📖 Teolojia ya Kimfumo — Sehemu ya 9: Madhehebu, Mamlaka, na Injili📖 Systematic Theology — Unit 9: Denominations, Authority, and the Gospel

Somo: Waefeso 4:1-6 (SUV)Text: Ephesians 4:1-6 (NKJV)

Siku ya 1 — Umoja, Si UfananoDay 1 — Unity, Not Uniformity

Somo letu linatuita kwenye umoja, lakini tunapaswa kuwa waangalifu tusichanganye umoja na ufanano. Ufanano ni kufanana kwa nje ambapo kila mtu anaonekana, anazungumza, na kutenda kwa namna ileile kabisa. Umoja, hata hivyo, ni uhalisi wa kiroho — "kifungo cha amani" kinachokuwepo moyoni licha ya tofauti za nje.Our text calls for unity, but we must be careful not to mistake unity for uniformity. Uniformity is an external sameness where everyone looks, speaks, and acts in identical fashion. Unity, however, is a spiritual reality — a "bond of peace" that exists in the heart despite outward differences.

Leo tunatazama mandhari iliyojaa maelfu ya madhehebu. Inakadiriwa kwamba kuna hadi madhehebu 500 tofauti ya Wabaptisti peke yao. Sisi katika kanisa hili hatufungamani na dhehebu lolote, lakini hiyo haimaanishi kwamba hatuna imani thabiti. Tuna misimamo ya kina iliyojengwa juu ya msingi imara. Tunatambua kwamba ingawa huenda tumeketi kwenye matawi tofauti, bado sisi ni sehemu ya mti mmoja mkubwa wa familia, pamoja na kaka na dada wengi katika Kristo.Today, we look at a landscape filled with thousands of denominations. It is estimated that there are as many as 500 different Baptist denominations alone. We in this church are non-denominational, but that does not mean we are "belief-less." We have deep, grounded convictions. We recognize that while we may sit on different branches, we are still part of the same massive family tree, with many brothers and sisters in Christ.

Mwanzo wa Yerusalemu: Ili kuielewa hali ya sasa ya kanisa, ni lazima turudi kwenye kuzaliwa kwake. Kanisa la kwanza katika Agano Jipya halikupatikana Roma, Konstantinopoli, Geneva, Wittenberg, wala mahali pengine popote tunapoweza kupataja leo. Lilizaliwa Yerusalemu.The Jerusalem Genesis: To understand the current state of the church, we must return to its birth. The first church in the New Testament was not found in Rome, Constantinople, Geneva, Wittenberg, or anywhere else we might name today. It was born in Jerusalem.

Katika kusanyiko lile la kwanza, hapakuwa na majengo. Hapakuwa na madhehebu. Hapakuwa na mabango mbele yakikuambia ni kanisa la aina gani. Hapakuwa na mifumo, hapakuwa na seminari, wala karne nyingi za teolojia iliyokuzwa na kupangwa rasmi. Kulikuwa na watu tu — watu waliokuwa wamemwona Kristo aliyefufuka, watu waliokuwa wamejazwa Roho Mtakatifu, na watu waliodumu katika fundisho la mitume, katika ushirika, katika kuumega mkate, na katika kusali. Lilikuwa jepesi. Lilikuwa na nguvu. Lilikuwa hai.In that first assembly, there were no buildings. There were no denominations. There were no signs out front telling you what kind of church it was. There were no systems, no seminaries, and no centuries of developed, formalized theology. There were simply people — people who had seen the risen Christ, people who had been filled with the Holy Spirit, and people who were devoted to the apostles' teaching, to fellowship, to the breaking of bread, and to prayer. It was simple. It was powerful. It was alive.

Na bado — hata pale — kulikuwa na tofauti. Wakati mwingine tunalifikiria kanisa la kwanza kana kwamba kila kitu kilikuwa na umoja kamili katika kila jambo dogo, lakini hivyo sivyo Agano Jipya linavyotuonyesha. Mapema sana, maswali yalianza kuzuka: Tuwafanye nini watu wa Mataifa? Je, ni lazima waifuate sheria ya Musa? Nini ni cha msingi, na nini si cha msingi?And yet — even there — there were differences. We sometimes imagine the early church as if everything was perfectly unified in every detail, but that is not what the New Testament shows us. Very early, questions began to arise: What do we do with Gentiles? Do they have to follow the law of Moses? What is essential, and what is not?

Haya hayakuwa maswali madogo. Katika Matendo 15, viongozi wa kanisa walikusanyika pamoja kwa ajili ya baraza. Hawakukusanyika ili kutawalana, bali ili kuitambua kweli. Walisikiliza. Walijadiliana kwa hoja. Walishuhudia kile ambacho Mungu alikuwa amefanya. Nao wakafikia uamuzi uliojengwa juu ya Injili. Tangu mwanzo kabisa, kanisa lilikuwa na umoja katika Kristo — lakini halikuwahi kukosa mvutano.These were not small questions. In Acts 15, the leaders of the church gathered together for a council. They came together not to dominate one another, but to discern truth. They listened. They reasoned. They testified of what God had done. And they came to a conclusion grounded in the Gospel. From the very beginning, the church was unified in Christ — but it was never without tension.

Siku ya 2 — Kutengana Kukuu: Muundo na MfarakanoDay 2 — The Great Divergence: Structure and Schism

Kadiri historia ilivyosonga mbele, kile kilichoanza kama vuguvugu lililojazwa Roho polepole kilikua na kuwa muundo rasmi. Uongozi ukawa umefafanuliwa zaidi, mamlaka yakawa yamekusanywa zaidi mahali pamoja, na mafundisho yakawa rasmi zaidi. Kwa karne nyingi, udhihirisho mkuu wa Ukristo ukawa kile tunachokiita leo Kanisa Katoliki la Roma.As history moved forward, what began as a Spirit-filled movement slowly developed into a formal structure. Leadership became more defined, authority became more centralized, and doctrine became more formalized. For many centuries, the dominant expression of Christianity became what we now call the Roman Catholic Church.

Lakini hata umoja huo haukudumu. Tofauti zilikua katika lugha, utamaduni, teolojia, na mamlaka. Hatimaye, mwaka 1054, "Mfarakano Mkuu" ulitokea kati ya kanisa la Roma (Magharibi) na kanisa la Konstantinopoli (Mashariki). Kanisa la Magharibi liliendelea kama Kanisa Katoliki la Roma, na kanisa la Mashariki likawa Kanisa la Kiorthodoksi la Mashariki — ambalo bado lipo leo huko Ugiriki, Urusi, na kote Ulaya ya Mashariki.But even that unity did not last. Differences grew in language, culture, theology, and authority. Eventually, in 1054, a "Great Schism" took place between the church in Rome (the West) and the church in Constantinople (the East). The Western church continued as the Roman Catholic Church, while the Eastern church became the Eastern Orthodox Church — still present today in Greece, Russia, and throughout Eastern Europe.

Kisha yakaja mageuzi makuu ya historia: mashine ya uchapishaji, Zama za Mwamko (Renaissance), na kupatikana tena kwa Agano Jipya la Kigiriki. Ghafla, watu walianza kuisoma Biblia wao wenyewe. Kabla ya hapo, mara nyingi Biblia ilifungwa kwa minyororo kwenye mimbari ili kuwazuia watu wa kawaida wasiisome na huenda wakaitafsiri vibaya. Lakini minyororo ilipovunjwa, kulitokea mlipuko wa kiroho. Vuguvugu za matengenezo ziliinuka kote Ulaya. Watu walianza kuyahoji mapokeo — si kwa sababu walitaka kitu kipya, bali kwa sababu walitaka kurudi kwenye kile kilichokuwa cha asili. Walitaka kurudi kwenye Maandiko.Then came the great turning points of history: the printing press, the Renaissance, and the recovery of the Greek New Testament. Suddenly, people began to read the Bible for themselves. Before this, the Bible was often chained to the pulpit to keep ordinary people from reading and potentially misinterpreting it. But when the chains were broken, there was a spiritual explosion. Movements of reform rose across Europe. Men began to challenge traditions — not because they wanted something new, but because they wanted to return to something original. They wanted to come back to Scripture.

Kutokana na hayo ulikuja Uprotestanti, na kutokana na Uprotestanti yakaja madhehebu. Na mchakato huo haujawahi kusimama. Sasa, sikilizeni kwa makini: Si kila tofauti ni hatari. Si kila dhehebu limekosea. Lakini si kila fundisho halina madhara. Kando ya maonyesho halali ya Ukristo, kumekuwa na vuguvugu zilizokwenda mbali kiasi kwamba zimeipotosha Injili yenyewe.From that came Protestantism, and from Protestantism came denominations. And that process has never stopped. Now, listen carefully: Not all differences are dangerous. Not all denominations are wrong. But not all teachings are harmless. Alongside legitimate expressions of Christianity, there have been movements that have gone so far that they have distorted the Gospel itself.

Makundi kama Wamormoni na Mashahidi wa Yehova hayatofautiani tu — yanafafanua upya. Yanamfafanua Kristo upya. Yanafafanua wokovu upya. Yanafafanua upya asili ya Mungu. Na Injili inapobadilishwa, haiwi Injili tena. Mtume Paulo hakulichukulia jambo hili kirahisi. Alisema katika Wagalatia 1:9: "Mtu awaye yote akiwahubiri ninyi injili yo yote isipokuwa ile mliyoipokea, na awe anathema." Injili si mali yetu ili tuiboreshe au kuiunda upya.Groups like the Mormons and Jehovah's Witnesses do not simply differ — they redefine. They redefine Christ. They redefine salvation. They redefine the nature of God. And when the Gospel is changed, it is no longer the Gospel. The apostle Paul did not treat this lightly. He said in Galatians 1:9: "If anyone preaches any other gospel to you than what you have received, let him be accursed." The Gospel is not ours to improve or reshape.

Siku ya 3 — Kanisa Katoliki: Mamlaka na MsingiDay 3 — The Catholic Church: Authority and the Foundation

Tunaanza na Kanisa Katoliki — tawi kubwa zaidi la Ukristo na lenye ushawishi mkubwa zaidi katika historia.We begin with the Catholic Church — the largest and most historically influential branch of Christianity.

Papa na Mwamba: Kiini cha mafundisho ya Kikatoliki ni dai lililojengwa juu ya maneno ya Yesu huko Kaisaria Filipi katika Mathayo 16:13-18. Yesu anawauliza wanafunzi wake, "Watu hunena Mwana wa Adamu kuwa ni nani?" Wanatoa majibu mbalimbali. Kisha anauliza, "Na ninyi mnasema mimi ni nani?" Petro anajibu: "Wewe ndiwe Kristo, Mwana wa Mungu aliye hai." Yesu anajibu: "Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu..."The Pope and the Rock: At the center of Catholic teaching is a claim built upon the words of Jesus at Caesarea Philippi in Matthew 16:13-18. Jesus asks His disciples, "Who do men say that I, the Son of Man, am?" They give various answers. Then He asks, "But who do you say that I am?" Peter answers: "You are the Christ, the Son of the living God." Jesus responds: "And I also say to you that you are Peter, and on this rock I will build My church..."

Teolojia ya Kikatoliki inasema: Petro ndiye mwamba. Petro ndiye papa wa kwanza. Na mamlaka hutiririka kutoka kwake. Lakini tazama tena suala kuu katika kifungu hiki: "Na ninyi mnasema mimi ni nani?" Jibu la Petro — kweli kuhusu Yesu ni nani — ndilo "Mwamba." Ufunuo huo ndio msingi wa kanisa. Yesu hajengi kanisa lake juu ya mwanadamu; analijenga kanisa lake juu ya kweli ya uungu wake mwenyewe. Maandiko yanathibitisha hili: "Kwa maana msingi mwingine hakuna mtu awezaye kuuweka, isipokuwa ule uliokwisha kuwekwa, yaani, Yesu Kristo" (1 Wakorintho 3:11). Kanisa halijatiwa nanga katika Petro; limetiwa nanga katika Kristo, jiwe kuu la pembeni (Waefeso 2:20).Catholic theology says: Peter is the rock. Peter is the first pope. And authority flows from him. But look again at the central issue in the passage: "Who do you say that I am?" Peter's answer — the truth of who Jesus is — is the "Rock." That revelation is the foundation of the church. Jesus is not building His church on a man; He is building His church on the truth of His own deity. Scripture confirms this: "For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (1 Corinthians 3:11). The church is not anchored in Peter; it is anchored in Christ, the chief cornerstone (Ephesians 2:20).

Ukuhani na Upatanishi: Ukatoliki unaweka ukuhani — mfumo ambao neema hupitishwa kupitia kundi la watu waliowekwa wakfu. Ingawa kulikuwa na makuhani katika Agano la Kale, Agano Jipya linasema jambo tofauti kabisa: "Ninyi... ukuhani mtakatifu" (1 Petro 2:5). Kila muumini ana njia ya moja kwa moja ya kumkaribia Mungu. Zaidi ya hayo, 1 Timotheo 2:5 inasema: "Kwa sababu Mungu ni mmoja, na mpatanishi kati ya Mungu na wanadamu ni mmoja, Mwanadamu Kristo Yesu." Hakuna wapatanishi wengi; yuko mmoja. Hii inamaanisha kwamba unaweza kupeleka maombi yako na maungamo yako moja kwa moja kwenye kiti cha enzi cha neema. Huhitaji kuhani kwa sababu wewe ni kuhani.The Priesthood and Mediation: Catholicism establishes a priesthood — a system where grace is mediated through an ordained class. While there were priests in the Old Testament, the New Testament says something radically different: "You... are a holy priesthood" (1 Peter 2:5). Every believer has direct access to God. Furthermore, 1 Timothy 2:5 says: "There is one God and one Mediator between God and men, the Man Christ Jesus." There are not many mediators; there is one. This means you can take your prayers and confessions directly to the throne of grace. You don't need a priest because you are a priest.

Hazina ya Mastahili: Kuna wazo la Kikatoliki la "mastahili yaliyolimbikizwa" kutoka kwa Yesu, Maria, na watakatifu. Hata hivyo, katika Agano Jipya, kila Mkristo aliitwa "mtakatifu." Sisi ni watakatifu si kwa sababu sisi ni wema, bali kwa sababu Yesu alikuwa mwema kwa niaba yetu. Pili, ni Yesu peke yake aliyekuwa mkamilifu. Kila mtu mwingine, pamoja na Maria, alikuwa mwenye dhambi: "Kwa sababu wote wamefanya dhambi, na kupungukiwa na utukufu wa Mungu" (Warumi 3:23). Hakuna mwenye haki, hata mmoja.The Treasury of Merit: There is the Catholic idea of "accumulated merit" from Jesus, Mary, and the saints. However, in the New Testament, every Christian was called a "saint." We are saints not because we are good, but because Jesus was good for us. Second, only Jesus was perfect. Everyone else, including Mary, was a sinner: "For all have sinned and fall short of the glory of God" (Romans 3:23). There is none that is righteous, no not one.

Sakramenti na Mapokeo: Kanisa Katoliki linafundisha kwamba neema hutiririka kupitia sakramenti. Lakini Maandiko yanafundisha: "Kwa maana mmeokolewa kwa neema, kwa njia ya imani... wala si kwa matendo" (Waefeso 2:8-9). Neema haitolewi kupitia taratibu za ibada; hupokelewa kwa imani. Mwisho, mafundisho ya Kikatoliki yanaweka mapokeo sambamba na Maandiko. Lakini Biblia inasema kwamba inajitosheleza yenyewe: "Maandiko yote yamevuviwa na Mungu... ili mtu wa Mungu awe kamili" (2 Timotheo 3:16-17).The Sacraments and Tradition: The Catholic Church teaches that grace flows through the sacraments. But Scripture teaches: "For by grace you have been saved through faith... not of works" (Ephesians 2:8-9). Grace is not administered through ritual; it is received through faith. Finally, Catholic teaching places tradition alongside Scripture. But the Bible says it is sufficient on its own: "All Scripture is given by inspiration of God... that the man of God may be complete" (2 Timothy 3:16-17).

Siku ya 4 — Uprotestanti: Ukalvini na Mapokeo ya KireformedDay 4 — Protestantism: Calvinism and the Reformed Tradition

Sasa tunafika kwa John Calvin na mapokeo ya Kireformed. Alikuwa mwenye akili nyingi na mfikiriaji wa kimfumo. Alikuwa na hoja kuu, hoja ndogo, na hoja ndogo ndani ya hoja ndogo. Aliandika Institutes of the Christian Religion (Mafundisho ya Dini ya Kikristo), kitabu kilichoiunda teolojia kwa vizazi vingi. Mafundisho yake yanafupishwa katika kifupisho cha Kiingereza TULIP:Now we come to John Calvin and the Reformed tradition. He was a brilliant mind and a systematic thinker. He had points and sub-points and sub-sub-points. He wrote the Institutes of the Christian Religion, shaping theology for generations. His teaching is summarized in the acronym TULIP:

Upotovu Kamili (Total Depravity): Mwanadamu ameathiriwa na dhambi kiasi kwamba hawezi kumchagua Mungu kwa nguvu zake mwenyewe.Total Depravity: Man is so affected by sin he cannot choose God on his own.

Uteule Usio na Masharti (Unconditional Election): Mungu huwachagua wale atakaowaokoa kwa msingi wa rehema zake.Unconditional Election: God chooses whom He will save based on His mercy.

Upatanisho wenye Mipaka (Limited Atonement): Kristo alikufa mahususi kwa ajili ya wateule.Limited Atonement: Christ died specifically for the elect.

Neema Isiyozuilika (Irresistible Grace): Mungu anapoita, nafsi hatimaye itaitikia.Irresistible Grace: When God calls, the soul will eventually respond.

Kudumu kwa Watakatifu (Perseverance of the Saints): Waumini wa kweli kamwe hawataanguka na kuiacha imani.Perseverance of the Saints: True believers will never fall away.

Uwiano wa Kireformed na Familia Pana ya KiprotestantiReformed Balance and the Wider Protestant Family

Hatari ya Kupoteza Uwiano na Kuchaguliwa Tangu Awali: Kuna kweli hapa, lakini hatari iko katika kile kinachosisitizwa kupita uwiano. Warumi 8:29-30 na Waefeso 1:4-5 zinazungumza waziwazi juu ya kuchaguliwa tangu awali. Lakini wengine wanakwenda mbali zaidi na kusema kwamba Mungu amewachagua tangu awali wengine waende mbinguni na wengine waende jehanamu. Maandiko hayasemi kamwe kwamba Mungu yuko radhi watu wapotee; kwa kweli, 2 Petro 3:9 inasema: "Bwana... hapendi mtu ye yote apotee..." Enzi ya Mungu na moyo wa Mungu havipingani.The Danger of Balance and Predestination: There is truth here, but the danger is in what is emphasized beyond balance. Romans 8:29-30 and Ephesians 1:4-5 speak clearly of predestination. But some take this further and say God has predetermined some to heaven and some to hell. Scripture never says God is willing for people to perish; in fact, 2 Peter 3:9 says: "The Lord is not willing that any should perish..." God's sovereignty and God's heart are not in conflict.

Kuhifadhi Hisia ya Uharaka: Kuna hadithi ya Mpresbiteri mmoja aliyeanguka ngazini. Akiwa na michubuko lakini yu hai, aliinuka, akakung'uta nguo zake, akasema: "Basi... namshukuru Mungu kwamba hilo limekwisha." Ni hadithi ya kuchekesha, lakini inafunua suala la ndani zaidi. Kila kitu kinapotazamwa kuwa kimeamuliwa kabla kwa ukali, hisia ya uharaka mara nyingi hufifia. Hili lilionekana katika historia ya umisheni. William Carey, Mbaptisti anayehesabiwa kuwa baba wa umisheni wa kisasa, alitaka kwenda Asia. Mchungaji mmoja mzee alisimama akasema, "Keti chini, kijana; ikiwa Mungu anataka kuwaokoa wapagani, anaweza kufanya hivyo bila msaada wako wala wangu." Carey alilikataa wazo hilo. Kwa sababu alilikataa, umisheni wa kisasa ulizaliwa.The Preservation of Urgency: There is a story of a Presbyterian who fell down the stairs. Bruised but alive, he picked himself up, dusted off his clothes, and said: "Well... thank God that's over with." It's a funny story, but it reveals a deeper issue. When everything is viewed as strictly predetermined, the sense of urgency often fades. This was seen in the history of missions. William Carey, a Baptist who is considered the father of modern missions, wanted to go to Asia. An older pastor stood up and said, "Sit down, young man; if God wants to save the heathen, he can do so without your help or mine." Carey refused that idea. Because he refused it, modern missions was born.

Kitendawili cha Ukuaji: Karibu kila uamsho wa kiroho wa nyakati za kisasa ulianzia kwa Wapresbiteri. Ilikuwa kana kwamba Roho Mtakatifu alichagua kundi "lililofungika" na lenye vizuizi zaidi ili atende kazi kwa nguvu zake. Mamia ya maelfu waliokoka katika Mauamsho haya. Lakini cha kushangaza, Wapresbiteri hawakupata ukuaji mkubwa zaidi. Ukuaji ulilipuka miongoni mwa Wamethodisti na Wabaptisti. Wamethodisti waliamini katika uhuru wetu wa kuchagua kulikubali toleo la Mungu la wokovu. Wabaptisti, ingawa mara nyingi walikuwa na mwelekeo wa Kikalvini, walikuwa watu wa vitendo sana (hata hivyo, hawa walikuwa watu wapya wa kujaza viti na wanaoweza kutoa zaka). Hawakuruhusu teolojia kidogo izuie uinjilisti, na hatimaye jambo hili likawafanya Wabaptisti kuwa "mchanganyiko" wa mitazamo ya Kikalvini na ya Kiarminio.The Paradox of Growth: Nearly every modern spiritual awakening began with the Presbyterians. It was as if the Holy Spirit chose the most "closed" and restrictive group to move with His power. Hundreds of thousands were converted in these Awakenings. But interestingly, the Presbyterians did not experience the greatest growth. Growth exploded among Methodists and Baptists. The Methodists believed in our free will to accept God's offer of salvation. The Baptists, while often Calvinistic, were very practical (after all, these were new warm bodies for the pews and potential tithers). They didn't let a little theology get in the way of evangelism, eventually leading Baptists to become a "hybrid" of Calvinist and Arminian views.

Siku ya 5 — Nguzo ya Kiarminio: Neema, Mwitikio wa Mwanadamu, na Imani InayoendeleaDay 5 — The Arminian Pillar: Grace, Human Response, and Continuing Faith

Kando ya mapokeo ya Kireformed inasimama Uarminio, unaohusishwa kihistoria na Jacob Arminius na baadaye kuwakilishwa kwa nguvu na John Wesley na vuguvugu la Kimethodisti. Unasisitiza ulazima wa neema ya Mungu na pia wajibu halisi wa kila mtu kumwitikia Mungu kwa imani.Alongside the Reformed tradition stands Arminianism, associated historically with Jacob Arminius and later strongly represented by John Wesley and the Methodist movement. It emphasizes both the necessity of divine grace and the genuine responsibility of the individual to respond to God in faith.

Neema na Mwitikio wa Mwanadamu: Waarminio wa kale wanakubali kwamba wanadamu walioanguka hawawezi kujiokoa wenyewe. Kwa kawaida wanazungumza juu ya neema itanguliayo ya Mungu kama neema inayowawezesha watu kuitikia Injili kwa kweli. Kwa hiyo toleo la wokovu linaweza kukubaliwa au kupingwa; imani haizaliwi kwa amri isiyozuilika. Wakalvini wanajibu kwamba neema iokoayo huwaleta wateule kwenye imani kwa ufanisi. Mapokeo yote mawili yanakusudia kulichukulia kwa uzito fundisho la Biblia kuhusu neema, imani, kutoweza kwa mwanadamu, na enzi ya Mungu, lakini yanazipanga kweli hizo kwa namna tofauti.Grace and Human Response: Classical Arminians agree that fallen humanity cannot save itself. They commonly speak of God’s prevenient grace as grace that enables a real response to the Gospel. The offer of salvation may therefore be accepted or resisted; faith is not produced by an irresistible decree. Calvinists answer that saving grace effectively brings the elect to faith. Both traditions intend to take seriously biblical teaching about grace, faith, human inability, and God’s sovereignty, but they arrange those truths differently.

Kudumu, Uhakika wa Wokovu, na Uasi: Wakristo pia hutofautiana kuhusu jinsi ya kumwelewa mtu ambaye hapo awali alikiri imani kwa namna iliyoaminika, akapokelewa na kanisa kama kaka au dada, lakini baadaye akaiacha imani katika Kristo. Teolojia ya Kireformed inafundisha Kudumu kwa Watakatifu: wale waliozaliwa upya kwa kweli na Mungu watahifadhiwa katika imani hadi mwisho. Kwa mtazamo huu, uasi wa mwisho unafunua kwamba ukiri wa awali, hata kama ulionekana kuwa wa kuaminika kiasi gani, haukutokana na kuzaliwa upya kwa kweli. Teolojia ya Kiarminio ya kale na ya Kiwesley inaruhusu maelezo tofauti: huenda imani ya awali ilikuwa ya kweli, lakini baadaye muumini aliiacha imani hiyo na akaanguka kutoka katika neema. Kwa hiyo mapokeo yote mawili yanauchukulia uasi kwa uzito, lakini yanatofautiana kuhusu kile ambacho uasi huo unafunua juu ya hali ya kiroho ya mtu hapo awali, na kuhusu jinsi enzi ya Mungu, neema ihifadhiyo, mwitikio wa mwanadamu, na imani inayoendelea vinavyohusiana. Wakristo wengine wa Kiinjilisti wanaunganisha uelewa wa Kiarminio wa mwitikio wa mwanadamu pamoja na uhakika wa wokovu wa milele. CTS haiwalazimishi wanafunzi kukubali mfumo mmoja wa kimadhehebu katika swali hili. Lakini inasisitiza kwamba wokovu unategemea kabisa neema ya Mungu ndani ya Kristo, unapokelewa kwa imani, na kwamba Agano Jipya linawaita waumini mara kwa mara kuendelea kumtumaini na kumfuata Kristo.Perseverance, Security, and Apostasy: Christians also disagree about how to understand a person who once made a credible profession of faith, was received by the church as a brother or sister, but later abandons faith in Christ. Reformed theology teaches the Perseverance of the Saints: those truly regenerated by God will be preserved in faith to the end. From this perspective, final apostasy reveals that the earlier profession, however convincing it appeared, did not arise from genuine regeneration. Classical Arminian and Wesleyan theology allows a different explanation: the earlier faith may have been genuine, but the believer later abandoned that faith and fell from grace. Thus both traditions take apostasy seriously, but they differ over what the apostasy reveals about the person's earlier spiritual condition and over how divine sovereignty, preserving grace, human response, and continuing faith relate to one another. Other evangelical Christians combine an Arminian understanding of human response with eternal security. CTS does not require students to adopt one denominational system on this question. It does insist that salvation is entirely dependent on the grace of God in Christ, is received through faith, and that the New Testament repeatedly calls believers to continue trusting and following Christ.

Upanuzi wa Kikarismatiki na wa Kipentekoste: Chini ya mwavuli mpana wa Kiarminio, tunakuta pia makundi yanayotumia karama za Kikarismatiki. Haya yanajumuisha Wapentekoste, Assemblies of God, na makundi mengine mengi ya Kikarismatiki. Makundi haya yanazipa nafasi ya juu karama fulani za kiroho, kama vile kunena kwa lugha na uponyaji. Iwe tunakubaliana na desturi zao mahususi au la, tunajua kwamba wao ndio makundi yanayokua kwa kasi zaidi katika Ukristo duniani kote. Hakika Roho Mtakatifu anawatumia Wakarismatiki, nasi tunapaswa kuwa waangalifu sana tusimkosoe mtu yeyote ambaye Roho Mtakatifu anamtumia.The Charismatic and Pentecostal Expansion: Under the broader Arminian umbrella, we also find the groups that practice the Charismatic gifts. This includes Pentecostals, the Assemblies of God, and many other Charismatic groups. These groups elevate certain spiritual gifts, such as speaking in tongues and healing. Whether we agree with their specific practices or not, we know they are the fastest-growing groups in Christianity around the world. The Holy Spirit is certainly using the Charismatics, and we should be very careful about criticizing anyone whom the Holy Spirit is using.

Mafundisho ya MwishoFinal Lessons

1. Maandiko Yako Juu ya Mapokeo: Hili linajumuisha mapokeo yetu wenyewe. Ikiwa kuna mgongano, ni lazima turudi kwenye mfano wa Agano Jipya.1. Scripture Stands Above Tradition: This includes our own traditions. If there is a conflict, we must return to the New Testament model.

2. Agizo la Umisheni: Watu wasio na Kristo wamepotea. Yesu alisema katika Mathayo 28:19-20: "Basi enendeni, mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza... na tazama, mimi nipo pamoja nanyi siku zote, hata ukamilifu wa dahari."2. The Command of Missions: People without Christ are lost. Jesus said in Matthew 28:19-20: "Go therefore and make disciples of all the nations, baptizing them... and lo, I am with you always, even to the end of the age."

3. Mafundisho ya Msingi Lazima Yalindwe: Injili si mali yetu ili tuiboreshe au kuiunda upya. Injili inapobadilishwa, haiwi Injili tena.3. Essential Doctrine Must Be Protected: The Gospel is not ours to improve or reshape. When the Gospel is changed, it is no longer the Gospel.

Muhtasari wa MwishoFinal Summary

Fundisho la madhehebu na mamlaka linatufundisha kwamba ingawa kanisa lilizaliwa katika umoja, tofauti zilikua kadiri muda ulivyopita. Si kila tofauti ni hatari, lakini Injili yenyewe inapofafanuliwa upya, inakuwa injili nyingine kabisa. Kanisa Katoliki linasisitiza mapokeo na mamlaka ya papa. Mapokeo ya Kireformed (Ukalvini) yanasisitiza enzi ya Mungu na kuchaguliwa tangu awali. Mapokeo ya Kiarminio yanasisitiza mwitikio wa mwanadamu unaowezeshwa na Mungu na neema inayoweza kupingwa; Waarminio wengi wa kale na wa Kiwesley pia wanakiri uwezekano wa muumini wa kweli kuanguka hatimaye na kuiacha imani. Vuguvugu za Kikarismatiki na za Kipentekoste zinasisitiza karama za kiroho na zimekuwa makundi ya Kikristo yanayokua kwa kasi zaidi duniani. Katika mapokeo haya yote, Maandiko lazima yabaki kuwa mamlaka ya mwisho. Injili lazima ilindwe. Na utume wa kufanya wanafunzi kamwe usiachwe.The doctrine of denominations and authority teaches us that while the church was born in unity, differences developed over time. Not all differences are dangerous, but when the Gospel itself is redefined, it becomes another gospel altogether. The Catholic Church emphasizes tradition and papal authority. The Reformed tradition (Calvinism) emphasizes God's sovereignty and predestination. The Arminian tradition emphasizes God-enabled human response and resistible grace; many classical and Wesleyan Arminians also affirm the possibility of a genuine believer finally falling away from faith. The Charismatic and Pentecostal movements emphasize spiritual gifts and have become the fastest-growing Christian groups worldwide. Through all these traditions, Scripture must remain the final authority. The Gospel must be protected. And the mission to make disciples must never be abandoned.