Serikali & Huduma katika Kanisa la Kwanza

1. MAENDELEO KUTOKA KWENYE MIZIZI YA WAYAHUDI

1.1 Muundo wa Kiyahudi

Baraza tawala la Kiyahudi wakati wa Kristo lilikuwa Sanhedrin (συνεδριον – jua). Hii iliundwa na makuhani wakuu (αρχιερευς – Archereus), wazee (πρεσβυτερος – Presbuteros) na waandishi (γραμματευς – Grammatheus) (Lk 22:66, Mt 26:3, 57-9, Mk 14:43, 53, 15:1, Acts 4:5(cf Acts 4:23)). Mk 15:1 infers kwamba sanhedrin kamili inaweza kuwa imejumuisha wengine pia. Tabia ya kawaida ya kurejelea vikundi vyote vitatu wazi wakati wa kusema juu ya mikutano ya uongozi wa Kiyahudi inaonyesha kuwa masharti hayakuwa sawa: Lakini hiyo yote ilichukua jukumu maarufu katika serikali.

Watawala wa neno '’ inaonekana kuwa sawa na makuhani wakuu lakini tofauti na wazee katika Acts 4. Katika marejeleo mengine tunasoma tu ya makuhani na wazee: Lakini kulinganisha na vifungu vingine vinaonyesha kuwa katika kesi hizi kuingizwa kwa waandishi kunaingizwa (Mt 26:47(cf Mk 14:43), Mt 27:1(Mk 15:1)). Hii inaonyesha kuwa 'mzee’ ilikuwa kwa kiwango fulani neno la blanketi ambalo linaweza kujumuisha zile za kawaida zilizotengwa kama waandishi. Gamaliel, mwanachama maarufu wa Sanhedrin, inaelezewa kama 'mwalimu wa sheria’ (νομοδιδασκαλος – Nomodidaskalos) ndani Acts 5:34) – Neno hili lililotumiwa kidogo pia linaonekana ndani Lk 5:17-21, ambapo inaonekana kutumika kwa waandishi.

Kimsingi mfumo huu wa serikali ulijumuisha kichungaji, Utawala, Mafundisho ya mafundisho na hata ya kinabii (mwisho katika mtu wa kuhani mkuu (Jn 11:49-52). Udhaifu wake mbaya uliwekwa ndani ya wanaume wenyewe. Waligombea kwa kutambuliwa kwa umma na walikuwa wamekoma kuwa watumishi (Lk 11:43 & 46); Waliweka mila ya kibinadamu mbele ya Neno la Mungu (Mk 7:6-13) na alikuwa amepoteza mafundisho yoyote ya kweli au ya kinabii (Mk 12:24-7, Jn 3:10-12 & 5:37-44).

1.2 Marekebisho ya Miundo ya Kiyahudi

Kati ya vikundi vitatu hapo juu moja tu, 'Wazee', ilibeba kichwa chake mbele katika miundo ya kanisa; Ingawa hata katika kesi hii kichwa kilipotea kwa muda.

Mabadiliko madogo ya waandishi wa Yesu’ Siku ilikuwa imewafanya kuwa kitu cha dharau kwa kanisa la kwanza (1 Cor 1:20), na wale wanaotafuta kuwa 'waalimu wa sheria’ (νομοδιδασκαλος – Nomodidaskalos – 1 Tim 1:7) walikumbwa na. Hii ilikuwa mbali na kukataliwa kwa huduma ya mwalimu, hata hivyo. Waandishi’ Mafundisho yalikuwa mabaya, Upendeleo na nit-kuokota: wakati alama ya Yesu’ kufundisha, na kwa wale waliomfuata, ilikuwa kwamba ilikuwa safi, mamlaka na wasiwasi na roho badala ya barua ya sheria (Mt 13:52, 7:28-9, 23:23, Jn 3:10-11, 1 Pet 4:11 (Rejea hii ya mwisho haitoi mafundisho tu)). Hivyo, Ingawa neno hilo liliangushwa, Kazi ya ufundishaji iliendelea na iliheshimiwa sana chini ya kichwa rahisi cha 'mwalimu’ (διδασκαλος – Didaskalos).

Ukuhani kama taasisi ulizidiwa kabisa na kumtambua Yesu kama kuhani wetu mmoja (Heb 7:11-28), na ukuhani wa waumini wote (1 Pet 2:9). Jukumu lao la mpatanishi lilikuwa kubwa na kazi zao zingine zilitengwa kwa wengine. Mitume labda walikuwa N.T wa karibu. sawa.

2. MTUME(αποστολος – mitume)

2.1 Yesu’ Wito wa wale Kumi na Wawili

2.1.1 Walikuwa nani?

• Simon na Andrew Barjona ('Mwana wa Jona’ c.f. John 1:42, 21:15, Mt 16:17). Simon ('Reed') aliitwa Cephas (Kiaramu) au Peter (Kigiriki – Wote inamaanisha 'jiwe'). Walikuwa wavuvi kutoka Bethsaida, mwisho wa kaskazini wa Bahari ya Galilaya (Lk 5:10, Jn 1:44).
• James na John, Wana wa Zebedee, also fishermen from Bethsaida (Lk 5:10, Jn 1:44). Their family were possibly prosperous fish merchants, as they had hired servants (Mk 1:20), powerful contacts in Jerusalem (Jn 18:15-6) and an ambitious mother (Mt 20:20-1)! They were surnamed Boanerges (‘sons of thunder’) na Yesu (Mk 3:17).
• Philip, who was allso from Bethsaida (Jn 1:44).
• Bartholomew (Kiaramu, ‘Son of Tholmai’). John’s gospel instead refers to him as Nathanael (‘gift of God’), which was probably his first name. He was a friend of Philip, from Cana (Jn 1:45-51 & 21:2), kuhusu 12 maili (3 masaa’ walk) W. of the Sea of Galilee and 8 miles N. of Nazareth.
• Thomas (Kiaramu) or Didymus (Kigiriki – both names mean ‘the twin’). He was a doubter, but loyal (Jn 11:16 & 20:24-9).
• Mathayo (‘gift of Jehovah’), also referred to as Levi (‘joined’), the son of Alphaeus. (c.f. Mt 9:9 (Mathayo) na Mk 2:14 & Lk 5:27 (Levi). He was a collector of taxes (AV ‘publican’) for the Romans – a very unpopular job! He was from Capernaum (where Jesus also stayed c.f. Mt 4:13, 9:1, Mk 2:1). Hii ilikuwa na bahari ya Galilaya, 3½ maili S.W. ya Bethsaida.
• James mwana wa Alphaeus. Hakuna marejeleo yoyote yanayosababisha uhusiano wowote wa familia na Mathayo, ambaye baba yake alikuwa na jina moja.
• Lebbaeus, ambaye aliitwa Thaddaeus (c.f. Mt 10:3 & Mark 3:18) lakini pia inajulikana kama 'Yudasi wa James’ ndani Luke 6:16 na John 14:22. Yesu alikuwa na ndugu wawili wa nusu walioitwa Yuda na James (c.f. Mt 13:55): Lakini tunaambiwa kwamba hawakumwamini wakati wa huduma yake ya kidunia (Jn 7:5 & Mk 3:21-32), Kwa hivyo inawezekana zaidi kwamba James alikuwa jina la baba yake.
• Simon Zelotes (Kigiriki) au Kananites (Kiaramu) – Zote mbili zinamaanisha 'Zealot'. Zealots walikuwa wanamapinduzi wa Kiyahudi wa kupingana na Warumi. Kananites pia inamaanisha 'wenyeji wa Kanaani’ (neno linalofunika sehemu kubwa ya Israeli Magharibi).
• Yudasi Iskariot, Yesu’ msaliti. Alitunza pesa; Lakini kwa uaminifu (Jn 12:6).

2.1.2 Mikutano ya Kwanza

Jn 1:35 – 2:25. Yesu’ Mikutano ya kwanza na John (mwanafunzi ambaye hajatajwa), Andrew, Simon, Philip na Nathanael, mara tu baada ya jaribu lake jangwani, Tupe ufahamu muhimu katika jinsi alivyotumia uongozi wake.

• Kabla ya wito wa kujitolea, Yesu aliwaalika waangalie (Jn 1:39).
• Alitaka wanafunzi ambao walikuwa wamehesabu gharama (c.f. Lk 14:25-33). (Of the 11, all but John would be martyred!)
• Uchunguzi huu ulishughulikia kila sehemu ya maisha yake – Sio huduma yake ya umma tu. Mara nyingi sana, Tunazingatia zawadi za huduma za watu na kupuuza maisha yao ya kibinafsi.
• Yesu hata amewafanya kutumia wakati na familia yake; ambayo haiwezi kuwa rahisi, Kama ndugu zake hawakuamini (Jn 2:12 & 7:5). Fikiria juu ya hilo – Je! Ingekuwa na athari gani kwako kuona haya yote?
• Yesu hakuchukia kutilia shaka (Jn 1:45-51).
• Alitoa jina mpya na maono mpya (Jn 1:42 & 50-1). Ikiwa tutaongoza kwa ufanisi, Lazima tuchukue watu zaidi ya mapungufu yao kwa njia wanayojiona na maisha yao ya baadaye. Tunahitaji kuwaonyesha uwezo wao katika Mungu.
• Alichukua shida kuwajua kibinafsi (Jn 1:39 wakati, Jn 1:42 uelewa wa mapema, Jn 1:43 kutafuta, Jn 1:48 sala). Ikiwa haufanyi hivi kwa wale ambao wanajibiwa moja kwa moja kwako, nani mwingine atakuwa?
• Alionyesha ukweli wa kile alichofundisha kwa nguvu na kujitolea kwa kibinafsi (Jn 2:11 & 17).
• Alizuia kufanya ahadi za haraka (Jn 2:23-5). Baadhi ya waongofu hawa lazima walikuwa wa kweli: lakini, badala ya kujitangaza, Na tafuta au toa sana, Hivi karibuni, Alikuwa tayari kuamini na kungojea.

2.1.3 Uanafunzi wa Mapema

Jn 3:22-4 & 4:1-3. Hafla hizi zilifanyika kabla ya kukamatwa kwa Yohana Mbatizaji, na kwa hivyo kabla ya kukutana na wale kumi na wawili ambao wameelezewa katika injili zingine (tazama Mt 4:12 & Mk 1:14). Ingawa ni John tu, Andrew, Simon, Philip na Nathanael wametajwa kwa jina, Acts 1:21-2 inaonyesha kwamba wote kumi na wawili walikutana na Yesu katika kipindi hiki.

Walakini Yesu alikuwa tayari ameanza kuwafundisha watu hawa, hata, Kama tutakavyoona, walikuwa bado hawajajitolea kabisa. Na hii ilihusisha zaidi ya kusikiliza tu. Yesu tayari alikuwa amewabatiza wengine (Jn 4:2)!

Kumbuka kwamba hii ilikuwa ubatizo wa toba, bila kujitolea kwa Yesu (Marejeo ya kwanza kwa hiyo ni Mt 28:19 na Acts 2:38; Ambayo inaelezea kwa nini Yesu hakubatiza mtu yeyote). Hatuwezi kumuuliza mtu abatize mtu ndani ya Yesu’ mamlaka ikiwa hawajawasilishwa kikamilifu: Lakini mwenye dhambi yoyote anaweza kusaidia mwingine kukiri dhambi zao. Yesu alikuwa na hamu ya kuwashirikisha wanafunzi wake iwezekanavyo, haraka iwezekanavyo.

2.1.4 Muda wa Uamuzi

Lk 5:1-11 (Mt 4:18-23). Hadi sasa, Kumi na mbili ni wanafunzi wa muda. Baada ya Yesu’ samaki wa samaki, Peter anaona jinsi toba yake na kujitolea kwake. Yesu sasa huwaita wanafunzi waachane na kila kitu kwa ajili yake.

Vile vile, Yesu anamwita Mathayo, ambaye anatoa kazi ya ushuru wake mara moja Mt 9:9-13, Mk 2:14-7 & Lk 5:27-32. Kwa bahati mbaya, Je! Unafikiria ni nini tofauti muhimu kati ya chama cha kuaga cha Mathayo na mwanafunzi ambaye angetaka kwenda na kusema kwaheri kwa watu wake nyumbani (Lk 9:61-2)?)

2.1.5 Kuwachagua Kumi na Wawili

Lk 6:12-6. Hata ingawa Yesu sasa alikuwa ametumia muda mwingi na wanafunzi wake, Kabla ya kuamua ni nani atakayeteua kama mitume alikaa usiku kucha katika maombi.

Hii inapaswa kutupatia hisia ya umuhimu wa kuwa mwangalifu sana ambao tunamteua ofisi yoyote kanisani.

Pia inasisitiza umuhimu wa kutafuta mwelekeo wa Mungu, badala ya kutegemea uelewa wetu wenyewe. Ni rahisi kupotoshwa na kuonekana (1 Sam 16:6-7).

2.1.6 Msaliti kwa Rafiki

Labda Yesu alijua wakati wote kwamba Yudasi angemsaliti (Jn 2:25). Lakini alimjali sana, Hata jioni ya mwisho, the other disciples had no idea he was the traitor. So if others let you down, thank God for not telling you in advance and that, unlike Judas, there is hope they will improve.

Note the seeds of Judas’ destruction in Jn 12:4-8. He is probably spending extra on himself when no-one is looking; but tries to ease his conscience by finding fault with others (in this case, Yesu). It was just what Satan was waiting for (c.f. Matthew 26:6-16 & Luke 22:3-6). Before criticising others, always ask yourself, “Do I ever do things like that?"

2.2 Mafunzo ya Uongozi

2.2.1 Tabia ya Uongozi

• True Leadership is Servanthood. Mt 20:20-9 & Jn 13:1-17. Totally unlike the Jewish leaders (Mt 23:2-12).
• Authority comes from being under authority. Mt 8:9, Lk 9:1-2, Jn 5:19-23, 15:4-17.

2.2.2 Kanuni Muhimu

• Availability. You can’t Lead if you don’t Listen! To God, in prayer, and also to those under you (Mk 9:33-7).
• Focus. Rather than try to teach everyone, Jesus discipled a few, and taught them to disciple others Mt 28:19. Kanuni hii inatumika sawa kwa viongozi wa kanisa leo - kazi yetu ya msingi ni kuwaandaa wengine (tazama Eph 4:11-2).
• Watu ambao hujaribu na wanashindwa kutimiza zaidi kuliko wale ambao hawajaribu (k.m. Mt 14:25-32).
• Ujumbe na uaminifu. Aliwahimiza wanafunzi kufanya mambo (k.m. Mt 14:16, Lk 10:1-20).

2.2.3 Masomo ya Kitu

• Uongozi hautegemei rasilimali zako. Lk 10:3-4.
• Lazima uwe na amani kutoa amani. Lk 10:5-6 (Kumbuka kuwa ni amani yako ambayo imepewa). Tunatoa kile tulicho badala ya kile tunachosema.
• Viongozi lazima waweze kutoa na kupokea. Lk 10:7-9. Ni fursa ya kutoa: Lakini wakati tunajinyenyekeza kupokea, Tunaweza pia kuwa njia ya baraka kwa mtoaji (k.m. Jn 4:6-15).

2.3 Maendeleo ya Huduma ya Kitume

2.3.1 Yuda’ Mbadala

Acts 1:15-26. Vigezo vya mitume kwa uingizwaji wa Yudasi vinaonyesha kwamba 12 Sio wao tu waliomfuata Yesu katika huduma yake yote. Hatujui ni wangapi wengine walikuwa; Lakini mbili bora, Joseph Baabas Justus na Matthias walikuwa na sifa sawa; Na mwishowe waliamua kusambaza kwa maombi mengi kuchagua kati yao.

Kumbuka hali za kipekee ambazo shughuli hii ilitumiwa. Kwanza, Walizingatia vigezo vya maandiko vinavyoongoza uchaguzi, basi utaftaji wa wagombea, Hapana shaka ikiwa ni pamoja na kile wao wenyewe walijua tabia ya watu hawa. Hapo tu, Kupata chochote cha kuchagua kati yao, Je! Waliuliza ishara. Usiombe ishara ikiwa kuna sababu za maandishi na maadili kwa nini unapaswa au haipaswi kufanya chaguo fulani.

Wasomi wengine wamedai kwamba mitume walifanya makosa katika kuteua Matthias, na kwamba mtume wa kumi na mbili angekuwa Paulo. Hii inahojiwa kwa sababu kuu mbili: kwanza, Paulo hakuwa shahidi wa huduma ya Yesu ya Yesu, kifo na ufufuko (Acts 1:21-2) na, pili, Inadhani inapaswa kuwa tu 12 mitume.

Lakini vipi kuhusu Joseph, Karibu-Apostle? Sote hatuwezi kuwa mitume: Lakini fikiria mwenyewe katika msimamo wake. Je! Ungekuwa na wasiwasi, nimemkasirikia Mungu kwa kutokuchagua, au kuwa na wivu na Matthias? Je! Utafanyaje ikiwa huduma ya kaka itapata umakini zaidi kuliko yako? Ambaye ana haki ya kuchagua? Unamtumikia nani, Na kwa sababu gani?

2.3.2 Wajibu wa Petro

Angalia hapo juu hiyo, Ingawa Peter anaanza mchakato, Uamuzi huo hufanywa kwa ushirika (cf. Acts 1:15,23,24,26).

Mt 16:19 imeibua mjadala mkubwa kati ya Wakatoliki na Waprotestanti, Hasa juu ya suala la ikiwa 'mwamba huu' unamaanisha Peter, Kukiri kwake kwa imani kwa Yesu, au Yesu mwenyewe. Maneno yanayofuata ya Yesu, 'Nitakupa funguo za ufalme wa mbinguni, Na chochote utakachofunga duniani kitafungwa mbinguni, na chochote utakachofunguliwa duniani kitafunguliwa mbinguni. 'Zimeelekezwa kwa Peter mmoja mmoja, Kuthibitisha jukumu kuu la Peter kati ya mitume. Lakini ni hatari kujenga mafundisho juu ya tafsiri zinazojadiliwa za aya. Katika Mt 18:18, Yesu hufanya ahadi kama hiyo kwa wanafunzi wake wote; Kuonyesha mamlaka hii haijazuiliwa kwa Peter au hata mitume tu (Isipokuwa unafikiria Mt 18:19 pia inatumika tu kwao!).

Peter alikuwa kiongozi wa jumla, kama inavyoonyeshwa na Yesu (Lk 22:31-2, Jn 21:15-7). Lakini ikiwa tutaangalia mazoea halisi ya kanisa la kwanza tunaona hiyo, kama hapo juu, Maamuzi yanategemea utambuzi wa ushirika wa mapenzi ya Mungu. Peter hakuwa na kura ya kutupwa, au hata lazima neno la mwisho (Tazama hapa chini). Wala hakuwa juu ya kosa au marekebisho (Gal 2:11-4). Uongozi hautoi kutokukamilika, au umpe kiongozi kudharau ushauri wa wengine na utambuzi wa kiroho.

2.3.3 James

Katika Acts 8:1 & 14 Uongozi bado unaonekana kuwa tu mikononi mwa mitume. Vile vile Acts 9:27, Kuelezea ziara ya kwanza ya Paulo kanisani huko Yerusalemu haitaja juu ya wazee, Lakini mitume tu. Lakini Paul anasema ndani Gal 1:15-19 kwamba miaka mitatu baada ya wito wake alimtembelea Peter huko Yerusalemu na, cha kupendeza zaidi, Kwamba Yesu’ Ndugu James pia alichukuliwa kama mtume. Inavyoonekana mitume wengine walikuwa mbali wakati huu (cf Gal. 1:19), Na James sasa alikuwa sehemu ya uongozi wa Yerusalemu.

(Ni ngumu kuchumbiana Gal 1:15-24&2:1-10, kama uunganisho na Acts 9:26-30, 11:29-30&12:1-25, 15:1-30 na ushuhuda wa Paulo Acts 22:17-21 inatoa shida kadhaa. Kuna maelezo mawili yanayowezekana. Kwanza, the Acts 9:27 Mkutano unaonekana kuwa sio zaidi ya kusikilizwa kuamua ikiwa ni salama kumruhusu Paulo kushirikiana na kanisa. Tangu Gal 1:15 huanza kutoka kwa wito wake kuhubiri kati ya mataifa, Huenda Paulo hakuhisi hii ilikuwa na umuhimu wowote wa mafundisho kwa huduma yake ya Mataifa: in this case Gal 1:18 na Acts 22:17-21 Inaweza kurejelea ziara yake katika Acts 11:29-30&12:1-25, na maono anaelezea kusababisha matukio katika Acts 13:1-3. Ziara iliyoelezewa Gal 2:1-10 basi itakuwa hiyo ilivyoelezewa Acts 15:1-30, Baada ya safari yake ya kwanza ya umishonari. Vinginevyo, Inaweza kuwa hivyo Gal 1:17-8 Inaelezea muda wa miaka tatu kati ya ubadilishaji wa Paul na kukiri kwake kwa Kanisa la Yerusalemu, ndani Acts 9:27; ambayo inaweka utambuzi wa utume wa James 'mapema mapema. Sasa ninapendelea maelezo ya mwisho, Kama inavyoonekana kwamba ziara ya pili ya Paul, ambayo ilikuwa tu kwa madhumuni ya kupeleka misaada ya misaada kwa wazee (Acts 11:28-30), ilifanyika wakati wa mateso makubwa (Acts 12:1-25); Wakati hata mitume walikuwa na mawasiliano mdogo na kila mmoja (cf. Acts 12:17). Hakuna kutajwa kwa mkutano wowote wa moja kwa moja kati ya Paul na James au yeyote wa mitume wakati wa ziara hii; ambayo ingeelezea kwa nini Paulo hakuyataja katika Gal 1:15-24&2:1-10.)

Maagizo ya Peter kwa Kanisa Kuelezea Habari za Kutoroka kwake 'kwa James na Ndugu’ ndani Acts 12:17 inaonyesha kwamba alikuwa kiongozi mzuri wa Kanisa kwa kutokuwepo kwa Peter. Utangulizi wake unaonekana zaidi katika jukumu lake katika mjadala juu ya kutahiriwa katika Acts 15:13-22, ambapo anaonekana kupewa neno la mwisho juu ya suala hilo.

Paulo anaporudi Yerusalemu kwa mara ya mwisho, Anaonekana mbele ya James, mbele ya wazee (Acts 21:18). Yeye ndiye pekee aliyetajwa kwa jina, inferring that he was the recognised leader: although it should be noted that the proposal put to Paul is clearly portrayed as a collective response. There is no mention of any of the other apostles: either their identity had been merged into that of the eldership or, more probably, they were operating in more distant regions.

2.3.4 Mitume Wengine

We do not know precisely how many other men in the New Testament were given the title of ‘apostle’. Paulo, ndani 1 Cor 15:5-7 says that Jesus was seen by Peter, then the twelve, then by 500 brethren at once, then by James, then by ‘all the apostles’, and finally by Paul himself. The phrase ‘all the apostles’ may merely be a reference to the twelve plus James; au inaweza kuonyesha kuwa hata kabla ya ubadilishaji wa Paulo kulikuwa na wengine ambao walikuwa wametambuliwa kama mitume.

Katika Acts 14:4 & 14 Tunapata Paul na Barnabus wote waliotambuliwa kama mitume, kuleta idadi ya mitume inayojulikana 15. Paulo anajielezea mara kwa mara kama vile katika barua zake.

Andronicus na Junia (Rom 16:7) wakati mwingine pia hutajwa: Lakini inajadiliwa ikiwa usemi, 'Kumbuka kati ya mitume,’ inamaanisha kuwa wao wenyewe walikuwa mitume au tu kwamba walifikiriwa vyema na mitume.

'Mtume’ ilikuwa neno la kawaida la Kiyunani (maana, 'Mtu ambaye ametumwa', au 'mjumbe') ambayo wakati huo ilipitishwa kama jina. Ikumbukwe kwamba kuna marejeleo mengine matatu ya NT, Haijatafsiriwa kawaida kama 'mtume', ambayo pia hutumia: John 13:15, 2 Cor 8:23 (re. Tito) na Phil 2:25 (Epaphroditus). Katika kila moja ya kesi hizi neno hutumiwa bila kifungu dhahiri; Na kwa kukosekana kwa msaada mwingine wa muktadha hatuwezi kuwa na uhakika kuwa imekusudiwa kama kichwa badala ya kumaanisha tu 'mjumbe’ Katika visa hivi. Mwisho mwingine wa kiwango, Yesu pia anaelezewa kama, 'Mtume,’ ndani Heb 3:1.

2.3.5 Jukumu la Muda mfupi?

Sharti la asili kwa 'kumi na mbili’ ilikuwa kwamba wangekuwa wanafunzi kutoka wakati wa kubatizwa kwa Yohana hadi kupaa, ili wawe mashahidi wa Yesu’ ufufuo (Acts 1:21-2). Ingawa kigezo hiki hakitumiki kwa James, chini sana kwa Paulo, Wengine wanasema kuwa 1 Cor 15:5-8, pamoja na 1 Cor 9:1, inaonyesha kuwa kweli kuona Yesu aliyefufuka alikuwa sharti la utume. Kutoka kwa hii inasemekana kwamba mitume walikuwa kwa kanisa la kwanza tu. Hata hivyo, such a conclusion is essentially circumstantial. Although examples of people being called apostles after the end of the NT era will naturally not occur in scripture, a closer examination of these and other passages gives good reasons for doubting such a conclusion.

