Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 10: Wanawake katika Huduma ya KiwesleyMethodist and Nazarene Polity, Worship, and Sacraments — Unit 10: Women in Wesleyan Ministry

Mstari MkuuKey Verse

"Hakuna Myahudi wala Myunani, hakuna mtumwa wala huru, hakuna mwanamume wala mwanamke; maana ninyi nyote mmekuwa mmoja katika Kristo Yesu." (Wagalatia 3:28, SUV)"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:28, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwamba mapokeo ya Kiwesley ya Utakatifu yamekaribisha kuhubiri na kuwekwa wakfu kwa wanawake tangu miaka yake ya mwanzo.1. Explain that the Wesleyan-Holiness tradition has welcomed women's preaching and ordination from its early years.

2. Kutaja wanawake katika Maandiko waliomtumikia Mungu kama manabii, mashahidi, waalimu na watumishi wa kanisa.2. Name women in Scripture who served God as prophets, witnesses, teachers and servants of the church.

3. Kufuatilia historia tangu viongozi wanawake wa makundi na wahubiri wanawake wa Wesley hadi kuwekwa wakfu kwa wanawake katika makanisa ya Utakatifu.3. Trace the history from Wesley's women class leaders and preachers to the ordination of women in Holiness churches.

4. Kueleza mtazamo wa kukamilishana (complementarian) kwa haki, pamoja na maandiko yake makuu, na kutoa jibu la Kiwesley kwa kila moja.4. State the complementarian view fairly, with its main texts, and give the Wesleyan answer to each.

5. Kueleza jinsi mchungaji anavyoweza kuongoza kanisa lenye washiriki wanaoshikilia mitazamo tofauti juu ya mada hii.5. Explain how a pastor can lead a church with members who hold different views on this subject.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kiwesley, kwa wanafunzi wanaoyashiriki. Ni ya kihafidhina na ya kiinjili. Katika kipindi hiki mtazamo wa mapokeo yenyewe unafundishwa: kwamba Mungu huwaita wanawake pamoja na wanaume kuhubiri na kutumikia kama wahudumu waliowekwa wakfu. Wakristo wengi waaminifu, wakiwemo Wabaptisti wengi na baadhi ya Wawesley katika nchi fulani, wanashikilia mtazamo wa kukamilishana kwamba ofisi ya mchungaji au mzee ni kwa wanaume, na makanisa ya Kikatoliki ya Roma na ya Kiorthodoksi pia huhifadhi ukuhani kwa wanaume. Wanaipenda Biblia na wanashikilia mtazamo wao kwa dhamiri. Tunaeleza mtazamo wao kama wao wangeueleza kisha tunatoa jibu letu. "Jaribuni mambo yote; mkashike lililo jema" (1 Wathesalonike 5:21). Mchungaji apaswa kujadili mada hii bila hasira.This course is written from inside the Wesleyan tradition, for students who belong to it. It is conservative and evangelical. In this unit the tradition's own view is taught: that God calls women as well as men to preach and to serve as ordained ministers. Many faithful Christians, including many Baptists and some Wesleyans in certain countries, hold the complementarian view that the office of pastor or elder is for men, and the Roman Catholic and Orthodox churches also reserve the priesthood to men. They love the Bible and hold their view from conscience. We state their view as they would state it and then give our answer. "Test all things; hold fast what is good" (1 Thessalonians 5:21). A pastor should discuss this subject without anger.

Kwa Nini Swali Hili Ni MuhimuWhy This Question Matters

Swali si kama wanawake wana thamani. Kila Mkristo anakubali kwamba wanawake na wanaume wameumbwa kwa mfano wa Mungu (Mwanzo 1:27) na ni warithi sawa wa neema ya uzima (1 Petro 3:7). Swali ni kama Mungu huwaita wanawake kwa huduma zilezile za hadharani za kuhubiri, uongozi wa kichungaji na kuwekwa wakfu kama wanaume.The question is not whether women have value. Every Christian agrees that women and men are made in God's image (Genesis 1:27) and are equal heirs of the grace of life (1 Peter 3:7). The question is whether God calls women to the same public ministries of preaching, pastoral leadership and ordination as men.

Kwa mapokeo ya Kiwesley ya Utakatifu hili si jambo la pembeni. Wanawake wamebeba sehemu kubwa ya kazi ya sala, mafundisho, utume na uinjilisti, na kanisa linalofunga milango kwa wito wao hupoteza mengi. Kwa sababu hii madhehebu ya Nazarene na Wesleyan yamewaweka wakfu wanawake tangu miaka yao ya mwanzo, nayo hufundisha hili kama usomaji sahihi wa Maandiko na kazi ya Roho.For the Wesleyan-Holiness tradition this is not a side matter. Women have carried much of the work of prayer, teaching, missions and evangelism, and a church that closes its doors to their calling loses a great deal. For this reason the Nazarene and Wesleyan bodies have, from their early years, ordained women, and they teach this as the right reading of Scripture and the Spirit's work.

Wanawake katika MaandikoWomen in Scripture

Biblia inaonyesha wanawake ambao Mungu aliwatumia katika uongozi na katika kusema neno lake.The Bible shows women whom God used in leadership and in speaking His word.

Katika Agano la Kale. Miriamu anaitwa nabii mke na aliwaongoza wanawake katika ibada baada ya kuvuka Bahari ya Shamu (Kutoka 15:20). Debora alikuwa nabii mke aliyeihukumu Israeli, na Baraka hakutaka kwenda vitani bila yeye (Waamuzi 4-5). Hulda nabii mke alishauriwa na maafisa wa Mfalme Yosia, na neno lake liliongoza marekebisho ya kitaifa (2 Wafalme 22:14-20).In the Old Testament. Miriam is called a prophetess and led the women in worship after the crossing of the Red Sea (Exodus 15:20). Deborah was a prophetess who judged Israel, and Barak would not go to war without her (Judges 4-5). Huldah the prophetess was consulted by King Josiah's officers, and her word guided a national reform (2 Kings 22:14-20).

Katika Injili. Ana, nabii mke, alisema habari za mtoto Yesu kwa wote waliokuwa wakingojea ukombozi (Luka 2:36-38). Wanawake walimfuata Yesu na kuiunga mkono huduma yake (Luka 8:1-3). Mariamu alikaa miguuni pake kama mwanafunzi (Luka 10:39). Muhimu zaidi, Yesu alimtokea Mariamu Magdalena kwanza baada ya kufufuka kwake na akamwambia aende akawaambie ndugu zake (Yohana 20:17-18). Shahidi wa kwanza wa ufufuo alikuwa mwanamke, katika ulimwengu ambao ushuhuda wa mwanamke mara nyingi haukukubaliwa.In the Gospels. Anna, a prophetess, spoke of the child Jesus to all who looked for redemption (Luke 2:36-38). Women followed Jesus and supported His ministry (Luke 8:1-3). Mary sat at His feet as a disciple (Luke 10:39). Most important, Jesus appeared first to Mary Magdalene after His resurrection and told her to go and tell His brethren (John 20:17-18). The first witness to the resurrection was a woman, in a world where a woman's testimony was often not accepted.

Siku ya Pentekoste. Petro alieleza kumiminwa kwa Roho kwa kunukuu nabii Yoeli: "Wana wenu na binti zenu watatabiri" na "hata juu ya watumishi wangu waume kwa wake nitamimina Roho yangu siku zile; nao watatabiri" (Matendo 2:17-18). Wakati wa Roho ni wakati ambapo binti na watumishi wa kike hutabiri.At Pentecost. Peter explained the outpouring of the Spirit by quoting the prophet Joel: "Your sons and your daughters shall prophesy" and "on My maidservants I will pour out My Spirit in those days; and they shall prophesy" (Acts 2:17-18). The age of the Spirit is an age in which daughters and maidservants prophesy.

