Ibada, Maagizo na Mahubiri ya Kibaptisti — Sehemu ya 9: Mwito wa Hadharani, Uinjilisti Kutoka Mimbarani, na Mikutano ya UamshoBaptist Worship, Ordinances, and Preaching — Unit 9: The Invitation, Evangelism from the Pulpit, and Revival Meetings

Mstari MkuuKey Verse

"Basi tu wajumbe kwa ajili ya Kristo, kana kwamba Mungu anasihi kwa kinywa chetu; twawasihi kwa ajili ya Kristo, mpatanishwe na Mungu." (2 Wakorintho 5:20, SUV)"Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God." (2 Corinthians 5:20, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini uhubiri wa Kibaptisti unalenga jibu na si taarifa tu.1. Explain why Baptist preaching aims at a response and not only at information.

2. Kueleza maudhui ya ujumbe ulio wazi wa injili ambao mchungaji anaweza kuuwasilisha kutoka mimbarani kila juma.2. State the content of a clear gospel message that a pastor can present from the pulpit every week.

3. Kueleza mwito wa hadharani (public invitation), kufuatilia historia yake kwa muhtasari, na kueleza mjadala wa wanahistoria kuhusu asili yake.3. Describe the public invitation, trace its history in outline, and explain the debate among historians about its origin.

4. Kujibu mapingamizi makuu dhidi ya mwito wa hadharani na mikutano ya uamsho kwa mtazamo wa Kibaptisti.4. Answer the main objections to the invitation and to revival meetings from a Baptist standpoint.

5. Kupanga mwito, ufuatiliaji na juma la uamsho ambavyo ni vya unyofu, makini na vinavyomlenga Kristo.5. Plan an invitation, a follow-up and a revival week that are honest, careful and centered on Christ.

Sauti ya Kipindi HikiThe Voice of This Unit

Kipindi hiki kimeandikwa kutoka ndani ya mapokeo ya Kibaptisti, kwa wachungaji Wabaptisti. Ni cha kihafidhina na cha kiinjili. Wabaptisti wanaamini kwamba injili inapaswa kutolewa bure kwa wote, na kwamba wale wanaotubu na kuamini huokolewa kwa neema kwa njia ya imani. Wabaptisti kwa muda mrefu wametofautiana wao kwa wao kuhusu jinsi uchaguzi unavyohusiana na ofa hii ya bure, kama Kozi ya 2 inavyoeleza. Wabaptisti wa Jadi (Traditional Baptists) na Wabaptisti wa Reformed wote huhubiri injili na wote huwasihi wenye dhambi, ingawa wakati mwingine hutofautiana katika mbinu. Tunaeleza wasiwasi wao kwa haki kisha tunatoa jibu. Historia ya uamsho wa Kibaptisti imesimuliwa katika Kozi ya 1, na hatuirudii hapa.This unit is written from inside the Baptist tradition, for Baptist pastors. It is conservative and evangelical. Baptists believe that the gospel is to be offered freely to all, and that those who repent and believe are saved by grace through faith. Baptists have long disagreed among themselves about how election relates to this free offer, as Course 2 explains. Traditional Baptists and Reformed Baptists both preach the gospel and both plead with sinners, though they sometimes differ on method. We state their concerns fairly and then give an answer. The history of Baptist revivals is told in Course 1, and we do not repeat it here.

Kuhubiri Kutafuta UamuziPreaching for a Verdict

Mahubiri ya Kibaptisti si mhadhara. Petro alihubiri Pentekoste, na wasikilizaji "wakachomwa mioyo yao, wakamwambia Petro na mitume wengine, Ndugu zetu, tufanyeje?" (Matendo 2:37). Petro alijibu kwa amri ya kutubu na kubatizwa (Matendo 2:38). Paulo alieleza kazi yake mwenyewe kama ya mjumbe anayesihi: "twawasihi kwa ajili ya Kristo, mpatanishwe na Mungu" (2 Wakorintho 5:20). Ujumbe wa Biblia ni ujumbe unaoita jibu.A Baptist sermon is not a lecture. Peter preached at Pentecost, and the hearers "were cut to the heart, and said to Peter and the rest of the apostles, 'Men and brethren, what shall we do?'" (Acts 2:37). Peter answered with a command to repent and be baptized (Acts 2:38). Paul described his own work as that of an ambassador who pleads: "we implore you on Christ's behalf, be reconciled to God" (2 Corinthians 5:20). The message of the Bible is a message that calls for a response.

Wabaptisti huhisi uzito huu hasa kwa sababu ya tunayoamini kuhusu kanisa. Ni wale tu waliogeukia Kristo binafsi kwa toba na imani wanaoshiriki katika ushirika wetu. Hatubatizi watoto wachanga wala hatumhesabu mtu kuwa Mkristo kwa sababu ya familia yake au nchi yake. Kila mtu lazima aje kwa Kristo mwenyewe. Mchungaji, basi, hawezi kuridhika na kufundisha tu. Lazima aulize: Je, injili imewekwa mbele ya watu kwa uwazi wa kutosha hata waweze kujibu?Baptists especially feel this weight because of what we believe about the church. Only those who have personally turned to Christ in repentance and faith belong to our fellowship. We do not baptize infants or count a person a Christian because of his family or his country. Each individual must come to Christ for himself. A pastor, then, cannot be satisfied with teaching only. He must ask: Has the gospel been put before the people clearly enough that they can respond?

Uinjilisti Kutoka Mimbarani: Injili Kila JumaEvangelism from the Pulpit: the Gospel Every Week

Hakuna kanisa linalopaswa kuacha mwezi upite bila uwasilishaji ulio wazi wa injili mimbarani. Wageni huja, wanafamilia huja, na baadhi ya wahudhuriaji wa kawaida huenda hawajawahi kuamini. Muhtasari mzuri humsaidia mchungaji kujumuisha injili hata katika mahubiri ya mada nyingine. Hapa kuna sehemu tano ambazo Agano Jipya linatoa.No church should let a month go by without a clear presentation of the gospel in the pulpit. Visitors come, family members come, and some regular attenders may never have believed. A good outline helps a pastor to include the gospel even in sermons on other themes. Here are five parts that the New Testament gives.

Mungu. Mungu mmoja wa kweli alituumba na anatutawala, nasi tunadaiwa uzima wetu kwake (Matendo 17:24-31).God. The one true God made us and rules us, and we owe Him our lives (Acts 17:24-31).

Mwanadamu. Wote wamefanya dhambi na wako chini ya hukumu. "Kwa kuwa wote wamefanya dhambi, na kupungukiwa na utukufu wa Mungu" (Warumi 3:23). "Kwa maana mshahara wa dhambi ni mauti; bali karama ya Mungu ni uzima wa milele katika Kristo Yesu Bwana wetu" (Warumi 6:23).Man. All have sinned and are under judgment. "For all have sinned and fall short of the glory of God" (Romans 3:23). "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Romans 6:23).

Kristo. Yesu, Mungu Mwana, aliishi bila dhambi, alikufa kwa ajili ya dhambi zetu, na akafufuka siku ya tatu (1 Wakorintho 15:3-4).Christ. Jesus, God the Son, lived without sin, died for our sins, and rose on the third day (1 Corinthians 15:3-4).

Jibu. Yesu alianza huduma yake kwa mwito, "Tubuni, mkaiamini Injili" (Marko 1:15). Kutubu ni kugeuka kutoka dhambini; kuamini ni kumtumainia Kristo peke yake kuokoa. "Maana mmeokolewa kwa neema, kwa njia ya imani; wala hii haikutokana na nafsi zenu; ni kipawa cha Mungu; wala si kwa matendo, mtu awaye yote asije akajisifu" (Waefeso 2:8-9).Response. Jesus began His ministry with the call, "Repent, and believe in the gospel" (Mark 1:15). To repent is to turn from sin; to believe is to trust Christ alone to save. "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast" (Ephesians 2:8-9).

Gharama na ahadi. Kristo anatuita tumfuate, na wale wanaomtumaini hawatatahayarika (Warumi 10:11).Cost and promise. Christ calls us to follow Him, and those who trust Him will not be put to shame (Romans 10:11).

Mahali ambapo watu wengi ni Wakatoliki wa jina tu au washiriki wa mapokeo mengine makubwa, mchungaji hapaswi kudhani kwamba kila msikilizaji anaielewa injili. Mtu anaweza kusema, "Mimi tayari ni Mkristo kwa sababu nilibatizwa nikiwa mtoto mchanga." Sema kwa upole, na eleza wazi kwamba wokovu ni kwa imani ya binafsi katika Kristo na si kwa ibada ya kitamaduni au familia. Epuka kudharau yale ambayo wengine wanayathamini. Sema kweli kwa upendo.In a place where most people are nominal Catholics or members of another large tradition, the pastor should not assume that every hearer understands the gospel. Someone may say, "I am already a Christian because I was baptized as a baby." Speak kindly, and explain plainly that salvation is by personal faith in Christ and not by ritual or family. Avoid mocking what others hold dear. Speak the truth in love.

Mwito wa HadharaniThe Public Invitation

Mwito wa hadharani ni wakati, kwa kawaida mwishoni mwa mahubiri, ambapo mhubiri anawaomba wasikilizaji kujibu injili kwa njia inayoonekana. Katika makanisa mengi ya Kibaptisti, watu huitwa kuja mbele, kusimama, kuinua mkono, au kuzungumza na mshauri baada ya ibada. Mtu anaweza kualikwa kusali na mshiriki wa kanisa mbele. Wengine wanaweza kuombwa waje mbele kwa uanachama wa kanisa au kwa ubatizo, au kuomba sala. Si kila kanisa la Kibaptisti hutumia mwito wa hadharani au mwito wa madhabahuni (altar call). Baadhi ya makanisa ya Kibaptisti, ikiwa ni pamoja na makusanyiko mengi ya Reformed au ya Wabaptisti Maalumu, kwa makusudi hayafanyi hivyo. Huwaita wasikilizaji kwa Kristo kutoka mimbarani kisha huwafanya wachungaji na wazee wapatikane kuzungumza na kusali na yeyote baadaye. Desturi zote mbili zinapatikana miongoni mwa Wabaptisti, na zote zinatafuta jibu la uaminifu kwa injili.The public invitation is a moment, usually at the end of the sermon, when the preacher asks hearers to respond to the gospel in a visible way. In many Baptist churches, people are invited to come forward, to stand, to raise a hand, or to speak to a counselor after the service. Someone may be invited to pray with a church member at the front. Others may be asked to come forward for church membership or for baptism, or to ask for prayer.

Historia, kwa muhtasariThe history, in outline

Wanahistoria hawakubaliani mahali zoea hili lilipoanzia, na tunapaswa kueleza mjadala kwa unyofu.Historians do not agree on where the practice began, and we should state the debate honestly.

Wengine hufuatilia mwito huo hadi mikutano ya kambi ya mpaka wa Marekani mwanzoni mwa miaka ya 1800, kama kusanyiko la Cane Ridge, Kentucky, mwaka 1801, ambapo Wabaptisti, Wamethodisti na Wapresbiteri walishiriki. Wengine hutaja "benchi ya waombolezaji" ya Wamethodisti, ambapo wanaotafuta waliketi katika sala. Wanahistoria wengi huunganisha zoea hilo na mhubiri wa uamsho Charles Finney katika miaka ya 1820 na 1830, aliyetumia kile alichokiita "benchi ya wenye wasiwasi" (anxious bench). Waandishi wengine wanaona kwamba Wabaptisti wa mapema, kama wale wa Uamsho Mkuu (Great Awakening) na Wabaptisti Waliotengana (Separate Baptists) walioongozwa na Shubal Stearns huko North Carolina katika miaka ya 1750, waliona aina zilezile za majibu ya hadharani bila umbo lililowekwa. Wabaptisti wa karne ya kumi na tisa na ishirini walipokea mwito huo kwa wingi, nao ukawa alama ya makanisa mengi ya Kibaptisti ya Kusini na ya Kujitegemea (Independent). Katika karne ya ishirini, Billy Graham, mhudumu wa Kibaptisti wa Kusini, aliendesha mikutano mikubwa ya hadharani katika mataifa mengi na kuwaalika wasikilizaji waje mbele, kukiwa na washauri waliofunzwa kuzungumza na wale waliokuja.Some trace the invitation to the camp meetings of the American frontier in the early 1800s, like the gathering at Cane Ridge, Kentucky, in 1801, where Baptists, Methodists and Presbyterians took part. Others point to the "mourners' bench" of the Methodists, where seekers sat in prayer. Many historians connect it to the revival preacher Charles Finney in the 1820s and 1830s, who used what he called the "anxious bench." Other writers point out that earlier Baptists, such as those in the Great Awakening and the Separate Baptists led by Shubal Stearns in North Carolina in the 1750s, saw the same kinds of public responses without a settled form. Baptists in the nineteenth and twentieth centuries took up the invitation widely, and it became a mark of many Southern Baptist and Independent Baptist churches. In the twentieth century, Billy Graham, a Southern Baptist minister, held large public meetings in many nations and invited listeners to come forward, with trained counselors to speak with those who came.

Spurgeon huko London hakutumia umbo lililokuja kuwa la kawaida katika uamsho wa Marekani. Aliwasihi wenye dhambi kwa bidii katika mahubiri yake, na alitoa nafasi za kuzungumza kibinafsi na wale waliokuwa chini ya hatia. Haya yote yanaonyesha kwamba mwito wa kujibu ni wa zamani kuliko mbinu yoyote maalumu.Spurgeon in London did not use the form later common in American revivals. He pleaded earnestly with sinners in his sermons, and he gave opportunities to speak personally with those under conviction. All this shows that the call to respond is older than any particular method.

Kile Biblia inachoamuru na kile inachoacha huruWhat the Bible commands and what it leaves free

Biblia inaamuru kwamba injili itangazwe na kwamba wenye dhambi waitwe kutubu: "Basi, Mungu, akiziachilia zamani zile za ujinga, anawaamuru watu wote kila mahali watubu" (Matendo 17:30). Yesu aliita, "Njoni kwangu, ninyi nyote msumbukao na wenye kulemewa na mizigo, nami nitawapumzisha" (Mathayo 11:28). Biblia haitoi njia moja kwa wakati wa jibu. Matendo yanaonyesha watu wakijibu kwa kuuliza maswali, kwa kubatizwa, kwa kubaki kusikia zaidi. Kwa hiyo mwito ni mbinu, na mbinu inaweza kutumiwa kwa hekima au bila hekima.The Bible commands that the gospel be proclaimed and that sinners be called to repent: "Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent" (Acts 17:30). Jesus called, "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matthew 11:28). The Bible does not give a single method for the moment of response. Acts shows people responding by asking questions, by being baptized, by staying to hear more. So the invitation is a method, and a method can be used wisely or unwisely.

Mapingamizi na Majibu YetuObjections and Our Answers

Pingamizi la 1: Mwito wa hadharani haumo katika Biblia, kwa hiyo hatupaswi kuutumia.Objection 1: The public invitation is not in the Bible, so we should not use it.

Baadhi ya Wabaptisti na wengine husema kwamba hakuna mtume aliyewahi kuwaomba watu watembee mbele, na kwamba zoea hilo ni uvumbuzi wa karne ya kumi na tisa.Some Baptists and others say that no apostle ever asked people to walk forward, and that the practice is a nineteenth-century invention.

Jibu letu. Ni kweli kwamba umbo tunalolijua ni la baadaye kuliko Agano Jipya. Lakini maudhui ni ya kibiblia: wahubiri waliwaita watu watubu na waamini, na walitarajia jibu linaloonekana. Petro aliwaambia wasikilizaji watubu na kubatizwa, na takriban watu elfu tatu walifanya hivyo siku ile (Matendo 2:38, 41). Mambo mengi tunayofanya, kama vile kutumia viti, mfumo wa sauti na madarasa ya Shule ya Jumapili, hayamo katika Biblia pia. Kipimo ni kama mbinu inatumikia amri ya Maandiko na haipingani nayo. Kanisa lenye uhuru wa kuchagua maumbo yake linaweza kutumia mwito, au kutumia njia nyingine, mradi wenye dhambi wanaitwa wazi kwa Kristo.Our answer. It is true that the form we know is later than the New Testament. But the content is biblical: the preachers called people to repent and believe, and they expected a visible response. Peter told the hearers to repent and be baptized, and about three thousand did so that day (Acts 2:38, 41). Many things we do, such as using chairs, a sound system and Sunday school classes, are not found in the Bible either. The test is whether the method serves the command of Scripture and does not contradict it. A church free to choose its own forms may use an invitation, or may use another way, provided that sinners are plainly called to Christ.

Pingamizi la 2: Mwito unachezea hisia na kuzaa uongofu wa uongo.Objection 2: The invitation manipulates emotions and produces false conversions.

Wakosoaji huogopa kwamba muziki wa huzuni, mistari ya wimbo inayorudiwa, na shinikizo la mhubiri vinaweza kuwasukuma watu waje mbele bila imani ya kweli, na kwamba baadhi hufikiri wameokoka wakati hawajaokoka.Critics fear that sad music, repeated verses of a hymn, and pressure from the preacher can move people to come forward without real faith, and that some then think they are saved when they are not.

Jibu letu. Hili ni onyo zito, na wachungaji wa unyofu wameliona. Tunajibu kwa njia nne. Kwanza, mhubiri asiashirie kwamba kutembea mbele kunaokoa. Wokovu ni kwa neema kwa njia ya imani katika Kristo, na hatua inayoonekana huonyesha tu yale Roho aliyofanya moyoni. Pili, mchungaji aepuke hila za shinikizo, kama vile kuwaomba watu tena na tena "mstari mmoja tu zaidi" hadi mtu asogee, au kuahidi kwamba mtu atapona au atabarikiwa akija. Tatu, wale wanaojibu washauriwe kibinafsi na waulizwe wanaamini nini. Nne, kanisa lazima lifuatilie kwa mafundisho, ubatizo na uanachama katika majuma yanayofuata. Bwana Yesu alionya kwamba baadhi ya wanaolisikia neno hulipokea kwa furaha lakini hawana mizizi (Marko 4:16-17). Dawa ya jibu la juujuu ni ufuatiliaji makini na mafundisho mazuri, si ukimya.Our answer. This is a serious warning, and honest pastors have seen it. We answer in four ways. First, the preacher must not suggest that walking forward saves. Salvation is by grace through faith in Christ, and a visible step only expresses what the Spirit has done in the heart. Second, the pastor should avoid pressure tricks, such as asking people over and over to "just one more verse" until someone moves, or promising that a person will be healed or blessed if he comes. Third, those who respond should be counseled personally and asked what they believe. Fourth, the church must follow up with teaching, baptism and membership in the weeks that follow. The Lord Jesus warned that some who hear the word receive it with joy but have no root (Mark 4:16-17). The remedy for shallow response is careful follow-up and good teaching, not silence.

Pingamizi la 3: Wabaptisti wa Reformed husema mwito unamaanisha kwamba wokovu unategemea uamuzi wa mwanadamu.Objection 3: Reformed Baptists say the invitation implies that salvation depends on man's decision.

Baadhi ya wanaoshikilia mafundisho ya neema wanahofia kwamba mwito unafanya uchaguzi wa mwenye dhambi kuwa chanzo cha kuzaliwa upya. Wanaamini kwamba kuzaliwa upya ni kazi ya enzi kuu ya Roho.Some who hold the doctrines of grace worry that the invitation makes the sinner's choice the cause of new birth. They believe that regeneration is the sovereign work of the Spirit.

Jibu letu. Hapa Wabaptisti hutofautiana katika msisitizo, na hatuhitaji kulificha. Pande zote mbili zinakubaliana juu ya Maandiko: "Upepo huvuma upendako... ndivyo alivyo kila mtu aliyezaliwa kwa Roho" (Yohana 3:8), na "Kila atakayeliitia jina la Bwana ataokoka" (Warumi 10:13). Pande zote mbili zinaamini kwamba injili inapaswa kuhubiriwa kwa wote. Spurgeon alishikilia mafundisho ya neema na bado aliwaita wasikilizaji wote waje kwa Kristo. Kama kanisa linatumia mwito rasmi au linawaalika wasikilizaji kuzungumza na mchungaji baadaye, mhubiri anapaswa kuwaita watu kwa Kristo kwa upendo wa dhati na kumtegemea Roho kufanya yale ambayo Yeye peke yake anaweza. Tusifanye mwito kuwa sanamu, na tusiache nadharia ituzamishe kimya.Our answer. Here Baptists differ in emphasis, and we need not hide it. Both sides agree on Scripture: "The wind blows where it wishes... So is everyone who is born of the Spirit" (John 3:8), and "whoever calls on the name of the LORD shall be saved" (Romans 10:13). Both believe the gospel is to be preached to all. Spurgeon held the doctrines of grace and still called on every hearer to come to Christ. Whether a church uses a formal invitation or invites hearers to speak with a pastor afterward, the preacher should call men to Christ with sincere love and trust the Spirit to do what only He can do. We should not make the invitation an idol, and we should not let a theory silence us.

Pingamizi la 4: Mikutano ya uamsho ni ya hisia, ya kibiashara au ya kugawanya.Objection 4: Revival meetings are emotional, commercial or divisive.

Baadhi ya waliozoea kuona mikutano maalumu ikitumiwa vibaya hutaja maonyesho ya kujionyesha, maombi ya pesa, au wahubiri wageni wanaoacha fujo kwa mchungaji wa mahali.Some who have seen special meetings misused point to showmanship, appeals for money, or visiting preachers who leave a mess for the local pastor.

Jibu letu. Matumizi mabaya yapo na lazima yarekebishwe. Lakini Maandiko yanatufundisha kuombea uamsho. "Je! Hutatuhuisha tena, Watu wako wakufurahie?" (Zaburi 85:6). Uamsho kwanza ni kazi ya Mungu miongoni mwa watu wake, ikileta toba, furaha na utii mpya. Mikutano maalumu ni njia ambayo Wabaptisti wengi wameitumia kuelekeza sala ya kanisa na mwaliko kwa majirani. Kipimo cha uamsho si kelele, bali matunda yake: toba, upendo, utakatifu, na kujitolea upya kwa utume wa Kristo.Our answer. Abuses exist and must be corrected. But Scripture teaches us to pray for revival. "Will You not revive us again, that Your people may rejoice in You?" (Psalm 85:6). Revival is first the work of God among His own people, bringing repentance, joy and fresh obedience. Special meetings are a means that many Baptists have used to focus a church's prayer and invitation to neighbors. The test of a revival is not the noise, but its fruit: repentance, love, holiness, and new commitment to Christ's mission.

Pingamizi la 5: Watoto na vijana wanaweza kusukumwa haraka mno.Objection 5: Children and young people can be pushed too fast.

Baadhi ya wachungaji wameona watoto wadogo sana wakienda mbele kwa sababu marafiki zao walienda, na baadaye wakachanganyikiwa kuhusu wokovu wao.Some pastors have seen very young children go forward because friends did, and later become confused about their salvation.

Jibu letu. Yesu aliwakaribisha watoto (Marko 10:14), na hatupaswi kuwakataa. Pia hatupaswi kuwaharakisha. Sema na mtoto faraghani, mbele ya wazazi wake, mwulize kwa maneno yake mwenyewe anaamini nini, na uwe mvumilivu. Mtoto anaweza kutiwa moyo kusubiri ubatizo hadi ufahamu wake na imani yake iwe wazi. Hili ni la hekima zaidi kuliko kuhesabu kila mkono ulioinuliwa katika mkutano wa watoto kama uongofu.Our answer. Jesus welcomed children (Mark 10:14), and we should not turn them away. We should also not hurry them. Speak to a child in private, in the presence of his parents, ask him in his own words what he believes, and be patient. A child may be encouraged to wait for baptism until his understanding and faith are plain. This is wiser than to count every hand raised in a children's meeting as a conversion.

Kupanga Mwito na Juma la UamshoPlanning an Invitation and a Revival Week

Kabla ya ibada. Omba kazi ya Roho Mtakatifu. Andaa aya yako ya mwisho ili ielekeze wazi kwa Kristo, si kwa kilele cha hisia tu.Before the service. Pray for the Holy Spirit's work. Prepare your closing paragraph so that it leads clearly to Christ, not just to an emotional peak.

Wakati wa mwito. Eleza kwa maneno wazi unachowaomba watu wafanye. Tumia lugha rahisi. Waambie kwamba kuja mbele hakuwaokoi. Wape watu wakati bila shinikizo. Toa zaidi ya njia moja ya kujibu: kuja mbele, kubaki viti vyao kusali, au kuzungumza na mshauri baadaye.During the invitation. Explain what you are asking people to do in clear words. Use simple language. Tell them that coming forward does not save them. Give people time without pressure. Offer more than one way to respond: coming to the front, remaining in their seat to pray, or speaking to a counselor afterward.

Baada ya mwito. Uwe na washiriki waliofunzwa tayari kusikiliza na kusali, wakiwa na Biblia mikononi. Mwombe kila mtu aeleze anachoelewa kuhusu kifo cha Kristo na dhambi yake mwenyewe. Akimwamini Kristo, furahini naye na mwambie hatua zinazofuata: kusoma Biblia, kusali, kumwambia mtu, na kubatizwa na kujiunga na kanisa (kama ilivyofundishwa katika Kipindi cha 4). Andika jina lake na ukutane naye ndani ya juma moja.After the invitation. Have trained members ready to listen and pray, with Bibles in hand. Ask each person to say what he understands about Christ's death and his own sin. If he trusts Christ, rejoice with him and tell him the next steps: read the Bible, pray, tell someone, and be baptized and join the church (as taught in Unit 4). Record his name and meet with him within a week.

Kwa juma la uamsho. Panga sala katika miezi iliyotangulia. Chagua mhubiri mgeni ambaye mafundisho yake unayajua na kuyaamini. Kanisa la Kibaptisti hujitawala, na mchungaji na kanisa wanawajibika kwa kinachofundishwa mimbarani mwao. Fanya wazi jinsi sadaka yoyote itakavyoshughulikiwa na kwamba itaripotiwa kwa unyofu. Walike majirani na uwatembelee kibinafsi. Fanya mkutano wa ufuatiliaji kabla ya juma kuisha, si baadaye.For a revival week. Plan for prayer in the months before. Choose a guest preacher whose doctrine you know and trust. A Baptist church governs itself, and the pastor and church answer for what is taught in their pulpit. Make clear how any offering will be handled and that it will be reported honestly. Invite neighbors and visit them personally. Hold the follow-up meeting before the week ends, not afterward.

Matumizi ya KichungajiPastoral Application

Kanisa katika mji mdogo linafanya juma la mikutano ya jioni. Usiku wa Alhamisi mhubiri mgeni anatoa ujumbe ulio wazi, na watu kumi na watano wanainua mikono. Mchungaji ana furaha lakini anakumbuka mikutano ya awali ambapo wengi walikuja mbele na wachache walionekana tena. Kwa hiyo anamwomba shemasi mkomavu na wanawake wawili wa kanisa kuzungumza na kila mtu usiku ule, nayeye anaandika majina.A church in a small city holds a week of evening meetings. On Thursday night the visiting preacher gives a clear message, and fifteen people raise their hands. The pastor is joyful but remembers earlier meetings where many came forward and few were seen again. So he asks a mature deacon and two women of the church to speak with each person that night, and he writes down the names.

Anamtembelea kila mmoja wao katika juma lililofuata. Anagundua kwamba sita walielewa kweli injili na wako tayari kumfuata Kristo. Watano ni watoto ambao wazazi wao wanaomba wafundishwe zaidi. Wanne wanaonekana kuja kwa sababu ya familia au kuombewa kwa shida fulani. Mchungaji anaanzisha darasa fupi kwa wale sita, anapanga ubatizo wao baada ya majuma machache, na anawaalika wengine kwenye darasa hilohilo bila kuwaita wameokoka. Miezi miwili baadaye, watano kati ya wale sita wanahudhuria mara kwa mara. Mchungaji hawahesabu wale kumi na watano kama uongofu kumi na tano, wala hadharau jibu lao. Anaendelea na ufuatiliaji.He visits each of them during the next week. He finds that six truly understood the gospel and are ready to follow Christ. Five are children whose parents ask that they be taught further. Four seem to have come for a family reason or for prayer about trouble. The pastor starts a short class for the six, plans baptism for them in a few weeks, and invites the others to the same class without calling them saved. Two months later, five of the six are attending regularly. The pastor does not count the fifteen as fifteen conversions, nor does he despise the response. He keeps the follow-up going.

MuhtasariSummary

Uhubiri wa Kibaptisti hutafuta jibu kwa sababu kanisa linaundwa na wale waliotubu na kuamini binafsi. Mchungaji anapaswa kuwasilisha injili kila juma, akishughulikia Mungu, mwanadamu, Kristo, jibu, na gharama na ahadi. Mwito wa hadharani ni mbinu ya kuwaita wasikilizaji kujibu. Wanahistoria hawakubaliani kuhusu asili yake, wakiufuatilia hadi mikutano ya kambi ya mpaka, benchi ya waombolezaji ya Wamethodisti, benchi ya wenye wasiwasi ya Finney, au uamsho wa awali wa Kibaptisti. Maandiko yanaamuru mwito wa kutubu lakini hayaweki umbo moja. Mapingamizi kwamba mwito si wa kibiblia, unachezea hisia, ni tishio kwa fundisho la neema, au ni mzito mno kwa watoto yanaweza kujibiwa kwa matumizi makini, ushauri wa kibinafsi, ufuatiliaji wa unyofu, na kumtegemea Roho. Mikutano ya uamsho inapaswa kuzamishwa katika sala, kuongozwa na mafundisho sahihi, na kupimwa kwa matunda yake.Baptist preaching seeks a response because the church is made up of those who have personally repented and believed. A pastor should present the gospel every week, covering God, man, Christ, the response, and the cost and promise. The public invitation is a method for calling hearers to respond. Historians disagree about its origin, tracing it to frontier camp meetings, the Methodist mourners' bench, Finney's anxious bench, or earlier Baptist revivals. Scripture commands the call to repent but does not fix a single form. Objections that the invitation is unbiblical, emotionally manipulative, a threat to the doctrine of grace, or too hard on children can be answered with careful use, personal counseling, honest follow-up, and trust in the Spirit. Revival meetings should be bathed in prayer, led by sound doctrine, and judged by their fruit.

Usomaji ZaidiFurther Reading

• Charles Haddon Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu) (public domain), kuhusu moyo wa mhubiri kwa roho za watu.• Charles Haddon Spurgeon, Lectures to My Students (public domain), on the preacher's concern for souls.

• John A. Broadus, On the Preparation and Delivery of Sermons (Kuhusu Kuandaa na Kutoa Mahubiri) (ilichapishwa kwanza 1870), kuhusu kufunga mahubiri na kuyatumia.• John A. Broadus, On the Preparation and Delivery of Sermons (first published 1870), on closing a sermon and applying it.

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Vifungu vya IV, "Wokovu," na XI, "Uinjilisti na Misheni."• The Baptist Faith and Message (2000), Articles IV, "Salvation," and XI, "Evangelism and Missions."

• The Second London Confession (1689) (Ungamo la Pili la London), sura kuhusu wito wenye nguvu na imani ya kuokoa (public domain).• The Second London Confession (1689), chapters on effectual calling and saving faith (public domain).

• The New Hampshire Confession (1833) (Ungamo la New Hampshire) (public domain), kuhusu toba na imani.• The New Hampshire Confession (1833) (public domain), on repentance and faith.

• Kozi ya 2, Vipindi vya 7-9, kuhusu ofa ya bure ya injili na mjadala wa Kibaptisti kuhusu wokovu.• Course 2, Units 7-9, on the free offer of the gospel and the Baptist debate on salvation.

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