📘 Mwongozo Mpya kwa Makanisa ya Kibaptisti (Makala Teule) — Edward T. Hiscox

1. Asili, Alama na Mamlaka ya Kanisa la Kikristo1. The Nature, Marks and Authority of a Christian Church

Edward T. Hiscox, The New Directory for Baptist Churches (1894), sura ya II, “Kanisa la Kikristo.” Makala teule; aya zilizoachwa zimewekwa alama […] na tanbihi hazijajumuishwa; tafsiri ni za mwandishi.Edward T. Hiscox, The New Directory for Baptist Churches (1894), chapter II, “A Christian Church.” Selections; omitted paragraphs are marked […] and footnotes are left out; the interpretations are the author’s.

Dokezo la CTS: Hiscox aliandika mwaka 1894 kwa makanisa ya Kibaptisti nchini Marekani, na maelezo yake kuhusu mfumo wa uongozi wa kanisa ni mtazamo mmoja wa kihistoria wa Kibaptisti, si maelezo ya kila kundi la Kibaptisti leo wala ya uongozi wa CTS. Lugha yake kuhusu Kanisa Katoliki la Roma, Kanisa la Orthodoksi na makanisa mengine inaakisi mabishano ya zama zake; CTS haikubali lugha hiyo, na Wakristo wengine hulifasili kanisa kwa njia nyingine. Anaposema juu ya mamlaka ya mume kama kichwa katika Waefeso 5, Wakristo hutofautiana: mitazamo ya utegemeano wa majukumu (complementarian), ya usawa kamili (egalitarian) na ya huduma ya kushirikiana kama timu kuhusu ndoa na wanawake katika huduma yote inashikiliwa katika makanisa ya Kibaptisti. Maandishi ya Kiingereza ni OCR ya nakala iliyochanganuliwa ya mwaka 1894, ambayo bado haijalinganishwa na nakala nyingine, na yamesafishwa kwa kanuni; maneno yasiyosomeka yamewekwa alama [haisomeki].CTS note: Hiscox wrote in 1894 for Baptist churches in the United States, and his account of polity is one historic Baptist view, not a description of every Baptist body today or of CTS governance. His language about Roman Catholic, Orthodox and other churches reflects the controversies of his day; CTS does not adopt it, and other Christians define the church in other ways. When he speaks of the husband’s headship in Ephesians 5, Christians differ: complementarian, egalitarian and team-ministry readings of marriage and of women in ministry are all held in Baptist churches. The English is uncollated OCR of the 1894 scan, cleaned by rule; words that cannot be read are marked [illegible].

Kanisa la Kikristo ni kundi la watu waliozaliwa upya, waliobatizwa kwa kukiri imani yao kwa Kristo; wameungana kwa agano ili kuabudu, kufundishwa, kushika maagizo ya Kikristo, na kutoa huduma ambayo injili inadai; wanamkubali na kumtambua Kristo kuwa Bwana wao mkuu na Mtoaji wa Sheria wao, na wanalichukua Neno lake kuwa kanuni yao pekee na ya kutosha ya imani na mwenendo katika mambo yote ya dhamiri na dini.A Christian Church is a company of regenerate persons, baptized on a profession of faith in Christ; united in covenant for worship, instruction, the observance of Christian ordinances, and for such service as the gospel requires; recognizing and accepting Christ as their supreme Lord and Lawgiver, and taking His Word as their only and sufficient rule of faith and practice in all matters of conscience and religion.

I. Maana ya NenoI. Meaning of the Word

Neno Church (kanisa) lina asili isiyo hakika: Kiingereza, Church; Kiskoti, Kirk; Kiingereza cha Kale, Cyric; Kijerumani, Kirche; Kidenmaki, Kyrke; Kiswidi, Kyrka; Kirusi, Zerkow. Hutumiwa kama neno linalolingana na, kama si kutoka kwa, Kiebrania Kahal; Kilatini, Curia, na kwa kawaida limetokana na Kigiriki Kuriakon — “kinachomilikiwa na Bwana.” Hata hivyo, wenye mamlaka wazuri wanabishana kuhusu hili. Lakini Ekklesia ndilo neno la Kigiriki linalokubalika, linalotumika katika Agano Jipya na kutafsiriwa “kanisa.” Neno hili hutumiwa kuonyesha “Ufalme wa mbinguni” unaoonekana duniani, yaani kundi la watu wa Mungu wateule waliochaguliwa ndani ya Kristo Yesu; Israeli yake ya kiroho ya Kipindi Kipya — kile Alford anachokiita “kusanyiko la waaminifu.” Ekklesia limeundwa na ex, yaani kutoka au nje ya, na kaleo, yaani kuita — walioitwa kutoka.The word Church is of uncertain derivation: English, Church; Scottish, Kirk; Anglo-Saxon, Cyric; German, Kirche; Danish, Kyrke; Swedish, Kyrka; Russian, Zerkow. It is used as the equivalent, if not derived from the Hebrew Kahal; Latin, Curia, and has usually been derived from the Greek Kuriakon — “belonging to the Lord.” This is, however, disputed by good authority. But Ekklesia is the accepted equivalent Greek word used in the New Testament, and translated Church. This word is used to designate the visible “Kingdom of heaven” on earth, the company of God’s elect people chosen in Christ Jesus; His spiritual Israel of the New Dispensation — what Alford calls “the congregation of the faithful.” Ekklesia is composed of ex, from, or out of, and kaleo, to call — called out from.

Linamaanisha kundi, au mkutano wa watu walioitwa, waliochaguliwa, walioteuliwa na kutengwa kutoka kundi kubwa zaidi, yaani umati wa jumla zaidi wa watu. Kulingana na desturi za maisha ya kiraia ya Wagiriki, Ekklesia lilikuwa, kama kamusi zinavyolifasili, “mkutano wa raia walioitwa pamoja kwa madhumuni ya kujadiliana; baraza la kutunga sheria lililoitwa kujadili mambo ya serikali.” Ulikuwa mkutano wenye utaratibu na uliopangwa, ulioundwa na wenye haki za uraia, kwa ajili ya kushughulikia mambo ya umma, na kutunga na kutekeleza sheria zinazohusu ustawi wa umma, tofauti na watu wa kawaida kwa jumla, mkusanyiko wa bahati nasibu, au umati wa watu wasio na utaratibu.It denotes a company, or assembly of persons, called out, selected, chosen and separated from a larger company, a more general concourse of people. According to the usages of Greek civil life, the Ekklesia was, as the lexicons define it, “an assembly of citizens called together for deliberative purposes; a legislative assembly, called to discuss the affairs of state.” It was an orderly and an organized assembly, consisting of those possessing the rights of citizenship, for the consideration of public affairs, and the enactment and enforcement of laws pertaining to the public welfare, as distinguished from the common populace at large, an incidental concourse, or a disorderly crowd of people.

Askofu Trench anatoa ufafanuzi ufuatao: “Tunalo neno Ekklesia katika hatua tatu tofauti za maana — ya Kipagani, ya Kiyahudi, na ya Kikristo. Kuhusu ya kwanza, Ekklesia, kama wote wajuavyo, lilikuwa mkutano halali, katika mji huru wa Kigiriki, wa watu wote wenye haki za uraia kwa ajili ya kushughulikia mambo ya umma. Kwamba waliitwa, linaelezwa na sehemu ya mwisho ya neno; kwamba waliitwa kutoka katika wakazi wote, yaani sehemu teule yao, isiyojumuisha umati wa watu wa kawaida, wala wageni, wala wale waliopoteza haki zao za uraia; hili linaelezwa na sehemu ya kwanza. Yote mawili, kuitwa na kuitwa kutoka, ni mambo ya kukumbukwa wakati neno hilo linapochukuliwa katika maana ya juu ya Kikristo, kwa maana ndani yake ndimo sehemu kuu ya ufaafu wake wa pekee kwa matumizi yake matukufu zaidi.” — Synonyms of the New Testament, uk. 17, 18; Chapa ya 1857.Bishop Trench gives the following elucidation: “We have Ekklesia in three distinct stages of meaning — the Heathen, the Jewish, the Christian. In respect of the first, Ekklesia, as all know, was the lawful assembly in a free Greek city of all persons possessed of the rights of citizenship for the transaction of public affairs. That they were summoned, is expressed in the latter part of the word; that they were summoned out of the whole population, a select portion of it, including neither the populace, nor yet the strangers, nor those who had forfeited their civic rights; this is expressed in the first part. Both the calling, and the calling out, are moments to be remembered when the word is assumed into a higher Christian sense, for in them the chief part of its peculiar adaptation to its auguster uses lies.” — Synonyms of the New Testament, pp. 17, 18; Ed. 1857.

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II. Matumizi ya NenoII. Uses of the Word

Neno Ekklesia hupatikana mara mia moja na kumi na tano katika Agano Jipya. Katika mia moja na kumi kati ya matukio hayo linahusu taasisi inayojulikana kama Kanisa. Katika matukio matatu limetumika katika kile Trench anachokiita “maana ya kipagani,” likitumika kwa mkutano uliokusanyika Efeso, wakati wa ghasia zilizochochewa dhidi ya Paulo na wenzake — Matendo 19:32, 39, 41. Hata hivyo, angalia kwamba umati ule uliosisimka na wenye ghasia ulikuwa oklos — kundi la watu, umati wenye fujo na usio na utaratibu, Matendo 2:35, wala si Ekklesia, ambao ulikuwa mkutano rasmi wenye mamlaka, ambao kesi za fujo na vurugu za watu kama hizo zilipelekwa kwake ili zikomeshwe na kutatuliwa.The word Ekklesia is found one hundred and fifteen times in the New Testament. In one hundred and ten of these instances it has reference to the institution known as the Church. In three instances it is used in what Trench calls the “heathen sense,” being applied to the assembly gathered at Ephesus, on the occasion of the riot incited against Paul and his associates — Acts 19:32, 39, 41. Notice, however, that the excited and riotous multitude was the oklos — a crowd, a confused and disorderly multitude, Acts 2:35, and not the Ekklesia, which was the official and authoritative assembly, to which such cases of popular disturbance and disorder were appealed for suppression and settlement.

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Chini ya serikali ya kitheokrasi ya Kipindi cha Kale, uzao wa Abrahamu ulikuwa kusanyiko tofauti, lililoitwa na kutengwa na mataifa na jamii nyingine zote, lililopangwa chini ya mfumo wa uongozi wao wenyewe, wenye sheria, maagizo na ibada zilizokuwa tofauti kama wito wao na maisha yao ya kijamii. Kwa hiyo neno hili lafaa na lina nguvu kama jina la watu wa Kiebrania. Katika “maana ya Kikristo” neno Ekklesia lina maana mbili katika Agano Jipya. Kwanza, linatumika kwa maana yake ya msingi na halisi kuonyesha kusanyiko la mahali linaloonekana la wanafunzi wa Kikristo, wanaokutana kwa ibada, mafundisho na huduma. Pili, linatumika kwa maana ya pili ya mfano kuonyesha kundi lisiloonekana na la ulimwengu mzima, linalojumuisha watu wote wa kweli wa Mungu duniani na mbinguni. Basi, kuna Kanisa la mahali linaloonekana, na Kanisa la ulimwengu mzima lisiloonekana. Katika hali ya pili neno hilo linawakilisha wazo la akilini, lisilo na uhalisi katika wakati wala mahali, na si jambo la kihistoria, likiwa ni umati wa kimawazo tu usio na mpangilio, usio na kitendo, na usio na uwepo wa kishirika. Kati ya matukio mia moja na kumi ambapo Ekklesia hutafsiriwa Kanisa katika Agano Jipya, zaidi ya tisini yanahusu kusanyiko la mahali linaloonekana, au kundi la wanafunzi wanaokutana mahali fulani kwa kusudi fulani.Under the theocratic government of the Old Dispensation, the seed of Abraham constituted a distinct congregation, called out and separated from all other peoples and races, organized under a polity peculiarly their own, with laws, ordinances and services as distinct as their own calling and race life. Hence the propriety and force of this word as a designation of the Hebrew people. In the “Christian sense” the word Ekklesia has a twofold signification in the New Testament. First, it is used, in its primary and literal sense, to designate a visible, local congregation of Christian disciples, meeting for worship, instruction and service. Second, it is used in a secondary and figurative sense, to designate the invisible, universal company, including all of God’s true people on earth and in heaven. There is, then, the visible, local Church, and the invisible, universal Church. In the latter case the word represents a conception of the mind, having no real existence in time or place, and not a historical fact, being only an ideal multitude without organization, without action, and without corporate being. Of the one hundred and ten instances in which Ekklesia is rendered Church in the New Testament, more than ninety are applied to a visible, local congregation, or company of disciples, meeting in a given place, for a given purpose.

Hii ndiyo maana ya msingi na halisi ya neno hili. Ndivyo inavyosemwa, “Paulo akawaita wazee wa Kanisa;” “Kanisa la Mungu lililoko Korintho;” “Makanisa saba ya Asia;” “Kanisa la Efeso;” “Makanisa ya Galatia.” Lakini inaposemwa, “Kristo naye alilipenda Kanisa, akajitoa kwa ajili yake, ... ili ajilete mwenyewe Kanisa tukufu,” n.k., Efe. 5:25, 27, yaonekana halihusu kusanyiko lolote maalum la waumini, bali kundi lote la waliokolewa — Kanisa la ulimwengu mzima lisiloonekana. Kwa njia hiyohiyo hufasiriwa tamko la Yesu linalonukuliwa mara nyingi: “Na juu ya mwamba huu nitalijenga kanisa langu.” — Mat. 16:18.This is the primary and literal signification of the word. Thus it is said, “Paul called the elders of the Church;” “The Church of God at Corinth;” “The Seven churches of Asia;” “The Church of Ephesus;” “The churches of Galatia.” But when it is said, “Christ also loved the Church, and gave Himself for it, that He might present it to Himself a glorious Church,” etc., Eph. 5:25, 27, it presumably refers to no particular congregation of believers, but to the entire company of the saved — the universal, invisible Church. In the same way is interpreted the much-quoted declaration of Jesus: “On this rock will I build my Church.” — Matt. 16:18.

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Na kuliita kundi lote la wale wanaokiri imani ya Kikristo — wa majina yote katika dunia nzima — “Kanisa la Kikristo,” ni matumizi mabaya ya neno hilo yasiyo na kibali cha Maandiko. Hakuna kitu kama Kanisa la ulimwengu mzima hapa duniani lililojumuishwa katika ushirika mmoja mkuu. Vilevile, dai kwamba makusanyiko yote ya kidini ya taifa, au ya aina fulani ya imani katika taifa, yanaunda kanisa la kitaifa au la madhehebu, halina msingi wala kuungwa mkono na Maandiko. Linapingana na wazo la Agano Jipya. Ni kawaida kusema “Kanisa la Uingereza,” au “Kanisa la Urusi,” au “Kanisa la Roma.” Tunaelewa linalokusudiwa, lakini maneno kama hayo yako nje ya injili na si ya kweli kwa wazo la Agano Jipya.And to call the aggregate of those who profess the Christian faith — of all names in all the world — “the Christian Church,” is a misuse of the word not warranted by the Scriptures. There is no such thing as a universal Church on earth embraced in one grand communion. Equally baseless and unsupported by Scripture is the claim that all the religious congregations of a nation, or of a given form of faith in a nation, constitute a national, or a denominational church. It contradicts the New Testament idea. It is common to speak of “the Church of England,” or “the Church of Russia,” or “the Church of Rome.” We understand what is intended, but such terms are extra-evangelical, and untrue to the New Testament idea.

III. Alama za Kanisa la KweliIII. Marks of a True Church

Je, zipo alama, au ishara, ambazo kwazo kanisa la kweli linaweza kutambulika? Kama zipo, ni zipi? Kama mawazo yetu kuhusu kile kinachounda kanisa la kweli ni ya makosa au ya kuchanganyikiwa, tunaweza kupotea katika yote yanayofuata, na kufasiri vibaya mfumo wake wa uongozi, utaratibu wake, maagizo yake, muundo wake, serikali yake na kusudi lake. Jumuiya zote mbalimbali za Kikristo, za kale na za kisasa, zimetoa, kwa ukamilifu mkubwa au mdogo, fasili zao za kanisa la kweli katika alama zao za kimafundisho. Fasili hizi zinapatikana katika kanuni zao za imani na maungamo yao ya imani; na ni vyema kutambua kwamba zote huanza kwa kudhania wazo la Agano Jipya. Lakini zinapoendelea, zinatofautiana zaidi na zaidi, na kutatiza urahisi wa awali kwa mazingira yao ya kikanisa, mawazo yao ya kielimu yaliyowekwa awali, au kwa kile ambacho mamlaka inayoaminiwa huamua kwamba kanisa linapaswa kuwa, badala ya kile lilicho. Yafaa kutambua kwamba Mwokozi wetu alitumia neno Ekklesia mara mbili tu, kila mara kwa ufupi, na bila fasili wala maelezo, kama inavyoripotiwa katika masimulizi ya Injili — Mat. 16:18; 18:17. Msemo wake alioutumia mara nyingi ulikuwa, “Ufalme,” “Ufalme wa Mungu,” mara nyingi; “Ufalme wa mbinguni;” “Mwana wa Adamu akija katika ufalme wake;” “ufalme wangu;” “wana wa ufalme.” Sasa, ni dhahiri kwamba Ufalme na Kanisa vinahusiana kwa karibu, lakini si kitu kimoja.Are there any marks, or signs, by which a true Church can be known? If so, what are they? If our ideas as to what constitutes a true Church be erroneous or confused, we shall be likely to go astray as to all that follows, and misinterpret its polity, order, ordinances, its structure, government and purpose. All the various Christian communions, both ancient and modern, have, in their dogmatic symbols, more or less fully, given their conception of a true Church. These definitions are found in their standard creeds and confessions of faith; and it is to be observed that they all assume to start with the New Testament idea. But as they proceed they do more and more diverge, and complicate the primitive simplicity with their ecclesiastical surroundings, their educational prepossessions, or with what trusted authority decides a Church ought to be, rather than what it is. It may be noted that our Savior used the term Ekklesia but on two occasions, in both briefly, and without definitions or explanations, as reported in the Gospel narratives — Matt. 16:18; 18:17. His oft-repeated expression was, “the Kingdom,” “the Kingdom of God,” many times repeated; “the Kingdom of heaven;” “the Son of man coming in His Kingdom;” “my Kingdom;” “the children of the Kingdom.” Now, it is manifest that the Kingdom and the Church are vitally related, but not identical.

Ufalme ni jambo halisi duniani, likiwa ni utawala wa kimaadili na kiroho wa kweli na haki mioyoni na maishani mwa watu, Kristo mwenyewe akiwa Mfalme, neno lake sheria, na Roho wake uzima unaokaa ndani. Lakini hauna umbo la nje, wala shirika, wala maisha ya kijumuiya. Kanisa ni udhihirisho wa nje, unaoonekana, wenye viungo, na ukuaji wa Ufalme huu wa Kristo wa kiroho, halisi, lakini usioonekana; si nakala kamilifu, bali uwakilishi usiokamilika; kwa kuwa Kanisa laweza kuwa na wengine wasio katika Ufalme, na Ufalme waweza kuwa na wengi wasio katika makanisa. Kanisa la Kilatini linatoa fasili hii ya Kanisa: “Kundi la Wakristo walioshikamana kwa kukiri imani ileile, na ushirika wa sakramenti zilezile, chini ya uongozi wa wachungaji halali, na hasa wa askofu wa Roma, kama mwakilishi pekee wa Kristo duniani.” — Bellarmine De Eccl. Mil., III., 2. Kanisa la Kigiriki linatoa fasili hii: “Kanisa ni jumuiya ya watu iliyoanzishwa na Mungu, iliyoungana kwa imani sahihi, sheria ya Mungu, daraja za uongozi na sakramenti.” — Full Catech. of the Orthodox Est. Church.The Kingdom is a fact in the world, being a moral and spiritual reign of truth and righteousness in the hearts and lives of men, Christ Himself being King, His word law, and His Spirit the indwelling life. But there is no outward form, no organization, no corporate life. The Church is the outward, visible, organic expression and development of this spiritual, real, but invisible Kingdom of Christ; not a perfect counterpart, but an imperfect representation; since the Church may contain some not in the Kingdom, and the Kingdom may contain many not in the churches. The Latin Church gives this definition of a Church: “The company of Christians knit together by the profession of the same faith, and the communion of the same sacraments, under the government of lawful pastors, and especially of the Roman bishop, as the only vicar of Christ on earth.” — Bellarmine De Eccl. Mil., III., 2. The Greek Church gives this definition: “The Church is a divinely instituted community of men, united by the orthodox faith, the law of God, the Hierarchy, and the sacraments.” — Full Catech. of the Orthodox Est. Church.

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Maungamo ya Imani, yaliyotolewa na Makanisa saba ya Kibaptisti huko London, mwaka B.K. 1643, kama utetezi dhidi ya lawama na kashfa za wapinzani na maadui zao, yanafasili Kanisa kama ifuatavyo: “Yesu Kristo anao hapa duniani ufalme wa kiroho ambao ni Kanisa lake, ambalo amelinunua na kulikomboa kwake kuwa urithi wake wa pekee: Kanisa hilo ni kundi la watakatifu wanaoonekana, walioitwa na kutengwa na ulimwengu kwa Neno na Roho wa Mungu, ili wakiri waziwazi imani ya injili; wakiwa wamebatizwa katika imani hiyo, na kuunganishwa na Bwana, na kila mmoja na mwenzake, kwa makubaliano ya pamoja, katika kufurahia kwa vitendo maagizo ya Kristo kichwa chao na Mfalme.” — Bap. Conf., 1643, Kif. XXXIII. Maungamo ya Kibaptisti, yaliyotolewa na wazee na ndugu wa makusanyiko mengi ya Kibaptisti huko London, mwaka 1677, yaliyojengwa waziwazi juu ya yale ya 1643, na kupitishwa na “Mkutano Mkuu” wa wahudumu na wajumbe wa zaidi ya “makanisa yaliyobatizwa” mia moja, mwaka 1689, yanasema: “Bwana Yesu Kristo hukusanya kutoka ulimwenguni kwake mwenyewe, kupitia huduma ya Neno lake kwa Roho wake, wale aliopewa na Baba, ili waende mbele zake katika njia zote za utii anazowaagiza katika Neno lake. Wale walioitwa hivyo anawaamuru waende pamoja katika jumuiya au makanisa maalum, kwa ajili ya kujengana na kufanya ibada ya hadharani anayoitaka kwao ulimwenguni. Washiriki wa makanisa haya ni watakatifu kwa wito, wanaodhihirisha na kuthibitisha waziwazi utii wao kwa wito wa Kristo; nao hukubali kwa hiari kwenda kulingana na agizo la Kristo, wakijitoa kwa Bwana, na kwa wao kwa wao, kwa mapenzi ya Mungu, katika kukiri kujiweka chini ya maagizo ya injili.” — Kif. XXVI., vif. [haisomeki], 6.A Confession of Faith, issued by seven Baptist Churches in London, put forth A. D. 1643, as a vindication from the aspersions and calumnies of their opponents and enemies, defines a Church as follows: “Jesus Christ hath here on the earth a spiritual kingdom which is His Church, whom He hath purchased and redeemed to Himself, as a peculiar inheritance: which Church is a company of visible saints, called and separated from the world by the Word and Spirit of God, to the visible profession of the faith of the gospel; being baptized into that faith, and joined to the Lord, and to each other, by mutual agreement, in the practical enjoyment of the ordinances by Christ their head and King.” — Bap. Conf., 1643, Art. XXXIII. A Baptist Confession, put forth by the elders and brethren of many Baptist congregations in London, 1677, evidently based on that of 1643, and adopted by the “General Assembly” of ministers and delegates of more than one hundred “baptized Churches,” in 1689, says: “The Lord Jesus Christ collecteth out of the world to Himself, through the ministry of His Word by His Spirit, those that are given to Him by the Father, that they may walk before Him in all the ways of obedience, which He prescribeth to them in His Word. Those thus called He commandeth to walk together in particular societies or churches, for their mutual edification, and the due performance of the public worship which He requireth of them in the world. The members of these churches are saints by calling, visibly manifesting and evidencing their obedience unto the call of Christ; and do willingly consent to walk according to the appointment of Christ, giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the gospel.” — Art. XXVI., secs. [illegible], 6.

Maungamo ya New Hampshire yanatoa kwa ufupi zaidi fasili ifuatayo ya Kanisa: “Kanisa linaloonekana la Kristo ni kusanyiko la waumini waliobatizwa, waliounganishwa kwa agano katika imani na ushirika wa Injili; wanaoshika maagizo ya Kristo, wanaoongozwa na sheria yake, wanaotumia karama, haki na mapendeleo waliyopewa na Neno lake.” — N. H. Conf., Kif. XVI.The New Hampshire Confession more briefly gives the following definition of a Church: “A visible Church of Christ is a congregation of baptized believers, associated by covenant in the faith and fellowship of the Gospel; observing the ordinances of Christ, governed, by his law, exercising the gifts, rights, and privileges invested in them by His Word.” — N. H. Conf., Art. XVI.

IV. Ishara za Kanisa la KweliIV. Signs of a True Church

Kwa ishara, alama au sifa zipi kanisa la kweli la Kristo linaweza kutambulika? Kwa swali hili, Katekisimu ya Kikatoliki ya Roma inajibu: “Umoja, utakatifu, ulimwengu mzima (ukatoliki), ukitume, na kudumu.” Kwa hizi, Bellarmine na wengine, kwa msimamo wa upapa uliopita kiasi, huongeza nyingine mbalimbali. Sifa hizi Waprotestanti huzikubali kama ishara, lakini tu kwa fasili zao wenyewe. Lakini, zikikubaliwa, lazima zisemwe, kwa kiasi fulani, kuhusu “Kanisa lisiloonekana la ulimwengu mzima.” Hata hivyo, alama za Kiprotestanti zaidi huongezwa hizi, zinazorudiwa mara nyingi katika fasili zao, “kuhubiriwa kwa Neno safi la Mungu, na kutolewa ipasavyo kwa sakramenti.” Lakini hizi zinahusu zaidi tendo la maisha ya Kanisa, kuliko kiini cha maisha hayo — yanayofanyika ndani ya Kanisa, badala ya kile kinacholiunda Kanisa.By what signs, notes, or attributes may a true Church of Christ be known? To this question the Roman Catholic Catechism answers: “Unity, holiness, catholicity, apostolicity, and perpetuity.” To these, Bellarmine and others, from the ultra papal standpoint, add various others. These attributes Protestants accept as signs, only with their own definitions. But, if accepted, they must be predicated, to a certain extent, of “the invisible, universal Church.” More distinctively Protestant, however, are added these marks, oft-repeated in their definitions, “the preaching of the pure Word of God, and the right administration of the sacraments.” But these have reference rather to the action of the Church’s life, than to the substance of that life — to what is done in the Church, rather than to what constitutes the Church.

1. Umoja. Hili ni kweli kwa mtazamo wa Agano Jipya, ambalo Wabaptisti wanalikubali kwa msisitizo kama lilivyofundishwa: “Mkijitahidi kuuhifadhi umoja wa Roho katika kifungo cha amani. Mwili mmoja, na Roho mmoja, vilevile kama mlivyoitwa katika tumaini moja la wito wenu; Bwana mmoja, imani moja, ubatizo mmoja; Mungu mmoja, Baba wa wote, aliye juu ya yote, na katikati ya yote, na ndani ya yote.” — Efe. 4:3-6. Kichwa kipo kimoja — Kristo. Mwili upo mmoja — Kanisa. Lakini fundisho kwamba umoja wa Kanisa unatokana na kuunganisha makusanyiko mengi tofauti ya Wakristo kuwa mkutano mmoja mkuu au wa ulimwengu wote wenye imani na utaratibu mmoja, liwe linafundishwa na Wakatoliki au Waprotestanti, halifundishwi katika Maandiko, na linakataliwa na Wabaptisti. Hata hivyo, upo umoja wa kiroho katika “Ushirika wa Watakatifu,” uliopo kati ya wote waliozaliwa kweli na Mungu, hata kama mifumo yao ya uongozi wa kikanisa na mahusiano yao ni tofauti na hayafanani kamwe.1. Unity. This is true from the New Testament point of view, which Baptists emphatically accept as thus taught: “Endeavoring to keep the unity of the Spirit, in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, and one baptism; one God and Father of all, who is above all, and through all, and in you all.” — Eph. 4:3-6. There is one head — Christ. There is one body — the Church. But the doctrine that the unity of the Church consists in the combination of many separate congregations of Christians into one general or universal assembly of like faith and order, whether taught by Catholics or Protestants, is not taught in the Scriptures, and is repudiated by Baptists. There is, however, a spiritual unity in the “Communion of Saints,” existing among all who are truly born of God, however various and dissimilar their ecclesiastical polity and relations may be.

2. Utakatifu. Hii ni alama ya kanisa la kweli, kwa sababu ni wale tu waliozaliwa na Roho na kuwa “viumbe vipya katika Kristo Yesu” ndio watu wanaofaa kuwa, au wanaoweza kuwa ipasavyo, washiriki wake. Huitwa “watakatifu,” waliotakaswa. “Kwa kanisa la Mungu lililoko Korintho, wale waliotakaswa katika Kristo Yesu, walioitwa kuwa watakatifu.” — 1 Kor. 1:2. “Kama wateule wa Mungu, watakatifu, wapendwa.” — Kol. 3:12. “Ninyi nanyi, kama mawe yaliyo hai, mnajengwa mmekuwa nyumba ya kiroho, na ukuhani mtakatifu, mtoe dhabihu za kiroho.” — 1 Pet. 2:5. Utakatifu huu huenda usiwe kamilifu na wa mwisho kwa mshiriki yeyote, na hasa kwa mwili mzima; hata hivyo ndicho injili inachodai, na ndiyo alama inayotawala kwa wale walioungana na Kristo, kama tawi lilivyo kwa mzabibu. Kwa hiyo, kwa kuwa ni tabia ya waumini mmoja mmoja, huwa tabia ya kusanyiko la waumini. Lakini dai la upapa kwamba utakatifu hutokana na kuungana na kanisa hilo, kama kanisa pekee la kweli, ni uongo wa kipuuzi, usiopaswa kuaminiwa wala kuzingatiwa kwa uzito.2. Holiness. This marks a true Church, because only such as are born of the Spirit, and become “new creatures in Christ Jesus” are suitable persons to be, or can properly become, members of it. They are called “saints,” sanctified ones. “Unto the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints.” — 1 Cor. 1:2. “As the elect of God, holy and beloved.” — Col. 3:12. “Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer spiritual sacrifices.” — 1 Peter 2:5. This holiness may not be perfect and absolute as to any one member, much less as to the entire body; nevertheless it is what the gospel claims, and is the prevailing mark of those who are united to Christ, as the branch is to the vine. Being characteristic, therefore, of individual believers, it becomes characteristic of the congregation of believers. But the papal claim that holiness comes from a union with that, as the only true Church, is an absurd fiction, not to be credited, or seriously considered.

3. Ulimwengu mzima (ukatoliki). Taasisi mbalimbali za kikanisa hujitwalia, kila moja kwa nafsi yake, ulimwengu mzima, na kudai kuwa ndizo pekee “Kanisa Katoliki.” Dai hilo hutolewa na mifumo ya Kilatini, ya Kigiriki, ya Kiingereza, na mifumo mingine ya maaskofu. Hata hivyo, madai kama hayo hayana msingi wowote katika mafundisho ya kihistoria wala ya kimafundisho ya Agano Jipya. Lakini ikiwa ukatoliki waweza kufasiriwa kumaanisha kutambua umoja muhimu wa kiroho wa imani katika watu wote waliokombolewa wa Kristo, na utayari wa kuwapa jina la watakatifu wote wa kila jina na kila taifa wanaobeba mfano na kuwa na roho ya Bwana wao, basi kila kusanyiko la wanafunzi wa kiinjilisti ni Kanisa Katoliki. “Hakika naona kwamba Mungu hana ubaguzi wa watu; bali katika kila taifa mtu amchaye na kutenda haki hukubaliwa naye.” — Mdo. 10:34, 35. “Kwa maana yeye yule ni Bwana wa wote, mwenye utajiri kwa wote wamwitao.” — Rom. 10:12.3. Catholicity. Various ecclesiastical establishments arrogate, each to itself, universality, and claim to be the only “Catholic Church.” Such a claim is made by the Latin, the Greek, the English, and other prelatical systems. Such claims, however, have no foundation whatever in the historical, or doctrinal teachings of the New Testament. But if catholicity may be interpreted to mean a recognition of the essential spiritual unity of the faith in all of Christ’s redeemed people, and a willingness to accord sainthood to all of every name and nation who bear the image and have the spirit of their Lord, then every congregation of evangelical disciples is a Catholic Church. “Of a truth I perceive that God is no respecter of persons; but in every nation, he that feareth Him, and worketh righteousness, is accepted of Him.” — Acts 10:34, 35. “For the same Lord over all, is rich unto all that call upon Him.” — Rom. 10:12.

4. Ukitume. Ni dai la Kanisa la Roma, na la jumuiya nyingine za maaskofu na Kanisa-Kuu, kwamba zina mfululizo usiokatika wa karama za huduma na kuwekwa wakfu moja kwa moja kutoka kwa Mitume — kile ambacho wakati mwingine huitwa “uaskofu wa kihistoria.” Na kama kuna mfululizo katika huduma, basi kwa kiasi kikubwa pia katika utaratibu wa Kanisa, na nguvu ya sakramenti. Dai hili halina msingi wa kihistoria, na halina faida kimafundisho. Lakini ukitume wa kweli haupo katika mfululizo, bali katika kumiliki; kwa kuwa wale wanaomiliki na kuonyesha mafundisho, roho na maisha ya Mitume wana haki ya kudai alama hii ya kanisa la injili la kweli. “Maana msingi mwingine hakuna mtu awezaye kuuweka, zaidi ya ule uliokwisha kuwekwa, ndio Yesu Kristo.” — 1 Kor. 3:11. “Basi tangu sasa ninyi si wageni wala wapitaji, bali ninyi ni raia pamoja na watakatifu, na watu wa nyumbani mwa Mungu; mmejengwa juu ya msingi wa mitume na manabii, naye Kristo Yesu mwenyewe ni jiwe kuu la pembeni.” — Efe. 2:19, 20.4. Apostolicity. It is the claim of the Roman, and of some other prelatical and High-Church communions, that they have an unbroken succession of ministerial gifts and ordinations direct from the Apostles — what is sometimes termed “the historical episcopate.” And if a succession in the ministry, then a succession largely also in Church order, and sacramental efficacy. This claim is historically groundless, and doctrinally useless. But the true apostolicity consists not in succession, but in possession; for they who possess and exhibit the doctrines, the spirit and the life of the Apostles, have right to claim this mark of a true gospel Church. “For other foundation can no man lay, than that is laid, which is Jesus Christ.” — 1 Cor. 3:11. “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the Apostles and prophets, Jesus Christ Himself being the chief corner-stone.” — Eph. 2:19, 20.

5. Kudumu. Hili linahusu, si kuendelea kwa utawala rasmi, kama katika dokezo lililotangulia, bali maisha ya kanisa yanayoonekana na ya kijumuiya. Na, ajabu kusema, baadhi ya Wabaptisti wamekuwa na ujasiri, na kukosa busara, kiasi cha kudai kwamba mfululizo usiokatika wa makusanyiko yanayoonekana na yaliyopangwa ya waumini yanayofanana na yao, na kwa hiyo yanayofanana kwa kiasi kikubwa na makanisa ya kwanza, unaweza kuthibitishwa kuwapo tangu Mitume hadi sasa. Madai kama hayo yanafaa kuachiwa jeuri ya upapa. Kwa wale wanaojifunza kutoka katika ghala hilo la kweli takatifu — Agano Jipya — roho, mafundisho, maagizo, na mfumo wa uongozi wa Kanisa la Kristo ni nini, na kuyatenda hayo, haileti tofauti kama mnyororo wa kudumu kishirika haukuwahi kukatika, au ulikatika mara elfu.5. Perpetuity. This has reference, not to a continuance of official administration, as in the previous note, but to visible and corporate Church life. And, strange to say, some Baptists have been courageous enough, and indiscreet enough to assert that an unbroken succession of visible, organized congregations of believers similar to their own, and therefore substantially like the primitive churches, can be proven to have existed from the Apostles until now. Such claims may well be left to papal audacity. For those who learn from that storehouse of sacred truth — the New Testament — what are the spirit, doctrine, ordinances, and polity of a Church of Christ, and practice the same, it matters nothing whether the chain of organic perpetuity may never have been broken, or broken a thousand times.

Ndio wanafunzi wa kweli wa Kristo wale walio na roho yake; ndio warithi wa kweli wa Mitume wale wanaofuata mafundisho yao, na kuiga maisha yao. “Nao walikuwa wakidumu katika mafundisho ya mitume, na katika ushirika, na katika kumega mkate, na katika kuomba.” — Mdo. 2:42. “Nanyi mliokuwa zamani mmetengwa na kuwa adui kwa nia zenu katika matendo mabaya, lakini sasa amewapatanisha katika mwili wa nyama yake kwa kufa kwake, ili awalete mbele zake mkiwa watakatifu, msio na mawaa, wala lawama; ikiwa mnakaa katika imani, mmeimarika na kuwa thabiti, msihamishwe na tumaini la injili.” — Kol. 1:21-23.They are the true disciples of Christ who have His spirit; the true successors of the Apostles who follow their teachings, and imitate their lives. “They continued steadfastly in the Apostles’ doctrine, and fellowship, and in breaking of bread, and in prayers.” — Acts 2:42. “And you being in time past alienated and enemies in your mind, by wicked works, yet now hath He reconciled, in the body of His flesh, through death, to present you holy and without blemish, and unreprovable before Him; if so be that ye continue in the faith, grounded and steadfast, and be not moved away from the hope of the gospel.” — Col. 1:21-23.

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V. Si ShirikishoV. Not a Confederation

Kwa hiyo, Kanisa la Kikristo si shirikisho la makusanyiko mengi ya mahali chini ya kichwa kimoja kikuu, liwe ni mtu, kama askofu, patriaki, au papa; au chini ya mfumo fulani wa utawala, kama presbyteri, sinodi, kongamano, au mkutano mkuu. Si mfumo wa kikanisa unaoenea juu ya eneo kubwa la nchi, ukidai haki ya kudhibiti wote wenye imani inayofanana ndani ya eneo hilo. Mfumo kama huo uko mbali kabisa na wazo la Agano Jipya kuhusu Kanisa. Maneno yanayopatikana katika Matendo na Nyaraka yanafasili na kuthibitisha wazi dhana ya kwanza ya Kanisa. Tunasoma: “Basi makanisa yakawa na amani,” na “yakaimarishwa katika imani.” Si “Kanisa” kwa umoja, kana kwamba wanafunzi wote walikusanywa katika mwili mmoja mkubwa. “Makanisa ya Kristo yanawasalimu.” “Makanisa ya Galatia;” si “Kanisa.” “Makanisa ya Asia yanawasalimu.” “Wajumbe wa makanisa;” “makanisa katika Yudea yote na Galilaya na Samaria;” “makanisa ya Makedonia;” “Kanisa lililokuwako Yerusalemu;” “Kanisa la Wathesalonike;” “Kanisa la Walaodikia.” “Kama ninavyofundisha katika kila kanisa.” “Waliwawekea wazee katika kila kanisa.” “Kanisa lililoko Kenkrea.” “Lisalimieni kanisa lililo nyumbani mwao.” “Basi kanisa lote likikutana pamoja mahali pamoja.” “Pamoja na kanisa lililo nyumbani mwao.” Hakuna awezaye kukosa kuelewa nguvu ya maneno kama hayo.A Christian Church, therefore, is not a confederation of many local congregations, under some one general head, whether that be a person, as bishop, patriarch, or pope; or under some system of government, as presbytery, synod, conference, or assembly. It is not an ecclesiastical system, extending over a wide area of country, claiming the right of control over all of similar faith within such territory. Such, at least, is far from the New Testament idea of a Church. The expressions found in the Acts and the Epistles clearly define and fix the primitive notion of a Church. We read: “Then had the churches rest,” and “were established in the faith.” Not “the Church” mark, as if all disciples were grouped in one comprehensive body. “The churches of Christ salute you.” “The churches of Galatia;” not “the Church.” “The churches of Asia salute you.” “Messengers of the churches;” “the churches throughout all Judea and Galilee and Samaria;” “the churches of Macedonia;” “the Church which was at Jerusalem;” “the Church of the Thessalonians;” “the Church of the Laodiceans.” “As I teach in every Church.” “Ordained elders in every Church.” “The Church which is at Cenchrea.” “Greet the Church that is in their house.” “If therefore the whole Church be come together into one place.” “With the Church in their house.” No one can fail to understand the force of such expressions.

Dokezo la 1. — Shirika la watu wanaokiri Ukristo laweza kupungukiwa katika baadhi ya mambo ya kutimiza matakwa ya Injili, na bado likawa Kanisa, mradi linatimiza masharti ya msingi ya imani na mwenendo wa Kimaandiko, likishika ukuu wa Kristo kama kichwa, likidumisha Maagizo na huduma ya neno katika usafi wake.Note 1. — An organization of professing Christians may fail in some respects to meet the requirements of the Gospel, and still be a Church, providing it fulfills the fundamental conditions of a Scriptural faith and practice, holding the headship of Christ, maintaining the Ordinances and the ministry of the word in their purity.

Dokezo la 2. — Lakini likiacha kumtambua Kristo na kujiweka chini yake kama mtawala wake mkuu, na kupokea neno lake kama sheria yake kuu, basi linakoma kuwa Kanisa la Kristo, ingawa bado laweza kuhifadhi tabia yake ya kidini na kudumisha alama nyingi za kiinjili.Note 2. — But if it ceases to recognize and submit to Christ as its supreme ruler, and to receive His word as its supreme law, then it ceases to be a Church of Christ, though it may still preserve its religious character and retain many evangelical marks.

Dokezo la 3. — Hakuna Kanisa, hata liwe na imani sahihi kiasi gani, au utaratibu kamilifu kiasi gani, awezalo kutimiza masharti ya kuwapo kwake bila uzima wa Kristo unaokaa ndani ya washiriki wake, wakienenda kwa Roho, wala wasitimize tamaa za mwili. Kwa hiyo umuhimu wake na ufanisi wake hautegemei kufuata kwa kimitambo kielelezo chochote, hata cha kimungu, kama unavyotegemea uzima na nguvu ya utauwa katika vipengele vinavyolijenga.Note 3. — No Church, however sound its orthodoxy, or perfect its order, can fulfill the conditions of its existence without the indwelling life of Christ in its members, they walking in the Spirit, and not fulfilling the lusts of the flesh. Its importance and efficacy, therefore, depend not on mere mechanical conformity to any, even a divine model, so much as on the life and power of godliness in its constituent elements.

VI. Fasili kwa MifanoVI. Analogical Definitions

Agano Jipya mara nyingi husema juu ya Kanisa kwa lugha ya mifano, ambamo mifanano fulani hupendekezwa, na kwa kuitumia asili, kusudi na mahusiano ya taasisi hii huonyeshwa kwa uwazi zaidi. Ukweli kwamba picha hizi hazikukusudiwa kuwa fasili za kimantiki, na hufasili kwa bahati tu, huzifanya pengine ziwe za kuvutia zaidi. Mifanano hiyo huangaza, na ulinganifu, kwa kadiri ulivyokusudiwa kutumika, ni sahihi na wa kufundisha. “Akamtoa awe kichwa juu ya vitu vyote kwa kanisa, ambalo ni mwili wake.” — Efe. 1:22. Kristo ni kichwa, na Kanisa ni mwili wake. Hili ni kweli vilevile kwa Kanisa la ulimwengu mzima lisiloonekana, na kwa Kanisa la mahali linaloonekana. Kichwa juu ya vitu vyote, na katika mambo yote. Kichwa ndicho kiongozi mwenye akili, mtoaji wa sheria mwenye mamlaka kwa mwili, na hutoa nguvu ya mapenzi kwa ajili ya utii wenye matendo. Kanisa, kama mwili, linapaswa kutii maelekezo, na kutekeleza amri zenye mamlaka za Kristo, kichwa. Picha hii inaonyesha uhusiano wa karibu, wa makini, na mtakatifu uliopo kati ya Kristo na watu wake. Tazama pia, hakuna vichwa vingi, bali kimoja tu — Kristo. Mwili wenye vichwa vingi ungekuwa kiumbe cha kutisha.The Church is not unfrequently spoken of in the New Testament in figurative language, in which certain analogies are suggested, in the use of which the nature, purpose and relations of this institution are more clearly represented. The fact that these tropes were not intended as logical definitions, and do only incidentally define, makes them perhaps the more interesting. The similarities elucidate, and the comparisons, so far as they were intended to apply, are accurate and instructing. “And gave Him to be head over all things to the Church, which is His body.” — Eph. 1:22. Christ the head, and the Church His body. This is equally true of the Church universal and invisible, and of the Church local and visible. Head over all things, and in all respects. The head is the intelligent director, the authoritative lawgiver, to the body, and furnishes the will-force for active obedience. The Church as the body is to obey the directions, and to execute the authoritative mandates of Christ, the head. The figure indicates the intimate, sensitive, and sacred relation existing between Christ and His people. Also observe, there are not many heads, but one only — Christ. A many-headed body would be a monstrosity.

Katika njia na kazi za Mungu kuna uzuri na usawaziko wa umoja mtakatifu. “Enyi waume, wapendeni wake zenu, kama Kristo naye alivyolipenda kanisa, akajitoa kwa ajili yake.” “Vivyo hivyo imewapasa waume kuwapenda wake zao kama miili yao wenyewe.” “Maana hakuna mtu aliyewahi kuuchukia mwili wake mwenyewe, bali huulisha na kuutunza, kama Bwana naye analitunza kanisa.” “Siri hii ni kubwa; lakini mimi nanena kwa habari ya Kristo na kanisa.” — Efe. 5:23-32. Hapa uhusiano uliopo kati ya Kristo na Kanisa unaonyeshwa kwa mfano wa uhusiano wa mume na mke. Ni uhusiano wa karibu, wa upole, wa mapenzi, na mtakatifu; kwa kuutambua uhusiano huo, kuthamini roho yake ifaayo, na kutimiza wajibu unaoambatana nao, ndipo hutegemea mafanikio ya kusudi ambalo kwalo upo.In God’s methods and operations there are the beauty and the symmetry of a sacred unity. “Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it.” “So ought men to love their wives as their own bodies.” “For no man ever yet hated his own flesh; but nourisheth it, even as the Lord the Church.” “This is a great mystery; but I speak concerning Christ and the Church.” — Eph. 5:23-32. Here the relation subsisting between Christ and the Church, is illustrated by the relations of husband and wife. A relationship intimate, tender, affectionate, sacred; on the recognition of which relations, cherishing their proper spirit, and discharging their implied obligations, depends the success of the purpose for which they exist.

