Teolojia ya Kiwesley na Fundisho la Wokovu — Sehemu ya 10: Teolojia ya Wesley katika Mazungumzo: Washirika wa Kireformed, Kipentekoste na KikatolikiWesleyan Theology and the Doctrine of Salvation — Unit 10: Wesleyan Theology in Conversation: Reformed, Pentecostal and Catholic Partners

Mstari MkuuKey Verse

"Mwili mmoja, na Roho mmoja, kama mlivyoitwa katika tumaini moja la wito wenu; Bwana mmoja, imani moja, ubatizo mmoja; Mungu mmoja, Baba wa wote, aliye juu ya yote, na katika yote, na ndani ya yote." (Waefeso 4:4-6, SUV)"There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." (Ephesians 4:4-6, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza John Wesley alimaanisha nini kwa "roho ya kikatoliki" (catholic spirit), na kwa nini haimaanishi kutojali mafundisho.1. Explain what John Wesley meant by a "catholic spirit," and why it does not mean indifference to doctrine.

2. Kutaja yale ambayo wafuasi wa Wesley wanashiriki na Wakristo wa Kireformed, na kueleza hoja tano za tofauti kwa haki pamoja na jibu fupi la Wesley kwa kila moja.2. Name what Wesleyans share with Reformed Christians, and state the five points of disagreement with fairness and a short Wesleyan answer to each.

3. Kueleza mizizi iliyoshirikiwa na tofauti za kweli kati ya wafuasi wa Wesley na Wapentekoste kuhusu Roho Mtakatifu.3. Describe the shared roots and the real differences between Wesleyans and Pentecostals on the Holy Spirit.

4. Kueleza yale ambayo wafuasi wa Wesley wanashiriki na Wakatoliki wa Roma na mahali wanapotofautiana juu ya mamlaka, kuhesabiwa haki na ibada.4. Describe what Wesleyans share with Roman Catholics and where they differ on authority, justification and worship.

5. Kueleza jinsi mchungaji anavyoshirikiana na Wakristo wengine huku akishikilia imani za Wesley.5. Describe how a pastor cooperates with other Christians while keeping Wesleyan convictions.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Wesley kwa wanafunzi wa Wesley. Ni ya kihafidhina kiteolojia: Biblia ni mamlaka iliyovuviwa na ya mwisho, na Mungu ni Mungu mmoja katika nafsi tatu. "Sisi" inamaanisha makanisa ya kiinjilisti ya Wesley-Utakatifu (Wesleyan-Holiness) na ya Methodisti. Katika kipindi hiki cha mwisho tunageuka na kuwatazama jirani zetu. Tunaeleza kile Wakristo wengine wanachofundisha kama wao wangeeleza, na tunatoa jibu letu bila uchungu. Maandiko yanasema, "Jaribuni mambo yote; mkamateni sana lililo jema" (1 Wathesalonike 5:21).This course is written from inside the Wesleyan tradition for Wesleyan students. It is theologically conservative: the Bible is the inspired and final authority, and God is one God in three persons. "We" means the evangelical Wesleyan-Holiness and Methodist churches. In this last unit we turn and look at our neighbors. We state what other Christians teach as they would state it, and we give our answer without bitterness. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Vipindi vya 2 hadi 9 vilifundisha mafundisho yetu ya wokovu. Historia ya jinsi Wamethodisti walivyokutana na kugombana na mapokeo mengine ilisimuliwa katika Kozi ya 1, na mizizi ya Wesley ya Upentekoste inaelezwa katika kozi ya Kipentekoste. Hatuyarudii hapa.Units 2 to 9 taught our doctrine of salvation. The history of how Methodists came into contact and conflict with other traditions was told in Course 1, and the Wesleyan roots of Pentecostalism are told in the Pentecostal course. We do not repeat them here.

