Ibada, Uhubiri na Huduma ya Kipentekoste — Sehemu ya 4: Uhubiri wa Kipentekoste: Upako na MaandaliziPentecostal Worship, Preaching, and Ministry — Unit 4: Pentecostal Preaching: Anointing and Preparation

Mstari MkuuKey Verse

"Na neno langu na ujumbe wangu havikuwa kwa maneno ya hekima ya kushawishi, bali kwa kufunuliwa Roho na nguvu." (1 Wakorintho 2:4, SUV)"And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power." (1 Corinthians 2:4, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza Wapentekoste wanamaanisha nini kwa "upako" katika uhubiri na kutoa msingi wake wa kibiblia.1. Explain what Pentecostals mean by "anointing" in preaching and give its biblical basis.

2. Kueleza kwa nini upako wa Roho na maandalizi makini huenda pamoja.2. Explain why the Spirit's anointing and careful preparation belong together.

3. Kueleza hatua kuu za maandalizi ya mhubiri: sala, kusoma andiko, kuwaelewa wasikilizaji, na matumizi.3. Describe the main stages of a preacher's preparation: prayer, study of the text, understanding the hearers, and application.

4. Kutaja pingamizi tatu dhidi ya uhubiri wa Kipentekoste na kutoa jibu la Kipentekoste kwa kila moja.4. State three objections to Pentecostal preaching and give the Pentecostal answer to each.

5. Kueleza jinsi kipindi hiki kinavyohusiana na kozi ya uhubiri ya CTS ya WiseSpeak, na kueleza jinsi mhubiri anavyojilinda dhidi ya kiburi na matumizi mabaya ya upako.5. Explain how this unit relates to the CTS WiseSpeak preaching course, and describe how a preacher guards against pride and abuse of the anointing.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Kipentekoste ya kiasili, kwa ajili ya wanafunzi wanaoshiriki mapokeo hayo. Ni kozi ya kihafidhina na ya Utatu. Uhubiri una nafasi ya kati katika makanisa yetu. Ibada ya Kipentekoste inaweza kuimba na kuomba kwa saa moja, lakini inaelekea kwenye Neno na jibu kwa Neno. Mapokeo mengine, hasa ya Matengenezo na ya Wabaptisti, yana historia ndefu ya uhubiri makini unaoegemea andiko, na Wapentekoste wakati mwingine wamekosolewa kwa kutegemea hisia na maongozi ya papo hapo badala ya kujifunza. Tunachukulia ukosoaji huo kwa uzito. Pia tunashikilia kwamba uhubiri bila nguvu ya Roho si uhubiri ambao Agano Jipya linauelezea.This course is written from inside the classical Pentecostal tradition, for students who belong to it. It is conservative and Trinitarian. Preaching holds a central place in our churches. A Pentecostal service may sing and pray for an hour, but it moves toward the Word and the response to the Word. Other traditions, especially the Reformed and Baptist traditions, have a long history of careful, text-centered preaching, and Pentecostals have sometimes been criticized for relying on feeling and inspiration instead of study. We take that criticism seriously. We also hold that preaching without the Spirit's power is not the preaching the New Testament describes.

Maelezo kuhusu kozi ya uhubiri ya CTS. Chapala Theological Seminary inatoa kozi tofauti, kozi ya uhubiri ya WiseSpeak. Kipindi hiki hakifundishi wala hakifupishi kozi hiyo. Kinashughulikia kile kilicho mahususi kwa uhubiri wa Kipentekoste: nafasi ya upako wa Roho na haja ya maandalizi ya mhubiri. Wanafunzi wanahimizwa kuchukua zote mbili. Zinaendana.A note on the CTS preaching course. Chapala Theological Seminary offers a separate course, the WiseSpeak preaching course. This unit does not teach or summarize that course. It deals with what is specific to Pentecostal preaching: the place of the Spirit's anointing and the need for the preacher's preparation. Students are encouraged to take both. They fit together.

Nafasi ya UhubiriThe Place of Preaching

Agano Jipya linaonyesha uhubiri kuwa njia aliyoichagua Mungu ya kuifanya injili ijulikane. Yesu alianza huduma yake ya hadharani kwa kusoma kutoka Isaya katika sinagogi la Nazareti: "Roho wa Bwana yu juu yangu, Kwa sababu amenitia mafuta niwahubiri maskini habari njema" (Luka 4:18). Mitume walitoka na kuhubiri. Paulo aliuliza, "Nao watasikiaje pasipo mhubiri?" (Warumi 10:14). Katika sura ya mwisho ya 2 Timotheo alimpa mfanyakazi mwenzake kijana agizo: "Lihubiri neno; uwe tayari, ukiwa na majira, au bila majira; kemea, karipia, onya, kwa saburi yote na elimu" (2 Timotheo 4:2).The New Testament presents preaching as God's chosen means of making the gospel known. Jesus began His public ministry by reading from Isaiah in the synagogue at Nazareth: "The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor" (Luke 4:18). The apostles went out and preached. Paul asked, "How shall they hear without a preacher?" (Romans 10:14). In the last chapter of 2 Timothy he gave his young coworker a charge: "Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching" (2 Timothy 4:2).

Mambo mawili yanasimama pamoja katika vifungu hivi. Uhubiri unahusu Neno, ujumbe ambao Mungu ameutoa. Na uhubiri unamtegemea Roho, anayempaka mafuta na kumwezesha mjumbe. Mhubiri wa Kipentekoste hawezi kuacha lolote kati ya hayo mawili.Two things stand together in these passages. Preaching is about the Word, the message that God has given. And preaching depends on the Spirit, who anoints and empowers the messenger. A Pentecostal preacher cannot give up either one.

Upako ni Nini?What Is the Anointing?

Neno "kutia mafuta" linamaanisha kumimina au kumpaka mtu mafuta, na katika Maandiko linamtambulisha mtu kuwa ametengwa na kuwezeshwa na Mungu. Wafalme, makuhani na manabii katika Israeli walitiwa mafuta. Neno "Masihi" na neno "Kristo" yote mawili yanamaanisha "Aliyetiwa Mafuta." Petro alimwambia Kornelio kwamba "Mungu alimtia mafuta Yesu wa Nazareti kwa Roho Mtakatifu na uweza" (Matendo 10:38). Yesu alihudumu katika upako huo, na Kanisa humpokea Roho kama yeye alivyompokea.The word "anoint" means to pour or smear oil on a person, and in Scripture it marks a person as set apart and equipped by God. Kings, priests and prophets in Israel were anointed. The word "Messiah" and the word "Christ" both mean "Anointed One." Peter told Cornelius that "God anointed Jesus of Nazareth with the Holy Spirit and with power" (Acts 10:38). Jesus ministered in that anointing, and the Church receives the Spirit as He did.

Wapentekoste wanaposema "upako" katika uhubiri, wanamaanisha uwezeshaji maalum wa Roho Mtakatifu kwa mhubiri na ujumbe wake, ili Neno lije kwa wazi, kwa hukumu ya dhamiri na kwa nguvu kwa wale wanaolisikia. Tunaliona hili katika Agano Jipya. Baada ya waumini kuomba katika Matendo 4, wote walijazwa na Roho Mtakatifu, wakanena neno la Mungu kwa ujasiri (Matendo 4:31). Paulo aliwaambia Wathesalonike kwamba injili "haikuwajia ninyi kwa neno tu, bali kwa nguvu pia, na kwa Roho Mtakatifu, na kwa uthibitisho mwingi" (1 Wathesalonike 1:5). Aliwaambia Wakorintho kwamba uhubiri wake ulikuwa "kwa kufunuliwa Roho na nguvu" (1 Wakorintho 2:4), mstari wetu mkuu.When Pentecostals speak of "the anointing" in preaching, they mean the Holy Spirit's special empowering of a preacher and his or her message, so that the Word comes with clarity, conviction and power to those who hear. We see this in the New Testament. After the believers prayed in Acts 4, they were all filled with the Holy Spirit and spoke the word of God with boldness (Acts 4:31). Paul told the Thessalonians that the gospel "did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance" (1 Thessalonians 1:5). He told the Corinthians that his preaching was "in demonstration of the Spirit and of power" (1 Corinthians 2:4), our key verse.

Upako unajumuisha mambo kadhaa katika uzoefu wa wahubiri.The anointing includes several things in the experience of preachers.

• Ujasiri. Mhubiri anasema kwa ushujaa, hata ujumbe unapokuwa mgumu.• Boldness. The preacher speaks with courage, even when the message is hard.

• Uwazi. Kweli inakuwa wazi, kwa mhubiri na kwa wasikilizaji.• Clarity. Truth becomes plain, both to the preacher and to the hearers.

• Hukumu ya dhamiri. Wasikilizaji wanahisi kwamba Mungu anasema nao, na wanahisi uzito wa dhambi, faraja ya neema na wito wa kutenda.• Conviction. The hearers sense that God is speaking to them, and they feel the weight of sin, the comfort of grace and the call to act.

• Matunda. Watu hutubu, huamini, huponywa au huimarishwa. Kipimo cha upako ni matunda yake, si kelele zake.• Fruit. People repent, believe, are healed or are strengthened. The test of an anointing is its fruit, not its noise.

Wapentekoste wanaunganisha hili na ubatizo katika Roho Mtakatifu, ambao Kozi ya 1 na ya 2 ziliueleza kuwa uwezeshaji kwa ajili ya ushuhuda. Yesu aliwaambia wanafunzi wake, "mtapokea nguvu, akiisha kuwajilia juu yenu Roho Mtakatifu; nanyi mtakuwa mashahidi wangu" (Matendo 1:8). Mhubiri aliyejazwa Roho na anayemtegemea ndiye mhubiri anayeweza kutarajia nguvu.Pentecostals connect this with the baptism in the Holy Spirit, which Courses 1 and 2 described as empowerment for witness. Jesus told His disciples, "you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me" (Acts 1:8). The preacher who is filled with the Spirit and who depends on Him is the preacher who may expect power.

Upako si niniWhat the anointing is not

Neno "upako" wakati mwingine linatumiwa vibaya. Si:The word "anointing" is sometimes misused. It is not:

• Kelele au hisia. Mhubiri anaweza kupiga kelele na kulia bila Roho, na anaweza kusema kwa utulivu kwa nguvu kubwa.• Loudness or emotion. A preacher may shout and weep without the Spirit, and may speak quietly with great power.

• Hakikisho dhidi ya kosa. Upako wa Roho haufanyi kila neno la mhubiri kuwa lisilokosea. Maandiko pekee ndiyo Neno lililovuviwa na la mwisho. Kila mahubiri lazima yapimwe kwa Maandiko.• A guarantee against error. The Spirit's anointing does not make a preacher's every word infallible. Only Scripture is the inspired and final Word. Every sermon must be tested by it.

• Sababu ya kuepuka kujifunza. Wahubiri wengine husema, "Siandai; Bwana hunipa cha kusema." Hili si lile ambalo Biblia inafundisha, kama sehemu inayofuata inavyoonyesha.• A reason to avoid study. Some preachers say, "I do not prepare; the Lord gives me what to say." This is not what the Bible teaches, as the next section shows.

• Madai ya mamlaka maalum juu ya wengine. Mhubiri anayesema, "Msiniulize maswali; mimi ni mpakwa mafuta wa Bwana," anatumia neno hilo vibaya. Wakaaji wa Beroya, ambao "wakayachunguza maandiko kila siku, waone kwamba mambo haya yauhali ndivyo" (Matendo 17:11), walisifiwa hata kwa kumjaribu mtume Paulo.• A claim of special authority over others. A preacher who says, "Do not question me; I am the Lord's anointed," misuses the word. The Bereans, who "searched the Scriptures daily to find out whether these things were so" (Acts 17:11), were praised even for testing the apostle Paul.

Upako na Maandalizi Huenda PamojaAnointing and Preparation Belong Together

Baadhi ya Wapentekoste, kwa nia ya kumheshimu Roho, wamemweka Roho kinyume na kujifunza. Biblia haiungi mkono mgawanyo huu.Some Pentecostals, in a wish to honor the Spirit, have set the Spirit against study. The Bible does not support this division.

Tazama kwanza Ezra. "Kwa maana Ezra alikuwa ameuelekeza moyo wake kuitafuta torati ya Bwana, na kuitenda, na kufundisha amri na hukumu katika Israeli" (Ezra 7:10). Alijifunza, alitii na alifundisha, kwa mpangilio huo. Paulo alimsihi Timotheo: "Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mtenda kazi asiye na neno la kumtahayarisha, unayelitumia neno la kweli kwa halali" (2 Timotheo 2:15). Neno "jitahidi" linaonyesha juhudi. Na Luka, aliyekuwa akiandika chini ya uvuvio wa Roho, aliandika mwanzoni mwa Injili yake kwamba aliyaandika "kwa taratibu" (Luka 1:3). Roho hufanya kazi kupitia kujifunza kwa makini.Look first at Ezra. "For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel" (Ezra 7:10). He studied, he obeyed and he taught, in that order. Paul urged Timothy: "Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth" (2 Timothy 2:15). The word "diligent" shows effort. And Luke, who was writing under the Spirit's inspiration, wrote in the opening of his Gospel that he set down an "orderly account" (Luke 1:3). The Spirit works through careful study.

Je, ahadi ya Yesu kwamba Roho angewapa wanafunzi maneno wanapopelekwa mbele ya mamlaka (Luka 12:11-12)? Ahadi hiyo ilikuwa kwa hali maalum, waumini walipoletwa mahakamani na hawakuweza kujiandaa. Haifuti kazi ya kujifunza kwa mhubiri wa kila juma. Zaidi ya hayo, Roho anayesaidia wakati huo ni Roho yuleyule anayefanya kazi katika saa za kujifunza. Anaweza kumpa mhubiri neno anapoomba Jumanne kama anavyoweza kufanya madhabahuni Jumapili.What of Jesus' promise that the Spirit would give words to disciples brought before authorities (Luke 12:11-12)? That promise was for a specific situation, when believers were put on trial and could not prepare. It does not cancel the work of study for the weekly preacher. Moreover, the Spirit who helps in the moment is the same Spirit who works through the hours in the study. He may give the preacher the word as he prays on Tuesday as well as in the pulpit on Sunday.

Kwa hiyo njia ya mbele si kuchagua kati ya Roho na kujifunza. Mhubiri anajiandaa kwa bidii yote, kisha anamtegemea Roho kubariki na kutumia ujumbe. Mhubiri pia yuko tayari kuondoka kwenye maandishi aliyoyaandaa ikiwa Roho anaongoza wazi, daima ndani ya mipaka ya andiko.So the way forward is not to choose between Spirit and study. The preacher prepares with all diligence, and then depends on the Spirit to bless and apply the message. The preacher is also ready to depart from the prepared notes if the Spirit clearly leads, always within the bounds of the text.

Wasiwasi wa wanahistoria na wakosoajiThe historians' and the critics' concern

Walimu wa uhubiri wa kiinjili, wengi wao wa Matengenezo au Wabaptisti, kwa vizazi vingi wamesisitiza kujifunza kikamilifu. John A. Broadus, katika On the Preparation and Delivery of Sermons (1870) (Kuhusu Maandalizi na Utoaji wa Mahubiri), na Charles Spurgeon, katika Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), ni mifano inayojulikana ya mapokeo haya, na wote wawili wako katika umma (public domain). Spurgeon, Mbaptisti, pia alisisitiza kwamba mhubiri anamhitaji Roho Mtakatifu. Wahubiri wa Kipentekoste wanaweza kujifunza mengi kutoka kwa wote wawili. Hatuhitaji kuepuka mafundisho mazuri kwa sababu yametoka nje ya mapokeo yetu.Evangelical teachers of preaching, many of them Reformed or Baptist, have for generations insisted on thorough study. John A. Broadus, in On the Preparation and Delivery of Sermons (1870), and Charles Spurgeon, in his Lectures to My Students, are well-known examples of this tradition, and both are in the public domain. Spurgeon, a Baptist, also insisted that a preacher needs the Holy Spirit. Pentecostal preachers can learn much from both men. We do not need to avoid good teaching because it came from outside our tradition.

Hatua za MaandaliziThe Stages of Preparation

Kozi ya uhubiri ya CTS ya WiseSpeak ndiyo mahali pa kujifunza uhubiri kikamilifu. Hapa tunazungumzia tu mtazamo na kazi ya msingi ya maandalizi ambayo kila mhubiri wa Kipentekoste anapaswa kushiriki.The CTS WiseSpeak preaching course is the place to study preaching in full. Here we speak only about the attitude and the basic work of preparation that every Pentecostal preacher should share.

1. Sala. Mhubiri huanza akiwa amepiga magoti. Sala si pambo kabla ya kazi halisi. Ni sehemu ya kazi halisi. Mhubiri anamwomba Bwana ufahamu, moyo safi na upendo kwa watu. Wahubiri wengi hufunga na kuomba kwa matukio muhimu.1. Prayer. The preacher begins on his or her knees. Prayer is not a decoration before the real work. It is part of the real work. The preacher asks the Lord for understanding, for a clean heart and for love toward the people. Many preachers fast and pray for important occasions.

2. Andiko. Mhubiri husoma kifungu mara nyingi, huuliza kilimaanisha nini kwa wasikilizaji wa kwanza, na huandika kinachotangulia na kinachofuata. Mahubiri yanapaswa kusimama juu ya maana ya andiko, si juu ya neno au fungu la maneno lililotolewa katika mazingira yake. Kozi ya 2, Kipindi cha 2 kuhusu kusoma Luka-Matendo kilionyesha jinsi Wapentekoste wanavyosoma masimulizi; uangalifu uleule unatumika kwa kila kifungu.2. The text. The preacher reads the passage many times, asks what it meant to its first hearers, and notes what comes before and after. A sermon should rest on the meaning of the text, not on a mere word or phrase taken out of its setting. Course 2, Unit 2 on reading Luke-Acts showed how Pentecostals read narrative; the same care applies to every passage.

3. Wasikilizaji. Mhubiri huwafikiria watu watakaosikia: umri wao, kazi, utamaduni, huzuni na maswali yao. Yesu alizungumza tofauti na wavuvi, wasomi na waombolezaji. Mahubiri ya kweli lakini yasiyounganishwa na maisha ya watu hayatawafikia.3. The hearers. The preacher thinks of the people who will hear: their age, work, culture, sorrows and questions. Jesus spoke differently to fishermen, scholars and mourners. A sermon that is true but unconnected to the people's lives will not reach them.

4. Matumizi. Mhubiri anauliza, "Mungu anataka watu hawa waamini nini, wahisi nini na watende nini?" Mahubiri yanayoarifu bila kuita jibu hayajakamilika. Uhubiri wa Kipentekoste unatarajia jibu madhabahuni, kama Kipindi cha 2 kilivyoeleza.4. Application. The preacher asks, "What does God want these people to believe, feel and do?" A sermon that informs but does not call for a response is incomplete. Pentecostal preaching expects an altar response, as Unit 2 described.

5. Unyenyekevu. Kabla ya kuhubiri, mhubiri anampa Bwana ujumbe na kumwomba aubariki. Baada ya kuhubiri, mhubiri husikiliza maoni ya kweli kutoka kwa mzee au mwenzake anayeaminika.5. Humility. Before preaching, the preacher gives the message to the Lord and asks Him to bless it. After preaching, the preacher listens to honest feedback from a trusted elder or colleague.

Utoaji: Moyo, Akili na MwiliDelivery: Heart, Mind and Body

Uhubiri wa Kipentekoste mara nyingi huwa na uhai. Mhubiri anaweza kusogea, kupaza sauti, kuuliza maswali, na kuwaalika watu kujibu "Amina." Haya si makosa. Katika tamaduni nyingi, mhubiri husema kwa kujieleza sana, na wasikilizaji wanatarajia hivyo. Kusanyiko linashiriki katika mahubiri, na ushiriki huu unaweza kusaidia Neno lisikike.Pentecostal preaching is often lively. The preacher may move, raise his voice, ask questions, and invite the people to answer "Amen." These are not wrong. In many cultures, a preacher speaks with great expression, and listeners expect it. The congregation takes part in the sermon, and this participation can help the Word to be heard.

Hata hivyo tunatoa tahadhari tatu. Kwanza, kujieleza lazima kuutumikie ujumbe. Maigizo yanayovuta fikira kwa mhubiri ni kushindwa. Pili, mhubiri lazima awe wazi. Wasikilizaji ambao lugha yao ya kwanza ni tofauti na ya mhubiri, au ambao ni wapya kwa Biblia, wanahitaji maneno rahisi na muundo wa wazi. Tatu, mhubiri lazima awe mwaminifu. Usisimulie hadithi ambazo hazikutokea wala usidai uzoefu ambao haukuwa wa kweli. Mchungaji katika jamii ndogo atajulikana, na ukweli ndio msingi wa uaminifu.Yet we apply three cautions. First, expression must serve the message. Drama that draws attention to the preacher is a failure. Second, the preacher must be clear. Hearers whose first language is different from the preacher's, or who are new to the Bible, need simple words and plain structure. Third, the preacher must be honest. Do not tell stories that did not happen or claim experiences that were not real. A pastor in a small community will be known, and truth is the foundation of trust.

Pingamizi na MajibuObjections and Answers

Pingamizi la 1: Uhubiri wa Kipentekoste unategemea hisia na si andiko.Objection 1: Pentecostal preaching depends on emotion and not on the text.

Wakosoaji wa Matengenezo na wa kiinjili wanasema kwamba mahubiri ya Kipentekoste mara nyingi ni hadithi na kutia moyo bila ufafanuzi mwingi wa Maandiko, na kwamba mhubiri anategemea maongozi ya papo hapo badala ya kujifunza.Reformed and evangelical critics say that Pentecostal sermons are often stories and exhortation with little exposition of Scripture, and that the preacher relies on inspiration in place of study.

Jibu letu. Kuna ukweli katika ukosoaji huu, na walimu waaminifu wa Kipentekoste wanaukubali. Mahubiri yasiyoeleza Maandiko ni dhaifu, hata yakihisiwa kuwa na nguvu. Tunajibu kwa kuwaita wahubiri wa Kipentekoste kwenye kujifunza zaidi, kama kipindi hiki kinavyofanya, na si kwa kuwakataa wakosoaji. Wakati huohuo, tunashikilia kwamba mahubiri yaliyo sahihi lakini yasiyo na nguvu ya Roho yanashindwa kulingana na picha ya Paulo ya uhubiri katika 1 Wakorintho 2:4. Tunataka yote mawili.Our answer. There is truth in this criticism, and honest Pentecostal teachers admit it. A sermon that does not explain Scripture is weak, however powerful it feels. We answer by calling Pentecostal preachers to deeper study, as this unit does, and not by dismissing the critics. At the same time, we hold that a sermon that is accurate but without the Spirit's power fails to match Paul's picture of preaching in 1 Corinthians 2:4. We want both.

Pingamizi la 2: "Upako" ni lugha isiyo wazi, na inaweza kutumiwa kudai mamlaka.Objection 2: "Anointing" is vague language, and it can be used to claim authority.

Wakosoaji wengine wanahoji kwamba neno hilo halifafanuliwi katika Biblia jinsi Wapentekoste wanavyolitumia, na kwamba baadhi ya viongozi wamelitumia kunyamazisha maswali.Some critics argue that the word is not defined in the Bible in the way Pentecostals use it, and that it has been used by some leaders to silence questions.

Jibu letu. Agano Jipya linazungumza kuhusu kutiwa mafuta na kuhubiri "kwa nguvu," kama tulivyoona, kwa hiyo tunalihifadhi neno hilo. Lakini wakosoaji wako sahihi kwamba neno hilo linaweza kutumiwa vibaya. Ulinzi wetu ni kulifafanua neno kwa Maandiko na kwa matunda yake, kusisitiza kwamba kila mahubiri yapimwe, na kukataa madai yoyote kwamba kiongozi "aliyetiwa mafuta" haruhusiwi kuulizwa maswali. Kozi ya 4, Kipindi cha 10 kitarudi kwenye matumizi mabaya na ulinzi.Our answer. The New Testament does speak of anointing and of preaching "in power," as we have seen, and so we keep the word. But the critics are right that the word can be abused. Our safeguard is to define the word by Scripture and by its fruit, to insist that every sermon be tested, and to refuse any claim that an "anointed" leader may not be questioned. Course 4, Unit 10 will return to abuses and safeguards.

Pingamizi la 3: Karama ya unabii na uhubiri vinachanganywa.Objection 3: The gift of prophecy and preaching are confused.

Wengine wanasema kwamba Wapentekoste huyachukulia mahubiri kana kwamba ni unabii wa moja kwa moja na hudai mamlaka zaidi kwa ajili yake kuliko inavyostahili.Some say that Pentecostals treat sermons as if they were direct prophecies and claim more authority for them than they should.

Jibu letu. Tunatofautisha. Uhubiri unaeleza na kutumia Neno lililoandikwa. Unabii, kama Paulo anavyouelezea, "huwaambia watu maneno ya kujenga na kutia moyo na faraja" (1 Wakorintho 14:3), na unapaswa kuhukumiwa na wengine (1 Wakorintho 14:29). Mahubiri yanaweza kujumuisha nyakati za ufahamu wa kinabii, lakini mamlaka ya mahubiri yanatoka kwenye Maandiko yanayoyaeleza, si kwenye maongozi ya mhubiri. Kozi ya 3 ilishughulikia unabii kwa undani zaidi.Our answer. We distinguish. Preaching explains and applies the written Word. Prophecy, as Paul describes it, "speaks edification and exhortation and comfort to men" (1 Corinthians 14:3), and it is to be judged by others (1 Corinthians 14:29). A sermon may include moments of prophetic insight, but the sermon's authority comes from the Scripture it explains, not from the preacher's inspiration. Course 3 treated prophecy in more detail.

Kumlinda MhubiriGuarding the Preacher

Hatari kubwa zaidi ya mhubiri ni kiburi. Watu wanaweza kusifu, mhubiri anaweza kujihisi mwenye kipawa, na kipawa kinaweza kuchanganywa na mtu. Hizi hapa ni kinga kadhaa.The preacher's greatest danger is pride. The people may praise, the preacher may feel gifted, and the gift may be mistaken for the person. Here are some safeguards.

• Kaa katika Neno. Mhubiri anayesoma Maandiko kila siku kwa ajili ya roho yake mwenyewe, si kwa mahubiri tu, analindwa.• Stay in the Word. The preacher who reads Scripture daily for his own soul, not only for sermons, is protected.

• Kaa unawajibika. Karibisha ushauri wa wazee, mke au mume, mshauri. Usihubiri peke yako.• Stay accountable. Welcome the counsel of elders, a spouse, a mentor. Do not preach alone.

• Kaa mnyenyekevu kuhusu mafanikio. Matunda ni kazi ya Bwana. Paulo aliandika: "Mimi nilipanda, Apolo akatia maji; lakini Mungu ndiye aliyekuza" (1 Wakorintho 3:6).• Stay humble about success. Fruit is the Lord's work. Paul wrote: "I planted, Apollos watered, but God gave the increase" (1 Corinthians 3:6).

• Kaa mwaminifu kuhusu pesa. Hubiri ili kuwalisha watu, si ili kujipatia kipato.• Stay honest about money. Preach to feed the people, not to raise income for yourself.

• Kaa mwaminifu umati unapokuwa mdogo. Mhubiri aliyemwaminifu kwa watu kumi ndiye anayeweza kuaminiwa na mia.• Stay faithful when the crowd is small. The preacher who is faithful to ten people is the preacher who may be trusted with a hundred.

Matumizi ya KichungajiPastoral Application

Mchungaji kijana anaongoza kanisa la watu wapatao arobaini. Anafanya kazi wakati wa juma na anasema hana muda wa kujiandaa. Anamwambia mkewe, "Nitaomba, na Bwana atanipa ujumbe." Kwa miezi kadhaa mahubiri yake ni ya sauti kubwa na ya hisia lakini yanapotea kutoka andiko moja hadi jingine. Mshiriki mzee mwenye busara anamwambia kwa upole, "Mchungaji, tunakupenda, lakini hatujifunzi Biblia."A young pastor leads a church of about forty people. He works during the week and says he has no time to prepare. He tells his wife, "I will pray, and the Lord will give me the message." For several months his sermons are loud and emotional but wander from text to text. A thoughtful older member tells him kindly, "Pastor, we love you, but we are not learning the Bible."

Mchungaji anaumia mwanzoni. Kisha anakumbuka Ezra na maneno ya Paulo kwa Timotheo. Anaamua kutenga saa mbili kila Alhamisi jioni kwa sala na kujifunza. Anachagua kitabu cha Biblia, anasoma kifungu kifupi katika juma kabla ya kukihubiri, na anaandika kweli moja kuu na njia moja ya kuitumia. Anamwomba mzee amsikilize mara moja kwa mwezi na amwambie kwa uaminifu kilicho wazi na kisicho wazi. Pia anajiandikisha katika kozi ya uhubiri ya CTS ya WiseSpeak. Mahubiri yake yanakuwa mafupi zaidi, wazi zaidi na yenye matunda zaidi, na anagundua kwamba anahisi msaada wa Roho zaidi, si kidogo, kwa sababu amekuwa akimsikiliza Roho wiki nzima.The pastor is hurt at first. Then he thinks of Ezra and of Paul's words to Timothy. He decides to set aside two hours each Thursday evening for prayer and study. He chooses a book of the Bible, reads a short passage in the week before he preaches it, and writes down one main truth and one way to apply it. He asks an elder to listen to him once a month and tell him honestly what is clear and what is not. He also enrolls in the CTS WiseSpeak preaching course. His sermons become shorter, clearer and more fruitful, and he finds that he feels the Spirit's help more, not less, because he has been listening to the Spirit throughout the week.

MuhtasariSummary

Uhubiri ni njia aliyoichagua Mungu ya kuifanya injili ijulikane, na unamtegemea Neno na Roho. Upako ni uwezeshaji maalum wa Roho Mtakatifu kwa mhubiri na ujumbe, unaojulikana kwa ujasiri, uwazi, hukumu ya dhamiri na matunda. Si kelele, kutokosea, kisingizio cha kuepuka kujifunza, wala madai ya mamlaka maalum. Biblia inaunganisha upako na maandalizi ya bidii, kama katika Ezra 7:10 na 2 Timotheo 2:15. Maandalizi yanajumuisha sala, kujifunza andiko, kuwaelewa wasikilizaji, matumizi na unyenyekevu. Wanafunzi wanapaswa kuchukua kozi ya uhubiri ya CTS ya WiseSpeak pamoja na kipindi hiki. Tunajibu pingamizi kwamba uhubiri wa Kipentekoste unategemea hisia, kwamba upako ni lugha isiyo wazi, na kwamba uhubiri unachanganywa na unabii. Mhubiri hujilinda dhidi ya kiburi kwa kukaa katika Neno, kuwajibika, unyenyekevu, uaminifu na utii.Preaching is God's chosen means of making the gospel known, and it depends on both the Word and the Spirit. The anointing is the Holy Spirit's special empowering of the preacher and the message, known by boldness, clarity, conviction and fruit. It is not loudness, infallibility, an excuse to avoid study, or a claim of special authority. The Bible joins anointing with diligent preparation, as in Ezra 7:10 and 2 Timothy 2:15. Preparation includes prayer, study of the text, understanding the hearers, application and humility. Students should take the CTS WiseSpeak preaching course alongside this unit. We answer the objections that Pentecostal preaching rests on emotion, that anointing is vague, and that preaching is confused with prophecy. The preacher guards against pride by staying in the Word, accountable, humble, honest and faithful.

Usomaji ZaidiFurther Reading

• Roger Stronstad, The Charismatic Theology of St. Luke (1984) (Theolojia ya Kikarismatiki ya Mtakatifu Luka), kuhusu uwezeshaji wa Roho kwa ajili ya ushuhuda.• Roger Stronstad, The Charismatic Theology of St. Luke (1984), on the Spirit's empowering for witness.

• Archer, Kenneth J., A Pentecostal Hermeneutic (2004) (Ufasiri wa Kipentekoste).• Archer, Kenneth J., A Pentecostal Hermeneutic (2004).

• Steven J. Land, Pentecostal Spirituality (1993) (Hali ya Kiroho ya Kipentekoste).• Steven J. Land, Pentecostal Spirituality (1993).

• John A. Broadus, On the Preparation and Delivery of Sermons (1870) (Kuhusu Maandalizi na Utoaji wa Mahubiri), chanzo cha msingi katika umma (public domain).• John A. Broadus, On the Preparation and Delivery of Sermons (1870), a public-domain primary source.

• Charles H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), chanzo cha msingi katika umma (public domain).• Charles H. Spurgeon, Lectures to My Students, a public-domain primary source.

• Alexander Maclaren, mahubiri yaliyochapishwa, vyanzo vya msingi katika umma (public domain).• Alexander Maclaren, published sermons, public-domain primary sources.

Wasilisha mtihani na uone kama umefauluSubmit Exam & Check Pass Anza upyaReset