Teolojia ya Kireformed na Mafundisho ya Neema — Sehemu ya 9: Majibu kwa Pingamizi za Waarmini, Wawesley na WaamyraldiReformed Theology and the Doctrines of Grace — Unit 9: Arminian, Wesleyan and Amyraldian Objections Answered

Mstari MkuuKey Verse

"Mambo ya siri ni ya BWANA, Mungu wetu; bali yale yaliyofunuliwa ni yetu na watoto wetu hata milele, ili tuyafanye maneno yote ya torati hii." (Kumbukumbu la Torati 29:29, SUV)"The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law." (Deuteronomy 29:29, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kutaja familia tatu za pingamizi (Kiarmini, Kiwesley na Kiamyraldi) na kusema kila moja ilitoka wapi.1. Name the three families of objection (Arminian, Wesleyan and Amyraldian) and say where each came from.

2. Kueleza pingamizi za Kiarmini dhidi ya uteule usio na masharti na dhidi ya mtazamo wa Matengenezo wa neema, kwa maneno yao bora wenyewe.2. State the Arminian objections to unconditional election and to the Reformed view of grace, in their own best terms.

3. Kueleza msisitizo wa Kiwesley juu ya upendo wa Mungu kwa wote, neema ya kutangulia na utakatifu, na jibu la Matengenezo.3. State the Wesleyan emphasis on God's universal love, prevenient grace and holiness, and the Reformed answer.

4. Kueleza pingamizi la Kiamyraldi dhidi ya ukombozi maalum na kulijibu.4. State the Amyraldian objection to particular redemption and answer it.

5. Kueleza jinsi mchungaji wa Matengenezo anavyoweza kutokubaliana na ndugu na dada hawa huku akiwaheshimu.5. Explain how a Reformed pastor can disagree with these brothers and sisters while honoring them.

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. Kipindi hiki lazima kieleze mitazamo ya wapinzani wetu kama walimu wao bora wangeieleza, kisha tu kutoa jibu letu. Mwalimu ambaye hawezi kueleza mtazamo mwingine kwa haki hajapata haki ya kuujibu. Tunaandika kama ndugu wanaosema na ndugu (1 Wathesalonike 5:21).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. This unit must describe the views of our opponents as their own best teachers would, and only then give our answer. A teacher who cannot state another view fairly has not earned the right to answer it. We write as brothers speaking to brothers (1 Thessalonians 5:21).

Familia Tatu za PingamiziThree Families of Objection

Kiarmini. Jacob Arminius alikuwa mchungaji na profesa wa Matengenezo wa Kiholanzi aliyekufa mwaka 1609. Baada ya kifo chake, wafuasi wake waliwasilisha taarifa ya vifungu vitano, Remonstrance, mwaka 1610, nao wanaitwa Wapinga-Maandamano (Remonstrants). Sinodi ya Dort (1618-19) iliwajibu katika Kanuni za Dort. Kozi ya 1, Kipindi cha 6 kilieleza historia hiyo.Arminian. Jacob Arminius was a Dutch Reformed pastor and professor who died in 1609. After his death, his followers presented a statement of five articles, the Remonstrance, in 1610, and they are called the Remonstrants. The Synod of Dort (1618-19) answered them in the Canons of Dort. Course 1, Unit 6 told that history.

Kiwesley. John Wesley (1703-1791), kasisi wa Kianglikana na mwanzilishi wa vuguvugu la Methodisti, alishikilia mtazamo wa Kiarmini kuhusu uteule na akaongeza msisitizo wake mwenyewe: upendo wa Mungu kwa kila mtu, mkazo juu ya utakatifu na ukamilifu wa Kikristo, na uhakika wa msamaha wa sasa. Makanisa ya Kiwesley, ya Methodisti na ya Utakatifu ni warithi wake.Wesleyan. John Wesley (1703-1791), an Anglican priest and the founder of the Methodist movement, held the Arminian view of election and added his own emphases: God's love for every person, a stress on holiness and Christian perfection, and the assurance of present pardon. The Wesleyan, Methodist and Holiness churches are his heirs.

