Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 8: Kupanda Makanisa na Kuzaana kwa KipresbiteriReformed Pastoral Ministry, Preaching, and Missions — Unit 8: Church Planting and Presbyterian Multiplication

Mstari MkuuKey Verse

"Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda." (Mathayo 16:18, SUV)"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it." (Matthew 16:18, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza msingi wa kibiblia wa kupanda makanisa, ukitumia mfano wa Paulo katika Matendo na Tito.1. Explain the biblical basis for planting churches, using the pattern of Paul in Acts and Titus.

2. Kutaja alama za kanisa la kweli na kueleza kwa nini kazi ya kupanda inalenga kusanyiko lililopangwa kikamilifu.2. Name the marks of a true church and explain why a planting work aims at a fully organized congregation.

3. Kueleza hatua za kawaida za Kipresbiteri kutoka kikundi cha sala hadi kanisa lililopangwa, na nafasi za kanisa mama na presbiteri (baraza la wazee la kanda).3. Describe the usual Presbyterian stages from prayer group to organized church, and the roles of the mother church and the presbytery.

4. Kueleza pingamizi tatu dhidi ya njia ya Kipresbiteri ya kupanda, zinazohusu usimamizi, kasi na hitaji la makanisa mapya, na kutoa majibu ya Kireformed.4. State three objections to the Presbyterian way of planting, concerning oversight, speed and the need for new churches, and give the Reformed answers.

5. Kueleza jinsi wazee wanavyofunzwa na jinsi kanisa changa linavyojitegemea kifedha kisha kupanda mengine.5. Explain how elders are trained and how a young church becomes self-supporting and then plants others.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Kipresbiteri na Kireformed kwa wanafunzi wa Kireformed. Kinadhani mafundisho ya Kozi ya 4, "Uongozi, Ibada na Sakramenti za Kipresbiteri," hasa Kipindi cha 2, "Uongozi kwa Wazee," na Kipindi cha 3, "Session, Presbiteri, Sinodi na Baraza Kuu." Desturi za Kipresbiteri hutofautiana kidogo kutoka dhehebu moja hadi jingine, kwa hiyo hatua zilizoelezwa hapa ni mtindo wa kawaida, si kanuni kwa kila kanisa. Wakristo wengine, wakiwemo Wabaptisti na makanisa huru, hupanda makanisa kwa njia nyingine, na tunaeleza wasiwasi wao kwa haki.This unit is written from inside the Presbyterian and Reformed tradition for Reformed students. It assumes the teaching of Course 4, "Presbyterian Polity, Worship, and Sacraments," especially Unit 2, "Government by Elders," and Unit 3, "Session, Presbytery, Synod, and General Assembly." Presbyterian practice varies somewhat from one denomination to another, so the stages described here are a common pattern, not a rule for every church. Other Christians, including Baptists and independent churches, plant churches in other ways, and we state their concerns fairly.

Bwana Hujenga, Sisi TunapandaThe Lord Builds, We Plant

Mstari wetu mkuu ni ahadi kabla ya kuwa amri. Kristo anasema, "nitalijenga kanisa langu." Kanisa ni lake, na milango ya kuzimu haitalishinda. Mpandaji wa kanisa si mwanzilishi wa kazi yake mwenyewe. Ni mtumishi ambaye Bwana anamtumia. Paulo alisema hivi: "Mimi nalipanda, Apolo akatia maji; bali Mungu alikuza" (1 Wakorintho 3:6). Kweli hii inatoa ujasiri. Pia inatoa unyenyekevu, kwa kuwa hakuna ujanja wa mpandaji unaoweza kuumba kanisa hai.Our key verse is a promise before it is a command. Christ says, "I will build My church." The church belongs to Him, and the gates of Hades will not prevail against it. A church planter is not a founder of his own work. He is a servant whom the Lord uses. Paul said it in this way: "I planted, Apollos watered, but God gave the increase" (1 Corinthians 3:6). This truth gives courage. It also gives humility, since no planter's cleverness can create a living church.

Hata hivyo Kristo hulijenga kanisa lake kwa njia. Hulijenga kupitia Neno lililohubiriwa, sakramenti, na kazi ya wanaume na wanawake waliotumwa. Utamaduni wa Kireformed siku zote umeshikilia kwamba Bwana hutumia njia za kawaida, na mojawapo ya njia kuu ni kupanda makutaniko mapya.Yet Christ builds His church by means. He builds it through the preached Word, the sacraments, and the labor of sent men and women. The Reformed tradition has always held that the Lord uses ordinary means, and one of the chief means is the planting of new congregations.

