John Wesley na Historia ya Umethodisti — Sehemu ya 7: Vuguvugu la Utakatifu: Phoebe Palmer, Mikutano ya Kambi na Makanisa Mapya ya UtakatifuJohn Wesley and the History of Methodism — Unit 7: The Holiness Movement: Phoebe Palmer, Camp Meetings, and the New Holiness Churches

Mstari MkuuKey Verse

"Mungu wa amani mwenyewe awatakase ninyi kabisa; na roho zenu, na nafsi zenu, na miili yenu mkamilifu, mikamatwe bila lawama, wakati wa kuja kwake Bwana wetu Yesu Kristo." (1 Wathesalonike 5:23, SUV)"Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ." (1 Thessalonians 5:23, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wamethodisti wengi katika karne ya kumi na tisa waliona kwamba mafundisho ya Wesley juu ya utakatifu yalikuwa yanafifia, na walichofanya kuhusu hilo.1. Explain why many Methodists in the nineteenth century felt that Wesley's teaching on holiness was fading, and what they did about it.

2. Kueleza maisha na mafundisho ya Phoebe Palmer, ikiwemo Tuesday Meeting yake na kitabu chake The Way of Holiness (1843).2. Describe the life and teaching of Phoebe Palmer, including her Tuesday Meeting and her book The Way of Holiness (1843).

3. Kueleza nafasi ya mkutano wa kambi na National Camp Meeting Association for the Promotion of Holiness.3. Describe the role of the camp meeting and the National Camp Meeting Association for the Promotion of Holiness.

4. Kutaja Wesleyan Methodists (1843), Free Methodists (1860) na Church of the Nazarene (1908), na kueleza kwa nini kila moja liliundwa.4. Name the Wesleyan Methodists (1843), the Free Methodists (1860) and the Church of the Nazarene (1908), and explain why each was formed.

5. Kutaja pingamizi kuu dhidi ya vuguvugu la Utakatifu na kutoa jibu la Kiwesley.5. State the main objections to the Holiness movement and give the Wesleyan answer.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Wesley, kwa wanafunzi walio ndani yake. Ni ya kihafidhina na ya kiinjili. Inaposema "sisi" au "mapokeo yetu," inamaanisha makanisa ya Kimethodisti na ya Wesley-Utakatifu yanayoshikilia kwamba Biblia ni Neno la Mungu na yanayofundisha wokovu kwa wote na utakatifu wa moyo na wa maisha. Wakristo wengine na wanahistoria wengi wanaona mambo haya kwa njia tofauti. Tunaeleza mitazamo yao kwa haki kisha tunatoa jibu letu. Maandiko yasema, "Jaribuni mambo yote; mkaze lile lililo jema" (1 Wathesalonike 5:21).This course is written from inside the Wesleyan tradition, for students who belong to it. It is conservative and evangelical. When it says "we" or "our tradition," it means the Methodist and Wesleyan-Holiness churches that hold the Bible to be the Word of God and teach salvation for all and holiness of heart and life. Other Christians and many historians see these matters differently. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Kwa Nini Kipindi Hiki Ni MuhimuWhy This Unit Matters

Wachungaji wengi katika Amerika ya Kusini na Afrika ni wa makanisa yaliyotokana na vuguvugu la Utakatifu au yaliyoundwa nalo. Church of the Nazarene, The Wesleyan Church na Free Methodist Church yote yana asili hii. Kujua yalikotoka ni kujua kwa nini yanafundisha yanayofundisha. Kipindi hiki pia kinaeleza swali gumu: kwa nini vuguvugu lililoanza kama wito wa utakatifu liliishia kuunda madhehebu mapya? Mapokeo yetu hayafichi jibu.Many pastors in Latin America and Africa belong to churches that came from the Holiness movement or were shaped by it. The Church of the Nazarene, the Wesleyan Church and the Free Methodist Church all have this origin. To know where they came from is to know why they teach what they teach. This unit also explains a hard question: why did a movement that began as a call to holiness end up forming new denominations? Our tradition does not hide the answer.