Kiamyraldi. Moïse Amyraut alikuwa profesa wa Matengenezo wa Kifaransa huko Saumur katika karne ya kumi na saba. Alifundisha kile ambacho mara nyingi huitwa ulimwengu wa dhahania (hypothetical universalism): Kristo alikufa kwa ajili ya watu wote kwa maana kwamba wokovu unapatikana kwa wote wanaoamini, lakini Mungu aliagiza kutoa imani kwa wateule peke yao. Waamyraldi si Waarmini. Wanashikilia uteule usio na masharti na wito wenye nguvu wa Roho, na wanatofautiana juu ya upeo wa upatanisho.Amyraldian. Moïse Amyraut was a French Reformed professor at Saumur in the seventeenth century. He taught what is often called hypothetical universalism: Christ died for all people in the sense that salvation is available to all who believe, but God decreed to give faith only to the elect. Amyraldians are not Arminians. They hold to unconditional election and to the Spirit's effectual call, and they differ on the extent of the atonement.

TunachoshirikiWhat We Share

Wakristo wa Kiarmini na wa Kiwesley wanaungama Utatu, uungu na kifo cha upatanisho cha Kristo, ufufuo, kuhesabiwa haki kwa neema kupitia imani, na kuzaliwa upya. Wanafundisha kwamba watu walioanguka hawawezi kujiokoa bila neema, na Remonstrance yenyewe inasema kwamba bila neema mwanadamu hawezi kufanya jema lolote. Pingamizi zao zinatokana na upendo wa dhati kwa tabia ya Mungu na wasiwasi kwa ajili ya utakatifu na uinjilisti. Waamyraldi wanashiriki nasi hata zaidi.Arminian and Wesleyan Christians confess the Trinity, the deity and the atoning death of Christ, the resurrection, justification by grace through faith, and the new birth. They teach that fallen people cannot save themselves apart from grace, and the Remonstrance itself says that without grace man can do nothing good. Their objections come from a sincere love for God's character and a concern for holiness and evangelism. Amyraldians share even more with us.

Pingamizi la Kwanza: Uteule Unapaswa Kuwa na MashartiObjection One: Election Should Be Conditional

Likielezwa kwa maneno yao bora. Wapinga-Maandamano walifundisha kwamba Mungu, kabla ya dunia kuanza, aliwachagua katika Kristo wale aliowaona mapema kwamba wataamini na kuvumilia. Walisema kwamba hili linalinda haki na upendo wa Mungu. Mungu kweli anataka wote waokolewe, na Biblia inawaita watu wote watubu (Matendo 17:30). Kama Mungu aliwachagua wengine na kuwapita wengine bila kujali kitu chochote ndani yao, basi, wanasema, wito wake kwa wasio wateule haungekuwa wa dhati. Wanashikilia kwamba "aliowajua tangu awali" katika Warumi 8:29 inamaanisha kwamba Mungu alijua mapema nani ataamini. Imani inawezekana kwa neema, lakini kama mtu ataikubali neema hiyo ni tendo lake mwenyewe, na uteule hulijibu.Stated in their best terms. The Remonstrants taught that God, before the world began, chose in Christ those whom He foresaw would believe and persevere. They said that this protects God's justice and love. God truly wishes all to be saved, and the Bible calls all people to repent (Acts 17:30). If God chose some and passed over others without regard to anything in them, then, they say, His call to the non-elect would not be sincere. They hold that "whom He foreknew" in Romans 8:29 means that God foreknew who would believe. Faith is made possible by grace, but whether a person accepts that grace is his own act, and election responds to it.

Jibu la Matengenezo. Tunatoa hoja tano.The Reformed answer. We make five points.

Kwanza, ujuzi wa mapema katika Biblia ni wa uhusiano. Mungu anaposema "alijua" Israeli (Amosi 3:2), anamaanisha kwamba aliweka upendo wake juu yao. Katika Warumi 8:29, kitu cha "aliowajua tangu awali" ni "wale," yaani watu, na si imani yao. Paulo haandiki kwamba Mungu alijua mapema watakachofanya.First, foreknowledge in the Bible is relational. When God says He "knew" Israel (Amos 3:2), He means that He set His love on them. In Romans 8:29, the object of "foreknew" is "whom," that is, persons, and not their faith. Paul does not write that God foreknew what they would do.