Mfano wa PauloThe Pattern of Paul

Maandiko hayatoi mwongozo kamili wa kupanda makanisa, lakini yanaonyesha mfano katika kazi ya Paulo.Scripture does not give a full manual for church planting, but it shows a pattern in Paul's work.

Kanisa hutuma. Huko Antiokia, kanisa lilipokuwa likiabudu na kufunga, Roho Mtakatifu alisema, "Nitengeeni sasa Barnaba na Sauli kwa kazi ile niliyowaitia" (Matendo 13:2). Kanisa liliwawekea mikono na kuwatuma. Mpandaji hutumwa na kanisa, si na yeye mwenyewe.A church sends. In Antioch, as the church worshiped and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them" (Acts 13:2). The church laid hands on them and sent them. A planter is sent by a church, not by himself.

Neno huhubiriwa. Katika safari ya kwanza Paulo na Barnaba walihubiri injili katika mji baada ya mji na kufanya wanafunzi (Matendo 14:21).The Word is preached. On the first journey Paul and Barnabas preached the gospel in city after city and made disciples (Acts 14:21).

Waumini hukusanywa na kuimarishwa. Walirudi kwenye makutaniko mapya "wakiwaimarisha roho za wanafunzi na kuwafariji wakae katika imani" (Matendo 14:22).Believers are gathered and strengthened. They returned to the new congregations "strengthening the souls of the disciples, exhorting them to continue in the faith" (Acts 14:22).

Wazee huwekwa. "Walipokwisha kuwawekea wazee katika kila kanisa, na kuomba kwa kufunga, wakawakabidhi kwa Bwana ambaye wamemwamini" (Matendo 14:23). Baadaye Paulo alimwandikia Tito, "Kwa sababu hiyo nalikuacha Krete, upate kuyatengeneza yaliyopungua, na kuweka wazee katika kila mji, kama mimi nilivyokuagiza" (Tito 1:5).Elders are appointed. "So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed" (Acts 14:23). Later Paul wrote to Titus, "For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you" (Titus 1:5).

Wapandaji huenda mahali ambapo Kristo hajatajwa. Paulo alisema ilikuwa shauku yake kuhubiri injili mahali ambapo Kristo hakuwa ametajwa, ili asijenge juu ya msingi wa mtu mwingine (Warumi 15:20).Planters go where Christ is not named. Paul said it was his ambition to preach the gospel where Christ was not already named, so that he would not build on another man's foundation (Romans 15:20).

Makanisa huunganishwa. Mzozo ulipotokea juu ya waumini wa Mataifa, mitume na wazee wa makanisa walikutana katika baraza huko Yerusalemu, na uamuzi wao ulipelekwa kwa makanisa (Matendo 15). Wapresbiteri wanapata katika hili shina la uongozi wetu wa kuunganishwa. Makanisa mapya hayakuwa visiwa.Churches are connected. When a dispute arose about Gentile believers, the apostles and elders of the churches met together in a council at Jerusalem, and their decision was carried to the churches (Acts 15). Presbyterians find in this the root of our connectional government. The new churches were not islands.

Sifa hizi sita, kutuma, kuhubiri, kukusanya, wazee, ardhi mpya na muunganiko, hutoa umbo la upandaji wa makanisa wa Kipresbiteri.These six features, sending, preaching, gathering, elders, new ground and connection, give the shape of Presbyterian church planting.

Kanisa Lililopandwa Lazima Liwe na NiniWhat a Planted Church Must Have

Tunajaribu kupanda nini? Jibu la Kireformed si mkutano tu au funzo la Biblia. Ni kanisa.What are we trying to plant? The Reformed answer is not simply a meeting or a Bible study. It is a church.

