Utakatifu, Utakaso na Ukamilifu wa Kikristo — Sehemu ya 10: Kuishi na Kuhubiri Utakatifu LeoHoliness, Sanctification, and Christian Perfection — Unit 10: Living and Preaching Holiness Today

Mstari MkuuKey Verse

"Kwa maana neema ya Mungu iokoayo imekwisha kuonekana kwa watu wote, ikitufundisha kwamba tuuache utauwa na tamaa za kidunia, tuishi kwa kiasi na kwa haki na kwa utauwa katika ulimwengu huu wa sasa." (Tito 2:11-12, SUV)"For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age." (Titus 2:11-12, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kufupisha mafundisho ya Wesley juu ya utakatifu kama kozi hii ilivyoyaeleza katika Vipindi 1 hadi 9.1. Summarize the Wesleyan teaching on holiness as this course has set it out in Units 1 to 9.

2. Kueleza jinsi ya kuhubiri utakatifu kwa njia inayotia moyo na isiyoponda, ukitoa mitazamo yote miwili, wa Utakatifu na wa Kimethodisti, kwa uadilifu.2. Explain how to preach holiness so that it encourages and does not crush, giving both the Holiness and the Methodist views fairly.

3. Kutaja hatari kuu za kichungaji katika mafundisho ya utakatifu: kukata tamaa, kiburi, kuwa na dhamiri inayosumbuliwa kupita kiasi na kupuuza utume.3. Name the main pastoral dangers in the teaching of holiness: discouragement, pride, scrupulosity and neglect of mission.

4. Kueleza jinsi mchungaji anavyomrejesha mwamini aliyeanguka, na kueleza kwa uadilifu pingamizi la Kalvini kuhusu usalama.4. Describe how a pastor restores a believer who has fallen, and state fairly the Calvinist objection about security.

5. Kupanga mfululizo mfupi wa jumbe na mpango wa uanafunzi unaofanya utakatifu kuwa mazoezi hai katika kanisa la mahali.5. Plan a short series of messages and a plan of discipleship that make holiness a living practice in a local church.

Sauti ya Kipindi HikiThe Voice of This Unit

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Wesley kwa wanafunzi wa Wesley. Sisi ni wainjilisti wahafidhina tunaoshikilia Biblia kuwa Neno la Mungu lililopuliziwa na mamlaka yetu ya mwisho. Kipindi hiki cha mwisho kinauliza swali la vitendo: utafanya nini Jumapili? Tunaeleza kwa uadilifu pingamizi za Wakristo wengine, na tunajibu kutoka upande wa Wesley. Pia tunakubali kwamba wafuasi wa Wesley hawana nia moja katika kila undani. Kozi yetu inaelekea mtazamo wa Kimethodisti wa ukamilifu wa Kikristo kama kukua katika upendo kamili, lakini inaheshimu mtazamo wa Utakatifu wa kazi ya pili ya neema na inawaomba wachungaji wa aina zote mbili wahubiri kwa upendo kwa kila mmoja.This course is written from inside the Wesleyan tradition for Wesleyan students. We are conservative evangelicals who hold the Bible to be the inspired Word of God and our final authority. This last unit asks a practical question: what will you do on Sunday? We state the objections of other Christians fairly, and we answer from the Wesleyan side. We also admit that Wesleyans are not of one mind in every detail. Our course leans toward the Methodist view of Christian perfection as growth in perfect love, but it respects the Holiness view of a second work of grace and asks pastors of both kinds to preach with love for each other.

Kutazama NyumaLooking Back

Kabla ya kuelekea mimbarani, tunatazama njia tuliyotembea.Before we turn to the pulpit, we look at the road we have walked.

Katika Kipindi 1 tulisikia wito wa Biblia: "Iweni watakatifu, kwa kuwa mimi ni mtakatifu" (1 Petro 1:15-16). Mungu alituumba kwa ajili ya utakatifu, na huamuru tu kile anachotoa. Katika Kipindi 2 tuliona kwamba kuzaliwa upya huanza utakatifu, na kwamba mwamini bado anapambana na dhambi. Katika Kipindi 3 tulijifunza Wesley alimaanisha nini kwa ukamilifu wa Kikristo: upendo kamili, si ukamilifu usio na dhambi, na si uhuru kutoka katika makosa au udhaifu. Katika Kipindi 4 tulisoma utakaso kamili kama wa papo hapo na wa taratibu, katika mtazamo wa Kimethodisti wa kukua katika upendo kamili, unaoweza kupokelewa papo hapo lakini unakaribiwa kupitia kazi ya taratibu. Katika Kipindi 5 tulikutana na Phoebe Palmer na mtazamo wa Utakatifu wa "kazi ya pili," na tukaupima. Katika Kipindi 6 tulijibu pingamizi za Kireformed, Keswick na Kipentekoste. Katika Kipindi 7 tuliona kwamba utakatifu hulishwa na njia za neema. Katika Kipindi 8 tulijifunza kwamba utakatifu si ushika sheria tupu, kwa sababu kanuni zisizo na upendo ni nira. Katika Kipindi 9 tuliona kwamba utakatifu ni wa kijamii, ukiwafikia maskini na wanaoonewa. Historia iliyo nyuma ya haya yote inasimuliwa katika Kozi 1, na fundisho la wokovu katika Kozi 2.In Unit 1 we heard the biblical call: "Be holy, for I am holy" (1 Peter 1:15-16). God made us for holiness, and He commands only what He gives. In Unit 2 we saw that new birth begins holiness, and that the believer still struggles with sin. In Unit 3 we learned what Wesley meant by Christian perfection: perfect love, not sinless perfection, and not freedom from mistakes or weakness. In Unit 4 we studied entire sanctification as both instant and gradual, in the Methodist view of growth in perfect love, which may be received in a moment but is approached through a gradual work. In Unit 5 we met Phoebe Palmer and the Holiness "second work" view, and weighed it. In Unit 6 we answered the Reformed, Keswick and Pentecostal objections. In Unit 7 we saw that holiness is nourished by the means of grace. In Unit 8 we learned that holiness is not legalism, because rules without love are a yoke. In Unit 9 we saw that holiness is social, reaching the poor and the oppressed. The history behind all this is told in Course 1, and the doctrine of salvation in Course 2.

Tukilazimika kusema kwa sentensi moja: Mungu humwita kila mwamini akamilishwe katika upendo, hutoa kile anachoamuru kwa Roho wake kwa njia ya imani, hutulisha kwa njia za neema, na hututuma kwa upendo kwa jirani yetu.If we had to say it in one sentence: God calls every believer to be made perfect in love, gives what He commands by His Spirit through faith, nourishes us by the means of grace, and sends us in love to our neighbor.

Shauri la Wesley kwa WahubiriWesley's Counsel to Preachers

Wesley alitaka wahubiri wake wahubiri utakatifu. Katika barua iliyoandikwa karibu na mwisho wa maisha yake, kwa Robert Carr Brackenbury mwaka 1790, alisema kwa maana kwamba ukamilifu wa Kikristo ni hazina kuu ambayo Mungu ameiweka kwa watu wanaoitwa Wamethodisti, na kwamba kwa ajili ya fundisho hili Mungu aliwainua. Tunafupisha maneno yake na hatunukuu. Hoja yake ilikuwa kwamba mhubiri wa Kimethodisti anayeacha utakatifu ameacha sababu ambayo harakati hiyo ipo.Wesley wanted his preachers to preach holiness. In a letter written near the end of his life, to Robert Carr Brackenbury in 1790, he said in effect that Christian perfection is the great treasure which God has placed with the people called Methodists, and that it was for the sake of this doctrine that God raised them up. We summarize his words and do not quote them. His point was that a Methodist preacher who leaves out holiness has left out the reason the movement exists.

