Historia ya Matengenezo ya Kanisa na Makanisa ya Kireformed — Sehemu ya 8: Makanisa ya Reformed Amerika: Presbyterian na Dutch Reformed; PrincetonHistory of the Reformation and Reformed Churches — Unit 8: Reformed Churches in America: Presbyterian and Dutch Reformed; Princeton

Mstari MkuuKey Verse

"Na mambo yale uliyoyasikia kwangu mbele ya mashahidi wengi, haya uwakabidhi watu waaminifu watakaoweza kuwafundisha na wengine." (2 Timotheo 2:2, SUV)"And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also." (2 Timothy 2:2, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza jinsi makanisa ya Dutch Reformed na Presbyterian yalivyoanza Amerika Kaskazini na makundi makuu ya walowezi yalikuwa nani.1. Describe how Dutch Reformed and Presbyterian churches began in North America and who the main groups of settlers were.

2. Kueleza Uamsho Mkuu (Great Awakening), kutaja watu wake wakuu, na kueleza jinsi ulivyolegawanya kisha kulifanyiza kanisa la Presbyterian.2. Explain the Great Awakening, name its main figures, and state how it divided and then shaped the Presbyterian church.

3. Kueleza chanzo cha Chuo cha Princeton na Seminari ya Theolojia ya Princeton na kutaja walimu wao wakuu.3. Explain the origin of Princeton College and Princeton Theological Seminary and name their leading teachers.

4. Kueleza migawanyiko mikuu miongoni mwa makanisa ya Presbyterian na Dutch Reformed ya Amerika katika karne ya kumi na tisa, ukiwemo mgawanyiko juu ya utumwa.4. Describe the major divisions among American Presbyterian and Dutch Reformed churches in the nineteenth century, including the division over slavery.

5. Kueleza mijadala mikuu ya wanahistoria na pingamizi kuhusu makanisa haya na kuyajibu kutoka upande wa Reformed.5. State the main historians' debates and objections about these churches and answer them from the Reformed side.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Reformed kwa wanafunzi wanaoutegemea. Ni kozi ya kihafidhina na ya kiungamo. Inaposema "sisi," inamaanisha makanisa ya Reformed na Presbyterian yanayoshikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa na yanayoungama mafundisho ya neema. Pale wanahistoria wanapotofautiana, au Wakristo wengine wanapoona mambo tofauti, tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Pale makanisa yetu wenyewe yalipotenda dhambi, tunasema hivyo wazi. Utamaduni wa Reformed daima umefundisha kwamba makanisa yanaweza kukosea na lazima yafanyiwe matengenezo tena kwa Neno.This course is written from inside the Reformed tradition for students who belong to it. It is conservative and confessional. When it says "we," it means the Reformed and Presbyterian churches that hold Scripture to be the inspired and inerrant Word of God and that confess the doctrines of grace. Where historians disagree, or where other Christians see matters differently, we state their views fairly and then give our answer. Where our own churches have sinned, we say so plainly. The Reformed tradition has always taught that churches can err and must be reformed again by the Word.

Kwa Nini Kusoma Hadithi ya Amerika?Why Study the American Story?

Wanafunzi wengi katika Amerika ya Kilatini na kwingineko husoma vitabu vya waandishi wa Reformed wa Amerika na hutumia vifaa kutoka seminari za Amerika. Baadhi ya madhehebu yaliyotajwa katika vipindi vya baadaye vya Kozi ya 1 yalikua kutokana na misheni za Amerika. Mchungaji anapaswa kujua vitabu hivi vilitoka wapi, nini kilikuwa kizuri ndani yake, na mahali makanisa yaliyovizalisha yalikosea. Kipindi hiki si madai kwamba Amerika ndicho kitovu cha ulimwengu wa Reformed. Ni sehemu ya hadithi, na hadithi hiyo ina mafunzo kwa kila nchi.Many students in Latin America and elsewhere read books from American Reformed writers and use materials from American seminaries. Some of the denominations named in Course 1's later units grew from American missions. A pastor should know where these books came from, what was good in them, and where the churches that produced them went wrong. This unit is not a claim that America is the center of the Reformed world. It is part of the story, and the story has lessons for every country.

Dutch Reformed katika New NetherlandThe Dutch Reformed in New Netherland

Miongoni mwa makanisa ya Reformed ya kwanza kabisa yaliyoanzishwa Amerika Kaskazini yalikuwa ya Kiholanzi. Kampuni ya Uholanzi ya Magharibi ya Indies (Dutch West India Company) ilianzisha koloni lililoitwa New Netherland, kitovu chake kikiwa New Amsterdam kwenye kisiwa cha Manhattan, katika miaka ya 1620. Mwaka 1628 kusanyiko lilipangwa huko, na Kanisa la Reformed likawa kanisa la koloni. Makutaniko mengine yalifuata kando ya Mto Hudson, katika eneo ambalo sasa ni New York, na katika New Jersey. Makanisa haya yalitumia Ungamo la Ubelgiji, Katekisimu ya Heidelberg na Kanuni za Dort, ulizojifunza katika Kipindi cha 6, na utaratibu wa kanisa uliotegemea utaratibu wa Dort.Among the earliest settled Reformed churches in North America were Dutch. The Dutch West India Company planted a colony called New Netherland, with its center at New Amsterdam on the island of Manhattan, in the 1620s. In 1628 a congregation was organized there, and the Reformed Church became the church of the colony. Other congregations followed up the Hudson River, in what is now New York, and in New Jersey. These churches used the Belgic Confession, the Heidelberg Catechism and the Canons of Dort, which you studied in Unit 6, and a church order based on the Dort order.

Uingereza ilichukua koloni mwaka 1664. Kanisa la Kiholanzi liliendelea chini ya utawala mpya, lilihifadhi lugha yake ya Kiholanzi kwa vizazi, na baadaye likawa Reformed Church in America. Historia yake inaonyesha kwamba kanisa linaweza kudumu kupitia mabadiliko ya serikali kama linashikilia ungamo na utaratibu uliowekwa.England took over the colony in 1664. The Dutch church continued under the new rule, kept its Dutch language for generations, and later became the Reformed Church in America. Its history shows that a church can survive a change of government if it holds a confession and a settled order.

Katika karne ya kumi na tisa wimbi jipya la wahamiaji Waholanzi lilikuja Midwest. Mwaka 1847 Albertus van Raalte aliongoza kikundi hadi Holland, Michigan. Baadhi ya wageni hawa walikuwa wameondoka kwenye kanisa la taifa la Uholanzi kwa sababu ya kuacha kwake maungamo. Wengi wao hawakuridhika na Reformed Church in America waliyoikuta, na mwaka 1857 kikundi kiliunda Christian Reformed Church. Makanisa yote mawili yalikuwa na asili ya Kiholanzi, lakini yalitengana. Waanzilishi wa Christian Reformed Church walitaka kushikilia maungamo kwa ukali zaidi.In the nineteenth century a new wave of Dutch immigrants came to the Midwest. In 1847 Albertus van Raalte led a group to Holland, Michigan. Some of these newcomers had left the state church of the Netherlands because of its drift from the confessions. A number of them were unhappy with the Reformed Church in America that they found, and in 1857 a group formed the Christian Reformed Church. Both churches had a Dutch origin, but they grew apart. The founders of the Christian Reformed Church wished to hold more strictly to the confessions.

Wapresbyterian: Waskoti, Waayalandi na Wapuritani wa New EnglandPresbyterians: Scots, Irish and New England Puritans

Wapresbyterian wa Amerika walitoka vyanzo kadhaa. Walowezi wa Kiskoti na Scots-Irish (Waskoti-Waayalandi) walikuja kwa wingi katika karne ya kumi na nane. Pia kulikuwa na Wapuritani wa Kiingereza huko New England, ambao wengi wao walikuwa Congregational, na baadhi yao wakawa Presbyterian katika makoloni ya kati. Francis Makemie, mhudumu aliyezaliwa Ayalandi, alifanya kazi Maryland na Virginia, na pamoja na wengine alipanga presbytery ya kwanza huko Philadelphia mwaka 1706. Kutoka presbytery hiyo ilikua sinodi, na baadaye kanisa zima la Presbyterian.The Presbyterians in America came from several sources. Scottish and Scots-Irish settlers came in large numbers in the eighteenth century. There were also English Puritans in New England, who were mostly Congregational, and some of whom became Presbyterian in the middle colonies. Francis Makemie, an Irish-born minister, labored in Maryland and Virginia, and with others organized the first presbytery in Philadelphia in 1706. From that presbytery grew a synod, and later the whole Presbyterian church.

Mwaka 1729 Sinodi ilipitisha Sheria ya Kukubali (Adopting Act). Iliwataka wahudumu wakubali Ungamo la Westminster na Katekisimu kama zenye makala muhimu na ya lazima ya imani. Kulikuwa na mabishano marefu kuhusu jinsi hili lichukuliwe kwa ukali. Wengine walitaka kukubali kila neno kikamilifu; wengine walitaka kuacha nafasi kwa dhamiri katika mambo yasiyo ya msingi. Sheria ilitoa suluhisho la kati lililoacha mambo kwa sehemu bila kutatuliwa na lililosababisha mjadala kwa vizazi. Hili ni funzo. Ungamo lisilo wazi juu ya jinsi linavyofunga litabishaniwa, kama Kozi ya 3 itakavyoonyesha.In 1729 the Synod passed the Adopting Act. It required ministers to accept the Westminster Confession and Catechisms as containing the essential and necessary articles of the faith. There was a long argument about how strictly this should be taken. Some wished a full subscription to every word; others wished to allow room for conscience in matters not essential. The Act gave a compromise that left matters partly unsettled and caused debate for generations. This is a lesson. A confession that is not clear about how it binds will be argued over, as Course 3 will show.

Uamsho MkuuThe Great Awakening

Katika miaka ya 1730 na 1740 wimbi la uamsho lilipita katika makoloni. Linaitwa Uamsho Mkuu (Great Awakening). Watu wake wakuu walijumuisha:In the 1730s and 1740s a wave of revival moved through the colonies. It is called the Great Awakening. Its major figures included:

Jonathan Edwards (1703-1758), mchungaji wa Congregational wa Northampton, Massachusetts, ambako uamsho ulitokea mwaka 1734-35. Alikuwa Mkalvini wa daraja la juu kabisa. Alihubiri mahubiri "Sinners in the Hands of an Angry God" (Wenye Dhambi Mikononi mwa Mungu Aliyekasirika) mwaka 1741 na baadaye aliandika The Religious Affections (Mapendo ya Kidini, 1746), kitabu cha makini kinachouliza jinsi ya kutofautisha kazi ya kweli ya Roho na ya uongo.Jonathan Edwards (1703-1758), the Congregational pastor of Northampton, Massachusetts, where a revival took place in 1734-35. He was a Calvinist of the highest rank. He preached the sermon "Sinners in the Hands of an Angry God" in 1741 and later wrote The Religious Affections (1746), a careful book that asks how to tell true work of the Spirit from false.

George Whitefield, mhubiri Mwingereza, aliyesafiri sana kupitia makoloni kuanzia mwaka 1739 na aliyeshikilia mafundisho ya neema. Alihubiri kwa makutano makubwa nje ya hewa wazi.George Whitefield, the English preacher, who traveled widely through the colonies from 1739 and who held the doctrines of grace. He preached to great crowds in the open air.

Wana Tennent. William Tennent aliwafunza wahudumu vijana katika shule ndogo huko Neshaminy, Pennsylvania, iliyodhihakiwa kama "Log College" (Chuo cha Magogo). Mwanawe Gilbert Tennent alikuwa kiongozi wa uamsho. Mwaka 1740 Gilbert alihubiri mahubiri yaliyoitwa "The Danger of an Unconverted Ministry" (Hatari ya Huduma Isiyoongoka), yaliyowakasirisha wale waliodhani yanawashambulia wahudumu wao wenyewe.The Tennents. William Tennent trained young ministers in a small school at Neshaminy, Pennsylvania, which was mocked as the "Log College." His son Gilbert Tennent was a leader in the revival. In 1740 Gilbert preached a sermon called "The Danger of an Unconverted Ministry," which angered those who thought it attacked their own ministers.

Uamsho ulikuwa zawadi kwa kanisa, na makanisa ya Reformed ya Amerika yalikua. Lakini pia ulisababisha mgawanyiko. Baadhi ya wahudumu waliogopa kupita kiasi kwa hisia walichokiona na jinsi baadhi ya wahubiri wasafiri walivyoingia katika parokia bila kualikwa. Wengine walidhani wahudumu hao walikuwa baridi. Mwaka 1741 Sinodi ya Presbyterian iligawanyika kuwa Old Side (Upande wa Zamani) na New Side (Upande Mpya). Old Side ilisisitiza utaratibu na elimu. New Side ilisisitiza kuzaliwa mara ya pili na uamsho. Pande hizo mbili ziliungana tena mwaka 1758, baada ya miaka kumi na saba ya kutengana, na kanisa lililoungana lilihifadhi mambo yote mawili.The Awakening was a gift to the church, and the Reformed churches of America grew. But it also caused division. Some ministers feared the emotional excess they saw and the way some itinerant preachers entered parishes uninvited. Others thought those ministers were cold. In 1741 the Presbyterian Synod divided into Old Side and New Side. The Old Side stressed order and education. The New Side stressed the new birth and revival. The two sides reunited in 1758, after seventeen years apart, and the reunited church kept both emphases.

Wanahistoria hawakubaliani wote juu ya jinsi ya kuuelezea Uamsho. Waandishi wa zamani waliuwasilisha kama tukio moja kubwa katika makoloni yote. Wanahistoria wa baadaye, kama Jon Butler na Frank Lambert, wamebishana kwamba wazo la "Uamsho Mkuu" mmoja liliundwa kwa sehemu na wahubiri wa uamsho wenyewe na waandishi wa baadaye, na kwamba uamsho wa mahali tofauti ulitofautiana sana. Hatuhitaji kutatua kila swali la maelezo ya kihistoria. Tunashikilia kwamba Bwana aliwafufua roho nyingi kwa mahubiri ya Neno lake, na pia tunashikilia, pamoja na Edwards, kwamba kila uamsho lazima upimwe kwa Maandiko. Yohana anaandika, "Wapenzi, msiiamini kila roho, bali zijaribuni hizo roho, kwamba zimetokana na Mungu" (1 Yohana 4:1).Historians do not all agree on how to describe the Awakening. Older writers presented it as one great event across all the colonies. Later historians, such as Jon Butler and Frank Lambert, have argued that the idea of a single "Great Awakening" was shaped partly by the revivalists themselves and by later writers, and that local revivals differed greatly. We do not need to settle every question of historical description. We hold that the Lord revived many souls by the preaching of His Word, and we also hold, with Edwards, that every revival must be tested by Scripture. John writes, "Beloved, do not believe every spirit, but test the spirits, whether they are of God" (1 John 4:1).

Kuanzishwa kwa PrincetonThe Founding of Princeton

Wapresbyterian wa New Side walianzisha Chuo cha New Jersey (College of New Jersey) mwaka 1746, ambacho baadaye kikawa Chuo Kikuu cha Princeton. Kusudi lake lilikuwa kufunza wahudumu na watu wenye elimu katika ujuzi mzuri na uchaji wa kweli. Jonathan Edwards alikuwa rais wake mwaka 1758 na akafa muda mfupi baadaye. Baadaye, John Witherspoon, mhudumu wa Kiskoti, alikuwa rais mwaka 1768. Alifundisha viongozi wengi wa baadaye wa taifa, na alitia sahihi Tangazo la Uhuru.The New Side Presbyterians founded the College of New Jersey in 1746, which later became Princeton University. Its purpose was to train ministers and educated men in sound learning and true piety. Jonathan Edwards became its president in 1758 and died soon after. Later, John Witherspoon, a Scottish minister, became president in 1768. He taught many future leaders of the nation, and he signed the Declaration of Independence.

Mwaka 1789, baada ya uhuru wa Amerika, Wapresbyterian walipanga Mkutano Mkuu wao wa kwanza. Walipitisha toleo lililorekebishwa la Viwango vya Westminster, wakibadilisha sura zinazohusu hakimu wa kiraia, ili kanisa lisitegemee dola kudhibiti dini.In 1789, after American independence, the Presbyterians organized their first General Assembly. They adopted a revised form of the Westminster Standards, changing the chapters that treat the civil magistrate, so that the church would not look to the state to control religion.

Seminari ya Theolojia ya PrincetonPrinceton Theological Seminary

Mwaka 1812 Mkutano Mkuu ulianzisha Seminari ya Theolojia ya Princeton (Princeton Theological Seminary) kufunza wahudumu kwa elimu na uchaji pamoja. Archibald Alexander alikuwa profesa wake wa kwanza. Mafundisho yake yalipita kwa mlolongo mrefu wa wachungaji na wasomi. Miongoni mwao walikuwa:In 1812 the General Assembly founded Princeton Theological Seminary to train ministers with learning and piety together. Archibald Alexander was its first professor. Its teaching passed down to a long line of pastors and scholars. Among them were:

Charles Hodge (1797-1878), aliyefundisha kwa miongo mingi na kuandika Systematic Theology (Theolojia ya Mfumo, 1872-73) ya juzuu tatu, kitabu cha kiada cha Reformed kinachotumiwa katika nchi nyingi.Charles Hodge (1797-1878), who taught for decades and wrote the three-volume Systematic Theology (1872-73), a Reformed textbook used in many lands.

Benjamin B. Warfield (1851-1921), mtetezi msomi wa uvuvio kamili wa Maandiko, aliyeandika juu ya nafsi ya Kristo, juu ya Maandiko na juu ya Viwango vya Westminster. Pamoja na A. A. Hodge aliandika makala yenye ushawishi juu ya uvuvio mwaka 1881.Benjamin B. Warfield (1851-1921), a learned defender of the full inspiration of Scripture, who wrote on the person of Christ, on Scripture and on the Westminster Standards. With A. A. Hodge he wrote an influential article on inspiration in 1881.

Shule hii mara nyingi huitwa Old Princeton (Princeton ya Zamani). Ililenga kuunda wachungaji wenye elimu, waombaji na waaminifu kwa Viwango. Pia ilifunza wamisionari, na baadhi yao walipeleka imani ya Reformed Amerika ya Kilatini, Afrika na Asia, kama Kipindi cha 9 kitakavyoonyesha.This school is often called Old Princeton. It aimed to form pastors who were learned, prayerful and loyal to the Standards. It also trained missionaries, and some of them carried the Reformed faith to Latin America, Africa and Asia, as Unit 9 will show.

Mijadala miwili kuhusu Old Princeton inastahili maelezo ya haki. Baadhi ya wanahistoria, kama Jack Rogers na Donald McKim, walibishana mwaka 1979 kwamba mafundisho ya Princeton juu ya Biblia yaliundwa zaidi na falsafa ya Kiskoti ya "akili ya kawaida" (common sense) kuliko na utamaduni wa zamani wa Reformed. Wengine, kama John Woodbridge, walijibu kwamba waandishi wa zamani wa Reformed, wakiwemo Augustino na Calvin, walifundisha ukweli wa Biblia katika yote inayothibitisha. Tunajibu kwamba kila shule hutumia falsafa na lugha ya wakati wake, na watu wa Princeton wakati mwingine walifanya hivyo, lakini usadikisho wao ulitoka kwenye dai la Maandiko yenyewe: "Maandiko Matakatifu yote yamepuliziwa na Mungu" (2 Timotheo 3:16). Ukweli wa Maandiko si uvumbuzi wa Princeton.Two debates about Old Princeton deserve a fair statement. Some historians, such as Jack Rogers and Donald McKim, argued in 1979 that Princeton's teaching on the Bible was shaped more by Scottish "common sense" philosophy than by the older Reformed tradition. Others, such as John Woodbridge, answered that the older Reformed writers, including Augustine and Calvin, taught the Bible's truthfulness in all it affirms. We answer that every school uses the philosophy and the language of its time, and the Princeton men sometimes did so, but their conviction came from Scripture's own claim: "All Scripture is given by inspiration of God" (2 Timothy 3:16). The truthfulness of Scripture is not a Princeton invention.

Shtaka la pili linasema kwamba uaminifu wa kimafundisho wa Princeton ulikuwa baridi. Jibu letu. Walimu wa kwanza wa seminari walikuwa wa mapokeo ya uamsho. Alexander alifundisha kwamba theolojia lazima iunganishwe na maombi na dini ya kibinafsi. Shtaka hilo ni kweli kwa baadhi ya wanafunzi na baadhi ya nyakati. Si hukumu ya haki kwa bora ya shule hiyo.A second charge says that Princeton's orthodoxy was cold. Our answer. The first teachers of the seminary belonged to the revival tradition. Alexander taught that theology must be joined to prayer and personal religion. The charge is true of some students and some times. It is not a fair judgment of the best of the school.

Migawanyiko katika Karne ya Kumi na TisaDivision in the Nineteenth Century

Kanisa la Presbyterian la Amerika liligawanyika zaidi ya mara moja.The American Presbyterian church divided more than once.

Old School na New School (1837). Kanisa liligawanyika juu ya mafundisho, mbinu za misheni na utaratibu wa kanisa. Wapresbyterian wa Old School, kama Hodge, walisimama kwa nguvu kwa Viwango vya Westminster. Wapresbyterian wa New School walikubali mbinu pana na zinazobadilika zaidi. Mwinjilisti mmoja maarufu wa uamsho, Charles Finney, alipewa wakfu kama Mpresbyterian mwaka 1824, lakini alikataa mafundisho ya Reformed juu ya dhambi ya asili na kutoweza kwa mwenye dhambi, na alifundisha kwamba uamsho unaweza kuzalishwa kwa mbinu sahihi. Wapresbyterian wa Old School walipinga mafundisho haya kwa sababu waliamini yanaweka kando enzi ya Mungu katika kuongoka. Wasomaji wenye haki wanapaswa kuona kwamba wahudumu wengi wa New School walikuwa wacha Mungu na wenye bidii. Matawi hayo mawili baadaye yaliungana tena katika kila eneo, huko Kaskazini mwaka 1869.Old School and New School (1837). The church divided over doctrine, mission methods and church order. Old School Presbyterians, such as Hodge, stood strongly for the Westminster Standards. New School Presbyterians accepted wider and more flexible methods. One famous revivalist, Charles Finney, was ordained a Presbyterian in 1824, but he rejected the Reformed doctrines of original sin and the inability of the sinner, and he taught that revival can be produced by right methods. Old School Presbyterians opposed this teaching because they believed it set aside the sovereignty of God in conversion. Fair-minded readers should note that many New School ministers were godly and zealous. The two branches later reunited in each region, in the North in 1869.

Kaskazini na Kusini (1861). Vita vya Wenyewe kwa Wenyewe viligawanya kanisa kwa mistari ya kijiografia. Wapresbyterian wa Kusini waliunda kanisa lao wenyewe mwaka 1861. Nyuma ya mgawanyiko kulikuwa na swali la utumwa. Wahudumu wengi wa Kusini walitetea utumwa kutoka Maandiko, na baadhi ya Wapresbyterian wanaojulikana zaidi walifanya hivyo. Hili lilikuwa kosa kubwa. Biblia inafundisha kwamba watu wote wameumbwa kwa mfano wa Mungu (Mwanzo 1:27), na inakataza kuiba watu (Kutoka 21:16). Tunapaswa kuwa waaminifu kuhusu hili. Kanisa la Reformed lililoitukuza Biblia bado liliipotosha kutetea mfumo mbaya. Tiba si kulegeza mshiko wetu juu ya Maandiko, bali kuyasoma kwa uangalifu zaidi na kwa unyenyekevu. Waumini wengi Weusi wa Presbyterian na wanaharakati wengi wa kupinga utumwa, wakiwemo baadhi ya wachungaji wa Presbyterian, walisema dhidi ya utumwa katika siku zao.North and South (1861). The Civil War divided the church along geographic lines. Southern Presbyterians formed their own church in 1861. Behind the division lay the question of slavery. Many Southern ministers defended slavery from Scripture, and some of the best-known Presbyterians did so. This was a grievous error. The Bible teaches that all people are made in the image of God (Genesis 1:27), and it forbids the stealing of men (Exodus 21:16). We should be honest about this. A Reformed church that held the Bible high still twisted it to defend an evil system. The remedy is not to loosen our grip on Scripture, but to read it more carefully and with humility. Many Black Presbyterian believers and many abolitionists, including some Presbyterian pastors, spoke against slavery in their own day.

Makanisa ya Kaskazini na Kusini yalibaki tofauti kwa zaidi ya karne moja. Kipindi cha 10 kitaendeleza hadithi.The North and South churches remained separate for more than a century. Unit 10 will carry the story forward.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Uamsho na ungamo haviwezi kuishi pamoja. Wengine husema kwamba kanisa linalothamini mafundisho halitakuwa na uchangamfu, na kanisa linalothamini uamsho litapoteza mafundisho. Jibu letu. Utamaduni wa Reformed ukiwa bora zaidi uliunganisha yote mawili. Edwards alikuwa mwanatheolojia na mhubiri wa uamsho pamoja. Princeton ilianzishwa na watu wa uamsho waliotaka elimu. Pale lolote kati ya hayo lilipopotea, kanisa liliteseka. Njia ni kushikilia yote mawili.Objection 1: Revival and confession cannot live together. Some say that a church that values doctrine will have no warmth, and a church that values revival will lose doctrine. Our answer. The Reformed tradition at its best joined both. Edwards was both a theologian and a revival preacher. Princeton was founded by revival men who wanted learning. Where one was lost, the church suffered. The way is to hold both.

Pingamizi la 2: Makanisa ya Reformed Amerika ni makanisa ya kikabila. Wanahistoria wanabainisha kwamba wahamiaji Waholanzi na Waskoti walihifadhi makanisa yao kama nyumba za utamaduni wao wenyewe, hivyo imani ilionekana kuwa ya kigeni. Jibu letu. Hii ni hatari halisi, na ndiyo sababu imani ya Reformed imelazimika kujifunza kuzungumza katika lugha na tamaduni nyingine. Injili si ya Kiholanzi wala ya Kiskoti. Ni ya mataifa yote, kama Kipindi cha 9 kitakavyoonyesha.Objection 2: Reformed churches in America are ethnic churches. Historians note that Dutch and Scottish immigrants kept their churches as homes of their own culture, so the faith looked foreign. Our answer. This is a real danger, and it is why the Reformed faith has had to learn to speak in other languages and cultures. The gospel is not Dutch or Scottish. It belongs to all nations, as Unit 9 will show.

Pingamizi la 3: Migawanyiko ya Dutch na Presbyterian inaonyesha maungamo yameshindwa kuunganisha. Jibu letu. Migawanyiko ni huzuni. Lakini migawanyiko mikuu ya kipindi hiki ilikuwa juu ya mambo ya umuhimu halisi: kuzaliwa mara ya pili, mamlaka ya maungamo, uaminifu kwa Maandiko na uovu wa utumwa. Si kila mgawanyiko ulikuwa sawa, na utamaduni wa Reformed umeombea umoja. Kweli na umoja lazima vishikiliwe pamoja.Objection 3: Dutch and Presbyterian divisions show that the confessions fail to unite. Our answer. Divisions are a sorrow. But the major divisions of this unit were over matters of real importance: the new birth, the authority of the confessions, faithfulness to Scripture and the evil of slavery. Not every division was right, and the Reformed tradition has prayed for unity. Truth and unity must be held together.

Matumizi ya KichungajiPastoral Application

Mchungaji katika kanisa la Presbyterian huko Amerika ya Kilatini amepokea mwaliko kutoka kwa kusanyiko lake. Mwinjilisti mgeni amejitolea kuongoza juma la mikutano, na washirika kadhaa wanasisimka kwa makutano makubwa na hisia kali anazoahidi. Mzee mmoja anauliza, "Je, tunaweza kumwamini?"A pastor in a Presbyterian church in Latin America has received an invitation from his congregation. A visiting evangelist has offered to lead a week of meetings, and several members are excited by the large crowds and strong feelings that he promises. One elder asks, "Can we trust it?"

Kwanza, mchungaji hadharau hamu hiyo. Njaa ya watu wake ya uamsho ni nzuri, na waumini wa Reformed wameomba uamsho tangu siku za Edwards.First, the pastor does not mock the desire. The hunger of his people for revival is good, and Reformed believers have prayed for it from the days of Edwards.

Pili, anauliza mwinjilisti atahubiri nini. Anasoma 1 Yohana 4:1 pamoja na wazee na kutumia kipimo: Je, mahubiri yanashikilia Kristo aliyesulibiwa na aliyefufuka? Je, yanaita toba, imani na utakatifu? Je, yanaheshimu Maandiko?Second, he asks what the evangelist will preach. He reads 1 John 4:1 with the elders and applies the test: Does the preaching hold Christ crucified and risen? Does it call for repentance, faith and holiness? Does it honor the Scripture?

Tatu, anauliza kuhusu ufuatiliaji. Nani atawafundisha waumini wapya, na kanisa gani litawatunza? Hapa anakumbuka 2 Timotheo 2:2.Third, he asks about the follow-up. Who will teach the new believers, and which church will care for them? Here he remembers 2 Timothy 2:2.

Nne, anaamua pamoja na baraza lake la kanisa, si peke yake, kisha anazungumza kwa wema juu ya mwinjilisti bila kujali uamuzi ni upi.Fourth, he decides with his session, not alone, and then speaks kindly of the evangelist whatever the decision is.

MuhtasariSummary

Makanisa ya Reformed Amerika Kaskazini yalianza na Waholanzi katika New Netherland, waliopanga kusanyiko huko New Amsterdam mwaka 1628, na walowezi wa Kiskoti, Kiayalandi na Kiingereza walioanzisha mashirika ya Presbyterian, kuanzia presbytery ya mwaka 1706. Sheria ya Kukubali ya mwaka 1729 iliwataka wahudumu wakubali Viwango vya Westminster. Uamsho Mkuu ulileta uamsho kupitia Edwards, Whitefield na wana Tennent, na pia mgawanyiko kuwa Old Side na New Side kuanzia 1741 hadi 1758. Chuo cha New Jersey (1746) na Seminari ya Theolojia ya Princeton (1812) vilifunza wahudumu kwa elimu na uchaji, chini ya walimu kama Alexander, Hodge na Warfield. Makanisa yaligawanyika juu ya mafundisho na mbinu mwaka 1837 na juu ya Vita vya Wenyewe kwa Wenyewe na utumwa mwaka 1861, na Dutch Reformed iligawanyika mwaka 1857. Tunakiri makosa ya makanisa haya, hasa utetezi wa utumwa, na tunashikilia kwamba imani ya Reformed, ikipimwa kwa Maandiko, inahitaji uchaji wa uchangamfu na mafundisho thabiti pamoja.Reformed churches in North America began with the Dutch in New Netherland, who organized a congregation in New Amsterdam in 1628, and with Scottish, Irish and English settlers who formed Presbyterian bodies, beginning with the presbytery of 1706. The Adopting Act of 1729 asked ministers to accept the Westminster Standards. The Great Awakening brought revival through Edwards, Whitefield and the Tennents, and also division into Old Side and New Side from 1741 to 1758. The College of New Jersey (1746) and Princeton Theological Seminary (1812) trained ministers in learning and piety, under teachers such as Alexander, Hodge and Warfield. Churches divided over doctrine and method in 1837 and over the Civil War and slavery in 1861, and the Dutch Reformed divided in 1857. We admit the errors of these churches, especially the defense of slavery, and hold that the Reformed faith, tested by Scripture, needs both warm piety and sound doctrine.

Usomaji ZaidiFurther Reading

• Charles Hodge, Systematic Theology (Theolojia ya Mfumo, 1872-73).• Charles Hodge, Systematic Theology (1872-73).

• A. A. Hodge na B. B. Warfield, "Inspiration" (Uvuvio, 1881), na B. B. Warfield, The Plan of Salvation (Mpango wa Wokovu, 1915).• A. A. Hodge and B. B. Warfield, "Inspiration" (1881), and B. B. Warfield, The Plan of Salvation (1915).

• Jonathan Edwards, A Treatise Concerning Religious Affections (Risala Kuhusu Mapendo ya Kidini, 1746).• Jonathan Edwards, A Treatise Concerning Religious Affections (1746).

• Westminster Confession of Faith, Larger and Shorter Catechisms (Ungamo la Imani la Westminster, Katekisimu Kubwa na Fupi, 1646-47).• Westminster Confession of Faith, Larger and Shorter Catechisms (1646-47).

• Heidelberg Catechism (Katekisimu ya Heidelberg, 1563) na Canons of Dort (Kanuni za Dort, 1619).• Heidelberg Catechism (1563) and Canons of Dort (1619).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), tafsiri ya Henry Beveridge (1845).• John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (1845).

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