Mbegu: Mafundisho ya Wesley juu ya Upendo KamilifuThe Seed: Wesley's Teaching on Perfect Love

John Wesley alifundisha kwamba Mungu hasamehi dhambi tu bali pia huwafanya watu wake kuwa watakatifu. Aliita hili "ukamilifu wa Kikristo" au "upendo kamilifu." Hakumaanisha kwamba mwamini hawezi kamwe kufanya kosa au kujaribiwa. Alimaanisha kwamba moyo unaweza kujazwa upendo kwa Mungu na kwa jirani kiasi kwamba upendo unatawala kila nia. A Plain Account of Christian Perfection (Maelezo Rahisi kuhusu Ukamilifu wa Kikristo) cha Wesley (kilichochapishwa kwanza mwaka 1766) ni muhtasari wake mwenyewe. Kozi ya 3 inasoma fundisho hili kwa undani. Hapa tunahitaji tu kuona kwamba Wamethodisti wa kwanza huko Marekani, akiwemo Francis Asbury, walilihubiri, na kwamba maandishi ya John Fletcher yalilitetea.John Wesley taught that God not only forgives sin but also makes His people holy. He called this "Christian perfection" or "perfect love." He did not mean that a believer could never make a mistake or never be tempted. He meant that the heart can be so filled with love for God and neighbor that love governs every motive. Wesley's A Plain Account of Christian Perfection (first published in 1766) is his own summary. Course 3 studies this teaching in detail. Here we need only to see that the first Methodists in America, including Francis Asbury, preached it, and that John Fletcher's writings defended it.

Umethodisti ulipokua mkubwa na wa kuheshimika zaidi mwanzoni mwa karne ya kumi na tisa, viongozi wake wengi waliona kwamba fundisho hili lilikuwa linahamia pembeni mwa maisha ya kanisa. Makanisa yalikuwa yanajenga majengo makubwa zaidi, na baadhi ya wachungaji walizungumza juu ya utakatifu mara chache. Hili ni hukumu inayoshirikiwa na wanahistoria wengi, na na viongozi wa vuguvugu la Utakatifu, walioamini kwamba kanisa lazima lirudi kwenye ujumbe wake wa kwanza. Tunashikilia kwamba walikuwa sahihi kuwa na wasiwasi. Kanisa linalosahau kwa nini Mungu alilileta linapoteza nguvu zake. Wesley mwenyewe aliogopa kwamba Wamethodisti wanaweza kuwa watu wenye umbo la dini lakini bila nguvu yake (tazama 2 Timotheo 3:5, na Thoughts upon Methodism (Mawazo juu ya Umethodisti) cha Wesley, 1786).As Methodism became larger and more respectable in the early nineteenth century, many of its leaders felt that this teaching was moving to the edge of church life. Churches were building larger buildings, and some pastors spoke of holiness less often. This is a judgment shared by many historians, and by the leaders of the Holiness movement, who believed that the church must return to its first message. We hold that they were right to be concerned. A church that forgets why God raised it up loses its power. Wesley himself feared that the Methodists might become a people with the form of religion but without its power (see 2 Timothy 3:5, and Wesley's Thoughts upon Methodism, 1786).

Phoebe PalmerPhoebe Palmer

Mtu mkuu wa ufufuo wa mafundisho ya utakatifu huko Marekani alikuwa mlei, Phoebe Palmer. Alizaliwa New York mwaka 1807 na alimwoa Walter Palmer, daktari. Mwaka 1835 dada yake, Sarah Lankford, alianza mkusanyiko wa kila wiki nyumbani kwake katika Jiji la New York kwa ajili ya sala na kufuatia utakatifu. Ulijulikana kama Tuesday Meeting for the Promotion of Holiness (Mkutano wa Jumanne wa Kukuza Utakatifu). Phoebe Palmer alianza kuuongoza mwaka 1837, mwaka ambao yeye mwenyewe aliamini kwamba alipokea baraka ya utakaso kamili. Kwa miaka mingi mkutano huo ulivuta wahudumu, maaskofu na walei kutoka makanisa mbalimbali.The leading figure of the revival of holiness teaching in America was a layperson, Phoebe Palmer. She was born in New York in 1807 and married Walter Palmer, a physician. In 1835 her sister, Sarah Lankford, began a weekly gathering in her home in New York City for prayer and the pursuit of holiness. It became known as the Tuesday Meeting for the Promotion of Holiness. Phoebe Palmer began to lead it in 1837, the year she herself believed she had received the blessing of entire sanctification. For many years the meeting drew ministers, bishops and laypeople from different churches.

Palmer aliandika na kusafiri sana. Kitabu chake kinachojulikana zaidi, The Way of Holiness (Njia ya Utakatifu), kilitoka mwaka 1843. Alisema katika mikutano ya kambi na baadaye alisafiri hadi Kanada na Visiwa vya Uingereza. Pia aliandika The Promise of the Father (Ahadi ya Baba) (1859), utetezi wa wanawake kusema na kuhubiri kanisani. Maelfu ya watu walikuja kujua uzoefu wa kujitoa kikamilifu kupitia kazi yake.Palmer wrote and traveled widely. Her best known book, The Way of Holiness, appeared in 1843. She spoke at camp meetings and later traveled to Canada and the British Isles. She also wrote The Promise of the Father (1859), a defense of women speaking and preaching in the church. Thousands of people came to know the experience of full consecration through her work.

Mafundisho yakeHer teaching

Palmer alifundisha kwamba mwamini anaweza kupokea utakaso kamili sasa, kwa imani, na haitaji kusubiri hisia. Mafundisho yake yalitegemea hatua tatu. Kwanza, mwamini anajitoa kikamilifu kwa Mungu, akiweka yote madhabahuni. Pili, anaamini ahadi ya Mungu kwamba madhabahu hutakasa sadaka (alitaja Kutoka 29:37 na Mathayo 23:19). Tatu, anashuhudia yale Mungu aliyoyafanya. Aliita hii "njia fupi" (shorter way) kwa sababu ilisisitiza kwamba baraka hupokelewa kwa imani, mara moja, si baada ya miaka ya mapambano. Watu wengi walipata uhuru mkubwa katika hili.Palmer taught that a believer can receive entire sanctification now, by faith, and does not need to wait for a feeling. Her teaching rested on three steps. First, the believer fully consecrates himself to God, laying all on the altar. Second, he believes the promise of God that the altar sanctifies the gift (she pointed to Exodus 29:37 and Matthew 23:19). Third, he testifies to what God has done. She called this the "shorter way" because it stressed that the blessing is received by faith, at once, not after years of struggle. Many people found great freedom in this.

PingamiziThe objection

Baadhi ya Wamethodisti, wakati huo na sasa, walisema kwamba mafundisho ya Palmer yalitofautiana na ya Wesley. Walihoji kwamba alifanya utakaso utegemee tendo la imani na ushuhuda wa mwamini, badala ya ushuhuda wa Roho mwenyewe ndani, na kwamba alitoa nafasi ndogo mno kwa ukuaji wa taratibu. Kwa hiyo baadhi ya wanahistoria wanamwona Palmer kama sauti mpya yenye ubunifu na si mwanafunzi tu wa Wesley.Some Methodists, then and now, said that Palmer's teaching differed from Wesley's. They argued that she made sanctification depend on an act of the believer's faith and testimony, rather than on the Spirit's own witness within, and that she gave too little place to gradual growth. Some historians therefore see Palmer as a creative new voice and not simply a student of Wesley.

Jibu letuOur answer

Tunakubali kwamba msisitizo na lugha ya Palmer vilikuwa vyake mwenyewe. Lakini Wesley mwenyewe alifundisha kwamba utakaso, kama kuhesabiwa haki, hupokelewa kwa imani, na kwamba waweza kupokelewa mara moja. Katika mahubiri yake "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu) alifundisha kwamba tunapaswa kuutarajia sasa. Palmer alichukua sehemu hii ya ujumbe wa Wesley na kuubonyeza kwa kanisa lililokuwa limenyamaza. Tahadhari ya wakosoaji wa Wesley ina manufaa. Mwamini hapaswi kutegemea maneno yake mwenyewe, na Roho hushuhudia pamoja na roho yetu (Warumi 8:16). Walimu waaminifu wa Utakatifu siku zote wamesema hivyo. Tunashikilia kwamba fundisho ni la Wesley, msisitizo ni wa Palmer, na mamlaka kwa yote mawili ni Maandiko.We grant that Palmer's emphasis and language were her own. But Wesley himself taught that sanctification, like justification, is received by faith, and that it may be received at once. In his sermon "The Scripture Way of Salvation" he taught that we should expect it now. Palmer took up this part of Wesley's message and pressed it on a church that had gone quiet. The caution of Wesley's critics is useful. A believer must not rest on his own words, and the Spirit bears witness with our spirit (Romans 8:16). Honest Holiness teachers have always said so. We hold that the doctrine is Wesley's, the emphasis is Palmer's, and the authority for both is Scripture.

