Historia ya Matengenezo ya Kanisa na Makanisa ya Kireformed — Sehemu ya 6: Sinodi ya Dort (1618-19)History of the Reformation and Reformed Churches — Unit 6: The Synod of Dort (1618-19)

Mstari MkuuKey Verse

"kama vile alivyotuchagua katika yeye kabla ya kuwekwa misingi ya ulimwengu, tuwe watakatifu, watu wasio na mawaa mbele zake katika upendo" (Waefeso 1:4, SUV)"just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza mazingira ya Kanisa la Dutch Reformed ambamo mgogoro kuhusu Jacobus Arminius ulizuka.1. Describe the Dutch Reformed setting in which the controversy over Jacobus Arminius arose.

2. Kutaja hoja tano za Remonstrance (Maombi ya Maandamano) ya mwaka 1610.2. Name the five points of the Remonstrance of 1610.

3. Kueleza Sinodi ya Dort ilikuwa nini, nani walihudhuria, na ilikutana lini.3. Explain what the Synod of Dort was, who attended it, and when it met.

4. Kueleza vichwa vitano vya mafundisho katika Kanuni za Dort na Maandiko yaliyo nyuma ya kila kimoja.4. State the five heads of doctrine in the Canons of Dort and the Scripture behind each.

5. Kueleza pingamizi kuu dhidi ya Dort, zikiwemo za wanahistoria, na kueleza jinsi utamaduni wa Reformed unavyozijibu.5. State the main objections to Dort, including those of historians, and explain how the Reformed tradition answers them.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Reformed kwa wanafunzi wanaoutegemea, au wanaotaka kuuelewa kutoka ndani. Ni kozi ya kihafidhina na ya kiungamo. Inaposema "sisi," inamaanisha makanisa ya Reformed na Presbyterian yanayoshikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lisilo na kosa na yanayoungama mafundisho ya neema. Wakristo wengine, wakiwemo wengi wanaompenda Bwana na Biblia, husoma mambo haya kwa njia tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21).This course is written from inside the Reformed tradition for students who belong to it, or who wish to understand it from the inside. It is conservative and confessional. When it says "we," it means the Reformed and Presbyterian churches that hold the Bible to be the inspired and inerrant Word of God and confess the doctrines of grace. Other Christians, including many who love the Lord and the Bible, read these matters differently. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Kanisa la Uholanzi Kabla ya MgogoroThe Dutch Church Before the Controversy

Imani ya Reformed ilifika Nchi za Chini katika karne ya kumi na sita, chini ya shinikizo kubwa kutoka Hispania. Waumini wengi waliteseka na kufa kwa ajili ya imani yao. Mwaka 1561 Guido de Brès aliandika Ungamo la Ubelgiji, na aliuawa kwa ajili ya imani yake miaka michache baadaye. Mwaka 1563 Katekisimu ya Heidelberg iliandikwa katika Palatinate na Zacharias Ursinus na Caspar Olevianus, na makanisa ya Uholanzi yaliipokea kwa uchangamfu. Hati hizi mbili zikawa viwango vya mafundisho vya Kanisa la Dutch Reformed. Zote mbili ni za uchangamfu, za kichungaji na zilizo wazi juu ya neema. Katekisimu huanza na faraja pekee ya muumini katika uzima na katika kifo: kwamba yeye ni wa Mwokozi wake mwaminifu Yesu Kristo, mwili na roho.The Reformed faith came to the Low Countries in the sixteenth century, under heavy pressure from Spain. Many believers suffered and died for their faith. In 1561 Guido de Brès wrote the Belgic Confession, and he was put to death for his faith a few years later. In 1563 the Heidelberg Catechism was written in the Palatinate by Zacharias Ursinus and Caspar Olevianus, and the Dutch churches received it warmly. These two documents became the doctrinal standards of the Dutch Reformed Church. Both are warm, pastoral and clear on grace. The Catechism begins with the believer's one comfort in life and in death: that he belongs, body and soul, to his faithful Savior Jesus Christ.

Waholanzi walipata uhuru wao kutoka Hispania kupitia vita virefu, na Kanisa la Reformed likawa kanisa la umma la taifa jipya. Hii ilikuwa zawadi, lakini pia ilileta hatari. Katika nchi ambayo kanisa na dola viko karibu, kutokubaliana kati ya wanatheolojia kunaweza kuwa kutokubaliana kati ya wanasiasa.The Dutch won their independence from Spain through a long war, and the Reformed Church became the public church of the new nation. This was a gift, but it also brought a danger. In a country where church and state were close, a disagreement among theologians could become a disagreement among politicians.

Arminius na Kuibuka kwa MgogoroArminius and the Rise of the Controversy

Jacobus Arminius aliishi kuanzia 1560 hadi 1609. Alisoma Leiden na Geneva, alihudumu kama mchungaji huko Amsterdam, na mwaka 1603 alikuwa profesa wa theolojia katika Chuo Kikuu cha Leiden. Huko aligombana na mwenzake Franciscus Gomarus. Mzozo ulianza juu ya fundisho la kuchaguliwa tangu awali, na hasa kama amri ya Mungu ya kuchagua inategemea ujuzi wake wa mapema wa nani ataamini.Jacobus Arminius lived from 1560 to 1609. He studied in Leiden and in Geneva, served as a minister in Amsterdam, and in 1603 became a professor of theology at the University of Leiden. There he came into conflict with his colleague Franciscus Gomarus. The dispute began over the doctrine of predestination, and in particular over whether God's decree of election depends on His foreknowledge of who will believe.

Wanahistoria bado wanajadili ni kwa kiasi gani Arminius mwenyewe aliiacha imani ya Reformed. Alisema kwamba yeye alikuwa Reformed na kwamba alitaka kulishika ungamo la kanisa. Kwa hiyo baadhi ya wanahistoria wanamchukulia kama mwanamatengenezo mwaminifu aliyeuliza maswali ya haki. Wengine wanaonyesha kwamba alifundisha kwamba Mungu huwachagua wale anaowajua mapema kuwa wataamini, na kwamba neema inaweza kupingwa kwa njia ambayo maungamo ya Reformed yanaikana. Tunapaswa kumtendea Arminius kwa heshima. Alikuwa mchungaji na msomi makini. Lakini swali si kama alikuwa mkweli. Swali ni kama mafundisho yake yanapatana na Maandiko, na utamaduni wetu unajibu kwamba hayapatani.Historians still discuss how far Arminius himself departed from the Reformed faith. He said that he was Reformed and that he wished to keep the confession of the church. Some historians therefore treat him as a loyal reformer who asked fair questions. Others point out that he taught that God elects those whom He foresees will believe, and that grace can be resisted in a way the Reformed confessions deny. We should treat Arminius with respect. He was a serious pastor and scholar. But the question is not whether he was sincere. The question is whether his teaching agrees with Scripture, and our tradition answers that it does not.

Arminius alikufa mwaka 1609. Mwaka 1610 wafuasi wake waliwasilisha taarifa ya mitazamo yao kwa Mabunge ya Holland (States of Holland). Iliitwa Remonstrance, na wafuasi wake waliitwa Remonstrants. Wapinzani wao, waliolishikilia Ungamo la Ubelgiji na Katekisimu ya Heidelberg kama yalivyoeleweka, wanajulikana kama Contra-Remonstrants. Remonstrants wakuu walijumuisha Johannes Uytenbogaert na, baadaye, Simon Episcopius.Arminius died in 1609. In 1610 his followers presented a statement of their views to the States of Holland. It was called the Remonstrance, and its supporters were called Remonstrants. Their opponents, who held to the Belgic Confession and the Heidelberg Catechism as they were understood, are known as Contra-Remonstrants. Leading Remonstrants included Johannes Uytenbogaert and, later, Simon Episcopius.

Makala Tano za RemonstranceThe Five Articles of the Remonstrance

Remonstrance iliweka hoja tano. Kwa maneno rahisi, zilisema:The Remonstrance set out five points. In plain words, they said:

1. Mungu huwachagua kwa wokovu wale anaowajua mapema kuwa wataamini na kudumu, na huwahukumu wale ambao hawataamini.1. God elects to salvation those whom He foresees will believe and persevere, and condemns those who will not.

2. Kristo alikufa kwa ajili ya watu wote, ingawa waumini tu ndio wanaofurahia msamaha wa dhambi kweli.2. Christ died for all people, though only believers actually enjoy the forgiveness of sins.

3. Mtu hawezi kuwa na imani ya kuokoa kutoka kwake mwenyewe, bali anahitaji kuzaliwa upya kwa neema ya Mungu.3. A person cannot have saving faith from himself, but needs to be born again by God's grace.

4. Neema ni muhimu kwa kila kazi njema, lakini inaweza kupingwa.4. Grace is necessary for every good work, but it can be resisted.

5. Kama waumini wanaweza kuanguka kutoka kwenye neema liliachwa kama swali la kuchunguzwa zaidi katika Maandiko.5. Whether believers can fall from grace was left as a question to be studied further in Scripture.

Angalia kwamba Remonstrants hawakukana kila kweli ya Reformed. Walithibitisha kwamba watu wanahitaji neema. Ndiyo maana mgogoro ulikuwa mzito lakini si rahisi. Swali halikuwa kama neema inahitajika. Lilikuwa kama neema ndiyo chanzo cha imani, au kama uchaguzi wa Mungu unasubiri imani anayoiona mapema.Notice that the Remonstrants did not deny every Reformed truth. They affirmed that people need grace. This is why the controversy was serious but not simple. The question was not whether grace is needed. It was whether grace is the cause of faith, or whether God's choice waits on faith that He sees beforehand.

Mazingira ya KisiasaThe Political Setting

Mgogoro ulienea nje ya vyuo vikuu. Mapatano ya miaka kumi na miwili na Hispania yalianza mwaka 1609, na shinikizo la vita likiwa limepungua, viongozi wa Uholanzi waligeukiana. Johan van Oldenbarnevelt, mwanasiasa mkuu wa Holland, aliwaunga mkono Remonstrants na alitaka kila mkoa udhibiti mambo yake ya kanisa. Mkuu Maurice wa Nassau, kiongozi wa kijeshi, aliwaunga mkono Contra-Remonstrants. Oldenbarnevelt alikamatwa mwaka 1618 na kuuawa mwaka 1619, wakati Sinodi ilipokuwa ikikutana.The controversy spread beyond the universities. A twelve-year truce with Spain began in 1609, and with the pressure of war reduced, the Dutch leaders turned on one another. Johan van Oldenbarnevelt, a leading statesman of Holland, supported the Remonstrants and wanted each province to control its own church affairs. Prince Maurice of Nassau, the military leader, sided with the Contra-Remonstrants. Oldenbarnevelt was arrested in 1618 and executed in 1619, while the Synod was meeting.

Baadhi ya wanahistoria hufikia hitimisho kutokana na hili kwamba Dort ilihusu siasa hasa. Siasa zilikuwa na uzito, na tunapaswa kusema hivyo kwa uaminifu. Lakini maswali ya mafundisho yalikuwa halisi na ya zamani. Yanahusu kile Paulo alichoandika katika Waefeso 1 na Warumi 9, na kile Augustino na Wanamatengenezo walichofundisha. Kanisa linaweza kushinikizwa na siasa na bado likalazimika kujibu kile Maandiko yasemacho. Sinodi haikubuni mada yake. Mada iliwekwa mbele yake.Some historians conclude from this that Dort was mainly about politics. Politics did matter, and we should say so honestly. But the doctrinal questions were real and they were old. They concern what Paul wrote in Ephesians 1 and Romans 9, and what Augustine and the Reformers had taught. A church can be pressed by politics and still have to answer what Scripture says. The Synod did not invent its subject. The subject had been put in front of it.

SinodiThe Synod

Bunge Kuu (States General) liliitisha sinodi ya kitaifa ikutane katika mji wa Dordrecht, ambao wasemaji wa Kiingereza huuita Dort. Ilifunguliwa Novemba 1618 na kumaliza kazi yake Mei 1619. Wajumbe wake walikuwa wachungaji, wazee na maprofesa kutoka mikoa ya Uholanzi, pamoja na wanatheolojia kutoka makanisa ya Reformed huko Uingereza, Ujerumani na Uswisi. Hili liliipa sura pana. Haikuwa mkutano wa Waholanzi tu, bali mkusanyiko wa familia ya Reformed ya wakati wake.The States General called a national synod to meet in the city of Dordrecht, which English speakers call Dort. It opened in November 1618 and finished its work in May 1619. Its members were ministers, elders and professors from the Dutch provinces, together with theologians from Reformed churches in Britain, Germany and Switzerland. This gave it a wide character. It was not only a Dutch meeting, but a gathering of the Reformed family of its time.

Remonstrants waliitwa, lakini walichukuliwa kama watu ambao mafundisho yao yalikuwa yanahukumiwa, si kama wajumbe kamili. Episcopius na wenzake walibishana kwamba waruhusiwe kuwasilisha hoja yao kwa njia yao wenyewe. Mapema mwaka 1619 walifukuzwa kutoka kwenye vikao, kisha Sinodi ilichunguza maandishi yao na kuhukumu mafundisho yao. Baadaye, wachungaji wa Remonstrant ambao hawakukubali uamuzi waliondolewa kwenye mimbari zao, na wengine walilazimishwa kuondoka nchini. Ndani ya miaka michache Remonstrants waliruhusiwa kupanga makanisa yao wenyewe.The Remonstrants were summoned, but they were treated as persons whose teaching was on trial, not as full members. Episcopius and his companions argued that they should be allowed to present their case in their own way. Early in 1619 they were dismissed from the proceedings, and the Synod then examined their writings and judged their teaching. Afterward, Remonstrant ministers who would not accept the decision were removed from their pulpits, and some were forced to leave the country. Within a few years the Remonstrants were allowed to organize their own churches.

Sinodi pia ilifanya kazi nyingine zenye manufaa. Iliandaa utaratibu wa kanisa uliotawala makanisa ya Reformed kwa miaka mingi, ilithibitisha Ungamo la Ubelgiji na Katekisimu ya Heidelberg kama viwango, na ilipanga tafsiri mpya ya Biblia kwa Kiholanzi, iliyochapishwa mwaka 1637.The Synod also did other useful work. It prepared the church order that governed Reformed churches for many years, it confirmed the Belgic Confession and the Heidelberg Catechism as standards, and it arranged for a new translation of the Bible into Dutch, published in 1637.

Kanuni za DortThe Canons of Dort

Taarifa kuu ya Sinodi inaitwa Kanuni za Dort (Canons of Dort). Pamoja na Ungamo la Ubelgiji na Katekisimu ya Heidelberg zinajulikana kama Fomu Tatu za Umoja, ambazo Kozi ya 3 itazichunguza. Kanuni zinajibu hoja tano za Remonstrant katika vichwa vitano vya mafundisho. Kwa sababu kichwa cha tatu na cha nne vimeunganishwa, vimewekwa katika sura nne.The Synod's chief statement is called the Canons of Dort. Together with the Belgic Confession and the Heidelberg Catechism they are known as the Three Forms of Unity, which Course 3 will study. The Canons answer the five Remonstrant points in five heads of doctrine. Because the third and fourth heads are joined, they are set out in four chapters.

Watu wengi leo hukumbuka mafundisho haya kwa neno la Kiingereza TULIP. Neno hilo lilitengenezwa baadaye na halitoki kwenye Sinodi. Kanuni zenyewe ni kamili zaidi na za kichungaji zaidi kuliko orodha yoyote ya kauli-mbiu tano.Many today remember these teachings by the English word TULIP. That word was made later and does not come from the Synod. The Canons themselves are fuller and more pastoral than any list of five slogans.

Kichwa cha 1: Kuchaguliwa na Mungu na kuachwa. Watu wote ni wenye dhambi na wanastahili hukumu. Mungu kwa rehema yake aliwachagua wengine kwa wokovu. Uchaguzi huu hauna masharti. Hautegemei imani iliyoonekana mapema wala matendo mema, kwa sababu imani yenyewe ni zawadi. Paulo anasema kwamba Mungu "alituchagua katika yeye kabla ya kuwekwa misingi ya ulimwengu," na anaongeza kwamba uchaguzi huu ulikuwa "tuwe watakatifu," si kwa sababu tungekuwa (Waefeso 1:4). Tazama pia Warumi 8:29-30 na Warumi 9:11-16. Kanuni zinafundisha kwamba fundisho hili huwapa waumini faraja na uhakika, na zinaonya kwamba lazima lifundishwe kwa uangalifu.Head 1: Divine election and reprobation. All people are sinners and deserve condemnation. God in His mercy chose some to salvation. This choice is unconditional. It is not based on foreseen faith or good works, because faith itself is a gift. Paul says that God "chose us in Him before the foundation of the world," and he adds that this choice was "that we should be holy," not because we would be (Ephesians 1:4). See also Romans 8:29-30 and Romans 9:11-16. The Canons teach that this doctrine gives believers comfort and assurance, and they warn that it must be taught with care.

Kichwa cha 2: Kifo cha Kristo na ukombozi wa wanadamu kwacho. Kifo cha Kristo ni cha thamani isiyo na kikomo na kinatosha kulipia dhambi za ulimwengu wote. Lakini kusudi la Baba katika kumtuma Mwana lilikuwa kwamba awakomboe kwa ufanisi wateule wote na si wengine. Tunaita hii ukombozi mahususi (particular redemption), au upatanisho wenye kikomo kilichokusudiwa (definite atonement). Kristo ndiye Mchungaji Mwema anayeutoa uhai wake kwa ajili ya kondoo (Yohana 10:11, 15). Wakati huo huo Kanuni zinasisitiza kwamba ahadi ya Injili, pamoja na wito wa kutubu na kuamini, lazima itangazwe kwa watu wote bila ubaguzi.Head 2: Christ's death and the redemption of men by it. The death of Christ is of infinite worth and is enough to pay for the sins of the whole world. But the Father's purpose in sending the Son was that He should effectively redeem all the elect and no others. We call this particular redemption, or definite atonement. Christ is the Good Shepherd who lays down His life for the sheep (John 10:11, 15). At the same time the Canons insist that the promise of the gospel, with the call to repent and believe, must be proclaimed to all people without distinction.

Vichwa vya 3 na 4: Uharibifu wa mwanadamu na kuongoka kwa Mungu. Tangu anguko, kila sehemu ya mwanadamu imeharibiwa na dhambi. Hii huitwa uharibifu kamili (total depravity). Haimaanishi kwamba kila mtu ni mwovu kadiri awezavyo kuwa. Inamaanisha kwamba dhambi imegusa kila sehemu yake, hata hawezi kujigeuza kumwelekea Mungu. Paulo anaandika kwamba "mlikuwa wafu kwa sababu ya makosa na dhambi zenu" (Waefeso 2:1). Kwa hiyo Mungu lazima atende. Katika wito wenye ufanisi (effectual calling) hutoa uzima mpya kwa Roho Mtakatifu kupitia Neno, na mtu huamini kwa hiari. Yesu alisema, "Hakuna awezaye kuja kwangu asipovutwa na Baba aliyenipeleka" (Yohana 6:44). Kanuni zinafundisha kwamba kazi hii hailazimishwi kwa mtu asiyetaka. Mungu hulifanya hiari kuwa tayari.Heads 3 and 4: Human corruption and conversion to God. Since the fall, every part of man is damaged by sin. This is called total depravity. It does not mean that every person is as wicked as he could be. It means that sin has touched every part of him, so that he cannot turn himself to God. Paul writes that we "were dead in trespasses and sins" (Ephesians 2:1). Therefore God must act. In effectual calling He gives new life by the Holy Spirit through the Word, and the person freely believes. Jesus said, "No one can come to Me unless the Father who sent Me draws him" (John 6:44). The Canons teach that this work is not forced on an unwilling person. God makes the will willing.

Kichwa cha 5: Kudumu kwa watakatifu. Wale ambao Mungu amewaita hutunzwa naye hadi mwisho. Yesu anasema juu ya kondoo wake, "nami nawapa uzima wa milele; wala hawatapotea kamwe, wala hakuna mtu atakayewapokonya katika mkono wangu" (Yohana 10:28). Paulo ana "hakika ya neno hili hili, ya kwamba yeye aliyeanza kazi njema ndani yenu ataimaliza hata siku ya Yesu Kristo" (Wafilipi 1:6). Kanuni pia zinasema kwamba waumini wanaweza kuanguka katika dhambi nzito, na kwamba lazima wakeshe na kuomba. Kudumu kamwe si kisingizio cha uzembe. Ni Mungu kuwatunza watu dhaifu.Head 5: The perseverance of the saints. Those whom God has called are kept by Him to the end. Jesus says of His sheep, "And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand" (John 10:28). Paul is "confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6). The Canons also say that believers may fall into grievous sins, and that they must watch and pray. Perseverance is never an excuse for carelessness. It is God's keeping of weak people.

Pingamizi na MajibuObjections and Answers

Mwalimu lazima aeleze pingamizi kwa uaminifu. Hizi ndizo kuu.A teacher must state the objections honestly. Here are the main ones.

Pingamizi la 1: Uchaguzi unaotegemea imani iliyoonekana mapema ni wa haki zaidi na wa upendo zaidi. Waarmini wanabishana kwamba Mungu anawapenda wote, anapenda wote waokolewe (1 Timotheo 2:4; 2 Petro 3:9), na huwachagua wale wanaojibu. Jibu letu. Tunakubali kwamba ofa ya Mungu ni ya kweli na kwamba hafurahii kifo cha mwovu. Lakini Maandiko yanafundisha kwamba imani yenyewe ni zawadi ya Mungu: "Maana mmeokolewa kwa neema, kwa njia ya imani; wala hii haikutokana na nafsi zenu; ni kipawa cha Mungu; wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9). Kama Mungu alituchagua kwa sababu aliona imani yetu, basi chanzo cha wokovu wetu kingekuwa ndani yetu na si ndani yake. Pia tunashikilia kwamba maandiko ya "wote" lazima yasomwe pamoja na Maandiko yote, yanayozungumza juu ya watu waliochaguliwa (Matendo 13:48; Warumi 8:33).Objection 1: Election based on foreseen faith is more just and more loving. Arminians argue that God loves all, wills all to be saved (1 Timothy 2:4; 2 Peter 3:9), and chooses those who respond. Our answer. We agree that God's offer is sincere and that He takes no pleasure in the death of the wicked. But Scripture teaches that faith is itself God's gift: "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9). If God chose us because He saw our faith, then the cause of our salvation would be in us and not in Him. We also hold that the "all" texts must be read with the whole of Scripture, which speaks of a chosen people (Acts 13:48; Romans 8:33).

Pingamizi la 2: Ukombozi mahususi unapunguza Injili na kumnyamazisha mwinjilisti. Jibu letu. Kanuni zinasema kwamba Injili inapaswa kuhubiriwa kwa kila mtu. Hatujui wateule ni nani, kwa hiyo tunawaita watu wote watubu. Imani ya mhubiri ni kwamba Mungu ana watu wa kuwaita, na kwamba Neno lake halirudi bure. Kozi ya 2 italichunguza hili kwa kina zaidi.Objection 2: Particular redemption limits the gospel and silences the evangelist. Our answer. The Canons say that the gospel is to be preached to everyone. We do not know who the elect are, so we call all people to repent. The preacher's confidence is that God has people to call, and that His Word does not return empty. Course 2 will study this more fully.

Pingamizi la 3: Mtazamo wa Amyraldian. Baadhi ya Wa-Reformed, wakimfuata Moyse Amyraut wa Ufaransa, walifundisha kwamba Kristo alikufa kwa ajili ya wote kwa maana ya dhana, kwa sharti la imani, huku Mungu akiwachagua wengine tu. Walijiona kuwa Reformed. Jibu letu. Mtazamo huu uliibuka katika karne ya kumi na saba na ulijadiliwa miongoni mwa Wa-Reformed. Wanatheolojia wengi wa Reformed wameshikilia kwamba Kanuni za Dort na Viwango vya Westminster hufundisha upatanisho mahususi, na kwamba msimamo wa Amyraldian unaleta matatizo juu ya nia ya Mungu. Tunamtendea ndugu huyu kwa heshima lakini hatufundishi mtazamo wake kama msimamo wa kiungamo.Objection 3: The Amyraldian view. Some Reformed people, following Moyse Amyraut of France, taught that Christ died for all in a hypothetical sense, on the condition of faith, while God elects only some. They considered themselves Reformed. Our answer. This view arose in the seventeenth century and was debated among Reformed people. Many Reformed theologians have held that the Canons of Dort and the Westminster Standards teach a definite atonement, and that the Amyraldian position creates problems about God's intention. We treat this brother's view with respect but do not teach it as the confessional position.

Pingamizi la 4: Dort ilikuwa ya kisiasa na isiyo ya haki, na makanisa ya Reformed yaliwatesa Remonstrants. Hili ni pingamizi la wanahistoria na lina uzito fulani. Kuwaondoa wachungaji kwenye mimbari zao na kuwatuma wengine uhamishoni ilikuwa kali. Jibu letu. Hatutetei kila hatua ya viongozi wa karne ya kumi na saba, na hatuamini kwamba dola inapaswa kuilazimisha dhamiri. Makanisa ya Reformed leo hayatafuti adhabu kama hizo. Lakini tunatofautisha hukumu ya kimafundisho na adhabu za kiraia. Kanisa lazima liweze kusema kile linachoamini Biblia inafundisha. Mafundisho ya Kanuni yanasimama au kuanguka kwa Maandiko, si kwa mwenendo wa viongozi.Objection 4: Dort was political and unfair, and the Reformed churches persecuted the Remonstrants. This is the historians' objection and it has some force. Removing ministers from their pulpits and sending some into exile was harsh. Our answer. We do not defend every action of the seventeenth-century authorities, and we do not believe that the state should compel conscience. Reformed churches today do not seek such penalties. But we distinguish the doctrinal judgment from the civil penalties. A church must be able to say what it believes the Bible teaches. The doctrine of the Canons stands or falls by Scripture, not by the conduct of the authorities.

Pingamizi la 5: Kanuni zinafundisha Mungu mkali. Jibu letu. Kanuni hazianzi na amri iliyofichika bali na Injili na rehema ya Mungu kwa wenye dhambi. Zinafundisha kwamba wale wanaoamini wanapaswa kuwa na hakika ya upendo wa Mungu, na Paulo mwenyewe anasema, "Ni nani atakayewashitaki wateule wa Mungu? Mungu ndiye anayehesabia haki" (Warumi 8:33). Fundisho hili linakusudiwa kuwanyenyekeza wenye kiburi na kuwafariji walio dhaifu.Objection 5: The Canons teach a harsh God. Our answer. The Canons do not begin with a hidden decree but with the gospel and with God's mercy to sinners. They teach that those who believe should be sure of God's love, and Paul himself says, "Who shall bring a charge against God's elect? It is God who justifies" (Romans 8:33). The doctrine is meant to humble the proud and comfort the weak.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kusanyiko dogo la Presbyterian huko Mexico ana kijana katika kanisa lake aliyekuwa akimtembelea rafiki katika kanisa lingine. Rafiki alisema, "Kama Ukalvini ni kweli, basi Mungu hawapendi watu wote na hakuna sababu ya kuinjilisha." Kijana huyo amehangaika.A pastor in a small Presbyterian congregation in Mexico has a young man in his church who has been visiting a friend at another church. The friend said, "If Calvinism is true, then God does not love everybody and there is no reason to evangelize." The young man is troubled.

Kwanza, mchungaji anasikiliza ili kujua hasa kilichomhangaisha: upendo, uinjilisti, au tabia ya Mungu.First, the pastor listens to find out exactly what troubled him: love, evangelism, or the character of God.

Pili, anafungua Maandiko pamoja naye na kusoma Waefeso 1:4, Waefeso 2:8-9 na Yohana 6:44. Anamwonyesha kwamba wokovu ni zawadi ya Mungu kabisa.Second, he opens Scripture with him and reads Ephesians 1:4, Ephesians 2:8-9 and John 6:44. He shows that salvation is wholly God's gift.

Tatu, anamwonyesha kutoka kwenye Kanuni kwamba Injili inapaswa kuhubiriwa kwa kila mtu, na anamkumbusha kijana kwamba Paulo, aliyefundisha kuchaguliwa, alikuwa mmisionari mkuu zaidi wa kanisa la mwanzo.Third, he shows from the Canons that the gospel is to be preached to everyone, and he reminds the young man that Paul, who taught election, was the greatest missionary of the early church.

Nne, anazungumza kwa wema juu ya rafiki huyo, ambaye ni ndugu katika Kristo. Mchungaji anasimama juu ya kile kanisa linachoamini, na anamwalika kijana aombe na kujifunza zaidi.Fourth, he speaks kindly of the friend, who is a brother in Christ. The pastor stands on what the church believes, and he invites the young man to pray and to study further.

MuhtasariSummary

Sinodi ya Dort ilikutana Dordrecht kuanzia Novemba 1618 hadi Mei 1619 kujibu Remonstrance ya mwaka 1610, taarifa ya wafuasi wa Jacobus Arminius. Remonstrants walifundisha uchaguzi wenye masharti, upatanisho kwa wote, neema inayoweza kupingwa na swali lililo wazi juu ya kudumu. Dort, pamoja na wajumbe kutoka Uingereza, Ujerumani na Uswisi, ilijibu kwa Kanuni katika vichwa vitano vya mafundisho: kuchaguliwa bila masharti, ukombozi mahususi, uharibifu kamili, wito wenye ufanisi na kudumu kwa watakatifu. Sinodi pia iliandaa utaratibu wa kanisa na kupanga tafsiri ya Biblia ya Kiholanzi. Wanahistoria wanaona kwa haki mazingira ya kisiasa na matibabu makali kwa Remonstrants, na hatutetei adhabu hizo. Lakini tunashikilia kwamba mafundisho ya Kanuni ni mafundisho ya Maandiko, na kwamba yanampa Mungu utukufu na waumini faraja.The Synod of Dort met in Dordrecht from November 1618 to May 1619 to answer the Remonstrance of 1610, a statement by followers of Jacobus Arminius. The Remonstrants taught conditional election, universal atonement, resistible grace and an open question about perseverance. Dort, with delegates from Britain, Germany and Switzerland, answered with the Canons in five heads of doctrine: unconditional election, particular redemption, total depravity, effectual calling and perseverance of the saints. The Synod also prepared a church order and arranged a Dutch Bible translation. Historians rightly note the political setting and the harsh treatment of the Remonstrants, and we do not defend the penalties. But we hold that the doctrine of the Canons is the teaching of Scripture, and that it gives glory to God and comfort to believers.

Usomaji ZaidiFurther Reading

• The Canons of Dort (Kanuni za Dort, 1619), pamoja na the Belgic Confession (Ungamo la Ubelgiji, 1561) na the Heidelberg Catechism (Katekisimu ya Heidelberg, 1563), Fomu Tatu za Umoja.• The Canons of Dort (1619), with the Belgic Confession (1561) and the Heidelberg Catechism (1563), the Three Forms of Unity.

• The Remonstrance of 1610 (Remonstrance ya 1610), chanzo cha msingi cha msimamo wa Waarmini.• The Remonstrance of 1610, a primary source for the Arminian position.

• Jacobus Arminius, Works (Kazi), katika tafsiri ya Kiingereza iliyo katika uwanja wa umma.• Jacobus Arminius, Works, in the public-domain English translation.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha 3, sura 21-24, tafsiri ya Henry Beveridge (1845).• John Calvin, Institutes of the Christian Religion, Book 3, chapters 21-24, trans. Henry Beveridge (1845).

• Westminster Confession of Faith (Ungamo la Imani la Westminster, 1646), sura ya 3, 10 na 17.• Westminster Confession of Faith (1646), chapters 3, 10 and 17.

• Charles Hodge, Systematic Theology (Theolojia ya Mfumo, 1872-73), juu ya kuchaguliwa na wito wenye ufanisi.• Charles Hodge, Systematic Theology (1872-73), on election and effectual calling.

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