Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 7: Vipengele vya Ibada ya Matengenezo: Neno, Maombi, SifaPresbyterian Polity, Worship, and Sacraments — Unit 7: The Elements of Reformed Worship: Word, Prayer, Praise

Mstari MkuuKey Verse

"Nao walikuwa wakidumu katika mafundisho ya mitume na katika ushirika, na kumega mkate, na katika kuomba." (Matendo 2:42, SUV)"And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." (Acts 2:42, 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 uelewa wa Matengenezo wa ibada kama mkutano ambamo Mungu anasema kupitia Neno lake na watu wake wanajibu.1. Describe the Reformed understanding of worship as a meeting in which God speaks through His Word and His people answer.

2. Kueleza nafasi ya kusoma na kuhubiri Maandiko hadharani katika ibada ya Matengenezo.2. Explain the place of the public reading and preaching of Scripture in Reformed worship.

3. Kueleza mafundisho ya Matengenezo juu ya maombi katika ibada ya hadharani, ikiwa ni pamoja na Sala ya Bwana na mjadala kati ya maombi yaliyoandikwa na maombi ya huru.3. Describe the Reformed teaching on prayer in public worship, including the Lord's Prayer and the debate between set and free prayer.

4. Kueleza historia na matumizi ya uimbaji wa zaburi, na kutaja mitazamo ya zaburi tu na ya zaburi pamoja na nyimbo.4. Explain the history and use of psalmody, and state the views of exclusive psalmody and of psalms with hymns.

5. Kutaja pingamizi kuu dhidi ya ibada ya Matengenezo na kutoa jibu la Matengenezo kwa kila moja.5. State the main objections to Reformed worship 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 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. Pale ambapo fani hii inatofautiana na msimamo wa jumla wa Chapala Theological Seminary, msimamo wa Matengenezo ndio unaotawala hapa. Wakristo wengine wanaona mambo haya tofauti. Tunaeleza maoni yao kwa haki, kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; mkaposhike 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. Where this specialization differs from the general position of Chapala Theological Seminary, the Reformed position governs here. Other Christians see these matters differently. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Ibada kama Mkutano na MunguWorship as a Meeting With God

Kipindi cha 6 kilifundisha kwamba Mungu peke yake ndiye anayeamua nini kinahusika katika ibada ya hadharani. Kipindi hiki kinauliza ameweka nini. Jibu la Matengenezo ni rahisi: Neno linalosomwa na kuhubiriwa, maombi, uimbaji wa sifa, na sakramenti, ambazo ni mada ya Vipindi vya 8 na 9. Ungamo la Imani la Westminster (21.3-5) linataja vipengele hivi, na Directory for the Public Worship of God (Mwongozo wa Ibada ya Hadharani ya Mungu, 1645) inaonyesha jinsi vilivyopangwa.Unit 6 taught that God alone decides what belongs in public worship. This unit asks what He has appointed. The Reformed answer is simple: the Word read and preached, prayer, the singing of praise, and the sacraments, which are the subject of Units 8 and 9. The Westminster Confession (21.3-5) names these elements, and the Directory for the Public Worship of God (1645) shows how they were arranged.

Walimu wa Matengenezo mara nyingi hueleza ibada ya Siku ya Bwana kama mkutano kati ya Mungu na watu wake, ambamo Mungu anasema na watu wanajibu. Mungu anasema katika kusomwa na kuhubiriwa kwa Neno lake na katika sakramenti. Watu wanajibu katika maombi, katika wimbo, katika kukiri imani na katika sadaka. Hili linazuia ibada isiwe onyesho la wachache. Kanisa la mitume "lilidumu" katika mambo haya (Matendo 2:42), na Paulo alimwambia Timotheo ajitahidi katika kusoma, kuonya na kufundisha (1 Timotheo 4:13).Reformed teachers often describe the Lord's Day service as a meeting between God and His people, in which God speaks and the people answer. God speaks in the reading and preaching of His Word and in the sacraments. The people answer in prayer, in song, in confession of faith and in offerings. This keeps worship from becoming a performance by a few. The apostles' church "continued steadfastly" in these things (Acts 2:42), and Paul told Timothy to give attention to reading, exhortation and doctrine (1 Timothy 4:13).

