Teolojia ya Kibaptisti na Mafundisho Yake Bainifu — Sehemu ya 8: Wokovu II: Wabaptisti wa Jumla na wa Kipekee, Mjadala wa Ukalvini katika Maisha ya KibaptistiBaptist Theology and Distinctive Doctrines — Unit 8: Salvation II: General and Particular Baptists, the Calvinism Debate within Baptist Life

Mstari MkuuKey Verse

"Kwa maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe pekee, ili killa mtu amwaminiye asipotee, bali awe na uzima wa milele." (Yohana 3:16, SUV)"For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life." (John 3:16, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza jinsi mikondo ya Wabaptisti wa Jumla (General) na wa Kipekee (Particular) ilivyotofautiana, na kutaja makundi yanayobeba mikondo hiyo leo.1. Explain how the General and Particular Baptist streams differed, and name the groups that carry those streams today.

2. Kueleza uelewa wa Reformed (Wabaptisti wa Kipekee) kuhusu uteule, upatanisho wa msalaba na wito wa Mungu, pamoja na maandiko yake makuu.2. State the Reformed (Particular Baptist) understanding of election, atonement and the call of God, with its main texts.

3. Kueleza uelewa wa Wabaptisti wa Jumla au wa Hiari Huru (Free Will) kuhusu maswali hayohayo, pamoja na maandiko yake makuu.3. State the General or Free Will Baptist understanding of the same questions, with its main texts.

4. Kueleza msimamo wa kati wa Wabaptisti wengi wa Kusini, na Baptist Faith and Message (2000) kama tamko pana.4. Describe the middle position of many Southern Baptists, and the Baptist Faith and Message (2000) as a broad statement.

5. Kueleza kile ambacho Wabaptisti wote wanashikilia kwa pamoja na jinsi mchungaji anavyoweza kufundisha somo hili kwa haki na amani.5. Explain what all Baptists hold in common and how a pastor can teach this subject with fairness and peace.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa wanafunzi wa Kibaptisti. Ni cha kihafidhina na cha kiinjilisti. Kuhusu swali la kipindi hiki, Wabaptisti wa kihafidhina wanaoipenda Biblia kwa usawa wamefikia hitimisho tofauti kwa karibu miaka mia nne. Kwa hiyo kozi hii haichagui upande mmoja hapa. Inawasilisha kila mtazamo kama wale wanaoushikilia wangeueleza, katika umbo lake lenye nguvu zaidi, nayo inakuomba usome maandiko mwenyewe. Kipindi kijacho kinashughulikia swali linalohusiana, usalama wa mwamini, na huko kozi inasema ni mtazamo upi inaufuata.This unit is written from inside the Baptist tradition, for Baptist students. It is conservative and evangelical. On the question of this unit, conservative Baptists who love the Bible equally have reached different conclusions for nearly four hundred years. The course therefore does not choose one side here. It presents each view as its own holders would, in its strongest form, and it asks you to read the texts for yourself. The next unit deals with a related question, the security of the believer, and there the course states which view it follows.

Maandiko yanasema, "jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21). Unaweza kugundua kwamba tayari unashikilia mojawapo ya mitazamo hii. Jaribu kwanza kuuelewa mtazamo mwingine kama wale wanaouamini wanavyouelewa.Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). You may find that you already hold one of these views. Try first to understand the other view as its holders do.

Mikondo Miwili, Dhehebu MojaTwo Streams, One Denomination

Kozi ya 1 (Vipindi vya 3 na 4) inasimulia historia, kwa hiyo tunakumbuka muhtasari tu. Wabaptisti wa kwanza wa Kiingereza, Wabaptisti wa Jumla (General Baptists), walikua kutokana na kazi ya John Smyth na Thomas Helwys. Walifundisha kwamba Kristo alikufa kwa ajili ya watu wote (upatanisho wa "jumla") na kwamba kila mtu anaweza kuitikia. Wabaptisti wa Kipekee (Particular Baptists) walijitokeza London katika miaka ya 1630 na 1640. Walifundisha kwamba Kristo alikufa kwa ufanisi kwa ajili ya watu maalum, wateule (ukombozi "wa kipekee"). Wabaptisti wa Kipekee walichapisha ungamo lao la kwanza mwaka 1644 na kutoa Ungamo la Pili la London mwaka 1689. Ni la Reformed katika fundisho lake la wokovu, nalo linategemea maungamo ya awali ya Westminster na Savoy pamoja na mabadiliko ya Kibaptisti juu ya kanisa na ubatizo.Course 1 (Units 3 and 4) tells the history, so we only recall the outline. The earliest English Baptists, the General Baptists, grew out of the work of John Smyth and Thomas Helwys. They taught that Christ died for all people ("general" atonement) and that every person may respond. The Particular Baptists appeared in London in the 1630s and 1640s. They taught that Christ died effectively for particular people, the elect ("particular" redemption). The Particular Baptists published their first confession in 1644 and issued the Second London Confession in 1689. It is Reformed in its doctrine of salvation, and it is based on the earlier Westminster and Savoy confessions with Baptist changes on the church and baptism.

Mikondo hii miwili si sawa kabisa na makundi ya leo. Makundi yanayowekwa mara nyingi upande wa Jumla ni Wabaptisti wa Hiari Huru (Free Will Baptists). Huko Amerika, Wabaptisti wa Hiari Huru walijitokeza katika miaka ya 1700 Kusini na New England, ambapo Benjamin Randall alianzisha kanisa mwaka 1780. Mkondo wa Kipekee unabebwa kwa uwazi zaidi na Wabaptisti Reformed na makanisa mengi ya Kibaptisti yanayoshikilia Ungamo la 1689. Kati yao wamesimama idadi kubwa ya Wabaptisti wa Kusini na wengine, wanaoitwa wakati mwingine Wabaptisti wa Jadi (Traditional Baptists). Wanathibitisha mwaliko wa bure wa injili na usalama wa mwamini, lakini wengi hawashikilii kila hoja ya mafundisho ya Reformed juu ya uteule na upatanisho wa msalaba.These two streams are not exactly the same as the groups of today. The groups most often placed on the General side are the Free Will Baptists. In America, Free Will Baptists arose in the 1700s in the South and in New England, where Benjamin Randall formed a church in 1780. The Particular stream is carried most clearly by Reformed Baptists and by many Baptist churches that hold the 1689 Confession. Between them stand large numbers of Southern Baptists and others, who are sometimes called Traditional Baptists. They affirm the free offer of the gospel and the security of the believer, but many do not hold every point of Reformed teaching on election and the atonement.

Usuli: Calvin, Arminius na DortThe Background: Calvin, Arminius and Dort

Mchungaji anapaswa kujua majina yaliyo nyuma ya maandiko hayo. Yohana Calvin wa Geneva (1509-1564) alifundisha enzi ya Mungu katika wokovu. Jacobus Arminius (1560-1609), mchungaji na profesa Mholanzi, alihoji baadhi ya mafundisho ya Kikalvini. Baada ya kifo chake wafuasi wake, walioitwa Waremonstranti (Remonstrants), waliweka maoni yao katika makala tano mwaka 1610. Sinodi ya Dort (1618-1619) iliwajibu, na majibu yake ndiyo asili ya "hoja tano za Ukalvini." Watu mara nyingi huzikumbuka kama TULIP. Wabaptisti wengi hutumia maandiko hayo, kwa hiyo ni muhimu kuyajua, ingawa si kila Mbaptisti anayatumia kwa maana ileile.A pastor should know the names behind the labels. John Calvin of Geneva (1509-1564) taught the sovereignty of God in salvation. Jacobus Arminius (1560-1609), a Dutch pastor and professor, questioned some Calvinist teaching. After his death his followers, called the Remonstrants, put their views in five articles in 1610. The Synod of Dort (1618-1619) answered them, and its answers are the origin of the "five points of Calvinism." People often remember them as TULIP. Many Baptists use these labels, so it is useful to know them, although not every Baptist uses them in the same sense.

Mtazamo wa Reformed au wa Wabaptisti wa KipekeeThe Reformed or Particular Baptist View

Wabaptisti Reformed na wengine wanaofuata Ungamo la 1689 wanafundisha yafuatayo. Kila hoja inaelezwa kama wao wangeieleza.Reformed Baptists and others who follow the 1689 Confession teach the following. Each point is stated as they would state it.

Uharibifu kamili (Total depravity). Dhambi imeathiri kila sehemu ya mtu, hivi kwamba mwenye dhambi, akiachwa peke yake, hawezi wala hataki kumjia Mungu. Yesu alisema, "Hakuna awezaye kuja kwangu, asipovutwa na Baba aliyenipeleka" (Yohana 6:44). Paulo anasema mtu wa tabia ya asili hapokei yatokayo katika Roho wa Mungu (1 Wakorintho 2:14) na kwamba wasioamini walikuwa "wafu kwa sababu ya makosa na dhambi zenu" (Waefeso 2:1).Total depravity. Sin has affected every part of a person, so that the sinner, left alone, is unable and unwilling to come to God. Jesus said, "No one can come to Me unless the Father who sent Me draws him" (John 6:44). Paul says the natural man does not receive the things of the Spirit (1 Corinthians 2:14) and that unbelievers were "dead in trespasses and sins" (Ephesians 2:1).

Uteule usio na masharti (Unconditional election). Kabla ya ulimwengu kuanza, Mungu alichagua watu wa kuokolewa, si kwa sababu ya wema wowote aliouona ndani yao, bali kwa neema yake mwenyewe. Wanataja Waefeso 1:4-5, Warumi 8:29-30, Warumi 9:10-24 na Matendo 13:48. Uteule ni "usio na masharti" kwa sababu chanzo kiko kwa Mungu na si katika uchaguzi wa mwenye dhambi.Unconditional election. Before the world began, God chose a people to be saved, not because of any good He foresaw in them, but by His own grace. They cite Ephesians 1:4-5, Romans 8:29-30, Romans 9:10-24 and Acts 13:48. Election is "unconditional" because the cause lies in God and not in the sinner's choice.

Ukombozi wa kipekee (Particular redemption) (unaoitwa pia upatanisho wenye kikomo). Kristo alikufa kwa kusudi la kuwaokoa watu wake, na kifo chake kinahakikisha kile kilichokusudiwa kufanya. Wanataja Yohana 10:11, Waefeso 5:25 na Mathayo 1:21. Mwaliko ni kwa wote, na kifo kinatosha kwa wote, lakini kusudi lake la kuokoa ni kwa wateule.Particular redemption (also called limited atonement). Christ died with the purpose of saving His people, and His death actually secures what it was meant to do. They cite John 10:11, Ephesians 5:25 and Matthew 1:21. The offer is to all, and the death is sufficient for all, but its saving design is for the elect.

Wito unaofanikisha (Effectual calling) (unaoitwa pia neema isiyozuilika). Wito wa ndani wa Roho kwa wateule haushindwi. Mungu hubadilisha moyo, na mwenye dhambi huamini kwa hiari. Wanashikilia kwamba kuzaliwa upya kunatangulia imani na kuifanya iwezekane (Yohana 3:3-8; Matendo 16:14).Effectual calling (also called irresistible grace). The Spirit's inward call to the elect does not fail. God changes the heart, and the sinner willingly believes. They hold that regeneration comes before faith and makes faith possible (John 3:3-8; Acts 16:14).

Kudumu kwa watakatifu (Perseverance of the saints). Wale ambao Mungu amewaokoa watahifadhiwa hadi mwisho. Kipindi kijacho kinachunguza hoja hii.Perseverance of the saints. Those whom God has saved will be kept to the end. The next unit examines this point.

Hoja yao ni kwamba wokovu wote ni kazi ya Mungu, ili utukufu wote uwe wake (Waefeso 2:8-9). Wanashikilia kwamba hii huwapa waumini uhakika wa kina na unyenyekevu, na kwamba iliwapa Wabaptisti wa Kipekee ujasiri katika mateso na misheni. Andrew Fuller, William Carey na Charles Spurgeon, mhubiri wa London, ni mifano maarufu ya Wabaptisti wenye imani za Kikalvini ambao pia walikuwa wainjilisti wenye bidii.Their reasoning is that salvation is entirely God's work, so that all the glory belongs to Him (Ephesians 2:8-9). They hold that this gives believers deep confidence and humility, and that it gave the Particular Baptists courage in persecution and mission. Andrew Fuller, William Carey and Charles Spurgeon, the London preacher, are well-known examples of Baptists with Calvinist convictions who were also zealous evangelists.

Mtazamo wa Wabaptisti wa Jumla au wa Hiari HuruThe General or Free Will Baptist View

Wabaptisti wa Hiari Huru na wengine wanaoshikilia mtazamo wa Jumla wanafundisha yafuatayo, kwa maneno yao wenyewe na kutoka katika maandiko yao wenyewe.Free Will Baptists and others who hold the General view teach the following, in their own words and from their own texts.

Upendo wa Mungu na kifo cha Kristo ni kwa wote. Kristo ni kipatanisho kwa dhambi zetu, wala si kwa dhambi zetu peke yake, bali na kwa dhambi za ulimwengu wote (1 Yohana 2:2). Alionja mauti kwa ajili ya kila mtu (Waebrania 2:9). Mungu anataka watu wote waokolewe na wafikilie kuujua ukweli, na Kristo alijitoa kuwa fidia kwa ajili ya wote (1 Timotheo 2:3-6). Bwana hapendi mtu yeyote apotee bali wote wafikilie toba (2 Petro 3:9). Pia wanataja Yohana 3:16, mstari mkuu wa kipindi hiki.God's love and the death of Christ are for all. Christ is the propitiation for our sins and also for the whole world (1 John 2:2). He tasted death for everyone (Hebrews 2:9). God desires all people to be saved and to come to the knowledge of the truth, and Christ gave Himself a ransom for all (1 Timothy 2:3-6). The Lord is not willing that any should perish but that all should come to repentance (2 Peter 3:9). They also cite John 3:16, the key verse of this unit.

Uteule unategemea kujua kwa Mungu tangu zamani. Waumini ni wateule "kwa kujua tangu zamani, kwa mapenzi ya Mungu Baba" (1 Petro 1:2), na wale aliowajua tangu zamani aliwachagua tangu awali pia (Warumi 8:29). Mungu anajua mapema ni nani atakayeamini, naye huwachagua waumini katika Kristo. Kwa hiyo uteule unategemea imani, na hata hivyo wokovu ni kwa neema, kwa sababu imani yenyewe ni jibu kwa neema ambayo Mungu hutoa.Election is based on God's foreknowledge. Believers are elect "according to the foreknowledge of God the Father" (1 Peter 1:2), and those He foreknew He also predestined (Romans 8:29). God knows ahead of time who will believe, and He chooses believers in Christ. Election is therefore conditional on faith, and yet salvation is still by grace, because the faith itself is a response to grace that God provides.

Neema huwezesha, lakini inaweza kupingwa. Roho Mtakatifu hufanya kazi ndani ya kila mtu, akiuhakikishia ulimwengu habari za dhambi (Yohana 16:8), na Tito 2:11 inasema kwamba neema ya Mungu iletayo wokovu kwa watu wote imefunuliwa. Neema hii humpa kila mtu uwezo wa kuitikia. Inaitwa neema ya kuwezesha au ya kutangulia (prevenient grace). Stefano alisema kwamba viongozi siku zote walimpinga Roho Mtakatifu (Matendo 7:51), na Yesu alihuzunika juu ya Yerusalemu, akisema kwamba alitaka kuwakusanya watoto wake lakini hawakutaka (Mathayo 23:37).Grace enables, but can be resisted. The Holy Spirit works in every person, convicting the world of sin (John 16:8), and Titus 2:11 says that the grace of God that brings salvation has appeared to all men. This grace gives each person the ability to respond. It is called enabling or prevenient grace. Stephen said that the leaders always resisted the Holy Spirit (Acts 7:51), and Jesus grieved over Jerusalem, saying that He wanted to gather her children but they were not willing (Matthew 23:37).

Wajibu wa kibinadamu ni wa kweli. Maandiko yanamwita kila mtu achague (Yoshua 24:15; Ufunuo 3:20). Kama Mungu aliamua mapema kwamba wengine hawawezi kuamini, amri za kutubu zingekuwa hazina maana. Wanashikilia kwamba mtazamo huu unaonyesha upendo wa Mungu waziwazi, na unachukulia kwa uzito hatia ya kila mwenye dhambi.Human responsibility is real. Scripture calls on everyone to choose (Joshua 24:15; Revelation 3:20). If God decided in advance that some could not believe, the commands to repent would make no sense. They hold that this view makes God's love plain, and takes every sinner's guilt seriously.

Kuhusu usalama wa mwamini, Wabaptisti wa Hiari Huru wanashikilia mtazamo tofauti na Wabaptisti wengine wengi, na hili ndilo somo la Kipindi cha 9.On the security of the believer, Free Will Baptists hold a different view from most other Baptists, and this is the subject of Unit 9.

Msimamo wa Kati: Wabaptisti Wengi wa KusiniThe Middle Ground: Many Southern Baptists

Wabaptisti wengi hawafai upande wowote kikamilifu. Southern Baptist Convention (Mkutano wa Wabaptisti wa Kusini) (1845) umejumuisha viongozi wa Kikalvini tangu mwanzo wake, kwa mfano kuanzishwa kwa Southern Seminary mwaka 1859 chini ya tamko la imani lenye lugha ya Kikalvini. Pia umejumuisha wachungaji wengi wanaosisitiza uchaguzi wa mwanadamu. Baptist Faith and Message (2000), Kifungu cha V, linazungumza juu ya uteule kama kusudi la neema la Mungu ambalo kwalo huwazalisha upya, huwahesabia haki na huwatakasa wenye dhambi, na linasema kwamba linapatana na uhuru wa mwanadamu wa kutenda. Halitatui kila undani, na Wakalvini na wasio Wakalvini wote wamelitia sahihi kwa dhamiri njema. Mwaka 2012 kikundi cha wachungaji na viongozi wa Kibaptisti wa Kusini kilitoa tamko la imani za "Kibaptisti wa Jadi" juu ya wokovu, ambamo walithibitisha mwaliko wa bure, uchaguzi wa kweli wa mwenye dhambi, na usalama wa mwamini, huku wakikataa baadhi ya mafundisho ya Kikalvini. Ndani ya Mkutano huo majadiliano yamekuwa makali, lakini Mkutano haujafanya msimamo mmoja kuwa kipimo cha ushirikiano.Many Baptists do not fit either side neatly. The Southern Baptist Convention (1845) has included Calvinist leaders from its beginning, for example the founding of Southern Seminary in 1859 under a doctrinal statement with Calvinist language. It has also included many pastors who stress human choice. The Baptist Faith and Message (2000), Article V, speaks of election as God's gracious purpose by which He regenerates, justifies and sanctifies sinners, and says that it is consistent with the free agency of man. It does not settle every detail, and both Calvinists and non-Calvinists have signed it in good conscience. In 2012 a group of Southern Baptist pastors and leaders issued a statement of "Traditional Baptist" beliefs on salvation, in which they affirmed the free offer, the real choice of the sinner, and the security of the believer, while declining some Calvinist teaching. Within the Convention the discussion has been vigorous, but the Convention has not made one position a test of cooperation.

Baadhi ya Wabaptisti, ikiwa ni pamoja na Andrew Fuller, wanaelezwa na wanahistoria kama Wakalvini "wa wastani." Wanashikilia fundisho la Kikalvini la uteule lakini wanazungumza kwa uhuru juu ya kifo cha Kristo kuwa kinatosha kwa wote. Wanafunzi wanapaswa kujua kwamba kuna misimamo zaidi ya miwili.Some Baptists, including Andrew Fuller, are described by historians as "moderate" Calvinists. They keep the Calvinist doctrine of election but speak freely of the death of Christ as sufficient for all. Students should know that there are more than two positions.

Pingamizi Ambazo Kila Upande Unatoa, na MajibuObjections Each Side Raises, and Answers

Pingamizi la Wabaptisti wa Jumla: Ukalvini unamfanya Mungu mwenye upendeleo, unafanya kuhubiri injili kuwa si kwa kweli, na unamfanya Mungu mwandishi wa dhambi.Objection by General Baptists: Calvinism makes God partial, makes the preaching of the gospel unreal, and makes God the author of sin.

Wanasema kwamba kama Kristo hakufa kwa ajili ya wote, mwaliko kwa wote si wa unyofu.They say that if Christ did not die for all, the offer to all is not sincere.

Jibu la Reformed. Injili inatolewa kwa unyofu kwa wote, kama Fuller alivyofundisha, kwa sababu amri ya kuamini inaelekezwa kwa wote na kila mwenye dhambi anayekuja atapokelewa (Yohana 6:37). Mungu huamuru yatakayotokea, lakini si kama mwandishi wa dhambi. Ndugu za Yusufu walikusudia mabaya, na Mungu alikusudia kuwa mema (Mwanzo 50:20). Petro anasema kwamba Yesu alitolewa kwa mpango wa Mungu, na watu waliomwua walikuwa na hatia (Matendo 2:23). Maandiko yanafundisha utawala wa Mungu na wajibu wa mwanadamu pamoja, na hatuhitaji kupunguza kimoja ili kulingana na kingine.Reformed answer. The gospel is offered sincerely to all, as Fuller taught, because the command to believe is addressed to all and every sinner who comes will be received (John 6:37). God ordains what comes to pass, but not as the author of sin. Joseph's brothers meant evil, and God meant it for good (Genesis 50:20). Peter says that Jesus was delivered by God's plan, and the men who killed Him were guilty (Acts 2:23). Scripture teaches both God's rule and man's responsibility, and we do not have to reduce one to fit the other.

Pingamizi la Wabaptisti Reformed: Mtazamo wa Hiari Huru unafanya wokovu hatimaye kutegemea mwanadamu, na hivyo unaacha nafasi ya kujisifu.Objection by Reformed Baptists: the Free Will view makes salvation depend finally on man, and so leaves room for boasting.

Wanasema kwamba kama uchaguzi wa mwenye dhambi ndio unaoamua jambo hilo, mwenye dhambi ana kitu cha kujivunia.They say that if the sinner's choice decides the matter, the sinner has something to boast about.

Jibu la Jumla. Imani si tendo la kustahili. Kukubali zawadi si kuipata kwa kazi (Warumi 4:4-5). Uwezo wa kuamini hutoka katika neema ya Mungu inayowezesha, na mtu aliyeokolewa humpa Mungu utukufu wote. Ombaomba anayechukua mkate hajisifu kuhusu mkono wake. Maandiko yanayoamuru wote watubu na waamini yanadhania kwamba watu wanaweza kufanya hivyo, na hukumu ya Mungu juu ya wasioamini ingekuwa si ya haki kama hawakuweza.General answer. Faith is not a work. To accept a gift is not to earn it (Romans 4:4-5). The ability to believe comes from God's enabling grace, and the saved person gives all the glory to God. The beggar who takes bread does not boast about his hand. Texts that command all to repent and believe assume that people can do so, and God's judgment of unbelievers would be unjust if they could not.

Pingamizi la wasio Wabaptisti: Tofauti za Kibaptisti zinaonyesha kwamba dhehebu halina fundisho thabiti.Objection by non-Baptists: Baptist disagreement shows that the denomination has no firm doctrine.

Wakosoaji wanasema kwamba mapokeo ya kanisa yasiyo na imani moja inayohitajika hayawezi kufundisha kwa uthabiti.Critics say that a church tradition without one required creed cannot teach consistently.

Jibu la Kibaptisti. Wabaptisti siku zote wameweka Biblia juu ya ungamo lolote, na hatulazimishi imani ya kanuni juu ya dhamiri. Maungamo ni ya msaada lakini si ya mwisho. Tumeshikamana pamoja katika kweli kuu: Utatu, uungu wa Kristo, kifo chake cha upatanisho na ufufuo, wokovu kwa neema kupitia imani, na mamlaka ya Maandiko. Tofauti ya kipindi hiki imekuwepo katika maisha ya Kibaptisti tangu mwanzo, na makanisa yameendelea kuinjilisha na kutuma wamisionari pamoja. Tofauti ndani ya imani ya pamoja si sawa na kutokuwa na fundisho.Baptist answer. Baptists have always put the Bible above any confession, and we do not impose a creed on the conscience. Confessions are helpful but not final. We have held together on the great truths: the Trinity, the deity of Christ, His atoning death and resurrection, salvation by grace through faith, and the authority of Scripture. The disagreement of this unit has existed in Baptist life since the beginning, and the churches have continued to evangelize and send missionaries together. Disagreement within a shared faith is not the same as having no doctrine.

Swali ambalo wanahistoria wanajadili. Wanahistoria hawakubaliani Wabaptisti wa Kikalvini huko Amerika walikuwa wa kiwango gani katika miaka ya 1800. Wengine wanashikilia kwamba Ukalvini ulitawala; wengine wanapata aina nyingi zaidi hata wakati huo. Ni bora kusema kwa uangalifu kuliko kudai kwamba "Wabaptisti siku zote wamekuwa Wakalvini" au "Wabaptisti hawajawahi kuwa Wakalvini." Kauli zote mbili ni rahisi mno.A question historians debate. Historians disagree on how Calvinist Baptists in America were in the 1800s. Some hold that Calvinism was dominant; others find more variety even then. It is better to speak carefully than to claim that "Baptists have always been Calvinists" or "Baptists have never been Calvinists." Both statements are too simple.

Kile Wabaptisti Wote Wanachoshikilia PamojaWhat All Baptists Hold Together

Makundi yote katika kipindi hiki yanakubaliana kwamba Biblia ni Neno la Mungu lenye mamlaka, kwamba watu wote ni wenye dhambi na hawawezi kujiokoa, kwamba Kristo alikufa kama mbadala wa wenye dhambi na akafufuka kimwili, kwamba wokovu ni kwa neema kupitia imani, kwamba injili lazima ihubiriwe kwa kila mtu, kwamba wale wanaomtumaini Kristo wataokolewa, na kwamba waumini watahukumiwa na kutukuzwa. Tofauti inahusu jinsi kusudi la enzi la Mungu na jibu la mwenye dhambi vinavyolingana. Fumbo hilo ni la kina. Paulo mwenyewe anamaliza hoja yake ndefu katika Warumi 9 hadi 11 kwa sifa: "Lo! Jinsi vilivyo vya kina utajiri wa hekima na maarifa ya Mungu!" (Warumi 11:33).All the groups in this unit agree that the Bible is the authoritative Word of God, that all people are sinners and cannot save themselves, that Christ died as a substitute for sinners and rose bodily, that salvation is by grace through faith, that the gospel must be preached to everyone, that those who trust Christ will be saved, and that believers will be judged and glorified. The disagreement concerns how God's sovereign purpose and the sinner's response fit together. That mystery is deep. Paul himself ends his long argument in Romans 9 to 11 with praise: "Oh, the depth of the riches both of the wisdom and knowledge of God!" (Romans 11:33).

Mwongozo kwa MchungajiGuidance for the Pastor

Kwanza, fundisha Biblia andiko kwa andiko na usilazimishe mfumo juu yake. Soma vifungu juu ya uteule na vifungu juu ya mwaliko wa ulimwengu mzima, na uache kila kimoja kiseme.First, teach the Bible text by text and do not force a system on it. Read the passages on election and the passages on the world-wide offer, and let each speak.

Pili, kuwa wa haki. Usiwaite Wabaptisti wa Hiari Huru "wasisitiza sheria," na usiwaite Wabaptisti Reformed "wapinzani wa misheni." Majina yote mawili ni ya uongo.Second, be fair. Do not call Free Will Baptists "legalists," and do not call Reformed Baptists "anti-missions." Both labels are false.

Tatu, usilifanye swali hili kuwa kipimo cha ushirika. Paulo aliwakemea Wakorintho kwa kuunda makundi kuwazunguka viongozi (1 Wakorintho 1:12-13). Weka injili katikati.Third, do not make this question a test of fellowship. Paul rebuked the Corinthians for forming parties around leaders (1 Corinthians 1:12-13). Keep the gospel at the center.

Nne, ukishikilia mtazamo, ueleze kwa unyenyekevu na utoe sababu zako. Kanisa lako lina haki ya kukusikia, na pia kusikia wengine.Fourth, if you hold a view, state it humbly and give your reasons. Your church has a right to hear you, and also to hear others.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la Kibaptisti lenye asili mchanganyiko anagundua kwamba kijana ambaye amesoma kitabu cha teolojia ya Reformed anawaambia washiriki wengine kwamba watu wasioamini "mafundisho ya neema" si wameokoka kweli. Baadhi ya washiriki wazee, waliofundishwa kwamba Kristo alikufa kwa ajili ya kila mtu, wanakasirika. Funzo la Biblia limekuwa na wasiwasi.A pastor in a Baptist church of mixed background finds that a young man who has just read a book on Reformed theology is telling other members that people who do not believe in "the doctrines of grace" are not truly saved. Some older members, who were taught that Christ died for everyone, are angry. A Bible study has become tense.

Kwanza, mchungaji anakutana na kijana huyo kwa faragha. Anamshukuru kwa bidii yake kwa Maandiko na anauliza anamaanisha nini.First, the pastor meets the young man in private. He thanks him for his zeal for Scripture and asks what he means.

Pili, anamkumbusha kwamba makundi yote mawili yanaamini wokovu ni kwa neema kupitia imani, na kwamba wamisionari wengi wacha Mungu wa Kibaptisti walishikilia kila mtazamo.Second, he reminds him that both groups believe salvation is by grace through faith, and that many godly Baptist missionaries held each view.

Tatu, anakusanya funzo la Biblia na kufundisha Waefeso 1, Yohana 3:16, 1 Timotheo 2:1-6 na Warumi 9 hadi 11 pamoja. Anamwomba kila mmoja aeleze mtazamo wa upande mwingine kwa haki.Third, he gathers the Bible study and teaches Ephesians 1, John 3:16, 1 Timothy 2:1-6 and Romans 9 to 11 together. He asks each to state the other side's view fairly.

Nne, anaweka kanuni rahisi kwa kanisa: tunafundisha tunachoamini, hatuwahukumu ndugu wanaotofautiana, na tunazingatia uinjilisti.Fourth, he sets a simple rule for the church: we teach what we believe, we do not condemn brothers who differ, and we focus on evangelism.

MuhtasariSummary

Maisha ya Kibaptisti yana mikondo miwili juu ya wokovu. Mkondo wa Wabaptisti wa Jumla, unaobebwa leo na Wabaptisti wa Hiari Huru, unafundisha kwamba Kristo alikufa kwa ajili ya wote, kwamba uteule unategemea kujua kwa Mungu tangu zamani imani, na kwamba neema huwezesha lakini inaweza kupingwa. Mkondo wa Wabaptisti wa Kipekee, unaobebwa na Wabaptisti Reformed na wale wanaoshikilia Ungamo la 1689, unafundisha kwamba dhambi inamwacha mwenye dhambi bila uwezo, kwamba Mungu aliwachagua watu wake kwa hiari, kwamba Kristo alikufa kuwaokoa, na kwamba Roho huwaita kwa ufanisi. Wabaptisti wengi wa Kusini wamesimama kati, na Baptist Faith and Message (2000) ni pana vya kutosha kwa wote wawili. Kila upande unatoa pingamizi nzito, na kila mmoja unazijibu kutoka katika Maandiko. Wote wanashikilia neema, upatanisho wa msalaba, na mwaliko wa bure. Mchungaji mwenye hekima hufundisha maandiko, huchukulia kila mtazamo kwa haki, na kuweka injili katikati.Baptist life has two streams on salvation. The General Baptist stream, carried today by Free Will Baptists, teaches that Christ died for all, that election rests on God's foreknowledge of faith, and that grace enables but can be resisted. The Particular Baptist stream, carried by Reformed Baptists and those holding the 1689 Confession, teaches that sin leaves the sinner unable, that God freely chose His people, that Christ died to save them, and that the Spirit effectually calls them. Many Southern Baptists stand between, and the Baptist Faith and Message (2000) is broad enough for both. Each side raises serious objections, and each answers them from Scripture. All hold to grace, to the atonement, and to the free offer. A wise pastor teaches the texts, treats each view fairly, and keeps the gospel at the center.

Usomaji ZaidiFurther Reading

• The Second London Confession (1689) (Ungamo la Pili la London), chanzo cha msingi cha mtazamo wa Wabaptisti wa Kipekee.• The Second London Confession (1689), a primary source for the Particular Baptist view.

• The New Hampshire Confession (1833) (Ungamo la New Hampshire).• The New Hampshire Confession (1833).

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Vifungu vya IV na V.• The Baptist Faith and Message (2000), Articles IV and V.

• The Free Will Baptist Treatise (Risala ya Wabaptisti wa Hiari Huru), kwa mtazamo wa Wabaptisti wa Hiari Huru.• The Free Will Baptist Treatise, for the Free Will Baptist view.

• John L. Dagg, Manual of Theology (1857) (Mwongozo wa Teolojia).• John L. Dagg, Manual of Theology (1857).

• Andrew Fuller, The Gospel Worthy of All Acceptation (1785) (Injili Inayostahili Kukubaliwa na Wote).• Andrew Fuller, The Gospel Worthy of All Acceptation (1785).

• Garrett, Baptist Theology (2009) (Teolojia ya Kibaptisti).• Garrett, Baptist Theology (2009).

• Chute, Finn na Haykin, The Baptist Story (2015) (Hadithi ya Wabaptisti), na McBeth, The Baptist Heritage (1987) (Urithi wa Kibaptisti), kwa historia.• Chute, Finn and Haykin, The Baptist Story (2015), and McBeth, The Baptist Heritage (1987), for the history.

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