Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 7: Ubatizo katika Mapokeo ya Kiwesley: Ubatizo wa Watoto Wachanga, Ubatizo wa Waumini na Pingamizi za KibaptistiMethodist and Nazarene Polity, Worship, and Sacraments — Unit 7: Baptism in the Wesleyan Tradition: Infant Baptism, Believer's Baptism, and the Baptist Objections

Mstari MkuuKey Verse

"Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba, na Mwana, na Roho Mtakatifu." (Mathayo 28:19, SUV)"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." (Matthew 28:19, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Wawesley wanamaanisha nini kwa sakramenti na kwa nini wanashika mbili tu, ubatizo na Meza ya Bwana.1. Explain what Wesleyans mean by a sacrament and why they keep only two, baptism and the Lord's Supper.

2. Kueleza maana ya Kiwesley ya ubatizo kama ishara na njia ya neema, na kueleza jinsi unavyotofautiana na kuzaliwa mara ya pili.2. State the Wesleyan meaning of baptism as a sign and means of grace, and explain how it differs from the new birth.

3. Kutoa sababu za kibiblia na za kihistoria ambazo Wawesley hutoa za kubatiza watoto wachanga.3. Give the biblical and historical reasons Wesleyans give for baptizing infants.

4. Kueleza kwa haki mtazamo wa ubatizo wa waumini na pingamizi kuu za Wabaptisti, na kujibu kila moja kutoka upande wa Kiwesley.4. Describe fairly the believer's-baptism view and the main Baptist objections, and answer each from the Wesleyan side.

5. Kueleza jinsi makanisa ya Kiwesley yanavyoshughulikia namna ya ubatizo na ubatizo wa walioongoka ambao hawakubatizwa wakiwa watoto.5. Explain how Wesleyan churches treat the mode of baptism and the baptism of converts who were not baptized as children.

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 desturi ya mapokeo yenyewe inafundishwa: watoto wachanga wanaozaliwa kwa wazazi waamini wanaweza kubatizwa, na walioongoka wakiwa watu wazima hubatizwa kwa kukiri kwao. Ndugu na dada zetu Wabaptisti hushikilia kwamba ubatizo ni kwa wale wanaoweza kukiri imani tu. Tunaeleza mtazamo wao kama wao wangeueleza kisha tunatoa jibu letu. "Jaribuni mambo yote; mkashike lililo jema" (1 Wathesalonike 5:21). Hili ni mojawapo ya maswali ambayo Wakristo waaminifu wanaolipenda Neno hutofautiana, na mchungaji anapaswa kuzungumza juu yake kwa upole.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 practice is taught: infants born to believing parents may be baptized, and converts who come to faith as adults are baptized on their profession. Our Baptist brothers and sisters hold that baptism belongs only to those who can profess faith. 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). This is one of the questions where honest Christians who love the Word differ, and a pastor should speak about it with gentleness.

Sakramenti Ni Nini?What Is a Sacrament?

Neno "sakramenti" halipatikani katika Biblia. Kanisa limelitumia tangu zamani kwa ishara ya nje ambayo Mungu ameitoa kuonyesha na kuwasilisha neema ya ndani. Wawesley, kama Waprotestanti wengi, wanahesabu sakramenti mbili, ubatizo na Meza ya Bwana, kwa sababu Yesu mwenyewe aliamuru zote mbili. Makanisa ya Kikatoliki ya Roma na ya Kiorthodoksi huhesabu saba. Hatukatai kwamba ibada nyingine ni takatifu; Kristo aliamuru hizi mbili tu.The word "sacrament" is not found in the Bible. The church has used it from early times for an outward sign that God has given to show and convey an inward grace. Wesleyans, like most Protestants, count two sacraments, baptism and the Lord's Supper, because Jesus Himself commanded both. The Roman Catholic and Orthodox churches count seven. We do not deny that other rites are holy; Christ commanded only these two.

