Teolojia ya Kiwesley na Fundisho la Wokovu — Sehemu ya 9: Kudumu na Uwezekano wa KuangukaWesleyan Theology and the Doctrine of Salvation — Unit 9: Perseverance and the Possibility of Falling Away

Mstari MkuuKey Verse

"Angalieni, ndugu, usiwe ndani ya mmoja wenu moyo mbaya wa kutokuamini hata kuacha kumfuata Mungu aliye hai." (Waebrania 3:12, SUV)"Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." (Hebrews 3:12, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza usalama wenye masharti (conditional security) kama mtazamo wa Wesley, na kusema unamaanisha nini na haumaanishi nini.1. Explain conditional security as the Wesleyan view, and say what it does and does not mean.

2. Kueleza kwa haki fundisho la usalama wa milele (eternal security), yaani kudumu kwa watakatifu (perseverance of the saints), pamoja na maandiko yake makuu na wasiwasi wake wa kichungaji.2. State the doctrine of eternal security (the perseverance of the saints) fairly, with its main texts and its pastoral concerns.

3. Kutaja maandiko makuu ambayo wafuasi wa Wesley hutumia kwa uwezekano wa kuanguka, na kueleza masomo makuu matatu ya Waebrania 6:4-6.3. Name the main Scriptures Wesleyans use for the possibility of falling away, and explain the three main readings of Hebrews 6:4-6.

4. Kutoa jibu la Wesley kwa maandiko makuu ya usalama wa milele: Yohana 10:27-29, Warumi 8:38-39, Wafilipi 1:6, Waefeso 1:13-14 na 1 Yohana 2:19.4. Give the Wesleyan answer to the main eternal-security texts: John 10:27-29, Romans 8:38-39, Philippians 1:6, Ephesians 1:13-14 and 1 John 2:19.

5. Kueleza jinsi mchungaji anavyowafariji wenye wasiwasi, kuwaonya wasiojali, na kumwita mtu aliyetangatanga arudi.5. Describe how a pastor comforts the anxious, warns the careless, and calls back the one who has wandered.

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.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.

Kipindi hiki kinashughulikia swali ambalo Wakristo waaminifu wanaopenda Biblia hutofautiana. Wabaptisti wengi, Wapresbiteri na wainjilisti wengine hushikilia kwamba muumini wa kweli hawezi kupotea kamwe. Sisi tunashikilia kwamba muumini anaweza kuanguka kwa kutokuamini kwa kudumu, na kwamba anaweza kurejeshwa. Tutaeleza mtazamo mwingine kama wanaoushikilia wanavyouweka, kisha tutatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; mkamateni sana lililo jema" (1 Wathesalonike 5:21).This unit treats a question on which faithful, Bible-loving Christians disagree. Many Baptists, Presbyterians and other evangelicals hold that a true believer can never be lost. We hold that a believer can fall away by persistent unbelief, and that he can be restored. We will state the other view as its holders state it, and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Swali na ManenoThe Question and the Terms

Je, mtu ambaye amezaliwa upya kweli, amesamehewa na ametwaliwa kuwa mtoto, anaweza baadaye kupotea? Majibu mawili hutolewa.Can a person who has truly been born again, forgiven and adopted, afterward be lost? Two answers are given.

Usalama wa milele (eternal security). Wanaoufundisha husema kwamba muumini wa kweli hawezi kupotea mwishowe. Makanisa ya Kireformed huuita "kudumu kwa watakatifu" (perseverance of the saints). Wanamaanisha kwamba Mungu huwaweka wateule wake wote hadi mwisho, ili kila mtu aliyeokolewa kweli aendelee katika imani hadi kifo. Katika mazungumzo ya kawaida, hasa miongoni mwa Wabaptisti na wengine katika Amerika ya Kusini na kwingineko, fundisho hili mara nyingi husemwa kama "aliyeokoka mara moja ameokoka milele" (once saved, always saved). Baadhi ya wanaotumia maneno haya wanamaanisha kwamba hata muumini anayeacha kuamini bado ameokolewa. Walimu wa Kireformed kwa kawaida husema jambo la uangalifu zaidi: kwamba mtu aliyeokolewa kweli hataacha kuamini.Eternal security. Those who teach it say that a true believer can never finally be lost. The Reformed churches call this "the perseverance of the saints." They mean that God keeps all His elect to the end, so that every truly saved person will continue in faith until death. In popular speech, especially among Baptists and others in Latin America and elsewhere, the teaching is often put as "once saved, always saved." Some who use these words mean that even a believer who stops believing remains saved. The Reformed teachers usually say something more careful: that a truly saved person will not stop believing.

Usalama wenye masharti (conditional security). Hili ndilo fundisho la Wesley. Muumini yuko salama ndani ya Kristo, lakini usalama huo uko ndani ya Kristo na hupokelewa kwa imani hai inayoendelea. Muumini anaweza, kwa kutokuamini kwa kudumu na kumkataa Kristo kwa makusudi, kuanguka. Haanguki kwa dhambi moja, wala kwa wakati wa shaka, wala kwa udhaifu. Anaweza kurejeshwa akigeuka tena.Conditional security. This is the Wesleyan teaching. The believer is secure in Christ, but the security is in Christ and is received by a living faith that continues. A believer may, by persistent unbelief and a willful rejection of Christ, fall away. He does not fall by one sin, or by a moment of doubt, or by weakness. He may be restored if he turns again.

Mtazamo wa Wesley si mlango unaozunguka, na si fundisho la hofu. Unategemea mambo matatu: Mungu ni mwaminifu, Kristo anaweza "kuwaokoa kabisa" wale wanaomwendea Mungu kupitia yeye (Waebrania 7:25), na mwanadamu ana wajibu wa kuendelea kuamini. Vipindi vya awali vilifundisha neema inayoweza kupingwa na ukweli wa jibu letu la imani. Usalama wenye masharti ni fundisho hilo hilo likipelekwa hadi mwisho wake.The Wesleyan view is not a revolving door, and it is not a teaching of fear. It rests on three things: God is faithful, Christ is able to save to the uttermost those who come to God through Him (Hebrews 7:25), and the human being is responsible to go on trusting. Earlier units taught resistible grace and the reality of our response of faith. Conditional security is the same teaching carried to its end.

Mtazamo wa Usalama wa Milele Ulioelezwa kwa HakiThe Eternal Security View Stated Fairly

Wale wanaofundisha usalama wa milele wanapenda utukufu wa Mungu na faraja ya muumini, na hoja zao zinastahili heshima.Those who teach eternal security love God's glory and the believer's comfort, and their arguments deserve respect.

Kusudi la Mungu lenye enzi. Ikiwa Mungu amemchagua mtu ndani ya Kristo kabla ya misingi ya ulimwengu, kusudi lake haliwezi kushindwa. Paulo anasema, "Nami nina hakika kwamba yeye aliyeanza kazi njema ndani yenu ataimaliza hata siku ya Yesu Kristo" (Wafilipi 1:6).God's sovereign purpose. If God has chosen a person in Christ before the foundation of the world, His purpose cannot fail. Paul says, "being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6).

Ahadi za Kristo. Yesu alisema kuhusu kondoo wake, "Nami nawapa uzima wa milele, wala hawatapotea kamwe, wala hakuna mtu atakayewapokonya katika mkono wangu" (Yohana 10:28).The promises of Christ. Jesus said of His sheep, "And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand" (John 10:28).

Upendo wa Mungu. Paulo ana hakika kwamba hakuna kitu, ikiwemo "kiumbe kingine chochote," kitakachoweza "kututenga na upendo wa Mungu, ulio katika Kristo Yesu Bwana wetu" (Warumi 8:38-39).God's love. Paul is persuaded that nothing, including "any other created thing," shall be able "to separate us from the love of God which is in Christ Jesus our Lord" (Romans 8:38-39).

Muhuri wa Roho. Waumini "mkatiwa muhuri na Roho Mtakatifu wa ahadi, ambaye ni arabuni ya urithi wetu" (Waefeso 1:13-14). Petro anasema kwamba tunalindwa "na uweza wa Mungu kwa njia ya imani hata kuufikia wokovu" (1 Petro 1:5).The seal of the Spirit. Believers "were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance" (Ephesians 1:13-14). Peter says that we are "kept by the power of God through faith for salvation" (1 Peter 1:5).

Wasiwasi wa kichungaji. Usalama wa milele huwapa raha waumini wenye matatizo na hulinda dhidi ya wazo kwamba tunajiweka wenyewe katika wokovu kwa matendo yetu. Wanaoushikilia huuliza ni nini cha milele katika uzima wa milele ikiwa unaweza kupotea.The pastoral concern. Eternal security gives rest to troubled believers and protects against the idea that we keep ourselves saved by our own works. Those who hold it ask what is eternal about eternal life if it can be lost.

Maandiko ya maonyo. Wareformed hawapuuzi maonyo ya Maandiko. Wanashikilia kwamba maonyo ni njia ambazo Mungu hutumia kuwafanya wateule wake wadumu. Wengine husema kwamba watu wanaoanguka hawakuzaliwa upya kwa kweli, wakitaja 1 Yohana 2:19: "Walitoka kwetu, lakini hawakuwa wa kwetu; maana, ingaliwa wa kwetu, wangalikaa pamoja nasi." Tunaheshimu uzito ambao ndugu hawa wanaupa maonyo.The warning passages. The Reformed do not ignore the warnings of Scripture. They hold that warnings are the means God uses to keep His elect persevering. Some say that people who fall away were never truly regenerate, citing 1 John 2:19: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us." We honor the seriousness with which these brothers treat the warnings.

Mafundisho ya Wesley kutoka MaandikoThe Wesleyan Teaching from Scripture

Mtazamo wa Wesley unategemea Biblia hiyo hiyo, na maandiko mengi yanayozungumza juu ya hatari ya kweli kwa waumini wa kweli.The Wesleyan view rests on the same Bible, and on many passages that speak of real danger for real believers.

Yohana 15:1-6. Yesu anasema kwamba yeye ni mzabibu na wanafunzi wake ni matawi. "Kila tawi ndani yangu lisilozaa matunda, hulichukua" (Yohana 15:2). "Mtu asipokaa ndani yangu, hutupwa nje kama tawi, akakauka; watu huyakusanya, wakayatupa motoni, yakateketea" (Yohana 15:6). Matawi yamo ndani ya Kristo, na yanaweza kukatwa.John 15:1-6. Jesus says that He is the vine and His disciples are the branches. "Every branch in Me that does not bear fruit He takes away" (John 15:2). "If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned" (John 15:6). The branches are in Christ, and they can be cut off.

Waebrania 3:12-14 na kizazi cha jangwani. Mstari wetu mkuu unawaonya waumini dhidi ya "moyo mbaya wa kutokuamini hata kuacha kumfuata Mungu aliye hai." Mwandishi anaelekeza kwa Israeli, waliotoka Misri, walikombolewa na kuongozwa na Mungu, na hata hivyo walianguka jangwani kwa kutokuamini (Waebrania 3:16-19). Paulo anatumia mfano huo huo na kusema, "Basi yeye anayedhani amesimama na aangalie asianguke" (1 Wakorintho 10:12).Hebrews 3:12-14 and the wilderness generation. The key verse warns believers against "an evil heart of unbelief in departing from the living God." The writer points to Israel, who came out of Egypt, were redeemed and were led by God, and yet fell in the wilderness through unbelief (Hebrews 3:16-19). Paul uses the same example and says, "Therefore let him who thinks he stands take heed lest he fall" (1 Corinthians 10:12).

Waebrania 6:4-6 na 10:26-31. Vifungu hivi vinazungumza juu ya wale waliotiwa nuru, walioonja karama ya mbinguni na kufanywa washiriki wa Roho Mtakatifu, kisha wakaanguka; na juu ya wale wanaoendelea kutenda dhambi kwa makusudi baada ya kupokea ujuzi wa kweli, na wanaoihesabu damu ya agano ambayo kwayo walitakaswa kuwa kitu cha kawaida (Waebrania 10:29).Hebrews 6:4-6 and 10:26-31. These passages speak of those who were enlightened, who tasted the heavenly gift and were made partakers of the Holy Spirit, and then fell away; and of those who go on sinning willfully after receiving the knowledge of the truth, and who count the blood of the covenant by which they were sanctified an unholy thing (Hebrews 10:29).

Maandiko mengine. Paulo anasema juu ya wale waliotaka kuhesabiwa haki kwa sheria, "Mmeachana na Kristo... mmeanguka kutoka katika neema" (Wagalatia 5:4). Anazungumza juu ya wengine waliokataa imani na dhamiri njema na hivyo "wamevunjikiwa merikebu katika habari za imani" (1 Timotheo 1:19). Anaandika kwamba waumini wa Mataifa wanasimama kwa imani na watakatiliwa mbali wasipoendelea katika wema wa Mungu (Warumi 11:20-22). Anawaambia Wakolosai kwamba watawasilishwa watakatifu "mkikaa katika imani" (Wakolosai 1:22-23). Anautiisha mwili wake mwenyewe, ili baada ya kuhubiri kwa wengine, yeye mwenyewe asikataliwe (1 Wakorintho 9:27). Petro anaonya juu ya wale walioyakimbia uchafu wa ulimwengu kwa kumjua Bwana na Mwokozi, kisha wakanaswa tena nayo (2 Petro 2:20-22).Other passages. Paul says of those who sought to be justified by law, "You have become estranged from Christ... you have fallen from grace" (Galatians 5:4). He speaks of some who rejected faith and a good conscience and so "suffered shipwreck" concerning the faith (1 Timothy 1:19). He writes that Gentile believers stand by faith and will be cut off if they do not continue in God's goodness (Romans 11:20-22). He tells the Colossians that they will be presented holy "if indeed you continue in the faith" (Colossians 1:22-23). He disciplines his own body lest, after preaching to others, he himself be disqualified (1 Corinthians 9:27). Peter warns of those who escaped the pollutions of the world through the knowledge of the Lord and Saviour and are again entangled in them (2 Peter 2:20-22).

Makala ya Dini ya Methodisti (1784) yanaeleza msimamo wa Wesley kwa sentensi rahisi: baada ya kupokea Roho Mtakatifu, tunaweza kuondoka katika neema tuliyopewa na kuanguka katika dhambi, na kwa neema ya Mungu kuinuka tena na kurekebisha maisha yetu. John Wesley aliandika kazi fupi juu ya kudumu kwa watakatifu na alihubiri juu ya kumrejesha aliyerudi nyuma.The Methodist Articles of Religion (1784) state the Wesleyan position in a plain sentence: after receiving the Holy Spirit, we may depart from grace given and fall into sin, and by God's grace rise again and amend our lives. John Wesley wrote a short work on the perseverance of the saints and preached on restoring the backslider.

Usomaji Tatu wa Waebrania 6:4-6Three Readings of Hebrews 6:4-6

Waebrania 6:4-6 ni kifungu kigumu zaidi katika mjadala huu, na uaminifu unahitaji tuseme kwamba kuna masomo makuu matatu.Hebrews 6:4-6 is the hardest passage in this debate, and honesty requires us to say that there are three main readings.

1. Onyo ni kuhusu waumini wa kweli wanaoanguka. Huu ndio usomaji wa Wesley. Maneno "waliotiwa nuru," "walioonja karama ya mbinguni," na "walioshirikishwa Roho Mtakatifu" yanaeleza uzoefu wa kweli wa Kikristo. Kuanguka ni uwezekano wa kweli. Ni kumkataa Kristo kabisa baada ya kumpokea, na pale ambapo ni kwa makusudi na kumedumu, moyo hugumia na hauwezi kufanywa upya hadi toba maadamu unabaki hivyo.1. The warning is about real believers who fall. This is the Wesleyan reading. The words "enlightened," "tasted the heavenly gift," and "partakers of the Holy Spirit" describe true Christian experience. Falling away is a real possibility. It is a total rejection of Christ after receiving Him, and where it is willful and settled, the heart is hardened and cannot be renewed to repentance while it remains so.

2. Onyo ni kuhusu wale waliokaribia lakini hawakuokolewa kamwe. Walimu wengi wa Kireformed husoma hivi. Watu wanaoelezwa walikuwa karibu sana na injili lakini hawakuwa na imani iokoayo.2. The warning is about those who came close but were never truly saved. Many Reformed teachers read it this way. The people described had a great nearness to the gospel but did not have saving faith.

3. Onyo ni njia ambayo Mungu hutumia kuwazuia wateule wake wasitende dhambi inayoelezwa. Wateule wataliheshimu.3. The warning is a means God uses to keep His elect from the sin it describes. The elect will heed it.

Sisi tunashikilia usomaji wa kwanza. Lugha hiyo inatumiwa kwa waumini wa kweli mahali pengine katika Waebrania, na mwandishi anawaita wasomaji wake ndugu (Waebrania 3:12). Hata hivyo "tumeshawishwa mambo yaliyo mazuri zaidi" kuhusu wao (Waebrania 6:9).We hold the first reading. The language is used for true believers elsewhere in Hebrews, and the writer addresses his readers as brothers (Hebrews 3:12). Yet he is "confident of better things" in their case (Hebrews 6:9).

Majibu Yetu kwa Maandiko ya Usalama wa MileleOur Answers to the Eternal Security Texts

Tunapokea kila ahadi ambayo mapokeo ya usalama wa milele yanataja. Tunatofautiana juu ya kile ambacho ahadi hizo zinasema.We receive every promise that the eternal-security tradition cites. We differ about what the promises say.

Yohana 10:27-29. Hakuna awezaye kuwapokonya kondoo katika mkono wa Mwokozi. Tunafurahia hili. Hakuna shetani, hakuna mtesaji, hakuna nguvu ya nje inayoweza kumwondoa muumini kutoka kwa Kristo. Lakini mstari wa 27 unaeleza kondoo: "Kondoo wangu waisikia sauti yangu, nami nawajua, nao wanifuata." Ahadi ni kwa wale wanaoendelea kusikia na kufuata. Kifungu hakisemi kwamba kondoo hawezi kuchagua kumwacha Mchungaji.John 10:27-29. No one can snatch the sheep from the Saviour's hand. We rejoice in this. No devil, no persecutor, no outside power can take a believer from Christ. But verse 27 describes the sheep: "My sheep hear My voice, and I know them, and they follow Me." The promise is for those who continue to hear and follow. The passage does not say that a sheep cannot choose to leave the Shepherd.

Warumi 8:38-39. Paulo anataja mauti, uzima, malaika, mamlaka, na viumbe vingine. Tunakubali kwamba hakuna kitu cha nje yetu kinachoweza kututenga na upendo wa Mungu. Hata hivyo sura hiyo hiyo inaonya kwamba "kama mkiishi kwa kuufuata mwili, mtakufa" (Warumi 8:13). Uhakika wa Paulo uko katika upendo wa Mungu, na haufuti wito wa kuendelea kuishi kwa Roho.Romans 8:38-39. Paul lists death, life, angels, powers, and other created things. We agree that nothing outside us can separate us from God's love. Yet the same chapter warns that "if you live according to the flesh you will die" (Romans 8:13). Paul's confidence is in God's love, and it does not remove the call to keep living by the Spirit.

Wafilipi 1:6. Mungu atamaliza kile alichoanza, na hili ni hakika. Paulo anaandikia kanisa ambalo anaona imani yake. Paulo huyo huyo anasema katika sura inayofuata, "Mkamilishe wokovu wenu wenyewe kwa kuogopa na kutetemeka" (Wafilipi 2:12). Uaminifu wa Mungu hauna shaka. Kile ambacho mstari hausemi ni kwamba kuendelea kukubali kwa muumini si lazima.Philippians 1:6. God will finish what He has begun, and this is certain. Paul writes to a church whose faith he sees. The same Paul says in the next chapter, "Work out your own salvation with fear and trembling" (Philippians 2:12). God's faithfulness is not in doubt. What the verse does not say is that the believer's continuing consent is unnecessary.

Waefeso 1:13-14. Muhuri na dhamana hutolewa kwa wale walio "ndani yake," ambao "mlipokwisha kuamini" walitiwa muhuri. Muhuri wa Roho ni ahadi kwa muumini. Hata hivyo Paulo pia anaandika, "Msimhuzunishe Roho Mtakatifu wa Mungu, ambaye kwa yeye mlitiwa muhuri hata siku ya ukombozi" (Waefeso 4:30). Muhuri unaweza kuhuzunishwa.Ephesians 1:13-14. The seal and guarantee are given to those who are "in Him," who "having believed" were sealed. The Spirit's seal is a pledge to the believer. Yet Paul also writes, "Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption" (Ephesians 4:30). The seal can be grieved.

1 Yohana 2:19. Mstari huu unazungumza juu ya walimu wa uongo walioondoka katika ushirika. Yohana anasema hawakuwa wa kwetu kamwe. Tunakubali kwamba baadhi ya wanaoondoka hawakuwahi kugeuzwa. Lakini mstari huu hauwezi kueleza kila onyo. Matawi katika Yohana 15 yalikuwa ndani ya Kristo. Watu katika Waebrania 10:29 "walitakaswa" kwa damu. Paulo anasema kwamba wengine wameanguka kutoka katika neema. Si wote hawa wanaweza kusomwa kama waigizaji.1 John 2:19. This verse speaks of false teachers who left the fellowship. John says they never truly belonged. We agree that some who depart were never converted. But this verse cannot explain every warning. The branches in John 15 were in Christ. The people in Hebrews 10:29 were "sanctified" by the blood. Paul says that some have "fallen from grace." Not all of these can be read as pretenders.

"Ikiwa inaweza kupotea, haikuwa ya milele." Uzima wa milele ni uzima wa Kristo, anaopewa wale walio ndani yake kwa imani. Uzima ni wa milele kwa sababu yeye ni wa milele. Unashikiliwa katika muungano naye: "Yeye aliye naye Mwana anao uzima" (1 Yohana 5:12). Muumini anayebaki ndani ya Kristo ana uzima wa milele. Yule anayemwacha ameacha uzima."If it can be lost, it was not eternal." Eternal life is the life of Christ, given to those who are in Him by faith. The life is eternal because He is eternal. It is held in union with Him: "He who has the Son has life" (1 John 5:12). The believer who stays in Christ has eternal life. The one who leaves Him has left the life.

"Hii inafanya wokovu kutegemea sisi." Inafanya wokovu kutegemea Kristo, na kutegemea kwetu sisi kumwamini. Sharti si utendaji bali imani, mkono wazi wa Kipindi cha 8. Muumini anayetegemea yuko salama, na Wesley alifundisha uhakika kwa nguvu kama mtu yeyote (Kipindi cha 7). Usalama wenye masharti ni onyo la kuendelea kutegemea, si la kutembea kwa hofu."This makes salvation depend on us." It makes salvation depend on Christ, and on our trusting Him. The condition is not performance but faith, the open hand of Unit 8. A believer who trusts is secure, and Wesley taught assurance as strongly as anyone (Unit 7). Conditional security is a warning to keep trusting, not to walk in fear.

Kuanguka na KurejeshwaFalling Away and Restoration

Mafundisho ya Wesley yanajumuisha tumaini kuu: aliyeanguka anaweza kurejeshwa.The Wesleyan teaching includes a great hope: the one who has fallen may be restored.

Lazima tutofautishe kati ya kurudi nyuma (backsliding) na kuasi kabisa (final apostasy). Mtu aliyerudi nyuma ni muumini aliyetangatanga, aliyepoa, au aliyetenda dhambi nzito. Bado anavutwa na Mungu, na dhamiri yake inamsumbua. Bwana anamwambia kanisa lililopoa, "Mimi nawakemea na kuwarudi wale niwapendao wote; basi uwe na bidii, ukatubu" (Ufunuo 3:19). Petro alimkana Kristo mara tatu na akarejeshwa (Yohana 21:15-17). Mwana mpotevu alikaribishwa nyumbani (Luka 15:11-24). "Tukiziungama dhambi zetu, yeye ni mwaminifu na wa haki hata atuondolee dhambi zetu, na kutusafisha na udhalimu wote" (1 Yohana 1:9).We must distinguish backsliding from final apostasy. A backslider is a believer who has wandered, grown cold, or sinned grievously. He is still drawn by God, and his conscience troubles him. The Lord says to a cold church, "As many as I love, I rebuke and chasten. Therefore be zealous and repent" (Revelation 3:19). Peter denied Christ three times and was restored (John 21:15-17). The prodigal son was welcomed home (Luke 15:11-24). "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).

Kuasi kabisa ni kumkataa Kristo kwa kudumu na mtu aliyemjua. Hatupaswi kuwa wepesi wa kusema kwamba mtu yeyote amefikia hapo. Ikiwa mtu anaogopa kwamba ameanguka mbali kupita tumaini na anatamani kurudi, hamu hiyo yenyewe inaonyesha kwamba Mungu bado anafanya kazi.Final apostasy is the settled rejection of Christ by one who knew Him. We should not be quick to say that anyone has reached it. If a person fears he has fallen beyond hope and longs to return, the longing itself shows that God is still at work.

Maelezo juu ya WanahistoriaA Note on the Historians

Wanahistoria wanatukumbusha kwamba swali hili lilikuwa wazi kwa muda. Jacobus Arminius mwenyewe alikuwa mwangalifu juu ya jambo hili, na Waremonstranti mwaka 1610 waliliacha kwa uchunguzi zaidi. Sinodi ya Dort, 1618-1619, ilijibu kwa fundisho la Wareformed la kudumu. Wesley, katika karne iliyofuata, alifundisha mtazamo wa Wesley waziwazi.Historians remind us that this question was open for a time. Jacobus Arminius himself was cautious on the point, and the Remonstrants in 1610 left it for further study. The Synod of Dort, 1618-1619, answered with the Reformed doctrine of perseverance. Wesley, in the next century, taught the Wesleyan view plainly.

Matumizi ya KichungajiPastoral Application

Mama mmoja anamjia mchungaji wake akilia. Mwanawe alikiri imani akiwa na miaka kumi na minne na alibatizwa. Sasa ana miaka ishirini na sita, na amemwambia kwamba hamwamini Mungu tena. Anauliza, "Mchungaji, je, mwanangu amepotea? Je, aliokolewa kweli kamwe?"A mother comes to her pastor in tears. Her son made a profession of faith at fourteen and was baptized. Now he is twenty-six, and he has told her that he no longer believes in God. She asks, "Pastor, is my son lost? Was he ever saved at all?"

Mchungaji hatoi jibu la haraka, kwa sababu jibu si lake kulitoa. Anamwambia kwamba Maandiko yanaonya kwamba mtu anaweza kumwacha Kristo, na kwamba Maandiko pia yanaonyesha Baba anayekimbia kumlaki mwana anayerudi. Hasemi kwamba mwanawe hakuwahi kuokolewa, kwa kuwa hawezi kujua hilo, wala hasemi kwamba mwanawe ni salama kwa hakika. Anamwambia kile kilicho hakika: Bwana hajamwacha, sala ina nguvu, na mlango uko wazi. Anasoma Luka 15 na 1 Yohana 1:9 pamoja naye, anapendekeza aandike barua ya upendo kwa mwanawe na aombe kwa jina lake kila siku, na anaahidi kuomba naye kila wiki. Kwa muumini mwenye wasiwasi anayeogopa kila kosa, angesema kitu tofauti: mtu ambaye bado anampenda Kristo na anahuzunika kwa dhambi hayuko katika hali ya Waebrania 6, na anaweza kupumzika ndani ya Kristo.The pastor does not give a quick answer, because the answer is not his to give. He tells her that Scripture warns that a person may turn away from Christ, and that Scripture also shows a Father who runs to meet the returning son. He does not say that her son was never saved, since he cannot know that, and he does not say that her son is certainly safe. He tells her what is sure: the Lord has not given up on him, prayer is powerful, and the door is open. He reads Luke 15 and 1 John 1:9 with her, suggests that she write her son a loving letter and pray for him by name each day, and promises to pray with her weekly. To the anxious believer who fears every failure, he would say something different: a person who still loves Christ and is sorry for sin is not in the condition of Hebrews 6, and may rest in Christ.

MuhtasariSummary

Usalama wa milele, unaofundishwa na Wareformed kama kudumu kwa watakatifu, unashikilia kwamba waumini wa kweli watawekwa hadi mwisho, kwa msingi wa kusudi lenye enzi la Mungu, ahadi za Kristo, upendo wa Mungu, na muhuri wa Roho. Wanaoushikilia huyachukulia maonyo ya Maandiko kama njia za kudumu, au kama yanayoeleza wale ambao hawakuokolewa kweli. Fundisho la Wesley ni usalama wenye masharti. Muumini yuko salama ndani ya Kristo maadamu anaendelea katika imani hai, na anaweza kuanguka kwa kutokuamini kwa kudumu. Hoja ya Wesley inategemea Yohana 15, Waebrania 3, 6 na 10, 1 Wakorintho 10, Wagalatia 5, na maandiko mengine. Wafuasi wa Wesley husoma Waebrania 6:4-6 kama onyo kwa waumini wa kweli. Maandiko ya usalama wa milele ni ahadi kwa wale wanaoendelea ndani ya Kristo, na hakuna nguvu ya nje inayoweza kuwatoa katika mkono wake, ingawa mtu anaweza kugeuka mbali mwenyewe. Mtazamo wa Wesley unajumuisha tumaini la kurejeshwa kwa aliyerudi nyuma.Eternal security, taught by the Reformed as the perseverance of the saints, holds that true believers will be kept to the end, on the ground of God's sovereign purpose, Christ's promises, God's love, and the Spirit's seal. Its holders treat the warnings of Scripture as means of perseverance, or as describing those who were never truly saved. The Wesleyan teaching is conditional security. The believer is secure in Christ as long as he continues in a living faith, and he can fall away by persistent unbelief. The Wesleyan case rests on John 15, Hebrews 3, 6 and 10, 1 Corinthians 10, Galatians 5, and other texts. Wesleyans read Hebrews 6:4-6 as a warning to true believers. The eternal-security texts are promises to those who continue in Christ, and no outside power can take them from His hand, though a person may himself turn away. The Wesleyan view includes the hope of restoration for the backslider.

Usomaji ZaidiFurther Reading

• John Wesley, mahubiri "A Call to Backsliders" (Wito kwa Waliorudi Nyuma), chanzo cha msingi.• John Wesley, sermon "A Call to Backsliders," a primary source.

• John Wesley, Serious Thoughts upon the Perseverance of the Saints (Mawazo Mazito juu ya Kudumu kwa Watakatifu), chanzo cha msingi.• John Wesley, Serious Thoughts upon the Perseverance of the Saints, a primary source.

• Makala ya Dini ya Methodisti (1784), makala juu ya dhambi baada ya kuhesabiwa haki, chanzo cha msingi.• Methodist Articles of Religion (1784), the article on sin after justification, a primary source.

• John Wesley, Explanatory Notes upon the New Testament (Maelezo ya Ufafanuzi juu ya Agano Jipya), juu ya Yohana 15 na Waebrania 6, chanzo cha msingi.• John Wesley, Explanatory Notes upon the New Testament, on John 15 and Hebrews 6, a primary source.

• Kanuni za Dort (The Canons of Dort) (1618-1619), kichwa cha tano, juu ya kudumu kwa watakatifu, chanzo cha msingi kwa mtazamo wa Wareformed.• The Canons of Dort (1618-1619), fifth head, on the perseverance of the saints, a primary source for the Reformed view.

• Ungamo la Imani la Westminster (The Westminster Confession of Faith) (1646), sura juu ya kudumu, chanzo cha msingi kwa mtazamo wa Wareformed.• The Westminster Confession of Faith (1646), the chapter on perseverance, a primary source for the Reformed view.

• Kozi ya 2, Kipindi cha 4 (uteule), Kipindi cha 7 (uhakika wa wokovu) na Kipindi cha 8 (njia ya wokovu).• Course 2, Unit 4 (election), Unit 7 (assurance) and Unit 8 (the way of salvation).

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