John Wesley na Historia ya Umethodisti — Sehemu ya 8: Umethodisti wa Waafrika-Waamerika na Umethodisti katika Amerika ya Kusini na AfrikaJohn Wesley and the History of Methodism — Unit 8: African American Methodism and Methodism in Latin America and Africa

Mstari MkuuKey Verse

"Hakuna Myahudi wala Myunani, hakuna mtumwa wala mtu huru, hakuna mwanamume wala mwanamke; maana ninyi nyote mmekuwa mmoja katika Kristo Yesu." (Wagalatia 3:28, SUV)"There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus." (Galatians 3:28, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini ujumbe wa Kiwesley wa neema ya bure kwa watu wote uliwavuta Weusi wengi wa Marekani, watumwa na huru, kuingia Umethodisti.1. Explain why the Wesleyan message of free grace for all people drew many enslaved and free Black Americans into Methodism.

2. Kueleza kuanzishwa kwa African Methodist Episcopal Church chini ya Richard Allen na African Methodist Episcopal Zion Church, na kutoa sababu za kujitenga kwao.2. Describe the founding of the African Methodist Episcopal Church under Richard Allen and the African Methodist Episcopal Zion Church, and give the reasons for their separation.

3. Kueleza jinsi kazi ya Kimethodisti ilivyoanza Mexico, Cuba na Brazil, na kusema nani anaiongoza sasa.3. Explain how Methodist work began in Mexico, Cuba and Brazil, and say who now leads it.

4. Kueleza utume wa awali wa Kimethodisti katika Afrika ya Magharibi na ya Kusini, ikiwemo kazi ya Thomas Birch Freeman.4. Describe the early Methodist mission in West and Southern Africa, including the work of Thomas Birch Freeman.

5. Kueleza pingamizi kwamba utume wa Kimethodisti ulitumikia himaya na utamaduni wa kigeni, na kutoa jibu la Kiwesley.5. State the objection that Methodist missions served empire and foreign culture, and give the Wesleyan answer.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Wesley, kwa wanafunzi walio ndani yake. Ni ya kihafidhina na ya kiinjili. Inaposema "sisi" au "mapokeo yetu," inamaanisha makanisa ya Kimethodisti na ya Wesley-Utakatifu yanayoshikilia kwamba Biblia ni Neno la Mungu na yanayofundisha kwamba Kristo alikufa kwa ajili ya wote. Wakristo wengine na wanahistoria wengi wanaona baadhi ya mambo haya kwa njia tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Katika kipindi hiki tunaeleza makundi kadhaa ya makanisa. Tunayaeleza kama yalivyo katika historia. Hatudhani kwamba kila kundi leo linakubaliana na kila kitu ambacho kozi hii inafundisha.This course is written from inside the Wesleyan tradition, for students who belong to it. It is conservative and evangelical. When it says "we" or "our tradition," it means the Methodist and Wesleyan-Holiness churches that hold the Bible to be the Word of God and teach that Christ died for all. Other Christians and many historians see some of these matters differently. We state their views fairly and then give our answer. In this unit we describe several church bodies. We describe them as they are in history. We do not assume that every body today agrees with everything this course teaches.

Kwa Nini Kipindi Hiki Ni MuhimuWhy This Unit Matters

Wanafunzi wengi wa CTS ni Wamexico na Wacuba, na wengine wanahudumu Afrika na nchi nyingine. Kipindi hiki kinaonyesha kwamba Umethodisti haujawahi kuwa wa taifa moja. Pia kinasema ukweli mgumu: kanisa lililohubiri uhuru katika Kristo halikuutenda daima. Mchungaji anayeelewa historia hii atafundisha kwa unyenyekevu na kwa ujasiri pamoja.Many CTS students are Mexican and Cuban, and others serve in Africa and other lands. This unit shows that Methodism has never belonged to one nation. It also tells a hard truth: the church that preached freedom in Christ did not always practice it. A pastor who understands this history will teach with both humility and confidence.

