Utakatifu, Utakaso na Ukamilifu wa Kikristo — Sehemu ya 5: Phoebe Palmer, "Njia Fupi," na Mtazamo wa Utakatifu wa "Kazi ya Pili": Ulioelezwa kwa Uadilifu, Kisha KupimwaHoliness, Sanctification, and Christian Perfection — Unit 5: Phoebe Palmer, the "Shorter Way," and the Holiness "Second Work" View: Presented Fairly, Then Weighed

Mstari MkuuKey Verse

"Naye Mungu, ajuaye mioyo, akawashuhudia, akiwapa Roho Mtakatifu vilevile kama alivyotupa sisi; wala hakufanya ubaguzi kati yetu na wao, akiisafisha mioyo yao kwa imani." (Matendo 15:8-9, SUV)"So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith." (Acts 15:8-9, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza maisha na kazi ya Phoebe Palmer, na kueleza mafundisho yake ya "madhabahu" na "njia fupi."1. Describe the life and work of Phoebe Palmer, and explain her "altar" teaching and her "shorter way."

2. Kueleza mtazamo wa Utakatifu wa "kazi ya pili ya neema" kwa maneno yake yenyewe, ikiwa ni pamoja na hoja zake kuu na Maandiko inayotumia.2. State the Holiness "second work of grace" view in its own terms, including its main points and the Scriptures it uses.

3. Kutaja nguvu za kweli za mtazamo wa Utakatifu.3. Name the real strengths of the Holiness view.

4. Kueleza, kutoka msimamo wa Kimethodisti, maswali na wasiwasi ambao kozi hii inaibua juu ya mtazamo huo.4. Explain, from the Methodist standpoint, the questions and concerns that this course raises about the view.

5. Kumshauri mwamini aliyesikia mahubiri ya Utakatifu na amechanganyikiwa au kusumbuliwa nayo.5. Counsel a believer who has heard Holiness preaching and is confused or troubled by it.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya familia ya Wesley. Ni cha kihafidhina kitheolojia. Kipindi 4 kilitoa mtazamo wa Kimethodisti wa utakaso kamili kama kukua katika upendo kamili, ambao unaweza kupokelewa papo hapo. Kipindi hiki kinatoa mtazamo wa Utakatifu wa "kazi ya pili" kama walimu wake wenyewe wanavyoutoa, kisha kuupima. Kozi hii inaelekea mtazamo wa Kimethodisti, na tunasema hivyo waziwazi. Lakini tunataka mwanafunzi wa Kimethodisti aelewe mafundisho ya Utakatifu vizuri sana hata mchungaji wa Nazarene au Wesleyan aseme, "Ndiyo, hivyo ndivyo tunavyoamini." Historia ya harakati ya Utakatifu, pamoja na mikutano yake ya kambi na makanisa yake mapya, ilisimuliwa katika Kozi 1, Kipindi 7, na hatuirudii hapa. Kipindi hiki kinahusu mafundisho.This unit is written from inside the Wesleyan family. It is theologically conservative. Unit 4 gave the Methodist view of entire sanctification as growth in perfect love, which may be received in a moment. This unit gives the Holiness "second work" view as its own teachers would give it, and then weighs it. This course leans toward the Methodist view, and we say so openly. But we want a Methodist student to understand the Holiness teaching so well that a Nazarene or Wesleyan pastor would say, "Yes, that is what we believe." The history of the Holiness movement, with its camp meetings and its new churches, was told in Course 1, Unit 7, and we do not repeat it here. This unit is about the teaching.