Kwa Nini Lazima Tuzungumze na WengineWhy We Must Talk with Others

Mchungaji wa Wesley hahudumu mahali pasipo na watu wengine. Katika Amerika ya Kusini, Afrika na kwingineko, majirani zake ni Wakatoliki wa Roma, wainjilisti wa Kireformed na Kibaptisti, na Wapentekoste. Washiriki wa kanisa lake huoana nao, hufanya kazi nao, na kusikia mahubiri yao redioni. Mchungaji asiyeweza kueleza imani zake mwenyewe atapoteza watu wake. Mchungaji asiyeweza kusema kwa wema juu ya wengine atapoteza ushuhuda wake.A Wesleyan pastor does not serve in a vacuum. In Latin America, Africa and elsewhere, his neighbors are Roman Catholics, Reformed and Baptist evangelicals, and Pentecostals. His church members marry them, work with them, and hear their preaching on the radio. A pastor who cannot explain his own convictions will lose his people. A pastor who cannot speak kindly of others will lose his witness.

Yesu aliomba kwamba wafuasi wake wawe kitu kimoja, ili ulimwengu upate kuamini (Yohana 17:21). Paulo anaandika kwamba kuna "mwili mmoja, na Roho mmoja... Bwana mmoja, imani moja, ubatizo mmoja." Umoja wa Wakristo ni amri, si nyongeza. Lakini umoja katika Biblia kamwe si umoja kwa gharama ya ukweli. Tunatafuta kushikilia yote mawili.Jesus prayed that His followers would be one, so that the world may believe (John 17:21). Paul writes that there is "one body and one Spirit... one Lord, one faith, one baptism." The unity of Christians is a command, not an extra. But unity in the Bible is never unity at the cost of truth. We seek to hold both.

Roho ya Kikatoliki (Catholic Spirit)The Catholic Spirit

John Wesley aliandika mahubiri yaitwayo "Roho ya Kikatoliki" (Catholic Spirit). Andiko lake ni hadithi katika 2 Wafalme 10:15, ambapo mtu mmoja anamwuliza mwingine kama moyo wake ni sawa na moyo wake mwenyewe, na anatoa mkono. Neno "kikatoliki" hapa lina maana ya wote (universal). Wesley alifundisha kwamba Wakristo wanaotofautiana katika maoni na namna za ibada bado wanaweza kupeana mkono wa upendo, ikiwa wanashiriki moyo unaompenda Mungu na kumpenda jirani.John Wesley wrote a sermon called "Catholic Spirit." Its text is the story in 2 Kings 10:15, where one man asks another whether his heart is right with his own, and offers a hand. The word "catholic" here means universal. Wesley taught that Christians who differ in opinions and forms of worship can still give each other the hand of love, if they share a heart that loves God and loves neighbor.

Wesley hakumaanisha kwamba imani zote ni sawa. Alishikilia kwa uthabiti mafundisho ya Utatu, uungu wa Kristo, upatanisho na kuhesabiwa haki kwa imani. Hakumaanisha kwamba mtu asiye na msimamo thabiti ni wa kiroho zaidi. Alimaanisha kwamba katika mambo ambayo Wakristo waaminifu hutofautiana, kama namna za utawala wa kanisa au namna za ibada, hatupaswi kuvunja upendo. Njia ya vitendo ya kukumbuka hili ni kupanga imani katika makundi matatu: mambo ya msingi ya imani, ambayo hatuwezi kuyaachia; imani zetu kama wafuasi wa Wesley, ambazo tunazishikilia na kuzifundisha kwa furaha; na maoni, ambayo tunaruhusu uhuru. Ustadi wa mchungaji mwenye hekima ni kujua lipi ni lipi.Wesley did not mean that all beliefs are equal. He held firmly to the doctrines of the Trinity, the deity of Christ, the atonement and justification by faith. He did not mean that a person with no settled convictions is more spiritual. He meant that on matters where faithful Christians differ, such as forms of church government or modes of worship, we should not break love. A practical way to remember this is to sort beliefs into three groups: the essentials of the faith, on which we cannot yield; our convictions as Wesleyans, which we hold and teach with joy; and opinions, on which we allow freedom. The skill of a wise pastor is knowing which is which.

