Utakatifu, Utakaso na Ukamilifu wa Kikristo — Sehemu ya 4: Utakaso Kamili: wa Papo Hapo na wa Taratibu, Mtazamo wa Kimethodisti wa Kukua katika Upendo KamiliHoliness, Sanctification, and Christian Perfection — Unit 4: Entire Sanctification: Instant and Gradual, the Methodist View of Growth in Perfect Love

Mstari MkuuKey Verse

"Mungu wa amani mwenyewe awatakase kabisa; na roho zenu na nafsi zenu na miili yenu mhifadhiwe kamilifu, bila lawama, wakati wa kuja kwake Bwana wetu Yesu Kristo." (1 Wathesalonike 5:23, SUV)"Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ." (1 Thessalonians 5:23, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza swali la jinsi na lini utakaso kamili hupokelewa, na kutaja majibu makuu matatu kwake.1. State the question of how and when entire sanctification is received, and name three main answers to it.

2. Kueleza fundisho la Wesley kwamba kuna kazi ya taratibu kabla na baada, na wakati ambapo upendo kamili hupokelewa.2. Explain Wesley's teaching that there is a gradual work before and after, and a moment in which perfect love is received.

3. Kuunga mkono mtazamo wa Kimethodisti wa kukua katika upendo kamili kutoka katika Maandiko, ikiwa ni pamoja na Mithali 4:18, Waebrania 6:1 na 2 Petro 1:5-8.3. Support the Methodist view of growth in perfect love from Scripture, including Proverbs 4:18, Hebrews 6:1 and 2 Peter 1:5-8.

4. Kueleza kwa uadilifu mtazamo wa Utakatifu wa "kazi ya pili ya neema," na kusema mtazamo wa Kimethodisti unakubaliana nao wapi na unatofautiana wapi.4. Describe the Holiness "second work of grace" view fairly, and say what the Methodist view agrees with and where it differs.

5. Kumshauri mwamini asiye na uzoefu wa mgogoro unaoweza kuwekewa tarehe na anayeogopa kwamba anakosa kitu.5. Counsel a believer who has no datable crisis experience and fears that he lacks something.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya familia ya Wesley, kwa ajili ya wanafunzi wa Wesley. Ni cha kihafidhina kitheolojia. Hapa familia ina tofauti ya kweli. Kozi hii inawasilisha "kazi ya pili ya neema" ya Utakatifu na mtazamo wa Kimethodisti wa ukamilifu wa Kikristo kama kukua katika upendo kamili, na inaelekea upande wa mtazamo wa Kimethodisti. Tunasema hivyo waziwazi. Tunashikilia kwa unyenyekevu, na tunawaheshimu ndugu na dada zetu wa Utakatifu, ambao makanisa yao yalibeba ujumbe huu kwa ulimwengu. Kipindi 5 kitaeleza mtazamo wa Utakatifu kikamilifu, kisha kuupima.This unit is written from inside the Wesleyan family, for Wesleyan students. It is theologically conservative. Here the family has an honest difference. This course presents both the Holiness "second work of grace" and the Methodist view of Christian perfection as growth in perfect love, and it leans toward the Methodist view. We say so openly. We hold it with humility, and we honor our Holiness brothers and sisters, whose churches carried this message to the world. Unit 5 will set out the Holiness view in full, and then weigh it.

Swali: Jinsi Gani na Lini?The Question: How and When?

Kipindi 3 kilifundisha ukamilifu wa Kikristo ni nini: upendo wa Mungu na wa jirani ukijaza moyo. Kipindi hiki kinauliza Mungu hutoa hili jinsi gani na lini. Kuna majibu makuu matatu miongoni mwa wainjilisti.Unit 3 taught what Christian perfection is: the love of God and neighbor filling the heart. This unit asks how and when God gives it. There are three main answers among evangelicals.

Jibu la kwanza: wakati wa kifo tu au wakati wa ufufuo. Wakristo wengi wa Kireformed hufundisha kwamba dhambi hubaki ndani ya mwamini hadi mwisho wa maisha, na kwamba utakatifu kamili huja wakati wa kutukuzwa. Tunasoma mtazamo huu katika Kipindi 6.First answer: only at death or at the resurrection. Many Reformed Christians teach that sin remains in the believer until the end of life, and that complete holiness comes with glorification. We study this view in Unit 6.

Jibu la pili: kazi ya pili ya hakika ya neema. Makanisa ya Utakatifu hufundisha kwamba Mungu hutoa utakaso kamili kama kazi ya pili, baada ya kuzaliwa upya, kwa kawaida papo hapo, kwa mwamini anayejitoa kikamilifu na kuamini. Kipindi 5 kinaeleza mtazamo huu.Second answer: a second definite work of grace. The Holiness churches teach that God gives entire sanctification as a second work, after the new birth, usually in a moment, to the believer who fully consecrates himself and believes. Unit 5 explains this view.

Jibu la tatu: kukua katika upendo kamili. Katika mtazamo wa Kimethodisti, mwamini hukua katika neema tangu kuzaliwa upya, na Mungu yu tayari kuujaza moyo upendo kamili. Unaweza kupokelewa papo hapo, lakini unakaribiwa kupitia kazi ya taratibu, na unafuatwa na ukuaji zaidi. Huu ndio mtazamo ambao kozi hii inaupendelea.Third answer: growth in perfect love. In the Methodist view, the believer grows in grace from the new birth, and God is ready to fill the heart with perfect love. It may be received in a moment, but it is approached through a gradual work, and it is followed by further growth. This is the view this course favors.

Jibu la Wesley: la Taratibu na la Papo HapoWesley's Answer: Gradual and Instant

Kauli maarufu zaidi ya Wesley iko katika mahubiri yake "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu) (1765). Alifundisha kwamba utakaso huanza wakati wa kuzaliwa upya na huendelea kwa taratibu. Mtu hufa kwa dhambi na hukua katika neema kidogo kidogo. Lakini pia alifundisha kwamba kuna wakati wa papo hapo ambapo Mungu huupa moyo upendo kamili. Alilinganisha hili na kifo. Mtu anaweza kuwa anakufa kwa muda fulani, lakini hafi mpaka wakati roho inapoondoka mwilini. Vivyo hivyo, alisema, kuna kufa kwa taratibu kwa dhambi, na kuna wakati wa papo hapo ambapo uhai wa dhambi moyoni unakoma na upendo kuujaza.Wesley's best-known statement is in his sermon "The Scripture Way of Salvation" (1765). He taught that sanctification begins at the new birth and goes on gradually. A man dies to sin and grows in grace little by little. But he also taught that there is an instant when God gives the heart perfect love. He compared this with death. A person may be dying for some time, yet he does not die until the moment the soul leaves the body. In the same way, he said, there is a gradual dying to sin, and there is the instant in which sin's life in the heart is ended and love fills it.

Kwa hiyo Wesley alishikilia mawazo yote mawili. Kuna kazi ya taratibu kabla ya wakati huo: toba, utii wa mwamini, matumizi ya njia za neema, na ukuaji katika maarifa na upendo. Kuna kazi ya taratibu baada ya wakati huo: hakuna anayeacha kukua. Na kuna wakati wenyewe. Wesley hakuona sababu ya kuweka la taratibu dhidi ya la papo hapo. Vyote vinatokana na kazi moja ya Mungu.So Wesley held both ideas. There is a gradual work before the moment: repentance, the obedience of the believer, the use of the means of grace, and growth in knowledge and love. There is a gradual work after the moment: no one stops growing. And there is the moment itself. Wesley saw no reason to put gradual and instant against each other. Both belong to the one work of God.

Kisha Wesley alitoa kanuni ya kichungaji ambayo ni kiini cha mafundisho ya Kimethodisti. Mwamini anapaswa kutarajia baraka hii kwa imani, kama alivyo, na sasa. Hapaswi kungoja wakati fulani ujao, wala kujaribu kuipata kwanza kwa matendo. Ikiwa ni kwa imani, inaweza kupokelewa wakati huu. Ndiyo maana Wesley aliwaambia wahubiri wake wasemee upendo kamili kila mahali, na ndiyo maana mtazamo wa Kimethodisti si fundisho la kuchelewesha. Tunaomba kwa ajili yake leo.Then Wesley gave a pastoral rule that is the heart of the Methodist teaching. A believer should expect this blessing by faith, as he is, and now. He should not wait for some future time, and should not try to earn it by works first. If it is by faith, it can be received this moment. This is why Wesley told his preachers to speak of perfect love in every place, and why the Methodist view is not a doctrine of delay. We pray for it today.

Wesley pia aliona kwamba watu hawalipati uzoefu huu kwa njia ileile. Wengine wanaweza kutaja wakati ambapo Mungu aliwapa upendo wazi na thabiti. Wengine hawawezi kusema ni lini, na bado wanazaa matunda ya upendo kamili. Wesley hakutaka kufanya hadithi ya mwamini mmoja kuwa kanuni kwa wote.Wesley also saw that people do not experience this in the same way. Some can name the time when God gave them a clear and settled love. Others cannot say when, and yet they bear the fruit of perfect love. Wesley did not wish to make the story of one believer a rule for all.

Kukua katika Upendo KamiliGrowth in Perfect Love

"Kukua katika upendo kamili" kunamaanisha nini? Haimaanishi kwamba upendo kamili hautafikiwa kamwe. Inamaanisha kwamba upendo ni kitu cha namna ambayo hukua. Moyo unaweza kutolewa kabisa kwa Mungu leo, na ukampenda kwa undani zaidi mwaka ujao. Kikombe kinaweza kuwa kimejaa, na bado kikombe chenyewe kinaweza kufanywa kikubwa zaidi. Kwa hiyo mwamini anakamilishwa katika upendo na bado anaendelea kuelekea ukamilifu. Mawazo haya mawili yanakwenda pamoja kwa Wesley.What does it mean to speak of "growth in perfect love"? It does not mean that perfect love is never reached. It means that love is the kind of thing that grows. A heart may be wholly given to God today, and may love Him more deeply next year. A cup may be full, and yet the cup itself can be made larger. So the believer is made perfect in love and yet goes on to perfection. These two ideas belong together in Wesley.

Biblia inaunga mkono picha hii mahali pengi.The Bible supports this picture in many places.

Mithali 4:18. "Bali njia ya mwenye haki ni kama nuru ing'aayo, yazidi kuangaza hata mchana mkamilifu." Njia ya mwenye haki hung'aa zaidi. Haina kituo katika maisha haya.Proverbs 4:18. "But the path of the just is like the shining sun, that shines ever brighter unto the perfect day." The path of the righteous grows brighter. It has no stop in this life.

2 Wakorintho 3:18. Paulo anasema kwamba tunabadilishwa kuwa na mfano uleule toka utukufu hadi utukufu, kama kwa Bwana aliye Roho. Kitenzi kinaonyesha badiliko linaloendelea.2 Corinthians 3:18. Paul says that we are being changed into the same image from glory to glory by the Spirit of the Lord. The verb shows a continuing change.

Waefeso 4:13-15. Kanisa linakua hadi kipimo cha kimo cha utimilifu wa Kristo, na waumini wanapaswa kukua katika mambo yote hata kumfikia yeye.Ephesians 4:13-15. The church grows to the measure of the stature of the fullness of Christ, and believers are to grow up in all things into Him.

Wafilipi 1:9-11. Paulo anaomba kwamba upendo wa Wafilipi uzidi na kuzidi, ili wawe safi, wasio na kosa.Philippians 1:9-11. Paul prays that the love of the Philippians may abound still more and more, so that they may be sincere and without offense.

