Ibada, Maagizo na Mahubiri ya Kibaptisti — Sehemu ya 7: Wahubiri Wakuu wa Kibaptisti: Bunyan, Spurgeon, Broadus, na Wahubiri wa Ulimwengu wa Walio WengiBaptist Worship, Ordinances, and Preaching — Unit 7: Great Baptist Preachers: Bunyan, Spurgeon, Broadus, and Preachers of the Majority World

Mstari MkuuKey Verse

"Wakumbukeni wenye kuwaongoza, waliowaambia neno la Mungu; mkiangalia jinsi mwisho wa mwenendo wao ulivyokuwa, iigeni imani yao." (Waebrania 13:7, SUV)"Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct." (Hebrews 13:7, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wabaptisti husoma maisha ya wahubiri wa zamani bila kuwachukulia kama watakatifu au wasioweza kukosea.1. Explain why Baptists study the lives of earlier preachers without treating them as saints or as infallible.

2. Kueleza maisha na uhubiri wa John Bunyan na kutaja kile anachofundisha kuhusu kuhubiri chini ya shinikizo.2. Describe the life and preaching of John Bunyan and name what he teaches about preaching under pressure.

3. Kueleza huduma ya Charles Haddon Spurgeon na kutaja mafunzo matatu ambayo mchungaji anaweza kuyapata kutoka kwake.3. Describe the ministry of Charles Haddon Spurgeon and name three lessons a pastor can take from it.

4. Kueleza kazi ya John A. Broadus kama mwalimu wa wahubiri.4. Describe the work of John A. Broadus as a teacher of preachers.

5. Kutaja wahubiri wa ulimwengu wa walio wengi (majority world), na kueleza kwa nini mchungaji wa mahali anapaswa kuandika kumbukumbu za wahubiri wa eneo lake mwenyewe.5. Name preachers of the majority world, and explain why a local pastor should record the preachers of his own region.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kibaptisti kwa wachungaji Wabaptisti. Ni cha kihafidhina na cha kiinjili. Kinaposema kuhusu wahubiri wakuu, hakisemi kwamba walikuwa wakamilifu. Kinasema kwamba Mungu aliwatumia watu wa kawaida wenye kasoro kutangaza Neno lake, na kwamba tunaweza kujifunza kutoka kwao. Mahali ambapo wanahistoria hawakubaliani kuhusu watu hawa, au ambapo walifanya makosa, tunasema hivyo kwa haki. Hadithi pana ya Wabaptisti imesimuliwa katika Kozi ya 1, na hatuirudii hapa.This unit is written from inside the Baptist tradition for Baptist pastors. It is conservative and evangelical. When it speaks of great preachers, it does not say that they were perfect. It says that God used ordinary and flawed people to proclaim His Word, and that we can learn from them. Where historians disagree about these men, or where they made mistakes, we say so fairly. The wider Baptist story is told in Course 1, and we do not repeat it here.

Kwa Nini Kuwasoma Wahubiri wa Zamani?Why Study Preachers of the Past?

Wabaptisti hawawaombei watakatifu, wala hatufundishi kwamba mhubiri yeyote ana sifa maalumu mbele za Mungu. Basi kwa nini kutumia kipindi kizima kwa watu waliokufa? Maandiko yanatoa sababu. Mwandishi wa Waebrania anaambia kanisa liwakumbuke viongozi wake, "waliowaambia neno la Mungu," na kuiga imani yao (Waebrania 13:7). Waraka huohuo, katika sura ya 11, husimulia hadithi za wanaume na wanawake wa imani ili tupige mbio zetu wenyewe kwa uvumilivu (Waebrania 12:1). Tunawakumbuka ili tumfuate Kristo kwa karibu zaidi, si ili tuwaweke kando yake.Baptists do not pray to saints, and we do not teach that any preacher has special merit before God. Why then spend a unit on people who are dead? Scripture gives the reason. The writer of Hebrews tells the church to remember its leaders, "who have spoken the word of God to you," and to follow their faith (Hebrews 13:7). The same letter, in chapter 11, tells the stories of men and women of faith so that we will run our own race with patience (Hebrews 12:1). We remember them in order to follow Christ more closely, not to place them beside Him.

Pia kuna sababu ya kivitendo. Mchungaji kijana mara nyingi huhisi yuko peke yake, bila mhubiri mkuu wa kumwonyesha njia. Wasifu humruhusu kuketi na watu wazee waliokabiliana na hofu zilezile. Tunavutiwa na kilicho cha uaminifu, na hatunakili kilicho cha makosa.There is also a practical reason. A young pastor often feels alone, with no senior preacher to show him the way. Biographies let him sit with older men who faced the same fears. We admire what is faithful, and we do not copy what is mistaken.

John Bunyan (1628-1688)John Bunyan (1628-1688)

John Bunyan alizaliwa Elstow, karibu na Bedford, Uingereza, na alifanya kazi ya fundi wa kutengeneza sufuria na vyungu (tinker). Hakupata elimu rasmi nyingi. Baada ya mapambano marefu na yenye maumivu juu ya dhambi zake, alipata amani kupitia injili, na alisimulia hadithi hii katika Grace Abounding to the Chief of Sinners (Neema Iliyozidi kwa Mkuu wa Wenye Dhambi), kilichochapishwa mwaka 1666. Alijiunga na kusanyiko la mtindo wa Kibaptisti huko Bedford na kuanza kuhubiri.John Bunyan was born in Elstow, near Bedford, in England, and worked as a tinker, a man who mends pots and pans. He had little formal schooling. After a long and painful struggle over his sins, he came to peace through the gospel, and he told this story in Grace Abounding to the Chief of Sinners, published in 1666. He joined a Baptist-style congregation in Bedford and began to preach.

Baada ya ufalme kurejeshwa Uingereza mwaka 1660, kuhubiri nje ya Kanisa la Uingereza bila leseni ikawa kosa la jinai. Bunyan alikamatwa na alitumia karibu miaka kumi na miwili katika gereza la Bedford, kuanzia 1660 hadi 1672. Alikataa kuahidi kuacha kuhubiri. Aliandika gerezani. Baada ya kuachiliwa alihudumu kama mchungaji wa kusanyiko la Bedford. Mwaka 1678 alichapisha sehemu ya kwanza ya The Pilgrim's Progress (Safari ya Msafiri), na sehemu ya pili ilifuata mwaka 1684. Kikawa mojawapo ya vitabu vilivyosomwa zaidi katika lugha ya Kiingereza, na kimetafsiriwa katika lugha nyingi sana, zikiwemo za ulimwengu wa walio wengi.After the monarchy was restored in England in 1660, preaching outside the Church of England without a license became a crime. Bunyan was arrested and spent about twelve years in the Bedford jail, from 1660 to 1672. He refused to promise to stop preaching. He wrote in prison. After his release he served as pastor of the Bedford congregation. In 1678 he published the first part of The Pilgrim's Progress, and a second part followed in 1684. It became one of the most widely read books in the English language, and it has been translated into very many languages, including those of the majority world.

Kile Bunyan anachofundisha wahubiri.What Bunyan teaches preachers.

Maandiko yajae ujumbe. Maandishi ya Bunyan yamejaa Biblia. Alifikiri kwa maneno na picha zake. Mhubiri ambaye akili yake imejaa Maandiko atagundua kwamba usemi wake pia umejaa.Scripture saturates the message. Bunyan's writing is full of the Bible. He thought in its words and pictures. A preacher whose mind is filled with Scripture will find that his speech is too.

Usemi rahisi huwafikia watu wa kawaida. Bunyan hakuwa msomi mwenye elimu nyingi, wala hakutumia maneno magumu. Alisema kupitia picha, safari na vitu vya kila siku. Usemi rahisi ni zawadi kwa wasikilizaji walio maskini, wenye elimu kidogo, au wanaozungumza lugha ya mhubiri kama lugha ya pili.Plain speech reaches ordinary people. Bunyan was not a learned scholar, and he did not use hard words. He spoke through pictures, journeys and everyday objects. Plain speech is a gift to hearers who are poor, who have little schooling, or who speak the preacher's language as a second language.

Dhamiri haiwezi kulazimishwa. Bunyan alikwenda gerezani kwa sababu hakuacha kuhubiri kwa amri ya serikali. Mateso yake ni sehemu ya ushuhuda wa Kibaptisti kwa uhuru wa dini. Kozi ya 2 inashughulikia fundisho hili, na Kozi ya 1 inasimulia jinsi Wabaptisti walivyolipia.Conscience cannot be forced. Bunyan went to prison because he would not stop preaching at the command of the state. His suffering belongs to the Baptist witness to religious liberty. Course 2 treats this doctrine, and Course 1 tells how Baptists paid for it.

Jambo ambalo Wabaptisti hutofautiana. Bunyan aliongoza kusanyiko lililoruhusu waumini kujiunga na kushiriki Meza ya Bwana bila kudai kuzamishwa, na aliandika kutetea zoea hili. Wabaptisti wengi katika miaka ya baadaye, wakiwemo wale tunaowafuata katika Kipindi cha 5, hawakubaliani na wanashikilia kwamba ubatizo huja kabla ya Meza. Tunaiheshimu injili aliyohubiri Bunyan huku tukitofautiana naye hapa. Hivi ndivyo Mbaptisti mkomavu anavyosoma historia: hupokea lililo jema na hupima lililobaki kwa Maandiko.A matter on which Baptists differ. Bunyan led a congregation that allowed believers to join and share the Lord's Supper without requiring immersion, and he wrote in defense of this practice. Many Baptists in later years, including those we follow in Unit 5, disagree and hold that baptism comes before the Supper. We honor Bunyan's gospel preaching while disagreeing with him here. This is how a mature Baptist reads history: he receives the good and tests the rest by Scripture.

Charles Haddon Spurgeon (1834-1892)Charles Haddon Spurgeon (1834-1892)

Spurgeon alizaliwa Essex, Uingereza, na alikulia katika familia ya wahudumu Wakristo. Akiwa na umri wa miaka kumi na mitano, mwaka 1850, Jumapili moja yenye theluji, aliingia katika kanisa dogo huko Colchester kwa sababu hakuweza kufika kanisa lake mwenyewe. Mhubiri wa siku hiyo alikuwa mtu wa kawaida aliyesema kutoka Isaya 45:22, inayoita, "Nitazameni mimi, mkaokolewe." Spurgeon alitazama kwa imani na akabadilishwa. Alibatizwa mwaka huohuo kwa kuzamishwa na akaanza kuhubiri karibu mara moja.Spurgeon was born in Essex, in England, and grew up in a family of Christian ministers. At fifteen, in 1850, on a snowy Sunday, he went into a small chapel in Colchester because he could not reach his own church. The preacher that day was a simple man who spoke from Isaiah 45:22, which calls, "Look to Me, and be saved." Spurgeon looked in faith and was converted. He was baptized the same year by immersion and began preaching almost at once.

Mwaka 1854, bado akiwa kijana, alikuwa mchungaji wa kusanyiko la London ambalo wakati huo lilikuwa dogo. Lilikua haraka sana hata majengo makubwa yakahitajika, na mwaka 1861 Metropolitan Tabernacle ilifunguliwa, ikiwa na viti vya maelfu kadhaa. Alihubiri huko kwa karibu miaka thelathini. Mahubiri yake yalichapishwa kila juma na kusomwa sana duniani kote. Alianzisha chuo cha kufundisha wachungaji, nyumba ya yatima, na kazi nyingine nyingi. Aliandika ufafanuzi wa Zaburi, The Treasury of David (Hazina ya Daudi), na alitoa mazungumzo kwa wanafunzi wake yanayojulikana kama Lectures to My Students (Mihadhara kwa Wanafunzi Wangu).In 1854, still a teenager, he became pastor of a London congregation that was then small. It grew so quickly that larger buildings were needed, and in 1861 the Metropolitan Tabernacle opened, with seating for several thousand. He preached there for about thirty years. His sermons were printed every week and were read widely across the world. He founded a college to train pastors, an orphanage, and many other works. He wrote a commentary on the Psalms, The Treasury of David, and gave talks to his students that we know as Lectures to My Students.

Kile Spurgeon anachofundisha wahubiri.What Spurgeon teaches preachers.

Kristo ndiye kitovu. Spurgeon alihubiri msalaba wa Kristo karibu katika kila mahubiri. Aliamini kwamba mahubiri yasiyo na Mwokozi ndani yake si mahubiri kabisa. Alishikilia mafundisho ya neema, na aliwaita wenye dhambi waje kwa Kristo kwa uharaka wa kweli. Kozi ya 2 inaeleza jinsi Wabaptisti walivyojadili uhusiano kati ya uchaguzi na ofa ya bure ya injili, na zoea la Spurgeon mwenyewe linaonyesha kwamba pande zote mbili zinaweza kuomba na kuwasihi waliopotea.Christ is the center. Spurgeon preached the cross of Christ in nearly every sermon. He believed that a sermon with no Savior in it was no sermon at all. He held the doctrines of grace, and he called sinners to come to Christ with real urgency. Course 2 describes how Baptists have debated the relation between election and the free offer of the gospel, and Spurgeon's own practice shows that both sides can pray and plead for lost people.

Sala na funzo huenda pamoja. Katika mihadhara yake aliwahimiza vijana kusali sana, kusoma kwa upana, na kuweka mioyo yao ikiwa na joto. Aliamini kwamba maisha ya siri ya mhubiri pamoja na Mungu ndiyo chanzo cha nguvu yake ya hadharani.Prayer and study go together. In his lectures he urged young men to pray much, to read widely, and to keep their hearts warm. He believed the preacher's private life with God was the source of his public power.

Kazi ngumu na furaha. Spurgeon alifanya kazi kwa kasi ambayo wachache wangeweza kuidumisha, na alitumia ucheshi katika mahubiri na mazungumzo yake. Pia aliteseka. Aliandika waziwazi kuhusu vipindi vya kukata tamaa kwa kina na maumivu ya mwili, wala hakuwaficha wanafunzi wake. Mchungaji aliyelemewa na huzuni anapaswa kujua kwamba wahubiri wakuu wametembea njia hiyohiyo, na kwamba haithibitishi kuwa yuko nje ya mapenzi ya Mungu.Hard work and cheerfulness. Spurgeon worked at a pace that few could maintain, and he used humor in his sermons and talks. He also suffered. He wrote openly about periods of deep discouragement and bodily pain, and he did not hide them from his students. A pastor who is weighed down by sadness should know that great preachers have walked the same road, and that it does not prove he is out of God's will.

Mabishano. Katika miaka ya 1880 Spurgeon alihangaishwa na mafundisho katika baadhi ya makanisa ya Kibaptisti ambayo, kwa mtazamo wake, yalidhoofisha mamlaka ya Maandiko na upatanisho wa Kristo. Mgogoro huu unaitwa Mabishano ya Down-Grade (Down-Grade Controversy). Mwaka 1887 alijiondoa kutoka Baptist Union of Great Britain (Muungano wa Wabaptisti wa Uingereza). Wanahistoria hutofautiana kuhusu jambo hilo. Wengine wanasema Spurgeon alitenda kwa haki kuitetea injili wakati wengine hawakufanya hivyo. Wengine wanasema alitenda kwa ukali mno na akaliacha dhehebu likiwa dhaifu zaidi na lililogawanyika zaidi. Jibu la Kibaptisti ni kuona kwamba alitenda kutokana na msadikisho kuhusu injili yenyewe, na kwamba alilipa gharama kubwa katika urafiki na afya. Kanuni yake inasimama: mahali ambapo mamlaka ya Maandiko na kifo cha Kristo cha kuchukua mahali pa wenye dhambi vinakataliwa, hakuna ushirika katika injili unaowezekana.A controversy. In the 1880s Spurgeon grew alarmed at teaching in some Baptist churches that, in his view, weakened the authority of Scripture and the atonement of Christ. This dispute is called the Down-Grade Controversy. In 1887 he withdrew from the Baptist Union of Great Britain. Historians differ about it. Some say Spurgeon acted rightly to defend the gospel when others would not. Others say he acted too sharply and left the denomination weaker and more divided. The Baptist answer is to see that he acted from conviction about the gospel itself, and that he paid a heavy price in friendships and health. His principle stands: where the authority of Scripture and the substitutionary death of Christ are denied, no fellowship in the gospel is possible.

John A. Broadus (1827-1895)John A. Broadus (1827-1895)

John Albert Broadus alizaliwa Virginia na akawa mchungaji wa Kibaptisti kisha profesa. Alikuwa mmoja wa walimu wa kwanza katika Southern Baptist Theological Seminary (Seminari ya Kitheolojia ya Wabaptisti wa Kusini), iliyofunguliwa mwaka 1859 huko Greenville, South Carolina, na baadaye ikahamia Louisville, Kentucky. Baadaye alihudumu kama rais wa seminari hiyo, kuanzia mwaka 1889 hadi kifo chake mwaka 1895.John Albert Broadus was born in Virginia and became a Baptist pastor and then a professor. He was one of the first teachers at the Southern Baptist Theological Seminary, which opened in 1859 in Greenville, South Carolina, and later moved to Louisville, Kentucky. He later served as the seminary's president, from 1889 until his death in 1895.

Broadus hakujulikana hasa kama nyota wa mimbari. Alikuwa mwalimu wa wahubiri. Kitabu chake On the Preparation and Delivery of Sermons (Kuhusu Kuandaa na Kutoa Mahubiri), kilichochapishwa kwanza mwaka 1870, kimetumika madarasani kwa zaidi ya karne moja, na wahariri wa baadaye wamekirekebisha zaidi ya mara moja. Hiki ndicho kitabu cha kiada ambacho CTS hukitumia pamoja na kozi yake tofauti ya uhubiri, na Kipindi cha 8 kinakirejea tena.Broadus was not mainly known as a pulpit star. He was a teacher of preachers. His book On the Preparation and Delivery of Sermons, first published in 1870, has been used in classrooms for well over a century, and later editors have revised it more than once. This is the textbook that CTS uses alongside its separate course on preaching, and Unit 8 refers to it again.

Kile Broadus anachofundisha wahubiri.What Broadus teaches preachers.

Uhubiri unaweza kufundishwa na kuboreshwa. Broadus aliamini kwamba mafunzo makini humsaidia mhubiri kukua, na Wabaptisti wamejenga seminari na vyuo vya Biblia juu ya imani hiyo.Preaching can be taught and improved. Broadus believed that careful training helps a preacher grow, and Baptists have built seminaries and Bible institutes on that belief.

Mtumikie andiko na msikilizaji. Kitabu chake kinazingatia kifungu na watu wanaosikiliza. Mahubiri lazima yawe ya kweli kwa Neno na wazi kwa kusanyiko.Serve the text and the hearer. His book pays attention to both the passage and the people who listen. A sermon must be true to the Word and clear to the congregation.

Maelezo ya unyofu. Broadus aliishi na kufanya kazi katika Kusini iliyokuwa na watumwa. Seminari aliyoitumikia ilianzishwa na watu wa ulimwengu huo, na baadhi yao walitetea utumwa au walishiriki ndani yake. Southern Seminary yenyewe imechapisha ripoti kuhusu sehemu hii ya historia yake. Mwalimu Mbaptisti hapaswi kulificha hili. Maandiko yanafundisha kwamba kila mtu ameumbwa kwa mfano wa Mungu, na utumwa ulikuwa dhambi. Tunaweza kutumia mafundisho ya Broadus kuhusu kuandaa mahubiri kwa shukrani huku tukiungama kwamba wakati wake na eneo lake vilikuwa na madoa makubwa ya kimaadili.An honest note. Broadus lived and worked in the slaveholding South. The seminary he served was founded by men from that world, and some of them defended slavery or took part in it. Southern Seminary itself has published a report about this part of its history. A Baptist teacher should not hide this. Scripture teaches that every person is made in God's image, and slavery was sin. We can use Broadus's teaching on sermon preparation with thanks while confessing that his time and region had grave moral blind spots.

Wahubiri Wengine wa Kibaptisti Wanaostahili KujulikanaOther Baptist Preachers Worth Knowing

George W. Truett (1867-1944) alikuwa mchungaji wa First Baptist Church huko Dallas, Texas, kuanzia mwaka 1897 hadi kifo chake. Alijulikana kwa uhubiri rahisi na wa uchangamfu na ushuhuda imara kwa uhuru wa dini. Pia alihudumu kama rais wa Baptist World Alliance (Muungano wa Wabaptisti wa Ulimwengu) katika miaka ya 1930.George W. Truett (1867-1944) was pastor of First Baptist Church in Dallas, Texas, from 1897 until his death. He was known for plain, warm preaching and a strong witness to religious liberty. He also served as president of the Baptist World Alliance in the 1930s.

Wahubiri wa Ulimwengu wa Walio WengiPreachers of the Majority World

Wabaptisti wengi leo wanaishi Afrika, Amerika ya Kusini na Asia. Orodha ya wahubiri wakuu inayojumuisha majina ya Kiingereza na Kiamerika tu ingesimulia hadithi ya uongo. Hapa kuna mifano miwili ya mwanzo, na kazi kwako.Most Baptists today live in Africa, Latin America and Asia. A list of great preachers that includes only English and American names would tell a false story. Here are two early examples, and a task for you.

George Liele (karibu 1750-1820). Liele alizaliwa katika utumwa katika makoloni ya Marekani na akaachiliwa huru. Alihubiri kwa makusanyiko ya Waamerika Weusi huko Georgia. Karibu mwaka 1782 alikwenda Jamaika, ambako alihubiri na kupanga kazi ya Kibaptisti miongoni mwa watumwa na watu huru. Alikuwa mmoja wa wamisionari wa kwanza wa Kibaptisti kutoka Amerika Kaskazini, miaka mingi kabla ya William Carey kusafiri kwenda India.George Liele (about 1750-1820). Liele was born into slavery in the American colonies and was freed. He preached to African American congregations in Georgia. About 1782 he went to Jamaica, where he preached and organized Baptist work among enslaved and free people. He was one of the first Baptist missionaries from North America, years before William Carey sailed for India.

Lott Carey (karibu 1780-1828). Alizaliwa katika utumwa huko Virginia, Carey alinunua uhuru wake mwenyewe, akawa mhudumu wa Kibaptisti, na alisafiri kwenda Liberia mwaka 1821 kama mmisionari. Alihubiri na kuwahudumia walowezi huko hadi kifo chake.Lott Carey (about 1780-1828). Born into slavery in Virginia, Carey bought his own freedom, became a Baptist minister, and sailed to Liberia in 1821 as a missionary. He preached and served the settlers there until his death.

Watu hawa wanatukumbusha kwamba uhubiri wa Kibaptisti siku zote umevuka mipaka na tamaduni. Katika Nigeria, Brazili, Cuba, Meksiko na nchi nyingine nyingi, makanisa ya Kibaptisti yalikua kupitia wahubiri waliozaliwa mahali hapo na waliosema lugha za watu wao. Kozi hii haiwaorodheshi, kwa sababu kumbukumbu zimetawanyika na mchungaji wa mahali anawajua vyema zaidi. Kazi yako ni kuwaandika. Waulize washiriki wazee wa chama chako kuhusu wahubiri wa kwanza katika eneo lako. Andika majina yao, makanisa yao, mahubiri yao ambayo watu wanakumbuka, na mateso waliyobeba. Kwa njia hii hadithi ya watu wako itatunzwa kwa kizazi kijacho.These men remind us that Baptist preaching has always crossed borders and cultures. In Nigeria, Brazil, Cuba, Mexico and many other lands, Baptist churches grew through preachers who were born in those places and spoke the languages of their people. This course does not list them, because the records are scattered and a local pastor knows them best. Your task is to write them down. Ask the older members of your association about the first preachers in your region. Record their names, their churches, their sermons that people remember, and the sufferings they bore. In this way the story of your people will be kept for the next generation.

Mapingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Kuwaheshimu wahubiri wakuu kunaleta kuabudu mashujaa.Objection 1: Honoring great preachers leads to hero worship.

Baadhi ya waumini wanahofia kwamba vitabu kuhusu watu maarufu vinaweza kulifanya kanisa limfuate mtu badala ya Kristo. Paulo aliwakemea Wakorintho kwa kusema, "Mimi ni wa Paulo," na "Mimi wa Apolo" (1 Wakorintho 1:12).Some believers worry that books about famous men can make a church follow a man instead of Christ. Paul rebuked the Corinthians for saying, "I am of Paul," and "I am of Apollos" (1 Corinthians 1:12).

Jibu letu. Onyo hilo ni sahihi. Lakini Waebrania 13:7 inatuambia tuwakumbuke viongozi wetu na tuige imani yao. Tofauti iko katika kitu kinacholengwa. Tunaiga imani yao katika Kristo, si watu wao. Wabaptisti hawatunzi masalio, hawashiki siku za sikukuu za watakatifu, wala hawamwombei mtu yeyote ila Mungu. Kila mhubiri katika kipindi hiki angesema vivyo hivyo.Our answer. The warning is right. But Hebrews 13:7 tells us to remember our leaders and follow their faith. The difference is in the object. We follow their faith in Christ, not their persons. Baptists keep no relics, hold no feast days, and pray to no one except God. Every preacher in this unit would say the same.

Pingamizi la 2: Watu hawa walikuwa na makosa makubwa, kwa hiyo hatupaswi kujifunza kutoka kwao.Objection 2: These men had serious faults, so we should not learn from them.

Wakosoaji hutaja uanachama wazi wa Bunyan, maneno makali ya Spurgeon katika mabishano, na ulimwengu wa watumwa wa Broadus.Critics point to Bunyan's open membership, Spurgeon's sharp words in controversy, and the slaveholding world of Broadus.

Jibu letu. Biblia yenyewe inasimulia makosa ya Daudi, Petro na wengine, na bado inawatumia kama mifano. Hatuyafichi kushindwa, kwa sababu ni Kristo peke yake asiye na dhambi. Tunachukua kanuni ya uaminifu na kuacha kosa. Mafundisho ya unyofu kuhusu makosa ya wakuu pia huwazuia wachungaji vijana wasikate tamaa kuhusu makosa yao wenyewe.Our answer. The Bible itself tells the faults of David, Peter and others, and still uses them as examples. We do not hide failure, because only Christ is without sin. We take the faithful principle and leave the error. Honest teaching about the faults of the great also keeps young pastors from despair about their own.

Pingamizi la 3: Mtindo wao ni wa zamani mno kutusaidia.Objection 3: Their style is too old to help us.

Mahubiri ya enzi ya Victoria yalikuwa marefu na rasmi. Wasikilizaji wa leo, hasa vijana, wanataka usemi mfupi na rahisi zaidi.Victorian sermons were long and formal. Today's hearers, especially young ones, want shorter and simpler speech.

Jibu letu. Hatuhitaji kunakili urefu wala mtindo. Tunajifunza kanuni: hubiri Maandiko, mhubiri Kristo, sema kwa uwazi, sali, jiandae, na uwajali watu. Mbinu hubadilika kutoka mahali hadi mahali. Injili haibadiliki.Our answer. We do not need to copy the length or the style. We learn the principles: preach the Scripture, preach Christ, speak plainly, pray, prepare, and care for people. Methods change from place to place. The gospel does not.

Pingamizi la 4: Orodha ya majina maarufu inapuuza kazi halisi inayofanywa na wachungaji wanyenyekevu.Objection 4: A list of famous names ignores the real work done by humble pastors.

Wachungaji wengi wa Kibaptisti duniani huhudumu katika makusanyiko madogo, na wachache wamejulikana nje ya wilaya yao.Most Baptist pastors in the world serve small congregations, and few have ever been known beyond their district.

Jibu letu. Hili ni kweli, na ndiyo sababu tunakuomba uandike hadithi ya eneo lako mwenyewe. Mchungaji mwaminifu wa kijiji ni mpendwa kwa Bwana kama mhubiri wa tabernacle kubwa. Ukuu katika ufalme hupimwa kwa uaminifu (1 Wakorintho 4:2), si kwa ukubwa wa umati.Our answer. This is true, and it is why we ask you to write the story of your own region. A faithful village pastor is as dear to the Lord as the preacher of a great tabernacle. Greatness in the kingdom is measured by faithfulness (1 Corinthians 4:2), not by the size of the crowd.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji wa milimani amekuwa akihubiri kwa miaka mitano katika kanisa la watu thelathini. Anasoma kuhusu umati wa Spurgeon na anahisi ameshindwa. Alasiri ya Jumapili anamtajia shemasi mzee jambo hili. Shemasi anasema, "Baba yangu alibatizwa na mchungaji wa kwanza wa kanisa hili, na hakuwahi kuhubiri kwa zaidi ya watu hamsini. Lakini alimfundisha baba yangu kusoma Biblia. Bila yeye, mimi nisingekuwa mwamini."A pastor in a mountain town has been preaching for five years in a church of thirty people. He reads about Spurgeon's crowds and feels like a failure. On Sunday afternoon he mentions this to an older deacon. The deacon says, "My father was baptized by the first pastor of this church, and he never preached to more than fifty. But he taught my father to read the Bible. Without him, I would not be a believer."

Mchungaji anaamua kufanya mambo matatu. Kwanza, anamwomba shemasi amsimulie hadithi ya mchungaji huyo wa kwanza, na anaiandika. Pili, anasoma wasifu mfupi wa Bunyan na kuona jinsi mtu maskini, asiye na elimu, alivyodumu katika uaminifu kwa miaka mingi gerezani. Tatu, anaanza kusoma sura moja ya mihadhara ya Spurgeon kila mwezi, akichukua kutoka humo tu kile kinachomsaidia kusali, kujifunza na kuwajali watu wake. Hailinganishi tena kusanyiko lake na la Spurgeon. Anapima kazi yake kwa uaminifu.The pastor decides to do three things. First, he asks the deacon to tell him the story of that first pastor, and he writes it down. Second, he reads a short biography of Bunyan and notes how a poor, uneducated man stayed faithful for many years in prison. Third, he begins to read a chapter of Spurgeon's lectures each month, taking from it only what helps him pray, study and care for his people. He no longer compares his congregation with Spurgeon's. He measures his work by faithfulness.

MuhtasariSummary

Wabaptisti huwakumbuka wahubiri wao kwa kutii Waebrania 13:7, ili kuiga imani yao na si kuwaabudu. John Bunyan, fundi wa Bedford, alihubiri chini ya tishio, alikaa gerezani karibu miaka kumi na miwili, na aliandika Grace Abounding na The Pilgrim's Progress; anafundisha uhubiri uliojaa Maandiko na rahisi na uhuru wa dhamiri, ingawa Wabaptisti hutofautiana naye kuhusu uanachama wake wazi. Charles Haddon Spurgeon, aliyebadilishwa mwaka 1850 kupitia Isaya 45:22, alichunga Metropolitan Tabernacle na anafundisha uhubiri unaomlenga Kristo, sala na kuvumilia katika mateso, na nafasi yake katika Mabishano ya Down-Grade inajadiliwa na wanahistoria. John A. Broadus, mwalimu mwanzilishi wa Southern Seminary, alifundisha kwamba uhubiri unaweza kujifunzwa, na kitabu chake cha mwaka 1870 ndicho kitabu chetu cha kiada kinachoambatana; wakati wake pia unatukumbusha kusema kwa unyofu kuhusu dhambi ya utumwa. George Truett, George Liele na Lott Carey wanaonyesha kwamba uhubiri wa Kibaptisti unavuka mataifa. Kila mchungaji anapaswa kuandika kumbukumbu za wahubiri wa eneo lake mwenyewe. Tunajibu mapingamizi ya kuabudu mashujaa, makosa, mitindo ya zamani na kuwasahau wachungaji wanyenyekevu kwa wito wa Biblia wa kuiga imani na kupatikana waaminifu.Baptists remember their preachers in obedience to Hebrews 13:7, to follow their faith and not to worship them. John Bunyan, a tinker from Bedford, preached under threat, spent about twelve years in prison, and wrote Grace Abounding and The Pilgrim's Progress; he teaches Scripture-filled, plain preaching and the freedom of conscience, though Baptists differ with his open membership. Charles Haddon Spurgeon, converted in 1850 through Isaiah 45:22, pastored the Metropolitan Tabernacle and teaches Christ-centered preaching, prayer and perseverance through suffering, and his role in the Down-Grade Controversy is debated by historians. John A. Broadus, a founding teacher of Southern Seminary, taught that preaching can be learned, and his book of 1870 is our companion textbook; his time also reminds us to speak honestly about the sin of slavery. George Truett, George Liele and Lott Carey show that Baptist preaching spans nations. Every pastor should record the preachers of his own region. We answer the objections of hero worship, faults, old styles and neglect of humble pastors with the Bible's call to follow faith and to be found faithful.

Usomaji ZaidiFurther Reading

• John Bunyan, Grace Abounding to the Chief of Sinners (1666) (Neema Iliyozidi kwa Mkuu wa Wenye Dhambi) na The Pilgrim's Progress (1678) (Safari ya Msafiri), public domain.• John Bunyan, Grace Abounding to the Chief of Sinners (1666) and The Pilgrim's Progress (1678), public domain.

• Charles Haddon Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu) (public domain).• Charles Haddon Spurgeon, Lectures to My Students (public domain).

• John A. Broadus, On the Preparation and Delivery of Sermons (Kuhusu Kuandaa na Kutoa Mahubiri) (ilichapishwa kwanza 1870), kitabu cha kiada cha CTS kinachoambatana.• John A. Broadus, On the Preparation and Delivery of Sermons (first published 1870), the CTS companion textbook.

• Charles Haddon Spurgeon, The Treasury of David (Hazina ya Daudi) (public domain).• Charles Haddon Spurgeon, The Treasury of David (public domain).

• Orodha ya usomaji ya Kozi ya 1, kwa hadithi pana ya Wabaptisti, ikiwa ni pamoja na McBeth, The Baptist Heritage (1987) (Urithi wa Kibaptisti), na Bebbington, Baptists Through the Centuries (2010) (Wabaptisti Kupitia Karne).• Course 1's reading list, for the wider Baptist story, including McBeth, The Baptist Heritage (1987), and Bebbington, Baptists Through the Centuries (2010).

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