Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 6: Ukalvini na Uinjilisti: Mwaliko wa Bure na DharuraReformed Pastoral Ministry, Preaching, and Missions — Unit 6: Calvinism and Evangelism: The Free Offer and Urgency

Mstari MkuuKey Verse

"Basi wataliitiaje jina la yeye ambaye hawakumwamini? Tena wamwamini vipi yeye ambaye hawakumsikia? Tena wasikie vipi pasipo mhubiri?" (Warumi 10:14, SUV)"How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (Romans 10:14, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini mafundisho ya neema, yakieleweka vizuri, humpa mchungaji uhakika na dharura katika uinjilisti.1. Explain why the doctrines of grace, rightly understood, give a pastor confidence and urgency in evangelism.

2. Kueleza mafundisho ya Kireformed juu ya mwaliko wa bure wa injili na kutaja mahali ambapo Kanuni za Dort na Viwango vya Westminster huufundisha.2. State the Reformed teaching of the free offer of the gospel and name places where the Canons of Dort and the Westminster Standards teach it.

3. Kueleza Ukalvini wa kupindukia (hyper-Calvinism) na kueleza kwa nini utamaduni wa Kireformed huukataa.3. Describe hyper-Calvinism and explain why the Reformed tradition rejects it.

4. Kueleza pingamizi la Waarminiani kwa haki na kutoa jibu la Kireformed.4. State the Arminian objection fairly and give the Reformed answer.

5. Kueleza jinsi wahubiri na wamisionari wa Kireformed kama Edwards, Whitefield, Fuller na Carey walivyoshikilia enzi ya Mungu na dharura ya uinjilisti pamoja.5. Describe how Reformed preachers and missionaries such as Edwards, Whitefield, Fuller and Carey held God's sovereignty and evangelistic urgency together.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri, kwa ajili ya wanafunzi wanaoushiriki. Ni cha kihafidhina na cha kiungamo. Kinaposema "sisi," kinamaanisha makanisa yanayoshikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na lisilo na kosa, na yanayoungama Ungamo la Ubelgiji (Belgic Confession), Katekisimu ya Heidelberg, Kanuni za Dort au Viwango vya Westminster. Wakristo wengine, wakiwemo ndugu na dada zetu Waarminiani na Wawesley, huona mambo haya tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Kozi ya 2 inafundisha mafundisho yenyewe. Hapa tunauliza swali la mchungaji: yanaumbaje jinsi tunavyowaletea watu injili?This unit 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 confess the Belgic Confession, the Heidelberg Catechism, the Canons of Dort, or the Westminster Standards. Other Christians, including our Arminian and Wesleyan brothers and sisters, see these matters differently. We state their views fairly and then give our answer. Course 2 teaches the doctrines themselves. Here we ask a pastor's question: how do they shape the way we bring the gospel to people?

Shutuma Dhidi YetuThe Charge Against Us

Kila mchungaji wa Kireformed atakutana na shutuma hii mapema au baadaye: "Kama Mungu ameshachagua watakaookolewa, kwa nini kuhubiri? Ukalvini huua uinjilisti."Every Reformed pastor will meet this charge sooner or later: "If God has already chosen who will be saved, why bother to preach? Calvinism kills evangelism."

Shutuma hii si ya kipumbavu. Baadhi ya wale walioshikilia mafundisho ya neema walipoa kuelekea waliopotea na kutumia uteule kama kisingizio cha kunyamaza. Lakini shutuma hii inashindwa tunapotazama Maandiko na historia nzima ya makanisa yetu. Biblia haiweki enzi ya Mungu dhidi ya uhubiri. Inaviunganisha.The charge is not foolish. Some who held the doctrines of grace grew cold toward the lost and used election as an excuse for silence. But the charge fails when we look at Scripture and at the whole history of our churches. The Bible does not set God's sovereignty against preaching. It joins them.

Fikiria Paulo. Katika Warumi 9 anaandika juu ya rehema ya uteule ya Mungu kwa nguvu kama mwandishi yeyote wa Agano Jipya. Katika Warumi 10, sura inayofuata moja kwa moja, anaandika mstari wetu mkuu. Hakuona mgongano kati ya sura hizo mbili. Mungu huchagua, na Mungu hutuma wahubiri. Huwaokoa watu wake kupitia ujumbe wanaouhubiri.Consider Paul. In Romans 9 he writes about God's electing mercy as strongly as any New Testament writer. In Romans 10, the very next chapter, he writes our key verse. He saw no conflict between the two chapters. God chooses, and God sends preachers. He saves His people through the message they speak.