Pili, Paulo anasema kwamba tulichaguliwa "katika yeye, kabla ya kuwekwa misingi ya ulimwengu, tuwe watakatifu, tusio na mawaa mbele zake katika upendo" (Waefeso 1:4). Tulichaguliwa kuwa watakatifu, na si kwa sababu tungekuwa. Kama uteule ungetegemea imani iliyoonekana mapema, basi imani ingekuja kwanza, na uchaguzi wa Mungu ungefuata.Second, Paul says that we were chosen "in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Ephesians 1:4). We were chosen to be holy, and not because we would be. If election were based on foreseen faith, then faith would come first, and God's choice would follow.

Tatu, imani yenyewe hupewa (Waefeso 2:8). Kwa hiyo imani iliyoonekana mapema ni matokeo ya kazi ya Mungu, na haiwezi kuwa sababu ya uchaguzi wake.Third, faith itself is given (Ephesians 2:8). Foreseen faith is therefore the result of God's work, and cannot be the reason for His choice.

Nne, Warumi 9 inafundisha kwamba uteule hautegemei matendo. Yakobo na Esau walikuwa bado hawajazaliwa Mungu aliposema, "ili kusudi la Mungu kwa kuchagua lipate kudumu, si kwa matendo, bali kwa yeye aitaye" (Warumi 9:11). Paulo anatarajia pingamizi na anajibu kwa haki ya Mungu kama Muumba (Warumi 9:14-21), si kwa kusema kwamba Mungu aliona imani yao mapema.Fourth, Romans 9 teaches that election does not rest on works. Jacob and Esau were not yet born when God spoke, "that the purpose of God according to election might stand, not of works but of Him who calls" (Romans 9:11). Paul expects the objection and answers with God's right as Creator (Romans 9:14-21), not by saying that God foresaw their faith.

Tano, shtaka la kutokuwa wa dhati. Walimu wa Matengenezo wanatofautisha mapenzi yaliyofunuliwa ya Mungu, amri na mialiko iliyotolewa kwa wote, na kusudi lake la siri. Kumbukumbu la Torati 29:29, mstari wetu mkuu, huchora mstari huu. Tunamhubiri Kristo kwa kila mwenye dhambi, kwa sababu hiyo ni amri ya Mungu. Vipindi vya 5 na 10 vinalishughulikia hili.Fifth, the charge of insincerity. Reformed teachers distinguish God's revealed will, the commands and invitations given to all, from His secret purpose. Deuteronomy 29:29, our key verse, draws this line. We preach Christ to every sinner, because that is God's command. Units 5 and 10 take this up.

Pingamizi la Pili: Kristo Alikufa kwa Ajili ya Kila MtuObjection Two: Christ Died for Everyone

Likielezwa kwa maneno yao bora. Wakristo wa Kiarmini, wa Kiwesley na wa Kiamyraldi kwa pamoja husoma "wote" na "ulimwengu" wa Biblia kama yalivyo. "Maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe pekee, ili kila mtu amwaminiye asipotee, bali awe na uzima wa milele" (Yohana 3:16). Mungu "anataka watu wote waokolewe, tena wapate kujua yaliyo kweli" (1 Timotheo 2:4). Petro anasema kwamba Bwana ni "asiyependa mtu yeyote apotee, bali wote wafikilie toba" (2 Petro 3:9). Yohana anaandika kwamba Kristo "ndiye kipatanisho kwa dhambi zetu; wala si kwa dhambi zetu tu, bali na kwa dhambi za ulimwengu wote" (1 Yohana 2:2). Kama Kristo hakufa kwa ajili ya wote, wanauliza, injili inawezaje kutolewa kwa wote kwa uaminifu, na kwa msingi gani mwenye dhambi yeyote anaweza kuambiwa, "Kristo alikufa kwa ajili yako"?Stated in their best terms. Arminian, Wesleyan and Amyraldian Christians together read the Bible's "all" and "world" at face value. "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" (John 3:16). God "desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:4). Peter says that the Lord is "not willing that any should perish but that all should come to repentance" (2 Peter 3:9). John writes that Christ "is the propitiation for our sins, and not for ours only but also for the whole world" (1 John 2:2). If Christ did not die for all, they ask, how can the gospel be honestly offered to all, and on what ground can any sinner be told, "Christ died for you"?

