Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 9: Meza ya Bwana: Uwepo wa Kiroho wa KristoPresbyterian Polity, Worship, and Sacraments — Unit 9: The Lord's Supper: Christ's Spiritual Presence

Mstari MkuuKey Verse

"Kikombe cha baraka tukibarikicho, je! Si ushirika wa damu ya Kristo? Mkate tuumegao, je! Si ushirika wa mwili wa Kristo?" (1 Wakorintho 10:16, SUV)"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Corinthians 10:16, 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 jinsi Kristo alivyoweka Meza ya Bwana na maungamo ya Matengenezo yanasema inaashiria na kuthibitisha nini.1. Describe how Christ instituted the Lord's Supper and what the Reformed confessions say it signifies and seals.

2. Kueleza mafundisho ya Matengenezo juu ya uwepo wa kiroho wa Kristo na jinsi yanavyotofautiana na mitazamo ya Kikatoliki cha Roma, ya Kilutheri na ya ukumbusho tu.2. Explain the Reformed doctrine of Christ's spiritual presence and how it differs from the Roman Catholic, Lutheran and memorial views.

3. Kueleza ni nani anapaswa kuja kwenye Meza ya Bwana, na maana ya kujichunguza na ya usimamizi wa kikao cha wazee.3. Explain who should come to the Lord's Table, and the meaning of examining oneself and of the oversight of the session.

4. Kutaja pingamizi kuu dhidi ya mafundisho ya Matengenezo, ikiwa ni pamoja na mtazamo wa ukumbusho wa Kibaptisti, na kutoa jibu la Matengenezo kwa kila moja.4. State the main objections to the Reformed doctrine, including the Baptist memorial view, and give the Reformed answer to each.

5. Kutoa jibu la kichungaji kwa muumini anayekaa mbali na Meza kwa sababu anajisikia hastahili.5. Give a pastoral answer to a believer who stays away from the Table because he feels unworthy.

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 wanaiona Meza 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 the Supper 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).

Kuwekwa kwa MezaThe Institution of the Supper

Bwana Yesu aliwapa kanisa lake Meza usiku ule aliosalitiwa. Injili tatu na Paulo wanairipoti (Mathayo 26:26-29; Luka 22:19-20; 1 Wakorintho 11:23-26). Alitwaa mkate, akashukuru, akaumega, na akawapa wanafunzi wake, akisema kwamba ni mwili wake. Alitwaa kikombe na akasema juu ya damu yake ya agano jipya. Aliwaambia wafanye hivi kwa ukumbusho wake. Paulo anaongeza: "Kwa maana kila mulapo mkate huu na kunywa kikombe hiki, mwatangaza mauti ya Bwana hata ajapo" (1 Wakorintho 11:26).The Lord Jesus gave His church the Supper on the night He was betrayed. The three Gospels and Paul report it (Matthew 26:26-29; Luke 22:19-20; 1 Corinthians 11:23-26). He took bread, gave thanks, broke it, and gave it to His disciples, saying that it was His body. He took the cup and spoke of His blood of the new covenant. He told them to do this in remembrance of Him. Paul adds: "For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes" (1 Corinthians 11:26).

Ungamo la Imani la Westminster (29.1) linafundisha kwamba Bwana Yesu aliweka Meza ili ishikwe katika kanisa lake hadi mwisho wa dunia, kwa ukumbusho wa daima wa dhabihu ya nafsi yake katika kifo chake, kwa kuthibitisha manufaa yake yote kwa waumini wa kweli, kwa lishe yao ya kiroho na ukuaji ndani yake, kwa kujitoa kwao zaidi katika wajibu wote wanaomdai, na kuwa kifungo na ahadi ya ushirika wao pamoja naye na kwa wenzao. Kama ubatizo (Kipindi cha 8), ni ishara na muhuri wa agano la neema. Ubatizo hupokelewa mara moja, kwa kuwa unaashiria kuingia kwetu. Meza hupokelewa mara kwa mara, kwa kuwa hutulisha njiani.The Westminster Confession (29.1) teaches that the Lord Jesus instituted the Supper to be observed in His church to the end of the world, for the perpetual remembrance of the sacrifice of Himself in His death, the sealing of all its benefits to true believers, their spiritual nourishment and growth in Him, their further engagement in all duties owed to Him, and a bond and pledge of their communion with Him and with each other. Like baptism (Unit 8), it is a sign and seal of the covenant of grace. Baptism is received once, for it marks our entrance. The Supper is received often, for it feeds us on the way.