Katika kanisa la mwanzo. Filipo mwinjilisti alikuwa na binti wanne mabikira waliotabiri (Matendo 21:9). Priskila, pamoja na mume wake Akila, walimchukua Apolo kando na kumweleza njia ya Mungu kwa usahihi zaidi (Matendo 18:26). Paulo anachukulia kwamba wanawake huomba na kutabiri katika kusanyiko (1 Wakorintho 11:5). Anamwita Fibi "mtumishi" au shemasi wa kanisa la Kenkrea (Warumi 16:1), ambapo neno la Kigiriki ni diakonos, na anawasalimu Priskila, Mariamu, Trifena, Trifosa na Persisi kama wafanyakazi katika Bwana (Warumi 16). Pia anawasalimu Androniko na Yunia kama "mashuhuri kati ya mitume" (Warumi 16:7). Wasomi wanajadili kama msemo huu unamaanisha kwamba walihesabiwa miongoni mwa mitume au kwamba mitume waliwajua vizuri tu, na kama Yunia alikuwa mwanamke. Wafasiri wengi wa mwanzo walimchukulia Yunia kuwa mwanamke.In the early church. Philip the evangelist had four unmarried daughters who prophesied (Acts 21:9). Priscilla, with her husband Aquila, took Apollos aside and explained the way of God more accurately to him (Acts 18:26). Paul assumes that women pray and prophesy in the assembly (1 Corinthians 11:5). He calls Phoebe a "servant" or deacon of the church at Cenchrea (Romans 16:1), where the Greek word is diakonos, and he greets Priscilla, Mary, Tryphena, Tryphosa and Persis as workers in the Lord (Romans 16). He also greets Andronicus and Junia as "of note among the apostles" (Romans 16:7). Scholars debate whether this phrase means that they were counted among the apostles or only that the apostles knew them well, and whether Junia was a woman. Most early commentators took Junia to be a woman.

Zaidi ya yote Paulo anatangaza katika Wagalatia 3:28 kwamba katika Kristo hakuna mwanamume wala mwanamke. Wawesley wanaelewa hili kumaanisha kwamba wote wanasimama sawa mbele za Mungu katika wokovu, na kwamba maisha ya kanisa yanapaswa kuonyesha ufikiaji huu sawa wa karama za Roho.Above all Paul declares in Galatians 3:28 that in Christ there is neither male nor female. Wesleyans understand this to mean that all stand equally before God in salvation, and that the church's life should reflect this equal access to the Spirit's gifts.

Wesley na Umethodisti wa MwanzoWesley and Early Methodism

John Wesley alikuwa kasisi wa Kianglikana kutoka mapokeo ambayo wanaume tu waliwekwa wakfu, lakini vuguvugu la Kimethodisti lilifungua milango mipya.John Wesley was an Anglican priest from a tradition in which only men were ordained, but the Methodist movement opened new doors.

Wanawake kama viongozi wa makundi. Tangu mapema, wanawake waliongoza makundi na vikundi vidogo, na Wesley aliwateua. Walifundisha, waliomba pamoja na wengine na walitazama maendeleo ya kiroho ya washiriki wao.Women as class leaders. From early on, women led classes and bands, and Wesley appointed them. They taught, prayed with others and watched over the spiritual progress of their members.

Wanawake waliosema. Mwaka 1761 mwanamke wa Kimethodisti aitwaye Sarah Crosby alianza kuzungumza kwa makutano makubwa. Alisumbuka kwamba huenda alikuwa akivuka mipaka ya kinachofaa, naye alimwandikia Wesley. Wesley alimshauri kwa uangalifu, naye alishikilia kwamba aseme kama mtu aliye chini ya wito wa pekee kutoka kwa Mungu, si kama mtu anayeweka kando utaratibu wa kawaida. Baadaye, Mary Bosanquet, aliyeolewa na John Fletcher, alitetea kuzungumza kwake mwenyewe katika barua kwa Wesley mwaka 1771, na Wesley alijibu kwa kumtia moyo. Wanawake hawa walihubiri katika zama zilizotilia shaka haki ya mwanamke kuzungumza.Women who spoke. In 1761 a Methodist woman named Sarah Crosby began speaking to large gatherings. She was troubled that she might be going beyond what was proper, and she wrote to Wesley. Wesley advised her with care, and he held that she should speak as one under an extraordinary call from God, not as one who set aside the usual order. Later, Mary Bosanquet, who married John Fletcher, defended her own speaking in a letter to Wesley in 1771, and Wesley answered with encouragement. These women preached in an age that doubted a woman's right to speak.

Wanahistoria wanajadili Wesley alikwenda mbali kiasi gani. Wengine wanasema kwamba alikubali kuhubiri kwa wanawake kama ubaguzi tu, na kwamba hakubadilisha kamwe kanuni ya kanisa. Wengine wanasema kwamba hoja yake, kuitegemea wito wa Roho juu ya desturi ya kibinadamu, ilikuwa kanuni isiyoweza kupunguzwa kuwa ubaguzi tu. Tunajibu kwamba yote mawili ni kweli. Wesley hakuacha kanuni ya kuwaweka wakfu wanawake. Lakini alisema kwamba wito wa Mungu uko juu ya desturi ya kibinadamu, na alikataa kuwanyamazisha wanawake ambao Mungu alikuwa amewatumia wazi. Makanisa ya Utakatifu yalichukua kanuni hiyo hadi mwisho wake.Historians debate how far Wesley went. Some argue that he accepted women's preaching only as an exception, and that he never changed the church's rule. Others argue that his reasoning, the appeal to the Spirit's call over human custom, was a principle that could not be limited to exceptions. We answer that both are true. Wesley did not leave an ordination rule for women. But he said that God's call is above human custom, and he refused to silence women whom God had plainly used. The Holiness churches took that principle to its conclusion.

Karne ya Kumi na Tisa na Makanisa ya UtakatifuThe Nineteenth Century and the Holiness Churches

Umethodisti wa Wamarekani Weusi. Jarena Lee, mwanamke mweusi huko Philadelphia, aliamini kwamba Mungu alikuwa amemwita kuhubiri. Kiongozi wa AME Richard Allen mwanzoni hakumuunga mkono, lakini baadaye alimruhusu kuzungumza, naye alichapisha maelezo ya maisha yake mwaka 1836. Hadithi yake inaonyesha upinzani na pia uvumilivu wa wanawake wenye wito.African American Methodism. Jarena Lee, a black woman in Philadelphia, believed that God had called her to preach. The AME leader Richard Allen at first did not support her, but later allowed her to speak, and she published an account of her life in 1836. Her story shows both the resistance and the persistence of women with a call.

Phoebe Palmer. Katika Jiji la New York, Palmer aliongoza Mkutano wa Jumanne wa Kukuza Utakatifu (Tuesday Meeting for the Promotion of Holiness), ambapo wanaume na wanawake, walei na makasisi, walikuja kutafuta utakaso. Alikuwa kiongozi wa vuguvugu la Utakatifu, na mwaka 1859 alichapisha The Promise of the Father (Ahadi ya Baba), ambamo alihoji kutoka Maandiko, hasa Yoeli na Pentekoste, kwamba wanawake wana haki ya kusema kwa niaba ya Mungu. Ulisoma habari zake katika Kozi ya 3.Phoebe Palmer. In New York City, Palmer led the Tuesday Meeting for the Promotion of Holiness, where both men and women, laity and clergy, came to seek sanctification. She was a leader of the Holiness movement, and in 1859 she published The Promise of the Father, in which she argued from Scripture, especially Joel and Pentecost, that women have the right to speak for God. You read about her in Course 3.

Wamethodisti wa Wesleyan na Wamethodisti Huru (Free Methodists). Wesleyan Methodist Connection, iliyojitenga na Kanisa la Methodist Episcopal mwaka 1843 kwa sehemu kwa sababu ya utumwa, iliunga mkono vuguvugu za marekebisho, ikiwemo kazi ya wanawake. Mwaka 1853 mhudumu wake Luther Lee alihubiri mahubiri katika kuwekwa wakfu kwa Antoinette Brown, mwanamke, huko New York, juu ya haki ya mwanamke kuhubiri injili. Kiongozi wa Free Methodist B. T. Roberts alihoji kuwaweka wakfu wanawake katika kitabu cha mwaka 1891, na Kanisa la Free Methodist tangu hapo limewaweka wakfu wanawake.The Wesleyan Methodists and Free Methodists. The Wesleyan Methodist Connection, which broke from the Methodist Episcopal Church in 1843 partly over slavery, supported reform movements, including the work of women. In 1853 its minister Luther Lee preached the sermon at the ordination of Antoinette Brown, a woman, in New York, on a woman's right to preach the gospel. The Free Methodist leader B. T. Roberts argued for ordaining women in a book of 1891, and the Free Methodist Church has since ordained women.

Kanisa la Nazarene. Phineas Bresee na Wanazarene wa mwanzo waliwaweka wakfu wanawake tangu mwanzo, na wanawake walitumikia kama wainjilisti, wachungaji na wamisionari katika dhehebu jipya. Hii bado ni msimamo wa Nazarene. Kanisa la Wesleyan pia huwaweka wakfu wanawake, na Jeshi la Wokovu (Salvation Army), lililoanzishwa na William na Catherine Booth, liliwapa wanawake huduma kamili.The Church of the Nazarene. Phineas Bresee and the early Nazarenes ordained women from the beginning, and women served as evangelists, pastors and missionaries in the new denomination. This remains the Nazarene position. The Wesleyan Church also ordains women, and the Salvation Army, begun by William and Catherine Booth, gave women full ministry.

Kwa hiyo tunaposema kwamba makanisa ya Kiwesley ya Utakatifu yamewaweka wakfu wanawake tangu miaka yao ya mwanzo, tunazungumza juu ya rekodi ndefu. Haikuwa badiliko la hivi karibuni. Ilikuwa mojawapo ya matunda ya uamsho.So when we say that the Wesleyan-Holiness churches have ordained women from their early years, we are speaking of a long record. It was not a recent change. It was one of the fruits of the revival.

Mtazamo wa Kukamilishana na Majibu YetuThe Complementarian View and Our Answers

Mtazamo wa kukamilishana (complementarian) unashikilia kwamba wanaume na wanawake ni sawa katika thamani na wanashiriki wokovu kwa usawa, lakini kwamba Mungu amewapa majukumu tofauti. Katika mtazamo huu ofisi ya mchungaji au mzee, na mamlaka ya kufundisha ya kanisa, ni ya wanaume. Wanaoushikilia hawakatai kwamba wanawake wanaweza kutumikia kwa njia nyingi. Wengi huwakaribisha wanawake kufundisha wanawake wengine na watoto, kuomba na kushuhudia, kuongoza katika utume na kutumikia kama mashemasi au katika nafasi nyingine. Tunauchukulia msimamo wao kwa uzito, na tunaeleza hoja zao kuu.The complementarian view holds that men and women are equal in worth and share equally in salvation, but that God has assigned them different roles. In this view the office of pastor or elder, and the teaching authority of the church, belong to men. Its holders do not deny that women may serve in many ways. Most welcome women to teach other women and children, to pray and testify, to lead in missions and to serve as deacons or in other roles. We take their position seriously, and we state their main arguments.

1. 1 Timotheo 2:11-12. Paulo anaandika, "Lakini simpi mwanamke ruhusa ya kufundisha, wala kumtawala mwanamume, bali awe katika utulivu." Wakamilishanaji wanalisoma hili kama kanuni ya kudumu kwa kanisa. Wanaona kwamba Paulo analiweka msingi wake katika uumbaji (mstari wa 13), na kwamba hili linapendekeza kanuni hiyo si ya kiutamaduni tu.1. First Timothy 2:11-12. Paul writes, "And I do not permit a woman to teach or to have authority over a man, but to be in silence." Complementarians read this as a standing rule for the church. They note that Paul grounds it in creation (verse 13), and that this suggests the rule is not only cultural.

Jibu letu. Tunalichukulia andiko hili kwa uzito na tunauliza lilimaanisha nini Efeso, ambako Timotheo alikuwa akishughulika na walimu wa uongo (1 Timotheo 1:3-7). Wanawake walikuwa wakipotoshwa (2 Timotheo 3:6-7), na Paulo anasahihisha hali fulani mahususi. Neno la Kigiriki la "kutawala" ni nadra, na wasomi wanajadili kama linamaanisha mamlaka ya kawaida au kitu kikali zaidi, kama kutawala kwa nguvu. Paulo anasema "simpi ruhusa," kwa wakati uliopo, na hasemi "Mungu hajawahi kuruhusu." Paulo yuleyule anachukulia kwamba wanawake huomba na kutabiri katika kusanyiko (1 Wakorintho 11:5) na anawasifu wanawake waliofundisha na kuongoza. Rejea ya uumbaji pia inaonekana mahali pengine ambapo Paulo anashughulika na adabu, si ofisi. Usomaji unaowajibika lazima uunganishe haya yote pamoja.Our answer. We take this passage seriously and ask what it meant in Ephesus, where Timothy was dealing with false teachers (1 Timothy 1:3-7). Women were being led astray (2 Timothy 3:6-7), and Paul is correcting a particular situation. The Greek word for "have authority" is rare, and scholars debate whether it means ordinary authority or something harsher, such as domineering. Paul says "I do not permit," in the present tense, and he does not say "God has never permitted." The same Paul assumes that women pray and prophesy in the assembly (1 Corinthians 11:5) and commends women who taught and led. The appeal to creation also appears in other places where Paul is dealing with propriety, not office. A responsible reading must fit all of these together.

2. 1 Wakorintho 14:33-35. Wanawake wanaambiwa wanyamaze makanisani.2. First Corinthians 14:33-35. Women are told to keep silent in the churches.

Jibu letu. Katika barua ileile Paulo anaruhusu wanawake kuomba na kutabiri kwa sauti (11:5). Kwa hiyo 14:34 haiwezi kumaanisha ukimya kamili. Muktadha ni kupima unabii kwa utaratibu na kuvurugwa kwa mkutano. Amri hiyo ni dhidi ya machafuko, na kanuni kwamba "Mungu si Mungu wa machafuko, bali wa amani" (14:33) inaitawala.Our answer. In the same letter Paul permits women to pray and prophesy aloud (11:5). Therefore 14:34 cannot mean total silence. The context is the orderly weighing of prophecy and the disruption of the meeting. The command is against disorder, and the principle that "God is not the author of confusion" (14:33) governs it.

3. Sifa za wazee. Mwangalizi anapaswa kuwa "mume wa mke mmoja" (1 Timotheo 3:2; Tito 1:6), jambo linalopendekeza kwamba wazee ni wanaume.3. The qualifications of elders. An overseer is to be "the husband of one wife" (1 Timothy 3:2; Titus 1:6), which suggests that elders are men.

Jibu letu. Msemo huo ni sharti la uaminifu katika ndoa, si orodha ya wale wanaoweza kushika ofisi. Kama ingekuwa kanuni kuhusu jinsia, ingewatenga pia wanaume wasiooa, wakiwemo Yesu. Fibi, aliyeitwa shemasi, alikuwa afisa wa kanisa. Maana ya orodha hiyo ni tabia.Our answer. The phrase is a requirement of faithfulness in marriage, not a list of those who may hold office. If it were a rule about sex, it would also exclude unmarried men, including Jesus. Phoebe, called a deacon, was a church officer. The point of the list is character.

4. Ukuu katika ndoa na kanisa. Waefeso 5:22-24 na 1 Wakorintho 11:3 zinazungumza juu ya mume kama kichwa cha mke. Wakamilishanaji wanalitumia hili kwa kanisa.4. Headship in marriage and church. Ephesians 5:22-24 and 1 Corinthians 11:3 speak of the husband as the head of the wife. Complementarians extend this to the church.

Jibu letu. Waefeso 5 huanza na kutiana nidhamu kwa wote wawili (mstari wa 21) na kuelezea ndoa. Uhusiano wa mke na mumewe si sawa na uhusiano wa mwanamke na kila mwanamume katika kanisa. Tunaheshimu mafundisho ya Maandiko juu ya nyumba na bado tunauliza kama yanaamua suala la huduma iliyowekwa wakfu.Our answer. Ephesians 5 begins with mutual submission (verse 21) and describes marriage. A wife's relation to her husband is not the same as a woman's relation to every man in the church. We honor Scripture's teaching on the home and still ask whether it settles the matter of ordained ministry.

5. Mitume kumi na wawili walikuwa wanaume. Yesu alichagua wanaume kumi na wawili.5. The twelve apostles were men. Jesus chose twelve men.

Jibu letu. Hao Kumi na Wawili pia wote walikuwa Wayahudi, nao waliwakilisha makabila kumi na mawili ya Israeli. Tukitumia hoja kutoka jinsia ya mitume hadi ofisi zote za kanisa, tunapaswa kutumia hoja hiyohiyo kutoka kabila lao, na kanisa lilikataa hilo zamani. Wakati huohuo Yesu aliwachagua wanawake kuwa mashahidi wa kwanza wa ufufuo.Our answer. The Twelve were also all Jewish, and they represented the twelve tribes of Israel. If we reason from the apostles' sex to all church offices, we should reason in the same way from their ethnicity, and the church long ago rejected that. Meanwhile Jesus chose women as the first witnesses of the resurrection.

6. Mapokeo marefu ya kanisa. Kwa sehemu kubwa ya historia kanisa liliwaweka wakfu wanaume tu.6. The long tradition of the church. For most of history the church ordained only men.

Jibu letu. Wawesley wanaiheshimu historia ya kanisa, lakini tunashikilia kwamba Maandiko ndiyo mamlaka ya mwisho, na tunaona kwamba kanisa lilibadilisha mawazo yake juu ya utumwa na mambo mengine liliposoma Biblia kwa uaminifu zaidi. Roho yuleyule aliyemimina karama zake juu ya binti na watumishi wa kike siku ya Pentekoste bado anawaita amtakaye.Our answer. Wesleyans respect the church's history, but we hold that Scripture is the final authority, and we note that the church changed its mind on slavery and other matters when it read the Bible more faithfully. The same Spirit who poured out His gifts on daughters and maidservants at Pentecost still calls whom He wills.

Jinsi Desturi ZinavyotofautianaHow Practice Varies

Madhehebu ya Kiwesley hutofautiana katika desturi. Mengine huwaweka wakfu wanawake kwa kila ofisi, wakati mengine yamekuwa polepole zaidi, na katika nchi nyingine utamaduni unaozunguka hufanya kuwaweka wakfu wanawake kuwa vigumu kwa kanisa kuutekeleza. Kanisa la United Methodist na Kanisa la Global Methodist leo yote mawili huwaweka wakfu wanawake, lakini makanisa mengine katika mikoa fulani hayafanyi hivyo. Mchungaji apaswa kujua kanuni ya kanisa lake mwenyewe na kuheshimu utaratibu wake. Pale kanisa la mahali haliwezi bado kumwita mchungaji mwanamke, wanawake bado wanaweza kuongoza katika sala, mafundisho, utume, uongozi wa makundi na uinjilisti. Wito wa kweli lazima pia ujaribiwe na kanisa: kwa karama, matunda na tabia, kama wito wa mwanamume.Wesleyan bodies differ in practice. Some ordain women to every office, while others have been slower, and in some countries the surrounding culture makes women's ordination hard for a church to practice. The United Methodist Church and the Global Methodist Church today both ordain women, but some churches in certain regions do not. The pastor should know the rule of his own church and should respect its order. Where a local church cannot yet call a woman pastor, women may still lead in prayer, teaching, missions, class leadership and evangelism. A genuine call must also be tested by the church: by gifts, fruit and character, in the same way as the call of a man.

Matumizi ya KichungajiPastoral Application

Kanisa dogo la Wesleyan katika mji wa Amerika ya Kilatini lina mwanamke, Rosa, ambaye amefundisha Biblia kwa miaka mingi na ameliongoza kikundi cha waamini wapya kwa Kristo. Anahisi wito wa kuhubiri na kuchunga misheni mpya. Shemasi mzee anasema, "Paulo haruhusu mwanamke kumfundisha mwanamume, na siwezi kuketi chini ya mahubiri yake."A small Wesleyan church in a Latin American town has a woman, Rosa, who has taught the Bible for many years and has led a group of new believers to Christ. She senses a call to preach and to pastor a new mission. An older deacon says, "Paul does not allow a woman to teach a man, and I cannot sit under her preaching."

Kwanza, mchungaji anawasikiliza wote wawili na hamwonei aibu shemasi. Wasiwasi wake unatokana na heshima kwa Biblia.First, the pastor listens to both and does not shame the deacon. His concern comes from reverence for the Bible.

Pili, anafungua 1 Timotheo 2, 1 Wakorintho 11 na 14, Matendo 2:17-18 na Warumi 16 pamoja na kanisa zima, na anawasilisha usomaji wa kukamilishana kwa haki kabla ya kutoa jibu la Kiwesley.Second, he opens 1 Timothy 2, 1 Corinthians 11 and 14, Acts 2:17-18 and Romans 16 with the whole church, and he presents the complementarian reading fairly before giving the Wesleyan answer.

Tatu, anaujaribu wito wa Rosa kwa njia ya kawaida. Anauliza kuhusu tabia yake, matunda yake, ujuzi wake wa Maandiko na upendo wake kwa watu. Anampeleka kwenye bodi ya kanisa na wilaya kwa uchunguzi, kama kwa mgombea yeyote.Third, he tests Rosa's call in the usual way. He asks about her character, her fruit, her knowledge of Scripture and her love for people. He refers her to the church's board and district for examination, as with any candidate.

Nne, anaomba shemasi na kanisa wabaki katika ushirika hata wanapotofautiana juu ya swali hili. Umoja wa mwili ni muhimu kuliko kushinda hoja.Fourth, he asks that the deacon and the church remain in fellowship even while they disagree on this question. The unity of the body matters more than winning the argument.

MuhtasariSummary

Mapokeo ya Kiwesley ya Utakatifu yanafundisha kwamba Mungu huwaita wanawake pamoja na wanaume kuhubiri na kutumikia katika huduma iliyowekwa wakfu. Maandiko yanaonyesha wanawake kama Miriamu, Debora, Hulda, Ana, Mariamu Magdalena, binti za Filipo, Priskila na Fibi wakimtumikia Mungu, na Matendo 2 na Wagalatia 3:28 vinaelekeza kwenye karama sawa ya Roho. Wesley aliwateua wanawake viongozi wa makundi na alikubali wanawake waliosema chini ya wito wa Mungu, na Phoebe Palmer, Wamethodisti wa Wesleyan, Wamethodisti Huru (Free Methodists) na Wanazarene waliendeleza hili hadi kuwekwa wakfu. Mtazamo wa kukamilishana, pamoja na hoja zake kutoka 1 Timotheo 2, 1 Wakorintho 14, sifa za wazee, ukuu, Kumi na Wawili na mapokeo ya kanisa, unashikiliwa na waamini wenye nia njema, nasi tunajibu kila hoja kutoka Maandiko. Desturi hutofautiana kati ya madhehebu ya Kiwesley na nchi, na mchungaji huongoza kwa ukweli, subira na upendo.The Wesleyan-Holiness tradition teaches that God calls women as well as men to preach and to serve in ordained ministry. Scripture shows women such as Miriam, Deborah, Huldah, Anna, Mary Magdalene, Philip's daughters, Priscilla and Phoebe serving God, and Acts 2 and Galatians 3:28 point to the equal gift of the Spirit. Wesley appointed women class leaders and accepted women who spoke under God's call, and Phoebe Palmer, the Wesleyan Methodists, the Free Methodists and the Nazarenes carried this forward into ordination. The complementarian view, with its appeals to 1 Timothy 2, 1 Corinthians 14, the qualifications of elders, headship, the Twelve and church tradition, is held by sincere believers, and we answer each point from Scripture. Practice varies among Wesleyan bodies and countries, and a pastor leads with truth, patience and love.

Usomaji ZaidiFurther Reading

• John Wesley, Letters (Barua), ikiwemo barua zake kwa Sarah Crosby na Mary Bosanquet (kikoa cha umma).• John Wesley, Letters, including his letters to Sarah Crosby and Mary Bosanquet (public domain).

• Phoebe Palmer, The Promise of the Father (1859) (Ahadi ya Baba) na The Way of Holiness (1843) (Njia ya Utakatifu).• Phoebe Palmer, The Promise of the Father (1859) and The Way of Holiness (1843).

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya 1 Timotheo 2 na 1 Wakorintho 14 (kikoa cha umma).• John Wesley, Notes on the New Testament, on 1 Timothy 2 and 1 Corinthians 14 (public domain).

• Luther Lee, mahubiri juu ya haki ya mwanamke kuhubiri injili (1853).• Luther Lee, sermon on a woman's right to preach the gospel (1853).

• B. T. Roberts, Ordaining Women (1891) (Kuwaweka Wakfu Wanawake).• B. T. Roberts, Ordaining Women (1891).

• Jarena Lee, The Life and Religious Experience of Jarena Lee (1836) (Maisha na Uzoefu wa Kidini wa Jarena Lee).• Jarena Lee, The Life and Religious Experience of Jarena Lee (1836).

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