Huduma ya Kichungaji, Misheni na Uongozi wa Kanisa wa Kibaptisti — Sehemu ya 6: Agizo Kuu na Misheni za Wabaptisti: Kuanzia Carey Hadi LeoBaptist Pastoral Ministry, Missions, and Church Leadership — Unit 6: The Great Commission and Baptist Missions: Carey to Today

Mstari MkuuKey Verse

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

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza vitendo vitatu vya Agizo Kuu (kufanya wanafunzi, kubatiza, kufundisha) na kwa nini Wabaptisti wanavisoma kuwa wito wa kukusanya makanisa.1. Explain the three actions of the Great Commission (make disciples, baptize, teach) and why Baptists read them as a call to gather churches.

2. Kueleza kwa nini Wabaptisti wengi katika miaka ya 1700 walisita kuhusu misheni, na jinsi Andrew Fuller na William Carey walivyowajibu.2. Describe why many Baptists in the 1700s hesitated over missions, and how Andrew Fuller and William Carey answered them.

3. Kusimulia mambo makuu ya kuanzishwa kwa Baptist Missionary Society (Jumuiya ya Kimisionari ya Wabaptisti) mwaka 1792 na kazi ya Carey huko Serampore.3. Tell the main facts of the 1792 founding of the Baptist Missionary Society and of Carey's work at Serampore.

4. Kufuatilia jinsi misheni za Wabaptisti zilivyoanza Amerika, kuanzia Adoniram Judson na Luther Rice hadi Lott Carey, Southern Baptist Convention (Mkutano wa Wabaptisti wa Kusini) na Lottie Moon.4. Trace how Baptist missions began in America, from Adoniram Judson and Luther Rice to Lott Carey, the Southern Baptist Convention and Lottie Moon.

5. Kujibu pingamizi tatu za kawaida kuhusu misheni na kueleza jinsi kazi ya misheni ya Wabaptisti imebadilika leo katika ulimwengu wa walio wengi.5. Answer three common objections to missions and describe how Baptist mission work has changed in the majority world today.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa ajili ya wachungaji Wabaptisti. Ni ya kihafidhina: tunashikilia kwamba Biblia ni Neno la Mungu lililopumuliwa na Mungu, linalotosheleza na lenye mamlaka, kwamba kanisa linaundwa na waumini waliozaliwa upya, na kwamba Kristo analiamuru kanisa lake kupeleka injili kwa kila taifa. Tunaposema "sisi," tunamaanisha Wabaptisti wanaoshikilia imani hizi. Wakristo wengine na baadhi ya wanahistoria wanaona sehemu za hadithi hii kwa namna tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu la Kibaptisti. Historia ya chimbuko la Wabaptisti na ya harakati ya Kibaptisti inasimuliwa katika Kozi ya 1, kwa hiyo kipindi hiki kinarejelea kwa ufupi tu. Hapa lengo letu ni kazi ya mchungaji: jinsi mchungaji wa Kibaptisti anavyoliongoza kanisa kulitii Agizo Kuu.This course is written from inside the Baptist tradition, for Baptist pastors. It is conservative: we hold that the Bible is the inspired, sufficient and authoritative Word of God, that the church is made of regenerate believers, and that Christ commands His church to take the gospel to every nation. When we say "we," we mean Baptists who hold these convictions. Other Christians and some historians see parts of this story differently. We state their views fairly and then give the Baptist answer. The history of Baptist origins and of the Baptist movement is told in Course 1, so this unit refers to it only briefly. Here our concern is the pastor's task: how a Baptist pastor leads a church to obey the Great Commission.

Amri ya KristoThe Command of Christ

Misheni haianzi na William Carey. Inaanza na Bwana aliyefufuka juu ya mlima huko Galilaya. Katika Mathayo 28:18 anatangaza kwamba amepewa mamlaka yote mbinguni na duniani. Kwa kuwa anatawala, anatuma. Amri inayofuata ina kitenzi kimoja kikuu na sehemu tatu.Missions does not begin with William Carey. It begins with the risen Lord on a mountain in Galilee. In Matthew 28:18 He declares that all authority in heaven and on earth has been given to Him. Because He rules, He sends. The command that follows has one main verb and three parts.

Kitenzi kikuu ni "fanyeni wanafunzi." Mwanafunzi ni mtu anayejifunza na kumfuata Yesu. Sentensi hiyo inatuambia kisha jinsi wanafunzi wanavyofanywa: kwa "kuwabatiza" na kwa "kuwafundisha kuyashika yote niliyowaamuru ninyi." Wabaptisti wanaona jinsi sentensi hii inavyosema mengi juu ya kanisa. Wanafunzi hawapaswi kuhesabiwa tu kama maamuzi. Wanapaswa kumkiri Kristo katika ubatizo wa waumini, na wanapaswa kufundishwa kutii kila kitu ambacho Bwana aliamuru. Ubatizo na mafundisho hufanyika katika kundi la waumini. Kwa sababu hii Wabaptisti siku zote wameunganisha misheni na kupanda makanisa. Lengo ni watu waliobatizwa, waliofundishwa na waliokusanywa.The main verb is "make disciples." A disciple is a learner and follower of Jesus. The sentence then tells us how disciples are made: by "baptizing them" and by "teaching them to observe all things that I have commanded you." Baptists notice how much this sentence says about the church. Disciples are not only to be counted as decisions. They are to confess Christ in believer's baptism, and they are to be taught to obey everything the Lord commanded. Baptism and teaching are done in a body of believers. For this reason Baptists have always joined missions and church planting. The goal is a people baptized, taught and gathered.

Injili nyingine na kitabu cha Matendo vinathibitisha amri hiyo. Luka 24:46-47 inasema toba na ondoleo la dhambi vihubiriwe kwa jina lake kwa mataifa yote. Matendo 1:8 inaahidi nguvu ya kuwa mashahidi "hata mwisho wa nchi." Paulo anaandika katika Warumi 10:14-15 kwamba watu hawawezi kumwita yule wasiyemwamini, hawawezi kumwamini yule wasiyemsikia, hawawezi kusikia pasipo mhubiri, na hawawezi kuhubiri wasipotumwa. Neno "kutumwa" katika kifungu hicho ndilo shina la kazi ya misheni: wengine huenda, na wengine hutuma.The other Gospels and Acts confirm the command. Luke 24:46-47 says repentance and forgiveness of sins should be preached in His name to all nations. Acts 1:8 promises power to be witnesses "to the end of the earth." Paul writes in Romans 10:14-15 that people cannot call on One they have not believed, cannot believe in One they have not heard, cannot hear without a preacher, and cannot preach unless they are sent. The word "sent" in that passage is the root of the missions task: some go, and others send.

Ahadi iliyo mwishoni mwa mstari ni muhimu vilevile kama amri. "Mimi nipo pamoja nanyi siku zote, hadi ukamilifu wa dahari." Bwana hatoi amri kisha akaondoka. Mchungaji anayejisikia mdogo mbele ya kazi kubwa anaweza kutegemea ahadi hiyo.The promise at the end of the verse matters just as much as the command. "I am with you always, even to the end of the age." The Lord does not give an order and then leave. A pastor who feels small before a large task can rest on that promise.

Kwa Nini Baadhi ya Wabaptisti WalisitaWhy Some Baptists Hesitated

Historia ya uaminifu lazima ijumuishe ukweli huu. Kwa karibu karne moja baada ya Wabaptisti Maalum (Particular Baptists) kuungama imani yao kwa mara ya kwanza mwaka 1644, wengi wao hawakutuma wamisionari ng'ambo. Tunapaswa kuuliza kwa nini.The honest history must include this fact. For about a century after the Particular Baptists first confessed their faith in 1644, most of them did not send missionaries overseas. We should ask why.

Baadhi ya sababu zilikuwa za vitendo. Makanisa haya yalikuwa madogo, mara nyingi maskini, na yalikuwa yameteseka chini ya sheria zilizowabana wapinzani wa kanisa rasmi huko Uingereza. Baadhi ya sababu zilikuwa za kitheolojia. Kikundi cha wachungaji wa Wabaptisti Maalum, walioitwa baadaye "Wakalvini wa hali ya juu" au hyper-Calvinists, walifundisha kwamba haikuwa wajibu wa watu ambao hawajaongoka kutubu na kuamini, kwa sababu Mungu angewaokoa wateule kwa nguvu zake mwenyewe peke yake. Ikiwa hivyo ndivyo, walihoji, kazi ya mhubiri ilikuwa tu kueleza alama za wateule, si kuwaita wasikilizaji wote kwa Kristo. Hapo misheni ilionekana kuwa si ya lazima, au hata kuingilia kazi ya Mungu.Some of the reasons were practical. These churches were small, often poor, and had suffered under laws that limited dissenters in England. Some of the reasons were theological. A group of Particular Baptist pastors, later called "high Calvinists" or hyper-Calvinists, taught that it was not the duty of unconverted people to repent and believe, because God would save the elect by His own power alone. If that were so, they argued, the preacher's task was only to describe the marks of the elect, not to call all hearers to Christ. Missions then seemed unnecessary, or even an interference with God's work.

Si kila mwanahistoria anakubali jinsi mtazamo huu ulivyoenea. Wengine wanasisitiza Wakalvini wa hali ya juu na kusema walizuia makanisa mengi ya Kibaptisti. Wengine wanaonyesha kwamba Wabaptisti wengi walikuwa tu waangalifu, wenye shughuli ya kuishi, au hawakujua hitaji. Maelezo yote mawili huenda yana ukweli. Hatuhitaji kumaliza mjadala huo ili kuona hoja: fundisho la enzi ya Mungu linalonyamazisha ushuhuda wa kanisa limevuka mipaka ya Biblia.Not every historian agrees on how widespread this view was. Some stress the high Calvinists and say they held many Baptist churches back. Others point out that many Baptists were simply cautious, busy with survival, or unaware of the need. Both explanations probably contain truth. We do not need to settle the debate to see the point: a doctrine of God's sovereignty that quiets the church's witness has gone beyond the Bible.

Jibu la Andrew FullerAndrew Fuller's answer

Andrew Fuller alikuwa mchungaji wa Wabaptisti Maalum huko Kettering, Uingereza. Mwaka 1785 alichapisha The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote). Alihoji kwamba injili ni habari njema inayopaswa kutolewa kwa wote, kwamba wenye dhambi wanaamriwa kutubu na kuamini, na kwamba kushindwa kwao kufanya hivyo ni hatia halisi. Alishikilia neema ya Mungu ya kuchagua, lakini hakuona kitu chochote ndani yake kinachokataza kutoa Kristo bure kwa wote. Fuller alielekeza kwenye uhubiri wa mitume. Paulo aliwaambia Waathene kwamba Mungu sasa anawaamuru watu wote kila mahali watubu (Matendo 17:30). Jibu lake kwa pingamizi ni rahisi: kusudi la Mungu na wajibu wetu vyote ni kweli, na Maandiko hayatuombi tungoje hadi tujue wateule ni nani kabla ya kuhubiri.Andrew Fuller was a Particular Baptist pastor in Kettering, England. In 1785 he published The Gospel Worthy of All Acceptation. He argued that the gospel is good news to be offered to all, that sinners are commanded to repent and believe, and that their failure to do so is real guilt. He held to God's electing grace, but he saw nothing in it that forbids a free offer of Christ. Fuller pointed to the preaching of the apostles. Paul told the Athenians that God now commands all people everywhere to repent (Acts 17:30). His answer to the objection is simple: God's purpose and our duty are both true, and Scripture does not ask us to wait until we know who the elect are before we preach.

Wabaptisti leo wamegawanyika jinsi wanavyoeleza uchaguzi, na Kozi ya 2 inashughulikia mapokeo ya Wabaptisti wa Jumla (General) na Maalum (Particular). Lakini Wabaptisti upande wowote wa mjadala huo wanakubaliana na Fuller katika hoja hii. Injili inapaswa kuhubiriwa kwa kila mtu.Baptists today are divided in how they explain election, and Course 2 treats the General and Particular tradition. But Baptists on every side of that debate agree with Fuller on this point. The gospel is to be preached to every person.

Enquiry ya CareyCarey's Enquiry

William Carey alikuwa mwanagenzi wa fundi wa viatu aliyekuwa mchungaji na mwanalugha aliyejifundisha mwenyewe. Mwaka 1792 alichapisha An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi kuhusu Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuongoka kwa Wapagani). Kichwa kinaonyesha hoja yake. Wakristo wana wajibu, na lazima watumie njia. Carey aliwajibu wale waliosema Agizo Kuu lilitolewa kwa mitume tu. Ikiwa hilo ni kweli, alihoji, basi ubatizo na ahadi ya uwepo wa Kristo pia vingewekewa mitume tu, na hakuna anayeamini hilo. Alipitia ulimwengu, akiorodhesha nchi na watu wake, ili kuonyesha ukubwa wa kazi. Pia alitazama juhudi za awali, ikiwa ni pamoja na kazi ya Wamoravia, kuonyesha kwamba misheni zinawezekana. Na alihoji kwamba Wakristo wanaweza kuunda jumuiya na kutoa mara kwa mara, kama wafanyabiashara wanavyounda kampuni ya biashara, ili kutuma wamisionari.William Carey was a shoemaker's apprentice who became a self-taught pastor and linguist. In 1792 he published An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. The title shows his argument. Christians have an obligation, and they must use means. Carey answered those who said the Great Commission was given only to the apostles. If that were true, he reasoned, then baptism and the promise of Christ's presence would also be limited to the apostles, and no one believes that. He surveyed the world, listing the countries and their peoples, to show the size of the task. He also looked at earlier efforts, including the work of the Moravians, to show that missions were possible. And he argued that Christians could form a society and give regularly, as merchants form a trading company, to send out missionaries.

Enquiry iko katika umma (haina hakimiliki) na ni fupi vya kutosha kusomwa kwa jioni moja. Kila mchungaji wa Kibaptisti anapaswa kuisoma mara moja.The Enquiry is public-domain and short enough to read in an evening. Every Baptist pastor should read it once.

Jumuiya ya Kimisionari ya Wabaptisti, 1792The Baptist Missionary Society, 1792

Mnamo Oktoba 1792, huko Kettering, kikundi kidogo cha wahudumu wa Wabaptisti Maalum, akiwemo Fuller, waliunda kile kilichokuja kuwa Baptist Missionary Society. Fuller alihudumu kama katibu wa jumuiya hiyo. Mapokeo yanasema Carey alijiwazia akishuka katika mgodi mrefu huku Fuller na marafiki zake wakishika kamba juu. Maneno yake halisi yawe yoyote, picha hiyo inaeleza bora ya Kibaptisti: wanaoenda na wanaotuma ni washirika.In October 1792, at Kettering, a small group of Particular Baptist ministers, including Fuller, formed what became the Baptist Missionary Society. Fuller served as the society's secretary. Tradition says Carey pictured himself going down into a deep mine while Fuller and his friends held the ropes above. Whatever its exact wording, the picture states the Baptist ideal: those who go and those who send are partners.

Carey alisafiri kwenda India mwaka 1793 pamoja na John Thomas, daktari ambaye tayari alikuwa amefanya kazi huko. Miaka ya kwanza ilikuwa ngumu sana. Kampuni ya East India haikuwakaribisha wamisionari, fedha zilipungua, na ugonjwa na huzuni vilimpiga familia ya Carey. Mwaka 1800 misheni ilikaa Serampore, makazi ya Wadenmark karibu na Calcutta, ambako kulikuwa na usalama zaidi dhidi ya kuingiliwa. Huko Carey alijiunga na William Ward, mchapishaji, na Joshua Marshman, mwalimu. Watatu hawa mara nyingi huitwa Serampore Trio (Watatu wa Serampore).Carey sailed for India in 1793 with John Thomas, a physician who had already worked there. The early years were very hard. The East India Company did not welcome missionaries, money ran short, and illness and grief struck Carey's family. In 1800 the mission settled at Serampore, a Danish settlement near Calcutta, where it was safer from interference. There Carey joined William Ward, a printer, and Joshua Marshman, a teacher. These three are often called the Serampore Trio.

Mambo matatu yalionyesha kazi yao.Three emphases marked their work.

Tafsiri. Carey aliamini kwamba watu wanapaswa kusikia Neno la Mungu katika lugha yao wenyewe. Mashine ya uchapishaji ya Serampore ilichapisha Maandiko katika Kibengali na katika lugha nyingine nyingi za India na eneo hilo. Hii ilikuwa kazi ya polepole na ngumu, na wasomi wa baadaye wameonyesha kwamba tafsiri za mwanzo zilikuwa na dosari ambazo zilihitaji kusahihishwa. Hilo si jambo la kushangaza katika kazi ya aina hii. Hoja ya kudumu ni kwamba Wabaptisti waliweka Biblia mikononi mwa watu katika lugha yao wenyewe, jambo linaloendana na imani yetu kwamba Maandiko yanatosheleza na kwamba kila muumini anaweza kuyasoma.Translation. Carey believed that people should hear God's Word in their own language. The Serampore press printed Scripture in Bengali and in many other languages of India and the region. This was slow, difficult labor, and later scholars have pointed out that some early versions had flaws that had to be corrected. That is no surprise in work of this kind. The lasting point is that Baptists put the Bible into the hands of people in their own tongue, which fits our conviction that Scripture is sufficient and that every believer may read it.

Uhubiri na makanisa. Wamisionari walihubiri, walibatiza walioongoka na kukusanya waumini katika makanisa, kama Agizo Kuu linavyoeleza.Preaching and churches. The missionaries preached, baptized converts, and gathered believers into churches, as the Great Commission describes.

Elimu na mtu mzima. Watatu hao walifungua shule na baadaye chuo.Education and the whole person. The Trio opened schools and later a college.

Carey alikufa mwaka 1834 baada ya miaka mingi nchini India. Wanahistoria wakati mwingine wanamwita "baba wa misheni za kisasa." Wengine wanapinga kwamba wengine walitangulia, kama Wamoravia, na kwamba harakati ya kisasa ya kimisionari ilikuwa na waanzilishi wengi. Hilo ni haki, na Carey mwenyewe aliwastaajabia Wamoravia. Wabaptisti wanaweza kusema kwa urahisi kwamba Enquiry ya Carey na kuanzishwa kwa jumuiya hiyo vilikuwa hatua ya kuamua kwa Waprotestanti wanaozungumza Kiingereza. Tunamheshimu bila kudai kwamba alisimama peke yake. Wengine pia wanaonyesha kwamba kazi ya Carey ilifanyika chini ya kivuli cha nguvu za Uingereza nchini India, ambalo ni suala halisi, na tunalirudia hapa chini.Carey died in 1834 after many years in India. Historians sometimes call him the "father of modern missions." Some object that others came earlier, such as the Moravians, and that the modern missionary movement had many founders. That is fair, and Carey himself admired the Moravians. Baptists can say simply that Carey's Enquiry and the founding of the society were a decisive step for English-speaking Protestants. We honor him without claiming that he stood alone. Others also point out that Carey's work took place under the shadow of British power in India, which is a real issue, and we return to it below.

Misheni za Wabaptisti AmerikaBaptist Missions in America

Habari za kazi ya Carey zilivuka Atlantiki. Adoniram Judson, mshiriki wa Kanisa la Kikongregational, alisafiri kwenda India mwaka 1812 pamoja na mke wake Ann kama mmoja wa wamisionari wa kwanza wa Kimarekani wa ng'ambo. Wakati wa safari na baada ya kufika Calcutta, alichunguza swali la ubatizo, akahitimisha kwamba Agano Jipya linafundisha ubatizo wa waumini kwa kuzamishwa, na akabatizwa na mmisionari wa Kibaptisti huko. Rafiki yake Luther Rice alifikia imani ile ile. Wawili hao waliamua kwamba Judson aendelee hadi Burma, ambako alifika mwaka 1813, na kwamba Rice arudi Amerika kukusanya msaada miongoni mwa Wabaptisti.News of Carey's work crossed the Atlantic. Adoniram Judson, a Congregationalist, sailed for India in 1812 with his wife Ann as one of the first American foreign missionaries. During the voyage and after reaching Calcutta, he studied the question of baptism, concluded that the New Testament teaches believer's baptism by immersion, and was baptized by a Baptist missionary there. His friend Luther Rice came to the same conviction. The two decided that Judson would go on to Burma, which he reached in 1813, and that Rice would return to America to raise support among Baptists.

Rice alisafiri kati ya makanisa, akiyahimiza kutoa. Mwaka 1814 Wabaptisti waliunda chombo cha kitaifa, kinachojulikana kwa kawaida kama Triennial Convention (Mkutano wa Kila Miaka Mitatu) kwa sababu ulikutana kila baada ya miaka mitatu, kusaidia misheni za nje. Judson alitumia maisha yake yote nchini Burma, akiteseka kifungoni na kupoteza wapendwa, na alitafsiri Biblia kwa Kiburma. Ann Judson alishiriki kazi na dhabihu zake.Rice traveled among the churches, urging them to give. In 1814 Baptists formed a national body, commonly called the Triennial Convention because it met every three years, to support foreign missions. Judson spent his life in Burma, suffering imprisonment and the loss of loved ones, and he translated the Bible into Burmese. Ann Judson shared his labors and sacrifices.

Wabaptisti Waafrika-Wamarekani pia waliingia kwenye uwanja mapema. Lott Carey, Mbaptisti ambaye alikuwa mtumwa na baadaye akanunua uhuru wake, alisafiri kwenda Liberia mwaka 1821 kama mmisionari. Maisha yake yanaonyesha kwamba wito wa misheni ulikuja kwa waumini wa kila asili, hata walipoishi chini ya sheria zisizo za haki.African American Baptists also entered the field early. Lott Carey, a Baptist who had been enslaved and later purchased his freedom, sailed to Liberia in 1821 as a missionary. His life shows that the call to mission came to believers of every origin, even when they lived under unjust laws.

Mwaka 1845 Wabaptisti wa Kusini waliunda Southern Baptist Convention, na Bodi ya Misheni za Nje ilikuwa miongoni mwa mashirika yake ya kwanza. Sababu za mgawanyiko huu, ikiwa ni pamoja na mzozo kuhusu utumwa, ni za Kozi ya 1. Kwa madhumuni yetu, SBC ikawa mojawapo ya vyombo vikubwa zaidi vya kutuma miongoni mwa Wabaptisti. Historia yake inajumuisha Lottie Moon, mmisionari kwenda China aliyeenda mwaka 1873, aliyeandika nyumbani akiwahimiza Wabaptisti watoe na watume wafanyakazi zaidi, na aliyetoa maisha yake kwa watu aliowahudumia. Makanisa ya Wabaptisti wa Kusini bado yanatoa sadaka ya kila mwaka ya Krismasi kwa misheni za kimataifa inayobeba jina lake. Wanawake wametumikia katika misheni katika kila bara, mara nyingi katika maeneo magumu, na Wabaptisti wanamshukuru Mungu kwa ajili yao. Vyama vingi vya Kibaptisti vya kihafidhina, kufuatia Baptist Faith and Message 2000, huwawekea wanaume ofisi ya mchungaji huku vikithibitisha kwamba wanawake hutumikia kwa njia nyingine nyingi. Baadhi ya vyama vya Kibaptisti huwaweka wanawake wakfu kuwa wachungaji. Wabaptisti wa pande zote mbili wanaheshimu kazi ya wanawake wamisionari.In 1845 Baptists in the South formed the Southern Baptist Convention, and a Foreign Mission Board was among its first agencies. The reasons for this division, including the dispute over slavery, belong to Course 1. For our purposes, the SBC became one of the largest sending bodies among Baptists. Its history includes Lottie Moon, a missionary to China who went out in 1873, wrote home urging Baptists to give and to send more workers, and gave her life to the people she served. Southern Baptist churches still take a yearly Christmas offering for international missions that bears her name. Women have served in missions on every continent, often in hard places, and Baptists thank God for them. Most conservative Baptist bodies, following the Baptist Faith and Message 2000, reserve the office of pastor to men while affirming that women serve in many other ways. Some Baptist bodies ordain women as pastors. Baptists on both sides honor the labor of women missionaries.

Misheni za Wabaptisti LeoBaptist Missions Today

Picha imebadilika. Makanisa ya Kibaptisti sasa ni makubwa na yanakua katika sehemu nyingi za Afrika, Amerika ya Kusini na Asia, na makanisa haya sasa yanatuma wamisionari wao wenyewe. Mbaptisti wa Nigeria, Brazili au Mexico anayevuka mpaka au bahari si ubaguzi bali ni sehemu ya mwelekeo wa kawaida. Baptist World Alliance (Muungano wa Wabaptisti Ulimwenguni), ulioanzishwa mwaka 1905, unaunganisha Wabaptisti katika mataifa mengi, kama Kozi ya 1 inavyoeleza. Mchungaji huko Mexico, Cuba au Afrika Magharibi hapaswi kufikiri kwamba misheni ni kitu kinachofanywa na watu wengine. Kanisa lako ni uwanja na pia ni mtumaji.The picture has changed. Baptist churches are now large and growing in many parts of Africa, Latin America and Asia, and these churches now send their own missionaries. A Nigerian, a Brazilian or a Mexican Baptist who crosses a border or an ocean is not an exception but part of the normal pattern. The Baptist World Alliance, founded in 1905, links Baptists across many nations, as Course 1 notes. A pastor in Mexico, Cuba or West Africa should not think of missions as something other people do. Your church is both a field and a sender.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Misheni ni aina ya ukoloni wa kiutamaduni. Wakosoaji, wakiwemo wanahistoria wengi, wanasema kwamba wamisionari mara nyingi walisafiri pamoja na mamlaka za kikoloni, walizichukulia tamaduni za mahali kuwa duni, na wakati mwingine walinufaika na utawala usio wa haki. Baadhi ya haya ni kweli, na Wabaptisti waaminifu wanapaswa kusema hivyo. Baadhi ya wamisionari walishindwa kutenganisha injili na desturi zao wenyewe. Jibu letu. Injili si ya utamaduni wowote. Ni kwa mataifa yote, na Biblia yenyewe ilitafsiriwa katika lugha za watu. Miradi ya tafsiri ilitoa Neno kwa watu katika lugha zao za mama, jambo lililoimarisha makanisa na lugha za mahali. Kanuni ya Kibaptisti ya kanisa la mahali linalojitawala inamaanisha kwamba kanisa lililopandwa katika nchi yoyote linapaswa kujitawala chini ya Kristo. Tunaungama makosa ya watu binafsi na tunashika amri ya Bwana.Objection 1: Missions is a form of cultural imperialism. Critics, including many historians, say that missionaries often traveled with colonial powers, treated local cultures as inferior, and sometimes benefited from unjust rule. Some of this is true, and honest Baptists should say so. Some missionaries failed to separate the gospel from their own customs. Our answer. The gospel does not belong to any culture. It is for all nations, and the Bible itself was translated into the languages of the people. Translation projects gave the Word to peoples in their mother tongues, which strengthened local churches and languages. The Baptist principle of the autonomous local church means a church planted in any land should govern itself under Christ. We confess the faults of individuals and keep the command of the Lord.

Pingamizi la 2: Mungu atawaokoa wale ambao hawajasikia kamwe, kwa hiyo hakuna haraka. Wengine wanahoji kwamba watu ambao hawajasikia injili wataokolewa kwa unyofu wao au dini yao. Jibu letu. Warumi 10:14-15 inachukulia kusikia na kutuma kuwa njia ambazo watu humwita Bwana. Matendo 4:12 inasema hakuna wokovu katika jina lingine. Tunamwachia hukumu ya mwisho yule ahukumuye kwa haki (Mwanzo 18:25), lakini hatujapewa ruhusa ya kunyamaza.Objection 2: God will save those who never hear, so there is no urgency. Some argue that people who have not heard the gospel will be saved by their sincerity or religion. Our answer. Romans 10:14-15 treats hearing and sending as the means by which people call on the Lord. Acts 4:12 says there is salvation in no other name. We leave the final judgment to the One who judges justly (Genesis 18:25), but we are not given permission to be silent.

Pingamizi la 3: Tuufikie mji wetu wenyewe kwanza. Jibu letu. Matendo 1:8 inataja Yerusalemu, Uyahudi, Samaria na mwisho wa dunia pamoja. Kanisa lenye afya halichagui kati ya nyumbani na ng'ambo. Kanisa linalotoa kwa misheni mara nyingi hugundua kwamba ushuhuda wake mwenyewe unakua.Objection 3: We should reach our own town first. Our answer. Acts 1:8 names Jerusalem, Judea, Samaria and the ends of the earth together. A healthy church does not choose between home and abroad. A church that gives to missions often finds its own witness growing.

Matumizi ya KichungajiPastoral Application

Shemasi katika kanisa dogo la Kibaptisti anamwambia mchungaji, "Tunashindwa kulipa bili ya umeme. Kwa nini tutoe chochote kwa misheni?" Mchungaji hamkaripii. Kwanza anamshukuru kwa kujali fedha za kanisa. Kisha anafungua Mathayo 28 na Wafilipi 4:15-16 pamoja na shemasi, ambapo kanisa maskini lilimsaidia Paulo zaidi ya mara moja. Pia anapendekeza mpango mdogo, wa kawaida: sadaka ya kila mwezi ya misheni, kalenda ya maombi, na barua kutoka kwa mmisionari inayosomwa katika ibada. Miezi baadaye shemasi ndiye anayesoma barua hiyo. Mchungaji amejifunza kwamba kanisa hufikia kupenda misheni kwa kusikia hadithi na kuombea majina.A deacon in a small Baptist church tells the pastor, "We can hardly pay the electric bill. Why should we give anything to missions?" The pastor does not scold him. He first thanks him for caring about the church's money. Then he opens Matthew 28 and Philippians 4:15-16 with the deacon, where a poor church supported Paul more than once. He also suggests a modest, regular plan: a monthly missions offering, a prayer calendar, and a letter from a missionary read in worship. Months later the deacon is the one reading the letter. The pastor has learned that a church comes to love missions by hearing the stories and praying for names.

MuhtasariSummary

Agizo Kuu linatuamuru kufanya wanafunzi kwa kubatiza na kufundisha, jambo linalowaongoza Wabaptisti kupanda makanisa. Kwa karibu karne moja baada ya 1644, Wabaptisti Maalum wengi walisita kuhusu misheni, kwa sehemu kwa sababu ya Ukalvini wa hali ya juu na kwa sehemu kwa sababu ya uwezo mdogo. Andrew Fuller alitetea utoaji huru wa injili mwaka 1785, na Enquiry ya William Carey ya 1792 ilihoji kwamba Wakristo lazima watumie njia. Baptist Missionary Society iliundwa huko Kettering mwaka 1792, na Carey, Ward na Marshman walifanya kazi huko Serampore juu ya tafsiri, uhubiri, makanisa na shule. Judson na Rice waliongoza Wabaptisti wa Amerika kuunda Triennial Convention mwaka 1814, na Lott Carey, Southern Baptist Convention na Lottie Moon walipanua kazi hiyo. Leo Wabaptisti katika ulimwengu wa walio wengi pia wanatuma wamisionari. Tunajibu pingamizi za ukoloni, za wokovu bila kusikia, na za nyumbani kabla ya ng'ambo kutoka kwa Maandiko, na tunaungama makosa pale yalipo halisi.The Great Commission commands us to make disciples by baptizing and teaching, which leads Baptists to plant churches. For about a century after 1644, many Particular Baptists hesitated over missions, partly because of high Calvinism and partly because of limited means. Andrew Fuller defended the free offer of the gospel in 1785, and William Carey's 1792 Enquiry argued that Christians must use means. The Baptist Missionary Society was formed at Kettering in 1792, and Carey, Ward and Marshman worked at Serampore on translation, preaching, churches and schools. Judson and Rice led American Baptists to form the Triennial Convention in 1814, and Lott Carey, the Southern Baptist Convention and Lottie Moon extended the work. Today Baptists in the majority world also send missionaries. We answer the objections of imperialism, of salvation without hearing, and of home before abroad from Scripture, and we confess faults where they are real.

Usomaji ZaidiFurther Reading

• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi kuhusu Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuongoka kwa Wapagani) (1792), chanzo cha msingi.• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792), a primary source.

• Andrew Fuller, The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote) (1785), chanzo cha msingi.• Andrew Fuller, The Gospel Worthy of All Acceptation (1785), a primary source.

• Charles H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), kitabu cha kawaida kwa wachungaji.• Charles H. Spurgeon, Lectures to My Students, a classic for pastors.

• J. M. Pendleton, Church Manual (Mwongozo wa Kanisa) (1867).• J. M. Pendleton, Church Manual (1867).

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

• Chute, Finn na Haykin, The Baptist Story (Hadithi ya Wabaptisti) (2015).• Chute, Finn and Haykin, The Baptist Story (2015).

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