Tunapaswa kuongeza neno juu ya nafasi ya wanawake. Huduma ya Palmer ni sehemu ya hadithi ndefu ya wanawake katika makanisa ya Utakatifu. Wakristo wengine husoma vifungu kama 1 Timotheo 2:12 na 1 Wakorintho 14:34 kama vinavyopunguza nafasi za kufundisha na kutawala za wanawake kanisani, nao wanashikilia mtazamo huu kwa dhati. Mapokeo ya Wesley-Utakatifu yamejibu kutoka Yoeli 2:28-29, iliyonukuliwa katika Matendo 2:17-18, kutoka kwa binti wanne wa Filipo waliotabiri (Matendo 21:9), kutoka kwa salamu za Paulo kwa wanawake wafanyakazi wenzake katika Warumi 16, na kutoka Wagalatia 3:28. Kozi ya 4 inalishughulikia swali hili kikamilifu.We should add a word on the place of women. Palmer's ministry is part of a longer story of women in the Holiness churches. Some Christians read passages such as 1 Timothy 2:12 and 1 Corinthians 14:34 as limiting the teaching and ruling roles of women in the church, and they hold this view sincerely. The Wesleyan-Holiness tradition has answered from Joel 2:28-29, quoted in Acts 2:17-18, from Philip's four daughters who prophesied (Acts 21:9), from Paul's greetings to women co-workers in Romans 16, and from Galatians 3:28. Course 4 treats this question fully.

Mkutano wa Kambi na Vyama vya UtakatifuThe Camp Meeting and the Holiness Associations

Mkutano wa kambi tuliokutana nao katika Kipindi cha 6 ukawa nyumba ya ufufuo wa utakatifu. Mwaka 1867, huko Vineland, New Jersey, kikundi cha wahudumu wa Kimethodisti kilichoongozwa na John Inskip kilifanya mkutano wa kambi uliotolewa kwa utakatifu. Hili lilipelekea kuanzishwa kwa National Camp Meeting Association for the Promotion of Holiness (Chama cha Kitaifa cha Mikutano ya Kambi ya Kukuza Utakatifu). Mikutano kama hiyo ilifuata katika sehemu nyingi za Marekani, na vyama vya Utakatifu, majarida na viwanja vya kambi vya mahali vilitokea.The camp meeting we met in Unit 6 became the home of the Holiness revival. In 1867, at Vineland, New Jersey, a group of Methodist ministers led by John Inskip held a camp meeting devoted to holiness. This led to the founding of the National Camp Meeting Association for the Promotion of Holiness. Similar meetings followed in many parts of the United States, and Holiness associations, journals and local camp grounds appeared.

Vuguvugu lilikuwa na ufikiaji mpana. Halikuwa kwa Wamethodisti tu, na Wakristo wengine wa mapokeo mengine walichukua mafundisho kama hayo. Wengine, kama wale waliokusanyika Oberlin College huko Ohio, walizungumza juu ya "ukamilifu" kwa njia yao wenyewe. Baadaye, vuguvugu la Keswick huko Uingereza lilifundisha "maisha ya juu zaidi" (higher life) kwa uelewa tofauti wa jinsi dhambi inavyoshindwa. Mavuguvugu haya yaliingiliana na vuguvugu la Utakatifu lakini hayakufanana nalo kabisa. Kozi ya 3 inayalinganisha.The movement had a wide reach. It was not limited to Methodists, and other Christians of other traditions took up similar teachings. Some, such as those gathered at Oberlin College in Ohio, spoke of "perfection" in their own way. Later, the Keswick movement in Britain taught a "higher life" with a different understanding of how sin is overcome. These movements overlapped with the Holiness movement but were not identical to it. Course 3 compares them.

Kwa Nini Makanisa Mapya YaliundwaWhy New Churches Were Formed

Viongozi wa vuguvugu la Utakatifu mwanzoni walitaka kulifanya upya Methodist Episcopal Church, si kuliacha. Lakini katika maeneo kadhaa, migogoro ilipelekea madhehebu mapya. Sababu zilitofautiana, na tunapaswa kuzieleza kwa haki.The leaders of the Holiness movement at first wanted to renew the Methodist Episcopal Church, not leave it. But in several places, conflicts led to new denominations. The reasons differed, and we should state them fairly.

