Teolojia ya Kibaptisti na Mafundisho Yake Bainifu — Sehemu ya 1: Mamlaka ya Maandiko: Utoshelevu na Kutokuwa na KosaBaptist Theology and Distinctive Doctrines — Unit 1: The Authority of Scripture: Sufficiency and Inerrancy

Mstari MkuuKey Verse

"Maandiko yote ni pumzi ya Mungu, yafaa kwa mafundisho, na kuwaonya watu makosa yao, na kurekebisha tabia, na kuwaadibisha katika haki; ili mtu wa Mungu awe kamili, amekamilishwa apate kutenda kila kazi njema." (2 Timotheo 3:16-17, SUV)"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work." (2 Timothy 3:16-17, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wabaptisti huweka mamlaka ya Maandiko kuwa ya kwanza kati ya imani zao.1. Explain why Baptists place the authority of Scripture first among their beliefs.

2. Kufafanua msukumo wa Mungu, utoshelevu na kutokuwa na kosa kwa maneno rahisi, na kuunga mkono kila moja kwa Biblia.2. Define inspiration, sufficiency and inerrancy in plain words and support each from the Bible.

3. Kueleza tofauti kati ya "Biblia peke yake" kama kanuni ya Kibaptisti na wazo kwamba kila mtu anaweza kuamini chochote apendacho.3. Explain the difference between "the Bible alone" as a Baptist principle and the idea that each person may believe anything he likes.

4. Kutaja pingamizi kuu dhidi ya kutokuwa na kosa kwa Biblia, ikiwa ni pamoja na maswali kuhusu waandishi wa nakala na vifungu vigumu, na kutoa jibu la Kibaptisti.4. State the main objections to inerrancy, including the questions about copyists and difficult passages, and give the Baptist answer.

5. Kueleza jinsi maungamo ya imani ya Kibaptisti yanavyoshughulikia Maandiko, na kwa nini Wabaptisti hutumia maungamo bila kuyafanya yalingane na Biblia.5. Describe how Baptist confessions treat Scripture and why Baptists use confessions without making them equal to the Bible.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa wanafunzi wa Kibaptisti. Ni ya kihafidhina. Inaposema "sisi," inamaanisha Wabaptisti wanaoshikilia kwamba Biblia ni Neno la Mungu lenye pumzi yake na linalostahili kuaminiwa kikamilifu, wanaoshikilia kwamba mtu huokolewa kwa neema kupitia imani, na wanaosimamia makanisa yao kama makutaniko huru ya waumini.This course is written from inside the Baptist tradition, for Baptist students. It is conservative. When it says "we," it means Baptists who hold the Bible to be the inspired and fully trustworthy Word of God, who hold that a person is saved by grace through faith, and who govern their churches as free congregations of believers.

Wabaptisti ni familia kubwa, na hawakubaliani wote katika kila jambo. Mahali ambapo Wabaptisti wanatofautiana wao kwa wao, kozi hii inasema hivyo kwa uaminifu. Mahali ambapo Wakristo wengine, au wanahistoria, au wasomi wanatoa pingamizi dhidi ya mafundisho yetu, tunaeleza pingamizi hilo kwa haki kisha tunatoa jibu letu. Maandiko yenyewe yasema, "jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Imani iliyohojiwa na ikasimama ina nguvu kuliko ile ambayo haikuchunguzwa kamwe. Historia ya jinsi Wabaptisti walivyoanza inafundishwa katika Kozi ya 1, na hatutairudia hapa. Kozi hii inauliza Wabaptisti wanaamini nini, na kwa nini.Baptists are a large family, and they do not all agree on every point. Where Baptists differ among themselves, this course says so honestly. Where other Christians, or historians, or scholars raise objections to our teaching, we state the objection fairly and then give our answer. Scripture itself says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). A conviction that has been questioned and has stood is stronger than one that was never examined. The history of how Baptists began is taught in Course 1, and we will not repeat it here. This course asks what Baptists believe, and why.

Kwa Nini Mamlaka Huja KwanzaWhy Authority Comes First

Kila kanisa lazima lijibu swali moja kabla ya yote: ni nani mwenye haki ya kusema lililo kweli? Je, ni papa, baraza, askofu, mchungaji, mapokeo, nabii, au hisia za mwamini mwenyewe? Jibu huamua kila kitu kingine. Ukijibu vibaya, utajenga kanisa lako lote juu ya mchanga.Every church must answer one question before all others: who has the right to say what is true? Is it the pope, a council, a bishop, a pastor, a tradition, a prophet, or the believer's own feelings? The answer decides everything else. If you answer wrongly, you will build the rest of your church on sand.

Wabaptisti wanajibu kwamba mamlaka ya mwisho katika mambo ya imani na mwenendo ni Biblia. Yesu Kristo ndiye Bwana wa kanisa, naye huliongoza kanisa lake kwa Neno lake lililoandikwa. Karibu kila fundisho jingine la pekee la Kibaptisti katika kozi hii linatokana na hili moja. Tunabatiza waumini kwa kuwazamisha, tunafanya Meza ya Bwana kuwa ukumbusho, na tunasimamia makanisa yetu kama makutaniko kwa sababu tunayaona mambo haya katika Agano Jipya. Bila mamlaka hiyo yangekuwa mazoea tu.Baptists answer that the final authority in matters of faith and practice is the Bible. Jesus Christ is Lord of the church, and He rules His church through His written Word. Almost every other Baptist distinctive in this course comes from this one. We baptize believers by immersion, keep the Lord's Supper as a remembrance, and govern our churches as congregations because we find these things in the New Testament. Without that authority they would only be habits.

Wengi wenu mnahudumu miongoni mwa watu wanaoheshimu mapokeo kwa nguvu, au wanaomfuata kiongozi mwenye karama ya kuvutia watu. Jibu la Kibaptisti ni rahisi na la kuweka huru: kila mwamini anaweza kulifungua Kitabu na kusikia anachosema Mungu, na kila fundisho, ikiwa ni pamoja na letu, lazima lipimwe kwa Kitabu hicho. Kama Wabereya, ambao "walilichunguza Maandiko kila siku, waone kwamba mambo haya ndivyo yalivyo" (Matendo 17:11), sisi pia tunampima kila mhubiri kwa Neno lililoandikwa.Many of you serve among people who respect tradition strongly, or who follow a charismatic leader. The Baptist answer is simple and freeing: every believer may open the Book and hear what God says, and every teaching, including ours, must be tested by it. Like the Bereans, who "searched the Scriptures daily to find out whether these things were so" (Acts 17:11), we test every preacher against the written Word.

Kile Wabaptisti WanachoungamaWhat Baptists Confess

Maungamo ya imani ya Kibaptisti yanakubaliana katika jambo hili. Ungamo la Pili la London la mwaka 1689, ambalo ni kongwe zaidi kati ya orodha yetu na bado linasomwa sana, linaanza mafundisho yake kwa Maandiko Matakatifu. Linasema kwamba Maandiko ndiyo kanuni pekee ya kutosha, yenye uhakika na isiyokosea ya maarifa ya wokovu, imani na utii. Ungamo la New Hampshire la mwaka 1833, ambalo liliunda makanisa mengi ya Kibaptisti huko Marekani na kwingineko, nalo linaanza kwa Maandiko. Linafundisha kwamba Biblia iliandikwa na watu waliopewa pumzi ya Mungu, kwamba ni hazina kamilifu ya mafundisho ya mbinguni, na kwamba ndicho kipimo ambacho maoni yote ya wanadamu yanapaswa kupimwa kwacho. Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti), katika matoleo yake ya 1925, 1963 na 2000, linaendeleza mstari huu, na toleo la 2000 linasema kwamba Biblia ni kweli kabisa na inastahili kuaminiwa kabisa.Baptist confessions agree on this matter. The Second London Confession of 1689, the oldest statement in our list that is still widely read, begins its teaching with the Holy Scriptures. It says that Scripture is the only sufficient, certain and infallible rule of saving knowledge, faith and obedience. The New Hampshire Confession of 1833, which shaped many Baptist churches in the United States and beyond, also begins with Scripture. It teaches that the Bible was written by men divinely inspired, that it is a perfect treasure of heavenly instruction, and that it is the standard by which all human opinions should be tried. The Baptist Faith and Message, in its 1925, 1963 and 2000 forms, continues this line, and the 2000 form states that the Bible is totally true and trustworthy.

Basi Wabaptisti wanapotofautiana katika mambo mengine, kama maswali ya wokovu tutakayokutana nayo katika Vipindi vya 7 hadi 9, wana mahali pamoja pa kuanzia. Wanaleta hoja zao kwa Kitabu kilekile, na wanajaribu kuzimaliza huko.So when Baptists differ on other matters, such as the questions of salvation we meet in Units 7 to 9, they share one starting point. They bring their arguments to the same Book, and they try to settle them there.

Maneno Matatu: Msukumo wa Mungu, Utoshelevu, Kutokuwa na KosaThree Words: Inspiration, Sufficiency, Inerrancy

Maneno matatu yanatusaidia kueleza tunachoamini. Tutayachukua moja moja.Three words help us explain what we believe. We will take them one at a time.

Msukumo wa MunguInspiration

Mstari mkuu unasema kwamba "Maandiko yote ni pumzi ya Mungu." Neno la Kigiriki lililo nyuma ya msemo huu linamaanisha "yaliyopumuliwa na Mungu." Maandiko si maandishi ya kibinadamu tu kuhusu Mungu. Yanatoka katika kinywa cha Mungu mwenyewe, tuseme hivyo. Petro anaeleza jinsi jambo hili lilivyotokea: "kwa kuwa unabii haukuletwa wakati wowote kwa mapenzi ya mwanadamu, bali wanadamu walinena yaliyotoka kwa Mungu, wakiongozwa na Roho Mtakatifu" (2 Petro 1:21).The key verse says that "All Scripture is given by inspiration of God." The Greek word behind this phrase means "God-breathed." Scripture is not simply human writing about God. It comes from God's own mouth, so to speak. Peter explains how this happened: "for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:21).

Wabaptisti wanashikilia kwamba Mungu alifanya kazi kupitia haiba halisi, msamiati na mazingira ya waandishi wa kibinadamu. Paulo anasikika kama Paulo, na Yohana anasikika kama Yohana. Hata hivyo Mungu aliwaongoza hivi kwamba walichoandika ndicho hasa alichotaka kiandikwe. Tunaita hili msukumo wa "kila neno" (verbal inspiration), maana yake kwamba msukumo wa Mungu unafika hadi kwenye maneno, si kwenye mawazo ya jumla tu. Yesu mwenyewe alichukulia hata vipengele vidogo vya Maandiko kuwa vinavyofunga. Alisema kwamba yodi moja wala nukta moja haitaondoka katika torati hata yote yatimie (Mathayo 5:18), na akasema kwamba "Maandiko hayawezi kutanguka" (Yohana 10:35).Baptists hold that God worked through the real personalities, vocabularies and circumstances of the human writers. Paul sounds like Paul, and John sounds like John. Yet God so guided them that what they wrote is exactly what He wished written. We call this "verbal" inspiration, which means that the inspiration reaches to the words, not only to the general ideas. Jesus Himself treated the very details of Scripture as binding. He said that not the smallest letter or stroke would pass from the law until all was fulfilled (Matthew 5:18), and He said that "Scripture cannot be broken" (John 10:35).

UtoshelevuSufficiency

Utoshelevu maana yake ni kwamba Biblia ina kila kitu tunachohitaji kujua ili tuokolewe na tuishi maisha yanayompendeza Mungu. Mstari mkuu unasema kwamba kupitia Maandiko mtu wa Mungu anaweza kuwa "kamili, amekamilishwa apate kutenda kila kazi njema." Kama Maandiko yanaweza kutufanya kamili, hakuna kinachohitaji kuongezwa.Sufficiency means that the Bible contains everything we need to know in order to be saved and to live a life that pleases God. The key verse says that through Scripture the man of God may be "complete, thoroughly equipped for every good work." If Scripture can make us complete, nothing needs to be added.

Hii haimaanishi kwamba Biblia inatuambia kila kitu. Haitufundishi jinsi ya kutengeneza injini au kutibu homa. Inamaanisha kwamba katika mambo ya wokovu, mafundisho, maisha ya kanisa na mwenendo mtakatifu, Mungu amesema vya kutosha. Biblia yenyewe inaonya dhidi ya kuiongezea. Musa aliwaambia Israeli wasiongeze neno wala kupunguza (Kumbukumbu la Torati 4:2), na sura ya mwisho ya Ufunuo inatoa onyo zito dhidi ya kuongeza au kuondoa katika kitabu hicho (Ufunuo 22:18-19). Yuda anawahimiza waumini "mkaishindanie sana imani waliyopewa watakatifu mara moja tu" (Yuda 3). Imani ilitolewa mara moja. Haihitaji kutolewa tena.This does not mean the Bible tells us everything. It does not teach us how to repair a motor or treat a fever. It means that on the matters of salvation, doctrine, church life and holy living, God has said enough. The Bible itself warns against adding to it. Moses told Israel not to add to the word or take from it (Deuteronomy 4:2), and the last chapter of Revelation gives a solemn warning against adding to or taking away from that book (Revelation 22:18-19). Jude urges believers to "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). The faith was delivered once. It does not need delivering again.

Kutokuwa na KosaInerrancy

Kutokuwa na kosa (inerrancy) maana yake ni kwamba Biblia, katika maandishi yake ya asili, haina kosa katika yote inayothibitisha. Hili linatokana na tabia ya Mungu. Biblia yasema Mungu hawezi kusema uongo (Tito 1:2). Kama Mungu ndiye mwandishi wa Maandiko, na Mungu hasemi uongo, basi alichoandika ni kweli. Yesu aliomba, "Neno lako ndilo kweli" (Yohana 17:17). Wabaptisti wengi hutumia pia neno "kutokosea kamwe" (infallible), maana yake kwamba Maandiko hayatatupotosha kamwe. Wengine hupendelea "bila kosa" (inerrant), kwa sababu linasema wazi kwamba Biblia haina makosa. Wabaptisti wengi wa kihafidhina hutumia maneno yote mawili pamoja.Inerrancy means that the Bible, in its original writing, is without error in all that it affirms. It follows from the character of God. The Bible says God cannot lie (Titus 1:2). If God is the author of Scripture, and God does not lie, then what He has written is true. Jesus prayed, "Your word is truth" (John 17:17). Many Baptists also use the word "infallible," meaning that Scripture will never lead us astray. Others prefer "inerrant," because it says plainly that the Bible contains no mistakes. Most conservative Baptists use both words together.

Katika miaka ya 1970 wasomi wengi wa kiinjilisti, ikiwa ni pamoja na Wabaptisti, waliungana katika tamko refu kuhusu jambo hili, Chicago Statement on Biblical Inerrancy (Tamko la Chicago kuhusu Kutokuwa na Kosa kwa Biblia) (1978). Liliandikwa kueleza kwa uangalifu kutokuwa na kosa kunamaanisha nini na hakumaanishi nini, nasi tunatumia hoja zake kuu hapa chini.In the 1970s many evangelical scholars, including Baptists, joined in a long statement on this subject, the Chicago Statement on Biblical Inerrancy (1978). It was written to say carefully what inerrancy does and does not mean, and we use its main points below.

Kutokuwa na Kosa Hakumaanishi NiniWhat Inerrancy Does Not Mean

Walimu wasiojali wakati mwingine hufanya fundisho la kutokuwa na kosa lionekane la kipumbavu kwa kudai mambo mengi kupita kiasi. Mchungaji mwema anajua mipaka.Careless teachers sometimes make inerrancy look foolish by claiming too much. A good pastor knows the limits.

Kwanza, kutokuwa na kosa hakumaanishi kwamba kila tafsiri ni kamilifu. Kutokuwa na kosa ni kwa maandishi ya asili. Tafsiri, kama Reina-Valera au New King James Version (NKJV), ni uwasilishaji mwaminifu wa maandishi hayo, nayo ni Neno la Mungu kwa kadiri ilivyo mwaminifu.First, inerrancy does not mean that every translation is perfect. The inerrancy belongs to the original writings. A translation, such as the Reina-Valera or the New King James Version, is a faithful rendering of those writings, and it is God's Word to the degree that it is faithful.

Pili, kutokuwa na kosa hakumaanishi kwamba kila sentensi inapaswa kueleweka kihalisi. Biblia ina historia, mashairi, mifano, methali, unabii na barua. Yesu anaposema, "Mimi ni mlango" (Yohana 10:9), yeye hakutengenezwa kwa mbao. Mtunga zaburi anaposema kwamba Mungu atatufunika kwa manyoya yake (Zaburi 91:4), picha hiyo ni lugha ya picha. Kutokuwa na kosa kunamaanisha kwamba kile mwandishi anachokusudia kufundisha, katika umbo alilolichagua, ni kweli.Second, inerrancy does not mean that every sentence is meant literally. The Bible contains history, poetry, parable, proverb, prophecy and letters. When Jesus says, "I am the door" (John 10:9), He is not made of wood. When the psalmist says that God covers us with His feathers (Psalm 91:4), the picture is a figure of speech. Inerrancy means that what the writer intends to teach, in the form he chooses, is true.

Tatu, kutokuwa na kosa kunaruhusu lugha ya kawaida ya kibinadamu. Biblia inasema jua linachomoza, kama sisi tunavyosema bado, na mara nyingi inakadiria hesabu. Hayo si makosa.Third, inerrancy allows ordinary human language. The Bible speaks of the sun rising, as we still do, and it often rounds numbers. These are not mistakes.

Nne, kutokuwa na kosa hakutufanyi sisi kuwa wafasiri wa mwisho. Mwalimu anaweza kukosea kuhusu kile Maandiko yanachosema. Biblia haina kosa. Uelewa wetu wa Biblia unaweza kuwa na kosa.Fourth, inerrancy does not make us the final interpreters. A teacher can be wrong about what Scripture says. The Bible is without error. Our understanding of it is not.

Pingamizi na Majibu ya KibaptistiObjections and Baptist Answers

Mchungaji lazima awe tayari kwa maswali ya kweli. Tunayaeleza kama wanaoyashikilia wangeyaeleza.A pastor must be ready for honest questions. We state them as their holders would.

Pingamizi la 1: Hatuna hati asilia, kwa hiyo kutokuwa na kosa hakuna maana.Objection 1: We do not have the original manuscripts, so inerrancy is meaningless.

Ni kweli kwamba hatuna maandishi yaliyokuwa mikononi mwa Musa, Paulo au Yohana. Tuna maelfu ya nakala. Wasomi makini huzilinganisha, na nakala hizo zinakaribiana sana. Tofauti zinazobaki ni mara nyingi mambo madogo ya tahajia au mpangilio wa maneno, na hakuna fundisho la imani linalotegemea usomaji wenye shaka. Jibu letu. Tunayo Biblia katika umbo linalotegemeka vya kutosha kufundisha kila fundisho tunaloshikilia. Fundisho la kutokuwa na kosa linatuambia Mungu alichotoa. Kazi ya uchunguzi wa maandishi inatusaidia kukirudisha, nasi tunaikaribisha kazi hiyo.It is true that we do not have the writings in the hands of Moses, Paul or John. We have thousands of copies. Careful scholars compare them, and the copies are very close to one another. The differences that remain are mostly small matters of spelling or word order, and no teaching of the faith depends on a doubtful reading. Our answer. We have the Bible in a form that is reliable enough to teach every doctrine we hold. The doctrine of inerrancy tells us what God gave. The work of textual study helps us recover it, and we welcome that work.

Pingamizi la 2: Biblia ina migongano, kwa mfano katika Injili na katika hesabu za Wafalme na Mambo ya Nyakati.Objection 2: The Bible contains contradictions, for example in the Gospels and in the numbers of Kings and Chronicles.

Wakosoaji wanaonyesha vifungu ambapo masimulizi yanatofautiana, kama idadi ya malaika kaburini, au maelezo ya tukio lilelile katika Injili tofauti. Jibu letu. Tofauti si mara zote mgongano. Mashahidi tofauti wa tukio moja huchagua maelezo tofauti, na kila mmoja anaweza kuwa wa kweli. Taarifa za tukio moja kutoka pande kadhaa mara nyingi huonekana kwanza kutokubaliana kisha baadaye hugundulika kupatana. Mahali ambapo kifungu kigumu kinabaki, mchungaji wa Kibaptisti hakifichi. Anasema, "Bado sioni jinsi hivi vinavyopatana, lakini nimegundua kwamba Maandiko yanategemeka kila mara yanapoeleweka kikamilifu, kwa hiyo nitaendelea kujifunza." Yesu na mitume waliamini Maandiko, nasi tunawafuata.Critics point to passages where accounts differ, such as the number of angels at the tomb, or details of the same event in different Gospels. Our answer. A difference is not always a contradiction. Different witnesses to the same event select different details, and each can be true. Reports of the same event from several sides often seem at first to disagree and later turn out to fit together. Where a hard passage remains, the Baptist pastor does not hide it. He says, "I do not yet see how these fit together, but I have found Scripture to be reliable every time it has been fully understood, so I will keep studying." Jesus and the apostles trusted Scripture, and we follow them.

Pingamizi la 3: Kutokuwa na kosa ni wazo la kisasa lililobuniwa na wafuasi wa Kiamerika wa msimamo mkali wa kimsingi (fundamentalists).Objection 3: Inerrancy is a modern idea invented by American fundamentalists.

Wanahistoria fulani wanasema kwamba neno "kutokuwa na kosa" na ufafanuzi wake makini vilitokea katika karne ya kumi na tisa na ishirini. Jibu letu. Neno ni jipya, kwa sababu lilihitajika wakati mashambulizi dhidi ya Biblia yalipozidi makali. Imani ni ya zamani. Mababa wa kanisa waliandika kuhusu ukweli wa Maandiko, Wanamatengenezo waliitetea, na Ungamo la Kibaptisti la 1689 liliita Maandiko kuwa hayakosei. Fundisho si jipya kwa sababu neno jipya limetumika kulilinda, kama vile neno "Utatu," ambalo halionekani katika Biblia, si fundisho jipya. Ufufuo wa Kihafidhina miongoni mwa Wabaptisti wa Kusini (Conservative Resurgence), uliosimuliwa katika Kozi ya 1, kwa kiasi kikubwa ulikuwa kurudi kwenye mtazamo huu rahisi.Some historians say that the word "inerrancy" and its careful definition arose in the nineteenth and twentieth centuries. Our answer. The word is newer, because it was needed when attacks on the Bible became sharper. The belief is old. The church fathers wrote of Scripture's truthfulness, the Reformers defended it, and the 1689 Baptist Confession called Scripture infallible. A doctrine is not new because a new word was used to guard it, any more than the word "Trinity," which does not appear in the Bible, is a new teaching. The Conservative Resurgence among Southern Baptists, told in Course 1, was in large part a return to this plain view.

Pingamizi la 4: Baadhi ya Wabaptisti hupendelea kusema Biblia "inaaminika" au "ina mamlaka" lakini huepuka "haina kosa."Objection 4: Some Baptists prefer to say the Bible is "trustworthy" or "authoritative" but avoid "inerrant."

Hili ni kweli. Baadhi ya Wabaptisti, katika duru za wastani na nyinginezo, huogopa kwamba neno hilo huleta kipimo kigumu cha kiakili, au hufikiri kwamba linavuta uangalifu mbali na Kristo. Jibu letu. Yesu mwenyewe alikuwa na mtazamo wa juu kuhusu Maandiko. Kama Biblia inaweza kukosea katika inachothibitisha, lazima tuamue sisi wenyewe sehemu zipi za kuziamini, na hapo hukumu yetu wenyewe, si Neno la Mungu, inakuwa mamlaka ya mwisho. Kutokuwa na kosa kunalinda tu kanuni kwamba Biblia iko juu yetu.This is true. Some Baptists, in moderate and other circles, fear that the word brings in a hard intellectual test, or they think it draws attention away from Christ. Our answer. Jesus Himself held a high view of Scripture. If the Bible may be wrong in what it affirms, we must decide for ourselves which parts to trust, and then our own judgment, not God's Word, becomes the final authority. Inerrancy simply protects the principle that the Bible is over us.

Pingamizi la 5: Makanisa ya Katoliki na Othodoksi husema kwamba Maandiko na mapokeo pamoja ndiyo mamlaka.Objection 5: The Catholic and Orthodox churches say that Scripture and tradition together are the authority.

Wanafundisha kwamba kanisa liliunda Biblia na kwa hiyo kanisa lazima liitafsiri. Jibu letu. Kanisa lilivitambua vitabu vya Agano Jipya, lakini halikuvifanya kuwa na mamlaka. Vilikuwa na mamlaka tangu mwanzo, kama ushuhuda wa mitume wa Mungu. Yesu aliwakemea viongozi wa kidini wa siku zake kwa sababu waliiacha amri ya Mungu kwa ajili ya mapokeo yao (Marko 7:8-13). Wabaptisti wanaheshimu kanuni za imani kuu za kanisa la kwanza na mafundisho ya mababa pale yanapokubaliana na Biblia. Lakini wanayapima kwa Biblia.They teach that the church formed the Bible and so the church must interpret it. Our answer. The church did recognize the books of the New Testament, but it did not make them authoritative. They carried authority from the beginning, as God's apostolic witness. Jesus rebuked the religious leaders of His day because they set aside the commandment of God for their tradition (Mark 7:8-13). Baptists honor the great early creeds and the teaching of the fathers where they agree with the Bible. But they test them by it.

"Biblia Peke Yake" Si "Mimi Peke Yangu""The Bible Alone" Is Not "Me Alone"

Wakati mwingine Wabaptisti hukosea kuielewa kanuni yao wenyewe. Wabaptisti wa kihistoria walifundisha kwamba Biblia peke yake ndiyo mamlaka ya mwisho. Hawakufundisha kwamba maoni binafsi ya kila mwamini ndiyo ya mwisho, wala kwamba historia ya kanisa haina cha kutufundisha. Waandishi wa zamani wakati mwingine walisema "sola Scriptura," yaani Maandiko peke yake kama mamlaka ya juu kabisa, lakini si sauti pekee tunayoisikia.Baptists sometimes misunderstand their own principle. Historic Baptists taught that the Bible alone is the final authority. They did not teach that each believer's private opinion is final, or that church history has nothing to teach us. The older writers sometimes spoke of "sola Scriptura," Scripture alone as the highest authority, but not the only voice we hear.

Kwa hiyo Wabaptisti hutumia maungamo ya imani. Ungamo ni taarifa iliyoandikwa ya kile kundi linachoamini kwamba Biblia inafundisha. Tunalikubali ili kuwafundisha watu wetu, kujilinda dhidi ya makosa na kuwaonyesha Wakristo wengine tunaposimama. Wabaptisti siku zote wamesema kwamba ungamo liko chini ya Biblia. Linaweza kusahihishwa na Biblia, lakini Biblia haiwezi kusahihishwa nalo. Wabaptisti pia husoma Maandiko pamoja. Mchungaji hufundisha, kanisa husoma, na Roho hutoa ufahamu kwa mwili mzima. Ndiyo maana Waefeso 4:11-12 huzungumza juu ya walimu wanaowakamilisha watakatifu.Baptists therefore use confessions of faith. A confession is a written statement of what a group believes the Bible teaches. We adopt it to teach our people, to guard against error and to show other Christians where we stand. Baptists have always said that a confession is below the Bible. It may be corrected by the Bible, and the Bible may not be corrected by it. Baptists also read Scripture together. The pastor teaches, the church studies, and the Spirit gives understanding to the whole body. This is why Ephesians 4:11-12 speaks of teachers who equip the saints.

Kanuni ya Kibaptisti inatulinda dhidi ya hatari mbili. Upande mmoja ni hatari ya mapokeo au mamlaka ya kanisa yanayosimama juu ya Biblia. Upande mwingine ni hatari ya "ufunuo" wa kibinafsi unaosimama juu ya Biblia. Katika hali zote mbili Neno linanyamazishwa.The Baptist principle protects us from two dangers. On one side is the danger of a tradition or a church authority that stands over the Bible. On the other is the danger of a private "revelation" that stands over the Bible. In both cases the Word is silenced.

Maandiko na Ufunuo MpyaScripture and New Revelations

Katika makanisa mengi ya mataifa ya walio wengi duniani, mzungumzaji mgeni husema, "Mungu aliniambia," na anachoripoti hutofautiana na Maandiko. Wabaptisti wana mitazamo tofauti kuhusu karama za Roho, na kozi hii haitamaliza mjadala huo. Lakini maungamo ya Kibaptisti yanakubaliana kwamba kinachodai kutoka kwa Mungu hakiwezi kupingana na Neno lililoandikwa wala kuongezwa kama fundisho jipya (Wagalatia 1:8). Kikipatana na Biblia, hakihitaji mamlaka mpya. Kikitofautiana nayo, kinapaswa kukataliwa.In many majority-world churches a visiting speaker says, "God told me," and what he reports differs from Scripture. Baptists hold different views about spiritual gifts, and this course will not settle that debate. But Baptist confessions agree that nothing claiming to come from God may contradict the written Word or be added to it as new doctrine (Galatians 1:8). If it agrees with the Bible, it needs no new authority. If it disagrees, it should be refused.

Matumizi ya KichungajiPastoral Application

Mchungaji wa kanisa la Kibaptisti linalokua katika mji wa Meksiko anatembelewa na shemasi kijana. Shemasi huyo ametazama video ya mwalimu wa mtandaoni anayesema kwamba Biblia imejaa makosa yaliyoandikwa na wanadamu na kwamba ni "roho iliyo nyuma yake" tu iliyo kweli. Anauliza mchungaji, "Mchungaji, je, tunaweza kweli kuamini tunachohubiri Jumapili?"A pastor in a growing Baptist church in a Mexican town is visited by a young deacon. The deacon has watched a video from an online teacher who says that the Bible is full of mistakes written by men and that only the "spirit behind it" is true. He asks the pastor, "Pastor, can we really trust what we preach on Sunday?"

Mchungaji anafanya mambo manne. Kwanza, anamshukuru kijana kwa kuuliza, wala hamkemei. Pili, anauliza ni makosa gani hasa video ilidai kuyapata. Mara nyingi madai hayo ni ya zamani na yana majibu makini. Tatu, anafungua 2 Timotheo 3:16-17 na Yohana 10:35 pamoja naye, kuonyesha jinsi Yesu na mitume walivyochukulia Maandiko. Nne, anakuwa mwaminifu kuhusu vifungu vigumu. Anaahidi kujifunza mifano hiyo pamoja na shemasi, katika darasa la Biblia la kanisa, badala ya kujifanya kwamba hakuna kifungu kigumu. Mwishowe, anamkumbusha kwamba Biblia imebadilisha maisha ya watu wengi katika mji wao wenyewe.The pastor does four things. First, he thanks the young man for asking, and does not rebuke him. Second, he asks what exact mistakes the video claimed to find. Often the claims are old and have careful answers. Third, he opens 2 Timothy 3:16-17 and John 10:35 with him, to show how Jesus and the apostles treated Scripture. Fourth, he is honest about hard passages. He promises to study the examples with the deacon, in the church's Bible class, rather than pretend that no difficult passage exists. Finally, he reminds him that the Bible has changed many lives in their own town.

MuhtasariSummary

Wabaptisti huweka mamlaka ya Maandiko kuwa ya kwanza kwa sababu Kristo huliongoza kanisa lake kwa Neno lake lililoandikwa, na kila fundisho jingine la pekee la Kibaptisti linalitegemea. Msukumo wa Mungu maana yake ni kwamba Maandiko ni pumzi ya Mungu. Utoshelevu maana yake ni kwamba yana yote tunayohitaji kwa wokovu na maisha ya utauwa na hayahitaji nyongeza. Kutokuwa na kosa maana yake ni kwamba maandishi ya asili hayana kosa katika yote yanayothibitisha. Kutokuwa na kosa hakudai tafsiri kamilifu, wala kushika neno kwa neno bila kuzingatia mfumo wa maandishi, wala mfasiri asiyekosea. Pingamizi za kawaida zinahusu waandishi wa nakala, vifungu vigumu, umri wa neno "kutokuwa na kosa," upendeleo wa Wabaptisti fulani wa maneno mengine, na madai ya mapokeo. Kila moja lina jibu kutoka kwa Maandiko na kutoka kwa usomi wa uaminifu. Maungamo ya imani ya Kibaptisti, kuanzia 1689 hadi Baptist Faith and Message 2000, huliweka Biblia juu yake yenyewe, na Wabaptisti huyatumia kufundisha, si kulibadilisha Neno.Baptists put the authority of Scripture first because Christ rules His church through His written Word, and every other Baptist distinctive rests on it. Inspiration means that Scripture is God-breathed. Sufficiency means that it contains all we need for salvation and godly living and needs no additions. Inerrancy means that the original writings are without error in all that they affirm. Inerrancy does not demand a perfect translation, wooden literalism, or an infallible interpreter. The common objections concern copyists, difficult passages, the age of the word "inerrancy," the preference of some Baptists for other words, and the claims of tradition. Each has an answer from Scripture and from honest scholarship. Baptist confessions, from 1689 to the Baptist Faith and Message 2000, place the Bible above themselves, and Baptists use them to teach, not to replace the Word.

Usomaji ZaidiFurther Reading

• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009) (Teolojia ya Kibaptisti: Uchunguzi wa Karne Nne).• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009).

• E. Y. Mullins, The Axioms of Religion (1908) (Kanuni za Dini), kitabu cha asili kilicho katika umma.• E. Y. Mullins, The Axioms of Religion (1908), a public-domain classic.

• John L. Dagg, Manual of Theology (1857) (Mwongozo wa Teolojia), kitabu cha asili kilicho katika umma.• John L. Dagg, Manual of Theology (1857), a public-domain classic.

• Herschel H. Hobbs, The Baptist Faith and Message (1971) (Imani na Ujumbe wa Kibaptisti).• Herschel H. Hobbs, The Baptist Faith and Message (1971).

• The Second London Confession (1689) (Ungamo la Pili la London) na the New Hampshire Confession (1833) (Ungamo la New Hampshire), yote mawili yako katika umma.• The Second London Confession (1689) and the New Hampshire Confession (1833), both public domain.

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Mkutano wa Wabaptisti wa Kusini.• The Baptist Faith and Message (2000), Southern Baptist Convention.

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