Kusomwa kwa MaandikoThe Reading of Scripture

Kusoma hadharani ndiyo njia ya kwanza ambayo sauti ya Mungu inasikika katika kusanyiko. Katika Nehemia 8:1-8 Ezra alisimama juu ya jukwaa na kuwasomea watu Torati tangu asubuhi hadi adhuhuri. Walawi "waliwafahamisha watu," na watu walisimama kusikia. Paulo aliamuru barua zake zisomwe katika makanisa (Wakolosai 4:16; 1 Wathesalonike 5:27), na alimwambia Timotheo ajitahidi katika kusoma hadharani (1 Timotheo 4:13).Public reading is the first way God's voice is heard in the assembly. In Nehemiah 8:1-8 Ezra stood on a platform and read the Law to the people from morning until midday. The Levites "helped the people to understand," and the people stood to hear. Paul commanded that his letters be read in the churches (Colossians 4:16; 1 Thessalonians 5:27), and he told Timothy to give attention to public reading (1 Timothy 4:13).

Kwa hiyo makanisa ya Matengenezo hulipa kusoma Maandiko nafasi ya juu. Katika ibada nyingi za Kipresbiteri kifungu kimoja au viwili husomwa kwa sauti, mara nyingi kutoka Agano la Kale na Jipya, mbali na maandishi ya mahubiri. Msomaji anapaswa kusoma kwa uwazi na polepole, na kusanyiko lisikilize kwa staha. Mwongozo wa Westminster uliomba Maandiko yasomwe katika lugha ya kawaida ya watu, tofauti na desturi ya zama za kati ya kusoma kwa Kilatini.The Reformed churches therefore give Scripture reading a high place. In many Presbyterian services one or two passages are read aloud, often from both Testaments, apart from the text of the sermon. The reader should read clearly and slowly, and the congregation should listen with reverence. The Westminster Directory asked that the Scripture be read in the common language of the people, a break from the medieval custom of reading in Latin.

Katika Amerika ya Kusini hili ni muhimu sana. Waumini wengi hawawezi kusoma vizuri, na kwao kusomwa kwa Biblia hadharani kwa lugha wanayoijua ndiyo njia ya kupokea Neno la Mungu. Mchungaji anayeharakisha au kuacha kusoma anaondoa kile ambacho Mungu ameweka.In Latin America this matters greatly. Many believers cannot read well, and for them the public reading of the Bible in a language they know is how they receive God's Word. A pastor who rushes or omits the reading takes away what God has appointed.

Kuhubiri NenoThe Preaching of the Word

Mapokeo ya Matengenezo yanashikilia kwamba kuhubiri ndiko kiini cha ibada ya hadharani. Paulo anaandika: "Basi wamwiteje yeye ambaye hawakumwamini? Tena wamwaminije yeye ambaye hawakumsikia? Tena wamsikieje pasipo mhubiri?" (Warumi 10:14). Anamwagiza Timotheo: "Lihubiri neno; uwe tayari, wakati ukufaao na wakati usiokufaa; kemea, karipia, onya, kwa uvumilivu wote na elimu" (2 Timotheo 4:2).The Reformed tradition holds that preaching is the center of public worship. Paul writes: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (Romans 10:14). He charges Timothy: "Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching" (2 Timothy 4:2).

Ungamo la Pili la Helvetia, katika sura yake ya kwanza, linafundisha kwamba Neno la Mungu linapohubiriwa kwa uaminifu na wahudumu walioitwa kihalali, Neno lililohubiriwa lenyewe ni Neno la Mungu, kwa sababu mhubiri anatangaza yale ambayo Mungu amesema. Hili haliifanya kila neno la mhubiri kuwa lisilo na kosa. Linamaanisha kwamba mamlaka ya kuhubiri yako katika Biblia, si katika msemaji. Ungamo la Imani la Ubelgiji (kifungu cha 29) linataja kuhubiri injili kwa usafi kama alama ya kwanza ya kanisa la kweli.The Second Helvetic Confession, in its first chapter, teaches that when the Word of God is faithfully preached by lawfully called ministers, the preached Word is itself the Word of God, because the preacher proclaims what God has said. This does not make the preacher's every word infallible. It means that the authority of preaching lies in the Bible, not in the speaker. The Belgic Confession (article 29) names the pure preaching of the gospel as the first mark of the true church.

Katekisimu Kubwa ya Westminster (Swali la 155) inafundisha kwamba Roho hufanya kusomwa, na hasa kuhubiriwa, kwa Neno kuwa njia yenye nguvu ya kuwatia hatiani na kuwageuza wenye dhambi na kuwajenga waumini. Kwa sababu hii makanisa ya Matengenezo yamethamini mahubiri yanayoeleza kifungu, yanayokitumia, na yanayoita imani na utii. Mahubiri si hotuba wala maneno ya kutia hamasa; ni njia ya Mungu ya kuwaleta watu wake kwa Kristo. Kozi ya 5 ya fani hii, Reformed Pastoral Ministry, Preaching, and Missions (Huduma ya Kichungaji ya Matengenezo, Kuhubiri na Umisheni), inashughulikia ufundi wa kuhubiri kwa ufafanuzi kwa kina. Hapa inatosha kusema kwamba mhubiri ni mtumishi wa maandishi, na kusanyiko linaitwa kusikia kwa imani.The Westminster Larger Catechism (Question 155) teaches that the Spirit makes the reading, and especially the preaching, of the Word an effective means of convicting and converting sinners and building up believers. For this reason the Reformed churches have valued a sermon that explains the passage, applies it and calls for faith and obedience. The sermon is not a lecture or a pep talk; it is God's means to bring His people to Christ. Course 5 of this specialization, Reformed Pastoral Ministry, Preaching, and Missions, treats the craft of expository preaching in detail. Here it is enough to say that the preacher is a servant of the text, and the congregation is called to hear with faith.

Maombi katika Ibada ya HadharaniPrayer in Public Worship

Kanisa la mitume lilijitoa kwa maombi (Matendo 2:42). Paulo alihimiza "kufanya dua, na maombi, na sala, na shukrani, kwa ajili ya watu wote; kwa ajili ya wafalme na wote wenye mamlaka" (1 Timotheo 2:1-2). Bwana Yesu aliwafundisha wanafunzi wake kuomba (Mathayo 6:9-13). Katekisimu ya Heidelberg inafundisha kwamba maombi ndiyo sehemu kuu ya shukrani ambayo Mungu anatuhitaji (Swali na Jibu la 116), na inatoa ufafanuzi kamili wa Sala ya Bwana (Maswali 116-129). Calvin anashughulikia maombi kwa urefu katika Institutes, Kitabu cha 3, sura ya 20, akiyaita zoezi kuu la imani.The apostles' church devoted itself to prayers (Acts 2:42). Paul urged "that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority" (1 Timothy 2:1-2). The Lord Jesus taught His disciples to pray (Matthew 6:9-13). The Heidelberg Catechism teaches that prayer is the chief part of the thankfulness God requires of us (Question and Answer 116), and it gives a full exposition of the Lord's Prayer (Questions 116-129). Calvin treats prayer at length in the Institutes, Book 3, chapter 20, calling it the chief exercise of faith.

Katika ibada ya hadharani mchungaji kwa kawaida huliongoza kusanyiko katika aina kadhaa za maombi. Directory for Public Worship inaeleza maombi ya sifa na shukrani, kukiri dhambi, dua kwa ajili ya kanisa, taifa na mahitaji ya watu, na maombi kabla na baada ya mahubiri. Maombi ya kukiri hufuatwa na uhakikisho wa msamaha unaosomwa kutoka Maandiko, ili watu wasikie injili.In public worship the pastor commonly leads the congregation in several kinds of prayer. The Directory for Public Worship describes prayer of praise and thanksgiving, confession of sin, petition for the church, the nation and the needs of the people, and prayer before and after the sermon. The prayer of confession is followed by the assurance of pardon read from Scripture, so that the people hear the gospel.

