Teolojia ya Kireformed na Mafundisho ya Neema — Sehemu ya 8: Uvumilivu wa WatakatifuReformed Theology and the Doctrines of Grace — Unit 8: The Perseverance of the Saints

Mstari MkuuKey Verse

"nami nawapa uzima wa milele; wala hawatapotea kamwe, wala hakuna mtu atakayewapokonya mkononi mwangu." (Yohana 10:28, SUV)"And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand." (John 10:28, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza fundisho la uvumilivu na kueleza kwa nini linaelezwa vizuri zaidi kama Mungu kuwahifadhi watu wake kuliko nguvu za mwanadamu.1. State the doctrine of perseverance and explain why it is better described as God's preserving of His people than as human strength.

2. Kutoa misingi mikuu ya kibiblia ya fundisho hili: kusudi la Baba, maombezi ya Mwana na muhuri wa Roho.2. Give the main biblical grounds for the doctrine: the Father's purpose, the Son's intercession and the Spirit's seal.

3. Kueleza tofauti kati ya anguko zito na anguko kamili na la mwisho, kwa kutumia mifano ya Daudi na Petro.3. Explain the difference between a serious fall and a total and final fall, using the examples of David and Peter.

4. Kueleza usomaji wa Matengenezo wa vifungu vya maonyo, hasa Waebrania 6, na funzo la 1 Yohana 2:19.4. Explain the Reformed readings of the warning passages, especially Hebrews 6, and the lesson of 1 John 2:19.

5. Kueleza pingamizi la Kiarmini na la Kiwesley kwa haki na kutoa jibu la Matengenezo.5. State the Arminian and Wesleyan objection fairly 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. Tunashikilia kwamba Biblia ni Neno la Mungu lililoongozwa na Roho na lisilokosea, na tunaungama Ungamo la Ubelgiji, Katekisimu ya Heidelberg, Kanuni za Dort, au Viwango vya Westminster. Wakristo wengine husoma baadhi ya vifungu hivi tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu, kwa sababu Maandiko yanatuambia "jaribuni mambo yote; mkaze lile lililo jema" (1 Wathesalonike 5:21). Hatutilii shaka imani ya wale wasiokubaliana nasi. Wengi wao ni watumishi waaminifu wa Kristo.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and confessional. We hold the Bible to be the inspired and inerrant Word of God, and we confess the Belgic Confession, the Heidelberg Catechism, the Canons of Dort, or the Westminster Standards. Other Christians read some of these passages differently. We state their views fairly and then give our answer, because Scripture tells us to "test all things; hold fast what is good" (1 Thessalonians 5:21). We do not question the faith of those who disagree with us. Many of them are faithful servants of Christ.

Fundisho LikielezwaThe Doctrine Stated

Ya mwisho kati ya hoja tano za Dort kwa kawaida huitwa uvumilivu wa watakatifu. Ungamo la Imani la Westminster, sura ya 17, linafundisha kwamba wale ambao Mungu amewakubali katika Mpendwa wake, kuitwa kwa nguvu na kutakaswa na Roho wake, hawawezi kuanguka kabisa wala hatimaye kutoka katika hali ya neema, bali kwa hakika watavumilia hadi mwisho na kuokolewa milele. Kanuni za Dort zinafundisha vivyo hivyo katika Sehemu yao ya Tano ya Mafundisho.The last of the five points of Dort is usually called the perseverance of the saints. The Westminster Confession of Faith, chapter 17, teaches that those whom God has accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere to the end and be eternally saved. The Canons of Dort teach the same in their Fifth Head of Doctrine.

Zingatia kwanza kwamba neno "watakatifu" katika Maandiko linamaanisha waamini wote, waliotengwa kwa ajili ya Mungu. Halimaanishi watu watakatifu wa pekee tu. Zingatia pili kwamba "uvumilivu" una pande mbili. Waamini kweli huvumilia: wanaendelea katika imani na toba. Lakini wanavumilia kwa sababu Mungu anawahifadhi. Kwa sababu hii, walimu wengi wa Matengenezo pia huliita fundisho hili "uhifadhi wa watakatifu." Upande wa kwanza ni wajibu wetu, na wa pili ni tumaini letu. Kama lingetegemea sisi peke yetu, hakuna ambaye angedumu.Notice first that the word "saints" in Scripture means all believers, set apart to God. It does not mean only specially holy persons. Notice second that "perseverance" has two sides. Believers do persevere: they continue in faith and repentance. But they persevere because God preserves them. Because of this, many Reformed teachers also call the doctrine the "preservation of the saints." The first side is our duty, and the second is our hope. If it depended on us alone, no one would endure.

