📜 Ibada — Sehemu ya 4: Ibada katika Historia II📜 Worship — Unit 4: Worship in History II

I. Giza la Zama za KatiI. The Medieval Darkening

Kufikia Zama za Kati, ibada ilikuwa imepotoka mbali sana na ibada sahili aliyoieleza Justino Mfiadini. Makasisi na watu walitengana. Padre alisimama madhabahuni akiwapa watu mgongo, akiadhimisha Misa kwa Kilatini, lugha ambayo mwabudu wa kawaida hakuweza tena kuielewa. Maandiko yalibaki mikononi mwa mapadre, kwa kuwa watu wachache waliweza kusoma. Kwa maana halisi, hili lilikuwa kurudi Babeli, kinyume kabisa cha Pentekoste, ambapo kila mtu aliisikia injili kwa lugha yake mwenyewe. Maendeleo kadhaa ya kitheolojia yaliliongeza giza hilo: ibada ya Maria (Mariolatry) ilimfanya Maria kuwa mwombezi; maungamo yakawa mfumo wa msamaha uliopangwa kwa masharti; vyeti vya msamaha (indulgensia) viliuzwa na watu kama Tetzel, ambaye kauli mbiu yake ya kijinga iliahidi kwamba sarafu inapolia sandukuni, roho huruka kutoka toharani (Purgatory); na fundisho la ugeuzo wa dutu (transubstantiation) lilifundisha kwamba mkate na divai viligeuka kihalisi kuwa mwili na damu ya Kristo.By the Middle Ages, worship had drifted far from the simple service Justin Martyr described. The clergy and the people became detached from one another. The priest stood at the altar with his back to the people, performing the mass in Latin, a language the ordinary worshipper could no longer understand. The Scriptures remained in the hands of the priests, since few could read. This was, in a real sense, a return to Babel, the very opposite of Pentecost, where every man heard the gospel in his own tongue. Several theological developments deepened the darkness: Mariolatry made Mary an intercessor; confession became a system of prescribed forgiveness; indulgences were sold by men like Tetzel, whose crude slogan promised that when the coin in the coffer clinks, the soul from Purgatory springs; and transubstantiation taught that the bread and wine literally became the body and blood of Christ.

II. Matengenezo ya Kanisa na Wanamatengenezo WakeII. The Reformation and Its Reformers

Kisha Mungu akayainua Matengenezo ya Kanisa (Reformation), na Wanamatengenezo wakajaribu kuirudisha ibada katika kielelezo chake cha Agano Jipya. Waliendesha ibada kwa lugha ya watu. Waliisogeza madhabahu mahali ambapo kusanyiko lingeweza kuiona. Waliyarudisha Maandiko mikononi mwa washiriki, nao wakaugundua upya uhubiri, hata karne ya kumi na sita ikawa mojawapo ya karne kuu za uhubiri. Zaidi ya yote walirejesha ukuhani wa waamini wote, ambao Luther aliusisitiza kwa nguvu sana.Then God raised up the Reformation, and the Reformers tried to return worship to its New Testament pattern. They conducted services in the language of the people. They moved the altar into the view of the congregation. They put the Scriptures back into the hands of the members, and they rediscovered preaching, so that the sixteenth century became one of the great centuries of preaching. Above all they recovered the priesthood of all believers, which Luther so strongly stressed.

Wanamatengenezo wa ibada walitofautiana wao kwa wao. Martin Luther alikusudia tu kulirekebisha kanisa la Roma, si kujitenga nalo, naye alifundisha umoja wa dutu (consubstantiation) kinyume cha ugeuzo wa dutu. Ulrich Zwingli alikuwa mwenye msimamo mkali, akiichukulia Meza ya Bwana kuwa ishara tupu na hata kuuondoa muziki kabisa katika ibada zake. Yohana Kalvini (John Calvin) alianzisha uimbaji wa kusanyiko zima, akasisitiza Meza ya Bwana, na akatoa Kitabu cha Ibada cha Geneva kilichounda ibada ya Kanisa la Matengenezo (Reformed) huko Ufaransa, Uswisi, Uholanzi, na Uskoti.The reformers of worship differed among themselves. Martin Luther meant only to reform Rome, not to break with it, and he taught consubstantiation against transubstantiation. Ulrich Zwingli was the radical, treating the Lord's Supper as pure symbol and even abolishing music from his services. John Calvin instituted congregational singing, emphasized the Lord's Supper, and produced the Genevan Service Book that shaped Reformed worship across France, Switzerland, Holland, and Scotland.

Kalvini anastahili neno la pekee, kwa sababu aliupa mapokeo ya Reformed msisitizo wake wa kudumu juu ya akili. Kalvini alijulikana kwa kupanga mafundisho yake katika vipengele, vipengele vidogo, na vipengele vidogo zaidi. Nguvu ya jambo hili ni kwamba linaivutia akili na kulichukulia kwa uzito wote upande wa kweli wa Yohana 4:24. Udhaifu wake, likipelekwa mbali mno, ni kwamba linaweza kuwa kavu, vipengele na vipengele vidogo vinavyolisha kichwa lakini huenda visiufikie moyo. Na jambo hili linaturudisha kwenye roho na kweli. Ibada katika roho na kweli ni vyote viwili. Sisi wanadamu si viumbe wa upande mmoja. Tunampa Mungu akili zetu NA sifa zetu, mahubiri yaliyofikiriwa kwa makini NA moyo ulioinuliwa katika wimbo.Calvin deserves a special word, because he gave the Reformed tradition its enduring emphasis on the mind. Calvin was famous for organizing his teaching into points, subpoints, and sub-subpoints. The strength of this is that it appeals to the mind and takes the truth-half of John 4:24 with full seriousness. The weakness, when carried too far, is that it can become dry, points and subpoints that feed the head but may not reach the heart. And this brings us back to spirit and truth. Worship in spirit and in truth is the both-and. We humans are not one-dimensional. We give God our minds AND our praise, the carefully reasoned sermon AND the heart lifted up in song.

III. Mifarakano Miwili MikuuIII. The Two Great Schisms

Kanisa la Magharibi tulilokuwa tukilieleza ni nusu tu ya Ukristo wote, na Waprotestanti wengi huchanganya mifarakano miwili iliyo tofauti sana. Mfarakano wa kwanza ulikuja mwaka 451 B.K. katika Mtaguso wa Kalkedoni. Makanisa sita ya kale yalikataa kanuni ya mtaguso huo kwamba Kristo ni Nafsi moja katika asili mbili, badala yake yakashikilia miaphysitism, fundisho kwamba Kristo ni Mungu kamili na mwanadamu kamili katika asili moja. Haya ndiyo makanisa ya Kiorthodoksi ya Mashariki ya Kale (Oriental Orthodox): Kanisa la Kikopti la Misri, la Ethiopia na la Eritrea, la Kisiria, la Kiarmenia, na la Malankara la India. Yamedumu katika mfululizo usiokatika kwa zaidi ya karne kumi na tano.The Western church we have been describing is only half of Christendom, and most Protestants confuse two very different splits. The first split came in AD 451 at the Council of Chalcedon. Six ancient churches refused the council's formula that Christ is one Person in two natures, holding instead to miaphysitism, the doctrine that Christ is fully divine and fully human in one nature. These are the Oriental Orthodox churches: the Coptic of Egypt, the Ethiopian and Eritrean, the Syriac, the Armenian, and the Malankara of India. They have existed in unbroken continuity for more than fifteen centuries.

Mfarakano wa pili ulikuja mwaka 1054 B.K., yaani Mfarakano Mkuu, wakati Patriaki wa Konstantinopoli na Papa wa Roma walipotengana kwa kutengeana na ushirika. Mashariki ikawa Kanisa la Kiorthodoksi la Mashariki; magharibi ikawa Kanisa Katoliki la Roma. Matengo hayo ya pande zote mbili yalidumu kwa zaidi ya miaka mia tisa na hayakuondolewa hadi mwaka 1965. Pia kuna mkondo wa tatu, makanisa Katoliki ya Mashariki au makanisa ya Uniati, yaliyobaki na taratibu za ibada za Mashariki lakini yakarudi katika ushirika na Roma. Ili kuifahamu ibada, mwanafunzi wa Kiprotestanti lazima ajue kwamba kanisa ni pana zaidi na la kale zaidi kuliko mapokeo yake mwenyewe.The second split came in AD 1054, the Great Schism, when the Patriarch of Constantinople and the Pope of Rome excommunicated one another. The east became the Eastern Orthodox Church; the west became the Roman Catholic Church. Those mutual excommunications stood for more than nine hundred years and were not lifted until 1965. There is also a third stream, the Eastern Catholic or Uniate churches, which kept the Eastern liturgical forms but returned to communion with Rome. To know worship, the Protestant student must know that the church is far wider and far older than his own tradition.

IV. Samani, Mipaka ya Makazi Mapya, na Kanisa la Watu WeusiIV. Furniture, the Frontier, and the Black Church

Mojawapo ya mabadiliko yaliyoonekana wazi zaidi ya Matengenezo ya Kanisa ilikuwa samani, na mpangilio huo mpya ulikuwa theolojia. Patakatifu pa Kikatoliki pa Zama za Kati paliweka madhabahu katikati, padre akiielekea, sakramenti ikiwa juu ya yote. Wanamatengenezo waliisogeza mimbari katikati. Hili halikuwa pambo tu; lilikuwa ungamo la imani. Chumba cha Zama za Kati kilisema wokovu huja kupitia sakramenti; chumba cha Reformed kilisema wokovu huja kupitia Neno linalohubiriwa. Tutarudi kwenye jambo hili katika Sehemu ya 10, kwa maana chumba chenyewe huhubiri.One of the most visible changes of the Reformation was furniture, and the rearrangement was theology. The medieval Catholic sanctuary placed the altar at the center, the priest facing it, the sacrament supreme. The Reformers moved the pulpit to the center. This was not decoration; it was a confession. The medieval room said salvation comes through the sacrament; the Reformed room said salvation comes through the preached Word. We will return to this in Unit 10, for the room itself preaches.

Ibada iliendelea kukua. Katika karne ya kumi na tisa, nguvu tatu ziliiunda: uamsho (revivalism), ulioleta kwa Wabaptisti mwaliko; ulimbwende (romanticism), uliozaliwa Oxford, ulioufufua usanifu wa majengo wa Kigothi; na umadhehebu, ulioyagawanya makundi mengi kwa sababu ya masuala ya rangi na mengineyo. Na kutoka katika historia hiyo yenye maumivu ukatokea mmojawapo wa mikondo muhimu kuliko yote, kanisa la Waafrika-Wamarekani. Lilifinyangwa kwanza katika mikutano ya siri ya sifa ya watumwa, ambapo ibada wakati mwingine ilikatazwa, nalo likakua kuwa mapokeo yenye nguvu yanayochota kutoka katika nyimbo za kiroho (spirituals), kutoka katika mitindo ya kuitikiana iliyo ya kale kuliko utumwa, na kutoka katika theolojia ya mateso na ukombozi iliyosomwa moja kwa moja kutoka Kutoka na Zaburi. Likawa mapokeo yake lenyewe, nasi tutasema zaidi kuhusu ibada yake katika Sehemu ya 10.Worship kept developing. In the nineteenth century, three forces shaped it: revivalism, which gave Baptists the invitation; romanticism, born at Oxford, which revived Gothic architecture; and denominationalism, which split many bodies over racial and other issues. And out of that painful history came one of the most important streams of all, the African American church. Forged first in the secret praise meetings of slaves, where worship was sometimes forbidden, it grew into a powerful tradition drawing on the spirituals, on call-and-response forms older than slavery, and on a theology of suffering and deliverance read straight out of Exodus and the Psalms. It became its own tradition, and we will say more of its worship in Unit 10.

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