Meza Inamaanisha NiniWhat the Supper Means

Makanisa ya Matengenezo yanaona maana nne katika Meza, zote zimetolewa kutoka kwa vifungu vilivyotajwa hapo juu.The Reformed churches see four meanings in the Supper, all drawn from the texts above.

Ukumbusho. "Fanyeni hivi kwa ukumbusho wangu" (Luka 22:19). Tunatazama nyuma kwenye msalaba, ambapo Kristo alitoa mwili wake na kumwaga damu yake mara moja kwa wakati wote.Remembrance. "Do this in remembrance of Me" (Luke 22:19). We look back to the cross, where Christ gave His body and shed His blood once for all.

Ushirika. Paulo anauliza, "Je! Si ushirika wa damu ya Kristo?" (1 Wakorintho 10:16). Neno la Kigiriki linamaanisha kushirikiana au kushiriki. Anaongeza kwamba "sisi, tulio wengi, tu mkate mmoja, mwili mmoja" (1 Wakorintho 10:17). Meza hutuunganisha na Kristo na sisi kwa sisi.Communion. Paul asks, "Is it not the communion of the blood of Christ?" (1 Corinthians 10:16). The Greek word means a sharing or participation. He adds that "we, though many, are one bread and one body" (1 Corinthians 10:17). The Supper unites us to Christ and to one another.

Kutangaza. Katika Meza kanisa linahubiri kifo cha Bwana kwa ishara zinazoweza kuonekana na kuonjwa (1 Wakorintho 11:26). Walimu wa Matengenezo daima wameshikilia kwamba ishara lazima iende pamoja na Neno. Mkate na kikombe hufafanuliwa na Maandiko na maombi ya shukrani, la sivyo vingekuwa sherehe tu.Proclamation. In the Supper the church preaches the Lord's death with signs that can be seen and tasted (1 Corinthians 11:26). Reformed teachers have always held that the sign must go together with the Word. The bread and cup are explained by the Scriptures and the prayer of thanksgiving, or they would be only a ceremony.

Tumaini. Bwana alisema kwamba atakunywa uzao wa mzabibu mpya pamoja na watu wake katika ufalme wa Baba yake (Mathayo 26:29). Meza inatazamia karamu ya arusi ya Mwana-Kondoo (Ufunuo 19:9).Hope. The Lord said that He will drink the fruit of the vine new with His people in His Father's kingdom (Matthew 26:29). The Supper looks forward to the marriage supper of the Lamb (Revelation 19:9).

Uwepo wa Kiroho wa KristoChrist's Spiritual Presence

Kiini cha mafundisho ya Matengenezo ni kwamba katika Meza waumini wanampokea Kristo mwenyewe kwa kweli, kwa imani, kwa njia ya Roho Mtakatifu. Calvin alifundisha hili kwa urefu katika Institutes, Kitabu cha 4, sura ya 17. Ungamo la Imani la Westminster (29.7) linasema kwamba wapokeaji wanaostahili hushiriki vipengele vinavyoonekana kwa nje, na pia kwa ndani kwa imani, kwa hakika na kwa kweli, ingawa si kwa mwili wala kwa kimwili, hupokea na kulishwa na Kristo aliyesulubiwa na manufaa yote ya kifo chake. Mwili na damu ya Kristo havimo kimwili ndani ya, pamoja na, au chini ya mkate na divai, bali vipo kiroho kwa imani ya muumini, kama vipengele vilivyo kwa hisi. Katekisimu ya Heidelberg (Maswali 75-79) na Ungamo la Imani la Ubelgiji (kifungu cha 35) yanafundisha hivyo hivyo.The center of the Reformed doctrine is that in the Supper believers truly receive Christ Himself, by faith, through the Holy Spirit. Calvin taught this at length in the Institutes, Book 4, chapter 17. The Westminster Confession (29.7) states that worthy receivers outwardly partake of the visible elements, and also inwardly by faith, really and indeed, though not carnally and corporally, receive and feed upon Christ crucified and all the benefits of His death. The body and blood of Christ are not physically in, with or under the bread and wine, but are spiritually present to the faith of the believer, as the elements are to the senses. The Heidelberg Catechism (Questions 75-79) and the Belgic Confession (article 35) teach the same.

Neno kiroho ni rahisi kueleweka vibaya. Katika mafundisho ya Matengenezo halimaanishi "kuwaziwa" au "ishara tu." Linamaanisha kwamba Kristo yupo na anapokelewa kwa nguvu ya Roho Mtakatifu. Calvin alifundisha kwamba Roho hutuunganisha na Kristo, aliye mbinguni mkono wa kuume wa Baba, ili tulishwe naye kweli ingawa mwili wake uliotukuzwa haupo mezani. Mioyo yetu huinuliwa kwake, si yeye kuletwa chini kwetu.The word spiritual is easily misunderstood. In the Reformed teaching it does not mean "imaginary" or "only symbolic." It means that Christ is present and received by the power of the Holy Spirit. Calvin taught that the Spirit unites us to Christ, who is in heaven at the Father's right hand, so that we are truly fed on Him although His glorified body is not on the table. Our hearts are lifted up to Him, not He brought down to us.

Kristo aliyefufuka amepaa, na "mbingu lazima zimpokee" "hata zamani za kurejeshwa vitu vyote" (Matendo 3:21; linganisha Matendo 1:11). Yesu alisema juu ya kula mwili wake na kunywa damu yake katika Yohana 6:53-58, lakini pia alisema, "Roho ndiye atiaye uzima; mwili haufai kitu" (Yohana 6:63), na walimu wa Matengenezo wanaelewa kula na kunywa kama kuamini na kuunganishwa naye kwa imani.The risen Christ has ascended, and "heaven must receive" Him "until the times of restoration of all things" (Acts 3:21; compare Acts 1:11). Jesus spoke of eating His flesh and drinking His blood in John 6:53-58, but He also said, "It is the Spirit who gives life; the flesh profits nothing" (John 6:63), and Reformed teachers understand the eating and drinking as believing and being united to Him by faith.

Mungu hufanya anachoahidi katika Meza. Mkate na divai hubaki mkate na divai, lakini kwa mpokeaji anayeamini Kristo hujitoa mwenyewe kulisha roho, kama mkate na divai vinavyolisha mwili. Kwa maneno ya Katekisimu ya Heidelberg (Swali la 75), Bwana anatuhakikishia kwa Meza kwamba tunashiriki katika dhabihu yake ya pekee na katika manufaa ya kifo chake. Mchungaji anaweza kuwaambia waumini dhaifu kwa uhakika: Kristo anatolewa kwenu kwa kweli, nanyi mnaweza kumpokea kwa imani.God does what He promises in the Supper. The bread and wine remain bread and wine, but to the believing receiver Christ gives Himself to nourish the soul, as bread and wine nourish the body. In the words of the Heidelberg Catechism (Question 75), the Lord assures us by the Supper that we share in His one sacrifice and in the benefits of His death. A pastor may tell weak believers with confidence: Christ is truly offered to you, and you can receive Him by faith.

Mitazamo Minne katika HistoriaFour Views in History

Kozi ya 1 ya fani hii inasimulia historia ya Matengenezo, kwa hiyo muhtasari mfupi unatosha hapa. Mitazamo minne huwekwa pamoja kwa kawaida.Course 1 of this specialization tells the history of the Reformation, so a brief outline is enough here. Four views are commonly set side by side.

Wakatoliki wa Roma: mageuzi ya kiini (transubstantiation). Roma inafundisha kwamba kiini cha mkate na divai hubadilishwa kuwa mwili na damu ya Kristo kwa maneno ya kuweka wakfu, ingawa maonekano yanabaki. Fundisho hili lilifafanuliwa katika zama za kati, Baraza la Nne la Lateran la mwaka 1215 likitumia neno hilo, na Baraza la Trento liliirudia katika karne ya kumi na sita. Misa pia hufundishwa kuwa dhabihu inayotolewa kwa walio hai na wafu. Waliofanya Matengenezo walikataa fundisho hilo na dhabihu hiyo (Ungamo la Imani la Westminster 29.2, 29.6).Roman Catholic: transubstantiation. Rome teaches that the substance of the bread and wine is changed into the body and blood of Christ at the words of consecration, although the appearances remain. The doctrine was defined in the Middle Ages, with the Fourth Lateran Council of 1215 using the word, and the Council of Trent restated it in the sixteenth century. The Mass is also taught to be a sacrifice offered for the living and the dead. The Reformers rejected the doctrine and the sacrifice (Westminster Confession 29.2, 29.6).

Walutheri: muungano wa kisakramenti. Luther alikataa mageuzi ya kiini, lakini alishikilia kwamba mwili na damu ya Kristo vipo kwa kweli "ndani ya, pamoja na, na chini ya" mkate na divai, na vinapokelewa na wote wanaokula, waumini na wasioamini sawa. Alichukua maneno "Huu ni mwili wangu" kwa maana yake dhahiri.Lutheran: sacramental union. Luther rejected transubstantiation, but he held that Christ's body and blood are truly present "in, with and under" the bread and wine, and are received by all who eat, believers and unbelievers alike. He took the words "This is My body" in their plain sense.

Zwingli: ukumbusho. Zwingli alisisitiza kwamba Meza ni ukumbusho wa kifo cha Kristo na ahadi ya uaminifu wa kanisa, na jina lake linahusishwa na mtazamo wa "ukumbusho." Wanahistoria hujadili kama alifundisha zaidi ya hilo. Katika Mkutano wa Marburg wa mwaka 1529 Luther na Zwingli walikubaliana kuhusu mafundisho mengi, lakini si kuhusu uwepo wa Kristo katika Meza.Zwingli: memorial. Zwingli stressed that the Supper is a remembrance of Christ's death and a pledge of the church's loyalty, and his name is linked with the "memorial" view. Historians debate whether he taught nothing more. At the Marburg Colloquy of 1529 Luther and Zwingli agreed on most points of doctrine, but not on the presence of Christ in the Supper.

Calvin: uwepo wa kiroho. Calvin alifundisha njia ya kati. Dhidi ya Roma na Walutheri alishikilia kwamba mwili wa Kristo uko mbinguni; dhidi ya ukumbusho tu alishikilia kwamba waumini wanalishwa kweli na Kristo kwa Roho. Mwaka 1549 Calvin na Bullinger walifikia makubaliano juu ya Meza katika Consensus Tigurinus (Makubaliano ya Zurich). Maungamo ya Matengenezo ya karne iliyofuata yanafuata mafundisho haya.Calvin: spiritual presence. Calvin taught a middle way. Against Rome and Lutherans he held that Christ's body is in heaven; against a bare memorial he held that believers truly feed on Christ through the Spirit. In 1549 Calvin and Bullinger reached agreement on the Supper in the Consensus Tigurinus. The Reformed confessions of the next century follow this teaching.

Ni Nani Anapaswa Kuja kwenye MezaWho Should Come to the Table

Paulo anatoa onyo. "Kwa hiyo, ye yote atakayekula mkate huu au kunywa kikombe cha Bwana isivyostahili, atakuwa na hatia juu ya mwili na damu ya Bwana. Lakini mtu ajichunguze nafsi yake, na hivyo ale katika mkate huu na kunywa katika kikombe hiki" (1 Wakorintho 11:27-28). Huko Korintho matajiri walikuwa wakila kabla ya maskini, na wengine walikuwa wamelewa huku wengine wakiwa na njaa (11:20-22). Walikula "isivyostahili" kwa sababu walidharau ndugu zao na kupuuza mwili wa Bwana. Paulo hasemi kwamba watu wakamilifu tu ndio wanaweza kuja.Paul gives a warning. "Whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup" (1 Corinthians 11:27-28). In Corinth the rich were eating before the poor, and some were drunk while others went hungry (11:20-22). They ate "in an unworthy manner" because they despised their brothers and ignored the body of the Lord. Paul does not say that only perfect people may come.

Katekisimu ya Heidelberg (Swali la 81) inafundisha kwamba Meza ni kwa wale wanaosikitika kweli kwa dhambi zao na bado wanaamini kwamba dhambi hizo zimesamehewa kwa ajili ya Kristo, na wanaotamani zaidi na zaidi kutiwa nguvu katika imani na kuishi maisha matakatifu. Si kwa mnafiki na asiyetubu. Ungamo la Imani la Westminster (29.8) linafundisha kwamba watu wasiojua na wasiomcha Mungu hawawezi kushiriki bila dhambi kubwa dhidi ya Kristo.The Heidelberg Catechism (Question 81) teaches that the Table is for those who are truly sorry for their sins and yet trust that those sins are forgiven for Christ's sake, and who desire more and more to be strengthened in faith and to live a holy life. It is not for the hypocrite and the impenitent. The Westminster Confession (29.8) teaches that ignorant and ungodly persons may not partake without great sin against Christ.

Kwa sababu hii makanisa ya Matengenezo hufundisha kwamba Meza imezungushiwa uzio (fenced), yaani, inalindwa. Kikao cha wazee (session), kama wazee wanaotawala kusanyiko (Kipindi cha 2 na Kipindi cha 5), kina wajibu wa kuona kwamba Meza haitolewi kwa wale walio chini ya nidhamu ya kanisa au kwa wale wasiokiri imani. Mhudumu hutangaza ni nani anaweza kuja, na huwaonya wale ambao hawapaswi. Desturi hutofautiana. Makanisa mengi ya Kipresbiteri huwakaribisha washiriki waliobatizwa walio na hali nzuri. Mengi pia huwakaribisha waumini wageni walio na hali nzuri katika makanisa mengine ya Kikristo, wakati mengine huwaomba wageni wazungumze na mzee kwanza.For this reason the Reformed churches teach that the Table is fenced, which means guarded. The session, as the elders who rule the congregation (Unit 2 and Unit 5), has the duty to see that the Table is not given to those under church discipline or to those who do not profess faith. The minister announces who may come, and warns those who should not. Practices differ. Most Presbyterian churches welcome baptized members in good standing. Many also welcome visiting believers in good standing in other Christian churches, while others ask visitors to speak with an elder first.

Kuhusu watoto, desturi ya kawaida ya Matengenezo ni kwamba watoto waliobatizwa huja kwenye Meza wanapokuwa wametoa ungamo la imani lao wenyewe linaloaminika na wanaweza kujichunguza, kulingana na 1 Wakorintho 11:28. Wachache hushikilia kwamba watoto wa agano wanapaswa kukubaliwa mapema, kama watoto wa Israeli walivyokula Pasaka. Hii inaitwa paedocommunion (watoto kushiriki Meza). Makanisa mengi ya Matengenezo hayajaikubali, kwa sababu Paulo anahitaji kujichunguza, ambako mtoto mdogo hawezi kufanya.As for children, the usual Reformed practice is that baptized children come to the Table when they have made a credible profession of their own faith and can examine themselves, according to 1 Corinthians 11:28. A minority hold that covenant children should be admitted earlier, as Israelite children ate the Passover. This is called paedocommunion. Most Reformed churches have not accepted it, because Paul requires self-examination, which a small child cannot do.

Mhudumu huiendesha Meza (Ungamo la Imani la Westminster 29.3). Mara ngapi Meza huadhimishwa huachwa kwa kila kikao cha wazee. Calvin alitaka Meza iadhimishwe mara nyingi, angalau kila wiki, lakini huko Geneva zoezi hilo lilikuwa la mara chache kuliko alivyotaka. Leo makanisa ya Kipresbiteri huadhimisha Meza kila wiki, kila mwezi au kila robo mwaka.The minister administers the Supper (Westminster Confession 29.3). How often the Supper is observed is left to each session. Calvin wished the Supper to be celebrated often, at least weekly, but in Geneva the practice was less frequent than he wanted. Today Presbyterian churches observe the Supper weekly, monthly or quarterly.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1 (mtazamo wa ukumbusho): Meza ni ukumbusho tu. "Uwepo wa kiroho" unapita yale Yesu aliyosema.Objection 1 (the memorial view): The Supper is only a remembrance. "Spiritual presence" goes beyond what Jesus said.

Wabaptisti wengi na Wakristo wengine wainjilisti wanashikilia mtazamo huu. Wanasema Meza ni tendo la utii na shukrani, na mkate na kikombe kama ishara, na wanaogopa kwamba fundisho la uwepo wa kweli huelekea imani ya Kikatoliki cha Roma.Many Baptist and other evangelical Christians hold this view. They say the Supper is an act of obedience and thanks, with the bread and cup as symbols, and fear that a doctrine of real presence leads toward Roman Catholic belief.

Jibu letu. Tunakubali kwamba Meza ni ukumbusho. Lakini Maandiko yanasema zaidi. Paulo anasema kikombe na mkate ni ushirika, ushiriki katika damu na mwili wa Kristo (1 Wakorintho 10:16), na anaonya juu ya hukumu kwa wale wanaoichafua Meza, jambo ambalo lisingekuwa zito kama ingekuwa sherehe tupu (1 Wakorintho 11:29-30). Tunashikilia kwamba huu ni uwepo kwa imani kwa Roho, si uwepo wa kimwili, na hapa tunakubaliana na Wabaptisti dhidi ya Roma. Si Wabaptisti wote wanaoshikilia ukumbusho tupu, kwa hiyo umbali unaweza kuwa mdogo kuliko unavyoonekana.Our answer. We agree that the Supper is a remembrance. But Scripture says more. Paul says the cup and the bread are a communion, a sharing in the blood and body of Christ (1 Corinthians 10:16), and he warns of judgment on those who profane the Table, which would not be so serious if it were an empty ceremony (1 Corinthians 11:29-30). We hold that this is a presence to faith by the Spirit, not a bodily presence, and here we agree with the Baptists against Rome. Not all Baptists hold a bare memorial, so the distance may be smaller than it seems.

Pingamizi la 2 (mtazamo wa Kikatoliki cha Roma): "Huu ni mwili wangu" inamaanisha hivyo hasa. Mkate hubadilishwa kuwa mwili wake.Objection 2 (the Roman Catholic view): "This is My body" means exactly that. The bread is changed into His body.

Roma inafundisha kwamba maneno ya Kristo lazima yachukuliwe kama yalivyo, na inataja Yohana 6:53-56.Rome teaches that Christ's words must be taken literally, and cites John 6:53-56.

Jibu letu. Kristo alikuwa ameketi mezani kimwili aliposema "Huu ni mwili wangu." Pia alisema "Mimi ndimi mlango" na "Mimi ni mzabibu wa kweli" (Yohana 10:9; 15:1), na hakuna anayefikiri kwamba alikuwa mlango. Katika Maandiko ishara mara nyingi huitwa kwa jina la kitu inachokiashiria. Paulo bado anaita vipengele "mkate" baada ya baraka (1 Wakorintho 11:26-28). Kitabu cha Waebrania kinafundisha kwamba Kristo alijitoa "mara moja tu" (Waebrania 10:10-14), kwa hiyo Misa haiwezi kurudia dhabihu yake. Mwili wa Kristo uko mbinguni (Matendo 3:21). Ungamo la Imani la Westminster linaongeza kwamba Misa huelekeza kwenye kuabudu vipengele.Our answer. Christ was physically sitting at the table when He said "This is My body." He also said "I am the door" and "I am the true vine" (John 10:9; 15:1), and no one thinks He became a door. In Scripture a sign is often called by the name of the thing it signifies. Paul still calls the elements "bread" after the blessing (1 Corinthians 11:26-28). The book of Hebrews teaches that Christ offered Himself "once for all" (Hebrews 10:10-14), so the Mass cannot repeat His sacrifice. Christ's body is in heaven (Acts 3:21). The Westminster Confession adds that the Mass leads to the worship of the elements.

Pingamizi la 3 (mtazamo wa Kilutheri): Maneno ya kuweka yanatangaza kwamba mwili na damu ya Kristo vipo ndani ya mkate na divai.Objection 3 (the Lutheran view): The words of institution declare that Christ's body and blood are present in the bread and wine.

