Historia ya Matengenezo ya Kanisa na Makanisa ya Kireformed — Sehemu ya 2: Zwingli na Bullinger huko Zurich: Mji wa Kwanza wa ReformedHistory of the Reformation and Reformed Churches — Unit 2: Zwingli and Bullinger in Zurich: The First Reformed City

Mstari MkuuKey Verse

"Neno lako ni taa ya miguu yangu, na mwanga wa njia yangu." (Zaburi 119:105, SUV)"Your word is a lamp to my feet And a light to my path." (Psalm 119:105, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza jinsi Huldrych Zwingli alivyokuja Zurich mwaka 1519 na kuanza kuufanyia mji matengenezo kwa kuhubiri Biblia.1. Describe how Huldrych Zwingli came to Zurich in 1519 and began to reform the city by preaching the Bible.

2. Kueleza hatua kuu za Matengenezo ya Zurich kati ya 1522 na 1525.2. Explain the main steps of the Zurich Reformation between 1522 and 1525.

3. Kueleza pingamizi la Waanabaptisti dhidi ya ubatizo wa watoto wachanga, jinsi Zurich ilivyowatendea Waanabaptisti, na jibu la Reformed.3. State the Anabaptist objection to infant baptism, the way Zurich treated the Anabaptists, and the Reformed answer.

4. Kulinganisha mafundisho ya Zwingli juu ya Meza ya Bwana na yale ya Luther huko Marburg, na kueleza jinsi Bullinger na Calvin walivyoeleza baadaye mtazamo wa Reformed.4. Compare Zwingli's teaching on the Lord's Supper with Luther's at Marburg, and explain how Bullinger and Calvin later stated the Reformed view.

5. Kueleza huduma ndefu ya Heinrich Bullinger na kutaja mambo matatu aliyoichangia familia ya Reformed.5. Describe the long ministry of Heinrich Bullinger and name three things he contributed to the Reformed family.

Sauti ya Kozi HiiThe Voice of This Course

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Reformed kwa wanafunzi wa Reformed. Tunawaheshimu Zwingli na Bullinger kama baba zetu katika imani, lakini hatuwasifu kwa upofu. Pale wanahistoria wanapoibua maswali magumu, au pale Zurich ilipotenda kwa njia tunayoijutia, tunasema hivyo, kisha tunaeleza kile ambacho utamaduni huu unafundisha. Kiwango pekee kamili ni Neno la Mungu, ambalo ni "taa ya miguu yangu."This unit is written from inside the Reformed tradition for Reformed students. We honor Zwingli and Bullinger as our fathers in the faith, but we do not praise them blindly. Where historians raise hard questions, or where Zurich acted in a way we regret, we say so, and then we explain what the tradition teaches. The only perfect standard is the Word of God, which is "a lamp to my feet."

Zurich na Mtu Aliyekuja KuhubiriZurich and the Man Who Came to Preach

Mwanzoni mwa karne ya kumi na sita Uswisi ilikuwa muungano legevu wa kantoni, kila moja ikiwa na serikali yake. Zurich ulikuwa mji wenye ustawi kando ya ziwa, uliotawaliwa na baraza la mji. Kanisa huko lilikuwa limeshikamana kwa karibu na maisha ya mji, na makasisi wake wengi walikuwa wamefundishwa vibaya. Vijana wa Kiswisi pia walitumikia kama askari wa kulipwa kwa wakuu wa kigeni, biashara iliyoleta fedha na pia majonzi katika nyumba nyingi.In the early sixteenth century Switzerland was a loose union of cantons, each with its own government. Zurich was a prosperous city on a lake, ruled by a city council. The church there was bound closely to the life of the city, and many of its priests were poorly taught. Swiss young men also served as paid soldiers for foreign princes, a trade that brought money and also grief to many homes.

Huldrych Zwingli alizaliwa mwaka 1484 katika kijiji cha mlimani cha Wildhaus. Alisomeshwa kwa njia ya wanaumanisti (humanist), maana yake aliziheshimu lugha za awali na maandishi ya kanisa la mwanzo. Alitumikia kama kasisi huko Glarus na baadaye Einsiedeln. Huko Glarus alifuatana na askari wa Kiswisi kama mchungaji wa kijeshi, na alichokiona katika biashara ya askari wa kukodiwa kilimfanya kuwa mpinzani wake. Alimstaajabia msomi Erasmus, aliyechapisha Agano Jipya la Kigiriki mwaka 1516, na alisoma Biblia kwa kina.Huldrych Zwingli was born in 1484 in the mountain village of Wildhaus. He was educated in the humanist way, which meant that he valued the original languages and the writings of the early church. He served as a priest in Glarus and later at Einsiedeln. At Glarus he went with Swiss soldiers as a chaplain, and what he saw of the mercenary trade made him its opponent. He admired the scholar Erasmus, who published a Greek New Testament in 1516, and he studied the Bible deeply.

Siku ya kwanza ya mwaka 1519, Zwingli alianza kazi yake kama kasisi wa watu katika Great Minster, kanisa kuu la Zurich. Hapa ndipo historia ya makanisa ya Reformed inapoanzia. Hakufuata mzunguko wa kawaida wa masomo ya kanisa. Alitangaza kwamba atahubiri moja kwa moja kupitia Injili ya Mathayo, sura baada ya sura, kisha kupitia vitabu vingine. Njia hii ya kuhubiri kupitia kitabu chote huitwa lectio continua (usomaji wa mfululizo), na wahubiri wa Reformed wameifuata tangu hapo. Zwingli aliamini kwamba mhubiri hapaswi kuchagua maandiko ya kumpendeza, bali aache Biblia iamue ajenda. Neno ni taa, na taa lazima ishikwe wazi kwa chumba chote.On the first day of 1519, Zwingli began his work as the people's priest at the Great Minster, the main church of Zurich. Here the history of the Reformed churches begins. He did not follow the usual cycle of church readings. He announced that he would preach straight through the Gospel of Matthew, chapter after chapter, and then through other books. This method of preaching through a book is called lectio continua, and Reformed preachers have followed it ever since. Zwingli believed that the preacher must not choose texts to suit himself, but let the Bible set the agenda. The Word is the lamp, and a lamp must be held open for the whole room.

Mwanzo Uliojitegemea?An Independent Beginning?

Wanahistoria huuliza swali la haki: je, Zwingli alijifunza Injili kutoka kwa Luther? Wito wa Luther wa matengenezo ulikuja mwaka 1517, miaka miwili kabla Zwingli hajafika Zurich. Waandishi wengine hudhani kwamba Zwingli alimfuata Luther tu. Zwingli mwenyewe alisisitiza kwamba alifikia mafundisho yake kutoka kwa Maandiko, kutoka kwa mababa wa kanisa na kutoka kwa Agano Jipya la Erasmus, kabla hajatilia maanani sana maandishi ya Luther. Wanahistoria wengi sasa wanakubali kwamba alikuza mawazo yake kwa njia muhimu kwa kujitegemea, huku wakikiri pia kwamba mfano wa Luther ulimtia moyo.Historians ask a fair question: did Zwingli learn the gospel from Luther? Luther's call for reform came in 1517, two years before Zwingli came to Zurich. Some writers think Zwingli simply followed Luther. Zwingli himself insisted that he had come to his teaching from Scripture, from the church fathers and from Erasmus's New Testament, before he gave much attention to Luther's writings. Most historians now accept that he developed his views in important ways independently, while also admitting that Luther's example encouraged him.

Hatuhitaji kutatua kila undani. Jibu la Reformed ni kwamba Roho Mtakatifu alikuwa akifanya kazi mahali pengi kwa wakati mmoja, akiwafunulia wachungaji wengi Maandiko. Watu hawa wote, Luther na Zwingli pamoja, walikuwa vyombo vya Mungu. Mafundisho ya pamoja waliyoyafikia yalikuwa wokovu kwa neema kwa njia ya imani, katika Kristo pekee, na Maandiko kama mamlaka ya mwisho. Makubaliano hayo kutoka mahali tofauti pa kuanzia ni ishara yenyewe kwamba walikuwa wakilisoma Neno lile lile.We have no need to settle every detail. The Reformed answer is that the Holy Spirit was working in many places at once, opening the Scriptures to many pastors. All these men, Luther and Zwingli alike, were instruments of God. The common teaching they reached was salvation by grace through faith, in Christ alone, with Scripture as the final authority. That agreement from different starting points is itself a sign that they were reading the same Word.

Matengenezo ya Zurich, 1522 hadi 1525The Reformation of Zurich, 1522 to 1525

Matengenezo ya Zurich hayakuja kwa siku moja. Yalikuja kwa hatua, kila moja ikipimwa kwa Maandiko na kuamuliwa na mji.The reform of Zurich did not come in a single day. It came in steps, each tested by Scripture and decided by the city.

Mfungo wa Kwaresima, 1522. Wakati wa Kwaresima ya mwaka 1522, baadhi ya raia walikula soseji nyumbani kwa mchapishaji, kwa kuvunja waziwazi sheria ya kanisa kuhusu mfungo. Zwingli alikuwepo lakini hakula. Kisha alihubiri na kuandika kwamba Biblia haiamrishi mfungo kama huo, na kwamba sheria za wanadamu haziwezi kuifunga dhamiri. Linganisha maneno ya Yesu kuhusu kufundisha "mafundisho yaliyo maagizo ya wanadamu" katika Marko 7:7. Baraza lilihusishwa, na swali sasa lilikuwa hadharani: Maandiko yanataka nini?The fast of Lent, 1522. During Lent of 1522, some citizens ate sausage at the home of a printer, in open disregard of the church's rule about fasting. Zwingli was present but did not eat. He then preached and wrote that the Bible does not command such a fast, and that human rules cannot bind the conscience. Compare Jesus' words about teaching "as doctrines the commandments of men" in Mark 7:7. The council was drawn in, and the question was now public: what does Scripture require?

Mijadala ya hadharani, 1523. Baraza la mji liliitisha mkutano wa hadharani Januari 1523 kumsikia Zwingli akijibu wakosoaji wake. Aliandaa Hoja Sitini na Saba, zilizosema kwamba Injili ndiyo kitovu cha imani, kwamba Kristo ndiye kichwa pekee cha kanisa, na kwamba mapokeo ya wanadamu hayamfungi mtu yeyote isipokuwa Biblia inayaunga mkono. Baraza liliamua kwamba aendelee kuhubiri, na kwamba wahubiri wote wafundishe tu yale wanayoweza kuthibitisha kutoka Maandiko. Mjadala wa pili Oktoba 1523 ulihusu sanamu katika ibada na Misa.The public disputations, 1523. The city council called a public meeting in January 1523 to hear Zwingli answer his critics. He prepared Sixty-Seven Articles, which stated that the gospel is the center of faith, that Christ is the only head of the church, and that human traditions bind no one unless the Bible supports them. The council decided that he should continue preaching, and that all preachers should teach only what they could prove from Scripture. A second disputation in October 1523 turned to images in worship and the Mass.

Sanamu na Misa. Walimu wa Reformed hushikilia kwamba Mungu anapaswa kuabudiwa kama anavyoamuru katika Neno lake. Wazo hili, lililoitwa baadaye kanuni ya ibada (regulative principle; Kozi ya 4), liliiongoza Zurich kuondoa sanamu kutoka makanisani mwake mwaka 1524 na kuchukua nafasi ya Misa kwa ibada ya Meza ya Bwana ya kiinjili wakati wa Pasaka 1525. Kwa kufanya hivyo Zurich iliweka mahubiri na Meza ya Bwana katikati na kuweka kando taratibu ilizoamini hazina msingi katika Maandiko.Images and the Mass. Reformed teachers hold that God is to be worshiped as He commands in His Word. This idea, later called the regulative principle (Course 4), led Zurich to remove images from its churches in 1524 and to replace the Mass with an evangelical Lord's Supper service at Easter 1525. In doing so Zurich put preaching and the Lord's Supper at the center and set aside rites it believed had no support in Scripture.

Shule ya unabii. Mwaka 1525 shule ilianzishwa iliyoitwa Prophezei (Unabii). Wahudumu na wanafunzi walikusanyika kila asubuhi kujifunza Biblia katika Kiebrania, Kigiriki na Kilatini na kusikia ikifafanuliwa. Kutokana na masomo hayo yalikuja zana za tafsiri na mahubiri. Shule hii inaonyesha alama ya utamaduni wa Reformed: huduma yenye elimu inayoweza kusoma Maandiko katika lugha za awali.The school of prophesying. In 1525 a school was founded called the Prophezei. Ministers and students gathered each morning to study the Bible in Hebrew, Greek and Latin and to hear it explained. Out of such study came tools for translation and preaching. The school shows a mark of the Reformed tradition: an educated ministry that is able to read Scripture in the original languages.

Kanisa na mji. Huko Zurich mahakimu walishiriki kikamilifu katika maisha ya kanisa. Baraza lilifanya maamuzi ya kanisa pamoja na Zwingli. Mtindo huu ulikuwa wa kawaida katika karne ya kumi na sita, na miji ya Kikatoliki, ya Kilutheri na ya Reformed yote ilifanya hivyo. Hatutetei kila sehemu yake. Utamaduni wa Reformed ungefundisha baadaye kwamba Kristo ndiye kichwa cha kanisa na kwamba kanisa na dola kila moja lina wito wake. Baba zetu walifanya kazi ndani ya ulimwengu waliokuwa nao, na vizazi vya baadaye, kama huko Scotland na Amerika, vilifafanua uhusiano huo kwa uwazi zaidi.Church and city. In Zurich the magistrates took an active part in church life. The council made church decisions together with Zwingli. This pattern was common in the sixteenth century, and Catholic, Lutheran and Reformed cities all did the same. We do not defend every part of it. The Reformed tradition would later teach that Christ is the head of the church and that church and state each have their own calling. Our fathers worked within the world they had, and later generations, as in Scotland and America, worked out the relationship more clearly.

Swali la WaanabaptistiThe Anabaptist Question

Si marafiki wote wa mwanzo wa Zwingli waliokubali kwamba alikuwa akienda mbali vya kutosha. Kikundi kilichomzunguka Conrad Grebel na Felix Manz, ambao walikuwa wanachama wa mzunguko wa Zwingli, kiliamua kwamba Biblia hufundisha ubatizo kwa wale tu wanaoamini na kumkiri Kristo. Mwezi Januari 1525 walibatizana wao kwa wao wakiwa watu wazima, ingawa walikuwa wamebatizwa wakiwa watoto wachanga. Wapinzani wao waliwaita Waanabaptisti, "wabatizaji upya." Pia walifundisha kwamba kanisa la kweli linapaswa kuwa jumuiya ya waumini waliokusanyika, iliyotengwa na serikali ya kiraia.Not all of Zwingli's early friends agreed that he was going far enough. A group around Conrad Grebel and Felix Manz, who had been members of Zwingli's circle, decided that the Bible taught baptism only for those who believe and confess Christ. In January 1525 they baptized one another as adults, although they had been baptized as infants. Their opponents called them Anabaptists, "re-baptizers." They also taught that a true church should be a gathered community of believers separate from the civil government.

Pingamizi la Waanabaptisti. Ubatizo wa waumini, walisema, ndio Agano Jipya linaloamuru. Kila mfano wa ubatizo katika Matendo unaonyesha mtu aliyesikia kwanza na kuamini. Watoto wachanga hawawezi kuamini, kwa hiyo kuwabatiza ni mapokeo ya wanadamu, jambo la aina ile ile ambayo Zwingli alikataa katika Misa na sanamu.The Anabaptist objection. Believers' baptism, they said, is what the New Testament commands. Every example of baptism in Acts shows a person who first hears and believes. Infants cannot believe, so baptizing them is a human tradition, the same sort of thing that Zwingli rejected in Mass and images.

Jibu la Reformed. Zwingli na wachungaji wa Zurich walijibu kutoka kwa agano. Mungu alifanya agano lake na Abrahamu "na uzao wako baada yako" (Mwanzo 17:7), na akatoa ishara ya tohara kwa wana wachanga wa kiume. Petro anasema siku ya Pentekoste, "Kwa maana ahadi ni kwenu ninyi na kwa watoto wenu, na kwa watu wote walio mbali, kadiri atakavyowaita Bwana Mungu wetu" (Matendo 2:39). Mitume waliwabatiza nyumba nzima (Matendo 16:15; 16:33). Paulo anaunganisha tohara na ubatizo katika Wakolosai 2:11-12. Ishara hutolewa kwa watoto wa agano, kama wanavyopewa baraka nyingine za agano, na inaitaka imani wanapokua. Kozi ya 4 itarudi kwenye mafundisho haya kwa urefu.The Reformed answer. Zwingli and the Zurich pastors answered from the covenant. God made His covenant with Abraham "and your descendants after you" (Genesis 17:7), and gave the sign of circumcision to infant sons. Peter says at Pentecost, "For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call" (Acts 2:39). The apostles baptized households (Acts 16:15, 16:33). Paul links circumcision and baptism in Colossians 2:11-12. The sign is given to covenant children, as they are given other blessings of the covenant, and it calls for faith as they grow. Course 4 will return to this teaching at length.

Sehemu ya aibu. Ni lazima pia tuwe waaminifu kuhusu kile Zurich ilichofanya. Baraza liliwaamuru Waanabaptisti waache mikutano yao, na likawafunga na kuwaadhibu. Mwaka 1527 Felix Manz alizamishwa majini katika Mto Limmat kwa amri ya viongozi. Zwingli aliunga mkono hatua ya viongozi. Wanahistoria, wakiwemo wanahistoria wa Reformed, wanaona hili kuwa doa kubwa katika Matengenezo ya Zurich. Hatutetei matumizi ya upanga dhidi ya wale wanaotofautiana nasi kuhusu ubatizo. Makanisa ya Reformed yalijifunza baadaye kuwatendea Wabaptisti kama ndugu na dada katika Kristo, hata pale tunapoendelea kutokubaliana. Mafundisho ya ubatizo wa watoto wachanga yanasimama au kuanguka kwa Maandiko, si kwa mamlaka ya hakimu.The shameful part. We must also be honest about what Zurich did. The council ordered the Anabaptists to stop their gatherings, and it imprisoned and punished them. In 1527 Felix Manz was drowned in the Limmat River by order of the authorities. Zwingli supported the authorities' action. Historians, including Reformed historians, regard this as a grave stain on the Zurich Reformation. We do not defend the use of the sword against those who differ on baptism. The Reformed churches later learned to treat Baptists as brothers and sisters in Christ, even where we still disagree. The doctrine of infant baptism stands or falls by Scripture, not by the authority of the magistrate.

Meza ya Bwana na Mkutano wa MarburgThe Lord's Supper and the Marburg Colloquy

Meza ya Bwana ikawa mzozo mkubwa zaidi miongoni mwa Wanamatengenezo. Luther alifundisha kwamba mwili na damu ya Kristo vipo kimwili "ndani, pamoja na, na chini ya" mkate na divai. Zwingli alisisitiza maneno ya Yesu, "Huu ni mwili wangu, unaotolewa kwa ajili yenu; fanyeni hivi kwa ukumbusho wangu" (Luka 22:19), na alibishana kwamba mwili wa Kristo uko mbinguni. Alishikilia kwamba mkate na divai ni ishara zinazoelekeza kwa Kristo na kwamba Meza ni ukumbusho na ungamo la hadharani la imani.The Lord's Supper became the greatest dispute among the Reformers. Luther taught that Christ's body and blood are bodily present "in, with and under" the bread and wine. Zwingli stressed Jesus' words, "This is My body which is given for you; do this in remembrance of Me" (Luke 22:19), and argued that Christ's body is in heaven. He held that the bread and wine are signs that point to Christ and that the Supper is a remembrance and a public confession of faith.

Oktoba 1529, Philip wa Hesse, mkuu wa Kijerumani, aliwaalika viongozi wa pande zote mbili kukutana huko Marburg. Luther na Zwingli walikutana na walimu wengine. Waligundua kwamba walikubaliana katika hoja kumi na nne kati ya kumi na tano, zikiwemo Utatu, nafsi ya Kristo na kuhesabiwa haki kwa imani. Hawakukubaliana juu ya jinsi Kristo alivyopo katika Meza. Waliachana bila ushirika kuhusu swali hilo.In October 1529, Philip of Hesse, a German prince, invited the leaders of both sides to meet at Marburg. Luther and Zwingli met with other teachers. They found that they agreed on fourteen of fifteen articles, including the Trinity, the person of Christ and justification by faith. They could not agree on how Christ is present in the Supper. They parted without fellowship on that question.

Wanahistoria wameueleza kwa muda mrefu mtazamo wa Zwingli kama wa "ukumbusho tu" (memorialist), maana yake Meza ni ukumbusho tu. Waandishi wengine wa Reformed wanadhani kwamba jina hilo si la haki kikamilifu, kwa sababu Zwingli pia alizungumza juu ya kazi ya Roho ndani ya muumini na juu ya umoja wa kanisa katika Kristo. Wengine wanakiri kwamba msisitizo wake ulikuwa sana kwenye Meza kama ishara ya imani ya muumini. Yote mawili yanaweza kuwa kweli: msisitizo wake wa mwanzo uko wazi, na mafundisho yake yalikuwa na sehemu tajiri zaidi.Historians have long described Zwingli's view as "memorialist," meaning that the Supper is only a remembrance. Some Reformed writers think that this label is partly unfair, because Zwingli also spoke of the Spirit's work in the believer and of the church's unity in Christ. Others admit that his emphasis was heavily on the Supper as a sign of the believer's faith. Both can be true: his early stress is clear, and his own teaching had richer parts.

Kilichokuwa muhimu kwa utamaduni wa Reformed wa baadaye ni kwamba Bullinger na Calvin walichukua njia kamili zaidi. Katika Consensus Tigurinus (Makubaliano ya Zurich) ya mwaka 1549, taarifa ya pamoja kati ya Zurich na Geneva, walifundisha kwamba sakramenti si ishara tupu. Mungu huzitumia kutia muhuri ahadi zake. Mwili wa Kristo unabaki mbinguni, lakini kwa njia ya Roho Mtakatifu waumini humpokea Kristo kweli kwa imani wanapopokea mkate na divai. Hili likawa mafundisho ya Reformed, ambayo Kozi ya 4 itayachunguza kama uwepo wa kiroho wa Kristo katika Meza. Dhidi ya Luther, tunakana uwepo wa kimwili katika vitu hivyo. Dhidi ya mtazamo wa ukumbusho mtupu, tunathibitisha kwamba Kristo kweli huwalisha watu wake.What mattered for the later Reformed tradition is that Bullinger and Calvin took a fuller path. In the Consensus Tigurinus of 1549, a common statement between Zurich and Geneva, they taught that the sacraments are not bare signs. God uses them to seal His promises. Christ's body remains in heaven, but through the Holy Spirit believers truly receive Christ by faith when they receive the bread and wine. This became the Reformed teaching, which Course 4 will study as Christ's spiritual presence in the Supper. Against Luther, we deny the bodily presence in the elements. Against a bare memorial view, we affirm that Christ truly feeds His people.

Kifo cha ZwingliThe Death of Zwingli

Matengenezo ya Zurich yalienea hadi miji mingine ya Uswisi, lakini kantoni kadhaa za Kikatoliki zilipinga. Mwaka 1531 vita vilizuka kati ya pande hizo mbili. Zwingli, aliyetumikia jeshi kama mchungaji wa kijeshi, alienda pamoja na wanajeshi wa Zurich na aliuawa katika vita vya Kappel tarehe 11 Oktoba 1531.Zurich's Reformation spread to other Swiss cities, but several Catholic cantons resisted it. In 1531 war broke out between the two sides. Zwingli, who served the army as a chaplain, went with the Zurich troops and was killed in the battle of Kappel on 11 October 1531.

Kifo chake kinaleta swali la dhati: je, mhudumu wa Injili anapaswa kushiriki katika vita vya kidini? Waprotestanti wengi wa siku zake walidhani ilikuwa sawa kulinda miji yao. Walimu wa Reformed wa baadaye walikuwa waangalifu zaidi kutofautisha kazi ya mhudumu, ambayo ni Neno na sakramenti, na kazi ya hakimu, ambayo ni upanga (Warumi 13:1-4). Tunaiheshimu ujasiri wa Zwingli na imani yake, na hatufanyi uamuzi wake kuwa kielelezo. Zurich ilipoteza vita, lakini Matengenezo huko Zurich hayakuisha.His death raises an honest question: should a minister of the gospel take part in a war of religion? Many Protestants of his day thought it was right to defend their cities. Later Reformed teachers were more careful to distinguish the work of the minister, which is Word and sacrament, from the work of the magistrate, which is the sword (Romans 13:1-4). We honor Zwingli's courage and his faith, and we do not make his decision a model. Zurich lost the battle, but the Reformation in Zurich did not end.

Heinrich Bullinger, Mchungaji wa Makanisa ya ReformedHeinrich Bullinger, Shepherd of the Reformed Churches

Heinrich Bullinger, aliyezaliwa mwaka 1504, alikuwa mchungaji kijana kutoka Bremgarten ambaye tayari alikuwa ameonyesha karama zake wakati Zwingli alipokufa. Desemba 1531 kanisa la Zurich lilimwita kuwa mhudumu mkuu wa mji, naye alishikilia wadhifa huo hadi kifo chake mwaka 1575. Katika miaka hiyo arobaini na kitu, alilituliza kanisa baada ya maafa ya Kappel na kuifanya Zurich kituo cha elimu ya Reformed.Heinrich Bullinger, born in 1504, was a young pastor from Bremgarten who had already shown his gifts when Zwingli died. In December 1531 the Zurich church called him to be the chief minister of the city, and he held the post until his death in 1575. During those forty-odd years he steadied the church after the disaster of Kappel and made Zurich a center of Reformed learning.

Kazi yake ilifika mbali zaidi ya Zurich.His work reached far beyond Zurich.

Mwandishi na mhubiri. Bullinger alihubiri mara kwa mara na kuchapisha mkusanyiko wa mahubiri juu ya mafundisho makuu. Miongoni mwake ni Decades (Makumi) yake, yaliyosomwa sana katika makanisa ya Reformed ya Ulaya, na ambayo pia yalitokea kwa Kiingereza.Writer and preacher. Bullinger preached regularly and published collections of sermons on the main doctrines. Among them was his Decades, which were widely read in the Reformed churches of Europe, and which also appeared in English.

Mwalimu wa agano. Mwaka 1534 aliandika kazi fupi juu ya agano moja na la milele la Mungu, ambayo wanahistoria wengi wanaiona kuwa hatua muhimu ya mapema katika theolojia ya agano ya Reformed. Alifundisha kwamba watu wa Mungu, wa Agano la Kale na la Jipya, ni watu mmoja katika agano moja la neema. Wanahistoria hawakubaliani kuhusu ni kiasi gani mafundisho yake ya agano yalivyoathiri fikra za Reformed za baadaye, lakini wote wanakubali kwamba yalikuwa na uzito. Kozi ya 3 itachunguza agano.Covenant teacher. In 1534 he wrote a short work on God's one and eternal covenant, which many historians regard as an important early step in Reformed covenant theology. He taught that God's people, Old Testament and New, are one people in one covenant of grace. Historians disagree about how much influence his covenant teaching had on later Reformed thought, but all agree it was significant. Course 3 will study the covenant.

Mwandishi wa barua na mwenyeji. Bullinger alidumisha mawasiliano ya barua mengi sana na wachungaji, watawala na wasomi katika nchi nyingi. Nyumba yake huko Zurich pia ilikaribisha wakimbizi wa mateso, wakiwemo Waprotestanti wa Kiingereza waliokimbia Malkia Mary.Letter writer and host. Bullinger kept up a very large correspondence with pastors, rulers and scholars in many lands. His house in Zurich also welcomed refugees from persecution, including English Protestants who fled from Queen Mary.

Mwandishi wa ungamo. Aliandika Ungamo la Pili la Helvetic. Mwanzoni aliliandika kwa matumizi yake mwenyewe, na mwaka 1566 lilichapishwa na kupokelewa na makanisa mengi ya Reformed, yakiwemo yale ya Uswisi na Hungaria. Ni ungamo lililo wazi, lenye usawa na lenye uchangamfu.Confession writer. He wrote the Second Helvetic Confession. He first composed it for his own use, and in 1566 it was published and received by many Reformed churches, including those in Switzerland and Hungary. It is clear, balanced and warm.

Mshirika wa Calvin. Consensus Tigurinus ililileta makanisa ya Zurich na Geneva katika makubaliano kuhusu sakramenti. Makubaliano hayo yanaonyesha kwamba familia ya Reformed ilikuwa ikikua kama kanisa moja na si kama shule tofauti.Partner of Calvin. The Consensus Tigurinus brought the churches of Zurich and Geneva into agreement about the sacraments. That agreement shows that the Reformed family was growing as one church and not as separate schools.

Matumizi ya KichungajiPastoral Application

Mchungaji Mmexico katika kanisa la Reformed anatembelewa na mshirika mzee mwaminifu. Anasema, "Katika kanisa la binamu yangu, wanasema Meza ya Bwana ni ukumbusho tu. Mchungaji wetu anazungumza kana kwamba kuna kitu zaidi kinachotokea. Ni upi sahihi?"A Mexican pastor in a Reformed church receives a visit from a faithful older member. She says, "At the church of my cousin, they say the Lord's Supper is only a remembrance. Our pastor speaks as if something more happens. Which is right?"

Mchungaji hakatai kanisa la binamu yake. Kwanza anasoma Luka 22:19 pamoja naye na kusema kwamba ukumbusho ni sehemu halisi ya Meza, kama Zwingli alivyofundisha. Kisha anaeleza kwamba makanisa ya Reformed, kwa kufuata Bullinger na Calvin, yanafundisha zaidi: Mungu hutumia mkate na divai kutia muhuri ahadi zake, na Kristo huwalisha watu wake kwa Roho wake wanapopokea ishara hizi kwa imani. Anaeleza kwamba hili si fundisho la Kirumi la mkate uliobadilishwa, wala fundisho la Kilutheri la uwepo wa kimwili. Anamwalika ashiriki kwa imani ya shukrani. Mwishowe, anamwomba azungumze kwa upole na binamu yake na kueleza jambo hilo kama zawadi ya ufahamu na si kama ushindi katika mabishano.The pastor does not dismiss her cousin's church. He first reads Luke 22:19 with her and says that remembrance is a real part of the Supper, as Zwingli taught. Then he explains that the Reformed churches, following Bullinger and Calvin, teach more: God uses the bread and wine to seal His promises, and Christ feeds His people by His Spirit as they receive these signs in faith. He explains that this is not the Roman teaching of a changed bread, nor the Lutheran teaching of bodily presence. He invites her to take part with thankful faith. Finally, he asks her to speak kindly to her cousin and to explain the matter as a gift of understanding and not as a victory in an argument.

MuhtasariSummary

Huldrych Zwingli alianza kuhubiri kupitia Mathayo huko Zurich mwaka 1519, na mji ukasonga hatua kwa hatua kuelekea Matengenezo yaliyopimwa kwa Maandiko: mzozo kuhusu mfungo wa Kwaresima mwaka 1522, mijadala ya mwaka 1523, kuondolewa kwa sanamu mwaka 1524, na Meza ya Bwana ya kiinjili wakati wa Pasaka 1525. Prophezei iliwafunza wahudumu kusoma Biblia katika lugha zake za awali. Waanabaptisti walikataa ubatizo wa watoto wachanga; Zurich ilijibu kwa agano, lakini pia iliwatesa, na mwaka 1527 Felix Manz alizamishwa majini. Mateso haya ni doa ambalo hatulitetei. Huko Marburg mwaka 1529 Luther na Zwingli walikubaliana juu ya mengi lakini si juu ya Meza. Baada ya Zwingli kuanguka huko Kappel mwaka 1531, Heinrich Bullinger aliongoza Zurich hadi 1575, aliandika Decades na Ungamo la Pili la Helvetic, alifundisha agano moja la neema, na alijiunga na Calvin katika Consensus Tigurinus ya mwaka 1549, ambayo ilipa makanisa ya Reformed fundisho kamili zaidi juu ya Meza.Huldrych Zwingli began preaching through Matthew in Zurich in 1519, and the city moved step by step toward a Reformation tested by Scripture: the dispute over the Lenten fast in 1522, the disputations of 1523, the removal of images in 1524, and the evangelical Lord's Supper at Easter 1525. The Prophezei trained ministers to read the Bible in its original languages. The Anabaptists rejected infant baptism; Zurich answered with the covenant, but it also persecuted them, and in 1527 Felix Manz was drowned. This persecution is a stain we do not defend. At Marburg in 1529 Luther and Zwingli agreed on much but not on the Supper. After Zwingli fell at Kappel in 1531, Heinrich Bullinger led Zurich until 1575, wrote the Decades and the Second Helvetic Confession, taught the one covenant of grace, and joined Calvin in the Consensus Tigurinus of 1549, which gave the Reformed churches a fuller doctrine of the Supper.

Usomaji ZaidiFurther Reading

• Huldrych Zwingli, the Sixty-Seven Articles (Hoja Sitini na Saba, 1523), chanzo cha msingi.• Huldrych Zwingli, the Sixty-Seven Articles (1523), a primary source.

• Heinrich Bullinger, the Decades (Makumi), chanzo cha msingi.• Heinrich Bullinger, the Decades, a primary source.

• The Second Helvetic Confession (Ungamo la Pili la Helvetic, 1566).• The Second Helvetic Confession (1566).

• The Consensus Tigurinus (Makubaliano ya Zurich, 1549).• The Consensus Tigurinus (1549).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha 4, sura 14-17, juu ya sakramenti (tafsiri ya Beveridge, 1845).• John Calvin, Institutes of the Christian Religion, Book 4, chapters 14-17, on the sacraments (Beveridge translation, 1845).

• Charles Hodge, Systematic Theology (Theolojia ya Mfumo, 1872-73), juu ya sakramenti.• Charles Hodge, Systematic Theology (1872-73), on the sacraments.

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