Jisajili mara moja, kwa kozi zote
Maendeleo yako yanahifadhiwa kwenye kivinjari hiki unaposoma, na seminari inayatunza chini ya msimbo wako wa mwanafunzi, ili uweze kuendelea kwenye kifaa chochote. Weka msimbo huo kwa siri, kama nenosiri. Barua pepe si lazima. Iongeze ili tukurudishie msimbo wako wa mwanafunzi, tukutumie vikumbusho na tukupe cheti. Unaweza kujiandikisha na kuendelea kusoma bila barua pepe. Tunachohifadhi.
Programu ya Cheti inajibu maswali ya kuchagua jibu. Shahada ya Mshiriki inaongeza maswali ya kujaza pengo; M.Div. na Th.M. zinaongeza hayo na maswali ya majibu mafupi. Asilimia 90 ya kila sehemu inahitajika ili kufaulu.
Siku ya 1 — Lengo la KichungajiDay 1 — The Pastoral Aim
Wokovu ndilo fundisho ambalo umilele wa msikilizaji unategemea, kwa hiyo kabla ya mbinu linakuja lengo. Hatua kuu ya kichungaji ya mahubiri ya wokovu ni kuwahamisha wasikilizaji kutoka kufanya kazi ili wakubaliwe hadi kufanya kazi kwa sababu wamekwisha kukubaliwa — kutoka kujaribu kuchuma kile ambacho Mungu hutoa bure, hadi kuishi kile ambacho Mungu amekwisha kutoa katika Kristo. Wengi walioketi kanisani wamechoshwa na dini ya kujitafutia kibali kwa matendo. Injili ya wokovu inawaweka huru, si ili wafanye kidogo, bali ili watumike kwa shukrani badala ya hofu.Salvation is the doctrine on which a hearer’s eternity turns, so before method comes aim. The great pastoral move of a salvation sermon is to shift hearers from working toward acceptance to working from acceptance — from trying to earn what God gives, to living out what God has already given in Christ. Many in the pew are exhausted by a religion of earning. The gospel of salvation sets them free, not to do less, but to serve from gratitude instead of fear.
(Uti wa mgongo wa kimafundisho — kazi ya wokovu yenye pande tatu — unalingana na Teolojia ya Kimfumo Sehemu ya 7; waelekeze wanafunzi huko kwa maelezo kamili zaidi.)(Doctrinal backbone — the threefold work of salvation — corresponds to Systematic Theology Unit 7; point students there for the fuller treatment.)
Siku ya 2 — Uti wa Mgongo wa Kimafundisho (kwa ufupi; Teolojia ya Kimfumo Sehemu ya 7)Day 2 — The Doctrinal Backbone (lean; ST Unit 7)
Teolojia ya Kimfumo inaeleza wokovu kama kazi moja ya Mungu katika nyakati tatu, inayoshughulikia dhambi kwa njia tatu. Kuhesabiwa haki ni wakati uliopita: wakati wa kuongoka Mungu anamtangaza mwamini kuwa mwenye haki, akishughulikia adhabu ya dhambi. Utakaso ni wakati uliopo: Mungu anamfanya mwamini kuwa mtakatifu katika maisha yake yote, akishughulikia nguvu ya dhambi. Kutukuzwa ni wakati ujao: Mungu ataikamilisha kazi, akishughulikia hata uwepo wenyewe wa dhambi. Wokovu mmoja, hatua tatu — uliopita, uliopo, ujao; adhabu, nguvu, uwepo.Systematic Theology presents salvation as one work of God in three tenses, dealing with sin in three ways. Justification is the past tense: at conversion God declares the believer righteous, dealing with the penalty of sin. Sanctification is the present tense: God is making the believer holy over a lifetime, dealing with the power of sin. Glorification is the future tense: God will complete the work, dealing with the very presence of sin. One salvation, three stages — past, present, future; penalty, power, presence.
Mwangalie mtendaji katika kila wakati, kwa maana mpangilio wenyewe unahubiri. Wokovu uliopita — nimeokolewa — ni kazi ya Mungu peke yake: “Kwa maana mmeokolewa kwa neema, kwa njia ya imani; ambayo hiyo haikutokana na nafsi zenu, ni kipawa cha Mungu” (Waefeso 2:8). Kuhesabiwa haki kunafanywa kwetu na kwa ajili yetu, si na sisi. Wokovu uliopo — ninaendelea kuokolewa, nikizidi kufanana na Kristo — ndipo tunapofanya kazi pamoja na Mungu: “utimizeni wokovu wenu kwa kuogopa na kutetemeka; kwa maana ndiye Mungu atendaye kazi ndani yenu” (Wafilipi 2:12–13). Utakaso ndio wakati pekee ambamo sisi tunajitaabisha, na hata hapo ni kwa sababu tu Yeye anafanya kazi ndani yetu. Wokovu ujao — nitaokolewa, nitatukuzwa — ni kazi ya Mungu peke yake tena: “tutafanana naye; kwa kuwa tutamwona kama alivyo” (1 Yohana 3:2). Kwa hiyo mpangilio unahubiri: neema mwanzoni, neema mwishoni, na katikati kazi ambayo bado yote ni ya neema. Hakuna anayeweza kujisifu, kwa maana ncha zote mbili ni za Mungu; hakuna anayeweza kujiachia tu, kwa maana sehemu ya kati ni yetu kuitimiza.Watch the agent in each tense, for the pattern itself preaches. Salvation past — I have been saved — is God’s work alone: “by grace are you saved through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8). Justification is done to us and for us, not by us. Salvation present — I am being saved, becoming more like Christ — is where we work together with God: “work out your own salvation with fear and trembling, for it is God who works in you” (Philippians 2:12–13). Sanctification is the one tense in which we labor, and even then only because He is laboring in us. Salvation future — I will be saved, glorified — is God’s work alone again: “we shall see Him as He is, and we shall be like Him” (1 John 3:2). So the pattern preaches: grace at the beginning, grace at the end, and in the middle a working that is still all of grace. No one may boast, for the bookends are God’s; no one may drift, for the middle is ours to work out.
Siku ya 3 — Hatua ya Kiuhubiri (Mfano wa Kazi A: “Hatua za Wokovu”)Day 3 — The Homiletical Move (Worked Example A: “Stages of Salvation”)
Haya ni mojawapo ya mahubiri yako mwenyewe. Somo: hatua za wokovu. Swali la uchunguzi: “Hatua za kazi ya Mungu ya kuokoa ni zipi?” Neno kiini: hatua. Hoja tatu, kila moja juu ya kifungu chake:This is one of your own sermons. Subject: the stages of salvation. Interrogative: “What are the stages of God’s saving work?” Keyword: stages. Three points, each on its own text:
| Hoja (neno kiini: hatua)Point (keyword: stages) | Kifungu cha msingiAnchor text | Wakati / dhambiTense / sin |
|---|---|---|
| 1. Kuhesabiwa haki — kutangazwa kuwa mwenye haki1. Justification — declared righteous | Warumi 5:1Romans 5:1 | uliopita / adhabupast / penalty |
| 2. Utakaso — kufanywa mtakatifu2. Sanctification — being made holy | Wafilipi 2:12–13Philippians 2:12–13 | uliopo / nguvupresent / power |
| 3. Kutukuzwa — kufanywa mkamilifu3. Glorification — made perfect | Warumi 8:30; 1 Yohana 3:2Romans 8:30; 1 John 3:2 | ujao / uwepofuture / presence |
(Neno kiini “hatua” linabaki na kichwa cha mahubiri yako, “Hatua za Wokovu”; somo linaweka wazi kwamba hatua hizo tatu ndizo nyakati tatu — uliopita, uliopo, ujao — kwa hiyo mfumo sahihi unafundishwa bila kubadilisha kichwa chako.)(The keyword “stages” keeps your sermon title “Stages of Salvation”; the lesson makes explicit that the three stages are the three tenses — past, present, future — so the precise frame is taught without changing your title.)
Siku ya 4 — Kuzikuza Hoja (E-A-I, kwa kumwachia mwanafunzi hatua kwa hatua)Day 4 — Developing the Points (E-A-I, with gradual release)
Hoja ya 1 — Kuhesabiwa haki (Warumi 5:1), imekuzwa kikamilifu:Point 1 — Justification (Romans 5:1), fully developed:
Hoja ya 2 — Utakaso (Wafilipi 2:12–13) imekuzwa kwa sehemu hapa, na kielelezo kimeachiwa mwanafunzi: Ufafanuzi — “utimizeni wokovu wenu... kwa maana ndiye Mungu atendaye kazi ndani yenu.” Sisi tunatimiza nje kile ambacho Mungu anakitenda ndani; utakaso si kujiachia bila kufanya lolote wala si kujitahidi kwa nguvu zetu wenyewe. Matumizi — mwamini anashirikiana na Mungu ambaye tayari yuko kazini, kwa hiyo utakatifu unafuatwa kwa kumtegemea Mungu, si kwa wasiwasi. Kielelezo (mwanafunzi akiongeze): fikiria tanga la mashua — mashua inasonga kwa upepo tu, lakini bado baharia lazima alipandishe tanga.Point 2 — Sanctification (Philippians 2:12–13) is developed partly here, leaving the illustration for the student: Explanation — “work out your own salvation... for it is God who works in you.” We work out what God works in; sanctification is neither passive drifting nor self-powered striving. Application — the believer cooperates with a God already at work, so holiness is pursued in dependence, not anxiety. Illustration (student to supply): think of a sail — the boat moves only by the wind, yet the sailor must still raise the sail.
Hoja ya 3 — Kutukuzwa (Warumi 8:30; 1 Yohana 3:2) imeachiwa mwanafunzi aikuze, pamoja na maswali ya kuongoza: Ni nini kimeahidiwa? (“tutafanana naye”) Ni lini kuna uhakika? (mnyororo wa Warumi 8:30 unaendelea bila kukatika hadi “akawatukuza” — kwa wakati uliopita, kana kwamba limekwisha kufanyika) Tumaini hilo linapaswa kuyaundaje maisha sasa? Tumia kisanduku kilicho katika mtihani kuiandika rasimu yake.Point 3 — Glorification (Romans 8:30; 1 John 3:2) is left to the student to develop, with guiding questions: What is promised? (“we shall be like Him”) When is it certain? (the chain of Romans 8:30 runs unbroken to “glorified” — past tense, as good as done) How should that hope shape life now? Use the box on the exam to draft it.
Siku ya 5 — Mfano wa Kazi B (Picha Sita) na Maelezo ya UfundiDay 5 — Worked Example B (Six Images) and Craft Notes
Fundisho hilo hilo linahubiriwa kwa njia ya pili, kwa neno kiini tofauti — picha. Wokovu ni mkubwa kiasi kwamba Maandiko yanauchora kwa picha nyingi, kila moja kutoka katika kifungu chake:The same doctrine preaches a second way, with a different keyword — images. Salvation is so large that Scripture paints it in many pictures, each from its own text:
| Picha (neno kiini: picha)Image (keyword: images) | KifunguText |
|---|---|
| Kuzaliwa upya — kuzaliwa mara ya piliRegeneration — new birth | Yohana 3:3John 3:3 |
| Upatanisho — maadui kufanywa marafikiReconciliation — enemies made friends | Wakolosai 1:21–22Colossians 1:21–22 |
| Kuhesabiwa haki — kutangazwa kuwa mwenye hakiJustification — declared righteous | Warumi 5:1Romans 5:1 |
| Ukombozi — kununuliwa kutoka utumwaniRedemption — bought back from slavery | 1 Petro 1:18–191 Peter 1:18–19 |
| Kuongoka — kugeukia njia nyembambaConversion — turning to the narrow way | Mathayo 7:13–14Matthew 7:13–14 |
| Kufanywa wana — kufanywa wana na warithiAdoption — made sons and heirs | Wagalatia 4:4–5Galatians 4:4–5 |
Hizi si baraka sita tofauti zinazogawiwa moja baada ya nyingine. Ni picha sita za tukio lile lile moja — wakati ule Mungu anapomwokoa mwenye dhambi — kila picha ikiwekwa katika chumba tofauti. Upitishe wokovu huo mmoja katika vyumba vyote sita.These are not six different blessings handed out one after another. They are six pictures of the same single event — the moment God saves a sinner — each set in a different room. Walk the one salvation through all six.
Kuzaliwa upya — chumba cha kujifungulia. Mtoto hawezi kuamua kuzaliwa; hana sehemu yoyote katika kupanga kuzaliwa kwake mwenyewe. Vivyo hivyo mwenye dhambi, aliyekufa katika makosa, hajiboreshi mpaka akapata uzima — anazaliwa mara ya pili, anapewa uzima ambao hakuwa nao na asingeweza kuuzalisha, kwa mapenzi ya Baba na si kwa mapenzi yake mwenyewe (Yohana 3:3).Regeneration — the birthing room. A child cannot decide to be born; it has no part in arranging its own birth. So the sinner, dead in trespasses, does not improve himself into life — he is born again, given a life he did not have and could not produce, by a Father’s will and not his own (John 3:3).
Upatanisho — meza ya mapatano. Wazia pande mbili zilizotengana kwa muda mrefu, uhusiano umevunjika na uadui ni wa kweli. Lakini sikia mwelekeo wake: sisi ndio tuliokuwa maadui, na Mungu ndiye aliyekuja mezani na kufanya amani, akiwaleta nyumbani waliotengwa na kutupatanisha na nafsi yake (Wakolosai 1:21–22).Reconciliation — the settlement table. Picture two parties long estranged, the relationship broken and the enmity real. But hear the direction of it: we were the enemies, and God is the one who came to the table and made the peace, bringing the alienated home and reconciling us to Himself (Colossians 1:21–22).
Kuhesabiwa haki — mahakama. Mshtakiwa amesimama akiwa na hatia, ushahidi umekwisha kutolewa, wala hana utetezi wowote. Kisha Hakimu, kwa msingi wa haki ya Kristo na si kwa kumbukumbu za mfungwa, anagonga nyundo yake na kumtangaza kuwa mwenye haki — hukumu imetolewa, nayo imekamilika (Warumi 5:1).Justification — the courtroom. The defendant stands guilty, the evidence is in, and there is no plea to make. Then the Judge, on the ground of Christ’s righteousness and not the prisoner’s record, brings down the gavel and declares him righteous — the verdict is in, and it is settled (Romans 5:1).
Ukombozi — soko la watumwa. Mwone mtumwa juu ya jukwaa la mnada, amefungwa minyororo ya dhambi na mauti, ameshikwa kwa nguvu bila uwezo wa kujiweka huru. Dalali anapokea bei, na mtumwa kama huyo angeweza kuwa na thamani gani — ameharibika, yuko katika minyororo, hana cha kutoa? Gharama ya uhuru wake ni ile ambayo asingeweza kamwe kuilipa mwenyewe. Kisha Yesu anasonga mbele na kulipa gharama kuu kuliko zote — si kwa fedha, si kwa dhahabu, bali kwa uhai wake mwenyewe na damu yake mwenyewe. Mnada umekwisha; ununuzi umefanyika; minyororo inaanguka. Na hapa ndipo pa ajabu: hakumnunua mtumwa ili amiliki, bali ili amweke huru (1 Petro 1:18–19).Redemption — the slave market. See a slave on the auction block, shackled by sin and death, held fast with no power to free himself. The auctioneer is taking bids, and what could such a slave be worth — ruined, in chains, with nothing to offer? The price of his freedom is one he could never pay himself. Then Jesus steps forward and pays the ultimate price — not with silver, not with gold, but with His own life and His own blood. The bidding is over; the purchase is made; the chains fall off. And here is the wonder of it: He bought the slave not to own him, but to set him free (1 Peter 1:18–19).
Kuongoka — barabara. Msafiri anatembea katika njia pana, yenye watu wengi na rahisi, inayoishia katika uharibifu. Mungu anapomwita anasimama, anaipa kisogo njia hiyo, na kupita katika mlango mwembamba kuingia katika njia iendayo uzimani (Mathayo 7:13–14).Conversion — the roadway. A traveler is walking the broad road, crowded and easy, that ends in destruction. At the call of God he stops, turns his back on that way, and steps through the narrow gate onto the road that leads to life (Matthew 7:13–14).
Kufanywa wana — familia. Mungu hamwachilii tu mtu mwenye hatia na kumtoa nje ya mahakama akiwa mgeni. Anamleta nyumbani, anamwita mwana, anamketisha mezani, na kumwandika katika wosia kama mrithi — akiwa na hadhi yote ya mtoto wa Mungu (Wagalatia 4:4–5).Adoption — the family. God does not merely acquit the guilty man and send him out of the courtroom a stranger. He brings him home, names him a son, seats him at the table, and writes him into the will as an heir — with all the standing of a child of God (Galatians 4:4–5).
Vyumba sita, tukio moja. Chumba cha kujifungulia, meza ya mapatano, mahakama, soko la watumwa, barabara, familia — kila kimoja ni picha ya kile kilichotokea wakati ule ulipomwamini Kristo. Hakuna chumba kimoja kinachobeba ukamilifu wake wote, ndiyo sababu Maandiko yanatupitisha katika vyote. Vihubiri pamoja, na msikilizaji ataanza kuona jinsi wokovu wake mmoja ulivyo mkubwa kwa kweli.Six rooms, one event. The birthing room, the settlement table, the courtroom, the slave market, the roadway, the family — every one of them is a picture of what happened the moment you trusted Christ. No single room holds the whole of it, which is why Scripture takes us through them all. Preach them together, and the hearer begins to see how large his one salvation really is.
Mfano wa Kazi kutoka Mimbari ya Dkt. Cook: “Kumkiri Kristo”A Worked Example from Dr. Cook’s Pulpit: “Confessing Christ”
Pamoja na mitindo miwili ya sehemu hii — wokovu kwa hatua na kwa picha — hapa kuna mfano kamili wa kazi kutoka mimbari ya Dkt. Cook mwenyewe: mahubiri juu ya ukiri ambao wokovu unadai. Yasome kwanza kama msikilizaji, kisha tena kama mjenzi, ukiutazama mfupa ulio chini yake. Migawanyo minne inalingana — kila mmoja ni njia ya kumkiri — na kila mmoja umesimama juu ya kifungu chake, kama mbinu inavyotaka. Umoja ndio alama kuu; neno kiini ndicho chombo chake.Alongside the unit’s two patterns — salvation by stages and by images — here is a full worked example from Dr. Cook’s own pulpit: a sermon on the confession that salvation calls for. Read it first as a hearer, then again as a builder, watching the skeleton beneath. The four divisions are parallel — each a way we confess Him — and each stands on its own text, as the method requires. Unity is the chief mark; the keyword is its tool.
Somo: kumkiri KristoSubject: confessing Christ
Kifungu: Warumi 10:9–10Text: Romans 10:9–10
Kauli kuu: Ikiwa Yesu ni Bwana wetu, lazima tumkiri.Proposition: If Jesus is our Lord, we must confess Him.
Kiulizi: Jinsi gani? — Tunamkiri jinsi gani?Interrogative: How? — How do we confess Him?
Neno kiini: njia (njia za kumkiri Kristo)Keyword: ways (the ways we confess Christ)
Sentensi ya kiunganishi: “Hebu nipendekeze baadhi ya njia ambazo kwazo tunamkiri.”Transitional sentence: “Let me suggest some ways that we confess Him.”
Migawanyo — minne, inayolingana, kila mmoja juu ya kifungu chake:Divisions — four, parallel, each on its own text:
I. Tunamkiri kwa ndimi zetu — Warumi 10:9
II. Tunamkiri hadharani — Mathayo 10:32
III. Tunamkiri kwa ubatizo — Warumi 6:4
IV. Tunamkiri kwa maisha yetu — Luka 6:46I. We confess Him with our tongues — Romans 10:9
II. We confess Him publicly — Matthew 10:32
III. We confess Him through baptism — Romans 6:4
IV. We confess Him with our lives — Luke 6:46
Mahubiri kama yalivyohubiriwa:The sermon as preached:
Kifungu hiki ni mojawapo ya vifungu vikuu kabisa katika Biblia nzima: “Kwa sababu, ukimkiri Yesu kwa kinywa chako ya kuwa ni Bwana, na kuamini moyoni mwako ya kuwa Mungu alimfufua katika wafu, utaokoka.” Kukiri maana yake ni “kukubali” au “kutambua waziwazi.” Kukiri na kuamini huenda pamoja.This text is one of the greatest in all the Bible: “That if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you shall be saved.” To confess means “to admit” or “to acknowledge.” Confession and belief go hand in hand.
Sote tumesikia habari za Alcoholics Anonymous (Walevi Wasiojulikana). Kuna vikundi vingine vingi ambamo wanachama hubaki bila kujulikana — wengine hawajui wao ni akina nani. Lakini hakuwezi kamwe kuwa na kikundi cha Wakristo Wasiojulikana. Hakuna kitu kama Ukristo wa kimya. Kama mtu mmoja alivyosema, “Ama ukimya utauangamiza Ukristo, ama Ukristo utauangamiza ukimya.” Ukristo unahusisha ushuhuda mbele ya wanadamu — kukiri imani.We have all heard of Alcoholics Anonymous. There are many other groups where the members remain anonymous — others do not know who they are. But there can never be a Christianity Anonymous group. There is no such thing as silent Christianity. As someone said, “Either the silence will destroy the Christianity, or the Christianity will destroy the silence.” Christianity involves a witness before men — a confession of faith.
Maneno ya kutisha ya Bwana wetu katika Mathayo 10:32–33 yanatuambia, “Basi kila mtu atakayenikiri mbele ya watu, mimi nami nitamkiri mbele ya Baba yangu aliye mbinguni. Bali mtu ye yote atakayenikana mbele ya watu, mimi nami nitamkana mbele ya Baba yangu aliye mbinguni.”The fearful words of our Lord in Matthew 10:32–33 tell us, “Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven. But whoever shall deny Me before men, I will also deny him before My Father who is in heaven.”
Petro alilia kwa uchungu kiasi gani baada ya kumkana Bwana uani. Mara tatu aliulizwa kama alikuwa mfuasi wa Yesu, na mara tatu alimkana Kristo; mara ya mwisho alilaani na kuapa, “Simjui mtu huyu.” Ikiwa Yesu ni Bwana wetu, lazima tumkiri. Hebu nipendekeze baadhi ya njia ambazo kwazo tunamkiri.How bitterly did Peter weep after his courtyard denial. Three times he was asked if he was a follower of Jesus, and three times he denied Christ; the last time he cursed and swore, “I do not even know the man.” If Jesus is our Lord, we must confess Him. Let me suggest some ways that we confess Him.
I. Lazima tumkiri kwa ndimi zetu.I. We must confess Him with our tongues.
Kifungu kinasema, “Ukimkiri Yesu kwa kinywa chako ya kuwa ni Bwana.” Ukiri wa mstari huu si lazima uwe mbele ya umati mkubwa. Si lazima unamaanisha mtu kwenda kwenye makutano ya barabara yenye shughuli nyingi kuliko yote mjini na kupiga kelele kwa sauti yake yote, “Yesu ni Bwana” — ingawa haukatazi jambo hilo pia.The text says, “If you confess with your mouth that Jesus is Lord.” The confession of this verse is not necessarily one before a huge group. It does not necessarily refer to someone going to the busiest intersection of town and shouting at the top of his lungs, “Jesus is Lord” — though it does not exclude that either.
Ni wazo kwamba kumkiri Kristo kwa midomo yetu kunamaanisha kwamba Yesu tayari yumo mioyoni mwetu. Je, umewahi kumwona mtu aliyesisimka sana juu ya jambo fulani? Huenda amenunua gari jipya; huenda anasisimka juu ya kukusanya stempu za biashara au vichwa vya mishale. Jambo hilo ndilo pekee analoweza kulifikiria na kulizungumzia, na baada ya muda mimi mwenyewe najikuta nikisisimka pia. Msisimko wake unaambukiza.It is the idea that to confess Christ with our lips means that Jesus is already in our hearts. Have you ever seen someone who is really excited about something? He might have bought a new car; he might be excited about trading stamps or arrowheads. That topic is all he can think about and talk about, and after a while I find myself getting excited too. His excitement is contagious.
Yesu anapokuwa Bwana wetu, hiyo ni sababu nzuri ya kusisimka. Tulikuwa tumepotea na tukielekea jehanamu. Tulistahili adhabu, naye akatupa msamaha. Haiachi kunishangaza kile ambacho Mungu anaweza kumfanyia mwenye dhambi mnyonge kama mimi. Ninaamini kwamba Yesu anapokuwa Bwana wa moyo wako, yeye pia ni Bwana wa ulimi wako.When Jesus is our Lord, that is a good reason to be excited. We were lost and going to hell. We deserved punishment, and He offered forgiveness. It never ceases to amaze me what God can do for a miserable sinner like me. I believe that when Jesus is Lord of your heart, He is also Lord of your tongue.
Tuseme kwamba kwa njia ya posta ulipokea mwaliko uliochorwa kwa ustadi kutoka Ottawa: “Waziri Mkuu wa Kanada anakualika uwe mgeni wake katika chakula cha jioni usiku wa tarehe 10 Aprili. Wageni wengine watakuwa Malkia wa Uingereza, Jaji Mkuu, John Candy, na watu wengine mashuhuri. Waziri Mkuu anatumaini kwa dhati kwamba utahudhuria. Tafadhali jibu (R.S.V.P.).”Suppose that in the mail you received an engraved invitation from Ottawa: “The Prime Minister of Canada invites you to be his guest for dinner on the night of April 10th. Other guests will include the Queen of England, the Chief Justice, John Candy, and other noted figures. The Prime Minister sincerely hopes you will be present. R.S.V.P.”
Ungefanya nini na mwaliko kutoka kwa Waziri Mkuu? Ungewaonyesha rafiki zako wote. Ungeuhifadhi kwa ajili ya watoto wako na wajukuu wako. Vivyo hivyo, Mungu anakualika umwamini Mwanawe na kuuambia ulimwengu kwamba “Yesu ni Bwana.”What would you do with an invitation from the Prime Minister? You would show it to all of your friends. You would keep it for your children and grandchildren. In the same way, God invites you to have faith in His Son and to tell the world that “Jesus is Lord.”
Wakati mmoja Yesu alikuwa akizungumza na wanafunzi wake na akawauliza watu walisema yeye ni nani. Wakajibu kwamba wengine walimwita Yohana Mbatizaji, au Eliya, au Yeremia, au mmoja wa manabii. Kisha akauliza swali la moja kwa moja, “Na ninyi mnasema kuwa mimi ni nani?” Petro mzee mara nyingi alifanya jambo lisilo sahihi, lakini si wakati huu. Kauli aliyoitoa haikutoka kwa Petro bali kwa Mungu. Wala sidhani kwamba aliinong'oneza; nadhani alipiga kelele kwa shangwe, “Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.” Ukiri hufanywa kwa ulimi.On one occasion Jesus was talking with His disciples and asked them who people thought He was. They replied that some were calling Him John the Baptist, or Elijah, or Jeremiah, or one of the prophets. Then He asked the direct question, “Who do you say that I am?” Old Peter often did the wrong thing, but not this time. The statement he made came not from Peter but from God. And I don’t imagine that he whispered it; I think he shouted in jubilation, “Thou art the Christ, the Son of the living God.” Confession is made with the tongue.
II. Lazima tumkiri Kristo hadharani.II. We must confess Christ publicly.
Ni jambo la busara kwamba ikiwa tunampokea Yesu Kristo kama Mwokozi wetu binafsi, tutamkiri hadharani, kwa njia yoyote itakayohitajika kutoa ushuhuda. Katika kanisa letu tuna mwaliko mwishoni mwa kila ibada. Wakati huo tunawaomba wale waliofanya uamuzi kwa ajili ya Yesu Kristo watembee kupitia njia ya katikati na kuushika mkono wa mchungaji. Kwa kufanya hivyo unamkiri Yesu hadharani kama Bwana wa maisha yako.It stands to reason that if we accept Jesus Christ as our personal Savior, we will acknowledge Him publicly, in whatever way is necessary to give testimony. In our church we have an invitation at the end of each service. During this time we ask those who have made a decision for Jesus Christ to walk down the aisle and take the pastor’s hand. In doing this you are publicly confessing Jesus as Lord of your life.
Si makanisa yote yanayotoa mwaliko; kwa kweli, mengi hayatoi. Sisi tunatoa mwaliko kwa sababu ndilo tunda la kawaida wanadamu wanapogundua kile ambacho Mungu anataka wafanye. Unaposikia habari ya jinsi Kristo alivyokufa kwa ajili yako, hakuna budi uamuzi utafanyika — ama utaamua kwa ajili yake ama dhidi yake.Not all churches give an invitation; in fact, many do not. We give an invitation because it is the natural outcome when men discover what God wants them to do. When you have heard the story of how Christ died for you, it is inevitable that a decision will be made — either you will decide for Him or against Him.
Mara kwa mara Biblia inawaita watu waamue wako upande gani. Katika Agano la Kale, Musa aliposhuka mlimani akiwa na Amri Kumi, alishangaa kuwakuta watu wake wakiabudu ndama wa dhahabu. Walikuwa wameitengeneza sanamu hii ili waiabudu wakati yeye hakuwepo akifanya kazi ya Mungu, kisha wakajiingiza katika uasherati. Tatizo halikuwa kwamba walitaka kumwacha Mungu kabisa; walitaka kumwabudu Mungu na sanamu pia. Kwa kuchukizwa, Musa akaita watu wafanye uamuzi. Akawaita waaminifu, akisema, “Mtu awaye yote aliye upande wa BWANA, na aje kwangu.” Palikuwa na ulazima wa kuamua.Time and again the Bible calls upon people to decide which side they are on. In the Old Testament, when Moses descended the mountain with the Ten Commandments, he was astonished to find his people worshiping a golden calf. They had fashioned this idol to worship while he was away doing God’s work, and then they practiced immorality. The problem was not that they wanted to abandon God altogether; they wanted to worship both God and the idol. In disgust, Moses called for a decision. He called out the faithful, saying, “Who is on the Lord’s side? Let him come unto me.” There was the necessity of decision.
Kisha baadaye, Waebrania walipokuwa wamekwisha kukaa Palestina, walikuwa katika hatari halisi. Walikuwa wamemwasi Mungu kwa kutoiondoa ibada ya sanamu iliyowazunguka, nao walikuwa wamezungukwa na waabudu sanamu. Kabla hajafa, Yoshua alitoa changamoto kuu: “chagueni hivi leo mtakayemtumikia” — kama ni miungu ya uongo au BWANA. Na hivyo palikuwa tena na wito wa kuamua.Then later, when the Hebrew people had settled in Palestine, they were in real danger. They had disobeyed God by not getting rid of the idolatry around them, and they were surrounded by idol worshipers. Before he died, Joshua offered a great challenge: “Choose you this day whom you will serve” — whether the false gods or the Lord. And so there was again the call for decision.
Yesu naye anaita watu waamue. Hatuwezi kubaki bila upande. Kuahirisha kufanya uamuzi — kukataa kuchagua — ni kuamua dhidi yake. Yesu alisema katika Mathayo 12:30, “Mtu asiye pamoja nami yu kinyume changu.” Na kwa hiyo tunawaita watu wamkiri Kristo hadharani.Jesus likewise calls for a decision. We cannot remain neutral. To put off making a decision — to refuse the choice — is to decide against Him. Jesus said in Matthew 12:30, “He who is not with me is against me.” And so we call upon people to publicly confess Christ.
III. Tunamkiri Kristo kwa ubatizo.III. We confess Christ through baptism.
Hebu tuutazame nyuma ubatizo katika Agano Jipya kwa muda kidogo. Huko, ubatizo uliunganishwa kwa karibu na kukiri imani. Wengi wa waamini walikuwa wakitoka katika upagani, na walipobatizwa kuingia katika Kristo Yesu walikuwa wakivunja kabisa uhusiano na maisha yao ya zamani.Let us look back at baptism in the New Testament for a moment. There, baptism was closely connected to a confession of faith. Most of the believers were coming out of paganism, and when they were baptized into Christ Jesus they were making a total break with their old lives.
Mfano mmoja ni yule towashi Mkushi (wa Ethiopia). Filipo alikuwa akimshuhudia mtu huyo ndani ya gari lake kutoka katika kitabu cha Isaya, kisha Biblia inasema kwamba Filipo alimhubiri Yesu. Huo ni ujumbe mkuu kama nini! Towashi alimpokea Yesu, na mara walipoona maji, wote wawili walishuka, naye akabatizwa.One example was the Ethiopian eunuch. Philip was witnessing to the man in his chariot from the book of Isaiah, and then the Bible says that Philip preached Jesus to him. What a tremendous message that is! The eunuch received Jesus, and as soon as they saw a pool of water, they both went down and he was baptized.
Nakumbuka tukio kama hilo katika uzoefu wangu mwenyewe. Tulikuwa tumepanga ibada ya ubatizo Jumapili moja, nami nikatoa mwaliko. Shemeji wa msichana aliyekuwa abatizwe karibu akimbie kupitia njia ya katikati ili afanye uamuzi hadharani. Nilitarajia kwamba angebatizwa wakati mwingine baadaye, nikamwacha ameketi kwenye kiti cha mbele wakati mimi nikijiandaa kwa ubatizo. Lakini niliposhuka kuingia katika birika la ubatizo, yeye alianza kushuka ngazi kutoka upande mwingine akiwa amevaa gauni lake zuri la Jumapili. Hakujali gauni. Alikuwa tayari kukiri imani yake kwa ubatizo na kujali heshima yake baadaye. Laiti Wakristo wengi zaidi wangeacha kuhangaikia heshima yao na kuanza kuhangaikia kama wako sawa na Mungu, uamsho ungezuka katika makanisa kote katika nchi yetu.I remember a case like that from my own experience. We were planning a baptismal service one Sunday, and I gave the invitation. The sister-in-law of the girl to be baptized almost ran down the aisle to make a public decision. I expected that she would be baptized at a later time, and I left her sitting on the front pew while I got ready for the baptism. But when I walked down into the baptistry, she started down the steps from the other side in her fine Sunday dress. She didn’t care about the dress. She was ready to confess her faith in baptism and worry about her dignity later. If more Christians would stop worrying about their dignity and start worrying about whether they are right with God, revival would break out in churches across our land.
William Barclay, aliyekuwa mhudumu wa Kanisa la Scotland, alisema kwamba ubatizo wa Agano Jipya ulikuwa ubatizo wa watu wazima; ubatizo wa watoto wachanga haukujulikana, kwa maana mtoto mchanga asingeweza kutangaza imani ambayo hakuwa nayo. Barclay pia alisema kwamba ubatizo wa Agano Jipya ulikuwa wa kuzamishwa. Katika Warumi 6 tunajifunza kwamba katika ubatizo kuna picha ya injili: Yesu alikufa na akazikwa, jambo linaloonyeshwa tunaposhushwa ndani ya maji; kisha Yesu alifufuliwa kutoka kwa wafu, jambo linaloonyeshwa tunapoinuliwa kutoka majini.William Barclay, who was a minister of the Church of Scotland, said that New Testament baptism was adult baptism; infant baptism was not known, for an infant could not declare a faith he did not have. Barclay also said that New Testament baptism was by immersion. In Romans 6 we learn that in baptism there is a picture of the gospel: Jesus died and was buried, which is shown as we are lowered into the water; then Jesus was raised from the dead, which is shown when we are raised from the water.
Kwa hiyo tunaweza kuona kwa nini ubatizo ni kukiri imani. Kuna picha ya kifo, kuzikwa, na kufufuka kwa Yesu. Kunyunyiziwa au kumiminiwa maji hakuwezi kuonyesha ujumbe huo wenye nguvu wa Kristo.So we can see why baptism is a confession of faith. There is the picture of Jesus’ death, burial, and resurrection. Sprinkling or pouring are not able to portray that powerful message of Christ.
Mara kadhaa baada ya ibada ya ubatizo, watu wamenijia na kuniuliza maana ya yote hayo, nao wakaongozwa kwa Kristo kwa sababu hiyo. Muda fulani uliopita mchungaji rafiki yangu aliniambia habari ya kumbatiza na kumpokea kanisani mtu aliyekuwa mpotovu kuliko wote mjini. Ibada hiyo ilionyeshwa kwenye televisheni ya kebo, na watu kote mjini walipiga simu kutaka kujua kilichokuwa kikiendelea. Kuna ukiri wenye nguvu katika ubatizo wa Agano Jipya, kwa sababu Kristo anahubiriwa kupitia huo.On several occasions after a baptismal service, I have had people come and ask me what it all meant, and they were led to Christ as a result. Some time ago a pastor friend of mine told me of baptizing into the church a man who was the worst reprobate in town. The service was on cable television, and people all over town called to see what was going on. There is a powerful confession to be found in New Testament baptism, because Christ is preached through it.
IV. Mwisho, lazima tumkiri Kristo kwa maisha yetu.IV. Finally, we must confess Christ with our lives.
Maneno yote duniani juu ya Yesu, maamuzi yote ya hadharani, na ubatizo elfu moja havina thamani yoyote bila utii. Yesu alisema, “Mbona mnaniita, Bwana, Bwana, nanyi hamyatendi niyasemayo?”All the words in the world about Jesus, all the public decisions, and a thousand baptisms are of no value without obedience. Jesus said, “Why do you call me, ‘Lord, Lord,’ and do not do the things that I say?”
Baadhi ya watu wa kwanza waliomkiri Kristo walilazimishwa kutoa maisha yao. Mitume wote, isipokuwa labda Yohana, walikufa kwa ajili ya imani yao. Mapokeo yanatuambia kwamba Petro na Paulo na Tomaso waliuawa kama mashahidi. Kila aina ya mateso ya kutisha ilibuniwa kwa ajili ya Wakristo. Wakristo walipochinjwa katika uwanja wa michezo, mchanga uligandamana sana kwa damu hata ikabidi uchotwe nje kabla ya tukio lililofuata. Akina mama walifungwa upande mmoja wa uwanja na mtoto akaachiliwa upande mwingine; kabla tu mtoto hajamfikia mama yake, simba wenye njaa kali waliachiliwa, na akina mama walitazama kwa hofu kuu watoto wao wakiraruliwa mbele ya macho yao. Lakini hakuna tone moja la damu lililopotea bure. Ibilisi alijaribu kuuangamiza Ukristo kwa mateso, lakini ulikua kwa kasi kubwa. Kila mara mwamini alipokufa, damu ile ililia ikiwaita wengine waitikie.Some early confessors of Christ were forced to give up their lives. All the apostles, with the possible exception of John, died for their faith. Tradition tells us that Peter and Paul and Thomas were martyred. All kinds of horrible tortures were devised for Christians. When the Christians were slaughtered in the arena, the sand became so encrusted with blood that it had to be scooped out before the next event. Mothers were tied to one end of the arena and the child released at the other; just before the child reached the mother, ravenous lions were released, and the mothers watched in horror as their children were torn apart before their eyes. But not one drop of blood was wasted. The devil tried to destroy Christianity with persecution, but it grew by leaps and bounds. Every time a believer died, that blood cried out for others to respond.
Wakati wa Uasi wa kutisha wa Boxer huko China, waasi waliteka kituo kimoja cha misheni, wakaifunga milango yote isipokuwa mmoja, na mbele yake wakaweka msalaba chini ardhini. Kisha habari ikapelekwa kwa wale waliokuwa ndani kwamba yeyote atakayeukanyaga msalaba kwa miguu angeachiwa uhuru na uhai wake, lakini yeyote atakayekataa angepigwa risasi hadi afe. Wakiwa wameogopa sana, wanafunzi saba wa kwanza waliukanyaga msalaba kwa miguu yao na wakaruhusiwa kwenda huru. Lakini mwanafunzi wa nane, msichana mdogo, alikataa kufanya kufuru hiyo. Akipiga magoti kando ya msalaba akiomba nguvu, aliinuka, akapita kwa uangalifu kando ya msalaba, akatoka nje kukabiliana na kikosi cha kufyatua risasi. Wakitiwa nguvu na mfano wake, kila mmoja wa wanafunzi tisini na wawili waliobaki alimfuata hadi kifoni.During the terrible Boxer Rebellion in China, the insurgents captured a mission station, blocked all the gates but one, and before it placed a cross flat on the ground. Then word was passed to those inside that any who trampled the cross underfoot would be permitted their freedom and life, but any refusing would be shot to death. Terribly frightened, the first seven students trampled the cross under their feet and were allowed to go free. But the eighth student, a young girl, refused to commit the sacrilege. Kneeling beside the cross in prayer for strength, she arose, moved carefully around the cross, and went out to face the firing squad. Strengthened by her example, every one of the remaining ninety-two students followed her to death.
Mnamo Januari 1941 Mchungaji mmoja aitwaye Stone alimbatiza mwanamke mmoja huko Bombay, India. Mchungaji mwingine alimpongeza kwa mwongofu wake. “Lakini yeye si mwongofu wangu,” Stone alisema kwa unyenyekevu. “Basi ni wa nani?” “Wa Adoniram Judson,” likaja jibu. “Lakini Judson aliishi zaidi ya miaka mia moja iliyopita, zaidi ya maili elfu moja kutoka hapa, katika nchi ya Burma.” “Ni kweli,” akasema, “lakini mwanamke huyu alikutana na kikundi cha wanawake kutoka mji ule wa Burma ambapo Judson aliteseka sana na kufanya kazi yake kwa bidii kuliko mahali pengine katika karne iliyopita. Unakumbuka jinsi alivyofungwa gerezani, akaumizwa mwilini, akanyimwa chakula hadi kukaribia njaa, na kuteswa kupita maelezo. Basi, wanawake hawa ni wazao wa watu walioongolewa kwa maisha yasiyo na kifani na ushuhuda bora wa Adoniram Judson. Mwanamke niliyembatiza usiku huu alikutana nao, na baada ya siku chache akanijia akisema, ‘Hawa Waburma wamenisadikisha kwamba Kristo ni Mwokozi. Niko tayari kubatizwa.’ Unaona — yeye ni mwongofu wa Judson.” Tunapomkiri Kristo kwa maisha yetu, Mungu atalitumia jambo hilo, nalo halitakufa kamwe.In January 1941 a Reverend Stone baptized a woman in Bombay, India. A pastor congratulated him on his convert. “But she is not my convert,” said Stone modestly. “Then whose is she?” “Adoniram Judson’s,” came the reply. “But Judson lived over a hundred years ago, more than a thousand miles away, in the country of Burma.” “True,” he said, “but this woman fell into the company of a group of women from that city in Burma where Judson did his most intense suffering and work last century. You recall how he was imprisoned, physically harmed, placed on a starvation diet, and persecuted almost beyond description. Well, these women are descendants of the people who were converted by the incomparable life and outstanding witness of Adoniram Judson. The woman whom I baptized tonight fell into their company, and after a few days she came to me saying, ‘These Burmese have convinced me that Christ is Savior. I am ready to be baptized.’ You see — she is Judson’s convert.” When we confess Christ with our lives, God will use it, and it will never die.
Maelezo ya ufundi: hubiri upatanisho katika mwelekeo sahihi — sisi ndio tuliokuwa maadui na Mungu ndiye aliyetupatanisha, si kinyume chake. Jilinde dhidi ya makosa yote mawili unapohubiri hatua: sheria-tupu (kuurudisha utakaso kuwa kazi ya kujipatia kibali) na kutojali (kukuchukulia kuhesabiwa haki kama ruhusa ya kutenda dhambi). Na mahubiri yote yaelekee mwaliko, kwa sababu wokovu ndilo fundisho moja linaloita jibu moja kwa moja kuliko mengine yote. Kwa hiyo Sehemu ya 8 imeonyesha fundisho moja likihubiriwa kwa njia mbili — kwa hatua na kwa picha — kila hoja juu ya kifungu chake, na kuhesabiwa haki kukikuzwa kikamilifu. Sehemu ya 9 inashughulikia Kanisa.Craft notes: preach reconciliation in the right direction — it is we who were the enemies and God who reconciled us, not the reverse. Guard both errors as you preach the stages: legalism (collapsing sanctification back into earning) and indifference (treating justification as license). And let the whole sermon arc to the invitation, because salvation is the one doctrine that most directly calls for a response. So Unit 8 has shown one doctrine preached two ways — by stages and by images — each point on its own text, with justification developed in full. Unit 9 takes up the Church.
Mtihani wa Mwisho wa Sehemu ya 8Unit 8 Final Exam
Programu ya Cheti: maswali 20 ya kuchagua jibu. Shahada ya Mshiriki: maswali ya kuchagua jibu na maswali 10 ya kujaza nafasi zilizoachwa wazi. Shahada ya Uzamili ya Huduma ya Kiungu (M.Div.) na Shahada ya Uzamili ya Teolojia (Th.M.): maswali ya kuchagua jibu, ya kujaza nafasi, na maswali 10 ya majibu mafupi. Asilimia 90 ya kila sehemu inahitajika ili kufaulu. Usipofaulu, mtihani utasubiri muda mfupi kabla hujaweza kujaribu tena.Certificate track: the 20 multiple-choice questions. Associate: multiple choice and the 10 fill-in-the-blank questions. M.Div. and Th.M.: multiple choice, fill-ins and the 10 short-answer questions. 90% of each part is required to pass. If you do not pass, the exam waits a short time before you can try again.
M.Div. na Th.M.: masomo yote matano yaliyopangwa ni sehemu ya kozi. Mtihani wake tofauti ni wa lazima baada ya kuanzishwa; tazama ukurasa wake kwa kanuni ya sasa. Heshima inabaki kuwa ya hiari na haichukui nafasi ya mtihani.
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