Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 3: Katekesi na UanafunziReformed Pastoral Ministry, Preaching, and Missions — Unit 3: Catechizing and Discipleship

Mstari MkuuKey Verse

"Basi, enendeni, mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba na la Mwana na la Roho Mtakatifu; na kuwafundisha kuyashika yote niliyowaamuru ninyi; na tazama, mimi nipo pamoja nanyi siku zote, hata ukamilifu wa dahari." (Mathayo 28:19-20, SUV)"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." (Matthew 28:19-20, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua katekesi na kutoa msingi wake katika Maandiko.1. Define catechizing and give its basis in Scripture.

2. Kutaja katekisimu kuu za Matengenezo ya Kanisa na kusema jambo kuhusu chimbuko la Katekisimu ya Heidelberg na Katekisimu Fupi ya Westminster.2. Name the great Reformation catechisms and say something about the origin of the Heidelberg Catechism and the Westminster Shorter Catechism.

3. Kueleza jinsi Katekisimu ya Heidelberg ilivyopangwa na jinsi makanisa ya Kireformed yalivyoitumia katika Siku ya Bwana.3. Describe how the Heidelberg Catechism is arranged and how the Reformed churches used it in the Lord's Day.

4. Kueleza pingamizi kuu dhidi ya katekisimu na majibu ya Kireformed.4. State the main objections to catechisms and the Reformed answers.

5. Kupanga njia rahisi ya uanafunzi katika kanisa la mahali inayounganisha mafundisho, mazoezi na mahusiano.5. Plan a simple pathway of discipleship in a local church that joins teaching, practice and relationships.

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 na inashikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa. Inaposema "sisi," inamaanisha makanisa ya Kireformed yanayofuata maungamo. Pale Wakristo wengine wanapotofautiana, tunaeleza mitazamo yao kwa haki kisha tunajibu. Historia ya Matengenezo ya Kanisa imesimuliwa katika Kozi ya 1, na maungamo yanasomwa katika Kozi ya 3. Hapa tunauliza jinsi mchungaji anavyowafundisha watu wake imani, kuanzia mdogo kabisa hadi mkubwa.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and holds Scripture to be the inspired and inerrant Word of God. When it says "we," it means the confessional Reformed churches. Where other Christians differ, we state their views fairly and then answer. The history of the Reformation is told in Course 1, and the confessions are studied in Course 3. Here we ask how the pastor teaches the faith to his people, from the youngest to the oldest.

Katekesi ni Nini?What Is Catechizing?

Neno "kufanya katekesi" (catechize) linatoka katika neno la Kigiriki, katecheo, lenye maana ya kufundisha kwa mdomo. Agano Jipya linalitumia mara kadhaa. Luka anamwandikia Theofilo "ili upate kujua hakika ya mambo yale uliyofundishwa" (Luka 1:4). Juu ya Apolo Luka anasema, "Mtu huyu alikuwa amefundishwa njia ya Bwana" (Matendo 18:25). Paulo angependelea kusema maneno matano kwa akili yake kanisani, ili awafundishe na wengine, kuliko maneno elfu kumi kwa lugha (1 Wakorintho 14:19). Katika Wagalatia 6:6 yule anayefundishwa neno humshirikisha mwalimu wake mema.The word "catechize" comes from a Greek word, katecheo, which means to instruct by word of mouth. The New Testament uses it several times. Luke writes to Theophilus "that you may know the certainty of those things in which you were instructed" (Luke 1:4). Of Apollos Luke says, "This man had been instructed in the way of the Lord" (Acts 18:25). Paul would rather speak five words with understanding in the church, so that he may teach others, than ten thousand words in a tongue (1 Corinthians 14:19). In Galatians 6:6 the one who is taught the word shares good things with the one who teaches.

Katekisimu, kwa matumizi ya Kireformed ya neno hili, ni muhtasari mfupi wa mafundisho ya Kikristo, uliowekwa katika maswali na majibu, ili ujifunzwe na kueleweka. Mwalimu huuliza, mwanafunzi hujibu, kisha mwalimu hueleza. Ni ufundishaji kwa mazungumzo.A catechism, in the Reformed use of the word, is a short summary of Christian teaching, set out in questions and answers, to be learned and understood. The teacher asks, the learner answers, and then the teacher explains. It is teaching by conversation.

Biblia inaonyesha sababu ya njia hii. Mungu aliwaamuru Israeli kuwafundisha watoto wao maneno yake: "Nawe uwarudie wanao, na kuyanena uketipo nyumbani mwako, uendapo njiani, ulalapo na uondokapo" (Kumbukumbu la Torati 6:7). Methali inasema, "Mfundishe mtoto njia impasayo, naye atakapokuwa mzee hataiacha" (Mithali 22:6). Mitume walifundisha kwa njia hiyo hiyo. Waumini wa kwanza "wakawa wakidumu katika mafundisho ya mitume na katika ushirika, na katika kunyanyua mkate na katika kusali" (Matendo 2:42). Paulo alimwambia Timotheo, "Shika kielelezo cha maneno yenye uzima, ulivyoyasikia kwangu" (2 Timotheo 1:13), na alimwambia ayapitishe mambo haya: "Na mambo yale uliyoyasikia kwangu kati ya mashahidi wengi, haya uwakabidhi watu waaminifu watakaoweza kuwafundisha na wengine" (2 Timotheo 2:2). Katekisimu ni njia ya kuweka "kielelezo cha maneno yenye uzima" akilini mwa watu.The Bible shows the reason for this method. God commanded Israel to teach His words to their children: "You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up" (Deuteronomy 6:7). The proverb says, "Train up a child in the way he should go, and when he is old he will not depart from it" (Proverbs 22:6). The apostles taught in the same way. The first believers "continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers" (Acts 2:42). Paul told Timothy, "Hold fast the pattern of sound words which you have heard from me" (2 Timothy 1:13), and he told him to pass these things on: "And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also" (2 Timothy 2:2). A catechism is a way of keeping "the pattern of sound words" in the minds of the people.

Historia FupiA Short History

Kozi ya 1 inasimulia hadithi ya Matengenezo ya Kanisa. Hapa tunaangalia tu jinsi katekisimu zilivyoingia ndani yake.Course 1 tells the story of the Reformation. Here we note only how the catechisms fit into it.

Katika karne za mwanzo, wale waliotaka kubatizwa walifundishwa kwanza, na waliitwa wanakatekumeni (catechumens). Kanisa lilitaka kuhakikisha kwamba waumini wapya walielewa walichokiri. Katika Zama za Kati za baadaye, ufundishaji wa aina hii mara nyingi ulikuwa dhaifu. Wanamatengenezo waligundua kwamba watu wengi hawakuweza kusema Sala ya Bwana, Kanuni ya Imani au Amri Kumi kwa ufahamu.In the early centuries, those who wished to be baptized were taught first, and they were called catechumens. The church wished to be sure that new believers understood what they were professing. In the later Middle Ages, teaching of this kind was often weak. The Reformers found that many people could not say the Lord's Prayer, the Creed or the Ten Commandments with any understanding.

Martin Luther alijibu kwa Katekisimu yake Ndogo mwaka 1529, iliyoandikwa ili akina baba wawafundishe kaya zao. Makanisa ya Kireformed yalifuata. Calvin aliandaa katekisimu kwa ajili ya Geneva mwanzoni mwa miaka ya 1540, na Kanuni za Kikanisa za mwaka 1541 (Ecclesiastical Ordinances) zilitoa kwamba watoto wafundishwe kwa katekisimu hiyo. Katekisimu zilionekana upesi katika nchi nyingi za Kireformed. Tatu zilijulikana zaidi.Martin Luther responded with his Small Catechism in 1529, written for fathers to teach their households. The Reformed churches followed. Calvin prepared a catechism for Geneva in the early 1540s, and the Ecclesiastical Ordinances of 1541 provided for children to be instructed in it. Catechisms soon appeared in many Reformed lands. Three became the best known.

Katekisimu ya Heidelberg (1563)The Heidelberg Catechism (1563)