Wanamatengenezo walifundisha kwamba kanisa la kweli linaweza kujulikana kwa alama fulani. Calvin, katika Institutes (Kitabu cha 4, sura ya 1, kifungu cha 9), anafundisha kwamba pale Neno la Mungu linapohubiriwa na kusikiwa kwa usafi, na sakramenti zinasimamiwa kulingana na agizo la Kristo, tunaweza kuwa na uhakika kwamba kanisa la Mungu lipo. Ungamo la Ubelgiji (Belgic Confession, 1561), Ibara ya 29, linataja alama tatu: kuhubiri injili kwa usafi, kusimamia sakramenti kwa usafi, na kutumia nidhamu ya kanisa katika kurekebisha dhambi. Ungamo la Uskoti (Scots Confession, 1560) linataja alama zilezile tatu.The Reformers taught that a true church can be known by certain marks. Calvin, in the Institutes (Book 4, chapter 1, section 9), teaches that where the Word of God is purely preached and heard, and the sacraments are administered according to Christ's institution, we may be sure the church of God exists. The Belgic Confession (1561), Article 29, names three marks: the pure preaching of the gospel, the pure administration of the sacraments, and the exercise of church discipline in correcting sin. The Scots Confession (1560) names the same three marks.

Kwa hiyo mpandaji ana lengo wazi. Analenga kukusanya watu wanaosikia Neno likihubiriwa kwa uaminifu, wanaopokea ubatizo na Meza ya Bwana, na wanaoishi chini ya utunzaji na nidhamu ya wazee. Kikundi cha marafiki wachangamfu kinachokutana kwa ibada, lakini kisicho na sakramenti wala usimamizi, bado si kile Wakireformed wanachomaanisha kwa kanisa. Kikundi kama hicho ni mwanzo mzuri, na tunakiita misheni, lakini lazima kikue kupangwa.So the planter has a clear goal. He aims to gather a people who hear the Word faithfully preached, who receive baptism and the Lord's Supper, and who live under the care and discipline of elders. A warm group of friends that meets for worship, but has no sacraments and no oversight, is not yet what the Reformed mean by a church. Such a group is a good beginning, and we call it a mission, but it must grow to be organized.

Katika desturi ya Kipresbiteri sakramenti husimamiwa na mhudumu wa Neno aliyewekwa wakfu kihalali. Ungamo la Westminster, sura ya 27, kifungu cha 4, linasema hivi. Kwa hiyo kazi changa lazima ibaki katika uhusiano na wanaume waliowekwa wakfu wanaoweza kuitumikia hadi iwe na wake yenyewe.In Presbyterian practice the sacraments are administered by a minister of the Word lawfully ordained. The Westminster Confession, chapter 27, section 4, says this. Therefore a young work must stay in relationship with ordained men who can serve it until it has its own.

Hatua za KawaidaThe Usual Stages

Makanisa ya Kipresbiteri kwa kawaida hupanda kwa hatua hizi. Majina hutofautiana, lakini utaratibu mara nyingi unafanana.Presbyterian churches commonly plant in these stages. The names differ, but the order is often similar.

Kwanza, sala na kikundi cha msingi. Kanisa mama, baraza lake la wazee, au timu ndogo huomba kwa ajili ya mahali na hukusanya waumini wachache walio tayari kuanza. Kazi huanza kwa magoti na kwa mahusiano.First, prayer and a core group. A mother church, its session, or a small team prays for a place and gathers a few believers who are willing to start. The work begins on the knees and with relationships.

Pili, uenezi na ufundishaji. Kikundi hufungua masomo ya Biblia, hutembelea majirani, husaidia mahitaji halisi, na hushikilia mikutano ya Neno. Kituo cha kuhubiri kinaweza kuanzishwa nyumbani au chumba cha kukodi.Second, outreach and teaching. The group opens Bible studies, visits neighbors, helps with real needs, and holds meetings for the Word. A preaching point may be started in a home or rented room.

Tatu, misheni chini ya usimamizi. Ibada ya kawaida inapoanza, kazi huwekwa chini ya utunzaji wa baraza la wazee la kanisa mama au la presbiteri. Mhudumu aliyewekwa wakfu huhubiri, na hubatiza na kutumikia Meza ya Bwana inapohitajika. Kanisa mama hutoa watu, sala na pesa.Third, a mission under oversight. When regular worship begins, the work is placed under the care of a mother church's session or of the presbytery. An ordained minister preaches, and baptizes and serves the Supper when needed. The mother church gives people, prayer and money.