Walutheri wanasema kwamba "ni" inamaanisha "ni." Wanaogopa kwamba mtazamo wa Matengenezo unamwachia muumini wazo la kiroho tu badala ya Kristo mwenyewe.Lutherans say that "is" means "is." They fear that the Reformed view leaves the believer with only a spiritual idea rather than Christ Himself.

Jibu letu. Tunaheshimu wasiwasi wa Luther kwa faraja ya muumini, na tunakubali kwamba Kristo hujitoa mwenyewe katika Meza. Hata hivyo tunashikilia kwamba mwili wa Kristo uliotukuzwa uko mbinguni hadi kurudi kwake, na kwamba Roho Mtakatifu ndiye kifungo kati ya muumini duniani na Bwana mbinguni. Hatushikilii kwamba Bwana hayupo. Tunashikilia kwamba anapokelewa kwa imani, na kwamba faraja ya Meza haitegemei uwepo wa kimwili ndani ya mkate.Our answer. We honor Luther's concern for the comfort of the believer, and we agree that Christ gives Himself in the Supper. Yet we hold that Christ's glorified body is in heaven until His return, and that the Holy Spirit is the bond between the believer on earth and the Lord in heaven. We do not hold that the Lord is absent. We hold that He is received by faith, and that the comfort of the Supper does not rest on a bodily presence in the bread.

Pingamizi la 4: Kuzungushia Meza uzio ni ukosefu wa wema. Kristo aliwakaribisha wenye dhambi kwenye meza yake.Objection 4: Fencing the Table is unkind. Christ welcomed sinners to His table.

Wengine wanasema kwamba kulinda Meza kunalifanya kanisa kuwa la wachache.Some say that guarding the Table makes the church exclusive.

Jibu letu. Bwana wetu alikula na wenye dhambi, na kanisa lazima daima liwaite wenye dhambi watubu na waamini. Lakini Paulo aliwaamuru Wakorintho wajichunguze (1 Wakorintho 11:28), na madhara yaliyofuata matumizi yao mabaya (11:30) yanaonyesha kwamba usimamizi ni wajibu wa upendo wa kulinda kundi. Unapaswa kufanywa kwa upole, kwa mialiko ya joto kwa wote wanaomwamini Kristo.Our answer. Our Lord ate with sinners, and the church must always call sinners to repent and believe. But Paul commanded the Corinthians to examine themselves (1 Corinthians 11:28), and the harm that followed their abuse (11:30) shows that oversight is a loving duty to guard the flock. It should be done gently, with warm invitations to all who trust in Christ.

Matumizi ya KichungajiPastoral Application

Mwanamke mzee katika kusanyiko, mshiriki mwaminifu kwa miaka mingi, ameacha kushiriki Meza. Mchungaji anapomtembelea, anasema kwa machozi, "Mchungaji, sistahili. Nimefanya dhambi, na nimesoma katika 1 Wakorintho 11 kwamba nitakula hukumu juu yangu mwenyewe."An older woman in the congregation, a faithful member for many years, has stopped taking the Supper. When the pastor visits, she says with tears, "Pastor, I am not worthy. I have sinned, and I read in 1 Corinthians 11 that I will eat judgment on myself."

Kwanza, mchungaji anasikiliza kwa upole. Dhamiri yake nyororo si ishara ya kutoamini.First, the pastor listens with gentleness. Her tender conscience is not a sign of unbelief.

Pili, anafungua 1 Wakorintho 11 pamoja naye. Anamwonyesha kwamba onyo la Paulo lilielekezwa kwa kanisa lililokuwa likigawanya mwili na kuwadharau maskini. "Isivyostahili" inaeleza namna ya kula, si hisia ya mtu ya kutostahili.Second, he opens 1 Corinthians 11 with her. He shows that Paul's warning was addressed to a church that was dividing the body and despising the poor. "Unworthy" describes a manner of eating, not a person's feeling of unworthiness.

Tatu, anamsomea Katekisimu ya Heidelberg Swali la 81 na kumwonyesha kwamba Meza ni kwa wenye dhambi wanaosikitika kwa dhambi zao na kumwamini Kristo. Ikiwa anajua dhambi isiyotubiwa, anamhimiza aiungame na kupatana na yeyote aliyemkosea.Third, he reads Heidelberg Catechism Question 81 with her and shows that the Table is for sinners who are sorry for their sins and trust Christ. If she knows of an unrepented sin, he urges her to confess it and be reconciled to any she has wronged.

