Huduma ya Kichungaji, Uinjilisti na Misheni ya Ulimwengu ya Kiwesley — Sehemu ya 8: Misheni za Utakatifu katika Amerika ya Kilatini, Afrika na AsiaWesleyan Pastoral Ministry, Evangelism, and Global Missions — Unit 8: Holiness Missions in Latin America, Africa, and Asia

Mstari MkuuKey Verse

"Baada ya mambo hayo naliona, na tazama, mkutano mkubwa, ambao hakuna awezaye kuuhesabu, katika kila taifa na kabila na jamaa na lugha, wamesimama mbele ya kile kiti cha enzi na mbele ya Mwana-Kondoo, wamevikwa mavazi meupe, na matawi ya mitende mikononi mwao." (Ufunuo 7:9, SUV)"After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palms in their hands," (Revelation 7:9, NKJV)

Malengo ya KujifunzaLearning Objectives

Ukimaliza kipindi hiki, utaweza:When you finish this unit, you should be able to:

1. Kueleza jinsi misheni za Methodisti na za Utakatifu zilivyofika Amerika ya Kilatini, Afrika na Asia, ukitaja watu na mahali muhimu vilivyoandikwa vyema.1. Describe how Methodist and Holiness missions reached Latin America, Africa and Asia, naming key people and places that are well documented.

2. Kueleza kanuni ya kujitegemea mara tatu (kujikimu, kujitawala, kujieneza) na kwa nini Wawesley wamekuja kuithamini.2. Explain the three-self principle (self-supporting, self-governing, self-propagating) and why Wesleyans have come to value it.

3. Kueleza sehemu iliyochukuliwa na elimu, tiba, wamisionari wanawake na viongozi wazawa katika misheni za Kiwesley.3. Explain the part played by education, medicine, women missionaries and national leaders in Wesleyan missions.

4. Kueleza pingamizi kuu dhidi ya misheni za Kiprotestanti na za Utakatifu katika maeneo haya na kutoa jibu la Kiwesley.4. State the main objections to Protestant and Holiness missions in these regions and give the Wesleyan answer.

5. Kutumia mafunzo ya historia hii kwa ushirikiano kati ya kanisa la mahali na timu ya misheni kutoka nje.5. Apply the lessons of this history to a partnership between a local church and a foreign mission team.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kiwesley ya kiinjili, kwa ajili ya wachungaji walio ndani yake au wanaotaka kuyaelewa. Tunashikilia kwamba Biblia ni mamlaka ya mwisho yaliyopuliziwa. Wanafunzi wengi wa CTS wanaishi Amerika ya Kilatini na Afrika, na baadhi yenu mnahudumu katika makanisa yaliyopandwa na watu tunaowaeleza. Kumbukumbu ya misheni inajumuisha ujasiri na uaminifu na pia makosa. Tunasema hivyo kwa uaminifu. Katika kipindi hiki tumejumuisha ukweli ulioandikwa vyema tu, na tunasema wazi pale hadithi inapokuwa kubwa kuliko tunavyoweza kusimulia hapa. Historia ya kazi ya Kiwesley katika nchi yako mwenyewe huenda ni tajiri zaidi kuliko kipindi hiki kifupi, na tunakuhimiza uijifunze kutoka katika kumbukumbu za kanisa lako mwenyewe.This course is written from inside the evangelical Wesleyan tradition, for pastors who belong to it or want to understand it. We hold that the Bible is the inspired and final authority. Many CTS students live in Latin America and Africa, and some of you serve in churches that were planted by the people we describe. The record of missions includes courage and faithfulness and also mistakes. We say so honestly. In this unit we have included only facts that are well documented, and we say plainly where the story is larger than what we can tell here. The history of Wesleyan work in your own country is likely richer than this short unit, and we encourage you to learn it from your own church's records.

