Historia ya Wabaptisti na Maendeleo ya Dhehebu — Sehemu ya 8: Vita vya Karne ya Ishirini: Wafundamentalisti, Wamodernisti, na Kufufuka kwa KihafidhinaBaptist History and Denominational Development — Unit 8: Twentieth-Century Battles: Fundamentalists, Modernists, and the Conservative Resurgence

Mstari MkuuKey Verse

"Wapenzi, nilipokuwa nikitumia bidii nyingi kuwaandikia habari za wokovu tulio nao sisi sote, naliona kuwa ni lazima kuwaandikia na kuwasihi mwende mkishindania sana imani ile waliyokabidhiwa watakatifu mara moja tu." (Yuda 3, SUV)"Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints." (Jude 3, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza "umodernisti" na "ufundamentalisti" vilimaanisha nini mwanzoni mwa karne ya ishirini na kwa nini mzozo ulifika kwenye makanisa ya Kibaptisti.1. Explain what "modernism" and "fundamentalism" meant in the early twentieth century and why the controversy reached Baptist churches.

2. Kueleza Mzozo wa Kushuka (Downgrade Controversy) wa 1887 hadi 1888 na mgogoro wa Wabaptisti wa Kaskazini wa miaka ya 1920, ukijumuisha migawanyiko iliyofuata.2. Describe the Downgrade Controversy of 1887 to 1888 and the Northern Baptist conflict of the 1920s, including the divisions that followed.

3. Kutaja taarifa za Baptist Faith and Message za 1925, 1963 na 2000 na kusema ni nini kilichosababisha kila marekebisho.3. Name the Baptist Faith and Message statements of 1925, 1963 and 2000 and say what led to each revision.

4. Kueleza Kufufuka kwa Kihafidhina (Conservative Resurgence) katika Southern Baptist Convention kuanzia 1979, na kueleza jinsi wafuasi na wakosoaji wameielezea.4. Describe the Conservative Resurgence in the Southern Baptist Convention from 1979 onward, and state how supporters and critics have described it.

5. Kueleza Wabaptisti wanamaanisha nini kwa kutokuwa na kosa kwa Biblia (biblical inerrancy), kueleza pingamizi kuu dhidi ya fundisho hilo, na kutoa jibu la Kibaptisti kutoka katika Maandiko.5. Explain what Baptists mean by biblical inerrancy, state the main objections to the doctrine, and give the Baptist answer from Scripture.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kibaptisti, kwa wanafunzi Wabaptisti. Ni ya kihafidhina kitheolojia. Inaposema "sisi," inamaanisha Wabaptisti wanaoshikilia kwamba Biblia ni Neno la Mungu lililopumuliwa na Mungu na lenye mamlaka. Kipindi hiki kinahusu mabishano yanayouma miongoni mwa Wabaptisti. Tunayaeleza kwa haki, tunatoa jibu la Kibaptisti tunaloamini Maandiko yanaliunga mkono, na tunakiri pale upande wetu wenyewe ulipokuwa mkali. Maandiko yasema tunapaswa kusema "kweli katika upendo" (Waefeso 4:15).This course is written from inside the Baptist tradition, for Baptist students. It is theologically conservative. When it says "we," it means Baptists who hold that the Bible is the inspired and authoritative Word of God. This unit deals with painful arguments among Baptists. We describe them fairly, give the Baptist answer we believe Scripture supports, and admit where our own side has been harsh. Scripture says we must speak "the truth in love" (Ephesians 4:15).

Mandharinyuma: Ulimwengu UnaobadilikaThe Background: A Changing World

Karne ya kumi na tisa iliisha kwa matumaini makubwa katika maendeleo ya binadamu. Sayansi ilikuwa ikisonga mbele kwa kasi. Katika vyuo vikuu na seminari za Ulaya na Amerika Kaskazini, wasomi wengi walianza kusoma Biblia kwa mbinu mpya. Baadhi yao walikuwa waumini waaminifu waliolitetea andiko. Wengine walianza kutokana na wazo kwamba miujiza haiwezi kutokea. Walifundisha kwamba Biblia ni kumbukumbu ya mawazo ya kidini ya binadamu yaliyokua kwa wakati, na si Neno la Mungu lililotolewa kwa uvuvio.The nineteenth century ended with great confidence in human progress. Science was advancing quickly. In universities and seminaries in Europe and North America, many scholars began to study the Bible with new methods. Some were faithful believers who defended the text. Others began from the idea that miracles cannot happen. They taught that the Bible is a record of human religious ideas that grew over time, and not the Word of God given by inspiration.

Wale waliopokea mawazo haya waliitwa wamodernisti au walibarali (liberals). Walisema walikuwa wakiokoa Ukristo kwa ajili ya zama za kisasa. Wapinzani wao walijibu kwamba walikuwa wakibadilisha imani yenyewe.Those who adopted these ideas were called modernists or liberals. They said they were saving Christianity for the modern age. Their opponents answered that they were changing the faith itself.

Si kila wasiwasi wa harakati hiyo ulikuwa kosa. Mbaptisti, Walter Rauschenbusch, profesa katika Rochester Theological Seminary, aliandika kuhusu "injili ya kijamii" (social gospel). Alikuwa amehudumu miongoni mwa familia maskini katika Jiji la New York na alitaka kanisa lijali umaskini, njaa na hali zisizo za haki za kazi. Maandiko yanatuamuru kuwajali maskini (Yakobo 1:27). Wabaptisti wahafidhina wanakubaliana na wasiwasi huo. Walipotofautiana ni katika mwelekeo: wakosoaji waliogopa kwamba injili ya kijamii iliifanya wokovu wa jamii kuwa kiini cha ujumbe na kusukuma kando msalaba, kuzaliwa upya na mamlaka ya Biblia. Hii ni kauli ya haki ya mjadala huo. Wabaptisti waaminifu wanataka yote mawili: injili inayowaokoa wenye dhambi na upendo unaowatumikia wahitaji.Not every concern of the movement was wrong. A Baptist, Walter Rauschenbusch, a professor at Rochester Theological Seminary, wrote about the "social gospel." He had served among poor families in New York City and he wanted the church to care about poverty, hunger and unjust working conditions. Scripture does command us to care for the poor (James 1:27). Conservative Baptists agree with that concern. Where they disagreed was the direction: critics feared that the social gospel made the salvation of society the center of the message and pushed aside the cross, the new birth and the authority of the Bible. This is a fair statement of the debate. Faithful Baptists want both: a gospel that saves sinners and a love that serves the needy.

Onyo la Mapema: Mzozo wa Kushuka (Downgrade Controversy)An Early Warning: The Downgrade Controversy

Matatizo yalianza Uingereza kabla ya karne mpya. Charles Haddon Spurgeon, mhubiri maarufu wa Kibaptisti wa London, alihangaika sana katika miaka ya 1880. Aliona wachungaji katika Baptist Union (Muungano wa Wabaptisti) waliokuwa wakidhoofisha mafundisho yao kuhusu Maandiko, upatanisho na hukumu ijayo. Mwaka 1887 alijiondoa kwenye Baptist Union. Mwaka 1888 Muungano ulikataa rasmi hatua yake. Hii inajulikana kama Mzozo wa Kushuka (Downgrade Controversy).The trouble began in Britain before the new century. Charles Haddon Spurgeon, the famous London Baptist preacher, became deeply concerned in the 1880s. He saw ministers in the Baptist Union who were weakening their teaching on Scripture, on the atonement and on the future judgment. In 1887 he withdrew from the Baptist Union. In 1888 the Union formally disapproved of his action. This is known as the Downgrade Controversy.

Wakosoaji wa Spurgeon walisema kwamba alikuwa mkali mno na kwamba Muungano ulikuwa ushirika wa makanisa, si kipimo cha mafundisho. Jibu la Spurgeon lilikuwa kwamba ushirika katika injili lazima usimame juu ya injili. Amosi 3:3 inauliza, "Je! Wawili watatembea pamoja, isipokuwa wamepatana?" Aliamini kwamba ushirikiano bila makubaliano ya mafundisho si umoja wa kweli. Baadhi ya Wabaptisti wanafikiri alipaswa kubaki na kupigana kutoka ndani. Wabaptisti bado wanajadili swali hilo.Spurgeon's critics said that he was too strict and that the Union was a fellowship of churches, not a doctrinal test. Spurgeon's answer was that fellowship in the gospel must rest on the gospel. Amos 3:3 asks, "Can two walk together, unless they are agreed?" He believed that cooperation without doctrinal agreement was not real unity. Some Baptists think he should have stayed and fought from within. Baptists still debate that question.

Harakati ya KifundamentalistiThe Fundamentalist Movement

Nchini Marekani maswali yaleyale yalitokea mwanzoni mwa miaka ya 1900. Kati ya 1910 na 1915 mfululizo wa vitabu vidogo kumi na viwili viitwavyo The Fundamentals (Misingi) vilichapishwa na kutumwa kwa wingi kwa wachungaji na wafanyakazi Wakristo. Wafanyabiashara wawili walifadhili mradi huo. Waandishi wake walitoka madhehebu kadhaa, na walitetea mafundisho makuu ya Kikristo, yakiwemo mamlaka ya Biblia, uungu na kuzaliwa na bikira kwa Kristo, kifo chake cha upatanisho na ufufuo wake wa mwili.In the United States the same questions arose in the early 1900s. Between 1910 and 1915 a series of twelve small volumes called The Fundamentals was published and sent widely to pastors and Christian workers. Two businessmen financed the project. Its writers came from several denominations, and they defended central Christian teachings, including the authority of the Bible, the deity and virgin birth of Christ, His atoning death and His bodily resurrection.

Mwaka 1920 mhariri Mbaptisti wa Kaskazini, Curtis Lee Laws, alitumia neno mfundamentalisti kwa wale walio tayari kupigana vita kwa ajili ya misingi hii. Neno hilo kwanza lilikuwa nishani ya heshima. Baadaye likawa, kwa wengi, neno la matusi, kwa sababu baadhi ya waliotumia lebo hiyo walikuwa wakali na wagomvi. Katika kozi hii tunatumia "mfundamentalisti" kwa maana yake ya mwanzo: muumini anayetetea kweli za msingi za imani. Kuitetea Biblia si kupinga akili, na watetezi wengi wakuu walikuwa wasomi makini.In 1920 a Northern Baptist editor, Curtis Lee Laws, used the word fundamentalist for those prepared to do battle for these fundamentals. The word was first a badge of honor. Later it became, for many, a word of insult, because some who used the label were harsh and quarrelsome. In this course we use "fundamentalist" in its early meaning: a believer who defends the basic truths of the faith. To defend the Bible is not to be anti-intellectual, and many leading defenders were serious scholars.

Mgogoro wa Wabaptisti wa KaskaziniThe Northern Baptist Conflict

Northern Baptist Convention, iliyoundwa mwaka 1907, ilirarukwa mwanzoni mwa miaka ya 1920 na mabishano kuhusu mafundisho ya wamisionari na maprofesa. Wahafidhina walitaka maungamo ya imani wazi. Wengine walijibu kwamba Wabaptisti hawana imani ya kanuni na kwamba maungamo yanayofunga yangekiuka uhuru wa dhamiri na uhuru wa kila kanisa.The Northern Baptist Convention, formed in 1907, was torn in the early 1920s by arguments over the teaching of missionaries and professors. Conservatives wanted a clear confession of faith. Others replied that Baptists have no creed and that a binding confession would violate soul liberty and the freedom of each church.

Wakati maarufu ulikuja mwaka 1922. Harry Emerson Fosdick, mchungaji Mbaptisti aliyehubiri katika kanisa la Kipresbiteri huko New York, alitoa mahubiri yaitwayo "Shall the Fundamentalists Win?" (Je, Wafundamentalisti Washinde?). Alijadili kwa ajili ya kanisa pana na lenye uvumilivu. Wahafidhina walijibu kwamba uvumilivu wa kila mtazamo hauwezi kuwa msingi wa kanisa lililojengwa juu ya ukweli. Jibu lao ndilo ambalo Wabaptisti kwa kawaida wametoa: uhuru wa dhamiri unamaanisha kwamba hakuna anayeweza kulazimisha mtu kuamini, lakini haimaanishi kwamba kanisa au mkutano mkuu lazima ligharamie mafundisho linayoamini kuwa ya uongo.A famous moment came in 1922. Harry Emerson Fosdick, a Baptist minister preaching in a Presbyterian church in New York City, delivered a sermon called "Shall the Fundamentalists Win?" He argued for a broad, tolerant church. Conservatives replied that tolerance of every view cannot be the basis of a church that is built on the truth. Their reply is the one Baptists have usually given: freedom of conscience means that no one may force a person to believe, but it does not mean that a church or a convention must pay for the teaching of what it believes to be false.

Mwishowe wahafidhina hawakushinda udhibiti wa Northern Baptist Convention. Katika miongo iliyofuata wengi waliondoka. Baadhi waliunda vyombo vipya. General Association of Regular Baptist Churches (Chama Kikuu cha Makanisa ya Kawaida ya Kibaptisti) kilianza mwaka 1932, na Conservative Baptist Association of America (Chama cha Wabaptisti Wahafidhina cha Amerika) kilianza mwaka 1947. Kipindi cha 9 kitaweka vikundi hivi katika familia pana ya Wabaptisti. Northern Baptist Convention baadaye ilichukua jina American Baptist Convention mwaka 1950 kisha American Baptist Churches in the USA mwaka 1972.In the end the conservatives did not win control of the Northern Baptist Convention. Over the following decades many left. Some formed new bodies. The General Association of Regular Baptist Churches began in 1932, and the Conservative Baptist Association of America began in 1947. Unit 9 will place these groups in the larger Baptist family. The Northern Baptist Convention later took the name American Baptist Convention in 1950 and then American Baptist Churches in the USA in 1972.

Wabaptisti wa Kusini na Baptist Faith and MessageThe Southern Baptists and the Baptist Faith and Message

Wabaptisti wa Kusini walikabili shinikizo zilezile, lakini mzozo ulichukua njia tofauti. Makanisa mengi ya Kusini yalikuwa ya kihafidhina zaidi, na mkutano ulikuwa umeunganishwa kwa karibu zaidi kwa kazi yake ya pamoja ya utume.Southern Baptists faced the same pressures, but the controversy took a different course. Most of the churches in the South were more conservative, and the convention was more tightly joined by its common mission work.

Mwaka 1925 Southern Baptist Convention ilipokea maungamo yaitwayo The Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti). Yalitokana na Maungamo ya New Hampshire ya 1833, pamoja na nyongeza za kukabili maswali ya wakati huo. E. Y. Mullins, rais wa seminari na mwanatheolojia anayeheshimiwa, aliongoza kamati iliyoyaandaa. Kama maungamo ya awali ya Kibaptisti, yalisema kwamba si imani ya kanuni inayofunga dhamiri.In 1925 the Southern Baptist Convention adopted a confession called The Baptist Faith and Message. It was based on the New Hampshire Confession of 1833, with additions to meet the questions of that day. E. Y. Mullins, a seminary president and respected theologian, led the committee that prepared it. Like earlier Baptist confessions, it stated that it was not a creed binding the conscience.

Taarifa hiyo ilirekebishwa mwaka 1963. Mzozo kuhusu kitabu cha profesa kuhusu Mwanzo katika Midwestern Baptist Theological Seminary (Ralph Elliott, 1961) ulisababisha marekebisho, na Herschel Hobbs, mchungaji anayeheshimiwa, aliongoza kamati. Baadaye, wahafidhina walifikia kuamini kwamba baadhi ya maneno yake kuhusu Biblia hayakuwa wazi vya kutosha kuzuia kufundishwa kwa kosa.The statement was revised in 1963. A controversy over a professor's book on Genesis at Midwestern Baptist Theological Seminary (Ralph Elliott, 1961) led to the revision, and Herschel Hobbs, a respected pastor, chaired the committee. Later, conservatives came to believe that some of its wording on the Bible was not clear enough to prevent the teaching of error.

Taarifa ilirekebishwa tena mwaka 2000. Iliongeza msisitizo juu ya ukweli na kuaminika kwa Maandiko, na, kama tutakavyoona, ilijumuisha kauli wazi kuhusu ofisi ya mchungaji (Kifungu cha VI). Mkutano pia ulikuwa umeongeza kifungu kuhusu familia mwaka 1998.The statement was revised again in 2000. It added stress on the truthfulness and trustworthiness of Scripture, and, as we shall see, it included a clear statement on the pastoral office (Article VI). The convention had also added an article on the family in 1998.

Kufufuka kwa Kihafidhina (Conservative Resurgence)The Conservative Resurgence

Kufikia miaka ya 1960 na 1970 idadi ya wachungaji na waumini wa kawaida wa Kibaptisti wa Kusini walikuwa na wasiwasi kuhusu waliyosikia kutoka katika baadhi ya madarasa ya seminari, machapisho na viongozi wa dhehebu. Waliripoti kwamba baadhi ya maprofesa walikana ukweli wa kihistoria wa sehemu za Biblia, walitilia shaka miujiza au waliuliza mamlaka ya andiko. Wengine walijibu kwamba wasiwasi huu mwingi ulikuwa umekithiri na kwamba mkutano ulikuwa na afya.By the 1960s and 1970s a number of Southern Baptist pastors and laypeople were troubled by what they heard from some seminary classrooms, publications and denominational leaders. They reported that some professors denied the historical truth of parts of the Bible, doubted miracles or questioned the authority of the text. Others replied that most of these concerns were exaggerated and that the convention was healthy.

Mwaka 1979, katika mkutano wa mwaka huko Houston, Adrian Rogers, mchungaji kutoka Memphis, alichaguliwa kuwa rais wa mkutano. Watu wawili, Paul Pressler, jaji, na Paige Patterson, mwanatheolojia na mwalimu, walikuwa wamesaidia kuwapanga wachungaji wahafidhina kwa kusudi hili. Mkutano huchagua rais wake kila mwaka kwa kura za wajumbe (messengers) wanaotumwa na makanisa. Rais huteua kamati inayotaja wajumbe wa kamati zinazochagua wadhamini wa seminari na mashirika. Wahafidhina walielewa kwamba kama marais waliofuatana wangekuwa wahafidhina, basi kwa muda bodi zinazotawala zingebadilika. Katika miaka iliyofuata, marais wahafidhina walichaguliwa tena na tena. Kufikia miaka ya 1990 wadhamini wa seminari na mashirika yote ya Kibaptisti ya Kusini walikuwa na wingi wa wahafidhina, na kitivo kikabadilika.In 1979, at the annual meeting in Houston, Adrian Rogers, a pastor from Memphis, was elected president of the convention. Two men, Paul Pressler, a judge, and Paige Patterson, a theologian and educator, had helped to organize conservative pastors for this purpose. The convention elects its president each year by the votes of messengers sent by the churches. The president appoints a committee that names the members of the committees that choose the trustees of the seminaries and agencies. Conservatives understood that if successive presidents were conservative, then in time the governing boards would change. In the years that followed, conservative presidents were elected again and again. By the 1990s the trustees of all the Southern Baptist seminaries and agencies had conservative majorities, and the faculties changed.

Mwaka 1985 kamati ya amani iliundwa kujaribu kuponya mgogoro, na haikumaliza mzozo. Wabaptisti wengi wa Kusini wa wastani waliondoka au walisukumwa kutoka nafasi za uongozi. Baadhi waliunda Alliance of Baptists (Muungano wa Wabaptisti) mwaka 1987, na wengine waliunda Cooperative Baptist Fellowship (Ushirika wa Wabaptisti wa Ushirikiano) mwaka 1991.In 1985 a peace committee was formed to try to heal the conflict, and it did not end the dispute. Many moderate Southern Baptists left or were pushed out of positions of leadership. Some formed the Alliance of Baptists in 1987, and others formed the Cooperative Baptist Fellowship in 1991.

Jinsi pande mbili zinavyoelezaHow the two sides describe it

Wale walioiongoza harakati wanaiita Kufufuka kwa Kihafidhina (Conservative Resurgence). Wanasema ilikuwa kurudi kwa mkutano kwenye imani za makanisa yaliyolipia kazi. Wachungaji walio katika viti vya kanisa waliamini kwamba Biblia ni ya kweli, na walitaka seminari wanazozisaidia zifundishe hivyo. Walishinda, wanasema, kwa njia ya kawaida ya kidemokrasia ya Wabaptisti: kura ya wajumbe.Those who led the movement call it the Conservative Resurgence. They say it was a return of the convention to the beliefs of the churches that paid for the work. The pastors in the pews believed that the Bible is true, and they wanted the seminaries they supported to teach that. They won, they say, by the ordinary democratic method of Baptists: the vote of messengers.

Wale waliopinga mara nyingi wanaiita kuchukuliwa na wafundamentalisti (fundamentalist takeover). Wanasema ilikuwa kampeni ya kisiasa iliyoweka utii kwa fundisho fulani la Maandiko juu ya uhuru wa dhamiri, ukuhani wa waumini wote na utamaduni wa Kibaptisti wa ushirikiano kuvuka tofauti. Baadhi ya upande wa kihafidhina pia wanakiri kwamba kulikuwa na maneno makali na mashtaka yasiyo ya haki kutoka upande wao wenyewe, na kwamba mzozo ulisababisha maumivu ya kweli.Those who opposed it often call it a fundamentalist takeover. They say it was a political campaign that put loyalty to a particular doctrine of Scripture above the freedom of conscience, the priesthood of all believers and the Baptist tradition of cooperation across differences. Some on the conservative side also admit that there were harsh words and unfair accusations from their own side, and that the controversy caused real pain.