Ikiwa mume amepewa, katika mpango wa kimungu, ukuu juu ya mke, si ili amtiishe kitumwa, bali kwa manufaa ya wote wawili; na kwamba upendo wake, ulinzi wake na msaada wake vionekane zaidi na kudumu zaidi. Ikiwa Kanisa litatii na kuongozwa na Kichwa chake, linajua kwamba “Kristo alilipenda kanisa, akajitoa kwa ajili yake.” Na ikiwa anaonekana kuwa mkali katika mahitaji yake kwa ajili ya huduma na utakatifu wake, ni “ili ajilete mwenyewe kanisa tukufu, lisilo na doa, wala kunyanzi, wala kitu cho chote kama hivyo.” “Nyumba ya Mungu, ambayo ni kanisa la Mungu aliye hai, nguzo na msingi wa kweli.” — 1 Tim. 3:15.If to the husband be accorded, in the divine economy, headship over the wife, it is not for her servile subjection, but for the common good; and that his affection, protection, and support, may be made the more manifest, and the more abiding. If the Church is to be subject to, and directed by, its Head, it knows that “Christ loved the Church, and gave Himself for it.” And if He seems exacting in His requirements, for its service and its sanctity, it is, “that He might present it to Himself, a glorious Church, not having spot, or wrinkle, or any such thing.” “The house of God, which is the Church of the living God, the pillar and ground of the truth.” — 1 Tim. 3:15.

Ikiwa “nguzo na msingi wa kweli” inarejea “kanisa la Mungu aliye hai,” kama inavyokubaliwa karibu na wote, na kwa kweli ni karibu lazima kudhani hivyo, wala si “siri ya utauwa,” kama wengine wangetaka ionekane, ambayo ingeonekana ya kulazimishwa na ngumu, basi tunapata picha hai ya umuhimu wa kila kusanyiko la watakatifu, kama kipande kilichopangwa cha “ufalme wa mbinguni,” katika Bwana. Nguzo hushikilia sehemu ya jengo iliyo juu yake. Msingi (kihalisi, ground, yaani msingi wa jengo) ndio ambao jengo hukaa juu yake na kujengwa juu yake.If “the pillar and ground of the truth” refer to the “Church of the living God,” as is almost universally conceded, and indeed is almost necessary to suppose, and not to the “mystery of godliness,” as some would make to appear, but which would seem forced and harsh, then we have a vivid conception of the importance of each individual congregation of the saints, as the organized unit of the “kingdom of heaven,” in the Lord. The pillar supports the superincumbent portion of the building. The ground, literally foundation, is that on which the building rests, and upon which it is reared.

Hivyo, ingawa kwa msisitizo Kristo ndiye msingi pekee wa imani ya watakatifu, na tumaini la roho, lakini kwa maana muhimu sana Kanisa huwa tegemeo la juhudi zote za Kikristo, iwe kwa kujenga au kutakasa watakatifu, au kueneza injili na kuuhubiri ulimwengu. Kama jambo la kihistoria, makanisa ya Kristo yametimiza sehemu hii, na kutumikia kusudi hili, na yanafanya hivyo sasa — kwa kweli, hili ndilo kusudi ambalo kwalo yalianzishwa. Bila hayo, shughuli zote za Kikristo zinazoujaza ulimwengu mwanga na baraka zingekuwa dhaifu upesi na kushindwa. Ni kutoka chini ya kizingiti cha hekalu kwamba mto wa uzima hububujika kwa mataifa. “Katika Sayuni, ukamilifu wa uzuri, Mungu amemulika.” — Zab. 50:2.Thus, while in an emphatic sense Christ is the only foundation for the faith of saints, the hope of souls, yet in a very important sense does the Church become the support of all Christian endeavor, whether for the edification or the sanctification of the saints, or the spread of the gospel and the evangelization of the world. As a historical fact the churches of Christ have acted this part, and served this purpose, and are now serving it — indeed, this is the very end for which they were instituted. Without them, all those Christian activities which are filling the world with light and blessing, would soon become inert and fail. It is from beneath the threshold of the sanctuary, the river of life flows forth to the nations. “Out of Zion, the perfection of beauty, God hath shined.” — Ps. 50:2.

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Hayaheshimu tu jina na matendo ya walio wakuu na wema kuliko wanadamu wote, bali ya Yeye aliye Bwana wa mabwana, na Mfalme wa wafalme. Kwa maana zote kila Kanisa la kweli ni nguzo kwake yeye aliye Kweli, na husaidia kushikilia na kutangaza siri kuu ya utauwa. “Ninyi ni jengo la Mungu.” “Hamjui ya kuwa ninyi ni hekalu la Mungu, na ya kuwa Roho wa Mungu anakaa ndani yenu?” — 1 Kor. 3:9-17. Hili ni kweli, kwa maana muhimu sana, kwa kila Mkristo mmoja mmoja. Lakini hapa lilitangazwa kuwa kweli kwa Kanisa la Korintho. Mtume alidai kwamba yeye aliweka msingi wa jengo hilo, na wengine wamejenga juu yake. Anatangaza jengo hilo kuwa takatifu, kama vile hata madhabahu za miungu ya kipagani zilivyodhaniwa kuwa takatifu; na anawaonya wasilitie unajisi hekalu hili.They do not simply honor the name and the deeds of the greatest and best of men, but of Him who is Lord of lords, and King of kings. In all senses each true Church is a pillar for Him, who is the Truth, and aids to support and to proclaim the profound mystery of godliness. “Ye are God’s building.” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” — 1 Cor. 3:9-17. This is true, in a very important sense, of each individual Christian. But here it was declared true of the Corinthian Church. The Apostle asserted that he had laid the foundation of the edifice, and others had built upon it. He declares the building to be holy, as the shrines of heathen gods even, were supposed to be; and cautions them not to defile this sanctuary.

Ni uwepo wa kudumu wa Roho katika Kanisa unaotoa umuhimu kwa kuwapo kwake, na ufanisi kwa huduma zake. Likiwa shirika la kibinadamu tu halingepanda juu ya kiwango cha taasisi nyingine za kimaadili na za hisani. Lakini kipengele cha kimungu ndani yake hukiinua hadi nafasi ya juu zaidi. Jengo la kifahari na la gharama kubwa, ibada kuu na ya kuvutia, idadi ya watu, utajiri, mitindo, vivutio vya kijamii, kamwe haviwezi kutimiza hitaji, wala kufikia kusudi takatifu la maisha ya makanisa, bila uwepo wa Roho unaokaa ndani, kama uwepo wa Shekinah katika Hema la kale. Haya yote yanawapa wazo wale wanaofanya kazi kwa bidii ya kupanda, na kujitahidi kujenga makanisa.It is the abiding presence of the Spirit in a Church, that gives importance to its existence, and efficacy to its ministrations. As a mere human organization it would not rise above the level of other moral and benevolent institutions. But the divine element in it lifts it to a loftier position. An ornate and costly material structure, a magnificent and imposing ritual, numbers, wealth, fashion, social attractions, can never meet the demand, nor realize the sacred purpose of the churches’ life, without the indwelling presence of the Spirit, as the presence of the Shekinah in the Tabernacle of old. All this is suggestive to those who are active in planting, and laborious in building up the churches.

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VII. Asili ya KanisaVII. The Nature of a Church

Kanisa la Kikristo ndilo jumuiya pekee kati ya wanadamu iliyoundwa na Mungu. Lilianzishwa kwa kusudi na Kristo, aliyelipa sheria, na mpango wa njia na utaratibu ambao kwao litimize utume wake mtakatifu, na ambaye bado anabaki kuwa kichwa na mfalme juu yake. Kanisa ni “Jumuiya ya Yesu” kwa maana ya kweli na bora zaidi kuliko Loyola alivyoijua alipoanzisha shirika la Wajesuiti. Kila kundi lililopangwa la watakatifu huunda taifa-dola ndani ya ulimwengu wa kiroho; liko duniani, lakini si la dunia; linaweza kudumisha kuwapo kwake na kutekeleza kazi zake katika hali zote za maisha ya kijamii na ya kiraia, chini ya aina zote za serikali za wanadamu: bila kuwa si mwaminifu kwa yoyote, hata hivyo haliko chini ya yoyote, bali linatoa utii kwa mtawala wa nchi nyingine, “Mkuu wa wafalme wa dunia.” Yesu alisema, “Ufalme wangu si wa ulimwengu huu.” — Yoh. 18:36. Na kuhusu wanafunzi wake alisema, “Wao si wa ulimwengu, kama mimi nisivyo wa ulimwengu.” — Yoh. 17:16. Washiriki wa Kanisa wana haki zote, mapendeleo na kinga za raia katika serikali ya kiraia, kama wengine wanavyo, na wanadaiwa utii kwa serikali wanayoishi chini yake, katika mambo yote ya kidunia, mradi utii huo hauingilii utii kamili kwa madai ya Kristo juu yao.The Christian Church is the only divinely organized society among men. It was instituted for a purpose by Christ, who gave to it laws, and an economy of methods and order by which to accomplish its sacred mission, and who still retains headship and kingship over it. A Church is the “Society of Jesus” in a truer and better sense than Loyola knew when founding the order of Jesuits. Each such organized company of saints constitutes a body politic in a spiritual realm; in the world, but not of it; being able to maintain its existence and discharge its functions in all conditions of social and civil life, under all forms of human government: while not untrue to any, yet is in subjection to none, but gives allegiance to a foreign potentate, “the Prince of the kings of the earth.” Jesus said, “My kingdom is not of this world.” — John 18:36. And of his disciples he said, “They are not of the world even as I am not of the world.” — John 17:16. Members of the Church have all the rights, privileges, and immunities of citizens in civil government, as others have, and owe allegiance to that under which they live, in all matters temporal, so long as such allegiance does not interfere with perfect obedience to the claims of Christ upon them.

Lakini ikiwa sheria za wanadamu na madai ya serikali za wanadamu yanapingana na madai ya kimungu, au kwa njia yoyote yanaingilia haki za dhamiri au imani ya kidini, na uhuru wa kuamini na kuabudu, basi Mungu atiiwe kuliko mwanadamu. Madai yake ni ya juu kabisa, na hufutilia mbali madai yote ya wapinzani. “Mpeni Kaisari yaliyo ya Kaisari, na Mungu yaliyo ya Mungu.” Wanaume wa Kikristo wanapaswa kuwa raia wema wanaotii sheria, isipokuwa utii kwa sheria ya wanadamu unahitaji kuvunja sheria ya Mungu. Utii wao kwa sheria iliyo kuu zaidi lazima uwe wa haraka na usio na swali. “Jitiisheni kwa kila agizo la kibinadamu kwa ajili ya Bwana; ikiwa ni mfalme kama mkuu, au ni wakuu kama wale waliotumwa naye kuwaadhibu watenda mabaya, na kuwasifu watenda mema. Kwa maana ndivyo ilivyo mapenzi ya Mungu, kwamba kwa kutenda mema mwanyamazishe ujinga wa watu wapumbavu.” — 1 Pet. 2:13-15. Kuhusu mambo ya kiroho, serikali haina haki ya kuyadhibiti wala kuingilia. Mambo ya dhamiri, imani na ibada, mamlaka ya kiraia haina haki ya kuyaingilia, mradi serikali haidhuriki, wala haki za wengine hazitiwi hatarini kwa utekelezaji wake.But if human laws, and the demands of human governments, contravene the divine claim, or in any way interfere with the rights of conscience or religious faith, and the freedom of belief and worship, then God is to be obeyed rather than man. His claims are supreme, and annihilate all rival claims. “Render unto Caesar the things that are Caesar’s, and to God the things that are God’s.” Christian men should be good and law-abiding citizens, unless obedience to human law demands a violation of divine law. Their fealty to the higher law must be prompt and unquestioned. “Submit yourselves to every ordinance of man, for the Lord’s sake; whether it be to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.” — 1 Peter 2:13-15. As to things spiritual, the state has no right of control over, or interference with, them. Matters of conscience, faith, and worship the civil power has no right to meddle with, so long as the government is not injured, nor the rights of others put in jeopardy by their exercise.

Asili ya Kanisa ni tofauti sana na ile ya jumuiya na vyama vingine. Washiriki wake wanaweza kuwa wameunganishwa na mashirika mengine, ambayo malengo yake ni kuendeleza biashara, fasihi, sayansi au sanaa; yanaweza kuwa ya kimaadili, ya hisani, na hata ya kidini. Lakini hayafikii maono ya juu ya wito wa Kanisa, wala hayajazi uwanja mpana wa utume wa Kanisa. Huo si pungufu ya utukufu wa Mungu na wokovu wa roho. Ushirika katika vyama vingine kama hivyo utakuwa wa kufaa na usio na madhara — huenda hata wa kusifiwa — mradi malengo yanayotafutwa, na njia zinazotumika kuyatafuta, zinapatana na maadili ya Kikristo; na mradi pia wajibu wao kwa vyama hivyo hauingilii kwa njia yoyote wajibu wao kwa Kanisa, na manufaa yao ndani yake, ambalo madai yake ni ya kwanza na ya lazima zaidi. Katika vyama vingine kama hivyo mema yanaweza kutimizwa kwa kueneza maarifa kwa upana, kukuza maadili ya kijamii na fadhila za umma, kupunguza mateso ya wanadamu, na kuendeleza ustaarabu wa kweli. Malengo haya yote ni mema, na watu wote wema wanapaswa kuyatia moyo.The nature of a Church is very different from that of other societies and associations. Its members may be connected with other organizations, whose objects contemplate the furtherance of commerce, literature, science or the arts; they may be moral, philanthropic, and even religious. But they do not reach the high ideal of the Church’s vocation, nor fill the broad sphere of the Church’s mission. That is no less than the glory of God and the salvation of souls. Fellowship in such other associations will be consistent and harmless — it may be even commendable — providing the objects they seek, and the methods by which they are sought, be consistent with Christian morals; and providing, also, their duties to these in no way interfere with their duties to, and usefulness in, the Church, whose claims are first and most imperative. In such other associations good may be accomplished by the wider diffusion of intelligence, the cultivation of social morals and of public virtue, the mitigation of human suffering, and the advancement of a true civilization. All these aims are good, and all good men should encourage them.

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VIII. Mamlaka ya MakanisaVIII. The Authority of Churches

Vyama vyote vya watu hudhaniwa kuwa na mamlaka kiasi cha kutosha kama inavyohitajika kuwadhibiti washiriki wao ndani ya mipaka ya mahusiano yao ya kichama, kulinda mashirika yao dhidi ya upotovu na maafa, na kuhakikisha malengo ambayo kwayo yapo. Mamlaka haya wana haki inayofuata ya kuyatumia, na nguvu ya kuyatekeleza. Hutokana ama na makubaliano ya hiari, ambamo kila mtu hujiondolea sehemu ya uhuru wake wa kutenda na kuikabidhi kwa mwili, au hutolewa na mamlaka fulani ya nje na ya juu zaidi. Ndivyo ilivyo kwa makanisa. Washiriki wake, wanapojiunga na Kanisa, hujiondolea kwa hiari baadhi ya haki zao za kibinafsi, ili zikabidhiwe mwili, yaani jumla iliyo na viungo. Lakini haki hizo zilizokabidhiwa kibinafsi ni sehemu ndogo tu ya mamlaka yake. Mamlaka yake makuu hutolewa na Kristo peke yake. Serikali haiwezi kuyatoa; wala mabunge, au mahakama za kiraia, au wakuu, au mabunge ya kitaifa hayawezi ama kutoa au kufuta hati ya mamlaka ambayo kwa haki yake makanisa ya Kristo yapo na kutenda. Hata kidogo mamlaka hayo hayawezi kutokana na chanzo chochote cha kikanisa, kwa kuwa daraja zote za kikanisa hutokana na makanisa, na kukua kutoka kwayo, na huundwa nayo — haziyaundi.All associations of men are supposed to possess such and so much authority as may be needful to control their members within the limits of their associational relations, to guard their organizations against perversion and disaster, and to secure the objects for which they exist. This authority they have the consequent right to exercise, and power to enforce. It is derived either from voluntary compact, where each individual surrenders to the body a part of his personal freedom of action, or else is conferred by some external and superior authority. Thus with churches. Its members, on uniting with a Church, do voluntarily surrender some personal prerogatives, that they may be invested in the body, the organic whole. But such personally surrendered prerogatives constitute but a small part of its authority. Its chief authority is given by Christ alone. The state cannot bestow it; nor can legislatures, or courts of civil jurisdiction, or princes, or parliaments, either bestow or annul the charter by right of which the churches of Christ exist and act. Quite as little can that authority emanate from any ecclesiastical source, since all ecclesiastical orders emanate from, and grow out of, the churches, and are created by them — do not create them.

Mapapa, mapatriaki, maaskofu, makuhani, sinodi, mikutano mikuu, makongamano, na mikutano, hata kama walikuwa wa Kimaandiko, hawaundi makanisa, bali huundwa nayo; hawawezi kulipa makanisa mamlaka, kwa kuwa hawana mamlaka ya awali katika jambo hili, bali wamepewa na makanisa, moja kwa moja au si moja kwa moja, mamlaka yote wanayodai kuwa nayo. Mamlaka yote halali, kwa hiyo, hutolewa na Kristo, mfalme katika Sayuni. Yeye huyajenga: “Na juu ya mwamba huu nitalijenga kanisa langu.” Yeye huyatuma: “Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba na la Mwana na la Roho Mtakatifu.” Yeye binafsi yu pamoja nayo daima, akiyasimamia, na kuyapa mafanikio: “Na tazama, mimi nipo pamoja nanyi siku zote, hata ukamilifu wa dahari.” — Mat. 16:18; 28:19, 20. Asichokitoa hakimilikiwi. Asichokiidhinisha si halali. Anachokitoa ni amana takatifu, ya kulindwa na kutumiwa kwa kusudi lake na sifa zake. Hiki, basi, ndicho chanzo, na chanzo pekee chenye mamlaka, cha haki ya Kanisa ya kutawala. Haliwezi kujitwalia wala kupata mamlaka kutoka chanzo kingine chochote.Popes, patriarchs, bishops, priests, synods, assemblies, conventions, conferences, supposing they were Scriptural, do not make churches, but are made by them; cannot invest churches with authority, since they possess no antecedent authority in the premises, but are invested by the churches, directly or indirectly, with all the authority they claim to possess. All rightful authority, therefore, is conferred by Christ, the king in Zion. He builds them: “On this rock will I build my Church.” He commissions them: “Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” He is personally ever with them, superintending, and giving them success: “Lo, I am with you alway, even unto the end of the world.” — Matt. 16:18; 28:19, 20. What He does not give is not possessed. What He does not sanction is not legitimate. What He does bestow is a sacred trust, to be guarded and used for His purpose and praise. This, then, is the source, and the only authoritative source, of the Church’s right of rule. It can assume none and derive none from any other source.

Mamlaka haya Kanisa laweza kuyatumia juu ya washiriki wake tu na wala si wengine. Wanaweza kuleta nguvu ya kimaadili ya ushawishi wao, ya maisha yao yasiyo na mgawanyiko, na ya tabia yao ya Kikristo, juu ya wote wanaowazunguka, kama kwa kweli wanavyopaswa; lakini kuhusu utawala wenye mamlaka, hawawezi kudai haki ya kuingilia mtu yeyote isipokuwa wale ambao wana nao mahusiano ya agano katika ushirika wa mwili. Mtume aliwaambia Wakorintho, “Maana ni nini kwangu mimi kuwahukumu walio nje? Ninyi hamwahukumu walio ndani?” — 1 Kor. 5:12. Wala Kanisa haliwezi kutumia mamlaka juu ya washiriki wake wenyewe kwa jambo lolote isipokuwa mambo ya kiroho. Kuhusu haki zao za kibinafsi na wajibu wao kama washiriki wa jamii, haliwezi kuingilia. Haliwezi kuamuru watakula nini au watakunywa nini, au watavaa nini; watafanya biashara gani, watashirikiana na nani, watafurahia mapendeleo gani; isipokuwa kwamba katika yote hayo wasifanye lolote lisilopatana na nafasi yao na kukiri kwao kama Wakristo; wasifanye lolote litakaloidhuru au kuizuia injili ya Kristo; lolote litakaloharibu ushawishi wao wa kutenda mema, kuweka kikwazo mbele ya watu wasiobadilika, au kuleta aibu juu ya jina la Kikristo.This authority a Church can exercise on none but its own members. They can bring the moral force of their persuasion, of their consistent living, and of their Christian character, to bear on all around them, as indeed they should; but as to authoritative administration, they can claim no right of interference with any except those with whom they hold covenant relations in the fellowship of the body. Said the Apostle to the Corinthians, “For what have I to do to judge them also that are without? Do not ye judge them that are within?” — 1 Cor. 5:12. Nor can a Church exercise authority over its own members in any respect except as to spiritual concerns. With their personal rights and duties as members of society, it cannot interfere. It cannot dictate what they shall eat or drink, or wherewithal they shall be clothed; what business they shall pursue, what associations they shall keep, what privileges they may enjoy; except, that in all these they shall do nothing which shall be inconsistent with their position and profession as Christians; nothing that shall harm or hinder the gospel of Christ; nothing that shall destroy their influence for good, place a stumbling-block in the way of unconverted men, or cast a reproach on the Christian name.

Na kuhusu maswali haya yote Kanisa lina haki ya kuhukumu. Uwanja wa mamlaka ya Kanisa kwa hiyo ni wa kimaadili na kiroho tu, kwa pekee. Yale yanayoitwa makanisa, ya zamani au ya sasa, yaliyojitwalia udikteta juu ya wanaoshiriki Meza ya Bwana kwa mambo yote matakatifu na ya kidunia, yamepoteza dai lao la kutambuliwa kama makanisa ya kweli ya Kristo, na yanapaswa kuhesabiwa kama jumuiya za kidini tu. Yamevuka mipaka yote ifaayo, yakivunja haki za kibinafsi kwa madai yao. Wala Kanisa haliwezi kutawala imani au dhamiri ya washiriki wake. Kuhusu uhuru huo wa kidini wa kibinafsi hakuna mtu, wala mkusanyiko wa watu, mwenye haki ya kuingilia. Kwa uhuru huo na matumizi yake halali kila mmoja anawajibika kwa Mungu peke yake. Mamlaka ya Kanisa hayafiki mbali hivyo. Laweza na linapaswa kuhakikisha upatano katika imani na ushirika wa mwili. Lakini ni kwa kiwango gani laweza kudai kupatana kimafundisho, na jinsi linavyopaswa kushughulikia upinzani, kama laweza au haliwezi kuwa mahakama ya mamlaka katika mambo ya imani, au katika maadili tu, na kama hatua zake zaweza kuwa za adhabu, vitazingatiwa kwa urefu zaidi katika sura ya nidhamu.And of all these questions the Church has the right to judge. The sphere of a Church’s authority is therefore distinctively and exclusively moral and spiritual. Those so-called churches, whether of the past or present, that have assumed dictatorship over their communicants in all matters both sacred and secular, have forfeited their claim to be recognized as true churches of Christ, and are to be held as religious societies only. They have transcended all proper bounds, violating personal rights by their assumptions. Nor yet can a Church dominate the faith or conscience of its members. With such personal religious liberty no man, or combination of men, has a right to interfere. For such liberty and its lawful exercise each one is responsible to God alone. The Church’s authority goes not so far. It can and should secure harmony in the faith and fellowship of the body. But to what extent it may require doctrinal conformity, and how it should treat dissent, whether it may or may not become a court of jurisdiction in matters of faith, or only of morals, and whether its acts may be punitive, will be considered more at length in the chapter on discipline.

IX. Heshima ya Pamoja ya MakanisaIX. The Comity of Churches

Makanisa yana mahusiano ya heshima ya pamoja na adabu ya kindugu kati yao, lakini hayana miunganiko yoyote ya kisheria ya kiserikali wala ya kiungo. Hakuna Kanisa linaloweza kutoa nidhamu juu ya jingine, au kwa niaba ya jingine, au kuingilia kwa njia yoyote hatua za nidhamu za jingine. Hakuna mshiriki mwenye haki ya kupiga kura katika mkutano wa Kanisa lolote isipokuwa lake mwenyewe, wala hata kuwapo katika mkutano huo, wala kushiriki Meza ya Bwana isipokuwa kwa mwaliko na kama jambo la adabu. Hakuna mchungaji mwenye haki ya kutekeleza huduma yake katika Kanisa lolote isipokuwa lake mwenyewe, ila kwa mwaliko. Hata hivyo, makanisa ni ya kindugu na hubadilishana heshima, hutoa wanachama kwa barua kwa jingine, na kuwapokea wale waliotolewa, huheshimu hatua za nidhamu za jingine, lakini hayafungwi nazo. Wachungaji hubadilishana mimbari. Makanisa huungana kindugu katika muungano kwa manufaa ya pamoja na kwa kazi ya umisionari. Hujiendesha kwa kila jingine kwa heshima na mapenzi yanayowafaa wanafunzi wa Bwana mmoja wa pamoja, lakini kusema kuhusu utegemeano wa maisha na kazi ya Kanisa ya kiungo na ya kiofisi, kama wengine walivyofanya, ni upuuzi mkubwa. Hakuna kitu kama hicho. Maswali haya yatazingatiwa kikamilifu zaidi mahali pengine.Churches hold relations of comity and fraternal courtesy with each other, but sustain no legal governmental or organic connections. No Church can exercise discipline upon another, or for another, or interfere in any way with another’s disciplinary acts. No member has a right to vote in the meeting of any Church but his own, or even to be present at such a meeting, or participate in the Communion except by invitation and as a matter of courtesy. No pastor has a right to exercise his ministry in any Church but his own except on invitation. Churches, however, are fraternal and exchange courtesies, dismiss members by letter to each other, and receive those dismissed, respect each other’s disciplinary acts, but are not bound by them. Pastors exchange pulpits. Churches unite fraternally in associations for mutual benefit and for missionary work. They bear themselves toward each other with that respect and affection which become disciples of a Common Master, but to talk of an interdependence of organic and official Church life and action, as some have done, is most absurd. There is no such thing. These questions will be more fully considered in another place.

X. Makanisa YanavyoundwaX. Churches Constituted

Makanisa huundwa kwa agano la hiari kwa upande wa wale wanaotaka kuwa washiriki. Katiba ya Kanisa, kwa usahihi, inapatikana katika Agano Jipya pekee, kuhusu imani na mwenendo. Lakini ni desturi kuziandika hizi, ambazo basi huwa alama za imani, na kwa kiasi fulani hutumika kama vipimo. Na ingawa hakuna Kanisa wala mshiriki anayeombwa kuzitia sahihi, wala kulazimika kuahidi utii kwazo, hata hivyo kukubaliana kwa jumla na kwa kiini nazo na kupatana nazo kunatarajiwa, ili upatano katika makanisa na kati ya makanisa uhakikishwe. Na upatano huu unapatikana kwa kiwango cha ajabu kati ya Wabaptisti, tunapozingatia idadi kubwa ya makanisa yao, eneo pana la nchi walikotawanyika, na tofauti kubwa ya maisha ya kijamii, desturi za mahali, na mielekeo ya kielimu ambayo kwa kawaida huwaathiri; na hasa tunapozingatia ukaidi ambao kwao wanadumisha uhuru wa Kanisa la mahali, na haki ya mshiriki mmoja mmoja ya kuhukumu mwenyewe. Mchakato ambao kwao makanisa mapya huundwa ni rahisi sana.Churches are constituted by voluntary covenant on the part of those who wish to become members. The constitution of a Church, strictly speaking, is to be found in the New Testament only, as regards both faith and practice. But it is customary to have these formulated, which thus become creed symbols, and to a certain extent serve as standards. And though no Church and no Church-member is asked to sign them, or is required to pledge allegiance to them, yet a general and substantial assent and conformity to them is expected, in order that harmony in the churches and among the churches may be secured. And this harmony is secured to a remarkable degree among Baptists, when we consider the great number of their churches, the wide extent of territory over which they are scattered, and the great diversity of social life, local customs, and educational bias which naturally influence them; and especially when we consider the tenacity with which they maintain the independence of the individual Church, and the right of private judgment in the individual member. The process by which new churches are constituted is very simple.

Haja ya kuunda moja, na uwezekano wa kulifanya, lazima viamuliwe na wale watakaolianzisha, na watakaogharimia na kubeba wajibu wa kulitegemeza. Hawa wanaweza kuwa watu wa kanisa jingine au makanisa mengine, wanaojikuta wakiishi mahali pasipo na kanisa, lakini pale ambapo inaaminiwa linahitajika, na ambapo ongezeko la watu linaonyesha haja ya mapendeleo zaidi ya kidini. Au watu hao wanaweza kuwa waliobadilika kutokana na uamsho wa hivi karibuni katika mtaa ambapo inaonekana kuna nafasi na haja ya kanisa jingine. Baada ya kutafakari kwa makini kwa upande wa watu hao, wakikutana pamoja kwa mashauriano, wakichunguza pande zote za swali, wakichukua ushauri wa ndugu wenye hekima na busara, kwa maombi mengi ya kutafuta mwongozo wa kimungu — kwa kuwa jambo kama hilo ni la uzito mkubwa — na upatano wa jumla ukipatikana, mwishowe mkutano huitwa kwa ajili ya kuunda kanisa. Kamati huenda imeteuliwa mapema kupata namna iliyoidhinishwa ya Agano la Kanisa, na Makala za Imani, zitakazozingatiwa na kupitishwa na mwili. Hata hivyo, kabla ya kuundwa kwa kweli, watu wanaopendekeza kuunda mwili huo wanapaswa kupata barua kutoka kwa makanisa wanayoshiriki, zilizotolewa kwa kusudi la kuunda Kanisa jipya.The necessity for, and the practicability of, organizing one, must be decided by those who are to constitute it, and who are to bear the expense and the responsibility of its support. These may be persons belonging to some other Church or churches, who find themselves living where there is none, but where one is believed to be needed, and where the increase of population shows a need for increased religious privileges. Or such persons may be converts from some recent revival in a neighborhood where there seems both room and a demand for another Church. After mature deliberation on the part of such persons, meeting together for consultation, canvassing all sides of the question, taking counsel of wise and discreet brethren, with much prayer for divine direction — since such a movement is one of grave concern — general agreement being secured, a meeting is finally called for the organization. A committee most likely has been previously appointed to secure some approved form of Church Covenant, and Articles of Faith, to be considered and adopted by the body. Before the organization actually takes place, however, such persons as propose to constitute the body, should procure letters from the churches of which they are members, given for the purpose of forming a new Church.

Ikiwa miongoni mwao wapo watu waliowahi kuwa washiriki wa makanisa halali ya Kibaptisti, lakini kwa sababu fulani wamepoteza uanachama wao bila kosa lao wenyewe, wanaoishi maisha ya Kikristo yenye uthabiti, na wanaokubalika kwa wengine, wanaweza, kwa idhini ya kundi, kukubaliwa kuwa washiriki waanzilishi. Vivyo hivyo wengine waliobatizwa kwa kukiri imani yao kwa Kristo, kwa kusudi la kuungana hivyo katika uundaji. “Tendo la kuunda” lingekuwa ipasavyo na kwa mwafaka kupiga kura kwa kauli moja — labda kwa kusimama — azimio kama hili: “Imeazimiwa, Kwamba, tukiongozwa kama tunavyoamini na Roho Mtakatifu, na tukitegemea baraka ya Mungu, sisi hapa na sasa, kwa tendo hili, tunajiunda kuwa Kanisa la Yesu Kristo ili kutimiza huduma yake, na kutawaliwa na mapenzi yake, kama yalivyofunuliwa katika Agano Jipya. Na kwa madhumuni haya tunapitisha kwa hili Agano na Makala za Imani zifuatazo na kukubaliana nazo.” Hapa Agano lisomwe, na kukubaliana nalo kushuhudiwa na kila mmoja kuinua mkono wa kulia. Sala ya kuomba nguvu, mwongozo na baraka ifuate. Tendo kama hilo hufanya kundi hilo la wanafunzi, ipso facto (kwa tendo lenyewe), kuwa Kanisa la Kristo lenye haki zote, mamlaka na mapendeleo ya Kanisa lolote la Agano Jipya.Should there be among them persons who have been members of regular Baptist churches, but have for any reason lost their membership without special fault of their own, who are living consistent Christian lives, and are acceptable to the others, they can, by consent of the company, be admitted as constituent members. So can others who have been baptized on profession of their faith in Christ, for the purpose of so uniting in the formation. The “Constituting act” would properly and appropriately be the unanimously voting — perhaps by rising — a resolution like this: “Resolved, That, guided as we believe by the Holy Spirit, and relying on the blessing of God, we do, here and now, by this act, constitute ourselves a Church of Jesus Christ to perform His service, and to be governed by His will, as revealed in the New Testament. And to this end we do hereby adopt and agree to the following Covenant and Articles of Faith.” Here let the Covenant be read, to which agreement may be witnessed by each one raising the right hand. Prayer for strength, guidance, and blessing should follow. Such an act makes such a company of disciples, ipso facto, a Church of Christ with all the rights, powers, and privileges of any New Testament Church.

Baadaye viongozi wanaweza kuchaguliwa, kama wanavyoona vyema, mchungaji, mashemasi, wadhamini; isipokuwa kwamba mtu mmoja achaguliwe mara moja, kwa muda au kwa kudumu — kama hakuchaguliwa awali — kuwa karani, kutunza kumbukumbu ya mambo haya na ya mambo yote yatakayofuata, pamoja na mambo ya awali yaliyoleta uundaji huu. Makanisa mengine, wakati wa kuundwa kwao, hupitisha “katiba na kanuni ndogo” za kina na tata sana kwa ajili ya mwongozo wao, njia ambayo faida yake ina shaka kubwa. Hazihitajiki kamwe, na mara nyingi huleta usumbufu zaidi kuliko msaada. Mafundisho ya Maandiko yanayoeleweka vyema ni mwongozo wa wazi wa kutosha katika mambo yote ya maadili na nidhamu, na visa maalum vitakavyotokea vinaweza kushughulikiwa kwa uzito wake wakati huo, au kuwekewa maazimio ya kudumu yatakayowekwa kwenye kumbukumbu, kuwa miongozo ya baadaye katika visa vyote vinavyofanana. Kwa mfano, kama mwili unataka kutoa tamko lolote au kuweka kanuni yoyote, kama itakavyokuwa, kuhusu mada za Kiasi (kuacha ulevi), Umisionari, Shule za Jumapili, Kuishika Sabato, au Tamaa ya Mali, wanaweza kuweka maoni yao katika maazimio ya kudumu, kuyaweka kwenye kumbukumbu zao, na kuyashikilia kama vipimo vya hatua za baadaye katika visa vinavyofanana.Officers can afterward be chosen, as seems to them best, a pastor, deacons, trustees; only that some one should at once be selected, temporarily or permanently — unless previously chosen — to act as clerk, to preserve a minute of these and of all subsequent proceedings, as well as the antecedent proceedings which have led to this organization. Some churches, at their organization, adopt a very elaborate and complicated “constitution and bylaws” for their guidance, a course of very doubtful expediency. They are never necessary, and often more trouble than help. The well-understood teachings of the Scriptures are a sufficiently plain guide in all matters of morals and discipline, and such special cases as may arise can be dealt with on their merits at the time, or provided for by standing resolutions to be placed upon the records, as subsequent guides in all similar cases. For instance, if the body wishes to make any deliverance or establish any rule, as may be the case, on the subjects of Temperance, Missions, Sunday-schools, Sabbath-keeping, or Covetousness, they can embody their views in standing resolutions, place them on their minutes, and hold them as standards for subsequent action in similar cases.

Dokezo la 1. — Ongezeko la makanisa dhaifu linapaswa kuepukwa; na kuunda masilahi mapya bila matarajio ya kuwa huru na yenye ufanisi hakupaswi kutiwa moyo, hasa katika jumuiya ambayo tayari ina mapendeleo ya kidini ya kutosha.Note 1. — The multiplication of feeble churches should be guarded against; and the organization of new interests without the prospect of becoming independent and efficient, should not be encouraged, especially in a community already well supplied with religious privileges.

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Dokezo la 3. — Kuwapo kwa viongozi si lazima kwa kuwapo kwa makanisa yenye uwezekano na mamlaka yote ya kikanisa. Viongozi hukuzwa kutoka katika uanachama kwa uchaguzi na kuwekwa rasmi na Kanisa. Na pasipo viongozi waliowekwa rasmi, Kanisa laweza kuchagua baadhi ya washiriki wake kuhudumu, kwa muda, katika idara zote za huduma yake; ama kuongoza ibada yake, kutoa Neno, au kusimamia Maagizo.Note 3. — The existence of officers is not essential to the existence of churches, possessing all ecclesiastical possibilities and powers. Officers are developed out of the membership by election and investiture by the Church. And in the absence of formally invested officers, the Church can select some of its members to officiate, temporarily, in all departments of its service; either to conduct its Worship, dispense the Word, or administer the Ordinances.

XI. Makanisa YanavyotambuliwaXI. Churches Recognized

Ni desturi kwa Kanisa jipya kuita Baraza ili kulitambua. Mara kwa mara hatua hii ya tahadhari hufanyika wakati wa kuundwa kwa mwili. Mara nyingi zaidi hufanyika baadaye. Madhumuni ya Baraza ni kuchunguza mafundisho yao, kuchunguza hali na sababu za kuundwa kwao, ili liweze kutoa idhini ya mwenendo wao, na kuthibitisha kwa makanisa linayoyawakilisha, ushirika wao na mwili mpya kama Kanisa lililoundwa ipasavyo la imani ileile. Kuita Baraza kwa kusudi hili ni hiari kabisa ya Kanisa. Ni hatua ya tahadhari, inayofaa sana na nzuri kuendelezwa kama ulinzi dhidi ya makosa katika mafundisho au mwenendo, na huenda ikapata huruma na kibali cha makanisa dada; lakini si lazima kwa njia yoyote. Mwili haujakuwa Kanisa zaidi kwa kuwa na idhini ya Baraza, wala haujakuwa pungufu kwa kukosa idhini hiyo. Madhumuni ya Baraza, baada ya kuundwa, ni kuchunguza ukweli wa jambo ambalo kwalo liliitishwa.It is customary for a new Church to call a Council to recognize it. Occasionally this precautionary act takes place at the time of the constitution of the body. More frequently at a subsequent period. The object of the Council is to examine their doctrines, inquire into the circumstances, and the reasons for their organization, so as to be able to express approval of their course, and certify to the churches they represent, their fellowship for the new body as a regularly constituted Church of the same faith. The calling of a Council for this purpose is entirely optional with the Church. It is a prudential measure, very proper and well to be continued as a guard against irregularities in doctrine or practice, and is likely to secure the sympathy and approbation of sister churches; but it is in no sense essential. The body is no more a Church for having the approval of a Council, and no less one for being without it. The object of the Council, after being organized, is to inquire into the facts of the case for which they were convened.

Husikiliza taarifa inayotolewa na mtu aliyechaguliwa kuzungumza kwa niaba ya Kanisa; huchunguza Makala yao ya Imani na Agano, barua ambazo kwazo wale kutoka makanisa mengine wameungana katika uundaji; hutafakari kwa makini kama kuna haja inayoonekana ya Kanisa katika eneo hilo mahususi; na jambo zima likiwa limewekwa kikamilifu mbele yao, hupiga kura ya kuidhinisha hatua zilizochukuliwa, ikiwa wanaziidhinisha, au kushauri kinyume ikiwa hawaziidhinishi. Ni desturi kufanya ibada ya hadharani ifaayo kwa tukio hilo, iliyokusudiwa kuwatia moyo katika kazi yao, na kuwahakikishia ushirika na huruma ya makanisa dada. Ibada kama hizo zaweza kuchukua umbo lolote linalopendelewa na mwili au kushauriwa na Baraza; kwa kawaida huhubiriwa mahubiri, Kanisa hupewa agizo, na mkono wa ushirika hunyoshwa, kwa maneno ya kuambatana, kupitia mtu aliyechaguliwa na Baraza, kwa mtu aliyechaguliwa na Kanisa kupokea ishara hii ya nia njema ya kindugu.They hear a statement made by some person selected to speak for the Church; examine their Articles of Faith and Covenant, the letters by which those from other churches have united in the organization; carefully consider whether there be apparent need of a Church in that particular field; and when the whole subject is fully before them, vote approval of the steps taken, if they do approve, or advise to the contrary if they disapprove. It is customary to hold some public religious service appropriate to the occasion, calculated to give them encouragement in their enterprise, and assure them of the fellowship and sympathy of sister churches. Such services may take any form preferred by the body or advised by the Council; usually there is a discourse preached, a charge given to the Church, and the hand of fellowship extended, with remarks, through some one chosen by the Council, to some one selected by the Church to receive this expression of fraternal goodwill.

Dokezo la 1. — Baraza likikataa kulitambua Kanisa lililoundwa hivi karibuni, likiona uundaji huo si wa busara na hauhitajiki, bado Kanisa hilo lingekuwa na haki ya kudumisha uundaji wake na kuendelea na kazi na ibada yake. Baraza haliwezi kulivunja, na lingekuwa Kanisa kwa kweli bila idhini yao kama vile lingekuwa nayo. Hata hivyo, ni mara chache kuwa busara kuendelea kinyume cha hekima na ushauri wa wachungaji na washiriki wa makanisa mengine waliokusanyika katika Baraza. Uamuzi huo mbaya ungepunguza ushawishi wao katika jamii, na kupunguza huruma na imani ya makanisa dada.Note 1. — If a Council should decline to recognize a newly constituted Church, deeming the organization unwise and uncalled for, still that Church would have the right to maintain its organization and to continue its work and its worship. The Council could not unmake it, and it would as really be a Church without, as with their sanction. It would seldom, however, be wise to proceed against the wisdom and advice of pastors and members of other churches assembled in a Council. Such adverse decision would lessen their influence in the community, and abate the sympathy and confidence of sister churches.

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XII. Makanisa YanavyovunjwaXII. Churches Disbanded

Wakati mwingine hutokea, kwa shinikizo la hali, kwamba inakuwa lazima, au angalau inaonekana busara, kuacha mashirika ya makanisa na kuhamisha juhudi zilizowekwa kuyategemeza kwenda mashamba mapya, au kuungana na makanisa mengine. Huwa ni jambo la uzito mkubwa daima kuuondoa kinara mahali pake hivyo, na linapaswa kuamuliwa tu baada ya kutafakari kwa muda mrefu, maombi mengi, na mashauriano na ndugu wenye hekima wasio na upendeleo. Lakini wajibu waweza kudai kwamba lifanyike. Yametokea mambo ambapo matatizo magumu na ya zamani ndani ya mwili yamedumu kwa muda mrefu kiasi cha kukatisha tamaa yote ya faraja, kujengwa au manufaa zaidi, yakiahidi mashindano na aibu zaidi kwa jina la Kikristo.It sometimes happens, under stress of circumstances, that it becomes needful, or at least seems wise, to abandon Church organizations and to transfer the efforts made for their support to new fields, or to a union with other churches. It is always a matter of serious concern thus to remove the candlestick out of its place, and should be determined on only after long consideration, much prayer, and consultation with wise and unbiased brethren. But duty may require that it shall be done. Cases have occurred, where complicated and inveterate troubles in the body have been so long continued as to discourage all hope of further comfort, edification or usefulness, promising only further contention and scandal to the Christian name.

Njia pekee inaweza kuwa kuvunja, na washiriki kwenda katika makanisa mengine, au, wale wanaoamini wanaweza kujikomboa kutoka matatizo ya zamani, na kufanya kazi pamoja kwa upatano, waungane kuunda Kanisa jipya, wakiacha mizizi ya zamani ya uchungu na mbegu za ugomvi. Juu ya hekima na ufaafu wa hatua kama hiyo mwili wenyewe lazima uwe hakimu, kwa mwanga wote watakaoupata; na kwa kuwa hatua hii huenda ikapingwa na baadhi, swali lazima hatimaye liamuliwe na wengi wa washiriki, kama katika visa vingine. Hata hivyo, yapo mambo ambayo hata wengi hawawezi kuyafanya kwa haki, na lazima waendelee kwa tahadhari.The only resort may be to disband, and the members go into other churches, or, such as believe they can free themselves from the old troubles, and work harmoniously together, unite in forming a new Church, leaving out the old roots of bitterness and seeds of contention. Of the wisdom and propriety of such a step the body itself must be the judge, with all the light they can obtain; and since this step will most likely be opposed by some, the question must be finally decided by a majority of the members, as in other cases. There are some things, however, that majorities even cannot rightfully do, and they must proceed cautiously.

1. Kila mshiriki ana haki isiyoweza kufutwa ya kinga zote za uanachama wa Kanisa, ziwe za kimaadili, za kiroho, za kijamii au vinginevyo; haki ambazo haziwezi kufutwa wala kuhamishwa, na lazima zihesabiwe kuwa takatifu. Kwa hiyo, ikiwa Kanisa litavunjwa, barua lazima zitolewe kwa washiriki wote, zitakazowahakikishia kukubaliwa katika makanisa mengine, bila kupoteza nafasi wala fursa.1. Each member has an indefeasible right to all the immunities of Church membership, whether moral, spiritual, social or otherwise; which rights cannot be abrogated or alienated, and must be regarded as sacred. If the Church be disbanded, therefore, letters must be given to all the members, which will secure them admission to other churches, without loss of position or privilege.

2. Zipo pia haki za mali za kuzingatiwa, ikiwa Kanisa linamiliki mali iliyonunuliwa au kutolewa kwa matumizi ya kidini. Hati ambayo kwayo mali hiyo inamilikiwa, au hati ya usajili ambayo kwayo Kanisa limekuwa shirika la kisheria kwa kusudi la kumiliki na kudhibiti mali za kidunia, lazima ieleweke vyema, ili mali hiyo isipotee, wala kuelekezwa kwa matumizi mengine tofauti na yale iliyotolewa au kununuliwa kwa ajili yake. Sheria za nchi, na maamuzi ya mahakama, yangepaswa kushauriwa, ili mali hiyo iendelee kutumika kulingana na kusudi lake la awali.2. There are rights of property also to be considered, if the Church holds property, purchased or given for religious uses. The deed by which such property is held, or the charter by which the Church has become a body corporate for the purpose of holding and controlling temporalities, would have to be well understood, so that such property might not be lost, or diverted to other uses than those for which it was given or purchased. The laws of the state, and the decisions of courts would have to be consulted, so that such property should still be used according to its original design.

