo. Wale waliobatizwa wakiwa watoto wachanga kwa kawaida hualikwa kubatizwa kama waumini, kwa kuwa hatuhesabu ubatizo wa watoto wachanga kuwa ubatizo wa Maandiko. Hili lazima lifanyike kwa heshima na upendo, kamwe si kwa dharau kwa kanisa la familia.Pentecostal churches generally do not rebaptize believers who were baptized by immersion after faith, whatever church did it. Those who were baptized as babies are usually invited to be baptized as believers, since we do not count infant baptism as the baptism of Scripture. This must be done with respect and love, never with contempt for the family's church.

Walio wengi sana wa Wapentekoste hubatiza kwa maneno ya Utatu ya Mathayo 28:19. Waumini wa Upentekoste wa "Umoja" (Oneness) hubatiza "kwa jina la Yesu" tu na huchukulia fomula ya Utatu kuwa ni makosa. Tunajibu kutoka kwa Maandiko katika Kozi ya 2, Kipindi cha 7. Kwa ufupi, Mathayo 28:19 inazungumza juu ya "jina" moja linalomilikiwa na Baba, Mwana na Roho, na Matendo yanaonyesha waumini wakibatizwa "kwa jina la Yesu Kristo" (Matendo 2:38) kama njia ya kusema kwamba ubatizo ni wake na chini ya mamlaka yake, si kama msemo wa kichawi.The great majority of Pentecostals baptize with the Trinitarian words of Matthew 28:19. Oneness Pentecostals baptize "in the name of Jesus" only and consider the Trinitarian formula wrong. We answer from Scripture in Course 2, Unit 7. In brief, Matthew 28:19 speaks of one "name" belonging to Father, Son and Spirit, and Acts shows believers baptized "in the name of Jesus Christ" (Acts 2:38) as a way of saying baptism belongs to Him and under His authority, not as a magic phrase.

Meza ya BwanaThe Lord's Supper

Alichopokea PauloWhat Paul received

Paulo aliandika kwamba alipitisha yale aliyoyapokea kutoka kwa Bwana. Bwana Yesu, usiku ule aliosalitiwa, alitwaa mkate na kikombe na kuwaambia wanafunzi wake wafanye hivi kwa kumbukumbu lake. Kisha Paulo akaongeza, "Maana kila mlapo mkate huu na kunywa kikombe hiki, mwatangaza mauti ya Bwana, hata ajapo" (1 Wakorintho 11:26). Kweli tatu zinasimama hapa: tunakumbuka mauti ya Bwana, tunatangaza injili, na tunatazamia kurudi kwake. Wapentekoste wengi huongeza ya nne: tunashiriki ushirika, yaani tunashiriki pamoja katika Kristo (1 Wakorintho 10:16).Paul wrote that he handed on what he had received from the Lord. The Lord Jesus, on the night He was betrayed, took bread and the cup and told His disciples to do this in remembrance of Him. Then Paul added, "For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes" (1 Corinthians 11:26). Three truths stand here: we remember the Lord's death, we proclaim the gospel, and we look ahead to His return. Many Pentecostals add a fourth: we commune, meaning that we share together in Christ (1 Corinthians 10:16).

Wapentekoste wanafundisha niniWhat Pentecostals teach

Wapentekoste wengi huchukulia mkate na kikombe kuwa ishara zinazokumbusha mwili na damu ya Kristo. Hatuamini kwamba vinakuwa mwili na damu yake. Hata hivyo si ishara tupu. Kristo yupo pamoja na watu wake kwa Roho wake wanapokusanyika kwa jina lake, na Meza ni wakati wa shukrani, toba, uponyaji wa roho, na upya wa agano. Wachungaji wengi wa Kipentekoste hukaribisha sala kwa ajili ya wagonjwa kwenye Meza, kwa sababu 1 Wakorintho 11:30 inaunganisha mitazamo ya uzembe kwenye Meza na udhaifu na ugonjwa, na Meza inatuelekeza kwenye msalaba, ambapo uponyaji wetu na msamaha wetu vilipatikana.Most Pentecostals regard the bread and cup as symbols that remember Christ's body and blood. We do not believe that they become His body and blood. Yet they are not empty symbols. Christ is present with His people by His Spirit when they gather in His name, and the Supper is a time of thanksgiving, repentance, healing for the soul, and renewal of the covenant. Many Pentecostal pastors welcome prayer for the sick at the Table, because 1 Corinthians 11:30 links careless attitudes at the Supper with weakness and sickness, and the Table points us to the cross, where our healing and forgiveness were won.

Jinsi tunavyojiandaaHow we prepare

Paulo aliandika, "Basi mtu na ajihukumu mwenyewe, na hivyo ale katika mkate huo, na kunywa katika kikombe hicho" (1 Wakorintho 11:28). Wakorintho walikuwa wamegawanyika, wengine walikuwa na njaa na wengine walikuwa wamelewa, na maskini walidharauliwa. Dawa ya Paulo ilikuwa kujichunguza na kungojeana. Kwa hiyo mchungaji anapaswa kuwaalika watu waungame dhambi, wafanye amani na wale waliowakosea, na waje kwa imani. Anapaswa kufundisha waziwazi ni nani anayeweza kuja. Makanisa mengi huwaalika wote waliomtumaini Kristo. Mengine huzuia kwa washiriki wao tu. Vyovyote, mafundisho lazima yawe wazi na ya upendo.Paul wrote, "But let a man examine himself, and so let him eat of the bread and drink of the cup" (1 Corinthians 11:28). The Corinthians were divided, some were hungry and others drunk, and the poor were despised. Paul's remedy was self-examination and waiting for one another. So a pastor should invite the people to confess sins, to make peace with those they have wronged, and to come in faith. He should teach plainly who may come. Most churches invite all who have trusted in Christ. Some limit it to their own members. Either way, the teaching must be clear and loving.

Mazoea hutofautiana. Baadhi ya makanisa hufanya Meza kila juma, mengine kila mwezi au kila robo ya mwaka. Wengi hutumia juisi ya zabibu, wengine hutumia divai. Baadhi huwahudumia watu kwenye viti vyao, na wengine huwaalika kutoka mbele. Maandiko hayatoi ratiba wala njia kamili, kwa hiyo kila kanisa linapaswa kuchagua kwa sala na kufundisha sababu zake.Practice varies. Some churches hold the Supper each week, others each month or each quarter. Many use grape juice, while others use wine. Some serve the people in the pews, and others invite them to the front. Scripture gives no exact schedule or method, so each church should choose with prayer and teach its reasons.

Kuoshana MiguuFootwashing

Katika Yohana 13, Yesu aliosha miguu ya wanafunzi wake na akasema, "Basi, ikiwa mimi, niliye Bwana na Mwalimu, nimewaosha miguu yenu, imewapasa nanyi kuoshana miguu" (Yohana 13:14). Baadhi ya madhehebu ya Utakatifu-Kipentekoste (Holiness-Pentecostal), kama vile Church of God (Cleveland, Tennessee) na Pentecostal Holiness Church, hufanya kuoshana miguu kama agizo la tatu, kwa kawaida pamoja na Meza ya Bwana. Hoja yao: Yesu alitoa kielelezo ("kama mimi nilivyowatendea ninyi, nanyi mtende vivyo," Yohana 13:15), na kanisa la kwanza liliheshimu unyenyekevu.In John 13, Jesus washed His disciples' feet and said, "If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet" (John 13:14). Some Holiness-Pentecostal bodies, such as the Church of God (Cleveland, Tennessee) and the Pentecostal Holiness Church, practice footwashing as a third ordinance, usually at the Lord's Supper. Their reasoning: Jesus gave an example ("you should do as I have done to you," John 13:15), and the early church honored humility.

Madhehebu mengine ya Kipentekoste, yakiwemo Assemblies of God, hayafanyi kuoshana miguu kuwa agizo. Wanasema Yesu alikuwa akifundisha huduma ya unyenyekevu kwa wenzetu, na kwamba Agano Jipya halionyeshi dalili yoyote kwamba kuoshana miguu likawa ibada ya kawaida ya kanisa. Mitazamo yote miwili inashikiliwa na Wapentekoste waaminifu. Somo ambalo wote wanakubaliana ni wazi: viongozi hutumikia, na hakuna kazi iliyo duni mno kwa mwanafunzi.Other Pentecostal bodies, including the Assemblies of God, do not make footwashing an ordinance. They say Jesus was teaching humble service to one another, and that the New Testament gives no sign that footwashing became a regular church rite. Both views are held by faithful Pentecostals. The lesson on which all agree is plain: leaders serve, and no task is too low for a disciple.

Matendo Mengine ya IbadaOther Acts of Worship

Wapentekoste pia hufanya matendo ambayo si maagizo. Kumtoa mtoto wakfu (child dedication) badala ya ubatizo wa watoto wachanga. Wazazi humleta mtoto, kama watu walivyoleta watoto kwa Yesu (Marko 10:13-16), na kanisa huomba na wazazi huahidi kumlea katika imani. Kuwapaka mafuta wagonjwa kulishughulikiwa katika Kipindi cha 6. Kuwekea mikono kwa ajili ya kuwekwa wakfu kwa huduma na kutuma kunaonekana katika Matendo 6 na 13. Ndoa na mazishi pia huadhimishwa kwa ibada na sala, ingawa si maagizo katika Maandiko.Pentecostals also practice acts that are not ordinances. Child dedication replaces infant baptism. Parents bring a child, as people brought children to Jesus (Mark 10:13-16), and the church prays and the parents promise to raise him in the faith. Anointing the sick was treated in Unit 6. Laying on of hands for ordination and commissioning appears in Acts 6 and 13. Marriage and burial are also marked with worship and prayer, though they are not ordinances in Scripture.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Watoto wachanga wanapaswa kubatizwa.Objection 1: Infants should be baptized.

Makanisa ya Katoliki, Othodoksi, Kilutheri, Kianglikana, Kipresbiteri na Kimethodisti hubatiza watoto wachanga. Wanaonyesha ubatizo wa nyumba nzima kama ule wa Lidia na askari wa gereza wa Filipi (Matendo 16:15, 33), na uhusiano wa Paulo kati ya tohara na ubatizo katika Wakolosai 2:11-12. Wanaongeza kwamba zoea hili ni la zamani.Catholic, Orthodox, Lutheran, Anglican, Presbyterian and Methodist churches baptize infants. They point to household baptisms such as that of Lydia and the Philippian jailer (Acts 16:15, 33), and to Paul's link between circumcision and baptism in Colossians 2:11-12. They add that the practice is ancient.

Jibu letu. Hizi ni hoja nzito, na hatupuuzi imani ya wazazi. Lakini katika kila kisa wazi cha Agano Jipya, ubatizo hufuata kusikia na kuamini kwa mtu mwenyewe. Katika Matendo 16 nyumba nzima ya askari wa gereza "ilimwamini Mungu" na "ikashangilia" (Matendo 16:34). Maandiko hayasemi kwamba watoto wachanga walikuwa katika nyumba hizo. Wakolosai 2 inazungumza juu ya tohara "isiyofanywa kwa mikono" na kuhusu kufufuliwa "pamoja naye kwa imani." Ubatizo ni jibu la mtu mwenye imani, na tunawaweka watoto mikononi mwa kanisa kupitia kuwatoa wakfu hadi waweze kujibu wenyewe.Our answer. These are serious arguments, and we do not dismiss the faith of parents. But in every clear case in the New Testament, baptism follows a person's own hearing and belief. In Acts 16 the jailer's whole household "believed" and "rejoiced" (Acts 16:34). Scripture does not say infants were in these households. Colossians 2 speaks of a circumcision "made without hands" and of being "raised with Him through faith." Baptism is the answer of a person who has faith, and we place children in the arms of the church through dedication until they can answer for themselves.

Pingamizi la 2: Kumwagia maji au kunyunyizia ni vizuri kama kuzamisha.Objection 2: Pouring or sprinkling is as good as immersion.

Makanisa mengi humwaga au hunyunyiza maji. Mwongozo wa kanisa la kwanza unaoitwa Didache, labda wa mwishoni mwa karne ya kwanza au mwanzoni mwa karne ya pili, unasema kubatiza katika maji yanayotiririka, lakini kama hakuna, kumwaga maji mara tatu juu ya kichwa.Many churches pour or sprinkle. The early church manual called the Didache, probably from the late first or early second century, says to baptize in running water, but if there is none, to pour water three times on the head.

Jibu letu. Tunauheshimu Didache kama shahidi, lakini unachukulia kumwaga kama ubaguzi pale kuzamisha hakuwezekani, na kwa hiyo unathibitisha kwamba kuzamisha ilikuwa mazoea ya kawaida. Warumi 6:4, maana ya baptizo, na mifano ya kushuka "majini" (Matendo 8:38) vinaelekeza upande uleule. Hatuhoji wokovu wa wale waliobatizwa kwa njia nyingine, na katika hali za ugonjwa au pale maji hayapatikani, mchungaji anaweza kutumia hekima. Lakini tunafundisha kuzamisha kama mazoea ya kibiblia.Our answer. We honor the Didache as a witness, but it treats pouring as an exception where immersion is not possible, and so it confirms that immersion was the normal practice. Romans 6:4, the meaning of baptizo, and the examples of going "down into the water" (Acts 8:38) point the same way. We do not question the salvation of those baptized otherwise, and in cases of sickness or where water is unavailable, a pastor may use wisdom. But we teach immersion as the biblical practice.

Pingamizi la 3: Ubatizo huokoa.Objection 3: Baptism saves.

Wengine husoma Marko 16:16, Matendo 2:38 na 1 Petro 3:21 kumaanisha kwamba ubatizo wenyewe huleta msamaha au kuzaliwa mara ya pili.Some read Mark 16:16, Acts 2:38 and 1 Peter 3:21 to mean that baptism itself brings forgiveness or new birth.

Jibu letu. Mistari hii inaonyesha jinsi imani na ubatizo vinavyohusiana kwa karibu katika Agano Jipya. Katika kanisa la kwanza, mtu aliyeamini alibatizwa mara moja. Lakini Maandiko pia yanasema tunaokolewa kwa neema kwa njia ya imani, si kwa matendo (Waefeso 2:8-9), na yule mwizi msalabani aliahidiwa paradiso bila ubatizo (Luka 23:43). Kwa hiyo tunawabatiza wale ambao tayari wameokoka, kama jibu la utii la imani, na tunamhimiza kila muumini abatizwe bila kuchelewa.Our answer. These verses show how closely faith and baptism belong together in the New Testament. In the early church, a person who believed was baptized at once. But Scripture also says we are saved by grace through faith, not by works (Ephesians 2:8-9), and the thief on the cross was promised paradise without baptism (Luke 23:43). We therefore baptize those who are already saved, as the obedient answer of faith, and we urge every believer to be baptized without delay.

Pingamizi la 4: Meza ya Bwana ni ukumbusho tu, au ni zaidi ya ishara.Objection 4: The Lord's Supper is only a memorial, or it is more than a symbol.

Wakati wa Matengenezo, Zwingli alifundisha kwamba Meza ni ukumbusho. Luther alishikilia kwamba mwili na damu ya Kristo vipo kweli pamoja na mkate na divai. Calvin alifundisha uwepo halisi wa kiroho kwa Roho. Wakatoliki hufundisha mabadiliko ya kiini (transubstantiation).At the Reformation, Zwingli taught that the Supper is a memorial. Luther held that Christ's body and blood are really present with the bread and wine. Calvin taught a real spiritual presence by the Spirit. Catholics teach transubstantiation.

Jibu letu. Tunabaki na yale Paulo aliyoandika: ukumbusho, tangazo, ushirika na tumaini. Hatukubali kwamba vitu hivyo hubadilika kuwa mwili na damu. Lakini pia hatukubali kwamba Meza ni kumbukumbu tupu. Bwana hushika ahadi yake ya kuwa pamoja na wale wanaokusanyika kwa jina lake (Mathayo 18:20), na Roho hutumia kweli ya msalaba kwa mioyo inayoamini.Our answer. We stay with what Paul wrote: remembrance, proclamation, communion and hope. We do not accept that the elements change into the body and blood. But we also do not accept that the Supper is a bare memory. The Lord keeps His promise to be with those who gather in His name (Matthew 18:20), and the Spirit applies the truth of the cross to believing hearts.

Matumizi ya KichungajiPastoral Application

Mwanamke aitwaye Carmen, aliyelelewa katika nyumba ya Kikatoliki, anakuja kwenye imani ndani ya Kristo kupitia kanisa lenu. Alibatizwa akiwa mtoto mchanga na sasa anataka kubatizwa kama muumini. Mama yake anaumia sana na anasema, "Unawatukana familia yako na Kanisa."A woman named Carmen, raised in a Catholic home, comes to faith in Christ through your church. She was baptized as a baby and wants to be baptized now as a believer. Her mother is deeply upset and says, "You are insulting your family and the Church."

Mchungaji anafanya mambo manne. Kwanza, anaitembelea familia ya Carmen akikubali, na anasikiliza maumivu ya mama bila kulikosoa kanisa lake. Pili, anamweleza Carmen kutoka Maandiko, kwa Matendo 8:12 na Warumi 6:4, kwa nini tunabatiza waumini, na anahakikisha kwamba anabatizwa kutokana na imani yake mwenyewe na si kushinda ubishi. Tatu, anamfundisha kuzungumza kwa upendo na mama yake: "Siikatai familia yangu. Namtii Yesu." Nne, anapanga ibada ya ubatizo yenye furaha katika birika la ubatizo au mtoni, ambapo Carmen anatoa ushuhuda wake, kanisa linaimba, na mama yake anaalikwa. Baadaye mchungaji anamwalika Carmen kutafuta ujazo wa Roho na kushiriki Meza ya Bwana pamoja na kanisa.The pastor does four things. First, he visits Carmen's family if she agrees, and listens to the mother's pain without criticizing her church. Second, he explains to Carmen from Scripture, with Acts 8:12 and Romans 6:4, why we baptize believers, and he makes sure she is baptizing out of her own faith and not to win an argument. Third, he teaches her to speak with love to her mother: "I am not rejecting my family. I am obeying Jesus." Fourth, he plans a joyful baptism service in a baptistry or river, where Carmen gives her testimony, the church sings, and her mother is invited. Later the pastor invites Carmen to seek the fullness of the Spirit and to share in the Lord's Supper with the church.

MuhtasariSummary

Wapentekoste wengi huita ubatizo na Meza ya Bwana maagizo: matendo yaliyoamriwa na Kristo na kushikwa kwa imani, ingawa baadhi ya Wapentekoste hutumia lugha ya kisakramenti zaidi. Tunawabatiza waumini kwa kuzamishwa kwa jina la Baba, Mwana na Roho Mtakatifu, kama ushuhuda wa kuzikwa na uzima mpya, na tunatofautisha ubatizo wa maji na ubatizo katika Roho. Meza ya Bwana ni kwa ajili ya ukumbusho, tangazo, ushirika na tumaini, na inahitaji kujichunguza. Baadhi ya madhehebu ya Utakatifu-Kipentekoste pia hufanya kuoshana miguu, huku mengine yakiona kuwa somo la huduma ya unyenyekevu. Kumtoa mtoto wakfu kunachukua nafasi ya ubatizo wa watoto wachanga. Tunajibu pingamizi kuhusu ubatizo wa watoto wachanga, njia ya kubatiza, nguvu ya ubatizo kuokoa na asili ya Meza kwa Maandiko na kwa heshima kwa wale wanaotofautiana nasi.Most Pentecostals call baptism and the Lord's Supper ordinances: acts commanded by Christ and kept in faith, though some Pentecostals use more sacramental language. We baptize believers by immersion in the name of the Father, Son and Holy Spirit, as a witness of burial and new life, and we distinguish water baptism from Spirit baptism. The Lord's Supper is for remembrance, proclamation, communion and hope, and it needs self-examination. Some Holiness-Pentecostal bodies also practice footwashing, while others see it as a lesson in humble service. Child dedication takes the place of infant baptism. We answer objections about infant baptism, mode, baptismal saving power and the nature of the Supper with Scripture and with respect for those who disagree.

Usomaji ZaidiFurther Reading

• The Didache (Didache, mwongozo wa kanisa la kwanza la Kikristo), sura ya 7-10.• The Didache (early Christian church manual), chapters 7-10.

• Justin Martyr, First Apology (Utetezi wa Kwanza), sura ya 61-67, maelezo ya awali ya ubatizo na Meza ya Bwana.• Justin Martyr, First Apology, chapters 61-67, an early description of baptism and the Lord's Supper.

• John Wesley, mahubiri "The Duty of Constant Communion" ("Wajibu wa Ushirika wa Daima").• John Wesley, sermon "The Duty of Constant Communion."

• Wolfgang Vondey, Pentecostal Theology (2017) (Theolojia ya Kipentekoste).• Wolfgang Vondey, Pentecostal Theology (2017).

• Frank D. Macchia, Baptized in the Spirit (2006) (Kubatizwa katika Roho).• Frank D. Macchia, Baptized in the Spirit (2006).

• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014) (Utangulizi wa Upentekoste).• Allan Anderson, An Introduction to Pentecostalism (2nd ed., 2014).

• Vinson Synan, The Holiness-Pentecostal Tradition (1997) (Mapokeo ya Utakatifu-Kipentekoste).• Vinson Synan, The Holiness-Pentecostal Tradition (1997).

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