Huduma ya Kichungaji, Misheni na Uongozi wa Kanisa wa Kibaptisti — Sehemu ya 7: Misheni za Ushirikiano na Uchangiaji: Mikutano, Vyama vya Makanisa na Njia Mbadala HuruBaptist Pastoral Ministry, Missions, and Church Leadership — Unit 7: Cooperative Missions and Funding: Conventions, Associations, and Independent Alternatives

Mstari MkuuKey Verse

"Namshukuru Mungu wangu kila nikiwakumbukeni ninyi; siku zote katika dua zangu zote nikiwaombea ninyi nyote kwa furaha; kwa ajili ya ushirikiano wenu katika kuieneza Injili tangu siku ya kwanza hata sasa." (Wafilipi 1:3-5, SUV)"I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now." (Philippians 1:3-5, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini makanisa ya Kibaptisti, ingawa kila moja linajitawala, huchagua kushirikiana katika misheni.1. Explain why Baptist churches, though each is autonomous, choose to cooperate in missions.

2. Kueleza njia tatu za Kibaptisti za kupanga kazi ya misheni: jumuiya, mkutano, na kutuma moja kwa moja na kanisa.2. Describe the three Baptist ways of organizing mission work: the society, the convention, and direct church sending.

3. Kueleza kwa ujumla jinsi Cooperative Program (Mpango wa Ushirikiano) wa 1925 unavyofanya kazi, na kutaja nguvu na udhaifu wake.3. Explain how the Cooperative Program of 1925 works in general terms, and state its strengths and its weaknesses.

4. Kutaja kwa haki pingamizi za Wabaptisti Huru (Independent Baptists) dhidi ya bodi na mikutano, na kutoa jibu la wale wanaoshirikiana.4. State fairly the objections of Independent Baptists to boards and conventions, and give the answer of those who cooperate.

5. Kutumia kanuni tano za kibiblia za uwakili, uwajibikaji na ushirikiano katika utoaji wa kanisa la mahali kwa misheni.5. Apply five biblical principles of stewardship, accountability and partnership to a local church's missions giving.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa ajili ya wachungaji Wabaptisti. Tunashikilia kwamba kila kanisa la mahali ni chombo kinachojitawala chini ya Kristo, na kwamba Kristo pia anaita makanisa yake yafanye kazi pamoja kupeleka injili kwa mataifa. Imani hizi mbili zinavutana kuelekea pande tofauti, na Wabaptisti wamejadiliana kwa zaidi ya miaka mia mbili jinsi ya kuziunganisha. Tunaeleza kila mtazamo kwa haki. Kisha tunasema kwa nini Wabaptisti wengi wa kihafidhina wamechagua ushirikiano wa hiari, huku tukikubali kwamba baadhi ya Wabaptisti waaminifu walichagua njia nyingine. Uhuru wa kanisa na vyama vya makanisa vinavyotokana nao vinafundishwa katika Kozi ya 3, na hadithi ya mwanzo ya misheni iko katika Kipindi cha 6 cha kozi hii, kwa hiyo hapa tunavirejelea kwa ufupi tu.This course is written from inside the Baptist tradition, for Baptist pastors. We hold that every local church is a self-governing body under Christ, and that Christ also calls His churches to work together to carry the gospel to the nations. These two convictions pull in different directions, and Baptists have argued about how to hold them together for more than two hundred years. We state each view fairly. We then say why most conservative Baptists have chosen voluntary cooperation, while granting that some faithful Baptists chose another way. Church autonomy and the associations that grow from it are studied in Course 3, and the early story of missions in Unit 6 of this course, so here we refer to them only briefly.

Kwa Nini Makanisa Yanayojitawala HushirikianaWhy Autonomous Churches Cooperate

Wabaptisti wanaamini kwamba Agano Jipya linaonyesha kanisa la mahali kuwa chombo cha msingi ambacho Kristo amekijenga. Hakuna askofu, baraza wala mkutano unaolitawala. Lakini Agano Jipya hilo hilo halionyeshi kanisa linaloishi peke yake kamwe. Makanisa yalisalimiana, yalituma wajumbe, yalishirikiana habari na yalitoa fedha katika umbali mkubwa.Baptists believe that the New Testament shows the local church as the basic body Christ has built. No bishop, council or convention rules over it. But the same New Testament never shows a church living alone. Churches greeted one another, sent messengers, shared news, and gave money across great distances.

Tazama mifano minne.Look at four examples.

Kwanza, kanisa la Antiokia, lilipokuwa likiabudu na kufunga, lilimsikia Roho Mtakatifu akisema liwatenge Barnaba na Sauli kwa kazi hiyo. Kanisa lilifunga, likaomba, likawawekea mikono na likawatuma (Matendo 13:1-3). Kanisa la mahali lilikuwa chombo cha kutuma, chini ya uongozi wa Roho.First, the church at Antioch, while worshiping and fasting, heard the Holy Spirit say to set apart Barnabas and Saul for the work. The church fasted, prayed, laid hands on them and sent them away (Acts 13:1-3). A local church was the sending body, under the Spirit's direction.

Pili, kanisa la Filipi lilimsaidia Paulo tena na tena. Paulo aliandika kwamba hakuna kanisa lingine lililoshirikiana naye katika kutoa na kupokea katika siku za mwanzo za misheni yake (Wafilipi 4:15-16). "Ushirikiano wao katika injili," katika mstari wetu mkuu, ulijumuisha fedha. Kanisa dogo na maskini huko Makedonia lilikuwa mshirika mwaminifu katika misheni katika eneo lingine.Second, the church at Philippi supported Paul again and again. Paul wrote that no other church shared with him in giving and receiving in the early days of his mission (Philippians 4:15-16). Their "fellowship in the gospel," in our key verse, included money. A small and poor church in Macedonia was a faithful partner in a mission in another region.

Tatu, makanisa ya Makedonia yalitoa kwa waumini maskini wa Yerusalemu, kutoka katika umaskini mkubwa na kwa furaha nyingi (2 Wakorintho 8:1-4). Paulo aliwaomba Wakorintho waweke akiba ya karama siku ya kwanza ya juma (1 Wakorintho 16:1-2). Makanisa katika miji tofauti yalifungwa pamoja kwa upendo, na yaliuonyesha kwa kushirikiana.Third, the Macedonian churches gave to the poor believers in Jerusalem, out of deep poverty and with great joy (2 Corinthians 8:1-4). Paul asked the Corinthians to set aside gifts on the first day of the week (1 Corinthians 16:1-2). Churches in different cities were bound to each other by love, and they showed it by sharing.

Nne, swali gumu lilipoibuka katika Matendo 15, kanisa la Antiokia liliwatuma Paulo na Barnaba kwenda Yerusalemu, ambako mitume, wazee na kanisa lote walilitafakari pamoja. Wabaptisti hawalichukulii hili kuwa uthibitisho kwamba baraza linaweza kutawala makanisa. Tunalichukulia kuwa ishara kwamba makanisa hutafuta ushauri kutoka kwa mengine.Fourth, when a hard question arose in Acts 15, the church at Antioch sent Paul and Barnabas to Jerusalem, where the apostles, elders and the whole church considered it together. Baptists do not take this as proof that a council may rule over churches. We take it as a sign that churches seek counsel from each other.

Kutokana na mifano hii Wabaptisti wanapata kanuni. Ushirikiano kati ya makanisa ni wa hiari na si wa kulazimishwa. Hakuna kanisa lisilazimishwe kujiunga. Kila kanisa huamua lenyewe litoe kiasi gani na lifanye kazi na nani. Hii ndiyo maana ya Baptist Faith and Message 2000 inaposema juu ya ushirikiano: makanisa hufanya kazi pamoja kwa sababu ya upendo na dhamira inayoshirikiwa, na si chini ya amri ya mamlaka yoyote ya nje.From these examples Baptists draw a principle. Cooperation among churches is voluntary and not forced. No church must join. Each decides for itself how much to give and with whom to work. This is what the Baptist Faith and Message 2000 means when it speaks of cooperation: churches work together because of shared love and shared mission, and not under the command of any outside power.

Njia Tatu Ambazo Wabaptisti Wamepanga MisheniThree Ways Baptists Have Organized Missions

Wabaptisti wametumia njia kuu tatu. Kila moja ina nguvu zake na udhaifu unaojulikana.Baptists have used three main methods. Each has strengths and each has known weaknesses.

1. Njia ya jumuiya1. The society method

William Carey na Andrew Fuller waliunda jumuiya, kama Kipindi cha 6 kilivyosimulia. Katika njia hii, watu binafsi na makanisa yanayojali misheni hujiunga na jumuiya, hulipa wanachochagua, na jumuiya huchagua na kusaidia wamisionari. Baptist Missionary Society ya 1792 ilifanya kazi hivi. Wabaptisti wa Amerika walioiunda Triennial Convention mwaka 1814 walifuata mfano kama huo mwanzoni. Nguvu ya njia ya jumuiya ni kwamba imeelekezwa kwenye kazi moja na huvutia wale wanaoijali kweli. Udhaifu wake ni kwamba inaweza kuyaacha makanisa yasiyojiunga, na inategemea watu binafsi ambao wanaweza kuja na kuondoka.William Carey and Andrew Fuller formed a society, as Unit 6 told. In this method, individuals and churches who care about missions join a society, pay what they choose, and the society chooses and supports missionaries. The Baptist Missionary Society of 1792 worked this way. The American Baptists who formed the Triennial Convention in 1814 followed a similar pattern at first. The strength of the society method is that it is focused on one task and attracts those who truly care about it. The weakness is that it can leave out churches that do not join, and it depends on individuals who may come and go.

2. Njia ya mkutano2. The convention method

Mwaka 1845 Wabaptisti wa Kusini waliunda Southern Baptist Convention huko Augusta, Georgia. Badala ya jumuiya ya kusudi moja, waliunda chombo cha makanisa kilichotuma "wajumbe" kwenye mkutano wa kila mwaka. Chombo hiki kisha kilisaidia kazi kadhaa pamoja, kama misheni za nje, misheni za nyumbani na, baadaye, elimu ya theolojia. Nguvu ya njia hii ni kwamba inaleta kazi nyingi chini ya karama zinazoshirikiwa za makanisa. Udhaifu wake ni kwamba chombo kikubwa kinaweza kuwa urasimu na kinaweza kuonekana mbali na kanisa la mahali. Mikutano mingine kwingineko duniani, ikiwa ni pamoja na mikutano ya kitaifa ya Wabaptisti katika Amerika ya Kusini na Afrika, hufuata mifano inayohusiana. Mazoea ya mikutano hutofautiana kutoka nchi hadi nchi, kwa hiyo mchungaji anapaswa kujifunza jinsi mkutano wake mwenyewe unavyofanya kazi.In 1845 Southern Baptists formed the Southern Baptist Convention in Augusta, Georgia. In place of a single-purpose society, they formed a body of churches that sent "messengers" to a yearly meeting. This body then supported several tasks together, such as foreign missions, home missions and, later, theological education. The strength of the method is that it brings many tasks under the shared gifts of the churches. The weakness is that a large body can become a bureaucracy and may seem distant from the local church. Other conventions elsewhere in the world, including national Baptist conventions in Latin America and Africa, follow related patterns. Convention practice varies from country to country, so a pastor should learn how his own convention works.

3. Chama cha makanisa na kutuma moja kwa moja na kanisa3. The association and direct church sending

Aina ya zamani zaidi ya ushirikiano wa Kibaptisti ni chama cha makanisa cha mahali (association). Philadelphia Baptist Association, iliyoundwa mwaka 1707 na makanisa kadhaa katika eneo la Philadelphia, ni mfano unaojulikana vizuri. Chama cha makanisa ni kikundi cha makanisa jirani yanayokutana kwa ushirika, ushauri na kazi inayoshirikiwa. Hakitawali makanisa wanachama wake. Vyama vya makanisa mara nyingi husaidia misheni za mahali, upandaji wa makanisa na mafunzo, na vingine pia husaidia wamisionari ng'ambo. Makanisa yanaweza pia kutuma na kusaidia wamisionari moja kwa moja, bila bodi yoyote. Kanisa moja, au makanisa machache pamoja, humwita mmisionari, humwombea na kutuma msaada wake. Nguvu yake ni ukaribu: kanisa linalotuma linamjua mmisionari wake kwa jina. Udhaifu wake ni kwamba makanisa madogo hayawezi kubeba gharama peke yake, na mmisionari anaweza kutegemea marafiki wachache.The oldest form of Baptist cooperation is the local association. The Philadelphia Baptist Association, formed in 1707 by several churches in the Philadelphia region, is a well-known example. An association is a group of neighboring churches that meet for fellowship, counsel and shared work. It does not rule its member churches. Associations often support local missions, church planting and training, and some also support missionaries abroad. Churches may also send and support missionaries directly, without any board. A single church, or a few churches together, calls out a missionary, prays for him, and sends his support. The strength is closeness: the sending church knows its missionary by name. The weakness is that small churches cannot carry the cost alone, and a missionary may depend on a few friends.

Cooperative Program (Mpango wa Ushirikiano)The Cooperative Program

Kwa miongo mingi, makanisa ya Wabaptisti wa Kusini yalitoa kwa kila lengo kupitia maombi tofauti. Mwaka 1925 walipitisha kile kinachoitwa Cooperative Program. Wazo ni rahisi. Kanisa hutoa sehemu ya sadaka zake za kawaida kwa mkutano wa jimbo lake. Mkutano wa jimbo huweka sehemu kwa kazi yake mwenyewe katika jimbo na hutuma sehemu kwa mkutano wa kitaifa. Mkutano wa kitaifa hugawanya fedha hizo kati ya bodi zake za misheni, vyuo vya theolojia na mashirika mengine. Makanisa huchagua asilimia wanayotoa. Hakuna anayelazimishwa kutoa.For many decades, Southern Baptist churches gave to each cause through separate appeals. In 1925 they adopted what is called the Cooperative Program. The idea is simple. A church gives a part of its regular offerings to its state convention. The state convention keeps a share for its own work in the state and sends a share on to the national convention. The national convention divides that money among its mission boards, seminaries and other agencies. Churches choose the percentage they give. Nobody is forced to give.

Wanaounga mkono hutaja nguvu hizi. Kila uwanja wa misheni na kila shirika hushiriki katika mkondo thabiti wa fedha, badala ya kutegemea lengo lolote lenye maombi bora mwaka huo. Kanisa dogo sana linalotoa kiasi kidogo bado linajiunga na kusaidia wamisionari kote ulimwenguni. Wakubwa na wadogo husimama pamoja. Mipango ni rahisi zaidi kwa sababu mapato ni thabiti.Supporters name these strengths. Every mission field and every agency shares in a steady stream of money, instead of depending on whichever cause has the best appeal that year. A tiny church that gives a small amount still joins the support of missionaries around the world. The large and the small stand together. Planning is easier because income is steady.

Wakosoaji, wakiwemo baadhi ya Wabaptisti wanaotoa kwa uaminifu, hutaja udhaifu huu. Sehemu kubwa ya michango inaweza kutumika katika utawala na katika ngazi nyingi za mashirika. Kanisa huenda lisijue fedha zake zinakwenda wapi. Mtoaji mdogo anaweza kujisikia kwamba hana sauti. Vyombo vya kati vinaweza kutumia fedha kwa mambo ambayo kanisa la mahali lisingechagua. Wengine wanasema mfumo unafanya makanisa yatoe kwa mazoea badala ya kwa kuwajua wamisionari kibinafsi.Critics, including some Baptists who give faithfully, name these weaknesses. A great portion of gifts can be used up in administration and in many layers of agencies. A church may not know where its own money goes. A small donor may feel that he has no voice. Central bodies may spend money on matters that the local church would not choose. Some say the system makes churches give by habit instead of by personal knowledge of missionaries.

Tunapaswa kusema ukweli ulio wazi: orodha zote mbili zina ukweli. Cooperative Program imesaidia kuunga mkono mojawapo ya vikosi vikubwa zaidi vya kimisionari katika historia ya Kibaptisti, na pia inahitaji kuangaliwa kwa uaminifu, kama kila shirika kubwa. Mchungaji anayeiunga mkono anapaswa kuomba ripoti wazi, na mchungaji anayeikosoa anapaswa kufanya hivyo waziwazi, kama mwanafamilia na si adui.We should state a plain fact: both lists contain truth. The Cooperative Program has helped to support one of the largest missionary forces in Baptist history, and it also needs honest watching, as every large organization does. A pastor who supports it should ask for clear reports, and a pastor who criticizes it should do so openly, as a member of the family and not an enemy.

Si mikutano yote inayotumia kielelezo hiki. Katika nchi nyingi Wabaptisti wana njia tofauti za kushirikiana fedha, na kiasi kilichopo ni kidogo. Kanuni iliyo nyuma ya Cooperative Program, kwamba makanisa mengi hutoa sehemu ya kawaida katika mkondo mmoja wa pamoja, bado inaweza kutumikia kanisa la ukubwa wowote.Not all conventions use this model. In many countries Baptists have different ways of sharing funds, and the sums available are small. The principle behind the Cooperative Program, that many churches give a regular share into a common stream, can still serve any size of church.

Njia Mbadala HuruIndependent Alternatives

Baadhi ya Wabaptisti hukataa kujiunga na mikutano au kutoa kwa bodi. Wengi wanaitwa Wabaptisti Huru (Independent Baptists). Sababu zao zinastahili kusikilizwa kwa haki.Some Baptists decline to join conventions or give to boards. Many are called Independent Baptists. Their reasons deserve a fair hearing.

Hoja yao ya kwanza ni uhuru wa kujitawala. Agano Jipya, wanasema, linajua kanisa la mahali tu kama chombo cha kutuma wamisionari. Mkutano au bodi husimama kati ya kanisa na mmisionari, na hiyo ni uvumbuzi wa kibinadamu. Mwishoni mwa miaka ya 1800 baadhi ya viongozi wa Kibaptisti, akiwemo mmisionari wa Wabaptisti wa Kusini T. P. Crawford, walihoji kwamba wamisionari wanapaswa kutumwa na kusaidiwa moja kwa moja na makanisa ya mahali na si na bodi. Walimu wa Landmark pia walisisitiza hoja hii.Their first argument is autonomy. The New Testament, they say, knows only the local church as a mission-sending body. A convention or board stands between the church and the missionary, and that is a human invention. In the late 1800s some Baptist leaders, among them the Southern Baptist missionary T. P. Crawford, argued that missionaries should be sent and supported directly by local churches and not by a board. Landmark teachers also stressed this point.

Hoja yao ya pili ni udhibiti. Mashirika makubwa, wanasema, yanaweza kupotoka katika mafundisho au matendo. Kanisa likimtuma mmisionari wake mwenyewe, linaweza kusimamia mafundisho yake na kuona kazi yake.Their second argument is control. Large organizations, they say, can drift in doctrine or in practice. If a church sends its own missionary, it can supervise his teaching and see his work.

Hoja yao ya tatu ni uwakili. Wanasema kwamba sehemu kubwa zaidi ya zawadi hufika uwanjani wakati watu wachache wanaishughulikia.Their third argument is stewardship. They say that more of the gift reaches the field when fewer people handle it.

Jibu letu, kutoka kwa wale wanaoshirikiana. Makanisa yanayoshirikiana husema, kwanza, kwamba uhuru wa kujitawala haupotei. Kanisa linalotoa kwa mkutano linabaki huru kuacha wakati wowote. Uhuru wa kujitawala unamaanisha kwamba kanisa linajitawala lenyewe, si kwamba linaepuka kila ushirikiano. Pili, Agano Jipya linaonyesha makanisa yakiungana kutimiza hitaji, kama sadaka kwa ajili ya Yerusalemu (2 Wakorintho 8:19 inatuambia kwamba zawadi ya Paulo ilibebwa na ndugu aliyechaguliwa na makanisa). Tatu, kanisa moja mara nyingi haliwezi kufanya peke yake kile ambacho makanisa mengi yanaweza kufanya pamoja, kama kufundisha wachungaji, kutafsiri Maandiko, kuendesha hospitali au kumsaidia mfanyakazi katika nchi yenye hatari kubwa. Nne, kinga za kimafundisho hutoka kwa maungamo ya imani na kwa kura ya makanisa, kama ilivyo na Baptist Faith and Message.Our answer, from those who cooperate. Churches that cooperate say, first, that autonomy is not lost. A church that gives to a convention remains free to stop at any time. Autonomy means that a church governs itself, not that it avoids every partnership. Second, the New Testament shows churches combining to meet a need, as with the offering for Jerusalem (2 Corinthians 8:19 tells us that Paul's gift was carried by a brother chosen by the churches). Third, a single church often cannot do alone what many churches can do together, such as training pastors, translating Scripture, running a hospital or supporting a worker in a very dangerous land. Fourth, doctrinal safeguards come from confessions and from the churches' vote, as with the Baptist Faith and Message.

Wanachokubaliana pande zote mbili. Kanisa la Kibaptisti linalotuma moja kwa moja linafanya kazi njema, na vilevile kanisa linalotoa kupitia mkutano. Hakuna hata moja linalopaswa kuliita lingine lisilo mwaminifu. Kipimo ni kama kanisa linatii Agizo Kuu, linatoa kwa furaha na linaweka hesabu za uaminifu. Wachungaji pia wanapaswa kukumbuka kwamba msaada wa moja kwa moja unaweza kuwa jambo zuri, lakini kanisa linalomsaidia tu mmisionari ambaye linampenda kibinafsi linaweza kutoa kidogo kwa maeneo ambayo hakuna aliyeyatembelea.What both sides can agree on. A Baptist church that sends directly is doing a good work, and so is a church that gives through a convention. Neither should call the other unfaithful. The test is whether the church is obeying the Great Commission, giving cheerfully, and keeping honest accounts. Pastors should also remember that direct support can be a fine thing, but a church that supports only a missionary it personally likes may give less to places that no one has visited.

Kanuni za Kuchangia MisheniPrinciples for Funding Missions

Njia yoyote ambayo kanisa linatumia, Biblia inatoa kanuni.Whatever method a church uses, the Bible gives principles.

1. Kutoa ni ibada, na lazima kuwe kwa furaha. "Kila mtu na atoe kama alivyokusudia moyoni mwake; si kwa huzuni wala si kwa lazima; maana Mungu humpenda mtu atoaye kwa furaha" (2 Wakorintho 9:7). Wachungaji wanapaswa kufundisha hili na kuepuka shinikizo au kuwafanya watu wajisikie hatia.1. Giving is worship, and it must be cheerful. "So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver" (2 Corinthians 9:7). Pastors should teach this and avoid pressure or guilt.

2. Kutoa ni kwa kawaida na kwa mpango. Paulo aliomba zawadi ziwekwe kando siku ya kwanza ya juma (1 Wakorintho 16:1-2). Mstari wa kila mwezi katika bajeti kwa ajili ya misheni ni bora kuliko sadaka moja ya hisia.2. Giving is regular and planned. Paul asked for gifts to be put aside on the first day of the week (1 Corinthians 16:1-2). A monthly line in the budget for missions is better than a single emotional offering.

3. Kutoa kunawajibika. Paulo alihakikisha kwamba zawadi ya Yerusalemu inashughulikiwa waziwazi na watu wanaoaminika (2 Wakorintho 8:20-21). Makanisa yanapaswa kuomba ripoti kutoka kwa wamisionari na mashirika, na yanapaswa kutoa ripoti kwa washiriki wao wenyewe.3. Giving is accountable. Paul took care that the gift for Jerusalem was handled openly and by trusted men (2 Corinthians 8:20-21). Churches should ask for reports from missionaries and agencies, and should give reports to their own members.

4. Kutoa kunajenga washirika wanaoweza kusimama peke yao. Wafilipi walikuwa washirika, na hawakuwa waajiri wa Paulo. Misheni nzuri inalenga makanisa yanayojitawala, kujitegemeza na kujieneza yenyewe. Fedha kutoka ng'ambo zinaweza kusaidia mwanzoni, lakini pia zinaweza kuleta utegemezi zikiendelea bila mwisho. Wamisionari na makanisa yanayotuma yanapaswa kupanga tangu mwanzo jinsi waumini wa mahali watakavyochukua msaada wao wenyewe.4. Giving builds partners who can stand alone. The Philippians were partners, and they were not Paul's employers. A good mission aims for churches that govern, support and spread themselves. Money from abroad can help at the start, but it can also create dependence if it continues without end. Missionaries and sending churches should plan from the beginning how local believers will take over their own support.

5. Kutoa kunaunganishwa na maombi na kwenda. Fedha peke yake haifanyi mmisionari. Kanisa linalotuma fedha linapaswa pia kuomba kwa majina, kuandika barua na kuwatia moyo washiriki wake wenyewe waende, kama Antiokia ilivyofanya.5. Giving is joined with prayer and going. Money alone does not make a missionary. A church that sends money should also pray by name, write letters, and encourage its own members to go, as Antioch did.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la kijiji huko Mexico anatembelewa na mmisionari kutoka nchi nyingine anayeliomba kanisa lisaidie huduma yake kila mwezi. Juma hilo hilo, mkutano wake unatuma barua kuhusu sadaka yake ya kila mwaka ya misheni. Kanisa lina fedha kidogo sana, na baadhi ya washiriki wanasema, "Kwa nini tusitoe kwa mtu tuliyekutana naye tu?" Wengine wanasema, "Tunapaswa kutoa kupitia mkutano, kama tulivyofanya siku zote."A pastor in a village church in Mexico is visited by a missionary from another country who asks the church to support his ministry each month. The same week, his convention sends a letter about its yearly missions offering. The church has very little money, and some members say, "Why not give only to the man we have met?" Others say, "We should give through the convention, which we have always done."

Mchungaji hachagui upande na kuliomba kanisa limfuate. Anafundisha kutoka Wafilipi na 2 Wakorintho kuhusu ushirikiano na uwajibikaji. Anamwalika mmisionari na mwakilishi wa mkutano wazungumze katika mikutano tofauti. Anawaomba wote wawili ripoti zilizoandikwa. Kisha anaongoza kanisa katika mkutano wa biashara kuweka bajeti ya misheni, sehemu moja ikipitia mkutano na sehemu ndogo ikitolewa kwa mmisionari waliyemjua. Washiriki wanakubali. Mchungaji ameheshimu uaminifu wote wawili, ameweka uamuzi mikononi mwa kusanyiko, na ameweka mfano wa hesabu wazi.The pastor does not choose a side and ask the church to follow him. He teaches from Philippians and 2 Corinthians about partnership and accountability. He invites the missionary and a convention representative to speak at separate meetings. He asks both for written reports. Then he leads the church in a business meeting to set a missions budget, with part going through the convention and a small part given to the missionary they have come to know. The members agree. The pastor has respected both loyalties, kept the decision in the hands of the congregation, and set an example of open accounts.

MuhtasariSummary

Makanisa ya Kibaptisti yanajitawala, lakini Agano Jipya linaonyesha makanisa yakitumana, kusaidiana na kushauriana. Ushirikiano ni wa hiari. Wabaptisti wametumia njia tatu: jumuiya, kama katika siku za Carey; mkutano, kama katika Southern Baptist Convention ya 1845; na chama cha makanisa au kutuma moja kwa moja na kanisa. Cooperative Program ya 1925 inakusanya michango ya kawaida kutoka makanisa mengi kupitia mikutano ya jimbo na ya kitaifa, ikiwa na nguvu za msaada thabiti na juhudi inayoshirikiwa na udhaifu wa umbali na gharama za utawala. Wabaptisti Huru wanahoji kutoka uhuru wa kujitawala, udhibiti na uwakili, na wale wanaoshirikiana wanajibu kwamba uhuru wa kujitawala haupotei, kwamba Agano Jipya linaonyesha makanisa yakifanya kazi pamoja, na kwamba kazi nyingi zinahitaji makanisa mengi. Pande zote mbili zinaweza kukubaliana juu ya kanuni tano: kutoa kwa furaha, kutoa kwa kawaida, kutoa kunakowajibika, kutoa kunakojenga makanisa yanayojitegemeza, na kutoa kunakounganishwa na maombi na kwenda.Baptist churches are autonomous, but the New Testament shows churches sending, supporting and counseling each other. Cooperation is voluntary. Baptists have used three methods: the society, as in Carey's day; the convention, as in the Southern Baptist Convention of 1845; and the association or direct church sending. The Cooperative Program of 1925 gathers regular gifts from many churches through state and national conventions, with the strengths of steady support and shared effort and the weaknesses of distance and administrative cost. Independent Baptists argue from autonomy, control and stewardship, and those who cooperate answer that autonomy is not lost, that the New Testament shows churches working together, and that many tasks need many churches. Both sides can agree on five principles: cheerful giving, regular giving, accountable giving, giving that builds self-supporting churches, and giving joined with prayer and going.

Usomaji ZaidiFurther Reading

• Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti) (2000), kifungu kuhusu ushirikiano.• The Baptist Faith and Message (2000), the article on cooperation.

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

• 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).• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792).

• Charles H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu).• Charles H. Spurgeon, Lectures to My Students.

• 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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