3. Ikiwa Kanisa litavunjwa, na kufutwa kabisa, na jipya kuundwa juu ya msingi uleule, na kwa watu walewale, jipya haliwezi kumiliki mali, kubakiza viongozi, kuendeleza historia, wala kudai kinga za la zamani, bali lazima lianze upya, isipokuwa, kwa kweli, litaruhusiwa kwa mchakato wa kisheria kumiliki mali, likiitumia kwa matumizi yake halali. Mchakato ambao kwao shirika huvunjwa, au kufutwa, ni rahisi sana. Baada ya tahadhari zote za awali kushughulikiwa — kwa maana hakuna matendo ya Kanisa yanayoweza kufanywa baada ya tendo la mwisho la kufutwa kupitishwa — barua zikiwa zimepigiwa kura kwa washiriki wake, na karani akiidhinishwa kutoa barua hizo kwa mtu yeyote atakayejitokeza baadaye na kuwa na haki nazo; basi kura rahisi, “kwamba sisi hapa na sasa, kwa tendo hili, tunavunja kuwa Kanisa, na kukoma kuwapo kama shirika la jumuiya na la agano,” itatimiza kusudi. Mpangilio wa kumbukumbu, samani yoyote, au mali nyingine zilizo zao, ungekuwa umeamuliwa mapema.3. If a Church be disbanded, and absolutely dissolved, and a new one constituted on the same ground, and of the same materials, the new one cannot hold the property, retain the officers, perpetuate the history, or claim the immunities of the old one, but must begin anew, unless, indeed, it may so far be allowed by legal process to hold the property, appropriating it to its legitimate use. The process by which the organization is disbanded, or dissolved, is very simple. After all preliminary precautions are attended to — for no Church acts can be performed after the final act of dissolution has been passed — letters having been voted to its members, and the clerk authorized to give such letters to any person who may subsequently appear, and have right to them; then a simple vote, “that we do here and now, by this act, disband as a Church, and cease to exist as a corporate and covenant organization,” will accomplish the purpose. What disposition shall be made of the records, of any furniture, or other effects belonging to them, would previously have been determined.

2. Uanachama wa Kanisa: Masharti, Kukubaliwa na Kuachiliwa2. Church Membership: Conditions, Admission and Dismission

Edward T. Hiscox, The New Directory for Baptist Churches (1894), sura ya III, “Uanachama wa Kanisa.” Makala teule; aya zilizoachwa zimewekwa alama […] na tanbihi hazijajumuishwa; tafsiri ni za mwandishi.Edward T. Hiscox, The New Directory for Baptist Churches (1894), chapter III, “Church Membership.” Selections; omitted paragraphs are marked […] and footnotes are left out; the interpretations are the author’s.

Dokezo la CTS: Hiscox anaeleza uanachama wa kanisa wa waliozaliwa upya, ubatizo wa waumini na kukubaliwa kwa kura ya kusanyiko, ambayo ni imani za kihistoria za Kibaptisti. Makanisa yanayobatiza watoto wachanga yanashikilia teolojia tofauti ya agano, na ukosoaji wake dhidi yao unapaswa kusomwa kama upande mmoja wa mjadala mrefu. Desturi kama barua za kuachiliwa, kura za kauli moja na kukataa kutoa barua kwa madhehebu mengine hutofautiana kati ya makanisa ya Kibaptisti leo. Maandishi ya Kiingereza ni OCR ya nakala iliyochanganuliwa ya mwaka 1894, ambayo bado haijalinganishwa na nakala nyingine, na yamesafishwa kwa kanuni; maneno yasiyosomeka yamewekwa alama [haisomeki].CTS note: Hiscox describes regenerate church membership, believer’s baptism and admission by vote of the congregation, which are historic Baptist convictions. Churches that baptize infants hold a different covenant theology, and his criticism of them should be read as one side of a long debate. Practices such as letters of dismission, unanimous votes and the refusal of letters to other denominations vary among Baptist churches today. The English is uncollated OCR of the 1894 scan, cleaned by rule; words that cannot be read are marked [illegible].

Tabia ya jengo hutegemea sana vifaa vilivyotumika kulijenga. Wanafunzi wa Kikristo “mnajengwa pamoja ili mwe maskani ya Mungu katika Roho.” Jumuiya yoyote au chama chochote kwa kiasi kikubwa ni kile ambacho vipengele vyake vya ujenzi ni. Muungano na mchanganyiko waweza, kwa kiasi fulani, kurekebisha upekee wa mtu mmoja mmoja, lakini tabia ya jumuiya itakuwa matokeo ya haiba mbalimbali zinazounda mwili. Heshima ambayo maisha yake ya ndani na utaratibu wake vitakuwa nayo, ufanisi ambao nao utafanya kazi kuelekea mwisho uliokusudiwa, yote yataamuliwa na tabia ya vipengele vyake mmoja mmoja. Wakati mwingine husemwa kwamba Kanisa ni jumuiya ya hiari. Hili ni kweli kwa maana fulani, na kwa maelezo tu. Ni kweli kwa kuwa hakuna nguvu au mamlaka ya nje inayoweza kulazimisha uhusiano wa uanachama kuundwa, au kuvunjwa.The character of a building depends very much on the materials of which it is constructed. Christian disciples “are builded together for a habitation of God, through the Spirit.” Any society or association is largely what its constructive elements are. Combination and intercourse may, to a certain extent, modify individual peculiarities, but the corporate character will be the result of the various personalities which compose the body. The estimation in which will be held its internal life and order, the efficiency with which it will work toward its purposed end, will all be determined by the character of its individual elements. It is sometimes said that a Church is a voluntary society. This is true in a sense, and only with an explanation. It is true in that no external force or authority can compel the relation of membership to be formed, or dissolved.

Kanisa haliwezi kumlazimisha mtu yeyote kujiunga nalo, wala mtu mmoja hawezi kuulazimisha mwili kumpokea. Lakini si kweli kwamba ni jambo la hiari tu na lisilo na umuhimu kama muumini ajitambulishe au asijitambulishe na Nyumba ya Imani. Yuko chini ya wajibu wa kimaadili kufanya hivyo. Ni kwa faida yake ya kiroho kufanya hivyo; ni mojawapo ya njia za neema zilizowekwa; Kanisa linahitaji uwepo wake na ushawishi wake, na jambo la Kweli huendelezwa kwa muungano wa ushawishi na juhudi za Kikristo. Wote wako chini ya sheria ya Kristo, na wamefungwa na wajibu mtakatifu wa kumtii na kumpendeza. Yeye ameamuru kwamba wafuasi wake wajiunge pamoja katika udugu huu wa imani na mapenzi. Kwa hiyo, Kanisa ni zaidi ya jumuiya ya hiari: ni jumuiya iliyo chini ya sheria ya Kristo. Basi, uanachama wa Kanisa unakuwa swali la uzito mkubwa, na unapaswa kusomwa kwa makini na kueleweka vyema. Na tuzingatie:The Church can compel no one to unite with it, nor can the individual oblige the body to receive him. But it is not true that it is a matter merely optional and indifferent whether or not a believer identifies himself with the Household of Faith. He is under moral obligation to do that. It is for his own spiritual good to do it; it is one of the appointed means of grace; the Church needs his presence and influence, and the cause of Truth is furthered by a combination of Christian influence and effort. All are under law to Christ, and are bound by sacred obligations to obey and please Him. He has ordained that His followers should associate themselves together in these brotherhoods of faith and affection. A Church, therefore, is more than a voluntary society: it is a society under law to Christ. Church membership, therefore, becomes a question of grave moment, and should be carefully studied and well understood. Let it be observed:

Dokezo la 1. — Tabia ya watu watakaounda makanisa na kushika uanachama ndani yake, imewekwa na kuagizwa na Kristo mwenyewe, na itabaki ya kudumu bila kubadilika.Note 1. — The character of the persons who are to constitute the churches and hold membership therein, is fixed and prescribed by Christ Himself, and is to remain permanent and unchanged.

Dokezo la 2. — Kwa hiyo, Kanisa, ambalo kwa tendo lake watu hukubaliwa rasmi kuwa washiriki, halina haki wala mamlaka ya kubadilisha masharti ya uanachama, bali lazima lifuate kabisa yale yaliyoagizwa na Mtoaji wa Sheria; sembuse tamaa au mapenzi ya mchungaji kuruhusiwa kubadilisha masharti haya, kwa kuwa hana mamlaka katika jambo hili; na hata kidogo tamaa au hukumu ya mgombea mwenyewe haiwezi kurekebisha masharti yaliyoagizwa na Mungu.Note 2. — Consequently, the Church, by whose act persons are to be formally admitted to membership, has no right or authority to alter the terms or conditions of membership, but must conform strictly to those prescribed by the Lawgiver; much less can the wish or the will of the pastor be allowed to change these conditions, since he has no authority in the case; still less can the desire or judgment of the candidate himself modify the divinely prescribed conditions.

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Dokezo la 5. — Usafi wa kimaadili na uhai wa kiroho wa uanachama ndio uhifadhi bora na dhamana ya hakika ya usahihi wa mafundisho na uhai wa kiroho wa huduma yenyewe. Pale utauwa wa kweli unapotawala katika mwili, vilevile utahitajika na kutegemezwa kwa mwalimu na kiongozi, na huko huduma isiyo ya kiinjilisti haitavumiliwa kwa muda mrefu. Lakini uanachama wa kimwili utavumilia, na hata kudai huduma ya kimwili. “Kama watu, ndivyo kuhani.”Note 5. — The moral purity and spiritual vitality of the membership is the best conservation and the surest guaranty of the doctrinal soundness and spiritual vitality of the ministry itself. Where vital godliness rules in the body, the same will be demanded and supported in a teacher and leader, and there an unevangelical ministry will not long be tolerated. But a carnal membership will endure, and even demand a carnal ministry. “Like people, like priest.”

I. Masharti ya UanachamaI. Conditions of Membership

Umuhimu mkubwa sana wa mada hii unadhihirika hapo, na swali la nani anaweza na nani hawezi kukubaliwa kuwa mshiriki ni la muhimu zaidi. Sifa za Kimaandiko za uraia katika ufalme huu wa kiroho, za udugu katika familia ya waaminifu, za uanachama katika jumuiya ya Yesu ni zipi? Masharti ambayo upendeleo huu hutegemea ni yapi? Masharti haya ni manne: 1. Moyo uliozaliwa upya. 2. Kukiri imani. 3. Kupokea ubatizo. 4. Maisha ya Kikristo.The very great importance of the subject hereby becomes apparent, and the question of who may and who may not be admitted to membership is one of primary moment. What are the scriptural qualifications for citizenship in this spiritual kingdom, for brotherhood in the family of the faithful, for membership in the society of Jesus? What are the conditions on which this privilege depends? These conditions are four: 1. A regenerate heart. 2. A confession of faith. 3. The reception of baptism. 4. A Christian life.

1. Moyo uliozaliwa upya. Hakuna ila watu waliobadilika na wacha Mungu walio na haki yoyote ndani ya Kanisa la Kristo kama washiriki. Kuwakubali wasiomcha Mungu na wachafu katika ushirika wa watakatifu, kushiriki mapendeleo ya waaminifu, na kushiriki Ushirika mtakatifu wa Mwili na Damu ya Kristo, kungekuwa kashfa na aibu, isiyopaswa kutendwa wala kuvumiliwa na wale wanaokiri kuwa wanafunzi wake. Wala haitoshi kwamba tabia ya mtu ya kimaadili haina lawama, na maisha yake yana utaratibu. Lazima atoe ushahidi mzuri kwamba yeye ni “kiumbe kipya katika Kristo Yesu,” kwamba “amepita kutoka mauti kuingia uzimani,” na kwamba “Kristo ameumbika ndani yake,” la sivyo hana nafasi katika mwili wake, ambao ni Kanisa. Kama makanisa yetu yatatimiza utume wao, kubaki waaminifu kwa mapokeo yao, na kuheshimu madai yao ya kitume, lazima yasisitize, kwa nguvu isiyopungua, uanachama wa waliozaliwa upya. Wala yasisitize tu kinadharia, bali kuchukua kila tahadhari kuudumisha kwa vitendo. Hata hivyo, msimamo huu si ule ambao Wakristo wengi wanaodhaniwa kuwa wa kiinjilisti, walimu wa Kikristo wasio wachache, na madhehebu mengine mazima wanakubaliana nao; watu hao wakidai kwamba hakuna zaidi ya tabia nzuri ya kimaadili na mwelekeo wa dhati wa kuhudhuria mafundisho ya dini unapaswa kudaiwa kwa wagombea wa uanachama wa Kanisa.1. A regenerate heart. None but converted and godly persons have any right in the Church of Christ as members. To admit the ungodly and the profane to the fellowship of the holy, to share the privileges of the faithful, and partake of the sacred Communion of the Body and the Blood of Christ, would be a scandal and a shame, not to be perpetrated or endured by those who profess to be His disciples. Nor is it enough that one’s moral character be without reproach, and his life orderly. He must give good evidence that he is “a new creature in Christ Jesus,” that he “has passed from death unto life,” and that “Christ is formed in him,” or he has no place in His body, which is the Church. If our churches are to fulfill their mission, remain true to their traditions, and honor their apostolical pretensions, they must insist, with unabated vigor, on a regenerated membership. Nor must they insist on it in theory only, but take every precaution to maintain it in practice. This position, however, is one with which many Christians, deemed evangelical, not a few Christian teachers, and some entire denominations do not agree; such persons claiming that nothing more than good moral character and a serious disposition to attend to religious instruction should be demanded in candidates for Church membership.

Nadharia yao ni kwamba ndani ya Kanisa ndimo kuzaliwa upya na wokovu hupatikana, badala ya kabla ya kuingia. Kwa desturi hii watakatifu na wachafu huletwa katika ushirika usiofaa ndani ya mwili wa Kristo, tofauti kubwa kati ya Kanisa na ulimwengu hupunguzwa au kufutwa, chumvi hupoteza ladha yake, na mji ulio juu ya mlima kwa kiasi hicho hufichwa, na kukoma kuwa ukumbusho wa neema kwa watu. Hili linakuwa kweli kwa msisitizo zaidi, kwa kuwa makanisa yanayoshikilia nadharia hii pia hushikilia ubatizo wa watoto wachanga na uanachama wa Kanisa bila kudai imani ya wokovu wala kuzaliwa kiroho. Mashirika kama hayo hupoteza sifa kuu ya makanisa ya Kikristo, na kuwa jumuiya za kidini, ambamo wa kimwili na wa kiroho huchanganyika katika ushirika usio na upatano, ambapo sehemu yao tu ndiyo yaweza kujidai kuwa washiriki wa mwili wa Kristo. Mafundisho ya Agano Jipya ni wazi na yenye msisitizo juu ya jambo hili. Yesu na Mitume wake wote walionyesha wazi kwamba ufalme wake si wa ulimwengu huu, na wale walioundwa nao walikuwa wale waliozaliwa kwa Roho. Katika kuundwa kwa makanisa ya kwanza, ya Kiyahudi na ya Mataifa, watu walioyaunda hawakukusanywa bila kuchagua, bali walikuwa wale walioitwa kutoka katika umati wa watu kwa kukiri imani katika Kristo, na mabadiliko yaliyoashiria asili iliyozaliwa upya.Their theory is, that within the Church regeneration and salvation are to be found, rather than before entering it. By this practice the holy and the profane are brought into unseemly fellowship in the body of Christ, the broad distinction between the Church and the world is diminished or obliterated, the salt loses its savor, and the city set on a hill to that extent is hid, and ceases to be a monument of grace to men. This becomes more emphatically true, since churches which hold this theory hold also to infant baptism and Church membership without pretension of saving faith or spiritual birth. Such associations lose the foremost characteristic of Christian churches, and become religious societies, where carnal and spiritual mingle in inharmonious fellowship, only a part of which can pretend to be members of the body of Christ. The teachings of the New Testament are clear and emphatic on this point. Both Jesus and His Apostles made it manifest that His kingdom was not of this world, and those who constituted it were such as are born of the Spirit. In the constitution of the first churches, both Jewish and Gentile, the persons who composed them were not indiscriminately gathered, but those called out from the masses of the people on a confession of faith in Christ, and a change which betokened a regenerate nature.

Hivyo ndivyo ilivyokuwa Pentekoste, na baadaye ilikuwa “wale waliokolewa” walioongezwa kwa makanisa. Ndivyo ilivyokuwa Samaria, Antiokia, Efeso, Korintho, Filipi — kila mahali. Kanisa la Roma lilihutubiwa kuwa “wapendwa wa Mungu, walioitwa kuwa watakatifu.” — Rom. 1:7. Na wanafunzi hawa hawa Paulo anawakumbusha hali yao ya zamani, “Mlipokuwa watumwa wa dhambi,” na kuilinganisha na hali yao ya sasa: “Lakini sasa, mmekwisha kuwekwa huru mbali na dhambi, na kufanywa watumwa wa Mungu, mnayo matunda yenu hata kuwa utakatifu, na mwisho wake uzima wa milele.” — Rom. 6:20, 22.This was the case at the Pentecost, and subsequently it was “the saved” who were added to the churches. So was it at Samaria, at Antioch, at Ephesus, at Corinth, at Philippi — everywhere. The Church at Rome was addressed as “Beloved of God, called to be saints.” — Rom. 1:7. And these same disciples Paul reminds of their former condition, “When ye were servants of sin,” and contrasts it with their present condition: “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” — Rom. 6:20, 22.

Salamu kwa Wakorintho ni, “Kwa kanisa la Mungu lililoko Korintho, wale waliotakaswa katika Kristo Yesu, walioitwa kuwa watakatifu.” — 1 Kor. 1:2. Waraka wake wa pili aliuandika: “Kwa kanisa la Mungu lililoko Korintho, pamoja na watakatifu wote walioko katika Akaya yote.” Waefeso anawahutubia kama: “Watakatifu walioko Efeso, walio waaminifu katika Kristo Yesu.” Anasema kwamba “walitiwa muhuri na Roho Mtakatifu wa ahadi.” Pia, “walikuwa wamekufa kwa makosa na dhambi,” lakini Mungu “aliwahuisha pamoja na Kristo.” — Efe. 1:1; 2:1, 6. Tofauti kubwa kati ya walivyokuwa wakati fulani na walivyokuwa, inayoonyesha badiliko kuu, hupitishwa katika nyaraka zote.The salutation to the Corinthians is, “Unto the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints.” — 1 Cor. 1:2. His second epistle he inscribes: “Unto the Church of God, which is at Corinth, with all the saints which are in Achaia.” — 2 Cor. 1:1. The Ephesians he addresses as: “The saints which are at Ephesus, and the faithful in Christ Jesus.” He says they “were sealed with the Holy Spirit of promise.” Also, they “were dead in trespasses and sins,” but God had “quickened them together with Christ.” — Eph. 1:1; 2:1, 6. The broad distinction between what they once were and what they had become, indicative of the great change, is carried through all the epistles.

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Sauti ile ile isiyobadilika ya usemi wa Agano Jipya ni ile ile. Wale waliokusanyika katika ushirika wa kindugu kuunda makanisa ya Bwana wetu, ni wale walioitwa kutoka gizani kuingia nuruni, na kutoka katika nguvu za Shetani kumwelekea Mungu. Wakati fulani walikuwa giza, sasa ni nuru katika Bwana. Kama isingekuwa mwelekeo wa haraka mno katika maeneo mengi wa kukubali katika makanisa karibu mtu yeyote anayetaka kuingia, au awezaye kushawishiwa kuja — si dhahabu, fedha na vito vya thamani tu, bali mbao, nyasi na majani makavu pia — ingeonekana kuwa ya kitoto kusisitiza juu ya asili ya kiroho, moyo uliozaliwa upya, kama sharti la kwanza la uanachama katika Kanisa la Kristo.The unvarying tone of New Testament utterance is the same. Those gathered in fraternal fellowship to constitute the churches of our Lord, are such as have been called out of darkness into light, and from the power of Satan unto God. Once were they darkness, now are they light in the Lord. Were it not for a too ready disposition in many quarters to admit to the churches almost any one who might desire to enter, or could be induced to come — not only gold, silver and precious stones, but wood, hay and stubble as well — it would appear puerile to insist on a spiritual nature, a regenerate heart, as the first requisite for membership in the Church of Christ.

2. Imani inayokiriwa. Kabla Kanisa halijaweza kumkaribisha mtu kwa upatano katika ushirika wake, washiriki lazima wapate ushahidi kwamba yeye pia ana imani ya thamani ileile kama wao wenyewe; kwamba yeye pia amepita kutoka mauti kuingia uzimani, na kuwa kiumbe kipya katika Kristo. Kifungo cha ushirika kati ya watakatifu ni upendo wa Kristo uliomwagwa mioyoni mwa wote sawasawa, ukiwafunga wote katika uzoefu wa pamoja, tumaini la pamoja na huruma ya pamoja kwa Msalaba, kitovu kimoja cha pamoja cha maisha yao mapya. Ili kufanya ushirika huu uwe halisi na wa kibinafsi kwa kila mmoja, mgeni anayetafuta kukubaliwa katika kundi lao lazima awape ushahidi kwamba yeye pia amezaliwa kwa Roho, na kuwa mrithi wa Mungu. Atautoaje na wao wataupataje ushahidi huu?2. A professed faith. Before the Church can consistently welcome one to its fellowship, the members must obtain the evidence that he, too, is of like precious faith with themselves; that he has also passed from death unto life, and become a new creature in Christ. The bond of fellowship among the saints is the love of Christ shed abroad in all hearts alike, binding all in a common experience, a common hope and a common sympathy to the Cross, the one common centre of their new life. In order to make this fellowship real and personal to each, the new-comer who seeks admission to their company must give them the evidence that he, too, has been born of the Spirit, and become an heir of God. How is he to give and they to obtain this evidence?

Kwa kukiri kwa maneno kuhusu hilo, na kwa badiliko la tabia na mwenendo kwa upande wake kadiri awezavyo kuonyesha. Bila haya, hakuna ushahidi wa kufaa kuwa mshiriki wa wanafunzi unaoonekana, na hakuna ushirika wa kindugu unaozaliwa. Kukiri imani hii hufanywa kwa maneno, kwa kutangaza badiliko kuu lililotokea. Yeye anayenyamaza, na hawezi kutoa ushuhuda wowote juu ya fadhili za Bwana, hutoa sababu ndogo ya kuamini kwamba yeye ni mtoto wa Mungu. Tamko la wale wanaopata mabadiliko haya ya kiroho katika nyakati zote, mazingira yote na hali zote, kwa kiini ni lilelile: “Njoni, sikieni, ninyi nyote mnaomcha Mungu, nami nitawaambia aliyonitendea roho yangu.” — Zab. 66:16.By a confession to that effect, and by such change in character and conduct on his part as he is able to show. Without this, no evidence of fitness for membership with the disciples becomes apparent, and no fraternal fellowship is begotten. This confession of faith is made verbally, by a declaration of the great change which has transpired. He who remains silent, and can bear no testimony to the loving kindness of the Lord, gives small reason to believe that he is a child of God. The declaration of those who experience this spiritual transformation in all ages, climes and conditions, is substantially the same: “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.” — Ps. 66:16.

Na hivyo linatimia tamko: “Kwa kuwa kwa moyo mtu huamini hata kupata haki, na kwa kinywa hukiri hata kupata wokovu.” — Rom. 10:10. Bila kukiri imani ya wokovu katika Kristo, na kutangaza msamaha na amani kwa damu ya Agano, hakuwezi kuwa na ushirika wa kiroho, na uanachama katika Kanisa ungekuwa kidogo tu zaidi ya kujifanya. Wale wanaomkubali Kristo kama Bwana wao na Mwokozi wanatarajiwa kutangaza wajibu wao mpya. Kwa kukiri huku kwa kiasi kikubwa Kanisa hupata ushahidi kwamba wamepita kutoka mauti kuingia uzimani. Njia ya zamani ya Kibaptisti, tangu zamani za kale, ni kuwafanya watu wanaotaka kujiunga na Kanisa kuja mbele yake wenyewe na “kusimulia uzoefu wao,” kueleza Bwana alivyowatendea na kuwatendea ndani yao. Hata kama mambo hayo yanaweza kuelekezwa kwa mchungaji au mashemasi au kamati, kama hatua ya awali, wagombea lazima waje wenyewe mbele ya Kanisa na kujisemea wenyewe. Na desturi hii inapaswa kudumishwa kwa ushujaa. Hawapaswi kujitetea kwa woga na kusema hawawezi kusema mbele ya wengine. Wanajidanganya wenyewe. Kama wamepata uzoefu wowote, wanaweza kusema kitu kuhusu huo. Kama mioyo yao imebadilishwa, wanaweza kusema juu yake. Kama wanajua upendo wa Mungu, wanaweza kusema hivyo.And thus is realized the declaration: “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” — Rom. 10:10. Without a confession of saving faith in Christ, and a profession of pardon and peace through the blood of the Covenant, there can be no spiritual fellowship, and membership in the Church would be little more than a pretense. Those who accept Christ as their Lord and Saviour are expected to declare their new obligation. By this confession largely the Church gains the evidence that they have passed from death unto life. The old Baptist way, from times immemorial, is, to have persons wishing to unite with the Church, to come personally before it and “relate their experience,” tell what the Lord had done for them and in them. However much such matters may be referred to pastor or deacons or committees, as preliminary, candidates must come personally before the Church and speak for themselves. And this custom should be heroically maintained. They need not plead timidity, and say they cannot speak in the presence of others. They deceive themselves. If they have experienced anything, they can say something about it. If their hearts have been changed, they can speak of it. If they know the love of God, they can say so.

3. Kupokea Ubatizo. Hasa kukiri imani kunapaswa kufanywa katika ubatizo. Moyo uliozaliwa upya ni sifa ya kiroho ya uanachama wa Kanisa. Imani inayokiriwa na maisha ya Kikristo yenye uthabiti ni sifa za kimaadili. Na ubatizo ni sifa ya kiibada au ya kisherehe kwa ushirika huo mtakatifu. Isipokuwa kwa ubatizo hakuna mtu awezaye kupokelewa kuwa mshiriki wa Kanisa, bila kuvunja masharti yaliyoagizwa, na kuharibu njia ya kimungu. Mtu aweza kuwa mshiriki wa “ufalme wa mbinguni” kwa “kuzaliwa kutoka juu,” lakini hawezi kuwa mshiriki wa Kanisa linaloonekana isipokuwa akiri badiliko hilo la kiroho katika maji ya ubatizo. Katika tendo hilo la ishara anatangaza kwamba amekufa kwa ulimwengu na dhambi, amezikwa, na amefufuliwa kwa uzima mpya kupitia kifo na ufufuo wa Yesu Kristo kutoka kwa wafu. Badiliko la kiroho la kuzaliwa upya huzaa ushirika wa Kikristo; lakini ili kupata ushirika wa Kanisa, badiliko hilo lazima likiriwe katika ubatizo. Huu ndio utaratibu wa Agano Jipya. Mwanzoni ilikuwa hivyo; walitubu, waliamini, walibatizwa, kisha waliongezwa kwa Kanisa. Bila kukiri katika ubatizo hakungekuwa na makanisa ya Kikristo.3. A Reception of Baptism. Especially is a confession of faith to be made in baptism. A regenerate heart constitutes the spiritual qualification for Church membership. A professed faith and a consistent Christian life constitute the moral qualifications. And baptism constitutes the ritual or ceremonial qualification for that sacred fellowship. Except by baptism no person can be received as a member of the Church, without violating the prescribed conditions, and vitiating the divine method. One may become a member of “the kingdom of heaven” by being “born from above,” but he cannot become a member of the visible Church except he confess that spiritual change in the waters of baptism. In that symbolic act he declares himself dead to the world and sin, buried, and raised up to newness of life through the death and resurrection of Jesus Christ from the dead. The spiritual change of the new birth begets Christian fellowship; but to secure Church fellowship, that change must be confessed in baptism. This is the New Testament order. At the first it was so; they repented, they believed, they were baptized, then added to the Church. Without confession in baptism there could be no Christian churches.

4. Mwenendo wa Kikristo. Sharti hili lazima lionekane wazi. Tendo la kwanza la utii wa Kikristo baada ya kuongoka, kwa kawaida, ni ubatizo. Katika visa vingi, zamani za kwanza, ulifuata mara baada ya zoezi la imani ya wokovu. “Waliamini wakabatizwa.” Kwa hiyo, hapakuwa na nafasi, au kulikuwa na nafasi ndogo, ya kupima uaminifu wa kukiri kwao, au kuthibitisha uhalisi wa kuongoka kwao kwa maisha yenye utaratibu mzuri na mazungumzo ya kimungu. Kwetu sisi kwa kawaida ni tofauti kiasi fulani; kwa kuwa ingawa hakuna muda maalum unaohitajika kwa majaribio, au uthibitisho wa uaminifu, kwa kawaida muda fulani hupita, na kwa busara unapaswa kupita, baada ya kukiri imani, kabla uanachama wa Kanisa haujakamilika. Kuungana na Kanisa kwa kawaida hufuata ubatizo mara moja, lakini ubatizo kwa kawaida haufuati kuongoka mara moja, kama ungeweza kufanya kihalali. Lakini kwa muda na nafasi yoyote iliyopo ya kuchunguza roho na mwenendo wa wanaokiri kuongoka, roho na mwenendo huo unapaswa kupatikana ukipatana na badiliko la moyo linalokiriwa.4. A Christian deportment. This condition must appear manifest. The first act of Christian obedience after conversion, is, naturally, baptism. In most cases, in primitive times, it followed immediately after an exercise of saving faith. “They believed and were baptized.” There was, consequently, little or no opportunity to test the sincerity of their profession, or prove the genuineness of their conversion by a well-ordered life and godly conversation. With us it is usually somewhat different; for while no specified time is required for probation, or proof of sincerity, some time usually does, and prudently should, elapse after a profession of faith, before Church membership is consummated. Union with the Church usually follows baptism immediately, but baptism does not usually follow conversion immediately, as it might lawfully do. But whatever time and opportunity there may be for observing the spirit and conduct of professed converts, that spirit and conduct should be found in harmony with the professed change of heart.

Kama bado wanachagua marafiki wao wa zamani, wanapata furaha katika mambo yao ya zamani ya kidunia, wanavutiwa na ubatili na mambo ya kipuuzi ya maisha, kusema machache tu, nani angeamini kwamba badiliko lolote la kweli na la mizizi kwa neema limepita juu ya roho? Kama mambo ya kale hayajapita, na yote kuwa mapya, ni jinsi gani tabia ya Kikristo yaweza kugunduliwa ndani yao? Na kama hiyo haionekani, wawezaje kuwa washiriki wanaofaa wa Kanisa la Mungu? Maisha ya Kikristo ya nje lazima yathibitishe kukiri imani ya Kikristo ya ndani. Agizo hili la kitume lazima, kwa kiwango kizuri, lionekane kwa wote katika kila mwanafunzi anayekiri. “Basi, ikiwa mmefufuliwa pamoja na Kristo, yatafuteni yaliyo juu, ambapo Kristo yuko, ameketi mkono wa kuume wa Mungu. Yafikirini yaliyo juu, si yaliyo katika nchi. Maana mmekufa, na uzima wenu umefichwa pamoja na Kristo katika Mungu.” — Kol. 3:1, 2. Hakuna kiasi cha ushuhuda kinachoweza kuufanya ulimwengu uamini kwamba yeye ni Mkristo ambaye mwenendo wake hauambatani na kukiri kwake. Na kama hakuwezi kuwa na kiwango kizuri cha upatano kati ya yanayokiriwa na yanayotendwa, watu afadhali wabaki nje ya Kanisa kuliko kuingia. Hakika hivyo, kama kuna tofauti na mgongano wazi kati ya hayo mawili.If they still choose their old companions, find pleasure in their old pursuits of worldliness, are captivated with the vanities and frivolities of life, to say no more, who could believe that any vital and radical change by grace had passed upon the soul? If the old things have not passed away, and all things become new, how can a Christian character be detected in them? And if that be not apparent, how can they be fit members for the Church of God? An external Christian life must corroborate the profession of an internal Christian faith. This apostolic injunction must, to a good degree, be made manifest to all in every professed disciple. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God; set your affections on things above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God.” — Col. 3:1, 2. No amount of attestation can make the world believe that he is a Christian whose conduct does not correspond to his profession. And if there cannot be a good degree of conformity between the professed and the practical, persons had better remain out of the Church than to enter it. Positively so, if there be a manifest disparity and contradiction between the two.

Dokezo la 1. — Si kila mtu anaweza kutoa masimulizi ya kuridhisha sawa ya uzoefu wa Kikristo mbele ya Kanisa, wala wale wanaoweza kusimulia uzoefu wa kustaajabisha zaidi si lazima wawe wale waliozaliwa upya kwa hakika zaidi. Lakini hakuna mtu awezaye kukubaliwa kwa upatano katika ushirika wake isipokuwa Kanisa kwa njia fulani litapata ushahidi wa kuridhisha wa kuongoka kwake, na kumsikia akitangaza imani yake binafsi.Note 1. — Not every person can give an equally satisfactory relation of Christian experience before the Church, nor are those always the most certainly regenerate who can tell the most remarkable experience. But no person can consistently be admitted to its fellowship unless the Church in some way obtains satisfactory evidence of his conversion, and hears him personally declare his faith.

Dokezo la 2. — Watu wanapoingia katika Kanisa wanaweza kuwa hawajui mambo mengi ya mafundisho ya Kikristo, na lazima wawe hawajui mambo mengi ya maisha ya Kikristo ya vitendo, ambayo watajifunza baadaye. Wala hawapaswi kukataliwa kwa sababu hiyo tu. Kwa kweli, wanaingia katika Kanisa kama shule ya mafunzo matakatifu, ili kufundishwa. Lakini hakuna mtu apaswaye kukubaliwa anayeshikilia na kudumisha mambo, ya imani au ya maadili, yanayopingana na Maandiko, kama yanavyoeleweka na Kanisa. Hasa hivyo, ikiwa tofauti kama hizo zinaweza kutangazwa na kutetewa. Kwa maana, hata kama tukikubali kwamba mgombea anaweza kuwa sahihi na Kanisa kukosea katika mambo wanayotofautiana, upinzani huo ungeleta migogoro na mafarakano, na kuvuruga upatano wa mwili, na hivyo kuwa kizuizi kwa amani yake na manufaa yake.Note 2. — Persons on entering a Church may be ignorant of many things in Christian doctrine, and must be ignorant of many things in practical Christian life, which they will afterward learn. Nor should they be rejected simply on that account. Indeed, they enter the Church as a school of sacred learning, to be instructed. But no one should be admitted who holds and maintains matters, either of faith or morals, contrary to the Scriptures, as understood by the Church. Especially so, if such differences are likely to be proclaimed and advocated. For, even admitting that the candidate may be right and the Church wrong in the matters wherein they differ, such oppositions would produce discords and dissensions, interrupting the harmony of the body, and thus becoming obstructive, both to its peace and to its usefulness.

Dokezo la 3. — Katika mambo yote ya msingi, kuhusu imani na mwenendo, washiriki wa Kanisa moja wanapaswa kushikilia na kutenda kwa namna moja, kwa kuwa upatano katika mwili ni wa umuhimu mkubwa kabisa. Lakini itakuwa kinyume cha busara kudai au kutarajia kwamba idadi kubwa ya watu, wanaotofautiana katika elimu, mazoea ya kufikiri, hali ya akili na maoni huru, wanaweza kufikia umoja kamili wa imani katika mambo yote ya kweli ya Kikristo. Hili lisingewezekana, na katika mambo madogo uhuru mkubwa wa Kikristo unapaswa kuruhusiwa.Note 3. — In all matters fundamental, both as to faith and practice, members of the same Church should hold and act alike, since harmony in the body is of the greatest importance. But it would be unreasonable to demand or expect that considerable numbers of persons, differing in education, habits of thought, constitution of mind and independent opinions, could attain perfect uniformity of belief in all matters of Christian truth. This would be impracticable, and in minor matters large Christian liberty should be allowed.

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Dokezo la 6. — Wachungaji wanaowahimiza watu kuingia Kanisani bila kuupa mwili nafasi ya haki na kamili ya kupata ushahidi wa hali yao ya kuzaliwa upya hufanya kosa kubwa, na wana hatia nzito. Wanaweza kuuliza wenyewe maswali machache ya kuongoza ambayo mtu yeyote, mtakatifu au mwenye dhambi, angeweza kuyajibu, na kwa kweli kuwanyima wengine fursa ya kuuliza, kisha kuitisha kura juu ya kupokelewa kwao, ambayo wachache watajibu na wengi watanyamaza. Hakuna ushirika unaotolewa na mwili, kwa kuwa hakuna ushahidi uliopatikana. Kanisa laweza kuonekana kustawi, kwa sababu ubatizo hutokea mara kwa mara; lakini nguvu ya kimaadili ya mwili hudhoofishwa, badala yake, na vurugu huingizwa mahali ambapo utaratibu unapaswa kutawala.Note 6. — Those pastors make a grave mistake, and are grievously in fault, who hurry persons into the Church without giving the body a fair and full opportunity of gaining evidence of their regenerate state. They may ask a few leading questions themselves, which anyone, saint or sinner, could answer, and virtually debar others the privilege of asking others, call a vote on their reception, to which a few will respond and many remain silent. No fellowship is accorded by the body, since no evidence is obtained. The Church may seem to be prosperous, because baptisms frequently occur; but the moral strength of the body is weakened, rather, and disorder introduced where order should prevail.

Dokezo la 7. — Wala umri, wala jinsia, wala kabila, wala tabia ya zamani, wala hali ya maisha haipaswi kumzuia mtu kuingia Kanisani, ikiwa ushahidi ni mwingi na wa kuridhisha kwamba mtu huyo ni mpokeaji wa neema ya kufanya upya na kuokoa; na kwamba tabia na mwenendo wake tangu kuongoka kwake alikokiri vinapatana na injili ya Kristo.Note 7. — Neither age, sex, race, past character, nor condition in life should serve to keep one out of the Church, if the evidence be abundant and satisfactory that such an one be a subject of renewing and saving grace; and that the character and conduct since professed conversion be in accordance with the gospel of Christ.

II. Njia za KukubaliwaII. Modes of Admission

Haipendekezwi kuwakubali watu katika uanachama kwa sherehe kuu ya kuvutia, ili kuwavutia vyema wao na wengine juu ya umuhimu wa tendo hilo, kama inavyofanywa katika baadhi ya jumuiya, na hata katika baadhi ya makanisa. Kwa kuwa, ingawa tendo hilo ni la muhimu, unyenyekevu wa Kristo hauitaji maonyesho ya fahari ili lionekane la kuvutia. Namna yake ni rahisi, ingawa tendo ni la uzito. Ingawa hakuna gwaride la fahari linaloashiria kuingizwa katika ushirika wa mafumbo ya Kikristo, yaweza kuulizwa kwa haki kama hatulishiki kwa wepesi mno na kulifanya dogo mno kukubaliwa katika udugu huu mtakatifu. Zipo njia tatu zinazotumika kwa kawaida, ambazo kwa yoyote kati yake watu wanaweza kukubaliwa katika Kanisa, kulingana na hali yao ya kidini na uhusiano wao na kukiri imani. Lakini tofauti katika kila hali inahusu umbo au namna, tendo la kiini katika hali hizi zote likiwa lilelile, yaani: kura ya mwili ya kumpokea mgombea.It is not proposed to admit persons to membership by an imposing ceremonial, the better to impress on them and others the importance of the act, as is done in some societies, and even in some churches. For, though the act be an important one, the simplicity of Christ does not call for parade to make it seem impressive. The form is simple, though the act be serious. While no gorgeous pageant marks initiation to the fellowship of the Christian mysteries, it may well be questioned if we do not hold too lightly and make too little of admission to membership in this sacred brotherhood. There are three ways in common use, by either of which persons may be admitted to the Church, according to their religious standing and their relation to a profession of faith. But the difference in either case has reference to the form or mode, the substantial act in all these cases being the same, viz.: a vote of the body to receive the candidate.

Kila mshiriki mpya lazima akubaliwe kwa idhini ya hiari na kibali cha wale ambao tayari ni washiriki, idhini ambayo kwa kawaida hudhihirishwa kwa kura rasmi. Kwa njia hii pekee, wala si kwa tendo la kibinafsi la mhudumu, wala kwa uamuzi wa bodi ya washiriki rasmi, wala kwa kamati fulani ya utendaji iliyoteuliwa kwa kusudi hili, washiriki wapya wanapaswa kupokelewa, ikiwa huruma na imani ya mwili itapatikana kwa kila aliyeongezwa. Mahojiano mbele ya mchungaji na mashemasi, au mbele ya baraza fulani rasmi au kamati, yanaweza kupendekezwa na wagombea wengi, na hata kwa wengine yanaweza kuonekana kuwa bora zaidi, kwa kuwa ya faragha zaidi. Yote haya yaweza kupatikana, lakini yakipatikana, ni ya awali na ya tahadhari. Tendo la mwisho na lenye ufanisi ni kura ya Kanisa katika uwezo wake wa jumuiya, baada ya kusikiliza taarifa ya kibinafsi ya mgombea, na kuridhika juu ya kufaa kwake. Zifuatazo ni njia tatu za kukubaliwa:Each new member must be admitted by the free and voluntary consent and approval of those already members, which consent is usually expressed by a formal vote. By this method alone, and not by the personal action of the minister, nor yet by the decision of a board of official members, nor yet by some executive committee specially appointed for this purpose, are new members to be received, if the sympathy and confidence of the body are to be secured to each one added. An examination before the pastor and deacons, or before some official consistory or committee, might be preferred by many candidates, and even to others might seem more desirable, because more private. All this may be had, but if had, it is preliminary and precautionary. The final and efficient act is the vote of the Church in its corporate capacity, after having listened to the candidate’s personal statement, and being satisfied as to his fitness. The following are the three modes of admission:

1. Kwa Ubatizo. — Mtu aweza kukubaliwa katika Kanisa, kwa kukiri imani katika Kristo, kwa ubatizo. Hii ndiyo njia ya kawaida zaidi. Mtu huyo hutangaza tumaini lake la Kikristo na hamu ya kubatizwa na kuungana na Kanisa, kwa mchungaji au ndugu. Wakiridhika, baada ya uchunguzi unaofaa wa jambo hilo, juu ya kufaa kwake kwa hatua hiyo, anatiwa moyo kuja mbele ya Kanisa wakati wanapokuwa wamezoea kupokea wagombea, kusimulia uzoefu wake wa Kikristo na hamu yake ya kupokelewa katika ushirika wao. Baada ya kutoa masimulizi haya na kujiondoa, Kanisa hutafakari swali la kupokelewa kwake, husikia ushuhuda wa wale wanaoufahamu jambo hilo, kisha, ikiwa limeridhika, hutolewa hoja na kupigiwa kura kwamba apokelewe kuwa mshiriki, atakapobatizwa.1. By Baptism. — A person may be admitted to the Church, on a profession of faith in Christ, by baptism. This is the more common method. Such an one makes known his Christian hope and desire for baptism and union with the Church, to the pastor or brethren. If they, after proper investigation of the case, become satisfied of his fitness for that step, he is encouraged to come before the Church at such time as they are accustomed to receive candidates, relate his Christian experience and his desire to be received to their fellowship. After he has made this relation and retired, the Church considers the question of his reception, hears the testimony of those who have become familiar with the case, and then, if satisfied, it is moved and voted that he be received as a member, on being baptized.

2. Kwa Barua. — Katika mabadiliko ya maisha ya kijamii na ya nyumbani, yanayotokea daima, washiriki mara nyingi huhama kutoka maeneo ya Kanisa walilojiunga nalo. Ndipo huwa wajibu wao, na unapaswa kuwa hamu yao, kujiunga na Kanisa la imani ileile karibu na makazi yao mapya, ambapo wanaweza kufanya kazi na kuabudu kwa urahisi. Kwa heshima ya pamoja ya ushirika wa Kikristo, na kwa adabu ambayo kila Kanisa lina deni kwa jingine, lile analoshiriki humpa barua ya mapendekezo na kuachiliwa, ambayo kwayo uanachama wake waweza kuhamishiwa kwa jingine. Barua hii inathibitisha tabia yake njema ya Kikristo na hadhi yake ya kawaida, na kumpendekeza kwa imani ya, na uanachama katika, Kanisa lile jingine. Ikiwa wameridhika, hupokelewa kwa kura ya Kanisa, kama katika hali ya awali — barua ikitumika kama cheti cha tabia na hadhi, pamoja na ruhusa ya kujiunga. Ingawa si lazima, ni vyema kwamba mtu huyo awepo barua yake inaposomwa, na kueleza kwa maneno hamu yake ya kupokelewa.2. By Letter. — In the changes of social and domestic life, which are constantly transpiring, members often remove from the vicinity of the Church with which they have united. Then it becomes their duty, and should be their desire, to connect themselves with a Church of the same faith near their new home, where they can conveniently work and worship. By the comity of Christian fellowship, and by that courtesy which each Church owes to each other, the one of which he is a member gives him a letter of commendation and dismission, by which his membership may be transferred to the other. This letter certifies to his good Christian character and regular standing, and commends him to the confidence of, and membership in, the other Church. If satisfied, he is received by a vote of the Church, as in the former case — the letter serving as a certificate of character and standing, with permission to unite. Though not considered essential, yet it is desirable that the person should be present when his letter is read, and verbally express his desire to be received.

3. Kwa Uzoefu. — Wakati mwingine hutokea kwamba watu waliobatizwa, lakini kwa njia fulani wamepoteza uanachama wao, wanatamani kujiunga na Kanisa. Hawaletei barua, wala hawabatizwi tena; bali hutoa taarifa ya kuongoka kwao na maisha yao ya Kikristo, ambayo, yakiridhisha, hupokelewa kwa kura juu ya kukiri kwao — au, kama kawaida husemwa, “kwa uzoefu.”3. By Experience. — It sometimes happens that persons who have been baptized, but by some means have lost their membership, desire to unite with a Church. They bring no letters, nor are they rebaptized; but give an account of their conversion and Christian life, which, being satisfactory, they are received by vote on their confession — or, as it is usually stated, “on experience.”

Dokezo la 1. — Katika baadhi ya makanisa majina ya wagombea wote hutangazwa katika mkutano wa kabla ya ule ambao hatua itachukuliwa, ili wote wafahamu jambo hilo, na watoe pingamizi, ikiwa wanajua sababu yoyote nzuri ya kupinga.Note 1. — In some churches the names of all candidates are announced at a meeting previous to that on which action is to be taken, in order that all may be acquainted with the fact, and make objection, if they know of any good reason for objection.

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Dokezo la 4. — Watu hawawezi kupokelewa katika uanachama kwa sifa ya barua kutoka madhehebu mengine. Barua kama hizo hukubaliwa kama ushuhuda wa hadhi ya awali ya Kanisa na tabia ya Kikristo; lakini waombaji wanapaswa kupokelewa kwa ubatizo — kama hawajabatizwa — au vinginevyo kwa uzoefu wao wa Kikristo, ulioelezwa binafsi mbele ya Kanisa.Note 4. — Persons cannot be received to membership on the credit of letters from other denominations. Such letters are accepted as testimonials of previous Church standing and Christian character; but the applicants are to be received by baptism — if not already baptized — or otherwise on their Christian experience, related in person before the Church.

Dokezo la 5. — Ni kanuni inayofuatwa kwa jumla kwamba hakuna mtu atakayeingizwa katika Kanisa kwa huzuni ya mshiriki yeyote aliye tayari ndani. Kwa hiyo, washiriki wanapaswa kupokelewa si kwa wingi tu, bali kwa kura ya kauli moja. Pingamizi likitolewa, jambo hilo liahirishwe, ili kuthibitisha ukweli. Ikiwa pingamizi litapatikana kuwa la kuleta mafarakano na lisilo na sababu, halipaswi kuzingatiwa zaidi; na likishikiliwa kwa ukaidi, litawaweka wapingaji chini ya karipio na adhabu.Note 5. — It is a rule generally acted on, that no person shall be taken into the Church to the grief of any one already a member. Hence, members should be received not simply by a majority, but by a unanimous vote. If objection be made, the case should be postponed, to ascertain the facts. If the objections be found to be factious and unreasonable, they should not be further regarded; and if persisted in, would subject the objectors to reproof and censure.

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Dokezo la 7. — Kuwabatiza watu wasiojiunga na Kanisa lolote kunahesabiwa kuwa sera mbaya, kwa kuwa kunaharibu utaratibu mwema na kuangamiza shirika la Kanisa. Wanapaswa kuidhinishwa na kupokelewa na mwili kwa ushirika kamili wanapobatizwa. Hata hivyo kuna visa vya kipekee vinavyowezekana kwa kanuni hii pale ambapo hakuna Kanisa, au ambapo wanabatizwa ili kuunda moja, na katika hali nyingine zisizo za kawaida.Note 7. — To baptize persons who do not unite with any Church, is considered bad policy, as subversive of good order and destructive of Church organization. They should be approved and received by the body for full fellowship when baptized. Yet there are possible exceptions to this rule where no Church exists, or where they are baptized to constitute one, and in some other unusual circumstances.

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Dokezo la 10. — Kujiunga na Kanisa lazima kuwe tendo la hiari na huru kwa upande wa mtu mmoja mmoja; hakuna mamlaka ya kiraia wala ya kikanisa miongoni mwetu ya kulazimisha au kudai hilo. Lakini wajibu wa kimaadili unamkabili kila anayejidai kumpenda Mwokozi kujitambulisha kwa muungano wa kindugu na kundi la wanafunzi wake.Note 10. — Uniting with a Church must be a free and voluntary act on the part of the individual; there is neither civil nor ecclesiastical authority among us to compel or require it. But there is a moral obligation resting on every professed lover of the Saviour to identify himself in fraternal union with the company of His disciples.

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Dokezo la 12. — Ni desturi, washiriki wanapokubaliwa katika Kanisa, iwe kwa ubatizo, barua au uzoefu, kwa mchungaji kuwapa mkono wa kuume wa ushirika. Hili kwa kawaida hufanywa katika ibada ya Meza ya Bwana mara kabla ya vipengele kugawanywa. Mgombea husimama, huku mkono ukinyooshwa kwa maneno machache ya karibisho la upole. Tendo hilo ni la kindugu, lakini si la lazima; limekusudiwa tu kuwa ishara ya karibisho la Kanisa. Haliwafanyi kuwa washiriki, wala haliongezi kitu kwa hadhi yao, bali linawatambua mbele ya mwili kama wanafunzi wenzao. Katika baadhi ya makanisa — hasa Kusini — pamoja na mkono wa ushirika wa mchungaji, washiriki mbalimbali hupita kwa mpangilio, kila mmoja akinyoosha mkono wa karibisho; desturi ambayo, ingawa si ya kawaida sana, ni yenye kuelezea zaidi.Note 12. — It is customary, when members are admitted to the Church, whether by baptism, letter or experience, for the pastor to give them the right hand of fellowship. This is usually done at the communion service immediately before the elements are distributed. The candidate rises, while the hand is extended with a few words of kindly welcome. The act is fraternal, but not essential; is designed simply as an expression of the Church’s welcome. It does not make them members, and adds nothing to their standing, but recognizes them in the presence of the body as fellow-disciples. In some churches — particularly at the South — in addition to the pastor’s hand of fellowship, the various members pass by in order, each extending the hand of welcome; a practice which, though somewhat less conventional, is more expressive.

Dokezo la 13. — Kupokea watu kwa kurejeshwa si tofauti kimsingi na kupokea kwa uzoefu. Washiriki waliotengwa na ushirika wanaweza kupokelewa tena, wakati sababu zilizoleta kuondolewa kwa ushirika zimeondolewa, na mtu huyo ameomba kurejeshwa — Kanisa, likiridhika na kufaa kwake, hupiga kura ya kumpokea. “Mkono wa ushirika” hufuata ipasavyo katika hali hii, kama katika zingine. Visa kama hivyo huripotiwa kama nyongeza kwa “kurejeshwa.”Note 13. — The reception of persons by restoration is not essentially different from that by experience. Members who have been excluded from fellowship may be received back, when the causes which led to the withdrawal of fellowship are removed, and the individual requests restoration — the Church, being satisfied with his fitness, votes his reception. The “hand of fellowship” properly follows in this case, as in the others. Such cases are reported as additions by “restoration.”

Dokezo la 14. — Watu waliopokelewa katika uanachama wana haki na kinga sawa na washiriki wengine wote, bila ubaguzi wa jinsia, umri wala hali, isipokuwa kwa sababu chini ya nidhamu na adhabu. Watu wasio washiriki wanafurahia upendeleo wa kuabudu pamoja na Kanisa, lakini hawawezi kudai haki za jumuiya, ikiwa ni pamoja na maagizo.Note 14. — Persons received to membership have equal rights and immunities with any and all other members, without distinction of sex, age or condition, unless for cause under discipline and censure. Persons not members enjoy the privilege of worship with the Church, but can claim no corporate rights, including the ordinances.

III. Njia za KuachiliwaIII. Modes of Dismission

Uanachama wa Kanisa hushikiliwa kuwa wajibu wa daima. Yaliyosemwa mahali pengine kuhusu hali yake ya hiari yatahusu kuvunja na kuunda uhusiano huu. Hakuna mamlaka ya kibinadamu inayoweza kumshikilia mtu ndani ya Kanisa anayeazimia kutoka. Kanisa ni zaidi ya shirikisho tu la wanaume na wanawake; ni “mwili wa Kristo,” ambamo kila mmoja “ni kiungo kwa fungu lake.” Kila anayeungana nalo hufanya hivyo, kwa dhahiri, si kwa urahisi tu, au kwa hiari ya kibinafsi ya kubahatisha, bali kwa kuhisi wajibu wa kidini. Kwa hiari na kwa kuchagua, kweli, lakini bado akifanya hivyo, “kama kwa Bwana.” Anapokuwa mshiriki, basi, ni kwa maisha yote, isipokuwa kuingilia kwa majaliwa ya Mungu kuvunje vifungo. Wabaptisti wanashikilia kwamba Wakristo hawapaswi kuishi nje ya zizi la Mchungaji Mwema, bali ndani ya hifadhi ya ushirika wake; isipokuwa, kwa kweli, wasiostahili nafasi hiyo, na ikabidi “waondolewe.” Hata hivyo, kuna utoaji wa kuhamishwa kwa uanachama kutoka Kanisa moja kwenda jingine. Zipo njia tatu, kwa yoyote kati yake uhusiano wa washiriki na mwili waweza kuvunjwa:Church membership is held to be of perpetual obligation. What has been elsewhere said as to its voluntary character will apply to the dissolving as well as to the forming of this relation. No human authority can hold one in the Church, who resolves to go out of it. The Church is more than a mere confederation of men and women; it is “the body of Christ,” where each one, “is a member in particular.” Each one who unites with it does so, presumably, not as a mere matter of convenience, or personal caprice, but from a sense of religious obligation. Voluntarily and of choice indeed, yet still doing it, “as unto the Lord.” When he becomes a member therefore, it is for life, unless some providential interposition should break the bonds. Baptists hold that Christians should not live outside the fold of the Good Shepherd, but within the shelter of its fellowship; unless, indeed, they become unworthy the position, and have to be “put away.” Provision is, however, made for a transference of membership from one Church to another. There are three ways, by either of which the relation of members to the body may be dissolved:

1. Kwa Barua. — Mshiriki aweza, kwa ombi, kupokea barua ya mapendekezo na kuachiliwa kutoka Kanisa lake, ili kujiunga na jingine la imani ileile, na hivyo, asitoke katika mahusiano ya Kanisa, bali ahamishwe kutoka ushirika mmoja kwenda mwingine.1. By Letter. — A member may, on application, receive a letter of commendation and dismission from his Church, with which to unite with another of the same faith, and thus, not pass out of Church relations, but be transferred from one fellowship to another.

2. Kwa Kutengwa. — Kanisa, katika kutumia mamlaka yake halali na nidhamu, linapoondoa ushirika kutoka kwa mshiriki aliyethibitika kutostahili, uhusiano wake na mwili huvunjika na kukoma tangu hapo.2. By Exclusion. — When the Church, in the exercise of its lawful authority and discipline, withdraws fellowship from one proven to be an unworthy member, his connection with the body is dissolved and thenceforth ceases.

3. Kwa Kifo. — Kifo cha washiriki kwa kawaida huvunja uhusiano, na kuwahamisha kutoka Kanisa la duniani kwenda lile la juu. Hakuna njia nyingine za kuachiliwa, au kutengwa, zinazotambuliwa miongoni mwa makanisa yetu.3. By Death. — The death of members of course dissolves the relation, and transfers them from the Church on earth, to that above. No other modes of dismission, or disconnection are recognized among our churches.

Dokezo la 1. — Ni desturi kwa uhalali wa barua kuwekewa kikomo cha muda maalum — kwa kawaida miezi sita — baada ya kuisha kwa muda huo hazina thamani; lakini zinaweza kufanywa upya, ikiwa sababu ya kuridhisha itatolewa kwa Kanisa kwa kutozitumia.Note 1. — It is customary for the validity of letters to be limited to some specified time — usually six months — after the expiration of which time they are worthless; but may be renewed, if satisfactory reason be given the Church for their non-use.

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Dokezo la 5. — Barua haziwezi kutolewa ipasavyo ili kutumiwa kujiunga na Kanisa la madhehebu mengine. Itakuwa wazi kinyume cha msimamo kwa Kanisa kupendekeza na kuachilia washiriki wake ili wajiunge na wale ambao nao halina nao ushirika wa Kanisa.Note 5. — Letters cannot properly be given to be used in uniting with a Church of another denomination. It would be manifestly inconsistent for a Church to commend and dismiss its members to unite with those with whom it did not hold Church fellowship.

Dokezo la 6. — Mshiriki anapojiunga na Kanisa la madhehebu mengine, mkono wa ushirika huondolewa kutoka kwake, ingawa vinginevyo ana tabia njema ya Kikristo, na ingawa huenda alitenda kwa dhamiri safi katika alichokifanya. Tendo hili halimaanishi karipio; lakini kwa kuwa Kanisa lake halina ushirika na lile alilokwenda, hawawezi kuendelea na ushirika naye katika Kanisa hilo kwa msimamo thabiti.Note 6. — When a member unites with a Church of another denomination, the hand of fellowship is withdrawn from him, though otherwise of good Christian character, and though he may have acted conscientiously in what he had done. This act implies no censure; but since his Church is not in fellowship with that to which he has gone, they cannot consistently continue fellowship with him in that Church.

Dokezo la 7. — Hakuna mshiriki awezaye kujiondoa katika Kanisa. Lazima aachiliwe rasmi kwa tendo la mwili. Wala mtu hawezi kuondolewa jina lake, au kutengwa, kwa ombi lake mwenyewe. Hatua kama hiyo, ikichukuliwa kabisa, lazima ichukuliwe kwa mchakato halali wa nidhamu kwa upande wa Kanisa.Note 7. — No member can withdraw from the Church. He must be regularly dismissed by the action of the body. Nor can one have his name dropped, or be excluded at his own request. Such action, if taken at all, must be taken by due process of discipline on the part of the Church.

Dokezo la 8. — Wala Kanisa haliwezi kumlazimisha mshiriki kuchukua barua na kujiondoa, bila idhini yake. Hilo lingekuwa kutengwa kwa kweli na ushirika wake; ambalo kwalo, utaratibu halali wa nidhamu lazima ufuatwe, kwa mashtaka yaliyotolewa, na kwa sababu za kutosha.Note 8. — Nor can the Church compel a member to take a letter and withdraw, without his consent. Such would be a virtual exclusion from its fellowship; in order to which, due course of discipline must be pursued, on charges made, and for sufficient reasons.

Dokezo la 9. — Washiriki wanapohamisha makazi yao mbali kiasi cha kufanya kuabudu pamoja na Kanisa lao kusiwezekane, wanapaswa kuchukua barua, na kujiunga mahali waendapo. Makanisa yao yanapaswa kudai hili kwao, ikiwa linawezekana kabisa. Desturi ya kawaida mno ya kushikilia uanachama katika Kanisa moja, na kuabudu katika jingine, inastahili karipio kali.Note 9. — When members remove their residence so far as to render worship with their Church impracticable, they should take letters, and unite where they go. Their churches should require this of them, if at all practicable. The too common practice of holding membership in one Church, and worshiping in another deserves severe reproof.

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Dokezo la 11. — Kuondoa washiriki kwenye orodha ni kuweka tu kwenye orodha tofauti majina ya wale ambao Kanisa limepoteza habari zao zote. Hawaachiliwi, wala hawaripotiwi kuwa washiriki; na wakati wowote wanapopatikana, majina yao hurejeshwa kwenye kumbukumbu. Hakuna awezaye kuondolewa kama tendo la nidhamu, wala wakati makazi yake yanajulikana, wala kwa kusudi la kuondoa kipengele kinachosumbua tu.Note 11. — The dropping of members is merely placing on a separate list the names of those of whom the Church has lost all knowledge. They are neither dismissed, nor reported as members; and whenever found, their names are restored to the record. No one can be dropped as an act of discipline, nor when his residence is known, nor simply to get rid of a disturbing element.

Dokezo la 12. — Watu waliotengwa na Kanisa moja hawapaswi kupokelewa katika ushirika wa jingine, isipokuwa baada ya uchunguzi wa makini, na pale dhuluma iliyo wazi kabisa imetendwa kwa washiriki hao; na pia pale Kanisa lililowatenga linakataa kurekebisha kosa lililofanywa. Hata hivyo visa vyaweza, na vinatokea, ambapo ni wajibu wa Kanisa moja kutoa ushuhuda huu dhidi ya kosa lililofanywa na jingine, na kumpokea mshiriki aliyetengwa isivyo haki katika ushirika wake.Note 12. — Persons excluded from one Church should not be received to the fellowship of another, except after careful investigation, and when most manifest injustice has been done such members; and also when the excluding Church refuses to correct the wrong done. Yet cases may, and do occur, where it is the duty of one Church to bear this testimony against the wrong done by another, and receive the unjustly excluded member to its fellowship.

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Dokezo la 14. — Wazo la udugu kamili wa Kikristo halitafikiwa duniani. Kasoro na makosa mengi yanaweza kutarajiwa, kwa mtu mmoja mmoja na kwa mwili. Mshiriki aweza kudhani Kanisa ni bora kidogo tu kuliko ulimwengu; na Kanisa laweza kumwona mshiriki kama mzigo badala ya baraka, na kutaka kumwondoa. Lakini wale walio wa Kristo kweli “wameusulubisha mwili pamoja na tamaa zake na dhambi zake,” na lazima “mchukuliane mizigo,” wala wasitumie njia zisizo halali wala zisizo za upendo kuvunja vifungo vya ushirika wao, na kukata uhusiano wao.Note 14. — The conception of a perfect Christian brotherhood is not to be realized on earth. Many defects and faults may be expected, both in the individual, and in the body. The member may think the Church little better than the world; and the Church may regard the member as a burden rather than a blessing, and wish to be rid of him. But those who are truly Christ’s “have crucified the flesh with its affections and lusts,” and must “bear one another’s burdens,” and take no unlawful or unkindly means to break the bonds of their fellowship, and sever their connection.

3. Viongozi wa Kanisa: Wachungaji, Mashemasi na Wengine3. Church Officers: Pastors, Deacons and Others

Edward T. Hiscox, The New Directory for Baptist Churches (1894), sura ya IV, “Viongozi wa Kanisa.” Makala teule; aya zilizoachwa zimewekwa alama […] na tanbihi hazijajumuishwa; tafsiri ni za mwandishi.Edward T. Hiscox, The New Directory for Baptist Churches (1894), chapter IV, “Church Officers.” Selections; omitted paragraphs are marked […] and footnotes are left out; the interpretations are the author’s.

Dokezo la CTS: Hiscox anashikilia kwamba Agano Jipya linatoa ofisi mbili, wachungaji (maaskofu au wazee) na mashemasi; makanisa mengi ya Kibaptisti leo pia yana wazee kadhaa au mifumo mingine. Maneno yake makali kuhusu makanisa ya maaskofu yanahusu mabishano ya karne ya kumi na tisa na si mtazamo wa CTS. Katika Dokezo la 10 anaunga mkono wanawake kuhudumu kama mashemasi wa kike. Kuhusu majukumu ya wanawake, Wakristo wanashikilia mitazamo ya utegemeano wa majukumu (complementarian), ya usawa kamili (egalitarian) na ya huduma ya kushirikiana kama timu; CTS inawasilisha mitazamo hii bila kuamua kati yake. Maelezo yake kuhusu wadhamini na mishahara yanadhania sheria na desturi za Marekani za miaka ya 1890. Rejeo la Maandiko katika Dokezo la 10 limechapishwa kama lilivyopatikana. Maandishi ya Kiingereza ni OCR ya nakala iliyochanganuliwa ya mwaka 1894, ambayo bado haijalinganishwa na nakala nyingine, na yamesafishwa kwa kanuni; maneno yasiyosomeka yamewekwa alama [haisomeki].CTS note: Hiscox holds that the New Testament gives two offices, pastors (bishops or elders) and deacons; many Baptist churches today also have plural elders or other structures. His harsh words about episcopal churches belong to nineteenth-century debate and are not CTS’s view. In Note 10 he favors women serving as deaconesses. On women’s roles, Christians hold complementarian, egalitarian and team-ministry views; CTS presents these views without deciding among them. His remarks on trustees and salaries assume American law and customs of the 1890s. The scripture reference in Note 10 is printed as found. The English is uncollated OCR of the 1894 scan, cleaned by rule; words that cannot be read are marked [illegible].

Kila aina ya jumuiya iliyopangwa, iwe ya kiraia, ya kijamii au ya kidini, hudhaniwa kuwa na viongozi, walioteuliwa ipasavyo kutekeleza sheria, kusimamia utawala, na kuhakikisha malengo yaliyokusudiwa na shirika. Kanisa ni jamhuri, jumuiya, familia, na lina viongozi wake kama wakuu na wasimamizi wa mambo yake. Hata hivyo, viongozi si lazima kwa kuwapo kwa Dola, wala si lazima kwa kuwapo kwa Kanisa. Lakini ni muhimu kwa ufanisi wao wa juu kabisa, na utekelezaji bora wa kazi zao halali. Dola haikomi wala haachi kuwapo kwa sababu mkuu wake wa utendaji amekufa, amejiuzulu, au ameondolewa. Wala Kanisa haliachi kuwa Kanisa ingawa linaweza kuwa bila viongozi. Lilikuwa Kanisa kabla ya kuwa na viongozi, na lilipata watumishi hawa wa utawala kutoka miongoni mwa washiriki wake. Na wote wakijiuzulu, au wakiondolewa, Kanisa bado lingeendelea kuwapo, na kuziba pengo kwa kuchagua wengine kujaza nafasi zao. Viongozi wa Kanisa la Kikristo ni nani? Wanapatikanaje? Kazi zao ni zipi? Na mamlaka yao yanatoka wapi? Haya ni maswali ya muhimu ya kuulizwa na kujibiwa; na ambayo majibu mbalimbali yatatolewa, kulingana na nadharia ya kikanisa ambayo jibu linaanzia.Every form of organized society, whether civil, social or religious, is supposed to have officers, duly constituted to execute the laws, administer the government, and secure the ends contemplated by the organization. The Church is a commonwealth, a society, a family, and has its officers as leaders and administrators of its affairs. Officers, however, are not essential to the existence of a State, nor are they to the existence of a Church. They are nevertheless important to their highest efficiency, and the best exercise of their legitimate functions. The State does not lapse and cease to be, because its executive dies, resigns, or is removed. Nor does the Church cease to be a Church though it may be without officers. It was a Church before it had officers, and supplied these administrative functionaries from among its own members. And should they all resign, or be removed, the Church would still survive, and supply the deficiency by the election of others to fill their places. What are the officers of a Christian Church? How are they secured? What are their functions? And whence is their authority? These are questions of importance to be asked and answered; and to which various replies will be given, according to the ecclesiastical theory on which the reply proceeds.

Lakini tuseme tunayafanya maswali kuwa mahususi zaidi, na kuuliza, “Viongozi wa Kimaandiko wa Kanisa la Kikristo ni nani?” Kwa njia hii tutarahisisha uchunguzi, na kuelekezwa si kwa vipimo vya kikanisa, bali kwa Agano Jipya kwa jibu — chanzo cha mamlaka ambacho kwa Wakristo wote kinapaswa kuridhisha zaidi kuliko kingine chochote, katika mambo kama hayo; na kwa Wabaptisti, hakika kitakuwa hivyo, ikiwa ni waaminifu kwa imani zao kama Wakristo wa Biblia. Wako wa daraja mbili. Katika Agano Jipya tunapata tu daraja mbili za huduma; viongozi wawili tu wa Kanisa. Hawa ni wachungaji na mashemasi. Na bado, hili ni swali linalobishaniwa kwa kiasi fulani.But suppose we make the questions somewhat more specific, and ask, “What are the Scriptural officers of a Christian Church?” We shall by this means simplify the inquiry, and be directed not to ecclesiastical standards, but to the New Testament for an answer — a source of authority which to all Christians ought to be more satisfactory than any other, in such matters; and to Baptists, certainly will be, if they be true to their convictions as Bible Christians. They are of two grades. In the New Testament we find but two orders pertaining to the ministry; but two officers to a Church. These are pastors and deacons. And, yet, this is a question still to some extent in dispute.

Makanisa yote ya maaskofu hudai kwamba zipo, na kwa haki zinapaswa kuwa, daraja tatu, na Kanisa la Roma limeongeza idadi hadi kumi au kumi na mbili. Lakini kama Maandiko yanarejewa, na makanisa ya kwanza yanakubaliwa kuwa mifano, inaonekana swali limeshatatuliwa, kwamba wakati wa mitume, na kwa miaka mingi baadaye, wachungaji na mashemasi tu ndio waliojulikana kuwa viongozi wa kudumu wa Kanisa. Kuingizwa kwa daraja nyingine baadaye kulikuwa sehemu ya mfumo ule wa mabadiliko na upotovu, ambao hatimaye ulijenga uongozi mkuu mkubwa na uliooza juu ya magofu ya urahisi wa Injili, na kuweka taasisi ya kidunia yenye kuonea na ya kidhalimu mahali pa Kanisa la Kristo. Mabadiliko na ufisadi huo wote hutokana kwa kiasi kikubwa na madai yasiyo na kibali ya makasisi wenyewe.All prelatical churches insist there are, and of right should be, three orders, and the Romish Church has carried the number up to ten or twelve. But if the Scriptures be appealed to, and primitive churches be accepted as examples, it would seem to be a question settled, that in apostolic times, and for many years after, pastors and deacons only were known as permanent Church officers. The introduction of other orders subsequently, was a part of that system of change and perversion, which eventually reared a gigantic and corrupt hierarchy on the ruins of the simplicity of the Gospel, and substituted an oppressive and tyrannical worldly establishment for the Church of Christ. All of which changes and corruptions come largely through the unwarranted assumptions of the clergy themselves.

I. WachungajiI. Pastors

Katika Agano Jipya neno episcopos, ambalo kwa kawaida hutafsiriwa maaskofu, na presbuteros, ambalo hutafsiriwa mzee, hutumika kwa kubadilishana, na mara nyingi hutumika kwa mtu yule yule. Episcopos alikuwa msimamizi, kama neno hilo linavyomaanisha ipasavyo; lilikuwa neno lililotumiwa hasa na Wakristo wa Kigiriki kwa mchungaji, aliyekuwa na usimamizi wa kundi, na kufanya kazi ya mchungaji katika mambo ya kiroho. Neno presbuteros au mzee, lilitokana wazi na sinagogi, na lilitumiwa hasa na Wakristo wa Kiyahudi, kumwonyesha mtu yule yule, hasa kwa kuwa katika sinagogi watu wazee na wenye heshima walichaguliwa kuwa wakurugenzi rasmi wa mambo ya kidini. Neno mchungaji humaanisha mfugaji wa kondoo, na linaonyesha vyema asili ya uhusiano alio nao na Kanisa; wa kuongoza, kulisha, kuelekeza na kulinda kundi lililokabidhiwa kwake. Anaitwa pia mhudumu (diakonos), mtu anayetumikia na kuhudumia wengine; kama mchungaji anavyodhaniwa kuhudumu katika mambo matakatifu kwa Kanisa. Hivyo tofauti ya maaskofu wa kikanisa, makuhani na mashemasi, inayounda daraja tatu katika makasisi, zinazolingana na daraja tatu, Kuhani Mkuu, Kuhani na Mlawi, katika uongozi wa Kiyahudi, haina kibali katika matumizi ya maneno episcopos, presbuteros na diakonos katika maandishi ya kitume. Na kwa hili wengi wa watetezi mashuhuri wa maaskofu, wanahistoria na wafafanuzi wanakubaliana.In the New Testament the term episcopos, which is usually rendered bishops and presbuteros, which is rendered elder, are used interchangeably, and often applied to the same person. The episcopos was an overseer, what the term properly denotes; it was the word used chiefly by the Greek Christians as applied to the pastor, who had the oversight of the flock, and performed the work of a shepherd in spiritual concerns. The term presbuteros or elder, was evidently derived from the synagogue, and used chiefly by Jewish Christians, to designate the same person, especially as in the synagogue elderly and dignified persons were selected as the official directors of religious affairs. The term pastor signifies a shepherd, and well indicates the nature of the relation he sustains to the Church; that of leading, feeding, guiding and guarding the flock committed to his care. He is also called a minister (diakonos), one who serves and ministers to others; as the pastor is supposed to minister in holy things to the Church. Thus the prelatical distinction of Bishops, Priests and Deacons, constituting three orders in the clergy, corresponding to the three orders, High-priest, Priest and Levite, in the Jewish hierarchy, finds no warrant in the use of the terms, episcopos, presbuteros and diakonos, in apostolic writings. And to this many distinguished prelatists, historians and commentators agree.

Neander, mashuhuri kuliko wote kati ya wanahistoria wa Kanisa, anatoa maelezo yafuatayo: “Jina la presbuteri, ambalo lilitengwa kwa kundi hili, lilitokana na Sinagogi ya Kiyahudi. Lakini katika makanisa ya Mataifa, yaliyoundwa na Mtume Paulo, walichukua jina (episcopoi) maaskofu, neno lenye maana zaidi kuhusu ofisi yao, katika lugha iliyozungumzwa kwa jumla na washiriki wa makanisa haya. Jina la presbuteri lilionyesha heshima ya ofisi yao: la maaskofu, kwa upande mwingine, lilionyesha zaidi asili ya ofisi yao, yaani kuchukua usimamizi wa Kanisa. Hakika hakuna tofauti nyingine iliyokuwapo kati yao hapo mwanzoni.” “Hawakukusudiwa kutumia mamlaka kamili, bali kuwa viongozi wa kuongoza na waongozi wa jamhuri ya kikanisa; kuendesha mambo yote kwa ushirikiano wa jumuiya; kama watumishi wao, na si kama mabwana wao.” “Siwezi kugundua tofauti nyingine kati ya wazee na maaskofu, katika enzi ya Kitume, isipokuwa kwamba la kwanza linaonyesha heshima, la pili linaonyesha wajibu wa ofisi hiyo, iwe rejeo ni kwa mmoja au wengi.” — Ch. Hist. Juz. I., uk. 184; Plant. and Train., uk. 147; Intro. to Coleman’s Prim. Ch., uk. 20; Plant. and Train., uk. 148.Neander, the most distinguished of Church historians, gives the following explanation: “The name of presbyters, which was appropriated to this body, was derived from the Jewish Synagogue. But in the Gentile churches, formed by the Apostle Paul, they took the name (episcopoi) bishops, a term more significant of their office, in the language generally spoken by the members of these churches. The name of presbyters denoted the dignity of their office: that of bishops, on the other hand, was expressive rather of the nature of their office, to take the oversight of the Church. Most certainly no other distinction originally existed between them.” “They were not designed to exercise absolute authority, but to act as presiding officers and guides of an ecclesiastical republic; to conduct all things with the cooperation of the communities; as their ministers, and not as their masters.” “I can discover no other difference between the elders and bishops, in the Apostolic age, than that the first denotes the dignity, the second the duties of the office, whether the reference is to one or more.” — Ch. Hist. Vol. I., p. 184; Plant. and Train., p. 147; Intro. to Coleman’s Prim. Ch., p. 20; Plant. and Train., p. 148.

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Katika Matendo 20:17 imeandikwa kwamba Paulo aliwaita pamoja wazee (presbuteri) wa Kanisa la Efeso. Lakini katika Matendo 20:28, anawaita watu hao hao maaskofu (wasimamizi). Katika hali hii maneno yote mawili yalitumika kwa ofisi moja, na yalitumiwa kwa kubadilishana kumwonyesha kiongozi yule yule.In Acts 20:17 it is stated that Paul called together the elders (presbyters) of the Ephesian Church. But in Acts 20:28, he calls these same persons bishops (overseers). In this case both terms were applied to the same office, and were used interchangeably to designate the same officer.

Mkuu wa Kanisa Alford anasema: “Tafsiri ya Kiingereza (E. V.) haijashughulikia kwa haki andiko takatifu katika hali hii kwa kutafsiri episcopous, mst. 28, wasimamizi; ilhali ilipaswa hapo, kama katika sehemu nyingine zote, kuwa maaskofu, ili ukweli kwamba wazee na maaskofu walikuwa awali na kwa kitume maneno yenye maana moja ujulikane kwa msomaji wa Kiingereza.” — Com. on Acts, 20:17. “Episcopoi wa Agano Jipya hawana kitu cha pamoja na maaskofu wetu.” “Utambulisho wa episcopos na presbuteros katika nyakati za kitume ni dhahiri, kutoka Tito 1:5-7.” — Com. on 1 Tim. 3:1. Paulo na Timotheo, katika hotuba yao kwa Wakristo wa Filipi, wanataja makundi matatu kama yanayounda Kanisa, na kwa dhahiri wanayahesabu haya kuwa yanaunda mwili wote. Wanasema: “Kwa watakatifu wote katika Kristo Yesu walioko Filipi, pamoja na waangalizi na mashemasi.” — Flp. 1:1. Watakatifu, maaskofu na mashemasi, kwa hiyo, walijumuisha uanachama wote — Kanisa lote. Maaskofu na wachungaji walikuwa kitu kimoja. Timotheo anafundishwa na Paulo kuhusu sifa zinazohitajika kwa wale watakaochaguliwa kuwa wachungaji na kuwekwa juu ya makanisa.Dean Alford says: “The E. V. has hardly dealt fairly in this case with the sacred text in rendering episcopous, v. 28, overseers; whereas, it ought there, as in all other places, to have been bishops, that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the English reader.” — Com. on Acts, 20:17. “The episcopoi of the N. T. have nothing in common with our bishops.” “The identity of the episcopos and presbuteros in apostolic times is evident, from Titus 1:5-7.” — Com. on 1 Tim. 3:1. Paul and Timothy, in their address to the Philippian Christians, specify three classes as composing the Church, and manifestly consider these as constituting the entire body. They say: “To all the saints in Christ Jesus, which are at Philippi, with the bishops and deacons.” — Phil. 1:1. Saints, bishops and deacons, therefore, comprised the entire membership — the whole Church. Bishops and pastors were identical. Timothy is instructed by Paul as to the qualifications necessary for those who should be chosen as pastors and placed over the churches.

Viongozi hawa wanaitwa maaskofu. Maelekezo mahususi yametolewa kuhusu uchaguzi wa maaskofu na mashemasi, lakini hapa hakuna kutajwa kwa wazee au presbuteri, wazi kwa sababu walikuwa sawa na maaskofu. — 1 Tim. 3:1-10. Tito vilevile ameelekezwa na Paulo kuweka wachungaji juu ya makanisa ya Krete. Wachungaji hawa anawaita wazee katika mstari wa tano na maaskofu katika mstari wa saba. Hapa maneno yote mawili yanatumika kwa watu wale wale, na lazima yaonyeshe ofisi moja. — Tito 1:[haisomeki]. Lakini majadiliano madogo tu yangehitajika kuhusu swali lililo wazi hivyo, angalau likitazamwa kutoka msimamo wa nyaraka za kitume, kama si kwa ukaidi ambao kwao dai hilo la kiburi kiasi, na si mara chache la kuudhi, linatolewa na madhehebu ya maaskofu — makasisi na walei — kwamba hakuna makanisa halisi isipokuwa yale yaliyoundwa ipasavyo na daraja tatu katika huduma yao, wala hakuna wahudumu waliowekwa rasmi kwa Maandiko isipokuwa wale waliowekwa kwa kuwekewa mikono na maaskofu wa kiaskofu, kama daraja ya juu ya makasisi.These officers are called bishops. Particular directions are given as to the choice of bishops and deacons, but no mention is here made of elders or presbyters, clearly because they were the same as bishops. — 1 Tim. 3:1-10. Titus is in like manner directed by Paul to place pastors over the churches in Crete. These pastors he calls elders in the fifth verse and bishops in the seventh. Here both terms are applied to the same persons, and must indicate the same office. — Titus 1:[illegible]. But little discussion would be needed on a question so clear, at least when viewed from the position of the apostolical epistles, were it not for the pertinacity with which the somewhat arrogant, and not seldom offensive assumption is put forth by Episcopal denominations — both clergy and laity — that there are no genuine churches save those duly organized with three orders in their ministry, and no scripturally ordained ministers except such as have been ordained by the imposition of hands by Episcopal bishops, as a superior order of the clergy.

Jinsi madai hayo ya kujikweza yasivyo na msingi na ni ya kipuuzi, msomaji yeyote makini wa Agano Jipya na ahukumu. “Uaskofu wa kihistoria” hauna msingi wala kibali katika Agano Jipya. Wakati wa uhai wao Mitume, kwa lazima, wangehesabiwa kwa heshima ya pekee, kwa kuwa walikuwa wenzi wa Kristo mwenyewe na walipokea uteuzi wao moja kwa moja kutoka kwake; na pia, kwa kuwa walikuwa wamevuviwa na kuandaliwa kwa pekee kwa kazi yao. Lakini katika haya yote, hawakuwa na warithi. Baada ya kifo chao, wachungaji ambao walishirikiana nao, au waliowekwa ofisini nao, wangepokea heshima ya pekee kutoka kwa makanisa na huduma changa kwa sababu hiyo, na heshima hii ya pekee ingeweza kukua hadi heshima ya kina kiasi cha kuwakubalia nafasi ya mbele rasmi — aina ya msimamo wa kibabu miongoni mwa makanisa, wenye hadhi kubwa zaidi ya ofisi na uhuru mkubwa zaidi wa kutenda kuliko ulivyoruhusiwa kwa wengine.How groundless and absurd such lofty pretensions are, let any careful reader of the New Testament judge. The “historic episcopate” finds no foundation and no warrant in the New Testament. During their lifetime the Apostles would, of necessity, be regarded with peculiar veneration, as having been the companions of, and received their appointment directly from, Christ Himself; and, also, as having been specially inspired and qualified for their work. But in all of this, they had no successors. After their death, such pastors as had associated with them, or had been appointed to office by them, would, for that reason, receive special regard from the churches and the younger ministry, and this special regard might deepen into reverence so profound as to concede them a foremost official position — a kind of patriarchal attitude among the churches, with a larger dignity of office and a larger liberty of action than was allowed to others.

Hili kwa wakati lingeweza kwa urahisi kuleta kutambuliwa kwa cheo cha juu na daraja ya juu zaidi katika huduma. Zaidi ya hayo, kadiri ya wakati, makanisa ya kwanza yaliyopandwa katika miji muhimu zaidi yalipokua na kuwa ya zamani na yenye nguvu, yangeweza kwa urahisi kudai, na kupewa, ukuu juu ya yale mapya na dhaifu zaidi — hasa makanisa ya viunga na ya vijijini. Vivyo hivyo wachungaji wa makanisa ya zamani ya mijini wangeweza, bila ugumu, kujitwalia ukuu juu ya wachungaji wa makanisa madogo yaliyowazunguka. Kwa njia hii ulikua utawala wa makanisa ya majiji makuu juu ya makanisa ya majimbo, na mamlaka yaliyojitwaliwa na wachungaji wa yale ya kwanza juu ya ndugu zao katika nafasi za unyenyekevu zaidi, na kuishia hatimaye katika tabaka la kikasisi, au daraja ya juu ya makasisi.This in time could easily lead to the recognition of a higher rank and a superior order in the ministry. Moreover, in process of time, as the first planted churches in the more important cities grew older and stronger, they might readily claim, and have accorded to them, a preeminence over the newer and feebler — especially the suburban and rural churches. In like manner the pastors of the older city churches could, without difficulty, assume a preeminence over the pastors of the smaller churches about them. In this way grew up the rule of the metropolitan churches over the provincial churches, and the authority assumed by the pastors of the former over their brethren in humbler positions, resulting finally in a clerical caste, or higher order of the clergy.

Gieseler, katika historia yake ya Kanisa, anatangaza kwamba: “Baada ya kifo cha Mitume na wanafunzi wao, ambao uongozi wa jumla wa makanisa ulikuwa daima umekubaliwa kwao, mmoja kati ya wazee wa kila Kanisa aliruhusiwa polepole kuongoza mambo yake. Kwa njia ileile isiyo ya kawaida jina la askofu lilichukuliwa na mzee huyu wa kwanza.” — Ch. Hist., Kipindi cha I., sehemu ya I., sura ya III, kif. 32. Kwa maana hiyohiyo ni ushuhuda wa Neander na karibu wanahistoria wote wa mwanzo wa Kanisa, wakiwemo watetezi wengi wa maaskofu. Zaidi ya hayo, inaonekana kwamba kila Kanisa kwa kawaida lilikuwa na wazee kadhaa, na yule miongoni mwao aliyeongoza katika mikutano yao, na, iwe kwa umri au kwa uwezo, alikuwa mashuhuri zaidi, angekuja kutambuliwa kwa pekee kama episcopos, ingawa wote walikuwa na cheo sawa.Gieseler, in his history of the Church, declares that: “After the death of the Apostles and their pupils, to whom the general direction of the churches had always been conceded, some one among the presbyters of each Church was suffered gradually to take the lead in its affairs. In the same irregular way the title of bishop was appropriated by this first presbyter.” — Ch. Hist., Period I., div. I., chap. III., sec. 32. To the same effect is the testimony of Neander and nearly all early Church historians, including many prelatists. Moreover, it appears that each Church usually contained several elders, and the one among them who presided in their meetings, and, whether for age or ability, was more prominent, would come to be recognized as peculiarly the episcopos, though all were of equal rank.

Hivyo hatua kwa hatua ulikomaa, kwa miaka kadhaa, ama kwa sababu ya kujitwalia upande mmoja, au ya kukubali upande mwingine, au ya yote mawili, mfumo huo mkubwa, tata na wa kidhalimu wa utawala wa kikanisa na dhuluma ya uongozi wa kikuhani, ulioishia katika utawala wa kuonea wa taasisi za Kigiriki na Kirumi, zinazoitwa makanisa kwa uongo. Kuondoka huku kwa upana kutoka kwa mazoea ya kitume, na kutoka kwa utaratibu na urahisi wa Injili, kulikuwa kwa kawaida, ingawa kwa bahati mbaya, na hakuna kuiga kwake, hata kwa mbali kiasi gani, kunakopaswa kuungwa mkono au kuendelezwa sasa. Mwendo wake wa maendeleo mabaya unafuatiliwa kwa urahisi katika historia, na kukubaliwa kwa jumla na wasomi na wanatheolojia. Si pungufu ya kustahili kuombolezwa kwamba ulianza muda mfupi baada ya Mitume na warithi wao wa moja kwa moja kuacha kulinda na kuongoza, kwa hekima na utauwa wao, makanisa waliyoyapanda.Thus gradually matured, through a course of years, either because of assumption on the one hand, or of concession on the other, or of both, that vast, complicated and despotical system of ecclesiastical domination and hierarchical tyranny, which culminated in the oppressive rule of the Greek and Roman establishments, falsely called churches. This broad departure from apostolic practice, and from the order and simplicity of the Gospel, was natural, though unfortunate, and no imitation of it, however remote, should be countenanced or continued now. Its course of evil progress is easily traced in history, and generally conceded by scholars and divines. Not the less to be deplored that it was begun soon after the Apostles and their immediate successors had ceased to watch over and guide, by their wisdom and piety, the churches they had planted.

Uchungaji na HudumaThe Pastorate and the Ministry

Uchungaji na Huduma vinahusiana, lakini si kitu kimoja. Mchungaji ni mhudumu, lakini mhudumu si lazima awe mchungaji. Mhudumu ni kerux, mjumbe, anayehubiri Injili, anayetangaza habari njema kwa watu. Mchungaji ni poimen, anayekusanya kundini na kulisha na kuongoza kundi. Mchungaji ana uangalizi wa Kanisa; mhudumu ni mhubiri, na anaweza kuwa na uangalizi wa Kanisa au kutokuwa nao. Yakobo anaeleweka kuwa mchungaji wa Kanisa la Yerusalemu; lakini Paulo na Barnaba, Apolo na Kefa walihubiri Injili kutoka mahali hadi mahali, kama mabalozi wa Kristo na wajumbe wa wokovu mkuu, wakipanda makanisa na kuweka mambo katika mpangilio, lakini bila uangalizi wa mahali na wa kudumu wa roho.The Pastorate and the Ministry are related, but not identical. A pastor is a minister, but a minister is not necessarily a pastor. The minister is the kerux, the herald, who preaches the Gospel, who proclaims the glad tidings to men. The pastor is the poimen, who folds and feeds and leads the flock. The pastor has the care of a Church; the minister is a preacher, and may or may not have the care of a Church. James is understood to have been pastor of the Church in Jerusalem; but Paul and Barnabas, Apollos and Cephas preached the Gospel from place to place, as ambassadors of Christ and heralds of the great salvation, planting churches and setting in order affairs, but without a local and permanent cure of souls.

Katika wakati wetu — ingawa tunao wainjilisti, wamisionari na huduma nyingine za kihuduma bila wajibu wa kichungaji — hata hivyo, kwa kiasi kikubwa huduma ya kihuduma hutambuliwa na uchungaji. Huenda ikawa, kama wengine walivyodhani, kwamba katika nyakati za kwanza, wakati katika kila Kanisa Roho alikuza wingi wa wahudumu, wengine — kulingana na karama na neema zao za pekee — walijitoa hasa kwa kazi ya uchungaji, kama kila Kanisa lingetaka au kuhitaji, na wengine kwa kuhubiri tu, au hasa. Hakika, katika nyakati zote, wengine wamefaa zaidi idara moja ya huduma, na wengine nyingine. Hivyo makanisa yangeweza kuwa na kiasi kikubwa zaidi na matumizi bora zaidi ya huduma ya kihuduma, na kujengwa kikamilifu. Majadiliano ya sasa yatawekewa mipaka kwa uchungaji, kazi zake na mahusiano yake, ukiachia mazingatio ya jumla zaidi ya huduma kwa sura nyingine.In our time — though we have evangelists, missionaries and other ministerial service without pastoral responsibility — yet, for the most part, ministerial service is identified with the pastorate. It may be, as some have supposed, that in primitive times, when in each Church the Spirit developed a plurality of ministers, some — according to their peculiar gifts and graces — devoted themselves especially to pastoral work, as each Church might desire or have need, and some to preaching only, or chiefly. Certainly, in all ages, some have been better adapted to the one department of the ministry, and some to the other. Thus could the churches have the largest amount and the best application of the ministerial service, and be most edified. The present discussion will be confined to the pastorate, its functions and relations, leaving a more general consideration of the ministry to another chapter.

1. Asili ya kazi ya mchungaji. Kukuza Kanisa lake na kusanyiko lake kidini ndiyo kazi ya pekee ya mchungaji. Ni kuchunga kundi. Haipaswi kutojali masilahi yao ya kidunia, lakini ustawi wao wa kiroho ndio jukumu lake mahususi. Anapaswa kuwa rafiki aliye tayari daima, mwenye huruma na msaada kwa wote; lakini juhudi zake zinapaswa kulenga, na kutumikia, kusudi kuu la Injili — kuwavuta roho kwa Kristo, na kuwajenga watakatifu. Maelezo ya kazi yake yatakuwa mengi; na ingawa hapaswi kujitwalia wajibu mwingi mno, au kuchukua majukumu yasiyo ya wito wake ipasavyo, hapaswi kuwakataa kwa haraka mno wale wanaomwamini, na ambao anaweza kuwanufaisha kwa njia nyingi kwa huduma mbalimbali. Mimbari itakuwa ngome ya nguvu zake juu ya kusanyiko lake na jamii. Kwa maana ingawa ni mchungaji, bado lazima awe mhubiri, mjumbe wa Injili kwa kundi lake. Mhudumu ni, labda, kabla ya yote, mwalimu. Kwa hiyo hapaswi kupuuza maandalizi yake kwa ajili ya mimbari. Kama hawezi kuwashikilia watu kwa mahubiri yake, hawezi kwa njia nyingine yoyote.1. Nature of the pastor’s work. The religious cultivation of his Church and congregation constitutes the peculiar work of the pastor. It is the shepherding of the flock. He is not to be indifferent to their temporal interests, but their spiritual welfare is his special charge. He is to be the ever ready, sympathizing and helpful friend to all; but his endeavors should aim at, and be made subservient to, the ultimate purpose of the Gospel — to win souls to Christ, and edify the saints. The details of his work will be manifold; and while he should not assume too many duties, or take responsibilities alien to his proper calling, he must not too hastily repulse those who repose confidence in him, and whom he may be able in many ways to benefit by a variety of service. The pulpit will constitute the stronghold of his power on his congregation and the community. For though a pastor, he must still be a preacher, a Gospel herald to his flock. The minister is, perhaps, first of all, a teacher. Therefore he must not neglect his preparations for the pulpit. If he cannot hold the people by his preaching, he cannot in any other way.

