Huduma ya Kichungaji, Uhubiri na Misheni ya Kireformed — Sehemu ya 2: Uhubiri wa Ufafanuzi katika Utamaduni wa KireformedReformed Pastoral Ministry, Preaching, and Missions — Unit 2: Expository Preaching in the Reformed Tradition

Mstari MkuuKey Verse

"Lihubiri neno; kaza mwenendo, ukafaa na ukikosa kufaa; kemea, karipia, onya, kwa uvumilivu wote na elimu." (2 Timotheo 4:2, SUV)"Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching." (2 Timothy 4:2, NKJV)

Malengo ya KujifunzaLearning Objectives

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

1. Kueleza kwa nini makanisa ya Kireformed huweka uhubiri wa Neno katikati ya ibada ya hadharani na kuuita njia ya neema.1. Explain why the Reformed churches place the preaching of the Word at the center of public worship and call it a means of grace.

2. Kufafanua uhubiri wa ufafanuzi (expository preaching) na kueleza desturi ya kusoma vitabu vya Biblia kwa mfuatano, kama alivyofuata Zwingli na Calvin.2. Define expository preaching and describe the practice of reading through books of the Bible, as followed by Zwingli and Calvin.

3. Kueleza kazi nne katika The Art of Prophesying ya Perkins na mtindo rahisi wa Wapuritani, na kutaja walichowaomba wahubiri katika Westminster Directory.3. Describe the four tasks in Perkins's The Art of Prophesying and the Puritan plain style, and name what the Westminster Directory asked of preachers.

4. Kueleza mjadala juu ya mifano na uhubiri unaomlenga Kristo, na pingamizi dhidi ya uhubiri wa ufafanuzi, pamoja na majibu ya Kireformed.4. State the debate over examples and Christ-centered preaching, and the objections to expository preaching, with the Reformed answers.

5. Kueleza jinsi kipindi hiki kinavyohusiana na kozi ya uhubiri ya WiseSpeak ya CTS na kitabu cha Broadus juu ya uhubiri.5. Explain how this unit relates to CTS's WiseSpeak preaching course and to Broadus's textbook on preaching.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri, kwa ajili ya wanafunzi wanaoushiriki. Ni ya kihafidhina na inashikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa. Inaposema "sisi," inamaanisha makanisa ya Kireformed yanayofuata maungamo. Pale Wakristo wengine wanapotofautiana, tunaeleza mitazamo yao kwa haki kisha tunajibu. Kipindi cha 1 kilizungumza juu ya mhudumu mwenyewe. Kipindi hiki kinazungumza juu ya kazi yake kuu, yaani uhubiri.This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it. It is conservative and holds Scripture to be the inspired and inerrant Word of God. When it says "we," it means the confessional Reformed churches. Where other Christians differ, we state their views fairly and then answer. Unit 1 spoke of the minister himself. This unit speaks of his main task, which is preaching.

Kwa Nini Uhubiri Uko KatikatiWhy Preaching Stands at the Center

Wakristo wa Kireformed siku zote wamesema kwamba mahubiri si nyongeza katika ibada. Ndiyo njia kuu ambayo Mungu huwasemesha watu wake siku ya Bwana. Paulo anauliza, "Basi wataliitiaje jina la yeye ambaye hawakumwamini? Tena wamwamini vipi yeye ambaye hawakumsikia? Tena wasikie vipi pasipo mhubiri?" kisha anahitimisha, "Basi imani chanzo chake ni kusikia, na kusikia huja kwa neno la Kristo" (Warumi 10:14, 17).Reformed Christians have always said that the sermon is not an extra in the service. It is the main means by which God speaks to His people on the Lord's Day. Paul asks, "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" and concludes, "So then faith comes by hearing, and hearing by the word of God" (Romans 10:14, 17).

Kweli tatu ziko nyuma ya desturi hii.Three truths lie behind this practice.

Kwanza, Biblia ni Neno la Mungu, na uhubiri huwaletea watu Neno hilo. Paulo alimshukuru Mungu kwamba Wathesalonike walipokea ujumbe wake "si kama neno la wanadamu, bali kama lilivyo kweli, neno la Mungu" (1 Wathesalonike 2:13). Ungamo la Pili la Helvetia (Second Helvetic Confession, 1566) linasema katika sura yake ya kwanza kwamba kuhubiri Neno la Mungu, kunapofanywa kwa uaminifu, ni Neno la Mungu. Hii haimaanishi kwamba mhubiri amepuliziwa. Inamaanisha kwamba anapoeleza kwa uaminifu yale ambayo Maandiko yanasema, Mungu mwenyewe anasema kupitia hayo. Anapoongeza mawazo yake mwenyewe, watu hawasikii tena Neno la Mungu.First, the Bible is God's Word, and preaching brings that Word to the people. Paul thanked God that the Thessalonians received his message "not as the word of men, but as it is in truth, the word of God" (1 Thessalonians 2:13). The Second Helvetic Confession (1566) says in its first chapter that the preaching of the Word of God, when it is faithfully done, is the Word of God. This does not mean the preacher is inspired. It means that when he faithfully explains what Scripture says, God Himself is speaking through it. When he adds his own ideas, the people are no longer hearing God's Word.

Pili, Roho Mtakatifu hufanya kazi kupitia uhubiri. Katekisimu Fupi ya Westminster (Westminster Shorter Catechism), katika jibu lake kwa swali la 89, inafundisha kwamba Roho wa Mungu hufanya usomaji, na hasa uhubiri, wa Neno kuwa njia yenye nguvu ya kuwaonya na kuwabadilisha wenye dhambi na ya kuwajenga waumini katika utakatifu na faraja kwa imani. Kwa hiyo tunauita uhubiri njia ya neema, pamoja na sakramenti na sala. Mhubiri hupanda na kutia maji, lakini Mungu ndiye hukuza (1 Wakorintho 3:6).Second, the Holy Spirit works through preaching. The Westminster Shorter Catechism, in its answer to question 89, teaches that the Spirit of God makes the reading, and especially the preaching, of the Word an effective means of convicting and converting sinners and of building believers up in holiness and comfort through faith. We therefore call preaching a means of grace, along with the sacraments and prayer. The preacher plants and waters, but God gives the increase (1 Corinthians 3:6).

Tatu, kanisa linahitaji Neno lote. Paulo aliwaambia wazee wa Efeso, "sikujiepusha kuwahubiria shauri lote la Mungu" (Matendo 20:27). Kusanyiko linalosikia mada zinazopendwa tu litadhoofika. Makanisa ya Kireformed yanataka watu wao wasikie Maandiko yote kwa miaka mingi.Third, the church needs the whole Word. Paul told the Ephesian elders, "For I have not shunned to declare to you the whole counsel of God" (Acts 20:27). A congregation that hears only favorite themes will grow thin. Reformed churches want their people to hear all of Scripture over the years.

Uhubiri wa Ufafanuzi ni Nini?What Is Expository Preaching?

Uhubiri wa ufafanuzi hueleza kile ambacho kifungu cha Maandiko kinasema na kukitumia kwa wasikilizaji. Neno la Kiingereza "expose" halimaanishi kushambulia. Linamaanisha kuweka wazi kile kilichokuwamo tayari katika andiko. Wazo la mahubiri ni wazo la kifungu, na umbo la mahubiri hufuata umbo la kifungu. Mhubiri ni mtumishi wa andiko, na halitumii kama jukwaa la mawazo yake mwenyewe.Expository preaching explains what a passage of Scripture says and applies it to the hearers. The word "expose" does not mean to attack. It means to set out into the open what is already in the text. The idea of the sermon is the idea of the passage, and the shape of the sermon follows the shape of the passage. The preacher is a servant of the text and does not use it as a stage for his own thoughts.

Hii si sawa na kusoma kitabu cha tafsiri kwa sauti. Mahubiri mazuri hutoa maana ya kifungu, huonyesha jinsi kinavyopatana na Biblia nzima, kisha huitumia kwa kusanyiko. Siku za Ezra ni kielelezo. Katika Nehemia 8:1-8 Sheria ilisomwa kwa sauti, Walawi walitoa maana yake, na watu walisaidiwa kuelewa. Vipengele ni kusoma, kueleza na kuelewa.This is not the same as reading a commentary aloud. A good sermon gives the meaning of the passage, shows how it fits in the whole Bible, and then applies it to the congregation. Ezra's day is a model. In Nehemiah 8:1-8 the Law was read aloud, the Levites gave its sense, and the people were helped to understand. The elements are reading, explaining and understanding.

Kipimo ni hiki: je, hoja ya kifungu inatawala hoja ya mahubiri?The test is whether the point of the passage governs the point of the sermon.

Kusoma Vitabu vya Biblia kwa MfuatanoReading Through Books of the Bible

Desturi ya kusoma kitabu kwa mpangilio huitwa kwa jina la Kilatini lectio continua, "usomaji endelevu." Haikubuniwa wakati wa Matengenezo ya Kanisa. Wahubiri wa mapema kama Chrysostom walihubiri vitabu vya Biblia. Lakini Matengenezo ya Kanisa yaliirudisha.The practice of reading through a book in order is called by the Latin name lectio continua, "continuous reading." It was not invented in the Reformation. Early preachers such as Chrysostom preached through books of the Bible. But the Reformation recovered it.

Zwingli alianza huduma yake katika Kanisa Kuu la Zurich (Great Minster) mwaka 1519 kwa kuhubiri Injili ya Mathayo badala ya kufuata orodha ya masomo ya kanisa. Katika Geneva, Calvin alihubiri vitabu vya Biblia kwa mpangilio, Agano la Kale na Agano Jipya. Mahubiri yake mengi yamedumu kwa sababu wasikilizaji waliyaandika. Heinrich Bullinger, aliyemfuata Zwingli katika Zurich, alifanya vivyo hivyo, na desturi hiyo ikaenea hadi makanisa ya Kireformed nchini Ufaransa, Uholanzi, Uskoti na kwingineko. Kozi ya 1 inasimulia hadithi hizi. Hoja kwetu ni kwamba Wanamatengenezo walitumaini Biblia ikiweke ratiba ya mchungaji.Zwingli began his ministry at the Great Minster in Zurich in 1519 by preaching through the Gospel of Matthew instead of following the church's list of readings. In Geneva, Calvin preached through books of the Bible in order, Old Testament and New. Many of his sermons survive because listeners wrote them down. Heinrich Bullinger, who followed Zwingli in Zurich, did the same, and the practice spread to Reformed churches in France, the Netherlands, Scotland and beyond. Course 1 tells these stories. The point for us is that the Reformers trusted the Bible to set the pastor's agenda.

Kwa nini hii ni desturi njema? Kuna sababu nne angalau.Why is this good practice? There are at least four reasons.

1. Inawalinda watu dhidi ya mapenzi binafsi ya mhubiri. Lazima ahubiri vifungu vigumu pamoja na vile vyepesi.1. It protects the people from the preacher's hobbies. He must preach the hard passages as well as the easy ones.

2. Inawafundisha watu jinsi ya kusoma Biblia zao wenyewe, kwa sababu wanasikia kitabu kikifafanuliwa katika muktadha wake.2. It teaches the people how to read their own Bibles, because they hear a book explained in its context.

3. Inaruhusu Maandiko yaseme juu ya mada ambazo mchungaji angeweza kuziepuka, kama vile pesa, mateso, na hukumu.3. It lets Scripture speak on topics the pastor might avoid, such as money, suffering, and judgment.

4. Inamwokoa mchungaji na swali la kila wiki, "Nitahubiri nini?" na kumpa wakati wa kujifunza kwa kina.4. It saves the pastor from the weekly question, "What shall I preach on?" and gives him time to study deeply.

Wanahistoria wengine hutambua kwamba kipindi cha Wapuritani kilibadilisha mtindo. Wahubiri Wapuritani mara nyingi walichukua andiko fupi, walitoa mafundisho moja au zaidi kutoka kwalo, kisha walitumia muda mwingi kwenye "matumizi." Ikilinganishwa na mahubiri ya Calvin yanayotiririka, huu ulikuwa mbinu iliyopangwa zaidi. Je, bado ulikuwa uhubiri wa ufafanuzi? Tunasema ndiyo, kwa sharti moja. Wapuritani walianza na andiko, walieleza maana yake katika muktadha na walichukua mafundisho yao kutoka kwalo. Hawakuwa wakihubiri mawazo yao wenyewe. Lakini mhubiri anayetumia kishazi kimoja kama pa kuanzia mhadhara mrefu wa kimada ameiacha njia hiyo, kwa jina lolote analolitumia.Some historians note that the Puritan period shifted the style. Puritan preachers often took a short text, drew out one or more doctrines, and then spent much time on "uses" or applications. Compared with Calvin's flowing sermons, this was a more structured method. Was it still expository? We say yes, with a qualification. The Puritans started with a text, explained its sense in context and took their doctrines from it. They were not preaching their own ideas. But a preacher who uses a single phrase as a launch for a long topical lecture has left the method, whatever name he gives it.

William Perkins na Sanaa ya KutabiriWilliam Perkins and the Art of Prophesying

William Perkins (1558-1602) alifundisha huko Cambridge na alihubiri mjini humo. Kitabu chake The Art of Prophesying kilitoka kwa Kilatini mwaka 1592, na tafsiri ya Kiingereza ilichapishwa mwaka 1606. Wengi hukiita mwongozo wa kwanza mkuu wa Wapuritani juu ya uhubiri. "Kutabiri" katika kichwa chake kinamaanisha tu kuhubiri Neno la Mungu.William Perkins (1558-1602) taught at Cambridge and preached in the city. His book The Art of Prophesying appeared in Latin in 1592, and an English translation was printed in 1606. Many call it the first major Puritan handbook on preaching. "Prophesying" in his title simply means preaching God's Word.

Perkins alielezea kazi ya mhubiri katika majukumu manne:Perkins described the work of a preacher in four tasks:

1. Soma andiko wazi kutoka katika Maandiko yaliyokubaliwa.1. Read the text clearly from the canonical Scriptures.

2. Toa maana na maana yake, ukifafanua Maandiko kwa Maandiko.2. Give its sense and meaning, explaining Scripture by Scripture.

3. Chukua kutoka maana ya asili mambo machache yenye faida ya mafundisho.3. Draw from the natural sense a few useful points of doctrine.

4. Tumia mafundisho hayo kwa maisha na mioyo ya wasikilizaji.4. Apply those doctrines to the lives and hearts of the hearers.

Nyuma ya mawili ya kwanza kuna kanuni ya Kireformed: Maandiko ndiyo mfasiri wake bora. Kifungu kisipokuwa wazi, tunakilinganisha na vifungu vilivyo wazi zaidi, na hatubuni maana. Ungamo la Westminster (1.9) linasema vivyo hivyo.Behind the first two lies a Reformed principle: Scripture is its own best interpreter. If a passage is unclear, we compare it with clearer passages, and we do not invent a meaning. The Westminster Confession (1.9) says the same.

Perkins pia alifundisha kwamba mahubiri yawe rahisi. Hakutaka mhubiri aonyeshe elimu yake au atumie maneno ya mapambo ili kuwavutia watu. Kazi iliyofichika ya kujifunza inapaswa kuumba mahubiri, lakini mahubiri yawe rahisi vya kutosha kwa watu wa kawaida. Alizingatia pia wasikilizaji, kwa sababu wote hawako katika hali moja ya kiroho. Wenye kiburi wanahitaji onyo, waliovunjika moyo wanahitaji faraja na dhaifu wanahitaji nguvu. Matumizi ndipo mhubiri anapomchunga kila mtu. Lazima aseme na akili, moyo na utashi.Perkins also taught that sermons should be plain. He did not want the preacher to display his learning or use fancy words to impress. The hidden work of study should shape the sermon, but the sermon should be simple enough for ordinary people. He also gave attention to the hearers, because not all of them are in the same spiritual condition. The proud need warning, the broken need comfort and the weak need strength. Application is where the preacher shepherds each person. He must speak to the mind, the heart and the will.

Westminster Directory for the Publick Worship of God (1645) ilipeleka njia hii katika makanisa. Iliwaomba wahudumu wajenge mahubiri yao juu ya andiko, wawe rahisi na wafundishe mafundisho, kisha waitumie kwa uangalifu kwa mahitaji ya wasikilizaji. Pia iliwaomba wajiandae kwa sala na kujifunza, wasihubiri kwa uzembe.The Westminster Directory for the Publick Worship of God (1645) carried this approach into the churches. It asked ministers to base their sermon on the text, to be plain and to teach the doctrine, and then to apply it with care to the needs of the hearers. It also asked them to prepare by prayer and study, and not to preach carelessly.

Kumhubiri Kristo Kutoka katika Maandiko YotePreaching Christ from All of Scripture

Bwana wetu mwenyewe alifundisha kwamba Biblia nzima inamwelekea Yeye. Katika njia ya kwenda Emau, "Akaanza kutoka Musa na manabii wote, akawafasiria katika maandiko yote mambo yaliyomhusu yeye mwenyewe" (Luka 24:27). Aliwaambia viongozi, "Mwayachunguza maandiko, kwa sababu mnadhani ya kuwa mna uzima wa milele ndani yake; nayo ndiyo yanayonishuhudia" (Yohana 5:39). Wahubiri wa Kireformed kwa hiyo wametafuta kuonyesha jinsi kila kifungu kinavyopatana na hadithi ya kazi ya wokovu ya Mungu inayofikia kilele chake katika Kristo.Our Lord Himself taught that the whole Bible points to Him. On the road to Emmaus "beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27). He said to the leaders, "You search the Scriptures... these are they which testify of Me" (John 5:39). Reformed preachers have therefore sought to show how every passage fits into the story of God's saving work that reaches its goal in Christ.

Mjadala umepita katika makanisa ya Kireformed, hasa katika karne ya ishirini. Baadhi ya wachungaji wamehubiri simulizi za Agano la Kale hasa kama mifano ya maadili: kuwa jasiri kama Daudi, kuwa mwaminifu kama Yosefu. Wengine wamesema kwamba hili linakosa hoja kuu. Wanashikilia kwamba simulizi hizi kwanza kabisa zinahusu kile Mungu anachofanya kuleta wokovu, na kwamba kuwachukulia wahusika kama vielelezo bila Kristo huifanya Biblia kuwa kitabu cha masomo ya maadili. Mtazamo huu wa pili mara nyingi huitwa njia ya historia ya ukombozi (redemptive-historical approach).A debate has run through Reformed churches, especially in the twentieth century. Some pastors have preached Old Testament narratives mainly as moral examples: be brave like David, be faithful like Joseph. Others have said that this misses the main point. They hold that these stories are first of all about what God is doing to bring salvation, and that treating the characters as models without Christ turns the Bible into a book of moral lessons. This second view is often called the redemptive-historical approach.

Pande zote mbili zinarejea Maandiko. Paulo anasema kwamba mambo yaliyoandikwa katika Agano la Kale "yaliandikwa tupate kuonywa sisi" (1 Wakorintho 10:11) na kwamba "yote yaliyoandikwa zamani yaliandikwa ili kutufundisha sisi" (Warumi 15:4). Waebrania 11 huwaweka waumini wa Agano la Kale kama mifano ya imani. Kwa hiyo mifano si kosa. Lakini Agano la Kale halikukusudiwa kamwe kusimama mbali na Kristo. Jibu letu ni kuvishika vyote viwili pamoja. Tunaanza na kifungu katika mazingira yake yenyewe, ambayo ni usomaji wa kisarufi-kihistoria uliosomwa katika Kozi ya 3 chini ya "Kusoma Maandiko kwa Njia ya Kireformed: kisarufi-kihistoria na unaomlenga Kristo." Kisha tunauliza kifungu kinaonyesha nini juu ya tabia na ahadi ya Mungu na jinsi kinavyoelekeza mbele kwa Kristo. Hapo ndipo tunapouliza waumini wanapaswa kuishije kwa kujibu. Mahubiri juu ya Daudi na Goliathi yanayoishia na "kuwa jasiri" hayajafika mbali vya kutosha. Mahubiri yanayoishia na Mwana wa kweli wa Daudi anayeshinda adui yetu, kisha yanatuita tumtumaini Yeye, ni ya uaminifu.Both sides appeal to Scripture. Paul says that the things written in the Old Testament were "written for our admonition" (1 Corinthians 10:11) and that "whatever things were written before were written for our learning" (Romans 15:4). Hebrews 11 holds up Old Testament believers as examples of faith. So examples are not wrong. But the Old Testament was never meant to stand apart from Christ. Our answer is to hold both together. We begin with the passage in its own setting, which is the grammatical-historical reading studied in Course 3 under "Reading Scripture the Reformed Way: grammatical-historical and Christ-centered." We then ask what the passage shows of God's character and promise and how it points forward to Christ. Only then do we ask how believers should live in response. A sermon on David and Goliath that ends with "be brave" has not gone far enough. One that ends with the true Son of David who defeats our enemy, and then calls us to trust Him, is faithful.

Kuna hatari upande wa pili. Wahubiri wengine humlazimisha Kristo katika kila mstari kwa viungo vya kubuni. Andiko bado lazima litawale. Kristo hapatikani kwa mawazo ya kubuni bali kwa kufuata mistari ambayo Maandiko yenyewe huchora.There is a danger on the other side. Some preachers force Christ into every verse by fanciful links. The text must still govern. Christ is not found by imagination but by following the lines Scripture itself draws.

Pingamizi dhidi ya Uhubiri wa Ufafanuzi, na Majibu YetuObjections to Expository Preaching, and Our Answers

Pingamizi la 1: Uhubiri wa ufafanuzi ni mkavu na haufai kwa wakati huu. Wakristo wengi, hasa katika makanisa yanayothamini ujumbe wa kimada wenye uchangamfu, husema kwamba kupitia kitabu mstari kwa mstari huwachosha watu. Tunakubali kwamba mahubiri mengi ya ufafanuzi ni makavu, lakini kosa liko katika uhubiri na si katika njia. Paulo anamwagiza mhubiri "kemea, karipia, onya" (2 Timotheo 4:2), na haya ni maneno yenye nguvu yanayolenga moyo. Matumizi yanayogusa mahitaji halisi ya kusanyiko hufanya mahubiri yafae. Mfululizo mrefu juu ya Injili ya Marko, uliohubiriwa kwa uangalifu, mara nyingi unafaa zaidi kuliko mahubiri kumi ya kimada yaliyochaguliwa kutoka habari za kila siku.Objection 1: Expository preaching is dry and not relevant. Many Christians, especially in churches that prize lively topical messages, say that going through a book verse by verse bores the people. We agree that many expository sermons are dull, but the fault is in the preaching and not the method. Paul commands the preacher to "convince, rebuke, exhort" (2 Timothy 4:2), and these are active words aimed at the heart. Application that touches the real needs of the congregation makes a sermon relevant. A long series on the Gospel of Mark, preached with care, is often more relevant than ten topical sermons chosen from the news.

Pingamizi la 2: Kuhubiri katika Roho kunamaanisha kusema bila maandalizi. Baadhi ya Wakristo wa Kipentekoste na wa Kikarismatiki husema kwamba Roho hutoa ujumbe papo hapo, na kwamba maandishi na kujifunza humzimisha. Tunathibitisha kwamba Roho hufanya kazi ndani ya mhubiri wakati wa kusema. Tunaomba hili. Lakini Roho pia hufanya kazi katika chumba cha kujifunza. Paulo alimwambia Timotheo ajitahidi katika kusoma (1 Timotheo 4:13) na awe mtenda kazi anayelitumia kwa halali neno la kweli (2 Timotheo 2:15). Luka anatuambia kwamba mitume walijitoa "kudumu katika kuomba na kulihudumia neno" (Matendo 6:4). Sala na kujifunza huenda pamoja.Objection 2: Preaching in the Spirit means speaking without preparation. Some Pentecostal and charismatic Christians say that the Spirit gives the message in the moment, and that notes and study quench Him. We affirm that the Spirit works in the preacher at the time of speaking. We pray for this. But the Spirit also works in the study. Paul told Timothy to give attention to reading (1 Timothy 4:13) and to be a worker who rightly handles the word of truth (2 Timothy 2:15). Luke tells us that the apostles gave themselves "continually to prayer and to the ministry of the word" (Acts 6:4). Prayer and study go together.

Pingamizi la 3: Mahubiri ya kimada nayo ni ya kibiblia. Hili ni sahihi kwa sehemu. Mahubiri juu ya fundisho kama Utatu, au juu ya mada kama sala, yanaweza kuwa ya uaminifu kamili ikiwa yanakusanya yale ambayo Maandiko yanasema na hayalazimishi mawazo yake. Hatukatazi mahubiri ya kimada. Tunasema kwamba chakula cha kila siku cha mahubiri hayo, bila kupitia vitabu vya Biblia kwa kasi thabiti, huelekea kuacha mapendezi ya mhubiri yatawale.Objection 3: Topical sermons are also biblical. This is partly right. A sermon on a doctrine such as the Trinity or on a theme such as prayer can be fully faithful if it gathers what Scripture says and does not impose its own ideas. We do not forbid topical sermons. We say that a regular diet of them, without a steady course through books of the Bible, tends to let the preacher's interests rule.

Wenzi kwa Somo Hili: Broadus na WiseSpeakCompanions for This Study: Broadus and WiseSpeak

Kipindi hiki kinaeleza yale ambayo wahubiri wa Kireformed wameamini juu ya uhubiri: chanzo chake, kusudi lake na yaliyomo. Hakifundishi kwa kina ufundi wa kujenga mahubiri. Kwa hilo mwanafunzi ana wenzi wawili.This unit explains what Reformed preachers have believed about preaching: its source, its purpose and its content. It does not teach the craft of building a sermon in detail. For that the student has two companions.

Wa kwanza ni kozi ya uhubiri ya WiseSpeak ya CTS. Ni kozi ya seminari yenyewe juu ya maandalizi na utoaji wa mahubiri. Kipindi hiki hakiielezi, na mwanafunzi anapaswa kuchukua kozi hiyo kwa mafundisho yake.The first is CTS's WiseSpeak preaching course. It is the seminary's own course on sermon preparation and delivery. This unit does not describe it, and the student should take that course for its teaching.

Wa pili ni John A. Broadus, On the Preparation and Delivery of Sermons (Maandalizi na Utoaji wa Mahubiri), kilichochapishwa kwanza mwaka 1870. Broadus (1827-1895) alikuwa Mbaptisti aliyefundisha katika Southern Baptist Theological Seminary. Alikuwa Mkalvini katika mafundisho na mwanafunzi makini wa Maandiko. Kitabu chake ni mwongozo uliotumika kwa vizazi vingi. Kinashughulikia kukusanya nyenzo za mahubiri, kuzipanga, mtindo na utoaji. Toleo lake la kwanza liko katika uwanja wa umma. Tunakisoma kama tunavyosoma kitabu chochote chenye msaada, chini ya Maandiko. Imani za kipindi hiki ni msingi, na wenzi hawa wawili husaidia katika ujenzi.The second is John A. Broadus, On the Preparation and Delivery of Sermons, first published in 1870. Broadus (1827-1895) was a Baptist who taught at the Southern Baptist Theological Seminary. He was a Calvinist in doctrine and a careful student of Scripture. His book is a handbook that has been used for many generations. It deals with gathering material for a sermon, arranging it, style and delivery. Its first edition is in the public domain. We read it as we read any helpful book, under Scripture. The convictions of this unit are the foundation, and these two companions help with the building.

Matumizi ya KichungajiPastoral Application

Mchungaji Miguel anahudumu katika kanisa dogo katika mji ulio kando ya Ziwa Chapala. Washiriki kadhaa wanamwomba ahubiri ujumbe mfupi na wenye uchangamfu juu ya mada kama mafanikio, familia na hofu. Wanaona mfululizo wake juu ya Injili ya Marko "polepole mno." Mzee mmoja anasema kimya kimya, "Mchungaji, watu wamechoka."Pastor Miguel serves a small church in a town on the shore of Lake Chapala. Several members ask him to preach short, lively messages on themes such as success, family and fear. They find his series on the Gospel of Mark "too slow." One elder says quietly, "Pastor, people are tired."

Miguel hakatai tu, wala hakubali tu. Kwanza, anasikiliza watu wanahitaji nini. Wanakabiliwa na hofu na shinikizo la pesa, na Marko ana mengi ya kusema juu ya yote mawili. Pili, anaandaa kila mahubiri ili yataje mahitaji haya katika matumizi, kwa mifano halisi kutoka maisha yao. Tatu, anamweleza kusanyiko kwa nini anahubiri kitabu kizima, akitumia Matendo 20:27. Nne, anafupisha utangulizi na analenga kuwa wazi na mchangamfu, akiwa na hoja moja kuu kutoka kila kifungu. Tano, anawaomba wazee wamwambie kwa uaminifu jinsi mahubiri yanavyopokelewa. Kwa mwaka mmoja watu wanaanza kusema, "Hatukujua kwamba Biblia inatusemesha hivi." Ameshika njia na ameboresha kazi.Miguel does not simply refuse, and he does not simply give in. First, he listens to what the people need. They face fear and money pressure, and Mark has much to say about both. Second, he prepares each sermon so that it names these needs in the application, with real examples from their lives. Third, he explains to the congregation why he preaches through a book, using Acts 20:27. Fourth, he shortens the introductions and aims to be clear and warm, with one main point from each passage. Fifth, he asks the elders to tell him honestly how the preaching is received. Over a year the people begin to say, "We never knew the Bible spoke to us like this." He has kept the method and improved the work.

MuhtasariSummary

Makanisa ya Kireformed huweka uhubiri katikati ya ibada kwa sababu Mungu husema kupitia Neno lake na Roho hutumia uhubiri kama njia ya neema. Uhubiri wa ufafanuzi hufanya hoja ya kifungu kuwa hoja ya mahubiri. Zwingli na Calvin walirudisha desturi ya kuhubiri vitabu vya Biblia kwa mfuatano. The Art of Prophesying ya Perkins iliweka kazi nne: soma andiko, toa maana yake, chukua mafundisho na uyatumie, na Westminster Directory iliomba mahubiri rahisi yenye matumizi. Wahubiri wa Kireformed humtafuta Kristo katika Maandiko yote, na hushikilia mifano na historia ya ukombozi pamoja chini ya mamlaka ya andiko. Tunajibu pingamizi kwamba uhubiri wa ufafanuzi ni mkavu, kwamba Roho hahitaji maandalizi na kwamba uhubiri wa kimada unatosha. Kwa ufundi wa mahubiri, mwanafunzi ana wenzi wawili: kozi ya uhubiri ya WiseSpeak ya CTS na kitabu cha Broadus.Reformed churches put preaching at the center of worship because God speaks through His Word and the Spirit uses preaching as a means of grace. Expository preaching makes the point of the passage the point of the sermon. Zwingli and Calvin recovered the practice of preaching through books of the Bible. Perkins's The Art of Prophesying set out four tasks: read the text, give its sense, draw doctrine and apply it, and the Westminster Directory asked for plain, applied sermons. Reformed preachers seek Christ in all of Scripture, and they hold examples and redemptive history together under the control of the text. We answer objections that expository preaching is dry, that the Spirit needs no preparation and that topical preaching is enough. For the craft of the sermon, the student has two companions: CTS's WiseSpeak preaching course and Broadus's textbook.

Usomaji ZaidiFurther Reading

• William Perkins, The Art of Prophesying (Sanaa ya Kutabiri; 1592; tafsiri ya Kiingereza 1606).• William Perkins, The Art of Prophesying (1592; English translation 1606).

• John A. Broadus, On the Preparation and Delivery of Sermons (Maandalizi na Utoaji wa Mahubiri; 1870).• John A. Broadus, On the Preparation and Delivery of Sermons (1870).

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 1.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapter 1.

• Westminster Directory for the Publick Worship of God (Mwongozo wa Ibada ya Hadharani wa Westminster; 1645).• Westminster Directory for the Publick Worship of God (1645).

• Second Helvetic Confession (Ungamo la Pili la Helvetia; 1566), sura ya 1.• Second Helvetic Confession (1566), chapter 1.

• Westminster Shorter Catechism (Katekisimu Fupi ya Westminster; 1647), maswali 88-90.• Westminster Shorter Catechism (1647), questions 88-90.

• C. H. Spurgeon, Lectures to My Students (Mihadhara kwa Wanafunzi Wangu), sauti ya Mbaptisti wa Kireformed juu ya uhubiri.• C. H. Spurgeon, Lectures to My Students, a Reformed Baptist voice on preaching.

• Richard Baxter, The Reformed Pastor (Mchungaji wa Kireformed; 1656).• Richard Baxter, The Reformed Pastor (1656).

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