Jisajili mara moja, kwa kozi zote
Maendeleo yako yanahifadhiwa kwenye kivinjari hiki unaposoma, na seminari inayatunza chini ya msimbo wako wa mwanafunzi, ili uweze kuendelea kwenye kifaa chochote. Weka msimbo huo kwa siri, kama nenosiri. Barua pepe si lazima. Iongeze ili tukurudishie msimbo wako wa mwanafunzi, tukutumie vikumbusho na tukupe cheti. Unaweza kujiandikisha na kuendelea kusoma bila barua pepe. Tunachohifadhi.
Programu ya Cheti inajibu maswali ya kuchagua jibu. Shahada ya Mshiriki inaongeza maswali ya kujaza pengo; M.Div. na Th.M. zinaongeza hayo na maswali ya majibu mafupi. Asilimia 90 ya kila sehemu inahitajika ili kufaulu.
Karne ya Wamishonari na Wafalme wa MimbariThe Missionary Century and the Pulpit Princes
Utangulizi: Injili Ilipozunguka Dunia NzimaOrientation: When the Gospel Went Around the World
Sehemu ya 8 ilifungwa mwaka 1750 Injili ikiwaka kwa moto mkali katika mioyo iliyoamshwa kote Uingereza na katika makoloni ya Amerika. Miaka 150 iliyofuata ingeubeba moto huo kuzunguka dunia nzima. Karne ya kumi na tisa ndiyo karne moja kuu kuliko zote ya upanuzi wa Ukristo tangu Pentekoste. Kufikia mwaka 1800 labda asilimia 1 tu ya Wakristo wa dunia waliishi nje ya Ulaya na Amerika Kaskazini. Kufikia mwaka 1900 Injili ilikuwa imefika katika kila bara, ilikuwa imepanda makanisa katika mamia ya lugha, na ilikuwa imezaa Wakristo wenyeji katika kila pwani. Karne ileile iliyowatuma wamishonari ilizaa pia kizazi cha ajabu kuliko vyote cha wahubiri wa mimbarini tangu karne ya kumi na sita. Spurgeon, Moody, Finney, Phillips Brooks, Alexander Maclaren, William Booth — hao ndio wafalme wa mimbari ambao sauti zao zililiunda kanisa la nyakati za kisasa.Unit 8 closed in 1750 with the gospel burning hot in awakened hearts across Britain and the American colonies. The next 150 years would carry that fire around the entire world. The nineteenth century is the greatest single century of Christian expansion since Pentecost. By 1800 perhaps 1% of the world's Christians lived outside Europe and North America. By 1900 the gospel had reached every continent, planted churches in hundreds of languages, and produced indigenous Christians on every shore. The same century that sent the missionaries also produced the most extraordinary generation of pulpit preachers since the sixteenth century. Spurgeon, Moody, Finney, Phillips Brooks, Alexander Maclaren, William Booth — the pulpit princes whose voices shaped the modern church.
Hii ni karne ya nne kati ya zile karne nne kuu za mahubiri ya Kikristo. Karne ya kwanza ilianzisha mahubiri. Karne ya nne iliyakamilisha chini ya Krisostomo na Augustino. Karne ya kumi na sita iliyarudisha chini ya Luther na Calvin. Karne ya kumi na tisa iliyaeneza duniani kote. Mashine ileile ya uchapishaji iliyochapa Agano Jipya la Tyndale sasa ilichapa Biblia katika lugha mia tano. Injili ileile ya neema iliyowaka huko Aldersgate sasa iliwaka huko Calcutta, Cape Town na Seoul. Agizo Kuu la Mathayo 28 lilikuwa likitiiwa kwa kiwango ambacho kanisa halikuwahi kukiona.This is the fourth of the four great centuries of Christian preaching. The first century invented preaching. The fourth century perfected it under Chrysostom and Augustine. The sixteenth century recovered it under Luther and Calvin. The nineteenth century globalized it. The same press that printed Tyndale's New Testament now printed Bibles in five hundred languages. The same gospel of grace that burned at Aldersgate now burned in Calcutta and Cape Town and Seoul. The Great Commission of Matthew 28 was being obeyed at a scale the church had never seen.
Sehemu ya 9 itatupa alama sita kuu za kihistoria. William Carey na kuanzishwa kwa vuguvugu la kisasa la umishonari la Kiprotestanti. Majitu ya umishonari — Judson, Livingstone, Hudson Taylor, Mary Slessor. Andrew Murray na uamsho wa Afrika Kusini. Wafalme wa mimbari huko Uingereza na Amerika. Jeshi la Wokovu (Salvation Army). Na mabaki wanaoteseka — wafiadini wa kimishonari wa karne hiyo, waliolipa gharama ambayo maendeleo ya umishonari hugharimu daima.Unit 9 will give us six landmarks. William Carey and the founding of the modern Protestant missionary movement. The missionary giants — Judson, Livingstone, Hudson Taylor, Mary Slessor. Andrew Murray and the South African revival. The pulpit princes in Britain and America. The Salvation Army. And the suffering remnant — the missionary martyrs of the century, who paid the price the missionary advance always costs.
"Tazamia mambo makuu kutoka kwa Mungu; jaribu mambo makuu kwa ajili ya Mungu." — William Carey, Nottingham, Mei 1792"Expect great things from God; attempt great things for God." — William Carey, Nottingham, May 1792I. William Carey na Kuanzishwa kwa Umishonari wa KisasaI. William Carey and the Founding of Modern Missions
William Carey (1761–1834) alikuwa fundi viatu wa Northamptonshire na mtaalamu wa lugha aliyejifundisha mwenyewe, ambaye alikuja kuwa baba wa vuguvugu la kisasa la umishonari la Kiprotestanti. Kwa kiasi kikubwa alijisomesha mwenyewe; kufikia umri wa miaka ishirini na kitu, Carey aliweza kusoma Agano Jipya kwa Kigiriki, Kilatini, Kiebrania, Kifaransa na Kiholanzi — huku bado akishona viatu. Alichunga kusanyiko dogo sana la Kibaptisti na alisoma kila kitu alichoweza kupata kuhusu ulimwengu ulio nje ya Ulaya. Ramani zilizokuwa ukutani mwa karakana yake ya viatu zilionyesha mabara ambayo aliamini yalikuwa yakiingoja Injili.William Carey (1761–1834) was a Northamptonshire shoemaker and self-taught linguist who became the father of the modern Protestant missionary movement. Largely self-educated, by his early twenties Carey could read the New Testament in Greek, Latin, Hebrew, French, and Dutch — while still cobbling shoes. He pastored a tiny Baptist congregation and read everything he could find about the world beyond Europe. The maps on his cobbler's wall showed continents he believed were waiting for the gospel.
Wabaptisti wa Kiingereza wa "Particular" (Wabaptisti wa Kikalvini) wa wakati wa Carey walikuwa imara katika mafundisho ya Kireformed lakini dhaifu katika wajibu wa umishonari. Mtazamo uliotawala ulikuwa kwamba agizo la Kristo katika Mathayo 28 lilitolewa kwa mitume peke yao, na kwamba kuongoka kwa wapagani kungekuja, kama kungekuja kabisa, kwa tendo la moja kwa moja la enzi ya Mungu bila kutumia wanadamu. Kijana Carey alipouliza swali la umishonari wa ng'ambo katika mkutano wa wachungaji, inasemekana mchungaji mmoja mzee alimwambia: "Keti chini, kijana! Mungu akipenda kuwaongoa wapagani, atafanya hivyo bila msaada wako wala wangu." Carey aliketi. Lakini hakuacha kufikiri.The English Particular Baptists of Carey's day were strong on Reformed doctrine and weak on missionary obligation. The dominant view was that Christ's command in Matthew 28 had been given only to the apostles and that the conversion of the heathen would come, if at all, by direct sovereign action without human agency. When the young Carey raised the question of foreign missions at a ministers' meeting, an older minister allegedly told him: "Sit down, young man! When God pleases to convert the heathen, He will do it without your aid or mine." Carey sat down. He did not stop thinking.
Mwaka 1792 Carey alichapisha kijitabu chake kikuu, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi wa Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuongoka kwa Wapagani). Kijitabu hicho kilibomoa hoja ya Ukalvini uliopitiliza kwa kuonyesha kutoka katika Maandiko, historia na jiografia ya wakati huo kwamba Agizo Kuu bado lilimfunga kila Mkristo. Mwezi Mei 1792 alihubiri mahubiri huko Nottingham juu ya Isaya 54:2–3, ambayo yalikuja kuwa andiko la msingi la vuguvugu la kisasa la umishonari. Maneno mawili kutoka katika mahubiri hayo yamesikika kwa karne mbili: "Tazamia mambo makuu kutoka kwa Mungu; jaribu mambo makuu kwa ajili ya Mungu." Miezi michache baadaye, Chama cha Wabaptisti wa Particular cha Kueneza Injili Miongoni mwa Wapagani (Baptist Missionary Society) kilianzishwa. Mwaka 1793 Carey alisafiri kwa meli kwenda India.In 1792 Carey published his great pamphlet, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. It demolished the hyper-Calvinist argument by showing from Scripture, history, and current geography that the Great Commission still bound every Christian. In May 1792 he preached a sermon at Nottingham on Isaiah 54:2–3 that became the founding text of the modern missionary movement. Two phrases from that sermon have echoed for two centuries: "Expect great things from God; attempt great things for God." Months later, the Particular Baptist Society for Propagating the Gospel Amongst the Heathen (the Baptist Missionary Society) was founded. In 1793 Carey sailed for India.
Carey alitumika miaka arobaini na moja nchini India bila kurudi nyumbani hata mara moja kwa likizo. Hakuiona tena Uingereza. Pamoja na wenzake Joshua Marshman na William Ward (wale "Watatu wa Serampore" mashuhuri) alitafsiri Biblia, au sehemu zake, katika lugha zaidi ya thelathini za India. Alianzisha Chuo cha Serampore mwaka 1818, taasisi ya kwanza ya Kikristo ya elimu ya juu barani Asia, kilichowafundisha viongozi Wahindi na wamishonari. Alipigania kukomeshwa kwa sati (desturi ya kumchoma mjane pamoja na maiti ya mumewe) na alisaidia kuishawishi serikali ya kikoloni ya Uingereza kuipiga marufuku mwaka 1829. Aliwazika wake wawili na watoto kadhaa nchini India. Hakuwahi kupata waongofu kwa idadi kubwa; huo haukuwa wito wake. Wito wake ulikuwa kuweka msingi, naye aliuweka.Carey served forty-one years in India without a single furlough home. He never saw England again. With his colleagues Joshua Marshman and William Ward (the famous "Serampore Trio") he translated the Bible or portions of it into more than thirty Indian languages. He founded Serampore College in 1818, the first Christian institution of higher learning in Asia, training Indian and missionary leaders. He fought for the abolition of sati (widow-burning) and helped persuade the British colonial government to outlaw it in 1829. He buried two wives and several children in India. He never made converts in great numbers; that was not his calling. His calling was to lay the foundation, and he laid it.
Gharama ilikuwa nzito. Mwanawe Peter alikufa akiwa na umri wa miaka mitano kwa ugonjwa wa kuhara damu. Mke wa kwanza wa Carey, Dorothy, alipatwa na wazimu katika joto la India baada ya vifo vya watoto wao kadhaa, na aliishi katika giza la akili hadi kifo chake miaka kumi na miwili baadaye. Carey aliwazika wake wawili nchini India, Dorothy mwaka 1807 na mke wake wa pili Charlotte mwaka 1821; mke wake wa tatu, Grace, aliishi baada yake. Alipoulizwa mwishoni mwa maisha yake angependa tangazo la kifo chake liseme nini, alijibu: "Mdudu mnyonge, maskini, asiye na msaada, mikononi Mwako myema naanguka." Mtu ambaye sauti yake ilikuwa imeanzisha karne ya umishonari alijiona tu kama mwombaji aliyeokolewa kwa neema. Fundi viatu alikuwa amekuwa baba wa umishonari wa kisasa.The cost was heavy. His son Peter died at age five from dysentery. Carey's first wife Dorothy went insane in the Indian heat after the deaths of several of their children and lived in mental darkness until her own death twelve years later. Carey buried two wives in India, Dorothy in 1807 and his second wife Charlotte in 1821; his third wife, Grace, outlived him. When asked late in life what he hoped his obituary would say, he answered: "A wretched, poor, and helpless worm, on Thy kind arms I fall." The man whose voice had launched a missionary century saw himself only as a beggar saved by grace. The shoemaker had become the father of modern missions.
II. Majitu ya Umishonari: Judson, Livingstone, Hudson Taylor, Mary SlessorII. The Missionary Giants: Judson, Livingstone, Hudson Taylor, Mary Slessor
Kielelezo cha Carey kilizaa kizazi cha wamishonari waliotawanyika kote ulimwenguni.Carey's example produced a generation of missionaries who fanned out across the world.
Adoniram Judson (1788–1850), mmishonari wa kwanza wa Kiprotestanti kutoka Amerika kwenda ng'ambo, alisafiri kwa meli pamoja na bibi arusi wake Ann kutoka Boston kwenda India mwaka 1812. Wakiwa safarini walikubali imani ya Kibaptisti; kisha Judson na mkewe walilazimishwa kuondoka India na wakaishi Burma (Myanmar) mwaka 1813. Kwa miaka saba Adoniram alihubiri bila kupata mwongofu hata mmoja. Ubatizo wa kwanza wa Mburma ulikuja hatimaye mwaka 1819. Judson aliipa Burma tafsiri ya Biblia nzima katika Kiburma (iliyokamilika mwaka 1840) ambayo imeendelea kutumika kwa karibu karne mbili. Wakati wa Vita vya Waingereza na Waburma vya 1824–1826 Judson alifungwa kwa miezi ishirini na moja katika gereza la Let-Ma-Yoon (Gereza la Kifo) huko Ava, ambako aliuficha mswada wa tafsiri yake ya Agano Jipya ndani ya mto wa kulalia. Ann alimhudumia kwenye uzio wa gereza kwa gharama ya afya yake mwenyewe, akafa mwaka 1826 akiwa na umri wa miaka thelathini na saba. Judson aliwazika wake wawili na watoto kadhaa huko Burma. Alipokufa baharini mwaka 1850 kulikuwa na Wakristo elfu kadhaa wa Kiburma, na watu wa kabila la Karen walikuwa wamekuwa wengi wao Wakristo — hali ambayo kwa kiasi kikubwa wameidumisha kwa karibu karne mbili.Adoniram Judson (1788–1850), the first American Protestant foreign missionary, sailed with his bride Ann from Boston for India in 1812. Converted to Baptist convictions on the voyage, the Judsons were forced to leave India and settled in Burma in 1813. For seven years Adoniram preached without a single convert. The first Burmese baptism finally came in 1819. Judson gave Burma a translation of the entire Bible into Burmese (completed 1840) that has remained in use for nearly two centuries. During the Anglo-Burmese War of 1824–1826 Judson was imprisoned for twenty-one months in the Let-Ma-Yoon (Death Prison) at Ava, where he kept his manuscript translation of the New Testament hidden in a pillow. Ann nursed him at the prison fence at the cost of her own health and died in 1826 at age thirty-seven. Judson buried two wives and several children in Burma. By the time he died at sea in 1850 there were several thousand Burmese Christians, and the Karen people had become majority Christian — a status they have largely retained for nearly two centuries.
David Livingstone (1813–1873) alikuwa mmishonari, mvumbuzi na mpinga utumwa kutoka Uskoti, aliyefungua ndani ya kusini na katikati ya Afrika kwa Injili na kwa uangalifu wa kimataifa. Daktari na mchungaji aliyewekwa wakfu wa Kanisa la Kikongregesheni, aliyetumwa na London Missionary Society (Chama cha Wamishonari cha London) mwaka 1841, Livingstone alihubiri, alipanda makanisa, alichora ramani za mifumo ya mito, na aliifichua biashara ya utumwa iliyoendeshwa na Waarabu, ambayo bado ilikuwa ikiendelea katikati ya Afrika. Kitabu chake Missionary Travels and Researches in South Africa (Safari na Utafiti wa Kimishonari Katika Afrika Kusini, 1857) kilikuwa mojawapo ya vitabu vilivyouzwa zaidi katika karne hiyo. Livingstone alitoweka katikati ya Afrika katika miaka ya 1860; mwandishi wa habari Henry Morton Stanley alitumwa kumtafuta mwaka 1871, na kwa namna inayojulikana sana alimsalimu kwa maneno haya: "Dkt. Livingstone, nadhani?" Livingstone alikufa Mei 1873 katika eneo ambalo leo ni Zambia, akiwa amepiga magoti kando ya kitanda chake akiomba. Mwili wake ulibebwa na wenzake Waafrika zaidi ya maili elfu moja hadi pwani, kisha ukasafirishwa kwa meli hadi Westminster Abbey kwa ajili ya mazishi. Moyo wake, kwa uamuzi wa wenzake hao, ulizikwa Afrika. Wito wa Livingstone wa kudumu kwa ajili ya Injili na kwa ajili ya kukomesha utumwa uliunda sera ya umishonari ya Uingereza kwa karne hiyo yote iliyosalia.David Livingstone (1813–1873) was a Scottish missionary, explorer, and abolitionist who opened the interior of southern and central Africa to the gospel and to international attention. A doctor and ordained Congregational minister sent by the London Missionary Society in 1841, Livingstone preached, planted churches, mapped river systems, and exposed the Arab-driven slave trade still operating in central Africa. His Missionary Travels and Researches in South Africa (1857) became one of the best-selling books of the century. Livingstone disappeared into central Africa in the 1860s; the journalist Henry Morton Stanley was sent to find him in 1871 and famously greeted him with "Dr. Livingstone, I presume?" Livingstone died in May 1873 in present-day Zambia, kneeling at his bedside in prayer. His body was carried over a thousand miles to the coast by his African companions and shipped to Westminster Abbey for burial. His heart, by his companions' decision, was buried in Africa. Livingstone's sustained call for both the gospel and the suppression of slavery shaped British missionary policy for the rest of the century.
James Hudson Taylor (1832–1905), mwanzilishi wa China Inland Mission (Misheni ya Ndani ya China), aliifungua sehemu ya ndani ya China kwa umishonari wa Kiprotestanti wakati mashirika mengine mengi yalikuwa yamefungiwa katika bandari za pwani za mikataba. Akiwa daktari kijana Mwingereza aliyeokoka akiwa na miaka kumi na sita na kusafiri kwenda China akiwa na miaka ishirini na moja, Hudson Taylor alivaa mavazi ya Kichina, alikula chakula cha Kichina, na aliishi miongoni mwa Wachina kwa namna iliyowashtua wenzake Wazungu. Mwaka 1865 alianzisha China Inland Mission bila mishahara iliyohakikishwa, bila kuungwa mkono na dhehebu lolote, na kwa kanuni ya imani kwamba misheni ingemwomba Mungu tu awape watendakazi na fedha. Ndani ya miaka hamsini CIM ilikuwa na wamishonari zaidi ya elfu moja waliotawanyika katika kila jimbo la China. Maisha ya maombi ya Hudson Taylor yalikuwa mashuhuri. Sentensi yake inayonukuliwa zaidi ni: "Kazi ya Mungu, ikifanywa kwa njia ya Mungu, kamwe haitakosa riziki ya Mungu."James Hudson Taylor (1832–1905), founder of the China Inland Mission, opened the interior of China to Protestant missions when most other agencies were confined to the coastal treaty ports. A young English doctor converted at sixteen and sailed to China at twenty-one, Hudson Taylor adopted Chinese dress, ate Chinese food, and lived among Chinese people in a way that shocked his European colleagues. In 1865 he founded the China Inland Mission with no guaranteed salaries, no denominational backing, and a faith principle that the mission would simply ask God for the workers and the funds. Within fifty years the CIM had over a thousand missionaries spread across every Chinese province. Hudson Taylor's prayer life was famous. His most quoted sentence: "God's work, done in God's way, will never lack God's supply."
Mary Slessor (1848–1915), msichana wa kiwanda cha nguo kutoka Uskoti aliyekuja kuwa mmishonari huko Calabar, alibadilisha eneo la Okoyong kusini-mashariki mwa Nigeria. Akifanya kazi peke yake miongoni mwa watu waliokuwa wameonwa kuwa hatari mno kwa wamishonari, Slessor alisimamisha vita vya kikabila, alikomesha desturi ya kuwaua watoto mapacha (walioonwa kuwa wamelaaniwa), alifungua shule, na hatimaye aliteuliwa na serikali ya kikoloni ya Uingereza kuwa makamu-balozi ili kusuluhisha migogoro. Machifu wa makabila walimwita Eka Kpukpro Owo — "mama wa watu wote." Alikataa samani za Kizungu na aliishi katika kibanda cha udongo. Alikufa nchini Nigeria mwaka 1915 akiwa bado anawatumikia watu waliowahi kufikiri kwamba wanawake weupe hawangeweza kuishi katika misitu yao. Mary Slessor yule ambaye sura yake ilionekana kwenye noti ya pauni kumi ya Uskoti alikuwa amekuwa mmoja wa watu wa Afrika Magharibi wenyewe.Mary Slessor (1848–1915), a Scottish mill girl turned Calabar missionary, transformed the Okoyong region of southeastern Nigeria. Working alone among peoples that had been considered too dangerous for missionaries, Slessor stopped tribal warfare, ended the practice of killing twin babies (regarded as cursed), opened schools, and was eventually appointed by the British colonial government as a vice-consul to settle disputes. Tribal chiefs called her Eka Kpukpro Owo — "the mother of all the peoples." She refused European furniture and lived in a mud hut. She died in Nigeria in 1915 still serving the people who had once thought white women could not survive in their forests. The Mary Slessor whose face appeared on the Scottish ten-pound note had become one of West Africa's own.
III. Andrew Murray na Uamsho wa Afrika KusiniIII. Andrew Murray and the South African Revival
Karne ya umishonari pia ilizaa mamiminiko mapya ya uamsho katika maeneo ambako kanisa lilikuwa limeshapandwa lakini likawa limepoa. Mchungaji-mwamshaji mwenye ushawishi mkubwa zaidi wa karne hiyo katika nusu ya kusini ya dunia alikuwa Andrew Murray (1828–1917), mchungaji wa Kanisa la Kireformed la Kiholanzi nchini Afrika Kusini, ambaye vitabu vyake juu ya maisha ya ndani zaidi ya Kikristo vimeunda ibada ya binafsi ya Wakristo wa Kiinjili kwa karne moja na nusu iliyopita.The missionary century also produced fresh outpourings of revival in territories where the church had already been planted but had grown cold. The most influential pastor-revivalist of the century in the southern hemisphere was Andrew Murray (1828–1917), a Dutch Reformed minister in South Africa whose books on the deeper Christian life have shaped evangelical devotion for the past century and a half.
Murray alizaliwa katika Koloni la Rasi (Cape Colony) na baba aliyekuwa mmishonari wa Kiskoti na mama wa Kanisa la Kireformed la Kiholanzi; alisomeshwa Uskoti na Uholanzi, na akawekwa wakfu akiwa na miaka ishirini na moja. Mwaka 1860, Murray alipokuwa akichunga huko Worcester katika Rasi, uamsho wa ajabu ulizuka katika kusanyiko lake. Chanzo chake kilikuja katika mkutano wa maombi wa vijana kanisani mwake jioni moja ya Jumapili mwezi Aprili 1860. Kijana mmoja Mwafrika aitwaye Wuster alisimama na kuomba ruhusa ya kuomba. Alipewa ruhusa, na alipokuwa akiomba kwa Kiafrikaans huku akitetemeka, sauti fulani ilikuja juu ya mkusanyiko — ambayo walioshuhudia waliieleza kama upepo wa nguvu ukivuma — na chumba kizima kikaanza kuomba kwa pamoja mara moja, kwa kulia, kwa kuungama, na kwa kumlilia Mungu. Murray mwenyewe, aliyeitwa kutoka katika chumba chake cha kujisomea kwa sababu ya kelele hizo, mwanzoni alijaribu kurudisha utaratibu; alipaza sauti akasema, "Mense, wees stil!" — "Watu, nyamazeni!" Mngurumo uliendelea. Mwishowe Murray alisema tu, "Mungu ni Mungu wa utaratibu; hili haliwezi kutoka Kwake," akatoka chumbani. Ndani ya saa chache alifikia hitimisho tofauti. Uamsho ulienea kutoka Worcester kwenda kusanyiko moja baada ya jingine kote katika Koloni la Rasi.Murray was born in the Cape Colony to a Scottish missionary father and a Dutch Reformed mother, educated in Scotland and the Netherlands, and ordained at twenty-one. In 1860, while Murray was pastoring at Worcester in the Cape, an extraordinary revival broke out in his congregation. The trigger came at a youth prayer meeting in his church on a Sunday evening in April 1860. A young African man named Wuster rose and asked permission to pray. Permission was granted, and as he prayed in trembling Afrikaans, a sound came over the gathering — what observers described as a rushing wind — and the entire room broke out in prayer at once, weeping, confession, and crying out to God. Murray himself, called over from his study by the noise, tried at first to restore order; he raised his voice and called out, "Mense, wees stil!" — "People, be quiet!" The roar continued. Murray finally said simply, "God is a God of order; this cannot be of Him," and left the room. Within hours he came to a different conclusion. The revival spread from Worcester to congregation after congregation across the Cape Colony.
Uamsho wa Worcester wa mwaka 1860 ulizaa maelfu ya waongofu, uliyaimarisha maisha ya maombi ya Kanisa la Kireformed la Kiholanzi, na ulianzisha kizazi kizima cha wachungaji na wamishonari kutoka Rasi. Pia ulimfanya Andrew Murray mwenyewe kuwa mtume wa maisha ya ndani zaidi ya Kikristo. Katika huduma yake ndefu aliandika vitabu na vijitabu takriban 240, vikiwemo Abide in Christ (Kaa Ndani ya Kristo), The Spirit of Christ (Roho wa Kristo), The Prayer Life (Maisha ya Maombi) na Humility (Unyenyekevu), ambavyo vimeendelea kuchapishwa bila kukoma na vimesomwa na Wakristo kote ulimwenguni tangu wakati huo. Maandishi ya Murray ni ya subira, ya kibiblia, na yamejaa wito rahisi wa kuishi ndani ya Kristo kila dakika. Ushawishi wake kwa pamoja, kama mchungaji wa uamsho, mtetezi wa umishonari, na mwandishi wa vitabu vya ibada, ulimfanya kuwa mmoja wa watu wenye ushawishi mkubwa kimyakimya katika karne ya umishonari.The Worcester Revival of 1860 produced thousands of conversions, deepened the prayer life of the Dutch Reformed Church, and launched a generation of pastors and missionaries from the Cape. It also turned Andrew Murray himself into an apostle of the deeper Christian life. Over his long ministry he wrote some 240 books and tracts, including Abide in Christ, The Spirit of Christ, The Prayer Life, and Humility, which have remained in print continuously and have been read by Christians around the world ever since. Murray's writing is patient, biblical, and saturated with the simple call to live in Christ moment by moment. His combined influence as revival pastor, missionary advocate, and devotional writer made him one of the most quietly influential men of the missionary century.
Somo la Worcester ndilo somo la kila uamsho ambao kanisa limewahi kuujua: Mungu hutenda watu wake wanapoomba, mara nyingi kwa njia zinazoonekana mwanzoni kama vurugu, na mara nyingi kupitia sauti isiyotarajiwa — kijana Mwafrika mlei mwaka 1860, mchimba makaa ya mawe wa Wales mwaka 1904, mzee wa kanisa wa Korea mwaka 1907. Mchungaji, usiudharau mkutano wa maombi. Tendo kuu lijalo la Mungu linaweza kuja kupitia kijana ambaye bado hujamtambua.The lesson of Worcester is the lesson of every revival the church has known: God moves when His people pray, often in ways that look at first like disorder, and often through the unexpected voice — a young African layman in 1860, a Welsh coal miner in 1904, a Korean church elder in 1907. Pastor, do not despise the prayer meeting. The next great move of God may come through a young person you have not yet noticed.
IV. Wafalme wa Mimbari: Spurgeon, Moody, Phillips Brooks, MaclarenIV. The Pulpit Princes: Spurgeon, Moody, Phillips Brooks, Maclaren
Ikiwa karne ya nne ililipa kanisa wahubiri wanne wa kukumbukwa — Krisostomo, Ambrosi, Wakapadokia, Augustino — na karne ya kumi na sita ikatupa watu wanne wanaolingana nao — Luther, Zwingli, Calvin, Knox — karne ya kumi na tisa inatupa wafalme wanne wa mimbari ambao sauti zao ziliunda Uprotestanti wa kimataifa wa wazungumzaji wa Kiingereza: Spurgeon, Moody, Phillips Brooks na Alexander Maclaren. Ongeza Charles Finney kwa ajili ya mapokeo ya uamsho ya Amerika na William Booth kwa ajili ya maskini wa mijini, nawe unapata sauti sita kuu za mahubiri za karne ya umishonari.If the fourth century gave the church four preachers to remember — Chrysostom, Ambrose, the Cappadocians, Augustine — and the sixteenth gave us four parallel figures — Luther, Zwingli, Calvin, Knox — the nineteenth century gives us four pulpit princes whose voices shaped a global English-speaking Protestantism: Spurgeon, Moody, Phillips Brooks, and Alexander Maclaren. Add Charles Finney for the American revivalist tradition and William Booth for the urban poor, and you have the six greatest preaching voices of the missionary century.
Charles Haddon Spurgeon (1834–1892) ndiye mfalme wa wahubiri. Aliokoka akiwa na miaka kumi na tano katika kanisa dogo la Kimethodisti siku ya theluji, ambapo mhubiri mlei aliyekuwa akishika nafasi ya mwingine alimwelekeza kwa Isaya 45:22. Kufikia miaka kumi na sita Spurgeon alikuwa akihubiri maelfu ya watu, na kufikia miaka kumi na tisa alikuwa akichunga kanisa la New Park Street Chapel huko London. Kusanyiko lilikua kwa kasi kiasi kwamba walijenga Metropolitan Tabernacle (Hema Kuu la London) mwaka 1861 lenye viti elfu sita. Spurgeon alihubiri hapo kwa miaka thelathini na minane kwa umati uliojaa hadi watu kusimama, wiki baada ya wiki, mara nyingi mara mbili kila Jumapili, mara nyingi bila vipaza sauti, kwa sauti iliyofika wazi hadi kwenye roshani ya nyuma kabisa. Mahubiri yake yaliandikwa na waandishi wa hati mkato na kuchapishwa kila wiki; mkusanyiko wa Metropolitan Tabernacle Pulpit (Mimbari ya Metropolitan Tabernacle) una mabuku sitini na matatu, nao ndio mkusanyiko mkubwa zaidi wa mahubiri ya mwandishi mmoja Mkristo katika historia ya kanisa. Chuo chake cha Wachungaji kiliwafundisha wachungaji karibu mia tisa wakati wa uhai wake. Alipigana katika Mgogoro wa "Down-Grade" (Mteremko) katika miaka ya 1880 dhidi ya uliberali uliokuwa ukiinuka katika Muungano wa Wabaptisti, akilipa gharama ya nafasi yake katika dhehebu kwa ajili ya kweli ya Maandiko. Alikufa akiwa na miaka hamsini na saba, akiwa amechoka kabisa, baada ya kuhubiri mahubiri yanayokadiriwa kuwa 3,500. Mahubiri ya Spurgeon yalikuwa ya Kireformed, ya ufafanuzi, yaliyojaa Kristo, na ya kichungaji kwa wakati mmoja. Alimhubiri Kristo katika kila andiko, wakati mwingine kwa njia ya kushangaza kabisa. "Kutoka katika kila andiko la Biblia kuna barabara inayoelekea kwa Kristo; na ndugu yangu mpendwa, kazi yako unapolifikia andiko ni kusema, Je, barabara ya kwenda kwa Kristo ni ipi? Bado sijawahi kukuta andiko ambalo halina barabara ya kwenda kwa Kristo ndani yake."Charles Haddon Spurgeon (1834–1892) is the prince of preachers. Converted at fifteen in a snowy Methodist chapel where a substitute lay preacher pointed him to Isaiah 45:22, Spurgeon was preaching to thousands by sixteen and pastoring London's New Park Street Chapel by nineteen. The congregation grew so fast that they built the Metropolitan Tabernacle in 1861 to seat six thousand. Spurgeon preached there for thirty-eight years to standing-room crowds week after week, often twice on Sundays, often without amplification, with a voice that carried clear to the back gallery. His sermons were taken down by stenographers and printed weekly; the collected Metropolitan Tabernacle Pulpit runs to sixty-three volumes and is the largest body of sermons by any single Christian author in church history. His Pastors' College trained nearly nine hundred ministers in his lifetime. He fought the Down-Grade Controversy in the 1880s against the rising liberalism in the Baptist Union, paying the price of his denominational standing for the truth of Scripture. He died at fifty-seven, exhausted, having preached an estimated 3,500 sermons. Spurgeon's preaching was Reformed, expository, Christ-saturated, and pastoral all at once. He preached Christ in every text, sometimes by the most surprising route. "From every text in the Bible there is a road that leads to Christ; and my dear brother, your business when you get to a text, is to say, Now, what is the road to Christ? I have never yet found a text that had not got a road to Christ in it."
Dwight Lyman Moody (1837–1899) alikuwa mwenzake Spurgeon huko Amerika, aliyekuwa zamani muuza viatu kutoka Massachusetts, asiye na elimu rasmi ya kitheolojia, na ambaye huenda aliwahubiri watu milioni mia moja wakati wa uhai wake. Aliokoka katika duka la viatu huko Boston mwaka 1855 kupitia mwalimu wake wa shule ya Jumapili, Edward Kimball; Moody alihamia Chicago na akajenga shule ya Jumapili kwa ajili ya watoto wa mitaani iliyokua na kuwa mojawapo ya huduma zenye ushawishi mkubwa zaidi za karne hiyo. Baada ya Moto Mkuu wa Chicago wa mwaka 1871 kuliteketeza kanisa lake, Moody na mwenzake wa muziki Ira Sankey walianza ziara kuu za uinjilisti huko Uingereza (1873–1875) na Marekani, zilizoleta makumi ya maelfu ya waongofu. Moody alikuwa mtu wa kawaida, wa moja kwa moja, na mchangamfu. Hakuwahi kujaribu kuwa mhubiri aliyepambika. Sentensi zake zilikuwa fupi, hadithi zake za maisha ya kawaida, na walengwa wake walikuwa umati wa wafanyakazi katika miji mipya ya viwanda. Alianzisha Northfield Schools (Shule za Northfield) huko Massachusetts na kile ambacho kingekuja kuwa Moody Bible Institute (Chuo cha Biblia cha Moody) huko Chicago mwaka 1886, na vyote viwili bado vinaendelea. Moody hakuwahi kubeba cheo cha "Mchungaji" (Reverend); alibaki mlei hadi mwisho.Dwight Lyman Moody (1837–1899) was Spurgeon's American counterpart, a former shoe salesman from Massachusetts who had no formal theological education and who preached to perhaps a hundred million people in his lifetime. Converted in a Boston shoe store in 1855 by his Sunday school teacher Edward Kimball, Moody moved to Chicago and built a Sunday school for street children that grew into one of the most influential ministries of the century. After the Chicago Fire of 1871 destroyed his church, Moody and his musical partner Ira Sankey began the great evangelistic tours of Britain (1873–1875) and the United States that brought tens of thousands of conversions. Moody was plain, direct, and warm. He never tried to be a polished preacher. His sentences were short, his stories homely, his target the working-class masses of the new industrial cities. He founded the Northfield Schools in Massachusetts and what would become the Moody Bible Institute in Chicago in 1886, both still operating. Moody never wore the title of Reverend; he stayed a layman to the end.
Phillips Brooks (1835–1893), kasisi wa Kanisa la Episkopali katika Trinity Church huko Boston na baadaye (kwa muda mfupi) askofu wa Massachusetts, alikuwa mhubiri wa Kiepiskopali mwenye ushawishi mkubwa zaidi nchini Amerika katika karne yake. Kitabu cha Brooks Lectures on Preaching (Mihadhara Kuhusu Mahubiri), mihadhara aliyoitoa katika Chuo cha Theolojia cha Yale mwaka 1877, kina ufafanuzi wake maarufu wa mahubiri kwa sentensi moja ambao umenukuliwa na kila kitabu cha kufundishia mahubiri tangu wakati huo: "Mahubiri ni uwasilishaji wa kweli ya Mungu kupitia utu wa mwanadamu." Nusu zote mbili ni muhimu. Kweli ya Mungu, si maoni ya mwanadamu. Ikiwasilishwa kupitia utu wa mwanadamu, si kutolewa kwa sauti fulani ya bandia ya mimbarini. Mahubiri ya Brooks yalikuwa ya uchangamfu, ya hadhi ya juu, ya kichungaji, na ya kina kiakili. Pia aliandika mojawapo ya nyimbo za Krismasi zinazopendwa zaidi katika lugha ya Kiingereza: "O Little Town of Bethlehem," (Ee Mji Mdogo wa Bethlehemu) aliyoitunga mwaka 1868 baada ya kutembelea Nchi Takatifu. Brooks alikufa akiwa na miaka hamsini na saba kutokana na matatizo ya ugonjwa wa dondakoo; wavulana waliohudhuria mazishi yake huko Boston walilia barabarani. Mtu aliyeyafafanua mahubiri alikuwa pia ameyaishi.Phillips Brooks (1835–1893), Episcopal rector at Trinity Church in Boston and later (briefly) bishop of Massachusetts, was the most influential American Episcopal preacher of his century. Brooks's Lectures on Preaching, given at Yale Divinity School in 1877, contains his famous one-sentence definition of preaching that has been quoted by every preaching textbook since: "Preaching is the communication of divine truth through human personality." Both halves matter. Divine truth, not human opinion. Communicated through human personality, not delivered in some artificial pulpit voice. Brooks's preaching was warm, elevated, pastoral, and intellectually serious. He also wrote one of the best-loved Christmas hymns in the English language: "O Little Town of Bethlehem," composed in 1868 after a visit to the Holy Land. Brooks died at fifty-seven of complications from diphtheria; the boys who attended his funeral in Boston wept in the streets. The man who had defined preaching had also embodied it.
Alexander Maclaren (1826–1910), mchungaji wa Kibaptisti mzaliwa wa Uskoti wa Union Chapel huko Manchester kwa miaka arobaini na mitano, alikuwa mhubiri wa ufafanuzi aliyeheshimiwa zaidi mwishoni mwa enzi ya Victoria. Kazi yake Expositions of Holy Scripture (Ufafanuzi wa Maandiko Matakatifu), yenye mabuku kumi na saba, inashughulikia karibu Biblia nzima na bado inachapishwa kama kitabu cha rejea kwa mchungaji anayefanya kazi. Maclaren alihubiri mahubiri matatu kwa wiki, kila wiki, kwa karibu nusu karne, akipitia Maandiko kitabu kwa kitabu kwa mtindo wa Matengenezo ya Kanisa. Aliitwa "mfalme wa wafafanuzi," cheo ambacho wahubiri wengi wasingekikubali wakati Spurgeon alikuwa bado hai. Kipaji chake kilikuwa kufunua kwa subira na kwa usahihi maana ya andiko pamoja na matumizi ya kichungaji yenye uchangamfu. Mchungaji wa leo anayemsoma Maclaren anasoma mahubiri ya ufafanuzi ya kitabu kwa kitabu yenye nidhamu kubwa kuliko yote ya nyakati za kisasa.Alexander Maclaren (1826–1910), Scottish-born Baptist pastor of Union Chapel in Manchester for forty-five years, was the most respected expository preacher of the late Victorian era. His Expositions of Holy Scripture, in seventeen volumes, covers nearly the entire Bible and remains in print as a working pastor's reference. Maclaren preached three sermons a week, every week, for nearly half a century, working through Scripture book by book in the Reformation pattern. He was called "the prince of expositors," a title most preachers would not have accepted while Spurgeon was still alive. His genius was the patient, exact unfolding of the meaning of the text combined with warm pastoral application. The pastor today who studies Maclaren is studying the most disciplined book-by-book expository preaching of the modern era.
Sauti mbili zaidi: Finney na BoothTwo more voices: Finney and Booth
Charles Grandison Finney (1792–1875), aliyekuwa mwanasheria kisha akawa mwamshaji, aliongoza Uamsho Mkuu wa Pili katika "wilaya iliyoteketezwa" (burned-over district) ya kaskazini mwa jimbo la New York katika miaka ya 1820 na 1830. Finney alianzisha "mbinu mpya" zilizozua mabishano — benchi la wenye wasiwasi (anxious bench), mikutano ya muda mrefu mfululizo, wanawake kuomba hadharani katika mikusanyiko ya wanaume na wanawake, na miito ya papo hapo ya kufanya uamuzi — ambazo zimeunda uamsho wa Amerika tangu wakati huo. Theolojia yake ilikuwa ya Kiarminio kwa ukali, na mbinu zake zilikuwa za kivitendo kwa nguvu; wahafidhina walizikosoa zote mbili. Matunda yake hayakukanushika: makumi ya maelfu ya waongofu, mabadiliko ya kudumu katika elimu na katika harakati za kukomesha utumwa, na kuanzishwa kwa Chuo cha Oberlin.Charles Grandison Finney (1792–1875), former lawyer turned revivalist, led the Second Great Awakening in the burned-over district of upstate New York in the 1820s and 1830s. Finney introduced the controversial "new measures" — the anxious bench, protracted meetings, female prayer in mixed gatherings, immediate appeals for decision — that have shaped American revivalism ever since. His theology was sharply Arminian and his methods aggressively pragmatic; conservatives criticized both. His fruit was undeniable: tens of thousands of conversions, lasting reforms in education and abolitionism, and the founding of Oberlin College.
William Booth (1829–1912), mwanzilishi wa Jeshi la Wokovu (Salvation Army), aliipeleka Injili kwa maskini wa mijini wa enzi ya Victoria ambao makanisa rasmi yalikuwa yamewaacha kwa kiasi kikubwa. Booth na mkewe Catherine Booth walianza huduma yao katika mitaa ya mabanda ya East End ya London mwaka 1865. Kufikia mwaka 1878 walikuwa wamewapanga watendakazi wao kwa mfumo wa kijeshi na kulipa vuguvugu lao jina la Jeshi la Wokovu — sare, vyeo, bendi za tarumbeta, jikoni za supu kwa maskini, wahubiri wanawake, na Msalaba katikati ya yote. Injili ya Booth ilikuwa uongofu wa moja kwa moja wa Kiinjili pamoja na rehema ya kivitendo: "Supu, sabuni, na wokovu." Kufikia mwaka 1900 Jeshi la Wokovu lilikuwa likifanya kazi katika nchi nyingi katika kila bara linalokaliwa na watu, na lilikuwa limekuwa uwepo wa Kikristo unaoonekana zaidi katika mitaa mingi ya mabanda iliyo mibaya kuliko yote duniani. Na bado liko hivyo.William Booth (1829–1912), founder of the Salvation Army, took the gospel to the Victorian urban poor whom the established churches had largely abandoned. Booth and his wife Catherine Booth began their ministry in the slums of London's East End in 1865. By 1878 they had organized their workers along military lines and called their movement the Salvation Army — uniforms, ranks, brass bands, soup kitchens, women preachers, and the Cross at the center. Booth's gospel was straight evangelical conversion combined with practical mercy: "Soup, soap, and salvation." By 1900 the Salvation Army was operating in dozens of countries on every inhabited continent and had become the most visible Christian presence in many of the world's worst slums. It still is.
Kwa nini hii ni karne ya nne kuuWhy these are the fourth great century
Alama tano zilifanya kurudishwa kwa mahubiri katika karne ya kumi na tisa kulingane na alama za karne ya nne na ya kumi na sita. Kwanza, lugha za asili: kila mmoja wa wafalme hawa alifanya kazi kutoka katika maandiko ya Kiebrania na Kigiriki. Pili, lugha ya watu: si Kilatini bali Kiingereza, Kifaransa, Kijerumani, Kiafrikaans, Kitamil — kila mhubiri katika lugha ya watu. Tatu, mahubiri ya ufafanuzi, mara nyingi kupitia vitabu vizima: Maclaren kwa umakini kuliko wote, Spurgeon kwa mada zilizojaa Kristo. Nne, Injili ya neema: kila mmoja wao alimhubiri Kristo aliyesulubiwa kwa ajili ya wenye dhambi na anayepokelewa kwa imani peke yake. Tano, kwa gharama ya uhai ikibidi: si mara nyingi katika mimbari za Uingereza na Amerika, lakini mara kwa mara katika maeneo ya umishonari walikokwenda waongofu wa wahubiri hao hao. Sauti ya mimbari ya Uingereza na sauti ya mmishonari anayeteseka zilikuwa sauti moja, katika mahali pawili.Five marks made the recovery of preaching in the nineteenth century parallel to the marks of the fourth and sixteenth. First, the original languages: every one of these princes worked from Hebrew and Greek text. Second, the vernacular: not Latin but English, French, German, Afrikaans, Tamil — every preacher in the language of the people. Third, expository, often through whole books: Maclaren most rigorously, Spurgeon thematically Christ-saturated. Fourth, the gospel of grace: every one of them preached Christ crucified for sinners and received by faith alone. Fifth, at the cost of life if necessary: not as often in the British and American pulpits, but constantly on the missionary fields where these same preachers' converts went. The voice of the British pulpit and the voice of the suffering missionary were one voice, in two locations.
V. Mabaki Wanaoteseka: Wafiadini wa KimishonariV. The Suffering Remnant: The Missionary Martyrs
Karne ya umishonari ilikuwa pia karne ya wafiadini. Kusonga mbele kwa Injili katika maeneo ya wapagani, Wahindu, Waislamu, wafuasi wa dini za jadi, na wafuasi wa Ukonfusio na Ubudha kulizaa wafiadini Wakristo wengi kuliko karne yoyote tangu ile ya tatu. Gharama ya kila eneo kuu jipya la umishonari ililipwa kwanza na wamishonari waliokwenda na waongofu wenyeji waliofuata.The missionary century was also a martyr century. The advance of the gospel into pagan, Hindu, Muslim, animist, and Confucian-Buddhist territories produced more Christian martyrs than any century since the third. The price of every great new mission field was paid first by the missionaries who went and the indigenous converts who followed.
John Williams wa Erromanga (1839)John Williams of Erromanga (1839)
London Missionary Society ilimtuma John Williams kwenda Pasifiki ya Kusini mwaka 1817. Kwa miaka ishirini na miwili alisafiri kwa meli kati ya visiwa vya Polinesia, akipanda makanisa huko Tahiti, Samoa, Rarotonga na visiwa vingine vidogo kumi na viwili hivi, na akitafsiri Maandiko katika lugha za wenyeji. Tarehe 20 Novemba 1839, Williams na mwenzake kijana, James Harris, walitua katika kisiwa cha Erromanga katika New Hebrides wakitumaini kuanza kazi ya umishonari huko. Dakika chache tu baada ya kukanyaga ufukweni walishambuliwa na kuuawa na wenyeji wa kisiwa hicho, ambao muda mfupi kabla walikuwa wamevamiwa na wafanyabiashara Wazungu wa mti wa msandali na ambao hawakuweza kuwatofautisha wamishonari na wavamizi. Miili yao ililiwa. Habari hizo ziliishtua Uingereza. Lakini Erromanga haikubaki imefungwa. Ndani ya miongo mitatu misheni ya Kipresbiteri iliyoongozwa na John Geddie na waliomfuata ilikuwa imepanda makanisa kote New Hebrides; maandishi kwenye kaburi la Geddie yanasema: "Alipotua, mwaka 1848, hapakuwa na Wakristo hapa; alipoondoka, mwaka 1872, hapakuwa na wapagani."The London Missionary Society sent John Williams to the South Pacific in 1817. For twenty-two years he sailed the islands of Polynesia, planting churches in Tahiti, Samoa, Rarotonga, and a dozen smaller islands, and translating Scripture into local languages. On November 20, 1839, Williams and a young colleague, James Harris, landed on the New Hebrides island of Erromanga hoping to begin missionary work there. Within minutes of stepping ashore they were attacked and killed by islanders who had been recently raided by European sandalwood traders and who could not distinguish missionaries from raiders. Their bodies were eaten. The news shocked Britain. But Erromanga did not stay closed. Within three decades a Presbyterian mission led by John Geddie and his successors had planted churches across the New Hebrides; Geddie's epitaph reads: "When he landed, in 1848, there were no Christians here; when he left, in 1872, there were no heathens."
Wafiadini wa Uganda (1885–1887)The Uganda Martyrs (1885–1887)
Chama cha Kianglikana cha Wamishonari (Church Missionary Society) kilifika Uganda mwaka 1877. Ndani ya miaka michache uamsho wa ajabu ulikuwa ukienea katika baraza la kifalme la mfalme kijana wa Buganda. Kiti cha enzi kilipopita mwaka 1884 kwa mfalme mpya Mwanga II, aliyeuogopa na kuuchukia ushawishi wa Kikristo, mateso yalianza. Vijana wa baraza la kifalme, watumishi wa ikulu, mara nyingi wakiwa vijana wa umri wa miaka kumi na kitu, waliokuwa wameokoka chini ya wamishonari wa Kikatoliki na wa Kianglikana, walikataa kushiriki katika vitendo vya ushoga vya baraza hilo. Tarehe 3 Juni 1886, Mwanga aliamuru wauawe. Watumishi ishirini na sita wa ikulu, Wakatoliki na Waanglikana pia, walichomwa moto wakiwa hai pamoja huko Namugongo nje ya mji mkuu. Walitembea kwenda kwenye moto wakiimba. Mkubwa wao, Charles (Karoli) Lwanga, alichomwa polepole kuanzia miguuni kwenda juu; katikati ya maumivu alirudia, "Mungu wangu, Mungu wangu!" Mdogo wao alikuwa na miaka kumi na mitatu. Ndani ya miaka mitatu baada ya mauaji hayo, kanisa nchini Uganda lilikuwa likikua kwa kasi kiasi kwamba watazamaji waliuita mojawapo ya upanuzi wa haraka zaidi wa Ukristo tangu Pentekoste. Leo Uganda ndiyo nchi yenye Wakristo wengi zaidi kwa uwiano katika bara la Afrika. Wafiadini wa Uganda wanakumbukwa kila tarehe 3 Juni na Wakatoliki na Waanglikana vilevile, na Namugongo ni mojawapo ya mahali pakuu pa hija katika Ukristo wa Kiafrika.The Anglican Church Missionary Society arrived in Uganda in 1877. Within a few years a remarkable revival was sweeping the court of the young king of Buganda. When the throne passed in 1884 to the new king Mwanga II, who feared and resented the Christian influence, the persecution began. The young men of the royal court, pages, often teenagers, who had been converted under Catholic and Anglican missionaries, refused to participate in the court's homosexual practices. On June 3, 1886, Mwanga ordered them executed. Twenty-six pages, both Catholic and Anglican, were burned alive together at Namugongo outside the capital. They walked to the fire singing. The eldest, Charles Lwanga, was burned slowly from the feet up; he repeated through the pain, "My God, my God!" The youngest was thirteen. Within three years of the killings, the church in Uganda was growing so fast that observers called it one of the most rapid Christian expansions since Pentecost. Today Uganda is the most Christian country in mainland Africa. The Uganda Martyrs are commemorated every June 3 by Catholics and Anglicans alike, and Namugongo is one of the great pilgrimage sites of African Christianity.
Uasi wa Maboksa (1900)The Boxer Rebellion (1900)
Kufikia mwaka 1900 misheni ya Hudson Taylor na misheni nyingine zilikuwa zimewaleta makumi ya maelfu ya Wachina kwenye imani. Chuki dhidi ya ushawishi wa kigeni nchini China — wa kisiasa, wa kiuchumi na wa kimishonari — hatimaye ililipuka mwaka 1900 katika Uasi wa Maboksa (Boxer Rebellion), vuguvugu la Kichina lililotarajia mwisho wa dunia ulio karibu, ambalo liliwalenga wageni na Wakristo wa Kichina pia. Kote kaskazini mwa China, Maboksa walipita vijijini wakiwachinja wamishonari na waongofu. Takriban Wakristo 30,000 wa Kichina waliuawa katika mwaka 1900 peke yake, kwa makadirio ya baadhi — hasara kubwa zaidi ya maisha ya Wakristo wa Kichina katika mwaka mmoja katika historia ya nchi hiyo hadi wakati huo. Miongoni mwa wamishonari wageni waliouawa walikuwa Waprotestanti 189 na Wakatoliki wengi, wakiwemo makumi ya wanawake na watoto. China Inland Mission ya Hudson Taylor peke yake ilipoteza wamishonari 58 na watoto 21 wa wamishonari. Mwitikio wa CIM uliweka mwelekeo kwa kizazi kizima: haikukubali fidia yoyote kutoka kwa serikali ya China kwa hasara zake, ikitangaza kwamba ushuhuda wa mateso ulikuwa mali ya Kristo. Ndani ya miaka thelathini baada ya Uasi wa Maboksa, Ukristo wa Kichina ulikuwa ukikua kwa kasi kuliko wakati mwingine wowote kabla. Mauaji ya Maboksa hayakuliangamiza kanisa la China. Yalilinywesha maji.By 1900 the Hudson Taylor and other missions had brought tens of thousands of Chinese to faith. Resentment of foreign influence in China — political, economic, and missionary — finally exploded in 1900 in the Boxer Rebellion, a millenarian Chinese movement that targeted both foreigners and Chinese Christians. Across northern China, Boxers swept through villages massacring missionaries and converts. About 30,000 Chinese Christians were killed in 1900 alone, by some counts — the largest single-year loss of Chinese Christian life in the country's history up to that point. Among the foreign missionaries killed were 189 Protestants and many Catholics, including dozens of women and children. Hudson Taylor's China Inland Mission alone lost 58 missionaries and 21 missionary children. The CIM's response set the tone for a generation: it accepted no compensation from the Chinese government for its losses, declaring that the witness of suffering belonged to Christ. Within thirty years of the Boxer Rebellion, Chinese Christianity was growing faster than ever before. The Boxer killings did not destroy the Chinese church. They watered it.
Mwana wa Carey, watoto wa Judson, na gharama ya kwendaCarey's son, the Judson children, and the cost of going
Gharama ya kibinafsi ilibebwa na kila familia ya kimishonari. Peter, mwana wa William Carey, alikufa akiwa na miaka mitano kwa kuhara damu nchini India. Judson na mkewe waliwazika watoto kadhaa huko Burma. Mke wa kwanza wa Hudson Taylor, Maria, alikufa akiwa na miaka thelathini na mitatu; aliwazika watoto wanne kati ya wanane kabla hawajafikia utu uzima. John Paton, mmishonari wa New Hebrides baada ya Williams, alimzika mke wake wa kwanza na mwanawe mchanga ndani ya miezi michache baada ya kufika katika kisiwa cha Tanna mwaka 1859. Alichimba makaburi yao mwenyewe kwa mbao za sanduku lao la mizigo; wenyeji walisimama wakitazama kutoka mitini, wakitarajia Paton akate tamaa na kuondoka. Alibaki. Makaburi ya wake za wamishonari na ya watoto wa wamishonari yalitapakaa katika kila eneo la umishonari la karne ya kumi na tisa. Gharama ya Injili kwenda kwa mataifa ililipwa kwanza katika makaburi ya wamishonari wenyewe.The personal cost was carried by every missionary family. William Carey's son Peter died at five of dysentery in India. The Judsons buried multiple children in Burma. Hudson Taylor's first wife Maria died at thirty-three; he buried four of his eight children before they reached adulthood. John Paton, missionary to the New Hebrides after Williams, buried his first wife and infant son within a few months of their arrival on the island of Tanna in 1859. He dug their graves himself with the boards of their packing crate; the natives stood watching from the trees, expecting Paton to give up and leave. He stayed. The graves of missionary wives and missionary children dotted every mission field of the nineteenth century. The price of the gospel's going to the nations was paid first in the cemeteries of the missionaries themselves.
Somo la wafiadini wa kimishonari ni sawa na somo la kila enzi ya mabaki wanaoteseka. Ahadi ya Mathayo 16:18 inatimizwa, lakini inatimizwa na watu walio tayari kufa. "Akawaambia wote, Mtu ye yote akitaka kunifuata, na ajikane mwenyewe, ajitwike msalaba wake kila siku, anifuate" (Luka 9:23). Karne ya umishonari ilijitwika msalaba kila siku, kote ulimwenguni, na ikanywesha kila bara kwa damu ya wafiadini. Mavuno ya karne ya ishirini — ambayo tutakutana nayo katika Sehemu ya 10 — yangevunwa juu ya kile walichokuwa wamepanda.The lesson of the missionary martyrs is the same as the lesson of every era of the suffering remnant. The Promise of Matthew 16:18 is being kept, but it is being kept by people willing to die. "Then He said to them all, 'If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me'" (Luke 9:23). The missionary century took the cross daily, around the world, and watered every continent with martyrs' blood. The harvest of the twentieth century — which we will meet in Unit 10 — would be reaped on what they had sown.
"Nao watakwenda pamoja nami, wamevaa mavazi meupe; kwa kuwa wamestahili." — Ufunuo 3:4"They shall walk with Me in white, for they are worthy." — Revelation 3:4VI. Kwa Nini Hili ni Muhimu kwa Huduma LeoVI. Why This Matters for Ministry Today
Kwanza, Agizo Kuu bado linatufunga. Mfuasi wa Ukalvini uliopitiliza aliyemwambia Carey aketi chini alikosea, na kanisa lililipia kosa hilo kwa karne mbili za kutofanya kazi ya umishonari kabla Carey hajalirekebisha. Mchungaji, kanisa lako bado halijamaliza wajibu wake wa Agizo Kuu. Tuma watu. Waombee wale wanaokwenda. Wafundishe watendakazi wa kuvuka tamaduni. Chukua jukumu kwa kundi fulani la watu. Usimngoje mtu mwingine atii kile ambacho Kristo alituamuru sisi sote.First, the Great Commission is still binding. The hyper-Calvinist who told Carey to sit down was wrong, and the church paid for that error in two centuries of missionary inaction before Carey corrected it. Pastor, your church has not finished her Great Commission obligations. Send. Pray for goers. Train cross-cultural workers. Adopt a people group. Do not wait for someone else to obey what Christ commanded all of us.
Pili, tazamia mambo makuu kutoka kwa Mungu; jaribu mambo makuu kwa ajili ya Mungu. Maneno mawili ya Carey bado ni kauli mbiu inayoongoza fikra za kibiblia za umishonari. Nusu zote mbili ni muhimu. Tazamia mambo makuu — kazi inategemea nguvu za Mungu, si zako. Jaribu mambo makuu — kazi inahitaji utii wako, si nafasi yako kama mtazamaji tu. Usiruhusu matarajio madogo au majaribio madogo yaimalize nguvu ya Agizo Kuu katika kanisa lako.Second, expect great things from God; attempt great things for God. Carey's two phrases are still the operating motto of biblical missionary thinking. Both halves matter. Expect great things — the work depends on God's power, not yours. Attempt great things — the work requires your obedience, not your spectator status. Do not let small expectations or small attempts drain the power of the Great Commission out of your church.
Tatu, mahubiri ni uwasilishaji wa kweli ya Mungu kupitia utu wa mwanadamu. Ufafanuzi wa Phillips Brooks bado ndicho kipimo bora. Kweli ya Mungu, si werevu wa mwanadamu wala maoni ya wakati huu. Kupitia utu wa mwanadamu, si kupitia sauti ya bandia ya mimbarini au mtindo wa kuazima. Kuwa mfafanuzi mwaminifu kwa sauti yako mwenyewe, sauti ambayo Mungu amekupa. Spurgeon alikuwa Spurgeon, Moody alikuwa Moody, Maclaren alikuwa Maclaren. Mfalme wa mimbari ambaye umeitwa kuwa ni wewe mwenyewe, ukilihubiri Neno kwa uaminifu.Third, preaching is the communication of divine truth through human personality. Phillips Brooks's definition is still the gold standard. Divine truth, not human cleverness or current opinion. Through human personality, not through an artificial pulpit voice or a borrowed style. Be a faithful expositor in your own voice, the voice God has given you. Spurgeon was Spurgeon, Moody was Moody, Maclaren was Maclaren. The pulpit prince you are called to be is yourself, faithfully preaching the Word.
Nne, mabaki wanaoteseka hufuata kusonga mbele kwa umishonari. Mchanga wa Erromanga. Moto wa Namugongo. Mauaji ya Maboksa. Mke na mwana wa Carey. Makaburi ya familia ya Paton huko Tanna. Mahali Injili inapokwenda, mateso hufuata. Wafundishe watu wako. Wafundishe wamishonari wako. Usiwaahidi kwamba kumfuata Kristo ng'ambo kutakuwa salama; hakujawahi kuwa salama. Bwana anayewatuma ndiye Bwana aliyeteseka kwa ajili yao. Wao, kama Yeye, mara nyingi watateseka.Fourth, the suffering remnant follows the missionary advance. The Erromanga sands. The Namugongo fires. The Boxer killings. Carey's wife and son. The Patons' graves on Tanna. Where the gospel goes, suffering follows. Train your people. Train your missionaries. Do not promise them that following Christ overseas will be safe; it has never been safe. The Lord who sends them is the Lord who suffered for them. They will, like Him, often suffer.
Tano, uamsho huja kupitia maombi na kupitia sauti zisizotarajiwa. Wuster, kijana Mwafrika mlei katika Worcester ya Andrew Murray. Wachimba makaa ya mawe wa Wales tutakaokutana nao kwa kupita. Wazee wa kanisa wa Korea wa mwaka 1907. Mungu hutenda kupitia watu ambao kanisa la kitaasisi haliwaoni wakija. Mchungaji, usiudharau mkutano wa maombi. Usimdharau kijana mlei. Tendo kuu lijalo la Mungu linaweza kuwa limesimama katika safu ya nyuma ya ibada yako usiku huu.Fifth, revival comes through prayer and through unexpected voices. Wuster, the young African layman in Andrew Murray's Worcester. The Welsh coal miners we will meet in passing. The Korean elders of 1907. God moves through people the institutional church does not see coming. Pastor, do not despise the prayer meeting. Do not despise the young layman. The next great move of God may be standing in the back row of your service tonight.
Hitimisho: Karne Iliyogusa Kila PwaniClosing: A Century That Touched Every Shore
Karne ya kumi na tisa ilifunguliwa mwaka 1800 Injili ikiwa bado kwa kiasi kikubwa imebaki Ulaya na Amerika. Ilifungwa mwaka 1900 Injili ikiwa imehubiriwa katika kila bara linalokaliwa na watu, Biblia ikiwa imetafsiriwa katika mamia ya lugha mpya, makanisa ya wenyeji yakiwa yamepandwa kuanzia Calabar hadi Korea, na wafalme wakuu wa mimbari wa London, Boston na Manchester wakisikika kote ulimwenguni kupitia mahubiri yao yaliyochapishwa. Carey alikuwa ameianzisha. Spurgeon, Moody, Brooks na Maclaren walikuwa wameipiga kwa sauti kama radi. Andrew Murray alikuwa ameiombea. Hudson Taylor, Mary Slessor, familia ya Judson na familia ya Livingstone walikuwa wameibeba. Uasi wa Maboksa, moto wa Uganda na mchanga wa Erromanga vilikuwa vimeilipia gharama.The nineteenth century opened in 1800 with the gospel still substantially confined to Europe and the Americas. It closed in 1900 with the gospel preached on every inhabited continent, the Bible translated into hundreds of new languages, indigenous churches planted from Calabar to Korea, and the great pulpit princes of London and Boston and Manchester being heard around the world through their printed sermons. Carey had begun it. Spurgeon and Moody and Brooks and Maclaren had thundered it. Andrew Murray had prayed it. Hudson Taylor and Mary Slessor and the Judsons and the Livingstones had carried it. The Boxer Rebellion and the Uganda fires and the Erromanga sands had paid for it.
Kufikia mwaka 1900 kanisa lilikuwa la ulimwengu mzima. Lilikuwa karibu kuingia katika karne yenye vurugu kuliko zote katika historia yake. Faulu mtihani huu, nasi tutakutana na karne ya ishirini katika Sehemu ya 10 — mlipuko wa Kipentekoste wa Azusa Street, kuhamia kwa kitovu cha kanisa kwenda Kusini mwa dunia, Bonhoeffer huko Flossenbürg, karne yenye wafiadini wengi kuliko zote katika historia ya Kikristo, na swali la iwapo karne ya ishirini na moja itakuwa karne ya tano kuu ya mahubiri.By 1900 the church was global. She was about to enter the most violent century in her history. Pass this examination, and we will meet the twentieth century in Unit 10 — the Pentecostal explosion of Azusa Street, the global-South shift, Bonhoeffer at Flossenbürg, the most martyred century in Christian history, and the question of whether the twenty-first will be the fifth great century of preaching.
Mtihani wa Sehemu ya 9Unit 9 Examination
Ngazi ya Cheti: maswali 20 ya kuchagua jibu. Shahada ya Mshiriki (Associate): maswali ya kuchagua jibu na maswali 10 ya kujaza nafasi zilizoachwa wazi. M.Div. na Th.M.: maswali ya kuchagua jibu, ya kujaza nafasi na maswali 10 ya majibu mafupi. Asilimia 90 ya kila sehemu inahitajika ili kufaulu. Usipofaulu, mtihani utasubiri muda mfupi kabla hujaweza kujaribu tena.Certificate track: the 20 multiple-choice questions. Associate: multiple choice and the 10 fill-in-the-blank questions. M.Div. and Th.M.: multiple choice, fill-ins and the 10 short-answer questions. 90% of each part is required to pass. If you do not pass, the exam waits a short time before you can try again.
Maswali ya Kuchagua Jibu — Maswali 20Multiple Choice — 20 Questions
Majibu Mafupi — Maswali 10 Short Answer — 10 Questions
M.Div. na Th.M.: masomo yote matano yaliyopangwa ni sehemu ya kozi. Mtihani wake tofauti ni wa lazima baada ya kuanzishwa; tazama ukurasa wake kwa kanuni ya sasa. Heshima inabaki kuwa ya hiari na haichukui nafasi ya mtihani.
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