Teolojia ya Kiwesley na Fundisho la Wokovu — Sehemu ya 7: Uhakika wa Wokovu na Ushuhuda wa RohoWesleyan Theology and the Doctrine of Salvation — Unit 7: Assurance and the Witness of the Spirit

Mstari MkuuKey Verse

"Roho mwenyewe hushuhudia pamoja na roho zetu ya kuwa sisi tu watoto wa Mungu." (Warumi 8:16, SUV)"The Spirit Himself bears witness with our spirit that we are children of God." (Romans 8:16, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufafanua uhakika wa wokovu (assurance) na kueleza kwa nini ni muhimu kwa muumini na kwa mchungaji.1. Define assurance and explain why it matters for the believer and for the pastor.

2. Kueleza ushuhuda wa Roho na ushuhuda wa roho yetu wenyewe, kwa kutumia Warumi 8 na Waraka wa Kwanza wa Yohana.2. Explain the witness of the Spirit and the witness of our own spirit, using Romans 8 and the First Letter of John.

3. Kueleza mafundisho ya Wesley kwamba uhakika ni haki ya kila mtoto wa Mungu, na kueleza jinsi alivyoutofautisha baadaye na kiini cha imani iokoayo.3. Describe Wesley's teaching that assurance is the privilege of every child of God, and explain how he later distinguished it from the essence of saving faith.

4. Kueleza kwa haki pingamizi za Wareformed (Reformed), za Wakatoliki na za "ushabiki wa kiroho" (enthusiasm) kwa fundisho la Wesley, na kutoa jibu la Wesley kwa kila moja.4. State fairly the Reformed, Roman Catholic and "enthusiasm" objections to the Wesleyan teaching, and give the Wesleyan answer to each.

5. Kueleza jinsi mchungaji anavyomsaidia muumini mwenye shaka na yule mwenye kujiamini kupita kiasi.5. Describe how a pastor helps a doubting believer and a presumptuous one.

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. Tunaposema "sisi," tunamaanisha makanisa ya kiinjilisti ya Wesley-Utakatifu (Wesleyan-Holiness) na ya Methodisti. Wakristo wengine huona mambo haya kwa njia tofauti. Tunaeleza mawazo yao kwa haki kisha tunatoa jibu letu, kama Maandiko yanavyofundisha: "Jaribuni mambo yote; mkamateni sana lililo jema" (1 Wathesalonike 5:21). Historia ya utafutaji wa Wesley mwenyewe wa uhakika, ikiwemo Aldersgate mwaka 1738, ilisimuliwa katika Kozi ya 1, Kipindi cha 3, na hatuirudii.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. When we say "we," we mean the evangelical Wesleyan-Holiness and Methodist churches. Other Christians see these matters differently. We state their views fairly and then give our answer, as Scripture teaches: "Test all things; hold fast what is good" (1 Thessalonians 5:21). The history of Wesley's own search for assurance, including Aldersgate in 1738, was told in Course 1, Unit 3, and we do not repeat it.

Kwa Nini Uhakika wa Wokovu ni MuhimuWhy Assurance Matters

Mtu ambaye ametubu, ameamini katika Kristo, na amezaliwa upya bado anaweza kuuliza swali la kimya: "Je, mimi nimeokolewa kweli?" Waumini wengine huuliza kila wiki. Wengine hawajiulizi kamwe kwa sababu hawajawahi kuutazama moyo wao kwa uaminifu.A person who has repented, believed in Christ, and been born again may still ask a quiet question: "Am I really saved?" Some believers ask it every week. Others never ask it because they have never looked honestly at their own hearts.