Frederick wa Tatu, Mteule wa Palatinate, aliomba katekisimu kwa ajili ya makanisa ya eneo lake, na ilitokea Heidelberg mwaka 1563. Mapokeo yanataja wanatheolojia vijana wawili, Zacharias Ursinus na Caspar Olevianus, kama waandishi wake. Wanahistoria bado wanajadili kila mmoja alichangia kiasi gani, na kazi ya kamati pana zaidi na Mteule mwenyewe iliunda matokeo kwa kiasi gani. Hatuhitaji kuamua swali hilo. Muhimu ni kwamba kanisa liliipokea kama muhtasari mwaminifu wa Maandiko, na makanisa ya Kireformed ya Uholanzi yaliikubali pamoja na Ungamo la Ubelgiji (Belgic Confession) na Kanuni za Dort (Canons of Dort) kama mojawapo ya Fomu Tatu za Umoja (Three Forms of Unity). Imetafsiriwa katika lugha nyingi, ikiwemo Kihispania.Frederick III, the Elector of the Palatinate, asked for a catechism for the churches of his territory, and it appeared in Heidelberg in 1563. Tradition names two young theologians, Zacharias Ursinus and Caspar Olevianus, as its authors. Historians still discuss how large a share each had, and how much the work of a wider committee and the Elector himself shaped the result. We do not need to settle that question. What matters is that the church received it as a faithful summary of Scripture, and the Reformed churches of the Netherlands adopted it with the Belgic Confession and the Canons of Dort as one of the Three Forms of Unity. It has been translated into many languages, Spanish among them.

Katekisimu ina maswali 129 katika hesabu ya kawaida. Inaanza na swali maarufu juu ya faraja yetu pekee katika maisha na katika kifo, na jibu lake ni la kibinafsi: mimi si wangu mwenyewe, bali ni wa Mwokozi wangu mwaminifu Yesu Kristo, mwili na roho. Sehemu iliyobaki imepangwa katika sehemu tatu ambazo mara nyingi hufupishwa kama hatia, neema na shukrani. Sehemu ya kwanza inafundisha dhambi yetu na taabu yetu, ya pili ukombozi wetu katika Kristo (Kanuni ya Imani na sakramenti), na ya tatu jinsi tunavyomshukuru Mungu katika maisha ya utii (Amri Kumi na Sala ya Bwana). Kitabu chote pia kimegawanywa katika sehemu 52, zinazoitwa Siku za Bwana (Lord's Days), ili kifundishwe mwaka mzima, sehemu moja kila Jumapili.The catechism has 129 questions in the usual numbering. It begins with a famous question about our only comfort in life and death, and the answer is a personal one: I am not my own, but I belong, body and soul, to my faithful Savior Jesus Christ. The rest is arranged in three parts that are often summed up as guilt, grace and gratitude. The first part teaches our sin and misery, the second our deliverance in Christ (the Creed and the sacraments), and the third how we thank God in a life of obedience (the Ten Commandments and the Lord's Prayer). The whole book is also divided into 52 sections, called Lord's Days, so that it may be taught through the year, one section each Sunday.

Katekisimu za Westminster (1647)The Westminster Catechisms (1647)

Baraza la Westminster lilitoa Katekisimu Kubwa yenye maswali 196 na Katekisimu Fupi yenye maswali 107. Zimeelezwa katika Kozi ya 3 chini ya "Viwango vya Westminster." Katekisimu Fupi iliandikwa kwa ajili ya kuwafundisha watoto na wanafunzi wapya, na Kubwa kwa matumizi ya wahudumu katika ufundishaji wao. Swali na jibu la kwanza la Katekisimu Fupi vinajulikana kwa moyo katika makanisa mengi: kusudi kuu la mwanadamu ni kumtukuza Mungu na kufurahia kuwa naye milele. Kwa sentensi moja, hii inaeleza kusudi la maisha ya Kikristo.The Westminster Assembly produced a Larger Catechism with 196 questions and a Shorter Catechism with 107 questions. They are described in Course 3 under "The Westminster Standards." The Shorter Catechism was written for the instruction of children and new learners, and the Larger for use by ministers in their teaching. The first question and answer of the Shorter Catechism is known by heart in many churches: man's chief end is to glorify God and to enjoy Him forever. In one sentence, this states the purpose of the Christian life.

Jinsi Makanisa ya Kireformed Yalivyotumia KatekisimuHow the Reformed Churches Used Catechisms

Makanisa ya Kireformed hayakuiacha katekisimu kwa kujifunza binafsi. Yaliiweka katika maisha ya kila wiki ya kanisa.The Reformed churches did not leave the catechism to private study. They put it in the weekly life of the church.

