Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 1: Mhudumu wa NenoReformed Pastoral Ministry, Preaching, and Missions — Unit 1: The Minister of the Word

Mstari MkuuKey Verse

"Ujitunze nafsi yako na mafundisho yako. Udumu katika mambo hayo; maana ukifanya hivyo, utajiokoa nafsi yako na hao wanaokusikia." (1 Timotheo 4:16, SUV)"Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you." (1 Timothy 4:16, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, uweze:When you finish this unit, you should be able to:

1. Kueleza kwa nini utamaduni wa Kireformed huwaita wachungaji wake "wahudumu wa Neno" na jinsi jambo hili linavyotofautiana na ukuhani unaosimama kati ya Mungu na watu.1. Explain why the Reformed tradition calls its pastors "ministers of the Word" and how this differs from a priesthood standing between God and people.

2. Kueleza wito wa ndani na wito wa nje wa huduma, na kutaja majaribio ambayo kanisa hutumia kwa yote mawili.2. Describe the inward call and the outward call to ministry, and name the tests the church applies to both.

3. Kuorodhesha sifa kuu za askofu (msimamizi) katika 1 Timotheo 3 na Tito 1.3. List the main qualifications for an overseer in 1 Timothy 3 and Titus 1.

4. Kueleza nafasi nne za Calvin na mahali pa mzee mwalimu miongoni mwazo.4. Describe Calvin's four offices and the place of the teaching elder among them.

5. Kueleza msimamo wa Kireformed kwamba nafasi za mhudumu na mzee hushikwa na wanaume wenye sifa, kutaja makanisa ya Kireformed yanayotofautiana, na kueleza huduma pana ya wanawake katika kanisa.5. State the Reformed view that the offices of minister and elder are held by qualified men, name the Reformed bodies that differ, and describe the wide service of women in the church.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri, kwa ajili ya wanafunzi wanaoushiriki. Ni ya kihafidhina. Inashikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lisilo na kosa, na inapokea maungamo makuu ya Matengenezo ya Kanisa kama muhtasari mwaminifu wa yale ambayo Biblia hufundisha. Inaposema "sisi," inamaanisha makanisa haya.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative. It holds that the Bible is the inspired and inerrant Word of God, and it receives the great confessions of the Reformation as faithful summaries of what the Bible teaches. When it says "we," it means these churches.

Wakristo wengine huona baadhi ya mambo haya tofauti. Tunaeleza mitazamo yao kwa haki, kisha tunatoa jibu letu, kwa sababu Maandiko yanasema, "Jaribuni mambo yote; yashikeni yaliyo mema" (1 Wathesalonike 5:21). Historia ya makanisa ya Kireformed imesimuliwa katika Kozi ya 1, na mafundisho yake yamewekwa wazi katika Kozi ya 2 na 3. Kozi hii inauliza swali la kivitendo: mchungaji wa Kireformed hufanya nini, na hulifanyaje?Other Christians see some of these matters differently. We state their views fairly and then give our answer, because Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). The history of the Reformed churches is told in Course 1, and the doctrines are set out in Courses 2 and 3. This course asks a practical question: what does a Reformed pastor do, and how does he do it?

Mhudumu ni Nini?What Is a Minister?

Neno la Kiingereza "minister" lina maana ya mtumishi. Linatafsiri neno la Kigiriki diakonos na maneno yanayohusiana nalo, ambayo Paulo huyatumia kwa nafsi yake na kwa Apolo: "Basi Apolo ni nani? Na Paulo ni nani? Ni wahudumu tu ambao kwa kazi yao mmeamini; kama Bwana alivyompa kila mtu" (1 Wakorintho 3:5). Mhudumu si bwana. Anamtumikia Kristo, na kupitia Kristo anawatumikia watu.The English word "minister" means servant. It translates the Greek word diakonos and related words, which Paul uses of himself and of Apollos: "Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one?" (1 Corinthians 3:5). A minister is not a lord. He serves Christ, and through Christ he serves the people.

Makanisa ya Kireformed pia hutumia neno "mchungaji," lenye maana ya mwangalizi wa kondoo. Paulo huwaambia wazee wa Efeso, "mlichunge kanisa la Mungu, alilolinunua kwa damu yake mwenyewe" (Matendo 20:28). Petro anatoa agizo hilo hilo katika 1 Petro 5:1-4, na huwakumbusha wazee kwamba Kristo ndiye Mchungaji Mkuu. Agano Jipya hutumia maneno matatu kwa nafasi moja: mzee (presbyteros), askofu au msimamizi (episkopos) na mchungaji (poimen). Tunashikilia kwamba maneno haya yanaelezea watu walewale. Paulo huwaita viongozi wa Efeso wazee katika Matendo 20:17 na wasimamizi katika Matendo 20:28. Katika Tito 1:5-7 anatumia "mzee" na "askofu" kwa nafasi moja.The Reformed churches also use the word "pastor," which means shepherd. Paul tells the elders of Ephesus to "shepherd the church of God which He purchased with His own blood" (Acts 20:28). Peter gives the same charge in 1 Peter 5:1-4, and reminds elders that Christ is the Chief Shepherd. The New Testament uses three words for one office: elder (presbyteros), overseer (episkopos) and shepherd (poimen). We hold that these words describe the same men. Paul calls the Ephesian leaders elders in Acts 20:17 and overseers in Acts 20:28. In Titus 1:5-7 he uses "elder" and "overseer" for one office.

Kwa nini tunasema "mhudumu wa Neno"? Kwa sababu kiini cha huduma hii ni Neno la Mungu. Paulo anamwagiza Timotheo, "Lihubiri neno" (2 Timotheo 4:2). Mhudumu hulifungua Andiko, hulieleza, hulitumia na huishi kwa hilo. Pia husimamia sakramenti mbili, ubatizo na Meza ya Bwana, ambazo ni Neno lililofanywa kuonekana. Kazi yake husimama au huanguka kwa Biblia. Anaposema yale ambayo Maandiko yanasema, anasema kwa mamlaka ya Mungu. Anapovuka Maandiko, hana mamlaka yoyote kabisa.Why do we say "minister of the Word"? Because the center of this service is the Word of God. Paul charges Timothy, "Preach the word!" (2 Timothy 4:2). The minister opens Scripture, explains it, applies it and lives by it. He also administers the two sacraments, baptism and the Lord's Supper, which are the Word made visible. His work stands or falls with the Bible. Where he speaks what Scripture says, he speaks with God's authority. Where he goes beyond Scripture, he has no authority at all.

Jibu la Kireformed kwa UkuhaniThe Reformed Answer to the Priesthood

Wakati wa Matengenezo ya Kanisa, kasisi wa kawaida katika Ulaya ya Magharibi alitoa Misa, alisikiliza maungamo na alitoa msamaha wa dhambi. Watu walimtegemea yeye ili kumkaribia Mungu. Wanamatengenezo walijibu kwa kutumia kitabu cha Waebrania. Kristo ndiye Kuhani Mkuu mmoja aliyejitoa mwenyewe mara moja tu kwa wakati wote (Waebrania 7:26-27; 10:11-14). Kuna "mmoja Mpatanishi kati ya Mungu na wanadamu, mwanadamu Kristo Yesu" (1 Timotheo 2:5). Kila mwamini ana njia ya kumkaribia Mungu kupitia Yeye. Petro analiita kanisa lote "ukuhani wa kifalme" (1 Petro 2:9).At the time of the Reformation, the ordinary priest in Western Europe offered the Mass, heard confession and gave absolution. The people depended on him for access to God. The Reformers answered from the book of Hebrews. Christ is the one great High Priest who offered Himself once for all (Hebrews 7:26-27; 10:11-14). There is "one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5). Every believer has access to God through Him. Peter calls the whole church "a royal priesthood" (1 Peter 2:9).

