Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 2: Uongozi wa Wazee: Wazee Wafundishaji na Wazee WatawalaPresbyterian Polity, Worship, and Sacraments — Unit 2: Government by Elders: Teaching and Ruling Elders

Mstari MkuuKey Verse

"Wazee waliotawala vema wahesabiwe kuwa wamestahili heshima maradufu, hasa wale wanaojitaabisha katika neno na kufundisha." (1 Timotheo 5:17, SUV)"Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine." (1 Timothy 5:17, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini neno "Kipresbiteri" linamaanisha uongozi wa wazee, na kuonyesha kutoka Agano Jipya kwamba wazee waliteuliwa katika kila kanisa.1. Explain why the word "Presbyterian" means government by elders, and show from the New Testament that elders were appointed in every church.

2. Kuonyesha kutoka Matendo 20, Tito 1 na 1 Petro 5 kwamba "mzee," "msimamizi" na "mchungaji" huelezea cheo kimoja na si vitatu.2. Show from Acts 20, Titus 1 and 1 Peter 5 that "elder," "overseer" and "shepherd" describe one office and not three.

3. Kutofautisha wazee wafundishaji (wahudumu) na wazee watawala, na kueleza kinachofanana na kinachotofautiana kati yao.3. Distinguish teaching elders (ministers) from ruling elders, and explain what is equal and what is different between them.

4. Kueleza jinsi mtu anavyoitwa, anavyochunguzwa, anavyochaguliwa na anavyowekwa wakfu katika uzee wa kanisa, na kuorodhesha sifa kuu zilizo katika 1 Timotheo 3 na Tito 1.4. Describe how a man is called, examined, elected and ordained to the eldership, and list the main qualifications in 1 Timothy 3 and Titus 1.

5. Kutaja pingamizi za Kiepiskopali, Kikongregational na za mchungaji mmoja dhidi ya uongozi wa Kipresbiteri, na kutoa jibu la Matengenezo kwa kila moja.5. State the Episcopal, Congregational and single-pastor objections to Presbyterian government, and give the Reformed answer to each.

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. Ni ya kihafidhina na ya kiungamo cha imani. Wakristo wengine wana maoni mengine kuhusu vyeo vya kanisa. Tunaeleza maoni yao kwa haki, kisha tunatoa jibu letu. Katika Kipindi cha 1 tulijifunza kwamba Kristo ndiye kichwa pekee cha kanisa na kwamba viongozi wake wana mamlaka ya kihuduma tu. Katika kipindi hiki tunauliza viongozi hao ni akina nani, na Kristo ameamua kuongoza kanisa lake kupitia kwao kwa njia gani.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and confessional. Other Christians hold other views of church office. We state their views fairly and then give our answer. In Unit 1 we learned that Christ is the only head of the church and that His officers have only a ministerial authority. In this unit we ask who those officers are, and how Christ has chosen to lead His church through them.

"Kipresbiteri" Inamaanisha NiniWhat "Presbyterian" Means

Neno "Kipresbiteri" linatokana na neno la Kigiriki presbyteros, linalomaanisha "mzee." Kanisa la Kipresbiteri ni kanisa linalotawaliwa na wazee. Hilo ndilo jibu la Biblia yenyewe kwa swali, "Ni nani anayeliongoza kanisa chini ya Kristo?"The word "Presbyterian" comes from the Greek word presbyteros, which means "elder." A Presbyterian church is a church governed by elders. It is the Bible's own answer to the question, "Who leads the church under Christ?"

Wazee hawakuonekana kwa mara ya kwanza katika Agano Jipya. Katika Agano la Kale, Israeli iliongozwa na wazee. Mungu alimwambia Musa kukusanya wazee sabini wa Israeli ili wasaidie kubeba mzigo wa watu (Hesabu 11:16-17). Katika miji, wazee waliketi langoni kuamua mabishano (Ruthu 4:1-2). Sinagogi lilipoanza, nalo liliongozwa na wazee. Wakristo wa kwanza walikuwa Wayahudi, na mtindo huu ulikuwa wa kawaida kwao.Elders did not first appear in the New Testament. In the Old Testament, Israel was led by elders. God told Moses to gather seventy elders of Israel to help bear the burden of the people (Numbers 11:16-17). In the towns, elders sat at the gate to judge disputes (Ruth 4:1-2). When the synagogue developed, it too was governed by elders. The first Christians were Jews, and this pattern was natural to them.

Agano Jipya linaonyesha mtindo huo huo katika makanisa. Kanisa la Yerusalemu lilikuwa na wazee waliopokea msaada uliotumwa kutoka Antiokia (Matendo 11:30). Katika safari yao ya kwanza, Paulo na Barnaba "waliwawekea wazee katika kila kanisa" (Matendo 14:23). Paulo alimwacha Tito Krete ili "aweke wazee katika kila mji" (Tito 1:5). Yakobo aliandika kwamba mgonjwa aliyeamini anapaswa "kuwaita wazee wa kanisa" (Yakobo 5:14). Petro aliwaandikia wazee na kujiita "mzee mwenzao" (1 Petro 5:1). Kila mahali makanisa yanatawaliwa na wazee, kwa wingi.The New Testament shows the same pattern in the churches. The church at Jerusalem had elders who received the gift sent from Antioch (Acts 11:30). On their first journey, Paul and Barnabas "appointed elders in every church" (Acts 14:23). Paul left Titus in Crete to "appoint elders in every city" (Titus 1:5). James wrote that a sick believer should "call for the elders of the church" (James 5:14). Peter wrote to elders and called himself a "fellow elder" (1 Peter 5:1). Everywhere the churches are governed by elders, in the plural.

Cheo Kimoja: Mzee, Msimamizi na MchungajiOne Office: Elder, Overseer and Shepherd

Agano Jipya hutumia maneno matatu kwa kundi hilo hilo la watu. Baadhi ya marafiki zetu katika makanisa mengine huyachukulia kama vyeo vitatu tofauti. Maandiko yanaonyesha kwamba si hivyo.The New Testament uses three words for the same group of men. Some of our friends in other churches treat them as three different offices. The text shows that this is not so.

Katika Matendo 20:17, Paulo aliwaita wazee wa kanisa la Efeso. Katika mstari wa 28 aliwaambia watu hao hao kwamba Roho Mtakatifu amewafanya wasimamizi (neno la Kigiriki ni episkopos), na akawaambia wachunge kanisa la Mungu. Kundi moja la watu lina majina matatu.In Acts 20:17, Paul called for the elders of the church at Ephesus. In verse 28 he told these same men that the Holy Spirit had made them overseers (the Greek word is episkopos), and he told them to shepherd the church of God. One group of men has three names.

Katika Tito 1:5, Paulo anamwambia Tito aweke wazee. Katika mstari wa 7 anatoa sababu, na sasa anawaita watu hao hao wasimamizi. Barua ya Paulo kwa kanisa la Filipi imeandikiwa wasimamizi (SUV husema "waangalizi," na NKJV husema "maaskofu") na mashemasi (Wafilipi 1:1), bila cheo tofauti cha askofu juu yao. Petro anawaambia wazee "lichungeni kundi la Mungu" na kutumika kama "wasimamizi" (1 Petro 5:1-2).In Titus 1:5, Paul tells Titus to appoint elders. In verse 7 he gives the reason, and now calls the same men overseers. Paul's letter to the church at Philippi is addressed to the overseers (the NKJV says "bishops") and deacons (Philippians 1:1), with no separate office of bishop above them. Peter tells the elders to "shepherd the flock of God" and to serve as "overseers" (1 Peter 5:1-2).

"Mzee" hueleza ukomavu na heshima ya mtu. "Msimamizi" hueleza kazi yake ya kulitazama kundi. "Mchungaji" (kwa Kiingereza, "pastor") hueleza utunzaji wake kwa kondoo. Ni picha tatu za cheo kimoja."Elder" speaks of the maturity and dignity of the man. "Overseer" speaks of his work of watching over the flock. "Shepherd" (in English, "pastor") speaks of his care for the sheep. They are three pictures of one office.

Aina Mbili za WazeeTwo Kinds of Elders

Ikiwa wazee wote wanashiriki cheo kimoja, tunaelezaje mstari wetu mkuu? Paulo anasema kwamba baadhi ya wazee "wanatawala vema" na kwamba heshima ni kwa "hasa" wale "wanaojitaabisha katika neno na kufundisha." Makanisa ya Matengenezo yamelisoma hili kumaanisha aina mbili za kazi ndani ya uzee mmoja.If all elders share one office, how do we explain our key verse? Paul says that some elders "rule well" and that "especially" honor belongs to those "who labor in the word and doctrine." The Reformed churches have read this to mean two kinds of work within one eldership.

Mzee mfundishaji ni mhudumu wa Neno. Ameitwa kujitaabisha katika kuhubiri na kufundisha, na katika makanisa mengi pia huendesha sakramenti. Mzee mtawala ni mtu aliyechaguliwa na kusanyiko, kwa kawaida kutoka ndani ya kusanyiko, ili ashiriki katika kusimamia na kuadibu kundi. Kwa kawaida hahubiri kila wiki, lakini huchunga, huomba, hutembelea, hulinda mafundisho na hushiriki katika kuongoza kanisa.A teaching elder is a minister of the Word. He is called to labor in preaching and teaching, and in many churches he also administers the sacraments. A ruling elder is a man chosen by the congregation, usually from the congregation, to share in the oversight and discipline of the flock. He does not usually preach every week, but he shepherds, prays, visits, guards the doctrine and takes part in the government of the church.

Wote wawili ni wazee. Katika kikao cha wazee (session, yaani baraza la wazee katika kanisa la mahali), mzee mtawala na mzee mfundishaji wana kura sawa. Hili wakati mwingine huitwa usawa wa wazee (parity of elders). Kinachotofautiana ni wito na mafunzo. Mhudumu ametengwa kwa kazi ya Neno, ambayo mara nyingi huhitaji miaka ya masomo, na kwa kawaida anasaidiwa na kanisa kwa kazi hiyo, kama Paulo anavyofundisha: "Yeye afundishwaye neno na amshirikishe mwalimu wake mema yote" (Wagalatia 6:6). Mzee mtawala kwa kawaida huendelea na kazi yake ya kawaida.Both are elders. In the session (the court of elders in a local church), a ruling elder and a teaching elder have an equal vote. This is sometimes called the parity of elders. What differs is the calling and the training. The minister is set apart for the work of the Word, which often requires years of study, and is usually supported by the church for that work, as Paul teaches: "Let him who is taught the word share in all good things with him who teaches" (Galatians 6:6). The ruling elder usually keeps his ordinary work.

Wapresbiteri hawajakubaliana jinsi ya kuhesabu vyeo. Mtazamo wa vyeo vitatu unashikilia kwamba kanisa lina wahudumu, wazee watawala na mashemasi kama vyeo vitatu vya kudumu. Mtazamo wa vyeo viwili unashikilia kwamba kuna vyeo viwili, mzee na shemasi, na kwamba "mhudumu" ni kazi maalum ndani ya uzee. Calvin alisema juu ya madaraja manne katika Institutes (Kitabu cha 4, sura ya 3): wachungaji, walimu, wazee na mashemasi, na Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri) ya Kusanyiko la Westminster (1645) pia ilitaja wachungaji, walimu, watawala wengine wa kanisa na mashemasi. Mitazamo yote miwili inakubali kwamba wazee hutawala pamoja na kwamba hakuna mzee aliye juu ya wengine katika cheo.Presbyterians have not agreed on how to count the offices. The three-office view holds that the church has ministers, ruling elders and deacons as three permanent offices. The two-office view holds that there are two offices, elder and deacon, and that "minister" is a special function within the eldership. Calvin spoke of four orders in the Institutes (Book 4, chapter 3): pastors, teachers, elders and deacons, and the Westminster Assembly's Form of Presbyterial Church-Government (1645) also named pastors, teachers, other church-governors and deacons. Both views agree that elders rule together and that no elder is above the others in office.

Kwa Nini Wazee Wengi na Si MmojaWhy Several Elders and Not One

Makanisa mengi duniani yana mchungaji mmoja mwenye nguvu anayefanya maamuzi yote. Mapokeo yetu yanafundisha kwamba mfano wa Biblia ni wingi wa wazee, kwa sababu kadhaa.Many churches around the world have one strong pastor who makes every decision. Our tradition teaches that the Bible's pattern is a plurality of elders, for several reasons.

Kwanza, mfano ni wazi: "wazee katika kila kanisa," si mtawala mmoja katika kila kanisa. Pili, Mithali inafundisha kwamba wingi wa washauri una usalama (Mithali 11:14). Tatu, hakuna mtu mmoja mwenye karama zote ambazo kundi linahitaji. Nne, dhambi ni ya kweli, hata kwa viongozi. Wingi wa wazee humlinda mchungaji dhidi ya kiburi na kundi dhidi ya udhalimu, na hulinda kanisa mchungaji anapoondoka, anapoanguka au anapokufa.First, the pattern is plain: "elders in every church," not a single ruler in each church. Second, Proverbs teaches that in a multitude of counselors there is safety (Proverbs 11:14). Third, no one man has all the gifts the flock needs. Fourth, sin is real, even in leaders. Plurality of elders guards the pastor from pride and the flock from tyranny, and it guards the church when the pastor leaves, falls or dies.

SifaQualifications

Paulo anatoa orodha mbili za kile mzee anachopaswa kuwa, katika 1 Timotheo 3:1-7 na Tito 1:5-9. Tunazisoma kama mfano wa tabia, na si kama orodha ya kuainisha fadhila kwa daraja. Miongoni mwa sifa hizo ni hizi: hana lawama, mwaminifu kwa mke wake, mwenye kiasi, mwenye kujizuia, mkarimu kwa wageni, mpole na si mgomvi, si mpenda fedha, na huuongoza vema nyumba yake mwenyewe. Lazima pia awe na uwezo wa kufundisha, akilishika neno la uaminifu kama lilivyofundishwa ili aweze kuwatia moyo wengine katika mafundisho yenye uzima na kuwakanusha wanaopinga (Tito 1:9). Asiwe mtu aliyeongoka karibuni, asije akajivuna. Na lazima awe na sifa njema kwa watu wa nje.Paul gives two lists of what an elder must be, in 1 Timothy 3:1-7 and Titus 1:5-9. We read them as a pattern of character, and not as a ranking of virtues. Among the qualities are these: he is above reproach, faithful to his wife, sober-minded, self-controlled, hospitable, gentle and not quarrelsome, not a lover of money, and he manages his own household well. He must also be able to teach, holding fast to the faithful word as taught so that he can encourage others in sound doctrine and refute those who contradict (Titus 1:9). He must not be a new convert, lest he become proud. And he must have a good reputation with outsiders.

Mambo mawili hujadiliwa miongoni mwa makanisa ya Matengenezo. La kwanza ni msemo "mume wa mke mmoja." Mapokeo yetu yanaheshimu ndoa kama mwanamume mmoja na mwanamke mmoja maisha yote, na msemo huu unaunga mkono fundisho hilo. Lakini makanisa hutofautiana kuhusu jinsi unavyotumika kwa mjane wa kiume anayeoa tena au kwa mtu aliyetalikiana. Kila kanisa huutumia kulingana na utaratibu wake na usomaji wake wa Maandiko yote. La pili ni nani anayeweza kushika cheo. Makanisa ya Matengenezo ya kihafidhina huweka vyeo vya mzee na mhudumu kwa wanaume wenye sifa, na Kipindi cha 10 kinalijadili swali hili na kuyaeleza mashirika ya Matengenezo yanayotofautiana.Two points are discussed among Reformed churches. The first is the phrase "husband of one wife." Our tradition honors marriage as one man and one woman for life, and this phrase supports that teaching. But churches differ about how it applies to a widower who remarries or to a man who was divorced. Each church applies it according to its own order and its reading of the whole of Scripture. The second point is who may hold office. The conservative Reformed churches reserve the offices of elder and minister to qualified men, and Unit 10 treats this question and the Reformed bodies that differ.

Orodha hizi zinaeleza tabia zaidi sana kuliko ustadi. Msemaji hodari mwenye kiburi hafai, na mtu mtulivu mwenye uadilifu anayelijua Neno anaweza kuwa mzee mzuri.These lists describe character far more than skill. A gifted speaker who is proud is unfit, and a quiet man of integrity who knows the Word may be a fine elder.

Wito, Uchaguzi na Kuwekwa WakfuCall, Election and Ordination

Mtu anakuwaje mzee? Mapokeo yanaeleza hatua nne.How does a man become an elder? The tradition describes four steps.

Wito wa ndani. Mtu anahisi kwamba Mungu anamwita, na anatamani kazi hiyo. "Mtu akitaka kazi ya askofu, atamani kazi njema" (1 Timotheo 3:1).The inward call. A man senses that God is calling him, and he desires the work. "If a man desires the position of a bishop, he desires a good work" (1 Timothy 3:1).

Wito wa nje. Kanisa linathibitisha wito huo. Katika Matendo 6:3-5 mitume waliomba kusanyiko kuchagua wale Saba, na jamii yote ikawachagua. Katika Matendo 14:23 kitenzi kilichotafsiriwa "waliwawekea" kwa asili kilimaanisha kuchagua kwa kunyoosha mkono, ingawa kufikia kipindi cha Agano Jipya kingeweza pia kumaanisha tu kuteua. Wasomi hujadili ni maana ipi Luka anakusudia. Makanisa ya Matengenezo yameshikilia kwamba watu wana haki ya kuchagua viongozi wao, huku wazee waliopo wakiongoza mchakato na kuhukumu ufaafu wa wagombea. Hili huepuka utawala wa wachache juu ya watu na utawala wa watu bila uongozi.The outward call. The church confirms the call. In Acts 6:3-5 the apostles asked the congregation to choose the Seven, and the whole multitude chose. In Acts 14:23 the verb translated "appointed" originally meant to choose by raising the hand, though by the New Testament period it could also mean simply to appoint. Scholars discuss which sense Luke has in mind. Reformed churches have held that the people have the right to elect their officers, while the existing elders guide the process and judge the fitness of the candidates. This avoids both the rule of a few over the people and the rule of the people without guidance.

Uchunguzi. Kikao cha wazee (session), na kwa wahudumu presbyteri (baraza la mkoa la wazee, presbytery), huchunguza tabia ya mtu, ujuzi wake wa Maandiko na wa ungamo la imani, na uwezo wake wa kufundisha. Paulo alimwonya Timotheo, "Usimwekee mtu mikono kwa haraka" (1 Timotheo 5:22).Examination. The session, and in the case of ministers the presbytery, examines the man's character, his knowledge of Scripture and the confession, and his ability to teach. Paul warned Timothy, "Do not lay hands on anyone hastily" (1 Timothy 5:22).

Kuwekwa wakfu. Kanisa humtenga mtu kwa maombi na kuwekewa mikono (1 Timotheo 4:14; Matendo 13:3). Anaapa kuamini Maandiko, kukubali ungamo la imani la kanisa, kuwa mwaminifu katika wajibu wake na kunyenyekea kwa ndugu zake katika uongozi wa kanisa. Kuwekwa wakfu hakumfanyi kuwa Mkristo bora kuliko wengine. Ni kutambuliwa hadharani na kanisa kwa wito wa Kristo.Ordination. The church sets the man apart with prayer and the laying on of hands (1 Timothy 4:14; Acts 13:3). He takes vows to believe the Scriptures, to accept the church's confession, to be faithful in his duties and to submit to his brothers in the government of the church. Ordination does not make him a better Christian than others. It is the church's public recognition of Christ's call.

Kazi ya MzeeThe Work of the Elder

Kazi ya uzee ni kazi ya mchungaji. Paulo aliwaambia wazee wa Efeso, "Jitunzeni nafsi zenu, na lile kundi lote pia" (Matendo 20:28). Petro aliwahimiza wazee kulichunga kundi kwa hiari na kuwa vielelezo (1 Petro 5:2-3). Kazi zao ni pamoja na:The work of the eldership is the work of a shepherd. Paul told the Ephesian elders, "Take heed to yourselves and to all the flock" (Acts 20:28). Peter urged elders to shepherd the flock willingly and to be examples (1 Peter 5:2-3). Their tasks include:

• Kufundisha na kulinda mafundisho. Lazima walishike neno la uaminifu na kukanusha uongo (Tito 1:9).• Teaching and guarding doctrine. They must hold to the faithful word and refute error (Titus 1:9).

• Maombi na utunzaji wa wagonjwa. Yakobo 5:14 inawaambia wagonjwa kuwaita wazee waombe.• Prayer and care for the sick. James 5:14 tells the sick to call for the elders to pray.

• Kutawala. Hufanya maamuzi kwa ajili ya utaratibu mwema wa kanisa, daima chini ya Neno.• Rule. They make decisions for the good order of the church, always under the Word.

• Kuwakubali kwenye meza ya Bwana na kulitazama kundi. Huwachunguza wanaotaka kujiunga, na hutumia nidhamu (Kipindi cha 5).• Admitting to the Lord's table and watching over the flock. They examine those who wish to join, and they exercise discipline (Unit 5).

• Kuwa kielelezo. Wanapaswa kuwa vielelezo, na si mabwana (1 Petro 5:3).• Setting an example. They are to be models, and not lords (1 Peter 5:3).

Wanahistoria na Kanisa la KwanzaHistorians and the Early Church

Wanahistoria wamejadili kwa muda mrefu jinsi uzee ulivyokua baada ya mitume. Katika barua za karne ya pili za Ignatius wa Antiokia, askofu mmoja anasimama juu ya presbyteri katika baadhi ya makanisa. Baadhi ya wanahistoria husema hili linaonyesha kwamba mitume walipitisha mpangilio wa daraja tatu wa askofu, presbyteri na shemasi. Wengine huonyesha kwamba ulikua polepole. Msomi Mwanglikana J. B. Lightfoot, katika karne ya kumi na tisa, alisema kwamba Agano Jipya hutumia "askofu" na "presbyteri" kwa cheo kimoja. Mwalimu wa kale Jerome pia alisema kwamba, katika kipindi cha mitume, majina hayo mawili yalikuwa ya watu wale wale.Historians have long debated how the eldership developed after the apostles. In the second century letters of Ignatius of Antioch, a single bishop stands above the presbyters in some churches. Some historians say this shows that the apostles passed on a three-fold order of bishop, presbyter and deacon. Others show that it developed gradually. The Anglican scholar J. B. Lightfoot, in the nineteenth century, argued that the New Testament uses "bishop" and "presbyter" for one office. The ancient teacher Jerome also said that, in the apostolic age, the two names belonged to the same men.

Jibu la Matengenezo ni kwamba tunahukumu swali hili kwa Agano Jipya. Pale ambapo maandishi ya mitume wenyewe yanatumia majina yote mawili kwa cheo kimoja, maendeleo ya baadaye, hata yawe ya mapema namna gani, hayawezi kuyapindua. Waliofanya Matengenezo walirudisha mfano wa mitume. Pia tunakiri kwa uaminifu kwamba wanahistoria hawakubaliani kwa muda gani wazee walei katika kanisa la kale waliendelea kutumikia pamoja na makasisi, na hatutegemei ushahidi wowote mmoja wa mapema kujenga hoja yetu.The Reformed answer is that we judge the question by the New Testament. Where the apostles' own writings use both names for one office, a later development, however early, cannot overrule them. The Reformers recovered the apostolic pattern. We are also honest that historians disagree about how long lay elders in the ancient church continued to serve beside the clergy, and we do not rest our case on any single early witness.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1 (Kiepiskopali): Mitume walipitisha mamlaka yao kwa maaskofu walio juu ya wazee.Objection 1 (Episcopal): The apostles passed on their authority to bishops who stand above elders.

Makanisa ya Kiepiskopali yanafundisha kwamba askofu ana daraja la juu kuliko presbyteri, katika mfululizo unaorudi hadi kwa mitume.Episcopal churches teach that a bishop holds a higher order than a presbyter, in a line that goes back to the apostles.

Jibu letu. Tunawaheshimu maaskofu wengi wacha Mungu katika historia ya kanisa. Lakini Matendo 20, Tito 1, Wafilipi 1 na 1 Petro 5 hutumia "mzee" na "msimamizi" kwa watu wale wale, na hakuna kifungu kinachowapa maaskofu mamlaka juu ya wazee. Mitume walikuwa na cheo cha pekee, chenye mamlaka ya pekee ya kuanzisha kanisa na kuandika Maandiko, na cheo chao hakikupitishwa.Our answer. We honor the many godly bishops in church history. But Acts 20, Titus 1, Philippians 1 and 1 Peter 5 use "elder" and "overseer" for the same men, and no passage gives bishops a power over elders. The apostles were a unique office, with unique authority to found the church and to write Scripture, and their office was not passed on.

Pingamizi la 2 (Kikongregational na Kibaptisti): Hakuna "mzee mtawala" tofauti; wazee ndio wachungaji.Objection 2 (Congregational and Baptist): There is no separate "ruling elder"; the elders are the pastors.

Makanisa mengi ya Kibaptisti yana wazee kadhaa, na yanakubaliana nasi kuhusu wingi. Lakini wengine husema kwamba 1 Timotheo 5:17 haielezi aina mbili za wazee, na kwamba wazee wote wanapaswa kuwa walimu.Many Baptist churches have several elders, and agree with us on plurality. But some say that 1 Timothy 5:17 does not describe two kinds of elders, and that all elders should be teachers.

Jibu letu. Tunashiriki imani kwamba wazee ni wengi na huchaguliwa kutoka kwenye kusanyiko. Lakini maandishi yanasema kwamba baadhi ya wazee "wanatawala vema" na kwamba "hasa" heshima ni kwa wale wanaojitaabisha katika Neno. "Hasa" linaonyesha kundi ndani ya kundi. Wazee wote lazima wawe na uwezo wa kufundisha (1 Timotheo 3:2), na mzee mtawala hufanya hivyo katika kazi ya usimamizi. Lakini si wote walioitwa kwa kazi ya kuhubiri na kufundisha muda wote.Our answer. We share the conviction that elders are plural and are chosen from the congregation. But the text says that some elders "rule well" and that "especially" honor goes to those who labor in the Word. "Especially" implies a group within the group. All elders must be able to teach (1 Timothy 3:2), and the ruling elder does so in the work of oversight. But not all are called to the full-time labor of preaching.

Pingamizi la 3 (la mchungaji mmoja): Kanisa linahitaji kiongozi mmoja mwenye nguvu.Objection 3 (single-pastor): A church needs one strong leader.

Mahali pengi kanisa linaongozwa na mchungaji mmoja aliye kichwa cha kazi. Wanaounga mkono hutaja Musa, Nehemia na Paulo.In many places the church is led by one pastor who is head of the work. Supporters point to Moses, Nehemiah and Paul.

Jibu letu. Yethro alimwambia Musa ashiriki mzigo na wengine (Kutoka 18:17-23), na Paulo alifanya kazi daima kwa timu na aliweka wazee katika kila kanisa. Mchungaji mwenye nguvu anaweza kutumikia vizuri ndani ya wingi wa wazee, lakini hakuna mtu anayepaswa kutawala peke yake.Our answer. Moses was told by Jethro to share the load with others (Exodus 18:17-23), and Paul always worked in teams and appointed elders in every church. A strong pastor can serve well within a plurality, but no man should rule alone.

Matumizi ya KichungajiPastoral Application

Mchungaji anahudumu katika kanisa lenye washiriki wapatao themanini katika mji karibu na Guadalajara. Kwa miaka kumi na miwili amehubiri, ameshauri, ametembelea wagonjwa, ameshughulikia fedha na ametatua kila mgogoro. Amechoka sana. Anajua kwamba kanisa linahitaji zaidi ya yeye mwenyewe, lakini anaogopa kwamba kuinua wazee kutaonekana kama kupoteza mamlaka yake.A pastor serves a church of about eighty members in a town near Guadalajara. For twelve years he has preached, counseled, visited the sick, handled the money and settled every dispute. He is exhausted. He knows the church needs more than himself, but he fears that raising up elders will look like losing his authority.

Kwanza, anasoma vifungu vya kipindi hiki pamoja na kusanyiko, akihubiri juu ya Matendo 14:23 na Tito 1, ili watu waelewe kwamba wingi wa wazee ni mfano wa Bwana na si upendeleo wake binafsi.First, he studies the passages in this unit with the congregation, preaching on Acts 14:23 and Titus 1, so that the people understand that plural eldership is the Lord's pattern and not a personal preference.

Pili, anaomba na kutafuta watu wanaofaa sifa za 1 Timotheo 3 na Tito 1, akiangalia tabia kwanza.Second, he prays and watches for men who meet the qualifications of 1 Timothy 3 and Titus 1, looking first at character.

Tatu, analialika kanisa kupendekeza watu. Wagombea huchunguzwa na kufundishwa kwa miezi kadhaa katika mafundisho na katika ungamo la imani la kanisa.Third, he invites the church to nominate men. The candidates are examined and trained for some months in doctrine and in the church's confession.

Nne, kanisa linawachagua, nao wanawekwa wakfu kwa maombi.Fourth, the church elects them, and they are ordained with prayer.

Tano, anawafundisha wazee wapya kushiriki kazi na anawapa kazi halisi, kama kutembelea wagonjwa. Kwa njia hii kundi linatunzwa na mikono mingi, na mchungaji anaweza kujitaabisha katika Neno.Fifth, he teaches the new elders to share the work and gives them real tasks, such as visiting the sick. In this way the flock is cared for by many hands, and the pastor can labor in the Word.

MuhtasariSummary

"Kipresbiteri" inamaanisha uongozi wa wazee. Agano Jipya linaonyesha wazee wakiteuliwa katika kila kanisa. "Mzee," "msimamizi" na "mchungaji" ni majina matatu ya cheo kimoja, na wazee huongoza kama kundi. Baadhi hujitaabisha katika Neno na mafundisho kama wahudumu, na wengine, wazee watawala, hushiriki katika usimamizi, wakiwa na mamlaka sawa katika kikao cha wazee (session). Wapresbiteri hutofautiana kuhusu kuhesabu vyeo kuwa viwili au vitatu lakini wanakubaliana katika kiini. Mzee lazima atimize sifa za 1 Timotheo 3 na Tito 1, na huingia katika cheo kwa wito wa ndani, uchaguzi wa kanisa, uchunguzi na kuwekwa wakfu. Tunajibu pingamizi za Kiepiskopali, Kikongregational na za mchungaji mmoja kutoka katika maandishi ya mitume wenyewe, na tunashikilia imani hizi kwa unyenyekevu."Presbyterian" means government by elders. The New Testament shows elders appointed in every church. "Elder," "overseer" and "shepherd" are three names for one office, and the elders govern as a group. Some labor in the Word and doctrine as ministers, and others, the ruling elders, share in the oversight, with equal authority in the session. Presbyterians differ over counting the offices as two or three but agree on the substance. An elder must meet the qualifications of 1 Timothy 3 and Titus 1, and enters office by inward call, election by the church, examination and ordination. We answer the Episcopal, Congregational and single-pastor objections from the apostles' own writings, and we hold these convictions with humility.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4 sura ya 3 na 11.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4 chapters 3 and 11.

• Ungamo la Imani la Ubelgiji (The Belgic Confession, 1561), Vifungu vya 30-32.• The Belgic Confession (1561), Articles 30-32.

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

• Ungamo la Imani la Westminster (The Westminster Confession of Faith), sura ya 25, na Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri; 1645).• The Westminster Confession of Faith, chapter 25, and the Form of Presbyterial Church-Government (1645).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo; 1872-73), sehemu juu ya kanisa na viongozi wake.• Charles Hodge, Systematic Theology (1872-73), the section on the church and its officers.

• Jerome, barua na ufafanuzi juu ya Tito (karne ya nne), chanzo cha msingi juu ya utambulisho wa mapema wa askofu na mzee.• Jerome, letters and commentary on Titus (fourth century), a primary source on the early identity of bishop and presbyter.

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