Phoebe PalmerPhoebe Palmer

Phoebe Palmer alizaliwa New York City mwaka 1807 na alifariki mwaka 1874. Alikuwa mlei wa Kimethodisti, mke wa daktari, na mama wa watoto kadhaa, ambao baadhi yao walikufa wakiwa wadogo. Huzuni hizi ziliongeza kina cha utafutaji wake wa Mungu. Katika miaka ya 1830 alikuwa kiongozi wa mkutano wa kila juma wa maombi na ushuhuda nyumbani kwake, ulioitwa Tuesday Meeting for the Promotion of Holiness (Mkutano wa Jumanne wa Kukuza Utakatifu). Ulianzishwa na dada yake, Sarah Lankford, na Phoebe akawa kiongozi wake mwaka 1837. Mikutano ilikuwa wazi kwa Wakristo wa makanisa mengi, kwa wanaume na wanawake, na kwa walei na wachungaji vilevile. Kwa miaka mingi wachungaji wengi na viongozi wa madhehebu kadhaa walihudhuria.Phoebe Palmer was born in New York City in 1807 and died in 1874. She was a Methodist layperson, the wife of a physician, and the mother of several children, some of whom died young. These sorrows deepened her search for God. In the 1830s she became the leader of a weekly gathering for prayer and testimony in her home, called the Tuesday Meeting for the Promotion of Holiness. It had been begun by her sister, Sarah Lankford, and Phoebe became its leader in 1837. The meetings were open to Christians of many churches, to men and women, and to laypeople and ministers alike. Over the years many pastors and leaders of several denominations attended.

Mwaka 1837 Palmer aliamini kwamba alikuwa amepokea utakaso kamili, na alitumia maisha yake yaliyobaki akifundisha wengine jinsi ya kuutafuta. Mwaka 1843 alichapisha The Way of Holiness (Njia ya Utakatifu), kitabu kifupi ambacho kilikuwa mojawapo ya kazi zinazojulikana zaidi za harakati hiyo. Pia alisafiri sana, akihubiri katika mikutano ya kambi na ibada za uamsho Amerika Kaskazini na, baadaye, katika Visiwa vya Uingereza. Pia aliandika The Promise of the Father (Ahadi ya Baba) (1859), ambamo alitetea haki ya wanawake kusema na kufundisha katika kanisa. Kozi 4 inashughulikia wanawake katika huduma ya Wesley kikamilifu.In 1837 Palmer came to believe that she had received entire sanctification, and she spent the rest of her life teaching others how to seek it. In 1843 she published The Way of Holiness, a short book that became one of the best-known works of the movement. She also traveled widely, preaching at camp meetings and revival services in North America and, later, in the British Isles. She also wrote The Promise of the Father (1859), in which she defended the right of women to speak and teach in the church. Course 4 treats women in Wesleyan ministry in full.

Madhabahu na Njia FupiThe Altar and the Shorter Way

Palmer alikuwa mwalimu wa vitendo. Alitaka waumini wa kawaida waweze kupokea zawadi ya Mungu ya utakatifu bila kungoja kwa miaka mingi. Mafundisho yake yanaweza kuwekwa katika hatua tatu: kujitoa, imani na ushuhuda.Palmer was a practical teacher. She wanted ordinary believers to be able to receive God's gift of holiness without years of waiting. Her teaching can be set out in three steps: consecration, faith and testimony.

Kujitoa. Mwamini huweka kila kitu juu ya madhabahu. Anampa Mungu mwili wake, wakati wake, mali yake, sifa yake, mipango yake, na mapenzi yake. Palmer alijenga hili juu ya madhabahu ya Agano la Kale: kila kitu kilichogusa madhabahu kilikuwa kitakatifu (Kutoka 29:37), na Yesu mwenyewe alisema kwamba madhabahu huitakasa sadaka iliyo juu yake (Mathayo 23:19). Kwa Palmer, Kristo ndiye madhabahu. Kinachowekwa juu yake kinafanywa kitakatifu.Consecration. The believer lays everything on the altar. He gives God his body, his time, his possessions, his reputation, his plans, and his will. Palmer based this on the Old Testament altar: everything that touched the altar became holy (Exodus 29:37), and Jesus Himself said that the altar sanctifies the gift on it (Matthew 23:19). For Palmer, Christ is the altar. What is laid on Him is made holy.

Imani. Kisha mwamini lazima aamini ahadi ya Mungu kwamba kilicho juu ya madhabahu ni chake. Ikiwa sadaka iko juu ya madhabahu, na madhabahu huitakasa sadaka, basi Mungu ameikubali. Mwamini anapaswa kumchukua Mungu kwa neno lake, na asingoje hisia maalum kabla ya kuamini.Faith. The believer must then believe God's promise that what is on the altar is His. If the gift is on the altar, and the altar sanctifies the gift, then God has accepted it. The believer is to take God at His word, and not to wait for a special feeling before believing.

Ushuhuda. Kisha mwamini anapaswa kusema waziwazi yale Mungu aliyoyafanya, ili imani yake ithibitishwe na wengine wasaidiwe.Testimony. The believer should then speak openly about what God has done, so that his faith is confirmed and others are helped.

Palmer aliita hii "njia fupi." Hakumaanisha kwamba utakatifu ni wa bei rahisi. Alimaanisha kwamba mwamini aliyejitoa kikamilifu hahitaji kipindi kirefu cha mapambano au cha kungoja hisia. Imani katika ahadi ndiyo mlango, na mlango unaweza kuingiwa sasa. Mafundisho yake yalijengwa juu ya shauri la Wesley mwenyewe kwamba upendo kamili hupokelewa kwa imani, kama tulivyo, na sasa. Pia yalifanya uzoefu wa utakaso kamili kuwa wazi na wa hakika zaidi katika akili za watu wengi.Palmer called this the "shorter way." She did not mean that holiness is cheap. She meant that the believer who has fully consecrated himself does not need a long season of struggle or of waiting for a feeling. Faith in the promise is the door, and the door may be entered now. Her teaching built on Wesley's own advice that perfect love is received by faith, as we are, and now. It also made the experience of entire sanctification clearer and more definite in the minds of many people.

Mtazamo wa Utakatifu wa "Kazi ya Pili"The Holiness "Second Work" View

Baada ya Palmer, harakati ya Utakatifu ilichukua mafundisho yake na kuyaendeleza. Kwa vizazi vingi Church of the Nazarene, The Wesleyan Church, Free Methodist Church na miili mingine ilieleza fundisho hilo katika makala zao za imani. Tunaeleza hoja zake kuu kama walimu wake wanavyozionyesha.After Palmer, the Holiness movement took her teaching and developed it. Over the generations the Church of the Nazarene, The Wesleyan Church, the Free Methodist Church and other bodies stated the doctrine in their articles of faith. We set out its main points in the way its teachers present them.

1. Kazi mbili za neema. Kazi ya kwanza ni kuzaliwa upya, ambamo Mungu husamehe dhambi ambazo mtu amezitenda na kutoa uzima mpya. Kazi ya pili ni utakaso kamili, ambamo Mungu hushughulikia asili ya dhambi inayobaki ndani ya mwamini. Asili hii huitwa dhambi ya asili, dhambi ya ndani iliyozaliwa nayo, nia ya mwili, au mtu wa kale.1. Two works of grace. The first work is the new birth, in which God forgives the sins a person has committed and gives new life. The second work is entire sanctification, in which God deals with the sinful nature that remains in the believer. This nature is called original sin, inbred sin, the carnal mind, or the old man.

2. Kazi ya pili hufuata ya kwanza. Ni "ya baadaye" baada ya kuzaliwa upya. Mtu aliyezaliwa upya bado hajatakaswa kabisa, ingawa ameokoka kweli. Walimu wa Utakatifu wanabainisha kwamba waumini wengi katika Agano Jipya inaonekana walikuwa na hitaji zaidi: wanafunzi kabla ya Pentekoste, ambao tayari walikuwa wa Kristo (Matendo 1-2); Wasamaria walioamini kisha wakapokea Roho (Matendo 8); na maombi ya Paulo kwa waumini kwamba Mungu awatakase kabisa (1 Wathesalonike 5:23).2. The second work follows the first. It is "subsequent" to the new birth. A person who is born again is not yet entirely sanctified, though he is truly saved. Holiness teachers point out that many believers in the New Testament seem to have had a further need: the disciples before Pentecost, who already belonged to Christ (Acts 1-2); the Samaritans who believed and then received the Spirit (Acts 8); and Paul's prayer for believers that God sanctify them completely (1 Thessalonians 5:23).

3. Hupokelewa papo hapo, kwa imani. Mungu huifanya, na huifanya mwamini anapotimiza masharti. Walimu wa Utakatifu wanaonyesha Mataifa ambao Mungu alisafisha mioyo yao kwa imani (Matendo 15:8-9; mstari wetu mkuu), maneno ya Bwana kwamba waumini wanatakaswa kwa imani iliyo kwake (Matendo 26:18), na vitenzi vinavyoita kutoa kwa uamuzi (Warumi 6:13; 12:1).3. It is received in a moment, by faith. God does it, and He does it when the believer meets the conditions. Holiness teachers point to the Gentiles whose hearts God purified by faith (Acts 15:8-9; our key verse), to the Lord's words that believers are sanctified by faith in Him (Acts 26:18), and to the verbs that call for a decisive offering (Romans 6:13; 12:1).

4. Masharti ni kujitoa kikamilifu na imani. Hapa ushawishi wa Palmer uko wazi.4. The conditions are full consecration and faith. Here Palmer's influence is clear.

5. Matokeo ni moyo uliosafishwa na utimilifu wa Roho Mtakatifu. Waandishi wengi wa Utakatifu hutumia lugha ya ubatizo katika Roho Mtakatifu, wakitegemea Pentekoste na jinsi rafiki ya Wesley, John Fletcher, alivyounganisha kusafishwa kwa moyo na kuja kwa Roho. Mistari kama Ezekieli 36:25-27, 2 Wakorintho 7:1 na 1 Yohana 1:7 hutumika kuonyesha ahadi ya kusafishwa.5. The result is a cleansed heart and the fullness of the Holy Spirit. Many Holiness writers use the language of the baptism with the Holy Spirit, drawing on Pentecost and on the way Wesley's friend John Fletcher had linked cleansing of the heart with the Spirit's coming. Verses such as Ezekiel 36:25-27, 2 Corinthians 7:1 and 1 John 1:7 are used to show the promise of cleansing.

6. Ukuaji hufuata. Walimu wote wa Utakatifu wanakubali kwamba baada ya kazi ya pili lazima kuwe na ukuaji katika neema. Kazi ya pili ni mwanzo wa maisha ya utakatifu, si mwisho.6. Growth follows. Holiness teachers all agree that after the second work there must be growth in grace. The second work is a beginning of a life of holiness, not an end.

7. Ushuhuda. Mwamini aliyepokea baraka anatiwa moyo kuisema, kwa unyenyekevu, kwa msaada wa wengine.7. Testimony. The believer who has received the blessing is encouraged to say so, humbly, for the help of others.

Nguvu za Mtazamo wa UtakatifuThe Strengths of the Holiness View

Mwanafunzi mwadilifu anapaswa kuheshimu yaliyo mema katika mafundisho haya. Tunataja nguvu tano.A fair student should honor what is good in this teaching. We name five strengths.

Uwazi. Mtazamo huu huwaambia waumini hasa nini cha kutafuta na jinsi ya kukitafuta. Mtu aliyechanganyikiwa na maneno mengi kuhusu ukuaji anaweza kupata msaada katika ujumbe ulio wazi.Clarity. The view tells believers exactly what to seek and how to seek it. A person who is confused by many words about growth may find help in a clear message.

Uharaka. Unawahimiza waumini kutafuta utakatifu sasa, na wasiuahirishe.Urgency. It presses believers to seek holiness now, and not to postpone it.

Uzito juu ya dhambi inayobaki. Hauwaruhusu waumini kujifanya kwamba moyo tayari ni safi. Unamwomba Mungu ashughulikie mzizi.Seriousness about remaining sin. It does not allow believers to pretend that the heart is already clean. It asks God to deal with the root.

Ujumbe kwa watu wa kawaida. Mkutano wa Jumanne wa Palmer ulikuwa mkusanyiko wa walei. Makanisa ya Utakatifu yamebeba ujumbe huu kwa maskini, na mara nyingi yamekuwa makanisa ya misheni na ya kuwajali wahitaji.A message for ordinary people. Palmer's Tuesday Meeting was a gathering of laypeople. The Holiness churches have carried this message to the poor, and have often been churches of missions and care for the needy.

Matokeo makubwa. Harakati hiyo ilizaa makanisa, shule na wamisionari duniani kote, na wachungaji na waumini wengi katika Amerika ya Kusini na Afrika ni wa makanisa yaliyotokana nayo.Strong results. The movement produced churches, schools and missionaries around the world, and many pastors and believers in Latin America and Africa belong to churches that came from it.

Kupima Mtazamo: Maswali Kutoka Msimamo wa KimethodistiWeighing the View: Questions from the Methodist Standpoint

Kozi hii inaelekea mtazamo wa Kimethodisti. Kwa hiyo tunauliza maswali kadhaa kuhusu mtazamo wa Utakatifu, yanayotolewa kwa roho ya udugu.This course leans toward the Methodist view. We therefore ask some questions about the Holiness view, offered in a spirit of brotherhood.

Swali la kwanza: Je, kazi ya pili imetenganishwa kwa ukali sana na ya kwanza? Mstari wetu mkuu, Matendo 15:8-9, unasema kwamba Mungu aliisafisha mioyo ya Mataifa kwa imani wakati alipowapa Roho Mtakatifu. Walimu wa Utakatifu wanajibu kwamba Kornelio alikuwa tayari mtu mcha Mungu (Matendo 10:2), kwa hiyo kifungu kinaweza kusomwa kama kielelezo cha kusafishwa kwa imani kupitia Roho baada ya imani ya kwanza. Wamethodisti wanabainisha kwamba mstari huo unaunganisha kusafisha na kuja kwa kwanza kwa Roho juu ya Mataifa hawa. Hili linatuonya tusiweke kuzaliwa upya na kusafishwa mbali sana. Agano Jipya halisemi kamwe "umezaliwa upya, lakini bado hujawa mtakatifu." Linawaita waumini wote watakatifu (Kipindi 2).First question: Is the second work too sharply separated from the first? Our key verse, Acts 15:8-9, says that God purified the hearts of the Gentiles by faith at the time He gave them the Holy Spirit. Holiness teachers reply that Cornelius was already a devout man (Acts 10:2), so the passage can be read as a pattern of cleansing by faith through the Spirit after a first faith. Methodists note that the verse joins purifying with the first coming of the Spirit on these Gentiles. This warns us against setting the new birth and the cleansing too far apart. The New Testament never says "you are born again, but you are not yet holy." It calls all believers saints (Unit 2).

Swali la pili: Je, mafundisho yanaacha nafasi ya kutosha kwa ukuaji kabla ya mgogoro? Wesley alifundisha kazi ya taratibu kabla na baada ya wakati huo (Kipindi 4). Walimu wa Utakatifu husema juu ya ukuaji, lakini lugha yao inaweza kuacha hisia kwamba utakatifu kabla ya mgogoro si wa kweli sana.Second question: Does the teaching leave enough room for growth before the crisis? Wesley taught a gradual work before and after the moment (Unit 4). Holiness teachers do speak of growth, but their language can leave the impression that holiness before the crisis is less real.

Swali la tatu: Imani inahusianaje na ushuhuda wa Roho? Palmer alifundisha kwamba mwamini anapaswa kuamini kwamba madhabahu imeitakasa sadaka yake, kwa kila ahisicho, kwa sababu Mungu ameahidi. Hii inawalinda watu dhidi ya kungoja hisia. Lakini Wesley alifundisha kwamba Roho mwenyewe hushuhudia pamoja na roho zetu (Warumi 8:16; Kozi 2, Kipindi 7). Baadhi ya wanafikra wa Wesley wameuliza kama msisitizo wake juu ya kuamini ahadi unaweka imani mbele ya ushuhuda wa Roho mwenyewe. Walimu wa Utakatifu wanajibu kwamba nao wanautafuta ushuhuda, na kwamba ushuhuda hufuata imani. Tofauti ni ya msisitizo, lakini mchungaji anapaswa kuifahamu.Third question: How does faith relate to the witness of the Spirit? Palmer taught that the believer should believe that the altar has sanctified his gift, whatever he feels, because God has promised. This protects people from waiting for a feeling. But Wesley taught that the Spirit Himself bears witness with our spirit (Romans 8:16; Course 2, Unit 7). Some Wesleyan thinkers have asked whether her emphasis on believing the promise places faith in advance of the Spirit's own witness. Holiness teachers answer that they too look for the witness, and that the witness follows faith. The disagreement is one of emphasis, but a pastor should be aware of it.

Swali la nne: Je, lugha ya kuondoa ni ya hekima? Waandishi wa Utakatifu wakati mwingine husema kwamba asili ya dhambi "imeng'olewa" au "imeondolewa." Wamethodisti wanapendelea lugha ya upendo: moyo uliojaa upendo kwa Mungu na jirani, na kusafishwa. Hawakatai kusafishwa. Wanashikilia kwamba Maandiko husema juu ya kusafishwa na upendo zaidi kuliko juu ya kuondolewa kwa "asili," na kwamba lugha isiyo makini juu ya kuondolewa imewafanya wengine wadhani hawawezi tena kujaribiwa au kuanguka.Fourth question: Is the language of removal wise? Holiness writers sometimes say that the sinful nature is "eradicated" or "removed." Methodists prefer the language of love: the heart filled with love for God and neighbor, and cleansed. They do not deny cleansing. They hold that Scripture speaks of cleansing and of love more than of the removal of a "nature," and that careless language about removal has led some to think they could no longer be tempted or fall.

Swali la tano: Je, lugha ya "baraka ya pili" inaunda madaraja mawili ya waumini? Katika Kipindi 4 tulisema kwamba inaweza. Walimu wa Utakatifu wanakataa kwa haki kwamba wanawadharau waumini wengine. Lakini kwa vitendo baadhi wamewapima waumini kwa kama wanaweza kutaja tarehe, na hili ni hatari ya kichungaji.Fifth question: Does the "second blessing" language make two classes of believers? In Unit 4 we said that it may. Holiness teachers rightly deny that they despise other believers. But in practice some have measured believers by whether they can give a date, and this is a pastoral danger.

Swali la sita: Je, ubatizo katika Roho Mtakatifu unahusika hapa? Wesley mwenyewe hakufanya ubatizo katika Roho kuwa njia yake ya kawaida ya kusema juu ya utakaso kamili, na kitabu cha Matendo kinaunganisha kwanza na kuja kwa Roho juu ya waumini kwa ajili ya ushuhuda na nguvu. Wapentekoste, ambao tutakutana nao katika Kipindi 6, hutumia lugha hiyohiyo kwa uzoefu tofauti. Hili linaonyesha jinsi maneno yaleyale yalivyovutwa katika mafundisho tofauti.Sixth question: Does the baptism with the Holy Spirit belong here? Wesley himself did not make the baptism with the Spirit his usual way of speaking of entire sanctification, and the book of Acts links it first with the coming of the Spirit on believers for witness and power. Pentecostals, whom we meet in Unit 6, use the same language for a different experience. This shows how the same words have been drawn into different teachings.

