{"id":3121118,"date":"2024-10-01T01:50:00","date_gmt":"2024-10-01T05:50:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/zaidi-ya-kiroho-kuliko-mungu\/"},"modified":"2025-10-12T00:50:31","modified_gmt":"2025-10-12T04:50:31","slug":"zaidi-ya-kiroho-kuliko-mungu","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/zaidi-ya-kiroho-kuliko-mungu\/","title":{"rendered":"Zaidi ya Kiroho kuliko Mungu?"},"content":{"rendered":"\n

Kesi ya Sakramenti katika Mazoezi ya Quaker<\/strong><\/h4>\n\n

Mojawapo ya changamoto kubwa kwa uhamasishaji wa Quaker (kando na vyama vya oatmeal na woga wetu wa uinjilisti) ni changamoto ya kueleza imani na utendaji wetu kwa njia iliyo wazi na fupi. ”Hotuba yetu ya lifti” mara nyingi inahitaji skyscraper yenye sakafu nyingi au lifti ya polepole sana. Ni uzuri na mzigo wa mila isiyo ya imani. <\/p>\n\n

Bado pamoja na utofauti wetu wote wa kitheolojia na uchangamano wa kimaadili, kuna baadhi ya mambo ambayo tuko wazi kuyahusu: wakati mwingine hata ya kimsingi. Wengi wetu ni wazi juu ya upinzani wetu kwa vita, kwa mfano. Yaliyomo katika kifupi cha SPICES (usahili, amani, uadilifu, jumuiya, usawa\/usawa, na uwakili\/uendelevu) yanaungana kwa wengi wetu, ingawa inaonekana kuna upinzani mwaminifu unaoendelea karibu nao, pia. <\/p>\n\n

Kauli moja ambayo bado ninaisikia bila ubishi inahusiana na ibada au sakramenti za kihistoria za Kikristo: \u201cWaquaker hawabatizi na sisi hatufanyi ushirika.\u201d Wakati fulani tunaeleza kwamba tunakubali haya kama \u201chali halisi ya kiroho.\u201d Sina hakika kuwa tunajua tunamaanisha nini kwa hili, lakini mara kwa mara tunarejelea ushirika au ubatizo ”kwa njia ya Marafiki.” Rafiki katika kutaniko letu anaziita potlucks zetu ”Ushirika wa Quaker” na anasema kwa furaha kwamba ushirika wetu ni mtamu zaidi na unajaa zaidi kuliko ule unaoadhimishwa na madhehebu mengine. <\/p>\n\n

Labda ni uzoefu wangu katika wigo wa Quaker au labda ni msururu wa ukinzani, lakini nimekuwa kitu cha mwiba katika upande wa msingi wa kisakramenti kati ya Marafiki. Wakati wa kozi kuhusu mafundisho ya Friends katika chuo changu, sehemu ya mapokeo ya utakatifu ya Quaker, profesa wangu alisema kwa ujasiri kwamba \u201cQuakers hawabatizi,\u201d na sikuweza kujizuia kuinua mkono wangu ili kushiriki: \u201cNilibatizwa katika kanisa la Friends.\u201d <\/p>\n\n

Kwa mshtuko wa hofu, alihoji: ”Na maji?!”<\/p>\n\n

Nilipambana na hamu ya kusema, ”Hapana, na Dk Pepper. Una maoni gani?” Lakini nilijua anamaanisha nini. Ninathamini nukuu nzuri ya injili, na Quakers kwa muda mrefu wamependa kunukuu kutoka kwa Yohana Mbatizaji, ambaye alilinganisha ubatizo wake wa maji na ubatizo mkuu wa Roho wa Yesu (Mt. 3:11). Tunachofanya na hadithi iliyosalia wakati Yesu mwenyewe alipoingia kwenye maji ya ubatizo ni mjadala mwingine. <\/p>\n\n

Hata hivyo, nililelewa miongoni mwa Marafiki wa Kiinjili huko Ohio. Mnamo Machi 25, 2001, nikiwa na umri wa miaka 13, nilibatizwa na kasisi wangu wa Quaker katika sehemu ya kubatizia katika kanisa la eneo la Nazarene. Je, niliona njiwa au kusikia sauti kama za Yesu? Hapana. Je, niliokolewa machoni pa Mungu? Hapana. Lakini nilihisi upendo wa Mungu wenye kukumbatia na kubadilisha fahamu zangu kupitia maji ya ubatizo. Na nilipokea tabasamu, makofi, na kukumbatiwa na jumuiya yangu ya kiroho nilipojitolea hadharani kwa imani. Cheti rahisi cha ubatizo kinaning’inia katika ofisi yangu kama ishara ya safari yangu ya kiroho. <\/p>\n\n

\"\"<\/a>
Mwandishi (kulia) na mwenzi wake, Ashlyn, wakitoa sherehe ya ushirika kwa mkate na juisi ya zabibu kwenye harusi yao katika jumba la mikutano la Quaker. Picha kwa hisani ya mwandishi.<\/figcaption><\/figure>\n\n

Harusi yangu ilikuwa fujo takatifu ya Quaker pia. Tulikusanyika katika jumba la mikutano la Waquaker, tukafanya ahadi za kitamaduni za ndoa ya Waquaker, na tukaalika wale waliokusanyika kutia sahihi cheti cha harusi cha Quaker. Lakini pia tulivuruga yote kwa sherehe ya ushirika. Mke wangu nami tulitaka tendo letu la kwanza tukiwa wenzi wa ndoa liwe tendo la ibada na huduma. Kwa hiyo tulisoma shairi, tukafanya sala, na tukakaribisha kila mtu aliyehudhuria aje mbele na kupata mkate kidogo safi na maji ya zabibu ya dukani ili kuwakilisha (au \u201ckuwasiliana\u201d au \u201ckupatanisha\u201d) \u201cmkate wa uzima\u201d na \u201ckikombe cha wokovu.\u201d Ilihisiwa kuwa sawa na halisi, na nilipenda kutoa karamu hiyo ndogo kwa watoto wachanga, wasioamini Mungu, wahudumu, waevanjeli wa zamani, wafuasi wa kimsingi\u2014na, ndiyo, Waquaker wengi. Huku nyuma, marafiki zetu wachache waliimba wimbo unaoitwa ”Neema Yako Inanipata” na Matt Redman. <\/p>\n\n

Uzuri wa sakramenti ya kitamaduni ya Quaker ni kwamba tunatambua ukweli wa wimbo huo wa usuli: neema hutupata. Sote tunahusika katika kile Rufus Jones aliita ”utafutaji mara mbili.” Tunapomtafuta Mungu, Mungu anatutafuta. Tunapotafuta Nuru, Nuru hutuchunguza. Na Mungu, au Nuru, hutumia njia yoyote muhimu (au kitu chochote kinacholingana na asili ya Upendo) ili kutufikia. Kwa hiyo neema inatupata. Na tunajikuta katikati ya ulimwengu wa sakramenti. <\/p>\n\n

Tunapata neema, na tunapatikana kwa neema, kwa njia zisizohesabika ndani ya ulimwengu huu wa sakramenti: si tu kwa mkate, divai, na maji bali pia kupitia riwaya nzuri, mguso wa kibinadamu, machweo ya jua, maneno ya wakati unaofaa ya kutia moyo au changamoto ya kinabii, milima, bahari, muziki, na kuendelea na kuendelea\u2014ulimwengu usio na mwisho. Tunahisi ukweli wa msemo wa Quaker kwamba sakramenti sio mbili au saba, lakini sabini mara saba. <\/p>\n\n

Ninathamini sakramenti hii kubwa ya Quaker. Imeboresha na kupanua hali yangu ya kiroho kwa njia nyingi. Ambapo ninatofautiana na Marafiki wengi, hata hivyo, ni wakati tunapohama kutoka kwa fundisho ambalo linathibitisha uwezo wa mkate, divai, maji, na vipengele vingine vingi ili kupatanisha neema kuelekea ufafanuzi uliofinywa ambapo kila kitu kingine kando na taratibu hizo za kitamaduni kinaweza kuwa njia ya neema. Nilikuwa na profesa wa seminari (kasisi wa Kilutheri) ambaye alifadhaishwa sana na kizuizi hicho kigumu cha Quaker hivi kwamba alisema hivi kwa mshangao: \u201cWaquaker wanaamini kwamba kila kitu ni kitakatifu isipokuwa mkate na divai!\u201d <\/p>\n\n

Labda mshangao wa profesa wangu ulikuwa chini ya ukarimu, lakini unalingana na uzoefu wangu. Ninaona Marafiki ambao hawana shida ya kutafuta Uungu kupitia orodha ya kuvutia ya mazoea ya kiekumene. Baadhi ya watu huhudhuria milo ya Kiyahudi na matambiko ya Wiccan msituni, kutembea kwenye labyrinth, kufanya mazoezi ya usomaji wa kadi za tarot, kutumia fuwele za Kipindi Kipya, kuhusisha uchonganishi wa Wenyeji kwa kutumia sage, na kujaribu kuimba nyimbo za Kikatoliki na bakuli za kuimba za Kibuddha. Lakini kwa namna fulani wao ni kinyume kabisa na ushiriki katika mila ya kihistoria ya Kikristo. Sipingani na mila hizi nyingine, na nimefaidika kutokana na nyingi kati ya hizo, lakini kukataza au kutupilia mbali desturi za Kikristo zilizojaribiwa kwa muda huhisi kupotoshwa kwangu. <\/p>\n\n

Je, tunajaribu kuwa \u201ckiroho zaidi kuliko Mungu\u201d? Mungu hana shida kutualika katika uhusiano kupitia mambo ya kawaida ya kimwili. Ikiwa babu zetu wa kiroho walipokea mkate wa uzima kupitia mkate halisi au walikunywa kwa undani Uungu kupitia juisi halisi au divai, sisi ni nani kusema kwamba hii ni hali duni ya kiroho? <\/strong><\/p>\n\n

Kuna usemi wa sakramenti yetu ambayo ni shida zaidi, hata hivyo. Quakerism ni njia ya ndani na ya kiroho. Kwa ubora wetu, tunasalia kuwa wakamilifu kwani usahili wetu unaturuhusu kuona neema katika hali ya kawaida na tunaifanyia kazi imani yetu kupitia hatua madhubuti za kijamii. Lakini katika nyakati zingine, tunainua kiroho kwa gharama ya nyenzo. Hitaji lolote la matambiko, muundo wa kidini, au usemi wa kimwili hutazamwa kama sehemu ya imani duni. Tunaishia kutaniana na aina ya Ugnostiki na utulivu. <\/p>\n\n

Si muda mrefu uliopita, nilipata nukuu kutoka kwa mwandishi Mkristo CS Lewis ambaye alizungumza kuhusu hali yangu kwa njia inayonialika katika imani iliyokombolewa zaidi na inayomwilishwa. Aliandika: <\/p>\n\n

\n

Hakuna kitu kizuri kujaribu kuwa kiroho zaidi ya Mungu. Mungu kamwe hakumaanisha [mwanadamu] awe kiumbe wa kiroho tu. Ndiyo sababu [Mungu] hutumia vitu vya kimwili kama mkate na divai kuweka uhai mpya ndani yetu. Tunaweza kufikiria hii badala ya ufidhuli na isiyo ya kiroho. Mungu hafanyi: [Mungu] alianzisha ulaji. [Mungu] anapenda vitu. [Mungu] ndiye aliyeivumbua. <\/p>\n<\/blockquote>\n\n

Ninajiuliza: tunajaribu kuwa ”kiroho zaidi kuliko Mungu”? Mungu hana shida kutualika katika uhusiano kupitia vitu vya kawaida vya kimwili kama mkate, juisi na maji. Ikiwa babu zetu wa kiroho walipokea mkate wa uzima kupitia mkate halisi au walikunywa kwa undani Uungu kupitia juisi halisi au divai, sisi ni nani kusema kwamba hii ni hali duni ya kiroho? Hili linanishangaza kama kudumaza kiroho na labda kidogo kama ”ukorofi wa mpangilio” (kuazima kifungu kingine cha maneno kutoka kwa Lewis). <\/p>\n\n

Ili kuwa wazi, sipendekezi tuanze kuanzisha sakramenti za jadi za Kikristo katika kila mkutano na kanisa. Bado ninaamini katika uzuri wa potluck ya Quaker na ushirika wa kiroho wa ukimya wa pamoja. Bado ninaamini katika kutafuta utakaso, ubatizo wa kutia nguvu wa Roho Mtakatifu juu ya ibada yoyote ya kufundwa. Lakini si lazima tujaribu kuwa wa kiroho zaidi kuliko Mungu. Hata kama hatuna haja ya mila fulani, hatuhitaji kuwakataza kwa wengine. <\/p>\n\n

Katika mkutano mdogo nilioshirikiana na mke wangu mchungaji, kijana aliuliza ikiwa anaweza kubatizwa. Tunapanga kuwa na kamati ya uwazi pamoja naye kuhusu hilo, lakini msukumo wetu wa kichungaji ni mojawapo ya uhuru wa Kisakramenti wa Kirafiki. Asili yetu ni kusema: ”Bila shaka!” <\/p>\n\n

Kwa hivyo ninapendekeza uhuru mpya wa sakramenti kati ya Marafiki. Sina mpango mpana wa jinsi ya kutekeleza uhuru huu wa kisakramenti katika ulimwengu mbalimbali wa Marafiki. Lakini nitauliza swali ambalo limekuwa likizunguka rohoni mwangu kwa muda mrefu. <\/p>\n\n

Ninaendelea kufikiria kuhusu hadithi ya towashi Mwethiopia katika Matendo 8:26\u201340. Roho huleta pamoja marafiki wawili wasiotarajiwa wakati towashi Mwethiopia anamwalika mtume Filipo kwenye gari lake. Kwa pamoja, wanajadiliana kuhusu tabia ya Mtumishi anayeteseka kutoka kwa nabii Isaya. Wakati fulani, towashi anaonekana kujikuta katika hadithi: mtu ambaye alikuwa na alama za kutengwa katika mwili wake mwenyewe, lakini mateso yake yalibadilishwa kuwa uponyaji. Na anataka kujiunga na harakati ya takwimu hii ya kiroho. <\/p>\n\n

Wanaposafiri pamoja, wanapita maji mengi. Na towashi anashika wakati wa sakramenti kwa swali rahisi lakini la kina: ”Tazama, haya ni maji. Ni nini kinachonizuia nisibatizwe?” <\/p>\n\n

Kweli, ni nini kilikuwa kinamzuia? Nini cha kumzuia Rafiki yetu kijana? Nini cha kumzuia yeyote anayehitaji tambiko la kuwa mali, jumuiya, na maisha mapya kuingia chini ya maji na kujisikia kuoshwa na kukaribishwa katika neema? <\/p>\n","protected":false},"excerpt":{"rendered":"

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