Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 5: Ibada ya Familia na Nyumba ya KikristoReformed Pastoral Ministry, Preaching, and Missions — Unit 5: Family Worship and the Christian Home

Mstari MkuuKey Verse

"Na maneno haya ninayokuamuru leo yatakuwa moyoni mwako; nawe uwarudie wanao, na kuyanena uketipo nyumbani mwako, uendapo njiani, ulalapo na uondokapo." (Kumbukumbu la Torati 6:6-7, SUV)"And these words which I command you today shall be in your heart. 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 6:6-7, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutoa msingi wa kibiblia wa ibada na ufundishaji katika kaya.1. Give the biblical basis for worship and teaching in the household.

2. Kueleza yale ambayo utamaduni wa Kireformed na wa Wapuritani ulifundisha juu ya ibada ya familia, ikiwemo Ungamo la Westminster na Mwongozo wa Uskoti wa Ibada ya Familia (Scottish Directory for Family Worship).2. Describe what the Reformed and Puritan tradition taught about family worship, including the Westminster Confession and the Scottish Directory for Family Worship.

3. Kueleza mpangilio rahisi wa ibada ya familia na sehemu ambayo kila mwanakaya anaweza kuchukua.3. Describe a simple pattern of family worship and the part that each member of the household may take.

4. Kueleza mijadala na pingamizi juu ya ibada ya familia, na kutoa majibu ya Kireformed.4. State the debates and objections about family worship, and give the Reformed answers.

5. Kueleza jinsi mchungaji anavyosaidia kaya za aina nyingi, ikiwemo wazazi wanaolea peke yao, wajane, watu wasio na wenzi na familia zenye mwenzi asiyeamini.5. Explain how a pastor helps households of many kinds, including single parents, widows, singles and families with an unbelieving spouse.

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. Katika Kipindi cha 3 tuliona kwamba kanisa hufundisha imani kupitia katekisimu. Katika kipindi hiki tunaona kwamba nyumba ndiyo mahali pa kwanza na pa kila siku ambapo ufundishaji huo hukita mizizi.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. In Unit 3 we saw that the church teaches the faith through catechisms. In this unit we see that the home is the first and daily place where that teaching takes root.

Nyumba katika Mpango wa MunguThe Home in God's Plan

Nyumba ndiyo taasisi ya zamani zaidi katika Biblia. Kabla ya kuwa na taifa la Israeli au kanisa, Mungu aliumba ndoa. "Kwa hiyo mwanamume atamwacha baba yake na mama yake, ataambatana na mkewe, nao watakuwa mwili mmoja" (Mwanzo 2:24). Ndoa ni muungano wa agano wa mwanamume mmoja na mwanamke mmoja, na kutoka kwake huja watoto na kaya. Utamaduni wa Kireformed huheshimu mpangilio huu kama zawadi njema ya Mungu, na hushikilia kwamba imani imekusudiwa kuishi ndani yake.The home is the oldest institution in the Bible. Before there was a nation of Israel or a church, God made marriage. "Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh" (Genesis 2:24). Marriage is the covenant union of one man and one woman, and from it come children and households. The Reformed tradition honors this order as God's good gift, and it holds that faith is meant to live within it.

Katika Maandiko yote, Mungu hufanya kazi kupitia kaya. Alimwita Abrahamu na akaahidi kwamba atawaagiza wanawe na jamaa yake baada yake waishike njia ya BWANA (Mwanzo 18:19). Yoshua alisema, "bali mimi na nyumba yangu, tutamtumikia BWANA" (Yoshua 24:15). Ayubu alitoa sala kwa ajili ya watoto wake (Ayubu 1:5). Kornelio alimcha Mungu "yeye na nyumba yake yote" (Matendo 10:2). Mlinzi wa gereza wa Filipi alipoamini, "akabatizwa yeye na watu wake wote" (Matendo 16:31-34). Paulo alisifu imani ya nyanya na mama ya Timotheo, na alimkumbusha Timotheo kwamba "tangu utoto umeyajua maandiko matakatifu, yaliyo na uwezo wa kukupa hekima uipatayo kwa wokovu kwa imani iliyo katika Kristo Yesu" (2 Timotheo 1:5; 3:15).Throughout Scripture, God works through households. He called Abraham and promised that he would command his children and his household after him to keep the way of the LORD (Genesis 18:19). Joshua said, "But as for me and my house, we will serve the LORD" (Joshua 24:15). Job offered prayers for his children (Job 1:5). Cornelius feared God "with all his household" (Acts 10:2). When the Philippian jailer believed, "he and all his family" were baptized (Acts 16:31-34). Paul praised the faith of Timothy's grandmother and mother, and reminded Timothy that "from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus" (2 Timothy 1:5; 3:15).

Makanisa ya Kireformed pia hufundisha kwamba ahadi ya agano la Mungu huwafikia waumini na watoto wao. Petro alisema siku ya Pentekoste, "Kwa maana ahadi hiyo ni kwa ajili yenu, na kwa watoto wenu" (Matendo 2:39). Hili ndilo shina la ubatizo wa watoto wachanga, unaosomwa katika Kozi ya 4 chini ya "Ubatizo wa Waumini na Watoto Wao." Wazazi wanaoleta mtoto kwa ubatizo huahidi kumfundisha imani. Ahadi iliyotolewa kanisani hutimizwa nyumbani. Ibada ya familia kwa hiyo ni upande wa kila siku wa yale ambayo ubatizo huanzisha.The Reformed churches also teach that God's covenant promise reaches believers and their children. Peter said at Pentecost, "For the promise is to you and to your children" (Acts 2:39). This is the root of infant baptism, which is studied in Course 4 under "Baptism of Believers and Their Children." Parents who bring a child for baptism promise to teach him the faith. The promise made in church is kept at home. Family worship is therefore the daily side of what baptism begins.

Biblia Inaamuru NiniWhat the Bible Commands

Mstari wetu mkuu, Kumbukumbu la Torati 6:6-7, unaweka mpangilio. Maneno ya Mungu kwanza yawe moyoni mwa wazazi wenyewe. Kisha yafundishwe kwa bidii kwa watoto, na kuzungumzwa kama sehemu ya maisha ya kila siku: nyumbani, njiani, jioni na asubuhi. Si mpango wa kazi. Ni njia ya kuishi ambamo Neno la Mungu liko karibu siku zote.Our key verse, Deuteronomy 6:6-7, sets out the pattern. The words of God are first to be in the parents' own heart. Then they are to be taught diligently to the children, and talked about as part of daily life: at home, on the road, in the evening and in the morning. It is not a program. It is a way of living in which the Word of God is always near.

Agano Jipya linarudia wajibu huo. "Nanyi akina baba, msiwachokoze watoto wenu, bali waleeni katika adabu na maonyo ya Bwana" (Waefeso 6:4). Paulo analiambia kanisa, "Neno la Kristo likae kwa wingi ndani yenu, mkifundishana na kuonyana kwa busara yote, kwa zaburi na nyimbo na tenzi za rohoni, mkimwimbia Mungu kwa neema mioyoni mwenu" (Wakolosai 3:16). Zaburi pia zinafundisha hivyo. Zaburi 78:1-8 inasema juu ya kuwaambia kizazi kijacho sifa za BWANA ili wamtumainie Mungu, na Zaburi 128 inaeleza baraka kwa nyumba inayomcha.The New Testament repeats the duty. "And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord" (Ephesians 6:4). Paul tells the church, "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Colossians 3:16). The psalms also teach it. Psalm 78:1-8 speaks of telling the coming generation the praises of the LORD so that they may set their hope in God, and Psalm 128 describes the blessing on a home that fears Him.

Kutoka vifungu hivi utamaduni wa Kireformed ulichukua vipengele vitatu kwa kaya: kusoma na kufundisha Neno, sala, na sifa. Hivi ni vipengele vilevile vya ibada ya hadharani, ndiyo maana nyumba wakati mwingine huitwa kanisa dogo. Kozi ya 4 inasoma vipengele hivyo chini ya "Vipengele vya Ibada ya Kireformed: Neno, sala, sifa (zaburi na nyimbo)."From these passages the Reformed tradition drew three elements for the household: the reading and teaching of the Word, prayer, and praise. These are the same elements as in public worship, which is why the home is sometimes called a little church. Course 4 studies those elements under "The Elements of Reformed Worship: Word, prayer, praise (psalmody and hymns)."

Mafundisho ya Kireformed na ya WapuritaniThe Reformed and Puritan Teaching

Ungamo la Imani la Westminster (21.6) linafundisha kwamba Mungu anapaswa kuabudiwa kila mahali, katika familia za kibinafsi kila siku, kwa siri na kila mtu peke yake, na kwa uzito zaidi katika makusanyiko ya hadharani. Ibada ya familia kwa hiyo ni wajibu ulioorodheshwa pamoja na ibada ya hadharani na sala ya faragha, na haipaswi kupuuzwa kwa ajili ya hizo nyingine.The Westminster Confession of Faith (21.6) teaches that God is to be worshiped everywhere, in private families daily, in secret by each person alone, and more solemnly in the public assemblies. Family worship is therefore a duty listed beside public worship and private prayer, and it is not to be neglected for the others.

Mwaka 1647 Baraza Kuu la Kanisa la Uskoti liliidhinisha Mwongozo wa Ibada ya Familia (Directory for Family Worship), ili uambatane na Viwango vya Westminster. Ulihimiza kwamba kaya zifanye sala na sifa, usomaji wa Maandiko na ufundishaji, na kwamba kichwa cha kaya kiongoze. Wapuritani wa Uingereza na Wapresbiteri wa Uskoti waliandika mengi juu ya mada hii, na Baxter, tuliyemwona katika Kipindi cha 4, alihimiza kwamba familia ziwe mahali pa mafundisho na sala.In 1647 the General Assembly of the Church of Scotland approved the Directory for Family Worship, to accompany the Westminster Standards. It urged that households practice prayer and praise, reading of Scripture and teaching, and that the head of the household take the lead. The Puritans in England and the Presbyterians in Scotland wrote much on this subject, and Baxter, whom we met in Unit 4, urged that families be places of instruction and prayer.

Wanahistoria wamejadili mambo mawili juu ya mafundisho haya. La kwanza ni jinsi yalivyotekelezwa kwa upana gani. Kumbukumbu kutoka kaya za kidini zinaonyesha kwamba familia nyingi ziliyashika kwa uaminifu. Lakini wahubiri pia walilalamika kwamba wengi waliyapuuza, jambo linalodokeza kwamba kiwango kilikuwa mbele ya utendaji. Hii si ajabu. Hali hiyo hiyo iko katika makanisa yetu leo. Jambo la pili ni kama Matengenezo ya Kanisa yalibadilisha nafasi ya baba. Wanahistoria wengine wanasema kwamba Wanamatengenezo walipomwondoa kasisi kama mwalimu wa kaya, walimwinua baba kuwa kama kuhani nyumbani, na kwamba hili liliweka uzito mkubwa juu ya akina baba na kuwapa akina mama kutambuliwa kidogo. Kuna ukweli katika sehemu ya kwanza. Utamaduni wa Kireformed ulimpa baba uongozi katika ibada ya familia, kwa kufuata Waefeso 6:4. Lakini haukumfanya kamwe kuwa kuhani, kwa sababu Kristo ndiye Mpatanishi pekee, na haukuweka kando mama kamwe. Maandiko yanasema, "Mwanangu, usikilize mafundisho ya baba yako, wala usiyaache maagizo ya mama yako" (Mithali 1:8). Timotheo alijifunza imani kutoka kwa mama yake na nyanya yake. Tunavishika vyote viwili pamoja: baba huongoza, na mama hufundisha kando yake.Historians have discussed two matters about this teaching. The first is how widely it was practiced. Records from devout households show that many families kept it faithfully. But preachers also complained that many neglected it, which suggests that the ideal often ran ahead of the practice. This is no surprise. The same is true of our churches today. The second matter is whether the Reformation changed the father's place. Some historians say that when the Reformers removed the priest as the teacher of the household, they raised the father to become a kind of priest at home, and that this placed heavy weight on fathers and left less recognition for mothers. There is truth in the first part. The Reformed tradition did give the father the lead in family worship, following Ephesians 6:4. But it never made him a priest, because Christ is the only Mediator, and it never set aside the mother. Scripture says, "My son, hear the instruction of your father, and do not forsake the law of your mother" (Proverbs 1:8). Timothy learned the faith from his mother and grandmother. We hold both together: the father leads, and the mother teaches beside him.

Mpangilio Rahisi wa Ibada ya FamiliaA Simple Pattern of Family Worship

Makanisa ya Kireformed hayana kanuni thabiti ya urefu au umbo la ibada ya familia, kwa sababu Maandiko hutoa kanuni na si ratiba. Mpangilio ufuatao umetumikia kaya nyingi.The Reformed churches have no fixed rule for the length or form of family worship, because Scripture gives principles and not a timetable. The following pattern has served many households.

1. Chagua wakati na mahali pa kawaida. Familia nyingi hutumia mlo wa jioni au wakati kabla ya kulala. Uthabiti ni muhimu zaidi kuliko urefu.1. Choose a regular time and place. Many families use the evening meal or the time before bed. Consistency matters more than length.

2. Soma kifungu cha Maandiko. Kifungu kifupi kinatosha, labda aya chache au sehemu ya sura. Familia nyingi husoma kitabu cha Biblia polepole. Watoto wanaweza kuchukua zamu za kusoma.2. Read a passage of Scripture. A short passage is enough, perhaps a few verses or part of a chapter. Many families read through a book of the Bible slowly. Children can take turns reading.

3. Eleza na uliza. Kiongozi husema kwa maneno rahisi kifungu kinamaanisha nini na huuliza swali moja au mawili. Hahubiri mahubiri. Huwasaidia watoto kuelewa na kutumia.3. Explain and ask. The leader says in plain words what the passage means and asks a question or two. He does not preach a sermon. He helps the children to understand and apply it.

4. Imba. Zaburi au wimbo unaweza kuimbwa, kwa chombo au bila. Familia isiyoweza kuimba vizuri inaweza kuimba hata hivyo. Wakolosai 3:16 haiombi ustadi.4. Sing. A psalm or a hymn can be sung, with or without an instrument. A family that cannot sing well may sing anyway. Colossians 3:16 does not ask for skill.

5. Omba. Sala inajumuisha sifa, shukrani, kuungama na maombi, kwa ajili ya familia, kanisa, mchungaji na mataifa. Watoto wanaweza kufundishwa kuomba kwa sauti.5. Pray. The prayer includes praise, thanks, confession and requests, for the family, the church, the pastor and the nations. Children can be taught to pray aloud.

6. Tumia katekisimu. Swali na jibu kutoka katekisimu vinafaa vizuri hapa. Familia inaweza kuchukua swali moja kila wiki hadi watoto walijue.6. Use a catechism. A question and answer from the catechism fits well here. A family may take a question each week until the children know it.

Dakika kumi na tano zinatosha. Ni bora kuwa mfupi na mwaminifu kuliko kupanga kitu kirefu kisha kukata tamaa. Kiongozi anapaswa kuwa mchangamfu. Akina baba wanaonywa wasiwachokoze watoto wao, na ibada ya familia iliyo kali, ndefu na yenye hasira huwafundisha watoto kumkimbia Mungu.Fifteen minutes is enough. It is better to be short and faithful than to plan something long and give up. The leader should be warm. Fathers are warned not to provoke their children, and a family worship that is harsh, long and angry teaches children to avoid God.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Maandiko hayaamuru ibada ya familia waziwazi. Baadhi ya watu katika utamaduni wa Kireformed, wanaoshikilia kanuni ya udhibiti wa ibada (regulative principle of worship; Kozi ya 4, Kipindi cha 6), huuliza amri inapatikana wapi. Tunajibu kwamba Kumbukumbu la Torati 6, Waefeso 6:4 na Wakolosai 3:16 huamuru kaya kufundisha, kuimba na kuomba, na mifano ya Abrahamu, Yoshua, Ayubu na Kornelio inaonyesha hilo. Kanuni ya udhibiti wa ibada inatawala ibada ya hadharani ya kanisa, na ibada za familia si mbadala wake. Waebrania walionywa juu ya "kuacha kukusanyika pamoja" (Waebrania 10:25), kwa hiyo nyumba haichukui mahali pa kanisa.Objection 1: Scripture does not explicitly command family worship. Some in the Reformed tradition, who hold the regulative principle of worship (Course 4, Unit 6), ask where the command is found. We answer that Deuteronomy 6, Ephesians 6:4 and Colossians 3:16 command the household to teach, sing and pray, and the examples of Abraham, Joshua, Job and Cornelius show it. The regulative principle governs the public worship of the church, and the family's devotions are not a replacement for it. The Hebrews were warned about "forsaking the assembling of ourselves together" (Hebrews 10:25), so the home does not replace the church.

Pingamizi la 2: Ibada ya familia inakuwa umbo bila moyo. Wazazi wanaweza kusoma Biblia kimitambo na watoto wanaweza kujifunza kuichukia. Hili hutokea. Si hoja ya kuacha desturi, bali ya kuifanya vizuri: kwa ufupi, kwa uchangamfu, kwa sala na kwa unyoofu. Baba anayeungama dhambi zake mwenyewe mbele ya familia yake na kuomba msamaha wao hufundisha zaidi ya mihadhara mia. Roho hulitumia Neno, na wazazi huomba kwa ajili ya hilo.Objection 2: Family worship becomes a form without heart. Parents can read the Bible mechanically and children can learn to dislike it. This happens. It is not an argument for abandoning the practice, but for doing it well: short, warm, prayerful and honest. A father who confesses his own sins before his family and asks their forgiveness teaches more than a hundred lectures. The Spirit uses the Word, and the parents pray for this.

Pingamizi la 3: Kanisa tayari linafanya hivi kupitia shule ya Jumapili na programu za vijana. Programu za kanisa ni msaada. Haziwezi kuchukua mahali pa mafundisho ya kila siku ya nyumbani. Watoto hutumia labda saa moja kwa wiki darasani na saa nyingi nyumbani. Kumbukumbu la Torati 6 huweka kazi kuu kwa wazazi, na kanisa huwaandaa. Mchungaji anayefundisha darasa na kamwe hasemi na wazazi amekosa njia kuu ya uanafunzi.Objection 3: The church already does this through Sunday school and youth programs. Church programs are a help. They cannot replace the daily instruction of the home. Children spend perhaps an hour a week in a class and many hours at home. Deuteronomy 6 puts the main task on the parents, and the church equips them. The pastor who teaches a class and never speaks to the parents has missed the chief means of discipleship.

Pingamizi la 4: Baba lazima aongoze, lakini akina baba wengi hawapo au hawaamini. Mafundisho ya Kireformed juu ya uongozi wa mume (Waefeso 5:22-33) ni msimamo wa utamaduni huu, na bado ni mafundisho yetu. Lakini Maandiko hayaiachi kaya bila ibada pale baba hayupo. Katika Amerika ya Kilatini na kwingineko, akina baba wengi hufanya kazi mbali, au wamehamia nchi nyingine, au wameiacha nyumba. Akina mama katika kaya kama hizo huwafundisha watoto wao kwa mamlaka kamili ya Maandiko, kama Eunike alivyofanya (2 Timotheo 1:5). Mama mjane, nyanya au ndugu mkubwa anaweza kuongoza. Kanisa, kupitia wazee wake, husimama kando ya nyumba kama hizo.Objection 4: The father must lead, but many fathers are absent or unbelieving. Reformed teaching on the headship of the husband (Ephesians 5:22-33) is the tradition's view, and it remains our teaching. But Scripture does not leave a household without worship where the father is absent. In Latin America and elsewhere, many fathers work far away, or have migrated to another country, or have left the home. Mothers in such households teach their children with the full authority of Scripture, as Eunice did (2 Timothy 1:5). A widowed mother, a grandmother or an older sibling may lead. The church, through its elders, stands beside such homes.

Pingamizi la 5: Tuna shughuli nyingi na ni maskini mno. Familia za wafanyakazi mara nyingi ndizo zenye shughuli nyingi zaidi. Lakini ibada ya familia haigharimu chochote. Inahitaji Biblia, dakika chache na moyo ulio tayari. Waumini wengi wamewafundisha watoto wao kutoka Biblia moja kwa mwanga wa taa. Wazazi wasiojua kusoma wanaweza kukariri aya zilizokaririwa au kumwomba mtoto awasomee.Objection 5: We are too busy and too poor. The families of working people are often the busiest. But family worship costs nothing. It needs a Bible, a few minutes and a willing heart. Many believers have taught their children from a single Bible by lamplight. Illiterate parents can recite memorized verses or have a child read to them.

Kaya za Aina NyingiHouseholds of Many Kinds

Utunzaji wa mchungaji kwa nyumba unajumuisha aina nyingi za kaya.The pastor's care for the home includes many kinds of household.

Wazazi wanaolea peke yao na wajane. Mungu ni "baba wa yatima, mwamuzi wa wajane" (Zaburi 68:5). Kanisa husaidia kaya kama hizo kwa sala, kwa kutembelea na kwa huduma ya mashemasi. Mama anayelea peke yake anaweza kuongoza ibada nyumbani mwake, na wazee wanapaswa kuuliza jinsi wanavyoweza kusaidia.Single parents and widows. God is "a father of the fatherless, a defender of widows" (Psalm 68:5). The church supports such households by prayer, by visiting and by the ministry of the deacons. A single mother can lead worship in her house, and the elders should ask how they can help.

Nyumba zenye mwenzi asiyeamini. Paulo anamwambia mke au mume aliyeamini abaki na mwenzi asiyeamini aliye tayari kubaki (1 Wakorintho 7:12-16). Petro anawashauri wake wa waume wasioamini kuwavuta "pasipo neno" kwa mwenendo wao (1 Petro 3:1-2). Mwamini kama huyo hapaswi kulazimisha ibada ya familia kwa mwenzi asiyetaka. Wanaweza kuomba kando ya kitanda cha watoto, kuwafundisha kwa upole, na kumwombea mwenzi wao. Mchungaji na wazee huomba pamoja nao.Homes with an unbelieving spouse. Paul tells a believing wife or husband to remain with an unbelieving partner who is willing to stay (1 Corinthians 7:12-16). Peter advises wives of unbelieving husbands to win them "without a word" by their conduct (1 Peter 3:1-2). Such a believer should not force family worship on an unwilling spouse. They can pray at the children's bedside, teach them kindly, and pray for their spouse. The pastor and elders pray with them.

Watu wasio na wenzi na wanandoa wasio na watoto. Neno "kaya" linajumuisha yeyote anayeishi chini ya paa moja. Mwamini asiye na mwenzi anaweza kusoma Maandiko, kuimba na kuomba kila siku, na pia kujiunga na ibada ya familia nyingine. Wanandoa wasio na watoto wanaweza kuomba na kusoma pamoja.Singles and couples without children. The word "household" includes whoever lives under one roof. A single believer can read Scripture, sing and pray each day, and also join in the worship of another family. A childless couple can pray and read together.

Ndoa. Nyumba huabudu vizuri ndoa inapotunzwa. Mume anapaswa kumpenda mkewe kama Kristo alivyolipenda kanisa, na mke anapaswa kumheshimu mumewe (Waefeso 5:25, 33). Sala ya mume huzuiliwa asipomheshimu mkewe (1 Petro 3:7). Mchungaji hufundisha mambo haya waziwazi na kwa uchangamfu, na hushauri ndoa zenye matatizo kwa subira.Marriages. The home worships well when the marriage is cared for. A husband is to love his wife as Christ loved the church, and a wife is to respect her husband (Ephesians 5:25, 33). The prayer of a husband is hindered if he does not honor his wife (1 Peter 3:7). The pastor teaches these things plainly and with warmth, and counsels troubled marriages with patience.

Matumizi ya KichungajiPastoral Application

Mchungaji Ernesto anatembelea nyumba ya Roberto na Lupita, wanandoa vijana katika kanisa lake. Roberto anaendesha teksi na hufanya kazi hadi usiku. Wana watoto wawili, wenye umri wa miaka minane na kumi na miwili. Lupita anasema, "Tunataka kuwa na ibada ya familia, lakini Roberto hayuko nyumbani kamwe, na mimi si mwalimu."Pastor Ernesto visits the home of Roberto and Lupita, a young couple in his church. Roberto drives a taxi and works late in the evening. They have two children, aged eight and twelve. Lupita says, "We want to have devotions as a family, but Roberto is never home, and I am no teacher."

Ernesto hatoi hotuba. Kwanza anasikiliza na kuwashukuru kwa tamaa yao. Anabainisha kwamba mpangilio wa msingi unahitaji dakika chache tu. Anapendekeza waanze wakati wa kifungua kinywa siku ambazo Roberto yupo nyumbani na kwamba Lupita aongoze siku nyingine, akimkumbusha mama yake Timotheo. Anaacha mwongozo mfupi wa kusoma Injili, kitabu cha nyimbo na swali la juma kutoka katekisimu. Anawaambia kwamba wiki za kwanza zitahisi vibaya. Anaomba pamoja nao. Kisha anamwomba mmoja wa wazee awatembelee baada ya mwezi, na mwanamke kutoka kanisani amtie moyo Lupita. Kwa njia hii familia inasaidiwa na haiachwi peke yake.Ernesto does not give a speech. He first listens and thanks them for the desire. He notes that the elementary pattern needs only a few minutes. He suggests that they begin at breakfast on the days when Roberto is home and that Lupita lead on the other days, reminding her of Timothy's mother. He leaves a short guide for reading a Gospel, a hymnbook and the question for the week from the catechism. He tells them that the first weeks will feel awkward. He prays with them. Then he asks one of the elders to call on them after a month, and a woman from the church to encourage Lupita. In this way the family is supported and not left alone.

MuhtasariSummary

Nyumba ni zawadi ya Mungu, iliyoanzishwa katika ndoa ya mwanamume mmoja na mwanamke mmoja, na Maandiko huchukulia kaya kama mahali pa kwanza ambapo imani hufundishwa. Kumbukumbu la Torati 6, Waefeso 6:4 na Wakolosai 3:16 vinaeleza wajibu huo. Ungamo la Westminster (21.6) linaorodhesha ibada ya kila siku katika familia pamoja na sala ya faragha na makusanyiko ya hadharani, na Mwongozo wa Uskoti wa Ibada ya Familia wa mwaka 1647 ulihimiza kusoma, sala, sifa na ufundishaji. Wanahistoria wanajadili jinsi hili lilivyotekelezwa kwa upana gani na kama nafasi ya baba iliinuliwa mno. Jibu letu ni kwamba baba huongoza na mama hufundisha kando yake. Mpangilio rahisi wa kusoma, kueleza, kuimba, sala na katekisimu, ukiwekwa mfupi na wa uchangamfu, unatumikia kaya za kila aina, ikiwemo wazazi wanaolea peke yao, wajane, watu wasio na wenzi na nyumba zenye mwenzi asiyeamini. Kanisa linasaidia nyumba na halichukui mahali pake.The home is God's gift, founded in the marriage of one man and one woman, and Scripture treats households as the first place where faith is taught. Deuteronomy 6, Ephesians 6:4 and Colossians 3:16 describe the duty. The Westminster Confession (21.6) lists daily worship in families beside private prayer and public assemblies, and the 1647 Scottish Directory for Family Worship urged reading, prayer, praise and teaching. Historians discuss how widely this was practiced and whether the father's role was raised too high. Our answer is that the father leads and the mother teaches beside him. A simple pattern of reading, explaining, singing, prayer and catechism, kept short and warm, serves households of every kind, including single parents, widows, singles and homes with an unbelieving spouse. The church supports the home and does not take its place.

Usomaji ZaidiFurther Reading

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

• The Directory for Family Worship (Mwongozo wa Ibada ya Familia; Kanisa la Uskoti, 1647).• The Directory for Family Worship (Church of Scotland, 1647).

• Westminster Shorter Catechism (Katekisimu Fupi ya Westminster; 1647).• Westminster Shorter Catechism (1647).

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

• Richard Baxter, The Reformed Pastor (Mchungaji wa Kireformed; 1656), na A Christian Directory (Mwongozo wa Kikristo; 1673).• Richard Baxter, The Reformed Pastor (1656), and A Christian Directory (1673).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 1 na 16.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapters 1 and 16.

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

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