Mjadala wa WanahistoriaHistorians' Debate

Wanahistoria hutofautiana katika kuhukumu kazi ya Palmer. Wengine wanasema anasimama katika mwendelezo wa kweli na Wesley: alihifadhi wito wake wa kutafuta upendo kamili sasa, kwa imani. Wengine wanasema kwamba alibadilisha msisitizo, kutoka njia ndefu yenye wakati mmoja juu yake hadi mgogoro dhahiri, na kutoka ushuhuda wa Roho hadi kuamini ahadi. Baadhi ya viongozi wa Kimethodisti walikaribisha mafundisho yake katika siku zake. Wengine walikosa raha, na watu wa Utakatifu hatimaye waliunda makanisa mapya, kama Kozi 1 ilivyosimulia. Mtazamo wenye usawa ni kusema kwamba alihifadhi kitu cha thamani kutoka kwa Wesley na akaongeza kitu chake mwenyewe. Cha kwanza tunakipokea kwa shukrani na cha pili tunakipima.Historians differ on how to judge Palmer's work. Some say she stands in true continuity with Wesley: she kept his call to seek perfect love now, by faith. Others say that she changed the emphasis, moving from a long road with a moment on it to a clear crisis, and from the witness of the Spirit to the believing of the promise. Some Methodist leaders welcomed her teaching in her own day. Others grew uneasy, and the Holiness people eventually formed new churches, as Course 1 told. A balanced view is to say that she kept something precious from Wesley and added something of her own. We receive the first with thanks and weigh the second.

Tunachojifunza kwa FurahaWhat We Gladly Learn

Mmethodisti anaweza kujifunza mambo manne kwa furaha kutoka katika mapokeo ya Utakatifu. Kwanza, tunapaswa kuwaita watu wajitoe kikamilifu, na tusiwaache katika imani ya nusunusu. Pili, tunapaswa kutarajia Mungu atende sasa. Tatu, hatupaswi kufanya utakatifu kuwa neno lisilo wazi, bali tuseme waziwazi kwamba Mungu anataka kuujaza moyo upendo. Nne, tunapaswa kuwaheshimu walei, wakiwemo wanawake, waliojaliwa kwa mafundisho haya. Wakati huohuo tunashikilia mtazamo wa Kimethodisti kwa sababu tunaamini uko karibu zaidi na Wesley, karibu zaidi na Maandiko yote, na ni wa fadhili zaidi kwa wale wanaotembea kwa njia tofauti.A Methodist can gladly learn four things from the Holiness tradition. First, we should call people to full consecration, not leave them in half-hearted faith. Second, we should expect God to act now. Third, we should not make holiness a vague word, but should say plainly that God wants to fill the heart with love. Fourth, we should honor laypeople, including women, who have been gifted for this teaching. At the same time we hold to the Methodist view because we believe it is closer to Wesley, closer to the whole of Scripture, and kinder to those who walk by a different road.

Matumizi ya KichungajiPastoral Application

Wewe ni mchungaji wa kanisa dogo la Kimethodisti. Kusanyiko la Nazarene linafanya ibada za uamsho karibu. Wanandoa vijana kutoka kanisa lako wanahudhuria. Mume anarudi akiwa na furaha tele. "Mchungaji, nilipokea baraka ya pili jana usiku. Nimetakaswa!" Mke wake anasumbuliwa. "Nami niliomba madhabahuni, lakini hakuna kilichotokea. Labda sijaokoka."You are the pastor of a small Methodist church. A Nazarene congregation is holding revival services nearby. A young couple from your church attends. The husband returns glowing. "Pastor, I received the second blessing last night. I am sanctified!" His wife is troubled. "I prayed at the altar too, but nothing happened. Maybe I am not saved."

Kwanza unafurahi pamoja na mume na kumshukuru Mungu kwa yale aliyopokea. Humbishi maneno yake. Kisha unamgeukia mke. Unamwambia kwamba hayuko chini ya hukumu (Warumi 8:1), na kwamba ameokolewa kwa neema kwa njia ya imani. Unamuuliza kama alimpa Mungu kila kitu pale madhabahuni, naye anasema ndiyo. Unamwambia kwamba anaweza kuamini ahadi ya Mungu, na kwamba Roho atashuhudia kwa wakati wake mwenyewe. Unawatia moyo wote wawili wasome Matendo 15:8-9 na 1 Wathesalonike 5:23-24 pamoja, waendelee kukua katika njia za neema, na wahukumu kila uzoefu kwa matunda yake: upendo, unyenyekevu na utii. Unawaombea wote wawili. Na unamhakikishia mke kwamba kuna njia nyingi kwa upendo uleule na kwamba asijilinganishe na mumewe.You first rejoice with the husband and thank God for what he has received. You do not argue with his words. You then turn to the wife. You tell her she is not under condemnation (Romans 8:1), and that she is saved by grace through faith. You ask her whether she gave everything to God at that altar, and she says yes. You tell her that she may trust God's promise, and that the Spirit will bear witness in His own time. You encourage both to read Acts 15:8-9 and 1 Thessalonians 5:23-24 together, to keep growing in the means of grace, and to judge every experience by its fruit: love, humility and obedience. You pray for them both. And you reassure the wife that there are many roads to the same love and that she should not compare herself with her husband.

MuhtasariSummary

Phoebe Palmer (1807-1874) aliongoza Mkutano wa Jumanne wa Kukuza Utakatifu huko New York na aliandika The Way of Holiness (1843). Alifundisha hatua tatu, kujitoa, imani na ushuhuda, na aliita hii njia fupi, kwa sababu mwamini anayejitoa kikamilifu anaweza kupokea baraka sasa kwa imani. Makanisa ya Utakatifu yaliendeleza mafundisho yake kuwa "kazi ya pili ya neema": kazi baada ya kuzaliwa upya, inayopokelewa papo hapo kwa imani, inayosafisha asili ya dhambi na kumjaza mwamini Roho, na ambayo lazima ifuatwe na ukuaji. Nguvu zake ni uwazi, uharaka, uzito juu ya dhambi inayobaki, ujumbe kwa watu wa kawaida na matokeo makubwa. Kozi hii inaelekea mtazamo wa Kimethodisti na inauliza mtazamo wa Utakatifu maswali sita, kuhusu kutenganishwa kwa kazi mbili, nafasi ya ukuaji, uhusiano wa imani na ushuhuda wa Roho, lugha ya kuondoa, hatari ya madaraja mawili, na matumizi ya lugha ya ubatizo. Tunajifunza kutoka katika mapokeo ya Utakatifu na tunashikilia mtazamo wetu kwa unyenyekevu.Phoebe Palmer (1807-1874) led the Tuesday Meeting for the Promotion of Holiness in New York and wrote The Way of Holiness (1843). She taught three steps, consecration, faith and testimony, and she called this the shorter way, because the believer who fully consecrates himself may receive the blessing now by faith. The Holiness churches developed her teaching into the "second work of grace": a work after the new birth, received in a moment by faith, that cleanses the sinful nature and fills the believer with the Spirit, and that must be followed by growth. Its strengths are clarity, urgency, seriousness about remaining sin, a message for ordinary people and strong results. This course leans toward the Methodist view and asks six questions of the Holiness view, about the separation of the two works, room for growth, the relation of faith to the Spirit's witness, the language of removal, the danger of two classes, and the use of the baptism language. We learn from the Holiness tradition and hold our own view humbly.

Usomaji ZaidiFurther Reading

• Phoebe Palmer, The Way of Holiness (Njia ya Utakatifu) (1843), na The Promise of the Father (Ahadi ya Baba) (1859).• Phoebe Palmer, The Way of Holiness (1843), and The Promise of the Father (1859).

• John Wesley, "The Scripture Way of Salvation" (Njia ya Maandiko ya Wokovu), na A Plain Account of Christian Perfection (Maelezo Mafupi ya Ukamilifu wa Kikristo) (1766).• John Wesley, "The Scripture Way of Salvation," and A Plain Account of Christian Perfection (1766).

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

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya Matendo 15 na 1 Wathesalonike 5.• John Wesley, Notes on the New Testament, on Acts 15 and 1 Thessalonians 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.

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