Mbinu nyingi zaweza kutumika kuvuta na kushikilia hadhira, baadhi yake hazistahili jina bora kuliko hila, ambazo kama zinatimiza kusudi lao hata kidogo, ni za muda mfupi, na zinashindwa kabisa kupata imani ya watu wenye kufikiri. Kwa maana, ingawa wengine hawana, na hawawezi kuwa na nguvu ileile ya kuvutia mimbarini kama wengine, hata hivyo mahubiri ya Injili yaliyo sahihi, yaliyoandaliwa kwa ustadi, na kutolewa kwa bidii, ndiyo aina pekee ya huduma ya mimbari inayoweza kujipendekeza kwa muda mrefu kwa dhamiri za watu. Yeye anayepuuza maandalizi yake ya mimbari kwa sababu yoyote ile, atapata mabadiliko ya mara kwa mara ya mchungaji kuwa ya lazima — na pengine, si daima kwa njia ya kupendeza zaidi. Vilevile itakuwa kweli kwa yule anayetegemea wepesi wa kuhubiri bila maandalizi, chini ya msukumo wa hadhira iliyopo, huku akipuuza maandalizi ya awali ya makini. Msisitizo lazima uwekwe pia kwa kutembelea washiriki. Hapa kwa pekee ndipo yeye ni mchungaji. Huenda asitembelee kiasi ambacho wengi wangetaka. Wengine hawaridhiki kamwe. Wala hapaswi kutembelea kwa madhara ya maandalizi yake ya mimbari.Many devices may be resorted to, to draw and hold an audience, some of which deserve no better name than tricks, which if they serve their purpose at all, are short-lived, and fail utterly to command the confidence of thoughtful people. For, while some men have not, and cannot, have the same attractive power in the pulpit as others, yet sound Gospel sermons, ably prepared, and earnestly delivered, constitute the only kind of pulpit service which can long commend itself to the consciences of the people. He who neglects his pulpit preparations for any cause whatever, will find frequent pastoral changes to be imperative — and possibly, not always in the most pleasant way. The same will be true of him who relies on a facility for extemporaneous discourse, under the inspiration of a present audience, to the neglect of previous careful preparation. Emphasis must also be laid on pastoral visitation. Here peculiarly he is the pastor. He may not visit so much as many would wish. Some are never satisfied. Nor should he visit to the detriment of his pulpit preparation.

Kwa kuwa, kulingana na muundo wa sasa wa jamii ya kidini, mhudumu wa Kikristo anatarajiwa kujaza ofisi mbili za mhubiri na mchungaji, anapaswa kujitahidi kutimiza kazi za zote mbili, kwa uaminifu na mafanikio makubwa iwezekanavyo, akitoa kwa dhamiri kwa kila moja fungu lake linalofaa la uwezo wake. Lazima awajue watu wake majumbani mwao; lazima ajue furaha zao na huzuni zao kama wao wenyewe watakavyozisimulia. Wao lazima wamjue, kama hawawezi kumjua mimbarini tu. Yeye na wao hukosa mema yasiyo na kipimo, kama hili halifanyiki. Ziara hizi zinapaswa kuwa fupi na za kidini. Zisiharibike kuwa porojo za kijamii, au hata umbea wa kidini. Zisiwe za huzuni wala za kukata tamaa, bali za uchangamfu, upole na huruma. Wahudumu vijana wanaweza kuona ni kazi ngumu, na kuiogopa kama kazi ya kuchosha; lakini watakuja kuhisi tofauti baada ya mara chache za kuweza kuwafariji wanaoomboleza, kuwapunguzia mzigo waliolemewa, na kujua raha ya kuwatendea mema walio katika taabu. Haitakuwa haki wala kweli kusema kwamba uwanja wa mchungaji ni maisha ya kiroho ya Kanisa tu, huku mashemasi wakipewa mambo yake ya kidunia.Since, according to the present constitution of religious society, the Christian minister is expected to fill the twofold office of preacher and pastor, he should labor to discharge the functions of both, with the greatest possible fidelity and success, giving to each conscientiously its appropriate share of his ability. He must know his people in their homes; must know their joys and sorrows as they themselves will relate them. They must know him, as they cannot know him in the pulpit simply. Both he and they miss boundless good, if this be not done. These visits should be brief and religious. They should not degenerate into social chit-chat, or even into religious gossip. They must not be morose nor melancholy, but genial, gentle and sympathetic. Young ministers may find it hard work, and dread it as a drudgery; but they will come to feel differently when for a few times they have been able to comfort the sorrowing, relieve the burdened, and know the luxury of doing good to those in trouble. It would not be just nor true to say, that the pastor’s sphere is exclusively the spiritual life of the Church, while the deacons are assigned to its temporalities.

Mchungaji ana usimamizi na uangalizi wa masilahi yote ya Kanisa, na idara zote za kazi yake, za kiroho na za kidunia. Na ingawa hapaswi kutawala urithi wa Mungu kwa ubabe, anapaswa kujisikia kuwajibika kwa ulinzi na uangalizi wa yote aliyokabidhiwa. Wala asiwaingilie bila sababu mashemasi, au wadhamini, au wafanyakazi wa Shule ya Jumapili, wala kujitwalia mamlaka ya kidikteta juu ya wengine katika huduma yao. Hata hivyo ni upendeleo wake na wajibu wake kuwa na usimamizi wa makini juu ya yote, ili yote yafanyike kwa kuujenga mwili wa Kristo. Mchungaji anapaswa kuwa na uangalifu mkubwa kwa ukuzaji wa kidini wa watoto na vijana. Lakini si kwa kuwapuuza wengine. Tofauti za matabaka ni za chuki, zenye ushawishi mbaya katika Kanisa, na hazipaswi kamwe kutiwa moyo, wala kuungwa mkono. Kwa kuwa hii si risala juu ya wajibu wa kichungaji, hakuna haja ya kuifuatilia zaidi, isipokuwa kusema, uchungaji upasa kuchukuliwa, si kwa shuruti, wala kwa malengo ya ubinafsi, bali kwa upendo kwa Kristo, na kwa ushindi wa kweli yake.The pastor has the oversight and superintendence of all the interests of the Church, and of all departments of its work, both spiritual and temporal. And while he should not lord it over God’s heritage, he should feel himself responsible for the guardianship and watch-care of all with which he is put in trust. Nor should he needlessly interfere with the deacons, or trustees, or Sunday-school workers, nor assume dictatorial authority over others in their service. Yet it is his privilege and his duty to hold a watchful supervision over all, that all may be done to the edifying of the body of Christ. The pastor should have great care for the religious culture of children and the youth. But not to the neglect of others. Class distinctions are invidious, unhappy in their influence in a Church, and should never be encouraged, or countenanced. As this is not a treatise on pastoral duties, it need be pursued no further than to say, the pastorate should be assumed, not of constraint, nor for selfish ends, but out of love to Christ, and for the triumphs of His truth.

Dokezo. — Wahudumu si makuhani kwa maana yoyote ya kikanisa wa kutoa dhabihu kwa niaba ya watu, au kumtuliza Mungu aliyekasirishwa; wala hawasuluhishi kati ya Mungu na wanadamu, kama inavyofundishwa na Kanisa la Roma, na jumuiya nyingine za kisakramenti. Hawawezi kutakasa vipengele, na hawana haki ya pekee ya kutoa sakramenti — kwa kweli, hakuna sakramenti, kwa maana inayoeleweka kwa kawaida ya neno hilo, kama njia ambazo zenyewe huleta neema kwa ufanisi. Mhudumu si kuhani, isipokuwa kwa maana ile ambayo kwayo Wakristo wote wa kweli ni “ukuhani wa kifalme.” Utakatifu, kwa hiyo, bila ubaguzi wa cheo au ofisi, huunda ukuhani wa kiroho. Hivyo pia Petro aliwaambia waumini wateule, waliotawanyika. “Ninyi nanyi, kama mawe yaliyo hai, mnajengwa mmekuwa nyumba ya kiroho, na ukuhani mtakatifu, mtoe dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo.” “Lakini ninyi ni mzao mteule, ukuhani wa kifalme, taifa takatifu, watu wa milki yake Mungu.” — 1 Pet. 2:5, 9. Kristo Yesu, Kuhani Mkuu wa kuungama kwetu, ndiye mpatanishi pekee kati ya Mungu na wanadamu.Note. — Ministers are not priests in any ecclesiastical sense to offer sacrifices on behalf of the people, or propitiate an offended Deity; nor yet do they mediate between God and men, as is taught by the Romish, and other sacramentarian communions. They cannot consecrate elements, and have no exclusive right to the ministration of sacraments — indeed, there are no sacraments, in the commonly understood sense of that term, as means which in themselves effectually convey grace. The minister is not a priest, save in that sense in which all true Christians constitute a “royal priesthood.” Sainthood, therefore, without distinction of rank or office, constitutes a spiritual priesthood. Thus also said Peter to the elect believers, scattered abroad. “Ye also as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God, through Jesus Christ.” “A chosen generation, a royal priesthood, a holy nation, a peculiar people.” — 1 Peter 2:5, 9. Christ Jesus, the Great High-Priest of our profession, is the one only mediator between God and men.

2. Wachungaji wanavyopatikana. Ikiwa litaulizwa jinsi makanisa yatakavyopata wachungaji, jibu ni, kwa uchaguzi, kama uchaguzi huru wa watu, katika kila Kanisa moja moja. Ni sehemu muhimu ya uhuru wa makanisa, haki ya kuchagua wachungaji na walimu wao; na kwamba hakuna mtu mmoja, wala mkusanyiko wa watu, anayeweza kuteua wachungaji juu yao, au kulilazimisha Kanisa kukubali kama viongozi wale ambao hawakuwachagua kwa kura zao huru. Huu ndio mfumo wa Agano Jipya, na umekuwa daima desturi ya watu wetu. Watu huru hudai na kudumisha haki ya kuchagua watawala wao wenyewe.2. How pastors are obtained. If it be asked how the churches are to secure pastors, the reply is, by election, as the free choice of the people, in each individual Church. It is an essential part of the independency of the churches, the right to choose their pastors and teachers; and that no individual, or combination of men, can appoint pastors over them, or compel a Church to accept as officers those whom they have not chosen by their free suffrages. This is the polity of the New Testament, and has ever been the usage of our people. A free people demand and maintain the right to choose their own rulers.

Wanaweza kuomba, au kukubali ushauri; lakini hakuna mtu aliye mchungaji kwa watu wowote hadi achaguliwe kwa kura ya wengi ya Kanisa hilo. Wala haihitaji idhini ya sinodi, presbyteri au baraza lolote ili aanze mara moja kazi za ofisi hiyo. Kwa kwanza na kwa ipasavyo, ingawa si lazima, mchungaji huchaguliwa kutoka miongoni mwa washiriki, baada ya Kanisa kupata ushahidi kwamba Roho alimwita, na kumfaa, kwa kazi ya huduma; na baada ya kuwa na ushahidi mwingi wa kufaa kwake kwa nafasi hiyo. Lakini kama si mshiriki wa Kanisa hilo mahususi, anapaswa kuwa mshiriki kabla ya kuanza kazi zake rasmi kama mchungaji wake.They may ask, or accept advice; but no man is a pastor to any people until he has been chosen by a majority vote of that Church. Nor does it require the consent of any synod, presbytery or council for him to enter at once upon the duties of the office. Primarily and properly, though not necessarily, the pastor is chosen from among the members, after the Church has had evidence that the Spirit had called to, and fitted him for, the work of the ministry; and after having abundant evidence of his adaptation to the position. But if not a member of that particular Church, he should become such before entering upon his official duties as pastor of it.

Kuchagua na kumchagua mchungaji ni mojawapo ya matendo muhimu zaidi — kama si muhimu kuliko yote — yanayohusu uhuru wa Kanisa. Masilahi ya mwili, na ustawi wa dini hutegemea sana juu yake, kiasi cha kupaswa kuanzwa kwa uangalifu mkubwa, kutafakari na maombi — maombi ya kutafuta mwongozo wa kimungu. Ili kiongozi mwenye hekima na salama, mwalimu stadi na mfundishaji, mtu mcha Mungu, wa kiroho na mtakatifu, apatikane kwa ofisi hiyo takatifu, na uchaguzi usiathiriwe na tamaa ya kimwili, wala chuki za kibinafsi, wala kwa malengo ya ubinafsi. Uchaguzi ukishafanywa, na mchungaji kupatikana, basi na apokelewe, apendwe, atunzwe, aheshimiwe na kutiiwa, kama mtu aliyetumwa na Mungu kwa kazi hii takatifu. Na ifikiriwe zaidi kwamba hakuna mtu awezaye kufanya peke yake yote yanayotakiwa na kutarajiwa kwa mchungaji. Lazima awe si tu na msaada wa kimungu, bali lazima awe na huruma, ushirikiano, na maombi ya Kanisa. Baadhi ya kushindwa kwa kusikitisha katika huduma kunatokana na makosa ya wahudumu wenyewe; zaidi bado kunatokana na makanisa, ambayo mara nyingi mno hutumia vibaya kile walichodai ni zawadi ya Mungu, walipopata wachungaji wao.The selection and election of a pastor is one of the most important acts — if not the most important — pertaining to the independency of the Church. The interest of the body, and the welfare of religion depend so largely on it, that it should be entered upon with the utmost care, deliberation and prayer — prayer for divine direction. That a wise and safe leader, an able and instructing teacher, a devout, spiritual and holy man may be secured for the sacred office, and that the choice be influenced by no carnal ambition, by no personal prejudices, and for no selfish ends. When the choice is made, and the pastor secured, then let him be received, loved, supported, honored and obeyed, as one sent of God for this sacred work. And let it be further considered that no man can do of himself all that is desired and expected of a pastor. He must not only have divine help, but he must have the sympathy, cooperation, and prayers of the Church. Some miserable failures in the ministry are due to the faults of the ministers themselves; still more are due to the churches, which too often abuse what they professed was the gift of God, when they secured their pastors.

3. Mamlaka ya Mchungaji. Mchungaji anapaswa kupendwa, kuheshimiwa na kutiiwa, katika Bwana. Amewekwa juu ya Kanisa na Kichwa cha mwili, na kwa tendo huru na la hiari la mwili wenyewe. Ingawa hadai mamlaka ya kimahakama, na hana nguvu, za kiroho au za kidunia, za kutekeleza amri au kutoa adhabu, hata hivyo nafasi yake yenyewe kama mwalimu na kiongozi inadhania mamlaka aliyowekewa. Kwa upande mmoja, mhudumu hapaswi kuchukuliwa kwa unyenyekevu wa kijinga na wa kipofu, kana kwamba ana sifa za kibinadamu zaidi, ambaye matendo yake rasmi lazima yaheshimiwe ingawa maisha yake ya faragha ni ya aibu; wala kwa upande mwingine, hapaswi kuchukuliwa kama kikaragosi tu cha unyanyasaji wa kiholela wa wale wanaotaka kuonyesha uhuru wao, na “kutumia uhuru wao kama kisingizio cha uovu.” Kama kanuni, mchungaji anayedumisha maisha ya Kikristo na ya kiuchungaji yenye heshima na uthabiti, akijipendekeza kwa imani ya watu, atapokea heshima yote anayotamani, na atapewa heshima yote ya kibinafsi na ya kiofisi anayohitaji kudai.3. The Pastor’s Authority. The pastor is to be loved, honored and obeyed, in the Lord. He is placed over the Church by both the Head of the body, and by the free and voluntary act of the body itself. Though he professes no magisterial authority, and has no power, either spiritual or temporal, to enforce mandates or inflict penalties, yet the very position he occupies as teacher and leader supposes authority vested in him. On the one hand, the minister is not to be regarded with ignorant and blind devotion, as if possessed of superhuman attributes, whose official acts must be venerated even though his private life be scandalous; nor yet, on the other hand, is he to be considered a mere puppet for the capricious mistreatment of such as wish to show their independence, and “use their liberty for a cloak of maliciousness.” As a rule, the pastor who maintains a dignified and consistent Christian and ministerial life, commending himself to the confidence of the people, will receive all the deference he desires, and will have accorded to him all that personal respect and official reverence which he needs to claim.

Mamlaka yake yatakuwa nguvu ya kimaadili, ambayo wale wanaompenda na kumheshimu watajisalimisha kwake. Hahitaji kuhangaika na kukasirika kwa sababu hapokei heshima anayodhani anastahili. Na aipate kwa tabia na mwenendo wake. Anaweza kujaribu kupita kiasi kutumia mamlaka yake. Kama mhubiri wa injili mamlaka yake ni ya aina nyingine na ya juu zaidi, kwa kuwa yeye ni balozi kutoka kwa mfalme, na husema kwa mamlaka yaliyo juu ya ya kibinadamu. Ni kweli, maneno yake, hata mimbarini, hayako juu ya swali, kwa kuwa yanapaswa kuhukumiwa kwa kipimo kisichokosea cha neno la Mungu. Lakini katika kusimamia mambo ya Kanisa anapaswa kupata ushirikiano wa washiriki wake, na kufikia lengo lake kwa sababu na ushawishi, badala ya kujaribu kulazimisha kukubali kwa amri za kimamlaka.His authority will be a moral force, to which those who love and honor him will yield. He need not worry and fret because he does not receive the respect which he thinks his due. Let him command it by his character and deportment. He may too much attempt to enforce his authority. As a preacher of the gospel his authority is of another and a higher kind, in that he is an ambassador from the king, and speaks with an authority more than human. True, his words, even in the pulpit, are not beyond question, since they are to be judged by the infallible standard of the word of God. But in the administration of Church affairs he should secure the cooperation of his members, and gain his object by reason and persuasion, rather than attempt to force compliance by authoritative dictation.

4. Urefu wa Uchungaji. Roho ya uhuru wa Kikristo, na kanuni ya hiari ambayo kwayo taasisi zote za Kikristo zinapaswa kutegemezwa, hutawala mahusiano ya mchungaji na watu. Hakuna nguvu inayoweza kulazimisha Kanisa kukubali mchungaji, wala mchungaji kukubali Kanisa. Uhusiano huundwa kwa makubaliano ya pamoja kati yao. Na ukishaundwa, uhusiano huo waweza kuvunjwa na hakuna mamlaka ya nje, ya kiraia au ya kikanisa, bali kwa idhini ya pamoja ya wahusika wenyewe. Katika baadhi ya madhehebu mengine, ambako mifumo ya kikanisa badala ya uhuru wa Kanisa inatawala, mahusiano ya uchungaji husimamiwa na mamlaka rasmi ya juu zaidi, badala ya makubaliano ya pamoja ya wahusika. Hata huko, hata hivyo, roho huru ya maisha ya kidini hujidhihirisha, kwa njia isiyo ya moja kwa moja, kama si ya moja kwa moja, na makanisa hayakubali kimya kupokea wachungaji wasiowakaribisha, wala kuwabakiza uhusiano unapokuwa wa kuchosha, licha ya hatua za maaskofu, makongamano, au presbyteri.4. Length of the Pastorate. The spirit of Christian liberty, and the voluntary principle on which all Christian institutions should be supported, control the relations of pastor and people. There is no power that can compel a Church to accept a pastor, or a pastor to accept a Church. The relation is formed by mutual agreement between them. And when once formed, the relation can be dissolved by no external authority, civil or ecclesiastical, but by the mutual consent of the parties themselves. In some of the other denominations, where ecclesiastical systems instead of Church independency prevail, the relations of the pastorate are regulated by higher official authority, instead of by the mutual agreement of the parties. Even there, however, the free spirit of religious life manifests itself, indirectly, if not directly, and the churches do not quietly consent to receive pastors unwelcome to them, nor to retain them when the relation becomes irksome, notwithstanding the action of bishops, conferences, or presbyteries.

Uchungaji bora kabisa, bila shaka, ni wa maisha yote; lakini katika maisha ya vitendo hili hutimizwa mara chache. Kwa nadharia kuna kitu kizuri katika hali ya mhudumu anayetumia maisha yake yote kati ya watu walewale, anayependwa, kuheshimiwa na kuenziwa hadi kifo chake; ambaye kizazi kipya hukua kikiwa wafuasi wake, baba wanapokuwa wamekwisha kupita. Akiheshimiwa na wenzake, kupendwa na vijana, kuenziwa na watoto, anakuwa mzee wa kielelezo na mchungaji wa kundi. Mambo kama hayo yamekuwapo; lakini mara chache sasa yanaweza kupatikana — hakika si katika madhehebu yetu. Na labda, kwa jumla, yaweza kuwa vilevile ni vyema hivyo. Roho isiyotulia ya zama za kasi na maisha yenye shughuli nyingi inadai mabadiliko — mabadiliko kwa matumaini ya maendeleo, lakini mabadiliko kwa vyovyote vile. Mvuto wa nadharia nzuri hauwezi kudhibiti shughuli za jamii, hata katika duru za Kikristo, kwa kuwa huko pia roho ya kimwili ya kutafuta manufaa inaelekea kutawala.The ideal pastorate is, no doubt, life-long; but in practical life this is seldom realized. In theory there is something beautiful in the case of a minister who spends his whole life among the same people, loved, honored and venerated till his death; around whom the new generation grows up as his supporters, when the fathers have passed away. Honored by his compeers, loved by the young, venerated by the children, he becomes the typical patriarch and shepherd of the flock. Such things have been; but seldom can they now be found — certainly not in our denomination. And perhaps, on the whole, it may be just as well. The restless spirit of a headlong age and a busy life demands change — change in hope of progress, but change at any rate. The romance of a beautiful theory cannot control the activities of society, not even in Christian circles, since there, also, a carnal, utilitarian spirit is likely to rule.

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Katika kila Kanisa, kwa uwezekano mkubwa, wapo wasumbufu, ambao ushawishi wao huhisiwa hasa katika kuwapinga wengine na kuchochea ugomvi. Mchungaji aimiliki nafsi yake kwa subira, wala asifanywe asiye na furaha na kila mkondo mdogo wa kinyume katika mambo yake. Lakini kama idadi yoyote kubwa ya ndugu zake wema, wenye busara na hukumu nzuri wanaona mabadiliko yanafaa; au kama yeye mwenyewe, baada ya kutafakari kwa muda mrefu na kwa maombi, anaamini ni wajibu wake kuondoka, na atende ipasavyo. Lakini mhudumu na aikimbie “magomvi ya Kanisa” kama angekimbia tauni. Huenda asiwajibike kwa magomvi hayo, lakini kama atajiingiza ndani yake, ingawa haki ya jambo hilo inaweza kuwa upande wake, hata hivyo hawezi kubaki kuyapigana hadi mwisho bila kuteseka zaidi katika amani ya akili na sifa kuliko ushindi wowote anaoweza kupata ungekuwa na thamani. Na ajiondoe kwenda mashamba tulivu zaidi, ambapo anaweza kuishi kwa amani na kutenda mema bila mgogoro, na kuwaachia mapigano wale wasio na mengi ya kupoteza. Dunia ni pana, naye anaweza kutenda mema na kuwa na furaha katika mashamba mengine mengi.There are in every Church, most likely, mischief-makers, whose influence is chiefly felt in opposing others and stirring up strife. Let a pastor possess his soul in patience, and not be made unhappy by every little cross-current in his affairs. But if any considerable number of his kind, prudent and judicious brethren think a change is desirable; or if he himself, after long and prayerful consideration, believes it his duty to leave, let him act accordingly. But let a minister flee “Church quarrels” as he would a pestilence. He may not be responsible for them, but if he becomes involved in them, though the merits of the case may be on his side, yet he cannot remain to fight them out without suffering more in peace of mind and reputation than any victory he can win will be worth. Let him retire to more quiet fields, where he can live in peace and do good without conflict, and leave the fighting to those who have less at stake. The world is wide, and he can do good and be happy in many another field.

5. Msaada wa Mchungaji. Mchungaji anapaswa kutunzwa vizuri na kwa ukarimu kuhusu mshahara wake, kulingana na uwezo wa Kanisa analolitumikia. Mambo machache yanaonyesha ubakhili wa asili ya binadamu — hata ya binadamu Mkristo — kwa wazi zaidi kuliko watu kumbana na kumbania mchungaji hadi kiasi kidogo kabisa cha ujira, huku wao wana wingi, au wanaishi kwa utajiri. Mhudumu wa kweli wa Kristo atashiriki kwa furaha mahitaji ya lazima na watu wake. Lakini ni ukatili na wa kudharauliwa kwao kumtwika mizigo mizito ambayo hawako tayari kumsaidia kuibeba. Hatatarajia kuishi kwa kiwango cha matajiri zaidi; hapaswi kutarajiwa kuishi kwa kiwango cha maskini zaidi. Na kama kuna jambo moja lisilo na heshima zaidi kuliko kumbana kwa kiasi kidogo kabisa cha mshahara, ni ule uhalisi wa ukatili wa kutomlipa mshahara walioahidiana wakati unapostahili, wakimlazimisha kuvumilia aibu na huzuni ya kuishi katika deni, asiweze kulipia mahitaji ya maisha, huku wao wana wingi. Kanisa linapotoa wito hutaja kiasi walicho tayari kulipa. Bila shaka ni hiari yake kukubali au kutokubali wito kwa masharti hayo. Akikubali, hawezi kulaumu kwamba hawatoi zaidi.5. Pastoral Support. A pastor should be well and generously supported as to his salary, according to the ability of the Church he serves. Few things exhibit the essential meanness of human nature — Christian human nature even — more clearly than for a people to stint and crowd a pastor down to the smallest pittance, while they have an abundance, or live in affluence. The true minister of Christ will cheerfully share necessities with his people. But it is cruel and contemptible for them to lade him with heavy burdens which they are not willing to help him bear. He will not expect to live up to the standard of the wealthiest; he ought not to be expected to live down to the standard of the poorest. And if there be one thing more dishonorable than cramping him to the smallest amount of salary, it is that refinement of cruelty of not paying him the salary agreed upon, when it is due, compelling him to endure the shame and grief of living in debt, unable to pay for the necessaries of life, while they have an abundance. When the Church extends a call they name the amount they are willing to pay. Of course it is optional with him whether to accept the call on such conditions. If he does, he cannot find fault that they give no more.

Isipokuwa, kweli, kama inavyotokea mara nyingi, wanamdanganya kwa ahadi kwamba wataongeza kiasi mwaka ujao; ahadi inayotolewa mara nyingi, lakini inayotimizwa mara chache sana. Lakini kiasi kilichokubaliwa kilipwe mara kwa mara na kwa haraka, vinginevyo hataweza kulipa madeni yake kwa wakati, na sifa yake itaharibiwa, na tabia yake kuwekwa hatarini. Ni jambo baya sana na la madhara kwa mchungaji kupata jina la kutolipa madeni yake. Katika kulipa mshahara, usiruhusu kamwe sadaka na zawadi za kibinafsi zihesabiwe. Ni karibu tusi kumwomba mhudumu apunguze mshahara wake kwa pishi ya viazi, mfuko wa unga, au pipa la tufaha.Unless, indeed, as is not unfrequently the case, they delude him with the promise that they will increase the amount the next year; a promise often made, but very seldom kept. But let the stipulated sum be regularly and promptly paid, otherwise he will not be able promptly to pay his debts, and his reputation will be compromised, and his character imperiled. It is a fearfully bad and injurious thing for a clergyman to get the name of not paying his debts. In the payment of salary, never allow donations and personal presents to be counted. It is little less than an insult to ask a minister to discount his salary for a bushel of potatoes, a bag of meal, or a barrel of apples.

Zawadi hizi za kibinafsi zina thamani katika familia; mara nyingi zaweza kutolewa bila kujitolea, na zitasaidia sana kuongeza msaada mdogo. Lakini ziwe zawadi za kibinafsi na mshahara uje peke yake, kwa idadi kamili, na kwa haraka. Waweza kuongezwa pia, kwa ufaafu, kwamba mhudumu aliyejitoa kwa kazi ya Kikristo hapaswi kujishughulisha na kazi za kidunia kwa madhumuni ya kupata pesa tu. Lakini kama Kanisa haliwezi, au halitaki, kumtegemeza kwa starehe, anaweza, ikiwa nafasi ipo, kuongeza kwa kazi za mikono yake kile kitakachomwondolea yeye na familia yake uhitaji — kama Paulo alivyojitegemeza kwa kushona mahema ili ahubiri Injili vyema zaidi.These personal presents are of value in the family; can often be made without sacrifice, and will go far to eke out a scanty support. But let them be personal presents and the salary come by itself, in full tale, and promptly. It may be added also, with propriety, that a minister devoted to Christian work should not engage in secular employments simply for the purpose of making money. But if the Church cannot, or will not, support him in comfort, he may, if opportunity offers, add by the labors of his hands what will relieve himself and family from want — as Paul sustained himself by tent-making that he might the better preach the Gospel.

6. Mchungaji Kama Mpatanishi. Matatizo katika maisha ya Kanisa kwa bahati mbaya wakati mwingine hutokea. Na iwe mchungaji ndiye chanzo, au mhanga tu wa matatizo hayo, daima anateseka kwayo kwa kiasi fulani. Matatizo mengi sana kati ya haya bila shaka yanapaswa kulaumiwa juu ya wachungaji wenyewe. Kama hawayaanzishi, usimamizi wao usio na busara na usio na hekima, na mwenendo wao wa kiupande huchochea badala ya kutuliza mafarakano. Wachungaji wengine, kama washiriki wengine wa kawaida, hawana busara, wana hasira ya haraka, hawana subira na ni wakali. Si hekima kuzingatia kila kitu kinachosemwa na kutendwa. Mambo mengi ya kuudhi huponywa au kushindwa kwa kuyaacha peke yake. Mhudumu wa Injili, kuliko wanadamu wote, anapaswa kuwa mpatanishi. Anapaswa kutuliza na kuponya. Ni bora kwake mwenyewe na bora kwa wote wanaohusika. Lazima “avumilie taabu kama askari mwema wa Yesu Kristo.” Bila shaka anazo haki zake, ambazo hazipaswi kuvamiwa kwa wepesi; hatakiwi kufanyiwa mzaha, au kukanyagwa, kwa burudani ya wenye wivu au wabaya. Lakini anapaswa kuwa kielelezo kwa kundi katika uvumilivu wa subira. Kwa upande mwingine, Kanisa linapaswa kulinda kwa makini sifa na hisia za mchungaji wao, na lisiruhusu wapenda uvumi au wenye wivu kumshambulia.6. The Pastor a Peacemaker. Troubles in Church life unfortunately do sometimes arise. And whether the pastor be the cause, or only the victim of them, he always more or less suffers from them. Very many of these troubles are no doubt to be charged upon pastors themselves. If they do not originate them, their indiscreet and unwise management and partisan conduct foment instead of allaying dissension. Some pastors, like some private members, are imprudent, irascible, impetuous and severe. It is not wise to give heed to everything said and done. Many exasperating things are cured or conquered by letting them alone. A minister of the Gospel, of all men, should be a peacemaker. He should soothe and heal. It is better for himself and better for all concerned. He must “endure hardness as a good soldier of Jesus Christ.” Of course he has his rights, which are not to be lightly invaded; he is not required to be trifled with, or trampled on, for the sport of the envious or the vile. But he is to be an example to the flock in patient endurance. On the other hand, the Church should carefully guard the reputation and the feelings of their pastor, and not allow the gossip-loving or the envious to assail him.

Watu wake wamefungwa kumlinda. Ikiwa ana kosa, na wamwambie hivyo, na kumrejesha kutoka makosa yake. Mchungaji hapaswi kulazimika kusimama kama mlinzi mwangalifu juu ya jina lake jema, kulitetea dhidi ya masingizio ya bure lakini ya uovu ya ndimi zenye fitina. Pawe na watetezi na walinzi kila upande. Kwa kawaida watakuwapo. Wachungaji na watu wote wanapaswa kuona mafarakano na ugomvi wote kwa hofu kubwa kiasi cha kuyazuia kwa juhudi na majitoleo yoyote tangu mwanzo kabisa. Hata hivyo, ikiwa yanapinga majaribio yote ya kuyakandamiza, na kuhusisha amani na upatano wa Kanisa, mchungaji ataona ni hekima kukimbia dhoruba ya upepo, na kutumikia jambo analolipenda katika uwanja tulivu zaidi. Makanisa hayawezi kutarajiwa kustawi, wala Injili kuwa na njia huru, yakiwa yamepasuliwa na mafarakano na ugomvi, hasa ikiwa ni ugomvi unaohusiana na, au kwa sababu ya mchungaji. Falsafa ya ukuaji wa kiroho na wa kidini ni ileile sasa kama hapo mwanzo, wakati kumbukumbu hii ilipofanywa: “Basi kanisa katika Uyahudi wote na Galilaya na Samaria wakawa na amani, wakijengwa; nao wakaenda katika kumcha Bwana, na katika faraja ya Roho Mtakatifu, wakaongezeka.” — Mdo. 9:31.His people are bound to protect him. If he be in fault, let them tell him so, and win him from his mistakes. A pastor ought not to be compelled to stand guard as a watchful sentinel over his own good name, to defend it against the idle but wicked calumnies of mischievous tongues. There ought to be advocates and defenders on every side. Ordinarily there will be. Both pastor and people should regard all dissension and strife with so much dread as to check it by any amount of effort and sacrifice at the very beginning. If, however, it defies all attempts at repression, and involves the peace and harmony of the Church, the pastor will find it wise to flee from the windy storm, and serve the cause he loves in some more quiet sphere. Churches cannot be expected to prosper, or the Gospel to have free course, while rent by dissension and strife, especially if it be strife connected with, or on account of the pastor. The philosophy of spiritual and religious growth is the same now as at first, when this record was made: “Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” — Acts 9:31.

Dokezo la 1. — Uangalifu mkubwa unahitajika katika kuchagua mchungaji. Masilahi mazito yamekabidhiwa kwake, kama mwalimu wa kidini, kiongozi, na kielelezo kwa kundi. Wajibu mzito sana huangukia hasa mashemasi na washiriki wakuu wa Kanisa. Tendo lililounganishwa kwa karibu hivyo na ustawi wa jambo hilo na kuenea kwa Injili, linapaswa kutanguliwa na kuambatana na maombi ya dhati na ya muda mrefu ya kutafuta mwongozo wa kimungu katika uchaguzi.Note 1. — Great care is needed in the selection of a pastor. Grave interests are committed to his charge, as the religious teacher, leader, and example for the flock. Very serious responsibility devolves on the deacons and leading members of the Church especially. An act so vitally connected with the welfare of the cause and the spread of the Gospel, should be preceded by, and accompanied with, earnest and protracted prayer for divine direction in the choice.

Dokezo la 2. — Katika kumwita mtu kwa uchungaji, Kanisa linapaswa kuchukua uangalifu wa makusudi kujua rekodi yake; alichofanya mahali pengine, na jinsi anavyoheshimiwa na kuthaminiwa mahali alipoishi na kufanya kazi hapo awali. Ni upumbavu wa kutojali, ambao makanisa mara nyingi hupatikana na hatia — na ambao kwa haki wanateseka kwao — kwamba kwa sifa ya mahubiri machache ya kuvutia au ya kung’aa, bila kujua kabisa tabia yake ya faragha na historia yake ya kihuduma, wanaita na kuweka wachungaji. Mtu wa utauwa wa kina, anayependa kabisa neno la Mungu, anapaswa kupendelewa sana kuliko mtangazaji mng’ao wa jukwaani.Note 2. — In calling a man to the pastorate, the Church should take deliberate care to know his record; what he has done elsewhere, and how he is esteemed and valued where he has previously lived and labored. It is a piece of reckless folly, of which churches are often guilty — and for which they justly suffer — that on the credit of a few flashy or fascinating sermons, wholly ignorant of his private character and of his ministerial history, they call and settle pastors. A man of deep piety, thoroughly in love with the word of God, is much to be preferred to the brilliant platform declaimer.

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Dokezo la 4. — Katika kutoa wito, Kanisa kwa kawaida huteua mkutano kwa kusudi hilo mahususi, tangazo likitolewa hadharani Jumapili mbili mfululizo, kusudi la mkutano likitajwa wazi katika tangazo, na kura ya robo tatu ya wote waliopo katika mkutano huo inapaswa kuhesabiwa kuwa lazima kwa wito. Hakika hakuna mtu mwenye busara au anayejiheshimu angekubali wito kwa kiasi chochote kidogo kuliko hicho. Wala hata kwa hicho kama idadi ndogo sana wanampinga. Mkutano kama huo unapaswa kuendeshwa kwa uaminifu wa Kikristo, bila njama wala ushabiki wa kisiasa kwa lengo la kumchagua mtu anayependelewa. Mgombea apewe taarifa kamili kuhusu jinsi kura ilivyokuwa, na hisia kwake ni zipi, bila kuficha lolote. Pawe na uaminifu wa wazi katika jambo nyeti na muhimu hivyo, na hakuna udanganyifu unaotendwa.Note 4. — In giving a call, the Church usually appoints a meeting for that express purpose, notice being publicly given two Sundays in succession, the purpose of the meeting being distinctly stated in the notice, and a three-quarters vote of all present at such a meeting should be deemed essential to a call. Certainly no prudent or self-respecting man would accept a call on anything less than that. Nor even on that if but a very small number are opposed to him. Such meeting should be managed with Christian sincerity, without caucusing or partisanship for the purpose of electing a favorite man. The candidate should be informed exactly how the vote stands, and what the feeling toward him is, concealing nothing. Let there be transparent honesty in so delicate and important a matter, and no deception practised.

Dokezo la 5. — Uhusiano kati ya mchungaji na watu wakati mwingine hufanywa kwa muda maalum na mdogo. Lakini kwa jumla zaidi — sasa karibu kwa jumla — kwa muda usiojulikana, kuvunjwa kwa hiari ya upande wowote, kwa kutoa taarifa ya miezi mitatu; au vinginevyo kwa makubaliano ya pamoja. Kudumu katika uhusiano huu kunatamaniwa sana, kwa kuwa huelekea kwa manufaa bora ya wote wanaohusika, ikiwa ni kudumu kwa upatano wa dhati. Hasara ndogo ndogo ni bora kuvumiliwa kuliko kurekebishwa kwa gharama ya maovu mazito zaidi, ambayo mabadiliko ya mara kwa mara hayakosi kuleta kwa mchungaji na watu.Note 5. — The connection between pastor and people is sometimes made for a specified and limited time. But more generally — now almost universally — for an indefinite time, to be dissolved at the option of either party, by giving three months notice; or otherwise by mutual agreement. Permanency in this relation is greatly to be desired, as tending to the best good of all concerned, if it be the permanency of active concord. Trifling disadvantages are better endured than remedied at the expense of more serious evils, which frequent changes seldom fail to bring to both pastor and people.

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Dokezo la 7. — Je, ni sawa kwa Kanisa moja kumwita mchungaji kutoka Kanisa jingine? Kumwita mtu tu hakungekuwa vibaya wala kutokuwa na heshima — hakungevunja sheria yoyote ya adabu ya kibinafsi wala ya heshima ya pamoja ya Kikristo kati ya makanisa. Basi, wajibu uwe juu yake wa kukubali au kukataa wito. Lakini kama Kanisa moja litatumia njia nyingine kumtikisa kwa hoja, ushawishi, na kutoa vivutio vya pekee, hilo lingekuwa kinyume cha Ukristo na lisilo na heshima. Hakika halingekuwa linatenda kama wangetaka watendewe.Note 7. — Is it right for one Church to call a pastor away from another Church? Merely to call a man would be neither wrong nor dishonorable — would violate no law of personal courtesy or of Christian comity as among the churches. Let the responsibility, then, rest with him of accepting or declining the call. But if one Church should use other means to unsettle him by arguments, persuasions, and the offer of special inducements, it would be both unchristian and dishonorable. It would surely not be doing as they would wish to be done by.

II. MashemasiII. Deacons

Neno shemasi (diakonos) katika Agano Jipya linamaanisha mhudumu; mtumishi; yule anayehudumia, au kutumikia wengine. Hili, likichukuliwa kwa maana pana, hulipa neno hilo wigo mpana sana wa maana. Linatumika kwa Mitume na hata kwa Kristo mwenyewe. Hata hivyo katika matumizi ya kikanisa, linaonyesha kiongozi wa Kanisa. Lakini hasa uhusiano gani ushemasi unao na Kanisa na uchungaji ni jambo la maoni au la tafsiri, ambalo watu hutofautiana kuhusu hilo. Wale wanaopendelea miundo ya maaskofu ya kuunda na kutawala Kanisa, hudai, kama ilivyoelezwa hapo awali, huduma ya daraja tatu, na kudai uaskofu, uchungaji, na ushemasi. Shemasi, basi, ndiye daraja ya kwanza na ya chini kabisa ya huduma. Lakini miundo ya Presbyteri na ya Kujitegemea hukataa uaskofu, ikishikilia kwamba askofu na mchungaji ni mmoja, na ushemasi hauundi daraja katika huduma, ikichukua neno hilo kwa maana yake ya kawaida, ingawa shemasi, kwa maana ya kwanza, ni mhudumu, lakini mhudumu wa mambo ya kidunia, na msaidizi kwa mchungaji katika huduma yake ya Neno.The term deacon (diakonos) in the New Testament means a minister; a servant; one who ministers to, or serves others. This, taken in a large sense, gives a very wide range of meaning to the word. It is applied to the Apostles and even to Christ himself. In ecclesiastical usage, however, it designates an officer in the Church. But precisely what relation the diaconate sustains to the Church and the pastorate is a matter of opinion or of interpretation, in respect to which men differ. Those who favor prelatical forms of Church organization and government, claim, as has been heretofore stated, a threefold ministry, and demand an episcopate, a pastorate, and a diaconate. The deacon, then, is the first and lowest order of the ministry. But Presbyterian and Independent forms reject the episcopate, holding that bishop and pastor are the same, and the deaconship does not constitute an order in the ministry, taking that word in its ordinary sense, though the deacon be in the primitive sense a minister, but a minister of temporalities, and a helper to the pastor in his ministry of the Word.

1. Asili Yao. Ushemasi kwa kawaida hudhaniwa kuwa ulianzia katika uchaguzi wa Saba, kama wasaidizi wa Mitume, ulioandikwa katika Matendo 6:1-6; ingawa hawakuitwa mashemasi. Hata hivyo, wengine wameona uchaguzi wa Saba kama suluhisho la muda kukabili dharura hiyo maalum, na kudai kwamba hawakuwa na warithi. Lakini kwa kuwa huduma kama hiyo katika kazi ya Kanisa ilikuwa ya kudumu, msaada kama huo ungehitajika daima. Pia kwa kuwa Mtume baadaye alitambua ofisi hiyo katika Nyaraka kwa Timotheo na Tito, akitoa maelekezo mahususi juu ya sifa zinazohitajika kwa wale watakaoijaza, hatuna wasiwasi mkubwa kuhusu ukweli au asili ya ushemasi kama wa kudumu katika makanisa.1. Their Origin. The diaconate is usually supposed to have originated in the election of the Seven, as helpers to the Apostles, recorded in Acts 6:1-6; though they were not called deacons. Some, however, have regarded the election of the Seven as a temporary expedient to meet that special emergency, and claim that they had no successors. But inasmuch as a similar service in Church work became permanent, similar help would be permanently needed. Also since the Apostle subsequently recognized the office in the Epistles to Timothy and Titus, giving specific directions as to the qualifications necessary for those who should fill it, we are in no great perplexity as to the fact or the nature of the diaconate as permanent in the churches.

Baada ya Pentekoste, wingi mkubwa wa walioongoka ulikuwa umeongeza idadi kiasi kwamba kuwajali wahitaji miongoni mwao na mambo ya kidunia yaliyokuwa ya lazima, kulikuwa mzigo kwa Mitume, mkubwa kiasi cha kuingilia kwa uzito wajibu wao wa kiroho katika huduma ya neno. Kwa hiyo, wakiwa wameuita umati wa wanafunzi pamoja, walieleza jambo hilo na kuwaomba wachague “watu saba wenye sifa njema, waliojaa Roho Mtakatifu na hekima,” ili huduma hii ikabidhiwe kwao, nao wenyewe wapate “kudumu katika kuomba na katika kulihudumia neno.” Ombi hili lilitimizwa na watu saba wakachaguliwa, ambao Mitume waliwatenga kwa kazi walizochaguliwa kwa sala na kuwekewa mikono.Subsequent to the Pentecost, the large ingathering of converts had so multiplied the number, that the care of the needy among them and such temporal concerns as were a necessity, became a burden to the Apostles, so great as seriously to interfere with their spiritual duties in the ministry of the word. Hence, having called the multitude of the disciples together, they explained the matter and requested them to select “seven men of honest report, full of the Holy Ghost, and wisdom,” to whom this service should be committed, that they themselves might “give themselves continually to prayer and to the ministry of the word.” This request was complied with and seven men selected, whom the Apostles set apart to the work for which they were chosen, by prayer and the laying on of hands.

2. Wajibu Wao. Wanapaswa kuchaguliwa kwa kura huru ya Kanisa — “umati wa wanafunzi” — na wawe watu waaminifu, wenye busara, wenye uzoefu, na wacha Mungu. Wanapaswa kuwa na uangalizi wa washiriki wagonjwa na wahitaji, na mambo yoyote ya kidunia yanayohitaji kushughulikiwa. Pia wanapaswa kutenda kama washauri na wasaidizi wa mchungaji katika kuendeleza masilahi ya jumla ya mwili, ya kidunia na ya kiroho. Kati ya Saba wa awali, Filipo na Stefano walikuwa wahubiri wenye ufanisi sana wa Injili, lakini si kwa hili walichaguliwa kwa pekee. Katika makanisa yetu mengi ushemasi umekuwa jambo la jina tu, linalochukuliwa kuwa la umuhimu mdogo, na kutimiza huduma yenye shaka. Hili halipaswi kuwa hivyo.2. Their Duties. They are to be chosen by a free vote of the Church — “the multitude of the disciples” — and are to be faithful, prudent, experienced, and devout men. They are to have charge of the sick and needy members, and whatever temporal affairs may require attention. They are also to act as counselors and assistants of the pastor in advancing the general interests of the body, both temporal and spiritual. Of the original seven, Philip and Stephen were most effective preachers of the Gospel, but it was not for this they were specially chosen. With many of our churches the deaconship has come to be a merely nominal affair, regarded as of small importance, and accomplishing a questionable service. This ought not so to be.

3. Idadi Yao. Idadi ya mashemasi katika Kanisa ni jambo la hiari ya mwili. Kwa kawaida ni kuanzia wawili hadi saba, kulingana na hali na mahitaji ya jambo; ya mwisho ikiwa idadi ya awali ya Kimaandiko, wengi wanaona bila busara ni lazima kuwa na saba, liwe Kanisa kubwa au dogo. Hata hivyo, mashemasi hawapaswi kuteuliwa kujaza safu tu, wala kama pambo la kiofisi, bali kwa huduma halisi na inayohitajika itakayotolewa nao tu. Na watu wanaoteuliwa wapasa kuwa watu wanaofaa kwa huduma hiyo.3. Their Number. The number of deacons in a Church is a matter discretionary with the body. Usually it is from two to seven, according to the conditions and necessities of the case; the latter being the original scriptural number, many unwisely consider it needful to have seven, whether the Church be large or small. Deacons, however, should not be appointed merely to keep the ranks full, nor as official ornaments, but only for real and needed service to be rendered by them. And the men appointed should be fit men for that service.

4. Muda Wao wa Huduma. Kipindi cha muda ambacho kwacho huchaguliwa, na idadi pia, ni jambo la hiari ya Kanisa, kwa kuwa hakuna agizo wala mfano wa Kimaandiko unaoelekeza. Kwa kawaida zaidi wamechaguliwa kwa kipindi kisichojulikana, ambacho kwa kiini kilikuwa cha maisha, isipokuwa wajiuzulu, wafe, au wahame. Lakini kwa kuwa mara nyingi hutokea kwamba watu walio ofisini huwa wasio na ufanisi na wakati mwingine vizuizi, desturi ya kuwachagua kwa muda mdogo imekuwa ya kawaida kabisa; kwa jumla miaka mitatu. Kwa njia hii ofisi huisha kwa kikomo, na kama watu bora wanapatikana wanaweza kuchaguliwa bila kosa. Ni kanuni ipi iliyo bora, kila Kanisa lazima lihukumu lenyewe. Mambo mengine yakiwa sawa, kudumu katika hili na katika ofisi ya uchungaji pia, kwa kawaida huelekea kuhakikisha heshima ya juu zaidi kwa ofisi yenyewe na manufaa makubwa zaidi kwa wale wanaoijaza.4. Their Time of Service. The period of time for which they are chosen, as well as the number, is discretionary with the Church, since no scriptural precept or precedent directs. More commonly they have been chosen for an indefinite period, which was substantially for life, unless they resigned, died, or removed. But since it not unfrequently happens that persons in the office become inefficient and sometimes obstructive, the practice of electing them for a limited period has come to be quite prevalent; generally for three years. In this way the office expires by limitation, and if better men are available they can be chosen without offense. Which is the better rule, each Church must judge for itself. Other things being equal, permanency in this as well as in the pastoral office, usually tends to secure a higher regard for the office itself and greater usefulness on the part of those who fill it.

5. Kuwekwa Kwao Rasmi. Saba waliwekwa kando kwa kutekeleza wajibu wao kwa sala na kuwekewa mikono na Mitume, kuonyesha wajibu mtakatifu na wa muhimu waliokabidhiwa. Katika makanisa yetu ya zamani desturi hii ilizingatiwa kwa makini, kama bado inavyozingatiwa na baadhi, hasa Kusini. Lakini katika sehemu nyingi hivi karibuni imeachwa sana, na ushemasi unachukuliwa kuwa zaidi kidogo tu ya huduma ya kamati. Ofisi inaanza kuthaminiwa kidogo mno, na sifa za Kimaandiko za watu wanaochaguliwa, kusisitizwa kidogo mno. Kuwekwa rasmi, ikifanywa kwa jumla, kungetoa umuhimu zaidi kwa yote mawili. Hakuna uangalifu mwingi mno unaoweza kuchukuliwa kupata aina sahihi ya watu kwa ofisi hiyo, tukizingatia kwamba ushawishi wa kudumu wa shemasi hauwezi kuzidiwa karibu hata na ule wa mchungaji mwenyewe. Shemasi mwema ni baraka ya pekee kwa mchungaji na kwa Kanisa.5. Their Ordination. The Seven were set apart to the discharge of their duties by prayer and the laying on of hands by the Apostles, as indicating the sacred and important duties committed to them. In our older churches this practice was carefully adhered to, as it still is by some, particularly at the South. But in many parts of late it has fallen very much into disuse, and the diaconate is regarded as little more than a committee service. The office is coming to be far too little esteemed, and the scriptural qualifications of the men chosen, too little insisted on. Ordination, if generally practised, would invest both with more importance. Too much care cannot be taken to secure the right kind of men for the office, when we consider that the permanent influence of a deacon is scarcely surpassed by that of the pastor himself. A good deacon is a peculiar blessing both to the pastor and the Church.

Dokezo la 1. — Angalia kwamba ushemasi haukuanzishwa na Kristo, bali na Mitume, na ulikua kutokana na dharura za jambo hilo. Ukweli kwamba Paulo baadaye alitambua ofisi hiyo na kutaja sifa ambazo waliyo ofisini wanapaswa kuwa nazo, unaonyesha kwamba ilipaswa kubaki sehemu ya katiba ya kudumu ya makanisa.Note 1. — Notice that the deaconship was not instituted by Christ, but by the Apostles, and grew out of the emergencies of the case. The fact that Paul subsequently recognized the office and specified the qualifications which the incumbents should possess, shows that it was to remain a part of the permanent constitution of the churches.

Dokezo la 2. — Saba walichaguliwa na Kanisa, yaani, na “umati wa wanafunzi;” walichaguliwa kutoka miongoni mwao wenyewe, lakini kuwekwa kwao kando au kuteuliwa kwa kazi yao kulifanywa na Mitume kwa sala na kuwekewa mikono. Hii inaitwa kuwekwa kwao rasmi, na ilitoa umuhimu na uzito zaidi kwa ofisi, na kazi waliyochaguliwa kwayo.Note 2. — The Seven were elected by the Church, that is, by “the multitude of the disciples;” they were chosen from among their own number, but their setting apart or designation to their work was by the Apostles with prayer and the laying on of hands. This is called their ordination, and gave added importance and impressiveness to the office, and the work to which they were chosen.

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Dokezo la 8. — Mashemasi wanapaswa kuwa walinzi waangalifu wa usafi na utaratibu mwema wa makanisa, wakijitahidi kudumisha hali ya afya ya utauwa na shughuli za Kikristo katika mwili. Lakini hawaundi tawi lenye hadhi sawa kwa kusimamia utawala wake, na katika kutekeleza kazi zao lazima wafanye kazi kwa kushirikiana na mchungaji tu, si kwa kujitegemea bila yeye; labda, isipokuwa katika visa vichache sana na vya dharura. Kwa hiyo, ingawa inatamaniwa mchungaji awe na mikutano na mashemasi wake mara kwa mara au kwa nyakati zilizowekwa kwa mashauriano na ushauri, si sahihi kwao kufanya mikutano kama “bodi ya mashemasi,” inayojitegemea na bila ushauri wa mchungaji, kama wakati mwingine inavyofanyika.Note 8. — Deacons should be watchful guardians of the purity and good order of the churches, striving to maintain a healthful tone of piety and Christian activity in the body. But they do not constitute a coordinate branch for the administration of its government, and in the exercise of their functions must act only in conjunction with the pastor, not independent of him; possibly, except in very rare and urgent cases. Hence, while it is desirable for the pastor to have meetings with his deacons often or statedly for consultation and advice, it is not proper for them to hold meetings as a “board of deacons,” independent of and without the advice of the pastor, as sometimes is done.

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Dokezo la 10. — Wake wa mashemasi (gunaikos), wanaotajwa katika 1 Tim. 3:2, huenda hawakuwa wake wa mashemasi, kama kwa kawaida inavyodhaniwa, bali mashemasi wa kike au wasaidizi wa kike, walioteuliwa na makanisa kuhudumia wagonjwa na kutoa huduma nyingine kwa wa jinsia yao, ambazo zingeweza kufanywa na wao kwa ufaafu zaidi kuliko na mashemasi au washiriki wengine wa kiume. Makanisa machache yanaendelea na desturi hiyo; na kwa kuwa washiriki wa kike katika makanisa yote ni wengi zaidi, na kwa kawaida, wenye ufanisi zaidi katika huduma za hisani, ni vigumu kuona kwa nini kundi kama hilo la wasaidizi, walioteuliwa kwa kiasi fulani rasmi kwa kazi ya Kikristo, lisiendelezwe katika makanisa yetu.Note 10. — The deacons’ wives (gunaikos), mentioned in 1 Tim. 3:2, were probably not the wives of deacons, as has usually been inferred, but deaconesses or female assistants, appointed by the churches to minister to the sick and perform other services to those of their own sex, which could with more propriety be done by them than by the deacons or other male members. A few churches retain the practice; and since female members in all the churches are the more numerous, and as a rule, the more efficient in charitable ministrations, it is difficult to see why such a class of helpers, more or less formally designated for Christian work, should not be continued in our churches.

III. Viongozi WengineIII. Other Officers

Viongozi waliotajwa hapo juu wanaunda huduma ya aina mbili kwa makanisa, na wote waliowekwa na mpango wa Agano Jipya, na wote wanaohitajika kwa shirika bora zaidi na ufanisi wa juu kabisa wa miili hii, kwa kuwa kazi zote muhimu kwa Kanisa linalofanya kazi zaweza kutekelezwa kwa ufanisi na hawa peke yao. Hata hivyo ni kawaida kuongeza kwa hawa kadhaa wanaoitwa “viongozi wa Kanisa,” kwa suala la urahisi au ufaafu tu. Hivyo karani huteuliwa kuandika kumbukumbu na kuhifadhi kumbukumbu za shughuli zake, pamoja na karatasi nyingine zote za mwili. Mweka hazina huchaguliwa kushika, kutoa na kuwajibika kwa fedha kwa madhumuni ya Kanisa. Katika majimbo mengi, kama si yote, wadhamini huchaguliwa, kama sheria inavyodai, kulingana na utaratibu uliowekwa, ili kumiliki mali kisheria na kusimamia mambo yake ya kifedha ipasavyo. Lakini kazi za ofisi hizi mbalimbali zingeweza vyema kutekelezwa na mashemasi na kuwa sehemu ya kazi yao ifaayo. Hata hivyo huenda ikawa sahihi na ya busara kugawa kazi za Kanisa miongoni mwa washiriki wake, hasa zaidi ikiwa wanaofaa zaidi kwa huduma hizi mahususi wanaweza kupatikana. Hasa mahitaji ya sheria ya kiraia yakubaliwe, kama katika hali ya wadhamini, ili kufurahia haki za kisheria za mashirika kama wamiliki wa mali.The above-named officers constitute a twofold ministry for the churches, and all that are provided for by the New Testament economy, and all that are necessary to the best organization and highest efficiency of these bodies, since all the functions essential to a working Church may be efficiently discharged by these alone. Yet it is usual to supplement these by several called “Church officers,” merely as a matter of convenience or of expediency. Thus a clerk is appointed to take minutes and preserve records of its business proceedings, with all other papers belonging to the body. A treasurer is chosen to hold, disburse, and account for moneys for Church purposes. In most of the States, if not all, trustees are elected, as required by law, according to specified procedure, in order legally to hold property and rightly to administer its financial affairs. But the duties of these various offices could well be performed by the deacons and constitute a part of their appropriate work. Yet it may be right and wise to distribute the labors of the Church among its members, all the more so if those better fitted for these peculiar services can be found. Especially should the requirements of civil law be conceded, as in the case of trustees, in order to enjoy the legal rights of corporate bodies as property holders.

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Dokezo la 5. — Ofisi mbalimbali na huduma za kuwajibika katika Kanisa zinapaswa kugawanywa kwa upana iwezekanavyo miongoni mwa washiriki, ili watu walewale wasilazimike kujaza ofisi kadhaa kwa wakati mmoja. Watu wachache hawapaswi kulemewa na huduma, wala mtu yeyote kujaribiwa, kwa ofisi nyingi mno, kuwa na mamlaka ya kidikteta na udhibiti wa kibinafsi wa kujitwalia wa mambo. Hata hivyo watu wasio na uwezo na wasiofaa hawapaswi kuteuliwa kwa nafasi muhimu na za kuwajibika, hata kama ofisi mbili zingewekwa kwa mtu yule yule.Note 5. — The various offices and responsible services in the Church should be as widely distributed as possible among the members, so that the same persons need not fill several offices at the same time. A few individuals should not be overburdened with service, nor should any one be tempted, by too much office, to dictatorial authority and an assumptive personal control of affairs. And yet incompetent and unfit persons should not be appointed to important and responsible positions, even though two offices might be imposed on the same individual.

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4. Serikali ya Kanisa kwa Kura ya Waumini Wote na Uhuru wa Kanisa la Mahali4. Congregational Church Government and Church Independency

Edward T. Hiscox, The New Directory for Baptist Churches (1894), sura ya VI, “Serikali ya Kanisa.” Makala teule; aya zilizoachwa zimewekwa alama […] na tanbihi hazijajumuishwa; tafsiri ni za mwandishi.Edward T. Hiscox, The New Directory for Baptist Churches (1894), chapter VI, “Church Government.” Selections; omitted paragraphs are marked […] and footnotes are left out; the interpretations are the author’s.

Dokezo la CTS: Sura hii ndiyo moyo wa mfumo wa Kibaptisti wa kanisa kujitawala kwa kura ya waumini wote (congregational): kila kanisa la mahali hujitawala chini ya Kristo, huamua kwa wengi, na huhusiana na makanisa mengine kwa ushirika badala ya mamlaka. Wakristo wa mfumo wa maaskofu na wa Presbyteri husoma ushahidi uleule wa Agano Jipya kwa njia tofauti, na Wabaptisti wengi leo hushirikiana kupitia muungano na mikutano mikuu kwa mipango tofauti. Wanahistoria ambao Hiscox anawanukuu wametajwa kutoka katika maandishi yake na hawajakaguliwa dhidi ya chapa zao wenyewe. Maandishi ya Kiingereza ni OCR ya nakala iliyochanganuliwa ya mwaka 1894, ambayo bado haijalinganishwa na nakala nyingine, na yamesafishwa kwa kanuni; maneno yasiyosomeka yamewekwa alama [haisomeki].CTS note: This chapter is the heart of Baptist congregational polity: each local church governs itself under Christ, decides by majority, and relates to other churches by fellowship rather than authority. Episcopal and Presbyterian Christians read the same New Testament evidence differently, and many Baptists today cooperate through associations and conventions with varying arrangements. The historians Hiscox quotes are cited from his text and have not been checked against their own editions. The English is uncollated OCR of the 1894 scan, cleaned by rule; words that cannot be read are marked [illegible].

Je, lipo umbo lolote maalum la serikali ya Kanisa lililofunuliwa katika Agano Jipya? Na ikiwa lipo, ni lipi? Maswali haya yatajibiwa kwa njia mbalimbali na wasomi wa Kikristo na wanafunzi wa Biblia. Wengine wanashikilia kwamba hakuna umbo maalum linaloweza kutolewa kutoka kwa kumbukumbu takatifu, na kwamba hakuna umbo moja linalofaa zaidi kwa watu wote na mahali pote; na kwamba liliachwa kwa makusudi kwa hekima na busara ya Kikristo, ikiongozwa na uzoefu, kuamua swali hilo. Lakini sehemu kubwa huamini kwamba umbo maalum limeelezwa angalau kwa muhtasari katika Agano Jipya; na, kwa kawaida kabisa, kila mmoja huamini kwamba umbo analoshirikiana nalo ndilo umbo lililotolewa na Mungu. Yaweza kukubaliwa kwa usalama kwamba hakuna daraja moja au kundi moja la Wakristo lililofikia kweli yote, likiwaacha wengine wote katika kosa tu; na ni faraja kujua kwamba, ingawa waumini waweza kutofautiana kwa maoni juu ya jambo lolote la mafundisho au wajibu, ikiwa kwa mioyo ya upendo wanatamani kwa dhati kujua lililo sawa na kulitenda, wanabarikiwa na Mungu. Kama Petro alivyosema nyumbani kwa Kornelio, twaweza kusema, “Hakika naona kwamba Mungu hana ubaguzi wa watu; bali katika kila taifa mtu amchaye na kutenda haki hukubaliwa naye.” — Mdo. 10:34, 35.Is there any particular form of Church government revealed in the New Testament? And if so, what is it? These questions will be variously answered by Christian scholars and Bible students. Some hold that no specific form can be deduced from the sacred records, and that no one form is best suited for all people and for all places; and that it was purposely left for Christian wisdom and prudence, guided by experience, to decide that question. But the greater part believe that a specific form is at least outlined in the New Testament; and, naturally enough, each one believes the form with which he is identified is that divinely given form. It may be safely allowed that no one class or company of Christians has attained to all the truth, leaving all others exclusively in error; and it is a comfort to know that, however believers may differ in opinion as to any matter of doctrine or of duty, if with loving hearts they sincerely desire to know the right and do it, they are blessed of God. As Peter said at the house of Cornelius, we may say, “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” — Acts 10:34, 35.

Hata hivyo, ikiwa upo mpango wowote dhahiri unaofundishwa wazi au unaoweza kutolewa kwa uwazi kutoka kwa maneno ya Kristo au Mitume wake waliovuviwa, tunapaswa, ikiwezekana, kuthibitisha hilo na kuongozwa ipasavyo. Au ikiwa — jambo ambalo lingekuwa sawa — tunaweza kuthibitisha jinsi Mitume, chini ya mwongozo wa Roho, walivyopanga na kuweka utaratibu wa makanisa waliyoyaanzisha, kwa kanuni zipi yalianzishwa, na mfumo gani wa uongozi uliotiwa juu yake, maswali yetu yatajibiwa kwa kiini, na, ingeonekana, kwa kuridhisha. Kwa kweli, inaonekana kuna mwanga juu ya jambo hili kwa njia hii; kwa kuwa ingawa hakuna mpango rasmi wa serikali ulioelezwa kwa kina, yapo marejeo mengi ya bahati katika Nyaraka yanayofichua waziwazi ukweli unaounda na wa kuhitimisha katika jambo hili.If, however, there be any definite plan plainly taught or clearly deducible from the words of Christ or His inspired Apostles, we should, if possible, ascertain that fact and be guided accordingly. Or if — what would be equivalent — we can ascertain how the Apostles, under the guidance of the Spirit, organized and ordered the churches they founded, with what regulations they were instituted, and what polity was impressed upon them, our questions will be substantially, and, it should seem, satisfactorily answered. Indeed, there appears to be light on the subject in this direction; for though no formal plan of government is detailed, yet there are numerous incidental references in the Epistles which clearly disclose formative and conclusive facts in the case.

I. Miundo Mitatu MikuuI. Three Principal Forms

Miundo mitatu mikuu ya serikali ya Kanisa inatumika kwa sasa miongoni mwa madhehebu:Three principal forms of Church government are in current use among the denominations:

1. Wa Maaskofu (Prelatical); ambamo mamlaka ya kutawala yamo mikononi mwa maaskofu na makasisi kwa jumla, kama katika jumuiya za Kirumi, Kigiriki, Kiingereza, na nyingi za Mashariki.1. The Prelatical; in which the governing power is in the hands of prelates or bishops, and the clergy generally, as in the Roman, Greek, English, and most of the Oriental communions.

2. Wa Presbyteri (Presbyterian); ambamo mamlaka ya kutawala yako katika Mikutano Mikuu, Sinodi, Presbyteri, na Vikao; kama katika Kirk ya Uskoti, Walutheri, na miili mbalimbali ya Presbyteri.2. The Presbyterian; in which the governing power resides in Assemblies, Synods, Presbyteries, and Sessions; as in the Scottish Kirk, the Lutheran, and the various Presbyterian bodies.

3. Wa Kujitegemea (Independent); ambamo mamlaka ya kutawala yako kabisa kwa watu, yaani, mwili wa washiriki wa kila Kanisa la mahali, kila moja likiwa tofauti kabisa na huru kutoka kwa mengine yote, kwa kadiri ya mamlaka na udhibiti; kama miongoni mwa Wabaptisti, Wakongregational, Wanaojitegemea, na wengine wachache. Sasa, je, mojawapo ya miundo hii inafundishwa katika Agano Jipya? Na ikiwa ndivyo, ipi? Na ipi inapatana zaidi na kiini cha injili, na na tunachojua kuhusu katiba na serikali ya makanisa ya kitume? Wabaptisti wanadai kwamba Kanisa la Kikristo ni kusanyiko la waumini waliobatizwa waliounganishwa kwa agano la pamoja, wanaojitawala, na huru kutoka kwa wengine wote; wasio na uhusiano wowote wa kikanisa na lingine lolote, ingawa wanadumisha mawasiliano ya kirafiki na ya kimuungano na wote wa imani na utaratibu unaofanana. Halina nguvu ya kutunga sheria, bali kusimamia tu zile alizozitoa Kristo.3. The Independent; in which the governing power rests entirely with the people, i. e., the body of the members of each local Church, each being entirely separate from and independent of all others, so far as authority and control are concerned; as among Baptists, Congregationalists, Independents, and some others. Now, is either of these forms taught in the New Testament? And if so, which? And which best accords with the genius of the gospel, and with what we know of the constitution and government of the apostolic churches? Baptists claim that a Christian Church is a congregation of baptized believers associated by mutual covenant, self-governing, and independent of all others; having no ecclesiastical connection with any other, though maintaining friendly and associational intercourse with all of like faith and order. It has no power to enact laws, but only to administer those which Christ has given.

Serikali husimamiwa na mwili ukitenda pamoja, ambapo hakuna anayemiliki ukuu, bali wote wanafurahia usawa wa haki; na katika kuamua mambo ya maoni, walio wengi hutawala. Mchungaji hutumia udhibiti juu ya mwili kwa kadiri tu ushawishi wake rasmi na wa kibinafsi unavyoruhusu, kama mwalimu na kiongozi wao na mfafanuzi wa sheria za Mtoaji wa Sheria Mkuu. Ushawishi wake ni wa juu, lakini si mamlaka yake. Katika kuamua maswali ana kura yake moja tu. Utawala wake uko katika nguvu ya kimaadili ya mashauri yake, mafundisho yake na mwongozo wake katika mambo ya kweli na wajibu, na pia katika kuongoza kwa hekima mikutano, iwe ya ibada au ya shughuli. Sembuse mashemasi kuwa na udhibiti wowote wenye mamlaka au wa kidikteta juu ya mambo ya Kanisa. Mambo ya usimamizi huwasilishwa kwa mwili na kuamuliwa nao.The government is administered by the body acting together, where no one possesses a preeminence, but all enjoy an equality of rights; and in deciding matters of opinion, the majority bears rule. The pastor exercises only such control over the body as his official and personal influence may allow, as their teacher and leader and the expounder of the great Lawgiver’s enactments. His influence is paramount, but not his authority. In the decision of questions he has but his single vote. His rule is in the moral force of his counsels, his instruction and guidance in matters of truth and duty, and also in wisely directing the assemblies whether for worship or business. Much less have the deacons any authoritative or dictatorial control over Church affairs. Matters of administration are submitted to the body and by them decided.

II. Uhuru wa Kanisa la MahaliII. Church Independency

Kama ilivyosemwa, kila Kanisa maalum na la mtu mmoja mmoja ni huru kwa kweli na kabisa katika kutumia haki zote, mapendeleo na madaraka yake ya kikanisa; huru kutoka kwa makanisa mengine yote, watu binafsi, na miili ya wanadamu yoyote, na liko chini ya sheria ya Kristo peke yake. Mapenzi na sheria ya Mtoaji wa Sheria Mkuu hupatikana katika Agano Jipya, ambalo ndilo kitabu pekee chenye mamlaka cha sheria kwa watu wake. Kauli hii ni pana na kamili, na haihitaji utetezi, bali maelezo tu. Kwamba Uhuru ndio umbo la kweli la serikali ya Kanisa, kinyume na Uaskofu (Prelacy) na Presbyteri, hautajadiliwa sasa, bali unadhaniwa, kama unavyokubaliwa na Wabaptisti wote, unavyofundishwa katika Agano Jipya, kuthibitishwa na historia, na kuhesabiwa haki na kiini cha injili yenyewe. Lakini uhuru wote wa kibinadamu uko chini ya vikwazo; kwa usahihi, si kamili. Uhuru wa Kanisa unawekewa mipaka vipi?As has been said, each particular and individual Church is actually and absolutely independent in the exercise of all its churchly rights, privileges, and prerogatives; independent of all other churches, individuals, and bodies of men whatever, and is under law to Christ alone. The will and law of the great Lawgiver are to be found in the New Testament, which is the only authoritative statute book for His people. This statement is broad and comprehensive, and needs not defence, but explanation only. That Independency is the true form of Church government, as opposed to Prelacy and Presbyterianism, will not now be argued, but is assumed, as accepted by all Baptists, taught in the New Testament, verified by history, and justified by the genius of the gospel itself. But all human liberty is under limitations; strictly speaking it is not absolute. How is Church Independence Limited?

1. Uhuru ambao kwao uhuru wa makanisa hutumika unawekewa mipaka na sheria za Kristo kama zilivyoonyeshwa au kudokezwa wazi katika Maandiko. Kanisa si baraza la kutunga sheria, bali la usimamizi tu. Haliwezi kutunga sheria, lakini ni mfasiri wa sheria za Kristo; mfasiri kwa ajili yake lenyewe, si kwa ajili ya wengine. Wala wengine hawawezi kulifasiria sheria. Maoni ya wenye hekima na wema yana uzito wake, lakini hakuna mtu wala mwili wa watu nje yake wenye haki ya kuwa wafasiri wenye mamlaka wa neno la Mungu kwa Kanisa, na kulazimisha kunyenyekea kwa maagizo yao — kwa Kanisa, au hata kwa mtu mmoja mmoja. Makanisa yanaweza kutenda matendo mengi yasiyo na hekima na yasiyo na kuhesabiwa haki.1. The liberty which the independence of churches exercises is limited by the laws of Christ as expressed or clearly implied in the Scriptures. A Church is not a legislative body, but administrative only. It cannot make laws, but it is the interpreter of the laws of Christ; the interpreter for itself, not for others. Nor can others interpret laws for it. The opinions of the wise and good have their weight, but no man or body of men external to itself, has the right to become authoritative interpreters of the word of God to a Church, and compel submission to their dicta — to a Church, or indeed to an individual, even. Churches may perform many unwise and unjustifiable acts.

Yanaweza kutumia vibaya au kufasiri vibaya, au kufanya jeuri wazi kwa herufi na roho ya sheria. Lakini hakuna mahakama ya kibinadamu ambayo yanaweza kupelekwa kwayo kwa kesi na adhabu, isipokuwa ya maoni ya umma. Wengine, katika kutumia uhuru wao wa kibinafsi au wa Kanisa, wanaweza kulaani matendo yao na kukataa kuhusika nayo kabisa; wanaweza kuondoa ushirika wote na mawasiliano nayo. Lakini zaidi ya hili hawawezi kwenda, isipokuwa kwa nguvu ya kimaadili ya upinzani wao na hukumu yao. Na ni bahati kwamba hivyo ndivyo ilivyo, kwa kuwa kuponda uhuru na kuharibu uhuru wa makanisa ya Kristo kungekuwa janga kubwa kuliko kuvumilia maovu yote yanayoweza kutokea kutokana na kutoelewa mojawapo, au kutumia vibaya lingine.They may misapply or misinterpret, or openly do violence to both the letter and spirit of law. But there is no human tribunal to which they can be brought for trial and punishment, except that of public opinion. Others, in the exercise of their personal or Church liberty, may condemn their acts and disclaim all responsibility in connection with them; may withdraw all fellowship and intercourse from them. But farther than this they cannot go, except by the moral force of their dissent and condemnation. And it is fortunate that such is the case, since to crush liberty and destroy independency in the churches of Christ would be a greater calamity than to bear all the evils which may spring from a misunderstanding of the one, or a misuse of the other.

2. Uhuru wa makanisa unawekewa mipaka, kwa kadiri ya matendo yake ya jumuiya, au mambo yoyote ya haki za kibinafsi au usawa wa kisheria yanayoweza kuwa suala, na sheria za Dola ambamo yapo. Hata hivyo, hili linahusu tu mambo ya kidunia ya maisha ya Kanisa, na haliwezi kugusa swali lolote la mafundisho, ibada, au wajibu wa Kikristo. Makanisa mengi, kwa “jumuiya” iliyopangwa, au kwa njia nyingine, yana mahusiano na sheria ya kiraia, ili kufurahia ulinzi wake katika haki za mali. Kwa kiwango hiki yako chini ya mamlaka ya kiraia, na kama miili na kama watu binafsi wanapaswa kuwa watunzaji wa sheria na si wavunjaji. Lakini kuhusu mambo yote ya kiroho katika maswali ya imani na mazoea ya kidini, Dola na sheria ya kiraia hazina haki ya kudhibiti, wala kuingilia, makanisa kwa njia yoyote ile, isipokuwa kuyalinda katika kufurahia mapendeleo yao yote halali.2. The independence of the churches is limited, so far as its corporate acts are concerned, or any matters of personal rights or legal equity may be in question, by the laws of the State in which they are located. This, however, has reference only to the temporalities of Church life, and cannot touch any question of doctrine, worship, or Christian duty. Most churches, by an organized “society,” or in some other way, hold relations to civil law, in order to enjoy its protection in rights of property. To this extent they are subject to civil authority, and both as bodies and as individuals they should be law-keepers and not law-breakers. But as to all matters of spiritual concern in questions of religious faith and practice, the State and civil law have no rights of control over, or interference with, the churches in any manner whatever, except to protect them in the enjoyment of all their lawful privileges.

Pia yaweza kutokea kwamba katika kutumia kazi zake za kikanisa katika matendo ya nidhamu au kutenga, Kanisa au hata Baraza linaweza kushtakiwa kwa maamuzi ambayo kwa asili yake ni ya kashfa, yaliyokusudiwa kuumiza sifa au kuingilia masilahi ya kidunia ya mtu huyo, naye anaweza kutafuta kurekebishiwa katika mahakama za kiraia. Matukio kama hayo yametokea wakati mwingine, na chini ya shinikizo la hali, yanaweza kutokea. Mahakama za kiraia kwa kawaida hufuata kanuni hii zinapokata rufaa kwazo katika mambo ya kikanisa, yaani: kwamba desturi zilizothibitishwa za kundi lolote la Wakristo zina haki ya kufuatwa, na kama hizi zimezingatiwa kwa makini na hazijavukwa, mahakama hazitaingilia. Lakini kama kwa hasira, upendeleo, au ujinga, hizi zimepuuzwa, na mifano na desturi za madhehebu zimekiukwa, mahakama yaweza kuingilia kutoa nafuu, hata hivyo, kwa kiwango tu cha kudai kwamba kesi ipate kusikilizwa upya, ambamo kanuni na mifano yao iliyothibitishwa itazingatiwa kikamilifu.It may also happen that in the exercise of its ecclesiastical functions in acts of discipline or exclusion, a Church or even a Council may be charged with decisions which are defamatory in their nature, calculated to injure the reputation or interfere with the secular interests of the individual, and he may seek redress at the civil courts. Such occurrences have sometimes transpired, and under stress of circumstances, are liable to take place. Civil courts usually observe this rule when appealed to in ecclesiastical matters, viz.: that the established usages of any body of Christians have a right to be followed, and if these have been carefully observed and not transcended, the courts will not interfere. But if from passion, prejudice, or ignorance, these have been disregarded, and the precedents and customs of the denomination have been violated, the court may interfere to give relief, only so far, however, as to require that the case have a new trial, in which their own established rules and precedents shall be strictly observed.

3. Wengine wameshikilia kwamba, ingawa kila Kanisa ni huru kinadharia, uhuru wake umepunguzwa kiasi na mahusiano yake na makanisa mengine, na kwa sababu ya ushirika na heshima ya pamoja iliyopo kati yake. Kwa hao inadaiwa kwamba uhusiano wa kila Kanisa na mwili mkuu wa makanisa ni sawa na uhusiano wa kila mshiriki wa Kanisa na mwili wa washiriki unaounda Kanisa hilo; na, kwa hiyo, kama kila mshiriki anavyoacha kitu cha uhuru wake wa kibinafsi anapokuwa mshiriki, na kukubali kuwa chini ya mamlaka ya mwili, ndivyo Kanisa moja moja hufanya linapokuwa moja ya ushirika wa jumla wa makanisa. Au, wanabishana, kuchukua mfano mwingine; kama kila Jimbo maalum, ingawa kwa maana fulani ni huru na lenye mamlaka kamili, hata hivyo uhuru wake umewekewa mipaka kwa kuwa mshiriki wa shirikisho la Majimbo, na hukubali kuwa chini ya serikali kuu katika mambo fulani, huku likiwakilishwa ndani yake, ndivyo ilivyo kwa Kanisa moja katika shirikisho la makanisa.3. By some it has been held, that, while each Church is independent in theory, its liberty is somewhat abridged by its relations to other churches, and because of that fellowship and comity which exists between them. By such it is claimed that the relation of each Church to the great body of churches is similar to the relation of each member of a Church to the body of members which constitute that Church; and, therefore, as each member relinquishes something of his personal liberty on becoming a member, and consents to be subject to the authority of the body, so the individual Church does on becoming one of the general fellowship of churches. Or, they argue, to take another figure; as each particular State, though in a sense sovereign and independent, yet has its independency limited by being a member of the federation of States, and submits in certain matters to be subject to the general government, while represented in it, so is it with a single Church in the federation of churches.

Hali hii ya mambo wakati mwingine imeitwa utegemeano wa pamoja wa makanisa. Hasa neno hilo linamaanisha nini si rahisi kueleza. Lakini ni salama kulitamka kuwa la kubuni. Hakuna kitu kama utegemeano wa pamoja kwa maana ya kupunguza haki na mamlaka ya kujitawala ya Kanisa. Na hiyo ndiyo maana ambayo kwayo utegemeano wao wa pamoja unadaiwa. Kanisa moja laweza kuwa maskini na kuhitaji msaada kutoka kwa lile lenye utajiri; au linaweza kuwa katika wasiwasi na kuhitaji ushauri kutoka kwa lile linalodhaniwa kuwa na uzoefu zaidi — kama Kanisa la Antiokia lilivyotafuta ushauri kwa Kanisa la zamani na lenye uzoefu zaidi la Yerusalemu, au kama makanisa ya Makedonia na Akaya yalivyochangia watakatifu maskini wa Yudea. Lakini ukweli huu hauguswi swali la mfumo wa uongozi au serikali; mahusiano yao kwa kila jingine katika mambo haya yanabaki yaleyale.This condition of affairs has sometimes been called the interdependence of churches. Precisely what that term means is not easily explained. But it is safe to pronounce it a fiction. There is no such thing as interdependence in the sense of a limitation of the self-governing right and authority of a Church. And that is the sense in which their interdependence is asserted. One Church may be poor and need help from one that is rich; or it may be in perplexity and need advice from one supposed to be more experienced — as the Church at Antioch sought counsel of the older and more experienced Church at Jerusalem, or as the churches in Macedonia and Achaia contributed to the poor saints in Judea. But these facts do not touch the question of polity or government; their relations to each other in these respects remain the same.

Ushirika na upatano wa kindugu waweza kuimarishwa; msaada wa moja na shukrani ya jingine vyaweza kuongezeka, lakini moja haliwi huru zaidi, wala jingine kuwa pungufu, kwa sababu ya mabadilishano haya ya kirafiki. Lakini mwelekeo mzima huu wa hoja uliotajwa ni wa kupotosha na wa kudanganya, na mifano iliyotumika haina kibali, haitumiki, na ni kinyume cha ukweli. Hakuna uhusiano kama huo uliopo kati ya makanisa mbalimbali yanayounda ushirika wa jumla kama upo kati ya washiriki mmoja mmoja wa Kanisa moja. Hakuna ishara wala dokezo la ulinganifu wowote kama huo linalopatikana katika Agano Jipya, ambako katiba na mfumo wa uongozi wa Kanisa hufundishwa. Hakuna shirika jingine na kubwa zaidi lililotolewa, lenye viongozi, madaraja, na kanuni, likijumuisha mengi madogo zaidi, yanayoitwa makanisa, kama vitengo vyake. Ikiwa ulinganifu huu wa uhusiano utasisitizwa, basi tutakuwa na shirikisho hili kubwa la makanisa likidai mamlaka juu ya makanisa moja moja, likiyapokea, kuyaadhibu, na kuyatenga, na vinginevyo kutumia madaraka yanayofanana na yale yanayotumiwa na Kanisa moja moja juu ya washiriki wake.Fellowship and fraternal concord may be strengthened; the helpfulness of the one and the gratitude of the other may be increased, but the one is none the more independent, nor the other any the less so, because of these friendly interchanges. But this whole course of argument alluded to is fallacious and misleading, and the illustrations used are unauthorized, inapplicable, and contrary to the facts. There is no such relation subsisting between the various churches constituting a general fellowship as exists between the individual members of a single Church. No hint or intimation of any such similarity is found in the New Testament, where the constitution and polity of a Church is taught. There is no other and larger organization provided for, with officers, orders, and regulations, including many smaller ones, called churches, as its units. If this similarity of relation be insisted on, then we shall have this comprehensive confederacy of churches claiming authority over the individual churches, receiving, disciplining, and excluding them, and otherwise exercising powers similar to those exercised by the individual Church over its members.

Kubali kiasi hicho, na tutakuwa na uaskofu au upapa mara moja, kwa roho na kwa ukweli. Wala hakuna uhusiano wowote uliopo kati ya makanisa tofauti, unaoweza kulinganishwa ipasavyo na muungano wa Majimbo katika serikali ya shirikisho. Kama ingekuwa hivyo tungekuwa na Presbyteri kwa vitendo. Mwelekeo mzima huu wa hoja, ukifuatwa hadi matokeo yake ya kimantiki, usingebakiza alama yoyote ya uhuru wa Kanisa. Kikomo pekee, kizuizi pekee cha kutumia uhuru wa Kikristo kinachohitajika na Injili, ni uaminifu kwa Kristo kama Mfalme katika Sayuni, uaminifu kwa kweli yake, na kutumia daima adabu ya upole ambayo ni ya asili katika Injili na muhimu kwa maisha ya kweli ya Kikristo, yawe ya mtu binafsi au ya kiungo, ya kibinafsi, ya kijamii au ya kiofisi. Roho hii ikitawala itatoa ushirika wote ambao makanisa yanauhitaji au yanaweza kudai; na yote ambayo mfumo wa uongozi wa Kimaandiko unaweza kutoa au kuruhusu.Admit so much, and we have prelacy or papacy at once, in spirit and in fact. Nor is there any relation subsisting between the separate churches, which can be fitly compared to the union of States in a federal government. If it were so we should have a de facto Presbyterianism. This whole course of reasoning, if carried out to its logical results, would not leave a vestige of Church independency. The only limitation, the only check upon the exercise of Christian liberty required by the Gospel, is loyalty to Christ as King in Zion, fidelity to His truth, and a constant exercise of that kindly courtesy which is innate in the Gospel and essential to the true Christian life, whether individual or organic, whether personal, social, or official. This spirit dominant will give all the fellowship which churches need or can demand; and all which a Scriptural polity can render or allow.

4. Wakati mwingine hupingwa kwamba Wabaptisti wako huru mno, na kwamba uhuru wao unaharibika kuwa ruhusa ya kila jambo. Sasa, kwa tafakari ya utulivu, haya yote lazima yakataliwe. Hawawezi, kama makanisa, kuwa huru mno, wakitumia neno hilo kwa maana ya kweli ya Kikristo. Wala uhuru hauwezi kuwa ruhusa ya kila jambo. Watu wajinga na wapumbavu wanaweza kushtakiwa kwa matendo mengi mabaya. Wanaweza kufanya dhuluma na uonevu kwa jina la uhuru, na kwa kisingizio cha kujitegemea. Lakini uhuru na kujitegemea ni, kwa kiwango kikubwa kabisa, fursa tu, na kwa maana yoyote havipaswi kuwajibishwa kwa maovu ambayo watu wapotovu na wenye vichwa vigumu hufanya chini ya makazi ya jina lao. Uhuru wa Kanisa una uwezekano wake wa pekee wa kutumiwa vibaya na kunyanyaswa, lakini haiwezi kuthibitishwa kwamba shida zake ni nyingi zaidi, au nzito zaidi kuliko zile ambazo miundo mingine ya serikali ya Kanisa inakabiliwa nazo. Kwa kweli, ikiwa huu ndio mpango wa kweli, wa kimungu, basi ndio mpango bora, wenye maovu machache zaidi na faida nyingi zaidi. Kasoro hazimo katika mpango, bali kwa wale wanaosimamia serikali; na, kama jambo la kweli, yaweza kuonyeshwa kwamba makanisa yanayotenda chini ya mfumo wa kujitegemea, kwa kweli yanateseka kwa shida chache na zisizo nzito kuliko zile zilizo chini ya serikali zenye nguvu zaidi na zilizokita zaidi katikati.4. It is sometimes objected that Baptists are too independent, and that their liberty degenerates into license. Now, on calm reflection, all this must be denied. They cannot, as churches, be too independent, using that word in a true Christian sense. Nor can liberty become license. Ignorant and foolish men may be charged with many wrong acts. They may practise injustice and oppression in the name of liberty, and under pretence of independence. But liberty and independence are, at the very most, only the occasion, and are in no sense to be made responsible for the evils which perverse and wrong-headed persons perpetrate under the shelter of their name. Church independency has its peculiar liability to misuse and abuse, but it cannot be shown that its difficulties are any more numerous, or any more serious than those to which other forms of Church government are liable. Indeed, if this be the true, the divine plan, then it is the best plan, with the fewest evils and the most advantages. The defects lie not in the plan, but in those who administer the government; and, as a matter of fact, it can be shown that churches acting under the independent polity, actually suffer from fewer and less serious difficulties than those subject to stronger and more centralized governments.

5. Uhuru wa Kanisa unawekewa mipaka na haki za kibinafsi za washiriki wake mmoja mmoja. Yaani, uhuru wa mwili kutenda hauwezi kutumiwa kihalali kuvunja uhuru halali wa washiriki wake. Kanisa, kama mwili, halina haki ya kuvunja haki za washiriki wake katika kutumia mamlaka yake. Haki hizi zinahitaji kufasiliwa wazi na kueleweka vyema pande zote mbili. Ikiwa maadili ya mshiriki hayapatani na maadili ya Injili, Kanisa lina haki ya kumwondoa kutoka kwake, ikiwa hawezi kurejeshwa. Lakini mwili hauwezi ipasavyo kuingilia haki za imani, za dhamiri, kwa upande wa mtu mmoja mmoja. Ikiwa imani yake inahukumiwa kuwa ya uzushi, na kipengele cha mafarakano, wanaweza kuondoa ushirika kutoka kwake; lakini hawawezi kulazimisha umoja wa maoni wala kuadhibu upinzani — isipokuwa kwa kutengana.5. The independence of a Church is limited by the personal rights of its individual members. That is to say, the liberty of the body to act cannot lawfully be used to infringe the lawful liberty of its members. A Church, as a body, has no right to violate the rights of its members in the exercise of its authority. These rights need to be clearly defined and well understood on both sides. If the morals of the member do not coincide with the morals of the Gospel, the Church has the right to put him away from it, if he cannot be reclaimed. But the body cannot properly interfere with the rights of faith, of conscience, on the part of the individual. If his faith be judged heretical, and an element of discord, they can withdraw fellowship from him; but they can neither compel uniformity nor punish dissent — except by separation.

6. Na zaidi bado, uhuru wa Kanisa unawekewa mipaka na masharti ya Agizo Kuu, na kwa kuanzishwa kwake kimungu, kwa shughuli na makusudi yaliyokusudiwa katika Injili. Chochote ambacho washiriki wake wanaweza kufanya katika uwezo wao wa kibinafsi kama raia na washiriki wa jamii, Kanisa kama hivyo lazima lijiwekee mipaka kwa utume ambao kwao lilianzishwa — kueneza Injili, na kuendeleza Ufalme wa Mungu duniani. Haliwezi kuwa shirika la shughuli za biashara au viwanda; haliwezi kuwa shirika la kisiasa; haliwezi kuwa chama cha kisayansi au cha fasihi. Hata hivyo, juu ya maswali yote ya kimaadili, Kanisa kama mwili, pamoja na washiriki wake mmoja mmoja, wanapaswa kutangazwa wazi na kueleweka wazi kuwa wanasimamia kutetea wema, usafi na utaratibu mwema, kwa kuwa hivi ni vipengele muhimu vya Ukristo. Pia linapaswa kuwa na kumbukumbu isiyo na shaka kama mfuasi na msaidizi wa kazi njema, juhudi za hisani na ukarimu, kwa kuwa hizi ni za asili katika, na hukua kutoka, injili. Kanisa haliwezi kuamuru mshiriki atakula nini au atakunywa nini au atavaa nini; biashara yake au furaha yake itakuwa nini. Lakini kama, katika jambo lolote kati ya haya, maswali ya maadili na dini yatahusika kuleta aibu juu ya kweli na kukiri Ukristo, basi Kanisa lina haki ya kuingilia.6. And still further, the liberty of a Church is limited by the terms of the great Commission, and by its divine institution, to the pursuits and the purposes contemplated in the Gospel. Whatever its members may do in their individual capacity as citizens and members of society, the Church as such must confine itself to the mission for which it was founded — the spread of the Gospel, and the advancement of the Kingdom of God in the world. It cannot become a corporation for mercantile or manufacturing pursuits; it cannot become a political organization; it cannot become a scientific or literary association. On all moral questions, however, the Church as a body, as well as its individual members, should be plainly pronounced and clearly understood as standing for the defence of virtue, purity and good order, since these are essential elements of Christianity. Also it should have an unmistakable record as an abettor and helper of good works, charitable and benevolent endeavors, since these are inherent in, and grow out of, the gospel. The Church cannot dictate what a member shall eat or drink or wear; what shall be his business or his pleasure. But if, in any of these matters, questions of morals and religion come to be involved to the reproach of truth and the Christian profession, then the Church has the right to interpose.

III. Ushahidi wa Jambo HiloIII. Evidence of It

Uthibitisho kwamba serikali ya kwanza ya Kanisa ilikuwa ya kujitegemea upo wapi? Katika Mathayo, sura ya 18:15-17, ambapo Mwokozi wetu kwa mara ya kwanza, na isipokuwa mara moja, ndiyo mara pekee, katika mazungumzo yake ya kibinafsi, anasema juu ya Kanisa kwa pekee, kutambua kwake kuwa chanzo pekee cha mamlaka ya kikanisa ni dhahiri na kamili. Katika kutoa maelekezo ya kusuluhisha matatizo kati ya ndugu na kutuliza machafuko yao ya kijamii, kwanza anaeleza wajibu wao wa kibinafsi; lakini anaposema juu ya hatua yenye mamlaka, hiyo ni ya Kanisa. Na hatua ya Kanisa ni ya mwisho. Hatua hiyo haikubali kubatilishwa wala kupitiwa upya. Haikupaswa kuwa na mahakama zaidi ya, au juu ya, Kanisa moja. Hakutambua uongozi wa kikuhani, wala presbyteri, wala sinodi, wala mkutano mkuu, wala baraza; bali “liambie kanisa.” Hiyo ndiyo mwisho wa suala la rufaa. “Akikataa kulisikia kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru.” Njia iliyofuatwa na Kanisa la Antiokia, huko Shamu, wakati tatizo lilipotokea kuhusu kupandikiza desturi za Kiyahudi kwenye mfumo wa Kikristo, ambalo walikuwa na shaka juu yake, na kwa hiyo wakatuma ujumbe kwa Kanisa la Yerusalemu, kwa kuwa si tu lilikuwa kitovu cha ibada ya Kiyahudi, bali pia la maarifa ya kwanza ya Kikristo, mbali na kuwa na mitume katika ushirika wao.Wherein lies the proof that the primitive Church government was an independency? In Matthew, chap. 18:15-17, where our Saviour for the first time, and, with one exception, the only time, in His personal conversation, speaks of the Church distinctively, His recognition of it as the only source of ecclesiastical authority is positive and complete. In giving directions for the adjustment of difficulties among brethren and the pacification of their social disturbances, He first expounds their personal duties; but when He speaks of authoritative action, that belongs to the Church. And the Church’s action is final. That action admits of no reversal and of no review. There was to be no court beyond or above the single Church. He recognized no hierarchy, no presbytery, no synod, no assembly, no council; but “tell it to the Church.” That ends the matter of appeal. “If he neglect to hear the Church, let him be unto thee as a heathen man and a publican.” The course pursued by the Church at Antioch, in Syria, when a difficulty arose pertaining to the engrafting of Jewish customs upon a Christian polity, respecting which they were in doubt, and therefore sent a delegation to the Church at Jerusalem, as being not only at the seat of the Jewish cultus, but of the earliest Christian knowledge as well, besides having in their fellowship the apostles.

Kutoka chanzo hiki, kwa hiyo, wangepata mafundisho yenye mamlaka. — Mdo. 15. Ujumbe huu, ukijumuisha Paulo na Barnaba, walipofika hawakukata rufaa kwa kundi lolote teule la maafisa, hata si kwa Mitume waliovuviwa; bali kwa Kanisa lote, likijumuisha hawa. “Walipofika Yerusalemu, wakakaribishwa na kanisa, na mitume, na wazee.” — mst. 4. Baada ya maelezo kamili na majadiliano ya jambo hilo, na maoni yaliyotolewa na Yakobo, mchungaji wa Kanisa, walikubaliana ni jibu gani watoe kwa Kanisa la Antiokia. “Ndipo mitume na wazee, pamoja na kanisa lote, wakaona vema kuwatuma watu wateule miongoni mwao kwenda Antiokia, pamoja na Paulo na Barnaba.” — mst. 22. Pamoja na ujumbe huu walituma pia barua zinazoeleza hukumu yao katika jambo hilo.From this source, therefore, they would obtain authoritative instruction. — Acts 15. This deputation, including Paul and Barnabas, on their arrival did not appeal to any select company of officials, not even to the inspired Apostles; but to the whole Church, inclusive of these. “And when they came to Jerusalem they were received of the Church, and of the Apostles, and elders.” — v. 4. After a full statement and discussion of the case, and an expressed opinion by James, the pastor of the Church, they agreed on what reply to make to the Church at Antioch. “Then pleased it the apostles, and elders, with the whole Church, to send chosen men of their own company to Antioch, with Paul and Barnabas.” — v. 22. In addition to this delegation they sent letters also conveying their judgment in the case.

Na barua hizi zilitambua Kanisa katika hali zake tatu. “Mitume na wazee, ndugu zenu, wanawasalimu ndugu mlioko Antiokia wa mataifa.” — mst. 23. Na waliongeza: “ilitupendeza, tulipokuwa tumekusanyika kwa nia moja.” Na “ilimpendeza Roho Mtakatifu na sisi.” — mst. 25-28. Kanisa moja la kujitegemea, likitaka ushauri, lilitafuta mashauri kwa Kanisa jingine la kujitegemea, ambalo uzoefu wake na hekima yake waliiamini zaidi kuliko yao wenyewe. Na Kanisa lililoombwa, katika kutumia uhuru wake, lilitoa ushauri uliotafutwa. Wala Mitume, ingawa walivuviwa, hawakujitwalia kuamuru katika jambo hili, wala kutenda bila ushirikiano wa wazee na ndugu. Wala Mitume na wazee hawakujitwalia kutenda peke yao; “makutano yote,” na “kanisa lote,” walikuwapo kusikia na kutenda pamoja na viongozi wao. Mitume walitazama na kushughulikia makanisa kama miili ya kujitegemea, yenye haki ya kujitawala, bila kunyenyekea kwa mamlaka nyingine yoyote. Waliripoti mambo yao kwa makanisa, na kuandika nyaraka zao kwao, kama kwa miili ya kujitegemea, na si kwa shirikisho, linalojumuisha makusanyiko mengi tofauti; wala kwa wawakilishi rasmi wowote wa makusanyiko haya.And these letters recognized the Church in its three estates. “The apostles and elders and brethren greeting, unto the brethren which are of the Gentiles in Antioch.” — v. 23. And they added: “it seemed good unto us, being assembled with one accord.” And “it seemed good to the Holy Ghost, and to us.” — vs. 25-28. One independent Church, wishing advice, sought counsel of another independent Church, in whose experience and wisdom they had more confidence than in their own. And the Church appealed to, in the exercise of their independence, gave the advice sought. Nor did the Apostles, though inspired, assume to dictate in this matter, or to act without the cooperation of the elders and brethren. Nor yet did the Apostles and elders assume to act alone; “all the multitude,” and “the whole Church,” were present to hear and act with their leaders. The Apostles regarded and treated the churches as independent bodies, having the rights of self-government, without subjection to any other authority. They reported their own doings to the churches, and addressed their epistles to them, as to independent bodies, and not to a confederacy, including many distinct congregations; nor yet to any official representatives of these congregations.

Katika kuwasiliana nao Mitume walitambua haki yao ya kuchagua viongozi wao wenyewe, kukubali, kuadhibu, na kutenga washiriki; haki za msingi na za kimsingi, ambazo, zikikubaliwa, zinaashiria haki nyingine zote zinazohitajika kwa jumuiya inayojitawala, inayotenda chini ya sheria zilizotungwa na Mungu. Pia waliwaagiza, kama watekelezaji wanaowajibika na wenye mamlaka wa nguvu hii, kutumia kazi hizi, hasa katika kuadhibu na kutenga washiriki wasiostahili. Na hakuna kitu kingeweza kutangaza kwa wazi zaidi au kwa msisitizo zaidi kile kinachodaiwa hapa, kuliko ukweli kwamba Bwana, katika Nyaraka za Ufunuo, alihutubia hasa makanisa moja moja ya Asia, kupitia malaika, au wachungaji wa makanisa haya. Mashauri, maonyo, makaripio na sifa ni katika kila hali kwa Kanisa mahususi lililohutubiwa, kama linalowajibika, linalostahili lawama, au linalostahili sifa. Hayakuhutubiwa kama mchanganyiko, au mfumo wa makanisa, wa kikuhani au wa sinodi; si kama “Kanisa la Asia,” bali makanisa, moja moja na tofauti.In communicating with them the Apostles recognized their right to choose their own officers, to admit, discipline, and exclude members; primary and fundamental rights, which, being conceded, imply all other rights necessary to a self-governing community, acting under divinely enacted laws. They also enjoined upon them, as the responsible and authoritative executives of this power, the exercise of these functions, especially in the discipline and exclusion of unworthy members. And nothing could more distinctly or more emphatically declare what is here claimed, than the fact that the Lord, in the Apocalyptic Epistles, addressed specifically the individual churches of Asia, through the angels, or pastors of these churches. The counsels, warnings, reproofs and commendations are in each case for the particular Church addressed, as responsible, censurable, or commendable. They were not addressed as a combination, or system of churches, either hierarchical or synodical; not as “the Church of Asia,” but the churches, individual and separate.

Mosheim, mwanahistoria wa Kanisa, anasema kuhusu karne ya kwanza: “Katika nyakati hizo za kwanza kila Kanisa la Kikristo liliundwa na watu, viongozi wasimamizi, na wasaidizi au mashemasi. Hawa lazima wawe vipengele vya kila jumuiya. Sauti kuu ilikuwa ya watu, au mwili wote wa Wakristo.” “Watu waliokusanyika kwa hiyo walichagua watawala wao na walimu wao wenyewe.” Kuhusu karne ya pili, anaongeza: “Askofu mmoja au msimamizi alisimamia kila Kanisa. Aliumbwa kwa kura za pamoja za watu wote.” “Kwa sehemu kubwa ya karne hii makanisa yote yaliendelea kuwa, kama mwanzoni, huru kutoka kwa kila jingine. Kila Kanisa lilikuwa aina ya jamhuri ndogo huru, likijitawala kwa sheria zake yenyewe, zilizotungwa au angalau kuidhinishwa na watu.” — Eccl. Hist. Karne I. sehemu I. Sura II. kif. 3, 6; Karne II. Sura II. kif. 1, 2.Mosheim, the Church historian, says of the first century: “In those primitive times each Christian Church was composed of the people, the presiding officers, and the assistants or deacons. These must be the component parts of every society. The principal voice was that of the people, or the whole body of Christians.” “The assembled people therefore elected their own rulers and teachers.” Of the second century, he adds: “One president or bishop presided over each Church. He was created by the common suffrages of the whole people.” “During a great part of this century all the churches continued to be, as at first, independent of each other. Each Church was a kind of small independent republic, governing itself by its own laws, enacted or at least sanctioned by the people.” — Eccl. Hist. Cent. I. part I. Ch. II. secs. 3, 6; Cent. II. Ch. II. secs. 1, 2.

Gieseler, katika historia yake ya Kanisa, akisema juu ya mabadiliko yaliyotokea katika utaratibu wa kikanisa wakati wa karne ya pili, anasema: “Makanisa ya vijijini, yaliyokuwa yamekua kuzunguka mji fulani, yanaonekana, pamoja na maaskofu wao, kwa kawaida kuwa, kwa kiwango fulani, chini ya mamlaka ya Kanisa mama. Isipokuwa hili, makanisa yote yalikuwa huru kwa usawa, ingawa mengine yaliheshimiwa hasa, kwa misingi kama asili yake ya Kitume, au umuhimu wa mji yalipokuwapo.” — Ch. Hist. Kipindi I. Sehemu I. Sura [haisomeki], kif. 32.Gieseler, in his Church history, speaking of the changes which occurred in ecclesiastical order during the second century, says: “Country churches, which had grown up around some city, seem, with their bishops, to have been usually, in a certain degree, under the authority of the mother Church. With this exception, all the churches were alike independent, though some were especially held in honor, on such ground as their Apostolic origin, or the importance of the city in which they were situated.” — Ch. Hist. Period I. Div. I. Ch. [illegible], sec. 32.

Schaff, katika historia yake, anasema: “Hivyo Kanisa la Kitume linaonekana kama shirika huru, la kujitegemea, na kamili; mfumo wa uzima wa kimungu wa kimiujiza, katika mwili wa kibinadamu. Linajihifadhi lenyewe ofisi zote na nguvu zinazohitajika kwa kusudi lake. Linazalisha ugavi wa mahitaji yake ya nje kutoka kwa roho yake huru. Badala ya kupokea ulinzi na msaada kutoka kwa mamlaka ya kidunia, linateseka chuki ya mauti na mateso. Linasimamia mambo yake ya ndani kwa uhuru ulio sawa. Kuhusu muungano na Dola, ama kwa njia ya ukuu wa kikuhani au ya kunyenyekea kwa Erastian, karne tatu za kwanza hazitoi alama yoyote.” — Ch. Hist. Juz. I. kif. 43, uk. 138. N. Y., 1871.Schaff, in his history, says: “Thus the Apostolic Church appears as a free, independent, and complete organization; a system of supernatural divine life, in a human body. It contains in itself all the offices and energies required for its purpose. It produces the supply of its outward wants from its own free spirit. Instead of receiving protection and support from the secular power, it suffers deadly hatred and persecution. It manages its own internal affairs with equal independence. Of union with the State, either in the way of hierarchical supremacy or of Erastian subordination, the first three centuries afford no trace.” — Ch. Hist. Vol. I. sec. 43, p. 138. N. Y., 1871.

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Dkt. Francis Wayland anasema: “Wabaptisti daima wameamini katika uhuru kamili na wa mwisho wa makanisa. Kwa hili tunamaanisha kwamba kila Kanisa la Kristo — yaani, kila kundi la waumini waliounganishwa pamoja kulingana na sheria za Kristo — liko huru kabisa kutoka kwa kila lingine. Kwamba kila Kanisa lina uwezo wa kujitawala; na kwamba kwa hiyo hakuna anayekubali mamlaka ya juu zaidi chini ya Kristo, kuliko lenyewe; kwamba pamoja na Kanisa hatua zote za kikanisa huanzia, na pamoja nalo zote huisha.” “Kadiri tunavyoshikilia kwa uthabiti zaidi uhuru wa makanisa na kukataa kila kitu katika umbo la shirika la madhehebu, ndivyo tutakavyokuwa kweli zaidi umoja, na ndivyo ustawi wetu utakavyokuwa mkubwa zaidi.” — Princ’s and Pracs of Bap. Chs., uk. [haisomeki], 190.Dr. Francis Wayland says: “The Baptists have ever believed in the entire and absolute independence of the churches. By this we mean that every Church of Christ — that is, every company of believers united together according to the laws of Christ — is wholly independent of every other. That every Church is capable of self-government; and that therefore no one acknowledges any higher authority under Christ, than itself; that with the Church all ecclesiastical action commences, and with it all terminates.” “The more steadfastly we hold to the independency of the churches and abjure everything in the form of a denominational corporation, the more truly shall we be united, and the greater will be our prosperity.” — Princ’s and Pracs of Bap. Chs., pp. [illegible], 190.

Dkt. David Benedict, mwanahistoria wa Kibaptisti, anasema: “Fundisho la uhuru kamili wa Kanisa limekuwa daima la kupendwa miongoni mwa watu wetu. Chini yake wamestawi sana, na ni wachache sana wamelalamika juu ya utendaji wake.” — Fifty Years among the Baptists, uk. [haisomeki]. Kwamba makanisa ya kitume, kwa hiyo, yalikuwa huru katika umbo lao la serikali, inaonekana kuthibitishwa wazi. Watetezi wengi wa maaskofu, pamoja na wengine mbali na wale waliotajwa hapa, wanakubali jambo hili. Kwa heshima hii, kwa hiyo, na kwa kadiri ya uhuru wao, Wabaptisti wamejengwa dhahiri juu ya utaratibu wa Agano Jipya wa kujenga Kanisa na maisha ya Kanisa; na, hadi hapo, ni warithi wa kweli wa Mitume. Wala haisaidii kutoa pingamizi kwa uhuru huu, au kukuza matatizo ambayo unakabiliwa nayo. Yaweza kuonyeshwa kwamba miundo mingine ina ndani yake hatari kubwa zaidi za kutumiwa vibaya; wakati huu, kama ulianzishwa kwa hekima ya kimungu, lazima uwe unaofaa zaidi kwa kusudi lake, na ndio unaopaswa kutumiwa na kuhifadhiwa.Dr. David Benedict, the Baptist historian, says: “The doctrine of absolute Church independence has always been a favorite one with our people. Under it they have greatly flourished, and very few have complained of its operation.” — Fifty Years among the Baptists, p. [illegible]. That the apostolical churches, therefore, were independent in their form of government, seems to be clearly proven. Many prelatists, as well as others besides those here cited, concede this point. In this respect, therefore, and so far as their independency is concerned, Baptists are manifestly founded on the New Testament order of Church building and Church life; and, so far, are true successors of the Apostles. Nor does it avail to urge objections to this independency, or magnify the difficulties to which it is liable. It can be shown that other forms have inherent in them even greater liabilities to misuse; while this, if it were established by divine wisdom, must be the best fitted to its purpose, and is the one to be used and preserved.

5. Nidhamu ya Kanisa: Makosa ya Faragha na ya Hadharani5. Church Discipline: Private and Public Offenses

Edward T. Hiscox, The New Directory for Baptist Churches (1894), sura ya VII, “Nidhamu ya Kanisa.” Makala teule; aya zilizoachwa zimewekwa alama […] na tanbihi hazijajumuishwa; tafsiri ni za mwandishi.Edward T. Hiscox, The New Directory for Baptist Churches (1894), chapter VII, “Church Discipline.” Selections; omitted paragraphs are marked […] and footnotes are left out; the interpretations are the author’s.

Dokezo la CTS: Hiscox anajenga nidhamu juu ya Mathayo 18:15-17 na anasisitiza kwamba lengo lake ni kurejesha, si kuadhibu. Taratibu zake zinaakisi desturi za Kibaptisti za Marekani za miaka ya 1890. Makanisa leo yanapaswa kuzitumia kwa uangalifu wa kichungaji, kuwalinda walio hatarini, na kuheshimu sheria za nchi zao kuhusu faragha, kumbukumbu na sifa. Maandishi ya Kiingereza ni OCR ya nakala iliyochanganuliwa ya mwaka 1894, ambayo bado haijalinganishwa na nakala nyingine, na yamesafishwa kwa kanuni; maneno yasiyosomeka yamewekwa alama [haisomeki].CTS note: Hiscox builds discipline on Matthew 18:15-17 and stresses that its aim is to restore, not to punish. His procedures reflect American Baptist practice of the 1890s. Churches today should apply them with pastoral care, protect the vulnerable, and respect the laws of their own country on privacy, records and reputation. The English is uncollated OCR of the 1894 scan, cleaned by rule; words that cannot be read are marked [illegible].

Kila shirika linalokusudia kufanya kazi kwa utulivu, lakini kwa ufanisi, lazima liwe na kanuni na masharti fulani ya kufuatwa; sheria fulani ambazo washiriki mmoja mmoja watazitii. Kama halipo hili — iwe bila sheria au kwa sheria zilizopuuzwa — juhudi zote zitakosa lengo, na jitihada zote, badala ya kufanikiwa na kusaidiana, zitapingana na kukatizana; vurugu zitatokea, mipango yenye hekima zaidi itakwama, na mipango iliyowekwa vyema itashindwa. Hili ni kweli kila mahali. Katika Dola, katika familia, kila chama kiwe cha biashara, siasa, utafiti wa kisayansi, wa fasihi au wa sanaa au kuboresha, vyote lazima vidhibitiwe na sheria zilizopitishwa kwa manufaa ya wote, ambazo washiriki wanapaswa kuzitii.Every organization which proposes to work smoothly, and yet efficiently, must have certain rules and regulations to be followed; certain laws for the individual members to obey. Failing in this — either without laws or with laws disregarded — all effort will go wide of the mark, and all endeavors, instead of succeeding and furthering each other, will counteract and interrupt each other; confusion will ensue, the wisest designs be frustrated, and the best-laid plans become abortive. This is true everywhere. In the State, in the family, every association whether for business, politics, scientific, literary or art research or improvement, all must be regulated by laws adopted for the common good, to which obedience is to be rendered by the members.

Na lengo linalotafutwa kufikiwa lazima lishindwe isipokuwa kuwe na kufuata sheria zinazolifunga shirika pamoja, ambazo kuzitii ndiko nguvu yake ya uhai. Hakuna jumuiya ambayo maneno haya yanatumika ipasavyo zaidi na kwa msisitizo zaidi, kuliko jumuiya ile moja iliyoundwa na Mungu, “Jumuiya ya Yesu,” Kanisa la Kristo. Lina sheria zake, si za kibinadamu, bali za kimungu. Ni chache na rahisi, si ngumu kueleweka wala kutiiwa. “Amri zake si nzito;” na kwa kuzitii, na Kanisa kama mwili, na washiriki mmoja mmoja pia, hutegemea amani, upatano na ufanisi wa jumuiya. Kanuni hizi zinapoachwa kutumika, na utaratibu mwema wa mwili kupuuzwa, huwa dhaifu na bila ufanisi, haupati imani ya washiriki wake wenyewe, wala heshima ya ulimwengu.And the object sought to be attained must fail unless there be conformity to the laws by which the organization is bound together, and obedience to which constitutes its vital force. There is no society to which these remarks apply more appropriately and with more emphasis, than to that one divinely constituted organization, the “Society of Jesus,” the Church of Christ. It has its laws, not human enactments, but divine. They are few and simple, not difficult to be understood or obeyed. “His commandments are not grievous;” and on conformity to them, both by the Church as a body, and by the individual members as well, depend the peace, harmony and efficiency of the society. When these regulations fall into disuse, and the good order of the body is neglected, it becomes weak and inefficient, neither commanding the confidence of its own members, nor the respect of the world.

Ni kweli kwamba sheria tupu ni barua iliyokufa bila roho ya uzima inayokaa ndani katika Kristo Yesu. Lakini roho ya uzima inayokaa ndani huwa na ufanisi tu inapofanya kazi kwa kusudi lake kwa upatano na sheria zile zilizotolewa kwa mwongozo wake. Sheria na uzima! Uzima na sheria! Uzima wa kutia nguvu; sheria ya kuongoza. Hii ndiyo falsafa na njia ya ulimwengu. Kwa wengine neno nidhamu lina sauti isiyopendeza. Linaonekana la adhabu. Lina ladha ya uvunjaji wa sheria, mgogoro na adhabu. Lakini Nidhamu ya Kanisa haipaswi kuchukuliwa kwa maana hii finyu tu; wala haikuzi sifa hizi zisizopendeza, isipokuwa pale ambapo, kwa kupuuza kwa hatia kwa wachungaji na wengine, imeharibika, utaratibu mwema na ustawi wa mwili vimepuuzwa kwa muda mrefu, na Kanisa limekuwa kundi lisilo na sheria na lisilo na utaratibu. Kisha juhudi ya haraka mno, na labda isiyo na kiasi, ya kurekebisha mambo, bila busara na tahadhari ya kutosha, inaweza kuleta matatizo.It is true that mere laws are a dead letter without the indwelling spirit of life in Christ Jesus. But the indwelling spirit of life becomes effectual only as it works to its purpose in harmony with those laws given for its guidance. Law and life! Life and law! Life to energize; law to guide. This is the philosophy and the method of the universe. To some the word discipline has an unpleasant sound. It seems punitive. It savors of transgression, conflict and punishment. But Church Discipline is not to be taken in this narrow sense alone; nor does it develop these unlovely features, except where, by the culpable neglect of pastors and others, it has fallen into decay, good order and the well-being of the body have been long disregarded, and the Church has become a lawless and disorderly company. Then a very hasty, and possibly an intemperate effort to make matters right, without sufficient prudence and precaution, may develop difficulties.

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Nidhamu, kwa maana yake pana, humaanisha mafunzo, kukuza, kuboresha, kulingana na kanuni zilizowekwa; kunyenyekea kwa sheria; usimamizi wa serikali na kutii mamlaka yaliyoundwa kihalali; kutoka disco, najifunza; disciple, mwanafunzi, aliye chini ya nidhamu, anayefundishwa na kuzoezwa. Nidhamu ya Kanisa wakati mwingine hutofautishwa kuwa ya kuunda na ya kurekebisha; ya kwanza ikihusu kukuza, kuzoeza na kuendeleza kulingana na sheria ya Kikristo, na ya pili kushughulikia matatizo, na kurekebisha makosa yanapotokea katika maisha na mazoea ya Kanisa. Ni ya pili, hasa, ambayo uangalifu hupewa katika majadiliano juu ya mada hii, na ya pili kwa kawaida ndiyo hueleweka kumaanishwa nidhamu ya Kanisa inapotajwa. Kwa hii hasa uangalifu unatolewa hapa.Discipline, in its larger sense, means training, cultivation, improvement, according to prescribed rules; subordination to law; administration of government and submission to lawfully constituted authority; from disco, I learn; disciple, a learner, one under discipline, taught and trained. Church discipline is sometimes distinguished as formative and corrective; the former having reference to culture, training and development according to Christian law, and the latter to the management of difficulties, and the correction of offenses as they arise in Church life and practice. It is to the latter, more especially, that attention is given in discussions on the subject, and the latter is usually understood to be meant when Church discipline is mentioned. To this more particularly is attention here given.

Lakini hii si kwa sababu nidhamu ya kuunda na ya kukuza kwa ajili ya kujenga na kuendeleza ni ya umuhimu mdogo, bali malengo haya hufikiwa kwa kiasi kikubwa kwa mafundisho kutoka mimbarini, idara mbalimbali za ibada na shughuli za jumla za maisha ya Kikristo. Kwamba nidhamu ya kurekebisha yaweza kuchukuliwa kwa kiwango kisicho na hekima na chenye madhara hakukanushwi, lakini mwelekeo uliopo miongoni mwa makanisa yetu uko upande mwingine. Ni kwa uzembe mkubwa mno, na si ukali mkubwa mno. Wachungaji na washiriki rasmi huona ni rahisi kuacha mambo yaende kuliko kujaribu kazi isiyopendeza ya kurekebisha makosa. Lakini wachungaji hawatazamii vyema starehe yao wenyewe, wala heshima ya Kanisa, wasiojitahidi kuhifadhi usafi wa mwili huku wakiweka nje na kutupa nje kila kitu kinachoweza kwa haki kuwa kashfa kwa Kanisa la Kikristo, au aibu kwa kukiri Ukristo.But this is not because formative and cultural discipline for edification and development is less important, but these ends are largely attained by instruction from the pulpit, the various departments of worship and the general activities of Christian life. That corrective discipline may be carried to an unwise and an injurious extent is not denied; but the prevailing tendency among our churches is in another direction. It is to too great laxity, and not to too great severity. Pastors and official members find it easier to let things drift than to attempt the unpleasant task of correcting abuses. But pastors do not wisely forecast their own comfort, nor the honor of the Church, who do not strive to preserve the purity of the body while they keep out and cast out everything that can justly become a scandal to the Christian Church, or a disgrace to the Christian profession.

Kanisa ni shule ya Kristo; shule hiyo na idhibitiwe kwa nidhamu kali, lakini ya hekima na ya fadhili, la sivyo wanafunzi watajifunza mabaya zaidi kuliko mema, na machafuko na vurugu vitachukua nafasi ya serikali njema. Kanisa ni familia; pawe na sheria na utaratibu nyumbani, vilivyochanganywa na upole na busara, vinginevyo familia hushindwa utume wake, na kuwa aibu badala ya baraka kwa jamii. Kanisa ni mwakilishi wa kiungo wa ufalme wa Kristo; ikiwa sheria haitatawala katika ufalme na utaratibu haudumishwi, Mfalme atatukuzwaje, ufalme kuendelezwaje, au ulimwengu kubarikiwa kwa kuja kwake na ushindi? Kwa hiyo ni muhimu kabisa kwamba nidhamu sahihi ya Kimaandiko idumishwe kwa uthabiti.The Church is the school of Christ; let the school be controlled with strict, yet wise and kindly discipline, or the pupils will learn more of evil than of good, and anarchy and confusion will supplant good government. The Church is a family; let there be law and order in the household, tempered with tenderness and discretion, otherwise the family fails of its mission, and becomes a reproach rather than a blessing to society. The Church is the organic representative of the kingdom of Christ; unless law prevail in the kingdom and order be maintained, how shall the King be honored, the kingdom be advanced, or the world be blessed by its coming and triumph? It is therefore of the utmost importance that a correct scriptural discipline be strictly maintained.

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I. Sheria Tatu za Nyumba ya KristoI. Three Laws of Christ’s House

Zipo sheria tatu za nyumba ya Kristo, amri za kifalme, zilizotolewa na yeye aliye “Kichwa juu ya vitu vyote kwa kanisa,” ambazo zimevikwa idhini zote za mamlaka ya kimungu, na ambazo, kama zingejulikana, kupendwa na kutiiwa, kama hazingezuia kabisa makosa yote, zingeondoa haja ya kazi ya faragha na nidhamu ya hadharani. Zingefanya makanisa kuwa “nyumba ya imani,” ambamo Wakristo wangekaa “katika umoja wa Roho, katika kifungo cha amani.” Malisho ya kijani ambapo kundi lingepumzika salama, na kula kwa furaha. Je, kila mshiriki wa Kanisa hatazifanya mwongozo wa maisha yake?There are three laws of Christ’s house, royal decrees, given by Him who is “Head over all things to the Church,” which stand invested with all the sanctions of divine authority, and which, could they be known, loved and obeyed, if they did not absolutely prevent all offenses, would obviate the necessity for private labor and public discipline. They would make churches “households of faith,” where Christians should abide “in the unity of the Spirit, and in the bond of peace.” Green pastures where the flock should rest in safety, and feed with joy. Will not every Church member make them the guide of his life?

Sheria ya kwanza: kwa kila mwanafunzi; sheria ya Upendo. “Amri mpya nawapa, mpendane; kama nilivyowapenda ninyi, nanyi mpendane.” — Yoh. 13:34. Hii, ikitiiwa kikamilifu, ingezuia sababu zote za huzuni na kosa, iwe kibinafsi kwa ndugu au hadharani kwa Kanisa. Ingezuia kutojali kwa baridi ustawi wa kila mmoja, mashaka yasiyo na msingi, mashtaka bila sababu, wivu, uadui, uchungu, chuki, na ugomvi, na kumfanya kila mmoja ampende mwenzake “kwa moyo safi kwa bidii.”First law: for every disciple; the law of Love. “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” — John 13:34. This, if strictly obeyed, would prevent all cause of grief and offense, either personally to brethren or publicly to the Church. It would prevent cold indifference to each other’s welfare, unfounded suspicions, causeless accusations, jealousies, animosities, bitterness, hatred, and strife, and cause each to love the other “with a pure heart fervently.”

Sheria ya pili: kwa mkosaji; sheria ya Kuungama. “Basi ukileta sadaka yako madhabahuni, na huko ukakumbuka kwamba ndugu yako ana neno juu yako, iache sadaka yako hapo mbele ya madhabahu, uende zako; ukapatane kwanza na ndugu yako, kisha ufike utoe sadaka yako.” — Mat. 5:23, 24. Sheria hii inamlazimisha kila mtu anayedhani kwamba ndugu ana neno juu yake kumwendea mtu huyo bila kuchelewa na kupata, ikiwezekana, upatanisho. Na hili lazima alifanye, iwe, kwa maoni yake, kuna sababu halali au la kwa ndugu huyo kuudhika; iwe ametoa nafasi ya kosa au la. Lakini akijua kwamba ndugu ana huzuni kwa sababu yake, lazima aende na kujaribu upatanisho. Wala asidhani kwamba sadaka yake itakubaliwa na Mungu, huku hajapatana na mwanadamu.Second law: for the offender; the law of Confession. “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” — Matt. 5:23, 24. This law makes it obligatory on every one who supposes that a brother has aught against him, to go to such an one without delay and secure, if possible, a reconciliation. And this he must do, whether there be, in his opinion, just cause or not for that brother to be offended; whether or not he has given occasion for offense. But knowing that a brother has grief on his account, he must go and attempt a reconciliation. Nor must he suppose that his gift will be acceptable to God, while he is unreconciled to man.

Sheria ya tatu: kwa aliyekosewa; sheria ya Msamaha. “Ndugu yako akikosa, mwonye; akitubu, msamehe. Na akikukosa mara saba kwa siku, na mara saba akakurudia akisema, Natubu; msamehe.” — Luka 17:3, 4. Sheria hii inaamuru msamaha wa kibinafsi wa daima wa makosa; ya makosa yaliyotubiwa na kuungamwa. Haiamuru kwamba mkosaji wa mara kwa mara ahesabiwe kwa heshima ileile kama hapo awali, kwa kuwa hilo linaweza kuwa haliwezekani. Wala haidai kwamba Kanisa liache kutumia nidhamu inayohitajika na yenye afya, wala kwamba liache hatua iliyoanzishwa tayari kwa sababu mtu huyo anatangaza toba yake. Katika baadhi ya visa hili laweza kufanywa; lakini visa havikosekani ambapo halihitajiki. Kwa namna nyingine, kiini cha sheria hii kilithibitishwa na Yesu, aliposhauriwa na Petro kuhusu mara ngapi amsamehe ndugu, alijibu, “Siku sikuambii hata mara saba, bali hata sabini mara saba.” — Mat. 18:22. Yaani, daima. Lakini hili halihusu hatua ya Kanisa.Third law: for the offended; the law of Forgiveness. “If thy brother trespass against thee, rebuke him; and if he repent forgive him. And if he trespass against thee seven times in a day and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him.” — Luke 17:3, 4. This law enjoins a perpetual personal forgiveness of injuries; of injuries repented of and confessed. It does not enjoin that the often transgressor be held in the same esteem as before, for that might be impossible. Nor does it require that a Church should abstain from the exercise of a needed and healthful discipline, nor that it should discontinue a course already begun because the individual declares his repentance. In some cases this may be done; but instances not unfrequently occur when it is not required. In another form, the substance of this law was affirmed by Jesus, when, in answer to Peter’s question as to how often he should forgive a brother, He replied, “I say not unto thee until seven times, but until seventy times seven.” — Matt. 18:22. That is, constantly. But this has no reference to Church action.

Dokezo la 1. — Ni kweli kwamba Yesu hakutangaza sheria hizi kwa ajili ya tukio hasa ambalo zimewekwa hapa, wala kwa uhusiano hasa kwa kila moja, ambao zimewekwa hapa, lakini zinashughulikia uwanja wote wa mawasiliano ya kijamii ya Kikristo, iwe ndani au nje ya mahusiano ya Kanisa, na zinatumika kwa ufaafu wa pekee kwa mawasiliano ambayo yanaweza kuhusisha mambo ya nidhamu.Note 1. — It is true that Jesus did not proclaim these statutes for just the occasion for which, nor in just the relation to each other, in which they have been placed here, but they cover all the ground of social Christian intercourse, whether in or out of Church relations, and apply with preeminent fitness to that intercourse which may involve matters of discipline.

Dokezo la 2. — Wengine wamefikiria kimakosa kwamba kwa kuwa msamaha wa kibinafsi wa daima unaagizwa na Bwana wetu, kwa hiyo nidhamu yote ya kurekebisha ya Kanisa si lazima, kama si kutofaa. Hii ni kupiga jeuri akili ya kawaida na ukweli wazi. Kwa sababu baba amefungwa kumsamehe daima mtoto anayekosea lakini anayetubu, je, hiyo ni sababu ya kufuta utawala wote wa familia, na mtoto mwenye dhambi asiitwe kujieleza kwa makosa yake ya mara kwa mara? Hakika sivyo.Note 2. — Some have mistakenly inferred that because perpetual personal forgiveness is enjoined by our Lord, therefore all corrective Church discipline is needless, if not out of place. This is doing violence to common sense and plain facts. Because a father is bound constantly to forgive an erring but penitent child, is that a reason why all family government should be abrogated, and the sinning child not be called to account for his repeated offenses? Certainly not.

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II. Upeo wa NidhamuII. The Scope of Discipline

Kwa bahati mbaya, makosa huja, na amri hizi za kifalme hazizingatiwi kikamilifu daima. Kwa hiyo asili, upeo na kusudi la njia hizi za usimamizi zinahitaji kueleweka vyema.Unhappily, offenses do come, and these royal decrees are not always strictly observed. Hence the nature, scope and purpose of these administrative methods need to be well understood.

1. Lengo la Nidhamu. Lengo na kusudi la nidhamu ni kuzuia, kudhibiti, au kuondoa ubaya unaoweza kuwapo, kutia moyo na kulinda lililo sawa, na kutunza lililo jema, “kwa kuujenga mwili wa Kristo,” upate kuwa “mkamilifu katika upendo,” na bila lawama. Si kutosheleza chuki ya kibinafsi, au kupata malengo ya ubinafsi, bali kuwarejesha waliopotea njia, kuwaongoza walio na mwelekeo mbaya, na kupata masilahi bora ya kiroho ya kila mshiriki, na usafi, utaratibu mwema, na ufanisi wa mwili wote. Kanisa hilo daima huheshimiwa zaidi na washiriki wake wenyewe, na kuheshimiwa na kutukuzwa zaidi na ulimwengu, ambapo kiwango cha juu cha maadili ya Kikristo kinadumishwa, na uangalizi wa wivu wa kutunza unatumika juu ya imani na mwenendo wa washiriki wake.1. The Object of Discipline. The object and purpose of discipline is to prevent, restrain, or remove the evil that may exist, to encourage and protect the right, and cherish the good, “for the edifying of the body of Christ,” that it may be “perfect in love,” and without reproach. It is not to gratify personal prejudice, or secure any selfish ends, but to reclaim the wandering, guide the wayward, and secure the best spiritual interests of each member, and the purity, good order, and efficiency of the entire body. That Church is always held in higher esteem by its own members, and more respected and honored by the world, where a high standard of Christian morals is maintained, and a jealous watch-care is exercised over the faith and conduct of its members.

2. Roho ya Nidhamu. Uhalali na ufanisi wa nidhamu hutegemea kwa kiasi kikubwa roho ambayo kwayo inatumika. Haipaswi kutumiwa kwa roho ya kiburi, wala ya kuamuru, wala ya ukuu wa kujitwalia, sembuse ya kulipiza kisasi, bali ya kujali kindugu, ya upole na upendo. Ikiwa hisia itatolewa kwa mkosaji kwamba kuna mwelekeo wa kulaani na kuadhibu, kusudi lote linakwamishwa. Agizo la Paulo kwa Wagalatia lilikuwa, “Ndugu, mtu akinaswa katika kosa lolote, ninyi mlio wa Roho mrejeshe mtu wa namna hiyo kwa roho ya upole; ukijiangalia mwenyewe, usije ukajaribiwa wewe nawe.” — Gal. 6:1. Hii inapaswa kuwa mwongozo wa daima wa hali ya kazi ya Kikristo na wanafunzi wanaokosea, na inastahili kuandikwa kwa dhahabu juu ya kuta za kila Kanisa; au bora zaidi, kuandikwa na Roho wa Mungu juu ya kila moyo wa Kikristo. Kazi ya kurejesha inapaswa kufanywa, na isipuuzwe; lakini ifanywe kwa roho ya upole, kwa kutambua uwezekano wa mtu mwenyewe kukosea.2. The Spirit of Discipline. The justification and the effectiveness of discipline depend not a little on the spirit with which it is exercised. It must not be exercised in a spirit of arrogance, nor of dictation, nor of assumed superiority, much less of vindictiveness, but of fraternal solicitude, of gentleness and love. If the impression be given to the offender that there is a disposition to condemn and punish, the whole purpose is frustrated. Paul’s injunction to the Galatians was, “Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness; considering thyself lest thou also be tempted.” — Gal. 6:1. This should be a perpetual guide to the temper of Christian labor with erring disciples, and is worthy to be inscribed in gold on the walls of every Church; or, better still, written by the Spirit of God on every Christian heart. The work of restoration is to be done, and not neglected; but it is to be done in a spirit of meekness, with a sense of one’s own liability to err.

3. Haki ya Nidhamu. Kwamba makanisa yana haki ya kutumia uangalizi wa macho juu ya washiriki wao, kuwakemea wanapokosea, na kuondoa ushirika kutoka kwao wasiporekebishika, ni hitaji linalotokana na katiba yenyewe ya shirika lao. Haki ya kutumia nidhamu ni ya asili katika serikali yenyewe, iwe serikali iko mikononi mwa mmoja, wachache, au wengi. Haki hii ilitambuliwa na Kristo na Mitume wake, na ilitumiwa na makanisa ya kwanza. “Akikataa kulisikia kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru.” — Mat. 18:17. “Basi twawaamuru, ndugu, kwa jina la Bwana wetu Yesu Kristo, mjitenge na ndugu ye yote aendaye bila utaratibu, wala si kwa mapokeo mliyoyapokea kwetu.” — 2 Thes. 3:6. “Mtu aliye mzushi, baada ya kumwonya mara ya kwanza na ya pili, mkatae.” — Tito 3:10.3. The Right of Discipline. That churches have a right to exercise a watchful supervision over their members, to reprove them when erring, and withdraw fellowship from them when incorrigible, is a necessity arising from the very constitution of their organization. The right to exercise discipline inheres in the very nature of government, whether the government be in the hands of one, the few, or the many. This right was recognized by Christ and His Apostles, and was exercised by the first churches. “But if he neglect to hear the Church, let him be unto thee as a heathen man, and a publican.” — Matt. 18:17. “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” — 2 Thess. 3:6. “A man that is a heretic after the first and second admonition, reject.” — Titus 3:10.

4. Wajibu wa Nidhamu. Si tu kwamba Kanisa lina haki ya kutumia nidhamu, kwa aina zake laini za kazi ya kindugu, kwa kuondoa maovu, bali hata kufikia kikomo cha kukata, ni wajibu wa lazima wa kila Kanisa kusimamia sehemu hii ya serikali inayohitajika na yenye manufaa. Kanisa hilo si mwaminifu kwa lenyewe, kwa washiriki wake na kwa Kichwa chake kilicho hai, linalolipuuza. Si kwamba lipate nafasi ya kutafuta makosa, au kushughulika na wanyonge na wanaopotea, bali liwe waaminifu kufanya hivyo hali itakapohitaji. “Ndugu yako akikosa, mwonye; akitubu, msamehe.” — Luka 17:3. “Wale wanaofanya dhambi wakaripie mbele ya wote, ili na wengine waogope.” — 1 Tim. 5:20. “Kwa hiyo tokeni kati yao.” — 2 Kor. 6:17; kwa sababu “Kiungo kimoja kikiumia, viungo vyote huumia pamoja nacho.” — 1 Kor. 12:26. “Ndugu, nawasihi, mwaangalie wale wafanyao faraka na vikwazo kinyume cha mafundisho mliyojifunza; mwaepuke.” — Rom. 16:17. “Mwondoeni yule mtu mwovu kati yenu.” — 1 Kor. 5:13.4. The Duty of Discipline. Not only has a Church the right to exercise discipline, in the milder forms of fraternal labor, for the removal of evils, but to the extreme of excision it is the imperative duty of every Church to administer this needed and salutary part of government. That Church is unfaithful to itself, to its members and to its living Head, that neglects it. Not that it should seek opportunity to find faults, or to deal with the weak and the wandering, but it should be faithful to do this when occasion calls for it. “If thy brother trespass against thee, rebuke him; and if he repent, forgive him.” — Luke 17:3. “Them that sin rebuke before all, that others also may fear.” — 1 Tim. 5:20. “Wherefore come out from among them.” — 2 Cor. 6:17; because “Whether one member suffer, all the members suffer with it.” — 1 Cor. 12:26. “I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them.” — Rom. 16:17. “Therefore put away from among yourselves that wicked person.” — 1 Cor. 5:13.

5. Kikomo cha Nidhamu. Matumizi ya nidhamu yana mipaka katika wigo wake, kwa sheria za Kristo kama zinavyotumika kwa imani na maadili ya Kikristo, zikifasiriwa kwa upole na ukarimu, kwa roho ya mapenzi ya kindugu, na bado kwa uaminifu kwa usafi wa kweli, na heshima ya Injili. Pia imewekewa mipaka kwa mambo ya makubaliano ya agano kama yalivyoeleweka na kila mshiriki alipoingia Kanisani, kama yanayounda kanuni na masharti ya mwili. Ni wazi kwamba haitarajiwi kuwa mambo yaliyo ya kibinafsi tu kwa mtu, yasiyo ukiukaji wa sheria yoyote ya Agano Jipya, wala uvunjaji wa maadili ya Kikristo, wala ya wajibu wa agano, yahesabiwe kuwa makosa ambayo nidhamu inapaswa kuitwa kwayo. Haki za kibinafsi zishikiliwe kuwa takatifu, na hakuna nira isiyo na kibali itakayowekwa juu ya shingo za wanafunzi; hakuna nira ila yake. “Basi nawasifu, ndugu, kwa kuwa mnanikumbuka katika mambo yote, na kuyashika maagizo kama nilivyowaagizia.” — 1 Kor. 11:2.5. The Limit of Discipline. The exercise of discipline is limited in its range, by the laws of Christ as applied to Christian faith and morals, kindly and generously interpreted, in the spirit of fraternal affection, and yet with fidelity to the purity of truth, and the honor of the Gospel. Also it is limited to such matters of covenant agreement as were understood by each member on entering the Church, as forming the rules and regulations of the body. Evidently it would not be expected that such matters as were purely personal to the individual, not violations of any law of the New Testament, not transgressions of Christian morals, nor yet of covenant obligations, should be deemed offenses for which discipline should be invoked. Personal rights are to be held sacred, and no unauthorized yoke placed upon the necks of the disciples; no yoke but His. “Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.” — 1 Cor. 11:2.

6. Matokeo ya Nidhamu. Nidhamu ina kusudi chanya na maalum. Si usimamizi usio na lengo na wa kutangatanga. Muundo wake ni kuponya kosa, au kuondoa mkosaji; kurekebisha ubaya, au kumfukuza mtenda mabaya; angalau kwa kadiri nidhamu ya kurekebisha inavyohusika. Mara tu mtu anayekosea anaposhawishiwa kuacha njia yake mbaya, akiikubali, kwa ahadi ya mwenendo bora, kazi pamoja naye ikome, matokeo yanayofaa yakiwa yamepatikana; yaani, katika visa vyote vya kawaida. Baadhi ya tofauti zinaweza kutajwa baadaye. “Akitubu, msamehe.” — Luka 17:3. “Akikataa kulisikia kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru.” — Mat. 18:17. “Basi, ondoeni chachu ya kale, mpate kuwa donge jipya, kama mlivyo bila chachu.” — 1 Kor. 5:7.6. The Result of Discipline. Discipline has a positive and definite purpose. It is not an aimless and vagrant administration. Its design is to heal the offense, or remove the offender; the correction of the evil, or the expulsion of the evil-doer; so far, at least, as corrective discipline is concerned. So soon as the erring one can be induced to turn from his evil way, making acknowledgment of it, with promise of a better course, the labor with him is to cease, the proper result having been attained; that is, in all ordinary cases. Some exceptions may be hereafter mentioned. “If he repent, forgive him.” — Luke 17:3. “If he neglect to hear the Church, let him be unto thee as a heathen man and a publican.” — Matt. 18:17. “Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened.” — 1 Cor. 5:7.

III. Kuhusu MakosaIII. As to Offenses

Makosa kwa kawaida huhesabiwa kuwa ya aina mbili, ya faragha na ya hadharani; au ya kibinafsi na ya jumla. Istilahi hizi hazifasili tofauti hiyo kwa usahihi sana, wala kuonyesha asili ya makosa yenyewe. Wala madaraja haya ya maovu hayajafasiliwa wazi sana, kwa kuwa mara nyingi huingiliana. Zipo istilahi nyingine ambazo labda zingeeleza madaraja mawili kwa usahihi zaidi; lakini kwa kuwa hizi zinatumika kwa kawaida, zitabaki hapa. Imedokezwa tayari kwamba katika mahusiano ya kijamii ya maisha ya Kanisa, upekee wa kibinafsi kwa upande wa baadhi unaweza kuonekana, ambao kwa wengine si wa kupendeza na hata wa kuudhi, lakini ambao kwa maana yoyote hauwezi kuwa chini ya nidhamu. Mambo kama hayo yanapaswa kuvumiliwa kwa subira, kama mambo yasiyopendeza katika familia yanavyovumiliwa, na kutibiwa, kama yanatibiwa kabisa, kwa ushawishi wa kuunda wa mawasiliano ya fadhili na ya uchangamfu. Si kila kasoro ya tabia au ya mwenendo ni kisa cha kazi ya nidhamu. Hekima kubwa na busara vinahitajika ili kuhukumu, wakati kazi hiyo itajaribiwa, na jinsi itakavyoelekezwa.Offenses are usually considered as of two kinds, private and public; or personal and general. These terms do not very accurately define the distinction, or indicate the nature of the offenses themselves. Nor are these classes of evils very clearly defined, since they often run into each other. There are other terms which would perhaps more accurately express the two classes; but as these are in common use, they will be retained here. It has been already intimated, that in the social relations of Church life, personal peculiarities on the part of some may appear, which to others are unpleasant and even offensive, but which can in no sense be amenable to discipline. Such are to be endured with patience, as disagreeable things in the family are borne with, and remedied, if remedied at all, by the moulding influence of kind and genial intercourse. Not every infelicity of character or of conduct is to be regarded as an occasion for disciplinary labor. Great wisdom and discretion are needed in order to judge, both when such labor shall be attempted, and how it shall be directed.

Dokezo la 5. — Katika makanisa mengi zipo watu fulani wenye pua kali ya kunusa kasoro katika wengine, na wenye hisia kali, karibu isiyo na huruma, ya imani ya kimahakama katika mambo ya utaratibu, hivi kwamba daima wanampata mtu anayestahili kuadhibiwa. Wakosoaji hawa wakali wa ndugu zao hawaonekani kamwe kuwa nyumbani zaidi kuliko wanapojishughulisha kikamilifu kumleta mkosaji mbele ya haki. Hapo huonekana katika ubora wao. Pengine ni wa kweli na wa dhamiri, na wanakusudia tu kulinda usafi na jina jema la Kanisa. Lakini wanahitaji kuangaliwa na kudhibitiwa. Si pungufu ya kuhuzunisha ni ushawishi wa wale wanaopinga hatua zote za nidhamu.Note 5. — There are in most churches certain persons with so keen a scent for defects in others, and with such a stern, almost relentless, sense of judicial orthodoxy in matters of order, that they are always finding somebody who deserves to be disciplined. These severe censors of their brethren never seem so much at home as when actively engaged in bringing to justice some offender. Then they appear at their best. They are probably honest and conscientious, and mean only to guard the purity and good name of the Church. But they need watching and moderating. Not less deplorable is the influence of those who are opposed to all disciplinary action.

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IV. Makosa ya FaraghaIV. Private Offenses

Kosa la faragha linahusu mahusiano ya kibinafsi ya washiriki mmoja mmoja. Huenda lisiwe tendo linalolifedhehesha jina la Kikristo, au kuumiza Kanisa kama mwili; bali ni madhara yaliyofanywa — au yanayodaiwa kufanywa — na mshiriki mmoja kwa mwingine, kwa makusudi au bila kukusudia, ambayo kwayo hisia zake zinaumizwa au kwa njia fulani anaamini kuwa amekosewa kwa mtu wake, sifa yake, au mali yake. Kosa hilo kwa hiyo ni la kibinafsi, na jambo hilo linabaki kati ya washiriki hao wawili peke yao. Isipokuwa kwamba, linapojulikana, wengine wanaweza kulipendelea au kuathiriwa nalo. Maadamu mambo kama hayo ya shida yanashughulikiwa kama ya kibinafsi na kuwekwa faraghani — yaani kati ya wahusika wenyewe, na hayatangazwi, au kuletwa kwa taarifa ya Kanisa, huhesabiwa kuwa makosa ya faragha; lakini wakati, katika kisa chochote, hayawezi kutatuliwa faraghani, yanapelekwa kwa Kanisa kuhukumiwa, ndipo yanakuwa makosa ya hadharani.A private offense has reference to the personal relations of individual members. It may not be an act which scandalizes the Christian name, or injures the Church as a body; but an injury done — or claimed to have been done — by one member to another, intentionally or unintentionally, by which his feelings are pained or in some way he believes himself to have been wronged in person, reputation, or estate. The offense is therefore personal, and the matter rests between those two members alone. Except that, when it becomes known, others may become interested in it or affected by it. So long as such matters of difficulty are treated as personal and kept private — that is between the parties themselves concerned, and are not made public, or brought to the notice of the Church, they are reckoned as private offenses; but when, in any case, they cannot be settled privately, they are referred to the Church to be adjudicated, then they become public offenses.

V. Jinsi ya KuyashughulikiaV. Their Treatment

Njia ya kushughulikia katika visa vyote vya makosa ya faragha ni ile iliyoagizwa na Mwokozi wetu, inayopatikana katika Mathayo 18:15-17. Njia iliyoagizwa hapo ifuatwe; na kuiacha kanuni hiyo ni kosa lenyewe linalostahili kuzingatiwa. Pia kuiacha kwake kungebadilisha hatua za baadaye ambazo Kanisa linaweza kuchukua likikatiwa rufaa katika jambo hilo. Njia hii ina hatua tatu, na matokeo ya mwisho.The course of treatment in all cases of private offenses is the one prescribed by our Saviour, and to be found in Matthew 18:15-17. The course there prescribed is to be followed; and any departure from that rule is itself an offense deserving notice. Also any deviation from it would modify subsequent action which the Church might take if appealed to in the case. This course consists of three steps, and the final results.

Hatua ya kwanza. Yule anayejiona amekosewa lazima amwendee mkosaji, amweleze sababu ya huzuni yake, na kati yao peke yao watatue jambo hilo, ikiwezekana, na kumaliza tatizo. “Ndugu yako akikukosa, nenda ukamwonyeshe kosa lake, wewe na yeye peke yenu. Akikusikia, umempata ndugu yako.”First step. The one who considers himself injured must go to the offender, tell him his cause of grief, and between themselves alone adjust the matter, if possible, and settle the difficulty. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.”

Dokezo la 7. — Hivyo imewekwa kuwa wajibu wa aliyekosewa au kuudhiwa, kumwendea mkosaji, na si kinyume. Hili limeagizwa kwa hekima, kwa kuwa, ingawa mkosaji amefungwa na kila fikira ya haki kumwendea ndugu aliyekosewa na kuungama dhambi yake, huenda hajui ubaya aliofanya, au anaweza kuwa mpotovu na mwenye nia mbaya kiasi cha kutokuwa tayari kumtendea haki ndugu aliyedhulumiwa. Lakini yule aliyekosewa, ambaye hajafanya kosa lolote mwenyewe, angeenda kwa akili ya fadhili na ya msamaha, akiwa tayari “kumpata ndugu.” Zaidi ya hayo, kwa yeye kuchukua hatua ya kwanza katika jambo hilo kungepunguza hasira yoyote anayoweza kuhisi chini ya hisia ya kudhulumiwa.Note 7. — It is thus made obligatory on the injured or offended one, to go to the offender, and not the reverse. This is wisely ordained, since, although the offender is bound by every consideration of justice to go to the offended brother, and confess his sin, yet possibly he may not be aware of the evil he has done, or he may be so perverse and evil-minded as to be unwilling to do justice to an injured brother. But the offended one, having done no wrong himself, would be likely to go in a kindly and forgiving temper of mind, prepared to “gain a brother.” Moreover, for him to take the initiative in the movement would be likely to moderate any exasperation he might feel under a sense of wrong suffered.

Dokezo la 8. — Kanuni hii inahitaji kwamba mahojiano yawe kati yao wenyewe peke yao. Hakuna watu wengine wanaopaswa kuwapo, ama kusaidia au kuzuia, au kueneza habari za tatizo. Hakuna hofu wala heshima ya uongo inayopaswa kumzuia kumwambia mkosaji kosa lake. Lazima amwambie, lakini si mtu mwingine yeyote, hadi hatua hii itakapokosa kuleta upatanisho. Asilieleze mbele ya mtu wa tatu; wala asidai kwamba kwa kuwa mwingine ndiye mkosaji, kwa hiyo hatua ya kwanza lazima ichukuliwe na yeye. Na lengo lake liwe “kumpata ndugu yake,” si kumdhalilisha, kumshtaki, au kumlaani.Note 8. — This rule requires that the interview should be between themselves alone. No other persons should be present, either to help or to hinder, or to spread abroad the knowledge of the trouble. No fear or false delicacy must prevent his telling the offender his fault. He must tell it to him, but to no one else, till this step has failed to effect a reconciliation. He must not tell it in the presence of a third person; nor must he plead that because the other is the offender, therefore the first step must be taken by him. And his object must be to “gain his brother,” not to humiliate, accuse, or condemn him.

Hatua ya pili. Hatua iliyotangulia ikishindwa kufaulu, basi aliyekosewa lazima aende na mmoja au wawili wa ndugu. Atafute mahojiano mengine na mkosaji mbele yao, na kwa msaada wa hekima na utauwa wao wa pamoja atumaini kufaulu pale ambapo yeye mwenyewe peke yake alikuwa ameshindwa. Hapaswi kuacha juhudi kwa kushindwa kwa hatua ya kwanza, wala kumtupia mkosaji wajibu wa juhudi zaidi. “Lakini asiposikia, chukua pamoja nawe mmoja au wawili, ili kwa vinywa vya mashahidi wawili au watatu kila neno lithibitike.”Second step. If the previous step shall fail of success, then the offended one must take one or two of the brethren with him. Seek another interview with the offender in their presence, and with the aid of their united wisdom and piety hope to succeed where he himself alone had failed. He is not to abandon the effort with the failure of the first step, nor throw the responsibility of further effort on the offender. “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.”

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Dokezo la 10. — Kusudi la kuchukua “mmoja au wawili zaidi,” ni hasa ili Kanisa, jambo hilo likiletwa mbele yao, liwe na mashahidi, na lisimtegemee mlalamikaji, ambaye ushuhuda wake huenda ungepingwa na mshtakiwa. Wangeweza kushuhudia hali ya tabia na roho ya wawili hao, na ukweli, kwa kadiri ulivyothibitishwa. Zaidi ya hayo, wangeweza kutenda kama wapatanishi kati ya wahusika, na labda kusaidia katika suluhisho la kirafiki la tatizo, bila kukata rufaa kwa Kanisa.Note 10. — The object of taking the “one or two more,” is chiefly that the Church, should the matter come before them, may have witnesses, and not depend on the complainant, whose testimony very likely would be contradicted by the defendant. They could witness to the temper and spirit of the two, and to the facts, so far as ascertained. Moreover, they could act as mediators between the parties, and possibly aid in a friendly adjustment of the trouble, without an appeal to the Church.

Hatua ya tatu. Jaribio la pili likishindwa vivyo hivyo, na hakuna upatanisho unaopatikana, basi aliyekosewa lazima aliambie Kanisa jambo lote, na kuliacha mikononi mwao lishughulikiwe, kama watakavyoona vyema. Juhudi zake za kibinafsi zilishindwa; juhudi yake, pamoja na mmoja au wawili kama mashahidi na wasaidizi, haikufanikiwa; ana rufaa moja tu nyingine; hiyo ni kwa Kanisa. Na hii ndiyo ya mwisho. “Akikataa kuwasikia, liambie kanisa.”Third step. Should the second attempt be in like manner unsuccessful, and no reconciliation be effected, then the offended one must tell the whole matter to the Church, and leave it in their hands to be disposed of, as they shall judge best. His personal efforts failed; his effort, with one or two for witnesses and helpers, was unsuccessful; he has but one other appeal; that is to the Church. And this is ultimate. “And if he shall neglect to hear them, tell it unto the Church.”

Dokezo la 11. — Baada ya kwenda mbali hivyo, juhudi ya kumpata ndugu na kuondoa kosa haipaswi kuachwa. Ndugu aliyekosewa hapaswi kusema amethibitishwa kwa kutosha na ushahidi wa “mmoja au wawili zaidi,” na ataacha jambo hilo. Mwisho haujafikiwa bado. Ushawishi si wa manufaa kwa mmoja wa ndugu wala kwa mwili, kuliacha bila kukamilika. Kanisa ndilo hakimu wa mwisho, na uamuzi wake unapaswa kuombwa. Jambo hilo si dogo sasa, hata kama lilikuwa hivyo mwanzoni; sauti ya Kanisa na isikike.Note 11. — Having gone so far, the effort to gain a brother and to remove an offense is not to be abandoned. The offended brother is not to say he is sufficiently vindicated by the witness of the “one or two more,” and he will drop the matter. The end is not yet gained. The influence is not salutary on either of the brethren nor on the body, to leave it incomplete. The Church is the final arbiter, and its decision is to be invoked. The matter is not a trifle now, even if it were such at the first; let the voice of the Church be heard.

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Matokeo. Kanisa linapaswa kutoa hukumu ya mwisho, baada ya kusikiliza kikamilifu na kwa haki kesi yote. Hakuna mahakama ya juu zaidi, na hakuna rufaa zaidi. Kichwa kikuu cha Kanisa kimeelekeza uamuzi huo uwe upi, ikiwa mkosaji bado hajasukumwa na yu mkaidi. Lengo katika kila hatua ni “kumpata ndugu.” Akikosa hili, hatakuwa tena ndugu. Kwa kuwa hataonyesha roho ya ndugu, wala kutenda sehemu ya ndugu, ataondolewa katika ushirika wa udugu. “Akikataa kulisikia kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru.”The result. The Church is to pass the final sentence, after a full and fair hearing of the whole case. There is no higher tribunal, and no further appeal. The great Head of the Church has directed what that decision shall be, if the offender be still unmoved and incorrigible. The object all the way through is to “gain a brother.” Failing in this he is to be no longer a brother. As he will not show a brother’s spirit, and will not act a brother’s part, he is to be removed from the fellowship of the brotherhood. “And if he neglect to hear the Church, let him be unto thee as a heathen man and a publican.”

Dokezo la 13. — Ikumbukwe kwamba kukataa tu kumsikia mlalamikaji, kunaleta jambo hilo mbele ya “mmoja au wawili zaidi,” na kukataa kuwasikia “mmoja au wawili zaidi,” kunaleta jambo mbele ya Kanisa; na kukataa “kulisikia kanisa” kunaishia katika kutengwa. Hakuna mwenendo wa kuudhi, wala kutotii kingine kwa mamlaka, wala roho ya kulipiza kisasi kwa upande wa mshtakiwa, unaohitajika kupata hukumu hii ya mwisho, bali tu “kukataa kusikia.” Hilo huwa kukataa kunyenyekea kwa mamlaka yaliyoundwa kihalali, na pia kuvunja wajibu wa agano lililokubaliwa kwa hiari wakati wa kukubaliwa katika ushirika wake.Note 13. — Let it be borne in mind that the mere neglect to hear the complainant, brings it before the “one or two more,” and a neglect to hear the “one or two more,” brings the matter before the Church; and a neglect to “hear the Church” ends in exclusion. No offensive deportment, no other insubordination to authority, no vindictive spirit on the part of the accused, is necessary to secure this final sentence, but simply a “neglect to hear.” That becomes a refusal to submit to lawfully constituted authority, as well as a violation of voluntarily accepted covenant obligations when admitted to its fellowship.

Dokezo la 14. — Tunayo, katika lugha hii ya Bwana wetu, ambayo ndiyo mara pekee na mahali pekee ambapo imeandikwa kwamba alisema juu ya hatua ya Kanisa, kutambua wazi na dhahiri mamlaka na uhuru wa Kanisa la mahali. Kesi haikupaswa kukatiwa rufaa kwa kuhani yeyote au mkuu wa uongozi, kwa askofu yeyote au presbyteri, kwa baraza lolote au kongamano au chombo kingine chochote cha uwakilishi; bali kwa “kanisa,” ambalo amri yake ilipaswa kuwa ya mwisho katika jambo hilo.Note 14. — We have, in this language of our Lord, the only time and place where He is recorded to have spoken of Church action, a clear and explicit recognition of the authority and independency of the local Church. The case was not to be appealed to any priest or hierarch, to any bishop or presbytery, to any council or conference or any other representative body; but to “the Church,” whose decree was to be final in the case.

Angalia. Inapaswa kuwekwa kwa dhati akilini mwa wachungaji, mashemasi, na kila mshiriki wa kila Kanisa kwamba njia iliyotangulia ya kushughulikia matatizo ya kibinafsi katika mahusiano ya Kanisa iliagizwa na Kristo kama sheria chanya kwa makanisa yake, daima na kila mahali; na kwamba inabaki imevikwa idhini zote za mamlaka ya kimungu; haiwezi kufutwa, wala kuachwa bila adhabu. Kama kila Kanisa lingedai kufuatwa kikamilifu na bila kubadilika kwa matakwa yake, lingepunguza sana idadi ya matatizo ya kibinafsi, na kufanya yasiyoepukika kuwa na madhara kidogo. Juu ya wachungaji, kama walimu na viongozi wa makanisa, kwa kiasi kikubwa hutegemea wajibu wa kuona kwamba masharti haya chanya, yenye hekima na yenye manufaa yanatimizwa.Observe. It should be solemnly impressed on the minds of pastors, deacons, and every member of every Church that the preceding course for the treatment of personal difficulties in Church relations was prescribed by Christ as a positive law for His churches, always and everywhere; and that it abides invested with all the sanctions of divine authority; that it cannot be abrogated, nor departed from with impunity. If every Church would require a strict and invariable compliance with its requirements, it would greatly lessen the number of personal difficulties, and make less harmful those which are inevitable. On pastors, as the teachers and leaders of the churches, largely rests the responsibility of seeing that these positive, wise, and salutary provisions are complied with.

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Dokezo la 16. — Ingawa sheria ya kimungu inahitaji kwamba aliyekosewa amtafute mkosaji kwanza, hata hivyo yeyote anayejua kidogo tu kwamba amemhuzunisha au kumuudhi mwingine, anapaswa bila kuchelewa kumtafuta aliyeumizwa, na kwa juhudi zozote anazoweza kufanya — maelezo na kukiri — kuondoa, ikiwezekana, sababu ya huzuni. Na apatane kwanza na ndugu yake, kisha atoe sadaka yake. Hata kama anaweza kudai kwamba hajamdhuru ndugu yake, hata hivyo ikiwa ndugu huyo anaamini amefanya hivyo, na ahakikishe kuondoa, ikiwezekana, hisia hiyo.Note 16. — Although the divine law requires that the offended shall first seek the offender, yet any one who is at all aware that he has grieved or offended another, should without delay seek the aggrieved, and by such efforts as he may be able to make — explanations and acknowledgments — remove, if possible, the cause of grief. Let him first be reconciled to his brother, then offer his gift. Even though he may claim that he has not injured his brother, yet if that brother believes he has, let him be sure to remove, if possible, such an impression.

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Dokezo la 23. — Hakuna kinachoweza kuhesabiwa ipasavyo kuwa sababu inayofaa ya kuudhika au msingi wa haki wa nidhamu, isipokuwa kile ambacho ni wazi kinyume cha Maandiko. Washiriki wanaweza kuona mambo mengi kwa wengine wasiyopenda — tabia za kibinafsi zinazoweza kuwa za kuudhi, lakini ambazo haziwezi kuhesabiwa kwa haki kuwa mada za malalamiko, au karipio la kikanisa. Ni mambo ya uvumilivu wa Kikristo, ya kuvumiliwa, ikiwa hayawezi kurekebishwa kwa njia nyingine.Note 23. — Nothing can properly be considered a reasonable cause of offense or just ground for discipline, but what is manifestly contrary to the Scriptures. Members may see many things in others which they dislike — personal idiosyncrasies perhaps offensive, but which cannot be justly considered subjects for complaint, or ecclesiastical censure. They are matters for Christian forbearance, to be endured, if they cannot be corrected in some other way.

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VI. Makosa ya HadharaniVI. Public Offenses

Kosa la hadharani ni lile linalodaiwa kuwa uvunjaji wa maadili ya Kikristo, au ukiukaji wa imani au wajibu wa agano. Si tendo la kuudhi lililofanywa dhidi ya mtu mmoja, ambalo mtu huyo angeweza kulalamika. Ni madhara kwa jambo la utauwa, kashfa kwa jina na kukiri Ukristo. Katika kisa kama hicho, mshiriki mmoja hahusiki wala hadhuriki zaidi kuliko mwingine. Mwili mzima unahusika vilevile na kuwajibika vilevile. Na ingawa “hatua za kazi ya faragha” zinazochukuliwa na mshiriki yeyote katika kisa kama hicho zingefaa, na zingeweza kuwa na ufanisi, hakuna mtu aliyelazimika kuzichukua zaidi ya mwingine. Na kwa kuwa kuna kutopenda kwa asili kufanya hivyo, juhudi kama hizo za kibinafsi kwa kawaida hazifanywi, na huachiwa Kanisa, au washiriki wake rasmi, kuchukua hatua katika jambo hilo. Kwa mfano, ikiwa inaripotiwa kwa kuaminika kwamba mshiriki amezoea ulevi, au matusi, au ukosefu wa uaminifu, au ameiacha imani, au amevunja utaratibu wa Kanisa katika jambo zito, haya huhesabiwa kuwa makosa ya jumla, au ya hadharani, kwa kuwa kwa maana yoyote si ya kibinafsi wala ya faragha katika kutendeka au kuathiri kwake.A public offense is one claimed to be a breach of Christian morals, or a violation of covenant faith or duty. It is not an offensive act committed against an individual, of which that individual might complain. It is an injury to the cause of piety, a scandal to the Christian name and profession. In such a case, one member is no more interested in or wronged by it than another. The whole body is equally concerned and equally responsible. And while the “steps of private labor” taken by any member in such a case would be appropriate, and might be effective, yet it is obligatory on no one more than another to take them. And since there is a natural indisposition to do it, such personal effort usually goes undone, and it is left to the Church, or its official members, to move in the matter. For instance, if it be credibly reported that a member is addicted to intemperance, or profanity, or dishonesty, or if he have departed from the faith, or violated the order of the Church in some grave matter, these are considered general, or public offenses, since in no sense are they personal or private in their commission or bearing.

VII. Tabia YakeVII. Their Character

Haingewezekana kujaribu kutaja nyakati zote zinazowezekana ambapo kazi inaweza kuhitajika katika mstari huu wa mwenendo wa Kikristo usio wa kawaida. Kanisa lazima lihukumu kila kisa kwa uzito wake, na kuamua kama nidhamu inahitajika, na ikiwa ni hivyo, kwa kiwango gani. Lakini katika maandishi ya Nyaraka tuna si tu uangalizi wa macho wa kinidhamu wa Kanisa ulioagizwa, bali nyakati mbalimbali za kutumia nidhamu zimetajwa. Yafuatayo yaweza kutajwa hapa kama ya wazi:It would be impracticable to attempt to specify all possible occasions when labor might be called for in this line of irregular Christian conduct. The Church must judge each individual case on its merits, and decide whether discipline be needed, and if so, to what extent. But in the Epistolary writings we have not only a watchful disciplinary supervision of the Church enjoined, but various occasions for the exercise of discipline specified. The following may here be mentioned as prominent:

1. Mafundisho ya Uongo. Kushikilia na kufundisha mafundisho ya uongo kimsingi, yanayopingana na sheria ya Mungu, kama inavyoeleweka na mwili, na yanayoharibu imani yao iliyokubaliwa. “Mtu awaye yote akiwahubiria injili isiyo ile mliyoipokea, na alaaniwe.” — Gal. 1:9. “Mtu akija kwenu, asiyeleta mafundisho haya, msimkaribishe nyumbani, wala msimsalimu.” — 2 Yoh. 10.1. False Doctrine. Holding and teaching doctrines fundamentally false, contrary to the law of God, as understood by the body, and subversive of their accepted faith. “If any man preach any other Gospel unto you, than that ye have received, let him be anathema.” — Gal. 1:9. “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.” — 2 John 10.

2. Kupuuza Mamlaka. Wakati mshiriki anakataa kunyenyekea kwa matakwa ya Kanisa, na hivyo kuwa asiyetii mamlaka yaliyoundwa kihalali. “Lakini akikataa kulisikia kanisa, na awe kwako kama mtu wa mataifa na mtoza ushuru.” — Mat. 18:17. “Tena twawasihi, ndugu, waonyeni wale wasiofuata utaratibu.” — 1 Thes. 5:14.2. Disregard of Authority. When a member refuses to submit to the requirements of the Church, and thus becomes insubordinate to lawfully constituted authority. “But if he neglect to hear the Church, let him be unto thee as a heathen man, and a publican.” — Matt. 18:17. “Now we exhort you, brethren, warn them that are unruly.” — 1 Thess. 5:14.

3. Mashindano na Ugomvi. Mahali ambapo mshiriki ni mchochezi wa mafarakano, huchochea mafarakano, huamsha ugomvi na kuwa kiongozi wa chama, akivuruga au kuharibu amani na upatano wa mwili. “Ndugu, nawasihi, mwaangalie wale wafanyao faraka na vikwazo kinyume cha mafundisho mliyojifunza; mwaepuke.” — Rom. 16:17. “Lakini mtu akionekana kuwa mwenye kupenda ubishi, sisi hatuna desturi kama hiyo, wala makanisa ya Mungu.” — 1 Kor. 11:16.3. Contention and Strife. Where a member is factious, foments discords, stirs up strife and becomes a leader of party, disturbing or destroying the peace and harmony of the body. “I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrines which ye have learned, and avoid them.” — Rom. 16:17. “But if any man seem to be contentious, we have no such custom, neither the churches of God.” — 1 Cor. 11:16.

4. Mwenendo Mbaya wa Kimaadili. Hili lina wigo mpana na linajumuisha mambo mengi. Matendo na mazoea yasiyopatana na heshima, unyoofu na usafi ambao Injili inafundisha na kudai. Ni kwa nadharia kwamba Kanisa la Kikristo lazima liwe na kiwango cha juu zaidi cha wema wa kimaadili kuliko ulimwengu unaoshikilia kuwa ni muhimu. Vinginevyo litawezaje kuwa nuru ya ulimwengu na chumvi ya dunia? “Lakini sasa nimewaandikia kwamba msichangamane na mtu aitwaye ndugu, akiwa mzinzi, au mwenye tamaa, au mwabudu sanamu, au mtukanaji, au mlevi, au mnyang’anyi; hata kula chakula pamoja na mtu wa namna hiyo msile.” — 1 Kor. 5:11.4. Immoral Conduct. This takes a wide range and embraces many particulars. Such acts and practices as are inconsistent with the honor, rectitude and purity which the Gospel inculcates and requires. It is on the theory that the Christian Church must have a higher standard of moral virtue than the world holds essential. Otherwise how can it be the light of the world and the salt of the earth? “But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eat.” — 1 Cor. 5:11.

5. Mwenendo Usio na Utaratibu. Mwenendo wa namna hiyo na tabia ya maisha ambayo huleta kukiri Ukristo katika aibu, na kuharibu imani iliyothibitishwa na utaratibu mwema wa Kanisa. Haimaanishi lazima uovu wa mwenendo. “Mjitenge na ndugu ye yote aendaye bila utaratibu, wala si kwa mapokeo mliyoyapokea kwetu.” — 2 Thes. 3:6. “Kwa maana tunasikia kwamba wako watu miongoni mwenu waendao bila utaratibu, hawafanyi kazi kabisa.” — 2 Thes. 3:11.5. Disorderly Walk. Such a course of conduct and habit of life as brings the Christian profession into disrepute, and becomes subversive of the established faith and good order of the Church. It does not necessarily imply immorality of conduct. “Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” — 2 Thess. 3:6. “There are some which walk among you disorderly, working not at all.” — 2 Thess. 3:11.

6. Roho ya Tamaa ya Mali. Visa ambapo washiriki hawatoi kutoka mali zao, kulingana na uwezo wao dhahiri, kwa msaada wa injili, au kazi nyingine ya Kikristo; wakiwatwika wengine mizigo mizito ambayo wanakataa kubeba sehemu yao. Kwa kuwa ingawa Kanisa haliwezi kulazimisha ukarimu, wala kuamuru washiriki watatoa nini, bali huacha sadaka zote ziwe za hiari, hata hivyo ukarimu unahitajika, na yeyote anayekataa kushiriki usawa wa wajibu huku akifurahia usawa wa manufaa, anajiweka wazi kwa karipio na nidhamu. “Kwa maana mnajua hili, ya kuwa hakuna mzinzi, wala mchafu, wala mwenye tamaa ya mali, aliye mwabudu sanamu, mwenye urithi katika ufalme wa Kristo.” — Efe. 5:5. “Mtu akiitwa ndugu, akiwa mwenye tamaa, hata kula chakula pamoja na mtu wa namna hiyo msile.” — 1 Kor. 5:11.6. A Covetous Spirit. Cases where members will not contribute of their means, according to their evident ability for the support of the gospel, or for other Christian work; throwing heavy burdens on others, of which they refuse to bear their proportion. For while the Church cannot compel liberality, nor dictate what its members shall give, but leaves all offerings to be free-will, yet liberality is required, and any one who refuses to share an equality of responsibility while enjoying an equality of benefits, exposes himself to reproof and discipline. “For this ye know, that no covetous man, who is an idolater, hath any inheritance in the kingdom of Christ.” — Eph. 5:5. “If any man that is called a brother, be covetous, with such a one no, not to eat.” — 1 Cor. 5:11.

7. Mwenendo wa Kiburi. Wakati mshiriki, kwa roho ya kiburi na majivuno, anajitwalia mamlaka, na kujifanya bora, akijaribu kuwatawala kwa dhuluma na kutawala Kanisa. “Naliliandikia kanisa; lakini Diotrefe, apendaye kuwa wa kwanza kati yao, hatukubali. Kwa hiyo nikija nitayakumbusha matendo yake.” — 3 Yoh. 9, 10.7. Arrogant Deportment. When a member, in a spirit of arrogance and pride, assumes authority, and affects superiority, undertaking to domineer and rule the Church. “I wrote unto the Church, but Diotrephes, who loveth to have the preeminence among them, receiveth us not; wherefore, if I come, I will remember his deeds.” — 3 John 9, 10.

8. Kwenda Mahakamani. Kwenda mahakamani na ndugu “mbele ya wasioamini,” na kuwashtaki washiriki wenzao katika mahakama za kiraia, badala ya kupatanishwa kwa faragha na kwa amani “mbele ya watakatifu.” Hili lilikaripiwa vikali na Mtume, na linastahili kufanywa sababu ya nidhamu katika kila Kanisa ambapo linatokea. “Nasema ili kuwatia aibu. Ndugu mmoja anashtaki ndugu mwingine, tena mbele ya wasioamini. Basi, hakika ni kosa kubwa kwenu kwamba mnashtakiana. Mbona hampendi afadhali kudhulumiwa? Mbona hampendi afadhali kunyang’anywa?” — 1 Kor. 6:5-7.8. Going to Law. The going to law with brethren “before unbelievers,” and the prosecution of fellow-members at civil tribunals, instead of private and peaceable arbitration “before the saints.” This was severely censured by the Apostle, and deserves to be made a cause of discipline in every Church where it takes place. “I speak to your shame; brother goeth to law with brother, and that before the unbelievers. Now, therefore there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong? Why do ye not rather be defrauded?” — 1 Cor. 6:5-7.

Dokezo la 1. — Angalia: pale katika marejeo haya ya Nyaraka, makanisa yanaagizwa, kuhusu wanaoenda bila utaratibu na watu waovu, “msile,” maana dhahiri ni kutokula nao katika kuadhimisha Meza ya Bwana. Kutoshiriki nao Meza. Na inaposemwa, “jitengeni na hao,” rejeo dhahiri ni kwa ushirika wa Kanisa, na si mawasiliano ya kijamii.Note 1. — Observe: where in these Epistolary citations, the churches are enjoined, with disorderly walkers, and evil persons, “not to eat,” the evident meaning is not to eat with them in the celebration of the Supper. Not to commune with them. And when it is said, “from such withdraw yourselves,” reference is evidently had to Church fellowship, and not to social intercourse.

Dokezo la 2. — Mtume dhahiri hakukusudia kutoa orodha ya makosa yanayostahili nidhamu, na yale yaliyotajwa hapo juu ni visa vya bahati tu vilivyotokea katika makanisa, ambavyo juu yake alipata nafasi ya kutoa mafundisho. Lakini vinaonyesha kwa hakika mambo mawili. Kwanza: kwamba usafi wa imani na mafundisho, na wema na utaratibu mwema katika usimamizi wa mambo ya Kanisa, yalikuwa mambo ya muhimu, ambayo walihitaji kuyaelewa. Pili: kwamba kila Kanisa lilipaswa kuwajibishwa kwa usimamizi mwaminifu na wa dhati wa serikali yake, ili lijishike kuwa kweli kwa sheria na ufalme wa Kristo.Note 2. — The Apostle manifestly did not purpose to give a list of disciplinable offenses, and those cited above are only such incidental cases as occurred in the churches, with respect to which he had occasion to give instruction. But they show conclusively two things. First: that purity of faith and doctrine, and virtue and good order in the management of Church affairs, were matters of importance, which they needed to understand. Second: that each Church was to be held responsible for a faithful and earnest administration of its government, so as to keep itself true to the law and the kingdom of Christ.

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VIII. Jinsi ya KuyashughulikiaVIII. Their Treatment

Katika kushughulikia makosa ya hadharani, njia inayofaa ya kazi na nidhamu ingekuwa kwa kiini kama ifuatavyo: Hata hivyo, ni lazima ikumbukwe kwamba visa mbalimbali vina sifa fulani za pekee, na vinahitaji matibabu ya pekee. Kwa hiyo, kushughulikia kisa kutatofautiana kiasi kulingana na mazingira. Wale wanaoviongoza lazima wawe wanazifahamu kanuni za jumla zinazotumika; na zaidi ya hizi alama za njia zikitolewa, watu wenye hekima na busara hawatahitaji kupotea mbali katika mipangilio yao.In the treatment of public offenses, the proper course of labor and discipline would be substantially as follows: It must, however, be borne in mind that various cases have some peculiar features, and require peculiar treatments. The treatment of the case will therefore vary somewhat with the circumstances. Those who have the direction of them must be familiar with the general principles which apply; if beyond these some way-marks can be given, wise and prudent men need not go far astray in their arrangements.

1. Mshiriki wa kwanza mwenye ufahamu wa kosa anapaswa, kama katika visa vya faragha, kumtafuta mkosaji, na, ikiwezekana, kuondoa tatizo. Ni kweli, hana wajibu wa pekee wa kufanya hivi kwa sababu tu alitokea kuwa wa kwanza kujua jambo hilo. Lakini kama anaweza kumvuta ndugu kutoka njia yake mbaya, na kuondoa aibu kutoka Kanisani, hiyo ingekuwa kazi ya imani na jitihada ya upendo, ambayo Mkristo yeyote anaweza kuridhika nayo sana. Kazi hii ya kibinafsi inapaswa kufanywa kwa sababu kila mshiriki wa mwili huteseka katika ubaya wowote unaofanywa kwa mwili, na kwa sababu juhudi kama hizo za kibinafsi mara nyingi huwa na ufanisi zaidi. Kama kungekuwa na juhudi nyingi za mtu mmoja mmoja, na washiriki wengi kwa wakati mmoja, wakilenga mwisho uleule, zingekuwa na ufanisi zaidi.1. The first member who has knowledge of the offense should, the same as in private cases, seek the offender, and, if possible, remove the difficulty. True, he is under no special obligation to do this simply because he chanced to be the first to learn the fact. But if he can win a brother from his evil way, and remove a reproach from the Church, such would be a work of faith and a labor of love, with which any Christian might feel greatly satisfied. This personal labor should be undertaken because each member of the body suffers in any wrong inflicted on the body, and because such personal efforts are often the most effectual. Should there be many individual efforts, by many members at the same time, aiming at the same end, so much the more effectual would it be.

2. Lakini kama hakuna awezaye au atakayefuata njia hii ya kazi ya kibinafsi ya faragha, au kama njia hiyo itaonekana kutofanikiwa, basi yule mwenye ufahamu wake anapaswa kushauriana na mchungaji na mashemasi — au kama, katika makanisa mengine, kuna kamati ya busara kwa kusudi hilo, kuipelekea hiyo — na kuacha kwa hukumu yao ni njia gani zaidi ichukuliwe. Kama hawatalizingatia jambo hilo, ndugu huyu anaweza kulileta katika mkutano wa shughuli wa Kanisa unaofuata. Lakini hata hapo ingekuwa vyema kutotoa majina na ukweli, bali kusema kwamba kisa kinastahili uangalifu, na kuomba kamati iteuliwe, ambayo ukweli ungepelekwa kwake. Visa vyote kama hivyo vinapaswa kuwekwa nje ya Kanisa, na kushughulikiwa faraghani, maadamu inaonekana kuna matumaini ya suluhisho lenye ufanisi kwa njia hiyo.2. But if no one can or will pursue this course of personal private labor, or if such a course should prove unsuccessful, then should the one who has knowledge of it consult the pastor and deacons — or if, as in some churches, there be a prudential committee for such purposes, refer it to them — and leave it to their judgment as to what further course should be taken. If they will not notice the matter, this brother could bring it up at the next business Church meeting. But even then it would be well not to give names and facts, but say a case deserved attention, and ask that a committee be appointed, to which facts would be referred. All such cases should be kept out of the Church, and managed privately, so long as there seems hope of an effectual settlement by that means.

3. Kanisa, likiwa na ufahamu rasmi wa jambo hilo, lingeweza, labda, kama “hatua ya kwanza” ya kindugu yenye fadhili zaidi katika harakati zao, kumtembelea, kusikia maelezo na udhuru wake, na kuthibitisha kusudi lake katika jambo hilo. Wangeweza, kwa kweli, bila kuvuka mipaka ya adabu, kumwita mara moja mbele ya mwili ajibu mwenyewe, kukanusha mashtaka; au kujitetea. Lakini njia hii mwanzoni inaonekana ya kimahakama na ngumu kidogo zaidi kuliko ziara ya kamati, na ndugu “aliyepotea njia” huenda asiikubali kwa urahisi mno. Lakini jambo hilo hatimaye lipaswa kuja mbele ya Kanisa, ambapo mkosaji atajua mashtaka, kusikia mashahidi, na kuruhusiwa kujibu mwenyewe.3. The Church, having formal knowledge of the matter, would, perhaps, as the most kindly fraternal “first step” in their movement, visit him, hear his explanation and excuse, and ascertain his purpose in the case. They might, indeed, without transcending the limits of propriety, at once cite him before the body to answer for himself, disprove the charges; or make his defense. But this course at the beginning seems a little more judicial and harsh than the visit of a committee, and a brother “out of the way” might not accept it too readily. But the case should ultimately come before the Church, where the offender shall know the charges, hear the witnesses, and be allowed to answer for himself.

4. Kama kamati itatenda katika kisa hicho, inapaswa kutenda kwa jina la Kanisa, na kwa mamlaka yao; lakini inapaswa kwenda kwa roho ya upole na upendo, tamaa ya juu kabisa ikiwa kumpata ndugu. Kama mkosaji hatatokea mbele ya Kanisa, kwa kukataa huko anaweka mamlaka yake katika changamoto, na mwili lazima uamue ni kwa muda gani utavumilia kutotii kwake. Kama yuko katika hali ambayo hawezi kutokea mbele yao, lazima wategemee taarifa ya kamati, na kutenda kulingana na hukumu yao bora katika jambo hilo.4. If a committee act in the case, they should act in the name of the Church, and with their authority; but they should go in the spirit of meekness and love, with the desire uppermost to win a brother. If the offender will not appear before the Church, by that refusal he sets its authority at defiance, and the body must decide how long they will bear with his insubordination. If he be so situated that he cannot appear before them, they must depend on the report of a committee, and act according to their best judgment in the matter.

5. Kama, katika kisa chochote cha nidhamu, na katika hatua yoyote ya mashauri, ndugu mshtakiwa atakanusha mashtaka, au, katika kisa chochote cha kawaida, atayakubali, kuungama kosa, kutoa kukiri na fidia inayofaa, kwa kadiri iwezekanavyo, pamoja na ahadi ya kurekebika, hili linapaswa kuhesabiwa kutosha, na kisa kifutwe. Usafi wa Kanisa umethibitishwa, mamlaka yake yamedumishwa, na ndugu aliyekosea amerudishwa kwa Kristo, na kwa ushirika wa watu wake.5. If, in any case of discipline, and at any stage of the proceedings, the accused brother disproves the charges, or, in any ordinary case, if he admits them, confesses the wrong, makes suitable acknowledgment and reparation, so far as possible, together with promise of amendment, this should be deemed sufficient, and the case be dismissed. The purity of the Church is vindicated, its authority sustained, and an erring brother is won back to Christ, and to the fellowship of His people.

6. Lakini kama, baada ya kazi ya subira, ya makini na ya maombi, juhudi zote zitashindwa kumrejesha mkosaji, basi, ingawa ni lazima ya kuumiza, lazima waondoe ushirika wao kutoka kwake. Amekataa kuwasikia, na lazima aondolewe. Pamoja na mtu kama huyo, “hata kula chakula msile.” Ni afadhali kupoteza washiriki wengi kuliko serikali na utaratibu mwema wa Kanisa kuangushwa na kukanyagwa na jina lake jema kuwa dhihaka kwa watu. Mwenendo wa nidhamu ukishaanzishwa, lazima uendelee hadi mkosaji arejeshwe, au atengwe.6. But if, after patient, deliberate and prayerful labor, all efforts fail to reclaim the offender, then, however painful the necessity, they must withdraw from him their fellowship. He has refused to hear them, and must be put away. With such a one, “no, not to eat.” Better to lose many members than that the government and good order of the Church should be prostrated and trampled on and its good name become a by-word. When a course of discipline has been inaugurated, it must be carried on till the offender is reclaimed, or excluded.

Dokezo la 4. — Yeyote anayehukumiwa na Kanisa apewe kila fursa, kwa wakati, mahali na hali, kujithibitisha mwenyewe. Haki yenyewe ya nyumba ya Kristo inapaswa kuelekea huruma. Ionyeshwe wazi kwamba lengo si kuadhibu, bali kurejesha.Note 4. — Any one tried by a Church should be allowed every opportunity, both as to time, place and circumstance, to vindicate himself. The very justice of Christ’s house should incline to mercy. It should be made manifest that the object is not to punish, but to reclaim.

Dokezo la 5. — Kila mtu anayehukumiwa hivyo ana haki ya kudai na kupokea nakala za mashtaka yote dhidi yake, majina ya washtaki na mashahidi, ambao wote atakuwa na fursa ya kukutana nao uso kwa uso, kusikia maelezo yao, kuleta mashahidi upande wake, na kujibu mwenyewe mbele ya Kanisa lenyewe kama mahakama ya mwisho yenye mamlaka.Note 5. — Every person so tried has a right to demand and receive copies of all charges against him, the names of the accusers and witnesses, both of whom he shall have the privilege of meeting face to face, hearing their statements, bringing witness on his side, and answering for himself before the Church itself as the ultimate and authoritative tribunal.

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Dokezo la 11. — Makosa yaweza, na si mara chache hutokea, ya tabia nzito kiasi cha kuhitaji, yanapokiriwa au kuthibitishwa kikamilifu, kutengwa mara moja, bila haja ya kazi zaidi, na licha ya kuungama, toba na ahadi; ingawa si bila kusikilizwa. Hakuna kuchelewesha wala kuahirisha kunakopaswa kuruhusiwa, bali Kanisa la Kristo lionyeshe ulimwengu kwamba halitafunika ndani ya kifua chake, wala kushikilia katika ushirika wake, wakosaji wakubwa.Note 11. — Offenses may, and not unfrequently do, occur, of such an aggravated character as to require, when confessed or fully proven, immediate exclusion, without the need of further labor, and notwithstanding confessions, penitence and promises; though not without a hearing. No temporizing or delay should be allowed, but the Church of Christ should show the world that it will not shelter in its bosom, nor hold in its fellowship, gross transgressors.

Dokezo la 12. — Kanisa likipata wakati wowote kwamba limemtendea mshiriki isivyo haki, au kumtenga bila sababu ya kutosha, linapaswa mara moja kuendelea, kwa hiari yake, bila kusubiri kuombwa, kurekebisha, kwa kadiri wanavyoweza, kosa lililofanywa, na kwa kukubali na kurejesha kufanya iwe dhahiri kwamba wako tayari kubatilisha hatua yao wanapoona ilikuwa kosa, kama walivyokuwa tayari kuichukua walipoamini ilikuwa sahihi.Note 12. — Should the Church at any time find that it has dealt unjustly with a member, or excluded him without sufficient cause, it should at once proceed, of its own accord, without waiting for solicitation, to repair, so far as they may be able, the wrong done, and by concession and restoration make it apparent that they are as ready to reverse their action when they see it was wrong, as they were to take it when they believed it was right.

Dokezo la 13. — Washiriki wa Kanisa wapaswa kuvutiwa kwamba bado wana wajibu na huduma ya upendo kwa wale “waliokatwa.” Wamewahi kuwa miongoni mwao, washiriki wa familia na ndugu wapendwa, sasa, ingawa wamepotea njia na hawastahili ushirika kwa sababu ya makosa yao, hata hivyo je, haiwezi kutumainiwa kwamba, kwa maombi yao na kuwatendea kwa fadhili, wanaweza kuzingatia wenyewe, kutubu makosa yao na kutafuta tena nyumba ya Baba yao. Wafuate kwa baraka; wanaweza kuokolewa.Note 13. — The members of the Church should be impressed that they still owe a duty and a service of love to those “cut off.” They have once been among them, members of the family and brethren beloved, now, though wayward and unworthy of fellowship because of their errors, yet may it not be hoped that, through their prayers and kindly treatment, they may come to themselves, repent of their errors and seek again their Father’s house. Follow them with blessing; they may be saved.

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Dokezo la 16. — Wachungaji, mashemasi, na viongozi wote wako chini ya nidhamu ile ile, inayosimamiwa kwa njia ile ile, kama washiriki wengine wa Kanisa; isipokuwa kwamba tahadhari isiyo ya kawaida ichukuliwe katika kuamini mashtaka yanayoleta nidhamu, kulingana na agizo la kitume: “Usikubali mashtaka juu ya mzee, isipokuwa kwa vinywa vya mashahidi wawili au watatu.” — 1 Tim. 5:19. Na pia yaweza kuongezwa kwamba, kwa kuzingatia nafasi ya wazi waliyo nayo na kwa kuzingatia ukweli kwamba mashauri ya kinidhamu kwao yanaweza kuwa na athari nzito zaidi, kwao wenyewe na kwa jambo hilo, kuliko katika visa vya kawaida, kwa hiyo tahadhari isiyo ya kawaida itumike na labda Baraza, au ushauri wa ndugu wenye hekima uitwe kusaidia.Note 16. — Pastors, deacons, and all officers are subject to the same discipline, administered in the same way, as other Church members; except that unusual caution should be had in giving credence to charges that lead to discipline, according to apostolic injunction: “Against an elder receive not an accusation, except at the mouth of two or three witnesses.” — 1 Tim. 5:19. And also it may be added, that considering the prominent position they occupy and considering the fact that disciplinary proceedings in their case may have a more serious effect, both on themselves and on the cause, than in ordinary cases, therefore unusual caution should be used and perhaps a Council, or the advice of wise brethren be called in aid.

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Dokezo la 20. — Uhusiano wa mchungaji na watu wanaoshtakiwa, na na mashauri ya kesi mbele ya mwili, ni nyeti na wa muhimu. Hapaswi kutenda kama mshabiki kwa ajili au dhidi ya mshtakiwa, sembuse kuwa mwendesha mashtaka wa ndugu zake wanaokosea. Anapaswa kuwa hakimu na mfafanuzi wa sheria na ushahidi; na chochote kinachoweza kuwa maoni yake ya faragha, anapaswa kudumisha haki na usawa pande zote na kwa wahusika wote. Kama msimamizi wa mkutano, anapaswa kuwaweka wahusika wote katika utaratibu mwema, na hatua za haki. Ni muhimu kwamba afahamu kanuni za mikutano na kanuni za nidhamu ya Kimaandiko, ili matokeo yanayofikiwa yajipendekeze kwa idhini ya busara ya wote.Note 20. — The relation of the pastor to persons accused, and to processes of trial before the body, is delicate and important. He is not to act the partisan for or against the accused, much less is to be the prosecutor of his erring brethren. He is to be judge and expounder of law and evidence; and whatever may be his private opinion, he is to maintain fairness and equity on all sides and to all parties. As moderator of the meeting, he is to keep all parties to good order, and just measures. It is important that he be familiar with parliamentary rules, and with the principles of scriptural discipline, so that the results reached shall commend themselves to the reasonable approval of all.

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