Jibu la Matengenezo. Tunakubaliana na mengi ya haya. Kifo cha Kristo kina thamani isiyo na kikomo, ya kutosha kwa dhambi za ulimwengu wote, na injili inapaswa kutolewa kwa wote bila ubaguzi; Dort inasema yote mawili katika Sehemu yake ya Pili. Swali ni kusudi la Mungu katika msalaba. Je, Kristo alikufa ili kufanya wokovu uwezekane kwa wote, au ili kuuhakikisha kwa watu wake?The Reformed answer. We agree with much of this. Christ's death has infinite worth, enough for the sins of the whole world, and the gospel is to be offered to all without distinction; Dort says both in its Second Head. The question is God's intention in the cross. Did Christ die to make salvation possible for all, or to secure it for His people?

Kwanza, Biblia inasema kifo cha Kristo kinatimiza kitu. "Alijitoa kwa ajili yetu, ili atukomboe katika uovu wote" (Tito 2:14). Yeye ndiye Mchungaji Mwema ambaye "huweka nafsi yake kwa ajili ya kondoo" (Yohana 10:11), na "Kristo naye alilipenda Kanisa, akajitoa kwa ajili yake" (Waefeso 5:25). Lugha ni ya ukombozi uliohakikishwa.First, the Bible speaks of Christ's death as accomplishing something. He "gave Himself for us, that He might redeem us from every lawless deed" (Titus 2:14). He is the Good Shepherd who "lays down His life for the sheep" (John 10:11), and he "loved the church and gave Himself for her" (Ephesians 5:25). The language is of redemption secured.

Pili, maneno "ulimwengu" na "wote" katika Agano Jipya yana maana zaidi ya moja. Katika Yohana 3:16 na 1 Yohana 2:2, hoja kwa kiasi kikubwa ni kwamba wokovu hauwekewi mipaka kwa Israeli. Unaenea kwa watu wa kila taifa. Katika 1 Timotheo 2:1-4, Paulo ametoka tu kusema kuhusu kuwaombea wafalme na wote walio na mamlaka, kwa hiyo "watu wote" kwa kawaida inamaanisha watu wa kila aina. Na 2 Petro 3:9 limeandikwa "kwetu," kwa waamini, kama kifungu chenyewe kinavyosema; uvumilivu wa Bwana ni kwa ajili ya wateule, ambao atawaleta kwenye toba. Walimu wa Matengenezo hawasomi kila andiko kwa njia ile ile kabisa, lakini mtindo unadumu.Second, the words "world" and "all" in the New Testament have more than one sense. In John 3:16 and 1 John 2:2, the point is largely that salvation is not limited to Israel. It extends to people of every nation. In 1 Timothy 2:1-4, Paul has just spoken of praying for kings and all in authority, so "all men" naturally means all kinds of people. And 2 Peter 3:9 is written "toward us," to believers, as the passage says; the patience of the Lord is for the sake of the elect, whom He will bring to repentance. Reformed teachers do not read every text in exactly the same way, but the pattern holds.

Tatu, kama Kristo alilipa dhambi za wote, vipi kuhusu dhambi za wale wanaoangamia? Ama wanaadhibiwa kwa dhambi ambazo tayari zimelipwa, au malipo ya Kristo hayakuwa kwa dhambi hizo. Walimu wa Matengenezo wamesema kwamba la kwanza haliendani na haki ya Mungu, na kwamba njia pekee nyingine ya kuepuka la pili ni kufundisha kwamba wote wanaokolewa mwishowe.Third, if Christ paid for the sins of all, what of the sins of those who perish? Either they are punished for sins already paid, or Christ's payment was not for those sins. Reformed teachers have argued that the first is inconsistent with God's justice, and that the only other way to avoid the second is to teach that all are saved in the end.

Nne, pingamizi kwamba injili haiwezi kutolewa kwa wote isipokuwa Kristo alikufa kwa ajili ya wote linaelewa vibaya mwaliko. Tunawaamuru wote watubu na waamini, na tunaahidi kwamba yeyote anayekuja atapokelewa (Yohana 6:37). Hatuhitaji kujua wateule ni nani ili kuhubiri.Fourth, the objection that the gospel cannot be offered to all unless Christ died for all misunderstands the offer. We command all to repent and believe, and we promise that whoever comes will be received (John 6:37). We do not need to know who the elect are in order to preach.

Pingamizi la Tatu: Neema Lazima Ipingwe au Ikataliwe kwa UhuruObjection Three: Grace Must Be Resisted or Rejected Freely

Likielezwa kwa maneno yao bora. Walimu wa Kiwesley wanashikilia kwamba neema "ya kutangulia" ya Mungu huja kabla ya kila mtu na hurudisha kiasi cha uhuru na nuru. Bila hiyo, watu walioanguka hawangeweza kumjibu Mungu kabisa; nayo, wanaweza kusema ndiyo au hapana. Upendo uliolazimishwa haungekuwa upendo. Wesley alihubiri dhidi ya uteuzi wa kimbele katika mahubiri yake "Free Grace" (Neema Huru), na kichocheo chake kilikuwa upendo mkali kwa wenye dhambi waliopotea.Stated in their best terms. Wesleyan teachers hold that God's "prevenient" grace comes before every person and restores a measure of freedom and light. Without it, fallen people could not answer God at all; with it, they can say yes or no. Love that was forced would not be love. Wesley preached against predestination in his sermon "Free Grace," and his motive was a burning love for lost sinners.

Jibu la Matengenezo. Kipindi cha 6 kilitoa jibu kamili. Kwa kifupi: kuzaliwa upya ni kazi ya Mungu (Yohana 1:13), Roho hutufanya tuwe tayari, na tofauti kati ya muumini na asiyeamini iko katika uchaguzi wa neema wa Mungu. Paulo anauliza, "Maana ni nani akupambanuaye na mwenzako?" (1 Wakorintho 4:7). Walimu wa Matengenezo pia hufurahia neema ya kawaida ambayo Mungu huwapa wote, lakini tunakana kwamba inatosha kuokoa.The Reformed answer. Unit 6 gave the answer in full. In brief: the new birth is God's work (John 1:13), the Spirit makes us willing, and the difference between a believer and an unbeliever lies in God's gracious choice. Paul asks, "For who makes you differ from another?" (1 Corinthians 4:7). Reformed teachers also rejoice in the common grace that God gives to all, but we deny that it is enough to save.

Pingamizi la Nne: Muumini Anaweza KuangukaObjection Four: A Believer Can Fall Away

Kipindi cha 8 kilieleza na kujibu pingamizi hili. Ahadi ya Kristo, "hawatapotea kamwe," inasimama, na maonyo ni njia ambazo Mungu hutumia kuwahifadhi watu wake.Unit 8 stated and answered this objection. Christ's promise, "they shall never perish," stands, and the warnings are the means by which God keeps His people.

Pingamizi la Tano: Hii Inamfanya Mungu Kuwa Mwanzilishi wa DhambiObjection Five: This Makes God the Author of Sin

Likielezwa kwa maneno yao bora. Kama Mungu ameagiza yote yanayotokea, wanasema wakosoaji wa Kiarmini na wa Kiwesley, basi dhambi na hukumu ya waliopotea vimeagizwa naye. Hili linamfanya Mungu kuwa mwanzilishi wa uovu, linaondoa wajibu wa mwanadamu na haliwezi kupatana na Mungu aliye upendo.Stated in their best terms. If God has ordained all that comes to pass, say Arminian and Wesleyan critics, then sin and the damnation of the lost are decreed by Him. This makes God the author of evil, takes away human responsibility and cannot be squared with a God who is love.

Jibu la Matengenezo. Ungamo la Imani la Westminster, sura ya 3, linafundisha kwamba Mungu tangu milele aliagiza yote yanayotokea, na katika sentensi ile ile linasema kwamba yeye si mwanzilishi wa dhambi, kwamba hakuna jeuri inayofanywa kwa mapenzi ya viumbe, na kwamba uhuru au uwezekano wa visababishi vya pili haviondolewi. Maandiko yenyewe yanashikilia kweli zote mbili pamoja. Yusufu aliwaambia ndugu zake, "Nanyi mlifikiri kunidhuru; lakini Mungu alifikiri kwa wema" (Mwanzo 50:20). Ndugu walitenda kwa mapenzi yao mabaya wenyewe na walikuwa na hatia, na kusudi la Mungu lilikuwa jema. Matendo 2:23 yanasema vivyo hivyo kuhusu msalaba. Hili ni fumbo, si mgongano (Warumi 11:33).The Reformed answer. The Westminster Confession, chapter 3, teaches that God from all eternity ordained whatever comes to pass, and in the same sentence says that He is not the author of sin, that no violence is offered to the will of the creatures, and that the liberty or contingency of second causes is not taken away. Scripture itself holds both truths together. Joseph told his brothers, "But as for you, you meant evil against me; but God meant it for good" (Genesis 50:20). The brothers acted by their own evil will and were guilty, and God's purpose was good. Acts 2:23 says the same of the cross. This is a mystery, not a contradiction (Romans 11:33).

Mafundisho ya Kiwesley ya UtakatifuThe Wesleyan Doctrine of Holiness

Walimu wa Kiwesley wanashikilia kwamba muumini anaweza katika maisha haya kujazwa na upendo kwa Mungu na jirani hivi kwamba hana dhambi ya kukusudia, jambo ambalo wanaliita utakaso kamili au ukamilifu wa Kikristo. Wanaogopa kwamba mafundisho ya Matengenezo yanafanya watu kuridhika kubaki katika dhambi. Tunaiheshimu njaa ya Kiwesley ya utakatifu, ambayo inakemea kuridhika kwetu. Tunajibu kwamba Maandiko yanasema, "Tukisema ya kwamba hatuna dhambi, twajidanganya wenyewe, wala kweli haimo mwetu" (1 Yohana 1:8). Ungamo la Imani la Westminster, sura ya 13, linafundisha kwamba utakaso ni wa kweli lakini haujakamilika katika maisha haya, na kwamba mabaki ya uharibifu yanabaki katika kila sehemu. Tunasonga mbele, kama Paulo alivyofanya (Wafilipi 3:12-14).Wesleyan teachers hold that a believer can in this life be so filled with love for God and neighbor that he is free from willful sin, which they call entire sanctification or Christian perfection. They fear that Reformed teaching makes people content to stay in sin. We honor the Wesleyan hunger for holiness, which rebukes our complacency. We answer that Scripture says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). The Westminster Confession, chapter 13, teaches that sanctification is real but incomplete in this life, and that there remain remnants of corruption in every part. We press forward, as Paul did (Philippians 3:12-14).

Pingamizi la Sita: Njia ya Kati ya KiamyraldiObjection Six: The Amyraldian Middle Way

Likielezwa kwa maneno yao bora. Waamyraldi wanashikilia uteule na wito wenye nguvu kama sisi, na wanataka pia kuhifadhi lugha ya jumla ya Maandiko. Kwa hiyo wanafundisha kwamba Mungu, kwa upendo kwa wanadamu walioanguka, kwanza alikusudia kwamba Kristo angekufa kwa ajili ya wote kwa sharti la imani, kisha, akiona kwamba hakuna ambaye angeamini, aliagiza kutoa imani kwa wateule. Kwa njia hii, kifo cha Kristo ni kwa ajili ya wote, na wateule peke yao wanaokolewa nacho. Wanasema hili linatoa msingi wa kweli kwa mwaliko huru na linahifadhi lugha ya kibiblia kuhusu ulimwengu. Wanabainisha kwamba watu wa Matengenezo wanaoheshimiwa wameshikilia mtazamo huu.Stated in their best terms. Amyraldians hold to election and effectual calling as we do, and want also to keep the universal language of Scripture. So they teach that God, out of love for fallen humanity, first willed that Christ would die for all on the condition of faith, and then, seeing that none would believe, decreed to give faith to the elect. In this way, Christ's death is for all, and the elect alone are saved by it. They say this gives a true basis for the free offer and preserves the biblical language about the world. They note that respected Reformed men have held it.

Jibu la Matengenezo. Tunachukulia msimamo huu kwa heshima ya pekee, kwa kuwa unashikilia kwa uthabiti enzi kuu ya neema. Makanisa ya Matengenezo yametofautiana kuhusu ni kwa kiasi gani yanauvumilia, na wanahistoria wanajadili kama Baraza la Westminster liliutenga au liliacha nafasi kwake. Tunatoa hoja nne.The Reformed answer. We treat this position with particular respect, since it holds firmly to the sovereignty of grace. Reformed churches have differed on how far they tolerate it, and historians debate whether the Westminster Assembly excluded it or left room for it. We make four points.