Nne, kupangwa. Kunapokuwa na waumini wa kutosha, na wanaume wanaotimiza viwango vya kibiblia, kusanyiko huchagua wazee na mashemasi, ambao huchunguzwa na kuwekwa wakfu, na washiriki hupokelewa rasmi. Misheni inakuwa kanisa lililopangwa, lenye baraza lake la wazee (session) na nafasi katika presbiteri.Fourth, organization. When there are enough believers, and men who meet the biblical standards, the congregation elects elders and deacons, who are examined and ordained, and members are formally received. The mission becomes an organized church, with its own session and place in the presbytery.

Tano, ukomavu na kuzaana. Kanisa changa hulipia mchungaji wake na kazi yake mwenyewe, hutuma zawadi kwa wengine, na kwa wakati huwa kanisa mama.Fifth, maturity and multiplication. The young church supports its own pastor and work, sends gifts to others, and in time becomes a mother church.

Kwa nini tunafanya hivi? Kwanza, kwa sababu Neno na sakramenti hulindwa na chombo cha usimamizi. Pili, kwa sababu kanisa jipya huunganishwa na kanisa kubwa tangu siku ya kwanza, kwa msaada wa wazee waliotangulia. Tatu, kwa sababu utaratibu unalingana na mfano wa Matendo: hubiri, kusanya, kisha weka wazee.Why do we do it this way? First, because the Word and the sacraments are protected by an overseeing body. Second, because the new church is joined to the larger church from the first day, with help from elders who have gone before. Third, because the order matches the pattern of Acts: preach, gather, then appoint elders.

Kuwafunza Wazee kwa Ajili ya KuzaanaTraining Elders for Multiplication

Kuzaana kwa Kipresbiteri kunategemea wazee. Kazi ikingoja mchungaji wa kigeni apatikane kwa kila kusanyiko, haitazaana. Agizo la Paulo kwa Timotheo linaeleza mnyororo: "Na mambo yale uliyoyasikia kwangu kati ya mashahidi wengi, haya uwakabidhi watu waaminifu watakaoweza kuwafundisha na wengine" (2 Timotheo 2:2). Kuna viungo vinne hapa: Paulo, Timotheo, watu waaminifu, na wengine.Presbyterian multiplication depends on elders. If the work waits until a foreign pastor is available for every congregation, it will not multiply. Paul's instruction to Timothy describes the chain: "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). There are four links here: Paul, Timothy, faithful men, and others.

Maandiko yanatoa sifa. Paulo anazitaja katika 1 Timotheo 3:1-7 na Tito 1:5-9. Mzee lazima asiwe na lawama, mwaminifu katika ndoa, mwenye kujizuia, mkarimu, anayeweza kufundisha, na asiye mwamini mpya. Lazima ashike neno la imani kama alivyofundishwa, ili awe na uwezo wa kutia moyo kwa mafundisho yenye uzima na kuwakemea wanaopinga. Kwa hiyo mpandaji lazima afundishe, si kuajiri tu.Scripture gives the qualifications. Paul lists them in 1 Timothy 3:1-7 and Titus 1:5-9. An elder must be above reproach, faithful in marriage, self-controlled, hospitable, able to teach, and not a new convert. He must hold the faithful word as taught, so that he can encourage with sound doctrine and refute those who contradict. A planter must therefore teach, not merely recruit.

Hapa ndipo msisitizo wa Kireformed juu ya ufundishaji unapoonekana. Utamaduni huu ulizaa Chuo cha Geneva, katekisimu kwa waumini wa kawaida, na nyakati za baadaye vyuo vya theolojia na programu za mafunzo za presbiteri. Kozi ya 5, Kipindi cha 3, "Katekesi na Uanafunzi," inaonyesha jinsi katekisimu inavyowaumba wanaume na wanawake wanaoweza kutumika kama viongozi. Viongozi wengi katika makanisa machanga ni wafanyakazi wenye kazi nyingine. Paulo mwenyewe alifanya kazi ya kushona mahema miongoni mwa Wakorintho (Matendo 18:3), na kusanyiko mara nyingi linaweza kuwa na wazee waaminifu wanaojipatia riziki kwa kazi nyingine huku wachache wakitengwa kwa kuhubiri na kufundisha wakati wote.This is where the Reformed emphasis on teaching shows itself. The tradition produced the Genevan Academy, catechisms for ordinary believers, and in later times seminaries and presbytery training programs. Course 5, Unit 3, "Catechizing and Discipleship," shows how the catechism forms men and women who can serve as officers. Many leaders in young churches are workers with other jobs. Paul himself worked at tentmaking among the Corinthians (Acts 18:3), and a congregation can often have faithful elders who earn their living by other work while a few are set apart for full-time preaching and teaching.