Mazungumzo na Wakristo wa KireformedConversation with Reformed Christians

Tunachoshiriki. Wafuasi wa Wesley na Wakristo wa Kireformed wanakiri Utatu, uungu kamili na ubinadamu kamili wa Kristo, mamlaka ya Maandiko, kuhesabiwa haki kwa imani peke yake, na haja ya kuzaliwa upya. Wamisionari na wahubiri wengi wakuu wa kiinjilisti wamekuwa Wareformed, na uamsho wa Methodisti ulizaliwa katika zama hizo hizo za kiinjilisti. Katika Kozi ya 1, Kipindi cha 5, tuliona kwamba Wesley na George Whitefield walitofautiana juu ya uteule lakini walibaki ndugu katika Kristo.What we share. Wesleyans and Reformed Christians confess the Trinity, the full deity and humanity of Christ, the authority of Scripture, justification by faith alone, and the need for the new birth. Many of the great evangelical missionaries and preachers have been Reformed, and the Methodist revival was born in the same evangelical age. In Course 1, Unit 5, we saw that Wesley and George Whitefield disagreed about election yet remained brothers in Christ.

Tunapotofautiana. Teolojia ya Kireformed mara nyingi hufupishwa katika hoja tano, zinazofundishwa katika Kanuni za Dort (1618-1619) na baadaye kupangwa katika neno la Kiingereza TULIP. Tunaeleza kila moja, pamoja na jibu fupi la Wesley. Majibu kamili zaidi yako katika Vipindi vya 2 hadi 4 na 9.Where we differ. Reformed theology is often summarized in five points, taught in the Canons of Dort (1618-1619) and later arranged in the English word TULIP. We state each, with a short Wesleyan answer. Fuller answers are in Units 2 to 4 and 9.

1. Uharibifu kamili (Total depravity). Wanadamu walioanguka hawawezi kabisa kumgeukia Mungu. Wafuasi wa Wesley wanakubali kwamba dhambi imeharibu kila sehemu yetu, na kwamba hakuna awezaye kujiokoa. Lakini neema itangulizayo ya Mungu huwatangulia wote na kurudisha uwezo wa kuitikia (Kipindi cha 3).1. Total depravity. Fallen humanity is wholly unable to turn to God. Wesleyans agree that sin has ruined every part of us, and that no one can save himself. But God's prevenient grace goes before all and restores the ability to respond (Unit 3).

2. Uteule usio na masharti (Unconditional election). Mungu aliwachagua watu fulani kwa wokovu, bila kujali chochote ndani yao. Wafuasi wa Wesley wanafundisha kwamba uteule wa Mungu uko ndani ya Kristo na hupokelewa kwa imani, kwa msingi wa kujua kwake tangu awali, na kwamba anataka watu wote waokolewe (1 Timotheo 2:4; Kipindi cha 4).2. Unconditional election. God chose some people for salvation, not on the basis of anything in them. Wesleyans teach that God's election is in Christ and is received by faith, grounded in His foreknowledge, and that He desires all to be saved (1 Timothy 2:4; Unit 4).

3. Upatanisho mdogo (Limited atonement). Kristo alikufa kwa ajili ya wateule peke yao. Wafuasi wa Wesley wanafundisha kwamba Kristo alikufa kwa ajili ya watu wote (1 Yohana 2:2; Kipindi cha 2).3. Limited atonement. Christ died only for the elect. Wesleyans teach that Christ died for all people (1 John 2:2; Unit 2).

4. Neema isiyopingika (Irresistible grace). Wito wa Mungu wa kuokoa hauwezi kushindwa kwa wateule. Wafuasi wa Wesley wanafundisha kwamba neema ni ya kweli na yenye nguvu lakini inaweza kupingwa (Kipindi cha 3).4. Irresistible grace. God's saving call cannot fail with the elect. Wesleyans teach that grace is real and powerful but can be resisted (Unit 3).

5. Kudumu kwa watakatifu (Perseverance of the saints). Wateule wote wataendelezwa hadi mwisho. Wafuasi wa Wesley wanafundisha usalama wenye masharti, pamoja na tumaini la kurejeshwa (Kipindi cha 9).5. Perseverance of the saints. All the elect will be kept to the end. Wesleyans teach conditional security, with the hope of restoration (Unit 9).

Pingamizi la Wareformed na jibu letu. Walimu wengine wa Kireformed husema kwamba mtazamo wetu humpa mwanadamu sehemu katika wokovu, hufanya kusudi la Mungu kutegemea uchaguzi wa mwanadamu, na huelekea kwenye kosa la kutegemea matendo yetu wenyewe. Tunajibu kwamba tunafundisha wokovu kwa neema peke yake kwa njia ya imani peke yake, kama Watengenezaji wa Kanisa walivyofanya, na kwamba hata jibu letu ni kazi ya neema itangulizayo (Kipindi cha 8). Pia tunawakumbusha marafiki zetu Wareformed kwamba walimu wao wenyewe hawakukubaliana juu ya mambo haya yote katika karne nyingi. Mjadala unapaswa kufanywa huku Maandiko yakiwa wazi na upendo moyoni.The Reformed objection and our reply. Some Reformed teachers say that our view gives man a share in salvation, makes God's purpose depend on human choice, and slides toward the error of trusting our own works. We reply that we teach salvation by grace alone through faith alone, as the Reformers did, and that even our response is the work of prevenient grace (Unit 8). We also remind our Reformed friends that their own teachers did not agree on all these points over the centuries. The discussion should be carried on with Scripture open and love in the heart.

Mazungumzo na Wakristo wa KipentekosteConversation with Pentecostal Christians

Tunachoshiriki. Wafuasi wa Wesley na Wapentekoste wanashiriki uhusiano wa kina wa kifamilia. Harakati ya Kipentekoste ya mwanzoni mwa karne ya ishirini ilikua kutoka katika harakati ya Utakatifu (Holiness), ambayo yenyewe ni mtoto wa mafundisho ya Wesley (Kozi ya 1, Kipindi cha 7; Kozi ya 1 ya Kipentekoste, Kipindi cha 2). Viongozi wengi wa mwanzo wa Kipentekoste walitoka katika makanisa ya Utakatifu. Tunashiriki upendo kwa Roho Mtakatifu, kwa sala ya bidii na ibada, kwa uinjilisti, na kwa tumaini kwamba watu wa Mungu wanaweza kubadilishwa. Baadhi ya madhehebu ya Kipentekoste bado hufundisha mtindo wa Utakatifu: wokovu, kisha utakaso kamili, kisha ubatizo katika Roho Mtakatifu. Mengine hufundisha mtindo mfupi zaidi, na historia ya Kipentekoste inaandika kutokubaliana juu ya hili.What we share. Wesleyans and Pentecostals share a deep family tie. The Pentecostal movement of the early twentieth century grew from the Holiness movement, itself a child of Wesley's teaching (Course 1, Unit 7; Pentecostal Course 1, Unit 2). Many early Pentecostal leaders came from Holiness churches. We share a love for the Holy Spirit, for fervent prayer and worship, for evangelism, and for the hope that God's people can be changed. Some Pentecostal bodies still teach the Holiness pattern of salvation, then entire sanctification, and then Spirit baptism. Others teach a shorter pattern, and Pentecostal history records disagreement on this.

Tunapotofautiana. Tofauti kuu inahusu ubatizo katika Roho Mtakatifu. Wapentekoste, kama kozi yao wenyewe inavyoeleza, hufundisha kwamba ni uzoefu baada ya kuokoka, wenye nguvu kwa ajili ya ushuhuda, na kwamba kunena kwa lugha ndiyo ishara ya kwanza yake. Wanataja Matendo 1:8, 2:4, 10:46 na 19:6. Kanisa la Nazarene hapo awali liliitwa Pentecostal Church of the Nazarene, lakini mwanzoni mwa karne ya ishirini liliondoa neno "Pentecostal" kutoka jina lake, kwa sababu neno hilo lilikuwa limeunganishwa na harakati ya lugha. Makanisa ya Utakatifu kwa ujumla yamefundisha kwamba ujazo wa Roho ni kusafishwa kwa moyo na upendo kamilifu, na hayajafanya kunena kwa lugha kuwa ishara ya lazima.Where we differ. The main difference concerns the baptism with the Holy Spirit. Pentecostals, as their own course explains, teach that it is an experience after conversion, with power for witness, and that speaking in tongues is the first sign of it. They cite Acts 1:8, 2:4, 10:46 and 19:6. The Church of the Nazarene was once named the Pentecostal Church of the Nazarene, but in the early twentieth century it dropped the word "Pentecostal" from its name, because the word had come to be connected with the tongues movement. Holiness churches have generally taught that the fullness of the Spirit is the cleansing of the heart and perfect love, and have not made tongues a necessary sign.

Pingamizi la Wapentekoste na jibu letu. Wapentekoste wanaweza kusema kwamba wafuasi wa Wesley hupunguza ujazo wa Roho kuwa utakatifu wa ndani wa kimya, na kwamba tunapuuza karama na nguvu ambazo Biblia inaeleza. Tunajibu kwa mambo matatu. Kwanza, tunakubali kwamba Maandiko yanazungumza juu ya nguvu kwa ajili ya ushuhuda (Matendo 1:8), na hatutaki kumzuia Roho Mtakatifu. Pili, Agano Jipya linaunganisha kuja kwa Roho na kusafishwa kwa moyo: Mungu alipowapa Mataifa Roho Mtakatifu, alifanya hivyo "akisafisha mioyo yao kwa imani" (Matendo 15:8-9). Tatu, Paulo anauliza, "Je! Wote wananena kwa lugha?" (1 Wakorintho 12:30), na hafanyi karama moja kuwa ishara ya lazima kwa wote. Wakati huo huo anaandika, "msiukataze kunena kwa lugha" (1 Wakorintho 14:39), na anaweka upendo juu ya kila karama (1 Wakorintho 13). Madhehebu ya Wesley hutofautiana katika kiwango cha uwazi wao kwa karama, na mapokeo hayafungi washiriki kwa mtazamo mmoja. Tunawapokea ndugu na dada Wapentekoste kama waumini wenzetu, na tunaomba kwamba kila karama inayodaiwa ipimwe kwa Maandiko na kwa upendo.The Pentecostal objection and our reply. Pentecostals may say that Wesleyans reduce the Spirit's fullness to a quiet inner holiness, and that we neglect the gifts and power the Bible describes. We reply with three points. First, we agree that Scripture speaks of power for witness (Acts 1:8), and we do not wish to limit the Holy Spirit. Second, the New Testament links the Spirit's coming to the purifying of the heart: when God gave the Holy Spirit to the Gentiles, He did so while "purifying their hearts by faith" (Acts 15:8-9). Third, Paul asks, "Do all speak with tongues?" (1 Corinthians 12:30), and does not make one gift the necessary sign for all. At the same time he writes, "do not forbid to speak with tongues" (1 Corinthians 14:39), and he puts love above every gift (1 Corinthians 13). Wesleyan bodies differ in how open they are to the gifts, and the tradition does not bind members to one view. We receive Pentecostal brothers and sisters as fellow believers, and we ask that every claimed gift be tested by Scripture and by love.

Mazungumzo na Wakatoliki wa RomaConversation with Roman Catholics

Tunachoshiriki. Wafuasi wa Wesley na Wakatoliki wa Roma wanakiri Utatu, kuzaliwa kwa Mwana wa Mungu kama mwanadamu, kifo na ufufuo wake, na kanuni za imani za kanisa la kwanza. Wafuasi wa Wesley wanaheshimu sakramenti kama njia za neema na wanathamini maisha marefu ya ibada ya kanisa. Wesley mwenyewe alitumia waandishi wa kale wa Kikristo na vitabu vya ibada vya Kikristo vya karne zilizopita. Mapokeo yote mawili yanajali kwamba wokovu hubadilisha maisha ya mtu, na yote mawili yana historia ndefu ya kuwajali maskini.What we share. Wesleyans and Roman Catholics confess the Trinity, the incarnation of the Son of God, His death and resurrection, and the creeds of the early church. Wesleyans honor the sacraments as means of grace and value the church's long devotional life. Wesley himself drew on ancient Christian writers and on Christian devotional books of earlier centuries. Both traditions care that salvation changes a person's life, and both have a long history of care for the poor.

Tunapotofautiana. Tofauti ni nzito, na uaminifu unatulazimu kusema hivyo.Where we differ. The differences are serious, and honesty requires us to say so.

Mamlaka. Tunashikilia kwamba Maandiko ndiyo mamlaka ya mwisho kwa imani na maisha, na kwamba mapokeo, akili na uzoefu vinayatumikia (Kipindi cha 1). Kanisa Katoliki la Roma linashikilia kwamba Maandiko na mapokeo matakatifu pamoja hufasiriwa na ofisi ya kufundisha ya kanisa, inayoongozwa na Papa.Authority. We hold that Scripture is the final authority for faith and life, and that tradition, reason and experience serve it (Unit 1). The Roman Catholic Church holds that Scripture and sacred tradition together are interpreted by the church's teaching office, headed by the Pope.

Kuhesabiwa haki. Kama Kipindi cha 8 kilivyoeleza, Roma hufundisha huko Trento kwamba kuhesabiwa haki kunajumuisha kufanywa mwenye haki ndani, na huzungumza juu ya stahili (merit). Sisi tunashikilia kwamba kuhesabiwa haki ni msamaha unaopokelewa kwa imani peke yake, na utakatifu ukiwa tunda lake.Justification. As Unit 8 explained, Rome teaches at Trent that justification includes an inward making-righteous, and speaks of merit. We hold that justification is a pardon received by faith alone, with holiness as its fruit.

Maria, watakatifu na Papa. Mafundisho ya Kikatoliki huwapa Maria na watakatifu nafasi ya heshima na maombezi, na Papa ofisi ya mamlaka ya wote. Hatuoni msingi wazi wa haya katika Maandiko, na tunaomba kwa Mungu peke yake kupitia Kristo, Mjumbe wetu mmoja (1 Timotheo 2:5).Mary, the saints and the Pope. Catholic teaching gives Mary and the saints a place of honor and intercession, and the Pope an office of universal authority. We find no clear basis for these in Scripture, and we pray to God alone through Christ, our one Mediator (1 Timothy 2:5).

Meza ya Bwana. Roma hufundisha mabadiliko ya kiini cha mkate na divai (transubstantiation). Wesley alishikilia kwamba Kristo yupo kweli katika Meza ya Bwana kwa Roho, na kwamba ni njia halisi ya neema, lakini si kwamba mkate na divai hubadilika katika kiini (Kozi ya 4, Kipindi cha 8).The Lord's Supper. Rome teaches transubstantiation. Wesley held that Christ is truly present in the Supper by the Spirit, and that it is a real means of grace, but not that the bread and wine change substance (Course 4, Unit 8).

Msimamo wa Wesley. Wesley hakuwa Mkatoliki wa Roma, na alitofautiana na Roma juu ya mafundisho haya. Hata hivyo aliandika barua kwa Mkatoliki wa Roma akiomba upendo wa pande zote, na katika "Roho ya Kikatoliki" alifundisha kwamba tofauti hazituzuii kupendana na kuombeana.Wesley's attitude. Wesley did not become a Roman Catholic, and he disagreed with Rome on these doctrines. Yet he wrote a letter to a Roman Catholic asking for mutual love, and in "Catholic Spirit" he taught that differences do not forbid us from loving and praying for one another.

Mazungumzo ya leo. Katika miongo ya karibuni, wawakilishi wa Kanisa Katoliki la Roma na wa familia ya Methodisti wamekutana katika mazungumzo rasmi. Makanisa ya Kilutheri na Kikatoliki yalitoa Tamko la Pamoja juu ya Mafundisho ya Kuhesabiwa Haki (Joint Declaration on the Doctrine of Justification) mwaka 1999, na Baraza la Dunia la Methodisti (World Methodist Council) baadaye lilijiunga nalo mwaka 2006. Baadhi ya wafuasi wa Wesley wanakaribisha hili kama maendeleo. Wengine, wakiwemo wafuasi wengi wa Wesley wa kiinjilisti, wana wasiwasi kwamba makubaliano juu ya maneno ya kuhesabiwa haki yanaacha wazi maswali ya mamlaka na stahili. Mchungaji anapaswa kujua mitazamo yote miwili.Dialogue today. In recent decades, representatives of the Roman Catholic Church and of the Methodist family have met in official talks. Lutheran and Catholic churches issued a Joint Declaration on the Doctrine of Justification in 1999, and the World Methodist Council later associated itself with it, in 2006. Some Wesleyans welcome this as progress. Others, including many evangelical Wesleyans, worry that agreement on the words about justification leaves open the questions of authority and merit. A pastor should know both views.

Neno kwa wachungaji katika Amerika ya Kusini. Wasikilizaji wetu wengi walilelewa Wakatoliki. Mchungaji anapaswa kusema juu ya imani ya Kikatoliki kwa usahihi na heshima, si kwa dhihaka. Anapaswa kueleza waziwazi kile Biblia inachofundisha kuhusu wokovu kwa neema kwa njia ya imani na kuhusu Kristo kama Mjumbe pekee, na anapaswa kufurahi kila anapomwona jirani Mkatoliki akimpenda Bwana.A word for pastors in Latin America. Many of our hearers were raised Catholic. A pastor should speak of the Catholic faith with accuracy and respect, not with mockery. He should state clearly what the Bible teaches about salvation by grace through faith and about Christ as the only Mediator, and he should rejoice whenever a Catholic neighbor loves the Lord.

Makosa Mawili ya KuepukaTwo Mistakes to Avoid

Kosa la kwanza ni kujitenga: kusema kwamba kanisa letu pekee ndilo la Kikristo, kukataa kuomba na wengine, na kupotosha yale wanayoamini. Roho ya kikatoliki ya Wesley inalirekebisha hili. Kosa la pili ni kutojali: kusema kwamba makanisa yote ni sawa na kwamba haijalishi nini kinafundishwa. Mafundisho thabiti ya Wesley yanalirekebisha hili. Maandiko yanashikilia njia ya katikati: "tukisema kweli katika upendo" (Waefeso 4:15).The first mistake is isolation: saying that only our church is Christian, refusing to pray with others, and caricaturing what they believe. Wesley's catholic spirit corrects this. The second mistake is indifference: saying that all churches are the same and that it does not matter what is taught. Wesley's firm doctrine corrects this. Scripture holds the middle path: "speaking the truth in love" (Ephesians 4:15).

Matumizi ya KichungajiPastoral Application

Mafuriko yameharibu nyumba katika mji. Parokia ya Kikatoliki, kanisa la Kireformed, na kanisa la Kipentekoste wanakaribisha kanisa la Wesley kujiunga na ibada ya maombi ya pamoja na jitihada ya msaada. Mmoja wa viongozi wa kanisa la Wesley anapinga: "Tunatofautiana nao juu ya mambo mengi. Je, watu wetu hawatachanganyikiwa?"A flood has damaged homes in a town. The Catholic parish, a Reformed church, and a Pentecostal church invite the Wesleyan church to join a united prayer service and a relief effort. One of the Wesleyan leaders objects: "We disagree with them about many things. Will our people be confused?"

Mchungaji kwanza anamshukuru kwa kujali mafundisho. Kisha anaeleza kwamba kuwatumikia waathirika wa mafuriko na kuomba pamoja kwa ajili yao ni aina ya ushirikiano ambao roho ya kikatoliki ya Wesley inaruhusu, kwa kuwa haimwombi mtu yeyote kuacha imani zake. Kabla ya ibada anawafundisha washiriki wake mambo matatu: tunaamini nini kuhusu wokovu, kwa nini tunawapenda majirani zetu wanaoamini tofauti, na jinsi ya kujibu maswali kwa wema. Anaomba sala zielekezwe kwa Baba kupitia Kristo, na kwamba hakuna mtu atakayeombwa kukana mapokeo yake. Pia anaamua kutojiunga na tendo la ibada ambalo lingemtaka akubali kile asichoweza kukikubali. Baadaye, jirani wa Kireformed anapomuuliza kuhusu uteule, anamjibu huku Biblia ikiwa wazi na kwa tabasamu, na anamkaribisha kunywa kahawa.The pastor first thanks him for caring about doctrine. He then explains that serving flood victims and praying together for them is the kind of cooperation Wesley's catholic spirit allows, since it asks no one to give up convictions. Before the service he teaches his members three things: what we believe about salvation, why we love our neighbors who believe differently, and how to answer questions kindly. He asks that the prayers be addressed to the Father through Christ, and that no one be asked to deny his tradition. He also decides not to join an act of worship that would require him to affirm what he cannot affirm. Afterward, when a Reformed neighbor asks him about election, he answers with the Bible open and a smile, and invites him for coffee.

MuhtasariSummary

John Wesley alifundisha roho ya kikatoliki: upendo kwa wote wanaompenda Bwana, bila kuacha mafundisho thabiti. Mchungaji mwenye hekima hutenganisha mambo ya msingi, imani na maoni. Na Wakristo wa Kireformed tunashiriki injili na Maandiko, na tunatofautiana juu ya hoja tano: uharibifu, uteule, upatanisho, neema na kudumu, ambazo tunazipa majibu ya Wesley ya Vipindi vya 2 hadi 4 na 9. Na Wapentekoste tunashiriki mizizi ya kifamilia katika harakati ya Utakatifu na upendo kwa Roho, na tunatofautiana juu ya ubatizo katika Roho Mtakatifu na kunena kwa lugha kama ishara ya lazima, huku tukiwapokea kama ndugu. Na Wakatoliki wa Roma tunashiriki Utatu na kanuni za imani, na tunatofautiana juu ya mamlaka, kuhesabiwa haki, Maria na watakatifu, na Meza ya Bwana, huku tukiwatendea kwa heshima. Tunaepuka kujitenga na kutojali. Katika yote haya, tunashikilia Maandiko, tunasema kweli katika upendo, na tunafurahia Bwana mmoja, imani moja na ubatizo mmoja.John Wesley taught a catholic spirit: love toward all who love the Lord, without giving up firm doctrine. A wise pastor separates essentials, convictions and opinions. With Reformed Christians we share the gospel and Scripture, and we differ on the five points: depravity, election, atonement, grace and perseverance, to which we give the Wesleyan answers of Units 2 to 4 and 9. With Pentecostals we share family roots in the Holiness movement and love for the Spirit, and we differ on Spirit baptism and tongues as a necessary sign, while receiving them as brothers. With Roman Catholics we share the Trinity and the creeds, and differ on authority, justification, Mary and the saints, and the Supper, while treating them with respect. We avoid isolation and indifference. In all of this, we hold fast to Scripture, speak the truth in love, and rejoice in the one Lord, one faith and one baptism.

Usomaji ZaidiFurther Reading

• John Wesley, mahubiri "Catholic Spirit" (Roho ya Kikatoliki), chanzo cha msingi.• John Wesley, sermon "Catholic Spirit," a primary source.

• John Wesley, A Letter to a Roman Catholic (Barua kwa Mkatoliki wa Roma), chanzo cha msingi.• John Wesley, A Letter to a Roman Catholic, a primary source.

• John Wesley, Predestination Calmly Considered (Kuzingatia Uchaguzi wa Tangu Awali kwa Utulivu), chanzo cha msingi.• John Wesley, Predestination Calmly Considered, a primary source.

• Kanuni za Dort (The Canons of Dort) (1618-1619), chanzo cha msingi kwa mtazamo wa Wareformed.• The Canons of Dort (1618-1619), a primary source for the Reformed view.

• Amri za Baraza la Trento juu ya kuhesabiwa haki (The decrees of the Council of Trent on justification) (1547), chanzo cha msingi kwa mtazamo wa Kikatoliki wa Roma.• The decrees of the Council of Trent on justification (1547), a primary source for the Roman Catholic view.

• The Apostolic Faith (Imani ya Kitume) (Los Angeles, 1906-1908), chanzo cha msingi kwa Upentekoste wa mwanzo.• The Apostolic Faith (Los Angeles, 1906-1908), a primary source for early Pentecostalism.

• Kozi ya 1, Vipindi vya 5 na 7; Kozi ya 2, Vipindi vya 2 hadi 4, 8 na 9; Kozi ya 1 ya Kipentekoste, Kipindi cha 2.• Course 1, Units 5 and 7; Course 2, Units 2 to 4, 8 and 9; Pentecostal Course 1, Unit 2.

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