Nne, anamkaribisha tena na kumkumbusha kwamba Meza ni zawadi ya Bwana ya kulisha imani dhaifu.Fourth, he invites her back and reminds her that the Supper is the Lord's gift to feed weak faith.

MuhtasariSummary

Kristo aliweka Meza ya Bwana usiku aliosalitiwa. Ni ishara na muhuri wa agano la neema, ukumbusho wa kifo chake, ushirika naye na sisi kwa sisi, tangazo, na tumaini la kurudi kwake. Makanisa ya Matengenezo yanafundisha kwamba waumini wanampokea Kristo kwa kweli katika Meza, kwa imani na kwa Roho Mtakatifu, anayewaunganisha na Bwana aliyepaa, ingawa mwili wake uko mbinguni na vipengele vinabaki mkate na divai. Mtazamo huu unatofautiana na mageuzi ya kiini, na muungano wa kisakramenti wa Kilutheri, na mtazamo wa ukumbusho tupu unaohusishwa na Zwingli. Meza inazungushiwa uzio na kikao cha wazee ili wasiotubu wasile kwa namna isiyostahili, na watoto waliobatizwa kwa kawaida huja baada ya ungamo la imani linaloaminika. Pingamizi zinatoka kwa wanaoshikilia ukumbusho, kutoka Roma, kutoka kwa Walutheri na kutoka kwa wanaofikiri kuzungushia uzio si wema. Walimu wa Matengenezo wanajibu kutoka 1 Wakorintho 10 na 11, Yohana 6, Waebrania na Matendo 3:21. Mchungaji atamfariji muumini dhaifu kwa kumwonyesha kwamba Meza ni zawadi ya Kristo kwa wenye dhambi wanaomwamini.Christ instituted the Lord's Supper on the night He was betrayed. It is a sign and seal of the covenant of grace, a remembrance of His death, a communion with Him and with one another, a proclamation, and a hope of His return. The Reformed churches teach that believers truly receive Christ in the Supper, by faith and by the Holy Spirit, who unites them to the ascended Lord, although His body is in heaven and the elements stay bread and wine. This view differs from transubstantiation, from the Lutheran sacramental union, and from the bare memorial view associated with Zwingli. The Table is fenced by the session so that the unrepentant do not eat in an unworthy manner, and baptized children usually come after a credible profession of faith. Objections come from memorialists, from Rome, from Lutherans and from those who think fencing unkind. Reformed teachers answer from 1 Corinthians 10 and 11, John 6, Hebrews and Acts 3:21. A pastor will comfort the weak believer by showing that the Supper is Christ's gift to sinners who trust in Him.

Usomaji ZaidiFurther Reading

• Ungamo la Imani la Westminster (The Westminster Confession of Faith, 1646-47), sura ya 27 na 29.• The Westminster Confession of Faith (1646-47), chapters 27 and 29.

• Katekisimu Kubwa ya Westminster (The Westminster Larger Catechism), Maswali 168-177.• The Westminster Larger Catechism, Questions 168-177.

• Katekisimu ya Heidelberg (The Heidelberg Catechism, 1563), Maswali na Majibu 75-82.• The Heidelberg Catechism (1563), Questions and Answers 75-82.

• Ungamo la Imani la Ubelgiji (The Belgic Confession, 1561), kifungu cha 35.• The Belgic Confession (1561), article 35.

• Ungamo la Pili la Helvetia (The Second Helvetic Confession, 1566), sura ya 21.• The Second Helvetic Confession (1566), chapter 21.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 17.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapter 17.

• Ursinus, Commentary on the Heidelberg Catechism (Ufafanuzi juu ya Katekisimu ya Heidelberg), juu ya Meza ya Bwana.• Ursinus, Commentary on the Heidelberg Catechism, on the Lord's Supper.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo; 1872-73), juu ya Meza ya Bwana.• Charles Hodge, Systematic Theology (1872-73), on the Lord's Supper.

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