Historia ya Kanisa — Sehemu ya 8: Baada ya Matengenezo ya Kanisa, Upuritani, Upietisti, na Uamsho Mkuu wa KwanzaChurch History — Unit 8: Post-Reformation, Puritanism, Pietism, and the First Great Awakening

Sehemu ya 7 ilifungwa katika mwaka 1600 huku ramani ya kidini ya Ulaya ikiwa imechorwa upya kwa kudumu. Matengenezo ya Kanisa yalikuwa yameirejesha injili na kuiweka Biblia katika lugha za watu. Lakini mafundisho ya neema, hata yawe ya thamani kiasi gani, yanaweza kupoa hata katika vinywa vya Wareformed. Karne moja na nusu kati ya mwaka 1600 na 1750 ni habari ya vuguvugu tatu zilizoitia injili iliyorejeshwa ndani ya moyo, na la nne lililowasha uamsho katika mabara mawili.Unit 7 closed in the year 1600 with the religious map of Europe permanently redrawn. The Reformation had recovered the gospel and put the Bible into the people's languages. But the doctrines of grace, however precious, can grow cold even on Reformed lips. The century and a half between 1600 and 1750 is the story of three movements that worked the recovered gospel into the heart, and a fourth that ignited an awakening across two continents.

Wapuritani huko Uingereza na Amerika waliyapeleka mafundisho ya Kireformed ndani ya nafsi na kutoa teolojia ya kichungaji zaidi ambayo kanisa linalozungumza Kiingereza lilikuwa limewahi kuiona. Wapietisti huko Ujerumani walijibu usahihi wa kimafundisho wa Kilutheri uliokuwa umepoa kwa kujifunza Biblia katika vikundi vidogo, mahubiri ya kuongoka, na moto wa kimisionari ambao ungeipeleka injili duniani kote. Wamoravia, wakimbizi kutoka Bohemia waliopata hifadhi katika shamba la Count (mtawala mashuhuri) Zinzendorf, wakawa mojawapo ya vuguvugu za kimisionari za Kiprotestanti za mwanzo kabisa na zenye ushawishi mkubwa zaidi, na ndio waliokuwa kichocheo cha moja kwa moja, katika wakati uliokomaa zaidi, cha kuongoka kwa John Wesley. Uamsho Mkuu wa Kwanza katika makoloni ya Amerika na Uamsho wa Kiinjili wa Uingereza, uliohusiana nao kwa karibu, ulienea pande zote mbili za Bahari ya Atlantiki katika miaka ya 1730 na 1740 chini ya Jonathan Edwards, George Whitefield, na akina Wesley — vuguvugu mbili zilizofungamana hasa kupitia huduma ya Whitefield isiyochoka ya kuvuka Atlantiki, ingawa hazikuwa kitu kimoja kabisa. Kufikia mwaka 1750 injili ambayo Wanamatengenezo walikuwa wameirejesha ilikuwa ikiwaka kwa moto tena, katika maamsho, katika mashamba ya utume, na katika mamilioni ya mioyo iliyopata joto.The Puritans in England and America took the Reformed doctrines into the soul and produced the most pastoral theology the English-speaking church had ever seen. The Pietists in Germany answered cold Lutheran orthodoxy with small-group Bible study, conversion preaching, and a missionary fire that would carry the gospel around the world. The Moravians, refugees from Bohemia who found shelter on Count Zinzendorf's estate, became one of the earliest and most influential Protestant missionary movements and were the immediate catalyst, at a fuller moment, for John Wesley's conversion. The First Great Awakening in the American colonies and the closely related British Evangelical Revival swept both sides of the Atlantic in the 1730s and 1740s under Jonathan Edwards, George Whitefield, and the Wesleys — two movements bound together especially through Whitefield's tireless transatlantic ministry, though not strictly identical. By 1750 the gospel that the Reformers had recovered was burning hot again, in revivals, in mission fields, and in millions of warmed hearts.

Sehemu ya 8 itatupa alama kuu sita. Mkutano wa Westminster na muhtasari mkuu wa kiukiri wa Kipuritani wa Matengenezo ya Kanisa. Wapuritani wa Uingereza — Bunyan, Owen, Baxter. Upietisti wa Ujerumani — Spener, Francke, Halle. Wamoravia na Zinzendorf. Uamsho Mkuu wa Kwanza — Edwards, Whitefield, akina Wesley. Na mabaki yanayoteseka ya kipindi hicho — Wanaagano (Covenanters) wa Uskoti katika Nyakati za Mauaji, na Wahugenoti wa Ufaransa waliofukuzwa kutoka Ufaransa kwa mateso ya askari mwaka 1685.Unit 8 will give us six landmarks. The Westminster Assembly and the great Puritan confessional summary of the Reformation. The English Puritans — Bunyan, Owen, Baxter. German Pietism — Spener, Francke, Halle. The Moravians and Zinzendorf. The First Great Awakening — Edwards, Whitefield, the Wesleys. And the suffering remnant of the era — the Scottish Covenanters in the Killing Times, the French Huguenots dragooned out of France in 1685.