Misingi ya KibibliaThe Biblical Grounds

Kwa nini tunaamini kwamba waamini wa kweli watahifadhiwa? Ungamo letu linatoa misingi mitatu. Ni uchaguzi usiobadilika wa Mungu, stahili na maombezi ya Kristo, na kukaa kwa Roho ndani ya muumini. Maandiko yanafundisha kila mmoja wao.Why do we believe that true believers will be kept? Our confession gives three grounds. They are the unchangeable choice of God, the merit and intercession of Christ, and the abiding of the Spirit in the believer. Scripture teaches each of them.

Kusudi la Baba. Mnyororo ule ule wa Warumi 8:30 tuliojifunza katika Kipindi cha 6, unaoishia kwa "aliwatukuza," unaonyesha kwamba Mungu humaliza anachoanza. Paulo anaongeza kwamba hakuna kitu kinachoweza kututenga na upendo wa Mungu katika Kristo (Warumi 8:38-39). Paulo anaandika pia, "nikiwa na tumaini hili, ya kuwa yeye aliyeanza kazi njema ndani yenu ataimaliza hata siku ya Yesu Kristo" (Wafilipi 1:6). Yesu alisema, "Hii ndiyo mapenzi yake aliyenipeleka, ya kwamba katika wote alionipa nisimpoteze hata mmoja, bali nimfufue siku ya mwisho" (Yohana 6:39). Mapenzi ya Baba ni kwamba hakuna hata mmoja wa wale waliopewa Mwana atakayepotea.The Father's purpose. The same chain in Romans 8:30 that we studied in Unit 6, ending in "glorified," shows that God finishes what He starts. Paul adds that nothing can separate us from the love of God in Christ (Romans 8:38-39). Paul also writes, "being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6). Jesus said, "This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day" (John 6:39). The Father's will is that none of those given to the Son be lost.

Kazi ya Mwana na maombezi yake. Katika Yohana 10:27-29, Yesu anasema kwamba kondoo wake huisikia sauti yake, kwamba anawapa uzima wa milele, kwamba hawatapotea kamwe, na kwamba hakuna awezaye kuwapokonya kutoka mkononi mwa Baba. Ahadi inatolewa mara mbili: wako mkononi mwa Mwana na mkononi mwa Baba. Mwandishi wa Waebrania anasema kuhusu Kristo, "Kwa hiyo yeye aweza kuwaokoa kabisa wao wanaomkaribia Mungu kwa yeye, akiwa anaishi sikuzote ili awaombee" (Waebrania 7:25). Kwa sababu Kristo anaishi na kuwaombea watu wake, wanahifadhiwa. Yesu alimwombea Petro imani yake isitindike (Luka 22:32), na Petro akarudishwa.The Son's work and intercession. In John 10:27-29, Jesus says that His sheep hear His voice, that He gives them eternal life, that they will never perish, and that no one is able to snatch them out of the Father's hand. The promise is made twice: they are in the Son's hand and in the Father's hand. The writer to the Hebrews says of Christ, "He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them" (Hebrews 7:25). Because Christ lives and prays for His people, they are kept. Jesus prayed for Peter that his faith would not fail (Luke 22:32), and Peter was restored.

Kutiwa muhuri na Roho. Paulo anafundisha kwamba waamini walitiwa muhuri na Roho Mtakatifu wa ahadi, aliye arabuni ya urithi wetu (Waefeso 1:13-14). Muhuri huonyesha umiliki na hulinda. Roho anayetoa kuzaliwa upya hamwachi yule aliyemfanya hai.The Spirit's sealing. Paul teaches that believers were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance (Ephesians 1:13-14). A seal marks ownership and protects. The Spirit who gives the new birth does not leave the one He has made alive.

Nguvu za Mungu kupitia imani. Petro anaandika kwamba waamini "mnaolindwa kwa uwezo wa Mungu kwa njia ya imani, hata mpate wokovu ulio tayari kufunuliwa wakati wa mwisho" (1 Petro 1:5). Zingatia sehemu zote mbili: uwezo wa Mungu, na imani. Mungu hutuhifadhi kwa njia ya imani yetu. Hatuhifadhi licha yake. Paulo pia anasema kwamba "karama za Mungu hazina majuto, wala mwito wake" (Warumi 11:29), na Yuda anamaliza barua yake kwa kumsifu yule aliye na uwezo wa kutulinda tusijikwae (Yuda 24).God's power through faith. Peter writes that believers "are kept by the power of God through faith for salvation ready to be revealed in the last time" (1 Peter 1:5). Notice both parts: the power of God, and faith. God keeps us by means of our faith. He does not keep us in spite of it. Paul also says that "the gifts and the calling of God are irrevocable" (Romans 11:29), and Jude ends his letter by praising the One who is able to keep us from stumbling (Jude 24).

Anguko Zito Si Anguko la MwishoA Serious Fall Is Not a Final Fall

Fundisho la Matengenezo halisemi kwamba waamini hawatendi dhambi kamwe au hawajikwai kamwe. Ungamo la Imani la Westminster, sura ya 17, linasema kwamba kwa majaribu ya Shetani na ulimwengu, kuenea kwa uharibifu ndani yao, na kupuuza njia za kuhifadhiwa kwao, waamini wanaweza kuanguka katika dhambi nzito na kuendelea ndani yake kwa muda. Hili huleta kutopendezwa kwa Mungu, huhuzunisha Roho na hujeruhi dhamiri. Lakini wanafanywa upya tena kwa toba na wanahifadhiwa kwa imani hata wokovu.The Reformed doctrine does not say that believers never sin or never stumble. The Westminster Confession, chapter 17, says that through the temptations of Satan and the world, the prevalence of corruption in them, and neglect of the means of their preservation, believers may fall into grievous sins and for a time continue in them. This brings God's displeasure, grieves the Spirit and wounds the conscience. But they are renewed again to repentance and are preserved through faith to salvation.

Biblia inaonyesha hili katika kurasa zake. Daudi alifanya uzinzi na mauaji, na kwa muda hakukiri. Zaburi 51 inaandika toba yake, na Bwana alimrudisha. Petro alimkana Kristo mara tatu, lakini Yesu alikuwa amemwombea, na baada ya ufufuo alimrudisha (Yohana 21:15-17). Hizi ni anguko nzito, lakini si kamili wala za mwisho. Kanuni za Dort zinasema vivyo hivyo: waamini wanaweza kuanguka katika dhambi kuu, lakini Mungu, kwa rehema yake, haondoi Roho wake kutoka kwao, na huwafanya upya kwa toba.The Bible shows this in its pages. David committed adultery and murder, and for a time he did not confess. Psalm 51 records his repentance, and the Lord restored him. Peter denied Christ three times, yet Jesus had prayed for him, and after the resurrection He restored him (John 21:15-17). These are serious falls, but not total and final ones. The Canons of Dort say the same: believers can fall into great sins, but God, in His mercy, does not take His Spirit from them, and He renews them to repentance.

Hii ndiyo sababu fundisho hili ni faraja na si ruhusa. Mwamini anayeanguka hahitaji kuuliza kama amepoteza wokovu wake, bali kama atakimbilia kwa Bwana kwa toba. Wito wa injili baada ya anguko daima ni ule ule: rudi.This is why the doctrine is a comfort and not a license. A believer who falls does not need to ask whether he has lost his salvation, but whether he will run to the Lord in repentance. The gospel call after a fall is always the same: return.

Vifungu vya MaonyoThe Warning Passages

Swali gumu zaidi ni kwa nini Biblia ina maonyo makali ikiwa waamini wana hakika ya kuvumilia. Waebrania 6:4-6 inasema kuhusu wale walioangazwa, wakaonja zawadi ya mbinguni kisha wakaanguka, ambao haiwezekani kuwafanya upya tena kwa toba. Waebrania 10:26-31 inaonya juu ya hukumu ya kutisha kwa wale wanaotenda dhambi kwa kukusudia baada ya kupokea ujuzi wa kweli. Yesu anaonya katika Yohana 15:1-6 kwamba matawi ndani yake yasiyozaa matunda huondolewa na kuchomwa. Haya ni maneno mazito, na mwalimu mwaminifu hakimbilii kuyapita.The hardest question is why the Bible contains severe warnings if believers are certain to persevere. Hebrews 6:4-6 speaks of those who were enlightened, tasted the heavenly gift and then fell away, for whom it is impossible to be renewed again to repentance. Hebrews 10:26-31 warns of a fearful judgment on those who sin willfully after receiving the knowledge of the truth. Jesus warns in John 15:1-6 that branches in Him that bear no fruit are taken away and burned. These are serious words, and an honest teacher does not hurry past them.

Wanafunzi wa Matengenezo wameelewa vifungu hivi kwa njia mbili kuu, na zote mbili ni waaminifu kwa maungamo.Reformed students have understood these passages in two main ways, and both are faithful to the confessions.

Kwanza, wengine wanafundisha kwamba maonyo yanaelekezwa kwa kundi mchanganyiko. Katika kila kanisa kuna baadhi wanaoshiriki baraka za nje za jumuiya, kama kusikia Neno, kujiunga na ibada na hata kushiriki karama za kiroho, lakini ambao hawajawahi kuzaliwa upya kweli. Kuanguka kwao kunaonyesha kwamba imani yao haikuwa ya kweli. Mfano wa Yesu wa mpanzi unasema kuhusu mbegu inayochipuka haraka katika udongo wenye mawe na kunyauka taabu inapokuja (Mathayo 13:20-21). Mtume Yohana anasema kuhusu watu walioondoka kanisani: "Walitoka kwetu, lakini hawakuwa wa kwetu; maana, kama wangalikuwa wa kwetu, wangalikaa pamoja nasi; lakini ilikuwa ili wafunuliwe kuwa hawakuwa wote wa kwetu" (1 Yohana 2:19). Wale wanaoanguka daima wanaonyesha kwa kuondoka kwao kwamba hawakuwahi kuunganishwa na Kristo.First, some teach that the warnings are addressed to a mixed group. In every church there are some who share in the outward blessings of the community, such as hearing the Word, joining in worship and even sharing in spiritual gifts, but who have never been truly born again. Their falling away shows that their faith was not real. Jesus' parable of the sower speaks of seed that springs up quickly in rocky ground and withers when trouble comes (Matthew 13:20-21). The apostle John says about people who left the church: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us" (1 John 2:19). Those who permanently fall away show by their leaving that they were never joined to Christ.

Pili, wengine wanafundisha kwamba maonyo ni maonyo halisi kwa waamini halisi, na kwamba ni njia ambazo Mungu hutumia kuwahifadhi watu wake. Barabara inaweza kuwa na ishara ya onyo kando ya genge: ishara haionyeshi kwamba msafiri ataanguka, lakini ni mojawapo ya sababu zinazomfanya asianguke. Vivyo hivyo, Mungu hutumia maonyo ya Maandiko kuwaweka wateule wake macho na waaminifu. Paulo anawaambia Wafilipi watimize wokovu wao, "kwa kuwa Mungu ndiye atendaye kazi ndani yenu, kutaka kwenu na kutenda kwenu, apendezwe nako" (Wafilipi 2:12-13). Onyo na ahadi huenda pamoja.Second, some teach that the warnings are real warnings to real believers, and that they are the means God uses to keep His people. A road may have a warning sign beside a cliff: the sign does not suggest that the traveler will fall, but it is one of the reasons he does not. In the same way, God uses the warnings of Scripture to keep His elect watchful and faithful. Paul says to the Philippians that they should work out their salvation, "for it is God who works in you both to will and to do for His good pleasure" (Philippians 2:12-13). The warning and the promise go together.

Katika usomaji wote wawili, hitimisho moja linashirikiwa: hakuna kisa katika Maandiko cha mtoto wa kweli wa Mungu kupotea hatimaye. Wote wawili pia hubeba wajibu wa kichungaji: lazima tuhubiri maonyo na ahadi pamoja.In both readings, one conclusion is shared: there is no case in Scripture of a true child of God finally lost. Both also carry a pastoral duty: we must preach the warnings and the promises together.

Pingamizi: Waamini Wanaweza Kuanguka na KupoteaObjection: Believers Can Fall Away and Be Lost

Pingamizi la Kiarmini na la Kiwesley linapaswa kuelezwa kama wanaolishikilia wangelieleza. Wapinga-Maandamano walikuwa waangalifu kuhusu jambo hili mwanzoni, na katika vizazi tangu hapo, Waarmini na Wawesley wengi wamefundisha kwamba muumini wa kweli anaweza, kwa uchaguzi wake mwenyewe unaoendelea, kuanguka kutoka katika neema na kupotea. John Wesley alishikilia kwamba wokovu ni kwa neema kabisa lakini kwamba kuendelea ndani yake kunahitaji imani inayoendelea. Wakristo hawa wanasema maonyo yanaelekezwa kwa waamini wa kweli; vinginevyo hayana maana. Kama mtu hangeweza kuanguka kweli, maonyo yangekuwa matupu. Wanaelekeza kwenye Wagalatia 5:4, Waebrania 6 na 10, 2 Petro 2:20-22, na maneno ya Yesu kwamba "yeye atakayevumilia hata mwisho ndiye atakayeokolewa" (Mathayo 24:13). Wanasema pia kwamba kukana uwezekano wa kuasi kunaondoa uhuru wa mwanadamu na kunaweza kuhimiza uzembe. Wengi pia wanathibitisha kwamba hakuna nguvu ya nje inayoweza kumpokonya muumini kutoka mkononi mwa Kristo, lakini kwamba muumini mwenyewe anaweza kuondoka. Kichocheo chao ni upendo wa dhati kwa utakatifu na hamu ya kuhubiri injili kwa dharura.The Arminian and Wesleyan objection should be stated as its holders would state it. The Remonstrants were cautious about this point at first, and in the generations since, most Arminians and Wesleyans have taught that a true believer can, by his own continued choice, fall from grace and be lost. John Wesley held that salvation is entirely by grace but that continuing in it requires continuing faith. These Christians say the warnings are addressed to genuine believers; otherwise they make no sense. If a person could not truly fall, the warnings would be empty. They point to Galatians 5:4, to Hebrews 6 and 10, to 2 Peter 2:20-22, and to Jesus' words that "he who endures to the end shall be saved" (Matthew 24:13). They also say that to deny the possibility of apostasy takes away human freedom and may encourage carelessness. Most also affirm that no outside power can snatch the believer from Christ's hand, but that the believer can himself walk away. Their motive is a sincere love for holiness and a desire to preach the gospel with urgency.

Jibu letu lina sehemu tano.Our answer has five parts.

Kwanza, ahadi za Kristo hazina masharti kwa umbo. "Hawatapotea kamwe" haisemi "isipokuwa wakichagua." Kama muumini angeweza kuondoka, basi mwishowe kondoo ndio wangekuwa wamemshikilia Kristo, si Kristo kuwashikilia kondoo. Mapenzi ya Baba katika Yohana 6:39 ni kwamba hakuna kati ya wale aliompa Mwana atakayepotea, na Yesu hashindwi kutimiza mapenzi ya Baba.First, Christ's promises are unconditional in form. "They shall never perish" does not say "unless they choose to." If a believer could leave, then the sheep would in the end be holding on to Christ, and not Christ holding the sheep. The Father's will in John 6:39 is that nothing of what He has given the Son be lost, and Jesus does not fail to do the Father's will.

Pili, tunakubaliana kwamba maonyo ni ya kweli. Mtazamo wetu juu yake hauyafanyi kuwa matupu. Tukiyasoma kama yaliyoelekezwa kwa wanachama wanaodai imani au kama njia za kuhifadhi, yanabaki kuwa ya dhati, na kila mhubiri anapaswa kuyatumia.Second, we agree that the warnings are real. Our view of them does not empty them. Whether we read them as aimed at professing members or as means of keeping, they remain sincere, and every preacher should use them.

Tatu, "yeye atakayevumilia hata mwisho ndiye atakayeokolewa" si tishio bali ni maelezo. Kuvumilia ni alama ya waliookoka, nacho ni kipawa cha Mungu. Hatufundishi kwamba yeyote anaokolewa asiyevumilia.Third, "he who endures to the end shall be saved" is not a threat but a description. Endurance is the mark of the saved, and it is the gift of God. We do not teach that anyone is saved who does not endure.

Nne, 1 Yohana 2:19 inatoa jibu wazi kuhusu wale wanaoondoka. Yohana hasemi kwamba walikuwa wa kwetu hapo awali na wakapoteza nafasi yao. Anasema kwamba hawakuwa wa kwetu kamwe.Fourth, 1 John 2:19 gives a clear answer about those who leave. John does not say that they were once of us and lost their place. He says that they were never of us.

Tano, mtazamo wetu hauondoi uhuru wa mwanadamu wala hauhimizi uzembe. Mungu huwahifadhi watu wake kwa njia ya imani, maombi na kukesha ambavyo Maandiko yanaamuru. Mtu anayesema, "Nimehifadhiwa, kwa hiyo naweza kuishi nipendavyo," anaonyesha kwamba hajaelewa neema. Petro anatuambia tujitahidi kufanya wito wetu na uteule wetu kuwa imara (2 Petro 1:10).Fifth, our view does not remove human freedom or encourage carelessness. God keeps His people by means of the very faith, prayer and watchfulness that Scripture commands. Someone who says, "I am secure, therefore I may live as I like," shows that he has not understood grace. Peter tells us to be diligent to make our calling and election sure (2 Peter 1:10).

Maelezo Kuhusu TusichokifundishaA Note on What We Do Not Teach

Hatufundishi kwamba mtu aliyefanya uamuzi mara moja, labda kwenye mkutano, ameokolewa milele bila kujali maisha yake ya baadaye yatakuwaje. Msemo maarufu "aliyeokoka mara moja ameokoka daima" unaweza kuacha hisia hiyo, na tunauepuka. Tunafundisha kwamba wale ambao kweli wameokolewa watahifadhiwa, na kwamba ishara za imani ya kweli, kama toba, upendo kwa Kristo na kwa ndugu, na kukua katika utii, zinamweka mtu miongoni mwao. Dort inafundisha kwamba waamini wanaweza kuwa na uhakika wa hili, kama Kipindi cha 10 kitakavyoonyesha, na pia kwamba lazima watumie njia za neema ili kuuhifadhi.We do not teach that a person who made a decision once, perhaps at a meeting, is saved forever whatever his later life may be. The popular phrase "once saved, always saved" can leave that impression, and we avoid it. We teach that those who are truly saved will be kept, and that the signs of true faith, such as repentance, love for Christ and the brothers, and growth in obedience, mark a person as one of them. Dort teaches that believers can have assurance of this, as Unit 10 will show, and also that they must use the means of grace to keep it.

Makanisa ya Kilutheri, na makanisa ya Kikatoliki ya Roma na ya Orthodoksi, pia yanafundisha kwamba muumini anaweza kuanguka. Makanisa ya Kibaptisti, mengi yao yakikubaliana nasi, yanashikilia fundisho hili kwa nguvu. Tunazungumza kuhusu tofauti hizi kwa heshima.Lutheran churches, and Roman Catholic and Orthodox churches, also teach that a believer can fall away. Baptist churches, many of them in agreement with us, hold to this doctrine strongly. We speak of these differences with respect.

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

Wanahistoria wamejadili jinsi swali hili lilivyokua. Wapinga-Maandamano wa mwaka 1610 walisema kwamba bado hawakuwa na uhakika kama muumini anaweza kuanguka, na Sinodi ya Dort mwaka 1619 ilijibu kwa uthibitisho wazi wa uvumilivu. Waandishi wa Kiarmini wa baadaye kwa kiasi kikubwa walifundisha kwamba kuanguka kunawezekana. Wanahistoria pia wanatofautiana kuhusu ni kwa kiasi gani Wapuritani na Baraza la Westminster walisisitiza ugumu wa uhakika kwa kuzingatia fundisho hili. Mtaalamu anaweza kufuata mjadala huu katika vyanzo vilivyoorodheshwa hapa chini. Kwa mchungaji, jambo muhimu ni kwamba maungamo yanafundisha uvumilivu kama faraja kwa wanyonge, si kama silaha dhidi yao.Historians have discussed how the question developed. The Remonstrants of 1610 stated that they were not yet sure whether a believer could fall away, and the Synod of Dort in 1619 answered with a clear affirmation of perseverance. Later Arminian writers largely taught that falling away is possible. Historians also differ about how much the Puritans and the Westminster Assembly stressed the difficulty of assurance in light of this doctrine. A specialist can follow this discussion in the sources listed below. For a pastor, the important thing is that the confessions teach perseverance as a comfort for the weak, not as a weapon against them.

Matumizi ya KichungajiPastoral Application

Shemasi katika kanisa lako anakuuliza kuhusu kaka yake. Miaka ishirini iliyopita, kwenye mkutano wa vijana, kaka yake "alimpa Kristo maisha yake." Leo anaishi waziwazi bila kujali kanisa, na anakunywa pombe kupita kiasi. Shemasi anasema, "Aliokoka mara moja, kwa hiyo yuko salama. Sivyo?"A deacon in your congregation asks you about his brother. Twenty years ago, at a youth meeting, his brother "gave his life to Christ." Today he lives openly without any interest in the church, and he drinks heavily. The deacon says, "He was saved once, so he must be safe. Right?"

Kwanza, usitoe faraja ya uongo. Kumbukumbu ya uamuzi si ushahidi wa uzima mpya ambao Maandiko yanautafuta.First, do not give false comfort. A memory of a decision is not the evidence of new life that Scripture looks for.

Pili, usitoe hukumu ya mwisho pia. Mungu peke yake anajua moyo, na Bwana amewarudisha wengi waliotangatanga mbali.Second, do not pronounce a final judgment either. Only God knows the heart, and the Lord has brought back many who wandered far.

Tatu, mwambie shemasi kile ambacho Biblia inasema wazi: kwamba kaka yake anahitaji kutubu na kurudi, na kwamba kanisa linapaswa kumwita kwa upendo. Maonyo ya Maandiko ni njia ambayo Mungu anaweza kutumia.Third, tell the deacon what the Bible says plainly: that the brother needs to repent and return, and that the church should call him to it with love. The warnings of Scripture are a means God may use.

Nne, ombeni pamoja na shemasi, na mtie moyo aendelee kuwasiliana na kaka yake, kwa sababu Mungu huwahifadhi watu wake kwa Neno lake na kupitia waamini wengine.Fourth, pray with the deacon, and encourage him to keep in contact with his brother, because God keeps His people through His Word and through other believers.

MuhtasariSummary

Makanisa ya Matengenezo yanafundisha kwamba wale ambao Mungu amewaita na kuwafanya hai kwa hakika watavumilia hadi mwisho. Wanavumilia kwa sababu Mungu anawahifadhi: kusudi lisilobadilika la Baba, kazi na maombezi ya Mwana, na muhuri wa Roho. Muumini anaweza kuanguka katika dhambi nzito, kama Daudi na Petro walivyofanya, lakini si kabisa wala hatimaye. Vifungu vya maonyo, kama Waebrania 6, vinasomwa ama kama vilivyoelekezwa kwa kundi mchanganyiko, hivi kwamba wale wanaoanguka wanaonyesha kwamba hawakuwahi kuunganishwa kweli na Kristo, au kama njia ambazo Mungu hutumia kuwaweka watu wake macho. Wakristo wa Kiarmini na wa Kiwesley wanajibu kwamba maonyo yanaelekezwa kwa waamini wa kweli wanaoweza kuanguka; tunajibu kutoka kwa ahadi za Kristo, kutoka 1 Yohana 2:19 na kutoka kwa asili ya kuhifadhi kwa Mungu. Hatufundishi kwamba uamuzi wa zamani unamwokoa mtu bila kujali maisha yake ya baadaye.The Reformed churches teach that those whom God has called and made alive will certainly persevere to the end. They persevere because God preserves them: the Father's unchanging purpose, the Son's work and intercession, and the Spirit's seal. A believer may fall into grievous sin, as David and Peter did, but not totally and finally. The warning passages, such as Hebrews 6, are read either as addressed to a mixed company, so that those who fall away show they were never truly joined to Christ, or as means God uses to keep His people watchful. Arminian and Wesleyan Christians reply that the warnings are addressed to true believers who can fall away; we answer from Christ's promises, from 1 John 2:19 and from the nature of God's keeping. We do not teach that a past decision saves a person regardless of later life.

Usomaji ZaidiFurther Reading

• Kanuni za Dort (1619), Sehemu ya Tano ya Mafundisho.• Canons of Dort (1619), Fifth Head of Doctrine.

• Ungamo la Imani la Westminster (1646-47), sura za 17 na 18; Katekisimu Kubwa kuhusu uvumilivu wa watakatifu.• Westminster Confession of Faith (1646-47), chapters 17 and 18; Larger Catechism on the perseverance of the saints.

• Katekisimu ya Heidelberg (1563), swali la 1, kuhusu faraja yetu pekee.• Heidelberg Catechism (1563), question 1, on our only comfort.

• 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.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), sehemu kuhusu uvumilivu.• Charles Hodge, Systematic Theology (1872-73), the section on perseverance.

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

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