Maombi yaliyoandikwa au maombi ya huru? Hapa makanisa ya Matengenezo hayajakubaliana daima. Mpangilio wa ibada wa Calvin huko Geneva ulikuwa na maumbo ya maombi yaliyoandikwa. Hata hivyo Wapuritani walikataa maumbo yaliyohitajika ya Kanisa la Uingereza na walipendelea maombi ya huru, yanayoongozwa na Maandiko, ili mhudumu aombe kwa maneno yake mwenyewe. Mwongozo wa Westminster ulitoa mwelekeo na maudhui kwa maombi lakini haukutoa maandishi yasiyobadilika. Leo baadhi ya makanisa ya Kipresbiteri hutumia maombi yaliyoandikwa kwa sehemu ya ibada, na mengine hutegemea maombi ya huru. Yote yanaweza kuwa ya uaminifu. Maombi yaliyoandikwa huwafundisha watu maneno mema na hulinda dhidi ya kuzungumza hovyo, na maombi ya huru humruhusu mchungaji kusema na mahitaji ya kusanyiko hili leo. Wachungaji bora huandaa maombi yao kwa uangalifu kama mahubiri yao, wakiyajaza Maandiko.Set prayer or free prayer? Here Reformed churches have not always agreed. Calvin's order of worship in Geneva contained written forms of prayer. The Puritans, however, rejected the required forms of the Church of England and favored free prayer, guided by Scripture, for the minister to pray in his own words. The Westminster Directory gave direction and content for prayers but did not give a fixed text. Today some Presbyterian churches use written prayers for part of the service, and others rely on free prayer. Both can be faithful. Written prayers teach the people good words and guard against rambling, and free prayer allows the pastor to speak to the needs of this congregation today. The best pastors prepare their prayers with as much care as their sermons, filling them with Scripture.

Sifa: Kuimba Zaburi, Nyimbo na Tenzi za RohoniPraise: The Singing of Psalms, Hymns and Spiritual Songs

Kuimba ni amri. "Neno la Kristo likae ndani yenu kwa wingi, kwa hekima yote; mkifundishana na kuonyana kwa zaburi na nyimbo na tenzi za rohoni; huku mkimwimbia Mungu kwa neema mioyoni mwenu" (Wakolosai 3:16; linganisha Waefeso 5:19). Ungamo la Imani la Westminster (21.5) linaita "kuimba zaburi kwa neema moyoni." Waliofanya Matengenezo waliamini kwamba kusanyiko zima, si kwaya peke yake, linapaswa kuimba. Hii ilikuwa mabadiliko makubwa kutoka desturi ya zama za kati, ambamo watu kwa kiasi kikubwa walisikiliza tu.Singing is a command. "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Colossians 3:16; compare Ephesians 5:19). The Westminster Confession (21.5) calls for "the singing of psalms with grace in the heart." The Reformers believed that the whole congregation, not a choir alone, should sing. This was a great change from the medieval custom, where the people mostly listened.

Zaburi katika historia ya MatengenezoThe Psalter in Reformed history

Calvin alizipenda Zaburi. Alichapisha mkusanyiko mdogo wa zaburi huko Strasbourg mwaka 1539, na huko Geneva kazi ya kuweka Zaburi katika mashairi yenye vina kwa ajili ya kuimba ilikua na kuwa Zaburi ya Geneva (Genevan Psalter), iliyokamilika mwaka 1562. Washairi Clément Marot na Theodore Beza walikuwa na sehemu kubwa katika kazi hiyo. Zaburi hiyo ilipitishwa kwa Wahuguenoti wa Ufaransa, Waholanzi, Wajerumani wa Palatinate, na nchi nyingine nyingi, na ilitafsiriwa katika lugha nyingi. Huko Uskoti na Uingereza, Zaburi za mashairi zilikuwa kitabu kikuu cha nyimbo cha Wapresbiteri na Wapuritani katika karne ya kumi na saba.Calvin loved the Psalms. He published a small collection of psalms in Strasbourg in 1539, and in Geneva the work of putting the Psalms into rhymed verse for singing grew into the Genevan Psalter, completed in 1562. The poets Clément Marot and Theodore Beza had a large share in the work. The Psalter passed to the Huguenots of France, the Dutch, the Germans of the Palatinate, and to many other lands, and was translated into many languages. In Scotland and England the metrical Psalms were the chief songbook of Presbyterians and Puritans in the seventeenth century.

Zaburi tu na uimbaji wa nyimboExclusive psalmody and the singing of hymns

Waumini wa Matengenezo wanashikilia mitazamo miwili.Reformed believers hold two views.

Zaburi tu (exclusive psalmody). Baadhi ya makanisa ya Matengenezo na ya Kipresbiteri huimba Zaburi 150 tu (kwa umbo la mashairi). Wanahoji kwamba Zaburi ndicho kitabu cha nyimbo ambacho Mungu mwenyewe alikipuliza, na kwamba chini ya kanuni ya kuongoza ibada kanisa halina amri ya kuimba nyimbo zisizopuliziwa. Wanaongeza kwamba maneno matatu ya Wakolosai 3:16 pia hutumika katika Agano la Kale la Kigiriki kwa Zaburi na vichwa vyake, na kwamba Zaburi ni tajiri katika Kristo, na Bwana Yesu alisema kwamba Zaburi ziliandika juu yake (Luka 24:44).Exclusive psalmody. Some Reformed and Presbyterian churches sing only the 150 Psalms (in metrical form). They reason that the Psalter is the songbook that God Himself inspired, and that under the regulative principle the church has no command to sing uninspired songs. They add that the three words in Colossians 3:16 are also used in the Greek Old Testament for the Psalms and their titles, and that the Psalms are rich in Christ, and the Lord Jesus said that the Psalms spoke of Him (Luke 24:44).

Zaburi na nyimbo. Makanisa mengi ya Kipresbiteri na ya Matengenezo leo huimba zaburi na pia nyimbo. Wanasoma Wakolosai 3:16 na Waefeso 5:19 kama zinataja aina tatu za wimbo na wanasema kwamba Wakristo wanaweza kuimba kweli za Agano Jipya, ikiwa ni pamoja na ufunuo kamili wa Kristo, kwa maneno yanayoendana na Maandiko. Wasomi wengi wanafikiri kwamba sehemu za Agano Jipya, kama Wafilipi 2:6-11, zinaweza kuwa nyimbo za Kikristo za mapema, ingawa hili linajadiliwa. Nyimbo kuu za Kiingereza za mwanzoni mwa miaka ya 1700 na kuendelea, kama zile za Isaac Watts, ziliandikwa kwa roho hii. Wanashikilia kwamba kanuni inatunzwa wakati nyimbo zinaendana na Maandiko.Psalms and hymns. Most Presbyterian and Reformed churches today sing psalms and also hymns. They read Colossians 3:16 and Ephesians 5:19 as naming three kinds of song and say that Christians may sing the truths of the New Testament, including the full revelation of Christ, in words which are faithful to Scripture. Many scholars think that parts of the New Testament, such as Philippians 2:6-11, may be early Christian hymns, though this is debated. The great English hymns of the early 1700s onward, such as those of Isaac Watts, were written in this spirit. They hold that the principle is kept when the songs are faithful to Scripture.

Mitazamo yote miwili inachukulia kanuni ya kuongoza ibada kwa uzito, na yote inakubali kwamba kinachoimbwa lazima kiwe cha kibiblia kikamilifu. Hakuna hata mmoja anayesema mwingine si mwaminifu. Kanisa linalotumia nyimbo linapaswa kujumuisha Zaburi, na kanisa linaloimba Zaburi tu linapaswa kuziimba vizuri na kwa ufahamu.Both views take the regulative principle seriously, and both agree that what is sung must be fully biblical. Neither calls the other unfaithful. A church which uses hymns should include the Psalms, and a church which sings only the Psalms should sing them well and with understanding.

Vyombo vya muzikiInstruments

Swali lingine ni kama kutumia vyombo vya muziki. Zaburi 150 inaita sifa kwa vyombo vya nyuzi, filimbi na matoazi. Baadhi ya walimu wa Matengenezo, pamoja na Calvin, walifikiri kwamba vyombo vilikuwa vya hekalu la Agano la Kale na havikuhitajika katika kanisa. Makusanyiko mengi ya mapema ya Matengenezo yaliimba bila vyombo. Wengine wanaelewa vyombo kama misaada kwa kusanyiko, mazingira kama kitabu cha nyimbo, na hutumia ogani, piano au gitaa. Katika familia ya Matengenezo suala hili kwa kawaida limeachwa kwa hekima ya kila kanisa. Chochote kitakachofanyika, uimbaji wa watu, si onyesho la bendi, ndio unaopaswa kusikika.Another question is whether to use instruments. Psalm 150 calls for praise with stringed instruments, flutes and cymbals. Some Reformed teachers, with Calvin, thought that instruments belonged to the Old Testament temple and were not required in the church. Many early Reformed congregations sang without instrumental accompaniment. Others understand the instruments as helps to a congregation, a circumstance like the hymnbook, and use organs, pianos or guitars. In the Reformed family the matter has usually been left to the wisdom of each church. Whatever the practice, the singing of the people, not the performance of a band, should be heard.

Sehemu Nyingine za IbadaOther Parts of the Service

Ibada ya hadharani ina sehemu nyingine. Sadaka ni zawadi ya watu kwa Bwana na kazi yake (1 Wakorintho 16:1-2). Baraka hutamka baraka ya Bwana juu ya watu wake (Hesabu 6:24-26; 2 Wakorintho 13:14). Makanisa mengi ya Matengenezo pia husoma kanuni ya imani kama Kanuni ya Imani ya Mitume (Apostles' Creed). Makanisa hutofautiana katika mpangilio wa sehemu hizi, kwa kuwa mpangilio ni mazingira, lakini mfano wa kawaida huanza na mwito wa kuabudu, huendelea na sifa na kukiri dhambi, husikia Neno likisomwa na kuhubiriwa, na hufunga kwa maombi, wimbo na baraka.Public worship has other parts. The offering is the people's gift to the Lord and His work (1 Corinthians 16:1-2). The benediction pronounces the Lord's blessing on His people (Numbers 6:24-26; 2 Corinthians 13:14). Many Reformed churches also recite a creed such as the Apostles' Creed. Churches vary in the order of these parts, since order is a circumstance, but a common pattern begins with a call to worship, moves to praise and confession of sin, hears the Word read and preached, and closes with a prayer, a song and the blessing.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Ibada ya Matengenezo ni ya kiakili mno na yenye mahubiri mengi. Inaacha nafasi kidogo kwa moyo.Objection 1: Reformed worship is too intellectual and sermon-heavy. It leaves little room for the heart.

Wakosoaji, wakiwemo Wapentekoste na wakarismatiki wengi na baadhi ya Wakatoliki wa Roma, wanasema kwamba ibada za Matengenezo husisitiza akili, kwa mahubiri marefu na maonyesho machache ya hisia.Critics, including many Pentecostal and charismatic Christians and some Roman Catholics, say that Reformed services stress the mind, with long sermons and few expressions of feeling.

Jibu letu. Tunakubali kwamba baadhi ya makanisa ya Matengenezo yamekuwa makavu, na hatutetei ukavu. Lakini ujuzi wa kweli wa Mungu huongoza kwenye moyo. Zaburi, kitabu cha nyimbo cha kanisa, zimejaa furaha, huzuni, hofu na upendo. Paulo aliomba kwamba Waefeso wajue upendo wa Kristo upitao maarifa (Waefeso 3:19). Kuhubiri Neno kwa mtindo wa Matengenezo kunalenga mtu mzima: akili, moyo na utashi. Ibada ya joto si sawa na ibada ya kelele. Staha ya kweli na furaha ya kweli huenda pamoja (Zaburi 2:11).Our answer. We admit that some Reformed churches have been dry, and we do not defend dryness. But a true knowledge of God leads to the heart. The Psalms, the church's songbook, are full of joy, sorrow, fear and love. Paul prayed that the Ephesians would know the love of Christ which passes knowledge (Ephesians 3:19). The Reformed preaching of the Word aims at the whole person: mind, heart and will. Warm worship is not the same as loud worship. Real reverence and real joy belong together (Psalm 2:11).

Pingamizi la 2: Zaburi tu ni finyu mno. Kanisa la Agano Jipya liliimba juu ya kazi ya Kristo kwa nyimbo mpya.Objection 2: Exclusive psalmody is too narrow. The New Testament church sang about Christ's work in new songs.

Wakosoaji, wakiwemo wainjilisti wengi, wanasema kwamba Wakolosai 3:16 inaonyesha zaidi ya Zaburi, kwamba Biblia inaita "wimbo mpya" (Zaburi 96:1), na kwamba kanisa linapaswa kuimba juu ya kifo na ufufuo wa Kristo kwa jina.Critics, including most evangelicals, say that Colossians 3:16 shows more than the Psalter, that the Bible calls for "a new song" (Psalm 96:1), and that the church should sing of Christ's death and resurrection by name.

Jibu letu. Makanisa mengi ya Matengenezo yanakubaliana na wakosoaji na huimba nyimbo. Wale wanaoshikilia zaburi tu hujibu kwamba Kristo yumo katika Zaburi na kwamba Zaburi imelitumikia kanisa kwa karne nyingi. Waumini wote wa Matengenezo wanakubali kwamba Zaburi hazipaswi kupuuzwa, na kwamba nyimbo tunazoimba lazima zifundishe mafundisho yenye afya.Our answer. Many Reformed churches agree with the critics and sing hymns. Those who hold to exclusive psalmody answer that Christ is in the Psalms and that the Psalter has served the church for centuries. All Reformed believers agree that the Psalms must not be neglected, and that the songs we sing must teach sound doctrine.

Pingamizi la 3: Ibada inapaswa kuumbwa na utamaduni unaozunguka ili wageni na vijana wajisikie nyumbani.Objection 3: Worship should be shaped by the surrounding culture so that visitors and the young feel at home.

Wakosoaji wanasema kwamba mpangilio rahisi wa Neno, maombi na zaburi si wa kawaida katika tamaduni nyingi.Critics say that a simple order of Word, prayer and psalms is unfamiliar in many cultures.

Jibu letu. Tunataka mgeni na kijana waelewe, na Paulo anafundisha kwamba kusanyiko lazima lieleweke (1 Wakorintho 14:23-25). Ndiyo maana waliofanya Matengenezo walisisitiza lugha ya kawaida. Lakini utume wa kanisa ni kuwaleta watu kwa yale ambayo Mungu ameweka, si kuugeuza ibada kulingana na wanayopenda tayari. Mgeni anayesikia Maandiko yakisomwa, injili ikihubiriwa, maombi ya dhati na watu wakiimba anaweza kutiwa hatiani na kumwabudu Mungu, kama Paulo alivyosema (1 Wakorintho 14:25).Our answer. We want the visitor and the young to understand, and Paul teaches that the assembly must be intelligible (1 Corinthians 14:23-25). That is why the Reformers insisted on the common language. But the mission of the church is to bring people to what God has appointed, not to remold the worship to what they already like. A visitor who hears the Scripture read, the gospel preached, sincere prayer and the people singing may be convicted and worship God, as Paul said (1 Corinthians 14:25).

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa dogo la Kipresbiteri la vijijini huko Jalisco hana mwanamuziki. Washiriki wachache wanataka kuimba tu nyimbo fupi za kuitikia wanazozisikia redioni, na mzee mmoja mkubwa anataka Zaburi tu. Kanisa lina gitaa moja, na washiriki wengi hawawezi kusoma muziki.A pastor in a small rural Presbyterian church in Jalisco has no musician. A few members want to sing only the short choruses they hear on the radio, and an older elder wants only the Psalms. The church has one guitar, and many members cannot read music.

Kwanza, mchungaji hachukulii hili kama vita. Anawakusanya wazee wa kikao na kuonyesha kutoka Wakolosai 3:16 na Zaburi 100 kwamba lengo ni kanisa linaloimba Neno kwa neema moyoni.First, the pastor does not treat this as a fight. He gathers the session and shows from Colossians 3:16 and Psalm 100 that the aim is a church that sings the Word with grace in the heart.

Pili, anawafundisha kusanyiko Zaburi chache kwa Kihispania, akitumia nyimbo rahisi ambazo watu wanaweza kujifunza kwa sikio, na anaeleza kila Zaburi kabla ya kuimbwa. Pia anachagua nyimbo chache zinazoendana na Maandiko, ili wale wanaopenda nyimbo fupi waone kwamba kanisa haliko dhidi ya furaha.Second, he teaches the congregation a few Psalms in Spanish, using simple tunes that the people can learn by ear, and he explains each Psalm before it is sung. He also chooses a few hymns that are faithful to Scripture, so that those who love the choruses can see that the church is not against joy.

Tatu, anawaomba wazee wasome Maandiko polepole na kwa uwazi, ili washiriki wasioweza kusoma wasikie.Third, he asks the elders to keep the Scripture reading slow and clear, so that members who cannot read can hear it.

Nne, ana subira. Uimbaji mwema wa kusanyiko hukua kwa miaka mingi. Anaomba na kanisa na kuwafundisha watu kwa nini tunaimba.Fourth, he is patient. Good congregational singing grows over years. He prays with the church and teaches the people why we sing.

MuhtasariSummary

Ibada ya Matengenezo ni mkutano ambamo Mungu anasema kupitia Neno lake na watu wake wanajibu kwa maombi na sifa. Kusomwa na kuhubiriwa kwa Maandiko hadharani ni kiini, kwa sababu ni njia ya Mungu aliyoiweka ya kuwatia hatiani, kuwageuza na kuwajenga. Maombi katika ibada ya hadharani yanajumuisha sifa, kukiri, dua na Sala ya Bwana. Makanisa ya Matengenezo yametumia maombi yaliyoandikwa na ya huru. Uimbaji wa kusanyiko ulikua kutokana na uimbaji wa zaburi wa Calvin huko Strasbourg na Zaburi ya Geneva ya mwaka 1562. Baadhi ya makanisa ya Matengenezo huimba Zaburi tu, na mengi huimba zaburi na nyimbo. Matumizi ya vyombo vya muziki yameachwa kwa kila kanisa. Pingamizi zinasema kwamba ibada ya Matengenezo ni ya kiakili mno, kwamba zaburi tu ni finyu, na kwamba ibada inapaswa kufuata utamaduni. Walimu wa Matengenezo wanajibu kwamba ujuzi wa kweli hufika moyoni, kwamba Kristo yumo katika Zaburi na kwamba nyimbo lazima ziwe za uaminifu kwa Maandiko, na kwamba kanisa lipo ili kuwaleta watu kwa yale ambayo Mungu ameweka.Reformed worship is a meeting in which God speaks through His Word and His people answer in prayer and praise. The public reading and preaching of Scripture are central, because they are God's appointed means to convict, convert and build up. Prayer in public worship includes praise, confession, petition and the Lord's Prayer. Reformed churches have used both set prayers and free prayers. The congregation's singing grew from Calvin's psalm singing in Strasbourg and the Genevan Psalter of 1562. Some Reformed churches sing only the Psalms, and most sing both psalms and hymns. The use of instruments has been left to each church. Objections say that Reformed worship is too intellectual, that exclusive psalmody is too narrow, and that worship should follow the culture. Reformed teachers answer that true knowledge reaches the heart, that Christ is in the Psalms and that hymns must be faithful to Scripture, and that the church exists to bring people to what God has appointed.

Usomaji ZaidiFurther Reading

• Ungamo la Imani la Westminster (The Westminster Confession of Faith, 1646-47), sura ya 21.• The Westminster Confession of Faith (1646-47), chapter 21.

• The Directory for the Public Worship of God (Mwongozo wa Ibada ya Hadharani ya Mungu; 1645).• The Directory for the Public Worship of God (1645).

• Katekisimu Kubwa ya Westminster (The Westminster Larger Catechism), Swali la 155.• The Westminster Larger Catechism, Question 155.

• Katekisimu ya Heidelberg (The Heidelberg Catechism, 1563), Maswali na Majibu 116-129, juu ya maombi.• The Heidelberg Catechism (1563), Questions and Answers 116-129, on prayer.

• Ungamo la Imani la Ubelgiji (The Belgic Confession, 1561), kifungu cha 29.• The Belgic Confession (1561), article 29.

• Ungamo la Pili la Helvetia (The Second Helvetic Confession, 1566), sura ya 1.• The Second Helvetic Confession (1566), chapter 1.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 3, sura ya 20.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 3, chapter 20.

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset