Historia ya Matengenezo ya Kanisa na Makanisa ya Kireformed — Sehemu ya 9: Misheni na Makanisa ya Reformed Amerika ya Kilatini, Afrika na AsiaHistory of the Reformation and Reformed Churches — Unit 9: Reformed Missions and Churches in Latin America, Africa, and Asia

Mstari MkuuKey Verse

"Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba na la Mwana na la Roho Mtakatifu" (Mathayo 28:19, 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" (Matthew 28:19, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwamba imani ya Reformed imebebwa kote ulimwenguni tangu karne ya kumi na sita, na kutaja mifano ya mwanzo.1. Explain that the Reformed faith has been carried across the world from the sixteenth century onward, and name early examples.

2. Kueleza mwanzo wa makanisa ya Reformed na Presbyterian katika Amerika ya Kilatini, ukitumia Brazili kama mfano mkuu, na mazingira ya Mexico.2. Describe the beginning of Reformed and Presbyterian churches in Latin America, with Brazil as the main example, and the setting for Mexico.

3. Kueleza ukuaji wa kanisa la Presbyterian huko Korea na kanuni zilizoliongoza.3. Describe the growth of the Presbyterian church in Korea and the principles that guided it.

4. Kueleza misheni za Reformed barani Afrika, zikiwemo matunda yake na kushindwa kwa Kanisa la Dutch Reformed kuhusu ubaguzi wa rangi (apartheid).4. Describe Reformed missions in Africa, including both their fruit and the failure of the Dutch Reformed Church over apartheid.

5. Kueleza pingamizi kuu na mijadala ya wanahistoria kuhusu misheni za Reformed na kuzijibu kutoka upande wa Reformed.5. State the main objections and historians' debates about Reformed missions and answer them from the Reformed side.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Reformed kwa wanafunzi wanaoutegemea, au wanaotaka kuuelewa kutoka ndani. Ni kozi ya kihafidhina na ya kiungamo. Inaposema "sisi," inamaanisha makanisa ya Reformed na Presbyterian yanayoshikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa na yanayoungama mafundisho ya neema. Pale wanahistoria wanapotofautiana, au Wakristo wengine wanapoona mambo tofauti, tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Wanafunzi wengi wa seminari hii wanaishi katika nchi zilizotajwa katika kipindi hiki. Kipindi hiki kimeandikwa kwa uangalifu na uaminifu, na kinataja tu yale yanayoweza kusemwa kwa uhakika. Pale hatujui undani, tunauacha.This course is written from inside the Reformed tradition for students who belong to it, or who wish to understand it from within. It is conservative and confessional. When it says "we," it means the Reformed and Presbyterian churches that hold Scripture to be God's inspired and inerrant Word and that confess the doctrines of grace. Where historians disagree, or where other Christians see things differently, we state their views fairly and then give our answer. Many students of this seminary live in the lands named in this unit. This unit is written to be careful and honest, and it names only what can be said with confidence. Where we do not know the details, we leave them out.

Imani ya Reformed na Agizo KuuReformed Faith and the Great Commission

Watu wengine hudhani kwamba imani ya Reformed haina hamu kubwa na misheni. Historia ya kanisa inasema vinginevyo. Utamaduni wa Reformed unashikilia kwamba Mungu ana watu katika kila taifa. Yesu aliwaambia wanafunzi wake wawafanye mataifa yote kuwa wanafunzi (Mathayo 28:19). Katika Ufunuo 5:9 waliokombolewa wanatoka "katika kabila zote, na lugha zote, na jamaa zote, na taifa zote." Mafundisho ya neema hayaondoi agizo la kwenda. Yanatoa tumaini kwamba kazi itazaa matunda, kwa sababu Mungu mwenyewe huwaita kondoo wake. Paulo aliweza kukaa Korintho na kuhubiri alipokuwa na hofu, kwa sababu Bwana alimwambia, "kwa maana mimi ninao watu wengi katika mji huu" (Matendo 18:10).Some people think that the Reformed faith has little interest in missions. The history of the church says otherwise. The Reformed tradition holds that God has people in every nation. Jesus told His disciples to make disciples of all the nations (Matthew 28:19). In Revelation 5:9 the redeemed come from "every tribe and tongue and people and nation." The doctrines of grace do not take away the command to go. They give hope that the work will bear fruit, because God Himself calls His sheep. Paul was able to stay in Corinth and preach when he was afraid, because the Lord told him, "I have many people in this city" (Acts 18:10).

Kanuni za Dort, ulizojifunza katika Kipindi cha 6, zinasema kwamba ahadi ya Injili inapaswa kutangazwa kwa watu wote bila ubaguzi. Makanisa ya Reformed yamelichukulia hili kwa uzito. William Carey, aliyesafiri kwenda India mwaka 1793, alikuwa Mbaptisti wa Kipekee (Particular Baptist) aliyeshikilia mafundisho ya neema, na mara nyingi huitwa baba wa misheni za kisasa.The Canons of Dort, which you studied in Unit 6, say that the promise of the gospel is to be proclaimed to all people without distinction. The Reformed churches have taken this seriously. William Carey, who sailed to India in 1793, was a Particular Baptist who held the doctrines of grace, and he is often called the father of modern missions.

Misheni za Mwanzo za ReformedEarly Reformed Missions

Geneva na Brazili, 1557. Misheni za kwanza za Reformed zilifika Amerika katika karne ya kumi na sita. Mkuu mmoja wa Kifaransa alianzisha koloni dogo katika Ghuba ya Guanabara, karibu na mahali ambapo leo ni Rio de Janeiro, na aliomba Geneva itume wachungaji. Calvin na kanisa la Geneva walituma wahudumu huko mwaka 1557. Koloni halikudumu. Wareno waliliharibu mwaka 1560. Lakini linaonyesha kwamba hamu ya Geneva katika misheni ilianza mapema. Mmoja wa walowezi, Jean de Léry, aliandika maelezo ya muda wake huko Brazili, yaliyochapishwa mwaka 1578.Geneva and Brazil, 1557. The first Reformed missions reached the Americas in the sixteenth century. A French nobleman founded a small colony in Guanabara Bay, near what is today Rio de Janeiro, and asked Geneva to send pastors. Calvin and the Genevan church sent ministers there in 1557. The colony did not last. The Portuguese destroyed it in 1560. But it shows that Geneva's interest in missions began early. One of the colonists, Jean de Léry, wrote an account of his time in Brazil, which was published in 1578.

Dutch Reformed ng'ambo. Katika karne ya kumi na saba Waholanzi walibeba kanisa lao pamoja nao katika biashara na makazi. Makanisa ya Dutch Reformed yalipandwa kaskazini mashariki mwa Brazili wakati wa uvamizi wa Waholanzi, kuanzia 1630 hadi 1654. Wahudumu wa Dutch Reformed pia walihudumu Asia chini ya kampuni ya Kiholanzi, na Kanisa la Dutch Reformed huko Afrika Kusini lilianza na makazi huko Cape mwaka 1652.The Dutch Reformed overseas. In the seventeenth century the Dutch carried their church with them in trade and settlement. Dutch Reformed churches were planted in the northeast of Brazil during the Dutch occupation, from 1630 to 1654. Dutch Reformed ministers also served in Asia under the Dutch company, and the Dutch Reformed Church in South Africa began with the settlement at the Cape in 1652.

Biblia ya Kihispania. Wanafunzi wetu wengi husoma Biblia kwa Kihispania, na historia yake ni sehemu ya hadithi ya Reformed. Biblia kamili ya kwanza ya Kiprotestanti kwa Kihispania ilichapishwa mwaka 1569 huko Basel na Casiodoro de Reina, Mprotestanti Mhispania aliyekuwa uhamishoni. Cipriano de Valera, mhamishwa mwingine, aliirekebisha, na marekebisho yake yalichapishwa mwaka 1602. Valera pia alitafsiri Institutes ya Calvin kwa Kihispania, iliyochapishwa mwaka 1597. Hivyo makanisa ya Kiprotestanti yanayozungumza Kihispania yana Biblia ya Matengenezo tangu karne ya kumi na sita, na imani ya Reformed imepatikana kwa Kihispania kwa zaidi ya miaka mia nne.The Spanish Bible. Many of our students read the Bible in Spanish, and its history is part of the Reformed story. The first complete Protestant Bible in Spanish was published in 1569 in Basel by Casiodoro de Reina, a Spanish Protestant in exile. Cipriano de Valera, another exile, revised it, and his revision was published in 1602. Valera also translated Calvin's Institutes into Spanish, published in 1597. Thus the Spanish-speaking Protestant churches have a Reformation Bible from the sixteenth century, and the Reformed faith has been available in Spanish for over four hundred years.