Hali zote mbili ni hatari. Muumini mwenye shaka anaweza kunyang'anywa furaha na nguvu, na anaweza hata kukata tamaa. Mtu anayejidai kuwa Mkristo bila kujali anaweza kudhani yuko salama wakati hajamgeukia Mungu kwa kweli. Mafundisho ya Wesley juu ya uhakika hulinda dhidi ya zote mbili. Yanafundisha kwamba Mungu anataka watoto wake wajue kwamba ni wake, na yanafundisha kwamba kujua huku si kubahatisha, wala kiburi, wala hisia peke yake.Both conditions are dangerous. The doubting believer may be robbed of joy and strength, and may even give up. The careless professor may think himself safe when he has not truly turned to God. Wesleyan teaching on assurance guards against both. It teaches that God wants His children to know that they are His, and it teaches that this knowing is not a matter of guessing, pride, or feelings alone.

Kipindi hiki kiko kati ya kuzaliwa upya (Kipindi cha 6) na njia ya wokovu kwa ujumla (Kipindi cha 8). Pia kinatayarisha Kipindi cha 9, kwa sababu kile ambacho muumini anajua kuhusu msimamo wake wa sasa lazima kitofautishwe na kile ambacho Maandiko yanasema kuhusu kuanguka.This unit stands between the new birth (Unit 6) and the way of salvation as a whole (Unit 8). It also prepares for Unit 9, because what a believer knows about his present standing must be kept distinct from what Scripture says about falling away.

Biblia Inasema NiniWhat the Bible Says

Vifungu kadhaa vinafundisha kwamba waumini wanaweza kumjua Mungu kama Baba yao.Several passages teach that believers may know God as their Father.

Paulo anaandika, "Maana hamkupokea roho ya utumwa mpate kuogopa tena; bali mmepokea roho ya kufanywa wana, ambayo kwa roho hiyo twalia, Aba, yaani, Baba. Roho mwenyewe hushuhudia pamoja na roho zetu ya kuwa sisi tu watoto wa Mungu" (Warumi 8:15-16). Kwa Wagalatia anasema, "Na kwa kuwa ninyi mmekuwa wana, Mungu alimtuma Roho wa Mwanawe mioyoni mwetu, akilia, Aba, yaani, Baba" (Wagalatia 4:6).Paul writes, "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father.' The Spirit Himself bears witness with our spirit that we are children of God" (Romans 8:15-16). To Galatians he says, "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, 'Abba, Father!'" (Galatians 4:6).

Yohana anaandika, "Haya nimewaandikia ninyi mlio waaminio jina la Mwana wa Mungu, mpate kujua ya kuwa mna uzima wa milele" (1 Yohana 5:13). Tazama kusudi: mpate kujua. Tazama pia kusudi la pili: kwamba mwendelee kuamini jina la Mwana wa Mungu. Uhakika si ruhusa ya kuacha kutegemea.John writes, "These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God" (1 John 5:13). Notice the purpose: that you may know. Notice also the second purpose: that you may continue to believe. Assurance is not a license to stop trusting.

Mwandishi wa Waebrania anawahimiza waumini "tukaribie na moyo wa kweli, tukijazwa imani kamili" (Waebrania 10:22). Vifungu hivi vinaonyesha kwamba Wakristo wa kwanza walitarajia kumjua Bwana, na kwamba Roho ndiye aliyewapa ujuzi huu.The writer to the Hebrews urges believers to "draw near with a true heart in full assurance of faith" (Hebrews 10:22). These passages show that the early Christians expected to know the Lord, and that the Spirit was the One who gave them this knowledge.

Mashahidi WawiliThe Two Witnesses

John Wesley alihubiri juu ya somo hili mara nyingi. Mahubiri yake "Ushuhuda wa Roho" (The Witness of the Spirit) (katika sehemu mbili) na "Ushuhuda wa Roho Yetu Wenyewe" (The Witness of Our Own Spirit) ndiyo mahali pazuri pa kusoma mafundisho yake. Kutoka katika Warumi 8:16 alitoa mfano wa mashahidi wawili ambao wafuasi wa Wesley bado wanautumia.John Wesley preached on this subject many times. His sermons "The Witness of the Spirit" (in two parts) and "The Witness of Our Own Spirit" are the best places to read his teaching. Out of Romans 8:16 he drew a pattern of two witnesses that Wesleyans still use.

