Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 8: Meza ya Bwana kama Njia ya NeemaMethodist and Nazarene Polity, Worship, and Sacraments — Unit 8: The Lord's Supper as a Means of Grace

Mstari MkuuKey Verse

"Maana kila mnapokula mkate huu na kunywa kikombe hiki, mwatangaza mauti ya Bwana, hata ajapo." (1 Wakorintho 11:26, SUV)"For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes." (1 Corinthians 11:26, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza "njia ya neema" (means of grace) ni nini na kueleza kwa nini Wesley alihesabu Meza ya Bwana kuwa miongoni mwa njia kuu.1. Define a "means of grace" and explain why Wesley counted the Lord's Supper among the chief means.

2. Kueleza mafundisho ya Kiwesley juu ya uwepo halisi wa kiroho wa Kristo katika Meza.2. Describe the Wesleyan teaching on the real, spiritual presence of Christ in the Supper.

3. Kulinganisha mitazamo mingine minne ya Meza: kubadilika kwa kiini (transubstantiation), kuwepo pamoja (consubstantiation), mtazamo wa ukumbusho, na mtazamo wa Reformed wa uwepo wa kiroho.3. Compare four other views of the Supper: transubstantiation, consubstantiation, the memorial view, and the Reformed spiritual-presence view.

4. Kueleza kwa nini Wesley alihimiza kushiriki mara kwa mara, na ni nani anayeweza kuja mezani.4. Explain why Wesley urged frequent communion, and who may come to the table.

5. Kueleza desturi za kawaida za Kiwesley: vitu vinavyotumika, mhudumu, kujichunguza, na utaratibu wa ibada.5. Describe common Wesleyan practice: the elements, the minister, self-examination, and the order of the service.

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. Wakristo wengine wanaelewa Meza kwa njia tofauti, na baadhi yao ni wapendwa kwetu. Tunaeleza maoni yao kwa haki kisha tunatoa jibu letu. "Jaribuni mambo yote; mkashike lililo jema" (1 Wathesalonike 5:21).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. Other Christians understand the Supper differently, and some of them are dear to us. We state their views fairly and then give our answer. "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Njia za NeemaThe Means of Grace

Katika Kipindi cha 7 ulijifunza kwamba Wawesley wanahesabu sakramenti mbili. Zote mbili ni "njia za neema." John Wesley alitumia msemo huu kwa njia za nje ambazo Mungu ameziweka ili kubeba neema yake kwa watu. Alitaja sala, kuchunguza Maandiko, na Meza ya Bwana kuwa njia kuu, pamoja na kufunga na ushirika wa Kikristo kando yake. Mahubiri yake "The Means of Grace" (Njia za Neema) (1746) ni mahali pazuri pa kuanzia. Ndani yake aliwajibu Wakristo waliodhani kwamba msaada wa Bwana ungekuja bila mfereji wowote wa kawaida. Mungu amechagua kufanya kazi kupitia njia fulani, nasi tunapaswa kuzitumia, lakini kamwe tusiziamini njia zenyewe. Njia hizo hazina nguvu mbali na Bwana anayezitumia. Mtu anayepokea Meza bila imani kwa Kristo hapati chochote ndani yake. Mtu anayekuja akimtegemea Kristo peke yake anaweza kupokea mengi.In Unit 7 you learned that Wesleyans count two sacraments. Both are "means of grace." John Wesley used this phrase for the outward ways that God has appointed to carry His grace to people. He named prayer, searching the Scriptures, and the Lord's Supper as the chief ones, with fasting and Christian fellowship alongside them. His sermon "The Means of Grace" (1746) is a good place to begin. In it he answered Christians who thought the Lord's help would come without any ordinary channel. God has chosen to work through certain ways, and we should use them, but never trust in the means themselves. The means have no power apart from the Lord who uses them. A person who takes the Supper without faith in Christ receives nothing from it. A person who comes trusting only in Christ may receive a great deal.

Hii ni ya kawaida kwa Wesley. Aliepuka makosa mawili: kosa la wale wanaofanya ibada ifanye kazi yenyewe, na kosa la wale wanaodharau njia za nje kwa jina la Roho.This is typical of Wesley. He avoided two errors: the error of those who make the rite work by itself, and the error of those who despise outward means in the name of the Spirit.

Msingi wa KibibliaThe Biblical Foundation

Meza ya Bwana imejengwa juu ya tendo la Yesu usiku wa kuamkia kifo chake. Katika simulizi ya Luka, "Akatwaa mkate, akashukuru, akaumega, akawapa, akisema, Huu ndio mwili wangu, unaotolewa kwa ajili yenu; fanyeni hivi kwa ukumbusho wangu" (Luka 22:19). Katika Mathayo 26:26-28 Yesu pia anatwaa kikombe na kusema juu ya damu yake ya agano, imwagikayo kwa ajili ya wengi, kwa ondoleo la dhambi. Paulo alipokea mapokeo yaleyale na kuyapitisha kwa Wakorintho (1 Wakorintho 11:23-26).The Lord's Supper is founded on Jesus' act on the night before His death. In Luke's account, "He took bread, gave thanks and broke it, and gave it to them, saying, 'This is My body which is given for you; do this in remembrance of Me'" (Luke 22:19). In Matthew 26:26-28 Jesus also takes the cup and speaks of His blood of the covenant, poured out for many for the remission of sins. Paul received the same tradition and passed it on to the Corinthians (1 Corinthians 11:23-26).

Maana nne zinaonekana katika Maandiko.Four meanings appear in the Scriptures.

Ukumbusho. "Fanyeni hivi kwa ukumbusho wangu." Meza inatazama nyuma kwenye msalaba.Remembrance. "Do this in remembrance of Me." The Supper looks back to the cross.

Ushirika (communion). Paulo anaandika, "Kikombe cha baraka tukibarikicho, je! Si ushirika wa damu ya Kristo? Mkate tuumegao, je! Si ushirika wa mwili wa Kristo?" (1 Wakorintho 10:16). Meza inatuleta katika ushirika halisi na Kristo na wa sisi kwa sisi. Mstari unaofuata unaongeza kwamba sisi tulio wengi ni mkate mmoja, mwili mmoja.Communion. Paul writes, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Corinthians 10:16). The Supper brings us into real fellowship with Christ and with one another. The next verse adds that we who are many are one bread and one body.

Tangazo. Katika mstari mkuu, Paulo anasema kwamba kila tunapokula na kunywa "mwatangaza mauti ya Bwana." Meza ni mahubiri katika vitendo.Proclamation. In the key verse, Paul says that each time we eat and drink we "proclaim the Lord's death till He comes." The Supper is a sermon in action.

Tumaini. "Hata ajapo" inaelekeza mbele. Yesu alisema kwamba hatakunywa tena tunda la mzabibu hata atakapolinywa mpya katika ufalme (Mathayo 26:29). Meza ni onjo la karamu ya arusi ya Mwana-Kondoo.Hope. "Till He comes" points forward. Jesus said He would not drink again of the fruit of the vine until He drinks it new in the kingdom (Matthew 26:29). The Supper is a foretaste of the wedding feast of the Lamb.

Mafundisho ya Kiwesley: Uwepo Halisi wa KirohoThe Wesleyan Teaching: Real Spiritual Presence

Kristo yupo vipi katika Meza? Kanisa limejibu kwa njia tano kuu. Mchungaji anapaswa kuweza kuzitaja zote.How is Christ present in the Supper? The church has answered in five main ways. A pastor should be able to name all of them.

1. Kubadilika kwa kiini (transubstantiation) (Kikatoliki cha Roma). Mkate na divai hubadilishwa kiini chake kuwa mwili na damu ya Kristo, ingawa bado vinaonekana na kuonja kama mkate na divai. Misa pia inaeleweka kama dhabihu inayotolewa na padri. Inategemea maneno ya Yesu "Huu ndio mwili wangu" na Yohana 6.1. Transubstantiation (Roman Catholic). The bread and wine are changed in substance into the body and blood of Christ, though they still look and taste like bread and wine. The Mass is also understood as a sacrifice offered by a priest. It rests on Jesus' words "This is My body" and on John 6.

2. Kuwepo pamoja (consubstantiation) au muungano wa kisakramenti (Kilutheri). Mwili na damu vipo "ndani ya, pamoja na, na chini ya" mkate na divai, ambavyo vinabaki mkate na divai. Luther alishikilia kwamba maneno "Huu ndio mwili wangu" ni kweli kihalisi.2. Consubstantiation or the sacramental union (Lutheran). The body and blood are present "in, with and under" the bread and wine, which remain bread and wine. Luther held the words "This is My body" to be literally true.

3. Mtazamo wa ukumbusho (Zwingli na Wabaptisti wengi na wengine). Meza hasa ni ukumbusho. Mkate na divai ni alama zinazotusaidia kukumbuka kifo cha Kristo. Kristo yupo kama alivyo popote waamini wanapokusanyika, lakini si kwa namna maalum katika vitu hivyo.3. The memorial view (Zwingli and many Baptists and others). The Supper is chiefly a memorial. The bread and wine are symbols that help us remember Christ's death. Christ is present as He is present anywhere that believers gather, but not in a special way in the elements.

4. Uwepo wa kiroho wa Reformed (Calvin). Kristo yupo kweli kwa muumini kwa Roho Mtakatifu, anayeinua mioyo yetu kwa Kristo aliye mbinguni, huku mkate na divai vikibaki mkate na divai.4. The Reformed spiritual presence (Calvin). Christ is truly present to the believer by the Holy Spirit, who lifts our hearts to Christ in heaven, while the bread and wine remain bread and wine.

5. Mtazamo wa Kiwesley. Wesley na mapokeo ya Kimethodisti baada yake walifundisha uwepo halisi wa Kristo katika Meza, si ndani ya mkate na divai vyenyewe, bali katika tendo zima Roho Mtakatifu anavyomjulisha Kristo kwa wale wanaokuja kwa imani. Uwepo huo ni halisi na wa kiroho. Si wa kimwili wala wa mahali maalum, na mkate na divai hubaki vilivyo. Wesley alisimama pamoja na Kanisa la Uingereza katika kukataa kubadilika kwa kiini, na alikuwa karibu na Calvin katika kushikilia kwamba Roho humfanya Kristo kuwa halisi kwa imani, ingawa alisisitiza Meza kama mahali ambapo Mungu hukutana nasi na kutoa neema. Makala ya Dini ya Kimethodisti, ambayo Wesley aliyarekebisha kutoka Kanisa la Uingereza, yanasema kwamba kubadilika kwa kiini hakuwezi kuthibitishwa kutoka Maandiko na kunaharibu asili ya sakramenti.5. The Wesleyan view. Wesley and the Methodist tradition after him taught the real presence of Christ in the Supper, not in the bread and wine themselves, but in the whole action as the Holy Spirit makes Christ known to those who come in faith. The presence is real and spiritual. It is not bodily or local, and the bread and wine remain what they are. Wesley stood with the Church of England in rejecting transubstantiation, and was close to Calvin in holding that the Spirit makes Christ truly present to faith, though he stressed the Supper as a place where God meets us and gives grace. The Methodist Articles of Religion, which Wesley adapted from the Church of England, say that transubstantiation cannot be proved from Scripture and overthrows the nature of a sacrament.

Nyimbo za akina Wesley juu ya MezaThe Wesleys' hymns on the Supper

Mwaka 1745, John na Charles Wesley walichapisha Hymns on the Lord's Supper (Nyimbo za Meza ya Bwana). Mkusanyiko huanza na kazi ya Daniel Brevint, mwandishi wa zamani wa Kianglikana, juu ya sakramenti na dhabihu ya Kikristo. Nyimbo hizo zinafundisha kwamba katika Meza tunakumbuka msalaba, tunapokea neema ya sasa, na tunapokea dhamana ya utukufu ujao. Pia zinafundisha kwamba tunajitoa kwa Mungu kwa kujibu kujitoa kwake. Nyimbo hizo zimejaa mastaajabu. Hazielezi jinsi Roho anavyofanya kazi, lakini zinaungama kwamba anafanya kazi.In 1745, John and Charles Wesley published Hymns on the Lord's Supper. The collection begins with a work by Daniel Brevint, an older Anglican writer, on the Christian sacrament and sacrifice. The hymns teach that in the Supper we remember the cross, we receive present grace, and we receive a pledge of glory to come. They also teach that we offer ourselves to God in response to His self-giving. The hymns are full of wonder. They do not explain how the Spirit works, but they confess that He does.

Wesley juu ya Kushiriki Mara kwa MaraWesley on Frequent Communion

Wesley mwenyewe alipokea Meza mara nyingi sana. Katika mahubiri yake "The Duty of Constant Communion" (Wajibu wa Kushiriki Daima) alitoa sababu za Wakristo kupokea mara nyingi wawezavyo. Tunafupisha nne.Wesley himself received the Supper very often. In his sermon "The Duty of Constant Communion," he gave reasons that Christians should receive as often as they can. We summarize four.

Kwanza, ni amri ya Kristo: "Fanyeni hivi." Utii hautegemei kuhisi kwamba tuko tayari.First, it is a command of Christ: "Do this." Obedience does not depend on feeling that we are ready.

Pili, ni njia ya kupokea msamaha na nguvu. Meza ni njia ya kawaida ambayo kwayo Mungu huimarisha na kuburudisha roho.Second, it is a means of receiving pardon and strength. The Supper is an ordinary way in which God strengthens and refreshes the soul.

Tatu, Wakristo wa kwanza waliipokea kila walipokutana. Matendo 2:42 na 2:46 zinazungumza juu ya "kuumega mkate," na Matendo 20:7 inatuambia kwamba wanafunzi walikusanyika siku ya kwanza ya juma "ili kumega mkate."Third, the first Christians received it every time they met. Acts 2:42 and 2:46 speak of "the breaking of bread," and Acts 20:7 tells us that the disciples came together on the first day of the week "to break bread."

Nne, wale wanaoipuuza hupoteza neema inayotolewa.Fourth, those who neglect it lose the grace that is offered.

Wesley pia alifundisha jambo linalowashangaza wengi. Alisema kwamba Meza inaweza kuwa "agizo la kuongoa" (converting ordinance) pamoja na la kuthibitisha. Kwa maneno mengine, mtu ambaye bado anamtafuta Mungu, na anayetamani msamaha, anaweza kukutana na Bwana huko na kubadilishwa. Hili linaafikiana na mafundisho yake kwamba neema ya Mungu hutangulia na kutuita. Ni sababu muhimu kwa nini makanisa ya Kiwesley kwa kawaida yamewakaribisha mezani wote wanaomtafuta Bwana kwa dhati.Wesley also taught something that surprises many. He said that the Supper can be a "converting ordinance" as well as a confirming one. In other words, a person who is still seeking God, and who longs for forgiveness, may meet the Lord there and be changed. This fits his teaching that God's grace goes before us and calls us. It is an important reason why Wesleyan churches have usually welcomed all who truly seek the Lord to the table.

Mara ya kuadhimisha imetofautiana kwa vitendo. Makanisa mengine ya Kimethodisti huadhimisha kila mwezi, mengine kila juma, na makanisa mengi ya Utakatifu huadhimisha kila robo mwaka, siku maalum au Jumapili iliyowekwa. Mchungaji anapaswa kuuliza kama watu wanalishwa.Frequency in practice has varied. Some Methodist churches celebrate monthly, others weekly, and many Holiness churches celebrate quarterly, on special days or on a fixed Sunday. A pastor should ask whether the people are being fed.

Nani Anaweza Kuja? Meza Iliyo WaziWho May Come? The Open Table

Paulo anaonya, "Hivyo, mtu ye yote atakayekula mkate huu, au atakayekunywa kikombe cha Bwana isivyostahili, atakuwa na hatia juu ya mwili na damu ya Bwana. Basi, mtu ajihoji mwenyewe, na kwa jinsi hiyo, ale katika mkate huo, na kunywa katika kikombe hicho" (1 Wakorintho 11:27-28). Wakorintho walikuwa wakila kwa ubinafsi na ulevi huku maskini wakiwa na njaa, na Paulo aliita hili dhambi dhidi ya mwili wa Kristo.Paul warns, "Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup" (1 Corinthians 11:27-28). The Corinthians were eating in a selfish and drunken way while the poor went hungry, and Paul called this a sin against the body of Christ.

Makanisa mengine, ikiwemo baadhi ya Wabaptisti na Walutheri, hufanya Meza "iliyofungwa" (closed communion), wakiwazuia wasiokuwa washiriki wao. Mengine hutumia Meza "iliyo wazi" (open communion), wakiwaalika waamini wote waliobatizwa. Makanisa ya Kiwesley kwa kawaida huwa na meza iliyo wazi. Mwaliko wa kawaida ni kwa wale wanaotubu kwa dhati dhambi zao, wanaoishi katika upendo na maelewano na jirani zao, na wanaokusudia kuishi maisha mapya. Maneno haya yanatokana na mwaliko katika Prayer Book ambayo Wesley aliijua, na ibada za Kimethodisti bado zinafuata roho yake. Meza ni ya Bwana, si yetu, na mchungaji wa Kiwesley hailindi dhidi ya Wakristo wengine. Huwaalika wale wanaomtafuta Bwana na huwaonya wale wanaoishi katika dhambi ya wazi na chuki wafanye amani kwanza.Some churches, including some Baptists and Lutherans, practice "closed" communion, limiting the table to their own members. Others use "open" communion, inviting all baptized believers. Wesleyan churches generally practice an open table. The usual invitation is to those who truly and earnestly repent of their sins, who live in love and charity with their neighbors, and who intend to lead a new life. This wording comes from the invitation in the Prayer Book that Wesley knew, and Methodist services still follow its spirit. The table is the Lord's, not ours, and a Wesleyan pastor does not guard it from other Christians. He invites those who seek the Lord and warns those who are living in open sin and hatred to make peace first.

Desturi za Kawaida za KiwesleyCommon Wesleyan Practice

Vitu vinavyotumika. Hutumika mkate na tunda la mzabibu. Makanisa mengi ya Utakatifu ya Kiwesley hutumia maji ya zabibu yasiyochachishwa, kulingana na historia yao ya kiasi. Maji ya zabibu yalitengenezwa mara ya kwanza kwa ajili ya Meza mwaka 1869 na Thomas Welch, Mmethodisti. Makanisa katika mahali pengine yanaweza kutumia divai. Tunapaswa kuiheshimu dhamiri ya kanisa na ya walio dhaifu.The elements. Bread and the fruit of the vine are used. Many Wesleyan-Holiness churches use unfermented grape juice, in keeping with their history of temperance. Grape juice was first made for the Supper in 1869 by Thomas Welch, a Methodist. Churches in other places may use wine. We should respect the conscience of the church and of the weak.

Mhudumu. Katika madhehebu mengi ya Kiwesley Meza huadhimishwa na mzee aliyewekwa wakfu au na mhudumu ambaye kanisa limemwidhinisha. Sababu ni utaratibu, si uchawi; sakramenti inamtegemea Kristo, si mhudumu.The minister. In most Wesleyan bodies the Supper is celebrated by an ordained elder or by a minister the church has authorized. The reason is order, not magic; the sacrament depends on Christ, not on the minister.

Utaratibu. Mfumo wa kawaida unajumuisha mwaliko, sala ya kuungama, maneno ya kuanzishwa kutoka 1 Wakorintho 11 au Luka 22, sala ya shukrani juu ya mkate na kikombe, kuumega mkate, ugawaji, na wimbo au sala ya kufunga. Ibada nyingi za Kimethodisti hutumia Prayer of Humble Access (Sala ya Unyenyekevu wa Kukaribia) kutoka Prayer Book, na nyingi humalizika kwa wimbo wa shukrani.The order. A common pattern includes the invitation, a prayer of confession, the words of institution from 1 Corinthians 11 or Luke 22, a prayer of thanksgiving over the bread and cup, the breaking of the bread, the distribution, and a closing hymn or prayer. Many Methodist services use the Prayer of Humble Access from the Prayer Book, and many end with a hymn of thanksgiving.

Watu. Watu hujichunguza, hupokea mkate na kikombe, na huomba. Watoto kwa ujumla wanakaribishwa katika baadhi ya madhehebu na huombwa wasubiri hadi waweze kuelewa katika mengine. Washiriki wagonjwa wanaweza kutembelewa na kuhudumiwa nyumbani.The people. The people examine themselves, receive the bread and cup, and pray. Children are generally welcome in some bodies and are asked to wait until they can understand in others. Sick members may be visited and served at home.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1 (Wabaptisti na wengine): Meza ni ukumbusho tu; kusema "njia za neema" na uwepo halisi kunahatarisha ushirikina.Objection 1 (Baptist and others): The Supper is only a memorial; to speak of "means of grace" and real presence risks superstition.

Zwingli na wainjilisti wengi wanaogopa kwamba uwepo wowote maalum hugeuza alama kuwa hirizi. Wanaelekeza kwenye "Fanyeni hivi kwa ukumbusho wangu."Zwingli and many evangelicals fear that any special presence turns a symbol into a charm. They point to "Do this in remembrance of Me."

Jibu letu. Tunakubali kwamba Meza ni ukumbusho, na kwamba hakuna kitu katika mkate au divai kinachookoa. Lakini Paulo haiti ukumbusho tu. Anaiita "ushirika" katika mwili na damu ya Kristo (1 Wakorintho 10:16). Hakuna kitu katika mtazamo huu kinachopendekeza kwamba vitu hivyo vinabadilishwa. Unasema kwamba Kristo aliyefufuka hushika ahadi yake na hukutana na wale wanaokuja kwa imani. Wabaptisti wengi hupata uzoefu wa Meza hivi kwa vitendo. Mafundisho ya Wesley yanalinda dhidi ya ushirikina na dhidi ya ubaridi.Our answer. We agree that the Supper is a remembrance, and that nothing in the bread or wine saves. But Paul does not call it only a remembrance. He calls it a "communion" in the body and blood of Christ (1 Corinthians 10:16). Nothing in this view suggests that the elements are changed. It says that the risen Christ keeps His promise and meets those who come in faith. Many Baptists experience the Supper this way in practice. Wesley's teaching guards against both superstition and coldness.

Pingamizi la 2 (Wakatoliki wa Roma): "Huu ndio mwili wangu" ni kihalisi, na Misa ni dhabihu.Objection 2 (Roman Catholic): "This is My body" is literal, and the Mass is a sacrifice.

Wakatoliki wanaelekeza kwenye maneno ya kuanzishwa na Yohana 6, ambapo Yesu anasema kwamba wale wanaokula mwili wake na kunywa damu yake wana uzima wa milele.Catholics point to the words of institution and to John 6, where Jesus says that those who eat His flesh and drink His blood have eternal life.

Jibu letu. Yesu alisema kwa mifano mahali pengine: "Mimi ndimi mlango" (Yohana 10:9) na "Mimi ni mzabibu wa kweli" (Yohana 15:1). Aliposema "Huu ndio mwili wangu," mwili wake ulikuwa umesimama mbele ya wanafunzi, ukiwa umeshika mkate. Katika Yohana 6:63 anasema, "Roho ndiye autiaye uzima, mwili haufai kitu." Pia tunashikilia kwamba dhabihu ya Kristo msalabani ilitolewa mara moja tu (Waebrania 10:10-14), na haiwezi kurudiwa. Katika Meza tunaikumbuka, tunapokea faida zake, na tunatoa sifa zetu na nafsi zetu.Our answer. Jesus spoke in figures elsewhere: "I am the door" (John 10:9) and "I am the true vine" (John 15:1). When He said "This is My body," His body was standing before the disciples, holding the bread. In John 6:63 He says, "It is the Spirit who gives life; the flesh profits nothing." We also hold that Christ's sacrifice on the cross was offered once for all (Hebrews 10:10-14), and cannot be repeated. In the Supper we remember it, receive its benefits, and offer our praise and ourselves.

Pingamizi la 3 (Walutheri na Reformed): Mtazamo wa Kiwesley haueleweki vizuri, au unakwenda mbali mno, juu ya uwepo.Objection 3 (Lutheran and Reformed): The Wesleyan view is too vague, or goes too far, about presence.

Wengine wanasema Wawesley wanapaswa kueleza kwa usahihi zaidi jinsi Kristo anavyokuwapo. Wengine wanasema msisitizo wa Wesley juu ya neema inayopokelewa katika Meza unakwenda mbali mno kuelekea mtazamo wa Kikatoliki.Some say Wesleyans should state more precisely how Christ is present. Others say Wesley's stress on grace received in the Supper goes too far toward the Catholic view.

Jibu letu. Wesley alikataa kueleza namna, na nyimbo za akina Wesley zinaungama fumbo. Maandiko hayatuambii jinsi. Tunapendelea kuungama kile Biblia inachosema na kunyamaza pale inaponyamaza.Our answer. Wesley refused to explain the manner, and the Wesleys' hymns confess a mystery. Scripture does not tell us how. We prefer to confess what the Bible says and to keep silent where it is silent.

Pingamizi la 4 (wanahistoria): Je, Wamethodisti walishikilia mtazamo wa juu wa Wesley?Objection 4 (historians): Did the Methodists keep Wesley's high view?

Baadhi ya wanahistoria wanaona kwamba katika karne ya kumi na tisa makanisa mengi ya Kimethodisti na ya Utakatifu ya Amerika yalielekea kwenye mtazamo wa ukumbusho, na Meza ikawa ya nadra, kwa sehemu kutokana na msisitizo wa uamsho juu ya kuongoka na kutopenda chochote kilichoonekana cha Kikatoliki.Some historians observe that in the nineteenth century many American Methodist and Holiness churches moved toward the memorial view, and communion became infrequent, partly through the revival emphasis on conversion and a dislike of anything that seemed Catholic.

Jibu letu. Kuna ukweli katika hili, na ni changamoto, si sababu ya kuacha mafundisho ya Wesley. Wesley mwenyewe alishikilia Meza na uamsho pamoja. Bora zaidi ya mapokeo yetu inashikilia kwamba kuhubiri msalaba na meza ya Bwana vinakwenda kando kwa kando.Our answer. There is truth in this, and it is a challenge, not a reason to give up Wesley's teaching. Wesley himself held the Supper and the revival together. The best of our tradition holds that the preaching of the cross and the table of the Lord belong side by side.

Matumizi ya KichungajiPastoral Application

Mchungaji wa kanisa la Nazarene katika mji mdogo hajaadhimisha Meza isipokuwa mara nne kwa mwaka. Mwanamke mmoja mwaminifu kanisani, aliyeongoka kutoka imani ya Kikatoliki, anamwambia, "Naikosa meza ya Bwana. Katika kanisa langu la zamani nilipokea kila juma, na hapa inaonekana kama wazo la baadaye." Mshiriki mwingine anasema, "Sisi si Wakatoliki. Sisi tunakumbuka tu."A pastor in a Nazarene church in a small town has not celebrated the Supper except four times a year. A faithful woman in the church, converted from the Catholic faith, tells him, "I miss the Lord's table. In my old church I received every week, and here it seems like an afterthought." Another member says, "We are not Catholics. We only remember."

Kwanza, mchungaji anawashukuru wote wawili kwa kusema kwa uaminifu.First, the pastor thanks both of them for speaking honestly.

Pili, anafundisha usharika kutoka 1 Wakorintho 10 na 11, Matendo 2:42 na 20:7 na mahubiri ya Wesley juu ya kushiriki daima, ili mtu yeyote asidhani anaanzisha desturi ya Kikatoliki.Second, he teaches the congregation from 1 Corinthians 10 and 11, Acts 2:42 and 20:7 and Wesley's sermon on constant communion, so that no one thinks he is introducing a Catholic custom.

Tatu, anapendekeza badiliko dogo, labda Meza ya kila mwezi, mwaliko ukisomwa wazi, wakati wa kujichunguza kimya, na wimbo wa Charles Wesley.Third, he proposes a modest change, perhaps monthly communion, with the invitation read clearly, a time of silent self-examination and a hymn from Charles Wesley.

Nne, anaeleza mtazamo wa kanisa: si kubadilika kwa kiini wala ukumbusho mtupu, bali Bwana akikutana na watu wake kwa Roho. Anasikiliza pingamizi na kuiongoza bodi kwa subira.Fourth, he explains the view of the church: not transubstantiation and not mere memory, but the Lord meeting His people by the Spirit. He listens to the objections and brings the board along patiently.

MuhtasariSummary

Wesley alihesabu Meza ya Bwana kuwa miongoni mwa njia kuu za neema, mifereji ya kawaida ambayo Mungu hutoa msaada wake kwa wale wanaokuja kwa imani. Meza inatazama nyuma kwa ukumbusho, inaleta ushirika na Kristo na watu wake, inatangaza kifo cha Bwana, na inatazama mbele kwa tumaini. Mapokeo ya Kiwesley yanafundisha uwepo halisi wa kiroho wa Kristo, ikikataa kubadilika kwa kiini na mtazamo kwamba ni ukumbusho tu, na inaiacha namna kuwa fumbo. Wesley alihimiza kushiriki mara kwa mara na kufundisha kwamba Meza inaweza kuwa agizo la kuongoa. Makanisa ya Kiwesley kwa kawaida hudumisha meza iliyo wazi kwa wanaotubu na kutafuta kuishi katika upendo, kwa kujichunguza, mhudumu aliyeidhinishwa, na ama divai au maji ya zabibu yasiyochachishwa kulingana na dhamiri. Pingamizi za Kikatoliki, Kilutheri na za ukumbusho zinajibiwa kutoka Maandiko, na uchunguzi wa wanahistoria kwamba Wamethodisti mara nyingi waliipuuza Meza ni mwito wa kuirejesha.Wesley counted the Lord's Supper among the chief means of grace, ordinary channels by which God gives His help to those who come in faith. The Supper looks back in remembrance, brings communion with Christ and His people, proclaims the Lord's death, and looks forward in hope. The Wesleyan tradition teaches the real, spiritual presence of Christ, rejecting both transubstantiation and the view that it is only a memorial, and it leaves the manner a mystery. Wesley urged frequent communion and taught that the Supper can be a converting ordinance. Wesleyan churches generally keep an open table for those who repent and seek to live in love, with self-examination, an authorized minister, and either wine or unfermented juice according to conscience. The Catholic, Lutheran and memorial objections are answered from Scripture, and historians' observation that Methodists often neglected the Supper is a call to recover it.

Usomaji ZaidiFurther Reading

• John Wesley, Sermons (Mahubiri): "The Means of Grace" (Njia za Neema) na "The Duty of Constant Communion" (Wajibu wa Kushiriki Daima) (kikoa cha umma).• John Wesley, Sermons: "The Means of Grace" and "The Duty of Constant Communion" (public domain).

• John na Charles Wesley, Hymns on the Lord's Supper (1745) (Nyimbo za Meza ya Bwana).• John and Charles Wesley, Hymns on the Lord's Supper (1745).

• John Wesley, Journal (Shajara) (kikoa cha umma).• John Wesley, Journal (public domain).

• The Methodist Articles of Religion (1784) (Makala ya Dini ya Kimethodisti), juu ya Meza ya Bwana.• The Methodist Articles of Religion (1784), on the Lord's Supper.

• John Wesley, The Sunday Service of the Methodists in North America (1784) (Ibada ya Jumapili ya Wamethodisti katika Amerika Kaskazini), utaratibu wa Meza ya Bwana.• John Wesley, The Sunday Service of the Methodists in North America (1784), the order for the Lord's Supper.

• John Wesley, Notes on the New Testament (Maelezo juu ya Agano Jipya), juu ya 1 Wakorintho 10 na 11 (kikoa cha umma).• John Wesley, Notes on the New Testament, on 1 Corinthians 10 and 11 (public domain).

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