Kwanza, let us look again at 1 Cor 15:7-8: ‘Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born.’ When Paul says, ‘all the apostles,’ he clearly does not even mean, ‘all who are now apostles,’ let alone, ‘all who will ever be;’ since his next words make it clear that he was not including himself. Therefore we may reliably apply this phrase only to those who were apostles at the time of Jesus’ appearance. Na ikiwa Paulo alikuwa akijitenga hatuwezi kudhani kuwa alikuwa akijumuisha Barnabas, ambaye anaitwa mtume kwanza wakati huo huo kama Paul (Acts 14:4). Kwa hivyo huko Barnaba tuna mtume ambaye hakuna ushuhuda wazi kwamba alimuona Kristo aliyefufuka.

Maneno ya Paul 1 Cor 9:1, 'Siko huru? Je! Mimi sio mtume? Je! Sijamuona Yesu Kristo Bwana wetu?’ huunda mfululizo wa maswali ya usomi, ambayo kila moja inapeana uzito kwa msingi mmoja wa msingi; yaani, 'Je! Umenihukumu haki gani?’ (tazama 1 Cor 9:3 kuendelea). Hakuna kitu hapa kupendekeza kwamba anajaribu kufafanua matakwa ya utume. Vinginevyo, Je! Ni nini umuhimu wa swali lake, 'Siko huru?'; ambayo ni sehemu muhimu ya safu hiyo hiyo?

Zaidi ya hayo, Uzoefu wa Paulo ulikuwa tofauti sana na ule wa wale kumi na wawili na James kwa kuwa aliona maono ya Yesu baada ya kupaa. Watu bado wanadai kuwa na maono ya Yesu leo; Kwa hivyo hata ikiwa uzoefu kama huo ulikuwa hitaji la utume bado kunaweza kuwa na wagombea wanaowezekana. Lakini uhalali wa madai kama hayo ungehukumiwa vipi?

Ilikuwa jambo rahisi kuanzisha ni nani aliyekuwa na Yesu, Na maandiko ni wazi kwamba uchunguzi unaofaa ulifanywa wakati wa kuteua Matthias. Hata hivyo, kwa upande wa Paul na Barnaba, ambao huitwa mitume tu baada ya kutumwa kutoka Antiokia (cf. Acts 13:1-3 & 14:4), Hakuna maoni ya uchunguzi wowote kuhusu ikiwa walikuwa wamemwona Yesu au la. Hata kwa mtu ambaye ameridhisha kabisa Acts 1:21-2 kigezo, becoming an apostle was ultimately a matter of God’s choice (Acts 1:23-6). In the case of Paul and Barnabus the emphasis was on appointment by the Holy Spirit to a specific task.

It is particularly significant that, whereas the primary requirement for the twelve was that they must be witnesses of Jesus’ ufufuo (Acts 1:22), ndani Acts 13:31 Paul and Barnabus pointedly avoid describing themselves in these terms; reserving that role for those who ‘came up with him from Galilee to Jerusalem.’ Thus we have a clear indication that the function of the later apostles was perceived to be significantly different from that of the twelve in this particular respect.

From this it appears that, whilst the twelve (and to a lesser extent, James) occupied a unique place as eye-witnesses to Jesus’ life and resurrection, Ilitambuliwa katika nyakati za Agano Jipya kwamba kulikuwa na wengine ambao huduma na kazi ndani ya kanisa ilipewa jina la kuitwa 'Mitume.’ Tunaweza kuwa na wasiwasi wa kutumia kichwa hiki leo kwa kuogopa sifa ya kiroho: Lakini hiyo haisemi kwamba kunaweza kuwa hakuna wale ambao wana wizara zinazofanana na wale wa mitume wa baadaye.

2.3.6 Tabia za jumla za mtume

Mitume walionekana kama zawadi ya huduma iliyopewa kanisa na Kristo (1 Cor 12:28-9 & Eph 4:11-2). Walikuwa wajenzi wa kanisa. Katika 1 Cor 9:2 Paulo anatoa maoni, 'Hata ingawa siwezi kuwa mtume kwa wengine, Hakika mimi ni kwako! Kwa maana wewe ni muhuri wa utume wangu katika Bwana.’ Wazi, Aliona kanisa ambalo alikuwa ameanzisha kama ishara ya sifa yake kama mtume.

Wale kumi na wawili walikuwa na huduma ya kawaida (cf. Acts 5:12). It is evident that Paul considered this to be a necessary proof of apostleship; for in 2 Cor 12:12 he says, ‘The things that mark an apostle – signs, wonders and miracles – were done among you with great perseverance.’

Hata hivyo, these things alone do not make an apostle! Philip pioneered the church in Samaria and had a signs following ministry (Acts 8:5-13): but he was never referred to as an apostle; only as an evangelist (Acts 21:8). To understand why, we should note two other characteristics of the apostles.

Kwanza, apostles were men with spiritual authority in matters of church government and doctrine (Acts 2:42, 15:2-6, 16:4, 1 Cor 5:3-5, 2 Cor 10:2-11 & Gal 1:8-9). (The doctrinal role was particularly important before the NT texts were written as a means of preserving the purity of the gospel and determining how it should be applied to novel situations, such as the conversion of the Gentiles. Note however that then, as now, the acid test was how any doctrine related back to the specific teachings of Jesus and the existing body of Scripture; and only after that to the teachings of the twelve and the later apostles (cf. Mk 8:38, Acts 15:7-21, Gal 1:8, 2:2 & 2:14).)

In Philip’s case he gave the people the gospel: but there was a road-block when it came to bringing them into a place where they could receive the power of the Holy Spirit. This was not removed until the Samarian church came under the ministry of the apostles (Acts 8:14-25).

As noted earlier, apostle means ‘messenger,’ au, ‘one who is sent.’ Although there is no question that the Holy Spirit was with Philip, he had received no specific authority from the church to preach the gospel in Samaria. Kama vile, he had an anointing; but not the authority needed to establish the church.

Mkubwa wa pili wa kipekee wa Betwen ambaye hupanda tu kanisa na mtume anaonekana kama kuamuru maalum na Roho Mtakatifu kufanya kazi hii. Kama Filipo, Wale ambao walipanda kanisa huko Antiokia (Acts 11:19-21) hakuna mahali hujulikana kama mitume. Ingawa kanisa lililetwa chini ya mamlaka ya mitume kwa kutuma Barnabus kama mwakilishi wao (Acts 11:22-4), Wala hapa na hapo awali Luka haelezea Barnabus kama mtume; tu kama 'mtu mzuri, Kamili ya Roho Mtakatifu na Imani '. Hata marehemu kama Acts 13:1 Yeye huandika tu kati ya manabii na waalimu.’ Lakini baada ya Paulo na Barnabus kutumwa na Kanisa la Antiokia wakati wa zabuni ya Roho Mtakatifu anaanza kuwaita mitume wote (Acts 14:4).

Note that it is not a matter of the apostles in Jerusalem having directed the church in Antioch to reach out in this way; nor is there any evidence of anyone being present who was already recognised as an apostle. This was an initiative of the Holy Spirit (Acts 13:2 & 4) that was recognised and endorsed by the local church (Acts 13:3 & 14:26-7). Although spiritual authority depends at least in part on the existence of right relationships to other God-ordained authorities within the church: the apostolic calling is essentially a call of God, as Paul himself stresses in Gal 1:1.

It may also be noted that all the apostles had translocal ministries; being concerned with the establishment or oversight of more than one church. This didn’t necessarily mean that they travelled much: Tunaambiwa kuwa ni waumini wa kawaida, sio mitume, ambao walikuwa na jukumu la mlipuko wa nje wa kanisa kutoka Yerusalemu (Acts 8:1-4). James anaonekana alitumia wakati wake mwingi huko Yerusalemu: Lakini waraka wake unaonyesha wasiwasi wake kwa mrengo mzima wa Kiyahudi wa kanisa (Jas 1:1).

Maoni ya Paul 1 Cor 9:2 , 'Hata ingawa siwezi kuwa mtume kwa wengine, Hakika mimi ni kwako!’ inavutia, Kama inavyoonyesha kuwa Paulo alitazama utume kwa maneno ya jamaa. Mtu anaweza asionekane kama mtume na kanisa kwa ujumla; lakini hata hivyo kuwa mtume kwa sehemu yake. Tunaona wazo hili pia ndani Gal 2:6-9 ambapo Paulo anaona, 'Kwa Mungu, ambaye alikuwa kazini katika huduma ya Peter kama mtume kwa Wayahudi, Pia nilikuwa kazini katika huduma yangu kama mtume kwa Mataifa.’ Inaonekana kuwa kuna digrii za utume, ranging from the local to the world-wide church. If that is the case, need we be so wary of using the term today, as long as we are careful to define the limitations of such ministries and not let the title become a means of personal aggrandisement?

(Rudi kwa yaliyomo / endelea kusoma)