Historia ya Wabaptisti na Maendeleo ya Dhehebu — Sehemu ya 6: Uamsho na Utume: Andrew Fuller, William Carey, na Luther RiceBaptist History and Denominational Development — Unit 6: Awakening and Mission: Andrew Fuller, William Carey, and Luther Rice

Mstari MkuuKey Verse

"Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkawabatize kwa jina la Baba, na la Mwana, na la Roho Mtakatifu; mkawafundishe kuyashika yote niliyowaamuru ninyi; na tazama, mimi nipo pamoja nanyi siku zote, hata ukamilifu wa dahari." (Mathayo 28:19-20, SUV)"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." (Matthew 28:19-20, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kueleza hali ya makanisa mengi ya Kibaptisti ya Uingereza mwanzoni mwa miaka ya 1700 na tatizo la Ukalvini uliopindukia (hyper-Calvinism).1. Describe the condition of many English Baptist churches in the early 1700s and the problem of hyper-Calvinism.

2. Kueleza hoja ya Andrew Fuller katika The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote) (1785) na kwa nini ilikuwa muhimu kwa utume.2. Explain Andrew Fuller's argument in The Gospel Worthy of All Acceptation (1785) and why it mattered for missions.

3. Kueleza Enquiry ya William Carey (1792), kuanzishwa kwa Baptist Missionary Society (Jumuiya ya Kimisionari ya Kibaptisti), na kazi ya Carey huko India.3. Describe William Carey's Enquiry (1792), the founding of the Baptist Missionary Society, and Carey's work in India.

4. Kueleza jinsi Luther Rice na Adoniram Judson walivyoongoza kwenye Triennial Convention (Mkutano Mkuu wa Miaka Mitatu) mwaka 1814.4. Describe how Luther Rice and Adoniram Judson led to the Triennial Convention in 1814.

5. Kueleza pingamizi kuu dhidi ya harakati ya kimisionari ya Kibaptisti na kutoa majibu ya Kibaptisti.5. State the main objections to the Baptist missionary movement and give the Baptist answers.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Kibaptisti, kwa wanafunzi Wabaptisti. Ni cha kihafidhina. Tunashikilia kwamba Biblia ni Neno la Mungu lililopumuliwa na Mungu na ndiyo mamlaka yetu ya mwisho. Wanahistoria wanapoibua maswali magumu, au wengine wanapopinga yale Wabaptisti wamefanya, tunaeleza mtazamo wao kwa haki kisha tunatoa jibu la Kibaptisti. Maandiko yasema, "Jaribuni mambo yote; mkamateni sana lililo jema" (1 Wathesalonike 5:21).This unit is written from inside the Baptist tradition, for Baptist students. It is conservative. We hold that the Bible is God's inspired Word and our final authority. When historians raise hard questions, or when others object to what Baptists have done, we state their view fairly and then give the Baptist answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Kanisa LililonyamazaA Church That Had Grown Quiet

Mwishoni mwa miaka ya 1600 mateso yalikuwa yamepungua. Mwaka 1689 Sheria ya Uvumilivu iliruhusu Wabaptisti kuabudu waziwazi. Lakini uhuru haukuleta ukuaji. Katika sehemu kubwa ya miaka ya 1700 makanisa mengi ya Kibaptisti Uingereza yalikuwa madogo na yaliyojitazama ndani. Mengine yalianguka katika imani sahihi iliyo baridi na kavu, sahihi katika mafundisho lakini bila joto. Mengine yalipoteza washiriki.At the end of the 1600s the persecution had eased. In 1689 the Toleration Act allowed Baptists to worship openly. But freedom did not bring growth. Through much of the 1700s many Baptist churches in England were small and inward-looking. Some fell into a cold and dry orthodoxy, correct in doctrine but without warmth. Some lost members.