Kujitegemea na Makanisa BintiSelf-Support and Daughter Churches

Kanuni za Nevius zilizofundishwa katika Kipindi cha 7 zinatumika hapa: kanisa lijieneze lenyewe, lijitawale lenyewe na lijitegemee kifedha. Kazi ya kupanda inaweza kuhitaji msaada wa nje katika miaka ya mwanzo, lakini lengo ni kuupunguza mwaka baada ya mwaka. Kanisa linalotegemea pesa za kigeni milele mara nyingi hupoteza ubunifu, na washiriki wake wanaweza kuhisi kanisa si lao. Maandiko yanafundisha kwamba wale wanaohubiri injili wanapaswa kusaidiwa na wale wanaowatumikia (1 Wakorintho 9:14), na kusanyiko changa linaweza kujifunza kutoa tangu mwezi wa kwanza, hata kama zawadi ni ndogo.The Nevius principles taught in Unit 7 apply here: a church should be self-propagating, self-governing and self-supporting. A planting work may need outside help in the early years, but the aim is to reduce it year by year. A church that depends forever on foreign money often loses initiative, and its members may feel the church is not theirs. Scripture teaches that those who preach the gospel should be supported by those they serve (1 Corinthians 9:14), and a young congregation can learn to give from the first month, even if the gifts are small.

Kanisa linapokita mizizi vizuri, linapaswa lenyewe kutuma. Kusanyiko la Antiokia lilituma Paulo na Barnaba na halikungoja kuwa kubwa. Kanisa la watu hamsini linalomsaidia mpandaji au kuombea kazi mpya hujifunza kwamba kanisa lipo kwa ajili ya ulimwengu.When a church is well rooted, it should itself send. The congregation in Antioch sent Paul and Barnabas and did not wait to be large. A church of fifty that supports a planter or prays for a new work learns that the church exists for the world.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Usimamizi wa presbiteri hupunguza kasi ya kazi na hudhoofisha kanisa la mahali.Objection 1: Presbytery oversight slows the work and weakens the local church.

Marafiki zetu Wabaptisti na wa makanisa huru wanashikilia kwamba kila kanisa la mahali hujitawala chini ya Kristo, na kwamba kanisa lipande bila usimamizi wa nje. Wengine pia wanaogopa kwamba presbiteri itadhibiti kikundi kidogo.Baptist and independent friends hold that each local church is self-governing under Christ, and that a church should plant without outside oversight. Some also fear that a presbytery will control a small group.

Jibu letu. Tunakubali kwamba kila kanisa la mahali lina wazee wa kweli na wajibu wa kweli. Lakini Maandiko yanaonyesha makanisa yaliyounganishwa katika Matendo 15, na wazee walioteuliwa katika kila kanisa katika Matendo 14:23, wala hawakuachwa peke yao. Usimamizi hulinda dhidi ya mafundisho ya uongo, humlinda mpandaji dhidi ya upweke na kiburi, na hulinda kanisa dhidi ya mtu mwenye nguvu anayetawala peke yake. Kwa vitendo, presbiteri bora huyatumikia makanisa yake mapya kwa mafunzo na msaada, si kwa udhibiti. Makanisa mengi huru pia hujiunga na ushirika wa hiari, jambo linaloonyesha hitaji lilelile.Our answer. We agree that every local church has real elders and real responsibility. But Scripture shows churches connected in Acts 15, and elders appointed in every church in Acts 14:23, and not left to themselves. Oversight protects against false teaching, protects the planter from loneliness and pride, and protects the church from a strong man who rules alone. In practice the best presbyteries serve their new churches with training and help, not with control. Many independent churches also join voluntary fellowships, which shows the same need.

Pingamizi la 2: Njia ya Kipresbiteri ni ya polepole mno. Kuzaana kwa haraka ni muhimu zaidi.Objection 2: The Presbyterian way is too slow. Rapid multiplication matters more.

Baadhi ya harakati za kisasa za kupanda husisitiza kasi, makanisa ya nyumbani na kuwaweka haraka viongozi wa mahali. Wanasema kwamba kungoja wazee wenye elimu na mabaraza ya wazee yaliyopangwa huwaacha waliopotea bila kufikiwa.Some modern planting movements stress speed, house churches and quick appointment of local leaders. They say that waiting for educated elders and organized sessions leaves the lost unreached.

