Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 4: Huduma Iliyowekwa Wakfu: Wazee, Mashemasi, Wachungaji wa Mahali na WitoMethodist and Nazarene Polity, Worship, and Sacraments — Unit 4: Ordained Ministry: Elders, Deacons, Local Pastors, and the Call

Mstari MkuuKey Verse

"Neno hili ni la kuaminiwa, Mtu akitaka kazi ya kuwa askofu, atamani kazi njema." (1 Timotheo 3:1, SUV)"This is a faithful saying: If a man desires the position of a bishop, he desires a good work." (1 Timothy 3:1, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza wito wa ndani na wito wa nje wa huduma, na kueleza kwa nini mapokeo ya Kiwesley yanahitaji yote mawili.1. Describe the inward and the outward call to ministry and explain why the Wesleyan tradition requires both.

2. Kueleza vipimo vitatu ambavyo Wesley aliwapima navyo wahubiri: neema, karama na matunda.2. Explain the three tests Wesley applied to preachers: grace, gifts and fruit.

3. Kueleza nafasi za mzee, shemasi, na mchungaji mwenye leseni au wa mahali katika makanisa ya Kiwesley.3. Describe the roles of the elder, the deacon, and the licensed or local pastor in the Wesleyan churches.

4. Kutoa msingi wa kibiblia wa kuwekwa wakfu na kueleza hatua za kawaida kuelekea huko.4. Give the biblical basis for ordination and describe the usual steps toward it.

5. Kujibu pingamizi za wale wanaokana huduma iliyotengwa iliyowekwa wakfu na za wale wanaofanya kuwekwa wakfu kuwa sakramenti.5. Answer the objections of those who deny a separate ordained ministry and of those who make ordination a sacrament.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya kihafidhina ya Kiwesley kwa wanafunzi walio wahudumu, au wanaoweza kuwa wahudumu. Kinafundisha jinsi makanisa yetu yanavyoelewa wito na huduma iliyowekwa wakfu. Wakristo wengine huona mambo haya kwa njia tofauti, nasi tunaeleza maoni yao kwa haki kabla ya kujibu. "Jaribuni mambo yote; mkashike lililo jema" (1 Wathesalonike 5:21).This unit is written from inside the conservative Wesleyan tradition for students who are, or may become, ministers. It teaches how our churches understand the call and the ordained ministry. Other Christians see these matters differently, and we state their views fairly before we answer. "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Tahadhari moja: madhehebu tofauti ya Kiwesley yana majina tofauti kwa stakabadhi na mahitaji tofauti ya masomo na miaka ya huduma. Mwongozo wako mwenyewe au kitabu cha nidhamu ndio mamlaka ya mwisho. Nafasi ya wanawake katika huduma ni mada ya Kipindi cha 10, na hakuna kitu katika kipindi hiki kinachokusudiwa kuliamua.One caution: different Wesleyan bodies have different names for credentials and different requirements for study and years of service. Your own manual or discipline is the final authority. The place of women in ministry is the subject of Unit 10, and nothing in this unit is meant to settle it.

Wito wa HudumaThe Call to Ministry

Maandiko Yanaonyesha NiniWhat Scripture shows

Biblia inatoa mifano mingi ya wale walioitwa kutumikia. Isaya alimwona Bwana na kusikia swali, "Nimtume nani?" naye akajibu, "Mimi hapa, nitume mimi" (Isaya 6:8). Yeremia aliambiwa kwamba alijulikana na kutengwa kabla ya kuzaliwa (Yeremia 1:5). Katika kanisa la Antiokia, viongozi walipokuwa wakimtumikia Bwana na kufunga, Roho Mtakatifu alisema Barnaba na Sauli watengwe kwa kazi aliyowaitia, na kanisa likafunga, likaomba, likawawekea mikono na kuwatuma (Matendo 13:2-3). Paulo anauliza watu watahubirije wasipotumwa (Warumi 10:15). Mwandishi wa Waebrania anafundisha kwamba heshima ya ofisi ya ukuhani haichukuliwi na mtu kwa nafsi yake, bali hupokelewa kutoka kwa Mungu (Waebrania 5:4). Paulo aliandika kwamba analazimika kuihubiri injili (1 Wakorintho 9:16).The Bible gives many examples of those who were called to serve. Isaiah saw the Lord and heard the question, "Whom shall I send?" and answered, "Here am I" (Isaiah 6:8). Jeremiah was told that he was known and set apart before birth (Jeremiah 1:5). In the church at Antioch, while the leaders ministered to the Lord and fasted, the Holy Spirit said that Barnabas and Saul were to be set apart for the work He had called them to, and the church fasted, prayed, laid hands on them and sent them (Acts 13:2-3). Paul asks how people will preach unless they are sent (Romans 10:15). The writer of Hebrews teaches that the honor of the priestly office is not taken by a man for himself, but is received from God (Hebrews 5:4). Paul wrote that he was under compulsion to preach the gospel (1 Corinthians 9:16).

Mambo mawili yanasimama pamoja katika mifano hii. Mungu huita, na watu wake hutambua na kutuma. Wawesley huzungumza juu ya wito wa ndani na wito wa nje.Two things stand together in these examples. God calls, and His people recognize and send. Wesleyans speak of the inward call and the outward call.

Wito wa ndaniThe inward call

Wito wa ndani ni kazi ya Roho Mtakatifu moyoni mwa muumini. Mara nyingi huja kama shauku kubwa, ambayo Paulo anaiita shauku ya "kazi njema" (1 Timotheo 3:1). Ni mzigo kwa waliopotea na upendo kwa kundi. Ni msadikisho unaokua kwamba Mungu anataka mtu huyu atoe maisha yake kwa kazi hiyo. Unaweza kuja siku fulani maalum au ukakua kwa miaka ya huduma kanisani.The inward call is the work of the Holy Spirit in the heart of a believer. Often it comes as a deep desire, which Paul calls a desire for "a good work" (1 Timothy 3:1). It is a burden for the lost and a love for the flock. It is a growing conviction that God wants this person to give his life to the work. It may come on a particular day or grow over years of service in the church.

Wito wa ndani unaweza kukosewa kueleweka. Mtu anaweza kutamani heshima ya huduma na si kazi yake. Mtu anaweza kuchanganya hamu ya kukimbia maisha magumu na wito kutoka kwa Mungu.The inward call can be mistaken. A person may desire the honor of the ministry and not its labor. A person may confuse a wish for escape from a hard life with a call from God.

Wito wa njeThe outward call

Wito wa nje ni uthibitisho wa kanisa. Watu wanaomjua mgombea huangalia maisha yake na karama zake. Kanisa la mahali humpendekeza. Wilaya au mkutano humchunguza mafundisho yake, tabia yake na uwezo wake. Katika Agano Jipya kanisa la Antiokia lilisikia Roho akinena na likatenda pamoja (Matendo 13:2-3). Paulo alimwambia Timotheo awakabidhi watu waaminifu injili watakaofundisha wengine (2 Timotheo 2:2), na akamwambia asimwekee mtu mikono kwa haraka (1 Timotheo 5:22). Wito ambao hakuna mtu mwingine anaoutambua unahitaji kuchunguzwa kwa uangalifu mkubwa.The outward call is the confirmation of the church. The people who know the candidate watch his life and gifts. The local church recommends him. The district or conference examines his doctrine, his character and his ability. In the New Testament the church at Antioch heard the Spirit speak and acted together (Acts 13:2-3). Paul told Timothy to entrust the gospel to faithful men who would teach others (2 Timothy 2:2), and he told him not to lay hands on anyone hastily (1 Timothy 5:22). A call that no one else recognizes needs to be examined with great care.

Mapokeo ya Kiwesley yanashikilia vyote viwili pamoja. Wito wa ndani bila wa nje ni hatari, kwa sababu unaweza kusababisha viongozi wanaojichagua wenyewe ambao hawawajibiki kwa mtu yeyote. Wito wa nje bila wa ndani ni tupu, kwa sababu kanisa linaweza kumkubali mtu ambaye Mungu hajamgusa.The Wesleyan tradition holds the two together. The inward call without the outward is dangerous, because it can lead to self-appointed leaders who answer to no one. The outward call without the inward is empty, because the church can approve a man whom God has not touched.

Vipimo vya Wesley: Neema, Karama na MatundaWesley's Tests: Grace, Gifts and Fruit

John Wesley alikuwa kasisi wa Kianglikana aliyeanza kutegemea wahubiri ambao hawakuwa wamewekwa wakfu. Kozi ya 1 ilisimulia jinsi uamsho ulivyoinua wahubiri walei. Mwanzoni Wesley alikuwa mwangalifu kuhusu wao, lakini aligundua kwamba Mungu alikuwa akibariki kazi yao. Katika mikutano yake aliwachunguza kila mmoja kwa maswali. Katika Minutes wahubiri waliulizwa kama walikuwa na neema kwa kazi hiyo, karama kwa ajili yake, na matunda kutoka kwayo. Tunaweza kueleza vipimo hivi vitatu hivi.John Wesley was an Anglican priest who came to rely on preachers who were not ordained. Course 1 told how the revival raised up lay preachers. Wesley was cautious about them at first, but he found that God was blessing their work. In his conferences he examined each of them with questions. In the Minutes the preachers were asked whether they had the grace for the work, the gifts for it, and the fruit from it. We can describe the three tests in this way.

Neema. Je, mgombea anamjua Mungu kweli? Je, amezaliwa mara ya pili, anatembea katika Roho na anatafuta utakatifu wa moyo na wa maisha? Mhubiri asiye na neema ni hatari kwa kundi.Grace. Does the candidate truly know God? Is he converted, walking in the Spirit and seeking holiness of heart and life? A preacher without grace is a danger to the flock.

Karama. Je, mgombea ana uwezo wa kazi hiyo? Je, anaweza kusema kwa uwazi na kufikiri vizuri? Je, anaweza kufundisha na kuongoza? Paulo anafundisha kwamba mzee lazima awe "mwenye uwezo wa kufundisha" (1 Timotheo 3:2).Gifts. Does the candidate have the ability for the work? Can he speak clearly and reason well? Can he teach and lead? Paul teaches that an elder must be "able to teach" (1 Timothy 3:2).

Matunda. Je, watu wanageuzwa kutoka dhambini kwa Mungu kupitia kazi yake? Je, waamini wanakua? Mtu mwenye neema na karama lakini asiyeona matunda anapaswa kujiuliza kama Mungu anamwita kwa kazi hii mahususi.Fruit. Are people being turned from sin to God through his work? Are believers growing? A man who has grace and gifts but sees no fruit should ask whether God is calling him to this particular work.

Vipimo hivi bado vinalilinda kanisa na mgombea.These tests still protect both the church and the candidate.

Ofisi za HudumaOffices of Ministry

Makanisa ya Kiwesley yanatambua aina kadhaa za wahudumu. Majina na mipangilio kamili hutofautiana kutoka dhehebu moja hadi jingine, lakini mfumo mkuu unafanana.The Wesleyan churches recognize several kinds of ministers. The names and the exact arrangements differ from one body to another, but the main pattern is similar.

MzeeThe elder

Mzee, anayeitwa pia presbyter, ndiye mhudumu mkuu aliyewekwa wakfu. Katika Agano Jipya wazee walikuwa wachungaji wa makanisa ya mahali (Matendo 20:17, 28; 1 Petro 5:1-3). Kipindi cha 2 kilionyesha kwamba watu walewale huitwa waangalizi. Katika makanisa ya Kiwesley mzee aliyewekwa wakfu huhubiri Neno, huongoza ibada, huendesha sakramenti za ubatizo na Meza ya Bwana, hutoa utunzaji wa kichungaji na husaidia kutawala kanisa. Katika mapokeo ya Kimethodisti askofu au msimamizi ni mzee aliyepewa usimamizi wa eneo kubwa zaidi.The elder, also called presbyter, is the central ordained minister. In the New Testament the elders were the shepherds of the local churches (Acts 20:17, 28; 1 Peter 5:1-3). Unit 2 showed that the same persons are called overseers. In the Wesleyan churches the ordained elder preaches the Word, leads in worship, administers the sacraments of baptism and the Lord's Supper, gives pastoral care and helps govern the church. In the Methodist tradition the bishop or superintendent is an elder given oversight of a larger field.

ShemasiThe deacon

Neno shemasi (deacon) linamaanisha mtumishi. Katika Matendo 6 mitume waliomba kanisa lichague watu saba wenye sifa njema kushughulikia mahitaji ya kivitendo ya wajane, ili mitume wajitoe kwa sala na huduma ya Neno (Matendo 6:1-6). Paulo anawasalimu "waangalizi na mashemasi" huko Filipi (Wafilipi 1:1) na anatoa sifa za mashemasi katika 1 Timotheo 3:8-13. Katika makanisa ya Kiwesley shemasi huwekwa wakfu kwa huduma ya utumishi na msaada. Katika madhehebu mengine mashemasi huwekwa wakfu kama daraja la kudumu la utumishi, na katika mengine kuwekwa wakfu kwa shemasi ni hatua ya kwanza kabla ya kuwekwa wakfu kuwa mzee, kama ilivyokuwa kwa Asbury katika Mkutano wa Krismasi.The word deacon means servant. In Acts 6 the apostles asked the church to choose seven men of good reputation to care for the practical need of the widows, so that the apostles could give themselves to prayer and the ministry of the Word (Acts 6:1-6). Paul greets "the bishops and deacons" at Philippi (Philippians 1:1) and gives qualifications for deacons in 1 Timothy 3:8-13. In Wesleyan churches the deacon is ordained to a ministry of service and assistance. In some bodies deacons are ordained as a lasting order of service, and in others the ordination of a deacon is a first step before ordination as an elder, as it was for Asbury at the Christmas Conference.

Mchungaji mwenye leseni au wa mahaliThe licensed or local pastor

Makutano mengi, hasa madogo na ya mbali, huhudumiwa na wachungaji ambao bado si wazee waliowekwa wakfu. Makanisa ya Kimethodisti mara nyingi huwaita wachungaji wa mahali (local pastors) au wachungaji walei. Kanisa la Nazarene na Kanisa la Wesleyan huwaita wahudumu wenye leseni (licensed ministers). Wachungaji hawa hupewa mamlaka ya kuhubiri na kulitunza kanisa, chini ya usimamizi wa wilaya au mkutano, na wengi wanafanya kazi kuelekea kuwekwa wakfu kwa masomo na uzoefu. Wengi pia hujipatia riziki kwa kazi nyingine. Hii inafuata mfano wa Paulo, aliyefanya kazi ya kushona hema (Matendo 18:3) lakini pia alifundisha kwamba wanaohubiri injili wana haki ya kuishi kwa injili (1 Wakorintho 9:14; 1 Timotheo 5:17-18). Kwa makanisa mengi ya Amerika ya Kilatini na Afrika mchanganyiko huu wa kazi na huduma ni wa kawaida na wa heshima.Many congregations, especially small and distant ones, are served by pastors who are not yet ordained elders. The Methodist churches often call them local pastors or lay pastors. The Church of the Nazarene and The Wesleyan Church call them licensed ministers. These pastors are given authority to preach and to care for a congregation, under the supervision of the district or conference, and many are working toward ordination by study and experience. Many also earn their living by other work. This follows the pattern of Paul, who worked as a tentmaker (Acts 18:3) but also taught that those who preach the gospel have a right to live from the gospel (1 Corinthians 9:14; 1 Timothy 5:17-18). For many churches in Latin America and Africa this combination of work and ministry is normal and honorable.

Huduma ya waleiLay ministry

Viongozi wa makundi (class leaders), wasimamizi wa fedha (stewards) na wahubiri walei wa Wesley walibeba sehemu kubwa ya kazi ya mwanzo. Paulo alifundisha kwamba Kristo alitoa viongozi "kwa kusudi la kuwakamilisha watakatifu, hata wafanye kazi ya huduma" (Waefeso 4:12). Mhudumu aliyewekwa wakfu hafanyi kazi yote ya kanisa. Huwaandaa watu waifanye. Kipindi cha 5 kinarudi kwenye uongozi wa walei.Wesley's class leaders, stewards and lay preachers carried much of the early work. Paul taught that Christ gave leaders "for the equipping of the saints for the work of ministry" (Ephesians 4:12). The ordained minister does not do the whole work of the church. He prepares the people to do it. Unit 5 returns to lay leadership.

Njia ya Kuwekwa WakfuThe Path to Ordination

Hatua hutofautiana kati ya madhehebu, lakini mfumo wa jumla ni huu.The steps differ among the bodies, but the general pattern is as follows.

1. Wito unahisiwa na kujaribiwa. Mtu huzungumza na mchungaji wake na kanisa, hutumikia katika usharika, na huomba na kungoja.1. The call is sensed and tested. The person speaks with his pastor and church, serves in the congregation, and prays and waits.

2. Kanisa la mahali linapendekeza. Mchungaji na bodi ya kanisa au washiriki humuunga mkono mgombea.2. The local church recommends. The pastor and the church board or members support the candidate.

3. Wilaya au mkutano unachunguza. Mgombea huulizwa kuhusu uzoefu wake wa neema, mafundisho yake, tabia yake na maisha ya familia yake.3. The district or conference examines. The candidate is questioned about his experience of grace, his doctrine, his character and his family life.

4. Leseni au stakabadhi ya muda inatolewa. Mgombea huanza kutumikia chini ya usimamizi.4. A license or provisional credential is granted. The candidate begins to serve under supervision.

5. Masomo yanakamilishwa. Madhehebu mengi ya Kiwesley yana mtaala wa masomo kwa wahudumu. Mengine yanahitaji kazi ya seminari au chuo, na mengine hutoa kozi kwa wale wasioweza kuhudhuria shule. Hiki ndicho kusudi la seminari kama yetu.5. Study is completed. Most Wesleyan bodies have a course of study for ministers. Some require seminary or college work, and others provide courses for those who cannot attend a school. This is the purpose of a seminary such as ours.

6. Miaka ya huduma inapita. Kanisa huangalia maisha na huduma ya mhudumu.6. Years of service pass. The church observes the minister's life and ministry.

7. Kuwekwa wakfu kunafanywa. Kiongozi anayeweka wakfu, pamoja na wahudumu wengine, huweka mikono juu ya mgombea kwa sala.7. Ordination is performed. The ordaining leader, with other ministers, lays hands on the candidate with prayer.

Msingi wa kibiblia wa kuwekwa wakfuThe biblical basis for ordination

Kuwekwa wakfu ni tendo la hadharani la kanisa la kutambua wito na kumtenga mtu kwa huduma. Agano Jipya linaonyesha mfano wa sala na kuwekewa mikono. Wale saba walitengwa kwa sala na kuwekewa mikono ya mitume (Matendo 6:6). Barnaba na Sauli walitumwa baada ya kufunga, sala na kuwekewa mikono (Matendo 13:3). Paulo alimwambia Timotheo asiache kuitumia karama iliyo ndani yake, "uliyopewa kwa unabii, na kwa kuwekewa mikono na wazee" (1 Timotheo 4:14), na pia alisema juu ya karama ya Mungu "iliyo ndani yako kwa kuwekewa mikono yangu" (2 Timotheo 1:6).Ordination is the church's public act of recognizing a call and setting a person apart for ministry. The New Testament shows the pattern of prayer and the laying on of hands. The seven were set apart with prayer and the laying on of the apostles' hands (Acts 6:6). Barnabas and Saul were sent out after fasting, prayer and the laying on of hands (Acts 13:3). Paul told Timothy not to neglect the gift that was in him, "which was given to you by prophecy with the laying on of the hands of the eldership" (1 Timothy 4:14), and spoke also of the gift of God "which is in you through the laying on of my hands" (2 Timothy 1:6).

Kwa mtazamo wa Kiwesley, kuwekwa wakfu si sakramenti. Makala ya Dini ya Kimethodisti yanatambua sakramenti mbili, ubatizo na Meza ya Bwana, zilizoamriwa na Kristo. Kuwekwa wakfu ni tendo zito na muhimu la kanisa, lenye baraka ya Mungu, lakini halimpi mhudumu uwezo maalum wa kusamehe dhambi wala kubadilisha vitu vya Meza.In the Wesleyan view, ordination is not a sacrament. The Methodist Articles of Religion recognize two sacraments, baptism and the Lord's Supper, ordained by Christ. Ordination is a solemn and important act of the church, with the blessing of God, but it does not give the minister a special power to forgive sins or to change the elements of the Supper.

Tabia ya mhudumuThe character of the minister

Maandiko yanaweka viwango vya juu kwa wale wanaoongoza. Paulo anaorodhesha sifa katika 1 Timotheo 3:1-7 na Tito 1:6-9. Mhudumu anapaswa kuwa asiye na lawama, mwaminifu katika familia yake, mwenye kiasi, mkarimu kwa wageni, mwenye uwezo wa kufundisha, na asiye mwenye tamaa ya faida. Wawesley huongeza, kulingana na mafundisho yao, kwamba mhudumu mwenyewe lazima atafute utakatifu anaouhubiri. Mhudumu anayefundisha upendo mkamilifu na kuishi katika hasira anapingana na ujumbe wake mwenyewe.Scripture sets high standards for those who lead. Paul lists the qualifications in 1 Timothy 3:1-7 and Titus 1:6-9. The minister is to be blameless, faithful in his family, temperate, hospitable, able to teach, and not greedy. Wesleyans add, in keeping with their doctrine, that the minister must himself seek the holiness he preaches. A minister who teaches perfect love and lives in anger contradicts his own message.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Waamini wote ni wahudumu, kwa hiyo hapapaswi kuwa na huduma iliyotengwa iliyowekwa wakfu.Objection 1: All believers are ministers, so there should be no separate ordained ministry.

Plymouth Brethren, baadhi ya Waquaker na makundi mengine hufundisha kwamba Agano Jipya halijui mgawanyiko kati ya makasisi na walei. Petro anawaita waamini wote "ukuhani wa kifalme" (1 Petro 2:9). Kuwekwa wakfu, wanasema, kulikuja baadaye na huelekea kuwafanya wahudumu wajione bora na washiriki wa kawaida wawe watazamaji tu.The Plymouth Brethren, some Quakers and other groups teach that the New Testament knows no division between clergy and laity. Peter calls all believers "a royal priesthood" (1 Peter 2:9). Ordination, they say, came later and tends to make ministers feel superior and ordinary members passive.

Jibu letu. Tunakubali kabisa kwamba waamini wote ni makuhani mbele za Mungu na kwamba kila Mkristo ana huduma. Lakini Agano Jipya lilelile linalofundisha ukuhani wa waamini wote pia linataja wazee na mashemasi, linaeleza jinsi walivyowekwa, na linatoa kanuni za sifa zao. Paulo alimwacha Tito kuweka wazee kila mji (Tito 1:5). Kristo alilipa kanisa mitume, manabii, wainjilisti, wachungaji na waalimu (Waefeso 4:11). Ofisi hizi zipo ili kuwakamilisha watu wote kwa huduma, si kuwabadilisha. Hatari ya kiburi ni halisi, na jibu ni unyenyekevu na utumishi, si kuondoa utaratibu.Our answer. We agree fully that all believers are priests before God and that every Christian has a ministry. But the same New Testament that teaches the priesthood of all believers also names elders and deacons, describes how they were appointed, and gives rules for their qualifications. Paul left Titus to appoint elders in every city (Titus 1:5). Christ gave apostles, prophets, evangelists, pastors and teachers to the church (Ephesians 4:11). These offices exist to equip the whole people for ministry, not to replace them. The danger of pride is real, and the answer is humility and servanthood, not the removal of order.

Pingamizi la 2: Kuwekwa wakfu kunatoa uwezo maalum wa kisakramenti.Objection 2: Ordination gives a special sacramental power.

Mafundisho ya Kikatoliki ya Roma na ya Kiorthodoksi yanashikilia kwamba kuwekwa wakfu hutoa tabia ya kudumu na uwezo wa kikuhani, hasa kwa Ekaristi. Padri, kwa mtazamo huo, anasimama katika uhusiano wa pekee na dhabihu ya madhabahu.Roman Catholic and Orthodox teaching holds that ordination imparts a lasting character and a priestly power, especially for the Eucharist. The priest, on this view, stands in a unique relation to the sacrifice of the altar.

Jibu letu. Tunaheshimu ushuhuda wa muda mrefu wa makanisa haya. Lakini Agano Jipya halijawahi kuwaita wazee wa kanisa "makuhani" kwa maana tofauti. Linaweka ukuhani mmoja katika Kristo, aliyejitoa mwenyewe mara moja tu (Waebrania 10:10-12), na katika watu wake. Mhudumu ni mtumishi wa Neno na msimamizi wa sakramenti, si mjumbe wa kuingilia kati. Nguvu ya Meza ya Bwana na ya ubatizo hutoka kwa ahadi ya Kristo na kazi ya Roho Mtakatifu na si kutoka kwa sifa maalum ya mtu anayehudumu. Hii ndiyo sababu Makala ya Dini yanahesabu sakramenti mbili tu na hayajumuishi kuwekwa wakfu.Our answer. We respect the long witness of these churches. But the New Testament never calls the elders of the church "priests" in a separate sense. It places the one priesthood in Christ, who offered Himself once for all (Hebrews 10:10-12), and in His people. The minister is a servant of the Word and a steward of the sacraments, not a mediator. The power of the Supper and of baptism comes from the promise of Christ and the work of the Holy Spirit and not from a special quality in the person who serves. This is why the Articles of Religion count only two sacraments and do not include ordination.

Pingamizi la 3: Wahubiri walei wa Wesley hawakuwa wa kawaida.Objection 3: Wesley's lay preachers were irregular.

Waanglikana wengine wa siku za Wesley, na wanahistoria wengine tangu hapo, walisema kwamba kwa kutumia wahubiri wasiowekwa wakfu Wesley alivunja utaratibu wa kanisa. Wanahistoria wanajadili ni kwa kusita kiasi gani alifanya hivyo na kama alikuwa thabiti na kanuni zake mwenyewe.Some Anglicans in Wesley's day, and some historians since, said that by using unordained preachers Wesley broke the order of the church. Historians debate how reluctantly he did so and whether he was consistent with his own principles.

Jibu letu. Wesley mwenyewe alihisi mvutano huu. Hakuwaruhusu wahubiri walei kuendesha sakramenti, na alishikilia utaratibu wa kanisa lake kwa muda alioweza. Lakini alihukumu kwamba wokovu wa roho hauwezi kungoja. Alizungumza juu ya wito wa kipekee, uliotolewa na Mungu kwa wakati wa mahitaji maalum, ambao Mungu aliuthibitisha kwa matunda. Msimamo wake haukuwa kwamba utaratibu hauna maana, bali kwamba injili ina maana zaidi. Mwaka 1784 aliwaweka wakfu watu kwa ajili ya Amerika wakati hakuna njia nyingine iliyokuwa wazi, kama Kipindi cha 2 kilivyoonyesha.Our answer. Wesley himself felt this tension. He did not allow lay preachers to administer the sacraments, and he held to the order of his church for as long as he could. But he judged that the salvation of souls could not wait. He spoke of an extraordinary call, given by God for a time of special need, which God confirmed by fruit. His position was not that order does not matter, but that the gospel matters more. In 1784 he ordained men for America when no other way was open, as Unit 2 showed.

Matumizi ya KichungajiPastoral Application

Kijana mmoja katika kanisa la kijijini anamjia mchungaji wake. Ana umri wa miaka ishirini na minne na anafanya kazi ya fundi wa magari. Kwa miaka miwili amehisi shauku kubwa ya kuhubiri na kutumikia. Anasema, "Naamini Mungu ameniita, lakini hakuna mtu kanisani anayesema lolote kuhusu hilo. Je, nianze kuhubiri peke yangu?"A young man in a village church comes to his pastor. He is twenty-four and works as a mechanic. For two years he has felt a strong desire to preach and to serve. He says, "I believe God has called me, but nobody in the church says anything about it. Should I start preaching on my own?"

Mchungaji hamfukuzi, wala hamsukumi mbele haraka. Kwanza, anamshukuru kwa uaminifu wake na anaomba pamoja naye. Pili, anamwuliza maswali matatu ya Wesley kwa maneno rahisi: Je, moyo wako uko sawa na Mungu, una karama, na watu wamesaidiwa? Tatu, anampa kazi ndogo chini ya usimamizi: kufundisha kundi, kuongoza funzo la Biblia, kutembelea wagonjwa. Nne, anawaalika washiriki wawili waliokomaa wamtazame na kumwambia kijana wanachokiona. Tano, anaeleza kwamba kanisa litampendekeza kwa wilaya wito ukithibitishwa, na kwamba masomo yatafuata, huku akiendelea kujipatia riziki. Kijana anajifunza kwamba wito si siri ya kibinafsi wala tiketi ya kwenda mimbarani. Ni zawadi inayopaswa kujaribiwa, kufundishwa na kutumwa.The pastor does not dismiss him, and he does not push him forward quickly. First, he thanks him for his honesty and prays with him. Second, he asks Wesley's three questions in plain words: Is your heart right with God, do you have the gifts, and have people been helped? Third, he gives him small tasks under supervision: teaching a class, leading a Bible study, visiting the sick. Fourth, he invites two mature members to watch and to tell the young man what they see. Fifth, he explains that the church will recommend him to the district if the call is confirmed, and that study will follow, while he continues to earn his living. The young man learns that the call is neither a private secret nor a ticket to a pulpit. It is a gift to be tested, trained and sent.

MuhtasariSummary

Mapokeo ya Kiwesley yanashikilia kwamba Mungu huita wahudumu kwa ndani na kwamba kanisa huthibitisha wito kwa nje. Wesley aliuliza kama mhubiri ana neema, karama na matunda. Mzee aliyewekwa wakfu huhubiri, huendesha sakramenti na huchunga kanisa. Shemasi hutumikia, na mchungaji mwenye leseni au wa mahali hulihudumia kanisa chini ya usimamizi, mara nyingi huku akifanya kazi nyingine. Njia ya kuwekwa wakfu inajumuisha pendekezo, uchunguzi, masomo, huduma, na kuwekewa mikono kwa sala. Mhudumu lazima atimize sifa za 1 Timotheo 3 na Tito 1 na atafute utakatifu anaouhubiri. Kuwekwa wakfu si sakramenti. Tunawajibu wale wanaokataa huduma iliyotengwa kwa kuelekeza kwenye wazee na mashemasi wa Agano Jipya, na tunawajibu wale wanaofanya kuwekwa wakfu kuwa kisakramenti kwa kuelekeza kwenye ukuhani mmoja wa Kristo na sakramenti mbili alizotoa.The Wesleyan tradition holds that God calls ministers inwardly and that the church confirms the call outwardly. Wesley asked whether a preacher had grace, gifts and fruit. The ordained elder preaches, administers the sacraments and shepherds the church. The deacon serves, and the licensed or local pastor serves a congregation under supervision, often while working at another trade. The path to ordination includes recommendation, examination, study, service, and the laying on of hands with prayer. The minister must meet the qualifications of 1 Timothy 3 and Titus 1 and seek the holiness he preaches. Ordination is not a sacrament. We answer those who reject a separate ministry by pointing to the elders and deacons of the New Testament, and we answer those who make ordination sacramental by pointing to the one priesthood of Christ and the two sacraments He gave.

Usomaji ZaidiFurther Reading

• John Wesley, mahubiri "The Ministerial Office" (Ofisi ya Huduma).• John Wesley, sermon "The Ministerial Office."

• John Wesley, Minutes of the Methodist Conferences na Large Minutes (Kumbukumbu za Mikutano ya Kimethodisti na Kumbukumbu Kubwa).• John Wesley, Minutes of the Methodist Conferences and the Large Minutes.

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya 1 Timotheo 3 na Tito 1.• John Wesley, Notes on the New Testament, on 1 Timothy 3 and Titus 1.

• The Methodist Articles of Religion (1784) (Makala ya Dini ya Kimethodisti).• The Methodist Articles of Religion (1784).

• Francis Asbury, Journal (Shajara).• Francis Asbury, Journal.

• Mwongozo au kitabu cha nidhamu cha sasa cha dhehebu lako mwenyewe, kwa mahitaji yake ya sasa ya leseni na kuwekwa wakfu.• Your own denomination's current manual or book of discipline, for its present requirements for licensing and ordination.

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