Sababu moja ilikuwa fundisho lililoitwa Ukalvini uliopindukia (hyper-Calvinism). Neno hilo linatumika kwa mtazamo uliokwenda mbali zaidi ya Ukalvini wa zamani wa Maungamo ya 1689. Waliouamini walisema kwamba kwa kuwa Mungu peke yake huwaokoa watu wake aliowachagua, wahubiri hawapaswi kuwahimiza wasikilizaji wote watubu na waamini. Waliogopa kwamba kuwaamuru wasiogeuka waamini ni kudai kwamba wenye dhambi wanaweza kujiokoa wenyewe. John Gill (1697-1771), mchungaji na mwandishi maarufu wa Kibaptisti wa London, mara nyingi hutajwa kuhusiana na hili. Wanahistoria wanajadili ni kwa kiasi gani Gill mwenyewe alishikilia mtazamo huu, na wengine wanasema wafuasi wake walikwenda mbali zaidi kuliko yeye. Lakini hakuna shaka kwamba roho ya Ukalvini uliopindukia ilitanda juu ya makanisa mengi.One cause was a teaching called hyper-Calvinism. The word is used for a view which went beyond the older Calvinism of the 1689 Confession. Those who held it said that since God alone saves His chosen people, preachers should not urge all hearers to repent and believe. They feared that to command the unconverted to believe was to claim that sinners could save themselves. John Gill (1697-1771), a famous London Baptist pastor and writer, is often named in this connection. Historians argue about how far Gill himself held this view, and some say his followers went further than he did. But there is no doubt that a hyper-Calvinist spirit hung over many churches.

Wakati huohuo, joto jipya lilikuwa likikua Uingereza. Mahubiri ya George Whitefield na John na Charles Wesley katika miaka ya 1730 na baadaye yalileta kile kinachoitwa Uamsho wa Kiinjili (Evangelical Revival). Miongoni mwa Wabaptisti Wajumla, Dan Taylor (1738-1816) aliguswa na uamsho huu na mwaka 1770 aliunda New Connexion of General Baptists (Muungano Mpya wa Wabaptisti Wajumla), uliosisitiza uinjilisti. Miongoni mwa Wabaptisti Maalum, moto uleule uliwashwa na kundi la wachungaji katika Midlands, katika eneo karibu na Northampton, Kettering na Leicester.At the same time, a new warmth was growing in England. The preaching of George Whitefield and John and Charles Wesley in the 1730s and after brought what is called the Evangelical Revival. Among the General Baptists, Dan Taylor (1738-1816) was touched by this revival and in 1770 formed the New Connexion of General Baptists, which stressed evangelism. Among the Particular Baptists, the same fire was kindled by a group of pastors in the Midlands, in the area around Northampton, Kettering and Leicester.

Andrew Fuller na Injili kwa WoteAndrew Fuller and the Gospel for All

Andrew Fuller (1754-1815) alizaliwa katika familia ya wakulima huko Cambridgeshire. Aligeuka akiwa kijana, alibatizwa, na aliitwa kuchunga kanisa la Soham mwaka 1775. Mwaka 1782 alihamia kanisa la Kibaptisti la Kettering, ambako alitumikia maisha yake yote yaliyobaki.Andrew Fuller (1754-1815) was born into a farming family in Cambridgeshire. He was converted as a young man, baptized, and called to pastor the church at Soham in 1775. In 1782 he moved to the Baptist church at Kettering, where he served for the rest of his life.

Fuller alihangaika na swali lililosumbua makanisa yake. Je, mhubiri lazima amtolee kila mtu Kristo? Alisoma Biblia, na pia alisoma mchungaji wa Amerika Jonathan Edwards, ambaye maandishi yake yalimsaidia kuelewa utashi wa mwanadamu. Matokeo yalikuwa The Gospel Worthy of All Acceptation, iliyochapishwa mwaka 1785.Fuller struggled with the question that troubled his churches. Must a preacher offer Christ to everyone? He studied the Bible, and he also read the American pastor Jonathan Edwards, whose writings gave him help in understanding the human will. The result was The Gospel Worthy of All Acceptation, published in 1785.

Hoja yakeHis argument

Fuller alitoa hoja hizi kuu.Fuller made these main points.

Kwanza, injili inaelekezwa kwa wote wanaosikia. Biblia inaamuru kila mahali kwamba watu watubu na waamini (Marko 1:15; Matendo 17:30). Amri inamaanisha wajibu. Kwa hiyo ni wajibu wa kila mwenye dhambi kumwamini Kristo.First, the gospel is addressed to all who hear it. The Bible commands everywhere that people repent and believe (Mark 1:15; Acts 17:30). A command implies a duty. So it is the duty of every sinner to believe in Christ.

Pili, sababu ambayo watu hawaamini si kwamba hawawezi kuelewa, bali kwamba hawataki. Mioyo yao imeshupazwa na dhambi, na wanahitaji kazi ya Roho ili kubadilishwa. Hili haliondoi wajibu wa kuamini. Linaonyesha ni kwa nini lazima tuombe tunapohubiri.Second, the reason people do not believe is not that they are unable to understand, but that they are unwilling. Their hearts are hardened by sin, and they need the Spirit's work to be changed. This does not remove the duty to believe. It shows why we must pray as we preach.

Tatu, kifo cha Kristo kinatosha kwa wote, na ndicho msingi ambao injili inaweza kutolewa kwa kila mwenye dhambi. Wakati huohuo Fuller aliendelea kufundisha kwamba kifo cha Kristo kilikusudiwa kuwaokoa watu wake aliowachagua. Kwa mtazamo wake, kweli hizi mbili hazikuwa zikigongana.Third, the death of Christ is sufficient for all, and it is the ground on which the gospel can be offered to every sinner. At the same time Fuller continued to teach that Christ's death was designed to save His chosen people. In his view, these two truths were not in conflict.

Kitabu cha Fuller kilipingwa kutoka pande mbili. Wakalvini wakali walisema alikuwa amedhoofisha fundisho la neema. Wengine, walioshikilia kwamba Kristo alikufa kwa usawa kwa ajili ya wote, walisema hakuwa amekwenda mbali vya kutosha. Jibu la Kibaptisti kwa wote wawili ni lilelile: Biblia inatuamuru kuhubiri injili kwa kila kiumbe (Marko 16:15), na Biblia inafundisha kwamba Mungu huokoa kwa neema yake. Tunashikilia yote mawili pamoja, na hatuhitaji kutatua kila swali kabla hatujatii.Fuller's book was opposed from two sides. Strict Calvinists said he had weakened the doctrine of grace. Others, who held that Christ died equally for all, said he had not gone far enough. The Baptist answer to both is the same: the Bible commands us to preach the gospel to every creature (Mark 16:15), and the Bible teaches that God saves by His grace. We hold both together, and we do not have to solve every question before we obey.

Umuhimu wa kitabu hiki kwa utume hauwezi kusisitizwa kupita kiasi. Kiliondoa shaka katika akili za wachungaji wengi. Kama wenye dhambi kila mahali wanaitwa kutubu na kuamini, basi mtu fulani lazima aende na kuwaambia.The importance of this book for missions cannot be overstated. It cleared away the doubt in many pastors' minds. If sinners everywhere are called to repent and believe, then someone must go and tell them.

William Carey na EnquiryWilliam Carey and the Enquiry

William Carey (1761-1834) alizaliwa katika kijiji cha Paulerspury, Northamptonshire. Baba yake alikuwa mfumaji na mwalimu wa shule ya kijiji. Carey alifundishwa kazi kwa fundi viatu, na kwa sehemu kubwa ya maisha yake alitengeneza na kutengeneza viatu. Aligeuka akiwa kijana na alibatizwa kama muumini mwaka 1783. Alikuwa mchungaji wa kanisa la Kibaptisti la Moulton mwaka 1785, na la Leicester mwaka 1789. Alijifundisha Kilatini, Kigiriki, Kiebrania na lugha nyingine alipokuwa akifanya kazi.William Carey (1761-1834) was born in the village of Paulerspury, Northamptonshire. His father was a weaver and the village schoolmaster. Carey was apprenticed to a shoemaker, and for much of his life he made and mended shoes. He was converted as a young man and was baptized as a believer in 1783. He became pastor of the Baptist church at Moulton in 1785, and at Leicester in 1789. He taught himself Latin, Greek, Hebrew and other languages while he worked.

Carey alisukumwa na swali: Je, Agizo Kuu bado linalifunga kanisa? Wengine wakati wake walifundisha kwamba amri ya Mathayo 28:19-20 ilitolewa kwa mitume tu. Carey alijibu kwamba ahadi mwishoni mwa mstari huohuo ("mimi nipo pamoja nanyi siku zote, hata ukamilifu wa dahari") inaonyesha kwamba amri inaendelea hadi mwisho wa dahari.Carey was moved by a question: Does the Great Commission still bind the church? Some in his day taught that the command of Matthew 28:19-20 was given to the apostles only. Carey replied that the promise at the end of the same verse ("I am with you always, even to the end of the age") shows that the command continues to the end of the age.

Mwaka 1792 Carey alichapisha kitabu kidogo chenye jina refu: An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi Kuhusu Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuongoka kwa Wapagani). Kilitoa hoja nne.In 1792 Carey published a small book with a long title: An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. It made four points.

1. Agizo Kuu bado linawafunga Wakristo leo.1. The Great Commission is still binding on Christians today.

2. Kanisa linapaswa kuutazama ulimwengu mzima, pamoja na watu wake na dini zake, na kuona hitaji.2. The church should look at the whole world, including its peoples and religions, and see the need.

3. Kazi ya kimisionari si jambo lisilowezekana. Wakristo wa zamani walikuwa wameifanya. Carey alionyesha kazi ya Wamoravia na wengine.3. Missionary work is not impossible. Earlier Christians had done it. Carey pointed to the work of Moravians and others.

4. Wakristo lazima watumie njia: lazima waunde jumuiya, wakusanye fedha, waombe na watume watu. Mungu hufanya kazi kupitia njia hizo kama anavyofanya kazi kupitia mkulima apandaye na kumwagilia.4. Christians must use means: they must form a society, collect money, pray and send people. God works through such means just as He works through the farmer who plants and waters.

Mwezi wa Mei 1792, katika mkutano wa wachungaji Wabaptisti huko Nottingham, Carey alihubiri juu ya Isaya 54:2-3, kifungu kuhusu kupanua mahali pa hema. Mahubiri yalisukuma wasikilizaji wake kuchukua hatua.In May 1792, at a meeting of Baptist ministers in Nottingham, Carey preached on Isaiah 54:2-3, the passage about enlarging the place of the tent. The sermon moved his hearers to action.

Hadithi ya karipioThe story of the rebuke

Hadithi maarufu inasema kwamba katika mkutano wa wachungaji, mchungaji mzee alimkaripia Carey kwa maneno kwamba Mungu atakapopenda kuwageuza wapagani, atafanya hivyo bila msaada wa Carey wala wa mtu mwingine. Hadithi hii husimuliwa mara nyingi. Wanahistoria wanatilia shaka umbo lake kamili, na hawajapata kumbukumbu wazi ya aliyesema. Hatupaswi kutegemeza chochote juu ya maelezo yake. Lakini hadithi inaonyesha mtazamo halisi ambao Carey na Fuller walipaswa kukabiliana nao.A popular story says that at a ministers' meeting, an older minister rebuked Carey with the words that when God pleases to convert the heathen, He will do it without Carey's help or anyone else's. The story is often told. Historians doubt the exact form of it, and they have not found a clear record of who spoke. We should not rest anything on the details. But the story reflects a real attitude that Carey and Fuller had to face.

Jumuiya ya Kimisionari ya Kibaptisti (1792)The Baptist Missionary Society (1792)

Tarehe 2 Oktoba 1792, kundi dogo la wachungaji Wabaptisti walikutana nyumbani kwa mjane, Martha Wallis, huko Kettering. Walikubaliana kuunda "The Particular Baptist Society for Propagating the Gospel among the Heathen" (Jumuiya ya Wabaptisti Maalum ya Kueneza Injili Miongoni mwa Wapagani). Sasa inajulikana kama Baptist Missionary Society (BMS). Fuller alikuwa katibu wake wa kwanza na alitumikia hadi kifo chake mwaka 1815. Fuller alibaki nyumbani, akakusanya fedha na kutetea kazi hiyo, na Carey akaenda. Mapokeo ya baadaye yalimchora Carey kama anayeshuka katika kisima kirefu, na Fuller na marafiki zake kama wanaoshika kamba.On October 2, 1792, a small group of Baptist ministers met in the home of a widow, Martha Wallis, in Kettering. They agreed to form "The Particular Baptist Society for Propagating the Gospel among the Heathen." This is now known as the Baptist Missionary Society (BMS). Fuller became its first secretary and served until his death in 1815. Fuller stayed home, raised the money and pleaded for the work, and Carey went out. Later tradition pictured Carey as one who goes down into a deep well, and Fuller and his friends as holding the rope.

Angalia jinsi Wabaptisti walivyojipanga kwa ajili ya utume. Makanisa ya Kibaptisti kila moja ni huru, na hakuna askofu angeweza kuyaamuru. Walichagua kushirikiana kwa hiari. Jumuiya ilikusanya zawadi kutoka kwa makanisa mengi, na makanisa kwa pamoja yaliwatuma wamisionari. Hii ikawa mfumo wa Kibaptisti, nao unaendana na kanuni ya ushirikiano wa hiari (tazama Kipindi cha 7).Notice how Baptists organized for mission. The Baptist churches were each independent, and no bishop could order them. They chose to cooperate by voluntary choice. A society collected gifts from many churches, and the churches together sent out the missionaries. This became a Baptist pattern, and it fits the principle of voluntary cooperation (see Unit 7).

Carey huko IndiaCarey in India

Carey alisafiri mwaka 1793 pamoja na John Thomas, daktari wa upasuaji aliyekuwa amewahi kuwa India, na familia yake. Kampuni ya East India, iliyotawala sehemu kubwa ya India wakati huo, ilipinga wamisionari. Kwa sababu hii Carey hakuweza mwanzoni kuishi katika eneo la Waingereza na ilimbidi atafute mahali pa kufanya kazi. Mwaka 1800 alikaa Serampore, makazi ya Wadenmark karibu na Calcutta, ambako mamlaka za Denmark zilimlinda. Wenzake wawili walijiunga naye: Joshua Marshman, mwalimu, na William Ward, mchapishaji. Mara nyingi huitwa Watatu wa Serampore (Serampore Trio).Carey sailed in 1793 with John Thomas, a surgeon who had earlier been in India, and with his family. The East India Company, which then ruled much of India, opposed missionaries. For this reason Carey could not at first live in British territory and had to find a place where he could work. In 1800 he settled at Serampore, a Danish settlement near Calcutta, where the Danish authorities protected him. Two colleagues joined him: Joshua Marshman, a teacher, and William Ward, a printer. They are often called the Serampore Trio.

Miaka ya kwanza ilikuwa migumu. Carey alikabili umaskini, ugonjwa na hasara katika familia yake, na kwa miaka aliona wageuzwa wachache. Mwishoni mwa 1800 mgeuzwa wa kwanza wa Kihindi, Krishna Pal, alibatizwa. Kwa miaka mingi utume wa Serampore ulifanya aina nne za kazi.The first years were hard. Carey faced poverty, illness and loss in his family, and for years he saw few converts. Late in 1800 the first Indian convert, Krishna Pal, was baptized. Over the years the Serampore mission did four kinds of work.

Tafsiri. Carey na wenzake walitafsiri Biblia, nzima au sehemu, katika lugha nyingi za India na nchi za jirani. Mashine ya kuchapa huko Serampore iliyachapisha haya. Carey pia alikusanya sarufi na kamusi. Tafsiri ni kazi inayoendelea kuzaa matunda, kwa sababu inawapa watu Neno la Mungu katika lugha yao wenyewe.Translation. Carey and his colleagues translated the Bible, in whole or in part, into many languages of India and nearby lands. A printing press at Serampore printed these. Carey also compiled grammars and dictionaries. Translation is a work that continues to bear fruit, because it gives people God's Word in their own language.

Elimu. Utume ulifungua shule. Mwaka 1818 Chuo cha Serampore (Serampore College) kilianzishwa kufundisha wachungaji na walimu Wahindi. Carey pia alitumikia kama mwalimu wa lugha katika Chuo cha Fort William huko Calcutta kuanzia 1801.Education. The mission opened schools. In 1818 Serampore College was founded to train Indian pastors and teachers. Carey also served as a teacher of languages at the Fort William College in Calcutta from 1801.

Kuhubiri na kupanda makanisa. Carey aliamini kwamba lengo lilikuwa kukusanya makanisa ya waumini waliobatizwa, na kufundisha viongozi Wahindi.Preaching and church planting. Carey believed that the aim was the gathering of churches of believers who were baptized, and the training of Indian leaders.

Kuwajali watu. Carey alihangaikia mateso ya watu, na pia alifanya kazi dhidi ya desturi za kikatili za nchi.Care for the people. Carey was concerned about the suffering of the people, and he also worked against cruel customs of the land.