Neema ya Bure kwa Wote na WatumwaFree Grace for All and the Enslaved

Ujumbe wa Kiwesley ni kwamba Kristo alikufa kwa ajili ya watu wote, kwamba neema ya Mungu humtangulia kila mtu, na kwamba yeyote anaweza kuokolewa. Ujumbe huu ulikuwa na athari kubwa kwa watu waliotendewa kama mali. Katika miaka ya mwanzo ya Umethodisti wa Marekani, watu Weusi wengi, watumwa na huru, walisikia mahubiri ya wahubiri wa mizunguko na kujiunga na jumuiya za Kimethodisti. Baadhi ya wahubiri wa kwanza Weusi waliheshimiwa na Wamethodisti Weupe pia. Mmoja alikuwa Harry Hosier, aliyesafiri na Asbury na Thomas Coke na alijulikana kama mhubiri mwenye nguvu.The Wesleyan message is that Christ died for all people, that God's grace goes before every person, and that anyone may be saved. This message had a strong effect on people who were treated as property. In the early years of American Methodism, many enslaved and free Black people heard the preaching of the circuit riders and joined the Methodist societies. Some of the first Black preachers were respected by white Methodists too. One was Harry Hosier, who traveled with Asbury and with Thomas Coke and was known as a powerful preacher.

John Wesley aliona wazi utumwa ulikuwa nini. Mwaka 1774 alichapisha Thoughts upon Slavery (Mawazo juu ya Utumwa), shambulio kali dhidi ya biashara ya watumwa na kumiliki watumwa. Mwaka 1791, katika wiki za mwisho za maisha yake, alimwandikia William Wilberforce kumtia moyo katika mapambano dhidi ya biashara hiyo. Kama Kipindi cha 6 kilivyosimulia, Mkutano wa Krismasi wa 1784 ulipitisha kanuni dhidi ya utumwa, ingawa zilisimamishwa punde. Kanisa lilijua njia sahihi na lilihangaika kuifuata.John Wesley saw clearly what slavery was. In 1774 he published Thoughts upon Slavery, a sharp attack on the slave trade and on slaveholding. In 1791, in the last weeks of his life, he wrote to William Wilberforce to encourage him in the struggle against the trade. As Unit 6 told, the Christmas Conference in 1784 adopted rules against slavery, though they were soon suspended. The church knew the right course and struggled to follow it.

Richard Allen na African Methodist Episcopal ChurchRichard Allen and the African Methodist Episcopal Church

Richard Allen alizaliwa utumwani huko Philadelphia mwaka 1760. Familia yake iliuzwa kwa mkulima huko Delaware. Huko aliongoka kupitia mahubiri ya Kimethodisti. Aliruhusiwa kununua uhuru wake, akafanya hivyo, na akaanza kuhubiri, akisafiri sana. Alikaa Philadelphia na kujiunga na St. George's Methodist Episcopal Church, ambapo idadi ya waabudu Weusi iliongezeka.Richard Allen was born into slavery in Philadelphia in 1760. His family was sold to a farmer in Delaware. There he was converted through Methodist preaching. He was permitted to buy his freedom, did so, and began to preach, traveling widely. He settled in Philadelphia and joined St. George's Methodist Episcopal Church, where the number of Black worshipers grew.

Tukio huko St. George's mwishoni mwa miaka ya 1780 lilijulikana sana. Allen na waabudu wengine Weusi, akiwemo Absalom Jones, waliamriwa kuhama kutoka mahali walipokuwa wamepiga magoti kuomba. Wanahistoria wanabishana mwaka kamili, kwa hiyo tunasema tu kwamba ilikuwa katika miaka hii. Allen na wengine waliliacha kanisa. Mwaka 1787 waliunda Free African Society huko Philadelphia, kikundi cha kusaidiana ambacho pia kiliomba pamoja. Absalom Jones baadaye aliongoza kutaniko lililojiunga na Episcopal Church. Allen alibaki Mmethodisti katika mafundisho. Alijenga kanisa liitwalo Bethel, lililoanza ibada katika miaka ya 1790.An event at St. George's in the late 1780s became well known. Allen and other Black worshipers, including Absalom Jones, were directed to move from where they were kneeling in prayer. Historians debate the exact year, so we say only that it was in these years. Allen and others left the church. In 1787 they formed the Free African Society in Philadelphia, a mutual-aid group that also prayed together. Absalom Jones later led a congregation that joined the Episcopal Church. Allen remained a Methodist in doctrine. He built a church called Bethel, which began services in the 1790s.

