Teolojia ya Kireformed na Mafundisho ya Neema — Sehemu ya 6: Wito Wenye Nguvu na Kuzaliwa UpyaReformed Theology and the Doctrines of Grace — Unit 6: Effectual Calling and Regeneration

Mstari MkuuKey Verse

"Hakuna awezaye kuja kwangu, asipovutwa na Baba aliyenipeleka; nami nitamfufua siku ya mwisho." (Yohana 6:44, SUV)"No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day." (John 6:44, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutofautisha wito wa nje wa injili na wito wa ndani, wenye nguvu, wa Roho Mtakatifu.1. Distinguish the outward call of the gospel from the inward, effectual call of the Holy Spirit.

2. Kueleza kuzaliwa upya (regeneration), au kuzaliwa mara ya pili, kama kazi ya Mungu peke yake, na kutumia Yohana 3, Ezekieli 36 na Waefeso 2 kuonyesha hilo.2. Explain regeneration, or the new birth, as a work of God alone, and use John 3, Ezekiel 36 and Ephesians 2 to show it.

3. Kufafanua kazi-ya-mmoja (monergism) na kazi-ya-pamoja (synergism), na kusema kwa nini walimu wa Matengenezo wanashikilia kwamba Mungu peke yake huanza uzima mpya.3. Define monergism and synergism, and say why Reformed teachers hold that God alone begins the new life.

4. Kueleza "neema isiyozuilika" inamaanisha nini na isichomaanisha.4. Explain what "irresistible grace" means and what it does not mean.

5. Kueleza pingamizi la Kiarmini kwamba neema inaweza kupingwa, na kutoa jibu la Matengenezo.5. State the Arminian objection that grace can be resisted, and give the Reformed answer.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Matengenezo na Kipresbiteri, kwa wanafunzi wanaoutumikia. Ni ya kihafidhina na ya kiungamo. Inaposema "sisi," inamaanisha makanisa yanayoshikilia kwamba Biblia ni Neno la Mungu lililoongozwa na Roho na lisilokosea na yanayoungama Ungamo la Ubelgiji, Katekisimu ya Heidelberg, Kanuni za Dort, au Viwango vya Westminster. Tunaeleza mitazamo ya Wakristo wengine kwa haki kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; mkaze lile lililo jema" (1 Wathesalonike 5:21). Hatufundishi kwamba Wakristo wasiokubaliana nasi si Wakristo. Wengi wao wanampenda Bwana na Biblia kama sisi.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and confessional. When it says "we," it means churches that hold the Bible to be the inspired and inerrant Word of God and that confess the Belgic Confession, the Heidelberg Catechism, the Canons of Dort, or the Westminster Standards. We state the views of other Christians fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). We do not teach that Christians who disagree with us are not Christians. Many of them love the Lord and the Bible as much as we do.

Tulipo Katika KoziWhere We Are in the Course

Kipindi cha 3 kilifundisha kwamba watu walioanguka hawawezi kujiokoa. Kipindi cha 4 kilifundisha kwamba Mungu alichagua watu katika Kristo. Kipindi cha 5 kilifundisha kwamba Kristo alikufa ili kuwaokoa watu hao, na kwamba injili inatolewa bure kwa wote. Mwenye dhambi aliyechaguliwa, ambaye amekufa katika dhambi, anakujaje kwa Kristo kwa kweli? Jibu la Matengenezo ni kwamba Mungu anamwita kwa nguvu na anampa uzima mpya.Unit 3 taught that fallen people cannot save themselves. Unit 4 taught that God chose a people in Christ. Unit 5 taught that Christ died to save that people, and that the gospel is freely offered to all. How does a chosen sinner, who is dead in sin, actually come to Christ? The Reformed answer is that God calls him effectually and gives him new life.

Aina Mbili za WitoTwo Kinds of Call

Biblia hutumia neno "wito" kwa njia zaidi ya moja. Maungamo yetu yanatusaidia kutenganisha njia hizo mbili.The Bible uses the word "call" in more than one way. Our confessions help us keep the two ways apart.

Wito wa nje (outward call) ni ujumbe wa injili wenyewe. Unahubiriwa, unasomwa na kufundishwa. Unaenda kwa wote wanaosikia: wenye dhambi wanaambiwa watubu na kumwamini Kristo. Wito huu ni wa dhati. Yesu alisema, "Maana wengi wameitwa, bali wachache wamechaguliwa" (Mathayo 22:14). Wengi husikia mwaliko, na si wote wanaoitikia.The outward call is the gospel message itself. It is preached, read and taught. It goes to all who hear: sinners are told to repent and believe in Christ. This call is sincere. Jesus said, "For many are called, but few are chosen" (Matthew 22:14). Many hear the invitation, and not all respond.

Wito wenye nguvu (effectual call) (unaoitwa pia wito wa ndani) ni kazi ya Roho Mtakatifu moyoni mwa mteule. Kupitia Neno lile lile, Roho hufungua akili, hulainisha moyo na humfanya mwenye dhambi kuwa tayari kuja. Paulo anaueleza katika mnyororo wa wokovu: "Na wale aliowachagua tangu asili, hao aliwaita pia; na wale aliowaita, hao aliwahesabia haki pia; na wale aliowahesabia haki, hao aliwatukuza pia" (Warumi 8:30). Katika mnyororo huu, kila aliyeitwa kwa maana hii pia amehesabiwa haki. Wito ambao Paulo anaueleza hapa haushindwi.The effectual call (also called the inward call) is the work of the Holy Spirit in the heart of the elect person. Through the same Word, the Spirit opens the mind, softens the heart and makes the sinner willing to come. Paul describes it in the chain of salvation: "Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified" (Romans 8:30). In this chain, everyone who is called in this sense is also justified. The calling that Paul describes here does not fail.

Ungamo la Imani la Westminster, sura ya 10, linafundisha kwamba Mungu hupendezwa, katika wakati wake aliouweka, kuwaita kwa nguvu kwa Neno lake na Roho wake wale wote aliowakusudia kwa uzima. Katekisimu Fupi inafundisha vivyo hivyo katika swali lake kuhusu wito wenye nguvu. Kanuni za Dort zinafundisha hilo katika Sehemu ya Tatu na ya Nne za Mafundisho.The Westminster Confession of Faith, chapter 10, teaches that God is pleased, in His appointed time, to call effectually by His Word and Spirit all those whom He has predestined to life. The Shorter Catechism teaches the same in its question on effectual calling. The Canons of Dort teach it in the Third and Fourth Heads of Doctrine.

Paulo anaandika, "Basi imani, chanzo chake ni habari, na habari chanzo chake ni neno la Kristo" (Warumi 10:17). Roho hafanyi kazi mbali na Neno. Hatoi ufunuo mpya kuchukua mahali pa kuhubiri. Anatumia Biblia iliyohubiriwa, iliyosomwa na kuaminiwa. Hii ndiyo sababu makanisa ya Matengenezo yanatoa uzito mkubwa kwa kuhubiri Neno kwa uaminifu.Paul writes, "So then faith comes by hearing, and hearing by the word of God" (Romans 10:17). The Spirit does not work apart from the Word. He does not give new revelations to take the place of preaching. He uses the Bible preached, read and believed. This is why the Reformed churches give such weight to the faithful preaching of the Word.

Kisa cha LidiaThe Case of Lydia

Masimulizi ya Luka kuhusu Lidia yanaonyesha miito yote miwili katika tukio moja (Matendo 16:13-15). Paulo aliongea na wanawake waliokusanyika kando ya mto huko Filipi. Huo ulikuwa wito wa nje. Kisha Luka anasema kwamba Bwana "alifungua moyo wake, ayasikilize yaliyonenwa na Paulo" (Matendo 16:14). Huo ulikuwa wito wa ndani. Lidia aliamini na alisikiliza. Lakini Luka hasemi kwamba Lidia alifungua moyo wake mwenyewe, wala hasemi kwamba Paulo alifanya hivyo. Anasema Bwana alifanya. Wanadamu husikia, hutubu na kuamini, na nyuma ya kila tendo kunasimama kazi ya awali ya Mungu.Luke's account of Lydia shows both calls in one scene (Acts 16:13-15). Paul spoke to the women gathered by the river at Philippi. That was the outward call. Luke then says that the Lord "opened her heart to heed the things spoken by Paul" (Acts 16:14). That was the inward call. Lydia did believe and she did heed. But Luke does not say that Lydia opened her own heart, and he does not say that Paul did. He says the Lord did. Human beings hear, repent and believe, and behind each act stands the prior work of God.

Kuzaliwa Upya: Kuzaliwa Mara ya PiliRegeneration: The New Birth

Kuzaliwa upya kunamaanisha kuzaliwa mara ya pili. Yesu alimwambia Nikodemo, "Amin, amin, nakuambia, mtu asipozaliwa mara ya pili, hawezi kuuona ufalme wa Mungu" (Yohana 3:3). Yesu hakumwambia Nikodemo, mwalimu wa Israeli, aboreshe mwenendo wake. Alimwambia anahitaji kuzaliwa upya, na hakuna anayesababisha kuzaliwa kwake mwenyewe.Regeneration means being born again. Jesus said to Nicodemus, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God" (John 3:3). Jesus did not tell Nicodemus, a teacher of Israel, to improve his conduct. He told him he needed a new birth, and no one causes his own birth.

Manabii walikuwa wameahidi mabadiliko haya. Mungu alisema kupitia Ezekieli, "Nami nitawapa moyo mpya, nami nitatia roho mpya ndani yenu; nami nitaiondoa mioyo ya mawe katika mwili wenu, na kuwapa mioyo ya nyama" (Ezekieli 36:26). Ahadi ni kwamba Mungu mwenyewe huondoa jiwe na kutoa moyo mpya. Maono ya Ezekieli ya mifupa mikavu (Ezekieli 37:1-14) yanafundisha vivyo hivyo.The prophets had promised this change. God said through Ezekiel, "I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh" (Ezekiel 36:26). The promise is that God Himself takes away the stone and gives the new heart. Ezekiel's vision of the dry bones (Ezekiel 37:1-14) teaches the same.

Agano Jipya linatuambia nani huzaliwa upya na jinsi gani. Yohana anaandika kuhusu wale waliozaliwa "si kwa damu, wala si kwa mapenzi ya mwili, wala si kwa mapenzi ya mtu, bali kwa Mungu" (Yohana 1:13). Paulo anaandika kwamba Mungu, "aliye mwingi wa rehema," alituhuisha pamoja na Kristo "hata wakati sisi tulipokuwa wafu kwa sababu ya makosa yetu" (Waefeso 2:4-5). Paulo anatumia neno "wafu," na wafu hawasaidii kujifufua wenyewe. Paulo anasema katika Tito 3:5 kwamba Mungu alituokoa "kwa kuoshwa kwa kuzaliwa kwa pili na kufanywa upya na Roho Mtakatifu." Petro anasema kwamba Mungu "alituzaa mara ya pili, tupate tumaini lenye uzima" kwa kufufuka kwake Yesu Kristo (1 Petro 1:3). Katika kila kifungu Mungu ndiye anayetenda.The New Testament tells us who is born again and how. John writes of those who are born "not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13). Paul writes that God, "who is rich in mercy," made us alive together with Christ "even when we were dead in trespasses" (Ephesians 2:4-5). Paul uses the word "dead," and the dead do not help raise themselves. Paul says in Titus 3:5 that God saved us "through the washing of regeneration and renewing of the Holy Spirit." Peter says that God "has begotten us again to a living hope" by the resurrection of Jesus Christ (1 Peter 1:3). In each passage God is the one who acts.

Kuzaliwa upya ni mabadiliko ya mtu mzima kutoka kwenye shina. Haimaanishi kwamba mtu anakuwa bila dhambi. Inamaanisha kwamba utawala wa dhambi umevunjwa, na upendo mpya kwa Mungu, chuki mpya kwa dhambi na hamu mpya ya kutii hupandwa moyoni. Uzima huu mpya kisha hukua katika maisha yote ya Kikristo yaliyobaki, ambayo vipindi vya baadaye na Kozi ya 3 vinayashughulikia chini ya kichwa cha utakaso.Regeneration is a change of the whole person at the root. It does not mean that a person becomes sinless. It means that the dominion of sin is broken, and a new love for God, a new hatred of sin and a new desire to obey are planted in the heart. This new life then grows through the rest of the Christian life, which later units and Course 3 take up under the heading of sanctification.

Kazi-ya-Mmoja na Kazi-ya-Pamoja (Monergism na Synergism)Monergism and Synergism

Maneno mawili marefu yanatusaidia kueleza suala kwa usahihi.Two long words help us state the issue exactly.

Kazi-ya-mmoja (Monergism) inamaanisha "kufanya kazi mmoja." Katika jambo la kuzaliwa upya, Mungu peke yake hufanya kazi. Hutoa uzima, na mtu, akiisha kuwa hai, huamini.Monergism means "one working." In the matter of the new birth, God alone works. He gives life, and the person, once alive, believes.

Kazi-ya-pamoja (Synergism) inamaanisha "kufanya kazi pamoja." Inafundisha kwamba Mungu na mwenye dhambi hushirikiana katika wokovu, hivi kwamba jibu la mwenye dhambi ni mchango unaoamua jambo hilo.Synergism means "working together." It teaches that God and the sinner cooperate in salvation, so that the sinner's response is a contribution that decides the matter.

Makanisa ya Matengenezo ni ya kazi-ya-mmoja kuhusu mwanzo wa uzima mpya. Hatusemi kwamba watu hawaamini. Tunasema kwamba wanaamini kwa sababu Mungu amewafanya hai. Pia hatusemi kwamba Wakristo hawafanyi kazi baadaye. Baada ya kuzaliwa upya, mwamini hushirikiana na neema ya Mungu katika kukua katika utakatifu. Paulo anasema, "utimizeni wokovu wenu wenyewe kwa kuogopa na kutetemeka; kwa kuwa Mungu ndiye atendaye kazi ndani yenu, kutaka kwenu na kutenda kwenu, apendezwe nako" (Wafilipi 2:12-13). Mwamini hufanya kazi, na Mungu hufanya kazi ndani yake. Lakini tendo la kwanza, kutoa uzima, ni la Mungu peke yake.The Reformed churches are monergistic about the beginning of the new life. We are not saying that people do not believe. We are saying that they believe because God has made them alive. We also are not saying that Christians do not work later. After new birth, the believer cooperates with God's grace in growing in holiness. Paul says, "work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure" (Philippians 2:12-13). The believer works, and God works in him. But the first act, the giving of life, belongs to God alone.

Nini Kinakuja Kwanza: Imani au Kuzaliwa Upya?What Comes First: Faith or New Birth?

Swali ambalo walimu wa Matengenezo wanalijadili ni mpangilio wa kuzaliwa upya na imani. Yohana 1:12-13 na 1 Yohana 5:1 ni miongoni mwa mistari ambayo watu huinukuu. Wanateolojia wengi wa Matengenezo wanasema kuzaliwa upya kunakuja kwanza kwa mpangilio wa kimantiki, kwa sababu mtu aliyekufa kiroho hawezi kuamini mpaka afanywe hai. Hawamaanishi kwamba kuna pengo la wakati. Mtu aliyezaliwa upya hivi karibuni huamini papo hapo, na hatuwezi kuona mabadiliko ya ndani kando na imani inayofuata. Mpangilio ni wa sababu na matokeo, si wa dakika au siku.A question that Reformed teachers discuss is the order of regeneration and faith. John 1:12-13 and 1 John 5:1 are among the verses people cite. Most Reformed theologians say regeneration comes first in logical order, because a spiritually dead person cannot believe until he is made alive. They do not mean that there is a gap of time. A newly regenerated person believes at once, and we cannot see the inward change separately from the faith that follows. The order is one of cause and effect, not of minutes or days.

Baadhi ya waandishi wa Matengenezo hutumia neno "kuzaliwa upya" kwa upana zaidi, na hivyo huzungumza tofauti, lakini wote wanakubali kwamba kazi ya Roho ndiyo sababu na imani yetu ni matokeo. Ungamo la Imani la Westminster linafundisha kwamba Roho huwawezesha walioitwa kuitikia, na kwamba wao huja kwa hiari kabisa.Some Reformed writers use the word "regeneration" more broadly, and so speak differently, but all agree that the Spirit's work is the cause and our faith is the result. The Westminster Confession teaches that the Spirit enables the called to answer, and that they come most freely.

Neema Isiyozuilika Inamaanisha NiniWhat Irresistible Grace Means

Mafundisho ya neema ya Matengenezo mara nyingi hufupishwa kwa herufi za neno TULIP. Herufi "I" kwa kawaida hutolewa kama "neema isiyozuilika (irresistible grace)." Walimu wengi wa Matengenezo leo wanapendelea maneno "neema yenye nguvu" au "neema yenye matokeo," kwa sababu neno la zamani linaeleweka vibaya kwa urahisi.The Reformed doctrines of grace are often summed up by the letters of the word TULIP. The "I" is usually given as "irresistible grace." Many Reformed teachers today prefer the phrase "effectual grace" or "efficacious grace," because the old word is easily misunderstood.

Neema isiyozuilika haimaanishi kwamba Mungu huwaburuta watu wasiotaka kuingia ufalmeni. Mtu aliyeitwa kwa nguvu huja kwa hiari na kwa furaha. Roho hubadilisha mapenzi, hivi kwamba mtu aliyemchukia Mungu hapo awali sasa anampenda. Anafanywa tayari. Mtunga zaburi anasema kuhusu watu wa Mungu, "Watu wako watajitoa nafsi zao kwa hiari siku ya uwezo wako" (Zaburi 110:3). Wanaojitolea hawalazimishwi. Kile ambacho Mungu hushinda ni upinzani wetu, naye hufanya hivyo kwa kutufanya tuwe tayari.Irresistible grace does not mean that God drags unwilling people into the kingdom. A person who has been called effectually comes freely and gladly. The Spirit changes the will, so that a person who once hated God now loves Him. He is made willing. The psalmist says of the people of God, "Your people shall be volunteers in the day of Your power" (Psalm 110:3). Volunteers are not forced. What God overcomes is our resistance, and He does it by making us willing.

Fundisho hili pia halimaanishi kwamba wenye dhambi hawampingi Roho kamwe. Wanampinga, na hili ndilo tatizo lote. Stefano aliliambia baraza la Wayahudi, "Enyi wenye shingo ngumu msiotahiriwa mioyo na masikio, sikuzote mnampinga Roho Mtakatifu" (Matendo 7:51). Tukiachwa peke yetu, kila mmoja wetu hupinga. Mafundisho ya Matengenezo ni kwamba Mungu anaposudia kumwokoa mwenye dhambi, neema yake hushinda upinzani huo. Hashindwi kuwaokoa wale aliowachagua.Nor does the doctrine mean that sinners never resist the Spirit. They do, and this is the whole problem. Stephen told the Jewish council, "You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit" (Acts 7:51). Left to ourselves, every one of us resists. The Reformed teaching is that when God intends to save a sinner, His grace overcomes that resistance. He does not fail to save those He has chosen.

Pingamizi: Neema Inaweza KupingwaThe Objection: Grace Can Be Resisted

Pingamizi la Kiarmini linapaswa kuelezwa kama wanaolishikilia wangelieleza. Wafuasi wa Jacobus Arminius na Wapinga-Maandamano, na mapokeo ya Kiwesley baada yao, wanakubali kwamba watu walioanguka hawawezi kujiokoa. Wanafundisha kwamba Mungu huwapa watu wote kiasi cha neema, ambayo mara nyingi huitwa neema ya kutangulia (prevenient grace), inayoweka huru mapenzi kiasi cha kuitikia injili. Kwa sababu upendo lazima uwe huru, wanasema, mtu lazima aweze kumwambia Mungu hapana. Vinginevyo uhusiano ungekuwa wa kimakanika, kama wa kikaragosi. Wanaelekeza kwenye Matendo 7:51, kwenye Yesu akiililia Yerusalemu na kusema "msiyotaka" (Mathayo 23:37), na kwenye maonyo mengi ya Maandiko dhidi ya kukataa neema. Wanasema pia kwamba mtazamo wetu unamfanya Mungu kuwa sababu ya kutoamini kama hawapi wote neema yenye nguvu.The Arminian objection should be stated as its holders would state it. Followers of Jacob Arminius and the Remonstrants, and the Wesleyan tradition after them, agree that fallen people cannot save themselves. They teach that God gives all people a measure of grace, often called prevenient grace, which frees the will enough to respond to the gospel. Because love must be free, they say, a person must be able to say no to God. Otherwise the relationship would be mechanical, like a puppet's. They point to Acts 7:51, to Jesus weeping over Jerusalem and saying "you were not willing" (Matthew 23:37), and to the many warnings in Scripture against rejecting grace. They also say that our view makes God the cause of unbelief if He does not give effectual grace to all.

Hili ni pingamizi zito kutoka kwa Wakristo wa dhati, na jibu la Matengenezo linapaswa kutolewa kwa heshima. Tuna hoja sita.This is a serious objection from sincere Christians, and the Reformed answer should be given with respect. We have six points.

Kwanza, tunakubaliana katika mambo mengi kuliko inavyokubaliwa kwa kawaida. Pande zote mbili zinashikilia kwamba hakuna anayekuja kwa Kristo bila msaada wa Mungu, na kwamba hatuwezi kujisifu. Swali ni kama msaada wa Mungu unatosha wenyewe kumleta mwenye dhambi kwa Kristo, au kama jibu la mwenye dhambi hatimaye huamua kama msaada unafanya kazi.First, we agree on more than is usually admitted. Both sides hold that no one comes to Christ without God's help, and that we may not boast. The question is whether God's help is enough in itself to bring the sinner to Christ, or whether the sinner's response finally decides whether the help works.

Pili, Maandiko yanaeleza kuzaliwa upya kama tendo la Mungu. Yohana 1:13 inasema kwamba wanaozaliwa upya wanazaliwa na Mungu na si kwa mapenzi ya mtu. Kama mapenzi ya mtu yangeamua kama neema inafanya kazi, mstari huu ungekuwa mgumu kueleza. Neno la Paulo "wafu" katika Waefeso 2:1 linaelekeza upande huo huo.Second, Scripture describes the new birth as God's action. John 1:13 says that those born again are born of God and not of the will of man. If the will of man decided whether grace worked, this verse would be hard to explain. Paul's word "dead" in Ephesians 2:1 points the same way.

Tatu, tunakana kwamba kumfanya mtu awe tayari kunaharibu uhuru. Uchaguzi wa mtu ni huru anapochagua anachotaka. Roho hubadilisha anachotaka. Augustino, muda mrefu kabla ya Matengenezo, alifundisha kwamba neema hurudisha uhuru wa kweli kwa mapenzi. Ungamo la Imani la Westminster, sura ya 9, linafundisha kwamba mwanadamu aliyeanguka amepoteza uwezo wa kutaka jema lolote la kiroho linaloambatana na wokovu, na kwamba Mungu, katika kugeuka, anamweka huru na kumwezesha kutaka na kutenda kwa hiari lile lililo jema kiroho.Third, we deny that making a person willing destroys freedom. A man's choices are free when he chooses what he wants. The Spirit changes what he wants. Augustine, long before the Reformation, taught that grace restores to the will a true freedom. The Westminster Confession, chapter 9, teaches that fallen man has lost the ability to will any spiritual good accompanying salvation, and that God, in conversion, frees him and enables him freely to will and to do what is spiritually good.

Nne, mtazamo wa Kiarmini wa neema ya kutangulia unaweka tofauti ya mwisho ndani ya mtu. Watu wawili husikia injili ile ile na kupokea msaada ule ule. Mmoja anaamini na mwingine hafanyi hivyo. Nini kinaeleza tofauti? Walimu wa Matengenezo wanajibu kwamba lazima iwe katika kitu fulani ndani ya muumini. Paulo anauliza, "Maana ni nani akupambanuaye na mwenzako? Una nini usichopokea?" (1 Wakorintho 4:7). Tunashikilia kwamba tofauti iko katika uchaguzi wa neema wa Mungu, na kwamba hili haliachi chochote cha kujisifia.Fourth, the Arminian view of prevenient grace makes the final difference lie in the person. Two people hear the same gospel and receive the same help. One believes and one does not. What explains the difference? Reformed teachers answer that it must lie in something in the believer. Paul asks, "For who makes you differ from another? And what do you have that you did not receive?" (1 Corinthians 4:7). We hold that the difference lies in God's gracious choice, and that this leaves us nothing to boast about.

Tano, Matendo 7:51 na Mathayo 23:37 yanaeleza hatia halisi ya mwanadamu. Hayafundishi kwamba kusudi la Mungu la kuokoa linaweza kushindwa. Yerusalemu haikutaka, na Yesu anasema hivyo. Lakini Yesu pia alisema, "Wote anipao Baba watakuja kwangu" (Yohana 6:37). Kauli zote mbili zinasimama pamoja. Wanadamu wanawajibika kwa kutoamini, na Mungu ni mwenye enzi kuu katika wokovu. Kipindi cha 10 kinarudi kwenye mvutano huu.Fifth, Acts 7:51 and Matthew 23:37 describe real human guilt. They do not teach that God's saving purpose can be defeated. Jerusalem was unwilling, and Jesus says so. But Jesus also said, "All that the Father gives Me will come to Me" (John 6:37). Both statements stand together. Human beings are accountable for unbelief, and God is sovereign in salvation. Unit 10 returns to this tension.

Sita, shtaka kwamba mtazamo wetu unamfanya Mungu kuwa sababu ya kutoamini linachanganya mambo mawili. Kutoamini kunatoka katika moyo wa mwenye dhambi mwenyewe. Ungamo la Imani la Westminster, sura ya 3, linasema kwamba Mungu si mwanzilishi wa dhambi. Katika kuwapita wasio wateule na kuwaacha katika dhambi yao, Mungu hufanya yaliyo ya haki, na katika kuwaokoa wateule hufanya yaliyo ya neema. Paulo anauliza katika Warumi 9:19-21 jinsi Mungu bado anaweza kulaumu, naye anajibu kwa kuelekeza kwenye haki ya Mungu kama Muumba.Sixth, the charge that our view makes God the cause of unbelief confuses two things. Unbelief comes from the sinner's own heart. The Westminster Confession, chapter 3, says that God is not the author of sin. In passing over the non-elect and leaving them in their sin, God does what is just, and in saving the elect He does what is gracious. Paul asks in Romans 9:19-21 how God can still find fault, and he answers by pointing to God's right as the Creator.

Maelezo ya Uaminifu Kuhusu Mijadala ya WanahistoriaAn Honest Note on Historians' Debates

Wanahistoria wanajadili kama uorthodoksi wa Matengenezo wa baadaye, na "mpangilio wake wa wokovu," unatofautiana kwa msisitizo na Calvin mwenyewe. Wengine wanaona tofauti ya mbinu. Wengine wanajibu kwamba maudhui ni yale yale, kwa kuwa Watengenezaji pia walishikilia kwamba Mungu peke yake hufanya mapenzi kuwa upya. Hatuhitaji kutatua mjadala huo hapa. Maungamo ya karne ya kumi na sita na kumi na saba yanasema kwa sauti moja: wito wa Roho, unaotumika kwa wateule, huwaleta kwenye imani.Historians discuss whether the later Reformed orthodoxy, with its "order of salvation," differs in emphasis from Calvin himself. Some see a difference of method. Others reply that the substance is the same, since the Reformers also held that God alone renews the will. We need not settle that discussion here. The confessions of the sixteenth and seventeenth centuries speak with one voice: the Spirit's call, applied to the elect, brings them to faith.

Matumizi ya KichungajiPastoral Application

Mwanamke katika kanisa lako ameomba kwa ajili ya mumewe kwa miaka kumi na miwili. Ni mwema, lakini anakataa kuhudhuria kanisa. Anakuja kwako akiwa amekata tamaa na kusema, "Kama Mungu lazima afanye yote, basi hakuna ninachofanya kinachojalisha. Na kama hakuchaguliwa, ninapoteza maisha yangu."A woman in your congregation has prayed for her husband for twelve years. He is kind, but he refuses to attend church. She comes to you discouraged and says, "If God must do it all, then nothing I do matters. And if he is not chosen, I am wasting my life."

Kwanza, mkumbushe kwamba Roho hutumia njia. Maombi yake, maisha yake mema na Neno analoshiriki ni njia ambazo Mungu kwa kawaida huzitumia. Hatujui Mungu amemchagua nani, na amri ya kuomba na kushuhudia iko wazi.First, remind her that the Spirit uses means. Her prayers, her good life and the Word she shares are the means God commonly uses. We do not know whom God has chosen, and the command to pray and witness is plain.

Pili, mwambie kwamba hawezi kumwokoa mumewe kwa ustadi wake mwenyewe, na kwamba hili ni faraja na si mzigo. Wokovu wake haumtegemei yeye kushawishi. Unamtegemea Mungu aliyefufua wafu.Second, tell her that she cannot save her husband by her own skill, and that this is a comfort and not a burden. His salvation does not depend on her persuasion. It depends on the God who raised the dead.

Tatu, mtie moyo amlete mumewe mahali ambapo anaweza kusikia Neno, kwa kuwa imani huja kwa kusikia.Third, encourage her to bring him within hearing of the Word, since faith comes by hearing.

Nne, ombeni pamoja kwamba Mungu afungue moyo wake kama alivyofungua wa Lidia.Fourth, pray with her that God would open his heart as He opened Lydia's.

MuhtasariSummary

Injili inatolewa kwa wote katika wito wa nje. Roho Mtakatifu huitumia kwa nguvu kwa wateule katika wito wenye nguvu, na wito wa Warumi 8:30 haushindwi. Kuzaliwa upya, au kuzaliwa mara ya pili, ni kazi ya Mungu peke yake: huchukua moyo wa jiwe na kutoa moyo wa nyama, na huwafanya wafu kuwa hai. Hii ni kazi-ya-mmoja. Walimu wa Matengenezo wanashikilia kwamba kuzaliwa upya kunakuja kwanza kwa mpangilio wa kimantiki na imani inafuata papo hapo. Neema isiyozuilika au yenye nguvu haiwalazimishi wasiotaka. Inawafanya wenye dhambi kuwa tayari. Wakristo wa Kiarmini na wa Kiwesley wanajibu kwamba neema lazima iweze kupingwa na kwamba neema ya kutangulia inatolewa kwa wote. Tunajibu kutoka katika Maandiko kwamba kuzaliwa upya ni kazi ya Mungu, kwamba Roho hufanya mapenzi kuwa upya badala ya kuyaharibu, na kwamba tofauti ya mwisho kati ya muumini na asiyeamini iko katika uchaguzi wa neema wa Mungu. Tunashikilia fundisho hili kwa unyenyekevu, nalo linatuongoza kutoa shukrani.The gospel is offered to all in the outward call. The Holy Spirit applies it with power to the elect in the effectual call, and the call in Romans 8:30 does not fail. Regeneration, or the new birth, is God's work alone: He takes the heart of stone and gives a heart of flesh, and He makes the dead alive. This is monergism. Reformed teachers hold that regeneration comes first in logical order and faith follows at once. Irresistible or effectual grace does not force the unwilling. It makes sinners willing. Arminian and Wesleyan Christians reply that grace must be resistible and that prevenient grace is given to all. We answer from Scripture that the new birth is God's work, that the Spirit renews rather than destroys the will, and that the final difference between believer and unbeliever lies in God's gracious choice. We hold this doctrine with humility, and it leads us to give thanks.

Usomaji ZaidiFurther Reading

• Kanuni za Dort (1619), Sehemu ya Tatu na ya Nne za Mafundisho.• Canons of Dort (1619), Third and Fourth Heads of Doctrine.

• Ungamo la Imani la Westminster (1646-47), sura za 9 na 10; Katekisimu Fupi kuhusu wito wenye nguvu.• Westminster Confession of Faith (1646-47), chapters 9 and 10; Shorter Catechism on effectual calling.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo) (tafsiri ya Beveridge, 1845), Kitabu cha III.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book III.

• Katekisimu ya Heidelberg (1563), kuhusu imani na Roho Mtakatifu.• Heidelberg Catechism (1563), on faith and the Holy Spirit.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), sehemu kuhusu wito na kuzaliwa upya.• Charles Hodge, Systematic Theology (1872-73), the sections on vocation and regeneration.

• Zacharias Ursinus, Commentary on the Heidelberg Catechism (Tafsiri ya Katekisimu ya Heidelberg).• Zacharias Ursinus, Commentary on the Heidelberg Catechism.

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