John Wesley na Historia ya Umethodisti — Sehemu ya 4: Kuhubiri Mashambani, Jumuiya, Madarasa na Vikundi vya Kuungama: Njia ya WesleyJohn Wesley and the History of Methodism — Unit 4: Field Preaching, Societies, Classes and Bands: Wesley's Method

Mstari MkuuKey Verse

"Tena tuangaliane ili kusukumana kwa upendano na kwa matendo mema; tusiache kukusanyika pamoja, kama watu wengine walivyozoea kufanya, bali tuonyane; na kuzidi sana, kwa vile mnavyoiona siku ile ikikaribia." (Waebrania 10:24-25, SUV)"And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching." (Hebrews 10:24-25, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini na jinsi Wesley alivyoanza kuhubiri mashambani (field preaching) mwaka 1739, na kujibu pingamizi kwamba ilikuwa ni uvunjaji wa utaratibu.1. Explain why and how Wesley began field preaching in 1739, and answer the objection that it was disorderly.

2. Kuieleza jumuiya ya Kimethodisti (society) na Kanuni zake za Jumla za mwaka 1743.2. Describe the Methodist society and its General Rules of 1743.

3. Kueleza jinsi mkutano wa darasa (class meeting) ulivyoanza mwaka 1742 na ulikuwa na kusudi gani.3. Explain how the class meeting began in 1742 and what it was for.

4. Kutofautisha vikundi vya kuungama (bands) na madarasa, na kueleza nafasi ya wahubiri walei na mkutano mkuu wa mwaka.4. Distinguish bands from classes, and describe the role of lay preachers and the annual conference.

5. Kueleza kwa haki ukosoaji kwamba nidhamu ya Wesley haikuwa ya asili, ilikuwa ya kudhibiti, au ya kisheria, na kutoa jibu la Kiwesley.5. State fairly the criticisms that Wesley's discipline was unoriginal, controlling or legalistic, and give the Wesleyan answer.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Wesley kwa wanafunzi wa Wesley. Tunaamini kwamba njia ya Wesley ilikuwa ya busara, na pia tunajua kwamba Wakristo wengine na baadhi ya wanahistoria wameitilia shaka. Tunaeleza pingamizi zao na kuzijibu. Tunakumbuka kwamba njia hiyo ilitumikia injili; haikuwa injili yenyewe kamwe.This unit is written from inside the Wesleyan tradition for Wesleyan students. We believe that Wesley's method was wise, and we also know that other Christians and some historians have questioned it. We state their objections and answer them. We remember that the method served the gospel; it was never the gospel itself.

Kutoka kwa Walioongoka hadi WanafunziFrom Converts to Disciples

Baada ya Aldersgate, Wesley alikuwa na ujumbe ulio wazi. Lakini ujumbe peke yake haufanyi wanafunzi. Katika miaka ya 1730 na 1740, Uingereza ilikuwa na makanisa katika kila parokia, hata hivyo maskini wengi hawakuwahi kuingia ndani yake. Wachimba migodi, wafanyakazi wa viwandani na vibarua wa mashambani walikuwa wakali, mara nyingi hawakujua kusoma, na wakati mwingine hawakukaribishwa. Hata wale waliosukumwa na mahubiri mara nyingi walirudi kwenye njia zao za zamani kwa kuwa hakuna mtu aliyewasaidia.After Aldersgate Wesley had a clear message. But a message alone does not make disciples. In the 1730s and 1740s, England had churches in every parish, yet many of the poor never entered them. Miners, factory workers and farm laborers were rough, often illiterate, and sometimes unwelcome. Even those who were stirred by a sermon often fell back into old ways when no one helped them.

Jibu la Wesley lilikuwa njia (method), iliyolipa vuguvugu jina lake. Sehemu zake zilikuwa hizi: kuhubiri kwa watu mahali walipo; kuwakusanya wale walioitikia katika jumuiya; kuzigawa jumuiya katika madarasa madogo na vikundi vya kuungama kwa ajili ya kutunzana; na kuwafunza walei kuhubiri na kuongoza. Njia hiyo ilikuwa mtumishi wa Neno. Lengo lake lilikuwa kuwasaidia watu kuokolewa na kukua katika utakatifu.Wesley's answer was a method, which gave the movement its name. Its parts were these: preaching to the people where they were; gathering those who responded into societies; dividing the societies into small classes and bands for mutual care; and training lay people to preach and to lead. The method was a servant of the Word. Its aim was to help people to be saved and to grow in holiness.