Kwa miaka mingi kutaniko la Allen lilihangaika kudumisha udhibiti wa kanisa lake lenyewe dhidi ya majaribio ya mamlaka za Kimethodisti Weupe kulielekeza. Mwishowe, mwaka 1816, mahakama ya Pennsylvania iliamua kwa kupendelea uhuru wa Bethel. Mnamo Aprili mwaka huo, makutaniko ya Kimethodisti ya Weusi kutoka sehemu kadhaa yalikutana Philadelphia na kuandaa African Methodist Episcopal Church, dhehebu huru la kwanza la Weusi nchini Marekani. Allen alichaguliwa kuwa askofu wake wa kwanza. Kanisa la AME lilidumisha mafundisho na Discipline ya Methodist Episcopal Church. Ni la Kimethodisti katika imani, na kujitenga kwake hakukuhusu mafundisho.For years Allen's congregation struggled to keep control of its own church against attempts by white Methodist authorities to direct it. Finally, in 1816, a Pennsylvania court decided in favor of Bethel's independence. In April of that year, Black Methodist congregations from several places met in Philadelphia and organized the African Methodist Episcopal Church, the first independent Black denomination in the United States. Allen was elected its first bishop. The AME Church kept the doctrine and the Discipline of the Methodist Episcopal Church. It is Methodist in belief, and its separation was not about doctrine.

Allen aliandika maelezo ya maisha yake, The Life Experience and Gospel Labors of the Rt. Rev. Richard Allen (Uzoefu wa Maisha na Kazi za Injili za Mchungaji Mtukufu Richard Allen), ambayo ni chanzo cha msingi. Mtu mwingine wa awali wa AME alikuwa Jarena Lee, aliyehisi wito wa kuhubiri. Hadithi yake inaonyesha ujasiri wa wanawake katika Umethodisti wa awali na ugumu waliokutana nao.Allen wrote an account of his life, The Life Experience and Gospel Labors of the Rt. Rev. Richard Allen, which is a primary source. Another early AME figure was Jarena Lee, who sensed a call to preach. Her story shows both the courage of women in early Methodism and the difficulty they met.

Kanisa la AME ZionThe AME Zion Church

Hadithi tofauti ilitokea New York. Waumini Weusi wa John Street Methodist Church walihisi hawakukaribishwa na wakaanza kufanya ibada zao wenyewe. Mwaka 1800 walijenga kanisa liitwalo Zion. Kwa miaka walibaki wameunganishwa na Wamethodisti Weupe, lakini mwaka 1821 walijipanga kama dhehebu, African Methodist Episcopal Zion Church. James Varick alikuwa askofu wake wa kwanza. Kama ilivyokuwa kwa Allen, sababu za kujitenga zilikuwa hasa kutendewa isivyo sawa, na si mafundisho.A separate story took place in New York. Black members of John Street Methodist Church felt unwelcome and began to hold their own services. In 1800 they built a church called Zion. For years they remained connected to the white Methodists, but in 1821 they organized as a denomination, the African Methodist Episcopal Zion Church. James Varick was its first bishop. As with Allen, the reasons for separation were mainly unequal treatment, and not doctrine.

Mgawanyiko juu ya Utumwa na BaadayeThe Division over Slavery and After

Wamethodisti Weupe pia waligawanyika juu ya utumwa. Mwaka 1844 General Conference ya Methodist Episcopal Church ilikutana katika mgogoro juu ya askofu aliyekuwa na watumwa kwa njia ya ndoa. Matokeo yalikuwa mgawanyiko. Mwaka 1845 Wamethodisti wa Kusini waliandaa Methodist Episcopal Church, South. Baada ya Vita vya Wenyewe kwa Wenyewe, Wamethodisti Weusi wengi wa Kusini walijiunga na kanisa la AME au AME Zion, yaliyokua haraka. Mwaka 1870, wanachama Weusi wa kanisa la Kusini walisaidiwa kuandaa Colored Methodist Episcopal Church, linaloitwa sasa Christian Methodist Episcopal Church. Kipindi cha 9 kinaeleza jinsi familia kubwa ya Kimethodisti iliunganishwa tena, na kwa mipaka gani.White Methodists also divided over slavery. In 1844 the General Conference of the Methodist Episcopal Church met in a crisis over a bishop who held slaves by marriage. The result was a split. In 1845 Southern Methodists organized the Methodist Episcopal Church, South. After the Civil War, most Black Methodists in the South joined the AME Church or the AME Zion Church, which grew rapidly. In 1870, Black members of the Southern church were helped to organize the Colored Methodist Episcopal Church, now called the Christian Methodist Episcopal Church. Unit 9 tells how the larger Methodist family was joined again, and with what limits.

Swali wanalouliza wanahistoriaThe question historians ask

Kwa nini Wamethodisti Weusi waliondoka? Baadhi ya wanahistoria wanasisitiza ubaguzi wa rangi: Wamethodisti Weupe walikataa usawa wa kweli katika ibada na uongozi. Wengine wanasisitiza hamu ya waumini Weusi ya kujiongoza wenyewe, kuwa na viongozi wao wenyewe na mtindo wao wa ibada. Yote mawili ni kweli. Makanisa yaliyoundwa na Allen na wengine hayakuwa maandamano tu bali pia jibu la uaminifu kwa wito.Why did Black Methodists leave? Some historians stress racism: white Methodists refused real equality in worship and leadership. Others stress a desire of Black believers for self-direction, their own leaders and their own style of worship. Both are true. The churches formed by Allen and others were not only a protest but also a faithful response to a call.

Jibu letuOur answer

Tunashikilia kwamba kujitenga kulisababishwa na dhambi ya ubaguzi wa rangi ndani ya kanisa. Dhambi hiyo ilikuwa kukana injili ya Wagalatia 3:28. Hatuitetei. Lakini pia tunashikilia kwamba Mungu alikuwa akifanya kazi, na aliinua makanisa yaliyodumisha mafundisho ya Wesley na kuimarisha imani ya watu waliokuwa wamenyimwa utu. Mapokeo yetu yanawaheshimu Allen, Varick, Jones na wahubiri Weusi na walei waliojenga makanisa haya. Hatupaswi kuuita mgawanyiko kuwa jambo jema lenyewe, na tunapaswa kuomba kwamba ndugu na dada wa kila kabila waweze kuabudu pamoja kwa upendo.We hold that the separation was caused by the sin of racism in the church. That sin was a denial of the gospel of Galatians 3:28. We do not defend it. But we also hold that God was at work, and He raised up churches that kept the doctrine of Wesley and strengthened the faith of people who had been denied dignity. Our tradition honors Allen, Varick, Jones and the Black preachers and laypeople who built these churches. We should not call division a good thing in itself, and we should pray that brothers and sisters of every people may worship together in love.

Umethodisti katika Amerika ya KusiniMethodism in Latin America

MexicoMexico

Kazi ya Kimethodisti huko Mexico ilianzishwa na wamisionari kutoka Marekani katika miaka ya 1870, waliotumwa na Methodist Episcopal Church na Methodist Episcopal Church, South. Walihubiri kwa Kihispania, walifungua shule na kuchapisha vitabu vya Kikristo. Waumini na wachungaji Wamexico punde walichukua nafasi ya uongozi. Katika nchi yenye Wakatoliki walio wengi, Waprotestanti wa kwanza wakati mwingine walikutana na upinzani. Mwaka 1930 Methodist Church of Mexico (Iglesia Metodista de México) ilianza kujitawala, chini ya uongozi wake wa Kimexico. Makundi mengine ya Wesley-Utakatifu, kama Church of the Nazarene, pia yanafanya kazi Mexico leo. Tunaorodhesha Methodist Church of Mexico kwa maelezo tu kama sehemu ya familia ya Wesley. Hatusemi kwamba kila sehemu yake inashikilia kila msimamo wa kozi hii.Methodist work in Mexico was begun by missionaries from the United States in the 1870s, sent by the Methodist Episcopal Church and the Methodist Episcopal Church, South. They preached in Spanish, opened schools and printed Christian literature. Mexican believers and pastors soon took a leading part. In a country with a Catholic majority, the first Protestants sometimes met opposition. In 1930 the Methodist Church of Mexico (Iglesia Metodista de México) became self-governing, under its own Mexican leadership. Other Wesleyan-Holiness bodies, such as the Church of the Nazarene, also work in Mexico today. We list the Methodist Church of Mexico descriptively as part of the Wesleyan family. We do not say that every part of it holds every position of this course.

CubaCuba

Wamisionari wa Kimethodisti wa Marekani walianza kazi huko Cuba karibu na mwisho wa karne ya kumi na tisa, katika miaka ya vita vya 1898. Wachungaji na walei Wacuba waliiendeleza. Baada ya mapinduzi ya 1959, wamisionari wa kigeni waliondoka, na kanisa la Kimethodisti huko Cuba liliendelea chini ya uongozi wa Kicuba, wakati mwingine katika hali ngumu. Historia yake inaonyesha kwamba imani huko Cuba haitegemei wamisionari wa kigeni. Wanafunzi kutoka Cuba wanapaswa kusoma historia hii kwa fahari: wao si wageni katika hadithi hii. Ni sehemu yake.American Methodist missionaries began work in Cuba around the end of the nineteenth century, in the years of the war of 1898. Cuban pastors and laypeople carried it forward. After the revolution of 1959, foreign missionaries left, and the Methodist church in Cuba continued under Cuban leadership, sometimes in difficult conditions. Its history shows that the faith in Cuba does not depend on foreign missionaries. Students from Cuba should read this history with pride: they are not guests in this story. They are part of it.

BrazilBrazil

Kazi ya Kimethodisti huko Brazil pia ilianza katika karne ya kumi na tisa na wamisionari kutoka Marekani. Methodist Church in Brazil ilianza kujitawala mwaka 1930.Methodist work in Brazil also began in the nineteenth century by missionaries from the United States. The Methodist Church in Brazil became self-governing in 1930.

Maelezo juu ya ChileA note on Chile

Mwaka 1909, mwamko miongoni mwa Wamethodisti huko Valparaiso, Chile, chini ya mmisionari Willis Hoover, ukawa shina la kanisa tofauti la Kipentekoste. Kozi za Kipentekoste zinasimulia hadithi hii. Inaonyesha kwamba utume wa Kimethodisti katika Amerika ya Kusini ulikuwa kitalu cha makanisa mengi.In 1909, a revival among Methodists in Valparaiso, Chile, under the missionary Willis Hoover, became the root of a separate Pentecostal church. The Pentecostal courses tell this story. It shows that Methodist missions in Latin America were a seedbed for many churches.

Umethodisti katika AfrikaMethodism in Africa

Wamisionari wa kwanza wa Kimethodisti kwenda Gold Coast, sasa Ghana, walikabili hali ya hewa ya kuua, na kadhaa walikufa muda mfupi baada ya kufika. Mwaka 1838 Thomas Birch Freeman, ambaye wazazi wake walikuwa mmoja Mwafrika na mwingine Mwingereza, alifika Cape Coast. Alisafiri sana, akifika mji mkuu wa Waashanti, Kumasi, mwaka 1839. Mwaka 1842 alipeleka injili Badagry, katika eneo ambalo sasa ni Nigeria. Yeye ni mtu mkuu katika historia ya Kimethodisti katika Afrika ya Magharibi.The first Methodist missionaries to the Gold Coast, now Ghana, faced a deadly climate, and several died soon after arriving. In 1838 Thomas Birch Freeman, who was of African and English parentage, arrived at Cape Coast. He traveled widely, reaching the Asante capital of Kumasi in 1839. In 1842 he took the gospel to Badagry, in what is now Nigeria. He is a major figure in Methodist history in West Africa.

Kazi ya Kimethodisti pia ilianza Afrika ya Kusini mwanzoni mwa karne ya kumi na tisa, na kuenea miongoni mwa mataifa ya Kiafrika pamoja na walowezi. Wamethodisti wa Marekani pia walituma misheni, ikiwemo ile ya Askofu William Taylor mwishoni mwa karne ya kumi na tisa. Katika kila mahali, wainjilisti, walimu na viongozi wa madarasa Waafrika walibeba imani mbali zaidi kuliko wamisionari wangeweza. Biblia ilitafsiriwa katika lugha nyingi za Kiafrika, na shule za Kimethodisti ziliwafundisha wengi kusoma. Leo familia ya Wesley katika Afrika inajumuisha makanisa makubwa ya Kimethodisti na ya Utakatifu, na Afrika ni mojawapo ya mahali ambapo familia yetu inakua. Tunakuwa waangalifu kuhusu idadi, kwa sababu makadirio hutofautiana.Methodist work also began in Southern Africa in the early nineteenth century, and spread among African peoples as well as among settlers. American Methodists also sent missions, including those of Bishop William Taylor in the later nineteenth century. In each place, African evangelists, teachers and class leaders carried the faith farther than the missionaries could. The Bible was translated into many African languages, and Methodist schools taught many to read. Today the Wesleyan family in Africa includes large Methodist and Holiness churches, and Africa is one of the places where our family is growing. We are cautious about numbers, because estimates vary.

Mafunzo ya Hadithi HiziWhat These Stories Teach

Mafunzo manne yanajitokeza kutoka kwa historia ya makanisa haya tofauti sana.Four lessons stand out from the history of these very different churches.

Kwanza, mfano ule ule wa Kiwesley unaonekana popote Umethodisti ulipoota mizizi. Waumini walisikia kwamba Kristo alikufa kwa ajili ya wote, waliunganishwa na vikundi vidogo kwa sala na utunzaji, waliimba nyimbo za vuguvugu, na walitumwa kuwaambia wengine. Mazingira yalibadilika, kutoka Philadelphia hadi Cape Coast hadi Mexico City, lakini mfano ulikuwa ule ule.First, the same Wesleyan pattern appears wherever Methodism took root. Believers heard that Christ died for all, were joined to small groups for prayer and care, sang the hymns of the movement, and were sent out to tell others. The setting changed, from Philadelphia to Cape Coast to Mexico City, but the pattern was the same.

Pili, watu wa kawaida walibeba kazi. Richard Allen, askofu wa kwanza wa AME, alizaliwa utumwani. Katika Afrika, wainjilisti na walimu ambao historia mara chache huwataja walifanya kazi nyingi. Katika Amerika ya Kusini, wachungaji na walei Wamexico, Wacuba na Wabrazili walichukua uongozi. Mapokeo yetu siku zote yamekuwa vuguvugu la watu wote wa Mungu, na si la maafisa wake tu.Second, ordinary people carried the work. Richard Allen, the first AME bishop, had been born into slavery. In Africa, evangelists and teachers whom history seldom names did much of the work. In Latin America, Mexican, Cuban and Brazilian pastors and laypeople took the lead. Our tradition has always been a movement of the whole people of God, and not only of its officials.

Tatu, makanisa yaliteseka na kudumu. Wamethodisti Waafrika-Waamerika walivumilia dhuluma ndani na nje ya kanisa. Waprotestanti wa awali katika nchi za Kikatoliki wakati mwingine walikabili upinzani, na waumini huko Cuba waliishi kupitia miaka ya shida. Uvumilivu wao ni ushuhuda wa nguvu ya injili.Third, the churches suffered and persevered. African American Methodists endured injustice inside and outside the church. Early Protestants in Catholic lands sometimes faced opposition, and believers in Cuba lived through years of hardship. Their endurance is a witness to the power of the gospel.

Nne, kanisa lazima litazame dhambi zake lenyewe. Ujumbe wa Kiwesley ulikuwa neema ya bure kwa wote, hata hivyo kanisa lilikuwa polepole kuutumia kwa utumwa na kwa rangi. Tunajifunza unyenyekevu kutokana na hili. Pia tunajifunza kwamba mafundisho lazima yaishiwe. Kanisa linalohubiri kwamba Kristo alikufa kwa ajili ya wote lazima likaribishe wote kwenye meza ile ile.Fourth, the church must watch its own sins. The Wesleyan message was free grace for all, yet the church was slow to apply it to slavery and to race. We learn humility from this. We also learn that doctrine must be lived. A church that preaches that Christ died for all must welcome all to the same table.

Pingamizi: Utume Ulitumikia Himaya na Utamaduni wa KigeniObjection: Missions Served Empire and Foreign Culture

Baadhi ya wanahistoria wanahoji kwamba utume wa Kimethodisti katika Afrika na Amerika ya Kusini ulifungamana na nguvu za kikoloni, na kwamba wamisionari mara nyingi walizidharau tamaduni za mahali. Baadhi ya wakosoaji wanaongeza kwamba makanisa ya Kiprotestanti katika Amerika ya Kusini ni dini za kigeni zilizoletwa na watu wa nje.Some historians argue that Methodist missions in Africa and Latin America were bound up with colonial power, and that missionaries often looked down on local cultures. Some critics add that Protestant churches in Latin America are foreign religions brought by outsiders.

Jibu letuOur answer

Tunakubali kwamba baadhi ya wamisionari walifanya makosa, na wengine waliathiriwa na mitazamo ya wakati wao. Historia ya haki inasema hivyo. Lakini injili si mali ya himaya yoyote. Paulo aliwaambia Waathene kwamba Mungu "alitengeneza kutoka mtu mmoja kila taifa la wanadamu, wakae juu ya uso wote wa nchi" (Matendo 17:26). Yohana aliona mbele ya kiti cha enzi mkutano mkubwa "wa kila taifa na kabila na jamaa na lugha" (Ufunuo 7:9). Wamisionari wengi walitoa maisha yao na afya zao kuwatumikia watu, na wengi walipinga biashara ya watumwa au ukatili wa kikoloni. Zaidi ya yote, makanisa yaliyotokana nayo sasa yanaongozwa na Waafrika, Wamexico, Wacuba na Wabrazili, wanaohubiri injili kwa lugha zao wenyewe. Kanisa linaloongozwa na watu wake si la kigeni. Ukristo wenyewe ulianza Mashariki ya Kati na ukafika kila taifa kwa njia ile ile.We admit that some missionaries made mistakes, and some were influenced by the attitudes of their time. A fair history says this. But the gospel is not the property of any empire. Paul told the Athenians that God "has made from one blood every nation of men to dwell on all the face of the earth" (Acts 17:26). John saw before the throne a great multitude "of all nations, tribes, peoples, and tongues" (Revelation 7:9). Many missionaries gave their lives and health to serve people, and many opposed the slave trade or colonial cruelty. Above all, the churches that resulted are now led by Africans, Mexicans, Cubans and Brazilians, who preach the gospel in their own languages. A church that is led by its own people is not foreign. Christianity itself began in the Middle East and came to every nation in the same way.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji mmoja wa Jalisco anaambiwa na jirani, "Kanisa lenu ni dini ya kigeni kutoka Marekani." Mchungaji anahisi uchungu wa hili.A pastor in a town in Jalisco is told by a neighbor, "Your church is a foreign religion from the United States." The pastor feels the sting of this.

Kwanza, anasikiliza na hajibu kwa hasira. Pili, anakubali sehemu ya shtaka iliyo kweli: wamisionari kutoka nchi nyingine walipeleka kazi ya Kimethodisti na ya Utakatifu Mexico. Tatu, anaeleza kwamba ujumbe wenyewe ni injili inayopatikana katika Maandiko, iliyoanza Mashariki ya Kati na inayohusu mataifa yote, na kwamba wachungaji na waumini Wamexico sasa wanaongoza kanisa. Nne, anamwalika jirani yake aone matunda, maisha yaliyobadilika na utunzaji kwa maskini katika kutaniko lake mwenyewe. Tano, anamwombea jirani huyo kwa jina.First, he listens and does not answer with anger. Second, he acknowledges the part of the charge that is true: missionaries from other countries carried Methodist and Holiness work to Mexico. Third, he explains that the message itself is the gospel found in Scripture, which began in the Middle East and which belongs to all nations, and that Mexican pastors and believers now lead the church. Fourth, he invites his neighbor to see the fruit, the changed lives and the care for the poor in his own congregation. Fifth, he prays for the neighbor by name.

MuhtasariSummary

Ujumbe wa Kiwesley wa neema kwa wote uliwavuta watu Weusi wengi, watumwa na huru, kuingia Umethodisti. Wesley alishambulia utumwa katika Thoughts upon Slavery (1774). Richard Allen, aliyezaliwa mtumwa mwaka 1760, aliondoka St. George's baada ya kutendewa isivyo sawa, alisaidia kuunda Free African Society mwaka 1787, na alichaguliwa kuwa askofu wa kwanza wa African Methodist Episcopal Church, iliyoandaliwa mwaka 1816. Kanisa la AME Zion lilipangwa mwaka 1821 huko New York, James Varick akiwa askofu wake wa kwanza. Wamethodisti Weupe waligawanyika juu ya utumwa mwaka 1844 na 1845, na Colored Methodist Episcopal Church liliundwa mwaka 1870. Wamisionari wa Marekani walianza kazi ya Kimethodisti Mexico katika miaka ya 1870 na Cuba karibu mwaka 1898; Methodist Church of Mexico ilianza kujitawala mwaka 1930, na Methodist Church in Brazil mwaka huo huo. Katika Afrika, Thomas Birch Freeman alifika Gold Coast mwaka 1838. Wakosoaji wanasema utume ulitumikia himaya, nasi tunajibu kwamba injili ni ya mataifa yote na sasa inaongozwa na watu wao wenyewe.The Wesleyan message of grace for all drew many enslaved and free Black people into Methodism. Wesley attacked slavery in Thoughts upon Slavery (1774). Richard Allen, born enslaved in 1760, left St. George's after unequal treatment, helped form the Free African Society in 1787, and was elected the first bishop of the African Methodist Episcopal Church, organized in 1816. The AME Zion Church was organized in 1821 in New York, with James Varick as its first bishop. White Methodists divided over slavery in 1844 and 1845, and the Colored Methodist Episcopal Church was formed in 1870. American missionaries began Methodist work in Mexico in the 1870s and in Cuba around 1898; the Methodist Church of Mexico became self-governing in 1930, and the Methodist Church in Brazil in the same year. In Africa, Thomas Birch Freeman reached the Gold Coast in 1838. Critics say missions served empire, and we answer that the gospel belongs to all nations and is now led by their own people.

Usomaji ZaidiFurther Reading

• Richard Allen, The Life Experience and Gospel Labors of the Rt. Rev. Richard Allen (Uzoefu wa Maisha na Kazi za Injili za Mchungaji Mtukufu Richard Allen), chanzo cha msingi.• Richard Allen, The Life Experience and Gospel Labors of the Rt. Rev. Richard Allen, a primary source.

• John Wesley, Thoughts upon Slavery (Mawazo juu ya Utumwa) (1774), chanzo cha msingi.• John Wesley, Thoughts upon Slavery (1774), a primary source.

• Francis Asbury, Journal (Shajara), kwa marejeo yake kuhusu wahubiri na makutaniko Weusi.• Francis Asbury, Journal, for his references to Black preachers and congregations.

• John Wesley, Journal (Shajara), kwa maelezo yake ya vuguvugu.• John Wesley, Journal, for his account of the movement.

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset