Huduma ya Kichungaji, Misheni na Uongozi wa Kanisa wa Kibaptisti

Chumba cha Masomo ya Ziada

Huduma ya Kichungaji, Misheni na Uongozi wa Kanisa wa Kibaptisti

Baadhi ya maandishi haya bado hayajatafsiriwa kwa Kiswahili; sehemu hizo zinaonyeshwa kwa Kiingereza.

Kusoma mitazamo tofauti ya kiteolojia. Masomo ya kihistoria yanaeleza mitazamo ya waandishi wake, ikiwemo mapokeo ya Kiarminiani na ya Kireformed au ya Kikalvini. Kujumuishwa hakufanyi msimamo wa mwandishi kuwa fundisho thabiti la CTS. Soma pamoja na Maandiko na nyenzo zilizopangwa. Jibu lenye hoja kutoka mtazamo mwingine wa kiinjili linapaswa kupimwa kwa hoja zake, si kuadhibiwa kwa sababu tu linatofautiana na mwandishi. Ikiwa alama ya kompyuta inakataa jibu kama hilo, omba CTS ilipitie.

Masomo Yaliyopangwa ya Uzamili (yote matano)

Wanafunzi wa M.Div. na Th.M. husoma masomo yote matano yaliyopangwa na kufanya mtihani wake tofauti baada ya kuanzishwa. Ukurasa wa mtihani unaeleza kanuni ya sasa; ukamilishaji halali wa awali unabaki halali.

Heshima ya Hiari (chagua matatu)

Heshima ni ya hiari kwa kila programu. Wanafunzi wa Cheti na wa Shahada ya Mshiriki wanaweza kusoma masomo matatu ya heshima bila mtihani wa masomo ya lazima. Heshima haichukui nafasi ya mtihani wowote wa Uzamili.

The Master's textbook test: read An Enquiry into the Obligations of Christians (1792) — William Carey, then take its test: twenty fill-in-the-blank questions, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once. Correct answers and explanations are available after the attempt passes. It is separate from the reading test on the five digests below: passing one does not pass the other. On the M.Div. and Th.M. tracks both tests are being introduced; each test's page says whether it is in force yet. Until then any student may take them, and a pass is kept in your record.
The Master's reading test: separate from the honors invitation below. Honors asks you to read any three of these digests; the Master's test covers all five. It has twenty fill-in-the-blank questions, four from each reading, drawn from forty; eighteen right passes. Each answer is marked right or wrong at once; correct answers and explanations are available after the attempt passes. You may try again after a short wait. The test is being introduced: its page says whether it is in force yet. Until then any student may take it, and a pass is kept in your record.
Chaguo la heshima: Kamilisha masomo matatu yoyote kati ya matano yaliyo hapa chini. Masomo haya yanaongeza kozi na hayachukui nafasi ya sehemu zake wala mitihani yake.
Kwenye tovuti hii: Kila moja ya masomo matano ni muhtasari wa Seminari ya Kitheolojia ya Chapala, ulioandikwa na CTS, unaopatikana hapa kwenye tovuti — kila mmoja unafunguka moja kwa moja kutoka ukurasa huu, bila kupakua chochote. Kila kadi inataja kitabu ambacho muhtasari wake umetokana nacho.
Yaliyochaguliwa: 0 kati ya 3
Somo la 1 · The Great Commission

Still Binding on Us

A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section I, “Whether the Commission … be not still binding on us”

Carey, a self-taught shoemaker-pastor, argues that Christ’s command to “teach all nations” was never meant for the apostles alone. If it were, the command to baptize would end too. He tests four ways a command can stop binding, answers those who wait for providence or say there is work enough at home, and calls the church to obey.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Bado Linatufunga: Carey na Agizo KuuStill Binding on Us: Carey and the Great Commission

Somo la Seminari ya Kitheolojia ya Chapala — sehemu ya ufunguzi ya Enquiry ya Carey, ambamo mchungaji wa kijijini anahoji kwamba amri ya Kristo ya kwenda kwa mataifa yote haikuwahi kupewa mitume peke yaoA Chapala Theological Seminary reading — the opening section of Carey’s Enquiry, where a village pastor argues that Christ’s command to go to all nations was never given to the apostles alone

Muhtasari wa CTS wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Sehemu ya I, “Uchunguzi kama Agizo alilowapa Bwana wetu Wanafunzi wake bado linatufunga sisi.” Kitabu asilia kiko katika umma (public domain); nukuu fupi zifuatazo zimetoka humo.A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section I, “An Enquiry whether the Commission given by our Lord to his Disciples be not still binding on us.” The original is in the public domain; the short quotations below are from it.

  • Enquiry, Sehemu ya IEnquiry, Section I
  • Chanzo cha msingiPrimary source
  • 17921792
  • William CareyWilliam Carey
Neno kabla ya kusoma. Carey aliandika kwa Kiingereza cha miaka ya 1790. Anatumia maneno kama “wapagani” (heathen), “washenzi” (savage) na “wakali” (barbarous) ambayo yanasikika makali leo, na anasema juu ya Wakatoliki wa Roma kwa lugha kali ya Kiprotestanti ya wakati wake. CTS inayahifadhi maneno yake pale tunapomnukuu, ili usikie sauti halisi ya kipindi hicho, na kuyaeleza kwa uaminifu. Somo la 3 linaichunguza lugha hiyo kwa karibu. Carey ni sauti moja ya kihistoria ya Kibaptisti; CTS inawasilisha mawazo yake kama yake mwenyewe, si kama msimamo uliokubaliwa na kila Mbaptisti. A word before you read. Carey wrote in the English of the 1790s. He uses words such as “heathen,” “savage” and “barbarous” that sound harsh today, and he speaks of Roman Catholics in the sharp Protestant language of his time. CTS keeps his words where we quote him, so that you hear the real voice of the period, and explains them honestly. Reading 3 looks closely at that language. Carey is one historic Baptist voice; CTS presents his views as his own, not as the agreed position of every Baptist.

1.Mshona Viatu Mwenye Ramani ya Ulimwengu1.A Shoemaker with a Map of the World

William Carey alizaliwa mwaka 1761 huko Paulerspury, kijiji cha Northamptonshire, Uingereza. Familia yake ilikuwa maskini, na akiwa kijana alipewa kazi ya uanafunzi kwa mshona viatu. Kupitia mwanafunzi mwenzake alifikia imani hai kwa Kristo, na mwaka 1783 alibatizwa kama muumini katika Mto Nene huko Northampton na John Ryland, ambaye baadaye angekuwa rafiki yake na mtegemezi wake. Carey alijiunga na Wabaptisti Maalumu (Particular Baptists), tawi la Kikalvini la Wabaptisti wa Kiingereza. Alihubiri katika vijiji vya karibu huku akitengeneza viatu, na mwaka 1785 akawa mchungaji wa kanisa dogo la Moulton. Baadaye alihamia Harvey Lane, Leicester. Hakuwahi kwenda chuo kikuu, hata hivyo alijifundisha Kilatini, Kigiriki, Kiebrania, Kiholanzi na Kifaransa. Juu ya meza yake ya kazi ilitundikwa ramani kubwa ya ulimwengu aliyoitengeneza mwenyewe, yenye maelezo ya watu na dini ya kila nchi. Alisoma majarida yaliyochapishwa ya safari za Nahodha James Cook kuelekea Pasifiki, na alipokuwa akisoma, alikuwa akiomba. Mwezi Mei 1792 alichapisha, huko Leicester, kitabu cha kurasa takriban themanini ambacho jina lake refu linaanza na An Enquiry into the Obligations of Christians. Kikawa mojawapo ya vitabu vilivyoathiri sana historia ya misheni za Kiprotestanti.William Carey was born in 1761 in Paulerspury, a village in Northamptonshire, England. His family was poor, and as a teenager he was apprenticed to a shoemaker. Through a fellow apprentice he came to living faith in Christ, and in 1783 he was baptized as a believer in the River Nene at Northampton by John Ryland, who would later become his friend and supporter. Carey joined the Particular Baptists, the Calvinistic branch of English Baptists. He preached in nearby villages while he mended shoes, and in 1785 he became pastor of the small church at Moulton. Later he moved to Harvey Lane, Leicester. He never went to university, yet he taught himself Latin, Greek, Hebrew, Dutch and French. Above his workbench hung a large map of the world that he had made himself, with notes on each country’s people and religion. He read the published journals of Captain James Cook’s voyages to the Pacific, and as he read, he prayed. In May 1792 he published, in Leicester, a book of about eighty pages whose long title begins An Enquiry into the Obligations of Christians. It became one of the most influential books in the history of Protestant missions.

2.Swali Lililo Nyuma ya Kitabu2.The Question Behind the Book

Kwa nini Carey alihitaji kubishana kwamba Wakristo wanapaswa kushiriki injili na mataifa mengine? Wabaptisti wengi wa Kiingereza wa siku zake walikuwa wamejitumbukiza katika kile kinachoitwa sasa Ukalvini uliopindukia (hyper-Calvinism). Waliamini kwa nguvu kiasi kwamba Mungu huchagua amwokoaye, hata wakadhani ni kosa kuwahimiza wasioamini watubu na kuamini. Hadithi maarufu, iliyosimuliwa na marafiki wa Carey miaka mingi baadaye, inasema kwamba Carey alipolileta suala la misheni za ulimwengu katika mkutano wa wahudumu, mhudumu mmoja mzee alimwambia aketi, kwa sababu Mungu angewageuza wapagani bila msaada wake. Hata kama kila neno la hadithi hiyo si sahihi kabisa, inaonyesha hali ya hewa aliyokabiliana nayo. Mabadiliko yalikuwa tayari yanakuja. Mwaka 1785 Andrew Fuller, mchungaji wa Kettering, alichapisha The Gospel Worthy of All Acceptation, akihoji kwamba ni wajibu wa kila mtu kuiamini injili na wajibu wa kila mhubiri kuitoa kwa uhuru. Mwaka 1784 John Sutcliffe wa Olney alikuwa amewaita makanisa ya Muungano wa Northamptonshire kwenye saa ya kila mwezi ya sala kwa ajili ya kuenea kwa injili, akivutiwa na Mmarekani Jonathan Edwards. Kitabu cha Carey kilichukua imani hii mpya na kuigeuzia nje, kuelekea ulimwengu mzima. Wabaptisti leo bado hutofautiana juu ya mafundisho ya neema, lakini karibu wote wanakubaliana na Fuller na Carey kwamba injili lazima itolewe kwa kila mtu.Why did Carey need to argue that Christians should share the gospel with other nations? Many English Baptists of his day had drifted into what is now called hyper-Calvinism. They believed so strongly that God chooses whom He will save that they thought it wrong to urge unbelievers to repent and believe. A well-known story, told by Carey’s friends years later, says that when Carey raised the subject of world missions at a ministers’ meeting, an older minister told him to sit down, because God would convert the heathen without his help. Whether every word of that story is exact, it shows the mood Carey faced. Change was already coming. In 1785 Andrew Fuller, pastor at Kettering, published The Gospel Worthy of All Acceptation, arguing that it is every person’s duty to believe the gospel and every preacher’s duty to offer it freely. In 1784 John Sutcliffe of Olney had called the churches of the Northamptonshire Association to a monthly hour of prayer for the spread of the gospel, inspired by the American Jonathan Edwards. Carey’s book took this new conviction and turned it outward, toward the whole world. Baptists today still differ on the doctrines of grace, but almost all agree with Fuller and Carey that the gospel must be offered to everyone.

3.Hoja Tatu za Agizo Linalofunga3.Three Arguments for a Binding Commission

Carey anaanza na Agizo Kuu katika Mathayo 28 na Marko 16. Kristo aliwaambia mitume wake “fundisheni mataifa yote” na kuhubiri “kwa kila kiumbe.” Carey anabainisha kwamba amri hii ilikuwa “pana kadiri iwezekanavyo.” Mitume walitii, lakini Wakristo wa baadaye, anasema, hawajaliendeleza kwa “bidii na uvumilivu” ule ule. Wengine walidhani mitume tayari walikuwa wameimaliza kazi. Wengine waliamini kwamba amri ilikuwa ya mitume peke yao, kwa kuwa hawakuwa na warithi. Carey anajibu kwa hoja tatu. Kwanza, kama amri ya kufundisha mataifa yote ilikuwa ya mitume peke yao, basi ndivyo ilivyo amri ya kubatiza, na kila kanisa isipokuwa Waquaker lingekuwa na kosa kubatiza kabisa. Pili, kama amri ilikuwa kwa mitume peke yao, basi kila mhudumu wa kawaida aliyewahi kupeleka injili kwa watu ambao hawajafikiwa alikwenda “bila kibali.” Tatu, ahadi iliyoambatana na amri, “Na tazama, mimi nipo pamoja nanyi siku zote,” inafika “hata ukamilifu wa dahari.” Kama ahadi inadumu, ndivyo wajibu unavyodumu. Zingatia mantiki ya Kibaptisti ya hoja ya kwanza. Carey anaunganisha uinjilisti na ubatizo. Agizo lile lile linalotutuma kufanya wanafunzi linatuambia tuwabatize. Kwa Wabaptisti, wanaowabatiza waumini kwa kukiri imani yao, huu ni uhusiano wa asili: kanisa hukua watu wanaposikia, kuamini, kubatizwa na kufundishwa.Carey begins with the Great Commission in Matthew 28 and Mark 16. Christ told His apostles to “teach all nations” and to preach “to every creature.” Carey notes that this command was “as extensive as possible.” The apostles obeyed, but later Christians, he says, have not carried it on with the same “zeal and perseverance.” Some thought the apostles had already finished the task. Others believed that the command belonged only to the apostles, since they had no successors. Carey answers with three arguments. First, if the command to teach all nations belonged only to the apostles, then so did the command to baptize, and every church except the Quakers would be wrong to baptize at all. Second, if the command was only for the apostles, then every ordinary minister who has ever taken the gospel to unreached peoples went “without a warrant.” Third, the promise attached to the command, “Lo, I am with you always,” reaches “to the end of the world.” If the promise lasts, so does the duty. Notice the Baptist logic of the first argument. Carey ties evangelism and baptism together. The same commission that sends us to make disciples tells us to baptize them. For Baptists, who baptize believers on their profession of faith, this is a natural link: the church grows as people hear, believe, are baptized and are taught.

4.Amri Inakoma Kufunga Lini?4.When Does a Command Stop Binding?

Carey ni mwanafikra makini. Anakubali kwamba amri ya kimungu inaweza kukoma kufunga katika baadhi ya hali, na anazitaja nne. Amri inaweza kufutwa, kama sheria za kitambiko za Agano la Kale zilivyofutwa. Huenda hakuna tena mtu ambaye inamhusu, kama sheria ya kusamehe madeni wakati hakuna maskini nchini (Kumbukumbu la Torati 15:4). Mungu anaweza kutoa “ufunuo kinyume,” kama Roho Mtakatifu alipowazuia Paulo na Sila wasihubiri Bithinia (Matendo 16:6–7). Au kutii kunaweza kuwa jambo lisilowezekana kwa kawaida. Paulo hakuweza kuhubiri Tahiti, ambayo Carey anaiita Otaheite, kwa sababu hakuna aliyejua kuwepo kwake siku zake. Kisha Carey analipima Agizo Kuu kwa yote manne. Halijafutwa. Ulimwengu umejaa watu ambao hawajasikia. Hakuna ufunuo mpya unaolikataza, na hata Paulo na Sila, walipozuiliwa mahali pamoja, walikwenda tu kuhubiri mahali pengine. Wala si jambo lisilowezekana, kwa kuwa meli sasa husafiri kila mahali. Huu ni kielelezo kwa kila mchungaji. Carey hapigi kelele kuzishinda pingamizi. Anazitaja kwa haki, kisha anazijibu moja baada ya jingine kutoka Maandiko na akili ya kawaida.Carey is a careful thinker. He admits that a divine command can cease to bind in some cases, and he names four. A command may be repealed, as the ceremonial laws of the Old Testament were. There may be no one left for it to apply to, as with the law of releasing debts when there were no poor in the land (Deuteronomy 15:4). God may give a “counter-revelation,” as when the Holy Spirit forbade Paul and Silas to preach in Bithynia (Acts 16:6–7). Or obedience may be naturally impossible. Paul could not preach in Tahiti, which Carey calls Otaheite, because no one in his day knew it existed. Then Carey tests the Great Commission against all four. It has not been repealed. The world is full of people who have not heard. No new revelation forbids it, and even Paul and Silas, when stopped in one place, simply went to preach in another. Nor is it impossible, since ships now sail everywhere. This is a model for any pastor. Carey does not shout down objections. He states them fairly, then answers them one by one from Scripture and common sense.

5.Kungoja Majaliwa?5.Waiting for Providence?

Wengine walisema Wakristo hawapaswi “kulazimisha njia yetu,” bali kungoja uongozi wa majaliwa. Carey anajibu kwamba milango ya majaliwa tayari ipo “kila siku.” Tunangoja nini zaidi? Hatuwezi kutarajia kubebwa kimiujiza kuvuka bahari, au kupewa karama ya lugha tutakapofika. Hizo zingekuwa miujiza, si majaliwa. Kisha anaonyesha wengine ambao tayari wamekwenda. Wamisionari wa Kikatoliki wa Roma wamevuka kila kizuizi. Ndugu Wamoravia, kanisa dogo linalosema Kijerumani, wamekwenda Greenland na Labrador na kujifunza lugha ngumu. Wafanyabiashara Waingereza wamefika Uajemi, India, China na Greenland, na hata kuendesha “Biashara ile iliyolaaniwa ya Watumwa” kwenye pwani za Afrika. Kama watu watavuka ulimwengu kwa ajili ya fedha, na hata kwa biashara ovu kama hiyo, basi wahudumu hakika wanaweza kuuvuka kwa ajili ya injili. Carey pia anawajibu wale waliosema kwamba unabii fulani lazima utimie kabla mataifa hayajageuzwa. Hata kama hilo ni kweli, anasema, makusudi ya siri ya Mungu si kanuni ya wajibu wetu. Kama yangekuwa, ingekuwa vibaya vilevile kuyaombea mataifa kama kuyahubiria.Some said that Christians should not “force our way,” but should wait for the leadings of providence. Carey replies that the openings of providence are already present “daily.” What more are we waiting for? We cannot expect to be carried miraculously across the sea, or to receive the gift of tongues when we arrive. Those would be miracles, not providence. Then he points to others who have already gone. Roman Catholic missionaries have crossed every barrier. The Moravian Brethren, a small German-speaking church, have gone to Greenland and Labrador and learned difficult languages. English traders have reached Persia, India, China and Greenland, and even carried on “the accursed Slave-Trade” on the coasts of Africa. If people will cross the world for money, and even for so evil a trade, then ministers can surely cross it for the gospel. Carey also answers those who said that certain prophecies had to be fulfilled before the nations could be converted. Even if that were true, he says, the secret purposes of God are not the rule of our duty. If they were, it would be as wrong to pray for the nations as to preach to them.

6.“Kazi ya Kutosha Nyumbani”6.“Work Enough at Home”

Pingamizi la mwisho katika sehemu hii bado linasikika la kawaida. Kuna watu wengi katika nchi yetu wenyewe, wengine walisema, walio mbali na Mungu kama yeyote ng’ambo, kwa hiyo tuna kazi ya kutosha nyumbani. Carey anakubali kwamba kuna maelfu nyumbani “walio mbali na Mungu kupita kiasi,” na anasema hili linapaswa kutuchochea kuwa na “bidii mara kumi.” Lakini haliondoi wajibu wa ng’ambo. Watu wa nyumbani, anasema, wana Biblia, makanisa na wahudumu waaminifu karibu nao, na wanaweza kulisikia neno wakichagua. Watu wengi mahali pengine hawana “Biblia, wala lugha iliyoandikwa,” na hawana wahudumu. Huruma, utu, na “zaidi sana Ukristo” vinaita kufanya juhudi zote zinazowezekana. Carey haweki misheni ya nyumbani na ya nje kupingana. Anaomba zote mbili. Usawa huo umeashiria misheni za Kibaptisti tangu wakati huo, kutoka uhubiri wa vijijini Uingereza hadi kupanda makanisa katika miji na miji midogo ya vijijini ya Mexico.The last objection in this section still sounds familiar. There are many people in our own country, some said, who are as far from God as anyone overseas, so we have work enough at home. Carey agrees that there are thousands at home “as far from God as possible,” and says this should stir us to “ten-fold diligence.” But it does not cancel the duty abroad. People at home, he says, have Bibles, churches and faithful ministers within reach, and they may hear the word if they choose. Many peoples elsewhere have “no Bible, no written language,” and no ministers. Pity, humanity, and “much more Christianity” call for every possible effort. Carey does not set home and foreign mission against each other. He asks for both. That balance has marked Baptist missions ever since, from village preaching in England to church planting in the cities and rural towns of Mexico.

7.Mchungaji Mbaptisti Anachochukua Nini Leo7.What a Baptist Pastor Takes from It Today

Carey aliandika kama mchungaji wa mahali akisema na wachungaji wengine na washiriki wa kanisa, na sehemu yake ya kwanza inatoa mafunzo kadhaa kwa huduma ya leo. Kwanza, Agizo Kuu ni la kila kusanyiko. Wabaptisti wanaamini kwamba kila kanisa la mahali liko chini ya ubwana wa moja kwa moja wa Kristo, kwa hiyo hakuna askofu wala bodi ya mbali inayoweza kulibeba agizo kwa niaba yetu. Kila kanisa lazima liulize litatii vipi. Pili, mchungaji lazima ashughulike kwa unyoofu na visingizio, ikiwa ni pamoja na vya kitheolojia. Baadhi ya pingamizi alizozijibu Carey zilikuja zimevaa lugha ya mafundisho yenye afya. Kiongozi mwema husikiliza, hutenganisha ukweli na kisingizio, na huliongoza kanisa kurudi kwenye amri rahisi ya Kristo. Tatu, mchungaji hulifundisha kanisa kuuona ulimwengu. Ramani ya Carey aliyoitengeneza nyumbani ni picha rahisi ya kile ambacho uongozi mzuri wa kanisa hufanya. Huinua macho ya watu zaidi ya kuta zao wenyewe. Mwishowe, agizo limeunganishwa na ahadi. Kristo anayetutuma ndiye Kristo anayekwenda nasi “siku zote.” Miezi mitano baada ya kitabu hiki kutokea, kikundi kidogo cha wahudumu kilikutana Kettering na kuunda jumuiya ya kimisionari ya Kibaptisti ambayo ingemtuma Carey India. Leo makanisa ya Kibaptisti huko Brazil, Nigeria, Kuba na Mexico hutuma wamisionari wao wenyewe, na husoma hoja ya Carey kama yao wenyewe. Agizo alilolitetea mwaka 1792 bado linatufunga.Carey wrote as a local pastor speaking to other pastors and church members, and his first section offers several lessons for ministry today. First, the Great Commission belongs to every congregation. Baptists believe that each local church is under the direct lordship of Christ, so no bishop or distant board can carry the commission for us. Each church must ask how it will obey. Second, a pastor must deal honestly with excuses, including theological ones. Some of the objections Carey answered came dressed in the language of sound doctrine. A good leader listens, separates truth from excuse, and leads the church back to the plain command of Christ. Third, a pastor teaches the church to see the world. Carey’s homemade map is a simple picture of what good church leadership does. It lifts people’s eyes beyond their own walls. Finally, the commission is joined to a promise. The Christ who sends is the Christ who goes with us “always.” Five months after this book appeared, a small group of ministers met at Kettering and formed the Baptist mission society that would send Carey to India. Today Baptist churches in Brazil, Nigeria, Cuba and Mexico send their own missionaries, and they read Carey’s argument as their own. The commission he defended in 1792 is still binding on us.

8.Kuuchukua Moyoni8.Taking It to Heart

Kwa tafakari. Carey alionyesha kwamba amri ya “fundisheni mataifa yote” haikuwahi kukusudiwa kwa mitume peke yao. Ni pingamizi zipi za misheni unazozisikia mara nyingi zaidi katika kanisa lako, na ungezijibuje kutoka Maandiko kwa subira kama Carey? Kusanyiko lako linahitaji “bidii mara kumi” wapi nyumbani, na ni hatua gani moja ambayo lingeweza kuchukua zaidi ya mji wake? Na ahadi “Na tazama, mimi nipo pamoja nanyi siku zote” inakupa ujasiri gani kwa kazi ambayo Kristo amekupa? For reflection. Carey showed that the command to “teach all nations” was never meant for the apostles alone. Which objections to mission do you hear most often in your church, and how would you answer them from Scripture as patiently as Carey did? Where does your congregation need “ten-fold diligence” at home, and what is one step it could take beyond its own town? And how does the promise “Lo, I am with you always” give you courage for the task Christ has given you?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Sehemu ya I. Matini iko katika umma (Carey alikufa mwaka 1834) na inanukuliwa kwa ufupi hapa kwa ajili ya kujifunza. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo juu ya maisha ya Carey, Andrew Fuller, John Sutcliffe na Muungano wa Northamptonshire yametokana na historia za kawaida za Kibaptisti.Source. A Chapala Theological Seminary digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Section I. The text is in the public domain (Carey died in 1834) and is quoted briefly here for study. This is CTS-authored teaching, not a reproduction; notes on Carey’s life, Andrew Fuller, John Sutcliffe and the Northamptonshire Association are drawn from standard Baptist histories.

Kusoma kwa uangalifu. Carey anaandika kama mchungaji wa Kibaptisti Maalumu wa karne ya kumi na nane, na lugha yake kuhusu watu wengine na kuhusu Wakatoliki wa Roma inaonyesha wakati wake. Hadithi ya mhudumu mzee aliyemwambia Carey aketi inatokana na kumbukumbu za baadaye na huenda isiwe sahihi kabisa. Matini ya kazi ya CTS inafuata unakili wa kielektroniki wa umma; ulinganisho na skani ya chapa ya 1792 bado unasubiriwa.Reading claims carefully. Carey writes as an eighteenth-century Particular Baptist pastor, and his language about other peoples and about Roman Catholics reflects his time. The story of the older minister who told Carey to sit down comes from later recollections and may not be exact. The CTS working text follows a public electronic transcription; comparison with a scan of the 1792 printing is still pending.

Somo la 2 · Missions in History

The Gospel on the Move

A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section II, “A short Review of former Undertakings”

Carey traces the spread of the gospel from Pentecost, the first deacons and Paul’s journeys through the early church, much of it African, to Eliot, Brainerd and the Moravians. He condemns conversion by conquest, and his story shows leaders sharing responsibility, facing conflict and planting churches. It continues with the Judsons and the Triennial Convention.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Injili Inayosonga Mbele: Mapitio ya Carey ya Misheni za ZamaniThe Gospel on the Move: Carey’s Review of Missions Past

Somo la Seminari ya Kitheolojia ya Chapala — ziara ya haraka ya Carey katika historia ya misheni, kutoka Pentekoste na safari za Paulo hadi Wamoravia, na kile inachowafundisha viongozi wa kanisa kuhusu ujasiri, mgogoro na dhamiriA Chapala Theological Seminary reading — Carey’s rapid tour of mission history, from Pentecost and Paul’s journeys to the Moravians, and what it teaches church leaders about courage, conflict and conscience

Muhtasari wa CTS wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Sehemu ya II, “Ikiwa na Mapitio Mafupi ya Kazi za Awali za Kuwageuza Wapagani.” Kitabu asilia kiko katika umma (public domain); nukuu fupi zifuatazo zimetoka humo.A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section II, “Containing a short Review of former Undertakings for the Conversion of the Heathen.” The original is in the public domain; the short quotations below are from it.

  • Enquiry, Sehemu ya IIEnquiry, Section II
  • Chanzo cha msingiPrimary source
  • 17921792
  • William CareyWilliam Carey
Neno kabla ya kusoma. Historia ya Carey inategemea vitabu vilivyopatikana kwa mchungaji aliyejifundisha mwenyewe mwaka 1792. Baadhi ya tarehe zake ni za makadirio, na baadhi ya mapokeo anayoyarudia, kama mahali ambapo kila mtume alihubiri, hayawezi kuthibitishwa. Pia anaandika juu ya kanisa la zama za kati na misheni za Kikatoliki kwa mabishano makali ya Kiprotestanti. CTS inahifadhi mistari yake mikuu, inasahihisha au kurekebisha pale inapohitajika, na inakualika usome historia kwa shukrani na kwa unyoofu. A word before you read. Carey’s history depends on the books available to a self-taught pastor in 1792. Some of his dates are rough, and some traditions he repeats, such as where each apostle preached, cannot be proved. He also writes about the medieval church and Roman Catholic missions with strong Protestant polemic. CTS keeps his main lines, corrects or qualifies where needed, and invites you to read history with both gratitude and honesty.

1.Kwa Nini Carey Anasimulia Hadithi1.Why Carey Tells the Story

Baada ya kuhoji katika Sehemu ya I kwamba Agizo Kuu bado linalifunga kanisa, Carey anageukia historia. Kusudi lake ni la vitendo. Kama Wakristo katika kila zama wameipeleka injili kwa watu wapya, mara nyingi dhidi ya vikwazo vikubwa, basi kazi hii si mpya wala haiwezekani. Historia inakuwa mahubiri ya kutia moyo. Carey anatembea kwa haraka kupitia Kitabu cha Matendo, karne za kwanza, zama za kati, Matengenezo ya Kanisa na misheni za Kiprotestanti za karne yake mwenyewe. Anaandika kama mchungaji, si mwanahistoria mtaalamu, na maelezo yake yamejaa majina na mahali. Uzi unaoshikanisha yote ni rahisi: Mungu daima amefanya kazi kupitia watu wa kawaida waliokwenda, wakahubiri, wakateseka na kuomba. Kwa kiongozi wa kanisa, sehemu hii ni ukumbusho kwamba kusanyiko linahitaji kumbukumbu. Watu hupata ujasiri wanapojua jinsi Mungu alivyofanya kazi hapo awali.After arguing in Section I that the Great Commission still binds the church, Carey turns to history. His purpose is practical. If Christians in every age have taken the gospel to new peoples, often against great odds, then the task is neither new nor impossible. History becomes a sermon of encouragement. Carey walks quickly through the Book of Acts, the early centuries, the medieval period, the Reformation and the Protestant missions of his own century. He writes as a pastor, not a professional historian, and his account is full of names and places. The thread that holds it together is simple: God has always worked through ordinary people who went, preached, suffered and prayed. For a church leader, this section is a reminder that a congregation needs memory. People gain courage when they know how God has worked before.

2.Kanisa Katika Matendo2.The Church in Acts

Carey anaanza Yerusalemu. Karibu “watu mia moja na ishirini” walingoja katika sala hadi Pentekoste, Roho alipokuja, Petro akahubiri, na watu elfu tatu wakageuzwa na “mara baadaye wakabatizwa.” Kisha ukaja uponyaji wa yule kiwete na waumini elfu tano zaidi, ukifuatiwa na upinzani, sala na ujasiri. Carey anapunguza mwendo kwenye jambo moja ambalo kila mchungaji atalitambua. Kanisa lilikua haraka sana hata mahitaji mengine yakapuuzwa, na manung’uniko yakazuka. Mitume waliliomba kanisa lichague watu saba kushughulikia mambo yake ya vitendo, ili mitume wapate “kujitoa katika sala na huduma ya neno.” Carey anawaita hawa saba mashemasi. Hapa kuna funzo la uongozi wa kanisa: ukuaji huleta mkazo, na viongozi wenye hekima hugawana majukumu badala ya kushikilia kila kitu wenyewe. Makanisa ya Kibaptisti kwa muda mrefu yameona katika Matendo 6 mfano wa mashemasi wanaoutumikia mwili na kuwaachia wachungaji nafasi ya sala na mahubiri. Kisha Carey anafuata kuuawa kwa Stefano, kutawanywa kwa kanisa, Filipo Samaria na kwa yule ofisa wa Ethiopia, Petro nyumbani kwa Kornelio, na kanisa jipya la Antiokia, ambalo upesi lilituma wahubiri wake wenyewe.Carey begins in Jerusalem. About “an hundred and twenty persons” waited in prayer until Pentecost, when the Spirit came, Peter preached, and three thousand were converted and “immediately after were baptized.” Then came the healing of the lame man and five thousand more believers, followed by opposition, prayer and boldness. Carey slows down at one point that every pastor will recognize. The church grew so fast that some needs were neglected, and complaints arose. The apostles asked the church to choose seven men to care for its practical affairs, so that the apostles could “give themselves to prayer, and the ministry of the word.” Carey calls these seven deacons. Here is a lesson in church leadership: growth brings strain, and wise leaders share responsibility rather than holding everything themselves. Baptist churches have long seen in Acts 6 a pattern for deacons who serve the body and free pastors for prayer and preaching. Carey then follows Stephen’s martyrdom, the scattering of the church, Philip in Samaria and with the Ethiopian official, Peter at the house of Cornelius, and the new church in Antioch, which soon sent out preachers of its own.

3.Safari za Paulo na Kutengana kwa Huzuni3.Paul’s Journeys and a Hard Parting

Carey anaeleza safari kuu nne za Paulo katika Matendo, akiiita ya kwanza “shambulio” la kwanza dhidi ya ulimwengu wa wapagani. Hafichi magumu. Marko aliwaacha Paulo na Barnaba akarudi nyumbani. Makundi ya watu yalijaribu kuwaabudu wamisionari, kisha wakampiga Paulo mawe na kumwacha kama amekufa. Hata hivyo njiani kurudi, Paulo na Barnaba walitembelea kila kundi jipya la waumini, “wakawaunda kuwa kanisa,” wakaweka wazee, wakafunga na kuomba pamoja nao, na kuwakabidhi kwa Bwana. Hiyo ni maelezo mafupi ya kupanda makanisa ambayo bado yanafaa leo. Carey pia anasimulia mzozo kuhusu Marko uliowatenganisha Paulo na Barnaba. “Hawakuweza kutembea pamoja,” anaandika, hata hivyo kila mmoja aliendelea kumtumikia Kristo. Kila kiongozi wa kanisa hukabiliana na mgogoro. Usomaji wa uaminifu wa Carey unaonyesha kwamba watu wacha Mungu wanaweza kutofautiana vikali, kutengana na bado wote kutumiwa na Mungu. Baadaye katika Agano Jipya Paulo anamwita Marko “mwenye faida” kwa huduma, kwa hiyo hata hadithi hii iliishia katika kurejeshwa. Carey anaendelea kupitia Filipi, Beroya, ambako watu waliujaribu ujumbe kwa Maandiko, Korintho, Efeso na safari ya kwenda Roma, ambako Paulo alihubiri kwa miaka miwili “pasipo kuzuiliwa na mtu.”Carey describes Paul’s four great journeys in Acts, calling the first one the first “attack” on the heathen world. He does not hide the difficulties. Mark deserted Paul and Barnabas and went home. Crowds tried to worship the missionaries, then stoned Paul and left him for dead. Yet on the way back, Paul and Barnabas visited each new group of believers, “formed them into a church state,” ordained elders, fasted and prayed with them, and commended them to the Lord. That is a short description of church planting that still serves today. Carey also tells of the quarrel over Mark that separated Paul and Barnabas. They “could not walk together,” he writes, yet each kept serving Christ. Every church leader faces conflict. Carey’s honest reading shows that godly people can disagree sharply, part ways and still both be used by God. Later in the New Testament Paul calls Mark “profitable” for ministry, so even this story ended in restoration. Carey goes on through Philippi, Berea, where people tested the message by Scripture, Corinth, Ephesus and the voyage to Rome, where Paul preached for two years “no man forbidding him.”

4.Injili Inaipita Dola4.The Gospel Outruns the Empire

Kisha Carey anakusanya ushuhuda wa kanisa la kwanza. Anarudia mapokeo kwamba Tomaso alikwenda India, Andrea kwa Waskiti na wengine Afrika na Arabuni. Pliny Mdogo alimwambia maliki Trajan kwamba Ukristo ulikuwa umeenea katika nchi nzima. Justin Martyr alisema hakuna taifa ambamo sala hazitolewi kwa jina la Yesu. Tertuliano, aliyeishi “Karthago huko Afrika,” alitaja orodha ndefu ya mataifa yaliyofikiwa na injili. Kisha Carey anabainisha kwamba mateso ya miaka kumi chini ya Diokletiano hayakuweza kuwang’oa Wakristo. Inafaa kuzingatia jinsi sehemu kubwa ya hadithi hii ya mwanzo ilivyo ya Kiafrika. Tertuliano, Kipriano na Augustino walikuwa Waafrika wa Kaskazini, na Carey pia anataja kugeuzwa kwa mfalme wa Ethiopia. Wakristo wa Afrika leo si wageni wa imani; wanasimama katika mojawapo ya nchi zake za kale kabisa. Kisha Carey anasimulia juu ya Frumentio aliyetumwa mashariki, juu ya mwanamke Mkristo mateka aliyewaletea injili Wageorgia, juu ya Patrick Ireland na Kolumba kati ya Wapikti. Tena na tena injili ilienea kupitia watumwa, mateka na waumini wa kawaida, si kupitia misheni rasmi tu.Next Carey gathers the testimony of the early church. He repeats traditions that Thomas went to India, Andrew to the Scythians and others to Africa and Arabia. Pliny the Younger told the emperor Trajan that Christianity had spread through whole countries. Justin Martyr said there was no people among whom prayers were not offered in the name of Jesus. Tertullian, who lived “at Carthage in Africa,” named a long list of peoples reached by the gospel. Then Carey notes that ten years of persecution under Diocletian could not root out the Christians. It is worth noticing how much of this early story is African. Tertullian, Cyprian and Augustine were North Africans, and Carey also mentions the conversion of a king of Ethiopia. Christians in Africa today are not latecomers to the faith; they stand in one of its oldest homelands. Carey then tells of Frumentius sent to the east, of a captive Christian woman who brought the gospel to the Georgians, of Patrick in Ireland and Columba among the Picts. Again and again the gospel spread through slaves, captives and ordinary believers, not only through official missions.

5.Ushindi Si Kugeuka5.Conquest Is Not Conversion

Carey anaandika kwamba baada ya Konstantino, “utulivu na utajiri” vilileta ufisadi kanisani. Baadaye, anasema, njia ya kawaida ilikuwa “kuyashinda mataifa ya kipagani kwa nguvu za silaha” kisha kuyalazimisha kukubali Ukristo. Anajumuisha kugeuzwa kwa lazima kwa Charlemagne na kuongeza kwamba Wahispania walilazimisha dini yao kwa Amerika Kusini. Kwa wasomaji wa Amerika ya Kilatini hii ni historia yenye uchungu, na lazima isomwe kwa uangalifu. Ushindi kweli ulileta ukatili mbaya, na watu wengi walibatizwa bila kufundishwa kwa kweli wala kukubali kwa hiari. Hata hivyo muhtasari wa Carey ni wa upande mmoja. Ndani ya Kanisa Katoliki lenyewe, sauti kama mhubiri Mdominikani Antonio de Montesinos mwaka 1511 na Bartolomé de las Casas zilipinga kwa nguvu unyanyasaji wa watu wa asili. Hoja kuu ya Carey bado imesimama, na ni ya Kibaptisti kwa kina. Imani haiwezi kulazimishwa. Kugeuka ni kazi ya Roho katika moyo huru, na ubatizo ni wa wale wanaoamini. Wabaptisti kwa muda mrefu wametetea uhuru wa dhamiri kwa kila mtu, si kwa ajili yao wenyewe tu. Carey hata anabainisha kwamba “bidii kipofu” na ukatili vilimaanisha kwamba Wakristo wengi wa jina tu “walihitaji kugeuzwa” kama mtu mwingine yeyote.Carey writes that after Constantine, “ease and affluence” brought corruption into the church. Later, he says, the usual method was to “conquer pagan nations by force of arms” and then require them to accept Christianity. He includes Charlemagne’s forced conversions and adds that the Spaniards forced their religion upon South America. For readers in Latin America this is painful history, and it must be read with care. The conquest did bring terrible violence, and many people were baptized without real teaching or free consent. Yet Carey’s summary is one-sided. Within the Catholic Church itself, voices such as the Dominican preacher Antonio de Montesinos in 1511 and Bartolomé de las Casas protested fiercely against the abuse of indigenous peoples. Carey’s main point still stands, and it is a deeply Baptist one. Faith cannot be forced. Conversion is the work of the Spirit in a free heart, and baptism belongs to those who believe. Baptists have long defended liberty of conscience for everyone, not only for themselves. Carey even notes that “blind zeal” and cruelty meant that many so-called Christians “needed conversion” as much as anyone.

6.Eliot, Brainerd, Ziegenbalg na Wamoravia6.Eliot, Brainerd, Ziegenbalg and the Moravians

Carey anasifu makundi madogo ya waaminifu yaliyoihifadhi injili hai, kama Waldensia katika mabonde ya Piedmont, na Watengenezaji wa Matengenezo ya Kanisa, wakiwemo Wickliffe, Huss na Luther. Kisha anafikia wamisionari wa Kiprotestanti wa nyakati za karibuni. John Eliot huko New England alihubiri kwa Wenyeji wa Amerika, alipanda makanisa, na kuinua wahubiri na walimu wa shule kati yao; Biblia yake ya Kialgonquian ya mwaka 1663 ilikuwa Biblia ya kwanza kuchapishwa Amerika. David Brainerd, ambaye shajara yake ilichapishwa na Jonathan Edwards, aliona kazi ya ajabu ya Mungu kati ya watu wa Delaware kabla ya kufa akiwa kijana mwaka 1747. Mwaka 1706 mfalme wa Denmark alimtuma Bartholomäus Ziegenbalg Tranquebar kusini mwa India. Wahudumu wa Kiholanzi walitumikia Indies Mashariki. Lakini Carey anaandika kwamba “hakuna wa nyakati za kisasa aliyewalinganisha Ndugu Wamoravia.” Kutoka kijiji chao cha Herrnhut huko Ujerumani, kanisa hili dogo lilikuwa limetuma wamisionari tangu mwaka 1732 kwenda Karibea, Greenland na Labrador. Carey anahitimisha na kazi ya Kimethodisti huko India ya Magharibi kati ya Wakaribi na Waafrika waliofanywa watumwa. Hivi ndivyo vielelezo alivyotaka Wabaptisti wa Kiingereza wavifuate.Carey praises the small faithful groups who kept the gospel alive, such as the Waldensians in the valleys of Piedmont, and the Reformers, including Wycliffe, Huss and Luther. Then he reaches the Protestant missionaries of recent times. John Eliot in New England preached to Native Americans, planted churches, and raised up preachers and schoolmasters among them; his Algonquian Bible of 1663 was the first Bible printed in America. David Brainerd, whose diary was published by Jonathan Edwards, saw a remarkable work of God among the Delaware people before he died young in 1747. In 1706 the king of Denmark sent Bartholomäus Ziegenbalg to Tranquebar in southern India. Dutch ministers served in the East Indies. But Carey writes that “none of the moderns have equalled the Moravian Brethren.” From their village of Herrnhut in Germany, this small church had sent missionaries since 1732 to the Caribbean, Greenland and Labrador. Carey closes with the Methodist work in the West Indies among Caribs and enslaved Africans. These were the models he wanted English Baptists to follow.

7.Mchungaji Mbaptisti Anachochukua Nini Leo7.What a Baptist Pastor Takes from It Today

Carey hakuweza kujua kwamba yeye mwenyewe upesi angekuwa sehemu ya historia hii. Mwaka mmoja baada ya kuandika, alisafiri kwenda India. Kazi yake huko iliwatia moyo wengine. Mwaka 1812 wamisionari vijana Wamarekani Adoniram na Ann Judson, waliokuwa wakisafiri kwenda India kama Wakongregationali, walisoma juu ya ubatizo katika safari, wakashawishika kuwa Wabaptisti na wakabatizwa Calcutta na mwenzi wa Carey, William Ward. Mwenzao Luther Rice alirudi Amerika kukusanya msaada wa Kibaptisti, na mwaka 1814 Wabaptisti walikutana Philadelphia na kuunda Mkutano wa Miaka Mitatu, chombo cha kwanza cha kitaifa cha Wabaptisti wa Amerika, hasa kusaidia misheni. Wajudson walikwenda Burma, ambako Adoniram aliteseka gerezani na kutafsiri Biblia nzima kwa Kiburma. Hadithi ambayo Carey alianza kuisimulia imeendelea kupitia Afrika, Asia na Amerika ya Kilatini. Kwa mchungaji, Sehemu ya II inafundisha mambo kadhaa. Kumbuka yale Mungu aliyoyafanya, na uwaambie watu wako. Gawana uongozi kanisa linapokua. Tarajia mgogoro, na utafute kurejeshwa. Panda makanisa yenye wazee wao wenyewe. Na usichanganye kamwe kuenea kwa mamlaka, utamaduni au siasa na kuenea kwa injili, ambayo huendelea kwa mahubiri, sala na imani ya hiari.Carey could not know that he himself would soon become part of this history. A year after writing, he sailed for India. His work there inspired others. In 1812 the young American missionaries Adoniram and Ann Judson, sailing to India as Congregationalists, studied baptism on the voyage, became convinced Baptists and were baptized in Calcutta by Carey’s colleague William Ward. Their companion Luther Rice returned to America to rally Baptist support, and in 1814 Baptists met in Philadelphia and formed the Triennial Convention, the first national body of American Baptists, mainly to support missions. The Judsons went to Burma, where Adoniram suffered prison and translated the whole Bible into Burmese. The story Carey began to tell has continued through Africa, Asia and Latin America. For a pastor, Section II teaches several things. Remember what God has done, and tell it to your people. Share leadership as the church grows. Expect conflict, and seek restoration. Plant churches that have their own elders. And never confuse the spread of power, culture or politics with the spread of the gospel, which advances by preaching, prayer and willing faith.

8.Kuuchukua Moyoni8.Taking It to Heart

Kwa tafakari. Carey alipata ujasiri katika historia ya wale waliomtangulia. Ni hadithi zipi za kazi ya Mungu katika kanisa lako mwenyewe au nchi yako ambazo watu wako wanapaswa kuzisikia tena? Ukuaji au mgogoro unapoleta mkazo, kama ilivyokuwa katika Matendo 6 na katika kutengana kwa Paulo na Barnaba, unagawanaje uongozi na kutafuta amani? Na wapi Wakristo wanaokuzunguka wanaweza kushawishika kueneza imani kwa shinikizo au madaraka badala ya kushawishi na kuomba? For reflection. Carey found courage in the history of those who went before him. Which stories of God’s work in your own church or country should your people hear again? When growth or conflict brings strain, as it did in Acts 6 and in the parting of Paul and Barnabas, how do you share leadership and seek peace? And where might Christians around you be tempted to spread the faith by pressure or power rather than by persuasion and prayer?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Sehemu ya II. Matini iko katika umma (Carey alikufa mwaka 1834) na inanukuliwa kwa ufupi hapa kwa ajili ya kujifunza. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo juu ya Montesinos, Las Casas, Eliot, Wamoravia, Wajudson na Mkutano wa Miaka Mitatu yametokana na historia za kawaida za misheni.Source. A Chapala Theological Seminary digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Section II. The text is in the public domain (Carey died in 1834) and is quoted briefly here for study. This is CTS-authored teaching, not a reproduction; notes on Montesinos, Las Casas, Eliot, the Moravians, the Judsons and the Triennial Convention are drawn from standard histories of missions.

Kusoma kwa uangalifu. Carey anategemea historia zilizopatikana mwaka 1792. Tarehe zake kadhaa ni za makadirio (Eliot, kwa mfano, alianza kuhubiri kwa Wenyeji wa Amerika katika miaka ya 1640, si 1632), na mapokeo juu ya mahali ambapo kila mtume alihubiri hayana uhakika. Hukumu zake juu ya kanisa la zama za kati na la Kikatoliki ni mabishano ya Kiprotestanti ya wakati wake. Matini ya kazi ya CTS inafuata unakili wa kielektroniki wa umma; ulinganisho na skani ya chapa ya 1792 bado unasubiriwa.Reading claims carefully. Carey relies on the histories available in 1792. Several of his dates are approximate (Eliot, for example, began preaching to Native Americans in the 1640s, not 1632), and the traditions about where each apostle preached are uncertain. His judgments on the medieval and Catholic church are Protestant polemic of his time. The CTS working text follows a public electronic transcription; comparison with a scan of the 1792 printing is still pending.

Somo la 3 · Surveying the World

A Map on the Workshop Wall

A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section III, “A Survey of the present State of the World”

Carey’s country-by-country tables count about 731 million people in 1792, most without a Bible. CTS explains honestly his period words “heathen” and “savage,” notes his insistence that all peoples are “as capable of knowledge as we are,” and shows how Baptists today, now strongest in Africa and Latin America, see mission as partnership among equals bearing God’s image.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Ramani Ukutani wa Karakana: Tathmini ya Carey ya UlimwenguA Map on the Workshop Wall: Carey’s Survey of the World

Somo la Seminari ya Kitheolojia ya Chapala — majedwali ya Carey, nchi kwa nchi, ya mataifa na dini za ulimwengu, maneno yake makali ya karne ya kumi na nane, na jinsi Wabaptisti leo wanavyofikiri juu ya misheni, ushirika na utu wa binadamuA Chapala Theological Seminary reading — Carey’s country-by-country tables of the world’s peoples and religions, his hard eighteenth-century words, and how Baptists today think about mission, partnership and human dignity

Muhtasari wa CTS wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Sehemu ya III, “Ikiwa na Tathmini ya Hali ya Sasa ya Ulimwengu.” Kitabu asilia kiko katika umma (public domain); nukuu fupi zifuatazo zimetoka humo.A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section III, “Containing a Survey of the present State of the World.” The original is in the public domain; the short quotations below are from it.

  • Enquiry, Sehemu ya IIIEnquiry, Section III
  • Chanzo cha msingiPrimary source
  • 17921792
  • William CareyWilliam Carey
Neno kabla ya kusoma. Sehemu hii kwa kiasi kikubwa ni majedwali ya namba ya mwaka 1792. Ni makadirio ya kihistoria, si takwimu za sasa, na mengi yalikuwa makisio. Carey pia anatumia maneno kwa watu wengine, kama “wapagani” (heathen), “washenzi” (savage) na “wakali” (barbarous), yaliyokuwa ya kawaida siku zake lakini yanaumiza leo. CTS inayanukuu ili uweze kulielewa chanzo kwa unyoofu, si kwa sababu tunashiriki hukumu hizo. Kila taifa ambalo Carey analieleza lilikuwa, na liko, limeumbwa kwa mfano wa Mungu. A word before you read. This section is mostly tables of numbers from 1792. They are historical estimates, not current statistics, and many were guesses. Carey also uses words for other peoples, such as “heathen,” “savage” and “barbarous,” that were common in his day but are hurtful today. CTS quotes them so that you can understand the source honestly, not because we share those judgments. Every people Carey describes was, and is, made in the image of God.

1.Kuyahesabu Mataifa1.Counting the Nations

Sehemu ya III ndiyo sehemu isiyo ya kawaida zaidi ya kitabu cha Carey. Ukurasa baada ya ukurasa anaorodhesha nchi na visiwa vya ulimwengu katika sehemu nne, Ulaya, Asia, Afrika na Amerika. Kwa kila moja anatoa urefu na upana wake kwa maili, makadirio ya idadi ya wakazi wake, na dini yake, ambayo anaigawanya katika Wakristo, Wayahudi, “Mahometan” (neno lake kwa Waislamu) na “Wapagani.” Uingereza Kuu ina watu milioni kumi na mbili, “Waprotestanti, wa madhehebu mengi.” China ina sitini milioni, “Wapagani.” Visiwa vidogo vya Kigiriki vinaonekana kando ya maeneo makubwa kama “Tartari Kuu” katikati mwa Asia. Mengi ya habari hii yalitoka katika vitabu vya jiografia vya siku hizo na majarida ya wavumbuzi kama Nahodha Cook. Carey anakiri mipaka ya data yake. Kwa nchi nyingi, zikiwemo Uturuki, Arabuni, Afrika na sehemu kubwa ya Amerika nje ya Marekani, anasema hakuna hesabu za kuaminika. Kwa hiyo alikadiria eneo na kukisia wastani wa watu “kwa kila maili ya mraba.” Kumbuka ramani ya mshona viatu aliyoitengeneza nyumbani katika Somo la 1. Majedwali haya ni ramani ile iliyogeuzwa kuwa kitabu. Carey alitaka wasomaji wake waone ulimwengu jinsi ulivyokuwa kweli, kadiri alivyoweza kujua, kwa sababu watu hawaombei wala hawaendi mahali ambapo hawajawahi kufikiria.Section III is the most unusual part of Carey’s book. For page after page he lists the countries and islands of the world in four parts, Europe, Asia, Africa and America. For each he gives its length and breadth in miles, its estimated number of inhabitants, and its religion, which he divides into Christian, Jewish, “Mahometan” (his word for Muslim) and “Pagan.” Great Britain has twelve million people, “Protestants, of many denominations.” China has sixty million, “Pagans.” Small Greek islands appear alongside vast regions such as “Great Tartary” in central Asia. Much of this information came from the geography books of the day and from the journals of explorers such as Captain Cook. Carey admits the limits of his data. For many lands, including Turkey, Arabia, Africa and most of the Americas outside the United States, he says there are no reliable counts. So he calculated the area and estimated an average number of people “upon a square mile.” Remember the shoemaker’s homemade map from Reading 1. These tables are that map turned into a book. Carey wanted his readers to see the world as it really was, as far as he could know it, because people do not pray for or go to places they have never thought about.

2.Milioni Mia Saba na Thelathini na Moja2.Seven Hundred and Thirty-One Millions

Mwishoni mwa majedwali Carey anajumlisha namba zake. Idadi ya watu ulimwenguni, kwa hesabu yake, ni karibu “milioni mia saba na thelathini na moja.” Kati ya hao anahesabu karibu milioni 420 kuwa wapagani, milioni 130 Waislamu, milioni 100 Wakatoliki, milioni 44 Waprotestanti, milioni 30 wa makanisa ya Kigiriki na Kiarmenia, na labda milioni 7 Wayahudi. Wanahistoria wa kisasa wanakadiria kwamba idadi ya watu ulimwenguni mwaka 1800 ilikuwa juu kidogo, karibu bilioni moja, na leo ni zaidi ya bilioni nane. Hoja si namba kamili. Carey alitaka wasomaji wake wahisi uwiano. Waprotestanti kama yeye walikuwa sehemu ndogo ya wanadamu, na watu wengi ulimwenguni hawakuwa na njia ya kufikia Biblia hata kidogo. Anaandika kwamba wengi “hawana lugha iliyoandikwa, na kwa hiyo hawana Biblia.” Hapa tunaona mojawapo ya nia kuu za maisha ya Carey. Huko India yeye na wenzake wangetafsiri na kuchapisha Maandiko katika lugha kadhaa, kwa sababu watu wasio na Biblia katika lugha yao wenyewe hawawezi kwa urahisi kukuza makanisa imara. Kutafsiri Biblia bado ni mojawapo ya kazi kuu za misheni za Kibaptisti leo.At the end of the tables Carey adds up his figures. The world’s population, by his calculation, is about “seven hundred and thirty-one millions.” Of these, he counts about 420 million as pagan, 130 million as Muslim, 100 million as Catholic, 44 million as Protestant, 30 million as belonging to the Greek and Armenian churches, and perhaps 7 million as Jews. Modern historians estimate that the world population in 1800 was somewhat higher, close to one billion, and today it is more than eight billion. The point is not the exact number. Carey wanted his readers to feel the proportion. Protestants like himself were a small fraction of humanity, and most people in the world had no access to the Bible at all. He writes that many “have no written language, consequently no Bible.” Here we see one of the great motives of Carey’s life. In India he and his colleagues would translate and print the Scriptures in dozens of languages, because a people without the Bible in their own tongue cannot easily grow strong churches. Bible translation remains one of the central works of Baptist missions today.

3.Maneno Makali: “Mpagani,” “Mshenzi,” “Mkali”3.Hard Words: “Heathen,” “Savage,” “Barbarous”

Lugha ya Carey katika sehemu hii inaweza kumshtua msomaji wa kisasa. Anawaeleza watu wasio na maandishi kuwa wanaongozwa na “desturi za kitoto,” anarudia ripoti za Nahodha Cook kuhusu kula watu na dhabihu za wanadamu, na anawaita “wapagani maskini, wakali, walio uchi.” Tunapaswa kuyasomaje maneno kama hayo? Kwanza, tunapaswa kuyaelewa. Katika Kiingereza cha mwaka 1792, “heathen” lilikuwa neno la Kibiblia. Biblia za zamani za Kiingereza ziliitumia kutafsiri neno la Kiebrania goyim na la Kigiriki ethnē, “mataifa,” likimaanisha watu wasiomjua Mungu wa Israeli. Lilieleza dini, si rangi. “Savage” na “barbarous” yalikuwa maneno ya kawaida ya vitabu vya safari vya Ulaya kwa jamii zisizo na miji, maandishi au serikali ya taifa. Pili, tunapaswa kuwa waaminifu. Maneno haya pia yalibeba maana kwamba njia za Ulaya ndizo kipimo cha kilicho cha kistaarabu na cha kibinadamu. Maana hiyo ilisaidia kuhalalisha utawala wa kikoloni, na mara nyingi iliumiza heshima ya watu wale wale ambao wamisionari walikuja kuwatumikia. Baadhi ya ripoti alizozirudia Carey zilikuzwa na mabaharia na wafanyabiashara. Hatuhitaji kutetea msamiati wake ili kujifunza kutoka moyoni mwake. CTS inautumia ndani ya nukuu tu; katika mafundisho yetu wenyewe tunasema watu, mataifa na jamii.Carey’s language in this section can shock a modern reader. He describes peoples without writing as led by “childish customs,” repeats Captain Cook’s reports of cannibalism and human sacrifice, and calls them “poor, barbarous, naked pagans.” How should we read such words? First, we should understand them. In the English of 1792, “heathen” was a biblical word. Older English Bibles used it to translate the Hebrew goyim and the Greek ethnē, the “nations,” meaning peoples who did not know the God of Israel. It described religion, not race. “Savage” and “barbarous” were the common words of European travel books for societies without cities, writing or state government. Second, we should be honest. These words also carried a sense that European ways were the measure of what is civilized and human. That sense helped justify colonial rule, and it often wounded the dignity of the very peoples missionaries came to serve. Some reports Carey repeated were exaggerated by sailors and traders. We need not defend his vocabulary in order to learn from his heart. CTS uses it only inside quotations; in our own teaching we speak of peoples, nations and communities.

4.“Wenye Uwezo wa Kuelewa Kama Sisi”4.“As Capable of Knowledge as We Are”

Hata hivyo Carey mwenyewe anavuka chuki za wakati wake kwa njia muhimu. Mara baada ya maelezo yake makali kuliko yote, anaandika kwamba watu hawa “wanaonekana kuwa na uwezo wa kuelewa kama sisi.” Anaongeza kwamba wameonyesha “kipaji cha ajabu,” na anatilia shaka kama ukatili mwingi ulioripotiwa dhidi ya Wazungu kweli ulikuwa ukatili. Uwezekano zaidi, anasema, ulitokana na “tusi fulani la kweli au la kudhaniwa” na ulikuwa “kujilinda.” Pia anakiri jambo la uchungu: tabia mbaya za Wazungu zimeenea kila walikokwenda, hata watu wasio Wakristo wamefanywa kuwa wabaya zaidi kwa kuchangamana nao. Mapema katika kitabu aliiita biashara ya watumwa “iliyolaaniwa.” Maisha ya Carey India baadaye yalithibitisha heshima yake kwa tamaduni nyingine. Alijifunza Kisanskriti kwa kina, aliandika sarufi na kamusi za lugha za India, na alisaidia kutafsiri utenzi mkuu wa India Ramayana kwa Kiingereza. Alifanya kazi na wasomi wa India kama washirika. Alikuwa mtu wa wakati wake, lakini pia mtu ambaye upendo wake kwa watu ulisukuma dhidi ya mipaka ya wakati wake.Yet Carey himself goes beyond the prejudices of his time in important ways. Right after his harshest description, he writes that these peoples “appear to be as capable of knowledge as we are.” He adds that they have shown “uncommon genius,” and he doubts whether most of the violence reported against Europeans was really cruelty. More likely, he says, it came from “some real or supposed affront” and was “self-defence.” He also makes a painful admission: the vices of Europeans have spread wherever they have gone, so that even non-Christian peoples have been made worse by contact with them. Earlier in the book he called the slave trade “accursed.” Carey’s life in India later confirmed his respect for other cultures. He studied Sanskrit deeply, wrote grammars and dictionaries of Indian languages, and helped translate the Indian epic the Ramayana into English. He worked with Indian scholars as partners. He was a man of his time, but he was also a man whose love for people pushed against the limits of his time.

5.Jumuiya ya Kikristo Pia Inaihitaji Injili5.Christendom Needs the Gospel Too

Carey hawahurumii wale wa upande wake. Anawaeleza Wakristo wa makanisa ya Kigiriki na Kiarmenia kuwa wajinga, na Wakatoliki wa Roma kuwa “wajinga wa mambo ya kimungu,” kwa sauti ya mabishano ya wakati ule. Lakini kisha anageukia Uingereza. Wingi wa Kanisa la Uingereza, anasema, hauko bora zaidi sana, na “ulegevu mkubwa wa mwenendo” unapatikana kati ya Wasiokubaliana na Kanisa rasmi “wa madhehebu yote,” jambo linalojumuisha Wabaptisti wake mwenyewe. Sura ya nchi nyingi za Kikristo, anahitimisha, inaonyesha “ujinga, unafiki, na uasherati.” Chochote tunachofikiri juu ya hukumu zake kwa mapokeo mengine, hoja yake kuu ni ya unyenyekevu na ya busara. Mstari kati ya wanaohitaji injili na wanaoipata hauendi kati ya mabara. Unapita katika kila taifa na kila kanisa. Misheni si harakati kutoka “Magharibi ya Kikristo” kwenda kwa wengine. Sisi sote tunahitaji neema ya Kristo, na sisi sote tunaitwa kuishiriki. Carey anamaliza sehemu hii kwa wito kwa Wakristo, “na hasa wahudumu,” kupanua nyanja zao za utendaji kadiri iwezekanavyo.Carey does not spare his own side. He describes Christians of the Greek and Armenian churches as ignorant, and Roman Catholics as “ignorant of divine things,” in the polemical tone of the time. But then he turns to England. The bulk of the Church of England, he says, is little better, and “much looseness of conduct” is found among dissenters “of all denominations,” which includes his own Baptists. The face of most Christian countries, he concludes, shows “ignorance, hypocrisy, and profligacy.” Whatever we think of his judgments on other traditions, his main point is humble and sound. The line between those who need the gospel and those who have it does not run between continents. It runs through every nation and every church. Mission is not a movement from the “Christian West” to the rest. All of us need the grace of Christ, and all of us are called to share it. Carey ends the section with a call to Christians, “and especially to ministers,” to enlarge their spheres of action as much as possible.

6.Misheni Yenye Heshima: Jinsi Wabaptisti Wanavyoiona Leo6.Mission with Dignity: How Baptists See It Today

Miaka mia mbili baada ya Carey, ramani ya Ukristo wa ulimwengu imebadilika kupita chochote alichofikiria. Wakristo wengi sasa wanaishi Afrika, Amerika ya Kilatini na Asia. Baadhi ya vyombo vikubwa zaidi vya Kibaptisti ulimwenguni ni Mkutano wa Wabaptisti wa Nigeria na Mkutano wa Wabaptisti wa Brazil, na vyote hutuma wamisionari wao wenyewe, ndani ya nchi zao na nje. Wabaptisti wa Kuba na Mexico hupanda makanisa kati ya watu wao wenyewe na nje ya mipaka yao. Mwaka 1987 kongamano la misheni la Iberoamerika huko São Paulo lilisema juu ya Amerika ya Kilatini kuhama kutoka uwanja wa misheni kuwa nguvu ya misheni. Wabaptisti leo husema misheni “kutoka kila mahali kwenda kila mahali.” Badiliko hili limeongeza uelewa wa Kibaptisti wa misheni kwa njia tatu. Kwanza, kila mtu amebeba mfano wa Mungu (Mwanzo 1:27), kwa hiyo hakuna taifa lililo duni au “karibu si binadamu,” kama zama za Carey wakati mwingine zilivyosema. Pili, misheni ni ushirika. Makanisa katika kila nchi hutumikia pamoja kama walio sawa, hujifunza kutoka kwa wenzao na hugawana rasilimali pande zote mbili. Tatu, waumini wa mahali huongoza. Kama Henry Venn na Rufus Anderson walivyohimiza katika karne ya kumi na tisa, makanisa yanapaswa kuwa yanajitawala, yanajitegemeza na yanajieneza. Umoja wa Wabaptisti Ulimwenguni (Baptist World Alliance), ulioanzishwa mwaka 1905, sasa unaunganisha miungano ya Kibaptisti katika kila bara kama ndugu na dada.Two centuries after Carey, the map of world Christianity has changed beyond anything he imagined. Most Christians now live in Africa, Latin America and Asia. Some of the world’s largest Baptist bodies are the Nigerian Baptist Convention and the Brazilian Baptist Convention, and both send missionaries of their own, within their countries and abroad. Cuban and Mexican Baptists plant churches among their own people and beyond their borders. In 1987 an Ibero-American missions congress in São Paulo spoke of Latin America moving from a mission field to a mission force. Baptists today speak of mission “from everywhere to everywhere.” This change has deepened the Baptist understanding of mission in three ways. First, every person bears the image of God (Genesis 1:27), so no people is lesser or “scarcely human,” as Carey’s age sometimes said. Second, mission is partnership. Churches in every land serve together as equals, learn from one another and share resources both ways. Third, local believers lead. As Henry Venn and Rufus Anderson urged in the nineteenth century, churches should become self-governing, self-supporting and self-propagating. The Baptist World Alliance, founded in 1905, now links Baptist unions on every continent as brothers and sisters.

7.Mchungaji Mbaptisti Anachochukua Nini Leo7.What a Baptist Pastor Takes from It Today

Majedwali ya Carey yanaweza kuonekana kama sehemu ya kuchosha zaidi ya Enquiry, lakini yanabeba funzo kwa kila kiongozi wa kanisa: ujue ulimwengu wako. Kabla Carey hajaweza kulihamasisha kanisa, alifanya utafiti. Mchungaji leo anaweza kufanya vivyo hivyo kwa kiwango kidogo. Nani anaishi katika mji wako? Ni mitaa, vijiji au makundi ya lugha gani ambayo hayana kanisa linalosema nayo? Wahamiaji wamefika wapi, na ni nani miongoni mwao asiye na Biblia katika lugha yake mwenyewe? Mashirika mengi ya misheni sasa huchapisha habari kuhusu mataifa ambayo bado hayana kanisa, na hili linaweza kuongoza sala. Pili, mchungaji hulinda heshima ya kila mtu katika jinsi anavyosema. Maneno yetu juu ya mataifa mengine, makanisa mengine na sehemu nyingine za nchi yetu wenyewe yanapaswa kuonyesha mfano wa Mungu ndani yao. Tatu, mchungaji huongoza kwa unyenyekevu. Carey aliona kwamba makanisa yake mwenyewe yalihitaji mageuzi kama mengine yoyote. Misheni huanza kwa toba nyumbani. Mwishowe, namba zinapaswa kutusukuma kwa huruma, si kwa kiburi. Carey aliwahesabu watu kwa sababu alijali kwamba wasikie juu ya Kristo.Carey’s tables can seem like the dullest part of the Enquiry, but they hold a lesson for every church leader: know your world. Before Carey could mobilize a church, he did the research. A pastor today can do the same on a smaller scale. Who lives in your town? Which neighborhoods, villages or language groups have no church that speaks to them? Where have migrants arrived, and who among them has no Bible in their own language? Many mission agencies now publish information about peoples still without a church, and this can guide prayer. Second, a pastor guards the dignity of every person in how he or she speaks. Our words about other peoples, other churches and other parts of our own country should reflect the image of God in them. Third, a pastor leads with humility. Carey saw that his own churches needed reform as much as any. Mission begins with repentance at home. Finally, numbers should move us to compassion, not pride. Carey counted people because he cared that they would hear of Christ.

8.Kuuchukua Moyoni8.Taking It to Heart

Kwa tafakari. Carey aliuchunguza ulimwengu mzima ili wasomaji wake waombe na kutenda. Ukitengeneza “ramani” ya mji au mkoa wako mwenyewe, ni watu gani wangekuwa juu yake ambao hawana kanisa wala Biblia katika lugha yao wenyewe? Je, kuna maneno unayotumia wewe au kanisa lako kuhusu mataifa mengine yasiyoheshimu mfano wa Mungu ndani yao? Na mabadiliko kutoka ulimwengu wa Carey hadi wa leo, ambapo makanisa ya Afrika na Amerika ya Kilatini hutuma wamisionari, yanaumbaje nafasi ya kanisa lako katika misheni ya Mungu? For reflection. Carey surveyed the whole world so that his readers would pray and act. If you made a “map” of your own town or region, which people would be on it who have no church or Bible in their own language? Are there words you or your church use about other peoples that fail to honor the image of God in them? And how does the change from Carey’s world to today’s, where churches in Africa and Latin America send missionaries, shape your church’s place in God’s mission?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Sehemu ya III. Matini iko katika umma (Carey alikufa mwaka 1834) na inanukuliwa kwa ufupi hapa kwa ajili ya kujifunza. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo juu ya kazi ya Carey India, Ukristo wa ulimwengu leo, kongamano la São Paulo, Venn na Anderson na Umoja wa Wabaptisti Ulimwenguni yametokana na historia za kawaida za misheni.Source. A Chapala Theological Seminary digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Section III. The text is in the public domain (Carey died in 1834) and is quoted briefly here for study. This is CTS-authored teaching, not a reproduction; notes on Carey’s work in India, world Christianity today, the São Paulo congress, Venn and Anderson and the Baptist World Alliance are drawn from standard histories of missions.

Kusoma kwa uangalifu. Takwimu za Carey za idadi ya watu na dini ni makadirio ya mwaka 1792 na hazipaswi kuwasilishwa kamwe kama takwimu za sasa. Ripoti zake za kula watu na dhabihu za wanadamu zilitoka mkono wa pili kwa wavumbuzi na si maelezo ya kuaminika ya taifa lolote. Lugha yake kuhusu mataifa mengine na mapokeo mengine ya Kikristo inaonyesha wakati wake, si maoni ya CTS. Matini ya kazi ya CTS inafuata unakili wa kielektroniki wa umma; ulinganisho na skani ya chapa ya 1792 bado unasubiriwa.Reading claims carefully. Carey’s population and religion figures are 1792 estimates and must never be presented as current statistics. His reports of cannibalism and human sacrifice came secondhand from explorers and are not reliable descriptions of any people. His language about other peoples and other Christian traditions reflects his time, not the view of CTS. The CTS working text follows a public electronic transcription; comparison with a scan of the 1792 printing is still pending.

Somo la 4 · Overcoming Obstacles

Not Impracticable

A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section IV, “The Practicability of something being done”

Carey answers five obstacles to mission: distance, hardship, danger, supplies and language. A minister, he says, is “not his own.” His plan of teams, families and shared work came true at Serampore, where Carey, Marshman and Ward translated the Bible into about forty languages, baptized Krishna Pal and trained Indian leaders, as Carey urged.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Si Jambo Lisilowezekana: Carey Anajibu Vikwazo VitanoNot Impracticable: Carey Answers Five Obstacles

Somo la Seminari ya Kitheolojia ya Chapala — hoja ya vitendo ya Carey kwamba umbali, hatari, ugumu na lugha ngeni si lazima vilizuie kanisa, na jinsi maisha yake mwenyewe huko Serampore yalivyojaribu kila nenoA Chapala Theological Seminary reading — Carey’s practical case that distance, danger, hardship and strange languages need not stop the church, and how his own life at Serampore tested every word

Muhtasari wa CTS wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Sehemu ya IV, “Uwezekano wa kufanya jambo fulani, zaidi ya yale yanayofanywa, kwa ajili ya Kuwageuza Wapagani.” Kitabu asilia kiko katika umma (public domain); nukuu fupi zifuatazo zimetoka humo.A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section IV, “The Practicability of something being done, more than what is done, for the Conversion of the Heathen.” The original is in the public domain; the short quotations below are from it.

  • Enquiry, Sehemu ya IVEnquiry, Section IV
  • Chanzo cha msingiPrimary source
  • 17921792
  • William CareyWilliam Carey
Neno kabla ya kusoma. Katika sehemu hii Carey tena anatumia maneno ya kipindi hicho, “washenzi” (savage) na “wakali” (barbarous), na mara moja anasema juu ya watu wanaoonekana “karibu si binadamu” (scarcely human). Anakusudia hili kama maelezo ya hali yao inayodhaniwa, si kukana utu wao, kwa kuwa katika aya ile ile anasisitiza kwamba roho zao “hazifi kama zetu.” Hata hivyo maneno hayo si sahihi, na Somo la 3 linaeleza historia yake. CTS inayahifadhi ndani ya nukuu tu. A word before you read. In this section Carey again uses the period words “savage” and “barbarous,” and once he speaks of peoples who “seem to be scarcely human.” He means it as a description of their supposed condition, not as a denial of their humanity, since in the same paragraph he insists their souls are “as immortal as ours.” Still, the words are wrong, and Reading 3 explains their background. CTS keeps them only inside quotations.

1.Pingamizi Tano, Majibu Matano1.Five Objections, Five Answers

Baada ya kuonyesha kwamba amri bado inafunga na kwamba Wakristo wameitii hapo awali, Carey sasa anauliza swali la vitendo. Je, jambo zaidi linaweza kufanywa kuliko linalofanywa? Anaorodhesha vikwazo vitano ambavyo watu waliviinua: umbali mkubwa hadi nchi nyingine, “namna yao ya kuishi ya kishenzi na ya kikatili,” hatari ya kuuawa, ugumu wa kupata chakula na mahitaji, na ugumu wa kujifunza lugha zao. Kisha anajibu kila kimoja. Sehemu hii inamwonyesha Carey katika hali yake ya vitendo zaidi. Si mwotaji anayepuuza matatizo. Anayataja, anayachukulia kwa uzito, na anapendekeza ufumbuzi wa kweli. Kiongozi wa kanisa anayetaka kuanza kazi yoyote mpya, kuanzia safari ya misheni hadi kusanyiko jipya katika mji unaofuata, anaweza kujifunza kutoka mbinu hii. Taja vikwazo kwa unyoofu. Vijibu kimoja kimoja. Kisha anza.Having shown that the command still binds and that Christians have obeyed it before, Carey now asks a practical question. Can something more be done than is being done? He lists five obstacles that people raised: the great distance to other lands, their “barbarous and savage manner of living,” the danger of being killed, the difficulty of getting food and supplies, and the difficulty of learning their languages. Then he answers each one. This section shows Carey at his most practical. He is not a dreamer who ignores problems. He names them, takes them seriously, and proposes realistic solutions. A church leader who wants to start any new work, from a mission trip to a new congregation in the next town, can learn from this approach. Name the obstacles honestly. Answer them one at a time. Then begin.

2.Umbali na Merikebu za Tarshishi2.Distance and the Ships of Tarshish

Kwanza, umbali. Kabla ya kuvumbuliwa kwa “dira ya wanamaji,” Carey anakubali, umbali ungeweza kuwa kisingizio cha kweli. Lakini sasa meli husafiri Bahari Kuu ya Kusini kwa uhakika kama Mediterania. Makampuni ya biashara tayari hufanya kazi katika mahali wanapoishi watu ambao hawajafikiwa, na meli hutembelea nchi mpya mara kwa mara. Carey anaona katika hili mkono wa majaliwa. Ananukuu Isaya 60:9, ambapo “merikebu za Tarshishi” huwaleta wana wa Mungu kutoka mbali, na anahitimisha kwamba biashara na usafiri wa baharini vitatumikia kuenea kwa injili. Leo hoja hii ina nguvu zaidi. Usafiri wa ndege, mtandao na redio hufikia karibu kila kona ya dunia. Mamilioni ya watu wamevuka mipaka, hata mataifa mengi sasa yanaishi katika miji yetu wenyewe. Waumini wa Mexico na Amerika ya Kati nchini Marekani, waumini wa Afrika Ulaya, na wahamiaji wa Venezuela na Haiti nchini Mexico, wote wanaonyesha kwamba misheni mara nyingi huja mlangoni petu. Kisingizio cha umbali kimekaribia kutoweka.First, distance. Before the invention of the “mariner’s compass,” Carey admits, distance might have been a real excuse. But now ships sail the great South Sea as surely as the Mediterranean. Trading companies already do business in the places where unreached peoples live, and ships regularly visit new lands. Carey sees in this the hand of providence. He quotes Isaiah 60:9, where “the ships of Tarshish” bring God’s sons from far away, and concludes that commerce and navigation will serve the spread of the gospel. Today the point is even stronger. Air travel, the internet and radio reach almost every corner of the earth. Millions of people have moved across borders, so that many nations now live in our own cities. Mexican and Central American believers in the United States, African believers in Europe, and Venezuelan and Haitian migrants in Mexico all show that mission often comes to our doorstep. The excuse of distance has almost disappeared.

3.Ugumu na Kupenda Raha3.Hardship and the Love of Ease

Pili, namna ya kuishi katika nchi za mbali. Carey anajibu kwa wazi. Hili si pingamizi kwa yeyote isipokuwa wale ambao “kupenda raha” kunawafanya wasitake kuteseka usumbufu kwa ajili ya mema ya wengine. Mitume walikwenda kwa Wajerumani, Wagaul na Waingereza, mababu wa watu wa Carey mwenyewe, wala hawakuwangoja wawe “wastaarabu” kwanza. Walihubiri tu msalaba. Eliot na Brainerd walifanya vivyo hivyo Amerika. Carey anaongeza ulinganisho mkali: wafanyabiashara huvumilia kila ugumu kwa faida ya “ngozi chache za otter.” Hakika Wakristo wanaweza kupenda roho kama wafanyabiashara wanavyopenda fedha. Carey anadhani kwamba injili pia italeta ustaarabu wa mtindo wa Ulaya, na hapa wasomaji wa kisasa wanapaswa kuwa waangalifu. Injili hubadilisha kila utamaduni, ikiwemo wa Ulaya, lakini haitaki taifa lolote liwe la Ulaya. Hata hivyo, hoja kuu ya Carey inasimama. Starehe ni mojawapo ya adui wakubwa wa misheni, wakati ule na sasa.Second, the way of life in distant lands. Carey answers bluntly. This is no objection to anyone except those whose “love of ease” makes them unwilling to suffer inconvenience for the good of others. The apostles went to the Germans, Gauls and Britons, the ancestors of Carey’s own people, and did not wait for them to become “civilized” first. They simply preached the cross. Eliot and Brainerd did the same in America. Carey adds a sharp comparison: traders endure every hardship for the profit of “a few otter-skins.” Surely Christians can love souls as much as merchants love money. Carey does assume that the gospel will also bring European-style civilization, and here modern readers should be careful. The gospel transforms every culture, including European culture, but it does not require any people to become European. Still, Carey’s main point holds. Comfort is one of the greatest enemies of mission, then and now.

4.Hatari na Mhudumu Asiye Wake Mwenyewe4.Danger and the Minister Who Is Not His Own

Tatu, hatari. Carey anakubali kwamba yeyote anayekwenda “lazima aweke uhai wake mkononi.” Paulo na Barnaba walihatarisha maisha yao na wakasifiwa kwa hilo, huku Marko, aliyewaacha, alilaumiwa. Kisha Carey anageukia mahitaji ya maisha na kutoa mojawapo ya kauli zenye nguvu zaidi katika kitabu juu ya huduma ya uchungaji. Mhudumu wa Kikristo, anasema, “si wake mwenyewe”; yeye ni mtumishi wa Mungu. Ameahidi kwenda Mungu anapomtuma na kuvumilia anachoruhusu Mungu. Wahudumu hawapaswi kutarajia “hadhira kubwa,” utajiri au starehe, bali shida, njaa na kazi ngumu, kama mitume walivyofanya. Carey hata anatilia shaka kama wahudumu wote wana haki ya kukaa nyumbani huku wengi wanapotea bila injili. Carey aliishi aliyoandika. Alifika India mwezi Novemba 1793 na alitumia miaka katika umaskini, akiendesha kiwanda cha indigo kujitegemeza. Mwanawe Peter alikufa. Mkewe Dorothy, ambaye alikuwa hataki sana kwenda, aliteseka na ugonjwa mkali wa akili kwa maisha yake yote. Hadithi ya Carey inaonyesha gharama ya utii na pia haja ya makanisa kuzitunza familia za wale wanaowatuma.Third, danger. Carey agrees that whoever goes “must put his life in his hand.” Paul and Barnabas risked their lives and were praised for it, while Mark, who deserted them, was blamed. Then Carey turns to the necessaries of life and makes one of the strongest statements in the book about pastoral ministry. A Christian minister, he says, is “not his own”; he is the servant of God. He has promised to go where God sends and to endure what God allows. Ministers should not expect “a numerous auditory,” wealth or comfort, but hardship, hunger and hard work, as the apostles did. Carey even questions whether all ministers are justified in staying home while so many perish without the gospel. Carey lived what he wrote. He reached India in November 1793 and spent years in poverty, managing an indigo factory to support himself. His son Peter died. His wife Dorothy, who had been very unwilling to go, suffered a severe mental illness for the rest of her life. Carey’s story shows both the cost of obedience and the need for churches to care for the families of those they send.

5.Timu, Familia na Kipande Kidogo cha Ardhi5.Teams, Families and a Little Spot of Ground

Carey pia anapendekeza mpango. Wamisionari wanapaswa kwenda angalau “wawili” pamoja, ikiwezekana wanaume waliooa pamoja na familia zao, wakiungana na wengine ambao wangelima, kuvua na kutoa chakula. Wangelima “kipande kidogo cha ardhi” na upesi kujitegemeza, jambo ambalo lingepunguza gharama ya misheni. Huko India maono haya ya maisha ya pamoja yalitimia. Mwaka 1799 Joshua Marshman, mwalimu wa shule, na William Ward, mchapishaji, walifika pamoja na familia zao. Carey aliungana nao, na Januari 1800 walikaa Serampore, mji wa Denmark karibu na Calcutta ambako Kampuni ya Indies Mashariki ya Uingereza haikuweza kuwafukuza. “Watatu wa Serampore” waliishi kama kaya moja, walichanganya mapato yao na kugawana kazi. Hannah Marshman alifungua shule, zikiwemo shule za waanzilishi za wasichana. Mwaka 1805 waliandika Makubaliano ya Serampore (Serampore Form of Agreement), agano linaloeleza jinsi wamisionari wanavyopaswa kuishi, kupenda na kuhubiri. Wachungaji wengi katika Amerika ya Kilatini na Afrika leo hutumikia kwa kufanya kazi ya mikono wakati wanahubiri, kama Carey alivyowahi kutengeneza viatu. Mpango wake unatukumbusha kwamba huduma ya uaminifu mara nyingi hutegemezwa na kazi ya kawaida na timu, si shujaa mmoja.Carey also proposes a plan. Missionaries should go at least “two” together, ideally married men with their families, joined by others who would farm, fish and provide food. They would “cultivate a little spot of ground” and soon support themselves, which would reduce the cost of the mission. In India this vision of shared life became real. In 1799 Joshua Marshman, a schoolteacher, and William Ward, a printer, arrived with their families. Carey joined them, and in January 1800 they settled in Serampore, a Danish town near Calcutta where the British East India Company could not expel them. The “Serampore Trio” lived as one household, pooled their income and shared the work. Hannah Marshman opened schools, including pioneering schools for girls. In 1805 they wrote the Serampore Form of Agreement, a covenant describing how missionaries should live, love and preach. Many pastors in Latin America and Africa today serve as bivocational ministers, working a trade while they preach, as Carey once mended shoes. His plan reminds us that faithful ministry is often supported by ordinary work and by teams, not by one hero.

6.Kujifunza Lugha na Kutafsiri Biblia6.Learning Languages and Translating the Bible

Kikwazo cha tano ni lugha. Carey anaandika kwamba wamisionari lazima “wachangamane na watu” hadi waweze kusema nao. Alikuwa na matumaini, akidhani kwamba ndani ya “mwaka mmoja, au miwili kwa kiwango cha juu,” mtu yeyote angeweza kujifunza ya kutosha ya lugha yoyote kushiriki injili. Maisha yake mwenyewe yakawa ushahidi mkubwa zaidi wa kile kazi ya lugha inachoweza kufanya. Misheni ya Serampore ilitafsiri na kuchapisha Biblia, nzima au sehemu, katika lugha na lahaja zipatazo arobaini za Asia. Carey alikamilisha Agano Jipya la Kibengali mwaka 1801 na alifundisha Kibengali na Kisanskriti katika Chuo cha Fort William huko Calcutta. Mwaka 1812 moto uliteketeza mashine ya uchapishaji na miaka ya maandishi. Carey alihuzunika, kisha akaanza tena, na kazi ikajengwa upya. Tafsiri haikuwa ya haraka, na baadhi ya matoleo ya awali yalihitaji marekebisho, lakini kanuni ilikuwa sahihi. Watu lazima walisikie neno la Mungu katika lugha ya mioyo yao. Carey pia anaorodhesha sifa ambazo wamisionari wanazihitaji: “utauwa mkubwa, busara, ujasiri, na uvumilivu.” Hawapaswi “kuwadharau wapagani maskini” wala kujiona sana, bali lazima watende mema, wafundishe kwa subira na waombe daima kwa ajili ya Roho Mtakatifu.The fifth obstacle is language. Carey writes that missionaries must “mingle with the people” until they can speak to them. He was optimistic, thinking that within “a year, or two at most,” anyone could learn enough of any language to share the gospel. His own life became the greatest proof of what language work can do. The Serampore mission translated and printed the Bible, in whole or in part, in about forty languages and dialects of Asia. Carey completed the Bengali New Testament in 1801 and taught Bengali and Sanskrit at Fort William College in Calcutta. In 1812 a fire destroyed the press and years of manuscripts. Carey grieved, then began again, and the work was rebuilt. Translation was not quick, and some early versions needed revision, but the principle was sound. People must hear God’s word in the language of their hearts. Carey also lists the qualities missionaries need: “great piety, prudence, courage, and forbearance.” They must not “despise the poor heathens” or think highly of themselves, but must do good, teach patiently and pray constantly for the Holy Spirit.

7.Mchungaji Mbaptisti Anachochukua Nini Leo7.What a Baptist Pastor Takes from It Today

Carey anamaliza sehemu hii kwa sentensi iliyokuwa mbele ya wakati wake. Mungu akibariki kazi, wamisionari wanapaswa “kutia moyo dalili zozote za karama” kati ya waumini wapya, kwa sababu wanajua lugha na desturi za watu wao wenyewe. Kwa maneno mengine, inua viongozi wa mahali. Mwezi Desemba 1800 wamisionari wa Serampore walimbatiza mgeuzwa wao wa kwanza wa Kibengali, Krishna Pal, seremala, ambaye alikuwa mhubiri na mtunzi wa nyimbo. Mwaka 1818 walianzisha Chuo cha Serampore kuwafundisha wahudumu wa India. Leo karibu makanisa yote ya Kibaptisti India, Afrika na Amerika ya Kilatini yanaongozwa na wachungaji wao wenyewe, na hiyo ndiyo hasa Carey aliyoitumainia. Kwa mchungaji leo, Sehemu ya IV inatoa mafunzo wazi. Kabili vikwazo kwa unyoofu na upange kwa hekima. Kumbuka kwamba huduma ni utumishi, si kazi ya starehe. Jenga timu, na utunze familia za wanaotumikia. Jifunze lugha na utamaduni wa watu unaotaka kuwafikia, hata katika mji wako mwenyewe. Na tangu mwanzo, tafuta karama Mungu alizowapa wengine, na uwafundishe kuongoza.Carey ends this section with a sentence that was ahead of its time. If God blesses the work, missionaries should “encourage any appearances of gifts” among the new believers, because they know the language and customs of their own people. In other words, raise up local leaders. In December 1800 the Serampore missionaries baptized their first Bengali convert, Krishna Pal, a carpenter, who became a preacher and hymn writer. In 1818 they founded Serampore College to train Indian ministers. Today almost all Baptist churches in India, Africa and Latin America are led by their own pastors, and that is exactly what Carey hoped for. For a pastor today, Section IV offers clear lessons. Face obstacles honestly and plan wisely. Remember that ministry is service, not a career for comfort. Build teams, and care for the families of those who serve. Learn the language and culture of the people you are trying to reach, even in your own city. And from the very start, look for the gifts God has given to others, and train them to lead.

8.Kuuchukua Moyoni8.Taking It to Heart

Kwa tafakari. Carey alimwita mhudumu mtu ambaye “si wake mwenyewe.” “Kupenda raha” kumeingia wapi katika huduma yako au katika mipango ya kanisa lako? Kusanyiko lako linazitegemezaje familia za wachungaji na wamisionari linaowatuma, hasa wanapoteseka kama Wakarey walivyoteseka? Na Mungu amekuwekea karibu nawe watu gani ambao karama zao unapaswa kuzitia moyo na kuzifundisha, ili waweze kuongoza baada yako? For reflection. Carey called the minister a person who is “not his own.” Where has the “love of ease” crept into your ministry or your church’s plans? How does your congregation support the families of the pastors and missionaries it sends, especially when they suffer as the Careys did? And whom has God placed around you whose gifts you should be encouraging and training, so that they can lead after you?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Sehemu ya IV. Matini iko katika umma (Carey alikufa mwaka 1834) na inanukuliwa kwa ufupi hapa kwa ajili ya kujifunza. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo juu ya maisha ya Carey India, misheni ya Serampore, tafsiri zake za Biblia, Krishna Pal na Chuo cha Serampore yametokana na historia za kawaida za Kibaptisti.Source. A Chapala Theological Seminary digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Section IV. The text is in the public domain (Carey died in 1834) and is quoted briefly here for study. This is CTS-authored teaching, not a reproduction; notes on Carey’s life in India, the Serampore mission, its Bible translations, Krishna Pal and Serampore College are drawn from standard Baptist histories.

Kusoma kwa uangalifu. Mipango ya vitendo ya Carey inaonyesha alichokijua mwaka 1792, kabla hajaondoka Uingereza kamwe, na baadhi ilionekana kuwa na matumaini kupita kiasi, hasa juu ya jinsi lugha zinavyoweza kujifunzwa kwa haraka. Idadi ya tafsiri za Serampore inatolewa tofauti katika historia mbalimbali. Lugha yake ya kipindi hicho juu ya mataifa mengine haionyeshi maoni ya CTS. Matini ya kazi ya CTS inafuata unakili wa kielektroniki wa umma; ulinganisho na skani ya chapa ya 1792 bado unasubiriwa.Reading claims carefully. Carey’s practical plans reflect what he knew in 1792, before he had ever left England, and some proved too optimistic, especially about how quickly languages can be learned. The number of Serampore translations is given differently in different histories. His period language about other peoples does not reflect the view of CTS. The CTS working text follows a public electronic transcription; comparison with a scan of the 1792 printing is still pending.

Somo la 5 · Prayer, Society and Giving

Pray, Organize, Give

A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section V, “The Duty of Christians in general, and what Means ought to be used”

Carey calls for “fervent and united prayer,” then for means: a society with a committee, careful choice of missionaries, and regular giving, even a penny a week or a tenth. At Kettering in October 1792 Baptists answered, forming the Baptist Missionary Society with Andrew Fuller holding the rope, a pattern later carried on by Lottie Moon and churches worldwide.

MUHTASARI WA CTSSoma muhtasari wote — unafunguka hapa hapa
Muhtasari wa Seminari ya Kitheolojia ya Chapala — muhtasari asilia ulioandikwa na CTS, unaopatikana kwa Kiingereza, Kihispania na Kifaransa, unaosomeka bila mtandao. Huu ni muhtasari wa CTS, si maandishi kamili ya chanzo asilia.

Omba, Panga, Toa: Mpango wa Carey na Kuzaliwa kwa Misheni za KibaptistiPray, Organize, Give: Carey’s Plan and the Birth of Baptist Missions

Somo la Seminari ya Kitheolojia ya Chapala — sehemu ya mwisho ya Enquiry, ambamo Carey anaita sala ya umoja, jumuiya ya kimisionari na kutoa mara kwa mara, na hadithi ya jinsi Wabaptisti huko Kettering walivyomjibuA Chapala Theological Seminary reading — the closing section of the Enquiry, where Carey calls for united prayer, a missionary society and regular giving, and the story of how Baptists at Kettering answered him

Muhtasari wa CTS wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Sehemu ya V, “Uchunguzi Kuhusu Wajibu wa Wakristo kwa Jumla, na Njia Zipi Zitumike.” Kitabu asilia kiko katika umma (public domain); nukuu fupi zifuatazo zimetoka humo.A CTS digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (1792), Section V, “An Enquiry into the Duty of Christians in general, and what Means ought to be used.” The original is in the public domain; the short quotations below are from it.

  • Enquiry, Sehemu ya VEnquiry, Section V
  • Chanzo cha msingiPrimary source
  • 17921792
  • William CareyWilliam Carey
Neno kabla ya kusoma. Sehemu hii fupi ilibadilisha historia. Ndani ya miezi michache ya kuchapishwa kwake, Wabaptisti wa Kiingereza waliunda jumuiya ya kwanza ya kimisionari ya Kibaptisti. Carey anaandika hapa kwa matumaini na mipaka ya mwaka 1792: anasema juu ya “upapa” (popery) kwa namna ya mabishano ya wakati wake, na anaunganisha injili na “ustaarabu” wa Ulaya. CTS inawasilisha mpango wake kama wake mwenyewe na kuongeza hadithi ya yaliyofuata, ikiwemo kushindwa kwake kwa unyoofu. A word before you read. This short section changed history. Within months of its publication, English Baptists formed the first Baptist missionary society. Carey writes here with the hopes and the limits of 1792: he speaks of “popery” in the polemical way of his time, and he links the gospel with European “civilization.” CTS presents his plan as his own and adds the story of what followed, including its honest failures.

1.Sala ya Bidii na ya Umoja1.Fervent and United Prayer

Carey amehoji kwamba agizo linatufunga, kwamba historia inatutia moyo, kwamba ulimwengu unahitaji injili na kwamba kazi inawezekana. Sasa anauliza Wakristo wanapaswa kufanya nini hasa. Jibu lake la kwanza ni sala. Wajibu wa kwanza na muhimu zaidi, anasema, ni “sala ya bidii na ya umoja.” Juhudi zetu zote zitashindwa bila Roho Mtakatifu. Akinukuu Zekaria 4:6, anawakumbusha wasomaji wake kwamba hekalu la Mungu kati ya mataifa litajengwa “si kwa nguvu, wala kwa uwezo,” wala kwa mamlaka ya watawala au ufasaha wa wahubiri, bali kwa Roho wa Bwana. Carey anaonyesha Zekaria 12 na 13, ambapo roho ya neema na dua huongoza kwenye kutakaswa na kufanywa upya, na anabainisha kwamba kazi tukufu zaidi za neema katika historia zimekuja “kwa jibu la sala.” Kisha anasema juu ya makanisa ya muungano wake mwenyewe. Tangu mwaka 1784 walikuwa wameshika “mikutano ya sala ya kila mwezi” kwa ajili ya kuenea kwa injili. Carey anakubali kwamba sala zao hazikuwa na dharura, hata hivyo anaamini Mungu amezijibu. Makanisa yaliyoomba yamekua, milango mipya ya kuhubiri imefunguka, na mabishano ya zamani yamekuwa wazi zaidi. Wengi, anaongeza, “hawawezi kufanya chochote ila kuomba,” na sala ndiyo kazi moja ambayo Wakristo wa kila madhehebu wanaweza kuungana kikamilifu.Carey has argued that the commission binds us, that history encourages us, that the world needs the gospel and that the task is possible. Now he asks what Christians should actually do. His first answer is prayer. The first and most important duty, he says, is “fervent and united prayer.” All our efforts will fail without the Holy Spirit. Quoting Zechariah 4:6, he reminds his readers that God’s temple among the nations will be built “not by might, nor by power,” and not by the authority of rulers or the eloquence of preachers, but by the Spirit of the Lord. Carey points to Zechariah 12 and 13, where a spirit of grace and supplication leads to cleansing and renewal, and he observes that the greatest works of grace in history have come “in answer to prayer.” Then he speaks of the churches of his own association. Since 1784 they had held “monthly prayer-meetings” for the spread of the gospel. Carey admits that their prayers lacked urgency, yet he believes God has answered them. The churches that prayed have grown, new doors for preaching have opened, and old controversies have become clearer. Many people, he adds, “can do nothing but pray,” and prayer is the one work in which Christians of every denomination can fully unite.

2.Dalili za Matumaini na Aibu ya Biashara ya Watumwa2.Signs of Hope and the Shame of the Slave Trade

Carey anaona dalili za matumaini katika wakati wake: kuenea kwa uhuru wa kiraia na wa kidini, na “juhudi tukufu” ya kukomesha “Biashara ya Watumwa isiyo ya kibinadamu.” Mwaka 1791 Bunge la Uingereza lilikuwa limekataa mswada wa William Wilberforce wa kukomesha biashara hiyo, lakini Carey alitumaini juhudi ingeendelea “hadi itimizwe.” Pia anataja makazi mapya huru ya Sierra Leone, yaliyoanzishwa kwa ajili ya Waafrika waliokuwa watumwa, na anawasifu familia zilizoacha kununua “sukari ya India ya Magharibi,” iliyolimwa na watu waliofanywa watumwa. Uingereza ilikomesha biashara yake ya watumwa mwaka 1807 na utumwa katika makoloni yake mwaka 1833, mwaka mmoja kabla ya kifo cha Carey. Wabaptisti walicheza sehemu muhimu, hasa shemasi Mbaptisti wa Jamaica, Samuel Sharpe, na wamisionari Wabaptisti wa Kiingereza kama William Knibb. Hata hivyo unyoofu unahitaji kuongeza ukweli wa uchungu. Katika Marekani, Wabaptisti wa Kusini walitetea utumwa, na mwaka 1845 Mkutano wa Wabaptisti wa Kusini (Southern Baptist Convention) uliundwa baada ya bodi ya kitaifa ya misheni kukataa kuteua wamiliki wa watumwa kuwa wamisionari. Mwaka 1995 Mkutano wa Wabaptisti wa Kusini ulitubu rasmi historia hiyo. Misheni na haki ni vitu vinavyokwenda pamoja, na kanisa lazima liungame pale lilipoanguka.Carey sees signs of hope in his own time: the spread of civil and religious liberty, and a “noble effort” to abolish “the inhuman Slave-Trade.” In 1791 the British Parliament had rejected William Wilberforce’s bill to end the trade, but Carey hoped the effort would continue “till it is accomplished.” He also mentions the new free settlement at Sierra Leone, founded for formerly enslaved Africans, and he praises families who had stopped buying “West-India sugar,” grown by enslaved people. Britain ended its slave trade in 1807 and slavery in its colonies in 1833, a year before Carey died. Baptists played an important part, especially the Jamaican Baptist deacon Samuel Sharpe and English Baptist missionaries such as William Knibb. Yet honesty requires us to add a painful fact. In the United States, Baptists in the South defended slavery, and in 1845 the Southern Baptist Convention was formed after the national missions board refused to appoint slaveholders as missionaries. In 1995 the Southern Baptist Convention formally repented of this history. Mission and justice belong together, and the church must confess when it has failed.

3.Sala Lazima Ielekee Kwenye Njia3.Prayer Must Lead to Means

Sala si mwisho wa mpango wa Carey. Hatupaswi kutosheka kuomba, anasema, bila “kujitahidi kutumia njia” za kupata tunachokiomba. Neno la Carey “njia” (means) katika jina la kitabu ni muhimu. Wakalvini waliopindukia waliogopa kwamba kutumia mbinu za kibinadamu kungekana enzi ya Mungu. Carey anajibu kwamba Mungu hufanya kazi kupitia njia, kama vile mkulima anavyoomba mavuno na bado analima na kupanda. Ili kuonyesha hoja yake anatumia picha ya biashara. Kampuni ya biashara inapopata hati yake ya idhini, huenda hadi mipaka ya mwisho ya haki zake. Huchagua meli, maofisa na wafanyakazi kwa uangalifu, huvuka bahari zenye dhoruba kali na kungoja kwa wasiwasi vyombo vyake virudi na faida. Kwa nini? Kwa sababu wanachama wake huweka mioyo yao yote katika mradi. Wakristo nao wana hati ya idhini, Carey anasema, “pana sana,” yenye thawabu kubwa kuliko faida yoyote ya biashara. Kwa hiyo “kila mmoja katika nafasi yake” anapaswa kutenda kwa nguvu zake zote kwa ajili ya Mungu. Kiongozi wa kanisa anaweza kusikia katika hili wito wa kupanga vizuri. Kazi ya kiroho inastahili angalau fikira, juhudi na mpangilio kama biashara yoyote.Prayer is not the end of Carey’s plan. We must not be content with praying, he says, without “exerting ourselves in the use of means” to obtain what we pray for. Carey’s word “means” in the book’s title is important. Hyper-Calvinists feared that using human methods would deny God’s sovereignty. Carey answers that God works through means, just as a farmer prays for a harvest and still plows and sows. To make his point he uses an image from business. When a trading company gets its charter, it goes to the utmost limits of its rights. It chooses ships, officers and crews carefully, crosses the stormiest seas and waits anxiously for its vessels to come home with profit. Why? Because its members put their whole hearts into the project. Christians too have a charter, Carey says, “very extensive,” with rewards far greater than any trading profit. So “every one in his station” should act with all his might for God. A church leader can hear in this a call to good planning. Spiritual work deserves at least as much thought, effort and organization as any business.

4.Jumuiya, Kamati na Washika Kamba4.A Society, a Committee and the Rope-Holders

Kisha Carey anatoa pendekezo la kina. Kikundi cha Wakristo makini, wahudumu na washiriki wa kanisa, kinapaswa kuunda jumuiya yenye kanuni wazi. Kutoka humo “kamati” inapaswa kukusanya habari, kupokea zawadi, kuchunguza tabia na imani za wamisionari, na kuwapatia mahitaji yao. Wanachama lazima wawe watu ambao “mioyo yao iko katika kazi.” Carey anaonya kwamba uchaguzi wa kizembe uliharibu misheni za Kiholanzi katika Visiwa vya Viungo, ambako watu walikwenda kwa faida na maisha yao yakaiaibisha injili. Anapendekeza jumuiya hii iundwe kati ya “madhehebu ya Wabaptisti Maalumu,” si kwa sababu wengine hawapaswi kujiunga na kazi, bali kwa sababu katika Jumuiya ya Kikristo iliyogawanyika kila madhehebu ingeweza kufanya kazi vizuri zaidi peke yake, huku ikiwaombea wengine. Marafiki wa Carey walijibu haraka. Mwishoni mwa Mei 1792 alihubiri Nottingham juu ya Isaya 54:2–3, mahubiri yanayokumbukwa kwa muhtasari “Tarajia mambo makuu kutoka kwa Mungu; jaribu mambo makuu kwa ajili ya Mungu.” Tarehe 2 Oktoba 1792, huko Kettering, nyumbani kwa Bi. Wallis, mjane wa shemasi, kikundi kidogo cha wahudumu kiliunda Jumuiya ya Wabaptisti Maalumu ya Kueneza Injili Kati ya Wapagani, baadaye Jumuiya ya Kimisionari ya Kibaptisti. Sadaka yao ya kwanza ilikuwa pauni 13, shilingi 2 na pensi 6 tu. Andrew Fuller akawa katibu na alihudumu hadi kifo chake mwaka 1815, akihubiri, akisafiri na kukusanya msaada. Fuller baadaye alikumbuka maneno ya Carey alipokuwa akiondoka: angeshuka ndani ya mgodi, kama wao wangeshikilia “kamba.”Carey then makes his concrete proposal. A group of serious Christians, ministers and church members, should form a society with clear rules. From it a “committee” should gather information, receive gifts, examine the character and beliefs of missionaries, and supply their needs. The members must be people whose “hearts are in the work.” Carey warns that careless selection ruined the Dutch missions in the Spice Islands, where men went for profit and their lives brought the gospel into disgrace. He proposes that this society be formed among the “particular baptist denomination,” not because others should not join the work, but because in a divided Christendom each denomination could work better on its own, while praying for the others. Carey’s friends answered quickly. At the end of May 1792 he preached at Nottingham on Isaiah 54:2–3, a sermon remembered by the summary “Expect great things from God; attempt great things for God.” On 2 October 1792, at Kettering, in the home of Mrs. Wallis, a deacon’s widow, a small group of ministers formed the Particular Baptist Society for Propagating the Gospel among the Heathen, later the Baptist Missionary Society. Their first offering was just £13 2s 6d. Andrew Fuller became secretary and served until his death in 1815, preaching, traveling and raising support. Fuller later recalled Carey’s words as he left: he would go down into the mine, if they would “hold the rope.”

5.Senti Moja kwa Wiki na Sehemu ya Kumi5.A Penny a Week and a Tenth

Hoja ya mwisho ya vitendo ya Carey ni fedha. Matajiri wanapaswa kutoa kutoka utajiri ambao Mungu amewaaminisha kama “mawakili.” Lakini wengine pia wanapaswa kutoa. Kama watu wa hali ya wastani wangetoa “sehemu ya kumi” ya mapato yao ya mwaka, wakifuata Ibrahimu, Israeli na Wapuritani, kungekuwa na ya kutosha kutegemeza huduma nyumbani, kutia moyo “uhubiri wa vijijini” na kupeleka injili ng’ambo. Hata mchango wa “senti moja” kwa wiki kutoka kwa kila mshiriki wa kanisa ungekusanya mengi. Mpango huu wa zawadi ndogo, za mara kwa mara, kutoka kwa waumini wa kawaida ukawa uti wa mgongo wa misheni za Kibaptisti. Ulifikia umbo lake maarufu zaidi kati ya wanawake Wabaptisti wa Amerika. Lottie Moon, mmisionari wa Wabaptisti wa Kusini huko China tangu mwaka 1873 hadi kifo chake mwaka 1912, aliandika barua zikiwahimiza wanawake wa makanisa kupanga, kuomba na kutoa. Mwaka 1888 wanawake wa Wabaptisti wa Kusini waliunda Woman’s Missionary Union (Umoja wa Kimisionari wa Wanawake) na kuchukua sadaka yao ya kwanza ya Krismasi kwa ajili ya misheni, ambayo baadaye ilipewa jina lake. Moon aligawa chakula chake mwenyewe wakati wa njaa na alikufa akiwa dhaifu, ndani ya meli iliyokuwa ikielekea nyumbani, usiku wa Krismasi mwaka 1912. Leo makanisa ya Brazil, Nigeria, Mexico na Kuba pia hutegemeza bodi zao za misheni kwa kutoa mara kwa mara, mara nyingi kutoka mapato madogo sana.Carey’s last practical point is money. The rich should give from the wealth God has entrusted to them as “stewards.” But others should give too. If people of moderate means gave “a tenth” of their yearly income, following Abraham, Israel and the Puritans, there would be enough to support the ministry at home, encourage “village preaching” and send the gospel abroad. Even a subscription of “one penny” a week from each church member would raise a great deal. This plan of small, regular gifts from ordinary believers became the backbone of Baptist missions. It reached its best-known form among American Baptist women. Lottie Moon, a Southern Baptist missionary in China from 1873 until her death in 1912, wrote letters urging the women of the churches to organize, pray and give. In 1888 Southern Baptist women formed the Woman’s Missionary Union and took their first Christmas offering for missions, which later received her name. Moon gave away her own food during a famine and died weakened, on a ship bound for home, on Christmas Eve 1912. Today churches in Brazil, Nigeria, Mexico and Cuba also support their own mission boards through regular giving, often from very modest incomes.

6.Hazina, Mavuno na Taji ya Kufurahia6.Treasure, Harvest and a Crown of Rejoicing

Carey anamaliza kitabu kwa Maandiko. Tunaambiwa tujiwekee “hazina mbinguni,” na “kila apandacho mtu ndicho atakachovuna.” Thawabu yote ni “ya neema tupu,” anasema, hata hivyo inatia moyo. Fikiria mavuno yanayowangojea Paulo, Eliot na Brainerd. Carey anaona mbinguni imejaa watu wa mataifa mengi, wakiwemo mababu zake Waingereza, waliofikishwa kwa Mungu kwa kazi ya uaminifu. “Taji ya kufurahia” kama hiyo, anaandika, inastahili kutamaniwa. Kwa hiyo anafunga kwa wito wa kujitoa kwa jambo la Kristo “kwa nguvu zetu zote.” Zingatia kwamba Carey anawakumbusha wasomaji wake kwamba Waingereza nao hapo awali walikuwa miongoni mwa mataifa yaliyohitaji wamisionari. Hajioni juu ya wengine, bali kama mtu aliyepokea injili kutoka kwa wengine na sasa lazima aipitishe. Huu ndio moyo wa ushirika wa kimisionari: kila kanisa ni mpokeaji na mtoaji wa neema.Carey ends the book with Scripture. We are told to lay up “treasure in heaven,” and “whatsoever a man soweth, that shall he also reap.” All reward is “of mere grace,” he says, yet it is still encouraging. Think of the harvest awaiting Paul, Eliot and Brainerd. Carey pictures heaven filled with people of many nations, including his own British ancestors, brought to God through faithful labor. Such a “crown of rejoicing,” he writes, is worth aspiring to. So he closes with a call to give ourselves to the cause of Christ “with all our might.” Notice that Carey reminds his readers that the British were once among the peoples who needed missionaries. He sees himself not above others but as one who has received the gospel from others and must now pass it on. This is the heart of mission partnership: every church is both a receiver and a giver of grace.

7.Mchungaji na Kiongozi wa Kanisa Mbaptisti Anachochukua Nini Leo7.What a Baptist Pastor and Church Leader Takes from It Today

Sehemu ya V ni mwongozo mfupi wa uongozi wa kanisa kwa ajili ya misheni. Anza na sala, na uifanye ya mara kwa mara na ya umoja, kama mkutano wa sala wa kila mwezi wa Sutcliffe. Toka kwenye sala hadi mpango, ukitumia njia kwa hekima. Jenga miundo yenye uwajibikaji: jumuiya, kamati, uchaguzi makini na taarifa za unyoofu. Weka nia sahihi, kwa sababu misheni inayofanywa kwa faida au sifa huleta aibu kwa Kristo. Shirikiana na makanisa mengine, na ubariki yale ya madhehebu mengine hata unapofanya kazi kwa kutengana. Fundisha uwakili, ili kila mshiriki, tajiri au maskini, aweze kutoa mara kwa mara. Na ukumbuke washika kamba. Carey alishuka ndani ya mgodi, lakini Fuller na makanisa walishikilia kamba. Waumini wengi hawatavuka bahari, hata hivyo kila muumini anaweza kuomba, kutoa na kuwategemeza wanaokwenda. Makanisa ya Kibaptisti bado hufanya kazi hivi, kutoka Cooperative Program ya Wabaptisti wa Kusini hadi bodi za misheni za mikutano ya Brazil, Nigeria na Mexico. Sadaka ndogo ya Kettering ikawa harakati iliyofika ulimwenguni. Alichofanya Mungu wakati ule kupitia makanisa ya kawaida, anaweza kukifanya kupitia lako.Section V is a short manual of church leadership for mission. Begin with prayer, and make it regular and united, as Sutcliffe’s monthly prayer meeting did. Move from prayer to planning, using means with wisdom. Build structures with accountability: a society, a committee, careful selection and honest reporting. Keep the right motives, because mission done for gain or prestige brings shame on Christ. Cooperate with other churches, and bless those of other denominations even when you work separately. Teach stewardship, so that every member, rich or poor, can give regularly. And remember the rope-holders. Carey went down into the mine, but Fuller and the churches held the rope. Most believers will not cross an ocean, yet every believer can pray, give and support those who go. Baptist churches still work this way, from the Cooperative Program of Southern Baptists to the mission boards of the Brazilian, Nigerian and Mexican conventions. The small offering at Kettering became a movement that reached the world. What God did then through ordinary churches, He can do through yours.

8.Kuuchukua Moyoni8.Taking It to Heart

Kwa tafakari. Carey aliomba “sala ya bidii na ya umoja” kisha matumizi ya hekima ya njia. Kanisa lako huomba pamoja mara ngapi kwa ajili ya kuenea kwa injili, na ni “njia” zipi zinaweza kufuata sala hiyo? Washika kamba katika kusanyiko lako ni nani, na unawezaje kuwaheshimu na kuwatia nguvu? Na ingekuwaje kwa kanisa lako, hata liwe dogo kiasi gani, kutoa sehemu ya kumi au hata “senti moja” kwa wiki, kwa uaminifu, kwa ajili ya wale ambao bado hawajasikia? For reflection. Carey asked for “fervent and united prayer” and then for wise use of means. How regularly does your church pray together for the spread of the gospel, and what “means” could follow that prayer? Who are the rope-holders in your congregation, and how could you honor and strengthen them? And what would it look like for your church, however small, to give a tenth or even “one penny” a week, faithfully, for the sake of those who have not yet heard?

Chanzo. Muhtasari wa Seminari ya Kitheolojia ya Chapala wa William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Sehemu ya V. Matini iko katika umma (Carey alikufa mwaka 1834) na inanukuliwa kwa ufupi hapa kwa ajili ya kujifunza. Huu ni mafundisho yaliyoandikwa na CTS, si nakala; maelezo juu ya mahubiri ya Nottingham, mkutano wa Kettering, Andrew Fuller, kukomesha utumwa, Mkutano wa Wabaptisti wa Kusini, Lottie Moon na Umoja wa Kimisionari wa Wanawake yametokana na historia za kawaida za Kibaptisti.Source. A Chapala Theological Seminary digest of William Carey, An Enquiry into the Obligations of Christians, to Use Means for the Conversion of the Heathens (Leicester, 1792), Section V. The text is in the public domain (Carey died in 1834) and is quoted briefly here for study. This is CTS-authored teaching, not a reproduction; notes on the Nottingham sermon, the Kettering meeting, Andrew Fuller, abolition, the Southern Baptist Convention, Lottie Moon and the Woman’s Missionary Union are drawn from standard Baptist histories.

Kusoma kwa uangalifu. Maneno kamili ya mahubiri ya Carey ya Nottingham na ya maneno yake kwa Fuller kuhusu kamba yanatokana na ripoti za baadaye na huenda yasiwe sahihi kabisa. Matumaini ya Carey ya “ustaarabu” na maneno yake juu ya makanisa mengine yanaonyesha wakati wake, si maoni ya CTS. Matini ya kazi ya CTS inafuata unakili wa kielektroniki wa umma; ulinganisho na skani ya chapa ya 1792 bado unasubiriwa.Reading claims carefully. The exact wording of Carey’s Nottingham sermon and of his words to Fuller about the rope come from later reports and may not be exact. Carey’s hopes for “civilization” and his remarks on other churches reflect his time, not the view of CTS. The CTS working text follows a public electronic transcription; comparison with a scan of the 1792 printing is still pending.

Andika usomaji wako

Ukishasoma kikamilifu masomo matatu uliyochagua, andika jina lako na uthibitishe hapa chini. Kumbukumbu hii inatunzwa kwa uaminifu wako, kwenye kivinjari hiki; inaonekana kwenye cheti chako kama kwa heshima.

✓ Imeandikwa — kozi hii inahesabiwa katika maendeleo yako ya Heshima. Kusoma kwa Heshima ↗

Somo la Heshima — limeandikwa

alithibitisha tarehe kuwa amesoma kikamilifu:

    Chapala Theological Seminary · Baptist Pastoral Ministry, Missions, and Church Leadership · present or print this page as your honors reading record.

    Masomo Zaidi: Vitabu Four vya Uwanja wa Umma

    Vitabu hivi four ni kwa masomo zaidi, kwa mwanafunzi anayetaka kuendelea kusoma. Si sehemu ya masomo ya heshima yaliyo hapo juu: hayo yanabaki kama yalivyo — muhtasari tano za CTS, mitatu yoyote ikisomwa kikamilifu na kuandikwa kwa uaminifu wako. Vyote four viko katika uwanja wa umma; kila kiungo kinafungua kitabu mtandaoni, na vingi vinapatikana pia katika Internet Archive au Project Gutenberg. Vingi viko kwa Kiingereza: kivinjari cha Chrome kinaweza kutafsiri ukurasa (bonyeza kitufe cha kulia cha kipanya, “Translate to…”; kwenye simu, menyu ya kivinjari).
    The Whole Enquiry · Electronic Text
    1. An Enquiry into the Obligations of Christians
    William Carey · Leicester, 1792; Project Gutenberg text

    Read the whole Enquiry in one place, with Carey’s Introduction, in the electronic text from which the textbook was taken.

    Fungua somo ↗
    As First Printed · 1792
    2. An Enquiry into the Obligations of Christians
    William Carey · Leicester: Ann Ireland, 1792; scan of a printed copy

    See the Enquiry as it was first printed, with Carey’s tables in their original layout; the textbook gives the tables as paragraphs.

    Fungua somo ↗
    The First Edition · Library Record
    3. An Enquiry into the Obligations of Christians
    William Carey · 1792; Folger Shakespeare Library catalog record

    Look at the library record of the 1792 first edition, with its publication details, before you cite the work.

    Fungua somo ↗
    The Missionary Setting · Carey Center
    4. An Enquiry into the Obligations of Christians
    William Carey · online edition, Carey Center

    Read the Enquiry in the Carey Center’s online edition, for the setting of Baptist missionary history in which it is usually read.

    Fungua somo ↗
    Uthibitisho wa heshima: Kwa kuchagua masomo matatu hapo juu, unathibitisha kwamba umesoma muhtasari hiyo mitatu kikamilifu. Muhtasari hiyo imeandikwa na CTS na inaweza kuwa na dondoo fupi au marekebisho ya kazi zilizo katika uwanja wa umma.