Mkutano Mkubwa Kutoka Kila TaifaA Multitude from Every Nation

Ufunuo 7:9 unaonyesha mwisho wa hadithi: watu kutoka kila taifa, kabila, jamaa na lugha mbele ya kiti cha enzi. Misheni ni njia ambayo Mungu huukusanya mkutano huu mkubwa. Leo, sehemu kubwa ya familia ya Kiwesley duniani inaishi Afrika, Amerika ya Kilatini na Asia, si Uingereza wala Amerika Kaskazini. Katika Kozi 1, Kipindi cha 8 ulijifunza kitu kuhusu hadithi ya Umethodisti katika maeneo haya. Kipindi hiki kinauliza swali tofauti: mchungaji anaweza kujifunza nini kutoka kwa jinsi misheni za Utakatifu zilivyofanya kazi?Revelation 7:9 shows the end of the story: people from every nation, tribe, people and language before the throne. Missions is the way God gathers this multitude. Today, much of the world's Wesleyan family lives in Africa, Latin America and Asia, not in Britain or North America. In Course 1, Unit 8 you learned something of the story of Methodism in these regions. This unit asks a different question: what can a pastor learn from the way Holiness missions worked?

Amerika ya KilatiniLatin America

Kazi ya awali ya Methodisti. Katika karne ya kumi na tisa, wamisionari wa Methodisti kutoka Marekani walianza kazi katika Amerika ya Kilatini. Kazi ya Methodisti huko Mexico ilianza katika miaka ya 1870. Makanisa ya Methodisti yaliyotokana na misheni hizi yapo katika nchi nyingi za Amerika ya Kilatini, na baadhi yake, kama Iglesia Metodista de México, ni makanisa yanayojitawala leo. Tunayataja kwa maelezo tu. Si kila shirika la Methodisti linalishika fundisho la Wesley la Maandiko na wokovu kwa uthabiti kama inavyopaswa, na mchungaji lazima ahukumu kila moja kwa mafundisho yake na si kwa jina lake tu.Early Methodist work. In the nineteenth century, Methodist missionaries from the United States began work in Latin America. Methodist work in Mexico began in the 1870s. Methodist churches that came from these missions exist in many Latin American countries, and some of them, such as the Iglesia Metodista de México, are self-governing churches today. We name them descriptively. Not every Methodist body keeps Wesley's doctrine of Scripture and salvation as firmly as it should, and a pastor must judge each one by its teaching and not only its name.

William Taylor na misheni za kujikimu. Mmoja wa wamisionari wa kipekee zaidi wa karne ya kumi na tisa alikuwa William Taylor, mhubiri na mwinjilisti wa Methodist Episcopal kutoka Marekani. Mwishoni mwa miaka ya 1870 alisafiri kando ya pwani ya magharibi ya Amerika Kusini na hadi Brazili. Alianzisha shule zilizofundisha Kiingereza na pia zilifundisha Biblia, na shule hizi zilikusudiwa kusaidia kulipia kazi. Wazo lake lilikuwa kwamba makanisa ya misheni yajikimu tangu mwanzo, na yasitegemee fedha kutoka ng'ambo. Mbinu ya Taylor ilikuwa na mafanikio mchanganyiko, naye alikutana na shida nyingi, lakini wazo lake lilikuwa muhimu: misheni isilifanye kanisa kuwa tegemezi la kudumu.William Taylor and self-supporting missions. One of the most unusual missionaries of the nineteenth century was William Taylor, a Methodist Episcopal preacher and evangelist from the United States. In the late 1870s he traveled along the west coast of South America and to Brazil. He started schools that taught English and also taught the Bible, and these schools were meant to help pay for the work. His idea was that mission churches should be self-supporting from the start, and not depend on money from abroad. Taylor's approach had mixed success, and he met many hardships, but his idea was important: a mission should not make a church a permanent dependent.

Uamsho wa Chile. Mwaka 1909 uamsho miongoni mwa Wamethodisti huko Valparaiso, Chile, chini ya mmisionari wa Methodisti Willis Hoover, ulileta vuguvugu jipya la Kipentekoste. Hadithi hiyo inasimuliwa katika kozi ya Kipentekoste, na hatuirudii. Tunaitaja hapa kwa sababu inaonyesha kinachoweza kutokea kanisa la misheni linapokuwa na njaa ya Roho na watu wake wenyewe wako huru kuongoza.The Chilean revival. In 1909 a revival among Methodists in Valparaiso, Chile, under the Methodist missionary Willis Hoover, led to a new Pentecostal movement. The story is told in the Pentecostal course, and we do not repeat it. We mention it here because it shows what can happen when a mission church is hungry for the Spirit and its own people are free to lead.

Makanisa ya Utakatifu. Leo Kanisa la Nazarene, Kanisa la Wesleyan na Kanisa la Free Methodist yote yana makutaniko katika Amerika ya Kilatini na Karibi. Hatutoi orodha hapa, kwa sababu historia hutofautiana katika kila nchi, na mchungaji anapaswa kuuliza wilaya yake kuhusu hadithi ya mahali.Holiness churches. Today the Church of the Nazarene, the Wesleyan Church and the Free Methodist Church all have congregations in Latin America and the Caribbean. We do not give lists here, because the history differs in each country, and a pastor should ask his own district for the local story.

AfrikaAfrica

Afrika Magharibi. Kanisa la Methodist Episcopal lilianza kazi huko Liberia katika miaka ya 1830. Wesleyan Methodist Missionary Society ya Uingereza ilimtuma Joseph Dunwell kwenda Gold Coast (leo Ghana) mwaka 1835, naye alikufa ndani ya miezi michache, kama wamisionari wengi wa mwanzo, kwa sababu ya magonjwa ya kitropiki. Dhabihu hii haikupotea bure. Thomas Birch Freeman, ambaye alikuwa wa asili ya Kiafrika na Kiingereza, alifika mwaka 1838. Alisafiri kwa upana, alitembelea mji mkuu wa Asante, Kumasi, mwaka 1839, na mwanzoni mwa miaka ya 1840 alipeleka kazi hadi sehemu ambayo sasa ni Nigeria, hadi Badagry kisha Abeokuta. Hadithi yake inatukumbusha kwamba wamisionari Waafrika na Weusi walikuwa sehemu ya misheni za Methodisti tangu mapema.West Africa. The Methodist Episcopal Church began work in Liberia in the 1830s. The British Wesleyan Methodist Missionary Society sent Joseph Dunwell to the Gold Coast (today Ghana) in 1835, and he died within a few months, as many early missionaries did, because of tropical diseases. This sacrifice was not wasted. Thomas Birch Freeman, who was of African and English descent, arrived in 1838. He traveled widely, visited the Asante capital of Kumasi in 1839, and in the early 1840s carried the work into what is now Nigeria, to Badagry and then to Abeokuta. His story reminds us that African and Black missionaries were part of Methodist missions from early on.

Askofu William Taylor barani Afrika. Mwaka 1884 Taylor alichaguliwa kuwa askofu wa kimisionari kwa Afrika. Mwaka 1885 aliongoza vikundi vya wamisionari wa kujikimu hadi Angola na eneo la Kongo. Mpango huo ulikabiliwa na shida kali, na wengi waliugua na kufa. Wanahistoria bado wanajadili ni kiasi gani kilidumu. Tunajifunza kutokana na hili somo lile lile kama Amerika ya Kilatini: bidii inahitaji hekima, mipango na utunzaji kwa wafanyakazi.Bishop William Taylor in Africa. In 1884 Taylor was elected missionary bishop for Africa. In 1885 he led parties of self-supporting missionaries to Angola and the Congo region. The plan faced severe difficulties, and many suffered illness and death. Historians still debate how much was lasting. We learn from this the same lesson as in Latin America: zeal needs wisdom, planning and care for the workers.

Afrika ya Kusini. Mwanzoni mwa miaka ya 1900 wamisionari wa Nazarene, miongoni mwao Harmon Schmelzenbach na mkewe Lula, walianza kazi katika Afrika ya Kusini, miongoni mwa watu wa Swazi na katika mikoa ya karibu. Kazi yao inakumbukwa katika Kanisa la Nazarene kama mwanzo wa ukuaji wake barani Afrika. Wamisionari wa Wesleyan kutoka Uingereza walikuwa tayari wamefika Afrika Kusini mwanzoni mwa miaka ya 1800.Southern Africa. In the early 1900s Nazarene missionaries, among them Harmon Schmelzenbach and his wife Lula, began work in southern Africa, among the Swazi people and in nearby regions. Their work is remembered in the Church of the Nazarene as the start of its growth in Africa. Wesleyan missionaries from Britain had already reached South Africa in the early 1800s.

Afrika leo. Makanisa ya Methodisti na ya Utakatifu barani Afrika si tena matokeo ya misheni za nje peke yake. Ni makanisa makubwa yanayoongozwa na Waafrika. Afrika sasa ni kituo kikuu cha familia ya Kiwesley duniani, na makanisa ya Kiafrika hutuma wamisionari wao wenyewe.Africa today. The Methodist and Holiness churches in Africa are no longer only the product of foreign missions. They are large churches led by Africans. Africa is now a main center of the Wesleyan family in the world, and African churches send their own missionaries.

Tumeacha watu na nchi nyingi, kwa sababu katika kipindi kifupi tunaweza kutaja tu wale ambao hadithi zao tunaweza kuzieleza kwa uhakika. Historia ya kanisa la taifa lako mwenyewe inaweza kutaja wengine.We have left out many people and countries, because in a short unit we can name only those whose stories we can state with confidence. Your own national church history may name others.

AsiaAsia

India na Ceylon. Katika Kipindi cha 7 ulijifunza kwamba Thomas Coke alikufa baharini akielekea Ceylon mwaka 1814. Huko India, Wamethodisti wa Amerika walianza kazi mwaka 1856 chini ya William Butler. Isabella Thoburn alifungua shule ya wasichana huko Lucknow iliyokua na kuwa chuo cha wanawake. Yeye ni mmoja wa wanawake wengi waliongoza kazi ya Kiwesley barani Asia.India and Ceylon. In Unit 7 you learned that Thomas Coke died at sea on his way to Ceylon in 1814. In India, American Methodists began work in 1856 under William Butler. Isabella Thoburn opened a girls' school in Lucknow that grew into a women's college. She is one of many women who led Wesleyan work in Asia.

Korea. Henry Appenzeller, mmisionari wa Methodisti wa Amerika, alifika Korea mwaka 1885. Alifungua shule ya Pai Chai mwaka huo huo. Mwaka 1886 Mary Scranton, mmisionari mwanamke wa Methodisti, alianza shule ya wasichana ambayo baadaye ikawa Ewha. Korea baadaye ikawa mojawapo ya vituo vyenye uhai zaidi vya Ukristo barani Asia, ingawa mikondo mingi ya Wakristo, si Wamethodisti tu, inashiriki katika hadithi hiyo.Korea. Henry Appenzeller, an American Methodist missionary, arrived in Korea in 1885. He opened the Pai Chai school in the same year. In 1886 Mary Scranton, a Methodist woman missionary, began a school for girls that later became Ewha. Korea later became one of the most vibrant centers of Christianity in Asia, though many streams of Christians, not only Methodists, share in that story.

Japani. Mwaka 1901 Charles na Lettie Cowman na Ernest Kilbourne, pamoja na mwinjilisti wa Kijapani Juji Nakada, walianza kazi iliyokuwa Oriental Missionary Society, misheni ya Utakatifu iliyoanzia Tokyo. Walifundisha utakatifu na walitumia shule za Biblia na uinjilisti.Japan. In 1901 Charles and Lettie Cowman and Ernest Kilbourne, with the Japanese evangelist Juji Nakada, began the work that became the Oriental Missionary Society, a Holiness mission that began in Tokyo. They taught holiness and made use of Bible schools and evangelism.

Sifa za Pamoja za Misheni za KiwesleyCommon Features of Wesleyan Missions

Kutokana na mifano hii tunaweza kuona mifumo kadhaa.From these examples we can see some patterns.

Kuhubiri na kufundisha pamoja. Wamisionari wa Kiwesley walihubiri kwa ajili ya wongofu kisha wakafanya wanafunzi. Mfano wa Wesley wa madarasa na jumuiya ulipelekwa shambani. Shule za Biblia, shule za Jumapili na katekisimu zilifuata.Preaching and teaching together. Wesleyan missionaries preached for conversion and then discipled. Wesley's pattern of classes and societies was carried to the field. Bible schools, Sunday schools and catechisms followed.

Elimu. Shule zilikuwa sehemu kubwa ya misheni za Kiwesley. Zilifundisha watu kusoma Biblia, zilifunza viongozi na mara nyingi zilihudumia wasichana, ambao walikuwa na nafasi chache.Education. Schools were a major part of Wesleyan missions. They taught people to read the Bible, trained leaders and often served girls, who had few opportunities.

Tiba. Misheni nyingi zilifungua zahanati na hospitali. Hili linafuata wasiwasi wa Wesley kwa wagonjwa, ambao tulijifunza katika Kipindi cha 6.Medicine. Many missions opened clinics and hospitals. This follows Wesley's concern for the sick, which we studied in Unit 6.

Wanawake. Jumuiya za kimisionari za wanawake zilikuwa nguvu kubwa, kama Woman's Foreign Missionary Society ya Kanisa la Methodist Episcopal, iliyoanzishwa mwaka 1869. Walimu wanawake, madaktari na wainjilisti walifanya kazi ambayo wanaume hawakuweza kuifanya kwa urahisi, hasa miongoni mwa wanawake na watoto.Women. Women's missionary societies were a major force, such as the Woman's Foreign Missionary Society of the Methodist Episcopal Church, founded in 1869. Women teachers, doctors and evangelists did work that men could not easily do, especially among women and children.

Utakatifu na utamaduni. Wamisionari wa Kiwesley walifundisha kwamba utakatifu ni upendo kwa Mungu na jirani. Wenye hekima walijifunza kutenganisha kiini cha ujumbe na desturi za nje za nchi yao. Muumini mpya huko Lagos, Guadalajara au Seoul si lazima avae au aimbe kama mmisionari ili awe mtakatifu.Holiness and culture. Wesleyan missionaries taught that holiness is love for God and neighbor. Wise ones learned to separate the heart of the message from the outward customs of their home country. A convert in Lagos, Guadalajara or Seoul does not have to dress or sing like a missionary to be holy.

Gharama. Wamisionari wa mwanzo walilipa kwa gharama kubwa kwa ugonjwa, upweke na kifo cha mapema. Makanisa yanayotuma wafanyakazi leo lazima yawatunze kwa maandalizi mazuri, huduma ya afya na msaada, na hayapaswi kuwachukulia kama wanaoweza kutupwa.The cost. Early missionaries paid heavily in sickness, loneliness and early death. Churches that send workers today must care for them with proper preparation, health care and support, and must not treat them as expendable.

Viongozi wazawa. Somo la ndani kabisa ni kwamba kanisa lazima litulie mikononi mwa watu wake. Wesley alitumia waumini wa kawaida kama wahubiri na viongozi wa madarasa. Tabia hii ilifanya iwe ya kawaida kuinua viongozi wa mahali haraka. Katika karne ya kumi na tisa viongozi wawili wa misheni, Henry Venn wa Church Missionary Society na Rufus Anderson wa American Board of Commissioners for Foreign Missions, walifundisha kwamba kanisa la misheni linapaswa kujikimu, kujitawala na kujieneza. Inaitwa kanuni ya kujitegemea mara tatu (three-self principle). Wawesley wameithamini kwa sababu inalingana na matumizi ya Wesley ya viongozi waumini wa kawaida, na kwa sababu uzoefu umeonyesha kwamba makanisa yanayotegemea milele fedha za nje au viongozi wa nje hubaki dhaifu.Local leaders. The deepest lesson is that the church must come to rest in the hands of its own people. Wesley used laymen as preachers and class leaders. This habit made it natural to raise local leaders quickly. In the nineteenth century two mission leaders, Henry Venn of the Church Missionary Society and Rufus Anderson of the American Board of Commissioners for Foreign Missions, taught that a mission church should be self-supporting, self-governing and self-propagating. It is called the three-self principle. Wesleyans have valued it because it fits Wesley's use of lay leaders, and because experience has shown that churches which depend forever on foreign money or foreign leaders stay weak.

Maswali Wanayouliza Wanahistoria na WakosoajiQuestions Historians and Critics Ask

Swali 1: Kwa nini kutuma wamisionari wa Kiprotestanti kwenda nchi za Amerika ya Kilatini ambazo tayari zilikuwa za Kikatoliki?Question 1: Why send Protestant missionaries to Latin American lands that were already Catholic?

Viongozi wengi wa Kikatoliki, na baadhi ya wanahistoria, wanasema kwamba misheni za Kiprotestanti katika Amerika ya Kilatini zilikuwa kuwavuta watu isivyo haki, kuwachukua kutoka kanisa lililokuwa tayari linabeba jina la Kristo.Many Catholic leaders, and some historians, say that Protestant missions in Latin America were unfair proselytism, taking people from a church that already carried Christ's name.

Jibu letu. Tunawaheshimu waumini wengi wa Kikatoliki wanaompenda Kristo na hatuwatukani. Wawesley hawapaswi kamwe kuzungumza juu ya Wakristo wengine kwa dharau. Lakini ujumbe wa Kiwesley wa kuzaliwa upya, ushuhuda wa Roho na utakatifu wa moyo na wa maisha (tazama Kozi 2 na 3) haukufundishwa sana, na watu wengi katika kila nchi, bila kujali kanisa walilokuwamo wazazi wao, hawajawahi kusikia kwamba wanaweza kujua dhambi zao zimesamehewa na kumjua Kristo binafsi. Wesley mwenyewe alikuwa Mwanglikana aliyebatizwa na kuwekwa wakfu, naye alihubiri kwa Wakristo wa jina na kwa wale wanaokwenda kanisani. Lengo si kushambulia kanisa lingine bali kumleta kila mtu kwenye imani hai (Warumi 10:9-10, imetajwa kwa marejeo).Our answer. We respect the many Catholic believers who love Christ and we do not insult them. Wesleyans must never speak of other Christians with contempt. But the Wesleyan message of the new birth, the witness of the Spirit and holiness of heart and life (see Courses 2 and 3) was not widely taught, and many people in every country, whatever church their parents belonged to, have never heard that they can know their sins forgiven and know Christ personally. Wesley himself was a baptized and ordained Anglican, and he preached to nominal Christians and to the churched. The aim is not to attack another church but to bring each person to a living faith (Romans 10:9-10, cited by reference).

Swali 2: Je, misheni zilifungamana na ukoloni na kudhibitiwa kutoka ng'ambo?Question 2: Were missions tied to colonialism and controlled from abroad?

Wanahistoria, wakiwemo Wakristo wengi barani Afrika na Asia, wanabainisha kwamba wamisionari mara nyingi walikuja chini ya ulinzi wa kikoloni, kwamba wakati mwingine walihukumu desturi za mahali kwa ukali, na kwamba kuhamisha uongozi kwa wazawa mara nyingi kulikuwa polepole mno.Historians, including many Christian ones in Africa and Asia, point out that missionaries often came under colonial protection, that they sometimes judged local customs harshly, and that the transfer of leadership to nationals was often too slow.

Jibu letu. Ukosoaji huu una ukweli halisi. Wamisionari walikuwa watu wa wakati wao, na baadhi walichanganya utamaduni wao wenyewe na injili. Wakati huo huo, wamisionari wengi walipinga biashara ya watumwa, walifundisha maskini, walitafsiri Maandiko katika lugha za mahali na walifunza viongozi wazawa, na wengine waliteseka kwa hilo. Jibu sahihi ni kutubu pale tulipokosea, na kushikilia kipimo cha kibiblia. Kanuni ya kujitegemea mara tatu ilitokana na uzoefu huu. Kanisa la Utakatifu lazima lifundishe utakatifu kama jambo la moyo na la upendo unaofanana na wa Kristo (tazama Kozi 3, Kipindi cha 8) na halipaswi kuuchanganya na desturi za taifa moja.Our answer. These criticisms contain real truth. Missionaries were people of their time, and some confused their own culture with the gospel. At the same time, many missionaries opposed the slave trade, taught the poor, translated Scriptures into local languages and trained local leaders, and some suffered for it. The right response is to repent where we were wrong, and to hold to the biblical standard. The three-self principle came out of this experience. A Holiness church must teach holiness as a matter of the heart and of Christlike love (see Course 3, Unit 8) and must not confuse it with the customs of one nation.

Swali 3: Je, enzi ya mmisionari wa kigeni imekwisha?Question 3: Is the age of the foreign missionary over?

Wengine wanahoji kwamba sasa Afrika, Amerika ya Kilatini na Asia zina makanisa yenye nguvu, wamisionari wa nje hawahitajiki tena, na fedha zitumwe tu.Some argue that now that Africa, Latin America and Asia have strong churches, outside missionaries are no longer needed, and money should simply be sent.

Jibu letu. Kitovu cha Ukristo kimehamia kusini, na makanisa ya maeneo haya sasa hutuma wamisionari katika maeneo yao na zaidi. Hili ni matokeo ya furaha. Lakini Agizo Kuu ni kwa kila watu, na watu wengi katika kila bara bado hawana kanisa lao wenyewe. Misheni sasa huenda kutoka kila mahali kwenda kila mahali. Washirika wa kigeni bado wanaweza kusaidia, wakija kama watumishi na washirika na si kama mabwana.Our answer. The center of Christianity has moved south, and the churches of these regions now send missionaries to their own regions and beyond. This is a joyful result. But the Great Commission is for every people, and many peoples in every continent still have no church of their own. Mission now goes from everywhere to everywhere. Foreign partners can still help, if they come as servants and partners and not as masters.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la jiji linalokua anatembelewa na timu kutoka misheni ya kigeni. Wanajitolea kujenga jengo kubwa jipya na kufadhili mpango wa vijana. Lakini pia wanaomba kuchagua mpango wa jengo, kumteua mkurugenzi wa vijana na kuwa na neno la mwisho juu ya bajeti. Washiriki wanafurahia fedha. Wengine wana wasiwasi.A pastor in a growing city church is visited by a team from a foreign mission. They offer to build a large new building and fund a youth program. But they also ask to choose the building plan, name the youth director and have final say over the budget. The members are excited by the money. Some are uneasy.

Mchungaji anaweza kutumia mafunzo ya kipindi hiki.The pastor can use the lessons of this unit.

Kwanza, anaishukuru timu. Upendo na ukarimu wao ni vya kweli, na hapaswi kuwachukulia kama maadui.First, he thanks the team. Their love and generosity are real, and he should not treat them as enemies.

Pili, anaomba bodi ya kanisa iombe na kuhesabu gharama. Nani atamiliki jengo? Nani atalipia matengenezo yake miaka kumi kutoka sasa? Nini kitatokea timu itakaporudi nyumbani?Second, he asks the church board to pray and to count the cost. Who will own the building? Who will pay for its upkeep ten years from now? What happens when the team goes home?

Tatu, anatumia kipimo cha kujitegemea mara tatu. Je, mradi huu utasaidia kanisa kujikimu, kujitawala na kueneza injili peke yake? Au utalifanya kanisa kutegemea fedha za nje na maamuzi ya nje?Third, he applies the three-self test. Will this project help the church support itself, govern itself and share the gospel on its own? Or will it make the church depend on outside money and outside decisions?

Nne, anapendekeza ushirikiano. Kanisa litachangia kazi na fedha zake yenyewe, hata ziwe za kiasi, na viongozi wa mahali watafanya maamuzi muhimu kuhusu watu na programu zao. Timu inaweza kusaidia kwa mafunzo, vifaa na maombi.Fourth, he proposes a partnership. The church will contribute its own labor and funds, however modest, and local leaders will make the key decisions about its people and programs. The team may help with training, materials and prayer.

Tano, anaweka makubaliano kwa maandishi na kuiomba wilaya yake ushauri. Timu isipokubali uongozi wa mahali, anaweza kukataa kwa upole. Kanisa linalokua polepole na kusimama kwa miguu yake mwenyewe lina nguvu zaidi kuliko lile linalokua haraka na haliwezi kusimama.Fifth, he puts the agreement in writing and asks his district for counsel. If the team will not agree to local leadership, he may kindly decline. A church that grows slowly and stands on its own feet is stronger than one that grows quickly and cannot stand.

MuhtasariSummary

Misheni za Methodisti na za Utakatifu zilifika Amerika ya Kilatini, Afrika na Asia katika karne ya kumi na tisa na ishirini. Katika Amerika ya Kilatini, kazi ya Methodisti ilianza katika miaka ya 1870 huko Mexico, na William Taylor alijaribu misheni za kujikimu kwenye pwani ya magharibi ya Amerika Kusini na Brazili. Katika Afrika Magharibi, Joseph Dunwell alikufa mwaka 1835 na Thomas Birch Freeman alipeleka kazi hadi Kumasi na kuingia Nigeria. Taylor, aliyechaguliwa kuwa askofu wa kimisionari mwaka 1884, aliongoza vikundi vya kujikimu hadi Afrika, na wamisionari wa Nazarene walianza Afrika ya Kusini mwanzoni mwa miaka ya 1900. Katika Asia, William Butler alianza kazi India mwaka 1856, Henry Appenzeller na Mary Scranton walifungua shule Korea mwaka 1885 na 1886, na Oriental Missionary Society ilianza Japani mwaka 1901. Sifa za pamoja ni pamoja na kuhubiri na kufundisha, shule, tiba, jumuiya za wanawake na kufunza viongozi wazawa chini ya kanuni ya kujitegemea mara tatu. Tunawajibu wakosoaji wanaoziita misheni hizi si za haki kwa Wakatoliki, zilizofungamana na ukoloni, au zisizohitajika tena. Tunakiri makosa na kushikilia injili kwa kila taifa.Methodist and Holiness missions reached Latin America, Africa and Asia in the nineteenth and twentieth centuries. In Latin America, Methodist work began in the 1870s in Mexico, and William Taylor tried self-supporting missions on the west coast of South America and in Brazil. In West Africa, Joseph Dunwell died in 1835 and Thomas Birch Freeman carried the work to Kumasi and into Nigeria. Taylor, elected missionary bishop in 1884, led self-supporting parties to Africa, and Nazarene missionaries began in southern Africa in the early 1900s. In Asia, William Butler began work in India in 1856, Henry Appenzeller and Mary Scranton opened schools in Korea in 1885 and 1886, and the Oriental Missionary Society began in Japan in 1901. Common features include preaching with teaching, schools, medicine, women's societies and the training of local leaders under the three-self principle. We answer critics who call these missions unfair to Catholics, tied to colonialism or no longer needed. We admit mistakes and hold to the gospel for every nation.

Usomaji ZaidiFurther Reading

• John Wesley, mahubiri "The General Spread of the Gospel" (Kuenea kwa Jumla kwa Injili).• John Wesley, sermon "The General Spread of the Gospel."

• John Wesley, mahubiri "Catholic Spirit" (Roho ya Ulimwengu Mzima).• John Wesley, sermon "Catholic Spirit."

• Francis Asbury, Journal (Shajara).• Francis Asbury, Journal.

• John Wesley, Journal (Shajara).• John Wesley, Journal.

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), kuhusu Ufunuo 7.• John Wesley, Notes on the New Testament, on Revelation 7.

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