Makala ya Dini ya Kimethodisti, ambayo Wesley aliyarekebisha kwa ajili ya Amerika mwaka 1784 kutoka Kanisa la Uingereza, yanafundisha kwamba sakramenti si alama za kukiri Ukristo tu bali ni ishara ambazo kupitia hizo Mungu hufanya kazi ndani yetu na kuimarisha imani yetu. John Wesley aliziita "njia za neema" (means of grace), mada ya Kipindi cha 8. Njia ya neema ni mfereji ambao Bwana ameuweka, ambao kupitia huo hutoa msaada wake kwa wale wanaokuja kwa imani. Haifanyi kazi kwa uchawi. Neema hutoka kwa Mungu, na hupokelewa kwa imani.The Methodist Articles of Religion, which Wesley adapted for America in 1784 from the Church of England, teach that the sacraments are not only badges of Christian profession but signs through which God works in us and strengthens our faith. John Wesley called them "means of grace," the subject of Unit 8. A means of grace is a channel the Lord has appointed, through which He gives His help to those who come in faith. It does not work by magic. The grace comes from God, and it is received by faith.

Maana ya UbatizoThe Meaning of Baptism

Ubatizo ni sakramenti ya mwanzo. Yesu anauamuru katika Mathayo 28:19, na ni tendo la kawaida la kanisa la kuingia. Kweli kadhaa zinasimama pamoja.Baptism is the sacrament of beginning. Jesus commands it in Matthew 28:19, and it is the church's regular act of entering. Several truths stand together.

Kwanza, ubatizo ni ishara ya utakaso. Anania alimwambia Sauli, "Ondoka, ukabatizwe, ukaoshwe dhambi zako, ukiliitia jina lake" (Matendo 22:16).First, baptism is a sign of cleansing. Ananias said to Saul, "Arise and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16).

Pili, ni ishara ya kuunganishwa na Kristo katika kifo chake na kufufuka kwake. Paulo anaandika katika Warumi 6:3-4 kwamba "tulibatizwa kuingia katika Kristo Yesu" na "tulizikwa pamoja naye kwa njia ya ubatizo na kuingia katika mauti," ili sisi nasi tuenende katika upya wa uzima.Second, it is a sign of union with Christ in His death and resurrection. Paul writes in Romans 6:3-4 that we were "baptized into Christ Jesus" and "buried with Him through baptism into death," that we also should walk in newness of life.

Tatu, ni ishara ya Roho Mtakatifu na ya uzima mpya. Petro alihubiri siku ya Pentekoste, "Tubuni, mkabatizwe kila mmoja wenu kwa jina la Yesu Kristo, mpate ondoleo la dhambi zenu; nanyi mtapokea kipawa cha Roho Mtakatifu" (Matendo 2:38).Third, it is a sign of the Holy Spirit and of new life. Peter preached on Pentecost, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38).

Nne, ni kuingia katika watu wa Mungu. Paulo anasema, "Maana katika Roho mmoja sisi sote tulibatizwa tuwe mwili mmoja" (1 Wakorintho 12:13).Fourth, it is entrance into the people of God. Paul says, "For by one Spirit we were all baptized into one body" (1 Corinthians 12:13).

Kwa hiyo Wawesley hufundisha kwamba ubatizo ni ishara na muhuri wa agano la neema, njia ya neema, na tendo la kuingia katika kanisa linaloonekana.Wesleyans therefore teach that baptism is a sign and seal of the covenant of grace, a means of grace, and the act of entering the visible church.

Ubatizo na kuzaliwa mara ya piliBaptism and the new birth

John Wesley aliuheshimu ubatizo kwa heshima ya juu kabisa. Katika Treatise on Baptism (Tasnifu juu ya Ubatizo) ya mwaka 1756, iliyotokana na kazi ya baba yake, alifundisha kwamba ubatizo ndiyo njia ya kawaida ya kuingia katika agano na Mungu. Wanahistoria wanajadili ni kwa kiasi gani Wesley alishikilia uzazi mpya wa ubatizo (baptismal regeneration), mtazamo kwamba kuzaliwa mara ya pili hutokea katika ubatizo. Katika mahubiri yake ya baadaye, hasa mahubiri yake juu ya kuzaliwa mara ya pili, alisisitiza kwamba kuzaliwa mara ya pili ni badiliko la ndani linalojulikana kwa matunda yake, na kwamba mtu aliyebatizwa akiwa mtoto ambaye ameishi katika dhambi lazima bado azaliwe mara ya pili.John Wesley held baptism in the highest honor. In his Treatise on Baptism of 1756, drawn from a work by his father, he taught that baptism is the ordinary way we enter the covenant with God. Historians debate how far Wesley held baptismal regeneration, the view that the new birth happens in baptism. In his later preaching, especially his sermon on the new birth, he insisted that the new birth is an inward change known by its fruit, and that a person baptized as a child who has lived in sin must still be born again.

Makanisa ya kisasa ya Kiwesley hufuata mafundisho haya ya baadaye. Ubatizo ni njia halisi ya neema, si ishara tupu. Lakini maji yenyewe hayaokoi, na si kila aliyebatizwa ni Mkristo kwa sababu hiyo. Ubatizo ni ishara na ahadi; imani, toba na kuzaliwa mara ya pili ndivyo inavyoelekeza. Kwa hiyo tunabaki waaminifu kwa sakramenti na kwa mwito wa Yesu: "Imewapasa kuzaliwa mara ya pili" (Yohana 3:7).Modern Wesleyan churches follow this later teaching. Baptism is a real means of grace, not an empty sign. But the water itself does not save, and not everyone baptized is therefore a Christian. Baptism is the sign and the promise; faith, repentance and the new birth are what it points to. So we stay faithful both to the sacrament and to the call of Jesus: "You must be born again" (John 3:7).

Desturi Mbili: Ubatizo wa Watoto Wachanga na Ubatizo wa WauminiThe Two Practices: Infant Baptism and Believer's Baptism

Makanisa ya Kiwesley hufanya aina mbili za ubatizo kando kwa kando.Wesleyan churches practice two kinds of baptism side by side.

Ubatizo wa watoto wachanga. Watoto wa wazazi waamini hubatizwa wakiwa wachanga, wazazi wanapoahidi kuwalea katika imani na kanisa linapoahidi kusaidia. Hii ilikuwa desturi ya Wesley mwenyewe kama kasisi wa Kianglikana, na inabaki katika Makala ya Dini ya Kimethodisti. Madhehebu ya Wesleyan Methodist, Free Methodist na Nazarene pia huuruhusu, ingawa katika baadhi yao wazazi wanaweza kuchagua kati ya ubatizo na ibada ya kumweka wakfu (dedication).Infant baptism. The children of believing parents are baptized in infancy, when the parents promise to raise them in the faith and the church promises to help. This was Wesley's own practice as an Anglican priest, and it is retained in the Methodist Articles of Religion. The Wesleyan Methodist, Free Methodist and Nazarene bodies also allow it, though in some of them parents may choose between baptism and a service of dedication.

Ubatizo wa waumini. Mtoto mkubwa au mtu mzima anapomwamini Kristo na hajabatizwa, hubatizwa kwa kukiri imani yake binafsi, pamoja na toba. Hii ndiyo desturi ya simulizi za Agano Jipya za mahubiri ya kwanza ya kimisionari, kama Matendo 2:41 na Matendo 8:12.Believer's baptism. When an older child or adult comes to faith in Christ and has not been baptized, he or she is baptized on a personal profession of faith, together with repentance. This is the practice of the New Testament accounts of the first missionary preaching, such as Acts 2:41 and Acts 8:12.

Swali si kama imani inahitajika, kwa maana imani hutakiwa siku zote, bali kama watoto wa waumini wanaweza kupokea ishara kabla hawajaweza kukiri.The question is not whether faith is needed, for faith is always needed, but whether the children of believers may receive the sign before they can profess.

Hoja ya Kiwesley kwa Ubatizo wa Watoto WachangaThe Wesleyan Case for Infant Baptism

Wawesley hutoa sababu zifuatazo. Tunazitoa kama sababu kutoka Maandiko, si kama amri ya wazi.Wesleyans give the following reasons. We present them as reasons from Scripture, not as an explicit command.

1. Agano na Abrahamu na ishara ya tohara. Mungu alimwambia Abrahamu kwamba atalithibitisha agano lake "kati yangu mimi na wewe, na uzao wako baada yako" (Mwanzo 17:7), na ishara ilitolewa kwa watoto wa kiume wachanga wa siku nane (Mwanzo 17:12). Paulo anaunganisha tohara na ubatizo katika Wakolosai 2:11-12, ambapo anazungumza juu ya "tohara ya Kristo" na "mkazikwa pamoja naye katika ubatizo." Wawesley wanafikiri kwamba, kama vile ishara ya agano ilivyotolewa kwa watoto wa waumini katika agano la kale, vivyo hivyo katika agano jipya, ambalo ni kubwa na si dogo zaidi katika neema, watoto hawatengwi.1. The covenant with Abraham and the sign of circumcision. God told Abraham that He would establish His covenant "between Me and you and your descendants after you" (Genesis 17:7), and the sign was given to infant boys at eight days old (Genesis 17:12). Paul links circumcision and baptism in Colossians 2:11-12, where he speaks of the "circumcision of Christ" and being "buried with Him in baptism." Wesleyans reason that, just as the covenant sign was given to the children of believers in the old covenant, so in the new covenant, which is larger and not smaller in grace, the children are not shut out.

2. Ahadi "kwa ajili yenu na kwa ajili ya watoto wenu." Baada ya kuwaita umati kubatizwa, Petro alisema, "Kwa maana ahadi hii ni kwa ajili yenu, na kwa ajili ya watoto wenu, na kwa ajili ya wote walio mbali, kadiri wale ambao Bwana Mungu wetu atawaita" (Matendo 2:39). Petro alisema na Wayahudi waliojua kwamba watoto wao walikuwa katika agano, naye hakusema kwamba hilo limebadilika.2. The promise "to you and to your children." After calling the crowd to be baptized, Peter said, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). Peter spoke to Jews who knew their children were in the covenant, and he did not say this had changed.

3. Ubatizo wa nyumba nzima. Luka anaandika kwamba Lidia "na watu wa nyumbani mwake" walibatizwa (Matendo 16:15), kwamba askari wa gereza wa Filipi alibatizwa, "yeye na watu wake wote" (Matendo 16:33), na kwamba Paulo alibatiza "nyumba ya Stefana" (1 Wakorintho 1:16). Vifungu hivi havithibitishi kwamba watoto wachanga walikuwepo, lakini nyumba nzima kubatizwa kwa imani ya kichwa cha nyumba kunaafikiana na jinsi familia ya karne ya kwanza ilivyoeleweka.3. The household baptisms. Luke records that Lydia "and her household" were baptized (Acts 16:15), that the Philippian jailer was baptized, "he and all his family" (Acts 16:33), and that Paul baptized "the household of Stephanas" (1 Corinthians 1:16). These passages do not prove that infants were present, but whole households baptized on the faith of the head fits how a first-century family was understood.

4. Kukaribishwa kwa watoto na Kristo. "Waacheni watoto wadogo waje kwangu, msiwazuie; maana ufalme wa Mungu ni wa walio kama hao" (Marko 10:14). Yesu aliwabariki watoto wachanga, na Luka 18:15 inasema waliletwa kwake kama "watoto wachanga." Ikiwa ufalme ni wa walio kama hao, hatupaswi kuzuia ishara ya ufalme.4. Christ's welcome of children. "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God" (Mark 10:14). Jesus blessed infants, and Luke 18:15 says they were brought to Him as "infants." If the kingdom belongs to such, we should not forbid the sign of the kingdom.

5. Utakatifu wa watoto wa muumini. Paulo anasema kwamba watoto wa hata mzazi mmoja muumini ni "watakatifu" (1 Wakorintho 7:14). Hii haimaanishi kwamba wameokoka moja kwa moja, bali kwamba wanasimama mahali pa pekee katika nyumba ya Mungu.5. The holiness of the children of a believer. Paul says that the children of even one believing parent are "holy" (1 Corinthians 7:14). This does not mean they are saved automatically, but that they stand in a special place in God's household.