Ushuhuda wa Roho. Huu ni ushuhuda wa moja kwa moja wa ndani wa Roho Mtakatifu kwamba sisi ni watoto wa Mungu. Wesley aliueleza kama alama kwenye nafsi ambayo kwayo Roho wa Mungu humshuhudia roho ya mtu kwamba amesamehewa na amekubaliwa. Si sauti kutoka nje wala maono. Ni ufahamu wa kimya na wa uhakika, unaotolewa na Mungu na si unaozalishwa na sisi. Unategemea Neno la Mungu na unaelekeza kwenye ahadi za Kristo.The witness of the Spirit. This is the direct inward testimony of the Holy Spirit that we are God's children. Wesley described it as an impression on the soul by which the Spirit of God bears witness to a person's spirit that he is forgiven and accepted. It is not a voice from outside or a vision. It is a quiet and certain awareness, given by God and not produced by us. It rests on the Word of God and points to the promises of Christ.

Ushuhuda wa roho yetu wenyewe. Huu ni ushuhuda wa dhamiri yetu, iliyofanywa upya kwa neema, kwamba tunaishi kama watoto wa Mungu. Unatazama tunda. Je, tunampenda Mungu na jirani yetu? Je, tunashika amri zake? Je, kuna ushahidi katika maisha yetu wa "upendo, furaha, amani" (Wagalatia 5:22)? Yohana anatoa vipimo kama hivyo: "Sisi tunajua ya kuwa tumehama tumetoka katika mauti tumeingia katika uzima, kwa sababu tunawapenda ndugu" (1 Yohana 3:14).The witness of our own spirit. This is the testimony of our conscience, renewed by grace, that we are living as children of God. It looks at the fruit. Do we love God and our neighbor? Do we keep His commandments? Is there evidence in our lives of "love, joy, peace" (Galatians 5:22)? John gives such tests: "We know that we have passed from death to life, because we love the brethren" (1 John 3:14).

Wesley alishikilia kwamba yote mawili yanakwenda pamoja. Ushuhuda wa Roho bila tunda la Roho unatiliwa shaka, kwa kuwa mtu yeyote anaweza kujidhania ameokolewa. Tunda bila ushuhuda wa Roho linaweza kumwacha mtu na wasiwasi na kutokuwa na uhakika, kwa kuwa mioyo yetu inaweza kutushtaki. Yote mawili pamoja hutoa uhakika thabiti na wa unyenyekevu. Kwa kuwa ushuhuda wa Roho unakuja kwanza katika mpangilio wa Mungu, tunaweka tunda la pili, kama uthibitisho. Kwa lugha ya Agano Jipya, tunajua kwamba tumepokea Roho, na tunaona kwamba anafanya kazi.Wesley held that the two belong together. The Spirit's witness without the fruit of the Spirit is suspect, since anyone can imagine he is saved. The fruit without the Spirit's witness may leave a person anxious and uncertain, since our hearts can accuse us. The two together give a sound and humble confidence. Because the Spirit's testimony comes first in God's order, we place the fruit second, as the confirmation. In the language of the New Testament, we know that we have received the Spirit, and we see that He is at work.