Alikufa Serampore mwaka 1834. Alifanya kazi India kwa karibu miaka arobaini na hakurudi Uingereza kamwe.He died at Serampore in 1834. He worked in India for about forty years and never returned to England.

Zaidi ya Uingereza: Luther Rice na Triennial ConventionBeyond England: Luther Rice and the Triennial Convention

Mfano wa Carey uliwagusa Wakristo wa Amerika. Mwaka 1806, kundi la wanafunzi katika Chuo cha Williams huko Massachusetts lilifanya mkutano wa maombi kando ya fungu la nyasi na kujitoa kwa utume. Baadhi ya vijana hawa waliendelea kwenda Seminari ya Andover. Wawili kati yao, Adoniram Judson (1788-1850) na Luther Rice (1783-1836), walijiunga na wengine kuomba bodi ya kimisionari ya Waongozi wa Kusanyiko (Congregational) iwatume ng'ambo. Mwaka 1812 walisafiri tofauti kuelekea India kama Waongozi wa Kusanyiko.Carey's example moved Christians in America. In 1806, a group of students at Williams College in Massachusetts held a prayer meeting beside a haystack and pledged themselves to mission. Some of these young men went on to Andover Seminary. Two of them, Adoniram Judson (1788-1850) and Luther Rice (1783-1836), joined others in asking a Congregational mission board to send them abroad. In 1812 they sailed separately for India as Congregationalists.

Safarini kuelekea India, Judson na Rice walisoma Biblia kuhusu swali la ubatizo, na pia walikuwa karibu na wamisionari Wabaptisti huko India, akiwemo William Ward. Wote wawili walihitimisha kwamba waumini wanapaswa kubatizwa kwa kuzamishwa, nao walibatizwa Calcutta mwaka 1812. Hili liliwagharimu msaada wao kutoka kwa bodi ya Waongozi wa Kusanyiko. Judson kisha akaendelea Burma mwaka 1813 na akautoa maisha yake yote yaliyobaki huko, ambako alitafsiri Biblia katika Kiburma. Mke wake Ann Judson alitumikia pamoja naye.On the voyage and in India, Judson and Rice studied the Bible on the question of baptism, and they were also close to Baptist missionaries in India, including William Ward. Both concluded that believers should be baptized by immersion and they were baptized in Calcutta in 1812. This cost them their support from the Congregational board. Judson then went on to Burma in 1813 and gave the rest of his life to it, where he translated the Bible into Burmese. His wife Ann Judson served alongside him.

Rice alirudi Amerika kukusanya fedha kwa ajili ya akina Judson. Alisafiri sana, akihimiza makanisa ya Kibaptisti kuchukua kazi hiyo. Mwezi wa Mei 1814, wajumbe kutoka makanisa na jumuiya za Kibaptisti walikutana Philadelphia na kuunda "The General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions" (Mkutano Mkuu wa Kimisionari wa Dhehebu la Kibaptisti katika Marekani kwa Ajili ya Utume wa Nje). Kwa sababu ulikutana kila miaka mitatu, kwa kawaida huitwa Triennial Convention. Ulikuwa shirika la kwanza la kitaifa la Wabaptisti nchini Marekani. Rice pia aliongoza kuanzisha Chuo cha Columbian huko Washington mwaka 1821, kufundisha wachungaji. Alikufa mwaka 1836.Rice returned to America to raise money for the Judsons. He traveled widely, urging Baptist churches to take up the work. In May 1814, delegates from Baptist churches and societies met in Philadelphia and formed "The General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions." Because it met every three years, it is usually called the Triennial Convention. It was the first national organization of Baptists in the United States. Rice also led in founding Columbian College in Washington in 1821, to train ministers. He died in 1836.

Triennial Convention iliwaunganisha Wabaptisti wa Kaskazini na Kusini kwa miaka thelathini. Katika kipindi kijacho tutaona jinsi ulivyogawanyika.The Triennial Convention united Baptists from North and South for thirty years. In the next unit we will see how it divided.

Pingamizi na Majibu ya KibaptistiObjections and the Baptist Answers

Pingamizi la 1: Kama Mungu amewachagua watu wake, utume hauhitajiki.Objection 1: If God has chosen His people, missions are not needed.

Wengine walijadili kwamba kama Mungu atawaokoa wateule, juhudi za wanadamu hazihitajiki. Jibu letu. Mungu huamuru njia pamoja na lengo. Bwana yuleyule aliyewachagua watu wake alituamuru twende (Mathayo 28:19-20). Paulo, aliyefundisha kuchaguliwa kwa ukamilifu zaidi kuliko mtu yeyote, alikuwa mmisionari mkuu, na alisema, "Basi, wamwiteje yeye ambaye hawakumwamini? Tena, wamwamini namna gani yeye ambaye hawakumsikia? Tena wamsikieje pasipo mhubiri?" (Warumi 10:14). Carey na Fuller walikuwa Wakalvini, na kuchaguliwa kulikuwa kitia-moyo chao, si kisingizio chao.Some argued that if God will save the elect, human effort is unnecessary. Our answer. God ordains the means as well as the end. The same Lord who chose His people commanded us to go (Matthew 28:19-20). Paul, who taught election more fully than anyone, was the greatest missionary, and he said, "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (Romans 10:14). Carey and Fuller were Calvinists, and election was their encouragement, not their excuse.

Pingamizi la 2: Utume ulitumikia himaya na uliharibu tamaduni za mahali.Objection 2: Missions served empire and destroyed local cultures.

Baadhi ya wanahistoria wa kisasa wanasema wamisionari walikuwa mawakala wa nguvu za kikoloni. Jibu letu. Tunapaswa kukubali kwamba wamisionari walikuwa watu wa wakati wao, wenye makosa na mapofu. Lakini hadithi ya Carey haiendani na shtaka hili. Kampuni ya East India ilimpinga, na alilazimika kufanya kazi chini ya ulinzi wa Wadenmark. Alijifunza lugha, aliweka Maandiko katika lugha za watu wenyewe, na alifundisha viongozi Wahindi. Tafsiri ya Biblia ilisaidia kuhifadhi lugha. Amri tunayoitii haitoki kwa serikali yoyote bali kwa Kristo.Some modern historians say missionaries were agents of colonial power. Our answer. We should admit that missionaries were people of their time, with faults and blind spots. But the story of Carey does not fit this charge. The East India Company opposed him, and he was forced to work under Danish protection. He learned the languages, put the Scriptures in the people's own tongues, and trained Indian leaders. Bible translation helped preserve languages. The command we obey does not come from any government but from Christ.

Pingamizi la 3: Jumuiya na bodi za kimisionari hazimo katika Biblia.Objection 3: Mission societies and boards are not in the Bible.

Baadhi ya Wabaptisti huko Amerika mwanzoni mwa miaka ya 1800 walipinga jumuiya za kimisionari, bodi na seminari. Walisema hizi ni uvumbuzi wa kibinadamu, nao walikuwa miongoni mwa wale ambao baadaye walijiita Wabaptisti wa Zamani (Primitive Baptists). Jibu letu. Tunaheshimu wasiwasi wao kwa uhuru wa kanisa la mahali. Lakini Agano Jipya linaonyesha makanisa yakishirikiana kutuma wamisionari (Matendo 13:1-3; Wafilipi 4:15-16). Umbo la jumuiya halikuamriwa, lakini pia halikukatazwa. Cha muhimu ni kwamba kila jumuiya ibaki mtumishi wa makanisa.Some Baptists in America in the early 1800s opposed mission societies, boards and seminaries. They said these were human inventions, and they were among those who later called themselves Primitive Baptists. Our answer. We respect their concern for the freedom of the local church. But the New Testament shows churches cooperating to send out missionaries (Acts 13:1-3; Philippians 4:15-16). The form of a society is not commanded, but neither is it forbidden. What matters is that every society remain the servant of the churches.

Matumizi ya KichungajiPastoral Application

Wewe ni mchungaji wa kanisa dogo la Kibaptisti katika kijiji maskini. Watu wako wanasema, "Hatuwezi kutuma wamisionari. Hatuna fedha, na sisi ni wadogo." Je, kipindi hiki kina chochote cha kusema?You are the pastor of a small Baptist church in a poor village. Your people say, "We cannot send missionaries. We have no money, and we are small." Does this unit have something to say?

Mchungaji mwenye hekima atamfikiria Carey, fundi viatu maskini. Kwanza, anafundisha kanisa Agizo Kuu na kuonyesha kwamba ni kwa makanisa yote, yakiwemo madogo. Pili, anaomba kanisa liombee kabila moja lililotajwa kwa jina au mji wa karibu. Tatu, anaanzisha sadaka ya kila mwezi ya utume, hata iwe ndogo, na kuiripoti waziwazi. Nne, anasaidia kanisa kutuma timu kwenda kijiji jirani kwa mwisho wa juma, kwa kuwa utume huanza na walio karibu. Tano, anatafuta kijana ambaye anaweza kuitwa na kumsaidia kwa maombi na mafunzo. Sita, anajiunga na makanisa mengine ya chama chake, ili zawadi ndogo kutoka kwa makanisa mengi ziweze kumtuma mfanyakazi mmoja mbali. Hivi ndivyo Baptist Missionary Society ilivyoanza.A wise pastor will think of Carey, a poor shoemaker. First, he teaches the church the Great Commission and shows that it is for all churches, including small ones. Second, he asks the church to pray for one named people group or nearby town. Third, he starts a monthly mission offering, however small, and reports it openly. Fourth, he helps the church send a team to a neighboring village for a weekend, since mission begins with those who are near. Fifth, he looks for a young person who might be called and supports that person with prayer and training. Sixth, he joins with the other churches of his association, so that small gifts from many churches may send one worker far away. This is how the Baptist Missionary Society began.

MuhtasariSummary

Mwanzoni mwa miaka ya 1700 makanisa mengi ya Kibaptisti Uingereza yalikuwa kimya, na roho ya Ukalvini uliopindukia ilikatisha tamaa kuwahimiza wote watubu na waamini. Andrew Fuller alijibu hili katika The Gospel Worthy of All Acceptation (1785), akionyesha kwamba injili inapaswa kutolewa kwa wote na kwamba wenye dhambi wana wajibu wa kuamini. William Carey, fundi viatu, alichapisha Enquiry mwaka 1792, akijadili kwamba Agizo Kuu bado linafunga. Baptist Missionary Society iliundwa Kettering tarehe 2 Oktoba 1792, huku Fuller akiwa katibu. Carey alisafiri mwaka 1793, alifanya kazi kuanzia 1800 huko Serampore pamoja na Marshman na Ward, na aliipa India Maandiko, shule na makanisa. Luther Rice na Adoniram Judson wakawa Wabaptisti mwaka 1812, na safari za Rice zilileta Triennial Convention ya 1814. Tunajibu pingamizi kutoka katika Maandiko, na tunashikilia kwamba kuchaguliwa kwa Mungu ni kitia-moyo cha utume.In the early 1700s many English Baptist churches were quiet, and a hyper-Calvinist spirit discouraged urging all to repent and believe. Andrew Fuller answered this in The Gospel Worthy of All Acceptation (1785), showing that the gospel is to be offered to all and that sinners have a duty to believe. William Carey, a shoemaker, published the Enquiry in 1792, arguing that the Great Commission still binds. The Baptist Missionary Society was formed at Kettering on October 2, 1792, with Fuller as secretary. Carey sailed in 1793, worked from 1800 at Serampore with Marshman and Ward, and gave India the Scriptures, schools and churches. Luther Rice and Adoniram Judson became Baptists in 1812, and Rice's travels led to the Triennial Convention of 1814. We answer the objections from Scripture, and we hold that the election of God is the encouragement of mission.

Usomaji ZaidiFurther Reading

• Andrew Fuller, The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote) (1785), kikoa cha umma.• Andrew Fuller, The Gospel Worthy of All Acceptation (1785), public domain.

• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi Kuhusu Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuongoka kwa Wapagani) (1792), kikoa cha umma.• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792), public domain.

• H. Leon McBeth, The Baptist Heritage (Urithi wa Kibaptisti) (1987).• H. Leon McBeth, The Baptist Heritage (1987).

• David W. Bebbington, Baptists Through the Centuries (Wabaptisti Katika Karne Zote) (2010).• David W. Bebbington, Baptists Through the Centuries (2010).

• Anthony L. Chute, Nathan A. Finn na Michael A. G. Haykin, The Baptist Story (Hadithi ya Wabaptisti) (2015).• Anthony L. Chute, Nathan A. Finn and Michael A. G. Haykin, The Baptist Story (2015).

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