Kwanza, unagawanya kazi ya Utatu. Baba huchagua watu, Mwana hufa kwa ajili ya wote, na Roho hutumia faida kwa wateule. Lakini Maandiko yanaonyesha nafsi hizo tatu zikifanya kazi kwa ajili ya watu wale wale. Katika Warumi 8:32-34, Paulo anajadili kutoka msalabani hadi sehemu iliyobaki ya wokovu: Mungu "asiyemwachilia Mwana wake mwenyewe, bali alimtoa kwa ajili yetu sisi sote," na pamoja naye atatukirimia vitu vyote bure. Kristo yule yule aliyekufa anaombea, na Yesu alisema katika Yohana 17:9, "siuombei ulimwengu, bali hao ulionipa." Kifo chake na maombi yake yanafikia watu wale wale.First, it divides the work of the Trinity. The Father chooses a people, the Son dies for all, and the Spirit applies the benefit to the elect. But Scripture shows the three persons working for the same people. In Romans 8:32-34, Paul argues from the cross to the rest of salvation: God "did not spare His own Son, but delivered Him up for us all," and with Him will freely give us all things. The same Christ who died intercedes, and Jesus said in John 17:9, "I do not pray for the world but for those whom You have given Me." His death and His prayer reach the same people.

Pili, kupewa wokovu kwa wote kwa dhahania hakumpi mtu yeyote kitu zaidi. Kama hakuna awezaye kuamini bila zawadi ya Roho, na zawadi hiyo inatolewa kwa wateule peke yao, Mwamyraldi na mchungaji wa Matengenezo wanahubiri kwa njia ile ile, kwa msingi ule ule: amri na ahadi ya Mungu.Second, the hypothetical grant of salvation to all gives no one anything more. If no one can believe without the Spirit's gift, and that gift is given only to the elect, the Amyraldian and the Reformed pastor preach in the same way, on the same basis: God's command and promise.

Tatu, unaweka nia ya wokovu ya ulimwengu wote ndani ya msalaba, na kuiweka kando ya kusudi la pili la kutoa imani kwa baadhi tu. Mafundisho ya Matengenezo yanaweka wito wa ulimwengu wote katika mwaliko, na nia ya wokovu ya msalaba katika kusudi moja la Mungu.Third, it places a universal saving intention in the cross, and sets it beside a second purpose to give faith to only some. Reformed teaching places the universal call in the offer, and the saving intention of the cross in God's single purpose.

Nne, Kanuni za Dort zinafundisha katika Sehemu ya Pili kwamba kifo cha Kristo kinatosha kwa wote, na kwamba nguvu yake ya kuokoa ilikusudiwa kwa wateule (II.3, 8). Tunaamini hili linaonyesha upana wa mwaliko na uhakika wa matokeo.Fourth, the Canons of Dort teach in the Second Head that the death of Christ is sufficient for all, and that its saving power was intended for the elect (II.3, 8). We believe this expresses both the width of the offer and the certainty of the result.

Kuwaheshimu Wasiokubaliana NasiHonoring Those Who Disagree

Eleza mtazamo wao kwa maneno ambayo wangeyakubali. Anza kutoka tunachoshiriki. Nenda kwenye maandishi pamoja nao. Kiri ugumu upande wetu wenyewe. Usitumie "Mwarmini" au "Mkalvini" kama tusi. Maandiko yanatuamuru tuwe wapole, "akiwaonya kwa upole wale wanaopingana naye" (2 Timotheo 2:25).State their view in words they would accept. Begin from what we share. Go to the text with them. Admit the difficulties on our own side. Do not use "Arminian" or "Calvinist" as an insult. Scripture commands us to be gentle, "in humility correcting those who are in opposition" (2 Timothy 2:25).

Matumizi ya KichungajiPastoral Application

Jirani yako wa Kimethodisti, mtu wa dhati anayempenda Bwana, anatembelea funzo lako la Biblia. Anasikia somo kuhusu uteule. Baadaye anasema, "Mungu wangu ni Mungu wa upendo kwa kila mtu. Wako anachagua vipenzi."A Methodist neighbor, who is a sincere man and loves the Lord, visits your Bible study. He hears a lesson on election. Afterward he says, "My God is a God of love for everyone. Yours picks favorites."

Kwanza, sikiliza bila kujitetea. Wasiwasi wake ni wa kweli.First, listen without defending yourself. His concern is real.

Pili, rudia mtazamo wake: "Unasema kwamba Mungu anawapenda watu wote, na kwamba Mungu aliyechagua baadhi tu hangekuwa wa haki. Je, ni sahihi?" Mwache akusahihishe.Second, restate his view: "You are saying that God loves all people, and that a God who chose only some would not be fair. Is that right?" Let him correct you.

Tatu, mwambie unachoamini pia: Mungu anaupenda ulimwengu, na injili ni kwa kila mtu.Third, tell him what you also believe: God loves the world, and the gospel is for everyone.

Nne, mwombe aangalie pamoja nawe Waefeso 1:3-6 na Warumi 9. Kutokubaliana kuhusu uteule si sababu ya kuvunja urafiki.Fourth, ask him to look with you at Ephesians 1:3-6 and Romans 9. Disagreement over election is not a reason to end a friendship.

MuhtasariSummary

Familia tatu za Wakristo zinapinga mafundisho ya Matengenezo. Waarmini wanashikilia kwamba uteule unategemea imani iliyoonekana mapema na kwamba neema inaweza kupingwa. Wawesley wanasisitiza upendo wa Mungu kwa wote, neema ya kutangulia na utakaso kamili. Waamyraldi wanashikilia uteule lakini wanafundisha kwamba Kristo alikufa kwa ajili ya wote kwa sharti la imani. Tulieleza hoja zao bora: kwamba upendo wa Mungu ni wa wote, kwamba Biblia hutumia "ulimwengu" na "wote," kwamba upendo lazima uwe huru, na kwamba enzi kuu inaonekana kumfanya Mungu kuwa mwanzilishi wa dhambi. Tulijibu kwamba ujuzi wa mapema ni wa uhusiano, imani ni zawadi, kifo cha Kristo kilitimiza ukombozi kwa watu wake, Utatu hufanya kazi kama kitu kimoja, na agizo la Mungu halimfanyi kuwa mwanzilishi wa dhambi. Tunashikilia imani hizi kwa unyenyekevu na tunawaheshimu ndugu zetu wanaotofautiana nasi.Three families of Christians object to Reformed teaching. Arminians hold that election is based on foreseen faith and that grace can be resisted. Wesleyans stress God's universal love, prevenient grace and entire sanctification. Amyraldians hold to election but teach that Christ died for all on condition of faith. We stated their best arguments: that God's love is universal, that the Bible uses "world" and "all," that love must be free, and that sovereignty seems to make God the author of sin. We answered that foreknowledge is relational, faith is a gift, Christ's death accomplished redemption for His people, the Trinity works as one, and God's decree does not make Him the author of sin. We hold these convictions with humility and honor our brothers who differ.

Usomaji ZaidiFurther Reading

• Kanuni za Dort (1619), pamoja na Kukataliwa kwa Makosa, ambako kunaandika misimamo ya Wapinga-Maandamano.• Canons of Dort (1619), including the Rejection of Errors, which records the Remonstrant positions.

• Remonstrance (1610), vifungu vitano, chanzo cha msingi cha msimamo wa Kiarmini.• The Remonstrance (1610), five articles, a primary source for the Arminian position.

• John Wesley, mahubiri "Free Grace" (Neema Huru) (1739), chanzo cha msingi cha pingamizi la Kiwesley.• John Wesley, sermon "Free Grace" (1739), a primary source for the Wesleyan objection.

• Ungamo la Imani la Westminster (1646-47), sura za 3, 9, 10 na 13.• Westminster Confession of Faith (1646-47), chapters 3, 9, 10 and 13.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo) (tafsiri ya Beveridge, 1845), Kitabu cha III, sura za 21 hadi 24.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book III, chapters 21 to 24.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), sehemu kuhusu uteule na kuhusu upeo wa upatanisho.• Charles Hodge, Systematic Theology (1872-73), the sections on election and on the extent of the atonement.

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