Kuhubiri Mashambani (1739)Field Preaching (1739)

Mnamo Februari 1739, George Whitefield, ambaye alikuwa amefungiwa nje ya mimbari nyingi, alianza kuhubiri nje karibu na Bristol kwa wachimba makaa ya mawe huko Kingswood. Hawa walikuwa watu maskini wasio na kanisa. Maelfu walikuja. Whitefield kisha alimwomba Wesley aje kumsaidia.In February 1739 George Whitefield, who had been shut out of many pulpits, began to preach in the open air near Bristol to the coal miners at Kingswood. These were poor people who had no church. Thousands came. Whitefield then asked Wesley to come and help him.

Wesley alisita. Alikuwa mtu wa kanisa mwangalifu na alilelewa kufikiri kwamba utaratibu katika ibada ulikuwa karibu sehemu ya dini. Baadaye alikiri kwamba angeona kuwa dhambi kuokoa roho mahali popote isipokuwa kanisani. Lakini alikwenda, akaona makutano, na akaguswa moyoni. Tarehe 2 Aprili 1739 alihubiri nje karibu na Bristol, na andiko lake lilikuwa kutoka Hotuba ya Nazareti: "Roho wa Bwana yu juu yangu, Kwa maana amenitia mafuta niwahubiri maskini habari njema" (Luka 4:18).Wesley hesitated. He was a careful churchman and he had been brought up to think that order in worship was almost a part of religion. He later admitted that he would have thought it a sin to save souls anywhere but in a church. But he went, saw the crowds, and was moved. On 2 April 1739 he preached in the open air near Bristol, and his text was from the Sermon at Nazareth: "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor" (Luke 4:18).

Tangu siku hiyo alihubiri mashambani, kwenye vilima, kwenye viwanja vya soko, kwenye milango ya migodi na wakati mwingine kutoka kaburi la baba yake huko Epworth, kanisa lilipofungwa dhidi yake. Alipanda farasi kote Uingereza na Ireland, mara nyingi akihubiri mara mbili au tatu kwa siku. Alieleza kitendo chake kwa kusema kwamba aliuona ulimwengu kuwa parokia yake. Alimaanisha kwamba mhudumu aliyeitwa na Mungu ana wajibu kwa wote ambao hawajasikia, na si kwa watu tu wanaoishi karibu na kanisa lake.From that day he preached in fields, on hillsides, in market squares, at the mouths of mines and sometimes from his father's tomb at Epworth, when the church there was closed to him. He rode on horseback across Britain and Ireland, often preaching twice or three times a day. He explained his action by saying that he looked on the world as his parish. By this he meant that a minister called by God has a duty to all who have not heard, and not only to the people who happen to live near his church.

Pingamizi la utaratibuThe objection of order

Makasisi wengi wa Kianglikana na baadhi ya maaskofu walipinga. Walisema kwamba kasisi anapaswa kuhubiri tu katika kanisa la parokia yake mwenyewe, na kwamba kuhubiri mashambani ni ukiukaji wa utaratibu wa kanisa. Wengine pia walisema kwamba makutano yalikuwa na hisia kali na kwamba mahubiri yalileta vurugu.Many Anglican clergymen and some bishops objected. They said that a priest should preach only in the church of his own parish, and that field preaching was a violation of church order. Some also said that the crowds were emotional and that the preaching led to disorder.