Uhakika na Imani: Jinsi Mafundisho ya Wesley YalivyokuaAssurance and Faith: How Wesley's Teaching Developed

Hapa mjadala wa wanahistoria huanza, na somo lazima liwe la uangalifu. Katika miaka ya mwanzo ya uamsho wa Methodisti, Wesley alisisitiza kwa nguvu kwamba mtu asiye na uhakika wa msamaha bado si Mkristo kwa maana kamili. Alikuwa na akilini watu waliokuwa wa dini na wenye maadili lakini ambao hawakuwahi kufikia kutegemea Kristo kwa utulivu. Baadaye katika maisha yake marefu alitoa mafundisho ya uangalifu zaidi. Bado alifundisha kwamba kila mtoto wa Mungu anaweza na anapaswa kuwa na ushuhuda wa Roho. Lakini pia alisema kwamba wengine wanaomcha Mungu kwa kweli na kutenda haki, na wanaomtegemea Kristo kadiri wanavyomjua, wanaweza kukosa ushuhuda kamili kwa kipindi fulani. Alizungumza juu ya "imani ya mtumishi" na "imani ya mwana." Mtumishi anamheshimu Mungu na ana imani ya kweli, ingawa dhaifu. Mwana amepokea Roho wa kufanywa wana na analia "Aba, Baba."Here the historians' debate begins, and the lesson must be careful. In the early years of the Methodist revival, Wesley strongly stressed that a person who has no assurance of pardon is not yet a Christian in the full sense. He had in mind people who were religious and moral but who had never come to a settled trust in Christ. Later in his long life he gave a more careful teaching. He still taught that every child of God may and should have the Spirit's witness. But he also said that some who truly fear God and work righteousness, and who trust in Christ as far as they know Him, may lack the full witness for a time. He spoke of the "faith of a servant" and the "faith of a son." The servant honors God and has a real, though weak, faith. The son has received the Spirit of adoption and cries "Abba, Father."

Wanahistoria hutofautiana juu ya jinsi Wesley alibadilika kiasi gani na lini. Wengine wanaona mabadiliko ya kweli kati ya Wesley wa mwanzo na wa baadaye. Wengine wanashikilia kwamba daima alihangaikia jambo lile lile na alilifafanua tu, kwa sababu kauli zake za awali zilikusudiwa kwa watu na nyakati maalum. Hatuhitaji kusuluhisha mjadala huo. Mafundisho ambayo wafuasi wa Wesley wamepokea yanaweza kuelezwa kwa urahisi.Historians differ about how much Wesley changed and when. Some see a real shift from the early to the later Wesley. Others hold that he was always concerned for the same thing and only clarified it, because his earlier statements were meant for particular persons and times. We need not settle that debate. The teaching Wesleyans have received can be stated simply.

1. Uhakika ni haki ya kila mtoto wa Mungu. Hatupaswi kuridhika bila huo.1. Assurance is the privilege of every child of God. We are not to be content without it.

2. Uhakika si kitu kimoja na tendo la kwanza la imani iokoayo. Muumini mwaminifu anayemtegemea Kristo lakini hajapokea ushuhuda ulio wazi bado hajapotea lazima.2. Assurance is not the same thing as the first act of saving faith. A sincere believer who trusts Christ but has not yet received a clear witness is not necessarily lost.

3. Uhakika una viwango. Wesley alizungumza juu ya "imani kamili" (full assurance of faith). Lakini muumini anaweza kupitia vipindi vya giza, uzito na shaka. Aliandika kuhusu hili katika mahubiri kama "Hali ya Jangwani" (The Wilderness State) na "Uzito kupitia Majaribu Mengi" (Heaviness through Manifold Temptations).3. Assurance has degrees. Wesley spoke of "full assurance of faith." But a believer can pass through seasons of darkness, heaviness and doubt. He wrote about this in sermons such as "The Wilderness State" and "Heaviness through Manifold Temptations."

4. Uhakika ni wa sasa. Unatuambia kuhusu uhusiano wetu wa sasa na Mungu. Unadumishwa kwa kuendelea katika imani na utii, na unaweza kupotea kwa dhambi inayomhuzunisha Roho. Tutarudi kwenye hili katika Kipindi cha 9.4. Assurance is for now. It tells us about our present relation to God. It is kept by continuing in faith and obedience, and it can be lost by sin that grieves the Spirit. We return to this in Unit 9.

Hatari ya Uhakika wa UongoThe Danger of False Assurance

Mafundisho ya Wesley juu ya uhakika hayamaanishi kwamba kila mtu mwenye kujiamini ameokolewa. Yesu alionya juu ya wengi ambao wangesema "Bwana, Bwana" na kukataliwa (Mathayo 7:21-23). Mtu anaweza kuwa na uhakika wa nafsi yake bila kuwa na uhakika wa Kristo. Kwa hiyo vipimo vya Wesley viliunganishwa daima: Je, kuna ushuhuda wa Roho? Je, kuna tunda la Roho? Je, ushuhuda unakubaliana na Neno la Mungu? Hisia inayosababisha kiburi, kupenda ulimwengu, au dharau kwa wengine si ushuhuda wa Roho.The Wesleyan teaching on assurance does not mean that every confident person is saved. Jesus warned of many who would say "Lord, Lord" and be turned away (Matthew 7:21-23). A person may be sure of himself without being sure of Christ. Wesley's tests were therefore always joined: Is there the testimony of the Spirit? Is there the fruit of the Spirit? Does the testimony agree with the Word of God? A feeling that leads to pride, to love of the world, or to contempt for others is not the Spirit's witness.

Pingamizi la 1: Mtazamo wa Wareformed na WapuritaniObjection 1: The Reformed and Puritan View

Ndugu zetu Wareformed wanauthamini uhakika sana, na waandishi wengi wa Kipuritani waliandika kuhusu huo kwa urefu. Mapokeo ya Kireformed hayana akili moja. Wengine walimfuata John Calvin katika kufundisha kwamba uhakika ni sehemu ya asili ya imani yenyewe. Wengine, kama Ungamo la Westminster (Westminster Confession, 1646), walifundisha kwamba uhakika si kiini cha imani, kwamba muumini wa kweli anaweza kusubiri kwa muda mrefu, na kwamba unakuja kupitia ahadi za Mungu, ushahidi wa neema katika maisha, na ushuhuda wa Roho. Wareformed pia huunganisha uhakika na kudumu kwa watakatifu. Muumini anaweza kuwa na uhakika kwamba Mungu atamweka hadi mwisho.Our Reformed brothers value assurance highly, and many Puritan writers wrote at length about it. The Reformed tradition is not of one mind. Some followed John Calvin in teaching that assurance belongs to the nature of faith itself. Others, such as the Westminster Confession (1646), taught that assurance is not of the essence of faith, that a true believer may wait long for it, and that it comes through the promises of God, the evidence of grace in the life, and the testimony of the Spirit. The Reformed also connect assurance to the perseverance of the saints. A believer may be sure that God will keep him to the end.

Jibu letu. Katika mengi ya haya tunakubaliana. Tunafurahia msisitizo wa Wapuritani juu ya kujichunguza na juu ya tunda la imani, na tunaheshimu fundisho la Wareformed kwamba uhakika unaweza kukua kwa wakati. Tunatofautiana kwa njia mbili. Kwanza, wafuasi wa Wesley wanasisitiza kwamba ushuhuda wa Roho ni wa moja kwa moja na wa papo hapo, si hitimisho linalotokana na mwenendo wa muumini peke yake. Warumi 8:16 inazungumza juu ya Roho kushuhudia kwa roho yetu. Pili, hatufundishi uhakika wa wokovu wa mwisho usio na masharti. Uhakika wetu ni kwamba sisi ni watoto wa Mungu sasa, katika uhusiano hai ambao tunapaswa kuudumisha kwa kukaa ndani ya Kristo (Yohana 15:4-6). Kipindi cha 9 kinaeleza kwa haki fundisho la Wareformed juu ya kudumu na kulijibu.Our answer. On much of this we agree. We rejoice in the Puritan stress on self-examination and on the fruit of faith, and we honor the Reformed teaching that assurance may grow through time. We differ in two ways. First, Wesleyans stress that the Spirit's witness is direct and immediate, not only an inference drawn from the believer's own conduct. Romans 8:16 speaks of the Spirit witnessing to our spirit. Second, we do not teach assurance of unconditional final salvation. Our assurance is that we are God's children now, in a living relationship that we are to keep by abiding in Christ (John 15:4-6). Unit 9 states the Reformed teaching on perseverance fairly and answers it.

Pingamizi la 2: Mtazamo wa Kikatoliki wa RomaObjection 2: The Roman Catholic View

Kanisa Katoliki la Roma, katika Baraza la Trento katika karne ya kumi na sita, lilifundisha kwamba muumini hawezi kujua kwa uhakika wa imani kwamba amepata neema. Wasiwasi ulio nyuma ya hili ni halisi. Ni hatari ya kujiamini kupita kiasi: mtu anaweza kujidhania yuko salama, akaacha kujitahidi, na kuwa na kiburi. Mafundisho ya Kikatoliki pia yanasisitiza unyenyekevu mbele za Mungu.The Roman Catholic Church, at the Council of Trent in the sixteenth century, taught that a believer cannot know with the certainty of faith that he has obtained grace. The concern behind this is real. It is the danger of presumption: a person may think himself safe, stop striving, and grow proud. Catholic teaching also stresses humility before God.

Jibu letu. Tunakubali kwamba kujiamini kupita kiasi ni hatari, na mafundisho yetu juu ya vipimo vya tunda na Neno yanakusudiwa kulinda dhidi yake. Lakini Agano Jipya liko wazi kwamba waumini wanaweza kujua. Yohana anasema, "mpate kujua ya kuwa mna uzima wa milele" (1 Yohana 5:13). Paulo anasema kwamba Roho hushuhudia pamoja na roho zetu (Warumi 8:16). Kujua huku si kujitegemea sisi wenyewe. Kunategemea ahadi za Kristo na ushuhuda wa Roho, na kunaleta shukrani, si kiburi. Unyenyekevu na uhakika vinakwenda pamoja, kwa kuwa mtu anayejua kwamba ameokolewa kwa neema peke yake hana msingi wa kujisifu.Our answer. We agree that presumption is a danger, and our teaching on the tests of the fruit and the Word is meant to guard against it. But the New Testament is plain that believers may know. John says, "that you may know that you have eternal life" (1 John 5:13). Paul says that the Spirit bears witness with our spirit (Romans 8:16). This knowing is not trust in ourselves. It rests on Christ's promises and the Spirit's testimony, and it leads to thanksgiving and not to pride. Humility and assurance belong together, since a person who knows he is saved by grace alone has no ground for boasting.

Pingamizi la 3: "Ushabiki wa Kiroho" (Enthusiasm) na Hisia za KibinafsiObjection 3: "Enthusiasm" and Subjective Feeling

Katika siku za Wesley, viongozi wengi wa Kanisa la Uingereza waliwashtaki Wamethodisti kwa "ushabiki wa kiroho" (enthusiasm). Kwa hilo walimaanisha madai ya uvuvio wa moja kwa moja au ufunuo wa kibinafsi usioweza kupimwa. Leo pingamizi kama hilo hutoka kwa wale wanaofikiri kwamba kuzungumza juu ya ushuhuda wa ndani hupunguza dini hadi hisia, au kwamba hufanya uzoefu wa kibinafsi kuwa juu ya Maandiko.In Wesley's day, many leaders of the Church of England accused the Methodists of "enthusiasm." By this they meant claims to direct inspiration or to private revelations that cannot be tested. Today a similar objection comes from those who think that talk of an inward witness reduces religion to emotion, or that it makes personal experience higher than Scripture.

Jibu letu. Onyo hilo ni zito, na Wesley alilichukulia kwa uzito. Aliandika mahubiri juu ya "Asili ya Ushabiki wa Kiroho" (The Nature of Enthusiasm) kutenganisha madai ya kweli na ya uongo. Ushuhuda wa Roho hauongezi Maandiko wala hauyapingi. Unashuhudia yale ambayo Neno tayari linasema, kwamba sisi ni watoto wa Mungu kwa imani katika Kristo. Unapimwa kwa tunda la Roho na kwa kukubaliana na Biblia. Pale uzoefu unaodaiwa unapozaa kiburi, mgawanyiko au dhambi, haukutoka kwa Roho. Hatufanyi hisia kuwa msingi wa imani. Msingi ni Kristo na ahadi yake, na Roho huitumia ahadi hii moyoni.Our answer. The warning is serious, and Wesley took it seriously. He wrote a sermon on "The Nature of Enthusiasm" to separate true from false claims. The Spirit's witness does not add to Scripture or contradict it. It bears witness to what the Word already says, that we are children of God by faith in Christ. It is tested by the fruit of the Spirit and by agreement with the Bible. Where a claimed experience produces pride, division or sin, it is not from the Spirit. We do not make feelings the foundation of faith. The foundation is Christ and His promise, and the Spirit applies this promise to the heart.

Matumizi ya KichungajiPastoral Application

Kijana mmoja kanisani aligeuka mwaka mmoja uliopita. Siku za karibuni amepoteza hasira kazini na kusema maneno anayojutia. Anamjia mchungaji wake na kusema, "Nilidhani nimeokolewa, lakini mtu aliyeokolewa hangetenda hivi. Labda sijawahi kuokolewa."A young man in the church was converted a year ago. Lately he has lost his temper at work and said words he regrets. He comes to his pastor and says, "I thought I was saved, but a saved man would not act this way. Maybe I never was."

Mchungaji kwanza anasikiliza na hajadili. Anauliza kama kijana bado anachukia alichofanya, na kama anatamani kumpendeza Mungu. Moyo unaohuzunika kwa ajili ya dhambi unaonyesha kwamba Roho hajaondoka. Kisha anamwelekeza kwenye 1 Yohana 1:9 na 5:13 na Warumi 8:15-16, na kumkumbusha kwamba ushuhuda wa Roho unategemea ahadi ya Kristo, si rekodi kamilifu. Kisha anauliza kuhusu tunda: Je, bado anampenda Mungu na kutaka kuomba? Anamsaidia kijana kuungama dhambi yake kwa Bwana na kwa wale aliowakosea, na anamwambia kwamba uhakika hukua anapoendelea katika Neno, katika sala na katika ushirika. Pia anamwonya kwa upole kwamba dhambi ya makusudi, ikiendelea, itafifisha uhakika na inaweza kuongoza mbali na Kristo kabisa. Mchungaji anaomba naye na kuahidi kukutana kila wiki kwa kipindi fulani.The pastor first listens and does not argue. He asks whether the young man still hates what he did, and whether he wishes to please God. A heart that grieves over sin shows that the Spirit has not left. Next he points him to 1 John 1:9 and 5:13 and to Romans 8:15-16, and reminds him that the Spirit's witness rests on Christ's promise and not on a perfect record. He then asks about the fruit: Does he still love God and want to pray? He helps the young man confess his sin to the Lord and to those he offended, and he tells him that assurance grows as he continues in the Word, in prayer and in fellowship. He also warns him gently that willful sin, if it continues, will cloud assurance and could lead away from Christ altogether. The pastor prays with him and promises to meet each week for a time.

MuhtasariSummary

Uhakika wa wokovu ni ujuzi kwamba sisi ni watoto wa Mungu. Maandiko yanafundisha kwamba waumini wanaweza kujua hili (Warumi 8:15-16, Wagalatia 4:6, 1 Yohana 5:13). Wesley alifundisha mashahidi wawili: ushuhuda wa moja kwa moja wa Roho Mtakatifu na ushuhuda wa roho yetu wenyewe unaoonekana katika tunda la maisha yaliyobadilika. Wawili hao wanakwenda pamoja. Alifundisha kwamba uhakika ni haki ya watoto wote wa Mungu, na katika mafundisho yake ya baadaye aliutofautisha na tendo la kwanza la imani, kwa kuwa "mtumishi" mwaminifu anaweza kuwa hajapokea ushuhuda kamili wa "mwana." Wanahistoria wanajadili jinsi mafundisho yake yalivyobadilika. Uhakika una viwango, unaweza kufifishwa na majaribu, na unadumishwa kwa kukaa ndani ya Kristo. Wareformed huunganisha uhakika na kudumu bila masharti, nasi tunajibu kwamba uhakika wetu unahusu msimamo wetu wa sasa na unataka imani iendelee. Wakatoliki wa Roma wanaogopa kujiamini kupita kiasi, nasi tunajibu kwamba Maandiko yanafundisha kwamba waumini wanaweza kujua na kwamba unyenyekevu na uhakika vinakwenda pamoja. Wakosoaji wanaoshtaki ushabiki wa kiroho wanajibiwa kwa kupima kila dai kwa Neno na kwa tunda la Roho.Assurance is the knowledge that we are God's children. Scripture teaches that believers may know this (Romans 8:15-16, Galatians 4:6, 1 John 5:13). Wesley taught two witnesses: the direct witness of the Holy Spirit and the witness of our own spirit seen in the fruit of a changed life. The two belong together. He taught that assurance is the privilege of all God's children, and in his later teaching he distinguished it from the first act of faith, since a sincere "servant" may not yet have the full witness of a "son." Historians debate how much his teaching changed. Assurance has degrees, may be darkened by trials, and is kept by abiding in Christ. The Reformed link assurance to unconditional perseverance, and we answer that our assurance concerns our present standing and calls for continued faith. Roman Catholics fear presumption, and we answer that Scripture teaches that believers may know and that humility and assurance go together. Critics who charge enthusiasm are answered by testing every claim by the Word and by the fruit of the Spirit.

Usomaji ZaidiFurther Reading

• John Wesley, mahubiri "The Witness of the Spirit" (mazungumzo mawili) (Ushuhuda wa Roho) na "The Witness of Our Own Spirit" (Ushuhuda wa Roho Yetu Wenyewe), vyanzo vya msingi.• John Wesley, sermons "The Witness of the Spirit" (two discourses) and "The Witness of Our Own Spirit," primary sources.

• John Wesley, mahubiri "The Nature of Enthusiasm" (Asili ya Ushabiki wa Kiroho), "The Wilderness State" (Hali ya Jangwani), na "Heaviness through Manifold Temptations" (Uzito kupitia Majaribu Mengi), vyanzo vya msingi.• John Wesley, sermons "The Nature of Enthusiasm," "The Wilderness State," and "Heaviness through Manifold Temptations," primary sources.

• John Wesley, Explanatory Notes upon the New Testament (Maelezo ya Ufafanuzi juu ya Agano Jipya), juu ya Warumi 8 na 1 Yohana 5, chanzo cha msingi.• John Wesley, Explanatory Notes upon the New Testament, on Romans 8 and 1 John 5, a primary source.

• Charles Wesley, nyimbo za uhakika, kama "And Can It Be, That I Should Gain" (Je, Yaweza Kuwa Kwamba Nipate), vyanzo vya msingi.• Charles Wesley, hymns of assurance, such as "And Can It Be, That I Should Gain," primary sources.

• Kozi ya 1, Kipindi cha 3 (Aldersgate); Kozi ya 2, Kipindi cha 6 (kuzaliwa upya) na Kipindi cha 9 (kudumu).• Course 1, Unit 3 (Aldersgate); Course 2, Unit 6 (the new birth) and Unit 9 (perseverance).

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