Kwa hiyo makanisa ya Kireformed hayana makasisi kwa maana ya Kanisa Katoliki la Roma. Hili halifanyi huduma kuwa isiyo na maana. Kristo alitoa "wengine kuwa mitume, na wengine manabii, na wengine wainjilisti, na wengine wachungaji na waalimu; apate kuwakamilisha watakatifu, wapate kufanya kazi ya huduma" (Waefeso 4:11-12). Mhudumu ana nafasi ya kweli, lakini ni nafasi ya utumishi. Hasimami kati ya mwamini na Mungu. Anamwelekeza mwamini kwa Kristo.So the Reformed churches do not have priests in the Roman Catholic sense. This does not make the ministry unimportant. Christ gave "some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry" (Ephesians 4:11-12). The minister has a real office, but it is an office of service. He does not stand between a believer and God. He points the believer to Christ.

Wanahistoria wengine husema kwamba Wanamatengenezo walibadilisha tu aina moja ya mamlaka na kuweka nyingine, na kwamba mhudumu wa Kiprotestanti katika mimbari yake akawa kuhani mpya. Wahudumu wa Kireformed walikuwa na ushawishi mkubwa, na wengine waliutumia vibaya. Jibu letu ni kwamba mafundisho ya Kireformed hupunguza mamlaka ya mhudumu. Mamlaka yake ni ya kiutumishi, si ya kibwana. Anaweza kusema tu kama mtumishi wa Neno. Watu wameagizwa kulijaribu fundisho lake, kama Waberoya walivyofanya, waliokuwa "wakipekua maandiko kila siku waone kama mambo hayo yalivyo" (Matendo 17:11). Petro huwakataza wazee wasiwe watawala juu ya wale waliokabidhiwa kwao (1 Petro 5:3). Mhudumu anapodai utii kupita Maandiko, ameiacha njia ya Kireformed.Some historians say the Reformers only replaced one kind of authority with another, and that the Protestant minister in his pulpit became the new priest. Reformed ministers did have great influence, and some abused it. Our answer is that Reformed doctrine limits the minister's authority. It is ministerial, not lordly. He may speak only as the servant of the Word. The people are commanded to test his teaching, as the Bereans did when they "searched the Scriptures daily to find out whether these things were so" (Acts 17:11). Peter forbids elders to be "lords over those entrusted to you" (1 Peter 5:3). Where a minister demands obedience beyond Scripture, he has left the Reformed path.

Wito wa HudumaThe Call to Ministry

Mtu yeyote asijitwalie heshima hii. "Wala mtu hajitwalii heshima hii nafsini mwake, bali ni yule aliyeitwa na Mungu kama Haruni naye" (Waebrania 5:4). Walimu wa Kireformed, wakimfuata Calvin katika Institutes (Kitabu cha 4, sura ya 3), husema juu ya sehemu mbili za wito.No one should take this honor to himself. "And no man takes this honor to himself, but he who is called by God, just as Aaron was" (Hebrews 5:4). Reformed teachers, following Calvin's Institutes (Book 4, chapter 3), speak of two parts of the call.

Wito wa ndaniThe inward call

Wito wa ndani ni kusadikika moyoni na katika dhamiri ya mtu mwenyewe. Anaitamani kazi hiyo: "mtu akitaka kazi ya kuwa askofu, atamani kazi njema" (1 Timotheo 3:1). Analipenda Neno la Mungu na watu wa Mungu. Anataka kutumika hata inapomgharimu. Tamaa hii peke yake haitoshi. Watu wengi wana hisia za dhati ambazo ni za makosa, na hisia nyingine hutoka kwa kiburi au kwa shauku ya kupata cheo.The inward call is a conviction in the man's own heart and conscience. He desires the work: "If a man desires the position of a bishop, he desires a good work" (1 Timothy 3:1). He loves God's Word and God's people. He wants to serve even when it costs him. This desire is not enough by itself. Many men have sincere feelings that are mistaken, and some feelings come from pride or from a wish for a position.

Wito wa njeThe outward call

Wito wa nje hutoka kwa kanisa. Wazee na watu hutambua karama na tabia ya mtu huyo, kisha wanamwita atumike. Katika Agano Jipya, wazee waliwekwa katika makanisa (Matendo 14:23; Tito 1:5), na Timotheo alipokea karama "kwa unabii, wakati wazee walipokuwekea mikono" (1 Timotheo 4:14). Katika makanisa ya Kireformed leo, mtu huchunguzwa na wazee wa presbiteri (baraza la wazee la kanda), ambao hujaribu mafundisho yake, tabia yake na uwezo wake wa kufundisha. Akifaulu, huwekwa wakfu kwa sala na kwa kuwekewa mikono.The outward call comes from the church. The elders and the people recognize the man's gifts and character, and they call him to serve. In the New Testament, elders were appointed in the churches (Acts 14:23; Titus 1:5), and Timothy received a gift "by prophecy with the laying on of the hands of the eldership" (1 Timothy 4:14). In Reformed churches today, a man is examined by the elders of the presbytery, who test his doctrine, his character and his ability to teach. If he passes, he is ordained with prayer and the laying on of hands.

Miito hii miwili hukaa pamoja. Mtu anayesema "Mungu ameniita" lakini kanisa halimtambui anapaswa kungoja na kuuliza kwa nini. Kanisa linalomwita mtu asiye na tamaa ya kazi hiyo linamdhuru yeye na watu. Kwa hiyo utamaduni wa Kireformed haukubali kamwe kuuacha wito kwa hisia peke yake. Pia hujaribu karama: je, anaweza kufundisha Biblia kwa uwazi? Je, waumini hukua chini ya mafundisho yake? Je, maisha yake yanapatana na anayosema?The two calls belong together. A man who says "God has called me" but whom the church does not recognize should wait and ask why. A church that calls a man who has no desire for the work does him and the people harm. The Reformed tradition therefore never leaves the call to feeling alone. It also tests the gifts: can he teach the Bible clearly? Do believers grow under his teaching? Is his life consistent with what he says?

Wakristo wengine, hasa katika duru za Kipentekoste na za makanisa huru, huweka uzito kwenye uzoefu binafsi wa wito wa Mungu, kama vile ndoto, unabii au uhakika wa ghafla. Mungu anaweza kutumia njia nyingi kuuguswa moyo wa mtu, na hatukatai hilo. Lakini Maandiko yanalipa kanisa kazi ya hadharani ya kuchunguza. Roho anayemwita mtu pia analipa kanisa hekima ya kumjaribu.Some Christians, especially in Pentecostal and independent circles, place the weight on a personal experience of God's call, such as a dream, a prophecy or a sudden certainty. God may use many means to move a man's heart, and we do not deny it. But Scripture gives the church a public task of examination. The Spirit who calls the man also gives the church the wisdom to test him.

Tabia ya MhudumuThe Character of a Minister

Paulo anatoa orodha wazi za mambo ambayo askofu (msimamizi) lazima awe. Katika 1 Timotheo 3:1-7 na Tito 1:5-9 anataja sifa kama kutokuwa na lawama, kuwa mume wa mke mmoja, mwenye kiasi, mkarimu, anayeweza kufundisha, asiye mpigaji, asiye mtamani fedha, anayeongoza vema nyumba yake mwenyewe, na asiye mwamini mpya. Tito 1:9 inaongeza kwamba lazima ashike "lile neno la imani kama alivyofundishwa, ili awe na uwezo wa kuonya kwa mafundisho yenye uzima, na kuwakemea wao wanaopinga."Paul gives clear lists of what an overseer must be. In 1 Timothy 3:1-7 and Titus 1:5-9 he names qualities such as being blameless, the husband of one wife, temperate, hospitable, able to teach, not violent, not greedy, a good manager of his own household and not a new convert. Titus 1:9 adds that he must hold "fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict."

Angalia kilichomo katika orodha hizi. Sifa nyingi zinahusu tabia, si kipaji. Moja tu, "anayeweza kufundisha," ni ustadi. Msemaji hodari mwenye tabia mbaya hafai. Mtu mwenye tabia njema ambaye hawezi kufundisha pia hafai kwa nafasi hii, ingawa anaweza kulitumikia kanisa kwa njia nyingine. Orodha hizi pia zinasema mengi juu ya nyumba. Ndoa kama Mungu alivyoiumba, mwanamume mmoja na mwanamke mmoja, inaheshimiwa katika orodha hizi, na nyumba ya mhudumu ni sehemu ya ushuhuda wake. Paulo anauliza, mtu asipojua kuiongoza nyumba yake mwenyewe, "ataangaliaje kanisa la Mungu?" (1 Timotheo 3:5).Notice what the lists contain. Most of the qualities are about character, not talent. Only one, "able to teach," is a skill. A brilliant speaker with a poor character is unfit. A man of good character who cannot teach is also unfit for this office, though he may serve the church in other ways. The lists also say much about the home. Marriage as God made it, one man and one woman, is honored in these lists, and the minister's household is part of his witness. If a man cannot manage his own household, Paul asks, "how will he take care of the church of God?" (1 Timothy 3:5).

Mstari wetu mkuu unaweka mambo mawili pamoja: "Ujitunze nafsi yako na mafundisho yako." Mhudumu huyatazama maisha yake na mafundisho yake. Akiliacha la kwanza, mafundisho yake ni matupu. Akiliacha la pili, maisha yake hayawezi kuwasaidia watu. Mungu peke yake huokoa, lakini humtumia mhudumu mwaminifu kama njia yake. Kipindi cha 4 kinarudia mada hii.Our key verse puts two things together: "Take heed to yourself and to the doctrine." The minister watches his own life and his teaching. If he neglects the first, his teaching is empty. If he neglects the second, his life cannot help the people. God alone saves, but He uses the faithful minister as His means. Unit 4 returns to this theme.

Huduma Iliyosomea na Yenye UnyenyekevuA Learned and Humble Ministry

Makanisa ya Kireformed siku zote yameujali ufundishaji. Calvin alianzisha Chuo cha Geneva mwaka 1559 ili kuwafunza wahudumu, na makanisa ya Kireformed katika nchi nyingi tangu hapo yamejenga vyuo vya theolojia. Sababu ni rahisi: mhudumu lazima aeleze Biblia, na lazima aijue vizuri. Paulo anamwambia Timotheo, "Jitahidi kujionyesha mwenyewe kuwa umekubaliwa na Mungu, mtenda kazi asiye na neno la kumtahayarisha, ukitumia kwa halali neno la kweli" (2 Timotheo 2:15). Hii inamaanisha kulisoma andiko, na lugha zake pale inapowezekana, Biblia nzima, na yale ambayo kanisa limeamini.The Reformed churches have always cared about teaching. Calvin founded the Academy of Geneva in 1559 to train ministers, and Reformed churches in many lands have built seminaries since. The reason is simple: the minister must explain the Bible, and he must know it well. Paul tells Timothy, "Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth" (2 Timothy 2:15). This means study of the text, of its languages where possible, of the whole Bible, and of what the church has believed.

Wengine hujibu kwamba mitume walikuwa "watu wasio na elimu, watu wa kawaida" (Matendo 4:13) na kwamba Roho hahitaji shule. Tunakubali kwamba Mungu hazuiliwi na shahada. Wachungaji wengi waaminifu katika Amerika ya Kilatini na Afrika wametumika wakiwa na mafunzo rasmi kidogo, na tunawaheshimu. Lakini Matendo 4:13 hiyo hiyo inasema watu "wakajua kwamba walikuwa pamoja na Yesu," kwa hiyo watu hawa walikuwa wamefundishwa naye kwa miaka mingi. Paulo mwenyewe alikuwa amefunzwa sana, naye alimwambia Timotheo ajitahidi katika kusoma, kuonya na mafundisho (1 Timotheo 4:13). Jibu si kudharau elimu wala kuiabudu. Kujisomea, kushauriwa na wahudumu wazee na kozi kama hii ni njia zote za kukidhi hitaji lilelile.Some respond that the apostles were "uneducated and untrained men" (Acts 4:13) and that the Spirit needs no schooling. We agree that God is not limited by degrees. Many faithful pastors in Latin America and Africa have served with little formal training, and we honor them. But the same Acts 4:13 says people "realized that they had been with Jesus," so these men had been taught by Him for years. Paul himself was highly trained, and he told Timothy to give attention to reading, exhortation and doctrine (1 Timothy 4:13). The answer is not to despise learning or to worship it. Self-study, mentoring by older ministers and courses such as this one are all ways to meet the same need.

Unyenyekevu huenda pamoja na elimu. Paulo anajiita "mdogo wa mitume" (1 Wakorintho 15:9).Humility goes with learning. Paul calls himself "the least of the apostles" (1 Corinthians 15:9).

