📖 Uinjilisti — Sehemu ya 2: Asili ya Uinjilisti📖 Evangelism — Unit 2: The Nature of Evangelism

Utangulizi: Kwa Nini Maana Halisi za Maneno Ni MuhimuOrientation: Why Definitions Matter

Baada ya kuweka msingi wa kibiblia wa uinjilisti katika Sehemu ya 1, sehemu hii inageukia swali ambalo mara nyingi huwasumbua waamini wa dhati: Uinjilisti ni nini hasa? Wakristo wengi ni hodari, wana shauku, na wanampenda Bwana, lakini wanapata shida kushiriki imani yao kwa sababu hawajawahi kufundishwa maana iliyo wazi. Wanaweza kusimulia habari ya maisha yao au kumkaribisha mtu kanisani—yote mawili ni mambo mazuri—lakini hakuna kati ya hayo lililo sawa na uinjilisti. Mpaka mwamini aweze kutaja uinjilisti ni nini, hawezi kuufanya vizuri, wala hawezi kujua ni lini amemaliza.Having established the biblical foundation of evangelism in Unit 1, this unit turns to a question that often troubles sincere believers: What exactly is evangelism? Many Christians are active, passionate, and love the Lord, yet they struggle to share their faith because they have never been taught a clear definition. They may share a personal story or invite someone to church—both good things—but neither is the same as evangelism. Until the believer can name what evangelism is, he cannot do it well, nor can he know when he has finished.

Uinjilisti wa kweli ni jambo ambalo huambukizwa zaidi kuliko kufundishwa. Ni shauku kuliko kuwa mpango. Lakini shauku isiyo na maana iliyo wazi hupoteza mwelekeo; mpango usio na maana iliyo wazi huwa shughuli kwa ajili ya shughuli tu. Kwa hiyo sehemu hii inaweka picha sita za maneno kutoka katika familia ya maneno ya evangel katika Agano Jipya, inauwekea uinjilisti nanga katika maana tatu za kale zinazoheshimika, na kuutofautisha na kulazimisha kwa hila, na kazi za kijamii peke yake, na ushuhuda wa kimya. Msingi unapokuwa wa kibiblia, utendaji unakuwa wa ujasiri na wa unyenyekevu pia.Real evangelism is something that is caught more than taught. It is a passion rather than a program. But a passion without a definition drifts; a program without a definition becomes activity for its own sake. This unit therefore lays down six word-pictures from the New Testament family of evangel, anchors evangelism in three classic definitions, and distinguishes it from manipulation, mere social action, and silent witness. When the foundation is biblical, the practice becomes both bold and humble.

I. Familia ya Neno "Evangel": Maana SitaI. The Family of "Evangel": Six Definitions

Nyuma ya Agano Jipya kuna shina moja la Kigiriki—euangelion, "habari njema." Kutoka katika shina hili moja yanachipuka maneno sita yanayohusiana, na mwinjilisti makini atashika kila moja kwa tofauti yake.Behind the New Testament stands one Greek root—euangelion, "good news." From this single root six related terms grow, and a careful evangelist will hold each one distinct.

Injili (Evangel). Injili ni habari njema yenyewe. Kimsingi haihusu kwanza kifo, jehanamu, au dhambi—hayo yanaweza kuwa njia za kuifikia habari njema, lakini Injili yenyewe ni habari za furaha: kwamba Kristo amekufa kwa ajili ya wenye dhambi na amefufuka tena.Evangel. The evangel is the good news itself. It is not about death, hell, or sin in the first instance—those may be avenues to the good news, but the evangel proper is glad tidings: that Christ has died for sinners and risen again.

"Maana naliwatolea ninyi hapo kwanza yale niliyoyapokea mimi mwenyewe, ya kuwa Kristo alikufa kwa ajili ya dhambi zetu, kama yanenavyo maandiko; na ya kuwa alizikwa; na ya kuwa alifufuka siku ya tatu, kama yanenavyo maandiko" (1 Wakorintho 15:3–4, SUV)"For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures" (1 Corinthians 15:3–4, NKJV)

Uinjilisti (Evangelism). Uinjilisti ni tendo la kuiwasilisha habari njema kwa nia kwamba watu waipokee. Mwinjilisti (Evangelist). Mwinjilisti ni mtu anayebeba habari njema. Kwa namna fulani, kila mchungaji ni mwinjilisti, na kazi hii inaweza kufanywa hadharani au kwa mtu binafsi. -a Kiinjilisti (Evangelistic). Jambo ni la kiinjilisti linapokuwa na sifa ya kuiwasilisha habari njema kwa haraka na kwa bidii. Mwevanjelika (Evangelical). Mwevanjelika ni mtu anayesisitiza kupokelewa kwa habari njema—mtu anayeiunga mkono kazi ya uinjilisti. Mwalimu mwenye hekima anaona kwamba inawezekana kuwa Mwevanjelika bila kuwa mwinjilishaji. Mahubiri ya kiinjilisti (Evangelistic preaching). Faris Whitesell aliyaeleza hivi: "Mahubiri ya kiinjilisti ni mahubiri katika ubora wake wa juu kabisa. Ni mahubiri yaliyoelekezwa kwenye malengo ya juu kabisa ya Injili—kuwageuza watu kutoka dhambini na gizani kuelekea wokovu na nuru. Mahubiri ya kiinjilisti ni mahubiri yenye utume—utume wa sasa hivi na ulio muhimu kuliko yote—wa kupata hukumu (uamuzi) inayomwelekea Bwana Yesu Kristo."Evangelism. Evangelism is the act of presenting the good news with the intent that people receive it. Evangelist. The evangelist is one who carries the good news. In one sense, every pastor is an evangelist, and the work may be done either publicly or personally. Evangelistic. Something is evangelistic when it is characterized by the urgent, active presentation of the good news. Evangelical. An evangelical is one who emphasizes the reception of the good news—one who endorses the work of evangelism. It is possible, the wise teacher observes, to be evangelical without being evangelistic. Evangelistic preaching. Faris Whitesell defined it: "Evangelistic preaching is preaching at its best. It is preaching adapted to the highest ends of the gospel—turning men from sin and darkness to salvation and light. Evangelistic preaching is preaching with a mission—an immediate and all-important mission—winning a verdict in favor of the Lord Jesus Christ."

II. Maana Tatu za Kale ZinazoheshimikaII. Three Classic Definitions

Maana tatu, zikiwekwa pamoja, zinatoa mfumo wa kazi wa kozi hii. Ya kwanza inatoka kwa Kamati ya Askofu Mkuu kuhusu Uinjilisti (1918):Three definitions, set side by side, give the working frame for this course. The first comes from the Archbishop's Committee on Evangelism (1918):

"Kuinjilisha ni kumwasilisha Yesu Kristo katika nguvu za Roho Mtakatifu kwa namna ambayo watu watakuja kuweka tumaini lao kwa Mungu kupitia Yeye, kumpokea kama Mwokozi wao, na kumtumikia kama Mfalme wao katika ushirika wa Kanisa.""To evangelize is so to present Jesus Christ in the power of the Holy Spirit that men shall come to put their trust in God through Him, to accept Him as their Savior, and to serve Him as their King in the fellowship of the Church."

Angalia uwiano wake makini: kumwasilisha Kristo, katika nguvu za Roho, kwa lengo lenye sehemu tatu, yaani kutumaini, kupokea, na kutumikia—ndani ya kanisa. Ya pili inatoka kwa V. L. Stanfield: "Mahubiri ya kiinjilisti ni kutangaza habari njema kuhusu matendo ya ukombozi ya Mungu katika Kristo, yanayofanywa na mtu anayemjua Yesu Kristo kwa uzoefu wake mwenyewe, ili kuwaongoza wengine kumpokea Yesu Kristo kama Mwokozi wao na Bwana wao." Ya tatu inatoka kwa D. T. Niles, nayo ndiyo rahisi kuliko zote: "Uinjilisti ni ombaomba mmoja akimwambia ombaomba mwingine mahali pa kupata chakula." Picha ya Niles haisahauliki. Mwinjilisti si mfadhili tajiri anayegawa fadhila; yeye ni mtu mwenye njaa aliyepata mkate, akimgeukia mtu mwingine mwenye njaa na kumwonyesha njia. Hili linamlinda shahidi dhidi ya kujiona bora kuliko wengine, na linailinda Injili isidhaniwe kuwa ni ubora wa kimaadili.Notice the careful balance: presenting Christ, in the Spirit's power, with the threefold goal of trust, acceptance, and service—within the church. The second comes from V. L. Stanfield: "Evangelistic preaching is the proclamation of the good news concerning the redemptive acts of God in Christ, by one who experientially knows Jesus Christ, in order to lead others to receive Jesus Christ as their Savior and their Lord." The third comes from D. T. Niles, and is the simplest of all: "Evangelism is one beggar telling another beggar where to get food." Niles' image is unforgettable. The evangelist is not a wealthy benefactor distributing favors; he is a hungry man who has found the bread, turning to another hungry man and pointing the way. This guards the witness from condescension and the gospel from being mistaken for moral superiority.

III. Kauli Saba za MsingiIII. The Seven Propositions

Kutokana na miaka mingi ya huduma ya kichungaji, kauli saba za msingi kuhusu uinjilisti zinastahili kutafakariwa na kila mwanafunzi:From years of pastoral ministry, seven propositions about evangelism deserve every student's reflection:

Kwanza, uinjilisti wa kweli ni jambo ambalo huambukizwa zaidi kuliko kufundishwa. Pili, uinjilisti wa kweli ni shauku kuliko kuwa mpango. Tatu, kama George Sweazy alivyoona, kanisa daima huelekea kuteleza mbali na uinjilisti, kamwe si kuuelekea. Nne, katika kila watu mia moja wanaookoka, ni karibu kumi na watano tu wanaookoka katika tukio kama ibada ya kiinjilisti au mkutano mkubwa wa injili. Tano, kwa wastani mtu husikia Injili karibu mara saba kabla ya kumwitikia Kristo. Sita, karibu asilimia themanini na tano ya walioongoka wameisikia Injili katika mazingira ya mtu mmoja kwa mmoja. Saba, sehemu kubwa ya wale wanaojiita kwa jina la Kristo wameionea Injili yenyewe aibu kimyakimya.First, real evangelism is something that is caught more than taught. Second, real evangelism is a passion rather than a program. Third, as George Sweazy observed, a church always tends to drift away from evangelism, never toward it. Fourth, of every hundred conversions, only about fifteen take place at an event such as an evangelistic service or a crusade. Fifth, the average person hears the gospel about seven times before responding to Christ. Sixth, roughly eighty-five percent of converts have heard the gospel in a one-on-one setting. Seventh, a large portion of those who claim the name of Christ have become quietly ashamed of the gospel itself.

Kauli hizi saba zinaunda sehemu iliyobaki ya kozi. Zinamwambia mwanafunzi: usiyadharau mazungumzo madogo; usiipime kazi kwa wingi wa umati; usiridhike kwa kueleza mara moja tu; na usipoteze ujasiri wa kumtaja Kristo pale ambapo amesahauliwa.These seven shape the rest of the course. They say to the student: do not despise the small conversation; do not measure the work by the crowd; do not be content with one telling; and do not lose the courage to name Christ where He has been forgotten.

IV. Aina Tatu za Agano JipyaIV. Three New Testament Types

Agano Jipya linaonyesha angalau mitindo mitatu ya uinjilisti. Wa kwanza ni uinjilisti wa mtu binafsi—yaani "nenda ukaeleze" wa ushuhuda wa kwanza wa nyumba kwa nyumba (Matendo 5:42; 20:20). Ukifanywa na waumini wa kawaida pamoja na mchungaji, umerejeshwa kwa kiasi kikubwa kanisani katika vizazi vichache vilivyopita tu.The New Testament shows at least three patterns of evangelism. The first is personal evangelism—the "go and tell" of the early house-to-house witness (Acts 5:42; 20:20). Done by both lay people and the pastor, it has been largely restored to the church only in the last few generations.

Wa pili ni uinjilisti wa umati—yaani "njoo uone" wa Pentekoste na wa mapokeo ya Whitefield, Wesley na Finney. Watu wa wakati wake waliripoti kwamba Whitefield alisikika waziwazi na umati wa hadi watu elfu thelathini; Wesley alihubiri, inakadiriwa, mahubiri elfu arobaini katika maisha yake, akijifunza njia yake ya kuhubiri nje kutoka kwa Whitefield. Tatizo la zama hizi si njia yenyewe bali wasikilizaji: leo ni watu wachache zaidi walio tayari kuja.The second is mass evangelism—the "come and see" of Pentecost and of the Whitefield-Wesley-Finney tradition. Whitefield was reported by contemporaries to have been heard clearly by crowds as large as thirty thousand; Wesley preached an estimated forty thousand sermons over his lifetime, learning his open-air method from Whitefield. The problem in the present age is not the method but the audience: fewer people today are willing to come.

Wa tatu ni uinjilisti wa mtindo wa maisha—yaani njia ya "nenda ukaishi" aliyoieleza Joseph Aldrich. Ni Mkristo wa kawaida akishuhudia kila siku katika mahusiano ya asili. Maisha yaliyobadilishwa huzua swali, "Nawezaje kupata kile ulicho nacho?"—na mwamini anajibu kwa Injili. Hakuna kati ya hii mitatu unaochukua nafasi ya mingine; kanisa lenye hekima hutumia yote mitatu.The third is lifestyle evangelism—the "go and live" approach Joseph Aldrich described. It is the rank-and-file Christian witnessing every day in natural relationships. A transformed life provokes the question, "How can I get what you have?"—and the believer answers with the gospel. None of the three replaces the others; the wise church practices all three.

V. Uinjilisti Ni Kutangaza, Si Kulazimisha kwa HilaV. Evangelism Is Proclamation, Not Manipulation

Tofauti hii ni ya muhimu sana. Baadhi ya mbinu za kiinjilisti hushinikiza uamuzi kupitia muziki unaochochea hisia, hatia, hofu, au ahadi za uongo za afya na utajiri. Njia kama hizo si uinjilisti; ni kulazimisha kwa hila. Paulo alizikataa mbinu hizi:This distinction is critical. Some evangelistic methods press for a decision through emotional music, guilt, fear, or false promises of health and wealth. Such approaches are not evangelism; they are manipulation. Paul rejected these techniques:

"Na neno langu na kuhubiri kwangu hakukuwa kwa maneno ya hekima yenye kushawishi, bali kwa dalili za Roho na za 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)

Hakutegemea mbinu za ujanja bali Roho. Tofauti ni kile kinachotumainiwa: mmoja anatumaini mbinu, mwingine anamtumaini Mungu. Mwinjilisti anayelazimisha kwa hila anaweza kupata mwitikio, lakini mwitikio huo ni kwa shinikizo, si kwa Kristo. Mwinjilisti mwaminifu huiwasilisha kweli waziwazi na kumwacha Roho wa Mungu afanye kazi yake. Kulazimisha kwa hila kunapotumika, Injili yenyewe inapotoshwa—habari njema inageuka kuwa ushawishi wa mchuuzi. Kwa hiyo mashahidi waaminifu hukataa mbinu yoyote inayoshinikiza, inayodanganya, au inayolazimisha.He did not rely on clever methods but on the Spirit. The difference is trust: one trusts in technique, the other in God. A manipulative evangelist may produce a response, but the response is to pressure, not to Christ. A faithful evangelist presents truth clearly and allows the Spirit of God to do His work. When manipulation is used, the gospel itself is distorted—the good news becomes a sales pitch. Faithful witnesses therefore reject any method that pressures, deceives, or coerces.

VI. Uwazi Si Jambo la HiariVI. Clarity Is Not Optional

Ujumbe usio wazi huzaa uelewa usio wazi. Ikiwa msikilizaji haelewi Mungu ni nani (mtakatifu, mwenye haki, mwenye upendo), dhambi ni nini (uasi dhidi ya Mungu mtakatifu), Kristo amefanya nini (alikufa mahali petu na akafufuka tena), na ni mwitikio gani unaohitajika (toba na imani), basi msikilizaji huyo hawezi kuokolewa. Wokovu si hisia; ni mwitikio kwa kweli iliyoeleweka. Kwa hiyo, anaposhiriki Injili, mwamini asidhani kwamba msikilizaji tayari ana ujuzi. Maneno ya kidini ya Kikristo kama "kuzaliwa mara ya pili" au "kuokolewa kwa neema" lazima yaelezwe. Yesu Mwenyewe alichukua muda kuwaeleza Maandiko wale wanafunzi wa Emau (Luka 24:27). Hakuharakisha. Wala mwinjilisti wa leo asiharakishe. Uwazi ni tendo la upendo na la utii.A vague message produces vague understanding. If a hearer does not understand who God is (holy, just, loving), what sin is (rebellion against a holy God), what Christ has done (died as a substitute and rose again), and what response is required (repentance and faith), then that hearer cannot be saved. Salvation is not a feeling; it is a response to truth understood. Therefore, when sharing the gospel, the believer should not assume prior knowledge. Christian jargon such as "born again" or "saved by grace" must be explained. Jesus Himself took time to explain the Scriptures to the Emmaus disciples (Luke 24:27). He did not rush. Neither should the modern evangelist. Clarity is an act of love and obedience.

VII. Uaminifu, Si MatokeoVII. Faithfulness, Not Results

Mojawapo ya mambo yasiyoeleweka zaidi katika uinjilisti ni dhana kwamba mafanikio hupimwa kwa matokeo yanayoonekana. Paulo aliandika:One of the greatest misunderstandings in evangelism is that success is measured by visible results. Paul wrote:

"Mimi nilipanda, Apolo akatia maji; bali Mungu akakuza." (1 Wakorintho 3:6, SUV)"I planted, Apollos watered, but God gave the increase." (1 Corinthians 3:6, NKJV)

Paulo alipanda, Apolo akatia maji—wote wawili walikuwa waaminifu. Lakini ukuaji ulitoka kwa Mungu. Hili linaweka huru. Waamini wengi wamepooza kwa hofu ya kushindwa: "Je, nikishiriki na hakuna anayeokoka?" Kauli zile saba zinaijibu hofu hiyo. Ikiwa kwa wastani mtu husikia Injili mara saba kabla ya kuitikia, mwamini anayeshiriki mara moja anaweza kuwa anapanda mbegu ya saba, mbegu ambayo Mungu ataitumia—au anaweza kuwa anapanda ya kwanza, ambayo mwingine ataitia maji na mwingine atavuna. Hakuna hata mmoja kati ya hao watatu aliyeshindwa.Paul planted, Apollos watered—both were faithful. But the growth came from God. This is liberating. Many believers are paralyzed by the fear of failure: "What if I share and no one gets saved?" The seven propositions answer that fear. If the average person hears the gospel seven times before responding, the believer who shares once may be planting the seventh seed, the seed God will use—or he may be planting the first, which another will water and another harvest. None of the three has failed.

VIII. Hatari ya Kuupa Uinjilisti Maana MpyaVIII. The Danger of Redefining Evangelism

Katika mazingira ya leo, mara nyingi uinjilisti hupewa maana mpya ya karibu shughuli yoyote njema. Wengine husema kuwalisha wenye njaa ni uinjilisti. Wengine husema haki ya kijamii ni uinjilisti. Na wengine tena husema kuwepo kwa urafiki ni uinjilisti. Haya ni mambo mazuri, lakini si Injili. Uinjilisti ni kuiwasilisha Injili. Mtu anaweza kuwalisha watu elfu moja na kamwe asitaje kwa nini Kristo alikufa. Mtu anaweza kupigania haki na kamwe asiseme habari za msalaba. Mtu anaweza kuwa mtu mwema kuliko wote mtaani na kamwe asieleze kwamba "wote wamefanya dhambi" na kwamba "Kristo alikufa kwa ajili ya dhambi zetu." Ujumbe ukiondolewa, uinjilisti wenyewe umeondolewa. Matendo ya huruma ni muhimu sana, lakini lazima yaambatane na kweli inayotamkwa kwa maneno. Tendo kuu kuliko yote la upendo ni kumweleza mwenye dhambi jinsi ya kupatanishwa na Mungu.In contemporary contexts, evangelism is often redefined to mean almost any good activity. Some say feeding the hungry is evangelism. Others say social justice is evangelism. Still others say a friendly presence is evangelism. These are good things, but they are not the gospel. Evangelism is the communication of the gospel. One can feed a thousand people and never mention why Christ died. One can fight for justice and never speak of the cross. One can be the kindest person in the neighborhood and never explain that "all have sinned" and that "Christ died for our sins." If the message is removed, evangelism itself is removed. Acts of mercy are vital, but they must be accompanied by the spoken truth. The greatest act of love is to tell a sinner how to be reconciled to God.

Hitimisho: Maana ya Kufanyia KaziConclusion: A Working Definition

Tukiunganisha nyuzi hizi pamoja, kozi hii inachukua maana hii ya kufanyia kazi: Uinjilisti ni kuiwasilisha Injili kwa uwazi na kwa uaminifu, katika nguvu za Roho Mtakatifu, kwa nia kwamba msikilizaji aelewe, aamini, na amfuate Kristo katika ushirika wa kanisa. Maana hii inaunganisha urahisi wa Niles, uwiano wa Kamati ya Askofu Mkuu, na usahihi wa Stanfield. Inakataa kulazimisha kwa hila. Inakataa kuwepo kimya kuwa mbadala unaotosha. Inakataa kuupa uinjilisti maana mpya ya kazi za kijamii peke yake. Na inaiweka kazi hii pale ambapo Maandiko yanaiweka: katika kutangaza kwa ombaomba mmoja kwa mwingine, ambao kwa pamoja wanainama mbele ya Mfalme.Bringing the threads together, this course adopts a working definition: Evangelism is the clear and faithful communication of the gospel, in the power of the Holy Spirit, with the intent that the hearer understand, believe, and follow Christ in the fellowship of the church. The definition unites Niles' simplicity, the Archbishop's Committee's balance, and Stanfield's precision. It rules out manipulation. It rules out silent presence as a sufficient substitute. It rules out redefinition as social action alone. And it places the work where Scripture places it: in the proclamation of one beggar to another, who together bow before the King.

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