Maungamo ya Kireformed Yanafundisha NiniWhat the Reformed Confessions Teach

Maungamo yetu hayachukulii uinjilisti kama nyongeza. Yanauchukulia kama njia ya kawaida ambayo Mungu huwakusanya wateule wake.Our confessions do not treat evangelism as an extra. They treat it as the ordinary way God gathers His elect.

Katekisimu ya Heidelberg (1563), Swali la 65, inafundisha kwamba Roho Mtakatifu hufanya imani mioyoni mwetu kwa kuhubiri injili takatifu na huiimarisha kwa sakramenti. Imani huja kwa njia, na njia hiyo ni uhubiri.The Heidelberg Catechism (1563), Question 65, teaches that the Holy Spirit works faith in our hearts by the preaching of the holy gospel and strengthens it by the sacraments. Faith comes through a means, and the means is preaching.

Kanuni za Dort (1619) zinasema waziwazi juu ya mwaliko. Katika Hoja Kuu ya Pili, Ibara ya 5, sinodi ilifundisha kwamba ahadi ya injili, kwamba yeyote anayemwamini Kristo aliyesulibiwa hataangamia bali atakuwa na uzima wa milele, pamoja na amri ya kutubu na kuamini, inapaswa kutangazwa kwa mataifa yote na watu wote bila ubaguzi, popote Mungu kwa kupenda kwake anapotuma injili. Ibara ya 3 na 4 za Hoja Kuu hiyo hiyo zinafundisha kwamba kifo cha Kristo kina thamani isiyo na kikomo, kinatosha zaidi ya kulipa dhambi za ulimwengu wote. Katika Hoja Kuu ya Tatu na ya Nne, Ibara ya 8, Kanuni zinafundisha kwamba wito wa injili ni wa dhati na wa kweli: Mungu anaonyesha kwa kweli katika Neno lake kile kinachompendeza na anaahidi kwa kweli uzima kwa wote wanaokuja. Sinodi iliyotetea uteule pia iliamuru injili ihubiriwe kwa kila mtu.The Canons of Dort (1619) speak plainly about the offer. In the Second Main Point, Article 5, the synod taught that the promise of the gospel, that whoever believes in Christ crucified will not perish but have eternal life, together with the command to repent and believe, is to be declared to all peoples and persons without distinction, wherever God in His good pleasure sends the gospel. Articles 3 and 4 of the same Main Point teach that Christ's death is of infinite worth, more than enough to pay for the sins of the whole world. In the Third and Fourth Main Points, Article 8, the Canons teach that the call of the gospel is serious and sincere: God truly shows in His Word what is pleasing to Him and truly promises life to all who come. The synod that defended election also commanded that the gospel be preached to everyone.

Ungamo la Imani la Westminster (1646), sura ya 7, kifungu cha 3, linafundisha kwamba katika agano la neema Bwana huwapa wenye dhambi bure uzima na wokovu kupitia Yesu Kristo. Katekisimu Fupi inasema vivyo hivyo. Swali la 31 linasema kwamba katika wito wenye nguvu Roho hutushawishi na kutuwezesha kumkumbatia Yesu Kristo, "anayetolewa bure kwetu katika injili." Swali la 86 linaeleza imani ya kuokoa kama kumpokea na kumtegemea Kristo peke yake kwa wokovu, kama anavyotolewa kwetu katika injili. Ungamo la Westminster 3.8 linaongeza neno la kichungaji: fundisho la kuchaguliwa tangu awali lazima lishughulikiwe kwa busara na uangalifu maalum, ili lizae sifa, unyenyekevu, bidii na faraja, si uzembe.The Westminster Confession of Faith (1646), chapter 7, section 3, teaches that in the covenant of grace the Lord freely offers life and salvation by Jesus Christ to sinners. The Shorter Catechism speaks the same way. Question 31 says that in effectual calling the Spirit persuades and enables us to embrace Jesus Christ, "freely offered to us in the gospel." Question 86 describes saving faith as receiving and resting on Christ alone for salvation, as He is offered to us in the gospel. Westminster Confession 3.8 adds a pastoral word: the doctrine of predestination must be handled with special prudence and care, so that it produces praise, humility, diligence and comfort, not carelessness.

Tunaita hili mwaliko wa bure wa injili. Una sehemu tatu. Kwanza, ahadi: kila anayemwamini Kristo ataokolewa. Pili, amri: Mungu anamwita kila msikilizaji kutubu na kuamini. Tatu, msingi: mwaliko unategemea utoshelevu wa kazi ya wokovu ya Kristo, ambayo inatosha kwa kila mwenye dhambi anayekuja kwake.We call this the free offer of the gospel. It has three parts. First, a promise: everyone who believes in Christ will be saved. Second, a command: God calls every hearer to repent and believe. Third, a ground: the offer rests on the sufficiency of Christ's saving work, which is enough for every sinner who comes to Him.

John Calvin alishikilia mtazamo huo huo. Katika Institutes zake (Kitabu cha 3, sura ya 21 hadi 24) anafundisha uteule kwa uthabiti. Hata hivyo pia anafundisha kwamba kwa kuwa hatuwezi kuona nani amechaguliwa, lazima tuelekeze injili kwa wote. Uteule ni wa shauri la siri la Mungu. Mchungaji anafanya kazi katika uwanja ulio wazi wa Neno lililofunuliwa. Musa alisema, "Mambo ya siri ni ya BWANA, Mungu wetu; bali yale yaliyofunuliwa ni yetu na watoto wetu milele" (Kumbukumbu la Torati 29:29). Mhubiri hutumwa kutangaza yaliyofunuliwa.John Calvin held the same view. In his Institutes (Book 3, chapters 21 to 24) he teaches election firmly. Yet he also teaches that since we cannot see who is chosen, we must address the gospel to all. Election belongs to God's hidden counsel. The pastor works in the open field of the revealed Word. Moses said, "The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever" (Deuteronomy 29:29). The preacher is sent to proclaim what is revealed.

Jinsi Mafundisho ya Neema Yanavyoimarisha UinjilistiHow the Doctrines of Grace Strengthen Evangelism

Tunasema kwamba mafundisho ya neema hayazuii uinjilisti bali huuchochea, kwa sababu tano.We say that the doctrines of grace do not hinder evangelism but fuel it, for five reasons.

Yanatupa uhakika. Maandiko yanafundisha kwamba watu wamekufa kwa sababu ya makosa (Waefeso 2:1) na kwamba Mungu hutoa uzima. Paulo alipoogopa huko Korintho, Bwana alisema katika maono, "kwa kuwa mimi ninao watu wengi katika mji huu" (Matendo 18:10). Paulo kisha alikaa na kufundisha huko mwaka mmoja na miezi sita (Matendo 18:11). Ahadi ya mavuno ilimweka katika mji mgumu. Yesu alisema, "Wote anipao Baba watakuja kwangu; wala yeye ajaye kwangu sitamtupa nje kamwe" (Yohana 6:37).They give confidence. Scripture teaches that people are dead in trespasses (Ephesians 2:1) and that God gives life. When Paul was afraid in Corinth, the Lord said in a vision, "I have many people in this city" (Acts 18:10). Paul then stayed and taught there a year and six months (Acts 18:11). The promise of a harvest kept him in a hard city. Jesus said, "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out" (John 6:37).

Yanatufanya wanyenyekevu. Paulo aliandika, "Mimi nalipanda, Apolo akatia maji; bali Mungu alikuza" (1 Wakorintho 3:6). Mtu akizaliwa mara ya pili, ni kazi ya Mungu, si njia ya ujanja ya mhubiri. Hili hutulinda dhidi ya udanganyifu na kiburi, na dhidi ya kukata tamaa matokeo yanapokuwa machache.They keep us humble. Paul wrote, "I planted, Apollos watered, but God gave the increase" (1 Corinthians 3:6). If a person is born again, it is God's work, not the clever method of the preacher. This guards us from manipulation and from pride, and from despair when results are few.

Yanafanya sala kuwa kiini. Ikiwa Mungu peke yake anaweza kufungua moyo, lazima tumwombe afanye hivyo. Paulo aliyaomba makanisa yaombe ili mlango wa neno ufunguliwe (Wakolosai 4:3).They make prayer central. If only God can open a heart, we must ask Him to do so. Paul asked the churches to pray that a door for the word would be opened (Colossians 4:3).

Yanaweka ujumbe safi. Pale neema ni ya enzi kweli, mhubiri hahitaji kupunguza dhambi, hukumu na toba ili ujumbe upendeze.They keep the message pure. Where grace is truly sovereign, the preacher does not need to trim sin, judgment and repentance to make the message pleasant.

Yanahifadhi dharura. Biblia ileile inayofundisha uteule inafundisha kwamba watu huangamia bila Kristo. Paulo aliandika, "Basi, tukiisha kujua kuogopa Bwana, twawavuta watu" (2 Wakorintho 5:11). Aliwaambia Waathene kwamba Mungu huwaamuru watu wote kila mahali watubu, kwa sababu ameweka siku ya hukumu (Matendo 17:30-31). Hatujui nani ni wateule, na wakati ni mfupi. Kwa hiyo tunasema sasa, kwa kila mtu.They preserve urgency. The same Bible that teaches election teaches that people perish without Christ. Paul wrote, "Knowing, therefore, the terror of the Lord, we persuade men" (2 Corinthians 5:11). He told the Athenians that God commands all people everywhere to repent, because He has appointed a day of judgment (Acts 17:30-31). We do not know who the elect are, and the time is short. Therefore we speak now, to everyone.

Pingamizi la WaarminianiThe Arminian Objection

Marafiki zetu Waarminiani na Wawesley wanatoa pingamizi zito. Wanasema, kama Kristo hakufa kwa njia ileile kwa kila mtu, mwaliko kwa wote hauwezi kuwa wa dhati. Mhubiri anawezaje kusema, "Kristo anakualika," kama Mungu hakukusudia mtu huyo aokolewe? Wanahitimisha kwamba ni upatanisho wa ulimwengu wote na hiari huru tu vinavyoweza kuunga mkono uinjilisti wa kweli.Our Arminian and Wesleyan friends raise a serious objection. If Christ did not die in the same way for every person, they say, the offer to all cannot be sincere. How can a preacher say, "Christ invites you," if God never meant that man to be saved? They conclude that only universal atonement and free will can support honest evangelism.

Tunajibu kwa hatua tatu.We answer in three steps.

Kwanza, hatutoi injili kwa kumwambia kila msikilizaji, "Kristo alikufa kwa ajili yako hasa," kana kwamba tunaweza kusoma kitabu cha uzima. Tunatoa Kristo mwenyewe, pamoja na ahadi yake: yeyote anayekuja atapokelewa. Mwaliko ni wa dhati kwa sababu kila neno lake ni kweli. Hakuna aliyekuja kwa imani ambaye amewahi kufukuzwa.First, we do not offer the gospel by telling each hearer, "Christ died for you in particular," as if we could read the book of life. We offer Christ Himself, with His promise: whoever comes will be received. The offer is sincere because every word of it is true. No one who has come in faith has ever been turned away.

Pili, kushindwa kuja si kosa la Mungu kamwe. Maandiko huweka hatia juu ya mwenye dhambi, ambaye "hataki kuja" (Yohana 5:40, kwa maelezo mengine ya maneno). Kanuni za Dort zinafundisha katika Hoja Kuu ya Tatu na ya Nne kwamba wale wasiokuja hukataa wito kwa kosa lao wenyewe, ingawa neema peke yake inaweza kushinda kukataa kwao.Second, the failure to come is never God's fault. Scripture places the guilt on the sinner, who "will not come" (John 5:40, paraphrased). The Canons of Dort teach in the Third and Fourth Main Points that those who do not come refuse the call by their own fault, even though only grace can overcome their unwillingness.

Tatu, mapenzi ya Mungu yaliyofunuliwa na mapenzi yake ya siri hayapingani. Amri na mialiko yake hutuambia anachohitaji na kuahidi. Agizo lake la siri hutuambia atakachotimiza. Maandiko yanasema Mungu hapendezwi na kifo cha mtu mwovu na huwaita Israeli wageuke waishi (Ezekieli 33:11). Mungu yuleyule, kwa sababu ambazo hakuzifunua, hampi kila mwenye dhambi neema ya kugeuka. Hatudai kueleza hili kikamilifu. Tunasema kile Maandiko yanachosema na kusimama pale Maandiko yanaposimama.Third, God's revealed will and His secret will do not conflict. His commands and invitations tell us what He requires and promises. His hidden decree tells us what He will bring to pass. Scripture says God has no pleasure in the death of the wicked and calls Israel to turn and live (Ezekiel 33:11). The same God, for reasons He has not revealed, does not give every sinner the grace to turn. We do not claim to explain this fully. We say what Scripture says and stop where Scripture stops.

Baadhi ya Wakristo wa Kireformed, wanaoitwa Waamiraldi (Amyraldians), hujibu pingamizi hilo kwa kufundisha kwamba Kristo alikufa kwa wote kwa maana moja na kwa wateule kwa maana nyingine. Kozi ya 2, Kipindi cha 9, "Pingamizi za Waarminiani, Wawesley na Waamiraldi Zimejibiwa," inashughulikia mtazamo huo.Some Reformed Christians, called Amyraldians, answer the objection by teaching that Christ died for all in one sense and for the elect in another. Course 2, Unit 9, "Arminian, Wesleyan and Amyraldian Objections Answered," treats that view.

Wasiwasi kutoka Upande wa Pili: Ukalvini wa KupindukiaThe Worry from the Other Side: Hyper-Calvinism

Hatari kwa upande wetu pia ni ya kweli. Ukalvini wa kupindukia (Hyper-Calvinism) ni jina lililopewa upotoshaji wa mafundisho ya Kireformed. Walimu wake, walioonekana miongoni mwa baadhi ya Wabaptisti Maalum wa Uingereza (Particular Baptists) na wengine katika karne ya kumi na nane, walihoji kwamba injili isitolewe bure kwa wote, au kwamba watu wasiobadilika hawana wajibu wa kutubu na kuamini kwa sababu hawana uwezo. Wanahistoria wanajadili ni kwa upana gani mtazamo huu ulikuwa, na kama walimu fulani maarufu, kama Mbaptisti John Gill, wanahusika katika kundi hili. Hatuhitaji kuamua mjadala huo ili kuhukumu kosa lenyewe.The danger on our side is real too. Hyper-Calvinism is the name given to a distortion of Reformed teaching. Its teachers, who appeared among some English Particular Baptists and others in the eighteenth century, argued that the gospel should not be offered freely to all, or that unconverted people have no duty to repent and believe because they lack the ability. Historians debate how widespread this view was, and whether certain well-known teachers, such as the Baptist John Gill, belong in this camp. We need not settle that debate to judge the error itself.

Uskoti ilikutana na suala hilo hilo. Mwanzoni mwa miaka ya 1700 mzozo ulitokea juu ya kitabu kiitwacho The Marrow of Modern Divinity, ambacho Baraza Kuu la Kanisa la Uskoti lililihukumu mwaka 1720. Kikundi cha wahudumu, wakiwemo Thomas Boston, kilitetea mwaliko wa bure wa Kristo kwa wenye dhambi wote. "Watu wa Marrow" (Marrow Men) hawa walishikilia kwamba mhudumu anaweza kumwambia kila msikilizaji kwamba Kristo anatolewa bure kwake.Scotland met the same issue. In the early 1700s a controversy arose over a book called The Marrow of Modern Divinity, which the General Assembly of the Church of Scotland condemned in 1720. A group of ministers, among them Thomas Boston, defended the free offer of Christ to all sinners. These "Marrow Men" held that a minister may tell every hearer that Christ is freely offered to him.

Nchini Uingereza, mchungaji Mbaptisti Andrew Fuller aliandika The Gospel Worthy of All Acceptation (1785). Alihoji kutoka Maandiko kwamba wote wanaosikia injili wanalazimika kuiamini, kwa sababu imani ni wajibu ambao Mungu anaamuru na kutokuamini ni dhambi. Kutoweza kwa mtu kimaadili hakufuti wajibu wake, kwa kuwa kutoweza huko kunatoka katika moyo wake wenye dhambi. Fuller alikuwa Mbaptisti Maalum. Tunamtaja kama sauti ya Kibaptisti wa Kireformed na tunapokea mafundisho yake juu ya mwaliko wa injili kwa shukrani.In England, the Baptist pastor Andrew Fuller wrote The Gospel Worthy of All Acceptation (1785). He argued from Scripture that all who hear the gospel are bound to believe it, because faith is a duty God commands and unbelief is sin. A person's moral inability does not cancel his duty, since the inability comes from his own sinful heart. Fuller was a Particular Baptist. We note him as a Reformed Baptist voice and receive his teaching on the gospel offer with thanks.

Jibu letu kwa Ukalvini wa kupindukia linatoka katika Maandiko. Mungu huwaamuru watu wote kila mahali watubu (Matendo 17:30). Yesu alimwambia mtu mwenye mkono uliopooza anyooshe mkono wake (Mathayo 12:13), ingawa mtu huyo hakuweza kufanya hivyo peke yake. Bwana alimwambia Ezekieli atabiri kwa mifupa mikavu (Ezekieli 37:4), na mifupa ikaishi kwa pumzi ya Roho. Mhubiri hutamka amri na ahadi, na Mungu hutoa nguvu. Yesu alisema, "Njoni kwangu, ninyi nyote msumbukao na wenye kulemewa na mizigo, nami nitawapumzisha" (Mathayo 11:28). Alisema hivi kwa umati, si kwa orodha ya wateule.Our answer to hyper-Calvinism comes from Scripture. God commands all people everywhere to repent (Acts 17:30). Jesus told a man with a withered hand to stretch it out (Matthew 12:13), though the man could not do it by himself. The Lord told Ezekiel to prophesy to dry bones (Ezekiel 37:4), and the bones lived by the Spirit's breath. The preacher speaks the command and the promise, and God supplies the power. Jesus said, "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matthew 11:28). He said this to a crowd, not to a list of the elect.

Mifano kutoka Uhubiri na Misheni ya KireformedExamples from Reformed Preaching and Missions

Historia inaonyesha kwamba neema ya enzi na uinjilisti wenye bidii huenda pamoja.History shows that sovereign grace and zealous evangelism belong together.

Jonathan Edwards (1703-1758), mchungaji wa Kikongregationali huko New England, alitetea enzi ya Mungu katika wokovu na pia alihubiri kwa ajili ya waongofu. Uamsho ulikuja kanisani kwake huko Northampton mwaka 1734 na 1735. Mahubiri yake "Sinners in the Hands of an Angry God" ("Wenye Dhambi Mikononi mwa Mungu Aliye na Hasira"; 1741) ni mfano maarufu wa mchungaji anayewaonya wasikilizaji kwa dharura.Jonathan Edwards (1703-1758), a Congregational pastor in New England, defended God's sovereignty in salvation and also preached for conversions. A revival came to his church in Northampton in 1734 and 1735. His sermon "Sinners in the Hands of an Angry God" (1741) is a famous example of a pastor warning hearers with urgency.

George Whitefield (1714-1770), kasisi wa Kanisa la Uingereza, alishikilia mafundisho ya neema na alihubiri nje kwa umati mkubwa sana nchini Uingereza na makoloni ya Amerika. John Wesley alitofautiana naye juu ya kuchaguliwa tangu awali, hata hivyo Whitefield alipokufa mwaka 1770, Wesley alihubiri mahubiri kwenye mazishi yake.George Whitefield (1714-1770), a clergyman of the Church of England, held the doctrines of grace and preached out of doors to very large crowds in Britain and the American colonies. John Wesley disagreed with him on predestination, yet when Whitefield died in 1770, Wesley preached a sermon at his funeral.

David Brainerd (alikufa 1747) alipeleka injili kwa mataifa ya Wenyeji wa Amerika katika miaka ya 1740 na akafa mchanga. Jonathan Edwards alichapisha maisha na shajara yake mwaka 1749, na kitabu hicho kimewachochea wengi kwenda misheni.David Brainerd (died 1747) carried the gospel to Native American peoples in the 1740s and died young. Jonathan Edwards published his life and diary in 1749, and the book has stirred many to missions.

William Carey alikuwa Mbaptisti Maalum aliyeshikilia mafundisho ya neema. Mwaka 1792 alichapisha An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens ("Uchunguzi juu ya Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuwabadilisha Watu wa Mataifa"). Mwaka huo Baptist Missionary Society ilianzishwa, na Andrew Fuller akiwa katibu wake, na mwaka 1793 Carey alisafiri kwenda India. Carey na Fuller wanaonyesha kwamba imani thabiti katika uteule inaweza kuendesha misheni hadi mwisho wa dunia. Kipindi cha 7 kinasema zaidi juu ya misheni.William Carey was a Particular Baptist who held the doctrines of grace. In 1792 he published An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens. That year the Baptist Missionary Society was founded, with Andrew Fuller as its secretary, and in 1793 Carey sailed for India. Carey and Fuller show that firm belief in election can drive a mission to the ends of the earth. Unit 7 says more about missions.

Hii Inamaanisha Nini kwa Uhubiri na Maisha ya KanisaWhat This Means for Preaching and Church Life

Hubiri Kristo kwa wote. Funga kila mahubiri kwa wito wazi wa kutubu na kuamini, si kwa wale unaofikiri ni wasioamini tu, kwa kuwa huwezi kuona mioyo.Preach Christ to all. Close every sermon with a plain call to repent and believe, not only to those you think are unbelievers, since you cannot see hearts.

Sema kweli juu ya dhambi na hukumu. Fundisho la neema lisiloonya si la uaminifu.Speak truth about sin and judgment. A doctrine of grace that does not warn is unfaithful.

Waombee waliopotea. Weka majina mbele ya kusanyiko na mbele ya Mungu.Pray for the lost. Keep names before the congregation and before God.

Usidanganye. Shinikizo na hila za hisia hazitoi kuzaliwa upya. Makanisa ya Kireformed hutofautiana juu ya kutoa mwaliko wa hadharani mwishoni mwa ibada. Baadhi hufanya hivyo, na wengine hupendelea kuwaita wasikilizaji wote kwa Kristo kutoka mimbarani na kukutana na wanaotafuta kwa faragha. Yote mawili yanaweza kufanywa kwa uaminifu ikiwa wito ni wa unyoofu na njia ni Neno na Roho.Do not manipulate. Pressure and emotional tricks do not give new birth. Reformed churches differ on whether to give a public invitation at the end of a service. Some do, and others prefer to call all hearers to Christ from the pulpit and meet seekers privately. Either can be done faithfully if the call is honest and the means are the Word and the Spirit.

Jumuisha watoto wa agano. Watoto wa waumini wanabatizwa kama washiriki wa jumuiya ya agano, nao pia wanahitaji kusikia injili na kuitwa kwa imani ya kibinafsi. Kozi ya 4, Kipindi cha 8, "Ubatizo wa Waumini na Watoto Wao," inashughulikia hili.Include children of the covenant. The children of believers are baptized as members of the covenant community, and they too need to hear the gospel and be called to personal faith. Course 4, Unit 8, "Baptism of Believers and Their Children," treats this.

Matumizi ya KichungajiPastoral Application

Mchungaji katika mji mdogo wa Meksiko amekuwa akiwafundisha wazee wake mafundisho ya neema. Jioni moja mzee mmoja anasema, "Mchungaji, kama Mungu ameshawachagua watu wake, kwa nini tunabisha hodi nyumba kwa nyumba na kutumia pesa kwa vipeperushi?" Kijana mmoja anakubaliana. Bidii yao kwa ajili ya uenezi inapoa.A pastor in a small Mexican town has been teaching the doctrines of grace to his elders. One evening an elder says, "Pastor, if God has already chosen his people, why do we knock on doors and spend money on tracts?" A younger man agrees. Their zeal for outreach is cooling.

Mchungaji hawakemei. Kwanza, anauliza wanaogopa nini, na anagundua wanaogopa juhudi kupotea bure. Pili, anafungua pamoja nao Matendo 18: Bwana alimwahidi Paulo watu wengi katika mji ule, na Paulo aliendelea kuhubiri. Tatu, anawaonyesha Dort II.5 na Katekisimu Fupi 31, ili waone kwamba maungamo yao wenyewe yanaamuru injili ihubiriwe kwa wote. Nne, anarudi kwenye Warumi 10:14. Tano, anaomba baraza la wazee lichague majirani kwa ajili ya sala na ziara. Wazee wanaondoka wakiwa na sababu iliyo wazi zaidi ya kazi hiyo.The pastor does not scold them. First, he asks what they fear, and finds they fear wasted effort. Second, he opens Acts 18 with them: the Lord promised Paul many people in that city, and Paul kept preaching. Third, he shows them Dort II.5 and Shorter Catechism 31, so they see that their own confessions command the gospel to be preached to all. Fourth, he returns to Romans 10:14. Fifth, he asks the session to choose neighbors for prayer and visits. The elders leave with a clearer reason for the work.

MuhtasariSummary

Shutuma kwamba Ukalvini huua uinjilisti inashindwa mbele ya Maandiko na maungamo. Kanuni za Dort (II.5; III/IV.8) na Viwango vya Westminster (Ungamo 7.3; Katekisimu Fupi 31 na 86) hufundisha mwaliko wa bure wa injili: ahadi kwa wote wanaoamini, amri kwa wote kutubu, na msingi katika utoshelevu wa Kristo. Mafundisho ya neema hutoa uhakika, unyenyekevu, sala, ujumbe safi na dharura. Pingamizi la Waarminiani linasema mwaliko wa dhati unahitaji upatanisho wa ulimwengu wote na hiari huru. Tunajibu kwamba tunatoa Kristo na ahadi yake, si madai juu ya mahali pa kila msikilizaji katika kitabu cha uzima, kwamba kutokuamini ni kosa la mwenye dhambi mwenyewe, na kwamba amri zilizofunuliwa za Mungu na agizo lake la siri hazipingani. Ukalvini wa kupindukia, ambao ungepunguza mwaliko au kukana wajibu wa kuamini, ulijibiwa na Watu wa Marrow huko Uskoti na Andrew Fuller huko Uingereza. Edwards, Whitefield, Brainerd na Carey wanaonyesha kwamba neema ya enzi na bidii huenda pamoja.The charge that Calvinism kills evangelism fails against Scripture and the confessions. The Canons of Dort (II.5; III/IV.8) and the Westminster Standards (Confession 7.3; Shorter Catechism 31 and 86) teach the free offer of the gospel: a promise to all who believe, a command to all to repent, and a ground in the sufficiency of Christ. The doctrines of grace give confidence, humility, prayer, a pure message and urgency. The Arminian objection says a sincere offer needs universal atonement and free will. We answer that we offer Christ and His promise, not a claim about each hearer's place in the book of life, that unbelief is the sinner's own fault, and that God's revealed commands and hidden decree do not conflict. Hyper-Calvinism, which would limit the offer or deny the duty to believe, was answered by the Marrow Men in Scotland and by Andrew Fuller in England. Edwards, Whitefield, Brainerd and Carey show that sovereign grace and zeal belong together.

Usomaji ZaidiFurther Reading

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha 3, sura ya 21 hadi 24 (tafsiri ya Beveridge, 1845).• John Calvin, Institutes of the Christian Religion, Book 3, chapters 21 to 24 (Beveridge translation, 1845).

• The Canons of Dort (Kanuni za Dort; 1619), Hoja Kuu ya Pili na ya Tatu/Nne.• The Canons of Dort (1619), Second and Third/Fourth Main Points.

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

• The Heidelberg Catechism (Katekisimu ya Heidelberg; 1563), Swali la 65.• The Heidelberg Catechism (1563), Question 65.

• Andrew Fuller, The Gospel Worthy of All Acceptation (Injili Inayostahili Kukubaliwa na Wote; 1785).• Andrew Fuller, The Gospel Worthy of All Acceptation (1785).

• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (Uchunguzi juu ya Wajibu wa Wakristo wa Kutumia Njia kwa Ajili ya Kuwabadilisha Watu wa Mataifa; 1792).• William Carey, An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens (1792).

• Jonathan Edwards, The Life of David Brainerd (Maisha ya David Brainerd; 1749).• Jonathan Edwards, The Life of David Brainerd (1749).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo; 1872-73).• Charles Hodge, Systematic Theology (1872-73).

• C. H. Spurgeon, mahubiri teule, sauti ya Mbaptisti wa Kireformed.• C. H. Spurgeon, selected sermons, a Reformed Baptist voice.

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset