Utawala, Ibada na Sakramenti za Kimethodisti na za Kinazarayo — Sehemu ya 9: Karamu za Upendo, Mkesha wa Mwaka Mpya, Ibada ya Agano na Ibada za UamshoMethodist and Nazarene Polity, Worship, and Sacraments — Unit 9: Love Feasts, Watch Night, the Covenant Service, and Revival Services

Mstari MkuuKey Verse

"Siku zote walikuwa wakidumu kwa moyo mmoja ndani ya hekalu, na walipokuwa wakimega mkate nyumbani kwa nyumba, walishiriki chakula kwa furaha na unyofu wa moyo, huku wakimsifu Mungu na kuwa na neema kwa watu wote. Naye Bwana akawaongeza kila siku wale waliokuwa wakiokolewa." (Matendo 2:46-47, SUV)"So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved." (Acts 2:46-47, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza karamu ya upendo (love feast): usuli wake wa kibiblia na wa Wamoravian, umbo lake, na jinsi inavyotofautiana na Meza ya Bwana.1. Describe the love feast: its biblical and Moravian background, its form, and how it differs from the Lord's Supper.

2. Kueleza chanzo na kusudi la ibada ya Mkesha wa Mwaka Mpya (Watch Night).2. Explain the origin and purpose of the Watch Night service.

3. Kueleza Ibada ya Agano (Covenant Service) ambayo John Wesley alianza mwaka 1755, na kile inachomwomba mwabudu.3. Describe the Covenant Service that John Wesley began in 1755, and what it asks of the worshiper.

4. Kueleza jinsi mikutano ya kambi na ibada za uamsho zilivyokua katika Umethodisti na katika vuguvugu la Utakatifu, na jinsi uamsho unavyopaswa kujaribiwa.4. Explain how camp meetings and revival services grew in Methodism and the Holiness movement, and how revivals are to be tested.

5. Kutaja pingamizi kuu dhidi ya ibada hizi maalum na kutoa majibu ya Kiwesley.5. State the main objections to these special services and give the Wesleyan answers.

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 huona ibada hizi kwa njia tofauti, na baadhi ya wanahistoria wanatilia shaka ni kwa kiasi gani zilikuwa mpya. Tunaeleza maoni yao kwa haki kisha tunatoa jibu letu. Maandiko yanasema, "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 and follow the doctrine of John Wesley. Other Christians view these services differently, and some historians question how far they were new. We state their views fairly and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Ibada Zaidi ya Ibada ya JumapiliWorship Beyond the Sunday Service

Kipindi cha 6 kilieleza ibada ya kawaida ya Siku ya Bwana, na Vipindi vya 7 na 8 vilishughulikia sakramenti mbili. Kipindi hiki kinatazama ibada maalum zilizoupa Umethodisti wa mwanzo uchangamfu wake: karamu ya upendo, Mkesha wa Mwaka Mpya, Ibada ya Agano, na mkutano wa uamsho au wa kambi. Hakuna hata moja kati ya hizi ni sakramenti. Yesu hakuziamuru, na kanisa liko huru kuzitumia au kutozitumia. Lakini zilibeba maisha ya jumuiya za Kimethodisti kwa vizazi, na makanisa mengi ya Kiwesley katika Amerika ya Kilatini, Afrika na kwingineko bado yanazitumia.Unit 6 described the regular Lord's Day service, and Units 7 and 8 treated the two sacraments. This unit looks at the special services that gave early Methodism its warmth: the love feast, the Watch Night, the Covenant Service, and the revival or camp meeting. None of them is a sacrament. Jesus did not command them, and the church is free to use them or not. But they carried the life of the Methodist societies for generations, and many Wesleyan churches in Latin America, Africa and elsewhere still use them.

Zinashiriki wazo moja la pamoja. Umethodisti ulikuwa vuguvugu la moyo. Mkutano wa kundi uliwafundisha watu kuzungumza juu ya imani yao. Ibada hizi ziliwapa mahali pa kusifu, kutoa ushuhuda, kufanya upya ahadi zao na kumtafuta Mungu pamoja.They share a common idea. Methodism was a movement of the heart. The class meeting taught people to speak about their faith. These services gave them places to praise, to give testimony, to renew their promises and to seek God together.

Karamu ya UpendoThe Love Feast

Usuli wa kibibliaThe biblical background

Wakristo wa kwanza walishiriki mlo wa pamoja. Luka anaandika kwamba walikuwa "wakimega mkate nyumbani kwa nyumba" na kula "kwa furaha na unyofu wa moyo" (Matendo 2:46). Kanisa la mwanzo liliita mlo huu agape, neno la Kigiriki la upendo. Yuda anazungumza juu ya "karamu za upendo" (Yuda 12), na karipio la Paulo katika 1 Wakorintho 11:17-22 linaonyesha kwamba mlo huko Korintho ulikuwa umekuwa wa ubinafsi, wengine wakiwa na njaa na wengine wakilewa. Katika karne za baadaye kanisa liliitenganisha Meza ya Bwana na mlo wa pamoja, na mlo wa pamoja ukafifia karibu kila mahali.The first Christians shared a common meal. Luke writes that they were "breaking bread from house to house" and eating "with gladness and simplicity of heart" (Acts 2:46). The early church called this meal the agape, the Greek word for love. Jude speaks of "love feasts" (Jude 12), and Paul's rebuke in 1 Corinthians 11:17-22 shows that the meal at Corinth had become selfish, with some hungry and others drunk. In later centuries the church separated the Lord's Supper from the shared meal, and the shared meal faded in most places.

Mfano wa WamoravianThe Moravian pattern

Wamoravian, Wapietisti wa Kijerumani ambao Wesley aliwakuta wakati wa safari yake kwenda Georgia mwaka 1735-1736 na baadaye huko Herrnhut, waliiweka karamu ya upendo hai. Wesley aliiona, akaguswa nayo, na akaileta katika jumuiya za mwanzo za Kimethodisti huko London mwaka 1738. Journal yake (Shajara) na Plain Account of the People Called Methodists (Maelezo Rahisi Kuhusu Watu Wanaoitwa Wamethodisti) (1748) zinaeleza jinsi alivyoithamini, naye aliitetea kama uamsho wa desturi ya Wakristo wa kwanza.The Moravians, the German Pietists whom Wesley met on his voyage to Georgia in 1735-1736 and later at Herrnhut, kept the love feast alive. Wesley saw it, was moved by it, and brought it into the early Methodist societies in London in 1738. His Journal and his Plain Account of the People Called Methodists (1748) describe how he valued it, and he defended it as a revival of the practice of the early Christians.

Karamu ya upendo hufanywajeHow a love feast is held

Karamu ya upendo ni ibada rahisi ya ushirika kati ya waamini. Sifa zake kuu ni:A love feast is a simple service of fellowship among believers. Its main features are:

• Chakula rahisi. Watu hushiriki mkate wa kawaida au keki ndogo, na maji au chai. Hii si Meza ya Bwana. Hakuna kuweka wakfu, na mlei anaweza kuongoza.• Simple food. The people share plain bread or a small cake, and water or tea. This is not the Lord's Supper. There is no consecration, and a layperson may lead.

• Nyimbo na sala. Ibada huanza na kuisha kwa nyimbo za Charles Wesley na kwa sala.• Hymns and prayer. The service begins and ends with Charles Wesley's hymns and with prayer.

• Ushuhuda. Sehemu kuu ni ushuhuda wa papo kwa papo. Washiriki husimama na kusema Bwana alichowatendea.• Testimony. The central part is spontaneous testimony. Members stand and say what the Lord has done for them.

• Sadaka kwa maskini. Mchango kwa kawaida ulitolewa kwa wahitaji, jambo linaloafikiana na moyo wa Wesley kwa maskini.• An offering for the poor. The collection was commonly given to those in need, which fits Wesley's concern for the poor.

Katika Umethodisti wa mwanzo, washiriki waliingia kwa tiketi zao za kundi, kwa hiyo karamu ya upendo ilikuwa mkusanyiko wa wale waliotembea pamoja katika njia ya Kimethodisti.In early Methodism, members were admitted by their class tickets, so the love feast was a gathering of those who were walking together in the Methodist way.

Kwa nini karamu ya upendo ni muhimuWhy the love feast matters

Karamu ya upendo iliwafundisha kanisa kuzungumza juu ya Bwana. Katika mapokeo yanayosisitiza ushuhuda wa Roho na tumaini la kufanywa wakamilifu katika upendo, ushuhuda si kujionyesha. Ni sifa, na huwajenga wengine. Paulo anawaambia Wakorintho kwamba wanapokutana, "Mambo yote na yatendeke ili kujenga" (1 Wakorintho 14:26).The love feast taught the church to speak about the Lord. In a tradition that stresses the witness of the Spirit and the hope of being made perfect in love, testimony is not showing off. It is praise, and it builds up others. Paul tells the Corinthians that when they meet, "Let all things be done for edification" (1 Corinthians 14:26).

Mkesha wa Mwaka Mpya (Watch Night)The Watch Night

Chanzo chakeIts origin

Ibada ya Mkesha ilianza mwanzoni mwa miaka ya 1740 miongoni mwa wachimba makaa wa Kingswood, karibu na Bristol, ambao walikuwa wamezoea kutumia usiku katika ulevi na maisha ya uzinzi. Wachimba makaa walioongoka walianza kutumia usiku katika sala na kuimba. Wesley aliichukua desturi hiyo na kuifanya London na kwingineko, kwa kawaida usiku wa Ijumaa karibu na mwezi mpevu, ili watu waweze kutembea kurudi nyumbani kwa mwanga wa mwezi. Baadaye ilianza kufanywa usiku wa kuamkia Mwaka Mpya. Wesley alionyesha kwamba Wakristo wa kwanza walifanya mikesha ya usiku, naye alihalalisha desturi hiyo kwa mfano huo na kwa Biblia.The Watch Night service began in the early 1740s among the colliers of Kingswood, near Bristol, who were accustomed to spending the night in drinking and loose living. The converted colliers began to spend the night in prayer and singing. Wesley took up the practice and held it in London and elsewhere, usually on the Friday night nearest the full moon, so that the people could walk home in the moonlight. Later it came to be held on New Year's Eve. Wesley pointed out that the early Christians kept night vigils, and he justified the practice by that example and by the Bible.

Uungaji mkono wa kibibliaThe biblical support

Yesu "akakesha usiku kucha katika kumwomba Mungu" (Luka 6:12). Yesu aliwaambia wanafunzi wake "kesheni" (Marko 13:35-37). Huko Filipi, "usiku wa manane Paulo na Sila walikuwa wakisali na kumwimbia Mungu tenzi, na wafungwa wakiwasikiliza" (Matendo 16:25). Kwa hiyo Mkesha ni usiku wa sala, nyimbo, Maandiko na ushuhuda, ukiisha na Meza ya Bwana mahali pengine.Jesus "continued all night in prayer to God" (Luke 6:12). Jesus told His disciples to "watch" (Mark 13:35-37). At Philippi, "at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them" (Acts 16:25). The Watch Night is therefore a night of prayer, hymns, Scripture and testimony, ending with the Lord's Supper in some places.

UlichokuwaWhat it became

Katika makanisa ya Kimethodisti na ya Utakatifu usharika hutazama nyuma kwenye rehema za Mungu, huungama dhambi, na huanza mwaka mpya kwa sala na kujitoa. Mkusanyiko wa Mkesha katika makanisa mengi ya Wamarekani Weusi usiku wa kuamkia mwaka 1862 ukawa wa kukumbukwa hasa, watu waliposubiri Tangazo la Ukombozi (Emancipation Proclamation) lianze kutumika tarehe 1 Januari 1863. Tangu wakati huo Mkesha umebaki mapokeo muhimu katika makanisa mengi ya Wamarekani Weusi. Katika Amerika ya Kilatini na Afrika, makanisa mengi hufanya mkesha wa sala usiku kucha wenye kusudi linalofanana.In Methodist and Holiness churches the congregation looks back on God's mercies, confesses sin, and begins the new year with prayer and dedication. A Watch Night gathering in many African American churches on New Year's Eve 1862 became especially memorable, as people waited for the Emancipation Proclamation to take effect on January 1, 1863. The Watch Night has since remained an important tradition in many African American churches. In Latin America and Africa, many churches keep an all-night prayer vigil with a similar purpose.

Ibada ya Agano (Covenant Service)The Covenant Service

Chanzo chakeIts origin

Tarehe 11 Agosti 1755, huko Spitalfields, London, John Wesley aliongoza watu wa jumuiya katika kufanya upya kwa heshima agano lao na Mungu. Alitumia maandishi ya zamani ya Wapuritani, Richard Alleine na Joseph Alleine, na baadaye alichapisha Directions for Renewing Our Covenant with God (Maelekezo ya Kufanya Upya Agano Letu na Mungu) (1780). Ibada ya Agano ilirudiwa, na ikawa ibada ya kawaida ya Umethodisti, kwa kawaida ikifanywa karibu na mwanzo wa mwaka.On August 11, 1755, in Spitalfields, London, John Wesley led the people of the societies in a solemn renewal of their covenant with God. He drew on earlier Puritan writings by Richard Alleine and Joseph Alleine, and he later published Directions for Renewing Our Covenant with God (1780). The Covenant Service was repeated, and it became a regular service of Methodism, usually held near the start of the year.

Usuli wa kibibliaThe biblical background

Israeli ilifanya upya agano lake zaidi ya mara moja. Huko Shekemu, Yoshua aliwaita watu kuchagua watakayemtumikia, na watu wakaahidi kumtumikia Bwana (Yoshua 24). Mfalme Asa na watu waliingia katika agano la kumtafuta Bwana (2 Mambo ya Nyakati 15:12), na baada ya uhamisho watu walitia muhuri agano katika siku za Nehemia (Nehemia 9-10). Nabii Yeremia alitabiri wakati ambapo watu wa Mungu wangejiunga na Bwana katika agano la milele lisilosahauliwa (Yeremia 50:5).Israel renewed its covenant more than once. At Shechem, Joshua called the people to choose whom they would serve, and the people promised to serve the Lord (Joshua 24). King Asa and the people entered into a covenant to seek the Lord (2 Chronicles 15:12), and after the exile the people sealed a covenant in the days of Nehemiah (Nehemiah 9-10). The prophet Jeremiah foretold a time when God's people would join themselves to the Lord in a covenant not forgotten (Jeremiah 50:5).

Kile mwabudu anachoombwaWhat the worshiper is asked

Ibada hiyo inamwita kila mtu ajitoe kabisa kwa Mungu: kukubali mapenzi ya Bwana katika utumishi, kukubali mapenzi ya Bwana katika mateso, na kumweka Kristo juu ya dai lingine lolote. Inazungumza juu ya kujitoa kikamilifu kwa Mungu na kuwa tayari kutumiwa naye au kuwekwa kando kwa ajili yake, kushiba au kuwa na njaa, kuwa na vitu vyote au kutokuwa na kitu. Sala yake kuu ni kujisalimisha na kuitegemea neema ya Mungu. Si tendo la kujipatia upendeleo, bali jibu la wale ambao tayari wameokolewa kwa neema.The service calls each person to give themselves entirely to God: to accept the Lord's will in service, to accept the Lord's will in suffering, and to put Christ above every other claim. It speaks of giving oneself wholly to God and being willing to be employed by Him or set aside for Him, to be full or empty, to have all things or nothing. Its great prayer is both a surrender and a trust in God's grace. It is not an act of earning favor, but the response of those already saved by grace.

Kwa nini inaafikiana na mafundisho ya KiwesleyWhy it fits Wesleyan teaching

Ulijifunza katika Kozi ya 3 kwamba utakatifu ni maisha ya upendo yaliyotolewa kikamilifu kwa Mungu. Ibada ya Agano inaliweka hili katika maneno. Inafundisha kwamba maisha ya Kikristo yanahitaji kujisalimisha kwa mapenzi kwa makusudi na kwa kurudiwa, na kwamba neema ya Mungu inafanya ahadi iwezekane. Mchungaji wa Kiwesley anaweza kuitumia mwanzoni mwa mwaka, katika mkutano wa kambi, au katika mkutano wa utakatifu, kama wakati wa kufanya upya kujitoa.You studied in Course 3 that holiness is a life of love given wholly to God. The Covenant Service puts this into words. It teaches that the Christian life requires a deliberate and repeated yielding of the will, and that God's grace makes the promise possible. A Wesleyan pastor can use it at the start of the year, at a camp meeting, or at a holiness convention, as a time to renew consecration.

Ibada za Uamsho na Mikutano ya KambiRevival Services and Camp Meetings

Ukuaji waoTheir growth

Mkutano wa kambi ulitokea katika mpaka wa Amerika mwanzoni mwa miaka ya 1800. Mkusanyiko mkubwa huko Cane Ridge, Kentucky, mwaka 1801 ukawa maarufu, ingawa uliongozwa na Wapresbiteri na wengine, na wapanda mzunguko wa Kimethodisti walishiriki katika mikutano kama hiyo. Wamethodisti waliikumbatia haraka mikutano ya kambi, kwa sababu iliafikiana na muundo wao wa wahubiri wasafiri na mikutano ya robo mwaka, na kwa sababu mahubiri ya Kimethodisti yaliitaka kufanya uamuzi. Familia zilisafiri umbali mrefu, zilipiga kambi kwa siku nyingi, na kusikia mahubiri mengi. Wengi waliongoka, na Kanisa la Methodist Episcopal lilikua kwa kasi mwanzoni mwa karne ya kumi na tisa.The camp meeting arose on the American frontier in the early 1800s. A great gathering at Cane Ridge, Kentucky, in 1801 became famous, though it was led by Presbyterians and others, and Methodist circuit riders took part in such meetings. The Methodists quickly embraced the camp meeting, because it fit their structure of itinerant preachers and quarterly meetings, and because Methodist preaching called for decision. Families traveled long distances, camped for days, and heard many sermons. Many were converted, and the Methodist Episcopal Church grew rapidly in the early nineteenth century.

Baada ya Vita vya Wenyewe kwa Wenyewe vya Amerika, vuguvugu la Utakatifu lilitumia mkutano wa kambi kukuza utakaso kamili. Mwaka 1867 mkutano wa kambi wa kitaifa wa kukuza utakatifu ulifanyika Vineland, New Jersey. Kutokana na vuguvugu hili yalitokea makanisa mengi ya Utakatifu na, baada ya muda, Kanisa la Nazarene. Ibada ya uamsho, yenye mahubiri ya kuitaka uamuzi na madhabahu ambapo watafutaji huomba, ikawa alama ya makanisa ya Utakatifu. Katika Amerika ya Kilatini na Afrika, kampeni za uamsho na "wiki za uinjilisti" zinaendeleza mfano huohuo.After the American Civil War, the Holiness movement used the camp meeting to promote entire sanctification. In 1867 a national camp meeting for the promotion of holiness was held at Vineland, New Jersey. From this movement came many of the Holiness churches and, in time, the Church of the Nazarene. The revival service, with preaching for decision and an altar where seekers pray, became a mark of Holiness churches. In Latin America and Africa, revival campaigns and "evangelistic weeks" continue the same pattern.

Ibada ya uamsho ina niniWhat a revival service contains

Ibada za uamsho zinajumuisha mahubiri rahisi ya injili, nyimbo zinazoita toba, mwaliko wa kuja mbele, sala pamoja na watafutaji, na ushuhuda. "Madhabahu" au "benchi ya waombolezaji" (mourner's bench) ni mahali ambapo watu hupiga magoti kutafuta msamaha au utakaso.Revival services include plain gospel preaching, hymns that call for repentance, an invitation to come forward, prayer with seekers, and testimony. The "altar" or "mourner's bench" is a place where people kneel to seek forgiveness or sanctification.

Kujaribu UamshoTesting a Revival

Wawesley hupenda uamsho, lakini hawakubali kila msisimko kuwa kazi ya Bwana. Yohana anasema, "Wapenzi, msiamini kila roho, bali zijaribuni hizo roho kwamba zimetokana na Mungu" (1 Yohana 4:1). Kanisa la Kiwesley hujaribu uamsho kwa vigezo hivi: unamtukuza Kristo, unawaleta watu kwenye toba na imani, unazaa maisha matakatifu na upendo kwa ndugu, na unaafikiana na Maandiko. Jonathan Edwards, katika miaka ya 1740, aliandika vipimo vya msaada vya aina hii katika The Distinguishing Marks of a Work of the Spirit of God (Alama za Kutofautisha Kazi ya Roho wa Mungu). Na Wesley alihimiza kwamba wale wanaokiri uzima mpya wakusanywe katika makundi, ili kuongoka kwao kulelewe.Wesleyans love revival, but they do not accept every excitement as the Lord's work. John says, "Beloved, do not believe every spirit, but test the spirits, whether they are of God" (1 John 4:1). The Wesleyan church tests a revival by these standards: it exalts Christ, it brings people to repentance and faith, it produces holy living and love for the brothers, and it agrees with Scripture. Jonathan Edwards, in the 1740s, wrote helpful tests of this kind in The Distinguishing Marks of a Work of the Spirit of God. And Wesley urged that those who profess new life be gathered into classes, so that their conversion might be nurtured.

Pingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Ibada hizi ni uvumbuzi wa kibinadamu usio na amri katika Maandiko.Objection 1: These services are human inventions with no command in Scripture.

Wakristo wengine wanasema kwamba kanisa linapaswa kufanya tu yale Maandiko yanayoamuru. Wanaona kwamba Biblia haitaji Mkesha wala Ibada ya Agano.Some Christians say that a church should hold only what Scripture commands. They note that the Bible mentions no Watch Night or Covenant Service.

Jibu letu. Maandiko yanaamuru Meza ya Bwana na ubatizo, na hizi tunazishika kama sakramenti. Lakini pia yanaliacha kanisa huru kupanga ibada yake kwa ajili ya kujenga (1 Wakorintho 14:26, 40). Karamu ya upendo ina mfano wa Agano Jipya (Matendo 2:46; Yuda 12). Mkesha unafuata mfano wa Yesu katika sala na mikesha ya zamani ya kanisa. Ibada ya Agano inafuata kufanywa upya kwa maagano kwa Israeli. Desturi ni ya manufaa ikiafikiana na Maandiko na kuwajenga waamini. Isipofanya hivyo, kanisa linaweza kuiweka kando.Our answer. Scripture commands the Lord's Supper and baptism, and these we keep as sacraments. But it also leaves the church free to order its worship for the sake of edification (1 Corinthians 14:26, 40). The love feast has a New Testament pattern (Acts 2:46; Jude 12). The Watch Night follows the example of Jesus in prayer and the church's old vigils. The Covenant Service follows the renewals of Israel. A practice is useful if it agrees with Scripture and builds up believers. If it does not, the church may set it aside.

Pingamizi la 2: Wanahistoria wanasema desturi hizi zilitoka kwa Wamoravian na Wapuritani, si kutoka Biblia.Objection 2: Historians say these customs came from the Moravians and the Puritans, not from the Bible.

Ni kweli kwamba Wesley alichukua karamu ya upendo kutoka kwa Wamoravian na Ibada ya Agano kutoka kwa waandishi wa Kipuritani, na baadhi ya wakosoaji wanahitimisha kwamba Umethodisti ulikopa tu.It is true that Wesley took the love feast from the Moravians and the Covenant Service from Puritan writers, and some critics conclude that Methodism simply borrowed.

Jibu letu. Wesley alifurahi kukopa yaliyokuwa mema. Alisoma sana na kujifunza kutoka kwa Wamoravian, Wapuritani na kanisa la mwanzo, na alivipima dhidi ya Maandiko. Wamoravian wenyewe walichukua karamu ya upendo kutoka Agano Jipya. Desturi haigeuki kuwa mbaya kwa sababu ilipitia kwa mwalimu mwema.Our answer. Wesley was glad to borrow what was good. He read widely and learned from Moravians, Puritans and the early church, and he tested them against Scripture. The Moravians themselves took the love feast from the New Testament. A practice does not become wrong because it passed through a good teacher.

Pingamizi la 3: Uamsho hutengeneza msisimko na huzaa uongofu wa juujuu.Objection 3: Revivals manufacture excitement and produce shallow conversions.

Wakosoaji katika siku za Wesley, na wengi tangu hapo, walisema kwamba mikutano ya uamsho hutegemea hisia na shinikizo. Lectures on Revivals of Religion (Mihadhara juu ya Uamsho wa Dini) ya Charles Finney (1835) ilisema kwamba uamsho ni matokeo ya matumizi sahihi ya njia, na wengine wanadhani hili lilisababisha mbinu bandia.Critics in Wesley's day, and many since, said that revival meetings rely on emotion and pressure. Charles Finney's Lectures on Revivals of Religion (1835) argued that revival is the result of the right use of means, and some think this led to artificial methods.

Jibu letu. Hatari ni ya kweli. Hatuamini kwamba uamsho unaweza kuzalishwa kwa mbinu; ni Roho Mtakatifu pekee anayetoa uzima. Mchungaji anapaswa kuepuka shinikizo, kusema kweli, na kuwafuatilia walioongoka kwa subira. Lakini dawa ya matumizi mabaya ni matumizi sahihi, si kupuuza. Mahubiri ya Petro siku ya Pentekoste yalileta uamuzi (Matendo 2:37-41), na Bwana bado anawaita wenye dhambi kutubu leo.Our answer. The danger is real. We do not believe that revival can be produced by technique; only the Holy Spirit gives life. A pastor should avoid pressure, speak truth, and follow up converts patiently. But the cure for abuse is the right use, not neglect. Peter's sermon at Pentecost brought a decision (Acts 2:37-41), and the Lord still calls sinners to repent today.

Pingamizi la 4: Usiku mrefu wa sala au mwito wa madhabahuni si kwa kila mtu, na makanisa mengine huzitumia kuwahukumu wengine.Objection 4: A long night of prayer or an altar call is not for everyone, and some churches use them to judge others.

Washiriki wengine huona ibada hizi kuwa zisizo za raha au huhisi hatia.Some members find the services uncomfortable or are made to feel guilty.

Jibu letu. Ibada hizi ni mialiko. Hazipaswi kamwe kuwa vipimo vya cheo cha kiroho. Mchungaji wa Kiwesley huelezea kusudi, huwaalika bila kulazimisha, na huwatengea nafasi wale wanaohitaji utulivu.Our answer. The services are invitations. They must not become tests of spiritual rank. A Wesleyan pastor explains the purpose, invites without forcing, and makes room for those who need quiet.

Matumizi ya KichungajiPastoral Application

Mchungaji wa kanisa la Wesleyan katika mji wa Amerika ya Kilatini anataka kuuadhimisha Mwaka Mpya kwa njia itakayowaimarisha watu wake. Washiriki wake vijana wamezoea sherehe usiku wa kuamkia Mwaka Mpya, na baadhi ya washiriki wazee wanadhani mkesha ni "mrefu mno."A pastor in a Wesleyan church in a Latin American town wants to keep the New Year in a way that strengthens his people. His younger members are used to parties on New Year's Eve, and some older members think a vigil is "too long."

Kwanza, anaeleza kusudi. Usiku huo si onyesho. Ni wakati wa kumshukuru Mungu, kuungama, na kuanza mwaka na Mungu.First, he explains the purpose. The night is not a performance. It is a time to thank God, to confess, and to start the year with God.

Pili, anaupanga kwa urahisi. Huanza saa tatu usiku kwa nyimbo na ushuhuda na mlo wa pamoja wa mkate na matunda. Saa tano kuna wakati wa sala ya kimya. Dakika chache kabla ya usiku wa manane, watu wanapiga magoti na kutumia sala ya Agano kutoka mapokeo ya Kimethodisti. Anamalizia kwa Meza ya Bwana na wimbo usiku wa manane.Second, he plans it simply. It begins at nine with hymns and testimony and a shared meal of bread and fruit. At eleven there is a time of silent prayer. A few minutes before midnight, the people kneel and use the Covenant prayer from the Methodist tradition. He closes with the Lord's Supper and a hymn at midnight.

Tatu, anaalika badala ya kudai, na anaruhusu familia zenye watoto wadogo kuondoka baada ya sehemu ya kwanza.Third, he invites rather than demands, and he allows families with small children to leave after the first part.

Nne, anafuatilia, akiwaalika wale waliofanya ahadi mpya kukutana katika vikundi vidogo ili kuzishika.Fourth, he follows up, inviting those who made fresh promises to meet in small groups to keep them.

MuhtasariSummary

Karamu ya upendo, Mkesha wa Mwaka Mpya, Ibada ya Agano na ibada ya uamsho si sakramenti, lakini zimeunda ibada ya Kiwesley. Karamu ya upendo inafufua agape ya Wakristo wa kwanza, yenye chakula rahisi, nyimbo, ushuhuda na sadaka kwa maskini, na Wesley aliichukua kutoka kwa Wamoravian. Mkesha ulianza miongoni mwa wachimba makaa wa Kingswood na ukawa usiku wa sala na shukrani, mara nyingi usiku wa kuamkia Mwaka Mpya. Ibada ya Agano, iliyoongozwa kwanza na Wesley mwaka 1755, inawaita waamini kujitoa kabisa kwa Mungu. Mkutano wa kambi na ibada ya uamsho ulibeba mahubiri ya Kimethodisti na ya Utakatifu ya kuitaka uamuzi katika Amerika na ulimwenguni, na lazima zijaribiwe kwa Maandiko na matunda. Pingamizi kwamba hizi ni uvumbuzi wa kibinadamu, desturi zilizokopwa, au msisimko kupita kiasi zinaweza kujibiwa zinapotumika kwa hekima na kwa kuafikiana na Neno.The love feast, Watch Night, Covenant Service and revival service are not sacraments, but they have shaped Wesleyan worship. The love feast revives the early Christian agape, with simple food, hymns, testimony and an offering for the poor, and Wesley took it from the Moravians. The Watch Night began among the colliers of Kingswood and became a night of prayer and thanksgiving, often on New Year's Eve. The Covenant Service, first led by Wesley in 1755, calls believers to give themselves wholly to God. The camp meeting and revival service carried Methodist and Holiness preaching for decision across America and the world, and they must be tested by Scripture and fruit. Objections that these are human inventions, borrowed customs or emotional excess can be answered when they are used with wisdom and in agreement with the Word.

Usomaji ZaidiFurther Reading

• John Wesley, A Plain Account of the People Called Methodists (1748) (Maelezo Rahisi Kuhusu Watu Wanaoitwa Wamethodisti), na Journal (Shajara) (kikoa cha umma).• John Wesley, A Plain Account of the People Called Methodists (1748), and Journal (public domain).

• John Wesley, Directions for Renewing Our Covenant with God (1780) (Maelekezo ya Kufanya Upya Agano Letu na Mungu).• John Wesley, Directions for Renewing Our Covenant with God (1780).

• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741) (Alama za Kutofautisha Kazi ya Roho wa Mungu), kikoa cha umma.• Jonathan Edwards, The Distinguishing Marks of a Work of the Spirit of God (1741), public domain.

• Charles Wesley, Hymns and Sacred Poems (Nyimbo na Mashairi Matakatifu), nyimbo za mikesha na mwaka mpya (kikoa cha umma).• Charles Wesley, Hymns and Sacred Poems, hymns for watch nights and the new year (public domain).

• Francis Asbury, Journal (Shajara) (kikoa cha umma), kwa mikutano ya kambi na mikutano ya robo mwaka huko Amerika.• Francis Asbury, Journal (public domain), for camp meetings and quarterly meetings in America.

• Phoebe Palmer, The Way of Holiness (1843) (Njia ya Utakatifu), kwa mwito wa vuguvugu la Utakatifu wa kujitoa.• Phoebe Palmer, The Way of Holiness (1843), for the Holiness movement's call to consecration.

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