📜 Ibada — Sehemu ya 3: Ibada Katika Historia I📜 Worship — Unit 3: Worship in History I

I. Ibada Kabla ya Biblia: ya Kipagani na ya KibibliaI. Worship Before the Bible: Pagan and Biblical

Ibada ni ya zamani kuliko kanisa, ya zamani kuliko Israeli, ya zamani kuliko historia iliyoandikwa. Ni sehemu ya asili ya mwanadamu, inayopatikana katika kila utamaduni na kila dini iliyowahi kuwepo. Daima watu wameabudu kitu fulani, na mara nyingi kitu hicho kimetokana na maumbile — jua, dhoruba, mto, mlima. Basi ni nini kinachoifanya ibada ya kibiblia kuwa tofauti na ibada ya kipagani? Franklin Segler anajibu kwa neno moja: ufunuo. Mpagani anapapasa gizani na kubuni mungu kutokana na maumbile na mawazo yake. Mwabudu wa kibiblia anamwitikia Mungu ambaye amejitokeza mbele na kujifunua. Ibada ya kipagani inafikia juu na kubahatisha; ibada ya kibiblia inamjibu Mungu ambaye amenena kwanza.Worship is older than the church, older than Israel, older than recorded history. It is part of human nature, found in every culture and every religion that has ever existed. People have always worshipped some object, and most often that object has been drawn from nature, the sun, the storm, the river, the mountain. So what makes biblical worship different from pagan worship? Franklin Segler answers in one word: revelation. The pagan gropes in the dark and invents a god out of nature and imagination. The biblical worshipper responds to a God who has stepped forward and revealed Himself. Pagan worship reaches up and guesses; biblical worship answers a God who has spoken first.

II. Ibada ya Agano la Kale: Hema ya Kukutania na HekaluII. Old Testament Worship: Tabernacle and Temple

Ibada ya Agano la Kale ilijikita kwanza katika hema ya kukutania na baadaye katika hekalu. Hata wakati wa Musa, Mungu aliweka maagizo ya kina kwa ajili ya ibada, na sehemu kubwa ya Torati (vitabu vitano vya Musa) inahusu hema ya kukutania na ukuhani. Sulemani alipolijenga hekalu, utoaji wa dhabihu ukawa sifa yake muhimu kuliko zote. Damu ya mafahali na mbuzi isingeweza kamwe kuondoa dhambi, lakini ilielekeza mbele kwa Mwana-Kondoo ambaye angeiondoa. Zaburi ziliimbwa, zilighaniwa, na zilikaririwa hekaluni, na bado tunaimba Zaburi katika sifa zetu leo — mstari ulionyooka kutoka hekalu la Sulemani hadi kusanyiko lako Jumapili asubuhi.Old Testament worship centered first on the tabernacle and later on the temple. Even in the time of Moses, God made detailed provision for worship, and much of the Pentateuch concerns the tabernacle and the priesthood. When Solomon built the temple, the offering of sacrifices became its most important feature. The blood of bulls and goats could never take away sin, but it pointed forward to the Lamb who would. The Psalms were sung, chanted, and recited in the temple, and we still sing the Psalms in our praise today, a direct line from Solomon's temple to your congregation on Sunday morning.

Wakati wa uhamisho wa Babeli, hekalu lilipokuwa magofu na watu walipokuwa mbali na Yerusalemu, taasisi mpya ilizuka: sinagogi. Lilitimiza makusudi mawili kwa wakati mmoja, kufundisha na kuabudu. Ibada ya sinagogi haikuwa rasmi sana, ikiongozwa na mkuu wa sinagogi. Walisoma Maandiko, waliomba, walitoa mawaidha, walikariri Shema, na kuitikia kwa Amina. Hii ndiyo ibada aliyoijua Yesu. Luka 4:16 inatuambia aliingia katika sinagogi "kama ilivyokuwa desturi yake." Kusoma Maandiko na kuyafafanua, ambako ni alama za ibada zetu leo, kunatoka moja kwa moja katika sinagogi.During the Babylonian captivity, when the temple lay in ruins and the people were far from Jerusalem, a new institution arose: the synagogue. It served two purposes at once, teaching and worship. The synagogue service was informal, led by the ruler of the synagogue. They read the Scriptures, prayed, gave exhortation, recited the Shema, and answered with Amens. This is the worship Jesus knew. Luke 4:16 tells us He went into the synagogue "as His custom was." The reading of Scripture and the exposition that mark our services today come straight from the synagogue.

III. Ibada ya Agano Jipya na Siku ya KwanzaIII. New Testament Worship and the First Day

Wakristo wa kwanza walikuwa Wayahudi ambao bado waliabudu siku ya Sabato, lakini upesi sana walianza kukusanyika Jumapili, siku ya kwanza ya juma, kukumbuka ufufuo. Hii ikawa Siku ya Bwana. Tayari katika Wakolosai 2 Paulo inambidi awaambie waamini wasimwache mtu yeyote awahukumu kuhusu siku ya sabato, jambo linaloonyesha kwamba mabadiliko ya kuabudu Jumapili yalikuwa yakihojiwa hata wakati huo. Ufufuo ndio sababu kanisa hukusanyika siku ya kwanza ya juma.The first Christians were Jews who still worshipped on the Sabbath, but very quickly they began to gather on Sunday, the first day of the week, to remember the resurrection. This became the Lord's Day. Already in Colossians 2 Paul has to tell the believers to let no one judge them regarding a Sabbath day, which means the change to Sunday worship was being questioned even then. The resurrection is the reason the church gathers on the first day of the week.

Ibada ya Agano Jipya ilikuwa na vipengele kadhaa vinavyotambulika: nyimbo (tenzi), Zaburi na pia nyimbo mpya kama wimbo ulio katika Wafilipi 2; maagizo mawili (ordinances) ya ubatizo na Meza ya Bwana; Amina za kusanyiko; kuhubiriwa kwa neno; na sadaka kwa ajili ya wahitaji. Waamini waliimba, walimega mkate mara kwa mara, waliwabatiza waongofu wapya bila kuchelewa, na walitoa kwa ukarimu. Umbo la ibada yetu leo tayari linaonekana katika kitabu cha Matendo.New Testament worship had several recognizable elements: hymns, both the Psalms and new compositions like the hymn in Philippians 2; the two ordinances of baptism and the Lord's Supper; congregational Amens; the preaching of the word; and the offering for the needy. The believers sang, broke bread often, baptized new converts promptly, and gave generously. The shape of our worship today is already visible in the book of Acts.

IV. Kanisa la Mwanzo na Kupotoka KwakeIV. The Early Church and Its Corruption

Muhtasari wa kwanza wa jumla wa ibada ya Kikristo unatujia kutoka kwa Justin Martyr (Yustino Mfiadini), akiandika takriban mwaka 140 B.K. Anaeleza kusanyiko la Jumapili: kumbukumbu za mitume na maandiko ya manabii husomwa, kiongozi wa kusanyiko hutoa hotuba, wote husimama na kuomba, mkate na divai huletwa, watu husema Amina, na mashemasi huwapelekea sehemu wale wasiokuwepo. Ni ibada rahisi, nzuri, inayotambulika.The first broad outline of a Christian worship service comes to us from Justin Martyr, writing around AD 140. He describes the Sunday assembly: the memoirs of the apostles and the writings of the prophets are read, the president gives a discourse, all rise and pray, bread and wine are brought, the people say Amen, and the deacons carry a portion to the absent. It is a simple, beautiful, recognizable service.

Kisha akaja Konstantino. Katika karne ya nne Ukristo ukawa dini halali ya dola, na matokeo yake kwa ibada yalikuwa mchanganyiko kwa uchache. Makundi ya watu yaliingia kanisani moja kwa moja, wakiwemo wapagani ambao hawakuzaliwa upya, waliobatizwa bila kuongoka. Makanisa makubwa ya fahari (basilika) yakachukua nafasi ya nyumba duni, makasisi wakaanza kuvaa mavazi ya kipekee, na utamaduni ukaanza kulifinyanga kanisa badala ya kanisa kuufinyanga utamaduni. Ekaristi (Meza ya Bwana) ikahama kutoka furaha kwenda hofu na kicho, mapambo yakaongezeka, na kufikia karne ya tano uhubiri ulikuwa umeporomoka huku mapokeo yakiinuliwa juu ya Maandiko. Mapotofu matatu yakafuata: kanisa likafanywa la kisakramenti (wokovu kupitia sakramenti saba na hazina ya sifa njema), la kikasisi (ukuhani wa waamini ukapotea kwa kundi la makuhani), na la kitaasisi (mwili hai ukaganda kuwa shirika). Kinyume na yote haya, Wabaptisti hushikilia mapokeo ya kanisa huru — hakuna liturujia isiyobadilika kama Kitabu cha Sala kwa Wote (Book of Common Prayer), bali uhuru wa kanisa la mitume, ambapo hakuna utaratibu maalum uliojitokeza mpaka takriban mwaka 215 B.K.Then came Constantine. In the fourth century Christianity became the legal religion of the empire, and the effect on worship was mixed at best. Crowds entered the church automatically, including unregenerate pagans baptized without conversion. Elaborate basilicas replaced humble homes, the clergy began to wear distinctive dress, and the culture began to mold the church instead of the church molding the culture. The Eucharist shifted from joy to fear and awe, ornamentation increased, and by the fifth century preaching had collapsed while tradition was elevated above Scripture. Three corruptions followed: the church was sacramentalized (salvation through seven sacraments and a bank of merit), clericalized (the priesthood of believers lost to a priestly class), and institutionalized (a living body hardened into an organization). Against all of this, Baptists hold a free church tradition, no fixed liturgy like the Book of Common Prayer, but the latitude of the apostolic church, where no fixed order even appeared until around AD 215.

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