Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 4: Mashemasi na Huduma ya HurumaPresbyterian Polity, Worship, and Sacraments — Unit 4: Deacons and the Ministry of Mercy

Mstari MkuuKey Verse

"Basi, ndugu, chagueni miongoni mwenu watu saba waliosifiwa, wenye Roho Mtakatifu na hekima, ili tuwaweke juu ya kazi hii." (Matendo 6:3, SUV)"Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business." (Acts 6:3, 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 utunzaji wa maskini, wagonjwa na wahitaji ni sehemu ya wito wa kanisa na unatokana na huruma ya Mungu.1. Explain why the care of the poor, the sick and the needy belongs to the church's calling and flows from the mercy of God.

2. Kusimulia hadithi ya Matendo 6 na kueleza tofauti za haki kati ya wasomi kuhusu kama wale Saba walikuwa mashemasi wa kwanza.2. Tell the story of Acts 6 and explain the fair differences among scholars about whether the Seven were the first deacons.

3. Kueleza cheo cha shemasi katika mafundisho ya Matengenezo: sifa zake kutoka 1 Timotheo 3, kazi yake, na jinsi kinavyotofautiana na cheo cha mzee.3. Describe the office of deacon in Reformed teaching: its qualifications from 1 Timothy 3, its work, and how it differs from the office of elder.

4. Kutaja kanuni zinazoongoza huduma ya huruma, zikiwemo utunzaji wa nyumba ya imani, wajibu wa familia, heshima ya mpokeaji na kushughulikia fedha kwa uaminifu.4. State the principles that guide a ministry of mercy, including care for the household of faith, responsibility of families, dignity of the receiver and honest handling of money.

5. Kutaja pingamizi kuu dhidi ya mtazamo wa Matengenezo juu ya mashemasi na kutoa jibu la Matengenezo kwa kila moja.5. State the main objections to the Reformed view of deacons 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 wanaelewa cheo cha shemasi tofauti. Tunaeleza maoni yao kwa haki, kisha tunatoa jibu letu. Katika Vipindi vya 1 hadi 3 tulijifunza kuhusu Kristo kama kichwa na wazee na mahakama ambazo kupitia hizo anatawala. Katika kipindi hiki tunajifunza cheo alichokitoa kwa ajili ya mahitaji ya mwili ya watu wake.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and confessional. Other Christians understand the office of deacon differently. We state their views fairly and then give our answer. In Units 1 to 3 we studied Christ as head and the elders and courts through which He governs. In this unit we study the office that He gave for the care of His people's bodily needs.

Kozi ya Chapala Theological Seminary iitwayo Deacon Family Ministry Plan (Mpango wa Huduma ya Familia ya Mashemasi), iliyoandikwa na Dkt. Wayne Cook, inatolewa kama mwenzi wa vitendo wa kipindi hiki. Kipindi hiki kinatoa mafundisho ya Matengenezo juu ya cheo chenyewe.The Chapala Theological Seminary course Deacon Family Ministry Plan, by Dr. Wayne Cook, is offered as a practical companion to this unit. This unit gives the Reformed teaching on the office itself.

Huruma ya Mungu na Huruma ya Watu WakeThe Mercy of God and the Mercy of His People

Mafundisho ya Biblia juu ya huruma huanza na Mungu mwenyewe. Yeye ni "baba wa yatima, mwamuzi wa wajane" (Zaburi 68:5). Katika sheria ya Musa, aliwaamuru Israeli kuacha pembe za mavuno kwa maskini na mgeni (Walawi 19:9-10). Alisema, "maskini hawatakoma kamwe katika nchi; kwa hiyo nakuamuru, nikisema, Hakika utamfumbulia ndugu yako mkono wako, maskini wako, na mhitaji wako, katika nchi yako" (Kumbukumbu la Torati 15:11).The Bible's teaching on mercy begins with God Himself. He is "a father of the fatherless, a defender of widows" (Psalm 68:5). In the law of Moses, He commanded Israel to leave the edges of the harvest for the poor and the stranger (Leviticus 19:9-10). He said, "the poor will never cease from the land; therefore I command you, saying, 'You shall open your hand wide to your brother, to your poor and your needy, in your land'" (Deuteronomy 15:11).

Yesu aliendeleza mafundisho haya. Aliponya wagonjwa na kulisha wenye njaa, na alifundisha kwamba wale wanaowalisha wenye njaa na kuwatembelea wagonjwa wanamtumikia yeye (Mathayo 25:31-46). Mtume Yakobo aliandika kwamba dini safi ni "kuwaangalia yatima na wajane katika dhiki zao" (Yakobo 1:27). Paulo alifundisha, "tupatapo nafasi, na tuwatendee watu wote mema, na hasa jamaa ya waaminio" (Wagalatia 6:10). Mitume Petro, Yakobo na Yohana walipompa Paulo mkono wa kuume wa ushirika, waliomba tu awakumbuke maskini, naye alikuwa na hamu ya kufanya hivyo (Wagalatia 2:10).Jesus carried this teaching forward. He healed the sick and fed the hungry, and He taught that those who feed the hungry and visit the sick serve Him (Matthew 25:31-46). The apostle James wrote that pure religion is "to visit orphans and widows in their trouble" (James 1:27). Paul taught, "as we have opportunity, let us do good to all, especially to those who are of the household of faith" (Galatians 6:10). When the apostles Peter, James and John gave Paul the right hand of fellowship, they asked only that he remember the poor, which he was eager to do (Galatians 2:10).

Kwa hiyo utunzaji wa wahitaji ni sehemu ya maana ya kuwa watu wa Mungu mwenye huruma. Mapokeo ya Matengenezo daima yameshikilia kwamba kanisa, kama mwili, lina wajibu huu, na kwamba Kristo ametoa cheo cha kuutekeleza.Care for the needy is therefore part of what it means to be the people of a merciful God. The Reformed tradition has always held that the church, as a body, has this duty, and that Christ has provided an office to carry it out.

Hadithi ya Matendo 6The Story of Acts 6

Cheo cha shemasi kinafuatiliwa katika mapokeo ya Matengenezo hadi matukio ya Matendo 6:1-7.The office of deacon is traced in the Reformed tradition to the events of Acts 6:1-7.

Katika siku za mwanzo huko Yerusalemu, kanisa lilikua haraka, na mahitaji yake pia. Waumini walishiriki walivyokuwa navyo, na kanisa liliwasaidia wajane wake kwa ugawaji wa chakula kila siku (Matendo 4:34-35; 6:1). Lakini waumini Wayahudi wanaoongea Kigiriki walilalamika kwamba wajane wao walikuwa wakisahauliwa katika ugawaji wa kila siku.In the early days in Jerusalem, the church grew quickly, and so did its needs. The believers shared what they had, and the church supported its widows with a daily distribution of food (Acts 4:34-35; 6:1). But the Greek-speaking Jewish believers complained that their widows were being overlooked in the daily distribution.

Mitume hawakulipuuza. Wala hawakuiacha kazi yao wenyewe. Walisema si vema kuliacha neno la Mungu na kuhudumu mezani, na kwamba watajitoa kwa maombi na huduma ya neno (6:2, 4). Badala yake, waliuomba mwili wote kuchagua watu saba waliosifiwa, wenye Roho na hekima. Jamii yote iliwachagua, na mitume wakaomba na kuwawekea mikono (6:5-6). Matokeo yalikuwa kwamba "neno la Mungu likaenea; hesabu ya wanafunzi ikaongezeka sana huko Yerusalemu" (6:7).The apostles did not ignore it. Nor did they leave their own work. They said it was not right to leave the word of God to serve tables, and that they would give themselves to prayer and the ministry of the word (6:2, 4). Instead, they asked the whole body to choose seven men of good reputation, full of the Spirit and wisdom. The multitude chose them, and the apostles prayed and laid their hands on them (6:5-6). The result was that "the word of God spread, and the number of the disciples multiplied greatly in Jerusalem" (6:7).

Hadithi hii inafundisha mambo kadhaa. Kanisa lina wajibu kwa maskini wake. Utunzaji wa maskini haufai kufanywa kwa uzembe, bali na watu waliokomaa kiroho. Kusanyiko lina sauti katika kuchagua wale wanaotumikia. Na mgawanyo wa kazi huwaachilia wahudumu wa Neno kwa maombi na kuhubiri, huku wahitaji wakihudumiwa vizuri zaidi.This story teaches several things. The church has a duty to its poor. The care of the poor is not to be done carelessly, but by men who are spiritually mature. The congregation has a voice in choosing those who serve. And the division of labor frees the ministers of the Word for prayer and preaching, while the needy are better served.

Je, Wale Saba Walikuwa Mashemasi?Were the Seven Deacons?

Mwalimu mwaminifu lazima aseme kwamba Matendo 6 haitumii nomino "shemasi" kwa wale Saba. Hata hivyo inatumia familia ya maneno ya Kigiriki ambayo "shemasi" linatokana nayo: kitenzi cha kuhudumu mezani, nomino ya ugawaji wa kila siku na nomino hiyo hiyo kwa huduma ya neno (6:1, 2, 4). Kwa hiyo baadhi ya wasomi wana shaka kwamba Matendo 6 inaeleza mwanzo wa cheo hicho. Wanapendekeza kwamba wale Saba walikuwa kundi la muda lililowekwa kwa tatizo moja, au viongozi wa waumini wanaoongea Kigiriki. Wanaona kwamba Stefano na Filipo baadaye wanaonekana wakihubiri, na kwamba Matendo karibuni inasema juu ya wazee (11:30).An honest teacher must say that Acts 6 does not use the noun "deacon" for the Seven. It does use the family of Greek words from which "deacon" comes: the verb for serving tables, the noun for the daily distribution and the same noun for the ministry of the word (6:1, 2, 4). Some scholars therefore doubt that Acts 6 describes the start of the office. They suggest that the Seven were a temporary group set up for one problem, or leaders of the Greek-speaking believers. They note that Stephen and Philip are later seen preaching, and that Acts soon speaks of elders (11:30).

Wakristo wengi tangu karne za mwanzo wameona wale Saba kama mashemasi wa kwanza, na mapokeo ya Matengenezo yanafuata mtazamo huu. Jibu letu lina sehemu mbili. Kwanza, jina lolote walilobeba, wale Saba walichaguliwa na kanisa, walitengwa kwa maombi na kuwekewa mikono, na wakapewa kazi ya huruma. Hiyo ndiyo hasa sura ya ushemasi wa baadaye. Pili, mafundisho yetu hayasimami au kuanguka kwa Matendo 6 peke yake. Paulo analiandikia kanisa la Filipi, lenye wasimamizi na mashemasi (Wafilipi 1:1), na anatoa sifa za mashemasi katika 1 Timotheo 3:8-13. Mashemasi ni cheo cha kudumu katika makanisa, na Matendo 6 inatuonyesha kusudi lake. Kwamba Stefano na Filipo pia walihubiri kunaonyesha tu kwamba watu wengine walitumikia kwa njia zaidi ya moja.Many Christians since the early centuries have seen the Seven as the first deacons, and the Reformed tradition follows this view. Our answer has two parts. First, whatever name they bore, the Seven were chosen by the church, set apart with prayer and the laying on of hands, and given the work of mercy. That is exactly the shape of the later diaconate. Second, our teaching does not stand or fall on Acts 6 alone. Paul addresses the church at Philippi, with its overseers and deacons (Philippians 1:1), and gives qualifications for deacons in 1 Timothy 3:8-13. Deacons are a settled office in the churches, and Acts 6 shows us its purpose. That Stephen and Philip also preached shows only that some men served in more than one way.

Cheo cha ShemasiThe Office of Deacon

Neno diakonos linamaanisha "mtumishi." Katika Agano Jipya linaeleza aina ya jumla ya huduma, kama Paulo anapomwita Kristo mtumishi (Warumi 15:8) na kujiita mtumishi wa injili (Waefeso 3:7). Pia linaeleza cheo maalum, kama katika Wafilipi 1:1 na 1 Timotheo 3:8.The word diakonos means "servant." In the New Testament it describes a general kind of service, as when Paul calls Christ a servant (Romans 15:8) and calls himself a servant of the gospel (Ephesians 3:7). It also describes a particular office, as in Philippians 1:1 and 1 Timothy 3:8.

Sifa za Paulo kwa mashemasi katika 1 Timotheo 3:8-13 zinasisitiza tabia. Mashemasi lazima wawe na heshima, wasiwe wenye ndimi mbili, wasiwe watumiaji wa divai nyingi, wala wasio wachoyo wa fedha. Lazima walishike siri ya imani kwa dhamiri safi. Wanapaswa kujaribiwa kwanza, kisha wahudumu ikiwa wanaonekana kuwa hawana lawama. Lazima wawe waaminifu katika ndoa, na waongoze vema watoto wao na nyumba zao. Wale wanaohudumu vema hujipatia cheo chema na ujasiri mkubwa katika imani (1 Timotheo 3:13). Shemasi hahitajiki kuwa na uwezo wa kufundisha, kama mzee anavyopaswa (1 Timotheo 3:2). Karama yake ni huduma ya vitendo. Mara nyingi hushughulikia fedha za kanisa, kwa hiyo uaminifu na kuwa huru na ubadhirifu ni muhimu sana.Paul's qualifications for deacons in 1 Timothy 3:8-13 stress character. Deacons must be serious, not double-tongued, not addicted to much wine, and not greedy for money. They must hold the mystery of the faith with a clear conscience. They are to be tested first, and then serve if they are found blameless. They must be faithful in marriage, and manage their children and households well. Those who serve well gain a good standing for themselves and great boldness in the faith (1 Timothy 3:13). A deacon is not required to be able to teach, as an elder must (1 Timothy 3:2). His gift is practical service. He often handles the church's money, so honesty and freedom from greed matter greatly.

John Calvin alieleza cheo hicho katika Institutes (Kitabu cha 4, sura ya 3). Alifundisha kwamba kulikuwa na aina mbili za mashemasi: wale wanaogawa sadaka za kanisa, na wale wanaojitoa kwa utunzaji wa maskini na wagonjwa. Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri) ya Westminster (1645) vilevile iliwapa mashemasi utunzaji wa mahitaji ya maskini.John Calvin described the office in the Institutes (Book 4, chapter 3). He taught that there were two kinds of deacons: those who distribute the church's alms, and those who give themselves to the care of the poor and sick. The Westminster Form of Presbyterial Church-Government (1645) likewise gave the deacons the care of the necessities of the poor.

Shemasi anavyotofautiana na mzeeHow the deacon differs from the elder

Mzee hutawala na kufundisha; shemasi hutumikia. Shemasi hana mamlaka ya kuongoza kanisa au kuwaadhibu washiriki wake. Hufanya kazi chini ya usimamizi wa kikao cha wazee (session), ambacho humpa mwelekeo na kupokea ripoti yake. Mashirika ya Matengenezo hupanga hili kwa njia tofauti kiasi. Katika makanisa ya Kipresbiteri mashemasi kwa kawaida hukutana tofauti na kikao cha wazee na kukiripotia. Katika baadhi ya makanisa ya Matengenezo ya Kiholanzi mashemasi hukutana na wazee katika baraza la pamoja kwa mambo fulani. Wote wanakubaliana kwamba shemasi ni mtumishi na si mtawala.The elder rules and teaches; the deacon serves. The deacon has no authority to govern the church or to discipline its members. He works under the oversight of the session, which gives him direction and receives his report. Reformed bodies arrange this in somewhat different ways. In Presbyterian churches the deacons usually meet apart from the session and report to it. In some Dutch Reformed churches the deacons meet with the elders in a joint council for certain matters. Both agree that the deacon is a servant and not a ruler.

Hili halimfanyi shemasi kuwa Mkristo wa chini. Yesu alisema kwamba aliye mkuu miongoni mwa watu wake ni yule anayetumikia (Mathayo 23:11).This does not make the deacon a lesser Christian. Jesus said that the greatest among His people is the one who serves (Matthew 23:11).

Wanawake katika ushemasiWomen in the diaconate

Makanisa ya Matengenezo hutofautiana kuhusu kama wanawake wanaweza kutumika kama mashemasi. Paulo anamwita Febe mtumishi wa kanisa la Kenkrea (Warumi 16:1), na neno la Kigiriki ni diakonos. Katika 1 Timotheo 3:11 Paulo anasema juu ya "wanawake" au "wake zao," na watafsiri na wasomi hujadili anamaanisha nani. Baadhi ya makanisa ya Matengenezo huwaweka wakfu wanawake kuwa mashemasi. Mengine yana wanawake wanaotumikia kama wasaidizi wa mashemasi, bila kuwekwa wakfu kwa cheo hicho, na mengine huweka cheo cha shemasi kwa wanaume. Makanisa yote ya Matengenezo yanakubali huduma pana na yenye heshima ya wanawake katika huduma ya huruma. Kipindi cha 10 kinashughulikia swali la cheo na jinsia, na tutalichukua huko.Reformed churches differ on whether women may serve as deacons. Paul calls Phoebe a servant of the church at Cenchrea (Romans 16:1), and the Greek word is diakonos. In 1 Timothy 3:11 Paul speaks of "the women" or "their wives," and translators and scholars debate which he means. Some Reformed churches ordain women as deacons. Others have women who serve as assistants to the deacons, without ordination to the office, and others reserve the office of deacon to men. All the Reformed churches affirm the wide and honored service of women in the ministry of mercy. Unit 10 treats the question of office and gender, and we take it up there.

Kazi ya Huruma: KanuniThe Work of Mercy: Principles

Mapokeo ya Matengenezo yamewapa mashemasi wake kanuni kadhaa za kazi yao.The Reformed tradition has given its deacons several principles for their work.

1. Tunza kwanza nyumba ya imani, lakini si wao tu. Paulo anasema kuwatendea watu wote mema, "hasa" jamaa ya waaminio (Wagalatia 6:10). Wakristo wa kwanza waliwatunza wajane wao wenyewe na kutuma zawadi kwa waumini wa Uyahudi njaa ilipotokea (Matendo 11:29-30). Lakini hadithi ya Msamaria Mwema inafundisha kwamba jirani yetu ni yeyote mwenye uhitaji tunayekutana naye (Luka 10:25-37).1. Care first for the household of faith, but not only for it. Paul says to do good to all, "especially" to the household of faith (Galatians 6:10). The first Christians cared for their own widows and sent a gift to the believers in Judea when famine came (Acts 11:29-30). But the story of the Good Samaritan teaches that our neighbor is anyone in need whom we meet (Luke 10:25-37).

2. Familia hutangulia. Paulo anafundisha kwamba mjane akiwa na watoto au wajukuu, wao wanapaswa kwanza kuonyesha utauwa nyumbani na kuwalipa wazazi wao. Anasema kwamba mtu asiyewaandalia walio wake mwenyewe ameikana imani (1 Timotheo 5:4, 8). Kanisa huwasaidia wale ambao kweli wako peke yao (5:3, 5, 16), ili rasilimali zake zisitumiwe mahali ambapo familia inaweza kuhudumu. Ndiyo maana shemasi lazima azijue familia za kusanyiko.2. Families come first. Paul teaches that if a widow has children or grandchildren, they should first show piety at home and repay their parents. He says that a man who does not provide for his own household has denied the faith (1 Timothy 5:4, 8). The church helps those who are truly alone (5:3, 5, 16), so that its resources are not used where a family can serve. This is why a deacon must know the families of the congregation.

3. Kazi huheshimiwa. Paulo aliwaambia Wathesalonike, "mtu ye yote asiyetaka kufanya kazi, na asile" (2 Wathesalonike 3:10). Shemasi humsaidia mnyonge, na huwatia moyo wale wanaoweza kufanya kazi kufanya hivyo.3. Work is honored. Paul told the Thessalonians, "if anyone will not work, neither shall he eat" (2 Thessalonians 3:10). The deacon helps the weak, and encourages those who can work to do so.

4. Heshima hudumishwa. Maskini ni watu walioumbwa kwa mfano wa Mungu. Shemasi husaidia kimya kimya, bila aibu wala maonyesho ya hadharani, akikumbuka kwamba Yesu alisema mkono wa kushoto usijue kile ambacho mkono wa kuume unafanya (Mathayo 6:3).4. Dignity is kept. The poor are people made in God's image. The deacon helps quietly, without shame or public display, remembering that Jesus said not to let the left hand know what the right hand is doing (Matthew 6:3).

5. Fedha hushughulikiwa wazi. Paulo alichukua tahadhari katika mchango kwa ajili ya watakatifu wa Yerusalemu ili mtu yeyote asiweze kumlaumu kuhusu jinsi zawadi ilivyoshughulikiwa (2 Wakorintho 8:20-21). Mashemasi hutunza kumbukumbu kwa uangalifu, huripoti kwa kikao cha wazee, na huepuka dalili yoyote ya kutumia fedha za kanisa kwa manufaa yao wenyewe.5. Money is handled openly. Paul took care in the collection for the saints in Jerusalem so that no one could blame him for how the gift was managed (2 Corinthians 8:20-21). Deacons keep careful records, report to the session, and avoid any appearance of using the church's money for themselves.

6. Huruma huambatana na Neno. Huduma ya huruma haichukui nafasi ya kuhubiri injili, na injili haituondolei wajibu wa huruma. Katika Matendo 6, huduma ya Neno na huduma ya meza viliendelea pamoja na kanisa likakua.6. Mercy goes with the Word. The ministry of mercy does not replace the preaching of the gospel, and the gospel does not excuse us from mercy. In Acts 6, the ministry of the Word and the ministry of tables went on together and the church grew.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1 (Kibaptisti na la kujitegemea): Mashemasi ni bodi ya uongozi ya kanisa.Objection 1 (Baptist and independent): Deacons are the governing board of the church.

Katika makanisa mengi ya Kibaptisti na ya kujitegemea, mashemasi husimamia mambo ya kanisa na wakati mwingine husimama kando ya mchungaji au juu yake.In many Baptist and independent churches, the deacons oversee the church's affairs and sometimes stand beside or above the pastor.

Jibu letu. Tunaiheshimu huduma ya uaminifu ya mashemasi hao. Lakini Maandiko yanaeleza aina mbili za watu katika vyeo vya kanisa la mahali, wasimamizi wanaochunga na mashemasi wanaotumikia. Mitume walipowapa mashemasi kazi yao, ilikuwa utunzaji wa wahitaji na si uongozi wa kanisa. Kwa hiyo tunaamini kwamba mashemasi hutumikia chini ya wazee.Our answer. We respect the faithful service of such deacons. But the Scriptures describe two kinds of men in the offices of the local church, overseers who shepherd and deacons who serve. When the apostles gave the deacons their task, it was the care of the needy and not the government of the church. We therefore believe that deacons serve under the elders.

Pingamizi la 2 (la kielimu): Wale Saba hawakuwa mashemasi, kwa hiyo dai la Matengenezo lina msingi dhaifu.Objection 2 (scholarly): The Seven were not deacons, so the Reformed claim rests on weak ground.

Jibu letu. Kama ilivyoonyeshwa hapo juu, tunashikilia cheo hicho kutokana na mafundisho yote ya Agano Jipya na si kutokana na neno moja katika Matendo 6. Wafilipi 1:1 na 1 Timotheo 3 ziko wazi. Matendo 6 inaonyesha kusudi la cheo hicho.Our answer. As shown above, we hold the office from the whole teaching of the New Testament and not from one word in Acts 6. Philippians 1:1 and 1 Timothy 3 are clear. Acts 6 shows the purpose of the office.

Pingamizi la 3 (la ubinafsi au la dola): Utunzaji wa maskini ni wa watu binafsi au wa serikali, si wa kanisa kama kanisa.Objection 3 (individualist or state): The care of the poor belongs to individuals or to the government, not to the church as a church.

Wengine wanaamini kwamba hisani inapaswa kuwa ya kibinafsi na ya faragha, au kwamba dola inapaswa kuifanya.Some believe that charity should be personal and private, or that the state should do it.

Jibu letu. Mitume waliwateua watu kwa kazi hii kama kanisa, na Paulo aliandaa mchango kutoka makanisa mengi. Wakristo binafsi wanapaswa kutoa kwa hiari, na dola ina wajibu wake yenyewe (Warumi 13), lakini Bwana pia alilipa kanisa lake cheo cha kuwatunza wahitaji. Kanisa halipuuzi utunzaji wa walio wake kwa bahati.Our answer. The apostles appointed men for this work as a church, and Paul organized a collection from many churches. Individual Christians should give freely, and the state has its own duties (Romans 13), but the Lord also gave His church an office to care for the needy. The church does not leave the care of its own to chance.

Pingamizi la 4 (injili ya kijamii): Huduma ya huruma yenye nguvu hulifanya kanisa kuwa shirika la kijamii na kuipoteza injili.Objection 4 (the social gospel): A strong ministry of mercy turns the church into a social agency and loses the gospel.

Mwanzoni mwa karne ya ishirini, baadhi ya makanisa katika vuguvugu lililoitwa injili ya kijamii (social gospel) yalifanya mageuzi ya kijamii kuwa ujumbe wao mkuu na kuiacha msalaba kando. Baadhi ya wahafidhina, kwa kujibu, waliogopa huduma yoyote ya huruma.In the early twentieth century, some churches in the movement called the social gospel made social reform their main message and set aside the cross. Some conservatives, in reaction, became afraid of any mercy ministry.

Jibu letu. Kosa la injili ya kijamii lilikuwa kuchukua nafasi ya injili kwa kazi ya kijamii. Kosa lililo kinyume ni kuhubiri injili na kuwapuuza wenye njaa. Maandiko hayaturuhusu kutenganisha yale ambayo Mungu ameunganisha. Makanisa ya Matengenezo yamejadili kanisa, katika kazi yake rasmi, linapaswa kwenda mbali kiasi gani zaidi ya utunzaji wa washiriki wake na maskini walio karibu nalo, na baadhi husisitiza kwamba kazi kuu ya kanisa ni Neno na sakramenti. Lakini hakuna kanisa la Matengenezo linalokana ushemasi, na yote yanakubali kwamba huruma lazima ifanywe kwa jina la Kristo na pamoja na injili.Our answer. The error of the social gospel was to replace the gospel with social work. The opposite error is to preach the gospel and ignore the hungry. Scripture will not let us divide what God has joined. Reformed churches have debated how far a church, in its official work, should go beyond the care of its members and the poor near it, and some stress that the church's main task is the Word and sacraments. But no Reformed church denies the diaconate, and all affirm that mercy must be done in the name of Christ and alongside the gospel.

Matumizi ya KichungajiPastoral Application

Kanisa katika mji mdogo wa Jalisco linagundua kwamba mjane katika kusanyiko, anayeuza chakula sokoni, amekuwa mgonjwa kwa mwezi mmoja na hawezi kufanya kazi. Ana watoto watatu wadogo na ameacha kumwomba mtu yeyote msaada.A church in a small town in Jalisco learns that a widow in the congregation, who sells food in the market, has been ill for a month and cannot work. She has three young children and has stopped asking anyone for help.

Kwanza, mashemasi hawasubiri aombe. Shemasi mmoja na mke wake wanamtembelea, kwa upole, ili kujua hali yake na kumsikiliza.First, the deacons do not wait for her to ask. One deacon and his wife visit her, with a gentle manner, to learn her situation and listen.

Pili, wanauliza kama ana jamaa wanaoweza kumsaidia. Wanazungumza na ndugu zake, kama Paulo anavyofundisha, na kuwatia moyo wafanye sehemu yao.Second, they ask whether she has family who can help. They speak with her relatives, as Paul teaches, and encourage them to do their part.

Tatu, wanampa chakula cha wiki chache na msaada wa dawa, kutoka katika mfuko wa huruma wa kanisa. Wanalifanya jambo hilo kuwa la siri na kuandika wanachotoa.Third, they provide a few weeks of food and help with the medicine, from the church's mercy fund. They keep the matter private and write down what they give.

Nne, wanaripoti kwa kikao cha wazee, ili wazee wamwombee na kumtunza kiroho. Mchungaji anamtembelea kusoma Maandiko pamoja naye.Fourth, they report to the session, so that the elders can pray for her and care for her spiritually. The pastor visits to read Scripture with her.

Tano, anapopona, mashemasi wanamsaidia kurudi kazini. Kanisa limetumikia mwili wake na roho yake, na washiriki wake wamejifunza kwamba huruma ni wajibu wao wote.Fifth, when she recovers, the deacons help her return to work. The church has served her body and soul, and its members have learned that mercy belongs to them all.

MuhtasariSummary

Utunzaji wa kanisa kwa wahitaji unatokana na huruma ya Mungu na amri ya Kristo. Cheo cha shemasi kinafuatiliwa hadi Matendo 6, ambapo kanisa lilichagua watu saba, wenye Roho na hekima, ili wawatunze wajane ili mitume wajitoe kwa maombi na Neno. Wasomi hujadili kama wale Saba walikuwa mashemasi kwa jina, lakini Wafilipi 1:1 na 1 Timotheo 3 vinathibitisha cheo hicho. Mashemasi hutumikia chini ya usimamizi wa wazee na wana utunzaji wa maskini, wagonjwa na sadaka za kanisa. Kazi yao inaongozwa na kanuni za utunzaji wa nyumba ya imani, wajibu wa familia, heshima kwa kazi, utu, hesabu za uaminifu na huruma iliyoambatana na injili. Makanisa ya Matengenezo hutofautiana kuhusu kama wanawake wanaweza kuwekwa wakfu kuwa mashemasi, ingawa yote yanakubali huduma yao pana. Tunajibu pingamizi za Kibaptisti, za kielimu, za ubinafsi na za injili ya kijamii kwa Maandiko. Kozi ya Deacon Family Ministry Plan ni mwenzi wa vitendo.The church's care for the needy flows from the mercy of God and the command of Christ. The office of deacon is traced to Acts 6, where the church chose seven men, full of the Spirit and wisdom, to care for widows so that the apostles could give themselves to prayer and the Word. Scholars debate whether the Seven were deacons by title, but Philippians 1:1 and 1 Timothy 3 establish the office. Deacons serve under the oversight of the elders and have the care of the poor, the sick and the church's alms. Their work is guided by principles of care for the household of faith, family responsibility, honor for work, dignity, honest accounts and mercy joined to the gospel. Reformed churches differ on whether women may be ordained deacons, though all affirm their wide service. We answer the Baptist, scholarly, individualist and social-gospel objections with Scripture. The Deacon Family Ministry Plan course is a practical companion.

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.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4 chapter 3.

• Kusanyiko la Westminster, The Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri; 1645), juu ya mashemasi.• The Westminster Assembly, The Form of Presbyterial Church-Government (1645), on deacons.

• 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.

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

• Chapala Theological Seminary, Deacon Family Ministry Plan (Mpango wa Huduma ya Familia ya Mashemasi), na Dkt. Wayne Cook, kozi ya mwenzi wa vitendo.• Chapala Theological Seminary, Deacon Family Ministry Plan, by Dr. Wayne Cook, a practical companion course.

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