Teolojia ya Kiwesley na Fundisho la Wokovu — Sehemu ya 3: Neema ItangulizayoWesleyan Theology and the Doctrine of Salvation — Unit 3: Prevenient Grace

Mstari MkuuKey Verse

"Maana neema ya Mungu iokoayo watu wote imefunuliwa." (Tito 2:11, SUV)"For the grace of God that brings salvation has appeared to all men." (Titus 2:11, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua neema itangulizayo (prevenient grace) na kueleza neno la Kilatini lililo nyuma yake.1. Define prevenient grace and explain the Latin word behind it.

2. Kueleza kwa nini Wesley alifundisha kwamba wenye dhambi hawawezi kumgeukia Mungu kwa nguvu zao wenyewe.2. Explain why Wesley taught that sinners cannot turn to God by their own strength.

3. Kueleza neema itangulizayo hufanya nini ndani ya mtu kabla ya kuzaliwa upya, pamoja na Maandiko kwa kila sehemu.3. Describe what prevenient grace does in a person before new birth, with Scripture for each part.

4. Kueleza kwa nini wafuasi wa Wesley wanafundisha kwamba neema hii inaweza kupingwa, na kueleza kwa haki pingamizi kuu za Wareformed (Reformed) dhidi yake.4. Explain why Wesleyans teach that this grace can be resisted, and state the main Reformed objections to it fairly.

5. Kutumia fundisho hili kuitia moyo familia inayomwombea mtu aliye mbali na Mungu.5. Use the doctrine to encourage a family that is praying for someone who is far from God.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Wesley, kwa wanafunzi wa Wesley. Ni ya kihafidhina na ya kiinjilisti. Inaposema "sisi," inamaanisha makanisa yanayofuata mafundisho ya John Wesley. Tunawaheshimu wale wanaotofautiana nasi, na tunaeleza mawazo yao kwa haki kabla ya kujibu. Kipindi cha 2 kilifundisha kwamba Kristo alikufa kwa ajili ya wote. Kipindi hiki kinauliza ni jinsi gani mwenye dhambi yeyote anaweza kuitikia habari hiyo njema hata kidogo.This course is written from inside the Wesleyan tradition, for Wesleyan students. It is conservative and evangelical. When it says "we," it means the churches that follow John Wesley's teaching. We respect those who differ, and we state their views fairly before we answer. Unit 2 taught that Christ died for all. This unit asks how any sinner can respond to that good news at all.

Tatizo: Wafu katika DhambiThe Problem: Dead in Sin

Wafuasi wa Wesley hawaichukulii dhambi kwa wepesi. Paulo anasema, "Hakuna mwenye haki, hata mmoja; hakuna afahamuye; hakuna amtafutaye Mungu" (Warumi 3:10-11). Anawaeleza waliopotea kuwa "wafu kwa sababu ya makosa na dhambi" (Waefeso 2:1). Yesu anasema, "Hakuna awezaye kuja kwangu, asipovutwa na Baba aliyenipeleka" (Yohana 6:44), na pia, "pasipo mimi hamwezi kufanya neno lolote" (Yohana 15:5).Wesleyans do not take sin lightly. Paul says, "There is none righteous, no, not one; there is none who understands; there is none who seeks after God" (Romans 3:10-11). He describes the lost as "dead in trespasses and sins" (Ephesians 2:1). Jesus says, "No one can come to Me unless the Father who sent Me draws him" (John 6:44), and also, "without Me you can do nothing" (John 15:5).

Katika jambo hili tunasimama pamoja na ndugu zetu Wareformed. Wesley alifundisha kwamba tangu anguko, binadamu wameharibika katika kila sehemu, na kwamba hakuna awezaye kumgeukia Mungu kwa nguvu zake za asili. Hakufundisha kwamba watu wana hiari ya asili ya kumchagua Mungu. Wesley alisema kwamba uhuru wowote ambao mwenye dhambi anao wa kumjibu Mungu ni zawadi ya neema yenyewe.On this point we stand with our Reformed brothers. Wesley taught that since the fall, human beings are corrupted in every part, and that no one can turn to God by his own natural strength. He did not teach that people have a natural free will to choose God. Wesley said that whatever freedom a sinner has to answer God is itself a gift of grace.

Hili ndilo swali. Ikiwa wenye dhambi hawawezi kumtafuta Mungu, na Mungu anataka wote waokolewe, mtu yeyote anawezaje kuja kwa Kristo? Jibu la Wareformed ni kwamba Mungu, tangu milele, huchagua wengine na kubadilisha mioyo yao kwa njia ambayo hawawezi kuikataa. Jibu la Wesley ni neema itangulizayo (prevenient grace).Here is the question. If sinners cannot seek God, and God desires all to be saved, how can anyone come to Christ? The Reformed answer is that God, from eternity, chooses some and changes their hearts in a way they cannot refuse. The Wesleyan answer is prevenient grace.

Neema Itangulizayo ni NiniWhat Prevenient Grace Is

Neno "prevenient" linatoka katika maneno mawili ya Kilatini, prae, "kabla," na venire, "kuja." Neema itangulizayo ni neema inayokuja kabla. Ni neema ya Mungu inayotangulia uamuzi wetu na kuufanya uamuzi uwezekane. Walimu wengine wanaiita "neema ya kutangulia" (preventing grace), wakitumia maana ya zamani ya Kiingereza ya neno "prevent," ambayo ilikuwa "kwenda mbele."The word "prevenient" comes from two Latin words, prae, "before," and venire, "to come." Prevenient grace is the grace that comes before. It is the grace of God that goes ahead of our decision and makes a decision possible. Some teachers call it "preventing grace," using an older English meaning of "prevent," which was "go before."

Hii haikuwa uvumbuzi wa Wesley mwenyewe. Augustino, mwalimu mkuu wa karne ya tano, alizungumza juu ya neema inayotangulia mapenzi, na Makala ya Dini ya Kanisa la Uingereza juu ya hiari yanafundisha kwamba hatuna uwezo wa kumgeukia Mungu bila neema ya Mungu inayotutangulia. Wesley alichukua fundisho hili la zamani na kuliunganisha na ukweli kwamba Kristo alikufa kwa ajili ya wote. Hitimisho lake lilikuwa kwamba neema ya Mungu inayotangulia hutolewa kwa watu wote, na si kwa wengine tu.This was not Wesley's own invention. Augustine, the great teacher of the fifth century, spoke of grace that goes before the will, and the Church of England's Article of Religion on free will teaches that we have no power to turn to God without the grace of God going before us. Wesley took this old teaching and joined it to the truth that Christ died for all. His conclusion was that God's grace which goes before is given to all people, and not to some only.

Mstari wetu mkuu unasema kwamba neema ya Mungu iokoayo "imefunuliwa" kwa watu wote. Injili ya Yohana inasema kwamba Kristo ni "Nuru ile ya kweli, iangazayo killa mtu, ilikuwa ikija ulimwenguni" (Yohana 1:9). Yesu anasema, "Nami nikiinuliwa juu ya nchi, nitawavuta watu wote kwangu" (Yohana 12:32). Hakuna anayeachwa katika giza kamili bila mguso wowote wa Mungu.Our key verse says that the grace of God that brings salvation "has appeared to all men." John's Gospel says that Christ is "the true Light which gives light to every man coming into the world" (John 1:9). Jesus says, "And I, if I am lifted up from the earth, will draw all peoples to Myself" (John 12:32). Nobody is left in total darkness without some touch of God.

Neema Itangulizayo Hufanya NiniWhat Prevenient Grace Does

Wesley alieleza kazi kadhaa za neema hii. Kila moja inategemea Maandiko.Wesley described several works of this grace. Each one rests on Scripture.

Hutoa nuru. Mungu hajawaacha watu wowote bila ushahidi. Paulo anasema kwamba nguvu za milele za Mungu na asili yake ya kimungu zinaonekana wazi katika vitu alivyoviumba (Warumi 1:19-20). Injili ya Yohana inazungumza juu ya nuru inayomwangazia kila mtu.It gives light. God has not left any people without witness. Paul says that God's eternal power and divine nature are clearly seen in the things He has made (Romans 1:19-20). The Gospel of John speaks of the light that lights every person.

Huamsha dhamiri. Paulo anasema kwamba Mataifa wasio na Sheria huonyesha "kazi ya sheria imeandikwa mioyoni mwao, dhamiri zao zikishuhudia pamoja nao" (Warumi 2:15). Wesley alifundisha kwamba dhamiri si uwezo wa asili tu. Ni zawadi ambayo Mungu huiweka hai katika watu walioanguka. Aliandika mahubiri juu ya dhamiri.It wakes the conscience. Paul says that Gentiles who do not have the Law show "the work of the law written in their hearts, their conscience also bearing witness" (Romans 2:15). Wesley taught that conscience is not just a natural faculty. It is a gift that God keeps alive in fallen people. He wrote a sermon on conscience.

Hutia hatiani. Yesu alisema kwamba Roho Mtakatifu "ataufunulia ulimwengu habari ya dhambi na ya haki na ya hukumu" (Yohana 16:8). Watu wengi huhisi hatia, utupu au njaa ya Mungu kabla hawajaijua injili. Wesley alisema kwamba hii hutokana na neema, na si kutokana na wema wa mwenye dhambi mwenyewe.It convicts. Jesus said that the Holy Spirit "will convict the world of sin, and of righteousness, and of judgment" (John 16:8). Many people feel a sense of guilt, an emptiness or a hunger for God before they know the gospel. Wesley said that this comes from grace, and not from the sinner's own goodness.

Huvuta. Yesu anasema kwamba Baba huvuta (Yohana 6:44) na kwamba yeye mwenyewe atawavuta wote (Yohana 12:32). Huu ni kuvuta, si kuburuta. Mtu anayevutwa bado anaweza kujiondoa.It draws. Jesus says that the Father draws (John 6:44) and that He Himself will draw all (John 12:32). This is a drawing and not a dragging. A man who is drawn can still pull away.

Huzuia. Mungu huzuia dhambi ili jamii isiwe mbaya kama inavyoweza kuwa. Wesley aliona hili katika watu wengi ambao, bila kumjua Kristo, bado walikuwa na ufahamu wa mema na mabaya.It restrains. God holds back sin so that society does not become as evil as it could be. Wesley saw this in the many people who, without knowing Christ, still had a sense of right and wrong.

Huwezesha. Huu ndio moyo wa fundisho. Neema itangulizayo humpa mwenye dhambi nguvu ya kuitikia wito. Haifanyi uamuzi kwa niaba yake. Inarudisha uhuru wa kutosha ili aweze kusema ndiyo au hapana kwa Mungu. Wesley alieleza hamu ya kwanza ya kumpendeza Mungu, nuru ya kwanza kuhusu mapenzi yake, na hatia fupi ya kwanza ya dhambi kama mwanzo wa neema hii. Kisha, ikiwa mtu hapingi, neema zaidi huja.It enables. This is the heart of the doctrine. Prevenient grace gives the sinner the power to answer the call. It does not make the decision for him. It restores enough freedom that he can say yes or no to God. Wesley described the first desire to please God, the first light about His will, and the first brief conviction of sin as the beginning of this grace. Then, if the person does not resist, more grace comes.

Mfano kutoka MatendoAn example from Acts

Lidia, muuza nguo za rangi ya zambarau huko Filipi, alimsikia Paulo akinena karibu na mto. Luka anasema, "Bwana akamfumbua moyo wake, apate kuyasikiliza yaliyonenwa na Paulo" (Matendo 16:14). Tambua kwamba Mungu alifungua moyo wake, na kwamba yeye alisikiliza. Neema ilitangulia, na Lidia akaitikia. Kisha yeye na nyumba yake wakabatizwa. Hadithi hii inaonyesha kwamba neema hutangulia na kwamba mtu huitikia.Lydia, a seller of purple in Philippi, heard Paul speak by the river. Luke says, "The Lord opened her heart to heed the things spoken by Paul" (Acts 16:14). Notice that God opened her heart, and that she heeded. Grace came first, and Lydia answered. Then she and her household were baptized. The story shows that grace goes before and that a person responds.

Kornelio ni mfano mwingine. Kabla Petro hajafika, alikuwa tayari mcha Mungu, aliomba, na alitoa kwa maskini (Matendo 10:1-2). Mungu alikuwa akifanya kazi katika maisha yake na alimtuma Petro kwake na ujumbe kamili wa wokovu.Cornelius is another example. Before Peter came, he was already devout, he prayed, and he gave to the poor (Acts 10:1-2). God had been at work in his life and sent Peter to him with the full message of salvation.

Neema Itangulizayo Si NiniWhat Prevenient Grace Is Not

Neema itangulizayo si wokovu. Mtu anaweza kuwa na dhamiri, hatia na hamu kubwa ya kumjua Mungu, na bado asiwe amesamehewa. Neema itangulizayo huongoza kuelekea kuzaliwa upya, lakini si kuzaliwa upya. Katika Kipindi cha 6 tutasoma kinachotokea katika kuzaliwa upya.Prevenient grace is not salvation. A person can have conscience, conviction and a strong desire to know God, and still be unforgiven. Prevenient grace leads toward the new birth, but it is not the new birth. In Unit 6 we will study what happens at the new birth.

Si chanzo cha pili cha wokovu kando na Kristo. Yote hutoka msalabani. Wesley alishikilia kwamba neema hutolewa kwa wote kwa sababu Kristo alikufa kwa ajili ya wote.It is not a second source of salvation apart from Christ. All of it flows from the cross. Wesley held that grace is given to all because Christ died for all.

Si matendo. Mwenye dhambi anayeitikia hapati chochote kwa kustahili. Paulo anasema, "Maana mmeokolewa kwa neema, kwa njia ya imani; wala hii haikutokana na nafsi zenu; ni kipawa cha Mungu; wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9). Uwezo wa kuitikia, na imani inayoitikia, vyote ni zawadi ya Mungu. Mwombaji anayenyoosha mkono wake kupata mkate hajalipia mkate huo.It is not works. The sinner who responds does not earn anything. Paul says, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9). The ability to answer, and the faith that answers, are both God's gift. A beggar who holds out his hand for bread has not paid for the bread.

Si wokovu wa wote. Watu wengi hupinga neema wanayopewa. Hatufundishi kwamba kila mtu hatimaye ataokolewa.It is not universalism. Many people resist the grace that is given to them. We do not teach that everyone will finally be saved.

Neema Inayoweza KupingwaGrace That Can Be Resisted

Neema itangulizayo ni ya kweli, lakini hailazimishwi kwa mtu yeyote. Stefano aliliambia baraza, "Enyi wenye shingo ngumu, msiotahiriwa mioyo na masikio, siku zote ninyi mnampinga Roho Mtakatifu; kama walivyofanya baba zenu, ndivyo mfanyavyo nanyi" (Matendo 7:51). Ikiwa kazi ya Roho isingeweza kupingwa, karipio hili lisingekuwa na maana. Yesu alisema juu ya Yerusalemu, "msitake!" (Mathayo 23:37).Prevenient grace is real, but it is not forced on anyone. Stephen said to the council, "You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you" (Acts 7:51). If the Spirit's work could not be resisted, this rebuke would have no meaning. Jesus said of Jerusalem, "you were not willing!" (Matthew 23:37).

Kwa nini tunashikilia kwamba neema inaweza kupingwa? Kwa sababu Mungu aliwaumba binadamu ili wampende kwa hiari, na upendo wa kulazimishwa si upendo. Mume hataki mke aliyelazimishwa kusema ndiyo kinyume na mapenzi yake. Neema inayoweza kupingwa si neema dhaifu. Ni nguvu ya upendo unaosubiri mlangoni. Katika Ufunuo 3:20 Bwana anasema, "Tazama, nasimama mlangoni, nabisha; mtu akisikia sauti yangu, na kufungua mlango, ndipo nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami." Yeye abishaye ni mwenye nguvu, na huchagua kusubiri.Why do we hold that grace is resistible? Because God made human beings to love Him freely, and love that is forced is not love. A husband does not want a wife who was made to say yes against her will. Resistible grace is not weak grace. It is the strength of a love that waits at the door. In Revelation 3:20 the Lord says, "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him." The One who knocks is mighty, and He chooses to wait.

Wakati huo huo tunakumbuka kwamba hatua ya kwanza ni ya Mungu siku zote. Paulo anawaambia waumini wakamilishe wokovu wao wenyewe "kwa kuogopa na kutetemeka; kwa maana ndiye Mungu atendaye kazi ndani yenu, kutaka kwenu na kutenda kwenu, kwa kusudi lake jema" (Wafilipi 2:12-13). Kukamilisha kwetu kunategemea kazi ya Mungu ndani yetu. Wesley aliupenda mstari huu kwa sababu hiyo.At the same time we remember that the first move is always God's. Paul tells believers to work out their own salvation "with fear and trembling; for it is God who works in you both to will and to do for His good pleasure" (Philippians 2:12-13). Our working out rests on God's working in. Wesley loved this verse for that reason.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Wareformed husema kwamba neema haipingiki kwa wateule, na kwamba waliokufa lazima wafanywe hai kabla hawajaweza kuamini.Objection 1: The Reformed say that grace is irresistible for the elect, and that the dead must be made alive before they can believe.

Walimu katika familia ya Wareformed hushikilia kwamba Mungu huwapa wateule uzima mpya kwanza, na imani hufuata kama tunda. Wanataja Waefeso 2:1, ambayo inazungumza juu ya wafu, na Yohana 6:37 na 6:44, ambapo wale ambao Baba anampa Mwana huja na huvutwa. Mtu aliyekufa hawezi kuitikia, wanasema, na kwa hiyo Mungu lazima amfanye hai kabla hajaweza kuamini.Teachers in the Reformed family hold that God gives new life to the elect first, and faith follows as the fruit. They point to Ephesians 2:1, which speaks of the dead, and to John 6:37 and 6:44, where those the Father gives to the Son come and are drawn. A dead man cannot respond, they say, and so God must make him alive before he can believe.

Jibu letu. Tunakubali kwamba mwenye dhambi amekufa na kwamba hakuna awezaye kuja asipovutwa na Baba. Tunatofautiana juu ya nani Baba humvuta na jinsi gani. Yesu anasema kwamba atawavuta "watu wote" (Yohana 12:32), na Paulo anasema kwamba neema iokoayo imefunuliwa "kwa watu wote" (Tito 2:11). Tunasoma Yohana 6:44 kwa mwanga wa mistari hiyo. Kuvuta kunakoweza kukataliwa kunapatana na picha ya Yerusalemu, ambayo Yesu alitaka kuikusanya lakini haikutaka. Wafuasi wa Wesley wanakubali kwamba jibu la mwenye dhambi hutegemea nguvu za Mungu. Tofauti ni kama nguvu hiyo hutolewa kwa wote na inaweza kukataliwa, au hutolewa kwa wengine tu na haiwezi kukataliwa.Our answer. We agree that the sinner is dead and that no one can come unless the Father draws. We disagree about whom the Father draws and how. Jesus says that He will draw "all peoples" (John 12:32), and Paul says that saving grace has appeared "to all men" (Titus 2:11). We read John 6:44 in light of those verses. A drawing that can be refused fits the picture of Jerusalem, whom Jesus wanted to gather but who was not willing. Wesleyans agree that the sinner's response depends on God's power. The disagreement is whether that power is given to all and may be refused, or is given to some and cannot be refused.

Pingamizi la 2: Shtaka la mafundisho ya nusu-Pelagio (semi-Pelagianism).Objection 2: The charge of semi-Pelagianism.

Pelagio, mwalimu wa mwanzo wa karne ya tano, alifundisha kwamba watu wanaweza kumtii Mungu kwa nguvu zao za asili. Baraza la Orange mwaka 529 lilikataa mtazamo kwamba hatua ya kwanza kuelekea Mungu huanza kwetu. Wakosoaji wengine wanasema kwamba wafuasi wa Wesley, kwa kuzungumza juu ya jibu la mwanadamu, wanaanguka katika kosa hili la zamani.Pelagius, a teacher of the early fifth century, taught that people can obey God by their own natural strength. The Council of Orange in 529 rejected the view that the first step toward God begins with us. Some critics say that Wesleyans, by speaking of human response, fall into this old error.

Jibu letu. Tunalaani fundisho la Pelagio pamoja na Wareformed. Tunasema kwamba hatua ya kwanza ni neema siku zote. Hatusemi kwamba watu walioanguka wanaweza kuanza kumgeukia Mungu kwa nguvu zao wenyewe. Neema itangulizayo ndiyo hatua ya kwanza, na inakuja kabla ya tendo lolote la mwanadamu. Jibu letu kwa shtaka hilo ni kuonyesha mahali tunapoweka mwanzo: katika Mungu, na si ndani yetu. Mwenye dhambi hastahili neema inayowezesha, na imani hupokelewa, haizalishwi. Paulo anasema kwamba wokovu ni "kwa imani, ili iwe kwa neema" (Warumi 4:16).Our answer. We condemn Pelagianism with the Reformed. We say that the first step is always grace. We do not say that fallen people can begin to turn to God from their own strength. Prevenient grace is the first move, and it comes before any human act. Our answer to the charge is to show where we locate the starting point: in God, and not in us. The sinner does not earn the grace that enables, and faith is received, not produced. Paul says that salvation is "of faith that it might be according to grace" (Romans 4:16).

Pingamizi la 3: Biblia haitumii kamwe msemo "neema itangulizayo."Objection 3: The Bible never uses the phrase "prevenient grace."

Hili ni kweli. Wakosoaji wengine wanasema ni uvumbuzi wa kufanya mfumo ulingane.This is true. Some critics say it is an invention to make the system fit.

Jibu letu. Msemo huo hauko katika Biblia, kama vile "Utatu" haumo katika Biblia. Swali ni kama fundisho liko. Tunaliona katika maandiko yaliyotajwa hapo juu: nuru inayopewa kila mtu, dhamiri, kazi ya Roho ya kutia hatiani, kuvutwa kwa watu wote, na neema inayofunuliwa kwa wote. Fundisho hili linakusanya maandiko hayo pamoja.Our answer. The phrase is not in the Bible, just as "Trinity" is not in the Bible. The question is whether the teaching is. We find it in the texts above: the light given to every person, the conscience, the convicting work of the Spirit, the drawing of all people, and the grace that appears to all. The doctrine puts these texts together.

Pingamizi la 4: Vipi kuhusu watu ambao hawajawahi kuisikia injili?Objection 4: What about people who have never heard the gospel?

Ikiwa neema itangulizayo inatolewa kwa wote, je, inawaokoa watu ambao hawajawahi kusikia habari za Kristo?If prevenient grace is given to all, does it save people who never hear of Christ?

Jibu letu. Neema itangulizayo si neema iokoayo. Inaongoza kuelekea Mungu, lakini wokovu hupatikana kupitia Kristo, na watu lazima wasikie ujumbe ili waamini (Warumi 10:14). Tunamwamini Mungu kuwa hakimu mwenye haki na kwamba hutoa nuru kwa kila mtu. Hatutumii imani hiyo kama kisingizio cha kuacha kuhubiri. Paulo anasema, "Nao watasikiaje pasipo mhubiri?" Neema itangulizayo ndiyo sababu ambayo mmisionari anaweza kutarajia kukuta mioyo ambayo tayari imechochewa.Our answer. Prevenient grace is not saving grace. It leads toward God, but salvation comes through Christ, and people must hear the message to believe (Romans 10:14). We trust that God is a just judge and that He gives light to every person. We do not use that trust as an excuse to stop preaching. Paul says, "How shall they hear without a preacher?" Prevenient grace is the reason the missionary can expect to find hearts already stirred.

Matumizi ya KichungajiPastoral Application

Shemasi aitwaye Miguel anamjia mchungaji wake akiwa na moyo mzito. Mwanawe mtu mzima ameliacha kanisa, ananywa pombe, na anasema hataki kuhusika na Mungu. Miguel anauliza, "Je, wakati umekwisha? Je, Mungu bado anamjali? Je, nilishindwa kama baba?"A deacon named Miguel comes to his pastor with a heavy heart. His grown son has left the church, drinks, and says he wants nothing to do with God. Miguel asks, "Is it too late? Does God still care for him? Did I fail as a father?"

Mchungaji anafungua Biblia kwenye Tito 2:11 na Yohana 12:32. Anaeleza kwamba neema ya Mungu inatangulia sala za Miguel na kuingia katika mahali ambapo Miguel hawezi kwenda. Kutotulia kwa mwana na kuchomwa moyo na dhamiri, ambako Miguel ameona, kunaweza kuwa ishara za neema ikifanya kazi. Mungu anamvuta, na mwana anaweza kuitikia, ingawa anaweza pia kukataa.The pastor opens the Bible to Titus 2:11 and John 12:32. He explains that God's grace goes ahead of Miguel's prayers and into the places Miguel cannot go. The son's restlessness and his pangs of conscience, which Miguel has noticed, may be signs of grace at work. God is drawing him, and the son is able to answer, though he can also refuse.

Kisha mchungaji anampa Miguel mwongozo wa kivitendo. Endelea kuomba, kwa sababu Mungu hutumia maombi. Endelea kumpenda mwana bila kumsumbua. Uwe tayari kusema pale mwana anapouliza swali. Usijitwike mzigo wote, kwa sababu baba anaweza kuomba na kushuhudia, lakini hawezi kufanya uchaguzi kwa niaba ya mwanawe. Mchungaji na Miguel wanaomba pamoja, na Miguel anaenda nyumbani akiwa na tumaini.The pastor then gives Miguel practical guidance. Keep praying, because God uses prayer. Keep loving the son without nagging. Be ready to speak when the son asks a question. Do not lay the whole burden on yourself, because a father can pray and witness, but he cannot make the choice for his son. The pastor and Miguel pray together, and Miguel goes home with hope.

MuhtasariSummary

Neema itangulizayo ni neema inayokuja kabla. Wesley alikubali kwamba wenye dhambi wamekufa katika dhambi na hawawezi kumgeukia Mungu wao wenyewe, naye alifundisha kwamba Mungu humpa kila mtu neema inayotangulia uamuzi. Neema hii hutoa nuru, huamsha dhamiri, hutia hatiani, huvuta, huzuia na huwezesha jibu. Maandiko makuu ni Tito 2:11, Yohana 1:9, Yohana 12:32, Yohana 16:8 na Warumi 2:15. Si wokovu, si matendo, na si wokovu wa wote. Tunashikilia kwamba inaweza kupingwa, kama Matendo 7:51 na Mathayo 23:37 yanavyoonyesha. Tunajibu fundisho la Wareformed la neema isiyopingika, shtaka la nusu-Pelagio, malalamiko kwamba msemo huo haumo katika Maandiko, na swali la wale ambao hawajawahi kusikia. Tunafurahi kwamba neema huja kwanza, na kwamba hakuna aliye nje ya kufikiwa na Mungu.Prevenient grace is the grace that comes before. Wesley agreed that sinners are dead in sin and cannot turn to God by themselves, and he taught that God gives to every person a grace that goes ahead of the decision. This grace gives light, wakes conscience, convicts, draws, restrains and enables a response. Key texts are Titus 2:11, John 1:9, John 12:32, John 16:8 and Romans 2:15. It is not salvation, not works, and not universalism. We hold that it can be resisted, as Acts 7:51 and Matthew 23:37 show. We answer the Reformed doctrine of irresistible grace, the charge of semi-Pelagianism, the complaint that the phrase is not in Scripture, and the question of those who have never heard. We rejoice that grace comes first, and that no one is beyond the reach of God.

Usomaji ZaidiFurther Reading

• John Wesley, "Working Out Our Own Salvation" (Mahubiri ya 85) (Kukamilisha Wokovu Wetu Wenyewe), katika Mahubiri ya Kawaida (Standard Sermons).• John Wesley, "Working Out Our Own Salvation" (Sermon 85), in the Standard Sermons.

• John Wesley, "The Scripture Way of Salvation" (Mahubiri ya 43) (Njia ya Maandiko ya Wokovu).• John Wesley, "The Scripture Way of Salvation" (Sermon 43).

• John Wesley, "On Conscience" (Mahubiri ya 105) (Juu ya Dhamiri).• John Wesley, "On Conscience" (Sermon 105).

• John Wesley, "Free Grace" (Mahubiri ya 110) (Neema ya Bure).• John Wesley, "Free Grace" (Sermon 110).

• John Wesley, Explanatory Notes upon the New Testament (Maelezo ya Ufafanuzi juu ya Agano Jipya), juu ya Yohana 1:9 na Tito 2:11.• John Wesley, Explanatory Notes upon the New Testament, on John 1:9 and Titus 2:11.

• Augustino, On Grace and Free Will (Juu ya Neema na Hiari), chanzo cha msingi cha mafundisho ya awali ya Kikristo kuhusu neema inayotangulia mapenzi.• Augustine, On Grace and Free Will, a primary source for the earlier Christian teaching on grace going before the will.

• Kanuni za Sinodi ya Dort (1618-1619) (The Canons of the Synod of Dort), kwa mtazamo wa Wareformed juu ya wito unaofanikiwa (effectual calling).• The Canons of the Synod of Dort (1618-1619), for the Reformed view of effectual calling.

• Sehemu za Kiarminiani za kozi ya Teolojia ya Mfumo ya CTS (CTSST).• The Arminian sections of the CTS Systematic Theology course (CTSST).

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