Tunaamini jambo kuu halikuwa siasa bali kama makanisa yangedumisha Biblia kama mamlaka yao ya mwisho. Paulo alimwambia Timotheo ailinde "ile amana njema uliyokabidhiwa" (2 Timotheo 1:14). Hata hivyo Mbaptisti hapaswi kushangilia ndugu wanapoumizwa. Mtu anaweza kuwa sahihi katika mafundisho na kukosea katika namna.We believe the central issue was not politics but whether the churches would keep the Bible as their final authority. Paul told Timothy to guard "that good thing which was committed to you" (2 Timothy 1:14). Yet a Baptist must not cheer when brothers are hurt. A person can be right about doctrine and wrong in manner.

Wabaptisti Wanamaanisha Nini kwa Kutokuwa na Kosa (Inerrancy)What Baptists Mean by Inerrancy

Neno kutokuwa na kosa (inerrancy) lilikuwa kiini cha mapambano haya. Kwa kuwa neno hili linaeleweka vibaya kwa urahisi, tunapaswa kueleza Wabaptisti wanamaanisha nini.The word inerrancy was at the center of this struggle. Because the word is easily misunderstood, we should explain what Baptists mean.

Kwa uvuvio (inspiration) tunamaanisha kile Paulo alichoandika: "Maandiko yote yamevuviwa na Mungu, yafaa kwa mafundisho, na kwa kuonya, na kwa kurekebisha, na kwa kuadibu katika haki" (2 Timotheo 3:16). Maneno ya Biblia yamepumuliwa na Mungu. Kwa kutokuwa na kosa (inerrancy) tunamaanisha kwamba Biblia, katika maandishi yake ya awali, haina kosa katika yote inayofundisha, kwa sababu Mungu hasemi uongo na hawezi kukosea. Yesu alisema, "Maandiko hayawezi kutanguka" (Yohana 10:35). Mwaka 1978 wasomi wa kiinjili kutoka madhehebu kadhaa walitoa Chicago Statement on Biblical Inerrancy (Taarifa ya Chicago Kuhusu Kutokuwa na Kosa kwa Biblia) kueleza fundisho hilo. Wabaptisti wanaoshikilia mtazamo huu hawadai kwamba Biblia ni kitabu cha kiada cha sayansi. Biblia inatumia lugha ya kawaida, mashairi, mifano na namba za kukadiria, na kusoma kulingana na kusudi la mwandishi ni sehemu ya ukalimani wa uaminifu.By inspiration we mean what Paul wrote: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16). The words of the Bible are God-breathed. By inerrancy we mean that the Bible, in its original writings, is without error in all that it teaches, because God does not lie and cannot err. Jesus said, "the Scripture cannot be broken" (John 10:35). In 1978 evangelical scholars from several denominations produced the Chicago Statement on Biblical Inerrancy to explain the doctrine. Baptists who hold this view do not claim that the Bible is a science textbook. The Bible uses ordinary language, poetry, parables and round numbers, and reading according to the author's intention is part of honest interpretation.

Pingamizi zilizoelezwa kwa hakiObjections stated fairly

Pingamizi la 1: Wabaptisti hawana imani ya kanuni, kwa hiyo kutokuwa na kosa hakuwezi kuwa kipimo. Wakosoaji wanasema kwamba Wabaptisti siku zote wamesema "hakuna imani ya kanuni ila Biblia," na kwamba kuhitaji kukubaliana na taarifa kama Baptist Faith and Message kunapinga uhuru wa dhamiri.Objection 1: Baptists have no creed, so inerrancy cannot be a test. Critics say that Baptists have always said "no creed but the Bible," and that to require agreement with a statement like the Baptist Faith and Message goes against soul liberty.

Jibu letu. Wabaptisti siku zote wameandika maungamo, kama yale ya 1644, 1689 na 1833. Maungamo ni taarifa ya yale kundi la makanisa linayoamini, inayotolewa kwa wengine. Haijalazimishwa juu ya dhamiri ya mtu yeyote. Hakuna anayelazimishwa kujiunga na kanisa la Kibaptisti au kufundisha katika shule ya Kibaptisti. Lakini kanisa au mkutano una kila haki ya kuwataka wale inaowalipa kufundisha kwa jina lake washikilie yale inayoamini.Our answer. Baptists have always written confessions, such as those of 1644, 1689 and 1833. A confession is a statement of what a group of churches believe, offered to others. It is not forced on any person's conscience. No one is compelled to join a Baptist church or to teach in a Baptist school. But a church or convention has every right to ask those it pays to teach in its name to hold what it believes.

Pingamizi la 2: Biblia haidai kutokuwa na kosa, na neno hilo halimo katika Biblia. Baadhi ya Wabaptisti wanasema kwamba Biblia "haitanguki (infallible)" katika mambo ya imani na mwenendo, lakini inaweza kuwa na makosa katika mambo ya historia au sayansi.Objection 2: The Bible does not claim to be inerrant, and the word is not in the Bible. Some Baptists say that the Bible is "infallible" in matters of faith and practice, but that it may contain mistakes in matters of history or science.

Jibu letu. Neno "Utatu" pia halimo katika Biblia, lakini fundisho hilo limo. Biblia inafundisha kwamba neno la Mungu ni kweli na haliwezi kushindwa. Yesu alilichukulia Agano la Kale kuwa linaloaminika kikamilifu, na alisema kwamba hata nukta moja ndogo kabisa haitaondoka katika Torati hadi yote yatimie (Mathayo 5:18). Kama Biblia ingeweza kukosea pale tunapoweza kuikagua, tungekuwa na sababu ndogo ya kuiamini pale tusipoweza. Mtazamo wenye mipaka unamwachia kila msomaji kuamua ni sehemu zipi aamini, na hivyo unamweka msomaji juu ya andiko. Hii ndiyo sababu Wabaptisti wengi wanafikiri maneno "haitanguki" na "haina kosa" yanapaswa kuwekwa pamoja.Our answer. The word "Trinity" is not in the Bible either, but the teaching is. The Bible teaches that God's word is true and cannot fail. Jesus treated the Old Testament as fully trustworthy, and He said that not the smallest letter would pass away from the Law until all is fulfilled (Matthew 5:18). If the Bible could be wrong where we can check it, we would have little reason to trust it where we cannot. A limited view leaves each reader to decide which parts to believe, and so puts the reader above the text. This is the reason many Baptists think the words "infallible" and "inerrant" should be kept together.

Pingamizi la 3: Kutokuwa na kosa kunaweka fundisho la Biblia mbele ya Kristo. Wengine wanasema kwamba Wabaptisti wanapaswa kumlenga Yesu, si nadharia ya Maandiko.Objection 3: Inerrancy puts a doctrine of the Bible ahead of Christ. Some say that Baptists should center on Jesus, not on a theory of Scripture.

Jibu letu. Tunamlenga Kristo. Lakini tunamjua Kristo kupitia Maandiko. Yesu mwenyewe aliyathibitisha, na mitume walifundisha kwamba maneno na kazi zake zinatufikia katika Neno lililoandikwa. Kushikilia mtazamo wa juu wa Maandiko ni kufuata mfano wa Kristo, si kushindana naye.Our answer. We do center on Christ. But we know Christ through the Scriptures. Jesus Himself affirmed them, and the apostles taught that His own words and works come to us in the written Word. To hold a high view of Scripture is to follow the example of Christ, not to compete with Him.

Mafunzo kwa Wabaptisti LeoLessons for Baptists Today

Mafundisho ni muhimu, kwa sababu dhehebu linalopoteza mshiko wake juu ya Biblia hudhoofisha upesi utume wake na mahubiri yake. Jinsi tunavyoshindania pia ni muhimu: Petro anatuambia tutoe jibu "kwa upole na kwa hofu" (1 Petro 3:15). Mwishowe, bado kuna mambo ya pili ambayo Wabaptisti waaminifu wanatofautiana, na Kipindi cha 9 kinaonyesha baadhi yake.Doctrine matters, because a denomination that loses its hold on the Bible soon weakens its missions and preaching. How we contend matters too: Peter tells us to give an answer "with meekness and fear" (1 Peter 3:15). Finally, there remain secondary matters on which faithful Baptists differ, and Unit 9 shows some of them.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji wa ukubwa wa kati anaongoza kanisa la Kibaptisti linalomilikiwa na mkutano mkuu wa kitaifa. Mhubiri mgeni anatoa kijikaratasi kinachosema kwamba seminari ya mkutano huo inafundisha kosa na kwamba kanisa linapaswa kuondoka. Shemasi anamuuliza mchungaji baada ya ibada, "Je, ni kweli? Je, tuondoke kwenye mkutano? Na neno hili, kutokuwa na kosa, ambalo mhubiri alilitumia mara kwa mara ni nini?"A pastor in a mid-sized town leads a Baptist church that belongs to a national convention. A visiting preacher gives out a pamphlet saying that the convention's seminary teaches error and that the church should leave. A deacon asks the pastor after the service, "Is this true? Should we leave the convention? And what is this word, inerrancy, that the preacher kept using?"

Kwanza, mchungaji anamshukuru shemasi kwa kuuliza na anaahidi kulichunguza jambo hilo waziwazi.First, the pastor thanks the deacon for asking and promises to study the matter openly.

Pili, anakagua ukweli mwenyewe. Anasoma maungamo ya mkutano na taarifa ya imani ya seminari yake, na anaiandikia seminari kuuliza inafundisha nini.Second, he checks the facts himself. He reads the convention's confession and its seminary's statement of faith, and he writes to the seminary to ask what it teaches.

Tatu, anafundisha kanisa neno hilo linamaanisha nini kutoka 2 Timotheo 3:16 na Yohana 10:35, kwa maneno rahisi.Third, he teaches the church what the word means from 2 Timothy 3:16 and John 10:35, in simple words.

Nne, anakumbusha kanisa kwamba linajiongoza lenyewe na litaamua kwa kura, baada ya maombi.Fourth, he reminds the church that it governs itself and will decide by vote, after prayer.

Tano, anamsema mhubiri mgeni kwa heshima.Fifth, he speaks of the visiting preacher with respect.

MuhtasariSummary

Mafundisho ya kimodernisti yalienea katika madhehebu mengi mwanzoni mwa karne ya ishirini, na Wabaptisti walinaswa katika mzozo. Spurgeon alijiondoa kwenye Baptist Union mwaka 1887 katika Mzozo wa Kushuka. Nchini Marekani, The Fundamentals vilitokea kati ya 1910 na 1915, Curtis Lee Laws aliwataja wafundamentalisti mwaka 1920, na Fosdick alihubiri mahubiri yake mwaka 1922. Wahafidhina hawakushinda Northern Baptist Convention, na vyombo vipya viliundwa, vikiwemo General Association of Regular Baptist Churches (1932) na Conservative Baptist Association of America (1947). Wabaptisti wa Kusini walipokea Baptist Faith and Message mwaka 1925 na kuirekebisha mwaka 1963 na 2000. Kufufuka kwa Kihafidhina kulianza mwaka 1979 kwa uchaguzi wa Adrian Rogers; wafuasi waliiita kurudi kwenye imani za makanisa, na wapinzani waliiita kuchukuliwa. Wastani waliunda Alliance of Baptists (1987) na Cooperative Baptist Fellowship (1991). Wabaptisti wanaoshikilia kutokuwa na kosa wanafundisha kwamba Biblia, katika maandishi yake ya awali, haina kosa katika yote inayothibitisha, na tunaitetea kwa upendo.Modernist teaching spread through many denominations in the early twentieth century, and Baptists were caught up in the conflict. Spurgeon withdrew from the Baptist Union in 1887 in the Downgrade Controversy. In the United States, The Fundamentals appeared between 1910 and 1915, Curtis Lee Laws named the fundamentalists in 1920, and Fosdick preached his sermon in 1922. Conservatives did not win the Northern Baptist Convention, and new bodies formed, including the General Association of Regular Baptist Churches (1932) and the Conservative Baptist Association of America (1947). Southern Baptists adopted the Baptist Faith and Message in 1925 and revised it in 1963 and 2000. The Conservative Resurgence began in 1979 with the election of Adrian Rogers; supporters called it a return to the churches' beliefs, and opponents called it a takeover. Moderates formed the Alliance of Baptists (1987) and the Cooperative Baptist Fellowship (1991). Baptists who hold inerrancy teach that the Bible, in its original writings, is without error in all that it affirms, and we contend for it in love.

Usomaji ZaidiFurther Reading

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

• 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).

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

• Herschel H. Hobbs, The Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti) (1971).• Herschel H. Hobbs, The Baptist Faith and Message (1971).

• E. Y. Mullins, The Axioms of Religion (Kanuni za Dini) (1908).• E. Y. Mullins, The Axioms of Religion (1908).

• The Fundamentals: A Testimony to the Truth (Misingi: Ushuhuda wa Kweli) (1910-1915), chanzo cha msingi.• The Fundamentals: A Testimony to the Truth (1910-1915), a primary source.

• Walter Rauschenbusch, Christianity and the Social Crisis (Ukristo na Msukosuko wa Kijamii) (1907), chanzo cha msingi.• Walter Rauschenbusch, Christianity and the Social Crisis (1907), a primary source.

• C. H. Spurgeon, The Sword and the Trowel (Upanga na Mwiko) (1887-1888), chanzo cha msingi.• C. H. Spurgeon, The Sword and the Trowel (1887-1888), a primary source.

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