Hata hivyo Wesley pia alitoa tahadhari za hekima. Alifundisha kwamba ukamilifu uhubiriwe daima lakini kwa njia inayotia moyo na isiyohukumu. Aliwaambia wahubiri wauhubiri kama ahadi ya kupokelewa kwa imani, si kama mzigo wa kubebwa. Alifundisha kwamba mwamini apaswa kuutarajia sasa kwa imani, kama alivyo, na asingoje wakati ujao wa kustahili. Na katika A Plain Account of Christian Perfection (Maelezo Mafupi ya Ukamilifu wa Kikristo) (1766) alionya kwamba madai yajaribiwe, na kwamba hakuna kinachothibitishwa kwa maneno peke yake.Yet Wesley also gave wise cautions. He taught that perfection should be preached constantly but in a way that encourages and does not condemn. He told preachers to preach it as a promise to be received by faith, not as a burden to be carried. He taught that the believer should expect it now by faith, as he is, and not wait for some future time of worthiness. And in A Plain Account of Christian Perfection (1766) he warned that claims should be tested, and that nothing is proved by words alone.

Kuhubiri Utakatifu: Mitazamo Yote Miwili kwa UadilifuPreaching Holiness: Both Views Fairly

Mchungaji katika Church of the Nazarene au The Wesleyan Church mara nyingi atahubiri mtazamo wa Utakatifu, akiwahimiza wasikilizaji kutafuta wakati wa hakika wa kujitoa kikamilifu na kusafishwa. Mchungaji wa Kimethodisti katika mstari wa Wesley anaweza kusema zaidi juu ya kukua katika upendo ambako kunaweza kutawazwa katika wakati mmoja. Wachungaji wote wawili wanawezaje kusema kwa unyofu?A pastor in a Church of the Nazarene or The Wesleyan Church will often preach the Holiness view, urging hearers to seek a definite moment of full consecration and cleansing. A Methodist pastor in the line of Wesley may speak more of a growth in love which may crown in a moment. How can both pastors speak honestly?

Kwanza, hubiri yale ambayo wote wawili wanashikilia. Mungu anaamuru utakatifu (Waebrania 12:14). Mungu anaahidi utakatifu (1 Wathesalonike 5:23-24). Utakatifu ni upendo kwa Mungu na jirani. Hupokelewa kwa imani, kwa neema, na si kwa matendo. Hudumishwa kwa njia za neema. Roho huufanya wa kweli. Kila mchungaji wa Wesley anaweza kuhubiri mambo haya bila kusita.First, preach what both hold. God commands holiness (Hebrews 12:14). God promises it (1 Thessalonians 5:23-24). Holiness is love for God and neighbor. It is received by faith, by grace, and not by works. It is kept by the means of grace. The Spirit makes it real. Every Wesleyan pastor can preach these things without hesitation.

Pili, hubiri kujitoa kwa hakika. Paulo anawasihi waumini "kwa huruma za Mungu, mtoe miili yenu iwe dhabihu iliyo hai, takatifu, ya kumpendeza Mungu" (Warumi 12:1). Mitazamo yote miwili inakubali kwamba lazima kuwe na wakati katika kila maisha ambapo mwamini anasema, "Yote yangu, Bwana." Iwe huitwa kazi ya pili au kuongezeka kwa kina kwa ile ya kwanza, mwaliko wa kujitoa kama huo unastahili kuwa mimbarani. Bila kujitoa kwa hakika, ukuaji huteleza. Bila ukuaji, wakati mmoja hunyauka.Second, preach a definite yielding. Paul urges believers "by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God" (Romans 12:1). Both views agree that there must be a point in each life at which the believer says, "All of me, Lord." Whether this is called a second work or a deepening of the first, an invitation to such a yielding belongs in the pulpit. Without a definite yielding, growth drifts. Without growth, a single moment withers.

Tatu, hubiri njia pamoja na lango. Mtazamo wa Kimethodisti unatukumbusha kwamba waumini wengi wanaokamilishwa katika upendo wametembea mbali katika toba, maombi, utii na ushirika kabla ya baraka kamili. Mhubiri anapaswa kuiheshimu njia. Kusanyiko linaloambiwa tu juu ya wakati mmoja linaweza kudharau kazi ndefu ya uanafunzi, na kusanyiko linaloambiwa tu juu ya kazi ndefu linaweza kusahau kwamba Mungu anaweza kufanya mengi katika wakati mmoja.Third, preach the road as well as the gate. The Methodist view reminds us that most believers who are made perfect in love have walked a long way in repentance, prayer, obedience and fellowship before the full blessing. The preacher should honor the road. A congregation that is told only about a moment may despise the long work of discipleship, and a congregation that is told only about the long work may forget that God can do much in a moment.

