Ndi kangati timaima kuti tione ngati ifeyo tikukhala ngati munthu amene, kusala kudya kawiri pa sabata ndi kupereka chachikhumi cha zonse anali nazo, anapeza chifukwa cha ulemerero, osati mwa kupatukana kwake ndi Mulungu, koma m’kupatukana kwake ndi anthu anzake. . "Ndikuyamikani kuti sindili ngati anthu ena." Ndi kuvomereza komvetsa chisoni bwanji! Poyang’ana pa anzake, sanaone kanthu koti atsanzire, palibe mikhalidwe kapena makhalidwe abwino amene akanadzifunira yekha, koma zizindikiro zonyansa za kuipa. Ulamuliro wa uchimo ndi imfa unali chinthu chenicheni kwa Mfarisi ameneyu, ndipo mokoma mtima kopambana iye anadzilekanitsa yekha ndi izo zonse mosamalitsa ndipo anafotokozera Wamphamvuyonse kuti, pokhala m’dziko loipa ndi pakati pa anthu ochimwa, iye sanali mmodzi wa iwo. kapena ndi iwo, ndi kuti iye, osachepera, anali mmodzi amene adadza kwa iye chidziwitso chapamwamba chamkati chomwe chinamupangitsa iye kukhala bwenzi loyenera kwa Iye amene amakhala m'chipinda chopatulika.

Timaŵerenga nkhaniyo tikumwetulira mwachifundo pa chithunzi chowoneka bwino cha Mwisrayeli wodzitukumulayo, ndipo m’maganizo tikudziika tokha ndi wamisonkho ataimirira patali, pamene tikupitiriza kuŵerenga. Komabe, bwanji ponena za phunziro la m’fanizoli? Kodi sizowona kuti nthaŵi zina m’moyo Wachikristu timadzipeza tokha tikuthokoza Mulungu kuti sitili monga anthu ena? Kodi sizimacitika kuti kupatukana ndi Mulungu kumeneku, kungasinthe n’kukhala kulekana ndi dziko monyanyira, mwadyera? Choipa kwambiri n’chakuti, nthaŵi zina malingaliro amaperekedwa akuti m’tsiku lomalizirali pamene chifuno cha Mulungu choitana kuchokera kwa amitundu “anthu a dzina lake” chikuoneka kuti chatsala pang’ono kutha, maganizo odziŵika bwino kwambiri ndi opapatiza kwambiri ali. kutanthauza, kuti ntchito yathu monga mboni za Yesu ndi kutumikira wina ndi mzake iyenera kuthetsedwa m’malo mokomera munthu aliyense kulingalira za zinsinsi zopatulika ndi kukana kukulitsa mwaŵi wa’ chiyanjano ndi Mawu a Moyo kwa onse koma okondedwa. oŵerengeka amene amavomerezedwa kukhalanso, “osindikizidwa chisindikizo cha Mulungu.”

Tsoka, kuti chipatso cha kuyankha mwachangu kuti “osatengera dziko ili lapansi” sikuyenera kukhala kusandulika mwa kukonzanso kwa malingaliro, ndi kuunika konse kwa kuzindikira kwauzimu komwe kusandulika kungabweretse, koma kukokera ku kuya kotsikitsitsa. za tsankho, kudzinyenga tokha, ndi khungu lauzimu limene kulekana ndi anzathu kuyenera kutanthauza pamene sitinapatulidwe kwa Mulungu. Ziribe kanthu momwe zofooketsa zomwe takumana nazo ndi iwo omwe timanyamula nawo Mawu a Moyo; Ngakhale kuyesetsa kwathu kutumikira ndi kulimbikitsa abale athu kukhumudwitse chotani, sitiyenera kukhala opanikiza kapena atsankho.

Tikulimbikitsidwa kutsimikiza za maziko athu ndi kukhala ndi chifukwa cha chikhulupiriro chomwe chili mwa ife. Tikuyembekezeredwa kuzika mizu ndi kuzika mizu m’chidziŵitso chimene chabwera m’njira yathu, ndipo tikuchenjezedwa kusanyengerera kamvedwe kathu ka Choonadi Chaumulungu kaamba ka chigwirizano chakunja. Koma, koposa zonse, timachita chidwi mobwerezabwereza ndi kufunikira kwa kupita patsogolo kopitiriza ndi kupita patsogolo m’kumvetsetsa kwathu Choonadi. Pakhoza kukhala zinthu zomwe ophunzira osiyanasiyana samawona diso ndi maso. Ndipo chifukwa cha kusiyana maganizo payenera kukhala kulekanitsidwa kwakuthupi m’magulu kaamba ka kulambira mwadongosolo ndi utumiki. Koma mgwirizano wachinsinsi umene umagwirizanitsa onse amene amatchuladi Dzina la Khristu umaposa magawano akanthawi oterowo ndi kusonyeza mwachipambano kukwaniritsidwa kwa pemphero la Mpulumutsi lakuti, “Ndifuna kuti iwo akhale amodzi.” Imani pa maziko odalirika awa, ndipo ife tidzakhala ndi chifukwa chokondwera, osati mu ntchito za chilungamo zomwe ife tazichita, koma mu kuyima kwa wamba uko mwa Khristu umene uli mwayi wathu ndi chisindikizo cha umwana Wauzimu.

How often do we stop to consider whether we ourselves are becoming like the man who, fasting twice in the week and giving tithes of all he possessed, found cause for glory, not in his separateness to God, but in his separateness from his fellow men. “I thank thee that I am not as other men.” What a miserable confession to make. In looking upon his fellows, he saw nothing to emulate, no characteristics or virtues that he could desire for himself, but only the sordid evidences of evil. The reign of sin and death was a very real thing to this Pharisee, and with an exquisite nicety he carefully dissociated himself from it all and explained to the Almighty that, living in an evil world and amidst sinful men, he was nevertheless not of them nor with them, and that he, at least, was one to whom had come the superior inward knowledge which rendered him a fit companion for the One who dwelt in the inner sanctuary.

We read the story smiling pityingly at the vivid picture of this pompous Israelite, and mentally place ourselves with the publican standing afar off, as we continue reading. However, what of the lesson behind the parable? Is it not true that at times in the Christian life we find ourselves thanking God that we are not as other men? Does it not happen that this separateness to God, can degenerate into a smug, selfsatisfied separateness from the world? Worse still, at times the suggestion is made that in this latter day when the purpose of God in calling from the nations “a people for His name” seems to be on the brink of completion, a still more exclusive and narrow-minded outlook is called for, namely, that our mission as witnesses of Jesus and ministers one to the other must be abrogated in favor of individual contemplation of the sacred mysteries and a refusal to extend the privilege of’ fellowship and the Word of Life to all but a favored few who are accepted as being also, the “sealed of God.”

Alas, that the fruit of a onetime zealous response to be “not conformed to this world” should be not a transforming by the renewing of the mind, with all the light of spiritual understanding that transformation can bring, but a gravitation to the lowest depths of bigotry, self-delusion, and of the spiritual blindness which separation from our fellows must mean when we are not separated to God. No matter how discouraging our experiences with those to whom we bear the Word of Life; no matter how disappointing our efforts to serve and strengthen our brethren, we must not become narrow or bigoted.

We are exhorted to be sure of our foundation and to have a reason for the faith that is in us. We are expected to be rooted and grounded in the knowledge that has come our way, and we are warned not to compromise our understanding of Divine Truth for the sake of outward harmony. But, above all things, we are impressed time and again with the necessity for continual progress and advancement in our personal understanding of Truth. There may be things upon which various disciples do not see eye to eye. And because of differences of thought there must upon occasion be a physical separation into groups for orderly worship and service. But that mystic common union which binds together all who truly name the Name of Christ transcends such temporary divisions and triumphantly demonstrates the fulfillment of the Savior’s prayer, “I will that they may be one.” Stand upon this sure foundation, and we shall have cause to rejoice, not in works of righteousness that we have done, but in that common standing in Christ which is our privilege and seal of Divine sonship.

A. O. Hudson
©CDMI