Harakati ya kisasa ya misheni. Katika karne ya kumi na tisa, makanisa ya Presbyterian na Reformed huko Scotland, Uholanzi, Uswisi, Uingereza na Marekani yalipanga jumuiya na bodi za misheni. Alexander Duff, Mpresbyterian wa Kiskoti, alifika Calcutta mwaka 1830 na alifungua shule ya kufundisha kweli ya Kikristo na elimu ya kisasa pamoja. Misheni za Presbyterian pia zilihudumu Amerika ya Kilatini, Afrika na Mashariki ya Mbali.The modern missionary movement. In the nineteenth century, Presbyterian and Reformed churches in Scotland, the Netherlands, Switzerland, Britain and the United States organized missionary societies and boards. Alexander Duff, a Scottish Presbyterian, arrived in Calcutta in 1830 and opened a school to teach Christian truth and modern learning together. Presbyterian missions also served in Latin America, Africa and the Far East.

Amerika ya KilatiniLatin America

Imani ya Reformed ilikuwa na njia ngumu katika Amerika ya Kilatini. Kwa karne nyingi Roma ilikuwa kanisa lililoanzishwa rasmi, na Matengenezo yalifungiwa nje ya makoloni ya Kihispania na Kireno. Katika karne ya kumi na tisa, baada ya vita vya uhuru, serikali mpya zilifungua mlango kwa wamisionari wa Kiprotestanti. Huko Mexico, mageuzi ya kiliberali katikati ya karne yalipanua uhuru wa kidini, na katika miaka ya 1870 wamisionari wa Presbyterian kutoka Marekani walianza kazi huko. Kanisa la Presbyterian la Mexico lilikua kutokana na kazi hii, na leo Iglesia Nacional Presbiteriana de México ni miongoni mwa makanisa ya Presbyterian ya nchi hiyo. Makanisa ya Presbyterian na Reformed pia yapo Kolombia, Guatemala, Chile, Cuba na nchi nyingine nyingi za Amerika ya Kilatini.The Reformed faith had a hard road in Latin America. For centuries Rome was the established church, and the Reformation was closed out of the Spanish and Portuguese colonies. In the nineteenth century, after the wars of independence, new governments opened the door for Protestant missionaries. In Mexico, the liberal reforms in the middle of the century widened religious freedom, and in the 1870s Presbyterian missionaries from the United States began work there. A Mexican Presbyterian church grew from this work, and today the Iglesia Nacional Presbiteriana de México is among the Presbyterian churches of the country. Presbyterian and Reformed churches also exist in Colombia, Guatemala, Chile, Cuba and many other Latin American lands.

Brazili. Hadithi inayojulikana zaidi ni ya Brazili. Ashbel Green Simonton, Mpresbyterian kijana wa Marekani, alifika Rio de Janeiro mwaka 1859. Alijifunza Kireno, alihubiri, alifundisha, na mwaka 1862 alipanga kanisa la kwanza la Presbyterian huko Rio. Kanisa lilikua kupitia mahubiri, shule, usambazaji wa Biblia na kazi ya wahudumu Wabrazili. Sinodi iliundwa mwaka 1888. Kanisa la Presbyterian la Brazili likawa mojawapo ya makanisa makuu ya Reformed katika Amerika ya Kilatini na kanisa linalotuma wamisionari. Lilikabili matatizo ya kawaida ya makanisa yote, ikiwemo migawanyiko, na hatudai kwamba historia yake ni rahisi. Lakini linaonyesha kwamba imani ya Reformed inaweza kuota mizizi katika nchi inayozungumza Kireno na kuongozwa na Wabrazili.Brazil. The best-known story is Brazil. Ashbel Green Simonton, a young American Presbyterian, arrived in Rio de Janeiro in 1859. He learned Portuguese, preached, taught, and in 1862 organized the first Presbyterian church in Rio. The church grew through preaching, schools, the distribution of Bibles and the work of Brazilian ministers. A synod was formed in 1888. The Presbyterian Church of Brazil became one of the major Reformed churches of Latin America and a missionary-sending church. It faced the usual troubles of all churches, including divisions, and we do not claim that its history is simple. But it shows that the Reformed faith can take root in a Portuguese-speaking land and be led by Brazilians.

Katika Mexico na Brazili, kama kwingineko Amerika ya Kilatini, makanisa ya Reformed leo ni madogo ikilinganishwa na jumuiya za Kikatoliki na za Kipentekoste. Mchango wa Reformed umekuwa mafundisho, shule, tafsiri ya Maandiko, maungamo na wachungaji waliofunzwa. Tunawaheshimu ndugu katika mapokeo mengine ya kiinjili, na tunashikilia kweli tunazoamini Maandiko yanafundisha.In both Mexico and Brazil, as elsewhere in Latin America, Reformed churches are today small compared with the Catholic and Pentecostal communities. The Reformed contribution has been teaching, schools, Scripture translation, confessions and trained pastors. We honor brothers in other evangelical traditions, and we hold fast to the truths we believe Scripture teaches.

KoreaKorea

Korea ni mojawapo ya hadithi za ajabu zaidi katika historia ya Reformed. Wamisionari wa Presbyterian walifika katika miaka ya 1880. Horace Allen, mmisionari wa matibabu, alikuja mwaka 1884, na Horace Underwood, mhudumu wa Presbyterian, alikuja mwaka 1885. Mwaka 1890 John Nevius, mmisionari wa Presbyterian wa Marekani huko China, alitembelea Korea na akawafundisha wamisionari kanuni za kupanda makanisa. "Njia ya Nevius" ilijumuisha mawazo haya: kila muumini aendelee kufanya kazi yake mwenyewe na kushuhudia; kanisa lijiongoze kupitia viongozi wake wenyewe; kanisa lijitegemee kifedha; kanisa lijenge kwa mtindo wa mahali; na waumini wapya wajifunze Biblia pamoja katika madarasa. Makanisa ya Korea yalipokea mafundisho haya na kuyafanya yao.Korea is one of the most remarkable stories in Reformed history. Presbyterian missionaries arrived in the 1880s. Horace Allen, a medical missionary, came in 1884, and Horace Underwood, a Presbyterian minister, came in 1885. In 1890 John Nevius, an American Presbyterian missionary in China, visited Korea and taught the missionaries principles for planting churches. The "Nevius method" included these ideas: each believer should keep working at his own job and witness; the church should govern itself through its own leaders; the church should pay its own way; the church should build in the local style; and new believers should study the Bible together in classes. The Korean churches received this teaching and made it their own.

Wakorea walitafsiri Biblia, waliomba na kutoa. Mwaka 1907 uamsho mkuu ulikuja Pyongyang, ulioonyeshwa na kuungama dhambi na maombi. Mwaka huohuo Wapresbyterian wa Korea waliunda presbytery yao ya kwanza inayojitegemea na kuwaweka wakfu wahudumu wao wa kwanza Wakorea. Mkutano Mkuu ulifuata mwaka 1912.Koreans translated the Bible, prayed and gave. In 1907 a great revival came to Pyongyang, marked by confession of sin and prayer. In that same year the Korean Presbyterians formed their first independent presbytery and ordained their first Korean ministers. A General Assembly followed in 1912.

Kanisa la Korea baadaye liliteseka chini ya utawala wa Kijapani, ulioanza mwaka 1910. Katika miaka ya 1930 watawala waliwashinikiza Wakorea wote kushiriki katika sherehe za madhabahu za Shinto. Wakristo wengi walikataa, kwa sababu waliamini ni ibada ya sanamu (Kutoka 20:3-5), na baadhi yao walifungwa gerezani. Baadhi ya viongozi wa kanisa walikubali, na kanisa liligawanyika juu ya jinsi ya kujibu. Baada ya 1945 Upresbyterian wa Korea uligawanyika mara nyingi, na leo kuna madhehebu mengi ya Presbyterian huko Korea. Makanisa ya Korea sasa yanatuma wamisionari ulimwenguni kote.The Korean church later suffered under Japanese rule, which began in 1910. In the 1930s the rulers pressed all Koreans to take part in Shinto shrine ceremonies. Many Christians refused, because they believed it was idolatry (Exodus 20:3-5), and some were imprisoned. Some church leaders yielded, and the church was divided on how to answer. After 1945 Korean Presbyterianism divided many times, and today there are many Presbyterian denominations in Korea. Korean churches now send missionaries around the world.

Taiwan na IndiaTaiwan and India

George Mackay, Mpresbyterian wa Kanada, alianza kazi kaskazini mwa Taiwan mwaka 1872 na aliwafunza wahubiri wa mahali. Huko India, shule ya Duff ilifuatwa na nyingine nyingi. Katika nchi zote mbili makanisa ya Reformed yamebaki makundi madogo lakini yametoa huduma kubwa katika elimu na tiba. Tunayataja ili kuwakumbusha wanafunzi kwamba imani ya Reformed huko Asia ni pana kuliko Korea.George Mackay, a Canadian Presbyterian, began work in northern Taiwan in 1872 and trained local preachers. In India, Duff's school was followed by many others. In both lands the Reformed churches have remained small minorities but have given a large service in education and medicine. We name them to remind students that the Reformed faith in Asia is wider than Korea.

AfrikaAfrica

Imani ya Reformed ilifika Afrika kupitia makanisa ya Kiholanzi, Kiskoti, Kiswisi na Kimarekani.The Reformed faith came to Africa through Dutch, Scottish, Swiss and American churches.

Afrika Kusini. Kanisa la Dutch Reformed lilianza na makazi ya Waholanzi huko Cape mwaka 1652. Kazi yake ya misheni miongoni mwa Waafrika ilizalisha waumini wa Reformed na baadaye makanisa "binti" tofauti. Andrew Murray (1828-1917), mhudumu wa Dutch Reformed, aliandika vitabu vya kutafakari vinavyosomwa duniani kote. Lakini Kanisa la Dutch Reformed pia lilitoa utetezi wa kitheolojia wa kutenganisha jamii kwa rangi chini ya mfumo ulioitwa apartheid. Hili lilikuwa kushindwa kukubwa, na tunasema hivyo wazi. Mwaka 1982 Muungano wa Dunia wa Makanisa ya Reformed (World Alliance of Reformed Churches) ulitangaza kwamba apartheid na utetezi wake vilikuwa kinyume na Injili na ulisimamisha uanachama wa makanisa mawili ya Reformed ya Kizungu ya Afrika Kusini. Mwaka huohuo, Wakristo Weusi wa Reformed katika Kanisa la Misheni la Dutch Reformed (Dutch Reformed Mission Church) waliandaa Ungamo la Belhar (Belhar Confession), lililopitishwa mwaka 1986. Linaungama umoja, upatanisho na haki. Makanisa ya Reformed duniani kote yamejadili kama linapaswa kusimama kando ya maungamo ya zamani. Tunaheshimu maandamano yake dhidi ya ukosefu wa haki wa rangi, na tunashikilia kwamba Maandiko, si ungamo lolote moja, ndiyo mamlaka yetu ya mwisho. Kozi ya 3 itashughulikia swali la maungamo.South Africa. The Dutch Reformed Church began with the Dutch settlement at the Cape in 1652. Its mission work among African people produced Reformed believers and later separate "daughter" churches. Andrew Murray (1828-1917), a Dutch Reformed minister, wrote devotional books that are read around the world. But the Dutch Reformed Church also gave a theological defense of racial separation under the system called apartheid. This was a grievous failure, and we say so plainly. In 1982 the World Alliance of Reformed Churches declared that apartheid and its defense were contrary to the gospel and suspended the membership of two white South African Reformed churches. The same year, black Reformed Christians in the Dutch Reformed Mission Church drafted the Belhar Confession, which was adopted in 1986. It confesses unity, reconciliation and justice. Reformed churches around the world have debated whether it should stand beside the older confessions. We honor its protest against racial injustice, and we hold that Scripture, not any single confession, is our final authority. Course 3 will treat the question of confessions.

Misheni za Kiskoti. Wamisionari wa Presbyterian wa Kiskoti walianzisha shule ya Lovedale katika Eastern Cape mwaka 1841, iliyofunza walimu na wahudumu Waafrika. Misheni za Kiskoti pia zilianza Livingstonia mwaka 1875 na Blantyre mwaka 1876 katika eneo ambalo sasa ni Malawi.Scottish missions. Scottish Presbyterian missionaries founded the school at Lovedale in the Eastern Cape in 1841, which trained African teachers and ministers. Scottish missions also began Livingstonia in 1875 and Blantyre in 1876 in what is now Malawi.

Afrika Magharibi. Misheni ya Basel ilianza kazi kwenye Gold Coast mwaka 1828, na Kanisa la Presbyterian la Ghana lilikua kutokana na kazi hiyo. Huko Calabar, katika eneo ambalo sasa ni Nigeria, Wapresbyterian wa Kiskoti walianza misheni mwaka 1846. Mary Slessor, Mpresbyterian wa Kiskoti, alifika huko mwaka 1876 na alihudumu miongoni mwa watu kwa miaka mingi.West Africa. The Basel Mission began work on the Gold Coast in 1828, and the Presbyterian Church of Ghana grew from that work. In Calabar, in what is now Nigeria, Scottish Presbyterians began a mission in 1846. Mary Slessor, a Scottish Presbyterian, arrived there in 1876 and served among the people for many years.

Kongo. William Sheppard, mmisionari Mpresbyterian Mmarekani Mweusi, alienda Kongo mwaka 1890. Aliuambia ulimwengu kuhusu ukatili wa biashara ya mpira chini ya utawala wa Mfalme Leopold, na alishtakiwa kwa hilo na akaachiliwa huru. Maisha yake yanaonyesha kwamba wamisionari wakati mwingine walisimama dhidi ya uovu, si pamoja nao.Congo. William Sheppard, an African American Presbyterian missionary, went to the Congo in 1890. He told the world about the cruelty of the rubber trade under King Leopold's rule, and he was tried for it and acquitted. His life shows that missionaries sometimes stood against evil, not with it.

Makanisa ya Reformed barani Afrika leo kwa kiasi kikubwa huongozwa na Waafrika. Mengi yana programu imara za kufunza wachungaji, na mengi yanahangaika na umaskini, migawanyiko, na madai yanayoshindana ya walimu wanaoahidi utajiri kwa imani. Haya ni shinikizo ambazo imani ya Reformed, kwa msisitizo wake juu ya shauri lote la Maandiko na wahudumu waliofunzwa, inaweza kuyajibu.Reformed churches in Africa today are mostly led by Africans. Many have strong programs for training pastors, and many struggle with poverty, with divisions, and with the competing claims of teachers who promise wealth through faith. These are pressures that the Reformed faith, with its stress on the whole counsel of Scripture and trained ministers, is able to answer.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Misheni zilitumikia mamlaka za kikoloni. Wanahistoria wanabainisha kwamba wamisionari mara nyingi walisafiri kwenye meli zilezile za askari na wafanyabiashara, walishiriki mitazamo ya wakati wao, na wakati mwingine walitetea utawala wa kikoloni. Jibu letu. Hili ni kweli kwa sehemu, na hatutetei dhambi za wamisionari wala za makanisa yaliyowatuma. Kushindwa kwa apartheid ndicho mfano ulio wazi zaidi. Lakini kumbukumbu pia zinaonyesha wamisionari waliopinga ukosefu wa haki, kama Sheppard, na waliotafsiri Maandiko na kufunza wahudumu wa mahali. Njia ya Nevius ililenga makanisa yanayojiongoza na kujitegemea, na makanisa ya Korea, Brazili na Afrika yakawa yao wenyewe.Objection 1: Missions served colonial powers. Historians note that missionaries often traveled on the same ships as soldiers and traders, shared the attitudes of their time, and sometimes defended colonial rule. Our answer. This is true in part, and we do not defend the sins of missionaries or of the churches that sent them. The apartheid failure is the clearest example. But the record also shows missionaries who opposed injustice, like Sheppard, and who translated Scripture and trained local ministers. The Nevius method aimed at churches that governed and supported themselves, and the churches of Korea, Brazil and Africa became their own.

Pingamizi la 2: Ukalvini unaua misheni. Wengine hudhani kwamba fundisho la kuchaguliwa linafanya uinjilisti usiwe na maana. Jibu letu. Historia inapingana. Kanuni za Dort zinaamuru Injili ihubiriwe kwa wote. Carey, Duff, Simonton, Mackay, Mary Slessor na wengine wengi walishikilia mafundisho ya neema na walienda. Kuchaguliwa kunampa mmisionari ujasiri kwamba Mungu atawakusanya watu wake.Objection 2: Calvinism kills missions. Some think that a doctrine of election makes evangelism pointless. Our answer. History disagrees. The Canons of Dort command that the gospel be preached to all. Carey, Duff, Simonton, Mackay, Mary Slessor and many others held to the doctrines of grace and went. Election gives the missionary confidence that God will gather His people.

Pingamizi la 3: Makanisa ya Kiprotestanti ni ya kigeni katika Amerika ya Kilatini. Jirani Mkatoliki anaweza kusema, "Kanisa lenu lilitoka Amerika." Jibu letu. Mbegu ni Maandiko, ambayo ni ya mataifa yote. Biblia ya Kihispania, na Institutes ya Calvin ya Kihispania, zilitengenezwa na Wahispania katika karne ya kumi na sita. Geneva ilituma wachungaji Brazili mwaka 1557, kabla ya makanisa mengi ya Marekani kuwepo. Tunasema hivi kwa wema, bila kumdhihaki mtu yeyote. Kipimo cha kanisa si mahali lilipotoka bali kama linafundisha Neno la Mungu.Objection 3: Protestant churches are foreign in Latin America. A Catholic neighbor may say, "Your church came from America." Our answer. The seed is Scripture, which belongs to all nations. The Spanish Bible, and the Spanish Institutes of Calvin, were made by Spaniards in the sixteenth century. Geneva sent pastors to Brazil in 1557, before most American churches existed. We say this kindly, without mocking anyone. The test of a church is not its place of origin but whether it teaches the Word of God.

Pingamizi la 4: Makanisa ya Reformed ni madogo ikilinganishwa na makanisa ya Kipentekoste. Jibu letu. Hili ni kweli katika sehemu kubwa ya Amerika ya Kilatini na Afrika. Idadi haipimi kibali cha Bwana. Tunathamini karama za kanisa anazozitoa kwa makanisa ya Reformed: mafundisho, utaratibu makini na imani inayoshikiliwa kwa ungamo. Tunafurahia yote yaliyo ya kweli katika makanisa mengine, ingawa tunatofautiana juu ya ubatizo katika Roho Mtakatifu, juu ya uongozi wa kanisa na juu ya karama. Tunafanya mambo haya kwa upendo.Objection 4: The Reformed churches are small compared with Pentecostal churches. Our answer. This is true in much of Latin America and Africa. Numbers do not measure the Lord's approval. We value the gifts of the church that He gives to Reformed churches: teaching, careful order and a faith that is held with a confession. We rejoice in all that is true in other churches, while we differ on baptism of the Spirit, on church government and on the gifts. We do these things in love.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la Presbyterian huko Mexico anasikia kwamba jirani wa mshirika mpya amesema, "Kanisa lenu ni dini ya Kimarekani. Si letu." Mshirika mpya, aliyetoka katika familia ya Kikatoliki, ameumia na amechanganyikiwa.A pastor in a Presbyterian church in Mexico hears that a neighbor of a new member has said, "Your church is an American religion. It is not ours." The new member, who came from a Catholic family, is hurt and confused.

Kwanza, mchungaji anasikiliza na kulichukulia swali kwa uzito. Mshirika anahitaji faraja, si hotuba.First, the pastor listens and takes the question seriously. The member needs comfort, not a lecture.

Pili, anaanza na Maandiko. Injili ni kwa mataifa yote (Mathayo 28:19), na kanisa limejengwa juu ya Kristo na si juu ya taifa.Second, he goes first to Scripture. The gospel is for all nations (Matthew 28:19), and the church is built on Christ and not on a nation.

Tatu, anatoa historia kwa mistari michache iliyo wazi: Biblia ya Kihispania ilitengenezwa katika karne ya kumi na sita na waumini Wahispania, na Geneva ilituma wachungaji Brazili mwaka 1557.Third, he gives the history in a few clear lines: the Bible in Spanish was made in the sixteenth century by Spanish believers, and Geneva sent pastors to Brazil in 1557.

Nne, anamkumbusha mshirika kwamba kanisa huko Mexico linaongozwa na wachungaji na wazee Wamexico na linaungwa mkono na sadaka za Wamexico, kama njia ya Nevius ilivyofundisha. Anamwomba mshirika amjibu jirani kwa wema na kwa mwaliko wa kusoma Biblia pamoja.Fourth, he reminds the member that the church in Mexico is led by Mexican pastors and elders and supported by Mexican offerings, as the Nevius method taught. He asks the member to answer the neighbor with kindness and an invitation to read the Bible together.

MuhtasariSummary

Imani ya Reformed imekuwa imani ya misheni tangu Geneva ilipotuma wachungaji Brazili mwaka 1557. Makanisa ya Kiholanzi, Kiskoti, Kiswisi na Kimarekani yaliibeba hadi Amerika ya Kilatini, Afrika na Asia. Huko Brazili, Simonton alifika mwaka 1859 na kanisa la kwanza lilipangwa mwaka 1862. Huko Mexico, kazi ya Presbyterian ilianza katika miaka ya 1870. Huko Korea, njia ya Nevius na uamsho wa mwaka 1907 vilizalisha kanisa kubwa la Presbyterian lililoteseka chini ya utawala wa Kijapani. Barani Afrika, misheni za Kiskoti, Kiswisi na Kimarekani zilipanda makanisa, huku Kanisa la Dutch Reformed huko Afrika Kusini likitoa utetezi wa kitheolojia ulioshindwa wa apartheid, ambao familia pana ya Reformed iliukataa. Wakosoaji wanasema kwamba misheni zilitumikia mamlaka za kikoloni, kwamba kuchaguliwa kunaua misheni, na kwamba makanisa ya Reformed ni ya kigeni. Tunajibu kutoka Maandiko na historia, tunakiri makosa halisi, na tunashikilia kwamba Injili ni ya kila taifa.The Reformed faith has been a missionary faith since Geneva sent pastors to Brazil in 1557. Dutch, Scottish, Swiss and American churches carried it to Latin America, Africa and Asia. In Brazil, Simonton arrived in 1859 and the first church was organized in 1862. In Mexico, Presbyterian work began in the 1870s. In Korea, the Nevius method and the revival of 1907 produced a large Presbyterian church that suffered under Japanese rule. In Africa, Scottish, Swiss and American missions planted churches, while the Dutch Reformed Church in South Africa gave a failed theological defense of apartheid, which the wider Reformed family rejected. Critics say that missions served colonial powers, that election kills missions, and that Reformed churches are foreign. We answer from Scripture and history, admit real faults, and hold that the gospel belongs to every nation.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), tafsiri ya Henry Beveridge (1845).• John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (1845).

• The Canons of Dort (Kanuni za Dort, 1619), juu ya kutangazwa kwa uhuru kwa Injili.• The Canons of Dort (1619), on the free proclamation of the gospel.

• Jean de Léry, History of a Voyage to the Land of Brazil (Historia ya Safari ya Kwenda Nchi ya Brazili, 1578), chanzo cha msingi.• Jean de Léry, History of a Voyage to the Land of Brazil (1578), a primary source.

• Westminster Shorter Catechism (Katekisimu Fupi ya Westminster, 1647) na Heidelberg Catechism (Katekisimu ya Heidelberg, 1563).• Westminster Shorter Catechism (1647) and Heidelberg Catechism (1563).

• The Belhar Confession (Ungamo la Belhar, 1986), limetajwa hapa kwa ajili ya kujifunza baadaye.• The Belhar Confession (1986), noted here for later study.

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