1 Wathesalonike 3:12 na 4:1, 10. Paulo anaomba kwamba Wathesalonike wazidi na kuongezeka katika upendo. Anawasihi wazidi sana katika mwenendo unaompendeza Mungu, na kupendana zaidi na zaidi.1 Thessalonians 3:12 and 4:1, 10. Paul prays that the Thessalonians will increase and abound in love. He urges them to abound still more in a walk that pleases God, and to love one another more and more.

2 Petro 1:5-8. Petro anawaambia waumini waongeze juu ya imani yao wema, maarifa, kiasi, saburi, utauwa, upendo wa ndugu na upendo, na anasema kwamba mambo haya yakiwa yao na kuongezeka, hayatawaacha wasiwe na matunda katika kumjua Kristo.2 Peter 1:5-8. Peter tells believers to add to their faith virtue, knowledge, self-control, perseverance, godliness, brotherly kindness and love, and says that if these things are theirs and abound, they will keep them from being barren in the knowledge of Christ.

2 Petro 3:18. "Bali kueni katika neema na katika kumjua Bwana wetu na Mwokozi Yesu Kristo."2 Peter 3:18. "But grow in the grace and knowledge of our Lord and Savior Jesus Christ."

Waebrania 6:1. "Tuendelee mpaka ukamilifu."Hebrews 6:1. "Let us go on to perfection."

Waebrania 10:14. "Maana kwa dhabihu moja amewakamilisha milele wale wanaotakaswa." Katika sentensi moja mwandishi anaunganisha kazi iliyokamilika na kazi inayoendelea: wamekamilishwa, na wanatakaswa.Hebrews 10:14. "For by one offering He has perfected forever those who are being sanctified." In one sentence the writer joins a finished work and a continuing work: perfected, and being sanctified.

Vifungu hivi havikatai kwamba Mungu anaweza kuujaza moyo upendo mara moja. Vinaonyesha kwamba maisha ya Kikristo ni njia yenye mwanzo, kati na isiyo na mwisho katika ulimwengu huu. Mchungaji anayehubiri wakati mmoja tu, bila kusema lolote kuhusu ukuaji, ameacha sehemu kubwa ya Biblia.These passages do not deny that God can fill the heart with love at once. They show that the Christian life is a road with a beginning, a middle and no end in this world. A pastor who preaches only a single moment, and says nothing of growth, has left out much of the Bible.

Wakati Huo katika MaandikoThe Moment in Scripture

Mtazamo wa Kimethodisti haukatai wakati huo. Maandiko yanasema juu ya vitendo vya uamuzi. Paulo anawaita waumini "mtoe miili yenu iwe dhabihu iliyo hai" (Warumi 12:1), na kuvitoa viungo vyao kwa Mungu kama silaha za haki (Warumi 6:13). Anaomba kwamba Mungu mwenyewe "awatakase kabisa" (1 Wathesalonike 5:23). Petro anasema Mungu alizisafisha mioyo ya Mataifa kwa imani (Matendo 15:9). Katika kila kizazi Roho amewapa Wakristo wengine uzoefu wa ghafla na wazi ambao ndani yake upendo wa Mungu ulijaza mioyo yao. Wesley alikusanya ushuhuda kama huo na kuuamini. Sisi hatuushuku. Tunasema kwamba Biblia inaonyesha Mungu akifanya kazi kwa njia zote mbili, na kwamba yuko huru kutoa baraka papo hapo au kupitia ukuaji ambao yeye peke yake huupima.The Methodist view does not deny the moment. Scripture speaks of decisive acts. Paul calls believers to "present your bodies a living sacrifice" (Romans 12:1), and to yield their members to God as instruments of righteousness (Romans 6:13). He prays that God Himself "sanctify you completely" (1 Thessalonians 5:23). Peter says God purified the hearts of the Gentiles by faith (Acts 15:9). In every age the Spirit has given some Christians a sudden and clear experience in which the love of God filled their hearts. Wesley collected such testimonies and believed them. We do not doubt them. We say that the Bible shows God working in both ways, and that He is free to give the blessing in a moment or through a growth that He alone measures.

Mtazamo wa Utakatifu wa "Kazi ya Pili," Ulioelezwa kwa UadilifuThe Holiness "Second Work" View, Stated Fairly

Church of the Nazarene, The Wesleyan Church na miili mingine ya Utakatifu hufundisha kwamba utakaso kamili ni kazi ya Mungu baada ya kuzaliwa upya, na tofauti nayo. Katika mtazamo huu mwamini aliyezaliwa upya bado ana mwelekeo wa ndani kuelekea dhambi, wakati mwingine unaoitwa dhambi ya asili au dhambi ya ndani iliyozaliwa nayo. Mungu huuondoa au kuusafisha papo hapo mwamini, akiwa amejitoa kikamilifu kwa Mungu, anapoamini. Waandishi wengi wa Utakatifu huita hili ubatizo katika Roho Mtakatifu. Ni "ya pili" kwa mpangilio, kwa sababu inafuata kuzaliwa upya, na ni "kazi ya neema" kwa sababu Mungu huifanya na si mwanadamu. Wanatarajia mgogoro dhahiri, na wanamwalika kila mwamini auutafute sasa.The Church of the Nazarene, The Wesleyan Church and other Holiness bodies teach that entire sanctification is a work of God after the new birth, and different from it. In this view the believer who is born again still has an inward bent to sin, sometimes called original sin or inbred sin. God removes or cleanses it in a moment when the believer, having fully consecrated himself to God, believes. Many Holiness writers call this the baptism with the Holy Spirit. It is "second" in order, because it follows the new birth, and it is a "work of grace" because God does it and not man. They expect a clear crisis, and they invite every believer to seek it now.

Mtazamo huu una nguvu za kweli. Unachukulia kwa uzito dhambi inayobaki ndani ya waumini. Unawaita Wakristo wampe Mungu kila kitu. Unajenga matarajio na uharaka. Umewaongoza mamilioni kwenye maisha ya ndani zaidi. Wamethodisti wengi wamejifunza kutoka kwake kwa furaha. Tunaushughulikia kikamilifu katika Kipindi 5.This view has real strengths. It takes the sin that remains in believers seriously. It calls Christians to give everything to God. It builds expectation and urgency. It has led millions to a deeper life. Many Methodists have gladly learned from it. We treat it fully in Unit 5.

Mtazamo wa Kimethodisti Unatofautiana Wapi, na Kwa Nini TunauelekeaWhere the Methodist View Differs, and Why We Lean Toward It

Tunauelekea mtazamo wa Kimethodisti kwa sababu nne. Tunazieleza kwa roho ya udugu.We lean toward the Methodist view for four reasons. We state them in a spirit of brotherhood.

Kwanza, uko karibu zaidi na usawa wa Wesley mwenyewe. Wesley alisisitiza la taratibu na la papo hapo pamoja. Hakutaka kufanya mgogoro kuwa hadithi nzima, wala ukuaji kuwa hadithi nzima. Baadhi ya mafundisho ya baadaye yalihifadhi wakati huo na kutoa nafasi ndogo kwa ukuaji.First, it is closest to Wesley's own balance. Wesley insisted on the gradual and the instant together. He would not make the crisis the whole story, or growth the whole story. Some later teaching kept the moment and gave less room to the growth.

Pili, unalingana na vifungu vingi vya Biblia kuhusu ukuaji. Vifungu vilivyo hapo juu vinaonyesha kwamba maisha yote ya Kikristo ni kukua katika upendo. Mtazamo wa "kazi ya pili" unakubali kwamba ukuaji hufuata, lakini unaweza kufanya ukuaji kabla ya mgogoro uonekane si wa muhimu sana.Second, it fits the Bible's many passages on growth. The passages above show that the whole Christian life is a growing in love. The "second work" view agrees that growth follows, but it can make growth before the crisis seem less important.

Tatu, unaepuka kuweka madaraja mawili ya waumini. Ikiwa utakaso kamili ni hatua ya pili ya lazima, mwamini asiye na uzoefu unaoweza kuwekewa tarehe anaweza kujisikia wa daraja la pili, na mwamini mwenye wasiwasi anaweza kutafuta ishara. Wesley alitaka kuwalinda watu dhidi ya kiburi na kukata tamaa. Mtazamo wa Kimethodisti unamruhusu mwamini kusema, "Ninakua, ninatafuta upendo kamili, ninamwamini Mungu kwa ajili yake sasa," bila kuhitaji kutafuta tarehe.Third, it avoids setting up two classes of believers. If entire sanctification is a necessary second step, a believer without a datable experience may feel second-class, and an anxious believer may seek a sign. Wesley wished to guard people from both pride and despair. The Methodist view lets a believer say, "I am growing, I am seeking perfect love, I trust God for it now," without having to find the date.

Nne, unaheshimu vitenzi vya Kigiriki kwa uangalifu zaidi. Walimu wa Utakatifu mara nyingi huonyesha wakati wa aorist katika mistari kama 1 Wathesalonike 5:23 na Warumi 12:1 kama ishara za kitendo kimoja. Wasomi wa Kigiriki wanaonya kwamba aorist huwasilisha kitendo kama kizima, na haitwambii kama kilichukua wakati mfupi au mrefu. Hatuwezi kujenga fundisho la mgogoro juu ya wakati wa kitenzi peke yake. Tunabainisha kwamba Waebrania 10:14 inaunganisha kitenzi cha wakati timilifu (perfect) na kitenzi-nomino cha wakati uliopo. Lugha peke yake haiwezi kutatua tofauti yetu.Fourth, it respects the Greek verbs more carefully. Holiness teachers often point to the aorist tense in verses such as 1 Thessalonians 5:23 and Romans 12:1 as signs of a single act. Greek scholars caution that the aorist presents an action as a whole, and does not tell us whether it took a moment or a long time. We cannot build the doctrine of a crisis on the tense alone. We note that Hebrews 10:14 joins a perfect-tense verb with a present participle. Language alone cannot settle our difference.

Wanahistoria na WasomiHistorians and Scholars

Kambi zote mbili zinamdai Wesley. Wanahistoria wa Utakatifu wanaonyesha kauli zake kali kwamba baraka hupokelewa papo hapo na ushuhuda aliouchapisha. Wamethodisti wanaonyesha mafundisho yake kwamba kazi ni ya taratibu kabla na baada, na kwamba hakufanya uzoefu unaoweza kuwekewa tarehe kuwa kipimo cha mwamini wa kweli. Wasomi pia wanabainisha kwamba mwanzoni mwa miaka ya 1760 baadhi ya watu katika jumuiya za London walitoa madai ya kupita kiasi ya ukamilifu, na Wesley alilazimika kuwarekebisha. Historia hii inatuonya. Fundisho la uzoefu dhahiri linaweza kuteleza kuwa majivuno ikiwa upendo na unyenyekevu havitawekwa kwanza. Jibu letu ni kurudi kwenye maandishi ya Wesley na kwenye Maandiko, ambako la papo hapo na la taratibu vyote vinapatikana.Both camps claim Wesley. Holiness historians point to his strong statements that the blessing is received in an instant and to the testimonies he published. Methodists point to his teaching that the work is gradual before and after, and that he did not make a datable experience the test of a true believer. Scholars also note that in the early 1760s some people in the London societies made extravagant claims to perfection, and Wesley had to correct them. This history warns us. A doctrine of a clear experience can drift into boasting if love and humility are not kept first. Our answer is to return to Wesley's text and to Scripture, where both the instant and the gradual are found.

Pingamizi na MajibuObjections and Answers

Pingamizi 1: Bila mgogoro dhahiri, waumini watateleza na hawatatafuta utakatifu kamwe. Walimu wa Utakatifu wanaogopa kwamba lugha ya ukuaji inaweza kuwa kisingizio cha uvivu.Objection 1: Without a clear crisis, believers will drift and never seek holiness. Holiness teachers fear that growth language can become an excuse for slowness.

Jibu letu. Hatari ni ya kweli. Jibu la Wesley ni kwamba lazima tutarajie upendo kamili sasa, kwa imani, na lazima tuuhubiri daima. Mtazamo wa Kimethodisti unajumuisha kujitoa kwa uamuzi na maombi ya haraka. Mchungaji anayehubiri ukuaji bila kuita watu wajisalimishe hajahubiri mtazamo wa Kimethodisti.Our answer. The danger is real. Wesley's answer is that we must expect perfect love now, by faith, and must preach it constantly. The Methodist view includes decisive consecration and urgent prayer. A pastor who preaches growth without calling for surrender has not preached the Methodist view.

Pingamizi 2: Ikiwa ni ya taratibu, haufikiwi kamwe. Wengine wanasema kwamba fundisho la ukuaji hufanya upendo kamili kuwa lengo la mbali.Objection 2: If it is gradual, it is never reached. Some say that a doctrine of growth makes perfect love a distant ideal.

Jibu letu. Wesley alisema kwamba Mungu anaweza kuutoa papo hapo, na kwamba tunapaswa kuuomba leo. Ukuaji baada ya wakati huo si ishara kwamba wakati huo haukuja. Moyo uliojaa unaweza kuwa mkubwa zaidi.Our answer. Wesley said that God can give it in a moment, and that we should ask for it today. Growth after the moment is not a sign that the moment did not come. A full heart can grow larger.

Pingamizi 3: Walimu wa Kireformed wanasema hakuna anayetakaswa kabisa kabla ya kutukuzwa.Objection 3: Reformed teachers say no one is entirely sanctified before glorification.

Jibu letu. Tunakubali kwamba waumini wote wanamtegemea Kristo na wanahitaji kukua. Lakini Maandiko yanatuamuru tumpende Mungu kwa moyo wetu wote na kuomba kwamba Mungu atutakase kabisa (1 Wathesalonike 5:23). Kipindi 6 kinatoa jibu kamili.Our answer. We agree that all believers depend on Christ and need growth. But Scripture commands us to love God with all our heart and prays that God will sanctify us completely (1 Thessalonians 5:23). Unit 6 gives the full answer.

Matumizi ya KichungajiPastoral Application

Sofia amelitumikia kanisa lako kwa miaka thelathini. Anaomba, anatoa, anawatembelea wagonjwa, na anampenda Bwana. Mwinjilisti mgeni kutoka kanisa la Utakatifu alisema, "Ikiwa huwezi kutaja siku na saa ulipotakaswa, hujatakaswa." Sofia anakuja kwako akilia. "Mchungaji, sijawahi kuwa na uzoefu maalum. Je, nakosa kitu?"Sofia has served in your church for thirty years. She prays, gives, visits the sick, and loves the Lord. A visiting evangelist from a Holiness church said, "If you cannot name the day and hour you were sanctified, you have not been." Sofia comes to you in tears. "Pastor, I have never had a special experience. Am I missing something?"

Humdhihaki mwinjilisti. Watu wake wengi wana uzoefu wazi wa Mungu, na unauheshimu. Unamwambia Sofia kwamba Maandiko yanaonyesha njia nyingi kwa upendo uleule. Unasoma Mithali 4:18 na 2 Petro 3:18 pamoja naye. Unamuuliza kama anampenda Mungu na jirani yake zaidi kuliko alivyokuwa miaka kumi iliyopita, na kama anatamani kumpenda kwa moyo wake wote. Anasema ndiyo. Unamwambia kwamba Mungu hamwombi atafute tarehe. Anamwomba amwamini sasa kwa upendo kamili, na aendelee kukua. Unaomba pamoja naye, ukimwomba Mungu auijaze moyo wake. Unapendekeza aendelee na nafasi yake katika kikundi cha darasa na katika Meza ya Bwana. Na unamwambia asiwaogope wale ambao wamepata wakati dhahiri, kwa maana ni ndugu na dada katika tumaini lilelile.You do not mock the evangelist. Many of his people have a clear experience of God, and you honor it. You tell Sofia that Scripture shows many roads to the same love. You read Proverbs 4:18 and 2 Peter 3:18 with her. You ask whether she loves God and her neighbor more than she did ten years ago, and whether she desires to love Him with all her heart. She says yes. You tell her that God does not ask her to find a date. He asks her to trust Him now for perfect love, and to keep growing. You pray with her, asking God to fill her heart. You suggest she keep her place in her class meeting and in the Lord's Supper. And you tell her not to be afraid of those who have had a clear moment, for they are brothers and sisters in the same hope.

MuhtasariSummary

Swali la jinsi na lini utakaso kamili hupokelewa lina majibu makuu matatu: wakati wa kifo, kama kazi ya pili ya neema, au kupitia kukua katika upendo kamili. Wesley alifundisha kazi ya taratibu kabla na baada, na wakati wa papo hapo ambapo upendo kamili hupokelewa, na aliwaambia waumini wautarajie kwa imani, kama walivyo, na sasa. Maandiko yanaonyesha maisha ya Kikristo kama njia inayokua (Mithali 4:18; Waefeso 4:13-15; 2 Petro 1:5-8; 3:18; Waebrania 6:1; 10:14), na pia yanasema juu ya vitendo vya uamuzi (Warumi 12:1; Matendo 15:9; 1 Wathesalonike 5:23). Mtazamo wa Utakatifu hufundisha kazi ya pili ya hakika, kwa kawaida mgogoro dhahiri, na una nguvu za kweli. Kozi hii inaelekea mtazamo wa Kimethodisti kwa sababu unahifadhi usawa wa Wesley, unaheshimu vifungu vya Biblia kuhusu ukuaji, unaepuka madaraja mawili ya waumini, na unaheshimu mipaka ya sarufi ya Kigiriki. Tunauweka kwa unyenyekevu, na tunamhimiza kila mwamini autafute upendo kamili sasa.The question of how and when entire sanctification is received has three main answers: at death, as a second work of grace, or through growth in perfect love. Wesley taught a gradual work before and after, and an instant in which perfect love is received, and he told believers to expect it by faith, as they are, and now. Scripture shows the Christian life as a growing road (Proverbs 4:18; Ephesians 4:13-15; 2 Peter 1:5-8; 3:18; Hebrews 6:1; 10:14), and also speaks of decisive acts (Romans 12:1; Acts 15:9; 1 Thessalonians 5:23). The Holiness view teaches a second definite work, usually a clear crisis, and has real strengths. This course leans toward the Methodist view because it keeps Wesley's balance, honors the Bible's passages on growth, avoids two classes of believers, and respects the limits of Greek grammar. We hold it humbly, and we urge every believer to seek perfect love now.

Usomaji ZaidiFurther Reading

• John Wesley, "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu), katika Sermons (Mahubiri) yake.• John Wesley, "The Scripture Way of Salvation," in his Sermons.

• 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, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya Waebrania 6 na 10, na 1 Wathesalonike 5.• John Wesley, Notes on the New Testament, on Hebrews 6 and 10, and 1 Thessalonians 5.

• 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), kwa mtazamo wa Utakatifu, unaosomwa katika Kipindi 5.• Phoebe Palmer, The Way of Holiness (1843), for the Holiness view, studied in Unit 5.

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

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset