Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 6: Ibada ya Kiwesley: Ibada ya Siku ya Bwana na Nyimbo za Charles WesleyMethodist and Nazarene Polity, Worship, and Sacraments — Unit 6: Wesleyan Worship: The Lord's Day Service and the Hymns of Charles Wesley

Mstari MkuuKey Verse

"Mungu ni roho; nao wamwabuduo hana budi kumwabudu katika roho na kweli." (Yohana 4:24, SUV)"God is Spirit, and those who worship Him must worship in spirit and truth." (John 4:24, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini Wawesley wanasema kwamba ibada lazima iwe "katika roho" na "katika kweli."1. Explain why Wesleyans say that worship must be both "in spirit" and "in truth."

2. Kueleza sehemu za kawaida za ibada ya Siku ya Bwana ya Kiwesley na mfano wa kibiblia nyuma yake.2. Describe the usual parts of a Wesleyan Lord's Day service and the biblical pattern behind them.

3. Kueleza jinsi nyimbo za Charles Wesley zinavyofundisha mafundisho ya imani na jinsi kitabu cha nyimbo cha mwaka 1780 kilivyopangwa.3. Explain how Charles Wesley's hymns teach doctrine and how the 1780 hymnbook was arranged.

4. Kulinganisha liturujia iliyoandikwa inayotumika katika makanisa mengi ya Kimethodisti na utaratibu huru zaidi unaotumika katika makanisa mengi ya Utakatifu.4. Compare the written liturgy used in many Methodist churches with the freer order used in many Holiness churches.

5. Kutaja pingamizi kuu dhidi ya ibada zenye fomu zilizowekwa na dhidi ya kuimba nyimbo, na kutoa jibu la Kiwesley kwa kila moja.5. State the main objections to set forms and to hymn singing, and give the Wesleyan answer to each.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kiwesley, kwa wanafunzi wanaoyashiriki. Ni ya kihafidhina na ya kiinjili. Inaposema "sisi," inamaanisha makanisa ya Kimethodisti, Nazarene, Wesleyan, Free Methodist na yanayohusiana nayo yanayoshikilia kwamba Biblia ni Neno la Mungu lililopuliziwa na kufuata mafundisho ya John Wesley. Wakristo wengine huabudu kwa njia tofauti, na baadhi ya wanahistoria wanatilia shaka sehemu za simulizi yetu. Tunaeleza maoni yao kwa haki kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; mkashike lililo jema" (1 Wathesalonike 5:21). Katika kozi za awali ulijifunza historia yetu, mafundisho yetu ya wokovu, na mafundisho yetu juu ya utakatifu. Kipindi hiki kinauliza yote hayo huimbwa, huombwa na kuhubiriwa vipi katika Siku ya Bwana.This course is written from inside the Wesleyan tradition, for students who belong to it. It is conservative and evangelical. When it says "we," it means the Methodist, Nazarene, Wesleyan, Free Methodist and related churches that hold the Bible to be the inspired Word of God and follow the doctrine of John Wesley. Other Christians worship differently, and some historians question parts of our story. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21). In earlier courses you studied our history, our doctrine of salvation, and our teaching on holiness. This unit asks how all of that is sung, prayed and preached on the Lord's Day.

Ibada Ni Moyo wa KanisaWorship Is the Heart of the Church

Utawala wa kanisa (polity), mada ya Vipindi vya 1 hadi 5, ni jinsi kanisa linavyopangwa. Ibada ndiyo sababu ya kuwepo kwake. Kanisa linaweza kuwa na kanuni kamilifu na bado likawa mfu kama watu wake hawakutana na Mungu Jumapili. Wawesley wanaamini kwamba Mungu hapewi heshima kwa mawazo sahihi tu. Anaheshimiwa na watu wanaompenda kwa moyo wote.Polity, the subject of Units 1 to 5, is how a church is organized. Worship is why it exists. A church could have perfect rules and still be dead if its people did not meet God on Sunday. Wesleyans believe that God is not honored only by correct ideas. He is honored by people who love Him with the whole heart.