Jibu letu. Tunakubali sehemu ya hili. Paulo aliteua wazee kwa muda mfupi katika safari yake ya kwanza (Matendo 14:21-23), kwa hiyo kasi si kinyume cha Biblia, na kanisa lisiloweza kuzaana bila mhitimu wa chuo cha theolojia limeweka kiwango juu zaidi ya Biblia. Lakini Paulo pia alionya, "Usimwwekee mtu mikono kwa haraka" (1 Timotheo 5:22), na alimwambia Tito ateue watu waliotimiza sifa. Kanisa la haraka lisilo na mafundisho mazuri linaweza kueneza kosa kwa kasi ileile kama ukweli. Njia ya Kireformed hutafuta yote mawili: dharura, na utaratibu.Our answer. We accept part of this. Paul appointed elders within a short time on his first journey (Acts 14:21-23), so speed is not unbiblical, and a church that cannot multiply without a seminary graduate has set the bar higher than the Bible does. But Paul also warned, "Do not lay hands on anyone hastily" (1 Timothy 5:22), and he told Titus to appoint men who met the qualifications. A quick church without sound teaching can spread error as fast as truth. The Reformed way seeks both: urgency, and order.

Pingamizi la 3: Tayari kuna makanisa mengi. Kwa nini kupanda jingine?Objection 3: There are already many churches. Why plant another?

Wengine wanasema tupande tu miongoni mwa wasiofikiwa, na kwamba makanisa mapya mahali penye makanisa yaliyopo hugawanya watu wa Mungu.Some say we should plant only among the unreached, and that new churches in places with existing churches divide God's people.

Jibu letu. Warumi 15:20 inatoa kipaumbele kwa mahali ambapo Kristo hajatajwa. Hata hivyo, katika Amerika ya Kilatini, watu wengi ni wa jina tu katika imani yao au hawajawahi kusikia injili iliyo wazi, na kanisa linalohubiri Neno na kuwa mwaminifu kwa sakramenti ni hitaji la kweli. Wakati huohuo, lazima tupande kwa uinjilisti, si kwa kuvuta washiriki kutoka makanisa mengine ya uaminifu. Pale Kristo anapohubiriwa kwa kweli na wengine, tunafurahi (Wafilipi 1:18). Mpandaji anapaswa kuwatembelea wachungaji jirani na kutafuta amani na wote wanaoshika injili (Waefeso 4:3).Our answer. Romans 15:20 gives priority to places where Christ is not named. In Latin America, however, many people are nominal in their faith or have never heard a clear gospel, and a church that preaches the Word and is faithful to the sacraments is a genuine need. At the same time, we must plant by evangelism, not by drawing members from other faithful churches. Where Christ is truly preached by others, we rejoice (Philippians 1:18). A planter should visit neighboring pastors and seek peace with all who hold the gospel (Ephesians 4:3).

Matumizi ya KichungajiPastoral Application

Kanisa la Kipresbiteri lenye washiriki themanini katika jiji la Jalisco linajifunza kwamba familia nyingi zimehamia mtaa mpya upande wa pili wa jiji, ambako hakuna kanisa la kiinjili. Mchungaji analeta suala hilo kwa baraza la wazee. Wazee hawaamui mara moja kuanzisha kanisa. Wanaomba pamoja kwa mwezi mmoja. Kisha familia mbili zinajitolea kuhamia karibu au kuandaa funzo la Biblia kila wiki. Mwalimu mstaafu wa shule katika kusanyiko anajitolea kuongoza darasa la watoto. Baraza la wazee linaiandikia presbiteri kwa ushauri na kupokea ziara ya mhudumu wa presbiteri.A Presbyterian church of eighty members in a city of Jalisco learns that many families have moved into a new neighborhood across the city, where there is no evangelical church. The pastor brings the matter to the session. The elders do not decide at once to start a church. They pray together for a month. Then two families volunteer to move closer or to host a weekly Bible study. A retired schoolteacher in the congregation offers to lead a children's class. The session writes to the presbytery for advice and receives a visit from a minister of the presbytery.

Baada ya mwaka kikundi kina watu ishirini na watano wanaokutana kwa ibada kila Jumapili. Mchungaji anahubiri huko mara mbili kwa mwezi, na baraza la wazee linapanga Meza ya Bwana chini ya utunzaji wake. Wanaume wawili katika kikundi wanaokua katika imani wanaanza funzo la katekisimu na mchungaji siku za Jumamosi. Kanisa mama hulipia kodi ya chumba lakini linaomba kikundi kipya kitoe kitu kila mwezi. Katika mwaka wa tatu, kusanyiko linachagua wazee na mashemasi wake wa kwanza na kupangwa kama kanisa. Mchungaji anamwambia kanisa mama kwamba siku imefika ya kuomba kwa ajili ya kazi nyingine.After a year the group has twenty-five people who meet for worship each Sunday. The pastor preaches there twice a month, and the session arranges the Lord's Supper under its care. Two men in the group who are growing in faith begin a study of the catechism with the pastor on Saturdays. The mother church pays the rent for a room but asks the new group to give something each month. In the third year, the congregation elects its first elders and deacons and is organized as a church. The pastor tells the mother church that the day has come to pray for another work.

MuhtasariSummary

Bwana hulijenga kanisa lake, lakini hufanya hivyo kwa kupanda kupitia watumishi waliotumwa. Mfano wa Paulo katika Matendo na Tito unajumuisha kanisa linalotuma, kuhubiri, kukusanya waumini, kuteua wazee, kwenda ardhi mpya na muunganiko kati ya makanisa. Kanisa la kweli lina alama za kuhubiri Neno kwa usafi, kusimamia sakramenti ipasavyo na nidhamu (Ungamo la Ubelgiji, Ibara ya 29). Hatua za kawaida za Kipresbiteri ni sala na kikundi cha msingi, uenezi na ufundishaji, misheni chini ya usimamizi, kupangwa pamoja na wazee na mashemasi, kisha ukomavu na kuzaana. Wazee hufunzwa kulingana na 1 Timotheo 3 na Tito 1, na mnyororo wa 2 Timotheo 2:2 huiweka kazi ikizaana. Marafiki wa makanisa huru wana wasiwasi juu ya udhibiti wa presbiteri, na tunajibu kwamba Matendo huonyesha makanisa yaliyounganishwa. Watetezi wa kasi wana wasiwasi juu ya upole, na tunajibu kwamba Paulo aliunganisha haraka na uangalifu. Wale wanaouliza kwa nini kupanda mahali penye makanisa wanapaswa kusikia kwamba tunapanda kwa uinjilisti na kutafuta amani. Kanisa changa linapaswa kuwa la kujitegemea kifedha na kutuma wengine.The Lord builds His church, but He does so by planting through sent servants. Paul's pattern in Acts and Titus includes a sending church, preaching, gathering believers, appointing elders, going to new ground and connection among churches. A true church has the marks of the pure preaching of the Word, the right administration of the sacraments and discipline (Belgic Confession, Article 29). The usual Presbyterian stages are prayer and a core group, outreach and teaching, a mission under oversight, organization with elders and deacons, and then maturity and multiplication. Elders are trained according to 1 Timothy 3 and Titus 1, and the chain of 2 Timothy 2:2 keeps the work multiplying. Independent friends worry about presbytery control, and we answer that Acts shows connected churches. Advocates of speed worry about slowness, and we answer that Paul combined haste and care. Those who ask why plant where churches exist should hear that we plant by evangelism and seek peace. A young church should become self-supporting and send others.

Usomaji ZaidiFurther Reading

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

• The Belgic Confession (Ungamo la Ubelgiji; 1561), Ibara ya 27 hadi 32.• The Belgic Confession (1561), Articles 27 to 32.

• The Scots Confession (Ungamo la Uskoti; 1560), sura ya 18.• The Scots Confession (1560), chapter 18.

• The Westminster Confession of Faith (Ungamo la Imani la Westminster; 1646), sura ya 25 hadi 27.• The Westminster Confession of Faith (1646), chapters 25 to 27.

• John L. Nevius, The Planting and Development of Missionary Churches (Kupanda na Kuendeleza Makanisa ya Misheni; 1886).• John L. Nevius, The Planting and Development of Missionary Churches (1886).

• Kozi ya 4: "Uongozi, Ibada na Sakramenti za Kipresbiteri," Vipindi vya 2 na 3.• Course 4: "Presbyterian Polity, Worship, and Sacraments," Units 2 and 3.

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