Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 10: Cheo na Jinsia katika Makanisa ya MatengenezoPresbyterian Polity, Worship, and Sacraments — Unit 10: Office and Gender in the Reformed Churches

Mstari MkuuKey Verse

"Hakuna Myahudi wala Myunani, hakuna mtumwa wala huru, hakuna mwanamume wala mwanamke; maana ninyi nyote mmoja katika Kristo Yesu." (Wagalatia 3:28, SUV)"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:28, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuwa na uwezo wa:When you finish this unit, you should be able to:

1. Kuthibitisha kutoka Maandiko thamani sawa ya wanaume na wanawake kama wenye mfano wa Mungu na kama warithi wa wokovu katika Kristo.1. Affirm from Scripture the equal worth of men and women as image-bearers and as heirs of salvation in Christ.

2. Kueleza mtazamo wa kihafidhina wa Matengenezo juu ya vyeo vya kanisa na sababu zinazotolewa kwa ajili yake.2. State the conservative Reformed view of the offices of the church and the reasons given for it.

3. Kueleza kwa haki mashirika ya Matengenezo na ya Kipresbiteri yanayowaweka wakfu wanawake, na sababu za kibiblia wanazotoa.3. Describe fairly the Reformed and Presbyterian bodies that ordain women, and the biblical reasons they give.

4. Kutoa jibu la kihafidhina la Matengenezo kwa hoja kuu za kuwaweka wakfu wanawake.4. Give the conservative Reformed answer to the main arguments for ordaining women.

5. Kueleza aina pana ya huduma ambayo wanawake hufanya katika makanisa ya Matengenezo, na kutumia kipindi hiki kwa utunzaji wa kichungaji.5. Describe the wide range of ministry that women carry out in Reformed churches, and apply this unit with pastoral care.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Matengenezo (Reformed) na ya Kipresbiteri, kwa ajili ya wanafunzi wanaoyashiriki au wanaoyasoma. Ni ya kihafidhina kitheolojia, inashikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa, na inapokea Viwango vya Westminster na Fomu Tatu za Umoja kama muhtasari wa uaminifu wa Maandiko. Katika kipindi hiki mtazamo wa kihafidhina wa Matengenezo juu ya cheo cha kanisa unafundishwa kama mtazamo wa makanisa ya kiungamo ya Kipresbiteri na ya Matengenezo ya fani hii. Familia ya Matengenezo haikubaliani juu ya swali hili, na mashirika mengine ya Matengenezo, pamoja na Wakristo wengine wanaoiheshimu Biblia, wanashikilia mtazamo tofauti. Tunaeleza msimamo wao kwa haki, kisha tunatoa jibu letu, tukithibitisha daima huduma pana na yenye heshima ya wanawake katika kanisa. Maandiko yanasema, "Jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21).This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it or are studying it. It is theologically conservative, holds that Scripture is the inspired and inerrant Word of God, and receives the Westminster Standards and the Three Forms of Unity as faithful summaries of Scripture. In this unit the conservative Reformed view of church office is taught as the view of the confessional Presbyterian and Reformed churches of this specialization. The Reformed family is not agreed on the question, and other Reformed bodies, as well as other Christians who honor the Bible, hold a different view. We state their position fairly and then give our answer, always affirming the wide and honored service of women in the church. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Sawa katika Thamani, Tofauti katika WitoEqual in Worth, Different in Calling

Tunaanza na yale ambayo Wakristo wote wanakubaliana. "Mungu akamwumba mtu kwa mfano wake, kwa mfano wa Mungu alimwumba; mwanamume na mwanamke aliwaumba" (Mwanzo 1:27). Wanaume na wanawake wameumbwa kwa usawa kwa mfano wa Mungu, wameanguka kwa usawa, na wanaokolewa kwa usawa kwa neema kwa njia ya imani. Paulo anasema katika Wagalatia 3:28 kwamba katika Kristo hakuna mwanamume wala mwanamke katika suala la msimamo wetu mbele za Mungu: wote ni mmoja, wote ni warithi wa ahadi (Wagalatia 3:29).We begin with what all Christians agree on. "So God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:27). Men and women are equally made in God's image, equally fallen, and equally saved by grace through faith. Paul says in Galatians 3:28 that in Christ there is neither male nor female in the matter of our standing before God: all are one, all are heirs of the promise (Galatians 3:29).

Biblia pia huwaheshimu wanawake kwa njia za ajabu. Wanawake walikuwa mashahidi wa kwanza wa ufufuo, wakatumwa na Bwana aliyefufuka kuwaambia mitume (Mathayo 28:1-10; Yohana 20:11-18). Siku ya Pentekoste Petro alitangaza kwamba Mungu angewamwagia Roho wake wana na binti, na kwamba wote wangetabiri (Matendo 2:17-18). Wanawake waliisaidia huduma ya Yesu kwa mali zao wenyewe (Luka 8:1-3). Katika Warumi 16 Paulo anawasalimu kwa majina wanawake wengi waliojitaabisha katika Bwana.The Bible also honors women in remarkable ways. Women were the first witnesses of the resurrection, sent by the risen Lord to tell the apostles (Matthew 28:1-10; John 20:11-18). At Pentecost Peter declared that God would pour out His Spirit on sons and daughters, and that both would prophesy (Acts 2:17-18). Women supported the ministry of Jesus from their own means (Luke 8:1-3). In Romans 16 Paul greets by name many women who worked hard in the Lord.

Maandiko pia yanafundisha kwamba Mungu aliwaumba mwanamume na mwanamke kwa ajili ya kila mmoja katika ndoa, mwanamume mmoja na mwanamke mmoja, zawadi ya Muumba (Mwanzo 2:24; Mathayo 19:4-6). Paulo anatumia muungano wa mume na mke kama picha ya Kristo na kanisa (Waefeso 5:22-33). Makanisa ya Matengenezo yanafundisha kwamba thamani sawa na miito tofauti huenda pamoja, nyumbani na kanisani. Wito tofauti si wito wa chini.Scripture also teaches that God made man and woman for each other in marriage, one man and one woman, a gift of the Creator (Genesis 2:24; Matthew 19:4-6). Paul uses the union of husband and wife as a picture of Christ and the church (Ephesians 5:22-33). The Reformed churches teach that equal worth and different callings belong together, in the home and in the church. A different calling is not a lesser calling.

Vyeo vya KanisaThe Offices of the Church

Vipindi vya 2 hadi 4 vya kozi hii vilieleza vyeo vya kanisa la Kipresbiteri. Kristo, Mfalme na Kichwa cha kanisa, hutawala kupitia viongozi. Wazee wafundishaji (wahudumu wa Neno) huhubiri, hufundisha na huendesha sakramenti. Wazee watawala huongoza kusanyiko pamoja na wahudumu katika kikao cha wazee (session) na huchunga kundi. Mashemasi hutekeleza huduma ya huruma. Kiongozi wa kanisa si mtu anayetumikia tu, kwa kuwa Wakristo wote hutumikia. Ni mtu aliyeitwa na Mungu, aliyejaribiwa na kuchunguzwa na kanisa, aliyewekwa wakfu, na aliyepewa mamlaka ya kutenda kwa jina la Kristo ndani ya mipaka ya Maandiko. Swali la kipindi hiki ni nani anayeweza kuwekwa wakfu kwa vyeo hivi.Units 2 to 4 of this course described the offices of the Presbyterian church. Christ, the King and Head of the church, governs through officers. Teaching elders (ministers of the Word) preach, teach and administer the sacraments. Ruling elders govern the congregation with the ministers in the session and shepherd the flock. Deacons carry out the ministry of mercy. An officer is not simply someone who serves, since all Christians serve. He is someone called by God, tested and examined by the church, ordained, and given authority to act in the name of Christ within the limits of Scripture. The question of this unit is who may be ordained to these offices.

Mtazamo wa Kihafidhina wa MatengenezoThe Conservative Reformed View

Presbyterian Church in America na Orthodox Presbyterian Church, pamoja na makanisa mengine ya kihafidhina ya Kipresbiteri na ya Matengenezo katika nchi nyingi, hufundisha kwamba vyeo vya mzee, mfundishaji na mtawala, vimewekwa kwa wanaume wenye sifa. Wanawake hawajatengwa kutoka neema ya Mungu wala kutoka huduma. Sababu ni hizi.The Presbyterian Church in America and the Orthodox Presbyterian Church, as well as other conservative Presbyterian and Reformed churches in many lands, teach that the offices of elder, both teaching and ruling, are reserved to qualified men. Women are not excluded from the grace of God or from service. The reasons are these.

Sifa za wazee zimeandikwa kwa maneno ya wanaume. Paulo anasema kwamba msimamizi lazima awe "mume wa mke mmoja" (1 Timotheo 3:2), na anatoa orodha inayofanana katika Tito 1:5-9, ambapo wazee wanapaswa kuwekwa katika kila mji. Uchaguzi wa Bwana mwenyewe wa mitume kumi na wawili, wote wanaume, na desturi ya mitume ya kuweka wazee katika makanisa (Matendo 14:23), husomwa kwa njia hiyo hiyo.The qualifications for elders are written in terms of men. Paul says that an overseer must be "the husband of one wife" (1 Timothy 3:2), and gives a similar list in Titus 1:5-9, where the elders are to be appointed in every town. The Lord's own choice of the twelve apostles, all men, and the practice of the apostles in appointing elders in the churches (Acts 14:23), is read in the same way.

Paulo hamruhusu mwanamke kufundisha au kuwa na mamlaka juu ya mwanamume kanisani. "Simruhusu mwanamke kufundisha, wala kumtawala mwanamume, bali awe katika utulivu" (1 Timotheo 2:12). Mtume anaendelea kutoa sababu yake, ambayo si desturi ya mahali bali mpangilio wa uumbaji: "Kwa maana Adamu aliumbwa kwanza, kisha Hawa" (1 Timotheo 2:13). Hasemi kwamba wanawake wana karama chache au akili ndogo. Anasema kwamba cheo cha kufundisha na kutawala cha kanisa kimepewa wanaume. Anatoa maagizo yanayofanana kwa ibada ya hadharani ya makanisa katika 1 Wakorintho 14:33-35, ambayo tunayasoma kwa mwanga wa mafundisho yake kwamba wanawake wa Korintho pia waliomba na kutabiri katika kusanyiko (1 Wakorintho 11:5).Paul does not permit a woman to teach or have authority over a man in the church. "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). The apostle goes on to give his reason, which is not a local custom but the order of creation: "For Adam was formed first, then Eve" (1 Timothy 2:13). He does not say that women are less gifted or less intelligent. He says that the teaching and governing office of the church is given to men. He gives a similar direction for the public worship of the churches in 1 Corinthians 14:33-35, which we read in the light of his teaching that the women of Corinth also prayed and prophesied in the assembly (1 Corinthians 11:5).

Ukuu katika nyumba na katika kanisa ni mfano wa uumbaji. Katika Waefeso 5 mume ndiye kichwa kwa maana ya yule anayependa, anayejitoa na kutumikia. Walimu wa kihafidhina wa Matengenezo wanashikilia kwamba mfano huu wa uongozi wa kiume wenye upendo, unaoonekana katika uumbaji kabla ya anguko (Mwanzo 2), unaumba cheo cha mzee: mzee ni kiongozi mtumishi anayepaswa kuwa kielelezo kwa kundi na si bwana juu yake (1 Petro 5:1-3; Marko 10:42-45).Headship in the home and in the church is a pattern of creation. In Ephesians 5 the husband is the head in the sense of one who loves, gives himself and serves. The conservative Reformed teachers hold that this pattern of loving male leadership, seen in creation before the fall (Genesis 2), shapes the office of elder: the elder is a servant-leader who must be an example to the flock and not a lord over it (1 Peter 5:1-3; Mark 10:42-45).

Maungamo ya Matengenezo hayajadili swali hili kwa undani. Makanisa ya kihafidhina badala yake yanaelekeza kwenye desturi ya makanisa ya Matengenezo, ambayo yaliwaweka wakfu wanaume tu kuwa wahudumu na wazee tangu Matengenezo hadi karne ya ishirini, kwa vighairi vichache.The Reformed confessions do not argue the question in detail. The conservative churches point instead to the practice of the Reformed churches, which ordained only men as ministers and elders from the Reformation until the twentieth century, with few exceptions.

Mashemasi na Swali la WanawakeDeacons and the Question of Women

Ndani ya makanisa ya kihafidhina swali la mashemasi hujadiliwa kwa uwazi zaidi. Katika Warumi 16:1 Paulo anamwita Febe diakonos wa kanisa la Kenkrea. Neno hilo linaweza kumaanisha "mtumishi" au "shemasi." Katika 1 Timotheo 3:11 Paulo anatoa sifa kwa "wanawake" au "wake" (neno la Kigiriki linaweza kumaanisha lolote kati ya hayo, na watafsiri hutofautiana) katika muktadha wa mashemasi. Baadhi ya makanisa ya kihafidhina husoma maandiko haya kama yanayoelekeza kwenye huduma inayotambulika ya wanawake kando ya mashemasi, na huwakabidhi wanawake kama mashemasi wanawake au wasaidizi wa mashemasi kwa ajili ya huduma ya huruma (tazama Kipindi cha 4). Wengine wanashikilia kwamba cheo cha shemasi, kama cha mzee, ni cha wanaume. Katika mashirika yaliyotajwa hapo juu, mashemasi walioandikishwa ni wanaume, lakini majadiliano yanaendelea. Tunapaswa kushikilia maoni yetu kwa unyenyekevu juu ya swali hili, kwa kuwa maandiko hayako wazi kama ilivyo kwa wazee.Within the conservative churches the question of deacons is more openly discussed. In Romans 16:1 Paul calls Phoebe a diakonos of the church in Cenchrea. The word can mean "servant" or "deacon." In 1 Timothy 3:11 Paul gives qualifications for "women" or "wives" (the Greek word can mean either, and translators differ) in the context of the deacons. Some conservative churches read these texts as pointing to a recognized ministry of women alongside the deacons, and they commission women as deaconesses or assistants to the deacons for the ministry of mercy (see Unit 4). Others hold that the office of deacon, like that of elder, is for men. In the bodies mentioned above, the ordained deacons are men, but the discussion continues. We should hold our own views with humility on this question, as the texts are not as clear as in the case of elders.

Mashirika ya Matengenezo Yanayowaweka Wakfu WanawakeReformed Bodies That Ordain Women

Katika karne ya ishirini, idadi ya mashirika ya Kipresbiteri na ya Matengenezo ilianza kuwaweka wakfu wanawake kuwa wazee na wahudumu. Yanajumuisha Presbyterian Church (U.S.A.), Reformed Church in America, na idadi nzuri ya makanisa ya Matengenezo na ya Kipresbiteri huko Ulaya na nchi nyingine. Mashirika haya hayafanani yote, na tunapaswa kusema juu yao kwa haki. Baadhi yao wamehama kutoka mamlaka kamili ya Maandiko, kama historia ya uliberali wa kitheolojia katika makanisa mengine makuu inavyoonyesha (tazama Kozi ya 1 ya fani hii, "Mgawanyiko, Uliberali, na Upya wa Kiungamo katika Karne ya Ishirini na Leo"). Lakini si haki kusema kwamba kila mtu anayeshikilia mtazamo huu ameiacha Biblia. Wengi wanaoamini mamlaka ya Maandiko, wakiwemo wasomi na wachungaji wainjilisti, wana hakika kwamba Maandiko yanaruhusu kuwaweka wakfu wanawake. Sababu zao zinastahili kusikilizwa.Over the twentieth century, a number of Presbyterian and Reformed bodies began to ordain women as elders and ministers. They include the Presbyterian Church (U.S.A.), the Reformed Church in America, and a good number of Reformed and Presbyterian churches in Europe and other countries. These bodies are not all alike, and we should speak of them fairly. Some of them have moved away from the full authority of Scripture, as the history of theological liberalism in some mainline churches shows (see Course 1 of this specialization, "Division, Liberalism, and Confessional Renewal in the Twentieth Century and Today"). But it is not fair to say that everyone who holds this view has abandoned the Bible. Many who believe in Scripture's authority, including evangelical scholars and pastors, are convinced that Scripture permits the ordination of women. Their reasons deserve to be heard.

Wagalatia 3:28. Paulo anatangaza kwamba katika Kristo hakuna mwanamume wala mwanamke. Wanasema huu ni moyo wa injili, na kwamba kanisa linapaswa kuuonyesha katika vyeo vyake.Galatians 3:28. Paul declares that in Christ there is neither male nor female. They say this is the heart of the gospel, and that the church should show it in its offices.

Wanawake walioongoza na kufundisha katika Maandiko. Debora alihukumu Israeli (Waamuzi 4-5). Miriamu anaitwa nabii mwanamke (Kutoka 15:20). Binti wanne wa Filipo walitabiri (Matendo 21:9). Prisila, pamoja na mumewe Akila, walimweleza Apolo "njia ya Mungu kwa usahihi zaidi" (Matendo 18:26). Febe anaitwa diakonos na msaidizi wa wengi (Warumi 16:1-2). Paulo anamsalimu Yunia, ambaye anamwelezea kuwa "mwenye sifa miongoni mwa mitume" katika Warumi 16:7, na wengine wanaelewa kwamba alikuwa mwanamke ambaye mwenyewe alikuwa mtume. Eodia na Sintike walitenda kazi pamoja na Paulo katika injili (Wafilipi 4:2-3).Women who led and taught in Scripture. Deborah judged Israel (Judges 4-5). Miriam is called a prophetess (Exodus 15:20). Philip's four daughters prophesied (Acts 21:9). Priscilla, with her husband Aquila, explained "the way of God more accurately" to Apollos (Acts 18:26). Phoebe is called a diakonos and a helper of many (Romans 16:1-2). Paul greets Junia, whom he describes as "of note among the apostles" in Romans 16:7, and some understand her to be a woman who was herself an apostle. Euodia and Syntyche labored with Paul in the gospel (Philippians 4:2-3).

Mazingira ya mahali ya maandiko yanayozuia. Wanahoji kwamba 1 Timotheo 2 iliandikwa kwa kanisa la Efeso lililosumbuliwa na walimu wa uongo, na kwamba 1 Wakorintho 14 ilijibu fujo katika kusanyiko la Korintho, kwa hiyo amri za Paulo zilikusudiwa kwa hali hizo na si kanuni kwa makanisa yote.The local setting of the restricting texts. They argue that 1 Timothy 2 was written to a church in Ephesus troubled by false teachers, and that 1 Corinthians 14 answered disorder in the assembly at Corinth, so that Paul's commands were meant for those situations and not as a rule for all churches.

Karama za Roho. Roho hutoa karama kwa wote (1 Wakorintho 12:7, 11). Mahali ambapo mwanamke amepewa karama ya kufundisha na kuongoza, wanahoji, kanisa linapaswa kumwita kwenye cheo na kutoipoteza karama yake.The gifts of the Spirit. The Spirit gives gifts to all (1 Corinthians 12:7, 11). Where a woman is gifted to teach and lead, they argue, the church should call her to office and not waste her gift.

Jibu la KihafidhinaThe Conservative Answer

Tunajibu kila hoja kwa heshima.We answer each point with respect.

Wagalatia 3:28. Tunafurahia aya hii. Lakini muktadha ni kuhesabiwa haki na msimamo wetu kama wana wa Mungu na warithi (Wagalatia 3:26-29). Inasema kwamba wote ni washiriki sawa wa mwili wa Kristo, wenye njia sawa kwa Baba. Haisemi kwamba wote wana cheo kimoja. Paulo yule yule aliandika 1 Timotheo 2 na Wagalatia 3, na Paulo yule yule aliwaambia watumwa na mabwana, waume na wake, kudumisha miito yao, katika makanisa yale yale ambamo wote walikuwa mmoja katika Kristo. Aya hii huondoa vizuizi vya wokovu, si tofauti za majukumu.Galatians 3:28. We rejoice in this verse. But the context is justification and our standing as sons of God and heirs (Galatians 3:26-29). It says that all are equally members of Christ's body, with the same access to the Father. It does not say that all have the same office. The same Paul wrote 1 Timothy 2 and Galatians 3, and the same Paul told slaves and masters, husbands and wives, to keep their callings, in the same churches where all were one in Christ. The verse removes barriers to salvation, not distinctions of role.

Wanawake wa Maandiko. Tunawaheshimu wote. Debora aliinuliwa wakati wa kushindwa miongoni mwa wanaume wa Israeli, na hakuwa na cheo cha ukuhani wala cha Walawi; Baraka aliitwa kuongoza jeshi (Waamuzi 4:6-9). Unabii na cheo cha kufundisha na kutawala cha mzee ni vitu tofauti, na tunapokea kwa furaha unabii wa binti za Filipo bila kuusoma kama kuwekwa wakfu. Prisila na Akila walimchukua Apolo kando na kumweleza kwa faragha, si katika kusanyiko la hadharani. Febe alikuwa mtumishi na msaidizi wa kanisa; hili si sawa na uthibitisho kwamba alishika cheo cha mzee. Usomaji wa Yunia unajadiliwa: jina linaweza kuwa la kike au la kiume katika Kigiriki, na msemo unaweza kumaanisha "anayejulikana vizuri na mitume" badala ya "mtume." Hata kama Yunia alikuwa mtume kwa maana ya mjumbe msafiri, hakuna kinachoonyesha kwamba alishika cheo cha mzee katika kusanyiko.The women of Scripture. We honor them all. Deborah was raised up in a time of failure among the men of Israel, and she did not hold the priestly or Levitical office; Barak was called to lead the army (Judges 4:6-9). Prophecy and the teaching and governing office of an elder are different, and we gladly receive the prophesying of Philip's daughters without reading it as ordination. Priscilla and Aquila took Apollos aside and explained to him in private, not in the public assembly. Phoebe was a servant and helper of the church; this is not the same as proof that she held the office of an elder. The reading of Junia is debated: the name may be female or male in the Greek, and the phrase may mean "well known to the apostles" rather than "an apostle." Even if Junia was an apostle in the sense of a traveling messenger, nothing here shows she held the office of an elder in a congregation.

Mazingira ya mahali. Tunakubali kwamba Paulo aliandika kwa hali halisi. Lakini katika 1 Timotheo 2:13-14 anajenga amri yake juu ya uumbaji wa Adamu na Hawa, na si juu ya utamaduni wa Efeso. Uumbaji haubadiliki kutoka mji hadi mji. Walimu wa Matengenezo pia wanauliza, ikiwa maandiko haya yalikuwa na mipaka kiasi hicho, ni wapi Maandiko yenyewe yanatuambia hivyo. Kwa hiyo tunashikilia kwamba amri hizo ni za kudumu.The local setting. We agree that Paul wrote to real situations. But in 1 Timothy 2:13-14 he bases his command on the creation of Adam and Eve, and not on the culture of Ephesus. Creation does not change from city to city. Reformed teachers also ask where, if these texts were so limited, the Scripture itself ever tells us so. We therefore hold that the commands are lasting.

Karama za Roho. Tunakubali kwamba Roho hutoa karama kwa wanawake na wanaume, na kanisa linapaswa kuziheshimu zote. Lakini karama na cheo si kitu kimoja. Roho hutoa karama za kufundisha kwa wanawake kwa kufundisha wanawake na watoto (Tito 2:3-5), nyumbani, katika umisheni na mahali pengi, na kanisa mara nyingi limeshindwa kutumia karama hizi. Cheo cha mzee kimefungwa na sifa za Bwana.The gifts of the Spirit. We agree that the Spirit gives gifts to women and men, and the church should honor all of them. But a gift and an office are not the same thing. The Spirit gives gifts of teaching to women for the teaching of women and children (Titus 2:3-5), in the home, in mission and in many places, and the church has too often failed to use these gifts. The office of elder is bound by the Lord's qualifications.

Shtaka la madhara. Wengine wanasema kwamba mtazamo huu umetumiwa kuwanyamazisha wanawake au kuwapa visingizio wanaume wakali au wanaotawala kwa nguvu. Pale ambapo hilo limetokea, ni dhambi na lazima litubiwe. Ukuu wa Biblia si udhalimu. Wazee ni wachungaji wanaowajibika kwa Mchungaji Mkuu, na waume lazima wawapende wake zao kama Kristo alivyolipenda kanisa (Waefeso 5:25).The charge of harm. Some say that this view has been used to keep women silent or to excuse harsh or controlling men. Where that has happened, it is a sin and must be repented of. Biblical headship is not tyranny. Elders are shepherds who answer to the Chief Shepherd, and husbands must love their wives as Christ loved the church (Ephesians 5:25).

Huduma Pana ya WanawakeThe Wide Service of Women

Makanisa ya kihafidhina yanakubali, na yanahitaji kutekeleza, huduma pana ya wanawake. Wanawake huwafundisha watoto na wanawake wengine (Tito 2:3-5); imani ya Timotheo ilikuja kupitia mama yake na bibi yake (2 Timotheo 1:5). Wanawake huomba, huimba, husoma Maandiko katika makanisa mengi, huongoza huduma za huruma na ukarimu, huwashauri wanawake, hutafsiri Biblia, na hutumika katika umisheni, mara nyingi katika maeneo magumu. Katika historia yote ya umisheni wa Matengenezo, ikiwa ni pamoja na Meksiko, Brazili, Korea na Afrika, wanawake wametumika kama wamisionari, wauguzi, walimu na wainjilisti, na katika makusanyiko mengi ni sehemu kubwa ya waaminifu na ya maisha ya maombi ya kanisa. Makanisa mengi ya kihafidhina pia huwaalika wanawake kutumika katika kamati, kuongoza huduma za wanawake, kufundisha shuleni, na kukabidhiwa kazi kama mashemasi wanawake. Mipaka haichorwi mahali pamoja kila mahali, na vikao vya wazee lazima vitumie kanuni kwa hekima na upendo. Swali si kama wanawake wanatumika, bali wapi, na katika cheo gani.The conservative churches affirm, and need to practice, the broad ministry of women. Women teach children and other women (Titus 2:3-5); Timothy's faith came through his mother and grandmother (2 Timothy 1:5). Women pray, sing, read Scripture in many churches, lead ministries of mercy and hospitality, counsel women, translate the Bible, and serve in missions, often in hard places. Throughout the history of Reformed missions, including Mexico, Brazil, Korea and Africa, women have served as missionaries, nurses, teachers and evangelists, and in many congregations they are a large part of the faithful and of the church's prayer life. Many conservative churches also invite women to serve on committees, to lead women's ministries, to teach in schools, and to be commissioned for work as deaconesses. The boundaries are not drawn in the same place everywhere, and sessions must apply the rule with wisdom and love. The question is not whether women serve, but where, and in what office.

Matumizi ya KichungajiPastoral Application

Mwanamke kijana katika kanisa la Kipresbiteri huko Meksiko amemaliza kozi ya chuo cha Biblia. Ni mwalimu mwenye karama na amekuwa akiongoza funzo la wanawake. Anakuja kwa mchungaji wake na kusema, "Ninahisi Bwana ananiita kuwa mchungaji. Kwa nini siwezi kuwekwa wakfu?"A young woman in a Presbyterian church in Mexico has finished a Bible institute course. She is a gifted teacher and has been leading the women's study. She comes to her pastor and says, "I feel the Lord is calling me to be a pastor. Why can't I be ordained?"

Kwanza, mchungaji anasikiliza. Anajua kwamba hili linaweza kuwa chungu, na anamshukuru kwa upendo wake wa Neno.First, the pastor listens. He knows that this may be painful, and he thanks her for her love of the Word.

Pili, anathibitisha karama zake na kumwambia kwamba kanisa linazihitaji. Hachukulii swali lake kama uasi.Second, he affirms her gifts and tells her that the church needs them. He does not treat her question as a rebellion.

Tatu, anafungua Maandiko pamoja naye, akionyesha 1 Timotheo 2 na 3, na anaeleza kwa uaminifu kile kanisa linaamini na kwa nini. Pia anamwambia kwamba Wakristo wengine waaminifu wanasoma vifungu hivi tofauti, ili asikie imani ya kanisa lake bila kumchora mtu yeyote vibaya.Third, he opens the Scriptures with her, showing 1 Timothy 2 and 3, and explains with honesty what the church believes and why. He also tells her that other faithful Christians read these passages differently, so that she hears the conviction of her church without a caricature of anyone.

Nne, anafungua milango ya kweli: kuongoza huduma ya wanawake, kufundisha walimu wa watoto, kuandaa madarasa ya katekisimu, kuwasaidia mashemasi katika kazi ya huruma, kulisaidia kusanyiko kuandika masomo ya Biblia kwa vijana, na kumtia moyo ashiriki katika kazi ya umisheni. Ikiwa baada ya maombi na ushauri dhamiri yake haitamruhusu kubaki, anambariki na hakatishi ushirika.Fourth, he opens real doors: leading the women's ministry, training teachers for children, preparing catechism classes, assisting the deacons in mercy work, helping the congregation write Bible lessons for the young, and encouraging her to take part in mission work. If after prayer and counsel her conscience will not allow her to stay, he blesses her and does not break fellowship.

MuhtasariSummary

Wanaume na wanawake wameumbwa kwa usawa kwa mfano wa Mungu na ni warithi sawa wa wokovu (Mwanzo 1:27; Wagalatia 3:28), na ndoa ni zawadi ya Mungu kwa mwanamume mmoja na mwanamke mmoja. Makanisa ya kihafidhina ya Matengenezo, kama PCA na OPC, huweka vyeo vya mzee mfundishaji na mtawala kwa wanaume wenye sifa, kwa msingi wa sifa zilizo katika 1 Timotheo 3 na Tito 1, maagizo ya Paulo katika 1 Timotheo 2:12-13, na mfano wa uumbaji wa ukuu. Swali la mashemasi wanawake linajadiliwa kwa uwazi zaidi katika makanisa ya kihafidhina. Mashirika mengine ya Matengenezo, kama PC(USA) na Reformed Church in America, huwaweka wakfu wanawake, wakitegemea Wagalatia 3:28, wanawake kama Debora, Prisila, Febe na Yunia, mazingira ya mahali ya maandiko yanayozuia, na karama za Roho. Walimu wa kihafidhina wanajibu kwamba Wagalatia 3:28 inasema juu ya msimamo na si cheo, kwamba wanawake wa Maandiko hawakushika cheo cha mzee, kwamba Paulo anajenga amri yake juu ya uumbaji, na kwamba karama si sawa na cheo. Wote wanakubali kwamba wanawake hutumika kwa upana na kwa heshima katika kanisa, na mchungaji lazima atumie mafundisho kwa upendo.Men and women are equally made in God's image and equally heirs of salvation (Genesis 1:27; Galatians 3:28), and marriage is the gift of God to one man and one woman. The conservative Reformed churches, such as the PCA and the OPC, reserve the offices of teaching and ruling elder to qualified men, on the grounds of the qualifications in 1 Timothy 3 and Titus 1, Paul's instruction in 1 Timothy 2:12-13, and the creation pattern of headship. The question of women deacons is discussed more openly in conservative churches. Other Reformed bodies, such as the PC(USA) and the Reformed Church in America, ordain women, appealing to Galatians 3:28, to women such as Deborah, Priscilla, Phoebe and Junia, to the local setting of the restricting texts, and to the gifts of the Spirit. Conservative teachers answer that Galatians 3:28 speaks of standing and not office, that the women of Scripture did not hold the office of elder, that Paul rests his command on creation, and that a gift is not the same as an office. All agree that women serve widely and honorably in the church, and the pastor must apply the teaching with love.

Usomaji ZaidiFurther Reading

• Ungamo la Pili la Helvetia (The Second Helvetic Confession, 1566), sura ya 18, juu ya wahudumu.• The Second Helvetic Confession (1566), chapter 18, on ministers.

• Ungamo la Imani la Ubelgiji (The Belgic Confession, 1561), vifungu vya 30 na 31, juu ya uongozi wa kanisa na viongozi wake.• The Belgic Confession (1561), articles 30 and 31, on the government of the church and its officers.

• The Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri; 1645).• The Form of Presbyterial Church-Government (1645).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 3 na 4.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapters 3 and 4.

• Ungamo la Imani la Westminster (The Westminster Confession of Faith, 1646-47), sura ya 25 na 30.• The Westminster Confession of Faith (1646-47), chapters 25 and 30.

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