Nafasi Nne katika Geneva ya CalvinThe Four Offices in Calvin's Geneva

Katika Kanuni zake za Kikanisa za mwaka 1541 (Ecclesiastical Ordinances), Calvin aliweka nafasi nne kwa kanisa la Geneva: wachungaji, walimu (wanaoitwa pia madaktari wa mafundisho), wazee na mashemasi. Wachungaji walihubiri na kusimamia sakramenti. Walimu walifundisha mafundisho ya imani na kulifunza kizazi kijacho. Wazee, pamoja na wachungaji, walilinda maisha ya kanisa. Mashemasi walitunza maskini na wagonjwa. Calvin alipata mpangilio huu katika vifungu kama Warumi 12:6-8, 1 Wakorintho 12:28 na Waefeso 4:11.In his Ecclesiastical Ordinances of 1541, Calvin set out four offices for the church in Geneva: pastors, teachers (also called doctors), elders and deacons. The pastors preached and administered the sacraments. The teachers taught doctrine and trained the next generation. The elders, with the pastors, watched over the life of the church. The deacons cared for the poor and sick. Calvin found this pattern in passages such as Romans 12:6-8, 1 Corinthians 12:28 and Ephesians 4:11.

Makanisa ya Kipresbiteri ya baadaye yaliendeleza mpangilio huo kwa mabadiliko. Katika mengi yao nafasi ni mbili: mzee na shemasi. Wazee ni wa aina mbili, wazee walimu (wahudumu) na wazee watawala. Paulo anasema, "Wazee watawalao vema wahesabiwe kuwa wamestahili heshima maradufu, hasa wale wanaojitaabisha katika neno na elimu" (1 Timotheo 5:17). Makanisa mengi ya Kireformed husoma mstari huu kama unaoonyesha kwamba wazee wote hutawala, na wengine pia hujitaabisha katika kuhubiri na kufundisha. Jinsi wazee na mashemasi wanavyofanya kazi pamoja imeshughulikiwa katika Kozi ya 4 chini ya "Uongozi kwa Wazee: wazee walimu na wazee watawala" na "Mashemasi na Huduma ya Rehema." Hapa inatosha kusema kwamba mhudumu hayuko peke yake kamwe. Anatumika pamoja na wazee wengine wanaoshiriki usimamizi na wanaomwajibisha.Later Presbyterian churches kept the pattern with changes. In many of them the offices are two: elder and deacon. Elders are of two kinds, teaching elders (ministers) and ruling elders. Paul says, "Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine" (1 Timothy 5:17). Many Reformed churches read this verse as showing that all elders rule, and some also labor in preaching and teaching. How elders and deacons work together is covered in Course 4 under "Government by Elders: teaching and ruling elders" and "Deacons and the Ministry of Mercy." Here it is enough to say that the minister is never alone. He serves with other elders who share the oversight and who hold him accountable.

Makanisa mengine hufundisha kwamba mchungaji mmoja aongoze peke yake. Jibu letu ni mfano wa Matendo 14:23 na Tito 1:5, ambayo yanasema juu ya wazee wengi katika kila kanisa.Some churches teach that one pastor should lead alone. Our answer is the pattern of Acts 14:23 and Titus 1:5, which speak of elders in the plural in each church.

Nani Anaweza Kushika Nafasi Hizi?Who May Hold the Offices?

Makanisa ya Kireformed na Kipresbiteri ya kihafidhina, kama Presbyterian Church in America, Orthodox Presbyterian Church na United Reformed Churches, hufundisha kwamba nafasi za mhudumu na mzee ziko wazi kwa wanaume wenye sifa. Wanategemea 1 Timotheo 2:12 na 3:2, ambapo Paulo anasema juu ya askofu kama "mume wa mke mmoja," na mfano wa wazee wanaume katika Agano Jipya, ambao wanaufuatilia hadi mpangilio wa uumbaji katika 1 Timotheo 2:13. Huu ndio msimamo tunaoufundisha kama wa utamaduni huu wenyewe.The conservative Reformed and Presbyterian churches, such as the Presbyterian Church in America, the Orthodox Presbyterian Church and the United Reformed Churches, teach that the offices of minister and elder are open to qualified men. They base this on 1 Timothy 2:12 and 3:2, where Paul speaks of the overseer as "the husband of one wife," and on the pattern of male elders in the New Testament, which they trace to creation order in 1 Timothy 2:13. This is the view we teach as the tradition's own.

Baadhi ya makanisa ya Kireformed husoma vifungu hivi tofauti. Makanisa kadhaa ya Kipresbiteri na Kireformed ya kawaida (mainline) huwaweka wanawake kuwa wahudumu na wazee. Wanahoji kwamba Agano Jipya huwaheshimu wanawake waliotabiri, kufundisha na kuongoza, kama Priskila, Febe na Yunia, na kwamba karama za Roho hazizuiliwi na jinsia. Tunaeleza msimamo huu kwa haki. Makanisa ya kihafidhina hujibu kwamba wanawake hawa walitumika kwa njia za kweli na za heshima, lakini kwamba Paulo huhifadhi usimamizi na ufundishaji wenye mamlaka wa kusanyiko kwa wanaume wenye sifa. Maelezo marefu zaidi yako katika Kozi ya 4, "Nafasi na Jinsia katika Makanisa ya Kireformed."Some Reformed bodies read these texts differently. Several mainline Presbyterian and Reformed churches ordain women as ministers and elders. They argue that the New Testament honors women who prophesied, taught and led, such as Priscilla, Phoebe and Junia, and that the gifts of the Spirit are not limited by sex. We state this view fairly. The conservative churches answer that these women served in real and honored ways, but that Paul reserves the oversight and authoritative teaching of the congregation to qualified men. A fuller treatment is in Course 4, "Office and Gender in the Reformed Churches."

Kwa vyovyote vile mtu anavyoona nafasi ya uongozi, wote wanakubali kwamba wanawake siku zote wametumika kwa upana katika kanisa. Wanawake waliomba na kufanya kazi pamoja na Paulo (Warumi 16:1-6; Wafilipi 4:2-3). Wanawake wazee wameagizwa kuwafundisha wanawake vijana (Tito 2:3-5). Priskila na Akila pamoja walimweleza Apolo "njia ya Mungu kwa usahihi zaidi" (Matendo 18:26). Katika makanisa yetu wanawake huwafundisha watoto na wanawake wengine, huongoza huduma za misheni na za rehema, hutumika kama mashemasi wanawake pale kanisa linapowatambua, huandika, hutafsiri, hushauri na huomba. Kanisa linalopoteza karama za wanawake wake ni maskini zaidi.Whatever one's view of office, all agree that women have always served widely in the church. Women prayed and labored beside Paul (Romans 16:1-6; Philippians 4:2-3). Older women are told to teach younger women (Titus 2:3-5). Priscilla and Aquila together explained "the way of God more accurately" to Apollos (Acts 18:26). In our churches women teach children and other women, lead missions and mercy ministries, serve as deaconesses where the church recognizes them, write, translate, counsel and pray. A church that wastes the gifts of its women is poorer.

Matumizi ya KichungajiPastoral Application

Kanisa dogo katika mji karibu na Guadalajara limempoteza mchungaji wake. Wazee wanampata kijana aitwaye Daniel, anayefundisha vijana, anapenda Biblia na anasema anahisi ameitwa. Daniel hana mafunzo. Baadhi ya washiriki wanataka kumfanya mchungaji mara moja kwa sababu "ana moto." Wengine wanasema lazima kwanza aende chuo cha theolojia katika mji mwingine, jambo ambalo familia yake haiwezi kugharimia.A small church in a town near Guadalajara has lost its pastor. The elders find a young man named Daniel, who teaches the youth, loves the Bible and says he feels called. Daniel has no training. Some members want to make him pastor at once because "he has the fire." Others say he must first go to a seminary in another city, which his family cannot afford.

Baraza la wazee lenye hekima lingechukua hatua hizi. Kwanza, lingesikia maelezo ya Daniel mwenyewe juu ya tamaa yake. Pili, lingechunguza maisha yake: ndoa yake, kazi yake, na jinsi anavyowatendea watu. Tatu, lingejaribu mafundisho yake kwa kumwomba ahubiri. Nne, lingepanga masomo pamoja na mhudumu mzee, kwa kutumia kozi kama zile za CTS, kabla hajawekwa wakfu. Tano, lingeomba na kungoja. Hii inamlinda Daniel kama inavyolilinda kanisa. Wito wa haraka umeharibu huduma nyingi. Wito wa subira, uliojaribiwa na kanisa, humpa kijana mahali imara pa kusimama.A wise session would take these steps. First, they would hear Daniel's own account of his desire. Second, they would examine his life: his marriage, his work, and how he treats people. Third, they would test his teaching by asking him to preach. Fourth, they would arrange study with an older minister, using courses such as those at CTS, before he is ordained. Fifth, they would pray and wait. This protects Daniel as well as the church. A hasty call has ended many ministries. A patient call, tested by the church, gives a young man a firm place to stand.

MuhtasariSummary

Mhudumu wa Kireformed ni mtumishi wa Kristo na wa Neno lake. Si kuhani anayesimama kati ya mtu na Mungu, kwa sababu Kristo ndiye Mpatanishi pekee na kila mwamini ana njia ya kumkaribia Yeye. Wito wa huduma una sehemu ya ndani, tamaa aliyopewa na Mungu, na sehemu ya nje, uchunguzi na kuwekwa wakfu na kanisa. Orodha za Paulo katika 1 Timotheo 3 na Tito 1 zinaelekeza kwenye tabia, na uwezo wa kufundisha ukiwa ustadi mmoja. Mstari wetu mkuu unamwambia mhudumu ajitazame mwenyewe na mafundisho yake. Makanisa ya Kireformed huthamini huduma iliyosomea huku yakiwaheshimu watu waaminifu wasio na elimu rasmi. Nafasi nne za Calvin za mchungaji, mwalimu, mzee na shemasi huipa kanisa uongozi wa pamoja. Makanisa ya Kireformed ya kihafidhina huhifadhi nafasi za mhudumu na mzee kwa wanaume wenye sifa, ilhali baadhi ya makanisa ya Kireformed huwaweka wanawake, na wote wanakubali huduma pana ya wanawake katika kanisa.The Reformed minister is a servant of Christ and of His Word. He is not a priest who stands between a person and God, because Christ is the only Mediator and every believer has access to Him. The call to ministry has an inward part, a desire given by God, and an outward part, the church's examination and ordination. Paul's lists in 1 Timothy 3 and Titus 1 focus on character, with ability to teach as the one skill. Our key verse tells the minister to watch both himself and his doctrine. The Reformed churches value a learned ministry while honoring faithful men without formal schooling. Calvin's four offices of pastor, teacher, elder and deacon give the church a shared government. The conservative Reformed churches reserve the offices of minister and elder to qualified men, while some Reformed bodies ordain women, and all affirm the wide service of women in the church.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 1-3.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapters 1-3.

• John Calvin, Ecclesiastical Ordinances (Kanuni za Kikanisa; Geneva, 1541).• John Calvin, Ecclesiastical Ordinances (Geneva, 1541).

• Richard Baxter, The Reformed Pastor (Mchungaji wa Kireformed; 1656).• Richard Baxter, The Reformed Pastor (1656).

• William Perkins, The Art of Prophesying (Sanaa ya Kutabiri; 1592).• William Perkins, The Art of Prophesying (1592).

• Westminster Confession of Faith (Ungamo la Imani la Westminster; 1646-47), sura ya 25, na Form of Presbyterial Church-Government (Mpangilio wa Uongozi wa Kanisa la Kipresbiteri).• Westminster Confession of Faith (1646-47), chapter 25, and the Form of Presbyterial Church-Government.

• Second Helvetic Confession (Ungamo la Pili la Helvetia; 1566), sura ya 17-18.• Second Helvetic Confession (1566), chapters 17-18.

• C. H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), sauti ya Mbaptisti wa Kireformed juu ya maisha na wito wa mhudumu.• C. H. Spurgeon, Lectures to My Students, a Reformed Baptist voice on the minister's life and call.

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