📖 Kuhubiri Mafundisho — Sehemu ya 2: Mbinu ya Kujenga Mahubiri📖 Doctrinal Preaching — Unit 2: The Method of Sermon Construction

Angalia: mbinu hii imetolewa katika kozi ya kuhubiri ya CTS (WiseSpeak), na sehemu kubwa yake itakuwa ya kawaida kwako ikiwa ulisoma kozi hiyo. Tunaitoa tena hapa kwa makusudi — ili kuimarisha upya jinsi ya kuweka muundo kwenye mahubiri kabla hatujautumia muundo huo katika mafundisho, sehemu kwa sehemu.Note: this method is drawn from the CTS preaching course (WiseSpeak), and much of it will be familiar if you took that course. We give it again here on purpose — to reinforce afresh how to put structure on a sermon before we turn that structure loose on doctrine, unit by unit.

Siku ya 1 — Kutoka Kifungu Hadi WazoDay 1 — From Text to Idea

Sehemu ya 1 iliweka maono; sehemu hii inaweka vyombo mkononi mwako. Mhubiri wa mafundisho hufanya kazi na istilahi chache, na kujifunza istilahi hizo ndiko kunakotofautisha mahubiri yanayotangatanga na mahubiri yanayokwenda mahali fulani.Unit 1 set the vision; this unit puts the tools in your hand. The doctrinal preacher works with a small set of terms, and learning them is the difference between a sermon that wanders and one that goes somewhere.

Kifungu. Neno la Kiingereza “text” lina maana ya “kufuma.” Kifungu ni uzi ambao juu yake mahubiri yote yanafumwa — sehemu ya Maandiko iliyo msingi wake. Wazo. Wazo ni mada ya jumla ya mahubiri, nalo lazima litoke katika kifungu, wala lisipelekwe kwenye kifungu. Donald Miller aliweka kanuni ambayo imeunda kizazi kizima cha wahubiri: dhamira ya kifungu na dhamira ya mahubiri lazima ziwe moja. Zisipokuwa moja, kifungu si kifungu tena — ni kisingizio, mahali pa kuanzia kwa mawazo ya mhubiri mwenyewe.Text. The word means “to weave.” The text is the thread on which the whole sermon is woven — the passage of Scripture that is its basis. Idea. The idea is the general topic of the sermon, and it must come from the text, not be carried to it. Donald Miller laid down a rule that has shaped a generation of preachers: the theme of the text and the theme of the sermon must be the same. If they are not, the text is no longer a text — it is a pretext, a starting point for the preacher’s own thoughts.

Mifano ya wazo ni pamoja na imani, ufalme wa Mungu, tumaini, sheria, matendo, upendo, kufunga, ubatizo, familia. Kila moja ni wazo halisi la Kibiblia — lakini kila moja ni kubwa mno kuhubiriwa katika mahubiri moja. Jaribu kuhubiri juu ya imani: ungeweza kunena juu ya sifa za imani, madai ya imani, mifano ya imani, watu wa imani, au sababu zinazoifanya imani kuwa muhimu — na kila moja ya hayo ni mahubiri kamili yenyewe. Wazo ni jiwe ghafi la machimbo. Lazima likatwe kwanza kabla halijawekwa ukutani.Examples of an idea include faith, the kingdom of God, hope, law, works, love, fasting, baptism, family. Each is a real biblical idea — but each is far too large to preach in one sermon. Try preaching on faith: you could speak of the qualities of faith, the demands of faith, examples of faith, men of faith, or the reasons faith matters — and each of those is itself a full sermon. The idea is the raw quarry stone. It must be cut down before it can be set in a wall.

Siku ya 2 — Swali la Uchunguzi (Kiulizi)Day 2 — The Probing Question (the Interrogative)

Ukishapata wazo, unaliuliza swali. Swali hili la uchunguzi — yaani kiulizi — ndilo bawaba ya mbinu yote, kwa sababu swali unalouliza ndilo linaloamua mahubiri utakayohubiri. Mwandishi wa habari hutumia maswali haya haya kutunga habari. Rudyard Kipling alitupa njia rahisi zaidi ya kuyakumbuka:Once you have the idea, you ask a question of it. This probing question — the interrogative — is the hinge of the whole method, because the question you ask determines the sermon you will preach. The news writer uses these same questions to produce a story. Rudyard Kipling gave us the easiest way to remember them:

Kwa ajili ya kuhubiri, viulizi sita vya Kipling vinakuwa vinane kwa kuongeza -pi (ipi/yupi/zipi, “which”) na kiasi gani. Kwa hiyo hivi ndivyo viulizi vinane, na kile ambacho kila kimoja hufungua:For preaching, Kipling’s six become eight by adding which and how much. So the eight interrogatives, and what each one opens up:

KiuliziInterrogative	Kile kinachofunguaWhat it opens
Nani / Kwa naniWho / Whom	watupeople
-pi (ipi / yupi / zipi)Which	machaguo au mbadalachoices or alternatives
NiniWhat	njia, thamani, malengomeans, value, objectives
Kwa niniWhy	sababu, maana (fasili), sifareasons, definitions, characteristics
LiniWhen	aina, awamu, mashartikinds, phases, conditions
WapiWhere	mahali, vyanzo, matokeoplaces, sources, results
Jinsi ganiHow	mfuatano, njiasequences, ways
Kiasi ganiHow much	wingi, gharama, juhudiquantity, cost, effort

Swali la uchunguzi huundwa kwa kuliunganisha wazo na mojawapo ya viulizi hivi katika sentensi kamili: chukua wazo la tumaini na uulize, “Nani ana tumaini?” au “Ni aina zipi za tumaini zilizo halali?” au “Kwa nini tumaini ni la lazima?” Kila swali ni mlango wa kuingia katika mahubiri tofauti.The probing question is formed by joining the idea to one of these in a full sentence: take the idea of hope and ask, “Who has hope?” or “Which kinds of hope are valid?” or “Why is hope necessary?” Each question is the doorway to a different sermon.

Siku ya 3 — Neno Kiini (hatua inayozaa mahubiri)Day 3 — The Keyword (the generative step)

Neno kiini hutokea kwa kawaida kutokana na kiulizi. Kwa kawaida ni nomino ya wingi, nalo ndilo neno moja muhimu kuliko yote katika muundo wa mahubiri yako — kwa sababu neno kiini ndilo linaloyaunganisha muhtasari. Kila hoja ya mahubiri itakuwa mfano mmoja mahususi wa neno kiini.The keyword arises naturally from the interrogative. It is usually a plural noun, and it is the single most important word in your sermon’s structure — because the keyword is what unites the outline. Every point of the sermon will be one particular instance of the keyword.

Kanuni tatu zinaliongoza. Kwanza, daima liko katika wingi — karibu bila kubagua, kwa Kiingereza neno kiini huishia na ‑s (kwa Kiswahili wingi huonyeshwa na kiambishi cha ngeli, kama njia, sababu, matokeo); ikiwa haliko katika wingi, huenda limekosewa. Pili, neno kiini moja tu kwa kila mahubiri, kama vile unavyotumia kiulizi kimoja tu. Tatu, epuka maneno ya jumla kama “mambo.” “Mambo matatu kuhusu maombi” si neno kiini; ni uvivu. Neno kiini linapaswa kuwa mahususi kama yalivyo maudhui halisi ya hoja zako.Three rules govern it. First, it is always plural — almost without exception your keyword ends in ‑s; if it does not, and is not an irregular plural like “people” or “men,” it is probably wrong. Second, only one keyword per sermon, just as you use only one interrogative. Third, avoid generic words like “things.” “Three things about prayer” is not a keyword; it is laziness. The keyword should be as specific as the actual content of your points.

Tazama wazo moja — ubatizo wa kuzamishwa — likigeuka chini ya maswali tofauti; neno kiini linabadilika, na mahubiri yote pia yanabadilika:Watch one idea — immersion — turn under different questions; the keyword changes, and so does the whole sermon:

KiuliziInterrogative	Neno kiini linalotokeaKeyword it yields
Nani walibatizwa kwa kuzamishwa?Who was immersed?	watu (waliobatizwa kwa kuzamishwa)people (who were immersed)
Ni aina zipi za ubatizo?Which kinds of baptism?	aina za ubatizotypes of baptism
Matokeo yake ni nini?What are its effects?	matokeo (kujitambulisha na Kristo, kujitiisha, kuzidishwa)effects (identification, subjugation, multiplication)
Kwa nini tuwe nao?Why have it?	sababu (umeamriwa, umeonyeshwa kwa mfano, una maana)reasons (commanded, modeled, meaningful)
Unapaswa kufanyika lini?When should it be done?	nyakatitimes
Unaweza kufanyika wapi?Where may it be done?	mahaliplaces
Unatekelezwa jinsi gani?How is it practiced?	njiaways

Wazo moja, mahubiri saba — na neno kiini ndilo lililochagua kila moja. Jambo hilo hilo hutokea kwa wazo la imani: watu wa imani (watu waliomwamini Mungu); matokeo ya imani (kuona yasiyoonekana, kufanya yasiyowezekana, kuamini yasiyoaminika); nyakati za imani (unapovunjika moyo, unapovurugwa mawazo, unapokatishwa tamaa); njia tunazoonyesha imani (kwa neno, kwa mwenendo, kwa ushuhuda); sababu za kuwa na imani (kwa ajili ya uzima tele, kwa ajili ya uzima wa milele); hata viasi vya imani (ya kutosha kufunika huzuni yetu, ya kutosha kujaza maisha yetu, ya kutosha kuhamisha milima yetu). Wazo moja, na kiulizi kilichagua neno kiini, na neno kiini likazaa mahubiri tofauti kila mara. Hii ndiyo sababu kiulizi na neno kiini kwa pamoja ndivyo kiini kinachozaa cha mbinu hii.One idea, seven sermons — and the keyword chose each one. The same thing happens with the idea of faith: people of faith (men who believed God); effects of faith (seeing the invisible, doing the impossible, believing the incredible); times for faith (when discouraged, when distracted, when disappointed); ways we show faith (by word, by walk, by witness); reasons to have faith (for the abundant life, for the eternal life); even amounts of faith (enough to cover our sorrow, enough to fill our lives, enough to move our mountains). One idea, and the interrogative chose the keyword, and the keyword generated a different sermon every time. This is why the interrogative and the keyword together are the generative heart of the method.

Siku ya 4 — Somo, Lengo, na Njia Mbili za MwendoDay 4 — Subject, Objective, and the Two Directions

Somo lililo wazi ndilo linalozuia mahubiri yasitangetange. Nakumbuka nikitembea msituni pamoja na baba yangu nilipokuwa mvulana. Ningepotea kabisa — kila mti ulionekana sawa — lakini baba yangu alitoa dira yake mara kwa mara; ilimpa mahali pa kudumu pa kurejea, nasi hatukutangatanga. Somo la mahubiri ndilo dira yake.A clear subject is what keeps a sermon from wandering. I remember walking through the woods with my father as a boy. I would have been hopelessly lost — every tree looked the same — but my father pulled out his compass at intervals; it gave him a fixed point of reference, and we did not wander. The subject of a sermon is its compass.

Somo ni neno kiini pamoja na kifafanuzi — chochote kinachoeleza au kuliwekea mipaka neno kiini. Aina tatu ni za kawaida: kivumishi (“dhambi saba za mauti”), kirai kihusishi (“njia za kujua kwamba tuko salama”), na kishazi tegemezi (“sifa ambazo Mungu anazo”). Somo linajibu swali, “Mahubiri yanahusu nini?” Thamani yake ni hasa kwa mhubiri, likimfanya ajue mwelekeo wake; na watu, wanapoandika kumbukumbu, wanaweza kuandika somo juu ya ukurasa na kila hoja chini yake.The subject is the keyword plus a modifier — anything that describes or limits the keyword. Three forms are common: the adjective (“seven deadly sins”), the prepositional phrase (“ways of knowing we have security”), and the subordinate clause (“qualities that God possesses”). The subject answers the question, “What is the sermon about?” Its value is chiefly to the preacher, keeping him aware of his direction; and the people, taking notes, can write the subject at the top of the page and each point beneath it.

Kisha linakuja lengo — shabaha ya mahubiri. Linajibu swali tofauti: “Nataka watu wafanye nini?” Lieleze kama tendo, si kama hisia, kwa sababu matendo sahihi hubeba imani sahihi pamoja nayo. Kanuni inayofaa huanza, “Watu wata…” — “Watu watajibu wakati wa mwaliko kwa kumpokea Kristo,” au “Watu watatenga muda maalum kila siku juma hili kwa ajili ya maombi.” Ni dhahiri, linapimika, nalo huipa hitimisho mahali pa kufika.Then comes the objective — the goal of the sermon. It answers a different question: “What do I want people to do?” Phrase it as an action, not a feeling, because right actions carry right beliefs with them. A useful formula begins, “People will…” — “People will respond during the invitation to receive Christ,” or “People will set aside a specific time each day this week for prayer.” Concrete, measurable, and it gives the conclusion a destination.

Mwisho, njia mbili za mwendo. Deduction (kutoka jumla kwenda mahususi) hufikiri kutoka jambo la jumla kwenda jambo mahususi: anza na kauli ya jumla — “Mungu ni mkuu” — na uigawanye katika hoja mahususi (mkuu katika ujuzi wake, mkuu katika uweza wake, mkuu katika uwepo wake). Hii ndiyo njia ya kuhubiri kimada. Induction (kutoka mahususi kwenda jumla) hufikiri kwa njia iliyo kinyume, kutoka jambo mahususi kwenda jambo la jumla: anza na hoja ambazo kifungu kinatoa na uziache zijenge hadi kufikia somo. Ni kama mchezo wa televisheni wa maswali Jeopardy — jibu limetolewa katika kifungu, nawe lazima ulitafute swali. Hii ndiyo njia ya kuhubiri kwa kifungu na kwa ufafanuzi.Finally, the two directions of movement. Deduction reasons from the general to the specific: begin with a general statement — “God is great” — and break it into specific points (great in His knowledge, great in His power, great in His presence). This is the way of topical preaching. Induction reasons the opposite way, from the specific to the general: begin with the points the text supplies and let them build to the subject. It is something like the game show Jeopardy — the answer is given in the text, and you must find the question. This is the way of textual and expository preaching.

Siku ya 5 — Mbinu Ikifanya Kazi, na UchambuziDay 5 — The Method at Work, and the Analysis

Hii hapa mbinu nzima ikifanya kazi kwa pamoja, katika mahubiri juu ya fundisho la mambo ya mwisho. Wazo ni kurudi kwa Kristo; viulizi vinaonekana waziwazi ndani ya hoja; kila hoja inasimama juu ya kifungu chake:Here is the whole method running at once, in a sermon on the doctrine of last things. The idea is the return of Christ; the interrogatives are visible right in the points; each point stands on its own text:

Kiulizi → HojaInterrogative → Point	Kifungu cha msingiAnchor text
Lini? — Hakuna ajuaye siku hiyoWhen? — No one knows the day	Mathayo 24Matthew 24
Nini? — Nini kitatokea wakati wa kuja kwakeWhat? — What will happen at His coming	1 Wathesalonike 41 Thessalonians 4
Tutakuwa nini?What will we become?	1 Yohana 3:21 John 3:2

Mhubiri alipanga hoja hizo tatu (deduction, ya kimada), lakini hakuna hata moja inayoelea mbali na Maandiko — huu ndio msimamo mkuu wa Sehemu ya 1 ukithibitishwa kwa vitendo. Mahubiri ya kimada yanaweza kuwa ya Kibiblia kabisa kama yale ya ufafanuzi, ilimradi kila hoja imetiwa nanga katika mstari. Mahubiri ya Ijumaa Kuu ambayo nimeyahubiri zaidi ya mara moja yanaonyesha jambo hili: “Maneno Saba ya Msalaba” — wazo, Msalaba; neno kiini, maneno; somo, maneno saba ya Msalaba. Neno la msamaha (Luka 23:34), neno la ahadi (Luka 23:43), neno la kuwatunza wake (Yohana 19:26–27), neno la maumivu (Yohana 19:28), neno la kuachwa (Mathayo 27:46), neno la ushindi (Yohana 19:30), neno la kujikabidhi (Luka 23:46). Hoja saba zinavunja kanuni ya kawaida ya hoja tatu hadi tano, kwa hiyo ninapoyahubiri situmii migawanyo midogo — kwa kawaida, mahubiri yanapokuwa na hoja zaidi ya tatu, acha migawanyo midogo; watu hawawezi kushika muhtasari mrefu na wenye matabaka kwa wakati mmoja.The preacher arranged those three points (deduction, topical), yet not one floats free of Scripture — which is the Unit 1 thesis proved in practice. A topical sermon can be every bit as biblical as an expository one, provided every point is anchored in a verse. A Good Friday sermon I have preached more than once shows it: “The Seven Words of the Cross” — idea, the Cross; keyword, words; subject, the seven words of the Cross. A word of pardon (Luke 23:34), a word of promise (Luke 23:43), a word of provision (John 19:26–27), a word of pain (John 19:28), a word of dereliction (Matthew 27:46), a word of triumph (John 19:30), a word of commitment (Luke 23:46). Seven points breaks the usual rule of three to five, so when I preach it I use no subpoints — as a rule, when a sermon has more than three points, drop the subpoints; the people cannot hold a long outline and a layered one at once.

Kanuni mbili za kazi za Cook zinataja tofauti kati ya aina za induction. Katika mahubiri ya kifungu hoja hutoka katika kifungu lakini mhubiri hutoa ufafanuzi — kifungu kinatoa mifupa; mhubiri anatoa nyama. Katika mahubiri ya ufafanuzi hoja na ufafanuzi wake vyote hutoka katika kifungu — mhubiri ni mjumbe; kifungu ndicho ujumbe.Two of Cook’s working maxims name the difference between the inductive forms. In the textual sermon the points come from the text but the preacher supplies the explanation — the text supplies the skeleton; the preacher supplies the flesh. In the expository sermon both the points and their explanation come from the text — the preacher is the messenger; the text is the message.

Mwisho, uchambuzi wa kuhubiri ni zoezi la kinyume: kupitia kifungu kwa njia ya induction ili kugundua viulizi na maneno kiini vyake. Si sawa na muhtasari wa sura; unaanza na swali na una somo la kifungu ndani yake. Ukiumudu uchambuzi, unaweza kuhubiri kifungu chochote katika Kitabu. Sehemu ya 3 inaanza kutumia haya yote, fundisho kwa fundisho, ikianza na Ufunuo.Finally, a preaching analysis is the reverse exercise: going through a text by induction to discover its interrogatives and keywords. It is not the same as an outline of the chapter; it begins with a question and contains the subject of the passage. Master the analysis and you can preach any text in the Book. Unit 3 begins applying all of this, doctrine by doctrine, starting with Revelation.

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