Matengenezo ya Kanisa huko Uingereza ambayo Elizabeth I aliyaimarisha mwaka 1559 yalikuwa mpango wa wastani, wa Kireformed kwa ujumla, ulioacha desturi fulani — maaskofu, liturujia iliyopangwa, mavazi rasmi ya ibada — ambazo baadhi waliziona kuwa karibu mno na Roma. Watu waliotaka Kanisa la Uingereza litakaswe zaidi wakaja kuitwa Wapuritani. Hawakuwa dhehebu lililojitenga; walikuwa vuguvugu ndani ya kanisa rasmi la taifa. Walitaka mafundisho ya Kireformed yatumike kikamilifu, mahubiri ya ufafanuzi yawe katikati ya ibada, Siku ya Bwana ishikwe kwa uthabiti, na maisha ya Kikristo yaelekezwe kwenye utakatifu.The English Reformation that Elizabeth I had stabilized in 1559 was a moderate, broadly Reformed settlement that left certain practices — bishops, set liturgy, vestments — that some thought too close to Rome. The men who wanted further purification of the Church of England came to be called Puritans. They were not a sect; they were a movement within the established church. They wanted Reformed doctrine fully applied, expository preaching at the center of worship, the Lord's Day kept rigorously, and the Christian life ordered toward holiness.

Chini ya Charles I (1625–1649) mgogoro kati ya Wapuritani na chama cha kanisa la juu (high-church) kilichoongozwa na Askofu Mkuu Laud ulilipuka kuwa vita vya wenyewe kwa wenyewe. Bunge Refu (Long Parliament) liliuitisha Mkutano wa Westminster mwaka 1643 ili kushauri kuhusu matengenezo ya dini. Wachungaji wapatao 121 na walei 30 walikutana katika Abasia ya Westminster kuanzia mwaka 1643 hadi 1653. Walitoa nyaraka nne ambazo zingeunda teolojia ya Kireformed katika ulimwengu unaozungumza Kiingereza kwa karne nne zilizofuata: Ukiri wa Imani wa Westminster (1646), Katekisimu Kubwa, Katekisimu Fupi, na Mwongozo wa Ibada ya Hadhara ya Mungu.Under Charles I (1625–1649) the conflict between Puritans and the high-church party led by Archbishop Laud broke into civil war. The Long Parliament summoned the Westminster Assembly in 1643 to advise on the reform of religion. About 121 ministers and 30 lay members met at Westminster Abbey from 1643 to 1653. They produced four documents that would shape Reformed theology in the English-speaking world for the next four centuries: the Westminster Confession of Faith (1646), the Larger Catechism, the Shorter Catechism, and the Directory for the Public Worship of God.

Swali na jibu la kwanza la Katekisimu Fupi ndicho kilele cha uandishi wa katekisimu kwa Kiingereza: "S. Lengo kuu la mwanadamu ni nini? J. Lengo kuu la mwanadamu ni kumtukuza Mungu, na kumfurahia milele." Ukiri huo ndio maelezo ya kimfumo yaliyo sahihi zaidi ya teolojia ya Kireformed yaliyowahi kutolewa kwa Kiingereza — teolojia ya agano, enzi ya Mungu, njia za neema, sabato, serikali ya kiraia, na uhuru wa Kikristo vyote vimeelezwa katika sura thelathini na tatu zilizoandikwa kwa uangalifu. Viwango vya Westminster vikawa msingi wa kimafundisho wa Upresbiteri unaozungumza Kiingereza, wa makanisa ya Kikongregesheni ya New England (pamoja na Tamko la Savoy linalolingana nao), na wa Wabaptisti Maalum (Particular Baptists) (pamoja na Ukiri wa Pili wa London wa mwaka 1689 unaolingana nao).The Shorter Catechism's first question and answer are the high water mark of catechetical writing in English: "Q. What is the chief end of man? A. Man's chief end is to glorify God, and to enjoy Him for ever." The Confession is the most precise systematic statement of Reformed theology produced in English — covenant theology, divine sovereignty, the means of grace, the sabbath, civil government, and Christian liberty all set out in thirty-three carefully worded chapters. The Westminster standards became the doctrinal foundation of English-speaking Presbyterianism, the Congregational churches of New England (with the parallel Savoy Declaration), and the Particular Baptists (with the parallel Second London Confession of 1689).

Majitu ya Kipuritani ya UingerezaThe English Puritan giants

John Bunyan (1628–1688), fundi wa kutengeneza vyombo vya chuma kwa kazi na Mbaptisti kwa imani, alifungwa kwa miaka kumi na miwili katika gereza la Bedford kwa kuhubiri bila leseni. Aliutumia wakati huo kuandika. Kitabu chake Pilgrim's Progress (Safari ya Msafiri, 1678), simulizi la mfano la maisha ya Kikristo kuanzia Mji wa Uharibifu hadi Mji wa Mbinguni, kikawa mojawapo ya vitabu vinavyosomwa zaidi katika lugha ya Kiingereza na mojawapo ya vitabu vilivyotafsiriwa zaidi duniani baada ya Biblia. Mkristo, Mwaminifu, Mwenye Tumaini, Tope la Kukata Tamaa, Soko la Ubatili, Ngome ya Mashaka — Bunyan aliipa fikira za Kikristo msamiati wa kudumu.John Bunyan (1628–1688), a tinker by trade and Baptist by conviction, was imprisoned for twelve years in Bedford jail for preaching without a license. He used the time to write. His Pilgrim's Progress (1678), an allegory of the Christian life from the City of Destruction to the Celestial City, became one of the most widely read books in the English language and one of the most translated books in the world after the Bible. Christian, Faithful, Hopeful, the Slough of Despond, Vanity Fair, Doubting Castle — Bunyan gave the Christian imagination a permanent vocabulary.

John Owen (1616–1683), mwenye akili ya kitheolojia iliyo makini zaidi kati ya Wapuritani, alihudumu kama makamu mkuu wa chuo kikuu cha Oxford chini ya Cromwell na alitoa maandiko makubwa kuhusu Utatu, Roho Mtakatifu, upatanisho, ushirika na Mungu, na kuifisha dhambi. Kitabu chake The Death of Death in the Death of Christ (Kifo cha Kifo katika Kifo cha Kristo) bado ni maelezo ya kawaida ya Kireformed ya upatanisho mahususi (definite atonement). Owen aliandika sentensi moja kuhusu dhambi ikaayo ndani ambayo imekuwa kauli mbiu ya Kipuritani: "Endelea kuiua dhambi, la sivyo itakuwa ikikuua wewe."John Owen (1616–1683), the most rigorous theological mind among the Puritans, served as vice-chancellor of Oxford under Cromwell and produced massive treatises on the Trinity, the Holy Spirit, the atonement, communion with God, and the mortification of sin. His The Death of Death in the Death of Christ remains the classic Reformed exposition of definite atonement. Owen wrote one sentence about indwelling sin that has become a Puritan motto: "Be killing sin, or it will be killing you."

Richard Baxter (1615–1691), mchungaji huko Kidderminster, aliandika mwongozo wa kichungaji wenye ushawishi mkubwa zaidi katika karne ya kumi na saba: The Reformed Pastor (Mchungaji Aliyetengenezwa Upya, 1656). Alisisitiza kwamba kila mhudumu afundishe katekisimu kila familia katika parokia yake yeye mwenyewe, naye alijitahidi kufanya hivyo. Kuhusu watakatifu walio mbinguni aliandika The Saints' Everlasting Rest (Pumziko la Milele la Watakatifu). Maneno ya Baxter kwake mwenyewe bado ni mfano wa kujichunguza kwa mchungaji: "Nilihubiri kana kwamba sina uhakika wa kuhubiri tena, na kama mtu anayekufa akiwahubiria watu wanaokufa."Richard Baxter (1615–1691), pastor at Kidderminster, wrote the most influential pastoral manual of the seventeenth century: The Reformed Pastor (1656). He insisted that every minister catechize every family in his parish personally and labored to do it. Of the saints in heaven he wrote The Saints' Everlasting Rest. Baxter's words to himself remain a model of pastoral self-examination: "I preached as never sure to preach again, and as a dying man to dying men."

Ujerumani ya Kilutheri baada ya Vita vya Miaka Thelathini (1618–1648) vilivyoleta maangamizi makubwa ilikuwa jangwa la kiroho. Vita hivyo viliua labda watu milioni nane, vikafanya maeneo mazima kukosa wakazi, na vikayaacha makanisa ya serikali ya Kilutheri yakiwa yamechoka na kushikilia taratibu tu. Usahihi wa kimafundisho ulihubiriwa. Imani hai ilikuwa adimu.Lutheran Germany after the devastating Thirty Years' War (1618–1648) was a spiritual wasteland. The war had killed perhaps eight million people, depopulated whole regions, and left the Lutheran state churches drained and formalistic. Doctrinal correctness was preached. Living faith was rare.

Urejesho ulianza na mchungaji wa Kilutheri huko Frankfurt aitwaye Philipp Jakob Spener (1635–1705). Mwaka 1675 Spener aliandika dibaji fupi kwa toleo jipya la kitabu maarufu cha ibada cha Johann Arndt, True Christianity (Ukristo wa Kweli), na akaiita Pia Desideria — "Tamaa za Kicha Mungu." Ikawa kitabu kilichouzwa sana na tamko la kuanzishwa kwa Upietisti. Spener alipendekeza matengenezo sita: walei wasome Biblia zaidi, ukuhani wa waumini wote utekelezwe kwa vitendo, Ukristo uwe matendo na si mafundisho tu, mabishano ya kitheolojia yashughulikiwe kwa upendo, elimu ya kitheolojia ijenge zaidi maisha ya kiroho, na mahubiri yalenge moyo na dhamiri. Spener aliwakusanya waumini nyumbani kwake huko Frankfurt katika vikundi vidogo alivyoviita collegia pietatis — "shule za uchaji Mungu" — kwa ajili ya kusoma Biblia, kuomba, na kutiana moyo. Vuguvugu hilo lilienea.The recovery began with a Lutheran pastor in Frankfurt named Philipp Jakob Spener (1635–1705). In 1675 Spener wrote a short preface to a new edition of Johann Arndt's devotional classic True Christianity and called it Pia Desideria — "Pious Desires." It became a best-seller and the founding manifesto of Pietism. Spener proposed six reforms: more Bible reading by laity, the practice of the priesthood of all believers, Christianity as practice and not just doctrine, charitable handling of theological controversy, more spiritually formative theological education, and preaching aimed at the heart and conscience. Spener gathered believers in his Frankfurt home into small groups he called collegia pietatis — "schools of piety" — for Bible reading, prayer, and mutual encouragement. The movement spread.

Kitovu cha Upietisti kikawa mji wa Halle, ambako mwanafunzi na mfuasi wa Spener, August Hermann Francke (1663–1727), alijenga mojawapo ya mitandao ya taasisi ya ajabu zaidi katika historia ya Kikristo. Francke alianzisha kituo cha kulea yatima mwaka 1695 akiwa na thaler saba (sarafu za fedha) na imani thabiti kwamba Mungu angeruzuku. Ndani ya kizazi kimoja Taasisi za Halle zilijumuisha kituo cha yatima, shule ya Kilatini, shule ya wasichana, mtambo wa uchapishaji uliotoa Biblia kwa mamia ya maelfu, duka la dawa la bure, chuo cha Biblia kilichowafunza wamisionari, na kitivo cha teolojia ambacho kwa vizazi viwili kilikuwa na ushawishi mkubwa zaidi katika Ujerumani ya Kilutheri. Kauli mbiu ya Halle ilikuwa Soli Deo Gloria, iliyochongwa juu ya lango. Maisha ya maombi ya Francke hayakulegea. Uwekaji wake wa kumbukumbu ulikuwa wa uangalifu mkubwa. Mungu wake aliruzuku.The center of Pietism became the city of Halle, where Spener's protégé August Hermann Francke (1663–1727) built one of the most extraordinary institutional networks in Christian history. Francke founded an orphanage in 1695 with seven thalers and the conviction that God would provide. Within a generation the Halle Foundations included an orphanage, a Latin school, a girls' school, a printing press that produced Bibles by the hundreds of thousands, a free pharmacy, a Bible institute that trained missionaries, and a faculty of theology that for two generations was the most influential in Lutheran Germany. The Halle motto was Soli Deo Gloria carved over the gate. Francke's prayer life was relentless. His record-keeping was meticulous. His God provided.

Kutoka Halle msukumo wa Kipietisti ulienea kote Ulaya na hadi katika uwanja wa utume. Utume wa kwanza wa Kiprotestanti uliopangwa wa nchi za ng'ambo katika zama za kisasa uliondoka Halle mwaka 1706 wakati Bartholomäus Ziegenbalg na Heinrich Plütschau waliposafiri kwa meli hadi koloni la kibiashara la Denmark la Tranquebar kusini mwa India na kupanda misheni ya Kilutheri iliyotafsiri Agano Jipya kwa Kitamil na kuzaa waongofu na uongozi wa wenyeji kwa karne iliyofuata. Kujifunza Biblia kwa namna ya Kipietisti, mahubiri ya kuongoka, na misheni vingeunda Uprotestanti wa bara la Ulaya, Ukristo wa Kiinjili unaozungumza Kiingereza, na vuguvugu la kisasa la kimisionari la Sehemu ya 9.From Halle the Pietist impulse went out across Europe and into the mission field. The first organized Protestant foreign mission of the modern era left Halle in 1706 when Bartholomäus Ziegenbalg and Heinrich Plütschau sailed to the Danish trading colony of Tranquebar in southern India and planted a Lutheran mission that translated the New Testament into Tamil and produced converts and indigenous leadership for the next century. Pietist Bible study, conversion preaching, and missions would shape continental Protestantism, English-speaking evangelicalism, and the modern missionary movement of Unit 9.

Mapokeo ya Wahusi wa Bohemia, yaliyokuwa na umri wa miaka mia tatu kufikia mwanzoni mwa miaka ya 1700, yalikuwa yamelazimishwa kujificha baada ya ushindi wa Wakatoliki katika Vita vya Miaka Thelathini. Mabaki madogo ya Ndugu wa Bohemia na Moravia bado yalishika imani ya Hus na Comenius kwa siri. Mwaka 1722 wachache kati ya wakimbizi hawa, wakikimbia mateso mapya, walivuka mpaka kuingia Saksonia na kuomba ruhusa ya kuishi katika shamba la mtu mashuhuri kijana wa Kilutheri aitwaye Nicholas Ludwig von Zinzendorf (1700–1760). Alikuwa na umri wa miaka ishirini na miwili, mwana wa ubatizo wa Spener, aliyesomeshwa katika Halle ya Francke, na aliyewaka kwa ibada ya Kipietisti kwa Kristo. Aliwapa ardhi na haki ya kuabudu kama walivyopenda. Waliliita makazi yao Herrnhut — "zamu ya ulinzi ya Bwana."The Hussite tradition of Bohemia, three hundred years old by the early 1700s, had been driven underground after the Catholic victory in the Thirty Years' War. A small remnant of Bohemian and Moravian Brethren still kept the faith of Hus and Comenius in secret. In 1722 a few of these refugees, fleeing renewed persecution, crossed the border into Saxony and asked permission to settle on the estate of a young Lutheran nobleman named Nicholas Ludwig von Zinzendorf (1700–1760). He was twenty-two years old, godson of Spener, educated at Francke's Halle, and aflame with Pietist devotion to Christ. He gave them land and the right to worship as they pleased. They named their settlement Herrnhut — "the Lord's watch."

Jumuiya ndogo ya Wamoravia huko Herrnhut ilikaribia kugawanyika katika miaka yake mitano ya kwanza kwa sababu ya tofauti za haiba na za kitheolojia kati ya wakimbizi. Tarehe 13 Agosti 1727, katika ibada ya Meza ya Bwana katika kanisa la kijiji, wimbi la toba na umoja lilizuka, nalo Wamoravia waliiita siku hiyo siku ya "kumwagwa kuu kwa Roho Mtakatifu juu ya Herrnhut na wakazi wake." Kutokana na siku hiyo ilikua jumuiya iliyojulikana kwa msukumo wa ajabu wa kimisionari. Kufikia mwaka 1732, miaka mitano tu baada ya kumwagwa huko, wamisionari wa kwanza wa Kimoravia walikuwa wakisafiri kwa meli kwenda Karibea kuwahubiria Waafrika waliokuwa watumwa katika kisiwa cha Denmark cha St. Thomas. Kufikia mwaka 1740 Wamoravia walikuwa na misheni Greenland, Suriname, Amerika Kaskazini miongoni mwa watu wa asili, na Afrika Kusini. Kufikia mwaka 1760, Zinzendorf alipokufa, Wamoravia walikuwa wametuma wamisionari wengi zaidi kutoka jumuiya ya watu mia chache kuliko makanisa yote ya Kilutheri na ya Kireformed ya Ulaya kwa pamoja yalivyokuwa yametuma katika miaka mia mbili. Vuguvugu la kimisionari la Kiprotestanti la zama za kisasa kwa kiasi kikubwa lilizaliwa huko Herrnhut.The little Moravian community at Herrnhut nearly split in its first five years over personality and theological differences among the refugees. On August 13, 1727, in a communion service at the village church, a tide of repentance and unity broke out that the Moravians called the day of "the great outpouring of the Holy Ghost upon Herrnhut and its inhabitants." Out of that day grew a community marked by an extraordinary missionary impulse. By 1732, only five years after the outpouring, the first Moravian missionaries were sailing to the Caribbean to preach to enslaved Africans on the Danish island of St. Thomas. By 1740 the Moravians had missions in Greenland, Suriname, North America among the Native peoples, and South Africa. By 1760, when Zinzendorf died, the Moravians had sent more missionaries from a community of a few hundred than the entire Lutheran and Reformed churches of Europe combined had sent in two hundred years. The Protestant mission movement of the modern era was largely born at Herrnhut.

Roho ya kimisionari ya Wamoravia ilifika London mwaka 1738. Kasisi kijana wa Kianglikana aitwaye John Wesley, aliyekuwa amerudi karibuni akiwa amevunjika moyo kutoka katika utume ulioshindwa huko Georgia, alikutana na kikundi cha Wamoravia waliokuwa njiani kwenda Pennsylvania. Kiongozi wao, Peter Böhler, alimsihi Wesley amtumaini Kristo kwa ajili ya wokovu badala ya kujitahidi kuupata kwa matendo mema. Wesley alikataa, kisha akakubali. Jioni ya tarehe 24 Mei 1738, Wesley bila kupenda alihudhuria mkutano wa Wamoravia katika Mtaa wa Aldersgate huko London ambapo mtu mmoja alikuwa akisoma kwa sauti dibaji ya Luther kwa kitabu cha Warumi. Wesley aliandika katika shajara yake: "Yapata saa tatu kasoro robo usiku, alipokuwa akieleza badiliko ambalo Mungu hulifanya moyoni kwa njia ya imani katika Kristo, nilihisi moyo wangu ukipata joto kwa namna ya ajabu. Nilihisi kwamba kweli ninamtumaini Kristo, Kristo peke yake, kwa ajili ya wokovu; nami nilipewa uhakika kwamba ameziondoa dhambi zangu, naam, zangu mimi, na kuniokoa kutoka katika sheria ya dhambi na mauti." Moto wa Wamoravia uliokuwa umeipasha Herrnhut joto sasa uliipasha Aldersgate joto. Mtu ambaye angeongoza uamsho wa Kimethodisti alihusisha wakati wa kuamua wa uhakika wake mwenyewe na kikundi cha Kimoravia cha kujifunza Biblia kilichokuwa kikisoma maneno ya Luther kuhusu Warumi — cheche iliyowasha moto uliojengwa kwa miaka ya kujitahidi, kushindwa, na shauri la uvumilivu la Böhler.The Moravian missionary spirit reached London in 1738. A young Anglican priest named John Wesley, recently returned discouraged from a failed mission to Georgia, met a group of Moravians who were on their way to Pennsylvania. Their leader, Peter Böhler, urged Wesley to trust Christ for salvation rather than to strive for it by good works. Wesley resisted, then yielded. On the evening of May 24, 1738, Wesley reluctantly attended a Moravian meeting on Aldersgate Street in London where someone was reading aloud from Luther's preface to Romans. Wesley wrote in his journal: "About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death." The Moravian fire that had warmed Herrnhut now warmed Aldersgate. The man who would lead the Methodist revival traced the decisive moment of his own assurance to a Moravian Bible study reading Luther on Romans — the spark that lit a fire built from years of striving, failure, and Böhler's patient counsel.

Makoloni ya Amerika katika miaka ya 1730 yalikuwa yamepoa kidini. Ukongregesheni wa New England ulikuwa umeteleza na kuwa maadili ya nje ya watu walioongoka nusu. Parokia za Kianglikana huko Kusini zilikuwa zimetawanyika mbali mbali na mara nyingi zilikuwa za jina tu. Makanisa ya Kipresbiteri na ya Kireformed katika makoloni ya kati yalikuwa imara katika mafundisho lakini wazito katika mahubiri ya kuongoka. Kisha uamsho ukaja.The American colonies in the 1730s were religiously cold. New England Congregationalism had drifted into a half-converted moralism. Anglican parishes in the South were stretched thin and often nominal. Presbyterian and Reformed churches in the middle colonies were strong on doctrine but slow on conversion preaching. Then revival came.

Kitovu cha mitikisiko ya kwanza ya uamsho kilikuwa Northampton, Massachusetts, ambako Jonathan Edwards (1703–1758) alikuwa mchungaji. Edwards alikuwa mwenye akili ya kitheolojia yenye nguvu kuliko wote ambao Amerika imewahi kutoa — mhitimu wa chuo cha Yale akiwa na umri wa miaka kumi na sita, msomaji makini wa Locke na Newton, na mchungaji wa Kireformed mwenye maisha ya ibada yenye bidii kubwa. Mwaka 1734–1735 Northampton ilipata uamsho usiotarajiwa wakati Edwards alipokuwa akihubiri fundisho la kuhesabiwa haki kwa imani. Kuongoka kulikuja kwa mawimbi. Edwards alieleza alichokiona katika A Faithful Narrative of the Surprising Work of God (Simulizi Aminifu la Kazi ya Kushangaza ya Mungu, 1737), na taarifa hiyo yenyewe ilisaidia kuueneza uamsho. Hubiri maarufu zaidi la Edwards, "Sinners in the Hands of an Angry God" (Wenye Dhambi Mikononi mwa Mungu Mwenye Hasira), lililohubiriwa huko Enfield, Connecticut, tarehe 8 Julai 1741, liliwaletea kusanyiko hofu kubwa mno kwa matarajio ya hukumu hata inasemekana wasikilizaji walishika nguzo za jengo la mikutano ili wasichukuliwe. Edwards alilisoma hubiri hilo kutoka katika mswada kwa sauti ya utulivu. Roho Mtakatifu alifanya yaliyobaki.The center of the awakening's first stirrings was Northampton, Massachusetts, where Jonathan Edwards (1703–1758) pastored. Edwards was the most powerful theological mind America has produced — a Yale graduate at sixteen, a precise reader of Locke and Newton, and a Reformed pastor of intense devotional life. In 1734–1735 Northampton experienced an unexpected revival as Edwards preached through the doctrine of justification by faith. Conversions came in waves. Edwards described what he saw in A Faithful Narrative of the Surprising Work of God (1737), and the report itself helped spread the awakening. Edwards's most famous sermon, "Sinners in the Hands of an Angry God," preached at Enfield, Connecticut, on July 8, 1741, brought a congregation to such terror at the prospect of judgment that listeners were said to clutch the pillars of the meetinghouse to keep from being swept away. Edwards read the sermon from a manuscript in a quiet voice. The Holy Spirit did the rest.

George Whitefield (1714–1770) alikuwa sauti ya uamsho. Akiwa kasisi kijana wa Kianglikana aliyeongoka chini ya Klabu Takatifu (Holy Club) ya Wesley huko Oxford, na aliyeathiriwa na Wamoravia kama Wesley alivyoathiriwa, Whitefield aligundua kwamba angeweza kuwahubiria watu elfu kumi na tano hadi elfu ishirini kwa wakati mmoja katika mashamba ya wazi bila vipaza sauti na kusikika hadi nyuma ya umati. Benjamin Franklin, mtu mwenye mashaka juu ya imani, aliwahi kupima umbali kwa hatua na akakokotoa kwamba Whitefield angeweza kusikika na watu elfu thelathini. Whitefield alifanya safari saba kutoka Uingereza kwenda Amerika kati ya mwaka 1738 na kifo chake mwaka 1770, akizunguka huku na huko katika makoloni na Uingereza katika ziara za mahubiri zisizokoma. Alihubiri labda mahubiri elfu kumi na nane katika huduma yake ya miaka thelathini na mitatu. Makoloni ya Amerika yaliunganishwa pamoja kama umma mmoja wa kidini kwa mara ya kwanza kwa sauti ya Whitefield. Alikufa huko Newburyport, Massachusetts, mwaka 1770 na amezikwa chini ya mimbari ya Kanisa la Kipresbiteri la Old South huko.George Whitefield (1714–1770) was the awakening's voice. A young Anglican priest converted under Wesley's Holy Club at Oxford and influenced by the Moravians as Wesley had been, Whitefield discovered he could preach to fifteen and twenty thousand people at a time in open fields without amplification and be heard at the back of the crowd. Benjamin Franklin, a skeptic, paced off the distance once and calculated Whitefield could be heard by thirty thousand. Whitefield made seven journeys from Britain to America between 1738 and his death in 1770, criss-crossing the colonies and Britain in unceasing preaching tours. He preached perhaps eighteen thousand sermons in his thirty-three-year ministry. The American colonies were welded together as a single religious public for the first time by Whitefield's voice. He died at Newburyport, Massachusetts, in 1770 and is buried under the pulpit of the Old South Presbyterian Church there.

John Wesley (1703–1791) na ndugu yake Charles Wesley (1707–1788) waliongoza uamsho uliokwenda sambamba huko Uingereza. Whitefield alimshawishi John, aliyesita, kuanza kuhubiri mashambani mwaka 1739; tangu hapo Wesley alihubiri kwa wastani mahubiri kumi na sita kwa wiki kwa miaka hamsini na miwili iliyofuata na kusafiri kwa farasi umbali unaokadiriwa kuwa maili robo milioni. Aliwapanga waongofu wake katika vyama vilivyogawanywa katika madarasa ya watu kumi na wawili waliokutana kila wiki kwa ajili ya kuwajibika, kuungamiana, na kukua katika utakatifu. Vuguvugu la Kimethodisti likazaliwa. Charles Wesley aliandika nyimbo zipatazo elfu sita — "And Can It Be," "Hark! the Herald Angels Sing," "O for a Thousand Tongues to Sing" — ambazo ziliweka teolojia ya Kimethodisti katika vinywa vya watu wa kawaida tangu hapo na kuendelea. Kufikia wakati John Wesley alipokufa mwaka 1791, kulikuwa na vyama vya Kimethodisti kote Uingereza, Ayalandi, na Amerika, na Kanisa la Kimethodisti lilikuwa dhehebu kubwa zaidi la Kiprotestanti nchini Marekani.John Wesley (1703–1791) and his brother Charles Wesley (1707–1788) led the parallel revival in Britain. Whitefield convinced the reluctant John to begin field preaching in 1739; thereafter Wesley preached on average sixteen sermons a week for the next fifty-two years and traveled by horseback an estimated quarter of a million miles. He organized his converts into societies divided into classes of twelve people that met weekly for accountability, mutual confession, and growth in holiness. The Methodist movement was born. Charles Wesley wrote some six thousand hymns — "And Can It Be," "Hark! the Herald Angels Sing," "O for a Thousand Tongues to Sing" — that put Methodist theology on the lips of plain people for ever after. By the time John Wesley died in 1791, there were Methodist societies across Britain, Ireland, and America, and the Methodist Church was the largest Protestant denomination in the United States.

Uamsho Mkuu wa Kwanza ulizaa mvutano maalum ambao umeutambulisha Ukristo wa Kiinjili tangu wakati huo: kitendawili cha wahubiri wa uamsho wa Kikalvini. Edwards, Whitefield, William Tennent, Theodorus Frelinghuysen, na wengi wa viongozi wa Uamsho walikuwa wa Kireformed katika teolojia yao ya neema na bado walihubiri kwa ajili ya kuongoka papo hapo. Walishikilia kwamba Mungu kwa enzi yake huwachagua wale atakaowaokoa, nao walihubiri kana kwamba kila msikilizaji angeweza, na ni lazima, kuja kwa Kristo usiku uleule. Nusu zote mbili zilikuwa za kibiblia. Nusu zote mbili zilihubiriwa pamoja. Matunda yake yalikuwa makumi ya maelfu ya watu walioongoka.The First Great Awakening produced a particular tension that has marked evangelicalism ever since: a Calvinist revivalist paradox. Edwards, Whitefield, William Tennent, Theodorus Frelinghuysen, and most of the Awakening's leaders were Reformed in their theology of grace and yet preached for immediate conversion. They held that God sovereignly chooses whom He will save, and they preached as if every hearer could and must come to Christ tonight. Both halves were biblical. Both halves were preached together. The fruit was tens of thousands of conversions.

Kwanza, mafundisho bila moyo hupoa; moyo bila mafundisho huenda kombo. Usahihi wa kimafundisho wa Kilutheri uliozaa Vita vya Miaka Thelathini bila kuzaa msukumo wa kimisionari ulikuwa sahihi katika mafundisho yake lakini mkavu katika maisha yake. Uamsho wa msimamo mkali uliozaa Münster (Sehemu ya 7) ulikuwa na moyo lakini haukuwa na nanga. Wapuritani, Wapietisti, Wamoravia, na wahubiri wa Uamsho wote waliitia injili iliyorejeshwa ya Matengenezo ya Kanisa ndani ya mioyo iliyopangwa na mafundisho sahihi. Mchungaji, hubiri mafundisho. Omba kwa ajili ya moyo.First, doctrine without heart goes cold; heart without doctrine goes wild. The Lutheran orthodoxy that produced the Thirty Years' War without producing a missionary impulse was right in its doctrine but dry in its life. The radical revivalism that produced Münster (Unit 7) had heart but no anchor. The Puritans, the Pietists, the Moravians, and the Awakening preachers all worked the recovered Reformation gospel into hearts ordered by sound doctrine. Pastor, preach the doctrine. Pray for the heart.

Pili, vikundi vidogo ni vya kibiblia na vina matokeo. Collegia pietatis za Spener, madarasa ya watu kumi na wawili ya Wesley, vikundi vya Wamoravia huko Herrnhut — kanisa lililorejeshwa la karne ya kumi na saba na kumi na nane liligundua (au liligundua upya, kutoka Matendo 2:46) kwamba kusanyiko lililokusanyika linahitaji ushirika wa karibu wa vikundi vidogo vinavyowajibishana ili kukua katika utakatifu. Vuguvugu la kisasa la vikundi vidogo lina mizizi inayorudi nyuma hadi sebuleni mwa Spener.Second, small groups are biblical and effective. Spener's collegia pietatis, Wesley's classes of twelve, the Moravian bands at Herrnhut — the recovered church of the seventeenth and eighteenth centuries discovered (or rediscovered, from Acts 2:46) that the gathered congregation needs the close fellowship of small accountable groups to grow in holiness. The modern small-group movement has roots that go all the way back to Spener's living room.

Tatu, misheni hububujika kutoka mioyo iliyoamshwa. Wapietisti huko Halle walituma misheni ya kwanza ya Kiprotestanti iliyopangwa. Wamoravia huko Herrnhut walituma wamisionari wengi zaidi kutoka jumuiya ya watu mia chache kuliko Uprotestanti wote wa Ulaya katika karne mbili. Uamsho wa Wesley na Whitefield ulizaa karne ya kimisionari ya Sehemu ya 9. Mchungaji, hubiri kwa ajili ya mioyo iliyoamshwa nyumbani. Uwanja wa utume utafuata.Third, missions flow from awakened hearts. The Pietists at Halle sent the first organized Protestant mission. The Moravians at Herrnhut sent more missionaries from a community of a few hundred than all of European Protestantism in two centuries. The Wesleyan and Whitefieldian Awakening produced the missionary century of Unit 9. Pastor, preach for awakened hearts at home. The mission field will follow.

Nne, mabaki yanayoteseka ni ya kudumu. Mashahidi wa Wigtown mwaka 1685. Wahugenoti waliofukuzwa kutoka Ufaransa kwa mateso ya askari mwaka huohuo. Waanabaptisti bado wakifa katika Saksonia ya Kilutheri. Mtindo wa Sehemu ya 5, Sehemu ya 6, Sehemu ya 7 unaendelea hadi Sehemu ya 8. Mateso ndiyo hali ya kawaida katika historia; mpangilio wa tangu Konstantino unaowalinda Wakristo ni wa mahali fulani tu na wa muda. Uwe tayari kwa mateso. Wafunze watu wako wawe tayari.Fourth, the suffering remnant is permanent. The Wigtown Martyrs in 1685. The Huguenots dragooned out of France that same year. Anabaptists still dying in Lutheran Saxony. The pattern of Unit 5, Unit 6, Unit 7 continues into Unit 8. Suffering is the historical norm; the Constantinian arrangement that protects Christians is local and temporary. Be ready for suffering. Train your people to be ready.

Tano, kitendawili cha wahubiri wa uamsho wa Kikalvini ni cha kibiblia na kinafanya kazi. Edwards na Whitefield walishikilia enzi ya Mungu katika wokovu na walihubiri kwa ajili ya kuongoka papo hapo. Hawakuwa wakijipinga wenyewe; walikuwa wakihubiri kile ambacho Maandiko yanahubiri. Mchungaji, usiziache lebo za kitheolojia zikuzuie kuhubiri kila andiko jinsi linavyojihubiri lenyewe. Biblia ileile inayosema "Hakuna mtu awezaye kuja kwangu, asipovutwa na Baba…" pia inasema "Njooni kwangu, ninyi nyote msumbukao na wenye kulemewa na mizigo." Hubiri yote mawili.Fifth, the Calvinist revivalist paradox is biblical and works. Edwards and Whitefield held divine sovereignty in salvation and preached for immediate conversion. They were not contradicting themselves; they were preaching what Scripture preaches. Pastor, do not let theological labels keep you from preaching every text the way it preaches itself. The same Bible that says "no one can come to Me unless the Father… draws him" also says "come to Me, all you who labor and are heavy laden." Preach both.

Karne moja na nusu kati ya mwaka 1600 na 1750 ilichukua injili ya Matengenezo ya Kanisa na kuitia ndani ya moyo wa Ukristo wa Kiprotestanti. Wanatheolojia wa Westminster waliiandika kwa utaratibu rasmi. Wapuritani wa Uingereza waliichunga. Wapietisti wa Ujerumani waliiombea. Wamoravia waliisafirisha kuvuka bahari. Wahubiri wa Uamsho waliinguruma katika mabara mawili hadi makumi ya maelfu ya mioyo ikapata joto. Kufikia mwaka 1750 injili haikuwa tena fundisho tu; ilikuwa moto. Na moto huo ulikuwa karibu kubebwa, na William Carey na Hudson Taylor na David Livingstone na maelfu ya wengine, kuzunguka dunia nzima.The century and a half between 1600 and 1750 took the Reformation gospel and worked it into the heart of Protestant Christianity. The Westminster divines codified it. The English Puritans pastored it. The German Pietists prayed it. The Moravians sailed it across the oceans. The Awakening preachers thundered it across two continents until tens of thousands of hearts were warmed. By 1750 the gospel was no longer just a doctrine; it was a fire. And that fire was about to be carried, by William Carey and Hudson Taylor and David Livingstone and a thousand others, around the entire world.

Ukifaulu mtihani huu, tutakutana na karne ya kimisionari katika Sehemu ya 9: karne kuu ya nne ya uhubiri, upanuzi mkubwa zaidi wa Ukristo tangu Pentekoste, na wakuu wa mimbari — Spurgeon, Moody, Phillips Brooks, Maclaren, Booth — ambao sauti zao ziliunda kanisa la kisasa.Pass this examination, and we will meet the missionary century in Unit 9: the fourth great century of preaching, the greatest expansion of Christianity since Pentecost, and the pulpit princes — Spurgeon, Moody, Phillips Brooks, Maclaren, Booth — whose voices shaped the modern church.