Wesleyan Methodist Connection (1843)The Wesleyan Methodist Connection (1843)

Mgawanyiko wa kwanza ulihusu utumwa. Kikundi cha wahudumu wa Kimethodisti, miongoni mwao Orange Scott na Luther Lee, waliamini kwamba kanisa linapaswa kukataa kuvumilia kumiliki watumwa, kama Mkutano wa Krismasi ulivyowahi kusema. Pia walitaka sauti zaidi kwa walei na walitamani kupunguza mamlaka ya maaskofu. Methodist Episcopal Church ilipokataa kutenda kama walivyotaka, waliandaa Wesleyan Methodist Connection huko Utica, New York, mwaka 1843. Jina "Wesleyan" lilichaguliwa kudai urithi wa John Wesley. Mafundisho ya utakatifu yalikuwa na nguvu katika kundi hili. Baadaye liliungana na Pilgrim Holiness Church, mwaka 1968, kuunda The Wesleyan Church.The first break was over slavery. A group of Methodist ministers, among them Orange Scott and Luther Lee, believed that the church should refuse to tolerate slaveholding, as the Christmas Conference had once said. They also wanted more voice for lay people and wished to limit the power of bishops. When the Methodist Episcopal Church would not act as they wished, they organized the Wesleyan Methodist Connection at Utica, New York, in 1843. The name "Wesleyan" was chosen to claim the heritage of John Wesley. Holiness teaching was strong in this body. It later joined with the Pilgrim Holiness Church, in 1968, to form The Wesleyan Church.

Free Methodist Church (1860)The Free Methodist Church (1860)

B. T. Roberts alikuwa mhudumu wa Kimethodisti huko magharibi mwa New York. Alikuwa na wasiwasi mkubwa kuhusu alichoona kama upotevu wa Umethodisti rahisi na wa kiroho. Alikosoa kukodisha viti vya kanisani kwa familia tajiri, kupungua kwa mahubiri ya utakatifu, na ushawishi wa vyama vya siri, na alipinga utumwa. Ukosoaji wake uliwakwaza viongozi wa kanisa, naye aliondolewa kutoka Genesee Conference mwaka 1858. Mwaka 1860 yeye na wengine waliandaa Free Methodist Church. Neno "free" (huru) lilikuwa na maana kadhaa. Viti katika kanisa vilipaswa kuwa huru, na visikodishwe kwa matajiri. Kanisa lilipinga utumwa. Pia lilizungumza juu ya uhuru katika Roho katika ibada. Roberts akawa msimamizi mkuu wake wa kwanza.B. T. Roberts was a Methodist minister in western New York. He was deeply concerned about what he saw as a loss of simple, spiritual Methodism. He criticized the renting of pews to wealthy families, the decline of holiness preaching, and the influence of secret societies, and he opposed slavery. His criticism offended church leaders, and he was removed from the Genesee Conference in 1858. In 1860 he and others organized the Free Methodist Church. The word "free" had several meanings. Seats in the church were to be free, and not rented to the rich. The church opposed slavery. It also spoke of freedom in the Spirit in worship. Roberts became its first general superintendent.

Church of the Nazarene (1908)The Church of the Nazarene (1908)

Phineas F. Bresee alikuwa mchungaji wa Kimethodisti aliyehudumu California. Aliamini kwamba kanisa lazima liwafikie maskini na lazima lihubiri utakaso kamili. Mwaka 1895 yeye na wengine waliandaa Church of the Nazarene huko Los Angeles. Makanisa mengine ya Utakatifu na vyama vilikua katika majimbo ya mashariki na kusini. Mnamo Oktoba 1908, huko Pilot Point, Texas, makundi matatu yaliunganishwa: Church of the Nazarene upande wa Magharibi, Association of Pentecostal Churches of America upande wa Mashariki, na Holiness Church of Christ upande wa Kusini. Kundi jipya liliitwa Pentecostal Church of the Nazarene. Neno "Pentecostal" lilitumika hapa kwa maana yake ya zamani ya kujazwa Roho na kuwa mtakatifu. Mwaka 1919, neno hilo liliposhikamanishwa na kunena kwa lugha, kanisa lililiacha na likawa Church of the Nazarene.Phineas F. Bresee was a Methodist pastor who had served in California. He believed that the church must reach the poor and must preach entire sanctification. In 1895 he and others organized the Church of the Nazarene in Los Angeles. Other Holiness churches and associations grew in the eastern and southern states. In October 1908, at Pilot Point, Texas, three groups were united: the Church of the Nazarene in the West, the Association of Pentecostal Churches of America in the East, and the Holiness Church of Christ in the South. The new body was called the Pentecostal Church of the Nazarene. The word "Pentecostal" was used here in its older sense of being Spirit-filled and holy. In 1919, as the word came to be linked with speaking in tongues, the church dropped it and became the Church of the Nazarene.

Kazi ya Pili ya NeemaThe Second Work of Grace

Makanisa ya Utakatifu yalifikia kufundisha kwamba utakaso kamili ni kazi ya pili ya neema, inayopokelewa kwa imani baada ya kuzaliwa upya na tofauti nalo, lakini kupitia Kristo yule yule. Wamethodisti wengine wengi, wakati huo na sasa, waliuelewa ukamilifu wa Wesley kwa njia ya taratibu zaidi, kama lengo la maisha yanayokua katika neema. Maandishi ya Wesley mwenyewe yana mgogoro (crisis) na mchakato (process) vyote, na makanisa ya Utakatifu yanasisitiza mgogoro. Mapokeo yetu yanawasilisha mitazamo yote miwili kwa heshima. Tunaelekea mtazamo wa Utakatifu, kwa sababu tunapata katika Wesley na katika Maandiko ahadi kwamba waumini wanaweza kufanywa wazima katika upendo na si tu kuelekea huko milele.The Holiness churches came to teach that entire sanctification is a second work of grace, received by faith after new birth and distinct from it, yet through the same Christ. Many other Methodists, then and now, understood Wesley's perfection more gradually, as the goal of a growing life in grace. Wesley's own writings contain both a crisis and a process, and the Holiness churches stress the crisis. Our tradition presents both views with respect. We lean to the Holiness view, because we find in Wesley and in Scripture a promise that believers may be made whole in love and not only moving toward it forever.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Fundisho hilo huleta kiburi na dai la kutokuwa na dhambi. Wakosoaji wanaonya kwamba watu wanaosema wamekuwa "watakatifu" wanaweza kuwa wenye kiburi na wanaohukumu.Objection 1: The teaching leads to pride and the claim to be sinless. Critics warn that people who say they are "sanctified" may become proud and judgmental.

Jibu letu. Onyo hilo ni la haki, na vuguvugu la Utakatifu wakati mwingine limeshindwa hapa. Lakini mafundisho ya kibiblia si ukamilifu usio na dhambi. Wesley na makanisa ya Utakatifu siku zote wamesema kwamba waumini bado wanaweza kukosea, bado wanahitaji kukua, na bado wanategemea damu ya Kristo. Alama ya utakatifu ni upendo: "Katika pendo hamna hofu; bali pendo lililo kamili hutoa nje hofu" (1 Yohana 4:18). Mtu anayejivunia utakatifu wake ameshindwa kuuelewa. Pia tunakumbuka 1 Yohana 1:8, na hatudai kwamba hatuna dhambi kwa maana ya kutohitaji rehema.Our answer. The warning is fair, and the Holiness movement has sometimes failed here. But the biblical teaching is not sinless perfection. Wesley and the Holiness churches have always said that believers can still err, still need to grow, and still depend on the blood of Christ. The mark of holiness is love: "There is no fear in love; but perfect love casts out fear" (1 John 4:18). A person who boasts of his holiness has misunderstood it. We also remember 1 John 1:8, and we do not claim that we have no sin in the sense of needing no mercy.

Pingamizi la 2: Utakaso ni mchakato wa maisha yote tu. Mapokeo ya Reformed yanashikilia kwamba waumini hukua katika utakatifu maisha yote na hawatakuwa watakatifu kikamilifu hadi utukufu.Objection 2: Sanctification is a lifelong process only. The Reformed tradition holds that believers grow in holiness throughout life and will not be fully holy until glory.

Jibu letu. Tunakubali kwamba ukuaji hauishi kamwe. Lakini Maandiko pia yanaahidi zaidi ya mapambano ya polepole. Paulo anaomba kwamba Mungu "awatakase ninyi kabisa" (1 Wathesalonike 5:23), na Waebrania 12:14 yasema, "Fuateni amani katika watu wote, na utakatifu, ambao pasipo huo hakuna mtu atakayemwona Bwana." Amri iliyoambatana na ahadi inapaswa kuaminiwa. Kwa hiyo tunafundisha kwamba Mungu anaweza kuusafisha moyo na kuujaza upendo, na kwamba ukuaji unaendelea baadaye.Our answer. We agree that growth never ends. But Scripture also promises more than a slow struggle. Paul prays that God would "sanctify you completely" (1 Thessalonians 5:23), and Hebrews 12:14 says, "Pursue peace with all people, and holiness, without which no one will see the Lord." A command with a promise attached to it should be believed. We therefore teach that God can cleanse the heart and fill it with love, and that growth continues after.

Pingamizi la 3: Vuguvugu la Utakatifu lilikuwa zao la utamaduni wa Marekani. Baadhi ya wanahistoria wanahoji kwamba mawazo yake juu ya ukamilifu yalitokana na matumaini na mwamko wa karne ya kumi na tisa.Objection 3: The Holiness movement was a product of American culture. Some historians argue that its ideas about perfection came from the optimism and revivalism of the nineteenth century.

Jibu letu. Vuguvugu daima lina mazingira ya kibinadamu, na wanahistoria hufanya vizuri kuyaonyesha. Lakini wito wa utakatifu ni wa zamani kuliko Marekani. Uko katika Walawi na katika 1 Petro 1:15-16: "bali kama yeye aliyewaita alivyo mtakatifu, ninyi nanyi iweni watakatifu katika madaraka yenu yote; kwa maana imeandikwa, Mtakuwa watakatifu, kwa kuwa mimi ni mtakatifu." Wesley alifundisha kabla ya miamko ya Marekani. Mungu alitumia mazingira ya karne ya kumi na tisa kufanya upya ujumbe ambao tayari ulikuwa katika Neno lake.Our answer. A movement always has human surroundings, and historians do well to point them out. But the call to holiness is older than America. It is in Leviticus and in 1 Peter 1:15-16: "but as He who called you is holy, you also be holy in all your conduct, because it is written, 'Be holy, for I am holy.'" Wesley taught it before the American revivals. God used the setting of the nineteenth century to renew a message that was already in His Word.

Pingamizi la 4: Vuguvugu liliishia katika mgawanyiko, jambo linalomhuzunisha Bwana. Paulo aliliambia kanisa kushika "mafungamano ya Roho katika kifungo cha amani" (Waefeso 4:3).Objection 4: The movement ended in division, which grieves the Lord. Paul told the church to keep "the unity of the Spirit in the bond of peace" (Ephesians 4:3).

Jibu letu. Hatufurahii mgawanyiko. Makanisa mapya yaliundwa kwa huzuni, na baadhi ya ugomvi ulionyesha makosa ya pande zote mbili. Hata hivyo makundi haya yalidumisha mafundisho ya Wesley, na yalibeba ujumbe wake kwa maskini, kwa watumwa, na hadi miisho ya dunia. Pale umoja na ukweli vinapoonekana kugongana, tunashikilia kwamba ukweli lazima ulindwe, nasi tunatafuta umoja popote unapoweza kupatikana. Kipindi cha 10 kinarudi kwenye tumaini hili.Our answer. We do not rejoice in division. The new churches were formed in sorrow, and some of the quarrels reflected the faults of both sides. Yet these bodies kept the doctrine of Wesley, and they carried his message to the poor, to enslaved people, and to the ends of the earth. Where unity and truth seem to conflict, we hold that truth must be kept, and we seek unity wherever it can be found. Unit 10 returns to this hope.

Matumizi ya KichungajiPastoral Application

Msichana mmoja katika kanisa la Utakatifu aliambiwa kwamba "ametakaswa" kwenye ibada ya madhabahuni. Wiki chache baadaye alimkasirikia mama yake na sasa amesumbuka sana. Anamwuliza mchungaji wake kama uzoefu ule ulikuwa wa uongo.A young woman in a Holiness church was told that she had been "sanctified" at an altar service. A few weeks later she lost her temper with her mother and is now deeply troubled. She asks her pastor if the experience was false.

Mchungaji kwanza anasikiliza, na hakimbilii kutetea fundisho. Pili, anamkumbusha kwamba upendo kamilifu wa Wesley haukumaanisha kamwe kwamba mwamini hawezi kujaribiwa au kufanya makosa, na anasoma naye 1 Yohana 1:9: Mungu husamehe na kutakasa. Tatu, anamsaidia kuungama dhambi hiyo kwa mama yake na kwa Mungu, na kutegemea Kristo na si hisia zake. Nne, anamhimiza abaki karibu na njia za neema, Neno, sala, Meza ya Bwana na kikundi kidogo, ili upendo ukue. Hamwambii kwamba uzoefu ulikuwa batili, wala kwamba sasa yuko zaidi ya majaribu.The pastor first listens, and does not rush to defend a doctrine. Second, he reminds her that Wesley's perfect love never meant that a believer cannot be tempted or make mistakes, and he reads 1 John 1:9 with her: God forgives and cleanses. Third, he helps her to confess the sin to her mother and to God, and to rest on Christ and not on her feelings. Fourth, he encourages her to keep close to the means of grace, the Word, prayer, the Lord's Supper and a small group, so that love grows. He neither tells her that the experience was empty, nor that she is now beyond temptation.

MuhtasariSummary

Wesley alifundisha upendo kamilifu, na Wamethodisti wa kwanza wa Marekani waliuhubiri. Umethodisti ulipozidi kuwa wa starehe, wengi waliona fundisho hili likififia. Phoebe Palmer, mlei huko New York, aliongoza Tuesday Meeting kuanzia mwaka 1837, alichapisha The Way of Holiness mwaka 1843, na alifundisha kwamba utakaso kamili hupokelewa sasa kwa imani. Mikutano ya kambi na National Camp Meeting Association, iliyoanza Vineland mwaka 1867, ilieneza ujumbe. Makanisa mapya yalitokana na vuguvugu hili: Wesleyan Methodist Connection mwaka 1843, kwa sababu ya utumwa na dhamira ya utakatifu; Free Methodist Church mwaka 1860, chini ya B. T. Roberts; na Church of the Nazarene, iliyoungana Pilot Point mwaka 1908. Makanisa ya Utakatifu yanafundisha utakaso kamili kama kazi ya pili ya neema. Wakosoaji wanaonya juu ya kiburi, ushawishi wa utamaduni, na mgawanyiko. Tunajibu kutoka Maandiko, kutoka kwa Wesley, na kutoka alama ya upendo wa unyenyekevu.Wesley taught perfect love, and the early American Methodists preached it. As Methodism grew more comfortable, many felt this teaching was fading. Phoebe Palmer, a layperson in New York, led the Tuesday Meeting from 1837, published The Way of Holiness in 1843, and taught that entire sanctification is received now by faith. Camp meetings and the National Camp Meeting Association, begun at Vineland in 1867, spread the message. New churches came from this movement: the Wesleyan Methodist Connection in 1843, over slavery and the holiness cause; the Free Methodist Church in 1860, under B. T. Roberts; and the Church of the Nazarene, united at Pilot Point in 1908. The Holiness churches teach entire sanctification as a second work of grace. Critics warn of pride, of culture's influence, and of division. We answer from Scripture, from Wesley, and from the mark of humble love.

Usomaji ZaidiFurther Reading

• Phoebe Palmer, The Way of Holiness (Njia ya Utakatifu) (1843), chanzo cha msingi.• Phoebe Palmer, The Way of Holiness (1843), a primary source.

• John Wesley, A Plain Account of Christian Perfection (Maelezo Rahisi kuhusu Ukamilifu wa Kikristo) (1766).• John Wesley, A Plain Account of Christian Perfection (1766).

• John Fletcher, Checks to Antinomianism (Vizuizi dhidi ya Kupinga Sheria).• John Fletcher, Checks to Antinomianism.

• John Wesley, Sermons (Mahubiri), hasa "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu).• John Wesley, Sermons, especially "The Scripture Way of Salvation."

• Holiness Through the Ages (Utakatifu Katika Karne Zote), kitabu cha kiada cha CTS kwa Kozi ya 3.• Holiness Through the Ages, the CTS textbook for Course 3.

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