6. Desturi ya kanisa la mwanzo. Wanahistoria hawakubaliani kuhusu ubatizo wa watoto wachanga ulianza mapema kiasi gani. Msomi Joachim Jeremias alisema kwamba unarudi hadi wakati wa mitume. Kurt Aland alisema kwamba ushahidi ni dhaifu kabla ya mwishoni mwa karne ya pili. Mwandishi wa Kilatini Tertullian, karibu mwaka 200, alishauri kuchelewesha ubatizo wa watoto wadogo, jambo linaloonyesha kwamba ubatizo wa watoto wachanga ulikuwa tayari unajulikana. Origen, katika karne ya tatu, aliandika kwamba kanisa lilikuwa limepokea kutoka kwa mitume desturi ya kubatiza hata watoto wachanga. Katikati ya karne ya tatu, maaskofu wa Afrika Kaskazini chini ya Cyprian walijadili ni lini watoto wachanga wanapaswa kubatizwa. Kufikia karne ya nne desturi hiyo ilikuwa ya kawaida kila mahali. Historia pekee haiwezi kuthibitisha kile kizazi cha kwanza kilichofanya, lakini desturi hiyo ni ya zamani sana.6. The practice of the early church. Historians disagree about how early infant baptism began. The scholar Joachim Jeremias argued that it goes back to the apostles' time. Kurt Aland argued that the evidence is weak before about the end of the second century. The Latin writer Tertullian, about the year 200, advised that baptism of little children be delayed, which shows that infant baptism was already known. Origen, in the third century, wrote that the church had received from the apostles the practice of baptizing even infants. In the middle of the third century, bishops in North Africa under Cyprian discussed when infants should be baptized. By the fourth century the practice was common everywhere. History alone cannot prove what the first generation did, but the practice is very old.

7. Neema itangulizayo (prevenient grace). Sababu hii ni ya kipekee ya Kiwesley. Tumejifunza katika Kozi ya 2 kwamba neema ya Mungu huja kabla ya jibu letu. Neema itangulizayo hufanya kazi kwa watoto wachanga pia. Ubatizo ni ishara inayoonekana kwamba Mungu amempenda mtoto kwanza, kabla mtoto hajaweza kujibu.7. Prevenient grace. This reason is distinctly Wesleyan. We have learned in Course 2 that God's grace comes before our response. The grace that goes before us works in infants too. Baptism is the visible sign that God has first loved the child, before the child can answer.

Mtazamo wa Ubatizo wa Waumini na Pingamizi za KibaptistiThe Believer's-Baptism View and the Baptist Objections

Wabaptisti na wainjilisti wengine wengi hushikilia kwamba ubatizo ni wa wale wanaokiri imani tu.Baptists and many other evangelicals hold that baptism belongs only to those who profess faith.

Pingamizi la 1: Agano Jipya halina amri wala mfano wa wazi wa kubatiza mtoto mchanga.Objection 1: The New Testament has no clear command or example of baptizing an infant.

Kila tukio la wazi katika Matendo ni la mtu aliyesikia na kuamini. "Wale waliolipokea neno lake walibatizwa" (Matendo 2:41). Yesu alisema, "Aaminiye na kubatizwa ataokoka" (Marko 16:16). Vifungu vya nyumba nzima vinasema kwamba nyumba ile ilisikia neno na kufurahi (Matendo 16:34) au kuamini (Matendo 18:8), na hakuna mtoto mchanga anayetajwa.Every clear case in Acts is of a person who heard and believed. "Those who gladly received his word were baptized" (Acts 2:41). Jesus said, "He who believes and is baptized will be saved" (Mark 16:16). The household passages say that the household heard the word and rejoiced (Acts 16:34) or believed (Acts 18:8), and no infant is named.

Jibu letu. Tunakubali kwamba simulizi zinaeleza walioongoka waliokuwa watu wazima, kama tunavyotarajia katika kizazi cha kwanza cha kimisionari. Injili ilipofika nyumbani, nyumba nzima ilibatizwa. Ukimya juu ya watoto wachanga si uthibitisho kwamba walitengwa, wakati familia ilieleweka kama kitengo kimoja. Swali ni desturi ipi inayoafikiana vizuri zaidi na Biblia nzima, na tunaamini umoja wa maagano mawili unalijibu.Our answer. We agree that the accounts describe adult converts, as we would expect in the first missionary generation. Where the gospel came to a household, the household was baptized. Silence about infants is not proof that they were excluded, when the family was understood as a unit. The question is which practice best fits the whole Bible, and we believe the unity of the two covenants answers it.

Pingamizi la 2: Ubatizo hufuata imani, kwa hiyo mtoto mchanga asiyeweza kuamini hapaswi kubatizwa.Objection 2: Baptism follows faith, so a baby who cannot believe should not be baptized.

Marko 16:16 inaweka kuamini kwanza.Mark 16:16 puts belief first.

Jibu letu. Tunakubali kwamba mtu anapofikia umri wa kuamini, imani lazima iwe ya kwanza. Tunatumia hili kwa kila aliyeongoka. Lakini watoto wachanga wamo ndani ya ahadi ya Mungu, kama tohara inavyoonyesha, na hatusemi kwamba mtoto ameamini. Tunasema kwamba mtoto amedaiwa na Mungu na amekabidhiwa katika utunzaji wa familia na kanisa lililo la waamini, na kwamba kwa wakati mtoto lazima aipokee binafsi neema inayotolewa. Mtoto aliyebatizwa kisha akakua bila imani bado hajapokea kile ishara inachoelekeza. Hii ndiyo sababu tunawaita wazazi na kanisa kufundisha na kuomba, na kwa nini tunahubiri kuzaliwa mara ya pili kwa vijana waliobatizwa kama tunavyofanya kwa wasiobatizwa.Our answer. We agree that when a person is old enough to believe, faith must come first. We apply this to every convert. But infants are included in God's promise, as circumcision shows, and we do not say that the baby has believed. We say that the child is claimed by God and given into the care of the believing family and church, and that in time the child must personally accept the grace offered. A child who is baptized and then grows up without faith has not yet received what the sign points to. This is why we call parents and church to teach and pray, and why we preach the new birth to baptized young people just as we do to the unbaptized.

Pingamizi la 3: Neno baptizo linamaanisha kuzamisha, na ishara ya mazishi na ufufuo katika Warumi 6 inahitaji kuingia chini ya maji.Objection 3: The word baptizo means immerse, and the sign of burial and resurrection in Romans 6 requires going under the water.

Wabaptisti wanasema kwamba kuzamisha pekee ndiko kunakoafikiana na picha hiyo.Baptists argue that immersion alone fits the picture.

Jibu letu. Neno la Kigiriki linaweza kumaanisha kuosha na pia kuchovya (tazama Marko 7:4 na Luka 11:38, ambapo linatumika juu ya kuosha). Mwongozo wa Kikristo wa mwanzo unaojulikana kama Didache, wa mwishoni mwa karne ya kwanza au ya pili, unaruhusu kumwaga maji kichwani wakati maji yanayotiririka au ya kutosha hayapatikani. Kwa hiyo mapokeo ya Kiwesley huacha namna ya ubatizo kwa dhamiri ya mtu anayebatizwa. Wesley mwenyewe alikubali kunyunyiza na kumwaga pamoja na kuchovya. Kuzamisha ni picha nzuri ya Warumi 6, na tunawaheshimu wanaoichagua.Our answer. The Greek word can mean to wash as well as to dip (see Mark 7:4 and Luke 11:38, where it is used of washing). The early Christian manual known as the Didache, from the end of the first or the second century, allows pouring water on the head when running or sufficient water is not available. The Wesleyan tradition therefore leaves the mode to the conscience of the person being baptized. Wesley himself accepted sprinkling and pouring as well as dipping. Immersion is a fine picture of Romans 6, and we respect those who choose it.

Pingamizi la 4: Kanisa la waamini lazima liwe na washiriki waliozaliwa upya tu, na ubatizo wa watoto wachanga hulijaza kanisa watu ambao hawajaongoka.Objection 4: A church of believers must have only regenerate members, and infant baptism fills the church with unconverted people.

Pingamizi hili lina nguvu kwa vitendo, na Wawesley waaminifu wanakiri hatari hiyo.This objection is strong in practice, and honest Wesleyans admit the danger.

Jibu letu. Hatari ni ya kweli, na ndiyo hasa sababu Wesley aliunda mkutano wa kundi na jumuiya, ili waliobatizwa walelewe na kujaribiwa (tazama Kipindi cha 5). Wesley alihimiza kwamba watu waliobatizwa wanaoishi katika dhambi waitwe kutubu na kuzaliwa mara ya pili. Kanisa linaweza kuchanganyika na wasioongoka chini ya desturi yoyote, na Simoni mchawi alibatizwa akiwa mtu mzima (Matendo 8:13). Dawa ni nidhamu, mafundisho na kuhubiri.Our answer. The danger is real, and it is exactly why Wesley created the class meeting and the society, so that the baptized would be nurtured and tested (see Unit 5). Wesley urged that baptized persons who live in sin be called to repent and be born again. A church can be mixed with the unconverted under any practice, and Simon the magician was baptized as an adult (Acts 8:13). The remedy is discipline, teaching and preaching.

Walioongoka, Kubatiza Tena na Kumweka WakfuConverts, Rebaptism and Dedication

Mchungaji ashughulikieje hali tatu za kawaida?How should a pastor handle three common cases?

Mtu aliyeongoka ambaye hajawahi kubatizwa. Mchungaji hufundisha maana ya ubatizo na humbatiza kwa kukiri kwake, kwa namna anayochagua mtu huyo, kwa furaha na kwa ushuhuda wa hadharani.A convert who has never been baptized. The pastor teaches the meaning of baptism and baptizes on profession, by the mode the person chooses, with joy and a public testimony.

Mtu aliyebatizwa akiwa mtoto mchanga na sasa anaomba ubatizo wa mwamini. Hili ni jambo nyeti. Desturi hutofautiana. Madhehebu mengi ya Kiwesley hukatisha tamaa kurudia ubatizo, kwa sababu ubatizo ni tendo la Mungu la kumdai mtu na si alama ya imani yetu tu, wakati mengine yanamruhusu muumini anayehitaji kwa dhati kupokea ubatizo wa kuzamishwa. Mchungaji anapaswa kufuata mwongozo wa kanisa, kuomba pamoja na mtu huyo, na kufundisha kwa upole kwamba ahadi ya Mungu katika ubatizo wa kwanza haijapotea.A person who was baptized as an infant and now asks for believer's baptism. This is delicate. Practice varies. Many Wesleyan bodies discourage repeating baptism, because baptism is God's act of claiming a person and not only a mark of our own faith, while others allow a believer who sincerely needs it to receive immersion. The pastor should follow the church's manual, pray with the person, and gently teach that God's promise in the first baptism has not been lost.

Wazazi wanaopendelea kumweka mtoto wakfu. Baadhi ya makanisa ya Kiwesley, kama Nazarene, huruhusu wazazi kumweka mtoto wakfu kwa Mungu badala ya kumbatiza mtoto, na mtoto anaweza kubatizwa baadaye kwa kukiri imani. Mchungaji huiheshimu dhamiri ya wazazi na hafanyi chaguo lolote kati ya mawili kuwa kipimo cha ushirika.Parents who prefer dedication. Some Wesleyan churches, such as the Nazarene, allow parents to dedicate a child to God instead of baptizing the child, and the child may be baptized later on a profession of faith. A pastor respects the parents' conscience and makes neither choice a test of fellowship.

Matumizi ya KichungajiPastoral Application

Wanandoa vijana katika kanisa la Wesleyan katika mji wa Meksiko wamepata mtoto wao wa kwanza. Familia ya mume huhudhuria kanisa la Kibaptisti. Mama yake anasema, "Ubatizo ni kwa wale wanaoamini tu. Mkimbatiza mtoto, haimaanishi chochote." Wanandoa wanamjia mchungaji kuuliza kama wanafanya jambo sahihi.A young couple in a Wesleyan church in a Mexican town has just had their first child. The husband's family attends a Baptist church. His mother says, "Baptism is only for those who believe. If you baptize the baby, it means nothing." The couple comes to the pastor to ask whether they are doing the right thing.

Kwanza, mchungaji anasikiliza na kuwashukuru kwa kulichukulia swali kwa uzito.First, the pastor listens and thanks them for taking the question seriously.

Pili, anafungua Mwanzo 17, Matendo 2:38-39, Matendo 16 na Marko 10 pamoja nao na kueleza kwa nini kanisa la Kiwesley linabatiza watoto wa waumini.Second, he opens Genesis 17, Acts 2:38-39, Acts 16 and Mark 10 with them and explains why the Wesleyan church baptizes the children of believers.

Tatu, anaeleza kile ubatizo usichofanya. Haumfanyi mtoto kuwa Mkristo bila imani. Unamweka mtoto ndani ya ahadi na kuwapa wazazi wajibu wa kufundisha na kuomba.Third, he explains what baptism does not do. It does not make the child a Christian without faith. It places the child within the promise and gives the parents a duty to teach and pray.

Nne, anawaambia kwamba familia ya Kibaptisti inampenda Bwana, kwamba wanaweza kuchagua kumweka mtoto wakfu ikiwa dhamiri yao inahitaji hivyo na kanisa linaruhusu, na kwamba mtoto atafundishwa kumpokea Kristo binafsi siku moja. Anajitolea kuzungumza kwa wema na bibi.Fourth, he tells them that the Baptist family loves the Lord, that they may choose dedication if their conscience requires it and the church allows it, and that the child will be taught to receive Christ personally one day. He offers to speak kindly with the grandmother.

MuhtasariSummary

Wawesley hushika sakramenti mbili, ubatizo na Meza ya Bwana, kama njia za neema, na hufundisha kwamba ubatizo ni ishara na muhuri wa agano na kuingia katika kanisa. Si sawa na kuzaliwa mara ya pili, ambako lazima kupokelewe binafsi kwa imani. Ubatizo wa watoto wachanga ndiyo desturi ya kawaida ya kanisa la Kiwesley, ukiungwa mkono na agano na Abrahamu, ahadi ya Petro "kwa ajili yenu na kwa ajili ya watoto wenu," ubatizo wa nyumba nzima, kukaribishwa kwa watoto na Yesu, na historia ndefu ya kanisa, huku wanahistoria wakiendelea kujadili ushahidi wa mapema zaidi. Ubatizo wa waumini hufanywa kwa walioongoka. Pingamizi za Kibaptisti kuhusu ukosefu wa amri ya wazi, kutangulia kwa imani, maana ya neno baptizo, na hatari ya kanisa lililochanganyika ni nzito, nasi tunazijibu kutoka umoja wa maagano na kutoka mafundisho yetu juu ya kuzaliwa mara ya pili. Namna ya ubatizo huachwa kwa dhamiri, na wachungaji wanapaswa kushughulikia maswali ya kubatiza tena na kumweka wakfu kwa subira.Wesleyans keep two sacraments, baptism and the Lord's Supper, as means of grace, and teach that baptism is a sign and seal of the covenant and an entrance into the church. It is not the same as the new birth, which must be personally received by faith. Infant baptism is the Wesleyan church's regular practice, supported by the covenant with Abraham, Peter's promise "to you and to your children," the household baptisms, Jesus' welcome of children, and the long history of the church, while historians still debate the earliest evidence. Believer's baptism is practiced for converts. Baptist objections about the lack of a clear command, the priority of faith, the meaning of the word baptizo, and the danger of a mixed church are serious, and we answer them from the unity of the covenants and from our teaching on the new birth. Mode is left to conscience, and pastors should handle the questions of rebaptism and dedication with patience.

Usomaji ZaidiFurther Reading

• John Wesley, A Treatise on Baptism (1756) (Tasnifu juu ya Ubatizo), na mahubiri yake "The New Birth" (Kuzaliwa Mara ya Pili) (kikoa cha umma).• John Wesley, A Treatise on Baptism (1756), and his sermon "The New Birth" (public domain).

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya Mathayo 28, Matendo 2 na Warumi 6 (kikoa cha umma).• John Wesley, Notes on the New Testament, on Matthew 28, Acts 2 and Romans 6 (public domain).

• The Methodist Articles of Religion (1784) (Makala ya Dini ya Kimethodisti), juu ya ubatizo na Meza ya Bwana.• The Methodist Articles of Religion (1784), on baptism and the Lord's Supper.

• John Wesley, The Sunday Service of the Methodists in North America (1784) (Ibada ya Jumapili ya Wamethodisti katika Amerika Kaskazini), utaratibu wa ubatizo.• John Wesley, The Sunday Service of the Methodists in North America (1784), the order for baptism.

• Tertullian, On Baptism (Juu ya Ubatizo), na Origen, Commentary on Romans (Ufafanuzi juu ya Warumi) (vyanzo vya kanisa la mwanzo, kikoa cha umma).• Tertullian, On Baptism, and Origen, Commentary on Romans (early church sources, public domain).

• Didache (Mafundisho ya Mitume Kumi na Wawili) (mwongozo wa Kikristo wa mwanzo, kikoa cha umma).• The Didache (early Christian manual, public domain).

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset