Teolojia ya Kireformed na Mafundisho ya Neema — Sehemu ya 3: Uharibifu Kamili wa MwanadamuReformed Theology and the Doctrines of Grace — Unit 3: Total Depravity

Mstari MkuuKey Verse

"Nanyi alihuisha, mliokuwa wafu kwa makosa na dhambi zenu." (Waefeso 2:1, SUV)"And you He made alive, who were dead in trespasses and sins." (Ephesians 2:1, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza "kamili" linamaanisha nini katika uharibifu kamili wa mwanadamu (total depravity), na lisichomaanisha.1. Explain what "total" means in total depravity, and what it does not mean.

2. Kueleza jinsi dhambi ya Adamu inavyowaathiri wazao wake, kwa kutumia istilahi dhambi ya asili, kuhesabiwa na uharibifu.2. Describe how Adam's sin affects his descendants, using the terms original sin, imputation and corruption.

3. Kuonyesha kutoka katika Maandiko kwamba mtu ambaye hajaokoka amekufa kiroho, hataki na hawezi kuja kwa Kristo kwa nguvu zake mwenyewe.3. Show from Scripture that the unsaved person is spiritually dead, unwilling and unable to come to Christ by his own power.

4. Kueleza jinsi neema ya kawaida inavyofafanua mema yanayofanywa na wasioamini.4. Explain how common grace accounts for the good that unbelievers do.

5. Kueleza pingamizi nne (uwezo wa mwanadamu, kuhesabiwa isiyo ya haki, mtu asiyeamini mwenye maadili mema, na "wajibu humaanisha uwezo") na kujibu kila moja kutoka upande wa Matengenezo.5. State four objections (human ability, unfair imputation, the moral unbeliever, and "ought implies can") and answer each from the Reformed side.

Tulipo Katika KoziWhere We Are in the Course

Vipindi vya 1 na 2 vilifundisha kwamba Mungu ni mwenye enzi kuu na kwamba Neno lake ndilo mamlaka yetu ya mwisho. Sasa tunageukia mafundisho ya neema, ambayo Sinodi ya Dort iliyaweka mwaka 1618 na 1619 kujibu Wapinga-Maandamano (Remonstrants) (tazama Kozi ya 1, kipindi kuhusu Sinodi ya Dort). Mpangilio wa Dort wenyewe ni sehemu nne za mafundisho, huku ya tatu na ya nne zikichukuliwa pamoja. Kipindi hiki kinafuata sehemu ya kwanza ya sehemu ya tatu na ya nne za Dort, kuhusu uharibifu wa mwanadamu. Vipindi vinavyofuata vinashughulikia uteuzi, ukombozi, wito na uvumilivu.Units 1 and 2 taught that God is sovereign and that His Word is our final authority. We now turn to the doctrines of grace, which the Synod of Dort set out in 1618 and 1619 in answer to the Remonstrants (see Course 1, the unit on the Synod of Dort). Dort's own order is four heads of doctrine, with the third and fourth taken together. This unit follows the first part of Dort's third and fourth heads, on human corruption. Later units treat election, redemption, calling and perseverance.

Wokovu kwa neema pekee una maana tu tukijua sisi ni wenye dhambi wa aina gani. Mtu akiwa mgonjwa tu, anahitaji dawa. Akiwa amekufa, anahitaji uzima. Makanisa ya Matengenezo yanasema kwamba Maandiko yanaeleza hali ya pili. Tunaeleza mitazamo mingine kwa haki kabla ya kuijibu.Salvation by grace only makes sense if we know what sort of sinners we are. If a person is only sick, he needs medicine. If he is dead, he needs life. The Reformed churches say that Scripture describes the second case. We state other views fairly before answering them.

"Kamili" Linamaanisha NiniWhat "Total" Means

Neno "kamili" katika uharibifu kamili mara nyingi halieleweki vizuri. Halimaanishi kwamba kila mtu ni mwovu kadiri awezavyo kuwa. Halimaanishi kwamba wasioamini hawafanyi kamwe jambo lenye manufaa, la fadhili au la kusifiwa. Halimaanishi kwamba watu hawana dhamiri.The word "total" in total depravity is often misunderstood. It does not mean that every person is as wicked as he could be. It does not mean that unbelievers never do anything useful, kind or admirable. It does not mean that people have no conscience.

Linamaanisha kwamba dhambi imegusa kila sehemu ya mwanadamu. Akili, hisia, mapenzi, dhamiri na mwili vyote vimeathirika. Hakuna sehemu iliyobaki bila kuguswa na anguko, kwa hiyo hakuna sehemu inayoweza kumwinua mtu kwa Mungu. Walimu wa Matengenezo wanasema kwamba uharibifu ni kamili katika kuenea (extent), si katika kiwango (degree). Mwenye dhambi hana nguvu ya kujiokoa.It means that sin has touched every part of the human being. The mind, the affections, the will, the conscience and the body are all affected. No part is left untouched by the fall, so no part can lift the person to God. The Reformed teachers say that depravity is total in extent, not in degree. The sinner has no power to save himself.

Baadhi ya walimu wa Matengenezo wanapendelea majina "uharibifu wa kina" au "dhambi iliyoenea kote." Tunashikilia jina linalojulikana, lakini tunamaanisha yale ambayo Dort inasema.Some Reformed teachers prefer the names "radical corruption" or "pervasive sin." We keep the familiar name, but we mean what Dort says.

Anguko na Dhambi ya AsiliThe Fall and Original Sin

Maandiko huanza na mwanadamu aliyeumbwa kwa mfano wa Mungu (Mwanzo 1:27), kisha na uasi wa Adamu (Mwanzo 3). Tangu hapo, kumbukumbu ni ya jamii ya wanadamu inayobeba sura yake na kosa lake. Sethi alizaliwa kwa mfano wa Adamu (Mwanzo 5:3). Daudi alikiri, "Tazama, mimi nalizaliwa katika uovu, Mama yangu alinichukua mimba katika dhambi" (Zaburi 51:5). Anamaanisha kwamba alikuwa mwenye dhambi tangu mwanzo wa maisha yake.Scripture begins with man made in the image of God (Genesis 1:27), and then with Adam's disobedience (Genesis 3). From that point, the record is one of a human race that bears his likeness and his fault. Seth was born in Adam's likeness (Genesis 5:3). David confessed, "Behold, I was brought forth in iniquity, And in sin my mother conceived me" (Psalm 51:5). He means that he was a sinner from the beginning of his life.

Warumi 5:12-19 ni kifungu kikuu. Paulo anasema kwamba kwa mtu mmoja dhambi iliingia ulimwenguni, na mauti kwa dhambi, na kwamba mauti ilienea kwa watu wote. Kisha anaweka Adamu na Kristo kando kwa kando: kwa kuasi kwa mtu mmoja wengi walifanywa wenye dhambi, na kwa kutii kwake mmoja wengi watafanywa wenye haki (Warumi 5:19). Teolojia ya Matengenezo inafundisha mambo mawili kuhusu dhambi ya Adamu, na inaongeza la tatu kuhusu dhambi zetu wenyewe.Romans 5:12-19 is the central passage. Paul says that through one man sin entered the world, and death through sin, and that death spread to all. He then sets Adam and Christ side by side: through one man's disobedience the many were made sinners, and through the obedience of one the many will be made righteous (Romans 5:19). Reformed theology teaches two things about Adam's sin, and adds a third about our own.

Kuhesabiwa (Imputation). Adamu alisimama kama kichwa na mwakilishi wa jamii ya wanadamu. Dhambi yake ya kwanza inahesabiwa kuwa yetu, kama haki ya Kristo inavyohesabiwa kuwa ya wale wanaoamini. Hili wakati mwingine huitwa uongozi wa kiagano (federal headship), kutoka neno la Kilatini kwa agano.Imputation. Adam stood as the head and representative of the human race. His first sin is counted as ours, as Christ's righteousness is counted as belonging to those who believe. This is sometimes called federal headship, from the Latin word for covenant.

Uharibifu (Corruption). Pia tunarithi asili iliyoharibika. Kanuni za Dort, Sehemu ya 3/4, kifungu cha 2, zinafundisha kwamba mwanadamu, baada ya anguko, alizaa watoto kwa mfano wake mwenyewe, hivyo uharibifu hupita kutoka kwa wazazi kwenda kwa watoto kwa njia ya asili. Katekisimu ya Heidelberg, swali la 7, inafuatilia asili yetu iliyoharibika hadi anguko la Adamu na Hawa, na swali la 8 linasema kwamba tumeharibika sana hata hatuwezi kufanya jema lolote na tunaelekea mabaya yote, isipokuwa tumezaliwa mara ya pili na Roho wa Mungu. Ungamo la Imani la Westminster, sura ya 6, sehemu ya 3 hadi 4, linasema vivyo hivyo: kwamba uharibifu huu ndio shina la dhambi zote za kutendwa.Corruption. We also inherit a corrupt nature. The Canons of Dort, Head 3/4, article 2, teaches that man, after the fall, begot children in his own likeness, so that corruption passes from parents to children by the way of nature. The Heidelberg Catechism, question 7, traces our corrupt nature to the fall of Adam and Eve, and question 8 says that we are so corrupt that we are unable to do any good and are inclined to all evil, unless we are born again by the Spirit of God. The Westminster Confession, chapter 6, sections 3 to 4, says the same: that this corruption is the root of all actual sins.

Dhambi ya kutendwa (Actual sin). Kutoka katika asili hii iliyoharibika hutoka dhambi tunazozitenda. Sisi ni wenye dhambi kwa asili na kwa uchaguzi.Actual sin. Out of this corrupt nature come the sins we commit. We are sinners by nature and by choice.

Maandiko Yanasema Nini Kuhusu WasioaminiWhat Scripture Says About the Unsaved

Fundisho hili halitegemei Warumi 5 peke yake.The doctrine does not rest on Romans 5 alone.

Moyo. Kabla ya gharika, "kila kusudi la mawazo ya moyo wake ni baya tu siku zote" (Mwanzo 6:5), kauli ambayo Mwanzo inairudia baada ya gharika katika 8:21. Yeremia anauliza, "Moyo huwa mdanganyifu kuliko vitu vyote, una ugonjwa wa kufisha; ni nani awezaye kuujua?" (Yeremia 17:9). Yesu anafundisha kwamba mambo mabaya hutoka moyoni (Marko 7:21-23).The heart. Before the flood, "every intent of the thoughts of his heart was only evil continually" (Genesis 6:5), a statement that Genesis repeats after the flood in 8:21. Jeremiah asks, "The heart is deceitful above all things, And desperately wicked; Who can know it?" (Jeremiah 17:9). Jesus teaches that evil things come out of the heart (Mark 7:21-23).

Mtu mzima. Paulo anakusanya mistari mingi ya Agano la Kale katika Warumi 3:10-18 kusema kwamba hakuna mwenye haki, hakuna afahamuye, hakuna amtafutaye Mungu. Anahitimisha kwamba "wote wamefanya dhambi, na kupungukiwa na utukufu wa Mungu" (Warumi 3:23).The whole person. Paul gathers many Old Testament verses in Romans 3:10-18 to say that there is none righteous, none who understands, none who seeks after God. He concludes that "all have sinned and fall short of the glory of God" (Romans 3:23).

Akili. "Lakini mtu wa tabia ya asili hapokei yaliyo ya Roho wa Mungu; maana ni upumbavu kwake; wala hawezi kuyajua, kwa sababu yanapambanuliwa kwa jinsi ya roho" (1 Wakorintho 2:14).The mind. "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (1 Corinthians 2:14).

Mapenzi. Yesu anasema, "Amin, amin, nawaambia ninyi, kila mtu atendaye dhambi ni mtumwa wa dhambi" (Yohana 8:34). Paulo anaongeza kwamba nia ya mwili ni uadui juu ya Mungu, kwa maana haitii sheria ya Mungu, "wala kweli haiwezi kuitii" (Warumi 8:7). Na katika Yohana 6:44 Yesu anasema, "Hakuna awezaye kuja kwangu, asipovutwa na Baba aliyenipeleka."The will. Jesus says, "Most assuredly, I say to you, whoever commits sin is a slave of sin" (John 8:34). Paul adds that the mind set on the flesh is hostile to God, since it does not submit to God's law, "nor indeed can be" (Romans 8:7). And in John 6:44 Jesus says, "No one can come to Me unless the Father who sent Me draws him."

Mfu, si mgonjwa. Paulo anawaambia Waefeso kwamba walikuwa "wafu kwa makosa na dhambi zenu," kwamba walienenda kwa kuufuata mwenendo wa dunia hii, na kwamba "tulikuwa kwa asili watoto wa hasira, kama na wengine" (Waefeso 2:1-3). Mtu mfu hanyooshi mkono kushika kamba. Lazima kwanza afanywe hai. Kisha Paulo anaandika, "Lakini Mungu, aliye mwingi wa rehema, kwa mapenzi yake makuu ambayo alitupenda nayo, hata wakati sisi tulipokuwa wafu kwa sababu ya makosa yetu, alituhuisha pamoja na Kristo" (Waefeso 2:4-5). Wokovu ni zawadi ya Mungu, "wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9).Dead, not sick. Paul tells the Ephesians that they were "dead in trespasses and sins," that they walked according to the course of this world, and that they were "by nature children of wrath, just as the others" (Ephesians 2:1-3). A dead man does not reach out for a rope. He must first be made alive. Then Paul writes, "But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ" (Ephesians 2:4-5). Salvation is God's gift, "not of works, lest anyone should boast" (Ephesians 2:8-9).

Utumwa wa MapenziBondage of the Will

Ikiwa haya ni kweli, mapenzi ya mwanadamu yanakuwaje? Jibu la Matengenezo ni kwamba mapenzi hayajaharibiwa, lakini yametumwa. Wenye dhambi huchagua, nao huchagua wanachotaka zaidi. Lakini wanachotaka zaidi si Mungu. Wako huru kufanya wapendavyo, na kinachowapendeza ni dhambi. Hii ndiyo sababu walimu wa zamani wanasema utumwa wa mapenzi (bondage of the will) na kutofautisha uwezo wa asili (natural ability) na uwezo wa kimaadili (moral ability). Mwenye dhambi ana vipawa, kama akili na mapenzi, vinavyomfanya awajibike. Hana uwezo wa kimaadili, yaani hamu sahihi, wa kumgeukia Mungu.If this is true, what becomes of the human will? The Reformed answer is that the will is not destroyed, but it is enslaved. Sinners choose, and they choose what they most want. But what they most want is not God. They are free to do as they please, and what pleases them is sin. This is why the older teachers speak of the bondage of the will and distinguish natural ability from moral ability. A sinner has the faculties, such as mind and will, that make him responsible. He lacks the moral ability, the right desire, to turn to God.

Ungamo la Imani la Westminster, sura ya 9, sehemu ya 3, linasema kwamba mwanadamu kwa anguko lake amepoteza kabisa uwezo wa mapenzi wa kufanya jema lolote la kiroho linaloambatana na wokovu, hivi kwamba mtu wa asili, akiwa ameyachukia mema na amekufa katika dhambi, hawezi kwa nguvu zake mwenyewe kujigeuza wala kujiandaa kwa kugeuka. Martin Luther aliandika The Bondage of the Will (Utumwa wa Mapenzi) (1525) dhidi ya Erasmus, na Calvin anashughulikia swali hili katika Institutes, Kitabu cha II, sura za 2 hadi 5.The Westminster Confession, chapter 9, section 3, says that man by his fall has wholly lost the ability of will to any spiritual good accompanying salvation, so that a natural man, being averse from good and dead in sin, is not able by his own strength to convert himself or prepare himself for conversion. Martin Luther wrote The Bondage of the Will (1525) against Erasmus, and Calvin treats the question in the Institutes, Book II, chapters 2 to 5.

Hili ndilo pia lilikuwa jambo la mjadala wa zamani kati ya Augustino na Pelagio mwanzoni mwa karne ya tano. Pelagio alifundisha kwamba wanadamu wanaweza kumtii Mungu kwa nguvu zao za asili. Augustino alijibu kwamba tunahitaji neema ya Mungu kwa kila hatua. Kanisa lilimlaani Pelagio, na baraza la baadaye huko Orange mwaka 529 lilithibitisha kwamba mwanzo wa imani wenyewe ni zawadi ya neema. Watengenezaji walidhani wanarudisha mafundisho ya Augustino na Orange.This was also the point of the old debate between Augustine and Pelagius in the early fifth century. Pelagius taught that human beings can obey God by their own natural power. Augustine answered that we need God's grace for every step. The church condemned Pelagius, and a later council at Orange in 529 affirmed that the beginning of faith is itself a gift of grace. The Reformers believed they were recovering the teaching of Augustine and Orange.

Neema ya Kawaida: Mema Yanayofanywa na WasioaminiCommon Grace: The Good That Unbelievers Do

Ikiwa wenye dhambi wameharibika sana, tunawezaje kueleza ujasiri wa askari, upendo wa mama asiyeamini, au haki ya hakimu mwadilifu? Utamaduni wetu unajibu kwa neema ya kawaida (common grace). Mungu, kwa wema wake, huzuia dhambi katika jamii na huwapa watu wote vipawa, kama utaratibu, sanaa, elimu, upendo wa familia na dhamiri. Yesu anasema kwamba Baba "huwaangazia jua lake waovu na wema, huwanyeshea mvua wenye haki na wasio haki" (Mathayo 5:45).If sinners are so corrupt, how can we explain the courage of a soldier, the love of an unbelieving mother, or the justice of a fair judge? Our tradition answers with common grace. God, in His goodness, restrains sin in society and gives all people gifts, such as order, art, learning, family affection and conscience. Jesus says that the Father "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).

Sura ya Mungu ndani ya mwanadamu pia imeharibiwa lakini haijafutwa (Mwanzo 9:6; Yakobo 3:9). Kanuni za Dort, Sehemu ya 3/4, kifungu cha 4, zinasema kwamba mwanga fulani wa asili unabaki ndani ya mwanadamu baada ya anguko, ambao kwao ana ujuzi fulani wa Mungu na wa jema na baya, lakini hautoshi kumleta kwenye ujuzi wa kuokoa, naye haitumii vizuri hata katika mambo ya asili. Ungamo la Imani la Westminster, sura ya 16, sehemu ya 7, linaongeza kwamba kazi zinazofanywa na wasioamini zinaweza kuwa vitu ambavyo Mungu anaviamuru na vyenye manufaa kwao wenyewe na kwa wengine, lakini hazitoki katika moyo uliorekebishwa kwa imani wala hazifanywi kwa utukufu wa Mungu, kwa hiyo hazimpendezi kwa maana ya sifa ya kuokoa.The image of God in man is also damaged but not erased (Genesis 9:6; James 3:9). The Canons of Dort, Head 3/4, article 4, says some light of nature remains in man after the fall, by which he has some knowledge of God and of right and wrong, but it is insufficient to bring him to saving knowledge, and he does not use it properly even in natural things. The Westminster Confession, chapter 16, section 7, adds that works done by unbelievers may be things that God commands and useful to themselves and others, yet they do not come from a heart made right by faith and are not done for God's glory, so they are not pleasing to Him in the sense of saving merit.

Wasioamini wanaweza kufanya mema machoni pa watu na kwa faida ya jamii. Hawawezi kufanya jambo moja la lazima, ambalo ni kuja kwa Mungu kwa imani.Unbelievers can do good in the sight of men and for the good of society. They cannot do the one thing necessary, which is to come to God in faith.

Swali la Wanahistoria: Augustino, Warumi 5:12 na Biblia ya KilatiniA Historians' Question: Augustine, Romans 5:12 and the Latin Bible

Mafundisho ya Augustino kuhusu dhambi ya asili yaliiumba Magharibi. Baadhi ya wanahistoria wanaonyesha kwamba katika Biblia ya Kilatini aliyoitumia, Warumi 5:12 ingeweza kusomwa kama inasema kwamba wote walitenda dhambi "ndani ya" Adamu. Wanahitimisha kwamba fundisho la hatia ya kurithi lilitegemea tafsiri yenye shaka. Walimu wa Kanisa la Kiorthodoksi la Mashariki pia wanasisitiza kwamba tunarithi kifo na uharibifu kutoka kwa Adamu, nao ni wepesi mdogo kusema hatia ya kurithi.Augustine's teaching on original sin shaped the West. Some historians point out that in the Latin Bible he used, Romans 5:12 could be read as saying that all sinned "in" Adam. They conclude that a doctrine of inherited guilt rested on a translation that is doubtful. Eastern Orthodox teachers also stress that we inherit death and corruption from Adam, and they are slow to speak of inherited guilt.

Tunakiri swali la Kilatini na tunakubali kwamba fundisho zuri halipaswi kutegemea neno moja. Lakini fundisho la Matengenezo halitegemei hilo. Linategemea mafundisho yote ya Warumi 5:12-19, ambapo mlinganisho na Kristo unaonyesha hoja wazi, na Zaburi 51:5, na Waefeso 2:3, inayosema kwamba tulikuwa kwa asili watoto wa hasira. Walimu wa Mashariki na wa Matengenezo wanakubaliana juu ya jambo kuu: jamii ya wanadamu imefungwa katika kifo na uharibifu na inahitaji Mwokozi. Pale wanapotofautiana, wa Matengenezo wanasema kwamba mlinganisho wa Paulo kati ya Adamu na Kristo unahitaji kwamba dhambi ya Adamu ihesabiwe kwa watu wake kama haki ya Kristo inavyohesabiwa kwa watu wake.We acknowledge the Latin question and agree that a good doctrine should not depend on one word. But the Reformed doctrine does not rest on it. It rests on the whole teaching of Romans 5:12-19, where the parallel with Christ makes the point plainly, on Psalm 51:5, and on Ephesians 2:3, which says we are by nature children of wrath. The Eastern teachers and the Reformed agree on the main point: the human race is bound in death and corruption and needs a Savior. Where they differ, the Reformed say that Paul's parallel between Adam and Christ requires that Adam's sin is counted to his people as Christ's righteousness is counted to His.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Watu wana uwezo wa kumchagua Mungu. Walimu wa Kiarmini, wakimfuata Jacobus Arminius na Wapinga-Maandamano, wanakubali kwamba wanadamu wameanguka na hawawezi kujiokoa bila neema. Lakini wanafundisha kwamba Mungu huwapa watu wote neema ya kutangulia (prevenient grace), inayorudisha uwezo wa kuitikia, ili kila mtu aweze kuikubali au kuikataa injili.Objection 1: People have the ability to choose God. Arminian teachers, following Jacobus Arminius and the Remonstrants, agree that human beings are fallen and cannot save themselves without grace. But they teach that God gives a prevenient grace to all people, which restores the ability to respond, so that each person can accept or refuse the gospel.

Jibu letu. Tunaheshimu juhudi hii ya kuhifadhi neema na jibu la mwanadamu. Lakini Maandiko hayaelezi neema ya kurudisha ya wote inayomwachia mwenye dhambi uchaguzi wa mwisho. Yanaeleza mfu aliyefanywa hai (Waefeso 2:5), mtu asiyeweza kuja isipokuwa Baba amvute (Yohana 6:44), na moyo wa jiwe uliobadilishwa kwa moyo wa nyama (Ezekieli 36:26). Kama tofauti ya mwisho kati ya waliookoka na waliopotea ingekuwa katika uchaguzi wa mwenye dhambi mwenyewe, basi angekuwa na kitu cha kujisifia, na Paulo anasema kwamba wokovu ni "wala si kwa matendo, mtu awaye yote asije akajisifu." Tutarudi kwenye hili katika Kipindi cha 9.Our answer. We respect this effort to preserve both grace and human response. But Scripture does not describe a universal restoring grace that leaves the final choice to the sinner. It describes a dead man made alive (Ephesians 2:5), a person who cannot come unless the Father draws him (John 6:44), and a heart of stone replaced by a heart of flesh (Ezekiel 36:26). If the final difference between the saved and the lost lay in the sinner's own choice, then he would have something to boast about, and Paul says that salvation is "not of works, lest anyone should boast." We will return to this in Unit 9.

Pingamizi la 2: Si haki kuhesabiwa kuwa na hatia kwa dhambi ya Adamu. Wakosoaji wanasema kwamba kila mtu apaswa kujibu kwa matendo yake mwenyewe tu.Objection 2: It is unfair that we are counted guilty for Adam's sin. Critics say that each person should answer only for his own acts.

Jibu letu. Tunahisi uzito wa pingamizi hili, lakini Biblia haliondoi kwa kukana mlinganisho. Inatangaza kwamba kanuni ile ile inayotuletea kifo ndani ya Adamu inatuletea uzima ndani ya Kristo (Warumi 5:18-19). Hakuna anayefurahi kwamba haki ya Kristo inahesabiwa kwake, ingawa hakufanya lolote kuipata, awezaye kulalamika kwa uthabiti kwamba dhambi ya Adamu inahesabiwa kwake. Pia, hatuhesabiwi kuwa na hatia tu; tunaonyesha kwa dhambi zetu wenyewe kwamba tunakubaliana na uchaguzi wa Adamu. Hukumu ya Mungu ni ya haki.Our answer. We feel the weight of this objection, but the Bible does not remove it by denying the parallel. It declares that the same principle that brings us death in Adam brings us life in Christ (Romans 5:18-19). No one who rejoices that Christ's righteousness is counted to him, though he did nothing to earn it, can consistently complain that Adam's sin is counted to him. Also, we are not only counted guilty; we show by our own sins that we agree with Adam's choice. The judgment of God is just.

Pingamizi la 3: Wasioamini wengi wana maadili bora kuliko Wakristo wengine. Hili ni kweli, na mpinzani anaweza kuuliza fundisho hili linawezaje kusimama.Objection 3: Many unbelievers are more moral than some Christians. This is true, and the objector may ask how the doctrine can stand.

Jibu letu. Uharibifu kamili unahusu kuenea, si kiwango. Tunakubali kwamba baadhi ya wasioamini ni wema na waaminifu zaidi kuliko baadhi ya waamini. Neema ya kawaida inaeleza hili. Lakini wema machoni pa watu si sawa na moyo unaompenda Mungu, ambao ndio amri ya kwanza inayodai. Mtu anaweza kushika kanuni nyingi za nje na asimpende Mungu kwa moyo wake wote kamwe. Mtu mwenye maadili bora zaidi bado anahitaji Mwokozi.Our answer. Total depravity concerns extent, not degree. We agree that some unbelievers are kinder and more honest than some believers. Common grace explains this. But goodness before men is not the same as a heart that loves God, which is what the first commandment requires. A person can keep many outward rules and still never have loved God with all his heart. The best moral man still needs a Savior.

Pingamizi la 4: Ikiwa watu hawawezi, Mungu hawezi kuwaamuru waamini, kwa kuwa "wajibu humaanisha uwezo" ("ought implies can"). Ikiwa hawawezi kuamini, wanalaumiwaje kwa kutoamini?Objection 4: If people are unable, God cannot command them to believe, since "ought implies can." If they cannot believe, how are they to blame for unbelief?

Jibu letu. Maandiko yanawaamuru watu wote kila mahali watubu (Matendo 17:30). Kutokuwa na uwezo tunakoeleza ni wa kimaadili, si wa kimwili: wenye dhambi hawataki kuja, kwa sababu wanapenda giza (Yohana 3:19). Mdaiwa aliyeharibu pesa zake na asiyeweza kulipa bado ni mdaiwa. Zaidi ya hayo, amri za Mungu hazipimi nguvu zetu. Zinafunua wajibu wetu na hitaji letu. Yesu aliposimama mbele ya kaburi la Lazaro, alimwamuru mtu mfu atoke (Yohana 11:43), na amri ilikuwa na nguvu ya kutii. Mungu hutoa anachoamuru.Our answer. Scripture commands all people everywhere to repent (Acts 17:30). The inability we describe is moral, not physical: sinners do not will to come, because they love darkness (John 3:19). A debtor who has squandered his money and cannot pay is still a debtor. Further, God's commands do not measure our power. They reveal our duty and our need. When Jesus stood before the tomb of Lazarus, He commanded a dead man to come out (John 11:43), and the command carried the power to obey. God gives what He commands.

Matumizi ya KichungajiPastoral Application

Jirani wa mmoja wa washirika wako, mtu anayeheshimiwa na mkarimu, anakuambia baada ya mazishi, "Mchungaji, mimi ni mtu mwema. Sihitaji kuokolewa."A neighbor of one of your members, a respected and generous man, says to you after a funeral, "Pastor, I am a good person. I do not need to be saved."

Kwanza, usibishane kuhusu wema wake. Anaweza kuwa mkarimu, nawe unaweza kusema hivyo kwa uaminifu. Mshukuru Mungu kwa neema inayozuia uovu.First, do not argue about his goodness. He may be generous, and you can say so honestly. Thank God for the grace that restrains evil.

Pili, uliza kuhusu moyo wake kwa Mungu. Je, umempenda Mungu kuliko vyote? Je, umemshukuru kila siku? Amri ya kwanza ndiyo kipimo, na inatupima sisi sote.Second, ask about his heart toward God. Have you loved God above all things? Have you thanked Him each day? The first commandment is the measure, and it tests all of us.

Tatu, sema kuhusu wewe mwenyewe kwanza. Mchungaji anayehubiri uharibifu kama ukweli kuhusu watu wengine hajaelewa. Sema kwamba wewe pia ulihitaji Mwokozi aliyekuwa zaidi ya mwalimu.Third, speak of yourself first. A pastor who preaches depravity as a fact about other people has not understood it. Say that you also needed a Savior who was more than a teacher.

Nne, mwelekeze kwa Mwokozi na si kwa hatia yake. Lengo la fundisho si kumponda bali kuonyesha kwa nini Kristo ni muhimu, na jinsi neema ilivyo tajiri. Someni pamoja Waefeso 2:4-9.Fourth, point him to the Savior and not to his guilt. The point of the doctrine is not to crush him but to show why Christ is necessary, and how rich the grace is. Read Ephesians 2:4-9 with him.

Tano, omba Mungu amfanye hai. Kuhubiri ni kazi yetu. Kutoa uzima ni kazi ya Mungu.Fifth, pray that God will make him alive. Preaching is our task. Giving life is God's.

MuhtasariSummary

Uharibifu kamili unamaanisha kwamba dhambi imegusa kila sehemu ya mwanadamu, hivi kwamba hawezi kufanya chochote kujiokoa. Haimaanishi kwamba watu ni wabaya kadiri wawezavyo. Dhambi ya Adamu inahesabiwa kwa wazao wake, nasi tunarithi asili iliyoharibika, ambayo dhambi zetu wenyewe zinatokana nayo. Maandiko yanaeleza wasioamini kuwa wamekufa katika dhambi, watumwa wa dhambi, wasioweza kuja kwa Kristo isipokuwa Baba awavute. Mapenzi yamo utumwani, si kwa sababu yanalazimishwa bali kwa sababu yanapenda dhambi. Neema ya kawaida inaeleza mema yanayofanywa na wasioamini. Wanahistoria wameibua maswali kuhusu matumizi ya Augustino ya Warumi 5:12 ya Kilatini, lakini fundisho la Matengenezo linategemea ushuhuda mpana wa Maandiko. Tulijibu pingamizi nne: uwezo wa mwanadamu, kuhesabiwa isiyo ya haki, mtu asiyeamini mwenye maadili, na "wajibu humaanisha uwezo." Fundisho hili linatunyenyekeza na linafanya neema iwe ya thamani.Total depravity means that sin has touched every part of man, so that he can do nothing to save himself. It does not mean that people are as bad as they can be. Adam's sin is counted to his descendants, and we inherit a corrupt nature, from which our own sins arise. Scripture describes the unsaved as dead in sin, slaves of sin, unable to come to Christ unless the Father draws them. The will is in bondage, not because it is forced but because it loves sin. Common grace explains the good that unbelievers do. Historians have raised questions about Augustine's use of the Latin Romans 5:12, but the Reformed doctrine rests on the wider witness of Scripture. We answered four objections: human ability, unfair imputation, the moral unbeliever, and "ought implies can." The doctrine humbles us and makes grace precious.

Usomaji ZaidiFurther Reading

• Kanuni za Dort (1619), Sehemu ya 3/4, vifungu vya 1 hadi 4.• Canons of Dort (1619), Head 3/4, articles 1 to 4.

• Katekisimu ya Heidelberg (1563), maswali ya 3 hadi 11.• Heidelberg Catechism (1563), questions 3 to 11.

• Ungamo la Ubelgiji (1561), vifungu vya 14 na 15.• Belgic Confession (1561), articles 14 and 15.

• Ungamo la Imani la Westminster (1646-47), sura za 6 na 9; Katekisimu Fupi, maswali ya 13 hadi 19.• Westminster Confession of Faith (1646-47), chapters 6 and 9; Shorter Catechism, questions 13 to 19.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha II, sura za 1 hadi 5 (tafsiri ya Beveridge, 1845).• John Calvin, Institutes of the Christian Religion, Book II, chapters 1 to 5 (Beveridge translation, 1845).

• Martin Luther, The Bondage of the Will (Utumwa wa Mapenzi) (1525).• Martin Luther, The Bondage of the Will (1525).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), juzuu kuhusu anthropolojia.• Charles Hodge, Systematic Theology (1872-73), the volume on anthropology.

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