Yesu alimwambia mwanamke Msamaria kwamba Baba anatafuta waabudu wanaoabudu "katika roho na kweli." Tunasoma maneno haya mawili pamoja. "Roho" inamaanisha kwamba ibada hutoka moyoni na huhuishwa na Roho Mtakatifu. Si fomu tu inayotekelezwa kwa mazoea. "Kweli" inamaanisha kwamba ibada huundwa na yale Mungu aliyoyasema na kuyatenda kweli. Si hisia tu. Ibada yenye uchangamfu lakini isiyo na kweli inaweza kupotea katika hisia. Ibada yenye kweli lakini isiyo na uchangamfu inaweza kuwa baridi. Wesley aliona hatari zote mbili, na vuguvugu la Kimethodisti lilijaribu kuziunganisha: "dini ya moyo" pamoja na mafundisho yaliyo sahihi.Jesus told the Samaritan woman that the Father seeks worshipers who worship "in spirit and truth." We read the two words together. "Spirit" means that worship comes from the heart and is made alive by the Holy Spirit. It is not only a form carried out by habit. "Truth" means that worship is shaped by what God has really said and done. It is not only a feeling. A service with warmth but no truth can drift into emotion. A service with truth but no warmth can become cold. Wesley saw both dangers, and the Methodist movement tried to join them: "the religion of the heart" together with sound doctrine.

Mfano wa Agano JipyaThe New Testament Pattern

Biblia haitoi utaratibu mmoja uliowekwa wa ibada, lakini inatuonyesha kile kanisa la kwanza lilichofanya. Luka anaandika juu ya waamini baada ya Pentekoste: "Nao walidumu katika mafundisho ya mitume, na katika ushirika, na katika kuumega mkate, na katika kusali" (Matendo 2:42). Mambo manne yanaonekana hapa: mafundisho, ushirika, Meza ya Bwana, na sala. Paulo anaongeza kuimba: "mkisemezana kwa zaburi na tenzi na nyimbo za rohoni" (Waefeso 5:19), na pia anataja "mkifundishana na kuonyana kwa zaburi na tenzi na nyimbo za rohoni" (Wakolosai 3:16). Watu pia walitoa, kama Paulo anavyoagiza katika 1 Wakorintho 16:2, na walisoma Maandiko kwa sauti (1 Timotheo 4:13).The Bible does not give one fixed order of service, but it shows us what the first church did. Luke writes of the believers after Pentecost: "And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers" (Acts 2:42). Four things appear here: teaching, fellowship, the Lord's Supper, and prayer. Paul adds singing: "speaking to one another in psalms and hymns and spiritual songs" (Ephesians 5:19), and he also mentions "teaching and admonishing one another in psalms and hymns and spiritual songs" (Colossians 3:16). The people also gave, as Paul instructs in 1 Corinthians 16:2, and they read the Scriptures aloud (1 Timothy 4:13).

Paulo pia anawaambia Wakorintho kwamba wanapokutana kila mmoja anaweza kuwa na zaburi, mafundisho, ufunuo au tafsiri, naye anatoa kanuni hii: "Basi yote na yatendeke kwa uzuri na kwa taratibu" (1 Wakorintho 14:40). Kanuni mbili zinafuata. Kwanza, ibada inapaswa kuhusisha usharika mzima, si kiongozi mmoja tu. Pili, inapaswa kuwa na utaratibu, ili wote wajengwe.Paul also tells the Corinthians that when they come together each one may have a psalm, a teaching, a revelation or an interpretation, and he gives this rule: "Let all things be done decently and in order" (1 Corinthians 14:40). Two principles follow. First, worship should involve the whole congregation, not only one leader. Second, it should be orderly, so that all are built up.

Ibada ya Siku ya Bwana ya Kiwesley imejengwa juu ya vipengele hivi: kukusanyika na kusifu, Maandiko, sala, kuhubiri, sadaka, na katika makanisa mengi Meza ya Bwana, ikifuatiwa na baraka na kutumwa.The Wesleyan Lord's Day service is built on these elements: gathering and praise, Scripture, prayer, preaching, offering, and, in many churches, the Lord's Supper, followed by a blessing and sending out.

Ibada ya Kawaida ya Siku ya Bwana ya KiwesleyA Typical Wesleyan Lord's Day Service

Utaratibu hutofautiana kutoka kanisa hadi kanisa na nchi hadi nchi. Kwa jumla sehemu zifuatazo hupatikana.The order differs from church to church and from country to country. In general, the following parts are found.

Wito wa kuabudu na wimbo wa kufungulia. Ibada huanza kwa kukumbushwa kwamba Mungu ametuita pamoja. Wimbo wa kwanza huinua macho ya watu kutoka katika shida zao wenyewe kwa Mungu.Call to worship and opening hymn. The service begins with a reminder that God has called us together. The first hymn lifts the eyes of the people from their own troubles to God.

Sala ya kuungama na uhakikisho. Wawesley huchukulia dhambi kwa uzito na neema kwa uzito zaidi. Makanisa mengi hujumuisha sala ya kuungama ikifuatiwa na neno la msamaha, kwa msingi wa 1 Yohana 1:9.Prayer of confession and assurance. Wesleyans take sin seriously and grace more seriously still. Many churches include a prayer of confession followed by a word of pardon, based on 1 John 1:9.

Usomaji wa Maandiko. Biblia husomwa kwa sauti. Makanisa mengi ya Kimethodisti hufuata mpango wa usomaji (lectionary), yaani mzunguko uliopangwa wa masomo. Makanisa mengi ya Utakatifu humwachia mchungaji uchaguzi.Scripture reading. The Bible is read aloud. Many Methodist churches follow a lectionary, which is a planned cycle of readings. Many Holiness churches leave the choice to the pastor.

Nyimbo na tenzi. Kuimba si mapumziko kati ya sehemu "muhimu." Ni njia yenyewe ya kuungama imani.Hymns and songs. Singing is not a break between the "important" parts. It is itself a way of confessing the faith.

Sala ya kichungaji. Mchungaji huombea kanisa, wagonjwa, taifa na ulimwengu. Katika mapokeo ya Kiwesley sala hii mara nyingi hujumuisha maombezi kwa waliopotea, kwa sababu tunaamini Kristo alikufa kwa ajili ya wote.Pastoral prayer. The pastor prays for the church, the sick, the nation and the world. In the Wesleyan tradition this prayer often includes intercession for the lost, because we believe Christ died for all.

Sadaka. Kutoa ni tendo la ibada. Paulo alizungumza juu ya sadaka katika 1 Wakorintho 16:1-2.Offering. Giving is an act of worship. Paul spoke of the offering in 1 Corinthians 16:1-2.

Mahubiri. Kuhubiri kunashikilia nafasi kuu. Mahubiri ya Kiwesley hueleza Maandiko, huita watu kufanya uamuzi, na hualika ukuaji katika neema. Mahubiri ya Wesley mwenyewe yalikuwa rahisi. Alisema aliandika kwa ajili ya watu wa kawaida.Sermon. Preaching holds a central place. A Wesleyan sermon explains the Scripture, calls for a decision, and invites growth in grace. Wesley's own sermons were plain. He said he wrote for ordinary people.

Mwitikio. Baada ya mahubiri makanisa mengi ya Utakatifu hutoa mwaliko wa kuja mbele, kuomba madhabahuni, kutafuta wokovu au kazi ya ndani zaidi ya Roho. "Mwito wa madhabahuni" (altar call) unatokana hasa na urithi wetu wa mikutano ya kambi na uamsho (tazama Kipindi cha 9).Response. After the sermon many Holiness churches give an invitation to come forward, to pray at an altar, to seek salvation or a deeper work of the Spirit. The "altar call" belongs especially to our camp meeting and revival heritage (see Unit 9).

Meza ya Bwana. Katika makanisa mengi ya Kimethodisti, Meza ya Bwana huadhimishwa Jumapili ya kwanza ya mwezi au mara nyingi zaidi. Kipindi cha 8 kinaishughulikia kikamilifu.Lord's Supper. In many Methodist churches, the Supper is celebrated on the first Sunday of the month or more often. Unit 8 treats it in full.

Baraka ya kuagana. Ibada humalizika kwa baraka na kutumwa ulimwenguni.Benediction. The service ends with a blessing and a sending into the world.

Liturujia Iliyoandikwa na Utaratibu Huru ZaidiThe Written Liturgy and the Freer Order

Wawesley huabudu kwa njia kuu mbili, na mwanafunzi anapaswa kuelewa zote.Wesleyans worship in two main ways, and a student should understand both.

Liturujia iliyoandikwa. John Wesley alikuwa kasisi wa Kianglikana, na Kanisa la Uingereza lilitumia Book of Common Prayer (Kitabu cha Sala ya Pamoja). Mwaka 1784, Wamethodisti wa Amerika walipohitaji kujipanga, Wesley aliwatumia kitabu cha sala kilichorekebishwa, The Sunday Service of the Methodists in North America (Ibada ya Jumapili ya Wamethodisti katika Amerika Kaskazini), pamoja na seti fupi ya Makala ya Dini. Maneno na makusudi ya Wesley mwenyewe yanapatikana katika barua zake na katika kitabu chenyewe. Makanisa ya Kimethodisti yaliyotokana na mstari huu, ikiwemo makutaniko mengi ya United Methodist na Global Methodist, bado yana kitabu cha ibada chenye sala na huduma zilizowekwa kwa ajili ya ubatizo, Meza ya Bwana, ndoa na mazishi.The written liturgy. John Wesley was an Anglican priest, and the Church of England used the Book of Common Prayer. In 1784, when American Methodists needed to organize themselves, Wesley sent them a revised prayer book, The Sunday Service of the Methodists in North America, along with a shortened set of the Articles of Religion. Wesley's own words and intentions are found in his letters and in the book itself. The Methodist churches that came from this line, including many United Methodist and Global Methodist congregations, still have a book of worship with set prayers and services for baptism, the Supper, marriage and burial.

Utaratibu huru zaidi. Makanisa ya Utakatifu yaliyoondoka Umethodisti katika karne ya kumi na tisa, kama Wesleyan Methodists, Free Methodists na baadaye Wanazarene, yalitaka ibada rahisi zaidi, iliyo karibu na mkutano wa kambi na ukumbi wa misheni. Yana Manual (Mwongozo) au Discipline (Nidhamu) yenye kanuni na taratibu za sakramenti lakini inampa mchungaji uhuru katika mpangilio wa kawaida wa Jumapili. Makanisa mengi ya Kiwesley katika Amerika ya Kilatini na Afrika hufuata mfano huu na kuongeza muziki na desturi zao wenyewe.The freer order. The Holiness churches that left Methodism in the nineteenth century, such as the Wesleyan Methodists, the Free Methodists and later the Nazarenes, wanted simpler worship, close to the camp meeting and the mission hall. They have a Manual or a Discipline that contains rules and rituals for the sacraments but gives the pastor freedom in the ordinary Sunday order. Many Wesleyan churches in Latin America and Africa follow this pattern and add their own music and customs.

Mapokeo ya Kiwesley yanashikilia yote mawili pamoja. Wesley mwenyewe alipenda Prayer Book na pia alihubiri nje kwa wazi, bila maandishi. Aliwahimiza watu wake kuhudhuria kanisa lao la parokia na kupokea Meza ya Bwana huko, huku jumuiya za Kimethodisti zikikutana kwa mahubiri, sala na ushuhuda. Mapokeo yetu hayajafundisha kamwe kwamba fomu moja tu humpendeza Mungu.The Wesleyan tradition holds both together. Wesley himself loved the Prayer Book and also preached in the open air, extemporaneously. He urged his people to attend their parish church and to receive the Supper there, while the Methodist societies met for preaching, prayer and testimony. Our tradition has never taught that one form alone pleases God.

Charles Wesley: Mshairi wa UamshoCharles Wesley: the Poet of the Revival

John Wesley alihubiri; kaka yake Charles (1707-1788) aliandika. Charles Wesley aliandika maelfu ya nyimbo, zaidi ya karibu mwandishi mwingine yeyote wa nyimbo kwa Kiingereza. Aliongoka mwezi Mei 1738, siku chache kabla ya moyo wa John "kuwashwa kwa namna ya ajabu" huko Aldersgate, kama ulivyojifunza katika Kozi ya 1. Nyimbo zake zinajulikana ulimwenguni kote: "O for a Thousand Tongues to Sing," "Hark! The Herald Angels Sing," "Christ the Lord Is Risen Today," "Love Divine, All Loves Excelling," "Jesus, Lover of My Soul," na "And Can It Be." Nyingi zimetafsiriwa kwa Kihispania na lugha nyingine.John Wesley preached; his brother Charles (1707-1788) wrote. Charles Wesley wrote thousands of hymns, more than almost any other hymn writer in English. He was converted in May 1738, a few days before John's heart was "strangely warmed" at Aldersgate, as you learned in Course 1. His hymns are well known around the world: "O for a Thousand Tongues to Sing," "Hark! The Herald Angels Sing," "Christ the Lord Is Risen Today," "Love Divine, All Loves Excelling," "Jesus, Lover of My Soul," and "And Can It Be." Many have been translated into Spanish and other languages.

Kwa nini nyimbo zilikuwa muhimuWhy the hymns mattered

Wamethodisti wengi wa mwanzo hawakujua kusoma. Nyimbo zilikuwa kitabu chao cha theolojia. Mkulima au mchimbaji ambaye hakuweza kusoma mahubiri aliweza kujifunza Injili kwa kuiimba. Katika maisha yao yote wangeziimba nyimbo hizo mamia ya mara, na maneno yalibaki akilini. Wimbo hufanya kile mahubiri hayawezi kufanya: huwawezesha usharika mzima kusema mafundisho pamoja.Many early Methodists could not read. The hymns were their theology book. A farmer or miner who could not read a sermon could learn the Gospel by singing it. Over a lifetime they would sing the hymns hundreds of times, and the words stayed in the mind. A hymn does what a sermon cannot do: it lets the whole congregation say the doctrine together.

Nyimbo zilifundisha niniWhat the hymns taught

Nyimbo za Charles Wesley zilifundisha ujumbe mzima wa Kiwesley. Utasikia ndani yake mafundisho uliyojifunza katika Kozi ya 2 na 3: upendo wa Mungu kwa watu wote, kutolewa kwa neema ya bure, kuhesabiwa haki kwa imani, kuzaliwa mara ya pili, ushuhuda wa Roho, na tumaini la kufanywa wakamilifu katika upendo. "And Can It Be" inastaajabia msalaba. "Love Divine, All Loves Excelling" inaomba moyo uliotakaswa. "Hark! The Herald Angels Sing" inaungama Umwilisho kwa maneno rahisi. Usharika unaoimba nyimbo hizi unajifunza mafundisho ya kanisa.Charles Wesley's hymns taught the full Wesleyan message. You will hear in them the doctrines you studied in Courses 2 and 3: God's love for all people, the offer of free grace, justification by faith, the new birth, the witness of the Spirit, and the hope of being made perfect in love. "And Can It Be" wonders at the cross. "Love Divine, All Loves Excelling" prays for a heart made pure. "Hark! The Herald Angels Sing" confesses the Incarnation in simple words. A congregation that sings these hymns is learning the doctrine of the church.

Kitabu cha nyimbo cha mwaka 1780The 1780 hymnbook

Mwaka 1780 John Wesley alichapisha A Collection of Hymns for the Use of the People Called Methodists (Mkusanyiko wa Nyimbo kwa Matumizi ya Watu Wanaoitwa Wamethodisti). Nyimbo zake nyingi zilikuwa za Charles. Kitabu kilipangwa kulingana na hatua za maisha ya Kikristo: kilianza na nyimbo zinazowaalika wenye dhambi kumrudia Mungu, kikapitia toba, kuamini na kuzaliwa mara ya pili, kisha kuendelea na nyimbo za utakatifu na za maisha ya wale wanaokua katika neema. Kwa maneno mengine, kitabu cha nyimbo kilifuata utaratibu wa wokovu. Mtu aliyeimba kutoka ukurasa wa kwanza hadi wa mwisho alikuwa akitembea katika njia ya wokovu. Huu ni mfano mzuri wa jinsi Wawesley wanavyofikiri: ibada na mafundisho si vitu viwili vilivyotengana.In 1780 John Wesley published A Collection of Hymns for the Use of the People Called Methodists. Most of its hymns were by Charles. The book was arranged by the stages of Christian life: it began with hymns inviting sinners to return to God, moved through repentance, believing and the new birth, and went on to hymns on holiness and on the life of those who are growing in grace. In other words, the hymnbook followed the order of salvation. A person who sang from the first page to the last was walking through the way of salvation. This is a good example of how Wesleyans think: worship and doctrine are not separate.

Wesley pia alitoa maelekezo ya kuimba, mwanzoni mwa makusanyo yake ya nyimbo. Kwa muhtasari, aliwaomba watu waimbe wote pamoja, waimbe kwa nguvu bila kupiga kelele, waimbe kwa mpangilio wa wakati, na zaidi ya yote waweke moyo wao kwa Mungu wakati wa kuimba. Tunaweza kurekebisha ushauri wake kwa makanisa yetu wenyewe. Kusudi si kuonyesha sauti bali kumsifu Bwana.Wesley also gave directions for singing, in the front of his tune collections. In summary, he asked people to sing all together, to sing with energy and without shouting, to sing in time, and above all to keep the heart on God while singing. We may adapt his advice for our own churches. The purpose is not to display the voice but to praise the Lord.

Nyimbo za Meza ya BwanaThe Lord's Supper hymns

Mwaka 1745 John na Charles Wesley walichapisha Hymns on the Lord's Supper (Nyimbo za Meza ya Bwana), pamoja na kazi fupi ya mwandishi wa Kianglikana wa zamani zaidi, Daniel Brevint. Mkusanyiko huu unaonyesha jinsi akina Wesley walivyoithamini sana Meza ya Bwana. Kipindi cha 8 kitautumia.In 1745 John and Charles Wesley published Hymns on the Lord's Supper, together with a short work by an older Anglican writer, Daniel Brevint. The collection shows how deeply the Wesleys valued the Supper. Unit 8 will use it.

Pingamizi na Majibu YetuObjections and Our Answers

Mchungaji anapaswa kujua pingamizi ambazo Wakristo wengine, na wakati mwingine washiriki wetu wenyewe, huleta.A pastor should know the objections that other Christians, and sometimes our own members, bring.

Pingamizi la 1: Sala zilizowekwa na liturujia ni fomu baridi, tupu.Objection 1: Set prayers and liturgy are cold, empty forms.

Wabaptisti wengi, Wapentekoste na baadhi ya waamini wa Utakatifu wanasema kwamba sala zilizoandikwa humzimisha Roho na husababisha kurudia maneno bila kufikiri. Wanaelekeza kwenye onyo la Yesu kuhusu "marudio ya bure" katika Mathayo 6:7.Many Baptists, Pentecostals and some Holiness believers say that written prayers quench the Spirit and lead to repeating words without thought. They point to Jesus' warning about "vain repetitions" in Matthew 6:7.

Jibu letu. Yesu alionya dhidi ya kurundika maneno matupu, si dhidi ya sala zilizoandaliwa. Aliwapa wanafunzi wake sala ya kielelezo (Mathayo 6:9-13; Luka 11:2-4), na Zaburi ni kitabu cha sala na nyimbo zilizopuliziwa kwa ajili ya usharika. Sala iliyoandikwa inaweza kuombwa kutoka moyoni, na sala ya papo kwa papo inaweza kuwa mazoea yasiyo na moyo. Hatari ya urasmi ni ya kweli, na Paulo anaonya juu ya wale "wenye mfano wa utauwa, lakini wameukana uweza wake" (2 Timotheo 3:5). Lakini dawa ni Roho Mtakatifu, si kupiga marufuku maneno yaliyoandikwa. Hii ndiyo sababu mapokeo yetu yanaruhusu njia zote mbili na kuhukumu kila ibada kwa kama watu wanakutana na Mungu kweli.Our answer. Jesus warned against empty heaping up of words, not against prepared prayers. He gave His disciples a model prayer (Matthew 6:9-13; Luke 11:2-4), and the Psalms are a book of inspired prayers and songs for the congregation. A written prayer can be prayed from the heart, and an extemporaneous prayer can be a habit without a heart. The danger of formalism is real, and Paul warns of those "having a form of godliness but denying its power" (2 Timothy 3:5). But the cure is the Holy Spirit, not a ban on written words. This is why our tradition allows both ways and judges each service by whether the people truly meet God.

Pingamizi la 2: Pingamizi la kinyume, kutoka makanisa yenye liturujia zaidi: ibada huru haina utaratibu na haina umbo.Objection 2: The opposite objection, from more liturgical churches: free worship is disorderly and shapeless.

Waanglikana, Walutheri na Wakatoliki wanasema kwamba ibada isiyo na utaratibu wa pamoja inamtegemea sana hali ya mchungaji, na inapoteza kumbukumbu ndefu ya kanisa.Anglicans, Lutherans and Catholics say that a service with no common order depends too much on the pastor's mood, and loses the long memory of the church.

Jibu letu. Ibada huru inaweza kupotea njia, na kanuni ya Paulo ni "kwa uzuri na kwa taratibu." Mchungaji aliye huru katika fomu bado anapaswa kuwa na mpango: Maandiko, sala, mahubiri, mwitikio, sadaka na baraka. Tunafurahi kujifunza kutoka kwa kanisa la zamani, kwa mfano kwa kufuata mwaka wa Kikristo au kusoma Maandiko katika mfuatano uliopangwa. Lakini Agano Jipya halihitaji utaratibu ulioandikwa, na linatarajia Roho atoe uhai kwa mkutano.Our answer. Free worship can drift, and Paul's rule is "decently and in order." A pastor who is free in form should still have a plan: Scripture, prayer, preaching, response, offering and blessing. We are happy to learn from the older church, for instance by following the Christian year or reading Scripture in a planned sequence. But the New Testament does not require a written order, and it expects the Spirit to give life to the gathering.

Pingamizi la 3: Nyimbo na muziki husisimua hisia, na hisia si ibada.Objection 3: Hymns and music move the emotions, and emotion is not worship.

Baadhi ya Wakristo wa Reformed, kihistoria, waliimba Zaburi tu. Wengine wanaogopa kwamba muziki unadanganya hisia.Some Reformed Christians, historically, sang only the Psalms. Others fear that music manipulates feeling.

Jibu letu. Maandiko yanaamuru kuimba na kuliita kufundisha: Wakolosai 3:16 na Waefeso 5:19 zinazungumza juu ya zaburi, tenzi na nyimbo za rohoni. Zaburi zenyewe husema mara kwa mara "imbeni." Hisia yenyewe si kosa; Maandiko yanazungumza juu ya furaha, huzuni na hofu ya kicho. Mapokeo yetu daima yameomba kwamba hisia itawaliwe na kweli. Hii ndiyo sababu nyimbo za Charles Wesley, zilizojaa Maandiko na mafundisho, ni kielelezo: zinagusa moyo kupitia akili.Our answer. Scripture commands singing and calls it teaching: Colossians 3:16 and Ephesians 5:19 speak of psalms, hymns and spiritual songs. The Psalms themselves repeatedly say "sing." Emotion in itself is not wrong; Scripture speaks of joy, grief and awe. Our tradition has always asked that feeling be governed by truth. This is why Charles Wesley's hymns, full of Scripture and doctrine, are a model: they stir the heart through the mind.

Pingamizi la 4: Wanahistoria wanabishana ibada ya akina Wesley ilikuwa ya "Kimethodisti" kwa kiasi gani hasa.Objection 4: Historians dispute how "Methodist" the Wesleys' worship really was.

Baadhi ya wanahistoria wanaonyesha kwamba akina Wesley hawakukusudia kamwe kuondoka Kanisa la Uingereza, na kwamba ibada za mwanzo za Kimethodisti hazikuwa ibada ya kanisa jipya bali nyongeza kwa ibada ya parokia. Wengine wanasisitiza uhuru mpya wa kuhubiri mashambani na uongozi wa walei. Hawakubaliani kama ibada ya Kimethodisti ilikuwa kwa kiasi kikubwa ya Kianglikana au kwa kiasi kikubwa mtindo mpya wa uamsho.Some historians point out that the Wesleys never meant to leave the Church of England, and that early Methodist services were not a new church's worship but additions to parish worship. Others stress the new freedoms of field preaching and lay leadership. They disagree about whether Methodism's worship was mostly Anglican or mostly a new revival style.

Jibu letu. Uchunguzi wote ni wa kweli. Akina Wesley walithamini Prayer Book na Meza ya Bwana, na pia walipeleka Injili kwa watu ambao kamwe wasingeingia kanisani. Hatuhitaji kuchagua kati ya hivyo. Mapokeo ya ibada ya Kimethodisti ni muungano wa ibada yenye utaratibu na ibada ya uamsho, na kanisa la Kiwesley lenye afya leo hujaribu kushikilia yote mawili.Our answer. Both observations are true. The Wesleys cherished the Prayer Book and the Supper, and they also brought the Gospel to people who would never enter a church. We need not choose between them. The Methodist worship tradition is a union of ordered and revival worship, and a healthy Wesleyan church today tries to hold both.

Matumizi ya KichungajiPastoral Application

Mchungaji kijana wa Kinazarene katika kijiji anachukua kanisa ambalo ibada yake imekuwa mfululizo wa nyimbo na mahubiri marefu. Washiriki wazee wanasema, "Siku zote tumefanya hivi." Familia moja ya wageni kutoka kanisa lenye liturujia zaidi inasema, "Hakuna utaratibu, na hakuna kinachosomwa kwa sauti kutoka Biblia."A young Nazarene pastor in a village takes over a church where worship has become a string of songs and a long sermon. The older members say, "We have always done it this way." A visiting family from a more liturgical church says, "There is no order, and nothing from the Bible is read aloud."

Kwanza, mchungaji hakemei kundi lolote. Wote wawili wana upendo wa kweli kwa Bwana.First, the pastor does not scold either group. Both have real love for the Lord.

Pili, anaongeza vipande rahisi hatua kwa hatua: usomaji kutoka Agano la Kale, Zaburi, na kifungu cha Agano Jipya, vinavyosomwa polepole na washiriki wa usharika, ili Maandiko yasikike kabla ya mahubiri.Second, he adds simple pieces step by step: a reading from the Old Testament, a Psalm, and a New Testament passage, read slowly by members of the congregation, so that Scripture is heard before the sermon.

Tatu, anafundisha wimbo mmoja wa Charles Wesley kwa mwezi mzima. Kila wiki anaeleza ubeti mmoja. Usharika unajifunza kwamba wimbo ni sifa na pia mafundisho.Third, he teaches one of Charles Wesley's hymns for a month. Each week he explains one verse. The congregation learns that the hymn is both praise and doctrine.

Nne, anawauliza washiriki wazee wanachothamini zaidi, na analihifadhi. Mabadiliko katika ibada yanapaswa kila mara kuelezwa, na hayapaswi kamwe kulipotezea kanisa uchangamfu wake.Fourth, he asks the older members what they treasure most, and keeps it. A change in worship should always be explained, and it should never cost the church its warmth.

MuhtasariSummary

Ibada ni moyo wa kanisa, na Bwana anawatafuta wale wanaoabudu katika roho na kweli. Mfano wa Agano Jipya wa mafundisho, ushirika, kuumega mkate, sala na kuimba ndio msingi wa ibada ya Siku ya Bwana ya Kiwesley. Makanisa ya Kimethodisti yanayofuata Sunday Service ya 1784 hutumia liturujia iliyoandikwa, huku makanisa mengi ya Utakatifu yakitumia utaratibu huru zaidi; yote mawili yanakubaliwa katika mapokeo. Nyimbo za Charles Wesley zilifundisha mafundisho kwa usharika mzima, na Collection of Hymns ya 1780 ilifuata hatua za wokovu. Pingamizi dhidi ya fomu zilizowekwa, dhidi ya ibada huru, dhidi ya muziki wa kihisia, na dhidi ya mchanganyiko wa Kiwesley wa liturujia na uamsho zinaweza kujibiwa kutoka Maandiko. Lengo ni ibada yenye utaratibu, uchangamfu, ya kibiblia na yenye Kristo katikati.Worship is the heart of the church, and the Lord seeks those who worship in spirit and truth. The New Testament pattern of teaching, fellowship, the breaking of bread, prayer and singing underlies the Wesleyan Lord's Day service. Methodist churches that follow the 1784 Sunday Service use a written liturgy, while many Holiness churches use a freer order; both are accepted in the tradition. Charles Wesley's hymns taught doctrine to the whole congregation, and the 1780 Collection of Hymns followed the stages of salvation. Objections to set forms, to free worship, to emotional music, and to the Wesleyan blend of liturgy and revival can be answered from Scripture. The aim is a service that is orderly, warm, biblical and centered on Christ.

Usomaji ZaidiFurther Reading

• John Wesley, A Collection of Hymns for the Use of the People Called Methodists (1780) (Mkusanyiko wa Nyimbo kwa Matumizi ya Watu Wanaoitwa Wamethodisti).• John Wesley, A Collection of Hymns for the Use of the People Called Methodists (1780).

• Charles Wesley, Hymns and Sacred Poems (Nyimbo na Mashairi Matakatifu) na makusanyo mengine ya nyimbo; John na Charles Wesley, Hymns on the Lord's Supper (1745) (Nyimbo za Meza ya Bwana).• Charles Wesley, Hymns and Sacred Poems and other hymn collections; John and Charles Wesley, Hymns on the Lord's Supper (1745).

• John Wesley, The Sunday Service of the Methodists in North America (1784) (Ibada ya Jumapili ya Wamethodisti katika Amerika Kaskazini).• John Wesley, The Sunday Service of the Methodists in North America (1784).

• John Wesley, Sermons (Mahubiri), hasa "The Means of Grace" (Njia za Neema) (kikoa cha umma).• John Wesley, Sermons, especially "The Means of Grace" (public domain).

• John Wesley, Journal (Shajara) na Letters (Barua) (kikoa cha umma).• John Wesley, Journal and Letters (public domain).

• The Book of Common Prayer (Kitabu cha Sala ya Pamoja) (Kanisa la Uingereza, 1662).• The Book of Common Prayer (Church of England, 1662).

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