Nne, sema kwa upendo juu ya wale wanaotofautiana. Usimdharau ndugu anayeeleza kwa njia tofauti. Mchungaji wa Utakatifu asiseme kwamba Mmethodisti hafundishi kusafishwa. Mchungaji wa Kimethodisti asiseme kwamba mchungaji wa Utakatifu anafundisha "wakati wa uchawi." Kila mmoja anajaribu kueleza neema ileile.Fourth, speak charitably of those who differ. Do not belittle a brother who describes it differently. The Holiness pastor should not say that the Methodist teaches no cleansing. The Methodist pastor should not say that the Holiness pastor teaches a "magic moment." Each is trying to describe the same grace.

Hatari za KichungajiPastoral Dangers

Hatari nne hufuata kuhubiri utakatifu katika kila kizazi. Mchungaji mwema hukesha kwa kila moja.Four dangers follow the preaching of holiness in every age. A good pastor watches for each.

Kukata tamaa. Mwamini husikia wito wa juu kisha anashindwa, na anahitimisha kwamba si wa kwao. Kuhubiri utakatifu lazima kuwekwe daima ndani ya injili. Yohana anaandika, "Watoto wangu, haya nawaandikia ili msitende dhambi. Tena mtu awaye yote akitenda dhambi, tunaye Mwombezi kwa Baba, Yesu Kristo, mwenye haki" (1 Yohana 2:1). Lengo ni kwamba tusitende dhambi, na faraja ni kwamba Mwombezi yu hai. Mahubiri ya Wesley "The Repentance of Believers" (Toba ya Waumini) (1767) yanafundisha kwamba mwamini anayeanguka katika dhambi anapaswa kutubu na kurejeshwa mara moja.Discouragement. A believer hears the high call and then fails, and concludes that he does not belong. Holiness preaching must always be set in the gospel. John writes, "My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous" (1 John 2:1). The goal is that we not sin, and the comfort is that the Advocate lives. Wesley's sermon "The Repentance of Believers" (1767) teaches that a believer who falls into sin should repent and be restored at once.

Kiburi. Mtu anayedhani amefika huwadharau wengine. Historia inaandika mifano mingi. Katika Kipindi 6 tuliona kwamba upendo kamili ni wa unyenyekevu. Wesley alifundisha kwamba madai kama hayo yajaribiwe kwa matunda: uvumilivu, upole, furaha, na upendo kwa walio dhaifu. Mtu aliye mkali kwa familia yake na mwepesi wa kuwahukumu wengine anaonyesha matunda yasiyo sahihi.Pride. A person who thinks he has arrived looks down on others. History records many examples. In Unit 6 we saw that perfect love is humble. Wesley taught that such claims should be tested by fruit: patience, gentleness, joy, and love for the weak. A person who is harsh to his family and quick to judge others is showing the wrong fruit.

Dhamiri inayosumbuliwa kupita kiasi. Baadhi ya dhamiri nyororo huogopa daima kwamba zimekosa wajibu fulani. Watu kama hao wanahitaji kusikia injili kamili ya neema, na wanahitaji mchungaji anayewasaidia kupumzika. Kipindi 8 kilionyesha kwamba nira ya kanuni huzidisha hali hii.Scrupulosity. Some tender consciences are always afraid that they have missed some duty. Such people need to hear the full gospel of grace, and need a pastor who helps them rest. Unit 8 showed that a yoke of rules makes this worse.

Kupuuza utume. Kanisa linalosoma utakatifu na kusahau waliopotea limekosa hoja. Upendo uleule unaosafisha moyo hututuma kwa jirani (Kipindi 9). Jumuiya za Wesley pia zilikuwa jumuiya za kimisheni.Neglect of mission. A church that studies holiness and forgets the lost has missed the point. The same love that cleanses the heart sends us to the neighbor (Unit 9). Wesley's societies were also missionary societies.

Mwamini AnapoangukaWhen a Believer Falls

Kila mchungaji lazima ajue jinsi ya kushughulikia mshiriki aliyeanguka katika dhambi. Mapokeo yetu yanafundisha yale ambayo Kozi 2, Kipindi 9, inaeleza: mwamini anaweza kuanguka kwa kutokuamini kwa kudumu, na mwamini aliyeanguka anaweza kurejeshwa. Waebrania 3:12-14 inawaonya ndugu wawe waangalifu, lisije likawamo ndani ya mmoja wao moyo mbovu wa kutokuamini hata akaanguka mbali na Mungu aliye hai. Bwana aliyefufuka alimrejesha Petro baada ya kumkana (Yohana 21:15-19). Paulo anasema kwamba walio wa Roho wanapaswa kumrejesha mtu aliyenaswa katika kosa, kwa roho ya upole (Wagalatia 6:1).Every pastor must know how to deal with a member who has fallen into sin. Our tradition teaches what Course 2, Unit 9, sets out: a believer can fall away by persistent unbelief, and a believer who falls can be restored. Hebrews 3:12-14 warns the brothers to take heed lest there be in any of them an evil heart of unbelief in departing from the living God. The risen Lord restored Peter after his denials (John 21:15-19). Paul says that those who are spiritual should restore a person overtaken in a trespass, in a spirit of gentleness (Galatians 6:1).

Pingamizi la Kalvini linastahili kuelezwa kwa uadilifu. Walimu wa Kireformed wanashikilia kwamba wale ambao Mungu amewachagua na kuwaokoa watalindwa hadi mwisho. Wanataja ahadi kama Yohana 10:27-29 na Warumi 8:38-39, na wanafundisha kwamba waumini wa kweli wanaweza kuanguka katika dhambi nzito lakini hawatapotea hatimaye. Wanasema kwamba mtazamo wa Wesley unaondoa uhakika na unafanya wokovu utegemee nguvu za wanadamu.The Calvinist objection deserves a fair statement. Reformed teachers hold that those whom God has chosen and saved will be kept to the end. They cite promises such as John 10:27-29 and Romans 8:38-39, and they teach that true believers can fall into grave sin but will not finally be lost. They say that the Wesleyan view takes away assurance and makes salvation depend on human strength.

Jibu letu. Tunakubali kwamba wokovu ni kazi ya Mungu tangu mwanzo hadi mwisho, na kwamba yeye ni mwaminifu. Tunaamini kwamba ahadi za Maandiko zimetolewa kwa wale wanaokaa ndani ya Kristo, na tunasoma maonyo mengi ya Agano Jipya (kwa mfano, Waebrania 6:4-6 na 10:26-31) kuwa maonyo kwa waumini wa kweli na si wa kufikirika. Uhakika kwa mfuasi wa Wesley hautegemei amri ambayo hatuioni bali ushuhuda wa Roho na uaminifu wa Kristo kwa wale wanaomtumaini sasa. Maonyo ni kwa wazembe, si kwa wanyofu wanaoogopa. Mchungaji kamwe asiyatumie kutisha dhamiri nyororo. Anayatumia kama mchungaji atumiavyo uzio. Jibu letu kamili liko katika Kozi 2.Our answer. We agree that salvation is God's work from beginning to end, and that He is faithful. We believe that the promises of Scripture are made to those who abide in Christ, and we read the many warnings of the New Testament (for example, Hebrews 6:4-6 and 10:26-31) as warnings to real believers and not to the imaginary. Assurance for the Wesleyan rests not on a decree we cannot see but on the witness of the Spirit and the faithfulness of Christ to those who trust in Him now. The warnings are for the careless, not for the sincere who fear. A pastor must never use them to terrify tender consciences. He uses them as a shepherd uses a fence. Our fuller reply is in Course 2.

Kwa vitendo mchungaji anapaswa: kumwendea mtu haraka na kwa faragha; kusikiliza; kuita dhambi kwa jina lake bila ukali; kuelekeza kwenye msalaba na Mwombezi; kuweka njia ya toba na kurejeshwa pamoja na kanisa; na, dhambi inapowaumiza wengine, kuita kuungama na kurekebisha. Lengo daima ni kurejesha.In practice a pastor should: go to the person quickly and privately; listen; call sin by its name without harshness; point to the cross and the Advocate; set a path of repentance and restoration with the church; and, where sin has harmed others, call for confession and making right. The goal is always to restore.

Kuishi Utakatifu katika Mazingira YetuLiving Holiness in Our Setting

Wanafunzi wengi wa seminari hii wanahudumu katika Amerika ya Kusini na Afrika, ambapo kanisa linakua kati ya watu ambao mara nyingi wanakabiliwa na umaskini, vurugu, na walimu washindani. Utakatifu una umbo la vitendo katika sehemu kama hizo.Many students of this seminary serve in Latin America and Africa, where the church is growing among people who often face poverty, violence, and competing teachers. Holiness has practical shape in such places.

Katika kazi na pesa, unamaanisha kushughulika kwa uaminifu, hata pale rushwa inapokuwa ya kawaida, na kutoa kwa ukarimu pale uhitaji ni mkubwa. Katika familia, unamaanisha uaminifu, msamaha na kuwajali watoto. Katika usafi, unamaanisha mafundisho ya wazi na nidhamu ya upendo katika mambo ya ngono na ndoa. Katika jamii, unamaanisha kukataa chuki na kisasi, na kupenda adui (Mathayo 5:44). Katika ibada, unamaanisha kumweka Kristo peke yake mahali pa kila hofu, hirizi au nguvu. Dhidi ya ujumbe wa "ufanisi," unaoahidi utajiri kwa wanaotoa, tunaweka msalaba, na dhidi ya hofu za zamani tunaweka Roho wa nguvu na upendo.In work and money, it means honest dealing, even where bribes are common, and generous giving where need is great. In family, it means faithfulness, forgiveness, and care for children. In purity, it means plain teaching and loving discipline in matters of sex and marriage. In community, it means refusing hatred and revenge, and loving enemies (Matthew 5:44). In worship, it means putting Christ alone in the place of every fear, charm or power. Against the "prosperity" message, which promises riches to those who give, we place the cross, and against the old fears we place the Spirit of power and love.

Maisha ya mchungaji mwenyewe ni sehemu ya ujumbe. Paulo anamwambia Timotheo, "Mtu awaye yote asiudharau ujana wako; bali uwe kielelezo kwa waaminio, katika usemi, katika mwenendo, katika upendo, katika imani, katika usafi" (1 Timotheo 4:12). Kanisa takatifu mara chache hupanda juu kuliko mchungaji wake. Kwa hiyo mchungaji anapaswa kuwa na kanuni ya maisha (Kipindi 7), awe na rafiki ambaye anamwungamia, na kuijali familia yake mwenyewe.The pastor's own life is part of the message. Paul tells Timothy, "Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity" (1 Timothy 4:12). A holy church seldom rises higher than its shepherd. A pastor should therefore keep a rule of life (Unit 7), have a friend to whom he confesses, and care for his own family.

Wanahistoria pia hutoa sababu kadhaa kwa nini kuhubiri utakatifu kulififia katika makanisa mengi ya Wesley katika karne ya ishirini, kati yake theolojia ya kiliberali, ushindani kutoka harakati nyingine, mabadiliko ya kitamaduni, na kuhama kutoka moyoni kwenda kwenye kanuni. Chochote sababu, tiba iko wazi: kurudi kwenye Biblia, kwenye msisitizo wa Wesley juu ya upendo kamili, na kwenye njia za neema.Historians also give several reasons why holiness preaching grew faint in many Wesleyan churches in the twentieth century, among them liberal theology, competition from other movements, cultural change, and a shift from the heart to rules. Whatever the causes, the cure is plain: return to the Bible, to Wesley's emphasis on perfect love, and to the means of grace.

