Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 9: Neno na Ulimwengu: Wito, Utamaduni na Manufaa ya WoteReformed Pastoral Ministry, Preaching, and Missions — Unit 9: Word and World: Vocation, Culture, and the Common Good

Mstari MkuuKey Verse

"Lolote mfanyalo, lifanyeni kwa moyo kama kumfanyia Bwana, wala si kama kuwafanyia wanadamu; mkijua ya kuwa mtapokea kwa Bwana ijara ya urithi; mnamtumikia Bwana Kristo." (Wakolosai 3:23-24, SUV)"And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ." (Colossians 3:23-24, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza mafundisho ya Kireformed juu ya wito (vocation), na kwa nini yanakataa mgawanyiko kati ya kazi "takatifu" na "ya kawaida."1. Explain the Reformed teaching of vocation, or calling, and why it rejects a divide between "sacred" and "secular" work.

2. Kueleza neema ya jumla (common grace) na kwa nini inawaongoza Wakristo wa Kireformed kushiriki katika utamaduni.2. Explain common grace and why it leads Reformed Christians to take part in culture.

3. Kueleza kwa haki njia mbili kuu za Kireformed kuhusu utamaduni, ya Kuyper na ya falme mbili, na kutaja wanachoshiriki.3. State fairly the two main Reformed approaches to culture, the Kuyperian and the two-kingdoms, and name what they share.

4. Kueleza mipaka ambayo utamaduni wa Kireformed huweka kwa nafasi ya kanisa katika siasa, na wakati Wakristo lazima wapinge dola.4. Explain the limits the Reformed tradition places on the church's role in politics, and when Christians must resist the state.

5. Kueleza njia za vitendo ambazo mchungaji anaweza kuongoza kusanyiko kutumikia manufaa ya wote katika kazi, familia, rehema na elimu.5. Describe practical ways a pastor can lead a congregation to serve the common good in work, family, mercy and education.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Kireformed kwa wanafunzi wa Kireformed. Mada yake ni jinsi kanisa lililokusanyika Jumapili linavyoishi ulimwenguni Jumatatu. Hatudai kwamba Wakristo wa Kireformed wanakubaliana kwa kila jambo hapa. Maswali mengine, kama uhusiano wa kanisa na dola, yamejadiliwa ndani ya utamaduni huu kwa karne nyingi, na tunaeleza misimamo kwa haki.This unit is written from inside the Reformed tradition for Reformed students. Its subject is how the church that is gathered on Sunday lives in the world on Monday. We do not claim that Reformed Christians agree on everything here. Some questions, such as the church's relation to the state, have been argued within the tradition for centuries, and we state the positions fairly.

Makosa MawiliTwo Mistakes

Mchungaji anayetaka kuliongoza kusanyiko kwa uaminifu atakabiliwa na majaribu mawili yaliyo kinyume.A pastor who wants to lead a congregation faithfully will face two opposite temptations.

La kwanza ni kujitenga. Kanisa linaona ulimwengu kama hatari na kuwaweka washiriki wake mbali. Imani ni ya faragha, kazi ni njia ya kupata riziki tu, na shughuli pekee yenye thamani ni ile inayotokea ndani ya jengo la kanisa.The first is withdrawal. The church treats the world as a danger and keeps its members apart. Faith is private, work is only a way to earn a living, and the only worthwhile activity is what happens in the church building.

La pili ni kumezwa. Kanisa linapokea malengo ya harakati ya kisiasa, chama au utamaduni, na ujumbe wake unakuwa njia ya kufikia lengo fulani la kidunia. Mimbari kisha inatumikia dhamira na si Bwana.The second is absorption. The church adopts the aims of a political movement, a party or a culture, and its message becomes a means to some worldly end. The pulpit then serves a cause and not the Lord.

Utamaduni wa Kireformed unajibu yote mawili kwa kufundisha kwamba Kristo ni Bwana juu ya vitu vyote, kwamba kazi ya kanisa yenyewe ni Neno, sakramenti na nidhamu, na kwamba Wakristo humtumikia Bwana wao katika kila sehemu ya maisha kama raia, wafanyakazi, wazazi na majirani. Kipindi hiki kinaeleza jinsi.The Reformed tradition answers both by teaching that Christ is Lord over all things, that the church's own task is the Word, the sacraments and discipline, and that Christians serve their Lord in every part of life as citizens, workers, parents and neighbors. This unit explains how.

Wito: Kila Kazi Chini ya MunguVocation: Every Calling Under God

Kabla ya Matengenezo ya Kanisa, Wakristo wengi walishikilia kwamba wito wa juu kabisa ulikuwa wa makasisi, watawa wa kiume na wa kike, na kwamba kazi ya kawaida ilikuwa ya chini kiroho. Wanamatengenezo walikataa hili. Walifundisha kwamba Mungu huwaita watu wake kumtumikia katika kila kazi ya uaminifu.Before the Reformation, many Christians held that the highest calling belonged to priests, monks and nuns, and that ordinary work was spiritually lower. The Reformers rejected this. They taught that God calls His people to serve Him in every honest work.

John Calvin, katika Institutes (Kitabu cha 3, sura ya 10, kifungu cha 6), anafundisha kwamba Bwana amempa kila mtu njia ya maisha, anayoilinganisha na kituo cha mlinzi, ili mtu yeyote asizurure bila kusudi. Hoja ni kwamba kazi yetu inapokelewa kutoka kwa Mungu na kufanywa mbele zake. Mkulima, mwalimu, mama, hakimu na mwenye duka kila mmoja ana wito.John Calvin, in the Institutes (Book 3, chapter 10, section 6), teaches that the Lord has assigned each person a way of life, which he compares to a sentry post, so that no one wanders about without purpose. The point is that our work is received from God and done before Him. A farmer, a teacher, a mother, a magistrate and a shopkeeper each have a calling.

Biblia inaunga mkono hili. Katika Mwanzo 1:28 na 2:15 Mungu anampa binadamu kazi ya kufanya, kuijaza dunia na kuitawala na kuitunza bustani, kabla dhambi haijaingia. Paulo anaandika, "Basi, mwapokula, mwapokunywa, au lolote mfanyalo, fanyeni yote kwa utukufu wa Mungu" (1 Wakorintho 10:31). Mstari wetu mkuu unawaambia watumishi, ambao katika siku za Paulo walikuwa watumwa, kwamba wanamtumikia "Bwana Kristo" katika kazi zao za kila siku. Paulo aliwaambia Wathesalonike wafanye kazi kwa mikono yao wenyewe (1 Wathesalonike 4:11-12). Yesu alisema kwamba watu wake ni nuru ya ulimwengu, na kwamba wengine wataona matendo yao mema na kumtukuza Baba (Mathayo 5:16).The Bible supports this. In Genesis 1:28 and 2:15 God gives humanity work to do, to fill and rule the earth and to tend the garden, before sin entered. Paul writes, "Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31). Our key verse tells servants, who in Paul's day were slaves, that they serve "the Lord Christ" in their daily tasks. Paul told the Thessalonians to work with their own hands (1 Thessalonians 4:11-12). Jesus said that His people are the light of the world, and that others will see their good works and glorify the Father (Matthew 5:16).

Katekisimu ya Heidelberg (1563), Swali la 111, inatumia amri ya nane kwa kufundisha kwamba tunapaswa kufanya kazi kwa uaminifu ili tuweze kuwasaidia wenye mahitaji. Kazi si kwa ajili yetu wenyewe tu. Ni kwa manufaa ya jirani zetu.The Heidelberg Catechism (1563), Question 111, applies the eighth commandment by teaching that we should work faithfully so that we may be able to help the needy. Work is not only for ourselves. It is for the good of our neighbors.

Mafundisho haya yana athari ya moja kwa moja kwa kazi ya mchungaji. Paulo anasema kwamba wachungaji na waalimu huwakamilisha watakatifu kwa kazi ya huduma (Waefeso 4:11-12). Sehemu kubwa ya utumishi wa kusanyiko kwa Mungu hutokea siku za wiki, katika maduka, mashamba, nyumba na ofisi. Mchungaji anayehubiri juu ya shughuli za kanisa tu huwaacha watu wake bila mafundisho kwa sehemu kubwa ya maisha yao. Anapaswa kufundisha uaminifu katika biashara, uaminifu katika kazi, fadhili kwa wafanyakazi na subira kwa majirani wagumu kama matendo ya kweli ya ibada.This teaching has a direct effect on a pastor's work. Paul says that the shepherds and teachers equip the saints for the work of ministry (Ephesians 4:11-12). Most of a congregation's service to God happens on weekdays, in shops, fields, homes and offices. A pastor who preaches only about church activities leaves his people without instruction for most of their lives. He should teach honesty in business, faithfulness in work, kindness to employees and patience with difficult neighbors as true acts of worship.

Wito haimaanishi kwamba kila kazi ni nzuri. Kazi nyingine ni ya dhambi, na Mkristo lazima aikatae. Wala haimaanishi kwamba mtu hawezi kamwe kubadilisha kazi yake. Inamaanisha kwamba kazi yoyote ya uaminifu tunayofanya, tunaifanya mbele za Mungu.Vocation does not mean that every job is good. Some work is sinful, and a Christian must refuse it. Nor does it mean that a person may never change his work. It means that whatever honest work we do, we do it before God.

Pingamizi: Nadharia ya WeberAn Objection: The Weber Thesis

Mwaka 1905 mwanasosholojia Mjerumani Max Weber alihoji katika The Protestant Ethic and the Spirit of Capitalism kwamba mafundisho ya Kikalvini, hasa juu ya kuchaguliwa tangu awali na wito, yalisaidia kuzaa roho ya kisasa ya ubepari. Kwa maoni yake, waumini waliokuwa na wasiwasi juu ya uteule wao walitafuta ishara ya upendeleo wa Mungu katika kazi ngumu na mafanikio. Watu wengi wamerudia wazo hili, wakati mwingine kusifu Ukalvini na wakati mwingine kuulaumu.In 1905 the German sociologist Max Weber argued in The Protestant Ethic and the Spirit of Capitalism that Calvinist teaching, especially on predestination and calling, helped to produce the modern capitalist spirit. In his view, believers anxious about their election sought a sign of God's favor in hard work and success. Many people have repeated this idea, sometimes to praise Calvinism and sometimes to blame it.

Wanahistoria wamekosoa nadharia hii kutoka pande nyingi. Wengine wana mashaka kwamba ukweli unaiunga mkono. Wengine wanabainisha kwamba biashara ilistawi mahali na wakati ambapo hapakuwa na Ukalvini. Wengine wanasema kwamba Calvin na maungamo ya Kireformed hayakufundisha kwamba utajiri ni ishara ya uteule.Historians have criticized the thesis from many sides. Some doubt that the facts support it. Others note that commerce flourished in places and times that had no Calvinism. Others say that Calvin and the Reformed confessions did not teach that wealth is a sign of election.

Jibu letu linategemea yale ambayo utamaduni huu unafundisha kwa kweli. Calvin anawasilisha wito kama utumishi kwa Mungu na jirani, si kama njia ya faida. Maandiko yanaonya kwamba "shina la mabaya yote ni kupenda fedha" (1 Timotheo 6:10). Yesu alisema, "Angalieni, jilindeni na choyo" (Luka 12:15). Wakristo wa Kireformed wakati mwingine wameshindwa, na baadhi katika nchi za Kireformed walitumia imani yao kuhalalisha tamaa ya mali au ukatili. Tunapaswa kukiri hili. Lakini mafundisho yetu hayategemei kama Weber alikuwa sahihi. Yanategemea yale Maandiko yanayosema: kazi ni wito, na utajiri ni amana ya kugawana.Our answer rests on what the tradition actually teaches. Calvin presents vocation as service to God and neighbor, not as a path to profit. Scripture warns that "the love of money is a root of all kinds of evil" (1 Timothy 6:10). Jesus said, "Take heed and beware of covetousness" (Luke 12:15). Reformed Christians have sometimes failed, and some in Reformed lands used their faith to excuse greed or cruelty. We should confess this. But our teaching does not rest on whether Weber was right. It rests on what Scripture says: work is a calling, and wealth is a trust to be shared.

Neema ya Jumla na UtamaduniCommon Grace and Culture

Kwa nini Wakristo washiriki katika utamaduni kabisa, ikiwemo sanaa, elimu, sheria na serikali? Jibu la Kireformed linaanza na neema ya jumla (common grace).Why should Christians take part in culture at all, including art, learning, law and government? The Reformed answer begins with common grace.

Neema ya jumla ni wema ambao Mungu huwaonyesha watu wote, wakiwemo wasioamini. Yesu alisema kwamba Baba "huliangaza jua lake juu ya waovu na wema, huwanyeshea mvua wenye haki na wasio haki" (Mathayo 5:45). Paulo aliwaambia wasikilizaji wa mataifa kwamba Mungu hakujiacha pasipo ushuhuda, akitenda mema, akitoa mvua na nyakati za matunda (Matendo 14:17). Calvin anaandika katika Institutes (Kitabu cha 2, sura ya 2) kwamba karama za akili, sanaa na elimu zinazopatikana kwa wasioamini zinatoka kwa Roho wa Mungu, na kwamba tunapaswa kuziheshimu na kutozidharau. Neema ya jumla haiokoi. Inazuia uovu, inahifadhi utaratibu, na inawawezesha watu kujenga familia, kujifunza, kubuni na kutawala.Common grace is the goodness God shows to all people, including those who do not believe. Jesus said that the Father "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). Paul told pagan hearers that God did not leave Himself without witness, doing good and giving rain and fruitful seasons (Acts 14:17). Calvin writes in the Institutes (Book 2, chapter 2) that the gifts of reason, art and learning found among unbelievers come from the Spirit of God, and that we should honor them and not despise them. Common grace does not save. It restrains evil, preserves order, and lets people build families, learn, create and govern.

Wanatheolojia wa Kireformed wa Kiholanzi walikuza mafundisho haya. Abraham Kuyper (1837-1920) alikuwa mchungaji, mwandishi wa habari na mwanasiasa. Alianzisha Chuo Kikuu Huru cha Amsterdam (Free University of Amsterdam) mwaka 1880, alisaidia kuanzisha chama cha kisiasa kiitwacho Anti-Revolutionary Party, na alihudumu kama waziri mkuu wa Uholanzi kuanzia 1901 hadi 1905. Alifundisha kwamba Kristo ni Bwana wa kila eneo la maisha ya binadamu. Pia alifundisha kile alichokiita enzi ya nyanja (sphere sovereignty): kwamba familia, kanisa, shule na dola kila moja lina mamlaka yake aliyopewa na Mungu, na hakuna linaloweza kumeza mengine. Herman Bavinck (1854-1921) pia aliandika juu ya mada hizi. Lectures on Calvinism ya Kuyper, iliyotolewa huko Princeton mwaka 1898, ni chanzo cha msingi.Dutch Reformed theologians developed this teaching. Abraham Kuyper (1837-1920) was a pastor, a journalist and a statesman. He founded the Free University of Amsterdam in 1880, helped found a political party called the Anti-Revolutionary Party, and served as prime minister of the Netherlands from 1901 to 1905. He taught that Christ is Lord of every area of human life. He also taught what he called sphere sovereignty: that the family, the church, the school and the state each have their own God-given authority, and none may swallow the others. Herman Bavinck (1854-1921) also wrote about these themes. Kuyper's Lectures on Calvinism, delivered at Princeton in 1898, is a primary source.

Njia Mbili za KireformedTwo Reformed Approaches

Wakristo wa Kireformed hawaelewi uhusiano wa kanisa na utamaduni kwa njia ileile wote. Tunataja njia mbili. Kila moja imerahisishwa hapa, na waumini wengi wa Kireformed wanashikilia msimamo kati yake.Reformed Christians do not all understand the church's relation to culture in the same way. We name two approaches. Each is simplified here, and many Reformed believers hold a position between them.

Njia ya Kuyper au ya mabadiliko. Mtazamo huu unasisitiza kwamba ubwana wa Kristo unashughulikia maisha yote, na kwamba Wakristo wanapaswa kujenga shule, vyama na taasisi zilizoumbwa na Maandiko, na kufanya kazi ya kufanya upya utamaduni. Nguvu yake ni uhakika wake kwamba hakuna sehemu ya maisha ambayo ni ya mtu mwingine ila Kristo. Hatari yake ni kwamba inaweza kuweka tumaini katika mafanikio ya kitamaduni na kusahau kwamba ufalme wa Kristo si wa ulimwengu huu (Yohana 18:36).The Kuyperian or transformational approach. This view stresses that Christ's lordship covers all of life, and that Christians should build schools, associations and institutions shaped by Scripture, and work to renew culture. Its strength is its confidence that no part of life belongs to anyone but Christ. Its danger is that it may place hope in cultural success and forget that the kingdom of Christ is not of this world (John 18:36).

Njia ya falme mbili. Mtazamo huu unafundisha kwamba Kristo hutawala kila kitu, lakini kwa njia mbili. Hutawala kanisa lake kwa Neno lake na Roho, na hutawala utaratibu wa kiraia kwa majaliwa yake na neema ya jumla. Kazi ya kanisa ni ya kiroho. Wakristo hutumika katika uwanja wa kiraia kama raia na wafanyakazi, wakitumia hekima na viwango vya kawaida vya haki, bila kudai kwamba mpango fulani ndio mpango wa Kikristo. Nguvu yake ni kwamba inalinda ujumbe wa kanisa dhidi ya kufungamanishwa na chama. Hatari yake ni kwamba inaweza kuwafanya Wakristo waogope katika maisha ya umma.The two-kingdoms approach. This view teaches that Christ rules everything, but in two ways. He rules His church by His Word and Spirit, and He rules the civil order by His providence and common grace. The church's task is spiritual. Christians serve in the civil realm as citizens and workers, using wisdom and common standards of justice, without claiming that a particular program is the Christian program. Its strength is that it guards the church's message from being tied to a party. Its danger is that it may make Christians timid in public life.

Njia zote mbili zinamdai Calvin na maungamo ya Kireformed. Tunafikiri zinashiriki mengi. Zote zinashikilia kwamba Kristo ni Bwana wa yote. Zote zinashikilia kwamba kazi ya kanisa yenyewe ni Neno, sakramenti na nidhamu. Zote zinashikilia kwamba Wakristo lazima watumike kwa uaminifu katika kila wito wa uaminifu na kutafuta manufaa ya jirani zao. Mchungaji anaweza kufundisha msingi huu wa pamoja bila kulazimisha kusanyiko kuchagua kati yake.Both approaches claim Calvin and the Reformed confessions. We think they share a great deal. Both hold that Christ is Lord of all. Both hold that the church's own work is Word, sacraments and discipline. Both hold that Christians must serve faithfully in every honest calling and seek the good of their neighbors. A pastor can teach this shared ground without forcing a congregation to choose between them.

Kanisa na DolaThe Church and the State

Utamaduni wa Kireformed umefundisha kwa muda mrefu kwamba serikali ya kiraia imewekwa na Mungu. Paulo anasema hivyo katika Warumi 13:1-7, na Petro anawaambia waumini wamheshimu mfalme (1 Petro 2:13-17). Wakristo huwaombea walio na mamlaka (1 Timotheo 2:1-2). Yeremia aliwaambia wafungwa watafute amani ya mji walimoishi na kuuombea (Yeremia 29:7).The Reformed tradition has long taught that the civil government is ordained by God. Paul says so in Romans 13:1-7, and Peter tells believers to honor the king (1 Peter 2:13-17). Christians pray for those in authority (1 Timothy 2:1-2). Jeremiah told exiles to seek the peace of the city where they lived and to pray for it (Jeremiah 29:7).

Utamaduni huu pia umeweka mipaka kwa nafasi ya kanisa. Ungamo la Westminster, sura ya 31, kifungu cha 4, linafundisha kwamba sinodi na mabaraza yashughulikie mambo ya kanisa tu, na yasiingilie mambo ya kiraia, isipokuwa kwa ombi la unyenyekevu katika hali zisizo za kawaida. Hii inamaanisha kwamba kanisa haliendeshi dola, na dola haliendeshi kanisa. Mimbari si jukwaa la wagombea.The tradition has also limited the church's role. The Westminster Confession, chapter 31, section 4, teaches that synods and councils are to deal with church matters only, and are not to meddle with civil affairs, except by humble petition in extraordinary cases. This means that the church does not run the state, and the state does not run the church. The pulpit is not a platform for candidates.

Kihistoria Wakristo wa Kireformed wametofautiana katika maelezo. Katika karne ya kumi na sita na kumi na saba nchi nyingi za Kireformed zilikuwa na makanisa rasmi yaliyosaidiwa na dola. Maandishi ya mwaka 1646 ya Ungamo la Westminster, sura ya 23, yalimpa hakimu wa kiraia mamlaka fulani katika mambo ya kidini, na Wapresbiteri wa Amerika waliirekebisha sura hiyo mwaka 1788. Leo makanisa mengi ya Kireformed hufundisha uhuru wa dhamiri, na wengine hushikilia kwamba dola isiwe na mamlaka yoyote katika dini. Tunabainisha tofauti hii na hatujaribu kuiamua hapa. Kozi ya 3, Kipindi cha 8, "Viwango vya Westminster," inashughulikia ungamo lenyewe.Historically Reformed Christians have differed on the details. In the sixteenth and seventeenth centuries many Reformed lands had established churches supported by the state. The 1646 text of Westminster Confession chapter 23 gave the civil magistrate certain powers in religious matters, and American Presbyterians revised that chapter in 1788. Today most Reformed churches teach freedom of conscience, and some hold that the state should have no power in religion at all. We note the disagreement and do not try to settle it here. Course 3, Unit 8, "The Westminster Standards," treats the confession itself.

Utamaduni huu pia unafundisha kwamba dola inapoamuru yale ambayo Mungu analikataza, au inapokataza yale ambayo Mungu anaamuru, Mkristo lazima amtii Mungu. Petro na mitume walijibu baraza, "Imetupasa kumtii Mungu kuliko wanadamu" (Matendo 5:29). Danieli na rafiki zake walikataa amri zilizodai ibada ya sanamu (Danieli 3 na 6). Calvin, katika sura ya mwisho ya Institutes (Kitabu cha 4, sura ya 20), anaonya dhidi ya machafuko, na pia anasema kwamba amri ya mtawala yeyote haiwezi kutiiwa dhidi ya Mungu. Mwaka 1934, huko Ujerumani, Wakristo wa Kireformed na Walutheri wa Confessing Church walitoa Tamko la Barmen (Barmen Declaration), lililokiri kwamba Yesu Kristo peke yake ni Bwana na kwamba hakuna dola linaloweza kudai utii wa kanisa. Mchungaji anapaswa kufundisha heshima kwa serikali, na pia kufundisha wakati dhamiri inafunga.The tradition also teaches that when the state commands what God forbids, or forbids what God commands, the Christian must obey God. Peter and the apostles answered the council, "We ought to obey God rather than men" (Acts 5:29). Daniel and his friends refused commands that required idolatry (Daniel 3 and 6). Calvin, in the last chapter of the Institutes (Book 4, chapter 20), warns against disorder, and he also says that no ruler's command may be obeyed against God. In 1934, in Germany, Reformed and Lutheran Christians of the Confessing Church issued the Barmen Declaration, which confessed that Jesus Christ alone is Lord and that no state may claim the church's allegiance. A pastor should teach respect for government, and also teach when conscience binds.

Kutumikia Manufaa ya WoteServing the Common Good

Hili linaonekanaje katika kusanyiko la Amerika ya Kilatini? Haya ni mazoea kadhaa.What does this look like in a Latin American congregation? Here are several practices.

Rehema. Mashemasi huwatunza maskini, wajane na wagonjwa, kama Kozi ya 4, Kipindi cha 4, "Mashemasi na Huduma ya Rehema," inavyofundisha. Paulo alikuwa na hamu ya kuwakumbuka maskini (Wagalatia 2:10), na Maandiko yanasema kwamba wema kwa maskini ni mkopo kwa Bwana (Methali 19:17, kwa maelezo mengine ya maneno). Rehema yetu inapaswa kutolewa kwa jina la Kristo, na si kama hongo ya kupata uangalifu.Mercy. The deacons care for the poor, widows and sick, as Course 4, Unit 4, "Deacons and the Ministry of Mercy," teaches. Paul was eager to remember the poor (Galatians 2:10), and Scripture says that kindness to the poor is a loan to the Lord (Proverbs 19:17, paraphrased). Our mercy should be given in Christ's name, and not as a bribe for attention.

Elimu. Imani ya Kireformed ina historia ndefu ya kuwafundisha watu kusoma, ili waweze kusoma Biblia. Geneva ilifungua Chuo chake mwaka 1559. Mwaka 1560 wanamatengenezo wa Uskoti walitayarisha mpango wa shule. Makanisa leo yanaweza kusaidia madarasa ya kusoma na kuandika, masomo ya kuongezea na shule za Kikristo.Education. The Reformed faith has a long record of teaching people to read, so that they can read the Bible. Geneva opened its Academy in 1559. In 1560 the Scottish reformers drafted a plan for schools. Churches today can support literacy classes, tutoring and Christian schools.

Kazi ya uaminifu na uadilifu wa umma. Maandiko yanasema, "Wala usipokee rushwa; kwa maana rushwa huwapofusha waonao, na kupotosha maneno ya wenye haki" (Kutoka 23:8). Mahali ambapo rushwa ndogo ni jambo la kawaida, kanisa linaweza kuwafundisha washiriki kuzikataa, na kuwasaidia wale wanaoteseka kwa kufanya hivyo. Bwana anatuhitaji "kutenda haki, na kupenda rehema, na kwenda kwa unyenyekevu pamoja na Mungu wako" (Mika 6:8, kwa maelezo mengine ya maneno).Honest work and public integrity. Scripture says, "You shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous" (Exodus 23:8). In places where small bribes are common, a church can teach members to refuse them, and support those who suffer for doing so. The Lord requires us "to do justly, to love mercy, and to walk humbly" with our God (Micah 6:8, paraphrased).

Ndoa na familia. Ndoa kama muungano wa maisha yote wa mwanamume mmoja na mwanamke mmoja (Mwanzo 2:24) ni msingi wa familia na wa jamii yenye afya. Kanisa linatumikia manufaa ya wote kwa kufundisha na kuheshimu ndoa, kuwasaidia wanandoa, na kuwatunza watoto na wazee. Kipindi cha 5 kinashughulikia nyumba ya Kikristo.Marriage and family. Marriage as the lifelong union of one man and one woman (Genesis 2:24) is the foundation of the family and of a healthy society. The church serves the common good by teaching and honoring marriage, helping couples, and caring for children and the elderly. Unit 5 treats the Christian home.

Utunzaji wa uumbaji. Mungu aliwaambia wanadamu waitunze na kuilinda bustani (Mwanzo 2:15). Usimamizi wa ardhi, maji na wanyama ni sehemu ya wito wetu.Care for creation. God told humanity to tend and keep the garden (Genesis 2:15). Stewardship of the land, water and animals is part of our calling.

Kuwatendea wote mema. Paulo anasema, "Basi, tukiwa na nafasi, na tuwatendee watu wote mema; na hasa jamaa ya waaminio" (Wagalatia 6:10).Doing good to all. Paul says, "Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith" (Galatians 6:10).

Mchungaji lazima azishike hizi katika utaratibu. Uinjilisti na utunzaji wa roho hubaki kwanza. Kanisa linalojali manufaa ya wote lakini linasahau injili limepoteza sababu yake ya kuwepo.A pastor must keep these in order. Evangelism and the care of souls remain first. A church that cares for the common good but forgets the gospel has lost its reason to exist.

Matumizi ya KichungajiPastoral Application

Mshiriki wa kanisa la Kireformed anamiliki duka dogo. Mkaguzi anamwambia kwamba kibali kitacheleweshwa kwa miezi isipokuwa atoe "zawadi." Mwenye duka anamjia mchungaji wake na kuuliza, "Kila mtu analipa. Je, ni dhambi?"A member of a Reformed church owns a small shop. An inspector tells him that a permit will be delayed for months unless he pays a "gift." The shopkeeper comes to his pastor and asks, "Everyone pays. Is it a sin?"

Mchungaji kwanza anasikiliza na hamhukumu mtu aliye chini ya shinikizo. Anafungua naye Kutoka 23:8 na Wakolosai 3:23-24 na anazungumza juu ya tofauti kati ya ada inayotakiwa na sheria na malipo yanayonunua upendeleo. Anamwambia mtu huyo kwamba gharama ya kukataa inaweza kuwa ya kweli, na kanisa halimwachi aibebe peke yake. Wazee wanakubali kuomba pamoja naye, kumshauri juu ya njia halali za kuwasilisha malalamiko, na kumsaidia ikiwa biashara yake itateseka. Mchungaji pia anamwambia kusanyiko, bila kumtaja mtu yeyote, kwamba uaminifu katika kazi ya kila siku ni ibada. Wiki moja baadaye, mshiriki anapomwomba atangaze ni mgombea gani kanisa linamuunga mkono, anakataa. Anaeleza kwamba mimbari inamtangaza Kristo kwa wote na kufundisha Neno, na kwamba washiriki hupiga kura kama dhamiri zao mbele za Mungu zinavyoelekeza.The pastor listens first and does not condemn a man under pressure. He opens Exodus 23:8 and Colossians 3:23-24 with him and speaks about the difference between a fee required by law and a payment that buys favor. He tells the man the cost of refusing may be real, and the church does not leave him to bear it alone. The elders agree to pray with him, advise him on lawful ways to file a complaint, and help if his business suffers. The pastor also tells the congregation, without naming anyone, that honesty in daily work is worship. A week later, when a member asks him to announce which candidate the church supports, he declines. He explains that the pulpit proclaims Christ to all and teaches the Word, and that members vote as their consciences before God direct.

MuhtasariSummary

Utamaduni wa Kireformed huepuka kujitenga na kumezwa. Wito hufundisha kwamba kila kazi ya uaminifu ni wito kutoka kwa Mungu, mtazamo ambao Wanamatengenezo waliuweka dhidi ya kupanga kwa daraja kwa Zama za Kati kwa watawa juu ya wafanyakazi wa kawaida (Calvin, Institutes 3.10.6; Katekisimu ya Heidelberg 111; Wakolosai 3:23-24). Nadharia ya Max Weber kwamba Ukalvini ulizaa ubepari inabishaniwa, na mafundisho yetu yanategemea Maandiko, si nadharia hiyo. Neema ya jumla inaeleza kwa nini Wakristo wanashiriki katika utamaduni, na enzi ya nyanja ya Kuyper inalinda wito tofauti wa familia, kanisa, shule na dola. Wakristo wa Kireformed wa Kuyper na wa falme mbili wanashiriki ubwana wa Kristo, kazi ya kanisa ya Neno, sakramenti na nidhamu, na utumishi wa uaminifu katika kila wito. Kanisa haliendeshi dola wala dola kanisa (Ungamo la Westminster 31.4), ingawa Wakristo wa Kireformed wametofautiana katika maelezo kama sura ya 23. Wakristo humtii Mungu kuliko wanadamu dola inapoamuru uovu. Manufaa ya wote yanatumikiwa kupitia rehema, elimu, kazi ya uaminifu, ndoa na familia, na usimamizi, huku injili ikiwa kwanza siku zote.The Reformed tradition avoids both withdrawal and absorption. Vocation teaches that every honest work is a calling from God, a view the Reformers set against the medieval ranking of monks over ordinary workers (Calvin, Institutes 3.10.6; Heidelberg Catechism 111; Colossians 3:23-24). Max Weber's thesis that Calvinism produced capitalism is disputed, and our teaching rests on Scripture, not on that thesis. Common grace explains why Christians take part in culture, and Kuyper's sphere sovereignty protects the distinct callings of family, church, school and state. Kuyperian and two-kingdoms Reformed Christians share the lordship of Christ, the church's task of Word, sacraments and discipline, and faithful service in every calling. The church does not run the state or the state the church (Westminster Confession 31.4), though Reformed Christians have differed on details such as chapter 23. Christians obey God rather than men when the state commands evil. The common good is served through mercy, education, honest work, marriage and family, and stewardship, with the gospel always first.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845): Kitabu cha 2, sura ya 2; Kitabu cha 3, sura ya 10; Kitabu cha 4, sura ya 20.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845): Book 2, chapter 2; Book 3, chapter 10; Book 4, chapter 20.

• The Heidelberg Catechism (Katekisimu ya Heidelberg; 1563), Swali la 111.• The Heidelberg Catechism (1563), Question 111.

• The Westminster Confession of Faith (Ungamo la Imani la Westminster; 1646), sura ya 23 na 31.• The Westminster Confession of Faith (1646), chapters 23 and 31.

• Abraham Kuyper, Lectures on Calvinism (Mihadhara juu ya Ukalvini; 1898).• Abraham Kuyper, Lectures on Calvinism (1898).

• Max Weber, The Protestant Ethic and the Spirit of Capitalism (Maadili ya Kiprotestanti na Roho ya Ubepari; 1905), nadharia iliyojadiliwa hapo juu.• Max Weber, The Protestant Ethic and the Spirit of Capitalism (1905), the thesis discussed above.

• Kozi ya 4: "Uongozi, Ibada na Sakramenti za Kipresbiteri," Kipindi cha 4.• Course 4: "Presbyterian Polity, Worship, and Sacraments," Unit 4.

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