Katika mimbari. Katika makanisa mengi ya Kireformed ya Kiholanzi, mhudumu alihubiri juu ya Katekisimu ya Heidelberg mara moja siku ya Bwana, kwa kawaida katika ibada ya pili, akifuata Siku 52 za Bwana. Utaratibu wa kanisa wa Sinodi ya Dort (1618-19) uliwaomba wahudumu kufundisha katekisimu kwa njia hii. Kwa sababu katekisimu ni muhtasari wa Maandiko, mahubiri ya aina hii bado ni ufafanuzi wa Maandiko. Kila jibu lina marejeo ya Biblia ambayo mhubiri huyafungua.In the pulpit. In many Dutch Reformed churches, the minister preached on the Heidelberg Catechism once on the Lord's Day, usually in the second service, following the 52 Lord's Days. The church order of the Synod of Dort (1618-19) asked ministers to teach the catechism in this way. Because the catechism is a summary of Scripture, this kind of sermon is still the explanation of Scripture. Each answer carries Bible references that the preacher opens.

Darasani. Watoto na vijana walifundishwa majibu na kuchunguzwa juu yake. Makanisa mengi yaliwaomba wale waliotaka kukiri imani hadharani waonyeshe kwamba wanajua kweli kuu.In class. Children and young people were taught the answers and examined on them. Many churches asked those who wished to make public profession of faith to show that they knew the main truths.

Nyumbani. Wazazi walifundisha kutoka katekisimu wakati wa ibada ya familia, ambayo ni mada ya Kipindi cha 5. Richard Baxter, mchungaji Mpuritani wa Kidderminster, aliifanya katekesi ya familia kuwa sehemu kuu ya kazi yake, kama Kipindi cha 4 kinavyoonyesha.In the home. Parents taught from the catechism at family worship, which is the subject of Unit 5. Richard Baxter, the Puritan pastor of Kidderminster, made catechizing of families a central part of his work, as Unit 4 shows.

Kwa viongozi. Wahudumu na wazee walitumia katekisimu kama kipimo cha yale kanisa linayoamini. Kozi ya 3 inaeleza kwamba maungamo yanatumikia Maandiko na si mpinzani wake.For officers. Ministers and elders used the catechisms as a standard of what the church believes. Course 3 explains that confessions serve Scripture and are not a rival to it.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Katekisimu ni maneno ya wanadamu na huweka mapokeo juu ya Biblia. Wakristo wengine, hasa katika makanisa yanayosema "hakuna imani nyingine ila Biblia," wanahofu kwamba kujifunza katekisimu kutachukua mahali pa Maandiko. Tunashiriki wasiwasi kwamba hakuna kitu kinachopaswa kusimama juu ya Neno la Mungu. Lakini kila kanisa hufundisha kwa namna fulani ya maneno, na swali ni kama maneno hayo yamechaguliwa kwa uangalifu. Katekisimu ni juhudi ya kusema Biblia inafundisha nini kwa mpangilio, na hutoa uthibitisho wa Maandiko ili mwanafunzi aweze kukagua kila jibu. Paulo alimwambia Timotheo ashike "kielelezo cha maneno yenye uzima." Katekisimu ni mtumishi wa Maandiko, si bwana wake. Kanuni ni hii: Biblia ndiyo inayohukumu katekisimu, na si kinyume chake.Objection 1: Catechisms are human words and put tradition above the Bible. Some Christians, especially in churches that say "no creed but the Bible," worry that learning a catechism will replace Scripture. We share the concern that nothing should stand above God's Word. But every church teaches in some form of words, and the question is only whether those words are chosen with care. A catechism is an effort to say what the Bible teaches in an orderly way, and it gives Scripture proofs so the learner can check each answer. Paul told Timothy to hold fast "the pattern of sound words." A catechism is a servant of Scripture, not its master. The rule is: the Bible judges the catechism, and not the reverse.

Pingamizi la 2: Kukariri majibu huzaa urasmi uliokufa. Wanahistoria wengine wamehoji kwamba katika karne ya kumi na sita na kumi na saba, katekesi mara nyingi iliwapa watu maneno vichwani bila kubadilisha mioyo. Wanabainisha kwamba watu wengi walijifunza majibu ambayo hawakuyaelewa. Ukosoaji huu una ukweli ndani yake, kwa sababu njia yoyote nzuri inaweza kutumiwa vibaya. Jibu letu ni kwamba walimu wa Kireformed waliomba mengi zaidi ya kumbukumbu. Katekisimu ya Heidelberg imeandikwa kwa nafsi ya kwanza, na inamwomba mwanafunzi aseme juu ya faraja yake mwenyewe na imani yake mwenyewe. Baxter alisisitiza kwamba mchungaji aeleze kila jibu na amwulize mtu anafikiria nini juu yake. Roho hutumia kweli kubadilisha mioyo (Yohana 17:17), na mchungaji huomba kwa ajili ya hilo. Mwanafunzi aliye na maneno lakini bado hana imani amepewa kitu ambacho Roho anaweza baadaye kukihuisha. Mwanafunzi asiye na maneno wala imani hana cha kukumbuka katika majaribu yake.Objection 2: Memorizing answers produces dead formalism. Some historians have argued that in the sixteenth and seventeenth centuries, catechizing often gave people words in their heads without changing their hearts. They note that many people learned answers they did not understand. The criticism has truth in it, because any good method can be abused. Our answer is that the Reformed teachers asked for much more than memory. The Heidelberg Catechism is written in the first person, and it asks the learner to speak of his own comfort and his own faith. Baxter insisted that the pastor should explain each answer and ask the person what he thinks of it. The Spirit uses the truth to change hearts (John 17:17), and the pastor prays for that. A pupil who has the words but not yet the faith has been given something that the Spirit may later bring to life. A pupil who has neither the words nor the faith has nothing to remember in his trial.

Pingamizi la 3: Uanafunzi ni kuhusu uhusiano, si taarifa. Baadhi ya Wakristo husema kwamba wanafunzi hufanywa kwa kutembea na Yesu, si kwa kujifunza mafundisho. Wako sahihi kwamba uanafunzi hujumuisha maisha ya pamoja. Paulo aliwashirikisha Wathesalonike "si injili ya Mungu tu, bali na roho zetu pia" (1 Wathesalonike 2:8). Lakini Yesu pia alisema kwamba wanafunzi hufundishwa "kuyashika yote niliyowaamuru ninyi." Paulo alijitaabisha ili "kumsimamisha kila mtu mkamilifu katika Kristo" kwa "kumwonya kila mtu na kumfundisha kila mtu katika hekima yote" (Wakolosai 1:28). Uhusiano bila ufundishaji huwaacha watu bila uhakika wa kuamini nini. Ufundishaji bila uhusiano huwaacha baridi. Tunavishika vyote viwili pamoja.Objection 3: Discipleship is about relationship, not information. Some Christians say that disciples are made by walking with Jesus, not by learning doctrine. They are right that discipleship includes life together. Paul shared with the Thessalonians "not only the gospel of God, but also our own lives" (1 Thessalonians 2:8). But Jesus also said that disciples are taught "to observe all things that I have commanded you." Paul labored so that he might "present every man perfect in Christ Jesus" by "warning every man and teaching every man in all wisdom" (Colossians 1:28). Relationship without teaching leaves people uncertain what to believe. Teaching without relationship leaves them cold. We hold both together.

Pingamizi la 4: Roho huwafundisha waumini, kwa hiyo katekisimu haihitajiki. Wengine hunukuu 1 Yohana 2:27, "ule upako mliopokea kwake unakaa ndani yenu, wala hamna haja ya mtu kuwafundisha." Tunajibu kwamba Yohana anaandika juu ya ushuhuda wa Roho kwa kweli ambayo waumini tayari walipokea katika ujumbe wa mitume, dhidi ya walimu wa uongo waliokataa. Roho yuleyule alilipa kanisa walimu (Waefeso 4:11) na aliwaambia Waebrania kwamba walikosea kubaki kwenye maziwa wakati walipaswa kuwa walimu (Waebrania 5:12-14). Roho hufundisha kupitia walimu, na katekisimu ni mojawapo ya zana anazotumia.Objection 4: The Spirit teaches believers, so a catechism is not needed. Some quote 1 John 2:27, "the anointing which you have received from Him abides in you, and you do not need that anyone teach you." We answer that John is writing about the Spirit's witness to the truth that believers already received in the apostles' message, against false teachers who denied it. The same Spirit gave the church teachers (Ephesians 4:11) and told the Hebrews that they were wrong to remain on milk when they ought to be teachers (Hebrews 5:12-14). The Spirit teaches through teachers, and a catechism is one of the tools He uses.

Uanafunzi Zaidi ya DarasaDiscipleship Beyond the Classroom

Agizo Kuu katika mstari wetu mkuu lina sehemu tatu: fanya wanafunzi, wabatize na uwafundishe kutii. Kufanya mwanafunzi kunamaanisha kumleta mtu kwa Kristo na kumsaidia akue. Darasa la katekisimu ni sehemu nzuri ya kazi hii, lakini si yote. Kanisa la Kireformed hujenga njia ya uanafunzi yenye sehemu kadhaa.The Great Commission in our key verse has three parts: make disciples, baptize them and teach them to obey. To make a disciple means to bring a person to Christ and to help him grow. A catechism class is a good part of this work, but it is not all of it. A Reformed church builds a path of discipleship with several parts.

1. Ibada ya hadharani. Neno lililohubiriwa, sakramenti, sala na sifa humuunda mwamini wiki kwa wiki. Hii ndiyo njia kuu ya uanafunzi.1. Public worship. The Word preached, the sacraments, prayer and praise form the believer week by week. This is the main means of discipleship.

2. Ufundishaji kwa umri na hatua. Watoto hujifunza Katekisimu Fupi au umbo lake rahisi zaidi. Vijana husoma kwa kina zaidi. Waumini wapya na washiriki wapya huchukua darasa juu ya mafundisho ya msingi kabla ya kujiunga, na darasa hili pia ni nafasi kwa wazee kuwajua.2. Teaching by age and stage. Children learn the Shorter Catechism or a simpler form. Young people study more deeply. New believers and new members take a class on the basic doctrines before they join, and this class serves also as an opportunity for the elders to know them.

3. Nyumbani na familia. Wazazi ndio walimu wa kwanza. Kanisa huwaandaa (Kipindi cha 5).3. Home and family. Parents are the first teachers. The church equips them (Unit 5).

4. Vikundi vidogo na ushauri wa kibinafsi. Agizo la Paulo kwa Timotheo lilikuwa kukabidhi ufundishaji "kwa watu waaminifu watakaoweza kuwafundisha na wengine." Waumini wazee huwafundisha vijana. Katika Tito 2:3-5 wanawake wazee wanapaswa kuwafundisha wanawake vijana, hivyo wanawake ni walimu wa wanawake katika kila kanisa. Wanaume hufanya vivyo hivyo kwa wanaume.4. Small groups and personal mentoring. Paul's charge to Timothy was to commit the teaching "to faithful men who will be able to teach others also." Older believers teach younger ones. In Titus 2:3-5 the older women are to teach the younger women, so that women are teachers of women in every church. Men do the same for men.

5. Utumishi na misheni. Mwanafunzi hufunzwa kutumika. Watu huwekwa katika kazi kulingana na karama zao, na hutumwa kushuhudia (Vipindi vya 6 na 7).5. Service and mission. A disciple is trained to serve. People are placed in work according to their gifts, and they are sent out to witness (Units 6 and 7).

6. Utunzaji wa kichungaji na nidhamu. Wazee humwangalia kila mshiriki, huwafariji dhaifu na huwarekebisha wanaopotea (Kipindi cha 4, na Kozi ya 4, "Nidhamu ya Kanisa na Uanachama").6. Pastoral care and discipline. The elders watch over each member, comfort the weak and correct the straying (Unit 4, and Course 4, "Church Discipline and Membership").

Lengo ni kanisa ambamo kila mshiriki anajua anaamini nini, kwa nini anaamini, na jinsi ya kuishi kwa hilo, na anaweza kusema neno kwa wengine.The goal is a church where every member knows what he believes, why he believes it and how to live by it, and can say a word to others.

Matumizi ya KichungajiPastoral Application

Mchungaji Samueli anahudumu katika kanisa dogo la Kipresbiteri karibu na Chapala. Karibu nusu ya vijana katika kanisa lake walibatizwa wakiwa wachanga, lakini wachache kati yao wanaweza kueleza kanisa linaamini nini. Wazazi wao wana shughuli za kazi, na wengine huabudu wakati wa Krismasi tu. Samueli anaamua kuanzisha darasa la katekisimu kwa vijana kati ya umri wa miaka kumi na miwili na kumi na sita.Pastor Samuel serves a small Presbyterian church near Chapala. Nearly half the young people in his church were baptized as infants, but few of them can explain what the church believes. Their parents are busy with work, and some worship only at Christmas. Samuel decides to begin a catechism class for young people between twelve and sixteen.

Anaendelea hivi. Kwanza, anawaomba wazee msaada wao na anawaalika wazazi kwenye mkutano, ambapo anaeleza darasa litafundisha nini na jinsi wanavyoweza kusaidia nyumbani. Pili, anachagua andiko linalopatikana kwa Kihispania na fupi vya kutosha kufundishwa katika msimu mmoja. Tatu, anapanga kila mkutano ili sehemu ya kwanza iwe swali na jibu, ya pili iwe maelezo pamoja na aya za Biblia, na ya tatu iwe wakati wa maswali. Nne, anamwomba mwanamke anayeheshimika wa kusanyiko, Señora Rosa, asaidie na wasichana wadogo na vitafunio, kwa kuwa karama zake za kufundisha na ukarimu zinathaminiwa. Tano, anaomba kwa ajili ya kikundi kwa majina kila wiki. Sita, karibu na mwisho wa kozi anakutana na kila kijana kuuliza kwa maneno rahisi, "Hii ina maana gani kwako?" Wakati huo wazazi wanaanza kuomba darasa kama hilo kwa ajili yao wenyewe.He proceeds in this way. First, he asks the elders for their support and invites parents to a meeting, where he explains what the class will teach and how they can help at home. Second, he chooses a text that is available in Spanish and short enough to teach in one season. Third, he plans each meeting so that the first part is a question and answer, the second part is an explanation with Bible verses, and the third part is time for questions. Fourth, he asks a respected woman of the congregation, Señora Rosa, to help with the younger girls and with the refreshments, since her gifts of teaching and hospitality are valued. Fifth, he prays for the group by name each week. Sixth, near the end of the course he meets each young person to ask in simple words, "What does this mean to you?" By then the parents begin to ask for a similar class for themselves.

MuhtasariSummary

Kufanya katekesi ni kufundisha kwa maswali na majibu ili wanafunzi waelewe na wakumbuke imani. Maandiko yanaonyesha njia hii katika Kumbukumbu la Torati 6, katika ufundishaji wa mitume na katika agizo la Paulo kwa Timotheo. Baada ya Matengenezo ya Kanisa makanisa ya Kireformed yalitoa katekisimu kama Katekisimu ya Heidelberg ya mwaka 1563, yenye maswali 129 katika sehemu tatu na Siku 52 za Bwana, na Katekisimu Kubwa na Fupi za Westminster za mwaka 1647. Yalifundisha kutoka kwazo katika mimbari, darasani na majumbani. Pingamizi zinasema kwamba katekisimu huchukua mahali pa Maandiko, kwamba huzaa urasmi uliokufa, kwamba uanafunzi ni uhusiano tu na kwamba Roho hufanya ufundishaji usiwe wa lazima. Tunajibu kutoka katika Biblia, na tunashikilia kwamba uanafunzi huunganisha ibada, ufundishaji, familia, ushauri, utumishi na utunzaji wa kichungaji.To catechize is to teach by questions and answers so that learners understand and remember the faith. Scripture shows the method in Deuteronomy 6, in the teaching of the apostles and in Paul's charge to Timothy. After the Reformation the Reformed churches produced catechisms such as the Heidelberg Catechism of 1563, with 129 questions in three parts and 52 Lord's Days, and the Westminster Larger and Shorter Catechisms of 1647. They taught from them in the pulpit, in classes and in homes. Objections say that catechisms replace Scripture, that they produce dead formalism, that discipleship is relationship only and that the Spirit makes teaching unnecessary. We answer from the Bible, and we hold that discipleship joins worship, teaching, family, mentoring, service and pastoral care.

Usomaji ZaidiFurther Reading

• Heidelberg Catechism (Katekisimu ya Heidelberg; 1563).• Heidelberg Catechism (1563).

• Westminster Shorter Catechism and Larger Catechism (Katekisimu Fupi na Katekisimu Kubwa ya Westminster; 1647).• Westminster Shorter Catechism and Larger Catechism (1647).

• 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.

• Zacharias Ursinus, Commentary on the Heidelberg Catechism (Tafsiri ya Katekisimu ya Heidelberg).• Zacharias Ursinus, Commentary on the Heidelberg Catechism.

• Martin Luther, Small Catechism (Katekisimu Ndogo; 1529).• Martin Luther, Small Catechism (1529).

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

• Belgic Confession (Ungamo la Ubelgiji; 1561).• Belgic Confession (1561).

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