Mpango kwa Kanisa la MahaliA Plan for the Local Church

Mchungaji anaweza kuanza na mpango rahisi.A pastor may begin with a simple plan.

1. Mfululizo wa jumbe sita. Juma la kwanza, wito wa kuwa watakatifu (1 Petro 1:15-16). Juma la pili, utakatifu ni nini: upendo kamili (Mathayo 22:37-39). Juma la tatu, ahadi ya Mungu na imani yetu (1 Wathesalonike 5:23-24). Juma la nne, njia za neema (Matendo 2:42). Juma la tano, utakatifu na uhuru kutoka katika ushika sheria tupu (Wagalatia 5:1). Juma la sita, utakatifu unaomfikia jirani (Mika 6:8).1. A series of six messages. Week one, the call to be holy (1 Peter 1:15-16). Week two, what holiness is: perfect love (Matthew 22:37-39). Week three, God's promise and our faith (1 Thessalonians 5:23-24). Week four, the means of grace (Acts 2:42). Week five, holiness and freedom from legalism (Galatians 5:1). Week six, holiness that reaches the neighbor (Micah 6:8).

2. Mwaliko kila wakati. Toa wakati wa utulivu mwishoni kwa wale wanaotaka kujitoa kikamilifu kwa Mungu, pamoja na mchungaji au kiongozi aliyefunzwa wa kuomba nao.2. An invitation each time. Give a quiet time at the end for those who wish to yield themselves fully to God, with a pastor or trained leader to pray with them.

3. Vikundi vidogo. Tumia mikutano ya darasa (Kozi 1, Kipindi 4) ili watu waweze kuulizana, "Roho yako iko aje?"3. Small groups. Use class meetings (Course 1, Unit 4) so that people can ask, "How is it with your soul?"

4. Nyimbo. Fundisha nyimbo za Charles Wesley, kama "Love Divine, All Loves Excelling" (Upendo wa Kimungu, Unaopita Upendo Wote), zinazoimba juu ya moyo uliokamilishwa katika upendo.4. Hymns. Teach the hymns of Charles Wesley, such as "Love Divine, All Loves Excelling," which sing of a heart made perfect in love.

5. Huduma. Unganisha kila mafundisho na tendo la huruma, ili kujifunza kuwe kuishi.5. Service. Pair every teaching with a work of mercy, so that learning becomes living.

Matumizi ya KichungajiPastoral Application

Mchungaji Samuel anahubiri mfululizo juu ya utakatifu. Baada ya ujumbe wa tatu, Dada Rosa, mshiriki mwaminifu kwa miaka thelathini, anamwambia, "Nimetakaswa kabisa. Situndi dhambi. Lakini wengine katika kanisa hili ni watu wa mwili, na lazima uhubiri kwa nguvu zaidi dhidi yao." Wengine wamemlalamikia Samuel kwamba Rosa huzungumza kwa ukali na vijana.Pastor Samuel preaches a series on holiness. After the third message, Sister Rosa, a faithful member for thirty years, says to him, "I am entirely sanctified. I do not sin. But others in this church are carnal, and you must preach harder against them." Others have complained to Samuel that Rosa speaks sharply to the young people.

Samuel anafanya mambo matano. Kwanza, anaheshimu miaka ya uaminifu ya Rosa na anasikiliza. Pili, anamfundisha kwa upole Wesley alimaanisha nini: upendo kamili si uhuru kutoka katika makosa au udhaifu, na mtu aliyekamilishwa katika upendo atabaki mwanafunzi. Tatu, anamuuliza kuhusu matunda, na anamuuliza Yesu angewaambia nini vijana aliowasahihisha. Nne, anamkumbusha kwamba mtume yuleyule aliyeandika upendo kuwa wa uvumilivu na wa fadhili (1 Wakorintho 13:4) aliandika kwamba upendo "hautafuti mambo yake mwenyewe." Tano, anamwomba asaidie katika darasa la waumini wapya, ili bidii yake igeuzwe kuwa ufundishaji wa uvumilivu. Anamwombea na anabaki rafiki yake.Samuel does five things. First, he honors Rosa's years of faithfulness and listens. Second, he teaches her gently what Wesley meant: perfect love is not freedom from mistakes or weakness, and a person who is made perfect in love will remain a learner. Third, he asks her about fruit, and he asks her what Jesus would say to the young people she has corrected. Fourth, he reminds her that the same apostle who wrote of love as patient and kind (1 Corinthians 13:4) wrote that love "does not seek its own." Fifth, he asks her to help in the class for new believers, so that her zeal can be turned to patient teaching. He prays for her and stays her friend.

MuhtasariSummary

Kozi inafundisha kwamba Mungu humwita kila mwamini akamilishwe katika upendo, hutoa kile anachoamuru, hutulisha kwa njia za neema, na hututuma kwa upendo kwa jirani. Wesley aliwahimiza wahubiri wake wahubiri utakatifu, kama ahadi ya kupokelewa kwa imani na si kama mzigo. Mchungaji anaweza kuhubiri yale ambayo mitazamo yote miwili inashikilia, kutoa mwaliko wa hakika wa kujitoa kwa Mungu, kuiheshimu njia pamoja na lango, na kusema kwa upendo juu ya wale wanaotofautiana. Hatari kuu ni kukata tamaa, kiburi, dhamiri inayosumbuliwa kupita kiasi na kupuuza utume. Mwamini anapoanguka, mchungaji humrejesha kwa upole. Pingamizi la Kalvini linashikilia kwamba Mungu huwalinda wateule hadi mwisho, na tunajibu kwamba ahadi ni kwa wanaokaa ndani yake, na kwamba uhakika unategemea ushuhuda wa Roho na uaminifu wa Kristo. Katika Amerika ya Kusini na Afrika, utakatifu huchukua umbo katika kazi ya uaminifu, familia za uaminifu, usafi, msamaha na ibada ya Kristo peke yake. Mchungaji anaweza kuanza na mfululizo wa jumbe sita, mwaliko, vikundi vidogo, nyimbo, na matendo ya huruma.The course teaches that God calls every believer to be made perfect in love, gives what He commands, nourishes us by the means of grace, and sends us in love to the neighbor. Wesley urged his preachers to preach holiness, as a promise to be received by faith and not as a burden. A pastor can preach what both views hold, give a definite invitation to yield to God, honor the road as well as the gate, and speak charitably of those who differ. The chief dangers are discouragement, pride, scrupulosity and neglect of mission. When a believer falls, the pastor restores him gently. The Calvinist objection holds that God keeps the elect to the end, and we answer that the promises are to those who abide, and that assurance rests on the Spirit's witness and Christ's faithfulness. In Latin America and Africa, holiness takes shape in honest work, faithful families, purity, forgiveness and worship of Christ alone. A pastor can begin with a six-message series, an invitation, small groups, hymns, and works of mercy.

Usomaji ZaidiFurther Reading

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

• John Wesley, mahubiri "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu) (1765) na "The Repentance of Believers" (Toba ya Waumini) (1767).• John Wesley, sermons "The Scripture Way of Salvation" (1765) and "The Repentance of Believers" (1767).

• John Wesley, barua kwa Robert Carr Brackenbury (1790), katika barua zake zilizokusanywa.• John Wesley, letter to Robert Carr Brackenbury (1790), in his collected letters.

• Charles Wesley, nyimbo, ikiwa ni pamoja na "Love Divine, All Loves Excelling" (Upendo wa Kimungu, Unaopita Upendo Wote).• Charles Wesley, hymns, including "Love Divine, All Loves Excelling."

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

• Phoebe Palmer, The Way of Holiness (Njia ya Utakatifu) (1843).• Phoebe Palmer, The Way of Holiness (1843).

• Holiness Through the Ages (Utakatifu Katika Karne Zote), kitabu cha kiada cha Shahada ya Uzamili kwa kozi hii.• Holiness Through the Ages, the Master's textbook for this course.

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