Jibu letu. Tunachukulia utaratibu wa kanisa kwa uzito, na Wesley pia alifanya hivyo. Lakini injili ina dai la juu zaidi. Yesu alihubiri mlimani, kutoka mashuani na kando ya kisima. Petro alihubiri nje siku ya Pentekoste, na Paulo alisema sokoni huko Athene. Amri ya mwisho ya Bwana ni "Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi" (Mathayo 28:19). Wesley alihukumu kwamba milango ya kanisa ikiwa imefungwa au maskini wasipoingia ndani yake, amri bado inasimama. Mateso yalikuja pamoja na mahubiri. Makundi ya watu yalitupa mawe na Wesley wakati mwingine alikuwa katika hatari ya kupoteza maisha, hata hivyo aliendelea. Matunda yalikuwa wazi: maisha yalibadilika, na Wamethodisti, ambao mara nyingi walidhihakiwa, walionekana kuwa watu wenye kiasi, waaminifu na wenye ukarimu.Our answer. We take church order seriously, and Wesley did as well. But the gospel has a higher claim. Jesus preached on a mountainside, from a boat and by a well. Peter preached in the open air on the day of Pentecost, and Paul spoke in the marketplace at Athens. The Lord's last command is "Go therefore and make disciples of all the nations" (Matthew 28:19). Wesley judged that when the church doors were closed or the poor did not enter them, the command still stood. Persecution came with the preaching. Mobs threw stones and Wesley was sometimes in danger of his life, yet he went on. The fruit was plain: lives were changed, and the Methodists, who were often mocked, were found to be sober, honest and charitable.

Jumuiya (Society)The Society

Mtu aliyeguswa na mahubiri alihitaji mahali pa kuwa. Wesley aliwakusanya watu kama hao katika jumuiya (societies). Hakubuni umbo hili. Kulikuwa na jumuiya za kidini katika Kanisa la Uingereza tangu mwishoni mwa karne ya kumi na saba, vikundi vidogo vya watu waliokutana kwa sala, Maandiko na kutiana moyo. Wamoravia pia walikuwa na mfano imara wa ushirika. Wanahistoria wameonyesha jinsi Wesley alivyokopa mengi. Hatuna ugomvi na hili. Kiongozi mwenye hekima hujifunza kutokana na mema ambayo Mungu ameshayafanya. Alichoongeza Wesley ni utaratibu uliounganisha mahubiri, ushirika na nidhamu kuwa vuguvugu moja lililounganishwa.A person who was moved by the preaching needed somewhere to belong. Wesley gathered such people into societies. He did not invent this form. There had been religious societies in the Church of England since the late seventeenth century, small groups of people who met for prayer, Scripture and mutual encouragement. The Moravians also had a strong pattern of fellowship. Historians have shown how much Wesley borrowed. We have no quarrel with this. A wise leader learns from the good that God has already done. What Wesley added was an order that joined preaching, fellowship and discipline into a single connected movement.

Mwaka 1739 jengo la kwanza la Kimethodisti lilianza kujengwa huko Bristol, New Room, na huko London Foundery ilitumika kama kituo. Jumuiya ziliitwa United Societies (Jumuiya Zilizoungana), nazo zilibaki ndani ya Kanisa la Uingereza. Wanachama wake walihimizwa kuhudhuria kanisa la parokia na kupokea Meza ya Bwana huko.In 1739 the first Methodist building was begun in Bristol, the New Room, and in London the Foundery served as a base. The societies were called the United Societies, and they remained within the Church of England. Their members were encouraged to attend the parish church and to receive the Lord's Supper there.

Kanuni za Jumla (1743)The General Rules (1743)

Mwaka 1743 Wesley alichapisha The Nature, Design, and General Rules of the United Societies (Asili, Kusudi na Kanuni za Jumla za Jumuiya Zilizoungana). Kilieleza sharti rahisi la kuingia: hamu ya kukimbia ghadhabu inayokuja na kuokolewa kutoka katika dhambi. Hakuna aliyetakiwa kushika maoni fulani. Lakini wale waliobaki walipaswa kuonyesha matunda ya moyo uliobadilika kwa njia tatu.In 1743 Wesley published The Nature, Design, and General Rules of the United Societies. It set out a simple condition for entry: a desire to flee from the wrath to come and to be saved from sins. No one was asked to hold a particular opinion. But those who stayed were to show the fruit of a changed heart in three ways.

1. Usifanye madhara. Walipaswa kujiepusha na uovu wa kila aina, kama kuapa, ulevi, ugomvi na udanganyifu.1. Do no harm. They were to avoid evil of every kind, such as swearing, drunkenness, quarreling and fraud.

2. Fanya mema. Walipaswa kuwatendea watu wote mema kadiri walivyopata nafasi, miili na roho zao, na hasa waumini wenzao.2. Do good. They were to do good to all people as they had opportunity, to their bodies and their souls, and especially to fellow believers.

3. Hudhuria maagizo ya Mungu (ordinances). Maagizo haya yalijumuisha ibada ya hadharani, kuhubiriwa kwa Neno, Meza ya Bwana, sala ya familia na ya faragha, kuchunguza Maandiko na kufunga.3. Attend upon the ordinances of God. These ordinances included public worship, the preaching of the Word, the Lord's Supper, family and private prayer, searching the Scriptures and fasting.

Zingatia jinsi kanuni hizi tatu zinavyofanya kazi pamoja. Si ngazi ambayo mtu hupanda kwenda kwa Mungu. Zinaeleza maisha ya wale ambao tayari wanamtafuta Mungu na wameanza kupokea neema yake. "Imani pasipo matendo imekufa" (Yakobo 2:26).Notice how the three rules work together. They are not a ladder by which a person climbs to God. They describe the life of those who are already seeking God and have begun to receive His grace. "Faith without works is dead also" (James 2:26).

Mkutano wa Darasa (1742)The Class Meeting (1742)

Mkutano wa darasa ulianza Bristol mnamo Februari 1742, karibu kwa bahati. Jumuiya ilikuwa na deni kwa gharama ya New Room. Mwanachama aitwaye Kapteni Foy alipendekeza kwamba kila mwanachama atoe senti moja kwa wiki, na kwamba jumuiya igawanywe katika vikundi vya watu kumi na wawili hivi, kila kimoja na kiongozi wa kukusanya pesa. Wesley alikubali.The class meeting began in Bristol in February 1742, almost by accident. The society was in debt over the cost of the New Room. A member named Captain Foy proposed that each member give a penny a week, and that the society be divided into groups of about twelve, each with a leader to collect the money. Wesley accepted.

Kisha viongozi waligundua kwamba baadhi ya wanachama walikuwa wanaishi kwa njia zisizoendana na injili. Waliporipoti hilo, Wesley aliiona nafasi. Hapa ilikuwa njia ya kuwatunza watu kichungaji ambayo mtu mmoja hangeweza kuwapa mamia. Viongozi wangeweza kumtembelea na kumwuliza kila mwanachama, na vikundi vingeweza kukutana kila wiki.Then the leaders found that some of the members were living in ways that did not fit the gospel. When they reported this, Wesley saw the opportunity. Here was a way of pastoral care that one man could not give to hundreds. The leaders could visit and question each member, and the groups could meet weekly.

Mkutano wa darasa kwa kawaida ulichanganya wanaume na wanawake, na viongozi walikuwa walei, wakiwemo wanawake. Katika mkutano wa kila wiki kila mwanachama alieleza hali ya roho yake: mapambano yake, ushindi wake na mahitaji yake. Kiongozi alitia moyo, alisahihisha na aliomba. Sadaka zilikusanywa kwa ajili ya maskini na kwa gharama za jumuiya. Kila robo ya mwaka, ripoti ya kiongozi ilitumika kufanya upya tiketi za uanachama, kadi ndogo iliyoonyesha hali nzuri ya mwanachama. Wanachama waliodumu katika dhambi baada ya maonyo mara kwa mara waliondolewa, lakini wale waliotubu walirudishwa.The class meeting was ordinarily mixed in gender, and the leaders were laypeople, including women. At the weekly meeting each member spoke of how it was with his soul: his struggles, his victories and his needs. The leader encouraged, corrected and prayed. Offerings were taken for the poor and for the expenses of the society. Quarterly, the leader's report was used to renew the membership tickets, a small card that showed good standing. Members who persisted in sin after repeated warnings were removed, but those who repented were restored.

Mkutano wa darasa ni mfano mzuri wa njia ya Wesley. Ni rahisi, wa mahali, wenye uwajibikaji, na unaongozwa na waumini wa kawaida. "Mchukuliane mizigo, na kuitimiza hivyo sheria ya Kristo" (Wagalatia 6:2). Uliwapa maskini wa Uingereza shule ya uanafunzi ambayo wengi wao hawakuwahi kuwa nayo.The class meeting is a good example of the Wesleyan method. It is simple, local, accountable and led by ordinary believers. "Bear one another's burdens, and so fulfill the law of Christ" (Galatians 6:2). It gave to the poor of England a school of discipleship that most had never had.

Kikundi cha Kuungama (Band)The Band

Kikundi cha kuungama (band) kilikuwa kidogo kuliko darasa na cha kibinafsi zaidi. Kilikuwa kikundi cha labda wanaume watano au kumi, au cha wanawake, walio katika hali inayofanana ya maisha, kama wanawake walioolewa au wanaume wasio na wake. Wazo hilo lilimjia Wesley kutoka kwa Wamoravia, aliowajua mwaka 1738. Katika kikundi cha kuungama, wanachama walizungumza wazi juu ya majaribu yao na dhambi zao, na waliombeana. "Ungamanieni dhambi zenu, ombeaneni, mpate kuponywa. Maombi yake mwenye haki yafanya kazi sana, kwa nguvu zake" (Yakobo 5:16).The band was smaller than the class and more personal. It was a group of perhaps five or ten men, or of women, in a similar condition of life, such as married women or single men. The idea came to Wesley from the Moravians, whom he knew in 1738. In the band, members spoke openly of their temptations and sins, and prayed for one another. "Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much" (James 5:16).

Darasa na kikundi cha kuungama vilikuwa na makusudi tofauti. Darasa lilikuwa kwa jumuiya nzima na lilikuwa mahali pa usimamizi na kutiana moyo. Kikundi cha kuungama kilikuwa cha hiari na kilikuwa kwa wale waliotaka kwenda ndani zaidi katika kuungama dhambi na kufuatia utakatifu. Baadaye Wesley pia alipanga vikundi vidogo teule kwa ajili ya wale waliokuwa wakisonga mbele kuelekea utakaso kamili.The class and the band had different purposes. The class was for the whole society and was a place of oversight and encouragement. The band was voluntary and was for those who wished to go deeper in the confession of sin and the pursuit of holiness. Later Wesley also organized smaller select groups for those who were pressing on toward entire sanctification.

Wahubiri Walei na ConnexionLay Preachers and the Connexion

Kazi ya Wesley ilikua kwa kasi zaidi ya mtu mmoja, au makasisi wachache wa Kianglikana, wangeweza kuifikia. Suluhisho lilikuwa wahubiri walei. Mmoja wa wa kwanza alikuwa Thomas Maxfield, ambaye Wesley alikuwa amemwachia usimamizi wa jumuiya ya London alipokuwa mbali. Maxfield alianza kuhubiri. Wesley alishtuka mwanzoni. Mama yake, Susanna, ambaye alikuwa akiishi London, alimsihi akamsikilize Maxfield mwenyewe kabla ya kuhukumu. Wesley alifanya hivyo, na akaamua kwamba Mungu alikuwa pamoja naye.Wesley's work grew faster than one man, or a few Anglican clergy, could cover. The solution was lay preachers. One of the first was Thomas Maxfield, whom Wesley had left in charge of the London society while he was away. Maxfield began to preach. Wesley was alarmed at first. His mother, Susanna, who had been living in London, urged him to hear Maxfield for himself before judging. Wesley did so, and decided that God was with him.

Kisha Wesley aliweka viwango. Wahubiri walipaswa kuwa sahihi katika mafundisho, watakatifu katika maisha na wenye ufanisi katika kuvuna roho. Hawakuwa makasisi waliowekwa wakfu, na hawakupaswa kutoa sakramenti. Baadhi yao walikuwa wasafiri (itinerant) (walisafiri katika mzunguko), na wengine walikuwa wa mahali (local), wakitumikia mahali walipoishi. Mwaka 1744 Wesley alifanya mkutano mkuu wa kwanza wa mwaka, mkutano wa wahubiri wa kujadili mafundisho na nidhamu. Jumuiya na wahubiri waliunganishwa katika kile Wamethodisti walichokiita connexion, tahajia ya zamani ya "connection" (muungano). Neno hili ndilo shina la wazo la Kimethodisti la uwajibikaji wa pamoja, ambalo Kozi ya 4 inalikuza.Wesley then set standards. Preachers must be sound in doctrine, holy in life and effective in winning souls. They were not ordained clergymen, and they were not to give the sacrament. Some were itinerant (they traveled in a circuit), and others were local, serving where they lived. In 1744 Wesley held the first annual conference, a meeting of preachers to discuss doctrine and discipline. The societies and preachers were joined together into what Methodists called a connexion, an old spelling of "connection." This word is the root of the Methodist idea of mutual accountability, which Course 4 develops.

Wanahistoria, Wakosoaji na PingamiziHistorians, Critics and Objections

Je, njia hiyo ilikuwa ya asili?Was the method original?

Wanahistoria wanaonyesha kwamba karibu kila sehemu ya njia ya Wesley ilikuwepo tayari: jumuiya za Kianglikana, vikundi vya kuungama vya Wamoravia, vikundi vidogo vya Wapuritani na Wapietisti, kuhubiri mashambani na Whitefield na wahubiri wa awali wa Wales. Wako sahihi. Lakini tunashikilia kwamba ubunifu haukuwa lengo la Wesley. Kipaji chake kilikuwa kuunganisha sehemu hizi, kuzirekebisha kwa ajili ya maskini, na kuziweka chini ya nidhamu moja yenye kusudi moja. Njia ililingana na ujumbe.Historians point out that nearly every part of Wesley's method existed already: the Anglican societies, Moravian bands, Puritan and Pietist small groups, field preaching by Whitefield and by earlier Welsh preachers. They are right. But we hold that originality was not Wesley's goal. His genius was to bring these parts together, to adapt them for the poor, and to discipline them with a single purpose. The method fit the message.

Je, nidhamu ya Wesley ilikuwa ya kudhibiti kupita kiasi?Was Wesley's discipline too controlling?

Baadhi ya wakosoaji wamemwita Wesley dikteta, na kweli alitumia mamlaka mengi. Pia wanasema kwamba madarasa yalikuwa ya kuingilia faragha na kwamba kanuni za mavazi au mwenendo ziliufanya Umethodisti kuwa dini ya sheria. Wengine wanasema kwamba nidhamu ya Kimethodisti iliwasaidia watu wanaofanya kazi kuinuka kutoka umaskini na ulevi.Some critics have called Wesley an autocrat, and he did exercise much authority. They also say the classes were intrusive and that rules for dress or conduct made Methodism a religion of law. Others say that Methodist discipline helped working people to rise from poverty and drink.

Jibu letu. Uanachama ulikuwa wa hiari, na sharti moja lilikuwa hamu ya kuokolewa. Lengo halikuwa kudhibiti bali upendo: "Ndugu, mtu akifumaniwa katika kosa lolote, ninyi mlio wa Roho mrudisheni mtu kama huyo kwa roho ya upole" (Wagalatia 6:1). Nidhamu ya Wesley ilikusudiwa kurudisha, na ilitegemea uwajibikaji wa pamoja, si upelelezi wa faragha. Wakati huo huo tunakiri kwamba nidhamu inaweza kuwa ngumu na kuwa sheria upendo unapopotea. Kozi ya 3 itashughulikia hatari hii. Tiba si kuacha uwajibikaji, kama makanisa mengi ya kisasa yalivyofanya, bali kuudumisha katika roho ya Kristo.Our answer. Membership was voluntary, and the one condition was a desire to be saved. The aim was not control but love: "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness" (Galatians 6:1). Wesley's discipline was meant to be restorative, and it was based on mutual accountability, not private spying. At the same time we admit that discipline can harden into legalism when love is lost. Course 3 will treat this danger. The cure is not to abandon accountability, as many modern churches have done, but to keep it in the spirit of Christ.

Matumizi ya KichungajiPastoral Application

Mchungaji anahudumia kanisa la watu mia mbili. Ni wakarimu siku ya Jumapili, lakini anagundua kwamba baba kijana amepoteza kazi yake na hakumwambia mtu yeyote. Familia nyingine inagombana na hakuna anayejua. Mchungaji anatambua kwamba kanisa ni kubwa lakini hakuna aliye karibu vya kutosha na mwingine ili kugundua.A pastor serves a church of two hundred people. They are friendly on Sunday, but he learns that a young father has lost his job and told no one. Another family is quarreling and no one knows. The pastor realizes that the church is large but no one is close enough to anyone else to notice.

Kwanza, haanzi na programu. Anaomba na kuzungumza na wanachama wachache waaminifu wanaoheshimiwa katika kutaniko.First, he does not start with a program. He prays and speaks with a few faithful members who are respected in the congregation.

Pili, anawaalika watu sita hadi kumi wakutane kila wiki nyumbani kwa kipindi cha majaribio cha miezi mitatu. Wanasoma kifungu kifupi, wanaomba, na kila mmoja anajibu swali rahisi: "Roho yako iko aje wiki hii?"Second, he invites six to ten people to meet weekly in a home for a trial period of three months. They read a short passage, pray, and each answers a simple question: "How is it with your soul this week?"

Tatu, anachagua kiongozi kutoka miongoni mwa walei, na haongozi kikundi mwenyewe. Kikundi kinapaswa kuongozwa na mtu atakayesikiliza.Third, he chooses a leader from among the laypeople, and does not lead the group himself. The group is to be led by someone who will listen.

Nne, kikundi kikishathibitisha thamani yake anaongeza vingine. Anaweka kanuni rahisi, na anafundisha kwamba kikundi ni njia ya neema na si mtihani wa nani anayestahili.Fourth, when the group has proved its worth he adds others. He keeps the rules simple, and he teaches that the group is a means of grace and not a test of who is good enough.

MuhtasariSummary

Baada ya Aldersgate, Wesley alijenga njia ya kugeuza walioongoka kuwa wanafunzi. Mwaka 1739 alimfuata Whitefield katika kuhubiri mashambani karibu na Bristol, na alijibu shtaka la vurugu kwa kuelekeza kwa Yesu, Petro na Paulo na amri ya kufanya wanafunzi. Walioongoka walikusanywa katika jumuiya, zilizoongozwa na Kanuni za Jumla za 1743: usifanye madhara, fanya mema, na hudhuria maagizo ya Mungu. Mkutano wa darasa ulianza Bristol mwaka 1742 kama njia ya kulipa deni na ukawa kiini cha utunzaji wa kichungaji. Vikundi vya kuungama vilikuwa vikundi vidogo, vya wanaume au vya wanawake kando, kwa ajili ya kuungama. Wahubiri walei, mwanzoni Thomas Maxfield, walipanua kazi, na mkutano mkuu wa mwaka wa 1744 na connexion uliunganisha kazi pamoja. Wanahistoria wanaona kwamba Wesley alikopa mengi kutoka kwa Wamoravia na jumuiya za Kianglikana, na wakosoaji wanasema nidhamu yake ilikuwa ya kudhibiti. Tunajibu kwamba kipaji chake kilikuwa kuunganisha sehemu hizi kwa ajili ya maskini, na kwamba nidhamu yake ilikuwa ya hiari na ya kurudisha, ingawa kamwe haipaswi kuwa sheria isiyo na upendo.After Aldersgate, Wesley built a method to turn converts into disciples. In 1739 he followed Whitefield into field preaching near Bristol, and answered the charge of disorder by pointing to Jesus, Peter and Paul and to the command to make disciples. Converts were gathered into societies, which were governed by the General Rules of 1743: do no harm, do good, and attend upon the ordinances of God. The class meeting began at Bristol in 1742 as a way to pay a debt and became the center of pastoral care. The bands were smaller groups, of men or of women separately, for confession. Lay preachers, at first Thomas Maxfield, extended the work, and the annual conference of 1744 and the connexion bound the work together. Historians note that Wesley borrowed much from the Moravians and the Anglican societies, and critics say his discipline was controlling. We answer that his genius lay in joining these parts for the poor, and that his discipline was voluntary and restorative, though it must never become legalism.

Usomaji ZaidiFurther Reading

• John Wesley, The Nature, Design, and General Rules of the United Societies (Asili, Kusudi na Kanuni za Jumla za Jumuiya Zilizoungana) (1743).• John Wesley, The Nature, Design, and General Rules of the United Societies (1743).

• John Wesley, A Plain Account of the People Called Methodists (Maelezo Rahisi kuhusu Watu Wanaoitwa Wamethodisti) (1749).• John Wesley, A Plain Account of the People Called Methodists (1749).

• John Wesley, The Journal of John Wesley (Shajara ya John Wesley), maingizo ya mwaka 1739.• John Wesley, The Journal of John Wesley, the entries for 1739.

• John Wesley, Mahubiri "The Means of Grace" (Njia za Neema).• John Wesley, Sermon "The Means of Grace."

• John Wesley, Minutes of Several Conversations (Kumbukumbu za Mazungumzo Kadhaa) (the Large Minutes).• John Wesley, Minutes of Several Conversations (the Large Minutes).

• Holiness Through the Ages (Utakatifu Katika Karne Zote) (Coleman, Danielson na Parry), kitabu cha kiada cha CTS.• Holiness Through the Ages (Coleman, Danielson and Parry), the CTS textbook.

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