Chapala Theological Seminary WiseSpeakWiseSpeak

Andaa MsingiPrepare the Foundation

Kwa nini tuhubiri, kwa nini tujiandae, na jinsi ya kuchagua kifungu — milango saba ya kuingia katika mahubiri ya Kibiblia.Why preach, why prepare, and how to choose a text — the seven gateways into a Biblical sermon.

1.1 Kwa Nini Mahubiri ya Walei na ya Wachungaji Wenye Kazi Mbili ni Muhimu1.1 Why Lay and Bivocational Preaching Matters

Asilimia arobaini ya watu waliohojiwa wanataja hofu ya kuzungumza hadharani kuwa ndilo jambo wanaloliogopa kuliko yote. Tunaogopa kuzungumza mbele ya watu kuliko tunavyoogopa kufa. Kwa hiyo Mungu anapomwita mlei, mwalimu wa Shule ya Jumapili, au mchungaji mwenye kazi mbili (anayefanya kazi nyingine ya kujipatia riziki) ahubiri, mara nyingi jibu lake ni lile la Musa: "Mimi ni nani, hata niende?" Hofu hiyo ni ya kweli, hisia ya kutotosha ni ya dhati, na kizuizi cha kukosa mafunzo ya kutosha ni halisi. Hata hivyo wito unakuja, kwa sababu kanisa katika kila kizazi limehitaji wahubiri wengi kuliko mfumo wa vyuo vya theolojia unavyoweza kuwatoa. WiseSpeak ipo ili kuwaandaa wale ambao Mungu amewaita lakini mfumo huo haujawafikia.Forty percent of people surveyed list fear of public speaking as their greatest dread. We are more afraid of speaking in public than we are of dying. So when God calls a layperson, a Sunday-school teacher, or a bivocational pastor to preach, the response is often Moses' response: "Who am I that I should go?" The fear is real, the sense of inadequacy is honest, and the obstacle of inadequate training is genuine. And yet the call comes anyway, because the church across every generation has needed more preachers than the seminary system can produce. WiseSpeak exists to equip those whom God has called but the system has not reached.

Kuna sababu nne kwa nini mlei anapaswa kuukubali wito wa kuhubiri. Ya kwanza ni ya Kibiblia. Amosi hakuwa mtaalamu wa kazi hiyo. Alimwambia mfalme wa Israeli waziwazi, "Mimi sikuwa nabii, wala sikuwa mwana wa nabii" (Amosi 7:14). Alikuwa mfugaji wa mifugo na mtunzaji wa mikuyu. Mungu alimwita kutoka katika maisha hayo ya kawaida ili anene maneno ya kinabii kwa taifa zima. Musa alikuwa amelelewa katika jumba la Farao, lakini alikaa miaka arobaini akiwa mchungaji wa kondoo kabla Mungu hajamtokea katika kichaka kilichokuwa kikiwaka moto. Musa alipolalamika kwamba yeye si mtu mwenye ufasaha wa kusema, BWANA alimjibu, "Ni nani aliyeumba kinywa cha mwanadamu?" (Kutoka 4:11). Yesu alikuja ulimwenguni kama mtangazaji; mtu mmoja amesema kwamba Mungu alikuwa na Mwana mmoja tu, naye akamfanya kuwa mhubiri. Paulo alijipatia riziki kwa kushona mahema, na bado alipanda makanisa katika ulimwengu wote wa Kirumi. Filipo ndiye mtu pekee katika Maandiko anayeitwa waziwazi mwinjilisti (Matendo 21:8), naye kwa cheo alikuwa shemasi; hata binti zake walihubiri. Vuguvugu la Kikristo la mwanzo kwa kiasi kikubwa lilikuwa vuguvugu la walei. Wengi wa wahubiri wake walijipatia riziki kwa kazi za mikono na kuitangaza Injili kama kazi ya pili ya maisha yao.There are four reasons the layperson should accept the call to preach. The first is Biblical. Amos was not a professional. He told the king of Israel plainly, "I was no prophet, neither was I a prophet's son" (Amos 7:14). He kept livestock and tended sycamore trees. God called him out of that ordinary life to speak prophetic words to a nation. Moses had been raised in Pharaoh's court but spent forty years as a shepherd before God appeared in the burning bush. When Moses protested that he was not eloquent, the Lord answered, "Who hath made man's mouth?" (Exodus 4:11). Jesus came into the world as a proclaimer; someone has said that God had only one Son and made Him a preacher. Paul earned his living by making tents and yet planted churches across the Roman world. Philip is the only person in Scripture explicitly called an evangelist (Acts 21:8), and he was a deacon by office; even his daughters preached. The early Christian movement was overwhelmingly a lay movement. Most of its preachers earned their living at a trade and proclaimed the gospel as the second labor of their lives.

Sababu ya pili ni ya kihistoria. Uamsho wa Kimethodisti huko Uingereza ulitegemea sana wahubiri walei ambao majina yao sasa yamesahauliwa. Wabaptisti, Wakongregationalisti, na Ndugu (Brethren) nao waliwatumia. Amerika ya Kaskazini katika miaka yake ya mipakani (ya walowezi wa mwanzo) ilikuwa na wachungaji wachache waliowekwa wakfu; mmoja wa wakulima waliolima shamba lake siku sita kwa juma alisimama na kuhubiri siku ya Jumapili. Dwight L. Moody alichagua kubaki mlei ingawa alihudumu katika huduma muda wote. Kazi ya Mungu ilisonga mbele kwa sababu walei walisimama kunena wakati hakukuwa na mtaalamu yeyote.The second reason is historical. The Methodist revival in England rested heavily on lay preachers whose names are now forgotten. The Baptists, Congregationalists, and Brethren used them too. North America in its frontier years had few ordained ministers; one of the farmers who plowed his field six days a week would stand up and preach on Sunday. Dwight L. Moody chose to remain a layman though he served full-time in ministry. The work of God advanced because lay people stood up to speak when no professional was available.

Sababu ya tatu ni ukuhani wa waumini wote. Katika Agano la Kale ukuhani ulikuwa cheo kilichofungwa, kilichoshikwa na wazao wa Haruni. Katika Agano Jipya, Petro anatangaza juu ya kanisa zima: "Ninyi nanyi, kama mawe yaliyo hai, mnajengwa mwe nyumba ya roho, ukuhani mtakatifu" (1 Petro 2:5). Hii ina maana kwamba hatuna tu ukuhani — sisi tu ukuhani. Kazi ya mwamini ni kutumia karama zake kwa utukufu wa Mungu, na ikiwa karama ya kunena ni mojawapo, Bwana ataitumia karama hiyo katika kulijenga kanisa lake.The third reason is the priesthood of all believers. In the Old Testament the priesthood was a closed office held by descendants of Aaron. In the New Testament, Peter declares of the whole church: "Ye also, as living stones, are built up a spiritual house, to be a holy priesthood" (1 Peter 2:5). This means that we do not merely have a priesthood — we are a priesthood. The believer's task is to exercise his gifts for the glory of God, and if the gift of speech is among them, the Lord will use that gift in building His church.

Sababu ya nne ni kwamba tu wahubiri walei wanaweza kuwa na matokeo mazuri. Hakuna wachungaji wa kutosha waliowekwa wakfu kukidhi kila hitaji la kuhubiri leo, na haijawahi kuwepo. Wagideoni (The Gideons) wamehubiri kwa vizazi vingi na wamefanya kazi nzuri. Mara kwa mara wachungaji huacha mimbari zao mikononi mwa wanenaji walei wenye uwezo wanapolazimika kuwa mbali. Kazi inaendelea kwa sababu Mungu hutumia kile kinachotolewa kwake.The fourth reason is simply that lay preachers can be effective. There are not enough ordained clergy to meet every preaching need today, and there never have been. The Gideons have preached for generations and have done a fine job. Pastors regularly leave their pulpits in the hands of capable lay speakers when they must be away. The work continues because God uses what is offered to Him.

1.2 Kwa Nini Tujiandae Kuhubiri1.2 Why Prepare to Preach

Kuna makundi ndani ya kanisa yanayotetea kuhubiri bila maandalizi. Wanaamini kwamba mhubiri anahitaji tu kusimama na kumtegemea Roho Mtakatifu kwa uvuvio. Walei ambao baadaye hutoa maoni juu ya mahubiri ya aina hii karibu kila mara hueleza uzoefu ule ule: mahubiri ni marefu, hayana mpangilio, na yanarudia mawazo yale yale tena na tena. Sababu tano zinapinga kuhubiri bila maandalizi.There are groups in the church that advocate preaching without preparation. They believe the preacher need only stand up and rely on the Holy Spirit for inspiration. The lay people who later comment on this kind of preaching almost always describe the same experience: the sermons are long, disorganized, and repeat the same ideas over and over. Five reasons stand against unprepared preaching.

Kwanza, Mungu anayadai. Paulo alimwagiza kijana Timotheo: "Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kutahayari, ukitumia kwa halali neno la kweli" (2 Timotheo 2:15). Ni jambo zito na la kutisha kunena kwa niaba ya Mungu. Sisi si manabii kwa maana halisi ya neno hilo; hatupokei ufunuo wa moja kwa moja. Sisi si mitume; hatujamwona Kristo aliyefufuka kwa macho ya kimwili. Sisi ni mawakili wa Biblia, na mamlaka yetu ni ya kutokana na mamlaka mengine — yanategemea kabisa jinsi tulivyokisoma kifungu kwa uaminifu. G. Campbell Morgan alijifungia pamoja na Biblia yake kila asubuhi, wala hakuruhusu kitu chochote kumkatiza isipokuwa dharura ya kweli.First, God demands it. Paul charged young Timothy: "Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth" (2 Timothy 2:15). It is an awesome thing to speak for God. We are not prophets in the strict sense; we do not receive direct revelation. We are not apostles; we have not seen the risen Christ with physical eyes. We are stewards of the Bible, and our authority is derivative — it depends entirely upon how faithfully we have studied the text. G. Campbell Morgan closeted himself with his Bible every morning and would let nothing but a genuine emergency interrupt him.

Pili, kazi yenyewe inayadai. Kila Jumapili mamilioni hukusanyika kusikia neno kutoka kwa Mungu. Katika siku za Yeremia, manabii wa uongo walimwambia Mfalme Sedekia lolote alilotaka kusikia, wakati nabii wa kweli alikuwa amekaa gerezani. Shida ya kitaifa ilipofika, mfalme alimwita Yeremia kwa siri akauliza, "Je! Kuna neno lo lote litokalo kwa BWANA?" Hilo ndilo swali ambalo kila kusanyiko, katika kila kizazi, huleta kanisani Jumapili asubuhi. Mhubiri hana haki ya kuwapa kitu kingine chochote.Second, the task itself demands it. Every Sunday millions gather to hear a word from God. In Jeremiah's day, false prophets told King Zedekiah whatever he wanted to hear, while the true prophet sat in prison. When the national crisis came, the king sent for Jeremiah in secret and asked, "Is there any word from the Lord?" That is the question every congregation, in every generation, brings to church on Sunday morning. The preacher has no right to give them anything else.

Tatu, maandalizi huondoa hofu ya kutokuwa na uhakika. Sehemu kubwa ya woga wa kunena hutokana na mnong'ono wa ndani unaosema, "Sina la kusema." Maandalizi hujibu mnong'ono huo. Mhubiri aliyejifunza hahitaji kujiuliza kama sentensi inayofuata itakuja; ameshazipanga sentensi zake kwa utaratibu kabla ya wakati. Hofu haitoweki kabisa, lakini inakuwa kitu kinachoweza kudhibitiwa.Third, preparation removes the fear of uncertainty. Much of the dread of speaking comes from the inner whisper, "I have nothing to say." Preparation answers that whisper. The preacher who has studied does not need to wonder whether the next sentence will arrive; he has placed his sentences in order ahead of time. The fear does not disappear entirely, but it becomes manageable.

Nne, maandalizi hutoa mwelekeo. Kuhubiri bila kujiandaa (papo kwa papo) huelekea kutangatanga. Mhubiri anaweza kuanza kuelekea upande mmoja katika utangulizi wake na kuishia mahali tofauti kabisa. Anamfukuza sungura mwingine na kamwe harudi kwenye harufu ya windo lake la awali. Muhtasari huyapa mahubiri mahali pa kufikia na humfanya mhubiri aendelee kutembea kuelekea huko.Fourth, preparation provides direction. Extemporaneous preaching tends to wander. The preacher may set off in one direction in his introduction and end up somewhere quite different. He chases a rabbit and never recovers the scent of his original quarry. An outline gives the sermon a destination and keeps the preacher walking toward it.

Tano, maandalizi humpa Roho Mtakatifu nafasi ya kufanya kazi kwa muda mrefu. Ikiwa Roho anaweza kutupa neno la kusema saa ile tunaposimama kuhubiri, anaweza kufanya hata zaidi ikiwa tumempa juma zima kuyaunda mawazo yetu. Maandalizi hayashindani na uweza wa Roho; yanampa Roho nafasi ya kufanya kazi ndani yetu kabla sisi hatujafanya kazi mimbarini.Fifth, preparation allows the Holy Spirit to work over an extended period. If the Spirit can give us a word to speak in the moment we stand to preach, He can do even more if we have given Him a week to shape our thoughts. Preparation does not compete with the Spirit's power; it gives the Spirit room to work in us before we work in the pulpit.

1.3 Mahubiri Kama Nyumba1.3 The Sermon as a House

Inasaidia kufikiria mahubiri kama nyumba inayojengwa. Kifungu ndicho msingi — kwa sababu ni Neno la Mungu, kinatoa uthabiti unaoshikilia mahubiri yote. Utangulizi ni ukumbi wa kuingilia: unawaongoza watu kuingia katika mahubiri, na kama ukumbi wa kuingilia wa nyumba, unapaswa kuwa mdogo kiasi, kwa sababu hakuna mtu anayetakiwa kutumia sehemu kubwa ya maisha yake hapo. Migawanyo ya mahubiri ni boriti za kutegemeza; kazi yake ni kushikilia jengo, si kustaajabiwa yenyewe. Vielelezo ni madirisha yanayoingiza nuru. Hitimisho ni mlango wa kutokea. Kila sehemu hujengwa kwa uangalifu kwa sababu hakuna sehemu inayoweza kuachwa kwa bahati.It helps to think of a sermon as a house under construction. The text is the foundation — because it is the Word of God, it provides the stability that holds the whole sermon up. The introduction is the entryway: it leads people into the sermon, and like the entryway of a house, it should be relatively small, because no one is supposed to spend much of his life there. The divisions of the sermon are the support beams; their function is to hold the structure up, not to be admired in themselves. The illustrations are the windows that let light in. The conclusion is the exit. Each part is built with care because no part can be left to chance.

Vifaa vya msingi vya kila mahubiri yenye umoja ni sita: kifungu, wazo, swali la uchunguzi, neno kiini, somo, na lengo. Katika sehemu hii unajifunza kutumia kifungu. Katika sehemu zinazofuata, utajifunza kutumia vingine. Kufikia mwisho wa Sehemu ya 2 utakuwa na vyote sita mkononi, na kuanzia Sehemu ya 3 na kuendelea utavitumia kujenga mihtasari.The foundational materials of every unified sermon are six: the text, the idea, the probing question, the keyword, the subject, and the objective. In this unit you learn to use the text. In the units that follow, you will learn to use the others. By the end of Unit 2 you will have all six in hand, and from Unit 3 onward you will use them to construct outlines.

1.4 Kifungu: Kuweka Msingi1.4 The Text: Laying the Foundation

Maana halisi ya neno text (kifungu) ni "kufuma." Kifungu ni kitambaa ambacho juu yake mahubiri hutengenezwa. Tangu wakati wa Origen katika karne ya tatu, mahubiri ya Kikristo yametokana na kifungu — lakini kuwa na kifungu peke yake hakuhakikishi kwamba mhubiri ameitiisha akili yake kwa Biblia. H. H. Farmer alionya juu ya hatari kwamba mhubiri atatumia "maneno ya Maandiko kama kitulio tu, ambapo mawazo yake mwenyewe, kama kundi la ndege wanaolialia, yanaweza kutua na kujipamba." Dhamira ya kifungu na dhamira ya mahubiri lazima ziwe moja.The literal meaning of the word text is "to weave." The text is the fabric on which the sermon is fashioned. Since the time of Origen in the third century, Christian preaching has been derived from a text — but having a text does not by itself guarantee that the preacher has submitted his mind to the Bible. H. H. Farmer warned against the danger that a preacher will use "the scripture words merely as a perch on which his own ideas, like a lot of twittering birds, may alight and preen themselves." The theme of the text and the theme of the sermon must be the same.

Miaka kadhaa iliyopita nilimsikia mchungaji akihubiri kutoka Zaburi 142:4 — Daudi, akiwa amevunjika moyo na kukata tamaa, akiandika kutoka pangoni: "Hakuna wa kunitunza roho yangu." Mchungaji huyo alihubiri juu ya "wale wanaojali roho zilizopotea," akapitia Baba, Mwana, Roho, mbingu, na kuzimu kama wale wanaojali. Mahubiri yalikuwa ya Kibiblia na yenye manufaa — lakini hayakuwa na uhusiano wowote na kifungu. Mchungaji alihitaji kifungu kingine, kwa sababu dhamira yake na dhamira ya Zaburi 142 hazikulingana kabisa. Linganisha hilo na muhtasari niliousikia wakati mmoja kutoka Isaya 6:1–8 juu ya "maono katika kukutana na Mungu": (1) maono ya Mungu, (2) maono ya kutotosha, (3) maono ya huduma. Hapo dhamira ya kifungu na dhamira ya mahubiri zilikuwa moja na ile ile.Some years ago I heard a pastor preach from Psalm 142:4 — David, depressed and despondent, writing from a cave: "no man cared for my soul." The pastor preached on "those who care about lost souls," and went through Father, Son, Spirit, heaven, and hell as those who care. The sermon was Biblical and useful — but it had nothing to do with the text. The pastor needed a different text, because his theme and the theme of Psalm 142 simply did not match. Compare that with an outline I once heard from Isaiah 6:1–8 on "visions in an encounter with God": (1) a vision of God, (2) a vision of inadequacy, (3) a vision of service. There the theme of the text and the theme of the sermon were one and the same.

1.5 Njia Saba za Kuchagua Kifungu1.5 Seven Methods of Text Selection

Kuna njia saba tofauti ambazo kwazo mhubiri anaweza kuchagua kifungu. Kila moja ni halali; uchaguzi unategemea tukio, kusanyiko, na karama ya mhubiri.There are seven distinct methods by which a preacher may select a text. Each is legitimate; the choice depends on the occasion, the congregation, and the gift of the preacher.

1. Hubiri juu ya kitabu kizima. Inawezekana kuhubiri mahubiri moja juu ya kitabu kizima cha Biblia, hasa vitabu vifupi — Mwanzo, Ruthu, Yona, Ayubu, Esta. Unapofanya hivyo, chagua mstari wa muhtasari wa kusoma kama somo la Maandiko. Eric Hayden katika kitabu Preaching Through the Bible (Kuhubiri Katika Biblia Yote) anatoa muhtasari wa neno moja, dhamira, na mstari mkuu kwa kila kitabu. Kwa Waefeso anatumia neno kanisa, mstari wa Waefeso 5:30 ("tu viungo vya mwili wake"), na dhamira "tabia ya msingi ya kanisa." Kutokana na hayo anaendeleza hoja tatu: kanisa kama uhusiano wa karibu, muungano hai, na milki ya upendo.1. Preach on a whole book. It is possible to preach a single sermon on an entire book of the Bible, especially shorter ones — Genesis, Ruth, Jonah, Job, Esther. When you do, select a summary verse to read as the scripture lesson. Eric Hayden in Preaching Through the Bible gives a one-word summary, a theme, and a central verse for every book. For Ephesians he uses the word church, the verse Ephesians 5:30 ("we are members of his body"), and the theme "the essential character of the church." From this he develops three points: the church as intimate relationship, vital union, and loving possession.

2. Hubiri juu ya sura. Sura nyingi katika Biblia ni malighafi bora kwa mahubiri moja: Mwanzo 3, Zaburi 1, Zaburi 22, Zaburi 23, Zaburi 119, Isaya 53, Yohana 3, Yohana 10, 1 Wakorintho 13, Waebrania 11. Mahubiri kutoka Waebrania 11 yanaweza kuchunguza "mifano ya imani." Mstari wa muhtasari unaweza kutumika kama somo la Maandiko, badala ya kuisoma sura nzima kwa sauti.2. Preach on a chapter. Many chapters in the Bible are excellent material for a single sermon: Genesis 3, Psalm 1, Psalm 22, Psalm 23, Psalm 119, Isaiah 53, John 3, John 10, 1 Corinthians 13, Hebrews 11. A sermon from Hebrews 11 might examine "examples of faith." A summary verse may serve as the scripture lesson, instead of reading the whole chapter aloud.

3. Hubiri juu ya dhamira. Mahubiri mengi ya kimafundisho ni ya kidhamira badala ya kufafanua kifungu kimoja — mhubiri anatumia mistari iliyokusanywa kutoka sehemu mbalimbali za Biblia ili kuendeleza fundisho moja. Mahubiri ya Agano Jipya yenyewe kwa sehemu kubwa yalikuwa ya kidhamira: kerygma (tangazo la Injili), Msalaba, hukumu, upendo wa Mungu. Dhamira zinaweza kujumuisha neema, Ubwana wa Kristo, ubatizo, uwakili, mamlaka ya Maandiko, usalama wa mwamini, ushirika wa kanisa, au sifa za Mungu (ujuzi wa yote, uweza wote, kuwapo kila mahali).3. Preach on a theme. Much doctrinal preaching is thematic rather than expository — the preacher uses verses gathered from across the Bible to develop a single doctrine. New Testament preaching itself was largely thematic: the kerygma, the Cross, judgment, the love of God. Themes might include grace, the Lordship of Christ, baptism, stewardship, the authority of Scripture, the security of the believer, the fellowship of the church, or the attributes of God (omniscience, omnipotence, omnipresence).

4. Hubiri juu ya neno. Neno moja linaweza kubeba mahubiri yote. Maneno kama dhambi, msamaha, toba, hukumu, upatanisho, au upendo kila moja lina uzito wa kitheolojia wa kutosha kutegemeza ujumbe kamili. Neno la Kigiriki doulos ("mtumwa") ndilo ambalo Yakobo anajiita katika Yakobo 1:1; uchambuzi wa William Barclay juu ya doulos unaendeleza maana nne: utii kamili, unyenyekevu kamili, uaminifu kamili, na fahari kamili. Unapofanya uchunguzi wa neno, huhitaji kutumia umbo la Kigiriki au la Kiebrania mimbarini. Kusanyiko halina hamu kubwa na neno la asili lenyewe; wanajali neno hilo lina maana gani na jinsi linavyogusa maisha yao.4. Preach on a word. A single word can carry an entire sermon. Words like sin, forgiveness, repentance, judgment, reconciliation, or love each contain enough theological weight to support a full message. The Greek word doulos ("bondservant") is what James calls himself in James 1:1; William Barclay's analysis of doulos develops four implications: absolute obedience, absolute humility, absolute loyalty, and absolute pride. When you do a word study, you do not need to use the Greek or Hebrew form in the pulpit. The congregation has little interest in the original word itself; they care about what the word means and how it lands in their lives.

5. Hubiri juu ya muujiza au mfano. Mtu mmoja alifafanua mfano kuwa "hadithi ya kidunia yenye maana ya kimbingu." Agano Jipya linaandika hadi mifano sabini ya Yesu; karibu theluthi moja ya mafundisho yake iko katika muundo wa mifano. Miujiza inaweza kushughulikiwa kama mifano iliyotendeka — kuna kweli za kiroho ndani ya tukio lenyewe. Mpanzi, Hazina Iliyofichwa, Lulu ya Thamani Kubwa, Mtumwa Asiye na Huruma, Msamaria Mwema, Tajiri Mpumbavu, Mwana Mpotevu — kila mmoja ni mahubiri yanayosubiri kuhubiriwa. Vivyo hivyo kuponywa kwa kipofu katika Yohana 9, au Yesu kutuliza dhoruba katika Mathayo 8.5. Preach on a miracle or a parable. Someone defined the parable as "an earthly story with a heavenly meaning." The New Testament records as many as seventy parables of Jesus; about a third of His teaching is in parable form. Miracles can be handled like enacted parables — there are spiritual truths within the incident itself. The Sower, the Hidden Treasure, the Pearl of Great Price, the Unmerciful Servant, the Good Samaritan, the Rich Fool, the Prodigal Son — each is a sermon waiting to be preached. So is the healing of the blind man in John 9, or Jesus' calming of the storm in Matthew 8.

6. Hubiri juu ya mhusika. Watu kwa kweli wanavutiwa na maisha ya watu wengine. Biblia inatoa wahusika wa aina nyingi mno. Baadhi yao, kama Dema au Henoko, wameandikiwa mistari michache tu; wengine, kama Ibrahimu au Musa, wana sura nyingi. Kuna wahusika wanaotutia moyo (Barnaba) na wahusika wanaotuonya (Absalomu, Yuda). Kuna watakatifu na waovu, mapenzi makuu na chuki kuu. Kutoa mafundisho ya kichungaji kutoka katika maisha ya watu wa Biblia ni mojawapo ya njia rahisi zaidi za kuhubiri, na mojawapo ya zinazovutia zaidi kwa kusanyiko.6. Preach on a character. People are genuinely interested in the lives of other people. The Bible offers characters in vast variety. Some, like Demas or Enoch, have only a few lines written about them; others, like Abraham or Moses, have many chapters. There are characters who inspire (Barnabas) and characters who warn (Absalom, Judas). There are saints and scoundrels, great loves and great hates. Drawing pastoral lessons from the lives of Biblical personalities is one of the easiest forms of preaching, and one of the most engaging for the congregation.

7. Hubiri kwa mfululizo baada ya kufanya uchambuzi. Uchambuzi wa kuhubiri ni kazi ya kupitia kitabu au sehemu ya Biblia mapema, ukigundua mihtasari ambayo Maandiko yenyewe yanayo kwa asili. Kutokana na uchambuzi huu unaweza kupanga mfululizo wa mahubiri yanayofuatana katika kitabu hicho. Faida yake ni kwamba unahubiri shauri lote la Mungu badala ya vifungu unavyovipenda tu, na sehemu kubwa ya maandalizi hufanyika mapema. Hasara yake ni kwamba kuhubiri kwa mfululizo kunahitaji nidhamu; mhubiri lazima afuate kifungu badala ya hisia zake mwenyewe. Uchambuzi wa mfululizo utachunguzwa kwa kina zaidi katika sehemu ya baadaye.7. Preach consecutively after doing an analysis. A preaching analysis is the work of moving through a book or section of the Bible in advance, discovering the outlines that the Scripture itself naturally contains. From this analysis you can plan a series of consecutive sermons through the book. The advantage is that you preach the whole counsel of God rather than only your favorite passages, and much of the preparation is done in advance. The disadvantage is that consecutive preaching requires discipline; the preacher must follow the text rather than his own moods. Consecutive analysis will be examined more fully in a later unit.

Endeleza WazoDevelop an Idea

Wazo, swali la uchunguzi, neno kiini, somo, lengo — vifaa vitano vinavyogeuza kifungu kuwa mahubiri.Idea, probing question, keyword, subject, objective — the five tools that turn a text into a sermon.

2.1 Wazo2.1 The Idea

Baada ya kuwa na kifungu, kifaa kinachofuata cha msingi ni wazo. Wazo ni jambo la jumla linalozungumziwa katika mahubiri, na lazima litoke katika Maandiko yenyewe. Donald Miller aliweka kanuni ambayo imewaunda wahubiri wa kizazi kizima: dhamira ya kifungu na dhamira ya mahubiri lazima ziwe moja. Zisipokuwa moja, kifungu si kifungu tena — ni kisingizio, mahali pa kuanzia tu kwa mawazo ya mhubiri mwenyewe. Wazo hujibu swali, "Kifungu hiki kinazungumzia jambo gani kwa ujumla?"After you have a text, the next foundational material is the idea. The idea is the general topic of the sermon, and it must come from the Scripture itself. Donald Miller laid down a rule that has shaped a generation of preachers: the theme of the text and the theme of the sermon must be the same. If they are not, the text is no longer a text — it is a pretext, a starting point for the preacher's own thoughts. The idea answers the question, "What is the general topic of this text?"

Mifano ya wazo ni pamoja na: imani, ufalme wa Mungu, tumaini, sheria, kumhuzunisha Roho Mtakatifu, matendo, upendo, kufunga, ubatizo, useja, kukua, familia. Kila moja ya haya ni wazo halisi la Kibiblia — lakini kila moja pia ni la jumla mno kuhubiriwa katika mahubiri moja. Jaribu kuhubiri juu ya imani. Ungeweza kuzungumzia sifa za imani, madai ya imani, mifano ya imani, watu wa imani, au sababu za imani kuwa muhimu — na kila moja ya hayo lingekuwa mahubiri kamili peke yake. Wazo ni jiwe ghafi la machimbo. Lazima likatwe kwanza kabla halijawekwa ukutani.Examples of an idea include: faith, the kingdom of God, hope, law, grieving the Holy Spirit, works, love, fasting, baptism, singleness, growing, family. Each of these is a real Biblical idea — but each is also far too general to preach in one sermon. Try preaching on faith. You could speak about the qualities of faith, the demands of faith, examples of faith, men of faith, or reasons faith is important — and each of these would itself be a full sermon. The idea is the raw quarry stone. It must be cut down before it can be set in a wall.

Kifaa kinachokata wazo ni swali la uchunguzi. Lakini kabla hujakishika kifaa hicho, lazima uwe na jiwe. Fungua kifungu chako na uulize swali rahisi: "Kifungu hiki kinahusu nini?" Nomino au kirai chochote kimoja kinachorudi ndicho wazo lako. Pinga kishawishi cha kulifanya liwe la kijanja. Wazo linapaswa kuwa la wazi. Ujanja huja baadaye.The tool that cuts the idea down is the probing question. But before you reach for that tool, you have to have the stone. Open your text and ask the simple question: "What is this passage about?" Whatever single noun or phrase comes back is your idea. Resist the temptation to make it clever. The idea should be plain. Cleverness comes later.

2.2 Swali la Uchunguzi2.2 The Probing Question

Swali la uchunguzi ni kifaa kinachopunguza wazo hadi ukubwa unaoweza kushughulikiwa. Tasnia ya habari hutumia maswali haya haya kutunga habari. Rudyard Kipling aliandika shairi katika The Elephant's Child (Mtoto wa Tembo) ambalo ndiyo njia rahisi zaidi ya kuyakumbuka:The probing question is the tool that narrows the idea to a manageable size. The news industry uses these same questions to produce a story. Rudyard Kipling wrote a poem in The Elephant's Child that is the easiest way to remember them:

Kwa madhumuni ya kuhubiri, viulizi sita vya Kipling vinakuwa vinane kwa kuongeza -pi (ipi/yupi) na kiasi gani. Kwa hiyo viulizi vinane ni: nani, -pi, nini, kwa nini, lini, wapi, jinsi gani, na kiasi gani. Swali la uchunguzi huundwa kwa kuliweka wazo pamoja na mojawapo ya viulizi hivi katika swali lenye sentensi kamili.For preaching purposes, Kipling's six become eight by adding which and how much. So the eight interrogatives are: who, which, what, why, when, where, how, and how much. The probing question is formed by putting the idea together with one of these interrogatives in a complete sentence question.

Chukua wazo la tumaini. Kila kiulizi huzaa swali la uchunguzi tofauti, na kila swali la uchunguzi litazaa mahubiri tofauti:Take the idea of hope. Each interrogative produces a different probing question, and each probing question will produce a different sermon:

Nani kwa kawaida huelekeza kwa watu. "Ni nani walio na tumaini?"
-pi (ipi/zipi) huelekeza kwa aina au jamii. "Ni aina zipi za tumaini zilizo halali?"
Nini huelekeza kwa hatua, njia, au sifa. "Ni nini thamani za tumaini?"
Kwa nini huelekeza kwa sababu. "Kwa nini tumaini ni la lazima?"
Lini huelekeza kwa nyakati. "Ni lini tunahitaji tumaini?"
Wapi huelekeza kwa mahali. "Tunapata tumaini wapi?"
Jinsi gani huelekeza kwa taratibu au njia. "Tumaini hupatikanaje, au hupoteaje?"
Kiasi gani huelekeza kwa wingi. "Tunahitaji tumaini kiasi gani?"Who generally points to people. "Who has hope?"
Which points to types or kinds. "Which kinds of hope are valid?"
What points to steps, ways, or qualities. "What are the values of hope?"
Why points to reasons. "Why is hope necessary?"
When points to times. "When do we need hope?"
Where points to places. "Where do we find hope?"
How points to procedures or ways. "How is hope obtained, or lost?"
How much points to quantity. "How much hope do we need?"

Angalia kwamba wazo lile lile — tumaini — limezaa mahubiri manane tofauti. Kila moja ni halali. Kila moja ni la Kibiblia. Kila moja litahitaji muhtasari tofauti wa mahubiri. Swali la uchunguzi limefanya kazi ya kukata ambayo wazo peke yake lisingeweza kuifanya.Notice that the same idea — hope — has just produced eight different sermons. Each is legitimate. Each is Biblical. Each will require a different sermon outline. The probing question has done the cutting work that the idea alone could not do.

2.3 Neno Kiini2.3 The Keyword

Neno kiini hutokea kwa kawaida kutokana na swali la uchunguzi. Kwa kawaida ni nomino ya wingi, na ndilo neno moja muhimu kuliko yote katika muundo wa mahubiri yako — kwa sababu neno kiini ndilo linalounganisha muhtasari. Kila hoja ya mahubiri itakuwa mfano mmoja mahususi wa neno kiini.The keyword arises naturally from the probing question. It is usually a plural noun, and it is the single most important word in your sermon's structure — because the keyword is what unites the outline. Every point of the sermon will be a particular instance of the keyword.

Kanuni tatu huongoza neno kiini. Kwanza, daima liko katika wingi. Karibu bila kukosa, neno lako kiini litakuwa katika umbo la wingi (kwa Kiingereza huishia na -s). Likague lako: ikiwa haliko katika wingi (maneno kiini sahihi ni kama "sababu," "njia," "nyakati," "watu"), huenda si sahihi. Pili, neno kiini moja tu kwa kila mahubiri. Kama vile unavyopaswa kutumia kiulizi kimoja tu, lazima utumie neno kiini moja tu. Tatu, epuka maneno ya jumla kama "mambo." "Mambo matatu kuhusu maombi" si neno kiini; ni uvivu. Neno kiini linapaswa kuwa mahususi kadiri iwezekanavyo kwa maudhui halisi ya migawanyo yako.Three rules govern the keyword. First, it is always plural. Almost without exception, your keyword will end in -s. Check yours: if it does not end in -s and is not an irregular plural like "people" or "men," it is probably wrong. Second, only one keyword per sermon. Just as you must use only one interrogative, you must use only one keyword. Third, avoid generic words like "things." "Three things about prayer" is not a keyword; it is laziness. The keyword should be as specific as possible to the actual content of your divisions.

Tazama jinsi neno kiini linavyotokea kutokana na kila swali la uchunguzi juu ya wazo la imani:Watch how the keyword arises from each probing question on the idea of faith:

Ni akina nani baadhi ya watu wenye imani kubwa? Neno kiini = watu.
Ni vipengele vipi vya imani? Neno kiini = vipengele.
Ni nini viambato vya imani? Neno kiini = viambato.
Ni nini matokeo ya imani? Neno kiini = matokeo. (Muhtasari unaowezekana: kuona yasiyoonekana, kutenda yasiyowezekana, kuamini yasiyoaminika.)
Kwa nini tuwe na imani? Neno kiini = sababu. (Muhtasari unaowezekana: uzima tele, uzima wa milele.)
Ni lini tunapaswa kuwa na imani? Neno kiini = nyakati. (Tunapokata tamaa, tunapovurugwa, tunapovunjika moyo.)
Imani inaweza kupatikana wapi? Neno kiini = mahali. (Mbele ya kiti cha enzi, katika chumba cha siri, karibu na msalaba.)
Tunaonyeshaje imani? Neno kiini = njia. (Kwa neno, kwa mwenendo, kwa ushuhuda.)
Tunahitaji imani kiasi gani? Neno kiini = viwango. (Ya kutosha kufunika huzuni, ya kutosha kujaza maisha yetu, ya kutosha kufurika kuwa furaha.)Who are some people of great faith? Keyword = people.
Which are the elements of faith? Keyword = elements.
What are the ingredients of faith? Keyword = ingredients.
What are the effects of faith? Keyword = effects. (Possible outline: seeing the invisible, doing the impossible, believing the incredible.)
Why have faith? Keyword = reasons. (Possible outline: abundant life, eternal life.)
When should we have faith? Keyword = times. (When discouraged, when distracted, when disappointed.)
Where may faith be found? Keyword = places. (Before the throne, in the closet, near the cross.)
How do we show faith? Keyword = ways. (By word, by walk, by witness.)
How much faith do we need? Keyword = amounts. (Enough to cover sorrow, enough to fill our lives, enough to overflow into joy.)

Orodha ya maneno kiini yanayofaa katika kuhubiri: matendo, faida, uthibitisho, makusudi, machaguo mbadala, majibu, matumizi (katika maisha), maeneo, mitazamo, sifa za asili, vizuizi, imani (itikadi), manufaa, baraka, mabadiliko, ulinganisho, masharti, tofauti, hatari, madai, wajibu, vipengele, mifano, maonyesho, ukweli (hakika), kushindwa, hofu, misingi, karama, makundi, mawazo, viambato, maarifa ya ndani, matukio, vyombo, furaha, sababu za kuhalalisha, aina, mafundisho, hasara, mbinu, mahitaji, nyakati maalum, fikra, fursa, kanuni, matatizo, ushahidi, ahadi, riziki (mahitaji yaliyotolewa), maswali, sifa, miitikio, sababu, matokeo, thawabu, sheria, siri, dhambi, awamu, hatua, mafanikio, shuhuda, majaribio, mada, majaribu, kweli, jamii, shabaha, matumizi, thamani, maoni, maonyo, njia, maneno.A list of keywords useful in preaching: actions, advantages, affirmations, aims, alternatives, answers, applications, areas, attitudes, attributes, barriers, beliefs, benefits, blessings, changes, comparisons, conditions, contrasts, dangers, demands, duties, elements, examples, expressions, facts, failures, fears, fundamentals, gifts, groups, ideas, ingredients, insights, instances, instruments, joys, justifications, kinds, lessons, losses, methods, needs, occasions, opinions, opportunities, principles, problems, proofs, promises, provisions, questions, qualities, reactions, reasons, results, rewards, rules, secrets, sins, stages, steps, successes, testimonies, tests, topics, trials, truths, types, targets, uses, values, views, warnings, ways, words.

2.4 Somo2.4 The Subject

Kuwa na somo lililo wazi ndiko kunakozuia kutangatanga bila lengo katika kuhubiri. Nakumbuka nikitembea msituni pamoja na baba yangu nilipokuwa mvulana. Ningepotea kabisa — kila mti ulionekana sawa — lakini baba yangu alitoa dira yake mara kwa mara. Dira ilimpa mahali pa kudumu pa kurejelea; hatukutangatanga. Somo la mahubiri ndilo dira yake.Having a clear subject is what prevents aimless wandering in preaching. I remember walking through the woods with my father as a boy. I would have been hopelessly lost — every tree looked the same — but my father pulled out his compass at intervals. The compass gave him a fixed point of reference; we did not wander. The subject of a sermon is its compass.

Somo ni neno kiini pamoja na kifafanuzi. Kifafanuzi ni kitu chochote kinachoeleza au kuweka mipaka kwa neno kiini. Aina tatu za kifafanuzi ni za kawaida. Ya kwanza ni kivumishi: "dhambi saba za mauti" — maneno "saba" na "za mauti" yote yanafafanua neno kiini "dhambi." Ya pili ni kirai kihusishi: "njia za kupata imani" — neno kiini ni "njia," na "za kupata imani" ni kirai kihusishi kinachofafanua neno hilo. Ya tatu ni kishazi tegemezi: "sifa ambazo Mungu anazo" — "sifa" ni neno kiini, na "ambazo Mungu anazo" ni kishazi kinachofafanua neno hilo.The subject is the keyword plus a modifier. A modifier is anything that describes or limits the keyword. Three forms of modifier are common. The first is the adjective: "seven deadly sins" — the words "seven" and "deadly" both modify the keyword "sins." The second is the prepositional phrase: "ways of gaining faith" — the keyword is "ways," and "of gaining faith" is a prepositional phrase that modifies it. The third is the subordinate clause: "qualities that God possesses" — "qualities" is the keyword, and "that God possesses" is a clause that modifies it.

Somo hujibu swali, "Mahubiri haya yanahusu nini?" Ukiuliza swali la uchunguzi, "Ni zipi baadhi ya njia za kupata imani?", neno kiini ni "njia" na somo ni "njia za kupata imani." Kila mgawanyo wa muhtasari utakuwa njia moja mahususi ya kupata imani. Kusanyiko, wanapoandika maelezo, wataweza kuandika somo juu ya ukurasa wao na kuandika kila hoja yenye namba chini yake. Watajua mahubiri yanahusu nini, nawe pia utajua.The subject answers the question, "What is the sermon about?" If you ask the probing question, "What are some ways of gaining faith?", the keyword is "ways" and the subject is "ways of gaining faith." Each division of the outline will be one specific way of gaining faith. The congregation, when they take notes, will be able to write the subject at the top of their page and write each numbered point underneath. They will know what the sermon is about, and so will you.

2.5 Lengo2.5 The Objective

Lengo ni shabaha ya mahubiri. Hujibu swali, "Nataka watu wafanye nini?" Lengo linapaswa kuandikwa kama tendo, si kama imani au mtazamo — kwa sababu imani na mitazamo hufuata matendo yanapokuwa sahihi, lakini matendo hayafuati kila mara imani na mitazamo inapopewa taarifa tu.The objective is the goal of the sermon. It answers the question, "What do I want people to do?" The objective should be phrased as an action, not as a belief or attitude — because beliefs and attitudes will follow when actions are right, but actions will not always follow when beliefs and attitudes are merely informed.

Kanuni moja yenye msaada ni kuanza lengo kwa maneno "Watu wata…" Ikiwa tendo lako ni wokovu, lengo linaweza kuwa: "Watu wataitikia wakati wa mwaliko ili kumpokea Kristo kama Mwokozi." Ikiwa somo lako linahusu hasira, lengo linaweza kuwa: "Watu wataanza kudhibiti hasira yao katika hali ngumu." Ikiwa somo lako linahusu maombi, lengo linaweza kuwa: "Watu watatenga muda maalum kila siku kwa ajili ya maombi juma hili." Kila moja ya haya ni dhahiri, kila moja linapimika, na kila moja linampa hitimisho la mahubiri yako mahali pa kufikia palipo wazi.A useful formula is to begin the objective with the words "people will…" If your action is salvation, the objective might be: "People will respond during the invitation to receive Christ as Savior." If your subject deals with anger, the objective might be: "People will begin to control their anger during difficult situations." If your subject deals with prayer, the objective might be: "People will set aside a specific time each day for prayer this week." Each of these is concrete, each is measurable, and each gives the conclusion of your sermon a clear destination.

Unapokamilisha vifaa vitano vya Sehemu ya 2 — wazo, swali la uchunguzi, neno kiini, somo, na lengo — umekamilisha msingi. Kuanzia Sehemu ya 3 na kuendelea utatumia vifaa hivi vya msingi kujenga mihtasari.When you have completed the five tools of Unit 2 — idea, probing question, keyword, subject, and objective — you have completed the foundation. From Unit 3 forward you will use these foundational materials to construct outlines.

Jenga Muhtasari WakoConstruct Your Outline

Alama tano za muhtasari mzuri, na njia ya kideduktivu inayouzaa.Five marks of a good outline, and the deductive method that produces it.

3.1 Migawanyo Mingapi?3.1 How Many Divisions?

Waandishi wengi wa elimu ya mahubiri (homiletiki) wanakubaliana kwamba migawanyo miwili hadi mitano ndiyo idadi inayofaa kwa mahubiri. Chini ya miwili haitoshi kuendeleza dhamira ipasavyo. Zaidi ya mitano inakuwa mingi mno kwa kusanyiko kuifuata na kuikumbuka. Mitatu ni idadi ya kawaida ya kihistoria, na si bila sababu. Craig Skinner ananukuu shairi fupi la kuchekesha (limerick) linaloihalalisha:Most homiletic writers agree that two to five divisions is the right range for a sermon. Less than two is not enough to develop a theme adequately. More than five becomes too much for the congregation to follow and remember. Three is a classical default, and not without reason. Craig Skinner quotes the limerick that justifies it:

Muundo wa mahubiri unastahili uangalifu zaidi kuliko ule ambao wahubiri wengi huupa. Baadhi ya waandishi wa elimu ya mahubiri hushauri: "Usiufanye muhtasari uonekane waziwazi mno." Sijawahi kuweza kuwaza muhtasari ulioonekana kupita kiasi. Ng'ombe mzee aliyekonda mpaka mifupa ikaonekana huenda asiwe mrembo, lakini bado ni bora kuliko ng'ombe aliyelala amekufa shambani bila mifupa yoyote. Baadhi ya wahubiri wenye matokeo makubwa zaidi katika historia waliifanya mihtasari yao ionekane — hawakutaja tu kila hoja bali walirudia muhtasari mzima mwanzoni mwa kila sehemu mpya. Kusanyiko liliondoka likijua hasa walichokisikia.The structure of a sermon deserves more attention than most preachers give it. Some homiletic writers advise: "Don't make the outline obtrusive." I have never been able to imagine an outline that was too noticeable. An old bony cow may not be pretty, but it is still preferable to a cow lying dead in the field with no bones at all. Some of the most effective preachers in history made their outlines visible — they not only stated each point but repeated the whole outline at the start of every new section. The congregation came away knowing exactly what they had heard.

3.2 Alama Tano za Muhtasari Mzuri3.2 Five Marks of a Good Outline

Muhtasari uliojengwa vizuri huonyesha sifa tano. Zinafanya kazi pamoja; udhaifu katika mojawapo utadhoofisha mahubiri yote.A well-built outline shows five characteristics. They function together; weakness in any one of them will weaken the whole sermon.

1. Umoja. Mahubiri yote yanahusu jambo moja — si mambo matatu, si mambo matano, bali moja. Umoja ndio muhimu zaidi kati ya alama hizo tano kwa sababu bila huo hakuna kingine kitakachoshikamana. Neno kiini ndicho chombo chako kikuu cha umoja; kila mgawanyo lazima uwe mfano mahususi wa neno kiini. Fikiria muhtasari huu dhaifu: (I) Wakristo wote wanahitaji kuomba; (II) Zaburi zinatuongoza kulisifu jina takatifu la Mungu; (III) Maelezo mengine kuhusu maombi. Hoja tatu, zote zinahusu maombi kwa namna fulani, lakini hazijaunganika — hakuna somo halisi. Muhtasari huu ungeweza kurekebishwa kwa kuchagua somo lililo wazi kama "mahitaji katika maombi," na kupanga hoja chini yake: (I) hitaji la kuomba (kuleta maombi yetu), (II) hitaji la kusifu, (III) hitaji la kuungama.1. Unity. The whole sermon is about one thing — not three things, not five things, but one. Unity is the most important of the five marks because without it nothing else will hold. The keyword is your main tool for unity; every division must be a particular instance of the keyword. Consider this poor outline: (I) All Christians need to pray; (II) The Psalms lead us to praise God's holy name; (III) Some other remarks about prayer. Three points, all about prayer in some way, but disjointed — there is no real subject. The outline could be repaired by selecting a clear subject like "necessities in prayer," and arranging the points beneath it: (I) the need to request, (II) the need to praise, (III) the need to confess.

2. Mpangilio. Mpangilio ni uhusiano wa sehemu zenyewe kwa zenyewe na kwa jumla nzima. Kila mgawanyo unapaswa kuwa tofauti na mingine, na hakuna unaopaswa kuwa sawa na somo. Chukua 2 Wakorintho 13:14: "Neema ya Bwana Yesu Kristo, na pendo la Mungu, na ushirika wa Roho Mtakatifu, ziwe pamoja nanyi nyote." Somo kama "baraka tunazopokea kutoka kwa Mungu" litazaa muhtasari wenye kasoro kwa sababu mgawanyo wa pili ("pendo la Mungu") unarudia neno Mungu ambalo tayari limo katika somo. Somo bora zaidi ni "baraka tunazopokea kutoka kwa Utatu," ambalo linatoa muhtasari ulio nadhifu: (I) neema ya Mwana, (II) pendo la Baba, (III) ushirika wa Roho.2. Order. Order is the relationship of the parts to each other and to the whole. Each division should be distinct from the others, and none should be equal to the subject. Take 2 Corinthians 13:14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all." A subject like "the blessings we receive from God" will produce a flawed outline because the second division ("the love of God") repeats the word God already in the subject. A better subject is "the blessings we receive from the Trinity," which yields a polished outline: (I) the grace of the Son, (II) the love of the Father, (III) the fellowship of the Spirit.

3. Mwendo. Muhtasari unaelekea mahali fulani. Kuna mahali pa kuanzia palipo wazi na mwisho unaotambulika. Edgar Jackson aliona hivi: "Kinyume na desturi inayokubaliwa na wengi, ni sahihi kisaikolojia kuweka hoja yako yenye nguvu zaidi kwanza." Usikivu uliopotea ni vigumu kuurudisha. Wakati huohuo, ni busara kuweka hoja yenye msisitizo mkubwa zaidi wa kiinjilisti mwishoni, kwa sababu mahubiri yataingia katika mwaliko kutoka hapo, na kilele cha kiinjilisti hufanya mpito huo uwe wa kawaida. Mtindo unaofaa ni huu: (I) hoja yenye nguvu ya kuvuta usikivu, (II) hoja ya kudumisha usikivu, (III) hoja yenye msisitizo mkubwa zaidi wa kiinjilisti, inayoongoza katika mwaliko.3. Movement. The outline goes somewhere. There is a clear starting point and an identifiable destination. Edgar Jackson observed: "Contrary to generally accepted practice, it is psychologically sound to make your strongest point first." Lost attention is hard to regain. At the same time, it is wise to put the most evangelistic point last, because the sermon will move into the invitation from there, and an evangelistic peak makes the transition natural. A useful pattern is: (I) a strong point to gain attention, (II) a sustaining point that keeps attention, (III) the most evangelistic point, leading into the invitation.

4. Uwiano. Migawanyo inakaribiana kwa urefu na kwa uzito. Kishawishi ni kumwaga asilimia tisini ya mahubiri juu ya hoja ya kwanza na kukimbia haraka katika zile nyingine — mkia ukimtikisa mbwa. Ikiwa hoja ni muhimu kiasi cha kutajwa, inastahili kuendelezwa. Ikiwa haiwezi kuendelezwa, labda haipaswi kuwa hoja inayojitegemea hata kidogo.4. Proportion. The divisions are roughly equal in length and weight. The temptation is to lavish ninety percent of the sermon on the first point and rush through the others — the tail wagging the dog. If a point is important enough to make, it deserves to be developed. If it cannot be developed, perhaps it should not be a separate point at all.

5. Ulinganifu. Migawanyo inalingana kwa muundo wa kisarufi. Ikiwa mgawanyo wa kwanza ni kirai, mingine yote inapaswa kuwa virai — si sentensi wala maneno mamoja mamoja. Vitenzi vinapaswa kuwa katika kauli ya kutenda badala ya kauli ya kutendwa inapowezekana. Chukua muhtasari wenye kasoro kutoka Mathayo 14:14–21 juu ya "Njia ambazo Yesu anaonyesha huruma yake": (I) Yesu aliwaponya wagonjwa wao, (II) Walionyeshwa upendo naye, (III) Walilishwa naye. Hoja mbili kati ya tatu ziko katika kauli ya kutendwa. Ziandike upya katika muundo wa kutenda na unaolingana: (I) Aliwaponya, (II) Aliwapenda, (III) Aliwalisha. Mistari hiyo mitatu sasa inasikika kama mistari mitatu inayoendana, na kusanyiko litaikumbuka.5. Parallelism. The divisions match each other in grammatical structure. If the first division is a phrase, all the others should be phrases — not sentences or single words. Verbs should be active rather than passive where possible. Take a flawed outline from Matthew 14:14–21 on "Ways Jesus demonstrates His compassion": (I) Jesus healed their sick, (II) They were shown love by Him, (III) They were fed by Him. Two of the three are passive. Recast in active and parallel form: (I) He healed them, (II) He loved them, (III) He fed them. The three lines now sound like three lines, and the congregation will remember them.

Usilazimishe kufanana kwa sauti za mwanzo (aliterasi) juu ya kifungu kisichoweza kukibeba. Mihtasari mingi mizuri imeharibiwa na mhubiri aliyeshikilia kwamba kila hoja ianze kwa herufi ileile, na mwishowe akapotosha maana ya kifungu ili kufanikisha hilo. Ulinganifu wa kisarufi unasaidia; aliterasi wakati mwingine inasaidia lakini haihitajiki kamwe.Do not force alliteration onto a text it will not bear. Many a fine outline has been ruined by a preacher who insisted that every point begin with the same letter and ended up bending the meaning of the text to do it. Parallelism in grammar is helpful; alliteration is sometimes helpful but never required.

3.3 Njia ya Kideduktivu3.3 The Deductive Method

Kuna njia mbili kuu za kujenga muhtasari wa mahubiri: udeduktivu na uinduktivu. Sehemu hii inashughulikia udeduktivu; Sehemu ya 4 itashughulikia uinduktivu. Udeduktivu ni kufikiri kutoka kwa jumla hadi kwa mahususi (kutoka kanuni hadi mifano). Unaanza na kauli ya jumla — kwa mfano, "Mungu ni mkuu" — kisha unaonyesha njia mahususi ambazo kauli hiyo ni kweli: (I) mkuu katika ujuzi wake, (II) mkuu katika uweza wake, (III) mkuu katika uwepo wake. Jambo la jumla linagawanywa katika mambo mahususi.There are two principal ways of building a sermon outline: deduction and induction. This unit covers deduction; Unit 4 will cover induction. Deduction is reasoning from the general to the specific. You begin with a general statement — for example, "God is great" — and then point out specific ways that statement is true: (I) great in His knowledge, (II) great in His power, (III) great in His presence. The general is broken down into the specific.

Katika kuhubiri, udeduktivu hufanya kazi hivi: baada ya kugundua wazo lililomo katika kifungu chako na kuunda somo, unalitaja somo kama kweli ya jumla kisha unaorodhesha mifano mahususi yake. Kila hoja ni mgawanyo mdogo wa somo lililo kubwa zaidi. Mahubiri ya kimada karibu kila mara ni ya kideduktivu, lakini mahubiri ya kifafanuzi (expository) mara nyingi hutumia udeduktivu pia — mhubiri anachukua mstari, anatambua tamko lake kuu, kisha anapitia njia mahususi ambazo tamko hilo ni kweli.In preaching, deduction works like this: after discovering the idea contained in your text and forming a subject, you state the subject as a general truth and then list specific instances of it. Each point is a subdivision of the larger subject. Topical preaching is almost always deductive, but expository preaching often uses deduction as well — the preacher takes a verse, identifies its main affirmation, and then walks through the specific ways it is true.

Wakati mmoja nilihubiri ujumbe ulioitwa "Kristo Katika Kanada Yote" nikitumia Luka 19:39–40, ambapo Yesu aliwaambia makutano kwamba wafuasi wake wakinyamaza, mawe yenyewe yatapiga kelele. Wazo langu lilikuwa kwamba maumbile yenyewe yanalitangaza jina la Kristo. Somo langu lilikuwa "vikumbusho vya jina la Kristo kote Kanada." Kwa kutumia udeduktivu, hoja nne zilikuwa hizi:I once preached a message called "Christ Across Canada" using Luke 19:39–40, where Jesus told the crowds that if His followers were silent, the very stones would cry out. My idea was that nature itself declares the name of Christ. My subject was "reminders of the name of Christ throughout Canada." Using deduction, the four points became:

(I) Yeye ndiye Maji Yaliyo Hai huko Niagara (Yohana 4:10).
(II) Yeye ndiye Chakula cha Uzima katika nyanda za tambarare (Yohana 6:35).
(III) Yeye ndiye Mwamba Imara juu ya milima (1 Wakorintho 10:4).
(IV) Yeye ndiye Mzabibu wa Kweli katika Bonde la Okanagan (Yohana 15:5).(I) He is the Living Water at Niagara (John 4:10).
(II) He is the Bread of Life through the plains (John 6:35).
(III) He is the Solid Rock on the mountains (1 Corinthians 10:4).
(IV) He is the True Vine in the Okanagan Valley (John 15:5).

Angalia kwamba kila hoja ina rejeo la Maandiko. Hii ndiyo kanuni ya mahubiri ya kideduktivu: kila hoja lazima iungwe mkono na mstari wa Biblia. Ikiwa huwezi kupata mstari wa kuiunga mkono hoja, hupaswi kuihubiri hoja hiyo. Mamlaka ya mhubiri ni Neno la Mungu, na pale tu anapoanza kutoa hoja ambazo Biblia haitoi, ametoka nje ya mamlaka hayo.Notice that every point has a Scripture reference. This is the rule for deductive preaching: every point must be supported by a verse. If you cannot find a verse to support a point, you should not preach the point. The preacher's authority is the Word of God, and the moment he begins making points the Bible does not make, he has stepped outside that authority.

3.4 Mahubiri ya Kimada3.4 The Topical Sermon

Mahubiri ya kimada huchukua wazo lake kutoka katika kifungu lakini huchota vifaa vyake vya kuunga mkono kutoka kote katika Biblia. Mahubiri mengi ya kimafundisho ni ya kimada kwa sababu fundisho mara chache hufungwa katika kifungu kimoja tu. Mahubiri mengi aliyoyahubiri Yesu yalikuwa ya kimada kwa muundo wake. Mahubiri ya kimada yanaweza kuwa ya Kibiblia sawasawa na yale ya kifafanuzi — mradi kila hoja imetiwa nanga katika mstari wa Biblia.A topical sermon takes its idea from a text but draws its supporting material from across the Bible. Many doctrinal sermons are topical because doctrine is rarely confined to a single passage. Many of the sermons Jesus preached were topical in form. The topical sermon can be just as Biblical as the expository — provided that every point is anchored in a verse.

Mahubiri ya Ijumaa Kuu ambayo nimeyahubiri zaidi ya mara moja ni "Maneno Saba ya Msalaba." Wazo lake ni Msalaba; neno kiini lake ni "maneno"; somo lake ni "maneno saba ya Msalaba." Muhtasari unakwenda hivi:A Good Friday sermon I have preached more than once is "The Seven Words of the Cross." Its idea is the Cross; its keyword is "words"; its subject is "the seven words of the Cross." The outline runs:

(I) Neno la msamaha (Luka 23:34) — "Baba, uwasamehe, kwa kuwa hawajui watendalo."
(II) Neno la ahadi (Luka 23:39–43) — "Leo hivi utakuwa pamoja nami peponi."
(III) Neno la kuwatunza wake (Yohana 19:26–27) — "Mama, tazama, mwanao!… Tazama, mama yako!"
(IV) Neno la maumivu (Yohana 19:28–29) — "Naona kiu."
(V) Neno la kuachwa (Mathayo 27:46) — "Mungu wangu, Mungu wangu, mbona umeniacha?"
(VI) Neno la ushindi (Yohana 19:30) — "Imekwisha."
(VII) Neno la kujikabidhi (Luka 23:46) — "Baba, mikononi mwako naiweka roho yangu."(I) A word of pardon (Luke 23:34) — "Father, forgive them, for they know not what they do."
(II) A word of promise (Luke 23:39–43) — "Today shalt thou be with me in Paradise."
(III) A word of provision (John 19:26–27) — "Behold thy son… behold thy mother."
(IV) A word of pain (John 19:28–29) — "I thirst."
(V) A word of dereliction (Matthew 27:46) — "My God, my God, why hast thou forsaken me?"
(VI) A word of triumph (John 19:30) — "It is finished."
(VII) A word of commitment (Luke 23:46) — "Father, into thy hands I commend my spirit."

Hoja saba zinavunja kanuni ya kawaida ya hoja tatu hadi tano, na kwa kweli ninapohubiri mahubiri haya situmii hoja ndogo. Kama kanuni ya jumla, mahubiri yanapokuwa na hoja zaidi ya tatu, ziondoe hoja ndogo. Kusanyiko haliwezi kushika kichwani kwa wakati mmoja muhtasari mrefu na muhtasari wenye matabaka mengi.Seven points violates the normal rule of three to five, and indeed when I preach this sermon I do not use subpoints. As a general principle, when a sermon has more than three points, drop the subpoints. The congregation cannot hold both a long outline and a layered one in their heads at the same time.

Jenga Mihtasari kwa Njia ya KiinduktivuBuild Outlines Inductively

Njia ya Jeopardy katika kuhubiri — jibu limetolewa ndani ya kifungu, na kazi yako ni kugundua swali. Uinduktivu, mahubiri ya kifungu, na mahubiri ya kifafanuzi.The Jeopardy approach to preaching — the answer is given in the text, and your job is to discover the question. Induction, the textual sermon, and the expository sermon.

4.1 Kwa Nini Siku Mbili kwa Uinduktivu4.1 Why Two Days on Induction

Kwa uzoefu wangu, wanafunzi wamepata ugumu zaidi kuielewa njia ya kiinduktivu ya kuandaa muhtasari wa mahubiri kuliko sehemu nyingine yoyote ya kozi hii. Kwa sababu hiyo ninakupa siku mbili za kufanyia kazi uinduktivu na siku mbili za kufanyia kazi njia ya kifungu. Soma maelezo siku ya kwanza na ukamilishe muhtasari mmoja. Siku ya pili, soma tena maelezo na ukamilishe mihtasari mingine yoyote inayotakiwa katika zoezi. Rudia utaratibu huohuo kwa siku ya tatu na ya nne. Nenda polepole. Mbinu hii inaonekana rahisi ukishaipata, lakini imejengwa kinyume kabisa na kile ambacho wahubiri wengi wanaoanza wanatarajia, na hilo huchukua muda kulizoea.In my experience, students have had more difficulty grasping the inductive method of sermon outlining than any other part of this course. For that reason I am giving you two days to work on induction and two days to work on the textual method. Read the material on the first day and complete one outline. On day two, reread the material and complete any additional outlines called for in the activity. Repeat the same procedure for days three and four. Take it slowly. The technique looks simple once you have it, but it is built upside-down from what most beginning preachers expect, and that takes some getting used to.

4.2 D. Uinduktivu4.2 D. Induction

Njia nyingine ya kuunda muhtasari ni kupitia uinduktivu. Uinduktivu ni aina ya kufikiri inayoanza na mambo mahususi na kuelekea kwenye jambo la jumla (kutoka mifano hadi kanuni) — njia iliyo kinyume na udeduktivu. Inawezekana kuitazama milima, nyota, na bahari, kisha kuhitimisha kwamba lazima kuna Mungu wa ajabu aliyeviumba. Mtu anaangalia mifano mahususi na kufikia hitimisho la jumla. Katika kuhubiri, unaanza na hoja zinazopatikana katika kifungu na kurudi nyuma ili kuunda somo. Njia hii hutumika kutayarisha mahubiri ya kifungu na pia mahubiri ya kifafanuzi. Mchakato huu unafanana na kipindi cha televisheni cha mashindano kiitwacho Jeopardy: jibu limetolewa ndani ya kifungu, nawe lazima ugundue swali. Anza na kauli zinazolingana unazoziona katika kifungu, uziorodheshe, na hapo tu ndipo uulize, "Ni somo gani moja linalozifunga hizi pamoja? Kauli hizi zinajibu swali gani?" Mfano unaweza kuchukuliwa kutoka Yohana 1:1 na 14.Another way of forming an outline is through induction. Induction is a type of reasoning which begins with the specific and moves to the general — the opposite approach to deduction. It is possible to observe the mountains, the stars, and the seas, and then conclude that there must be an awesome God who created them. One looks at specific examples and forms a general conclusion. In preaching, you begin with the points found in a text and work backward to form a subject. This is used for producing both textual and expository sermons. The process is something like the Jeopardy television program: the answer is given within the text, and you must discover the question. Begin with the parallel statements you can see in the passage, list them, and only then ask, "What single subject ties these together? What question are these statements answering?" An example may be taken from John 1:1 and 14.

Sasa jaribu mwenyewe. Soma Zaburi 103:1–5. Mtunga Zaburi anamsifu Mungu kwa wema wake; unaweza kupata angalau sababu tano tofauti katika mistari hiyo. Orodhesha zile unazoweza kuzitambua, kisha uzichukue na kugundua wazo, swali la uchunguzi, neno kiini, na somo. Kisha fanya vivyo hivyo kwa 1 Petro 2:9 — Petro anaunganisha pamoja maelezo kadhaa yanayolingana kuhusu watu wa Mungu; tafuta manne kati yake na urudi nyuma hadi kwenye somo. Hapa chini kuna mfano wa jinsi mihtasari hiyo inavyoweza kutokea; yako inaweza kuwa tofauti kabisa na bado ikawa halali vilevile.Now try it yourself. Read Psalm 103:1–5. The Psalmist is praising God for His goodness; you can find at least five separate reasons in those verses. List the ones you can identify, then take them and discover the idea, the probing question, the keyword, and the subject. Then do the same with 1 Peter 2:9 — Peter strings together several parallel descriptions of God's people; find four of them and work backward to a subject. Below is a sample of how those outlines might come out; yours may be quite different and equally valid.

4.3 E. Mahubiri ya Kifungu4.3 E. Textual Sermon

Migawanyo mikuu ya mahubiri inapotoka katika kifungu, kama katika mifano iliyo hapo juu, mahubiri hayo huitwa mahubiri ya kifungu. Hoja zinatoka katika kifungu, lakini maelezo ya mahubiri ya kifungu yanatoka kwa mhubiri. Hii ndiyo namna rahisi kabisa ya uinduktivu katika kuhubiri, na mara nyingi hoja hupatikana katika mstari mmoja au miwili. Kwa kawaida katika mahubiri ya kifungu, hakuna habari ya kutosha ndani ya kifungu kuieleza hoja kikamilifu. Katika hali hii mhubiri ataieleza hoja kutokana na ufahamu wake wa jumla wa Biblia. Kifungu kinatoa kiunzi cha mifupa; mhubiri anatoa nyama.When the main divisions of a sermon come from the text, as in the examples above, the sermon is called a textual sermon. The points come from the text, but the explanation of a textual sermon comes from the preacher. This is the simplest form of induction in preaching, and often the points are found in a single verse or two. Usually with a textual sermon, there is not enough information within the text to explain the point completely. In this case the preacher will explain the point from his general Biblical understanding. The text supplies the skeleton; the preacher supplies the flesh.

Sasa chukua baadhi ya vifungu vilivyochaguliwa hapa chini na uunde mihtasari ya kiinduktivu yako mwenyewe. Anza kwa kugundua hoja na kuziandika. Kutokana na hizo, jaribu kugundua swali linalojibiwa na mwandishi wa Biblia. Kisha toa maneno kiini, masomo, na swali la uchunguzi. Kila muhtasari unaweza kuwa na hoja kati ya mbili na nne. Nimekupa mifano mingine miwili ili kukuzoesha jicho.Now take some of the selected texts below and form inductive outlines of your own. Begin by discovering the point(s) and writing them out. From those, try to discover the question being answered by the Biblical writer. Then derive keywords, subjects, and the probing question. The outlines may have between two and four points each. I have provided two more examples to get your eye in.

4.4 F. Mahubiri ya Kifafanuzi4.4 F. Expository Sermon

Katika mahubiri ya kifafanuzi, migawanyo pamoja na maelezo yake yote yanatoka katika kifungu. Wakati katika mahubiri ya kifungu ni migawanyo tu inayotoka katika kifungu, katika mahubiri ya kifafanuzi migawanyo na migawanyo midogo kwa kawaida vyote hutoka katika kifungu. Mahubiri ya kifafanuzi mara nyingi hutumia mistari mingi zaidi kuliko mahubiri ya kifungu. Hata hivyo, tofauti kubwa zaidi ni jinsi kifungu kinavyoshughulikiwa. Mahubiri ya kifafanuzi yanalenga kueleza maana ya kifungu kinachojifunzwa kwa ukamilifu zaidi kuliko mahubiri ya kifungu. Kimuundo, mahubiri ya kifafanuzi ndiyo yanayohusiana zaidi na kifungu. Mhubiri ni mjumbe; kifungu ndicho ujumbe.In the expository sermon, both the divisions and the explanations for them come from the text. Whereas only the divisions come from the text with a textual sermon, both the divisions and the subdivisions usually come from the text with an expository sermon. An expository sermon often makes use of more verses than a textual sermon. The greatest difference, however, is the treatment. An expository sermon seeks to explain the meaning of the passage studied more fully than the textual sermon. Structurally the expository sermon is most related to the text. The preacher is the messenger; the text is the message.

Zoezi: jaribu kuunda muhtasari wa kifafanuzi kutoka Zaburi 1:1–6. Zaburi hii inalinganisha njia mbili za maisha. Iangalie kwa makini na ukiache kifungu chenyewe kikupe migawanyo. Hapa chini kuna muhtasari mmoja wa kifafanuzi unaowezekana uliotolewa katika Zaburi hii — wako unaweza kuwa tofauti kabisa lakini ukawa halali vilevile.Activity: try forming an expository outline from Psalm 1:1–6. The Psalm contrasts two ways of life. Look at it carefully and let the text itself give you the divisions. Below is one possible expository outline drawn from the Psalm — yours may be quite different but equally valid.

4.5 Kuunganisha Uinduktivu, Mahubiri ya Kifungu, na ya Kifafanuzi4.5 Putting Induction, Textual, and Expository Together

Uinduktivu ni mtindo wa kufikiri: anza na mambo mahususi katika kifungu, kisha hitimisha kwa somo la jumla. Mahubiri ya kifungu ndiyo matumizi rahisi zaidi ya njia hii: migawanyo inatoka katika kifungu, lakini mhubiri anatoa maelezo kutokana na ujuzi wake mpana wa Biblia. Mahubiri ya kifafanuzi ndiyo matumizi kamili zaidi: migawanyo na migawanyo midogo vyote vinatoka katika kifungu, na maelezo yanafuata kifungu kwa karibu. Yote matatu yanasimama juu ya msingi uleule — imani thabiti kwamba kifungu ndicho kinachoongoza mahubiri, wala si kinyume chake. Mahubiri ya kimada hufikiri kutoka somo kushuka hadi vifungu; mahubiri ya kiinduktivu hufikiri kutoka vifungu kupanda hadi somo. Yote mawili ni halali, lakini mahubiri ya kiinduktivu huipa Biblia neno la kwanza na neno la mwisho katika ujumbe.Induction is the reasoning style: start with specifics in the text, conclude to a general subject. The textual sermon is the simplest application: divisions come from the text, but the preacher supplies the explanation from broader Biblical knowledge. The expository sermon is the fullest application: divisions and subdivisions both come from the text, and the explanation closely tracks the passage. All three sit on the same foundation — the conviction that the text drives the sermon, not the other way around. Topical preaching reasons from a subject down to texts; inductive preaching reasons from texts up to a subject. Both are legitimate, but inductive preaching gives the Bible the first word and the last word in the message.

Kupanua MuhtasariAmplify the Outline

EAI — ufafanuzi (explanation), matumizi (application), kielelezo (illustration) — pamoja na mbinu nne mbadala za kukuza kila mgawanyo.EAI — explanation, application, illustration — plus four alternative methods for developing each division.

5.1 Mbinu ya EAI5.1 The EAI Method

Mojawapo ya njia rahisi kabisa za kukuza mahubiri baada ya kukamilisha muhtasari ni kutumia ufafanuzi, matumizi, na kielelezo kwa kila mgawanyo. Kwa makusudi ya kozi hii tutaiita Mbinu ya EAI (kutoka herufi za kwanza za maneno ya Kiingereza Explanation, Application, Illustration). Mpangilio wa vipengele hivi vitatu unaweza kubadilika — unaweza kuanza na kielelezo, kuendelea na matumizi, na kumalizia na ufafanuzi. Utaratibu uleule hutumika kwa kila hoja mpaka mahubiri yakamilike. Kwa kawaida kila kimoja cha sehemu hizo tatu kingepewa uzito uleule, ingawa huenda visiwe na urefu sawa kabisa. Rudia utaratibu huu kwa mahubiri ya kimada, ya kifungu, au ya ufafanuzi wa Maandiko.One of the simplest ways of developing the sermon after completing the outline is to use explanation, application, and illustration for each division. For purposes of this course we will call this the EAI Method. The order of these three elements may vary — you may start with illustration, proceed with application, and conclude with explanation. The same procedure is used for every point until the sermon is finished. Each of the three parts would normally receive the same attention, although they may not be exactly the same length. Repeat the procedure for topical, textual, or expository messages.

5.2 Ufafanuzi5.2 Explanation

Ufafanuzi maana yake ni "kutoa maana, kuweka jambo wazi, kulifanya dhahiri." Huu unaweza kuchukua sura kadhaa tofauti. (1) Kufafanua maana ya kifungu — mfasiri anauliza, "Mwandishi wa Biblia alikuwa akiwaambia wasikilizaji wake nini hasa?" Hapa mtu anatafuta kutoa na kufafanua maana ya kifungu. (2) Usimulizi — mtu anatoa habari tupu ya tukio. Unaweza kusimulia hadithi ya mhusika wa Biblia kama vile Danieli au Ibrahimu. (3) Uelezaji — unaeleza jinsi kitu kinavyoonekana kwa milango mitano ya fahamu. Unachora picha kwa maneno.Explanation means "to bring out the meaning, to make plain, to make clear." This may take several different forms. (1) Explaining the meaning of the text — the interpreter asks, "What exactly was the Biblical writer saying to his hearers?" Here one seeks to draw out and explain the meaning of the text. (2) Narration — one gives the bare account of an event. You might tell the story of a Biblical character such as Daniel or Abraham. (3) Description — you describe how something appears to the five senses. You are painting a picture with words.

5.3 Matumizi — Bwana wa Wote5.3 Application — Master of All

Matumizi ni bwana wa wote, ilhali kielelezo ni mtumishi wa wote. Charles H. Spurgeon alisema kwamba matumizi ndipo mahubiri yanapoanza kwa kweli. Matumizi hutafuta kuunganisha kweli ya Biblia na maisha ya watu. La sivyo ni funzo la kihistoria la Biblia tu. Ingawa funzo la namna hiyo linaweza kuwa na faida fulani, halitakuwa na matokeo makubwa katika maisha ya watu. Harry Emerson Fosdick alisema kwamba watu hawapendezwi na kile Mungu alichowaambia Wayebusi. Wanapendezwa na kile Mungu anachowaambia wao leo kupitia habari ya Wayebusi.Application is the master of all whereas the illustration is the servant of all. Charles H. Spurgeon said that application is where the sermon actually begins. It seeks to relate Biblical truth to people's lives. Otherwise it is just an historical Bible study. While there may be some value in such a study, it will not have much of an impact upon people's lives. Harry Emerson Fosdick said that people are not interested in what God said to the Jebusites. They are interested in what God is saying to them today through the story of the Jebusites.

Utafiti unaonyesha kwamba matumizi yasipofanywa na mnenaji, hayatafanywa na wasikilizaji. Matumizi yanapaswa kuwa ya binafsi sana — tumia "sisi" unaposema na ujibu swali, "Tufanye nini?" Yanapaswa kuwa katika wakati uliopo na kujibu swali, "Tufanye nini sasa hivi?" Yanapaswa kuwa hai na yenye kubadilika — kweli za Maandiko hazibadiliki, lakini matumizi ya kweli hizo hubadilika kadiri nyakati zinavyobadilika. Yanapaswa kupendekeza njia na mbinu — "Tutaliwekaje jambo hili katika vitendo leo?"Research suggests that unless the application is made by the speaker, it will not be made by the hearers. Application should be very personal — use "we" in speaking and answer "What should we do?" It should be in the present tense and should answer "What should we do right now?" It should be dynamic and changing — the truths of Scripture do not change, but applications of these truths do change with the times. It should suggest ways and means — "How are we to put this into practice today?"

5.4 Kielelezo — Mtumishi wa Wote5.4 Illustration — Servant of All

Hakuna kitabu kinachotosha kikamilifu kwa ajili ya kupata vielelezo. Neno "kuelezea kwa kielelezo" (illustrate) maana yake ni kutupa nuru juu ya jambo. Hadithi inayogusa maisha ya watu huyafanya mahubiri yawe hai. Jitahidi kuwa na angalau kielelezo kimoja kizuri kwa kila mgawanyo — kila hoja unayoitoa inapaswa kupewa kielelezo. Kwa kawaida mimi pia hutumia kimoja katika utangulizi na kimoja katika hitimisho. Wanafunzi na wachungaji wengi husema kwamba kupata vielelezo vizuri ndiyo kazi ngumu zaidi wanayokabiliana nayo.No book is completely adequate for producing illustrations. The word "illustrate" means to throw light upon. A human interest story makes the sermon come alive. Try for at least one good illustration per division — every point you make should be illustrated. I usually also use one in the introduction and one in the conclusion. Many students and pastors report that the finding of good illustrations is the most difficult task they face.

Vyanzo sita vya vielelezo: (1) Biblia yenyewe — wasifu wa watu, mifano, tamathali, au matukio ya kihistoria. Unapofanya hivyo, huenda kusanyiko lisijue kwamba unatoa kielelezo; una faida ya kufundisha Biblia wakati huohuo. (2) Uchunguzi — weka daftari la mambo unayoyaona katika maumbile, sayansi, saikolojia, na watu. Kuwa na busara unapotumia mifano ya washiriki wa kanisa au ya familia. (3) Magazeti, taarifa za habari, na majarida ya habari — matukio ya sasa hufanya Maandiko yaonekane kuwa ya karibu na ya wakati huu. (4) Usomaji na utazamaji wa jumla — historia, fasihi, filamu, riwaya. (5) Kazi ya kichungaji — ziara mara nyingi huzaa vielelezo; wakati mwingine omba ruhusa kabla ya kusimulia habari fulani. (6) Uzoefu wa binafsi — aina ya ushuhuda ambamo unasimulia jambo lililokupata wewe mwenyewe.Six sources of illustrations: (1) The Bible itself — biographies, parables, figures, or historical events. When you do this, the congregation may not know you are illustrating; you have the advantage of teaching the Bible at the same time. (2) Observation — keep a notebook of observations from nature, science, psychology, and people. Be discreet about using examples of church members or family. (3) Newspapers, newscasts, and news magazines — current events make Scripture feel immediate. (4) General reading and viewing — history, literature, films, novels. (5) Pastoral work — visits often produce illustrations; sometimes ask permission to share a story. (6) Personal experience — a form of testimony where you tell about something that happened to you.

5.5 Mbinu za Ziada za Kugawanya Hoja Ndogo5.5 Additional Subdivision Methodologies

Mbali na EAI kuna mbinu nyingine kadhaa za kuunda hoja ndogo. Kwa mbinu yoyote kati ya hizi, hoja ndogo zinapaswa kuonekana katika maandishi ya mhubiri lakini mara chache sana zitajwe wakati wa kuhubiri. Kwa sababu kuhubiri ni sanaa ya mdomo, hoja ndogo nyingi mno huchanganya badala ya kuangaza.Apart from EAI there are several other methods for forming subpoints. With any of these the subpoints should appear in the preacher's notes but should very rarely be stated while delivering the sermon. Because preaching is an oral art form, too many subpoints are confusing rather than enlightening.

1. Mbinu ya neno kiini. Neno kiini hutumika katika kuunda migawanyo midogo kwa namna ileile ambayo neno kiini huunganisha migawanyo mikuu. Kila mgawanyo unaweza kwa kweli kuwa mahubiri ya pili. Ayubu 1:1 na Ayubu 21:7 huzaa maswali mawili makubwa: "Kwa nini wema huteseka?" (migawanyo midogo iliyopewa jina kwa neno kiini matokeo mazuri: Ayubu alijifunza juu ya kiburi chake, juu ya uvumilivu, juu ya maongozi ya Mungu) na "Kwa nini waovu hufanikiwa?" (migawanyo midogo iliyopewa jina kwa neno kiini sababu: mambo si kila mara kama yanavyoonekana; uvumilivu na rehema za Mungu; siku moja Mungu atayanyoosha mambo yote).1. The keyword method. A keyword is used in forming the subdivisions the same way a keyword links the main divisions. Each division could actually be a second sermon. Job 1:1 and Job 21:7 yield two great questions: "Why do the good suffer?" (subdivisions named with keyword positive results: Job learned of his pride, of patience, of God's providence) and "Why do the wicked prosper?" (subdivisions named with keyword reasons: things are not always as they appear; God's patience and mercy; one day God will make all things right).

2. Mbinu ya mfululizo wa kauli. Hakuna jitihada ya kutafuta neno kiini kwa ajili ya migawanyo midogo. Kauli hizo ni dhana zinazofuatana kwa haraka, zilizokusudiwa kuchochea fikira na kuamsha picha za maneno. Marko 5:25-34, "Alinigusa" — Somo = Maeneo ambamo Yesu alimfanya yule mwanamke kuwa mzima. Chini ya hoja "Kristo alimfanya kuwa mzima kimwili" unaweza kuorodhesha: Alikuwa na imani ya kipumbavu / Alikuwa na imani isiyo na ujuzi / Alikuwa na imani ya kweli. Uponyaji ulikuwa bure; ulikuwa wa papo hapo.2. The series of statements method. No attempt is made to discover a keyword for the subdivisions. The statements are rapid-fire concepts designed to provoke thought and stimulate word pictures. Mark 5:25-34, "He Touched Me" — Subject = Areas Jesus made the woman whole. Under "Christ made her physically whole" you might list: She had a foolish faith / She had an ignorant faith / She had a genuine faith. The healing was free; it was immediate.

3. Mbinu ya mchanganyiko. Changanya mbinu kadhaa, ukitumia moja kwa mgawanyo mmoja na nyingine kwa mgawanyo unaofuata. Mbinu ya ufafanuzi inaweza kutumika kwa hoja moja na mbinu ya mfululizo wa kauli au ya neno kiini kwa hoja nyingine.3. The combination method. Combine several methods, using one for one division and another for the next. The explanation method might be used for one point and the series of statements or keyword method for others.

4. EAI kwa mara nyingine. Rudi kwenye EAI pale maudhui ya sehemu yanapohitaji ukuzaji wa kina juu ya hoja moja — ufafanuzi unaotokana na kifungu, matumizi yanayotokana na daraja la kutoka kanuni ya kudumu kwa wote hadi sasa, kielelezo kinachotokana na chanzo chochote kati ya vile sita vilivyotajwa hapo juu.4. EAI revisited. Return to EAI when the unit's content calls for substantial development on a single point — explanation drawn from the text, application drawn from the universal-to-now bridge, illustration drawn from any of the six sources above.

Kupamba na KuboreshaBeautify and Refine

Uzuri, urahisi, kichwa cha mahubiri, viunganishi, utangulizi, hitimisho, na chombo cha uchambuzi wa kuhubiri.Beauty, simplicity, the title, transitions, introduction, conclusion, and the preaching analysis tool.

6.1 Mguso wa Uzuri6.1 A Touch of Beauty

Mihtasari huonekana kuwa na nguvu zaidi, na hukumbukwa kwa urahisi zaidi, pale kila hoja ina urefu wa maneno matano au machache zaidi. Kiungo kingine muhimu cha uzuri ni usambamba. Katika usambamba unajaribu kuendeleza maneno yaleyale hasa ya kila mgawanyo kwa muda mrefu kadiri iwezekanavyo. Mara nyingi usambamba huwasaidia wasikilizaji kukumbuka ujumbe, na huzaa muhtasari mzuri zaidi. Hii inaweza kuhusisha au isihusishe takriri ya sauti (alliteration), yaani kurudiwa kwa sauti moja.Outlines seem to be stronger, and are remembered more easily, when each point is five or fewer words in length. Another important ingredient of beauty is parallelism. With parallelism you try to extend the exact wording of each division for as long as possible. In most instances parallelism helps the hearers to remember the message, and it produces a nicer outline. This may or may not involve alliteration, the repetition of a sound.

Ujumbe kwa kawaida huwa na nguvu zaidi ukiwa katika kauli tendaji badala ya kauli tendwa. Kauli ni istilahi ya kisarufi inayotumika kuonyesha kama kiima cha sentensi kinatenda au kinapokea tendo linaloelezwa na kitenzi. "Yohana Mbatizaji alitangaza kuja kwa Kristo" (kauli tendaji) ina nguvu zaidi kuliko "Kuja kwa Kristo kulihubiriwa na Yohana Mbatizaji" (kauli tendwa). Wakati mwingine unaweza kuanza na muhtasari wa awali ambamo hoja mbili ziko katika kauli tendaji na moja iko katika kauli tendwa; huenda ikawezekana kubadilisha kauli ya hoja iliyo tendwa bila kubadilisha maana. Wakati mwingine migawanyo inaweza kupangwa upya kwa maneno mengine ili muhtasari mzuri zaidi ukuzwe huku uadilifu wa msingi wa kifungu ukidumishwa.A message is usually stronger if it is in the active voice instead of the passive voice. Voice is a grammatical term used to tell whether the subject of the sentence is acting or receiving the action expressed by the verb. "John the Baptist proclaimed the arrival of Christ" (active) is stronger than "The arrival of Christ was preached by John the Baptist" (passive). Sometimes you may begin with a rough outline in which two of the points are active and one is passive; it may be possible to change the voice of the passive point without changing the meaning. Sometimes the divisions may be reworded so that a nicer outline is developed while retaining the essential integrity of the text.

6.2 Uzuri wa Urahisi6.2 The Beauty of Simplicity

Sisi kutumia maneno kama kuhesabiwa haki, -a kiroho, imani, toba, mwenye haki, wito, ushirika, kuongoka, utakatifu, kuweka wakfu, utakaso, kutukuzwa, kipatanisho, au ukombozi mara nyingi ni kukosa shabaha. Watu wengi walioketi kanisani hawataelewa tunachozungumzia. Hata maneno rahisi zaidi kama kanisa, waraka, imani, au neema mara nyingi hayatawasilisha ujumbe. Ikiwa tunajaribu kuwavuta watu wenye historia ndogo au wasio na historia yoyote ya kanisa, lazima tueleweke. Kwa hiyo ni muhimu kueleza kwa maneno rahisi kile tunachotaka kusema. Yesu aliweza kuwasilisha dhana muhimu za kitheolojia kwa kutumia mifano.For us to use words like justification, spiritual, faith, repentance, righteous, calling, fellowship, conversion, holiness, ordain, sanctification, glorification, propitiation, or redemption is often to miss the mark. Most people in the pew will not understand what we are talking about. Even simpler words like church, letter, faith, or grace will often not communicate. If we are trying to attract people with little or no church background, we must be understandable. It is important therefore to explain in simple terms what we want to say. Jesus managed to communicate important theological concepts with the use of parables.

6.3 Miguso ya Mwisho — Kichwa, Kiunganishi, Utangulizi6.3 The Finishing Touches — Title, Transition, Introduction

Hotuba ya mahubiri ina sehemu kuu tatu: utangulizi, kiini, na hitimisho. Mpaka sasa tumekuwa tukifanya kazi hasa juu ya kiini. Sasa tutaweka miguso ya mwisho.A sermon is composed of three primary parts: the introduction, the body, and the conclusion. We have been working primarily on the body up to this point. Now we will insert the finishing touches.

Kichwa. Kichwa ni jina unalolipa mahubiri — yanavyoitwa. Kusudi kuu la kuwa na kichwa ni kuyatangaza mahubiri. Unajaribu kuvuta usikivu wa msikilizaji. Wachungaji wengine huweka kichwa cha mahubiri kwenye ubao wa matangazo wa kanisa; wengine huweka kichwa katika taarifa ya ibada. Wakati mwingine kichwa kinaweza kuwa sawa na somo, lakini si hivyo kila mara. Vichwa vingi vinavyofaa huhusiana na mahitaji ya wanadamu: "Jinsi ya Kulea Watoto Wako," "Jinsi ya Kuwa na Nyumba yenye Furaha," "Jinsi ya Kukabiliana na Msongo wa Mawazo," "Jinsi ya Kusimamia Fedha Zako."Title. The title is the name you give to the sermon — what it is called. The primary purpose for having a title is for advertising the sermon. You are trying to catch the listener's attention. Some pastors post the sermon title on the church sign; others place the title in the bulletin. The title may sometimes be the same as the subject, but this is not always true. Many effective titles relate to human needs: "How to Raise Your Kids," "How to Have a Happy Home," "How to Cope with Stress," "How to Manage Your Money."

Kiunganishi. Kiunganishi ni kuhama kutoka sehemu moja ya mahubiri hadi nyingine. Unahitaji kiunganishi kutoka utangulizi kuingia kiini, kati ya migawanyo, na unapohama kutoka migawanyo kwenda hitimisho. Kiunganishi kikuu ni kile cha kutoka utangulizi kwenda kiini. Kiunganishi hiki kinapaswa kujumuisha somo na kinaweza kutamkwa hivi: "Hebu tuchunguze (kiunganishi) baadhi ya majibu kuhusu Kristo ni nani (kauli ya somo)."Transition. The transition is a moving from one section of the sermon to another. You need a transition from the introduction into the body, between the divisions, and in moving from the divisions to the conclusion. The major transition is going from the introduction to the body. This transition should include the subject and may be stated, "Let us examine (transition) some answers as to who Christ is (statement of the subject)."

Utangulizi. Utangulizi huongoza kuingia katika mahubiri na unapaswa kuchukua asilimia tano hadi ishirini ya mahubiri. Utangulizi hutafuta kuvuta usikivu, kuwajulisha watu kwa nini mahubiri ni muhimu, kutoa kusudi la mahubiri, na kujenga ukaribu na wasikilizaji. Karibu kila mara mimi huandaa utangulizi baada ya kukamilisha kila kitu kingine. Napenda kujua ninachokitambulisha kabla ya kukiandika. Aina kuu mbili: utangulizi wa kifungu (unazungumzia jiografia, historia, akiolojia, mazingira na desturi zinazokizunguka kifungu) na utangulizi wa somo (unaitambulisha mada yenyewe kwa namna ya kipekee na ya kuvutia — mara nyingi kwa kuhusisha mawazo kwa uhuru kutoka katika kumbukumbu ya binafsi au tukio la sasa).Introduction. An introduction leads into the sermon and should comprise five to twenty percent of a sermon. The introduction seeks to gain attention, to let the people know why the sermon is important, to give the purpose of the sermon, and to establish rapport with the audience. I nearly always prepare the introduction after completing everything else. I like to know what I am introducing before putting it down. Two primary types: textual introduction (discusses geography, history, archaeology, setting and customs surrounding the text) and subject introduction (introduces the topic itself in a unique and interesting way — often by free association from a personal memory or current event).

6.4 Hitimisho6.4 The Conclusion

Hitimisho huongoza kutoka nje ya mahubiri. Linapaswa kujumuisha lengo — njia ya kivitendo ya kutekeleza ulichosema. Hitimisho si mahali pa kuleta mambo mapya. Unaweza kurudia mawazo yako makuu au kutoa mahitimisho kutokana na hoja. Kwa kawaida mimi huenda moja kwa moja kutoka mgawanyo wa mwisho kuingia katika mwaliko bila kukatiza ghafla. Mbinu nne:The conclusion leads out of the sermon. It should include the objective — a practical way to implement what you have said. The conclusion is not a place to introduce new material. You may restate your major ideas or draw conclusions from the points. I usually go directly from the final division into the invitation without a sharp break. Four methods:

1. Hitimisho la Kielelezo au Hadithi. Kielelezo chenye nguvu na kinachogusa moyo kikitolewa kabla tu ya wito wa mwisho hulainisha mioyo na kumruhusu Roho Mtakatifu kunena bila kizuizi. Roy Fish anasimulia habari ya Robert Ingersoll, kafiri mashuhuri, aliyewapa wasikilizaji wake changamoto mara kwa mara wasimame ikiwa yupo yeyote ambaye bado alidai kuwa wa Kristo — mpaka wasichana wawili wa umri wa ujana waliposimama katika jumba la maonyesho huko magharibi ya kati ya Marekani na kutembea katika njia ya katikati wakiimba "Simameni, Simameni kwa Yesu" ("Stand Up, Stand Up for Jesus"), wakaungwa mkono na karibu wasikilizaji wote.
2. Hitimisho la Muhtasari wa Mawazo. Kurudia na kufupisha upya mawazo makuu. Mawazo mapya hayapaswi kuletwa. Upekee mmoja: wito unaotokana moja kwa moja na kifungu — maneno ya Yesu "Enenda zako, nawe ukafanye vivyo hivyo" mwishoni mwa habari ya Msamaria mwema (Luka 10:37, NKJV).
3. Hitimisho la Kimantiki. Baada ya kutaja mawazo makuu, toa makisio ya kimantiki kutokana nayo. Kutoka kwa somo "sababu za kuamini Ufufuo" — kaburi tupu, ujasiri wa wanafunzi, kuonekana kwake kulikothibitishwa — kisia kimantiki: "Kwa hiyo tunaweza kuhitimisha kwamba tunamtumikia Bwana aliye hai leo."
4. Hitimisho la Maombi. Wachungaji wengine hutoa wito kisha humalizia kwa maombi kabla ya mwaliko. Linafaa likifanywa vizuri, lakini lina hatari ya kuvunja mwendelezo wa wito.1. The Illustration or Story Conclusion. A powerful, moving illustration right before the final appeal softens hearts and allows the Holy Spirit to speak without restraint. Roy Fish recounts Robert Ingersoll, the noted infidel, repeatedly daring his audiences to stand if any still claimed Christ — until two teenage girls rose in a midwestern theater and walked the aisle singing "Stand Up, Stand Up for Jesus," joined by almost the entire audience.
2. The Summary Conclusion. A restatement and recapitulation of the main ideas. New ideas should not be introduced. One exception: an appeal drawn directly from the text — Jesus' "Go and do likewise" at the end of the Good Samaritan (Luke 10:37, NKJV).
3. The Inference Conclusion. After stating the main ideas, draw out inferences from them. From a subject "reasons for believing in the Resurrection" — empty tomb, disciples' boldness, verified appearances — infer: "Therefore we may conclude that we serve a Lord who is alive today."
4. The Prayer Conclusion. Some pastors make an appeal and then conclude with a prayer before the invitation. Effective when done well, but runs the risk of breaking the continuity of the appeal.

6.5 Uchambuzi wa Kuhubiri6.5 The Preaching Analysis

Sasa kwa kuwa unaelewa ufundi wa kujenga hotuba ya mahubiri, hiki hapa ni chombo kimoja cha mwisho: uchambuzi wa kuhubiri. Chombo hiki kitakusaidia kuichunguza Biblia kitabu kwa kitabu na kupata masomo ya kuhubiri. Ukifanya uchambuzi wa kuhubiri wa vitabu vya Biblia, utakuwa na mada na mihtasari ya mahubiri inayowezekana ya kutosha kudumu katika huduma yako yote — ingawa uchambuzi wa namna hiyo wa Biblia nzima unaweza kabisa kuchukua miaka mingi ya huduma yako.Now that you understand the mechanics of constructing a sermon, here is one final tool: the preaching analysis. This tool will help you examine the Bible book by book and find sermonic subjects. If you do a preaching analysis of the books of the Bible, you will have enough possible sermon topics and outlines to last your complete ministry — though such an analysis of the whole Bible could very well take most of your years of ministry.

Uchambuzi wa kuhubiri unahusisha kupitia kifungu na kutumia njia ya kiinduktivi (kuanzia mambo mahususi hadi kanuni ya jumla) ili kupata swali la uchunguzi na muhtasari. Ni tofauti sana na muhtasari wa sura au wa kifungu; unaanza na kugundua dhana za pamoja ndani ya kifungu. Dhana hizo zinaweza kuhusu kuanzia mstari mmoja hadi mistari kadhaa. Baada ya kutambua dhana hizi, unatumia njia ya kiinduktivi kugundua swali la uchunguzi. Mara nyingi swali la uchunguzi litakuwa na somo la kifungu. Wakati mwingine kutakuwa na swali la uchunguzi ndani ya swali kubwa zaidi la uchunguzi. Kando ya swali la uchunguzi na dhana, unaweza kutaka kuandika mistari. Baada ya kukamilisha uchambuzi, unaweza kurudi nyuma na kuanza kuunda mihtasari. Si mihtasari yote ya uchambuzi inayofaa kuwa mihtasari ya kuhubiri, lakini inaweza kusaidia katika kuiunda. Wachungaji wengi huona uchambuzi kuwa wa msaada hasa wanapohubiri mfululizo wa mahubiri kupitia kitabu kimoja.A preaching analysis involves going through the text and using induction to find the probing question and an outline. It is much different from a chapter or passage outline; it begins with the discovery of common concepts within the text. The concepts may cover from one to several verses. After identifying these concepts, you use an inductive approach to discover the probing question. Often the probing question will contain the subject of the passage. Sometimes there will be a probing question within a larger probing question. Beside the probing question and concepts, you may want to write the verses. After completing the analysis, you may go back and begin to form outlines. Not all the analysis outlines are suitable for preaching outlines, but they can help in formulating them. Many pastors find an analysis especially helpful when preaching consecutive sermons through a book.

Kuhubiri Kutoka Ndani Kwenda NjePreaching from the Inside Out

Kujifunza kwa kina na kuandika mswada kamili, kisha kuyaweka mahubiri moyoni, kikaratasi rahisi cha maneno kiini, na uwasilishaji wa kawaida usio wa kulazimisha. Mbinu hii si "jiandae kidogo." Ni kujiandaa mpaka mahubiri yawe mali ya mhubiri mwenyewe.Thorough study and a full manuscript, then internalization, a simple keyword note, and natural delivery. The method is not "prepare less." It is to prepare until the sermon belongs to the preacher.

7.1 Kusudi la Sehemu Hii7.1 The Purpose of This Unit

Sehemu hii inachunguza utaratibu halisi wa kuhubiri: kujifunza kwa kina na kuandaa mswada, kisha kuyaweka mahubiri moyoni, kikaratasi rahisi cha kukumbusha chenye maneno kiini, na uwasilishaji huru bila kusoma maandishi. Inaunganisha kazi ya kujenga mahubiri, ambayo sehemu zilizotangulia zilifundisha, na kazi ya kuyawasilisha, ambayo sehemu inayofuata itaishughulikia.This unit examines an actual preaching practice: thorough study and manuscript development, followed by internalization, a simple keyword-based retrieval note, and extemporaneous delivery. It bridges the work of building a sermon, which the earlier units taught, and the work of delivering one, which the next unit takes up.

1. JifunzeStudy
2. Andaa kwa kinaDevelop
3. Weka moyoniInternalize
4. Punguza kuwa vidokezoReduce to cues
5. Hubiri kwa kawaidaPreach naturally

Neno kiini halina mahubiri ndani yake. Linayafungua mahubiri.The keyword does not contain the sermon. It unlocks the sermon.

7.2 Mfano Halisi: Wagalatia 4:4 — Mpango Kamili wa Mungu7.2 Case Study: Galatians 4:4 — God's Perfect Plan

Nyaraka zilizohifadhiwa zinaonyesha hatua tofauti za ukuaji wa mahubiri yale yale. Kikaratasi kilichoandikwa kwa mkono cha Wagalatia 4:4 kilicho hapa chini ni muundo wa awali wa kukumbusha. Mswada wa Word uliohifadhiwa, unaonakiliwa baadaye katika sehemu hii, uliendeleza habari zile zile kuwa muundo wa Ujio wa Kwanza / Ujio wa Pili. Hizi ni nyaraka zinazohusiana, si jozi kamili ya kikaratasi na mswada kutoka toleo lile lile la marekebisho; kwa hiyo usikisome kikaratasi kana kwamba ni nakala ya mswada huo wa mwisho.The surviving materials preserve different stages of one sermon's development. The handwritten Galatians 4:4 note below is an earlier retrieval form. The surviving Word manuscript, reproduced later in this unit, developed the same material into a First Advent / Second Advent structure. They are related materials, not an exact note-and-manuscript pair from the same revision, so do not read the note as a copy of that final manuscript.

Mswada unaeleza kwa urefu maadili ya Kiyahudi, Aleksanda na utamaduni na lugha ya Kigiriki, Septuajinti, amani ya Kirumi, barabara, usalama, na mawasiliano ya posta. Kikaratasi kidogo kinapunguza sehemu hizo kubwa za mawazo yaliyoandaliwa kuwa vidokezo vichache tu.The manuscript develops Jewish morality, Alexander and Greek culture and language, the Septuagint, Roman peace, roads, safety, and postal communication at length. The small note reduces those large blocks of prepared thought to a handful of cues.

7.3 Urahisi wa Mtindo wa Maneno ya Ufunguo7.3 The Simplicity of the Keyword Model

Neno kiini si mahubiri madogo. Ni ishara binafsi ya kukumbusha. "Aleksanda / Aristotle" linaweza kufungua tena maelezo kamili ya kihistoria yaliyoandaliwa. Jina la hadithi kama "Daraja la Brooklyn" linaweza kurejesha simulizi nzima. Kikaratasi kinafanya kazi kama orodha-elekezi ya habari zilizoandaliwa ambazo tayari zimehifadhiwa akilini.A keyword is not a miniature sermon. It is a personal retrieval signal. "Alexander / Aristotle" can reopen a developed historical discussion. A story label such as "Brooklyn Bridge" can retrieve an entire narrative. The note functions as an index into prepared material already stored in the mind.

7.4 Hadithi kama Nanga za Kumbukumbu7.4 Stories as Memory Anchors

Hadithi ni vitengo vya kukumbuka vyenye ufanisi wa ajabu kwa sababu zina mfuatano, watu, mazingira, mvutano, na matokeo. Kidokezo kifupi kinaweza "kufunguka" na kutoa habari nyingi. Sifa hiyo hiyo inawasaidia washiriki pia: hadithi inayokumbukwa inaweza kurejesha kweli iliyoambatanishwa nayo.Stories are unusually efficient retrieval units because they contain sequence, people, setting, tension, and outcome. A short cue can "decompress" into substantial material. The same quality helps the congregation: a remembered story can retrieve the truth attached to it.

Tahadhari za zamani za elimu ya uhubiri zinaonya kwa haki dhidi ya kuruhusu kielelezo kufunika kweli ya Biblia. Hata hivyo Yesu mara nyingi alifundisha kwa mifano ambamo hadithi ilifanya zaidi ya kupamba kauli: hadithi yenyewe ilibeba au kufunua kweli. Kipimo ni kama hadithi inakitumikia kifungu na kuendeleza uelewa na matumizi.Older homiletical cautions rightly warn against allowing an illustration to eclipse biblical truth. Yet Jesus often taught through parables in which the story did more than decorate a proposition: the story carried or disclosed the truth. The test is whether the story serves the text and advances understanding and application.

7.5 Kuweka Moyoni, Si Kukariri7.5 Internalization, Not Memorization

Lengo si kukariri sentensi. Mhubiri anayaweka moyoni mahali na mwelekeo wa mahubiri: kila wazo kubwa linakaa wapi na mawazo yanaunganikaje. Muundo imara huleta uhuru. Maneno yakibadilika, kielelezo kikihamishwa, au wazo likipanuliwa au kufupishwa, mhubiri bado anajua mahubiri yanaelekea wapi.The goal is not sentence memorization. The preacher internalizes the sermon's location and direction: where each major idea belongs and how the ideas connect. Strong structure creates freedom. If wording changes, an illustration moves, or a thought is expanded or shortened, the preacher still knows where the sermon is going.

Mswada ndipo mhubiri anapoyaandaa mahubiri. Kikaratasi cha mimbarini ndipo mhubiri anapoyarejesha.The manuscript is where the preacher develops the sermon. The pulpit note is where the preacher retrieves it.

Kipimo cha Biblia IliyosahaulikaThe Forgotten-Bible Test

Siku moja nilifika bila Biblia yangu. Niliazima Biblia kutoka maktaba ya kanisa, nikaandika muhtasari wangu kwenye kikaratasi cha kunata (Post-it) nilichoazima, nikahubiri. Washiriki walisema ilikuwa kama kawaida. Funzo si kwamba mhubiri hahitaji Biblia wala maandalizi. Kinyume chake ndicho kweli: mahubiri yalikuwa yameandaliwa na kuwekwa moyoni kwa kina kiasi kwamba kuchora upya ramani ya kukumbuka kulitosha kuongoza uwasilishaji.On one occasion I arrived without my Bible. I borrowed a Bible from the church library, wrote my outline on a borrowed Post-it note, and preached. Members said it was the same as usual. The lesson is not that a preacher needs neither Bible nor preparation. The opposite is true: the sermon had been prepared and internalized so thoroughly that recreating the retrieval map was sufficient to guide delivery.

7.6 Mswada Kamili — Nyaraka za Mfano Zilizohifadhiwa7.6 Full Manuscript — Preserved Case Material

Kinachofuata kimenakiliwa kutoka faili la Word la Wagalatia 4:4 lililohifadhiwa, badala ya kuandikwa upya kwa ajili ya sehemu hii. Maelezo yaliyo pembeni yanaonyesha sifa za mswada zilizo muhimu kwa mbinu ya kuhubiri. Faili linamalizika kwa muhtasari mfupi wa mhubiri mwenyewe wa mahubiri yale yale, unaoonyeshwa baada ya mswada.The following is reproduced from the surviving Galatians 4:4 Word file rather than rewritten for this unit. The notes in the margin identify features of the manuscript that matter for the preaching method. The file ends with the preacher's own condensed outline of the same sermon, shown after the manuscript.

7.7 Zoezi la Vitendo7.7 Practical Exercise

Chukua takriban dakika tatu za habari za mahubiri yako mwenyewe ambazo umeziandaa kikamilifu. Zipunguze kuwa vidokezo visivyozidi vitano au sita vyenye maana kwako binafsi. Weka mswada kando na uhubiri kutokana na vidokezo hivyo. Baadaye, tambua ni vidokezo vipi vilivyofungua mara moja habari ulizoandaa na vipi havikufungua. Rekebisha kikaratasi ili wewe ukitambue kwa mtazamo mmoja, si ili mhubiri mwingine aweze kukisoma.Take about three minutes of your own fully prepared sermon material. Reduce it to no more than five or six personally meaningful cues. Put the manuscript away and preach from those cues. Afterwards, identify which cues immediately reopened the prepared material and which did not. Revise the note so that you recognize it at a glance, rather than so that another preacher could read it.

Maandalizi na UwasilishajiPreparation and Delivery

Mpangilio wa maandalizi ya kila juma, njia za uwasilishaji, sauti, mwili, kuwatazama wasikilizaji machoni — kuugeuza mswada kuwa mahubiri yaliyo hai.Weekly preparation rhythm, methods of delivery, voice, body, eye contact — turning the manuscript into a living sermon.

8.1 Kukusanya Mawazo na Vifaa8.1 Collecting Ideas and Materials

Maandalizi mahususi ni maandalizi unayoyafanya katika utaratibu wako wa kila juma. Wahubiri wengi huona maandalizi ya mahubiri ya kila juma kuwa yanachosha sana. Gazeti la Reader's Digest liliwahi kumhoji mhubiri mmoja aliyeacha kazi kwa sababu "Sabato ilikuja mara nyingi mno." Huenda Sabato isiwe siku ya kuogopwa hivyo ikiwa utayaweka maandalizi ya mahubiri ndani ya utaratibu wako. Kuna hatua kadhaa:Specific preparation is the preparation that you do in your weekly routine. Many preachers find weekly sermon preparation exhausting. Reader's Digest once interviewed a preacher who quit because "the Sabbath came too often." Perhaps the Sabbath will not be such a dreaded day if you build sermon preparation into your routine. There are several steps:

1. Pata wazo. Wachungaji wengi hupata shida hapa, na wengi huonekana kupata wazo kutoka kwenye kalenda na saa. Wazo linaweza kutoka kwenye kifungu cha Maandiko, hali fulani, hitaji, au fikra inayokujia akilini ghafla. Ikiwa huwezi kupata kifungu chenye wazo unalotaka kulitumia, huenda wazo hilo si la Kibiblia na halipaswi kuhubiriwa. Wachungaji wengine hupanga mahubiri yao kwa mwaka mmoja hivi kabla, kwa kutenga siku chache za mapumziko ya kiroho au za kujifunza. Weka kijitabu cha kuandikia mahubiri mfukoni mwako — wazo linaweza kukujia ukiwa unatembelea watu au ukihudhuria mkutano. Usihatarishe kupoteza wazo zuri.
2. Jifunze kifungu. Kisome na ukitafakari. Soma Biblia kwa njia ya ibada binafsi na pia kwa njia ya ufafanuzi wa kina (eksejesia). Wengine hushauri kusoma kifungu mara kadhaa kabla ya kuanza kukifanyia kazi. Ukipitia vitabu vya Biblia kwa uchambuzi wa utaratibu, mihtasari itajitokeza yenyewe kutokana na mpangilio wako wa kujifunza kila juma.
3. Andika kila kitu. Iache akili yako iwe bunifu. Hata kama wazo linaonekana kuwa la mbali kiasi gani, liandike. Wakati mwingine karatasi kubwa ya kuchorea husaidia katika hatua ya kwanza ya kubungua bongo (kutoa mawazo kwa uhuru).
4. Anza kukusanya vifaa. Uwe na wazo angalau juma moja kabla — ikiwezekana miezi mitatu hadi mwaka mmoja. Wachungaji wengine huweka mafaili 104 kwa ajili ya mada za mahubiri yanayokuja; kadiri vielelezo na habari vinavyopita mezani pao, huviweka katika faili linalofaa. Juma linapofika, faili tayari lina sehemu kubwa ya kazi.
5. Kusanya vifaa vingine. Tafsiri kadhaa za Biblia na tafsiri za maneno huru (paraphrase), vitendea kazi vya lugha (Vine's, Wuest, Barclay kwa ajili ya kujifunza maneno), konkodansi (Strong's, Young's), vitabu vya maelezo/fafanuzi (seti moja au mbili za kitaaluma kama Word na Interpreter's; waandishi wa kiibada kama Barclay, McGee, Gutzke, Wiersbe — nunua kwa kufuata mwandishi, si kwa seti), kamusi za Biblia (Interpreter's, Zondervan's Pictorial Encyclopedia), na faharasa ya mada kwa ajili ya marejeo ya kimada.1. Get the idea. Most pastors have difficulty here, and many seem to get the idea from the calendar and the clock. The idea may come from the text, a situation, a need, or a thought that pops into the mind. If you cannot find a text that has the idea you wish to use, it may not be Biblical and should not be preached. Some pastors plan their preaching for a year or so in advance by setting aside a few days for a retreat or study. Keep a sermon pad in your pocket — an idea may come while visiting or while attending a conference. Do not risk losing a good idea.
2. Study the text. Read it and reflect on it. Read the Bible both devotionally and exegetically. Some suggest reading a passage several times before starting to work with it. If you work through books of the Bible by systematic analysis, outlines will emerge naturally from your weekly study pattern.
3. Put down everything. Let your mind be creative. No matter how far-fetched an idea may seem, put it down. Sometimes a large drafting sheet helps for initial brainstorming.
4. Start collecting material. Have the idea at least one week in advance — preferably three months to a year. Some pastors keep 104 folders for upcoming sermon topics; as illustrations and information cross their desks, they drop them in the right folder. When the week arrives, the folder already contains much of the work.
5. Gather other materials. Several Bible translations and paraphrases, linguistic tools (Vine's, Wuest, Barclay for word studies), concordances (Strong's, Young's), commentaries (one or two critical sets such as Word and Interpreter's; devotional authors such as Barclay, McGee, Gutzke, Wiersbe — buy by author, not by set), Bible dictionaries (Interpreter's, Zondervan's Pictorial Encyclopedia), and a thematic index for topical references.

8.2 Mpangilio wa Hatua Tisa za Kila Juma8.2 The Nine-Step Weekly Rhythm

Vifaa vikishakusanywa, hatua nne zaidi zinakutoa kwenye maandishi ghafi hadi mimbarini:Once material is gathered, four further steps take you from raw notes to pulpit:

6. Panga vifaa. Andika muhtasari wa awali. Andika marejeo na namba za kurasa za mawazo na vielelezo unavyoweza kutumia ndani ya muhtasari. Baadaye unaweza kuchapa au kuandika vifaa vingine ndani ya mahubiri.
7. Tafakari ujumbe kwa kina. Andika mawazo muhimu. Fanya mabadiliko yoyote unayohitaji katika muhtasari au mpango. Hapa ndipo mahali pa ubunifu wa fikra na mtindo.
8. Andika mahubiri kwa mtindo wa kuzungumza. Yafikirie maneno jinsi yatakavyosikika. Andika kiini (mwili) kwanza, kisha mwaliko, na mwisho kabisa utangulizi — kwa sababu mara nyingi mahubiri hukua kuelekea upande tofauti na ule uliotarajiwa mwanzoni.
9. Jiandae kuhubiri. Maandalizi mengi ya karibu yanaweza kufanyika Jumapili asubuhi. Soma mahubiri polepole; yahubiri akilini mwako kabla ya kifungua kinywa. (a) Maombi. Mahubiri yaliyojaa Roho Mtakatifu hayatengenezwi bila juhudi — yamelowekwa katika maombi ya bidii. Kuhubiri humpeleka mhubiri magotini kwa hisia ya kutotosha kuliko jambo lingine lolote. (b) Kujifunza na kujifunza tena. Mahubiri huwa mapya zaidi kila mara ikiwa yamekuwa yakifanya kazi nafsini mwako juma zima. (c) Yapitie mahubiri ukiwa umesimama angalau mara mbili. Mara moja mbele ya kioo; mara moja katika ofisi ya mchungaji wakati wa sehemu ya kwanza ya Shule ya Jumapili.6. Arrange the material. Put down a tentative outline. Note references and page numbers for ideas and illustrations you may use within the outline. Later you can type or write the other material into the sermon.
7. Brood over the message. Write down the important ideas. Make any changes in the outline or plan that you need to make. This is a place for imagination and style.
8. Write out the sermon with an oral style. Think of the words as they will sound. Write the body first, then the invitation, and only last the introduction — because the sermon often develops in a different direction than originally anticipated.
9. Prepare to preach. Most immediate preparation can be done on Sunday morning. Read through the sermon slowly; preach it through in your mind before breakfast. (a) Prayer. Spirit-filled sermons are not effortless to produce — they are bathed in fervent prayer. Preaching drives the preacher to his knees with inadequacy more than anything else. (b) Studying and restudying. A sermon is always fresher if it has been working in your soul all week. (c) Go over the sermon on your feet at least twice. Once before the mirror; once in the pastor's study during the first part of Sunday School.

8.3 Njia za Uwasilishaji8.3 Methods of Delivery

John Basigno anasema mambo mawili ni muhimu katika kuhubiri: uwasilishaji na maudhui. Anatoa mfano wa mchezaji wa ligi kuu ya besiboli anayelipwa mshahara mkubwa sana kwa kurusha mpira wa besiboli wa bei nafuu — mchezaji wa ligi ndogo hurusha mpira uleule kwa sehemu ndogo tu ya mshahara huo. Tofauti si mpira bali ni urushaji (uwasilishaji). Mahubiri si mahubiri mpaka yamesikika. Kuna njia tano za uwasilishaji, na hakuna njia moja inayomfaa kila mtu — kila mhubiri anapaswa kugundua njia iliyo na matokeo bora zaidi kwa karama zake mwenyewe.John Basigno says that two things are important in preaching: delivery and content. He gives the example of the big league baseball player who earns a huge salary by pitching an inexpensive baseball — the minor leaguer pitches the same ball for a fraction of the salary. The difference is not the baseball but the delivery. A sermon is not a sermon until it has been heard. There are five methods of delivery, and no one method fits everyone — each preacher should discover the way that is most effective for his own gifts.

1. Kukariri. Mahubiri huandikwa kikamilifu kisha hukaririwa. Ni njia yenye msongo mkubwa — ikiwa neno moja litasahaulika, mhubiri anaweza kupotea.
2. Kusoma. Mahubiri huandikwa mapema, maandishi hupelekwa mimbarini, na mahubiri husomwa. Jonathan Edwards, Thomas Chalmers, na Peter Marshall wote walitumia njia hii. Si njia inayopendwa zaidi, hasa katika mapokeo ya makanisa huru — waumini wengi wa kawaida husema, "Kama atayasoma, afadhali anipe nakala nami niisome mwenyewe."
3. Bila mswada (extemporaneous). Kuhubiri bila maandishi au kwa maandishi machache sana. John Basigno, Norman Vincent Peale, Clarence McCartney, Charles Koller, na V. L. Stanfield wote wanaitetea njia hii. Stanfield anaiita "uwasilishaji huru" — maandalizi makini, lakini bila maandishi. Wahubiri wengi huiona kuwa yenye kuwaweka huru baada ya miaka mingi ya kufungwa kwenye mswada.
4. Maandishi Machache. Muhtasari mfupi au mswada uliowekewa alama hupelekwa mimbarini. Inafaa zaidi kwa wale tu wanaoweza kutumia maandishi bila kufungwa nayo.
5. Papo kwa papo (bila maandalizi). Kuzungumza kwa ghafla na kwa maandalizi kidogo. Spurgeon wakati mwingine alitumia kitu kinachofanana na hiki na akafanikiwa sana, lakini kinaweza kuleta makosa makubwa. Baadhi ya wahubiri wa Kibaptisti wa kujitegemea wenye msimamo mkali wa kimsingi (fundamentalist) waliwahi kuamini kuwa si jambo la kiroho kuandaa mahubiri hata kidogo; walielekea kuwa wa maneno marefu na wa kurudiarudia. Usijaribu kuzungumza papo kwa papo isipokuwa umekuza kipaji cha wazi cha njia hii.1. Memorizing. The sermon is written in full and then committed to memory. Very stressful — if one word is forgotten, the preacher may get lost.
2. Reading. The sermon is written beforehand, the notes are carried to the pulpit, and the sermon is read. Jonathan Edwards, Thomas Chalmers, and Peter Marshall all used this method. Not the most popular method, especially in a free-church tradition — many laymen say, "If he is going to read it, he might as well give me the copy and let me read it."
3. Extemporaneous. Preaching without notes or with very limited notes. John Basigno, Norman Vincent Peale, Clarence McCartney, Charles Koller, and V. L. Stanfield all advocate this method. Stanfield calls it "free delivery" — careful preparation, but no notes. Many preachers find it liberating after years of being tied to a manuscript.
4. Limited Notes. Either a brief outline or a highlighted manuscript is carried to the pulpit. Best only for those who can use notes without being tied to them.
5. Impromptu. Speaking at the spur of the moment with limited preparation. Spurgeon sometimes employed something akin to this and succeeded admirably, but it can lead to blunders. Some independent-fundamentalist Baptist preachers once believed it unspiritual to prepare a sermon at all; they tended to be long-winded and repetitious. Do not try to speak impromptu unless you have developed a pronounced talent for this method.

8.4 Nusu-Kweli Tano Kuhusu Uwasilishaji8.4 Five Half-Truths About Delivery

Robert Kirkpatrick alionya kuhusu mashauri matano yaliyozoeleka lakini yasiyo kamili:Robert Kirkpatrick warned of five common but incomplete pieces of advice:

1. "Kuwa wa kawaida (wa asili)." Wito wa kuwa wa asili ni mwitikio dhidi ya "tarumbeta ya mhubiri" wa zamani — kupiga kelele kwa sauti moja isiyobadilika. Tatizo ni kwamba baadhi ya watu kwa asili ni wachoshi. Kuhubiri ni sanaa, na tabia mbaya za asili zinahitaji kurekebishwa. Kuhubiri kunapaswa kuwa na namna ya mazungumzo, lakini si katika msisitizo wala ukubwa wa sauti.
2. "Jifunze kutumia mwili na sauti yako kwa usahihi." Kusisitiza mbinu kupita kiasi kunaweza kukandamiza. Wakati wa kuzingatia mbinu ni kabla ya uwasilishaji — wakati wa mahubiri, yaache yatiririke bila kizuizi.
3. "Jaa somo lako." Unaweza kujawa na somo kiasi kwamba unalisahau lengo — yaani wasikilizaji. Angalia ishara: kukohoa, kuhangaika, vichwa vilivyosimama wima, na kupiga miayo huonyesha kutokuwa makini; kuimba kwa shauku, vichwa vilivyoinama kidogo, kupepesa macho mara kwa mara, kutabasamu na kutikisa vichwa kukubali huonyesha usikivu.
4. "Tamani kuwasaidia wengine." Tamaa ya kusaidia si hakikisho la kuwa na matokeo. Tamaa ya dhati haiwezi kushinda kasoro za mtindo na uwasilishaji. Baadhi ya wahubiri wenye moyo mnyoofu sana ni wawasilishaji wasio na uwezo.
5. "Mungu atatoa." Mungu hutoa kweli, lakini mara chache sana ikiwa mhubiri hajafanya juhudi kabla. Kama Kirkpatrick alivyosema: "Si busara zaidi kwa mhubiri kutarajia karama ya miujiza ya kuzungumza kuliko kwa mmisionari kwenda kwa wapagani akitarajia kupokea karama ya lugha."1. "Be natural." The call for naturalness is a reaction against the old preacher's horn — a monotone yelling. The problem is that some people are naturally dull. Preaching is an art and naturally bad habits need correcting. Preaching is to be conversational in manner, but not in emphasis or volume.
2. "Learn to use your body and voice correctly." Too much emphasis on technique can be stifling. The time to focus on techniques is before delivery — during the sermon, allow it to flow unhindered.
3. "Be filled with your subject." You may be so filled with the subject that you forget the object — the audience. Watch for cues: coughing, fidgeting, upright heads, and yawning signal inattention; enthusiastic singing, slightly tilted heads, frequent blinking, smiling and nodding signal engagement.
4. "Desire to help others." The desire to help is no guarantee of effectiveness. Earnest desire cannot overcome defects of style and delivery. Some very sincere preachers are incompetent communicators.
5. "God will provide." God does provide, but rarely when the preacher has not made effort beforehand. As Kirkpatrick said: "It is no more sensible for a preacher to expect a miraculous gift of speech than for a missionary to go to the heathen expecting to receive the gift of tongues."

8.5 Vipengele vya Sauti katika Uwasilishaji8.5 Verbal Aspects of Delivery

Kutoa sauti na ukubwa wa sauti. Ielekeze sauti juu kidogo, karibu futi kumi (takriban mita tatu) juu ya kusanyiko. Mhubiri mmoja alizungumza akilenga msumari kwenye ukuta wa nyuma. Kwa kawaida ukubwa wa sauti unapaswa kuanza chini — utangulizi hauhitaji sauti kubwa sana. Ushauri wa wahubiri weusi wa zamani: "Anza polepole. Kaa chini. Panda juu. Waka moto." Wakati mwingine piga sauti kubwa; wakati mwingine zungumza kwa upole na utumie kituo cha sekunde nne hadi tano baada ya kauli nzito.Voice projection and volume. Aim the voice slightly upward about ten feet above the congregation. One preacher spoke to a nail on the back wall. Volume should usually begin low — the introduction does not call for a lot of volume. The old black preachers' advice: "Start slow. Stay low. Get higher. Catch fire." At times be loud; at other times speak softly and use a pause of four to five seconds after a profound statement.

Kiwango cha sauti, toni, na kiimbo. Tafuta kiwango chako bora cha sauti (karibu noti tatu hadi tano juu ya noti ya chini kabisa unayoweza kuifikia). Aina tatu za kiimbo: kushuka kwa wazo lililokamilika, kupanda kwa swali au msisimko, kupanda-na-kushuka (circumflex) kwa shaka kubwa au msisitizo. Kuwasomea watoto hadithi za ngano huboresha kiimbo — kwa asili sisi huonyesha hisia kwa urahisi tukiwa na watoto lakini tunajizuia tukiwa na watu wazima. Jihadhari na kupandisha kiwango cha sauti kadiri ukubwa wa sauti unavyoongezeka; kwa makusudi shuka kwenye noti ya chini zaidi unapoongeza sauti.Pitch, tone, and inflection. Find your optimum pitch level (about three to five notes above the lowest note you can hit). Three kinds of inflection: downward for a completed thought, upward for question or excitement, circumflex (up and down) for strong doubt or emphasis. Reading fairy tales to children improves inflection — we are naturally expressive with children but inhibited with adults. Beware of raising pitch as volume increases; consciously reach down for a lower note when getting louder.

Kasi. Hatari mbili — kuzungumza haraka mno (wasiwasi) na kuzungumza polepole mno (hatari kubwa zaidi). Wanaozungumza kwa kasi zaidi (karibu maneno 180 kwa dakika) huwashawishi watu zaidi kuliko wale wa polepole au wa wastani (120-150). Kasi ya asilimia ishirini hadi ishirini na tano juu ya wastani ndiyo bora. Kituo (kunyamaza kidogo) kinaweza kuwa na nguvu sana — Jack Benny alinyamaza kabla ya kusema kichekesho chake cha mwisho kwa muda mrefu zaidi kuliko wachekeshaji wengine. Tumia vituo kama alama za uakifishaji, kwa ajili ya athari, na kwa msisitizo. Nyamaza kwa muda mfupi kabla ya kuanza kuzungumza; jambo hili huelekeza usikivu wa wasikilizaji kwako.Rate. Two dangers — speaking too rapidly (nervousness) and speaking too slowly (a greater danger). Faster talkers (around 180 words per minute) are more persuasive than slow or average ones (120-150). A rate twenty to twenty-five percent above average is ideal. The pause can be very effective — Jack Benny would pause before his punch line much longer than other comedians. Use pauses for punctuation, effect, and emphasis. Pause for a moment before beginning to speak; this focuses the audience's attention on you.

Sauti ya mazungumzo na shauku. Hotuba nzuri ni upanuzi wa mazungumzo mazuri. Kupiga kelele kwa sauti moja isiyobadilika ndiyo hatari kubwa zaidi kwa usemi wa mazungumzo. Sifa moja ambayo wahubiri wote wakuu wanashiriki ni shauku — wakati mwingine huitwa bidii, upako, moto, nguvu. Si sawa na ukubwa wa sauti, wala si sawa na ufasaha wa hotuba. Wanafunzi wengi hukadiria nguvu zao kuwa juu mno; kwenye video, kile kilichoonekana kama sita au saba huonekana kama mbili au tatu. "Kuhubiri kutoka nafsini" na "kutawala nafasi" vyote vinaeleza shauku — uwepo wa mhubiri hujaza nafasi yote ambayo yeye na wasikilizaji wanashiriki.Conversational voice and enthusiasm. A good speech is the projection of a good conversation. The monotone yell is the greatest danger to conversational speech. The one characteristic all the great preachers share is enthusiasm — sometimes called zeal, unction, fire, energy. It is not the same as volume, nor as oratory. Most students rate their energy too high; on videotape what felt like a six or seven shows as a two or three. "Preaching from the soul" and "dominating the space" both describe enthusiasm — the preacher's presence occupies all the space he and the audience share.

8.6 Mwili katika Uwasilishaji8.6 The Body in Delivery

Utafiti wa Albert Mehrabian unaonyesha kwamba mawasiliano ni asilimia saba maneno, asilimia thelathini na nane sauti, na asilimia hamsini na tano uso. Maneno na matendo yasipokubaliana, huelekea kuamini matendo. Vipengele sita:Albert Mehrabian's research suggests communication is seven percent verbal, thirty-eight percent vocal, and fifty-five percent facial. If words and actions disagree, we tend to believe the actions. Six elements:

1. Mamlaka na kujiamini. Watu hutafuta sura ya baba katika kiongozi. Hofu ni adui mkubwa wa kujiamini — kuhangaika, kuchezesha sarafu mfukoni, kukohoa ili kusafisha koo, kuburuta miguu, kugugumiza, "aa" na "unajua" vyote huonyesha ukosefu wa utulivu. Dhibiti tabia za wasiwasi kwa kuvuta pumzi ndefu na kutikisa vidole kabla ya ibada. Zungumza kwa mamlaka ya Maandiko — epuka "kwa ufahamu wangu mdogo…" au "sina habari zote, lakini…" Usemi wa Billy Graham "Biblia inasema…" una matokeo makubwa sana.
2. Mwonekano wa jumla. Mwonekano wa mhudumu haupaswi kujivutia wenyewe. Kwa kawaida suti ya kikazi inafaa, ingawa baadhi ya wahubiri wanaolenga wasikilizaji vijana huvaa nguo za kawaida. Ingia mimbarini kwa heshima na utulivu. Simama imara umbali mfupi kutoka kwenye mimbari. Usiiegemee wala usiishike kingo zake — mimbari ni kwa ajili ya Biblia na maandishi yako, si kwa ajili ya kukushikilia usimame.
3. Mwendo. Mimbari ndogo na kipaza sauti cha kubana kwenye nguo huruhusu kutembea kwa uhuru. Kusogea mbele kidogo hupendelewa kisaikolojia kuliko kusita kwa kurudi nyuma kwa kujihami. Wachungaji wengine huhubiri mahubiri yote wakiwa mbele ya mimbari. Epuka miondoko ya haraka ya kushtuka inayotokana na wasiwasi.
4. Uso. Tabasamu unapohubiri; uso unahitaji kuonekana kana kwamba tunawasilisha ujumbe muhimu kuliko yote wa saa hiyo. Nyusi zipande na kushuka; macho yang'ae. Epuka uso mkavu usioonyesha hisia yoyote isipokuwa unapotoa hotuba ya kumsifu marehemu katika mazishi.
5. Kuwatazama machoni. Watazame wasikilizaji muda wote. Watazame watu mmoja mmoja, si umati. Dumisha kumtazama mtu fulani wakati wote. Wasikilizaji hupendelea sana kutazamwa machoni vizuri.
6. Mikono. Mikono huongeza au hupunguza. Kuvuta sikio, kuzungusha vidole gumba, kupapasa tai au kuchezea funguo huwavuruga wasikilizaji. Usipoitumia, iache mikono ining'inie pembeni mwako — itakuwepo utakapoihitaji. Kuza ishara za mwili: mikono, uso, na macho vinapaswa kufanya kazi pamoja. Zaidi ya yote — unyoofu wa moyo — uwasilishaji huanza na utu wa mtu. Unyoofu wa kweli huonekana wazi.1. Authority and confidence. People look for a father figure in a leader. Fear is the great enemy of confidence — fidgeting, rattling change in your pocket, clearing the throat, foot shuffling, stammering, "ah" and "you know" all display lack of poise. Control nervous habits with deep breaths and finger-shaking before the service. Speak with the authority of Scripture — avoid "to my limited knowledge…" or "I don't have all the facts, but…" Billy Graham's "the Bible says…" is very effective.
2. General appearance. The minister's appearance should not call attention to itself. A business suit usually fits, though some preachers targeting younger audiences dress casually. Enter the pulpit with dignity and poise. Take a firm stand a short distance from the pulpit. Do not lean on it or grip its edges — the pulpit is for the Bible and your notes, not to hold you up.
3. Movement. A small pulpit and a lapel mike free movement. Slightly forward is psychologically preferred to a backward defensive hesitation. Some pastors preach the entire sermon in front of the pulpit. Avoid quick jerky movements from nervousness.
4. The face. Smile while preaching; the face needs to appear as though we are delivering the most important message of the hour. Eyebrows raised and lowered; eyes twinkling. Avoid a dead-pan poker face unless delivering a funeral eulogy.
5. Eye contact. Look at the audience constantly. Look at individuals, not at a mass. Maintain contact with some person all the time. Audiences strongly prefer good eye contact.
6. The hands. The hands enhance or detract. Pulling at the ear, twiddling thumbs, stroking a tie or playing with keys disconcerts the audience. When not in use let the hands drop by the side — they will be there when needed. Cultivate gestures: hands, face, and eyes should work together. Above all — sincerity — delivery begins with the personality. Genuine sincerity comes across.

Karne Nne Kuu za KuhubiriFour Great Centuries of Preaching

Baadhi ya wanafunzi wa historia ya kanisa wameona kwamba kuna karne nne kuu za kuhubiri — ya kwanza, ya nne, ya kumi na sita, na ya kumi na tisa. Kila karne ilijibu mgogoro tofauti; kila moja ilitupa wahubiri ambao sauti zao bado zinatufundisha jinsi ya kuhubiri.Some students of church history have observed that there are four great centuries of preaching — the first, the fourth, the sixteenth, and the nineteenth. Each century answered a different crisis; each gave us preachers whose voices still teach us how to preach.

9.1 Kwa Nini Tujifunze Habari za Wahubiri9.1 Why Study the Preachers

Kujifunza habari za wahubiri wakuu ni kujifunza mahubiri makuu yakiwa kazini. Kitabu cha kiada kinakupa sehemu za hotuba ya mahubiri; mhubiri mkuu anakuonyesha jinsi sehemu hizo zinavyosonga wakati nafsi ya mtu iko hatarini. Katika sehemu saba za kwanza za kozi hii, umejifunza kila ujuzi ambao taaluma ya elimu ya kuhubiri (homiletiki) inaweza kutoa: kuchagua kifungu, swali la kuchunguza, migawanyo na mwendo, njia ya kujenga hoja kuanzia mifano (induction), matumizi na kielelezo, uzuri na urahisi, na uwasilishaji. Sasa tunaweka zana hizo chini kwa muda wa sehemu moja na kuwatazama mabingwa wakifanya kazi.Studying great preachers is studying great preaching in action. A textbook gives you the parts of a sermon; a great preacher shows you how the parts move when a soul is in the balance. You have learned, in the first seven units of this course, every skill the discipline of homiletics has to offer: text selection, the probing question, divisions and movement, induction, application and illustration, beauty and simplicity, delivery. Now we put those tools down for a unit and watch the masters work.

Kuna maoni ya zamani miongoni mwa wanahistoria wa kanisa kwamba, ingawa kuhubiri kumeendelea bila kukatika kwa miaka elfu mbili, karne nne zinajitokeza kama nyakati kuu za mimbari. Karne ya kwanza ilitupa mahubiri ya kitume ya Yesu na mitume. Karne ya nne ilitupa balagha ya Kikristo ya Krisostomo na Augustino. Karne ya kumi na sita ilitupa Wanamatengenezo. Karne ya kumi na tisa ilitupa kuchanua kwa mimbari za kiinjilisti na za kichungaji ambazo bado zinatuunda. Karne nyingine pia zilikuwa na wahubiri wakuu — Savonarola katika karne ya kumi na tano, Wesley na Whitefield katika karne ya kumi na nane, Graham katika karne ya ishirini — lakini hizi nne ndizo vilele vya juu kabisa. Tutazitembelea moja baada ya nyingine.There is an old observation among church historians that, while preaching has continued without break for two thousand years, four centuries stand out as great pulpit eras. The first century gave us the apostolic preaching of Jesus and the apostles. The fourth century gave us the Christian rhetoric of Chrysostom and Augustine. The sixteenth century gave us the Reformers. The nineteenth century gave us a flowering of evangelistic and pastoral pulpits that still shapes us. Other centuries had great preachers too — Savonarola in the fifteenth, Wesley and Whitefield in the eighteenth, Graham in the twentieth — but these four are the high water marks. We will visit each in turn.

9.2 Karne ya Kwanza: Kuipindua Dunia9.2 The First Century: Turning the World Upside Down

Waamini walipofika Thesalonike, adui zao walilalamika kwa wakuu wa mji kwa maneno ambayo yamevuma katika kila uamsho mkuu tangu wakati huo: "Watu hawa waliopindua dunia wamefika huku nao" (Matendo 17:6). Yalikusudiwa kuwa shtaka; kanisa limeyavaa kama nishani ya heshima. Ni jinsi gani kikundi kidogo cha wavuvi wa Galilaya na Farisayo mmoja aliyeongoka walivyoupindua ulimwengu wa Kirumi katika kizazi kimoja tu? Walihubiri.When the believers reached Thessalonica, their enemies complained to the city officials with a phrase that has rung through every great revival since: "These who have turned the world upside down have come here too" (Acts 17:6). It was meant as an accusation; the church has worn it as a badge. How did a handful of Galilean fishermen and one converted Pharisee turn over the Roman world in a single generation? They preached.

Yesu ndiye Mhubiri Mkuu na kipimo ambacho wengine wote hupimwa nacho. Alihubiri kwa mamlaka ambayo makutano hawakuwahi kuyasikia. Mahubiri ya Mlimani yanaanza na Heri, kisha yanaendelea kupitia tofauti sita za "Mmesikia kwamba imenenwa... lakini mimi nawaambia" (Mathayo 5–7) — Yeye anadai haki ya kumfasiri Musa kwa sauti yake mwenyewe. Mifano yake hugeuza mahubiri kuwa hadithi; Mwana Mpotevu, Msamaria Mwema, Mpanzi, na Lulu ya Thamani Kubwa bado ndivyo vielelezo vinavyonukuliwa zaidi duniani. Tena alisawazisha makutano ya hadharani na mwanafunzi wa faragha — midomo ile ile iliyowalisha watu elfu tano kwenye kilima cha Galilaya iliwachukua wanaume kumi na watatu kando katika chumba cha juu na kuwaosha miguu.Jesus is the Master Preacher and the model by which all others are measured. He preached with an authority the crowds had never heard. The Sermon on the Mount opens with the Beatitudes and proceeds through six "you have heard it said... but I say to you" antitheses (Matthew 5–7) — He claims the right to interpret Moses with His own voice. His parables turn the sermon into story; the Prodigal Son, the Good Samaritan, the Sower, and the Pearl of Great Price are still the most quoted illustrations in the world. And He balanced the public crowd with the private disciple — the same lips that fed five thousand on a Galilean hillside took thirteen men aside in an upper room and washed their feet.

Petro ni kielelezo cha kitume cha kuhubiri chini ya upako wa Roho. Siku ya Pentekoste, akiwa amemkana Bwana wake chini ya miezi miwili kabla, alisimama pamoja na wale kumi na mmoja akahubiri hotuba moja ya mahubiri — na watu elfu tatu wakaokoka (Matendo 2). Haikuwa ufasaha wa maneno; yalikuwa Maandiko. Alimnukuu Yoeli, alinukuu Zaburi za Daudi, na akamtangaza Yesu aliyesulibiwa na kufufuka. Majuma machache baadaye katika ukumbi wa Sulemani, akiwa na kiwete aliyeponywa kando yake, alihubiri tena na wengine elfu tano wakaamini (Matendo 3–4). Mahubiri ya Petro ndiyo jinsi utangazaji uliojaa Roho na kujaa Maandiko unavyoonekana pale ambapo hakuna ujuzi wowote wa duniani unaoweza kueleza matokeo yake.Peter is the apostolic example of preaching under the Spirit's anointing. On the day of Pentecost, having denied his Lord less than two months before, he stood up with the eleven and preached one sermon — and three thousand were saved (Acts 2). It was not eloquence; it was Scripture. He quoted Joel, he quoted David's Psalms, and he proclaimed Jesus crucified and risen. A few weeks later at Solomon's Portico, with a lame man healed at his side, he preached again and another five thousand believed (Acts 3–4). Peter's preaching is what Spirit-filled, Scripture-saturated proclamation looks like when no skill on earth can explain the result.

Paulo ni mhubiri wa kimisionari, mtetezi wa imani, na mwandishi mkuu wa kanisa wa theolojia iliyohubiriwa. Juu ya kilima cha Areopago (Mars Hill) huko Athene alisimama miongoni mwa wanafalsafa na akajenga daraja kutoka "madhabahu yao kwa Mungu Asiyejulikana" moja kwa moja hadi ufufuo wa Kristo (Matendo 17). Nyaraka zake kumi na tatu ni mahubiri katika umbo la barua — zilisomwa kwa sauti kwa makanisa yaliyokusanyika na bado zinahubiri kwa upya ule ule wa siku zilipoandikwa. Paulo anatuonyesha kwamba mhubiri lazima ajihusishe na utamaduni bila kuisalimisha injili, na kwamba kuhubiri kwa maandishi nako ni kuhubiri: ukurasa ni mimbari pale maneno yamefuliwa katika upendo na moto.Paul is the missionary preacher, the apologist, and the church's foremost writer of preached theology. On Mars Hill in Athens he stood among the philosophers and built a bridge from their "altar to the Unknown God" straight to the resurrection of Christ (Acts 17). His thirteen epistles are sermons in letter form — they were read aloud to the gathered churches and still preach with the freshness of the day they were written. Paul shows us that the preacher must engage the culture without surrendering the gospel, and that written preaching is preaching too: the page is a pulpit when the words have been forged in love and fire.

Kisha yupo Stefano, shemasi, aliyehubiri mahubiri yaliyomgharimu uhai wake (Matendo 7). Alipohukumiwa mbele ya Baraza (Sanhedrini), alijibu kwa mapitio mapana ya historia ya ukombozi — Ibrahimu, Yusufu, Musa, Daudi, Sulemani — na akamalizia kwa kumwelekeza Yesu kama yule Mwenye Haki waliyemwua. Mawe yalianza kurushwa kabla ya sala ya kufunga. Stefano anatukumbusha kwamba si kila mahubiri ya uaminifu huishia katika uamsho. Mengine huishia katika mawe. Na katika safu ya mbele ya wale waliomsikia akifa alikuwepo Farisayo kijana aitwaye Sauli wa Tarso, ambaye siku moja angesimama yeye mwenyewe juu ya Areopago.And then there is Stephen, the deacon, who preached the sermon that cost him his life (Acts 7). Charged before the Sanhedrin, he answered with a sweeping survey of redemptive history — Abraham, Joseph, Moses, David, Solomon — and closed by pointing to Jesus as the Righteous One they had murdered. The stones started flying before the closing prayer. Stephen reminds us that not every faithful sermon ends in revival. Some end in stones. And in the front row of those who heard him died was a young Pharisee named Saul of Tarsus, who would one day stand on Mars Hill himself.

9.3 Karne ya Nne: Mimbari ya Mababa wa Kanisa9.3 The Fourth Century: The Patristic Pulpit

Baada ya amri ya Konstantino mwaka 313 B.K., kanisa lilitoka katika makaburi ya chini ya ardhi (katakombu) na kuingia katika makanisa makubwa (basilika). Kwa mara ya kwanza katika karne mbili na nusu, wahubiri walihubiri mchana kweupe na wakaishi ili kuhubiri tena juma lililofuata. Karne tatu za mafundisho ya imani ya chinichini (katekesi) zilikuwa zimezalisha kizazi cha waamini waliotayarishwa kitheolojia; sasa walihitaji mimbari zinazowastahili. Karne ya nne ilizitoa.After Constantine's edict in A.D. 313, the church stepped out of the catacombs and into the basilicas. For the first time in two and a half centuries, preachers preached in daylight and lived to preach again next week. Three centuries of underground catechesis had produced a generation of theologically prepared believers; now they needed pulpits worthy of them. The fourth century delivered.

Yohana Krisostomo (takriban 347–407) ni msimamizi mtakatifu wa wafafanuzi wa Maandiko. Alizaliwa Antiokia, akafundishwa kuwa msemaji hodari chini ya mtaalamu wa balagha mpagani Libanius; aliongoka akiwa na umri wa miaka ishirini na kitu, akatoa mali yake yote ili kuishi kama mtawa. Kanisa lilipomwita arudi mjini, alikuwa presbiteri (mzee wa kanisa) huko Antiokia na alihubiri kwa nguvu kiasi kwamba mji ulimpa jina Chrysostomos — "Kinywa cha Dhahabu." Alihubiri moja kwa moja kupitia vitabu vizima vya Maandiko, mfululizo baada ya mfululizo, mstari kwa mstari, kwa uwazi ambao makusanyiko yangeweza kuufuata na kwa ujasiri ambao wafalme hawakuweza kuuvumilia. Mwaka 397 alifanywa askofu wa Konstantinopo, mji mkuu wenyewe, na mara moja akaigeuza mimbari dhidi ya hali ya kidunia ya baraza la kifalme. Malkia Eudoxia alimfukuza uhamishoni kwa sababu hiyo. Alifia uhamishoni mwaka 407, akiwa bado anatembea kuelekea kijiji kingine alichopangiwa. Mamia ya mahubiri yake yamehifadhiwa — bado ni miongoni mwa mahubiri yaliyowahi kuandikwa yaliyo makini zaidi katika ufafanuzi wa kifungu na yenye upole zaidi wa kichungaji.John Chrysostom (c. 347–407) is the patron saint of expositors. Born in Antioch, trained as an orator under the pagan rhetorician Libanius, he was converted in his early twenties and gave away his fortune to live as a monk. When the church called him back to the city, he became a presbyter at Antioch and preached so powerfully that the city named him Chrysostomos — "Golden Mouth." He preached straight through whole books of Scripture in series after series, verse by verse, with a clarity that congregations could follow and a courage that emperors could not bear. In 397 he was made bishop of Constantinople, the capital itself, and immediately turned the pulpit against the worldliness of the imperial court. The Empress Eudoxia banished him for it. He died in exile in 407, still walking to the next assigned village. Hundreds of his sermons survive — they remain among the most exegetically careful and pastorally tender preaching ever written down.

Augustino wa Hippo (354–430) ni msimamizi wa kuhubiri kwa kitheolojia. Akiwa mtaalamu wa balagha kutoka Afrika Kaskazini aliyefuatilia kila tamaa ya zama zake na kuona kila moja ni tupu, aliongoka katika bustani huko Milano mwaka 386 alipokuwa akisoma Warumi 13. Akawa askofu wa mji mdogo wa bandari wa Hippo na akakaa huko miaka arobaini, akihubiri, akiandika, na kuunda theolojia ya kanisa la Magharibi. Kitabu chake Maungamo (Confessions) ni wasifu wa kwanza wa kiroho katika fasihi; kitabu chake Mji wa Mungu (City of God) ni theolojia ya historia iliyoandikwa wakati Roma ilipokuwa ikiporwa nje ya kuta za mji wake. Inaaminika kwamba alihubiri takriban mahubiri elfu nane katika maisha yake; karibu mia tano yamehifadhiwa. Na katika Kitabu cha IV cha Kuhusu Mafundisho ya Kikristo (On Christian Doctrine) alilipa kanisa mwongozo wake wa kwanza wa kuhubiri — muungano wa ajabu wa balagha ya kale na maudhui ya Kikristo, unaosisitiza kwamba mhubiri lazima alenge kufundisha, kufurahisha, na kusukuma wasikilizaji kutenda, kwa mpangilio huo. Kila kitabu cha kiada cha kuhubiri kilichofuata, pamoja na hiki, kimetokana na kitabu hicho.Augustine of Hippo (354–430) is the patron of theological preaching. A North African rhetorician who had pursued every passion of his age and found each one empty, he was converted in a garden in Milan in 386 reading Romans 13. He became bishop of the small port city of Hippo and stayed there forty years, preaching, writing, and shaping the theology of the Western church. His Confessions is the first spiritual autobiography in literature; his City of God is a theology of history written while Rome was sacked outside his city walls. He is believed to have preached around eight thousand sermons in his lifetime; some five hundred survive. And in Book IV of his On Christian Doctrine he gave the church its first preaching manual — a brilliant fusion of classical rhetoric and Christian content that argues the preacher must aim to teach, to delight, and to move, in that order. Every later preaching textbook, including this one, descends from that book.

9.4 Karne ya Kumi na Sita: Wanamatengenezo9.4 The Sixteenth Century: The Reformers

Kati ya mimbari ya Mababa wa Kanisa na mimbari ya Matengenezo kuna miaka elfu moja ambapo kuhubiri hakukutoweka kamwe, lakini kwa kiasi kikubwa kulipoteza kiini chake. Misa ya zama za kati ilikuwa imekuwa tukio la kutazamwa, si la kusikilizwa; homilia, ilipotolewa, mara nyingi ilikuwa somo la Kilatini ambalo hakuna aliyelielewa. Urejesho mkuu wa Wanamatengenezo ulikuwa kulirudisha Neno linalohubiriwa katika kiini cha ibada ya Kikristo.Between the patristic pulpit and the Reformation pulpit lies a thousand years in which preaching never disappeared but largely lost its center. The medieval mass had become a watched event, not a heard one; the homily, when it occurred, was often a Latin reading nobody understood. The Reformers' great recovery was to put the preached Word back at the heart of Christian worship.

Martin Luther (1483–1546) ni volkano. Akiwa mtawa wa shirika la Augustino na profesa huko Wittenberg, aligongomea Hoja zake Tisini na Tano kwenye mlango wa kanisa tarehe 31 Oktoba 1517, na Matengenezo yakaanza. Alihubiri karibu kila siku; inakadiriwa kwamba mahubiri yake elfu mbili yamehifadhiwa. Lakini mchango wake mkubwa zaidi kwa kuhubiri haukuwa wa moja kwa moja: aliitafsiri Biblia kwa Kijerumani ili watu walioketi kanisani hatimaye waweze kusikia, kwa lugha yao wenyewe, kifungu ambacho mhubiri alikuwa akikihubiri. Alishikilia kwamba Neno linalohubiriwa — si sakramenti, si liturujia, hata kama vina thamani kiasi gani — ndilo tendo kuu la ibada ya Kikristo, kwa sababu ndilo njia ambayo imani huja (Warumi 10:17). Popote tafsiri ya Luther ilipokwenda, mimbari ya kuhubiri iliinuka pamoja nayo.Martin Luther (1483–1546) is the volcano. An Augustinian monk and professor at Wittenberg, he nailed his Ninety-Five Theses to the church door on October 31, 1517, and the Reformation began. He preached almost daily; an estimated two thousand of his sermons survive. But his greatest contribution to preaching was indirect: he translated the Bible into German so that the people in the pew could finally hear, in their own tongue, the text the preacher was preaching. He held that the preached Word — not the sacrament, not the liturgy, however valuable — is the foremost act of Christian worship, because it is the means by which faith comes (Romans 10:17). Where Luther's translation went, the preaching pulpit rose with it.

Yohana Calvin (1509–1564) ni mbunifu wa ujenzi. Akiwa amefukuzwa Ufaransa kwa sababu ya mitazamo yake ya kiinjili, alikaa Geneva bila kupenda sana, na akatumia maisha yake yote yaliyobaki huko akiufundisha mji kufikiri na kuhubiri kibiblia. Alihubiri lectio continua — moja kwa moja kupitia vitabu vizima vya Biblia — mara mbili kila Jumapili na siku kadhaa za katikati ya juma. Takriban mahubiri yake elfu mbili yaliandikwa na waandishi wa hati mkato. Kitabu chake Misingi ya Dini ya Kikristo (Institutes of the Christian Religion), alichokiandika akiwa na umri wa miaka ishirini na kitu na kukirekebisha maisha yake yote, ndiyo theolojia ya utaratibu yenye ushawishi mkubwa zaidi ya Matengenezo. Calvin anamwonyesha mhubiri kwamba kina cha mafundisho na moto wa mimbari si vitu vinavyopingana — kwamba mwanatheolojia aliye makini kuliko wote anaweza pia kuwa mwinjilisti mwenye ujumbe mkali na wa moja kwa moja kuliko wote.John Calvin (1509–1564) is the architect. Driven from France for his evangelical views, he settled reluctantly in Geneva and spent the rest of his life there teaching the city to think and preach biblically. He preached lectio continua — straight through entire books of the Bible — twice on Sundays and several weekdays. Roughly two thousand of his sermons were taken down by stenographers. His Institutes of the Christian Religion, written in his twenties and revised for the rest of his life, is the most influential systematic theology of the Reformation. Calvin shows the preacher that doctrinal depth and pulpit fire are not opposites — that the most rigorous theologian can also be the most pointed evangelist.

Ulrich Zwingli (1484–1531) ni mwanzilishi. Miaka miwili baada ya hoja za Luther, tarehe 1 Januari 1519, Zwingli alisimama katika kanisa la Grossmünster huko Zurich na kutangaza kwamba, badala ya kuhubiri masomo yaliyopangwa katika ratiba ya masomo ya mwaka wa kanisa (lekshenari), angehubiri moja kwa moja kupitia Injili ya Mathayo, mstari kwa mstari, sura kwa sura, juma kwa juma. Hiyo ndiyo siku ambayo mimbari ya Matengenezo ilizaliwa kama kitu kinachotambulika. Calvin angeikamilisha njia hiyo; Zwingli aliivumbua. Alikufa kwenye uwanja wa vita huko Kappel mwaka 1531, akiwa bado na umri wa miaka arobaini na kitu, lakini njia aliyoianzisha ingeishi baada yake kwa nusu ya milenia na zaidi.Ulrich Zwingli (1484–1531) is the pioneer. Two years after Luther's theses, on January 1, 1519, Zwingli stood up at the Grossmünster in Zurich and announced that, instead of preaching the lectionary readings appointed for the church year, he would preach straight through the Gospel of Matthew, verse by verse, chapter by chapter, week by week. That was the day the Reformation pulpit was born as a recognizable thing. Calvin would perfect the method; Zwingli invented it. He died on the battlefield at Kappel in 1531, still in his forties, but the method he pioneered would outlive him by half a millennium and counting.

Yohana Knox (takriban 1514–1572) ni nabii. Mwanamatengenezo huyu wa Uskoti, aliyefundishwa kwa sehemu na Calvin huko Geneva, alirudi Uskoti iliyokuwa bado imefungwa kwa Roma na akaendelea kulivunja kanisa rasmi la nchi kwa kuhubiri peke yake. Mapambano yake na Mary, Malkia wa Waskoti, ni mambo ya hekaya — malkia alisema aliogopa maombi yake kuliko jeshi la wanaume elfu kumi. Ombi lake la faragha lilikuwa maarufu: "Nipe Uskoti au nife." Matengenezo yaliposhinda Uskoti mwaka 1560, kwa kiasi kikubwa ilikuwa kwa sababu Yohana Knox hakukubali kuacha kuhubiri. Mfano wake kwetu ni ujasiri mimbarini wakati kiti cha enzi kiko kwenye benchi la kanisa.John Knox (c. 1514–1572) is the prophet. The Scottish Reformer, trained in part by Calvin in Geneva, returned to a Scotland still bound to Rome and proceeded to dismantle the established church by preaching alone. His confrontations with Mary, Queen of Scots, are the stuff of legend — she said she feared his prayers more than an army of ten thousand men. His private prayer was famous: "Give me Scotland or I die." When the Reformation prevailed in Scotland in 1560, it was largely because John Knox would not stop preaching. His example to us is courage in the pulpit when the throne is in the pew.

9.5 Karne ya Kumi na Tisa: Zama Kuu za Mimbari9.5 The Nineteenth Century: The Great Pulpit Age

Karne ya kumi na tisa ilikuwa wakati wa kuchanua. Mapinduzi ya Viwanda yalikuwa yamejaza miji watu; mashine ya uchapishaji sasa iliweza kusafirisha mahubiri kuvuka mabara ndani ya siku chache; kujua kusoma na kuandika kulikuwa kumeongezeka; na harakati za maamsho za karne iliyotangulia zilikuwa zimeacha mataifa mazima yakiwa wazi kwa mahubiri ya injili. Matokeo yake yalikuwa zama za mimbari zisizo na mfano kabla wala baada yake. Watu watatu watauwakilisha.The nineteenth century was a flowering. The Industrial Revolution had crowded the cities; the printing press could now ship sermons across continents within days; literacy had risen; and the awakening movements of the previous century had left whole nations open to gospel preaching. The result was a pulpit age unmatched before or since. Three figures will represent it.

Charles Haddon Spurgeon (1834–1892) ni Mfalme wa Wahubiri. Aliongoka akiwa kijana wakati wa dhoruba ya theluji katika kanisa dogo la Wamethodisti wa Awali (Primitive Methodist), akawa anahubiri kufikia umri wa miaka kumi na sita na kuchunga kanisa lake la kwanza akiwa na miaka kumi na saba. Alipoitwa kwenye kanisa la New Park Street Chapel huko London akiwa na miaka kumi na tisa, punde lilimwia dogo; Metropolitan Tabernacle ilijengwa ili kuketisha watu elfu sita na ilijaa kila Jumapili kwa karibu miaka arobaini. Alihubiri bila maandishi — muhtasari tu kwenye kadi ndogo — na alihubiri bila kipaza sauti katika jengo lililoketisha watu elfu sita. Mahubiri yake yaliandikwa na waandishi wa hati mkato, yakachapishwa kila Jumatano asubuhi, na kusafirishwa katika ulimwengu wote unaozungumza Kiingereza. Aliteseka na sonona ya muda mrefu na ugonjwa wa gauti wa muda mrefu; aliendelea kuhubiri katika hali zote mbili. Pia alianzisha chuo cha wachungaji, kituo cha kulelea yatima, na huduma nyingine zaidi ya sitini. Juzuu zilizochapishwa za mahubiri yake zinafikia vitabu sitini na vitatu vinene — mkusanyiko mkubwa zaidi wa maandiko ya mahubiri uliowahi kutolewa na mhubiri mmoja.Charles Haddon Spurgeon (1834–1892) is the Prince of Preachers. Converted as a teenager during a snowstorm in a Primitive Methodist chapel, he was preaching by sixteen and pastoring his first church at seventeen. Called to New Park Street Chapel in London at nineteen, he soon outgrew it; the Metropolitan Tabernacle was built to seat six thousand and was full every Sunday for almost forty years. He preached without notes — only an outline on a small card — and he preached without a microphone in a building that seated six thousand people. His sermons were taken down by stenographers, printed each Wednesday morning, and shipped throughout the English-speaking world. He suffered chronic depression and chronic gout; he carried on preaching through both. He also founded a pastors' college, an orphanage, and over sixty other ministries. The published volumes of his sermons run to sixty-three thick books — the largest body of sermon literature ever produced by one preacher.

Dwight L. Moody (1837–1899) ni mwinjilisti mlei. Akiwa mvulana wa shambani kutoka Massachusetts aliyekuja kuwa muuzaji wa viatu huko Chicago, aliongoka akiwa na miaka kumi na saba kupitia mwalimu wa Shule ya Jumapili na hakuwahi kumaliza masomo rasmi. Hakuwahi kutafuta kuwekwa wakfu kuwa mchungaji na alikataa alipopewa nafasi hiyo. Alianzisha Shule ya Jumapili katika mitaa ya maskini ya Chicago iliyokua ikawa kanisa, kisha ikawa huduma kubwa ya kiinjilisti iliyojumuisha shule mbili (Mount Hermon na Northfield) na chuo cha Biblia huko Chicago ambacho sasa kinaitwa kwa jina lake. Alihubiri katika viwanja vikubwa vya maonyesho (hipodromu) vya London na katika mashamba ya wazi ya Iowa kwa matokeo yale yale; inasemekana alivuka Bahari ya Atlantiki zaidi ya mara mia moja. Maneno yanayonukuliwa mara nyingi zaidi kutoka kwake — "Dunia bado haijaona kile Mungu atakachofanya pamoja na, kwa ajili ya, kupitia, na ndani ya mtu aliyejitoa wakfu kwake kikamilifu na kwa ukamilifu wote" — inasemekana kwamba yalisemwa kwake na Henry Varley; na Moody inasemekana alijibu, "Kwa neema ya Mungu, nitakuwa mtu huyo." Moody anatuonyesha kwamba cheti cha seminari si sharti la lazima la kuhubiri kwa ukuu; sharti ni moyo uliojitoa wakfu.Dwight L. Moody (1837–1899) is the lay evangelist. A Massachusetts farm boy who became a Chicago shoe salesman, he was converted at seventeen by a Sunday school teacher and never finished formal schooling. He never sought ordination and refused it when it was offered. He founded a Sunday school in the Chicago slums that grew into a church, then into an evangelistic empire that included two schools (Mount Hermon and Northfield) and the Bible institute in Chicago that now bears his name. He preached in the great hippodromes of London and the open fields of Iowa with equal effectiveness; he is said to have crossed the Atlantic more than a hundred times. The line most often quoted from him — "The world has yet to see what God will do with and for and through and in the man who is fully and wholly consecrated to him" — was reportedly spoken to him by Henry Varley; Moody is said to have responded, "By the grace of God, I'll be that man." Moody shows us that the seminary diploma is not the prerequisite for great preaching; the consecrated heart is.

Yohana Jasper (1812–1901) ni nabii wa mimbari ya Waamerika wenye asili ya Afrika. Alizaliwa mtumwa katika Kaunti ya Fluvanna, Virginia; aliongoka alipokuwa akifanya kazi katika kiwanda cha tumbaku huko Richmond na akaanza kuhubiri juma lile lile. Hakujua kusoma wala kuandika; alijifundisha mwenyewe kusoma Biblia katika saa za jioni alizoziiba, kwa kutamka herufi za neno moja baada ya jingine. Baada ya kukomeshwa kwa utumwa alianzisha kanisa la Sixth Mt. Zion Baptist Church la Richmond mwaka 1867; alilichunga maisha yake yote yaliyobaki. Mahubiri yake maarufu zaidi, "De Sun Do Move" ("Jua Linasonga") — utetezi wa mwendo halisi wa jua akimjibu mshiriki aliyekuwa amechanganyikiwa na elimu mpya ya nyota — aliyahubiri zaidi ya mara mia mbili na hamsini katika kipindi cha miaka thelathini na mitano; watu walikuja kutoka kila pembe ya Kusini kumsikia, wazungu kwa weusi. Wasifu wake uliandikwa na William E. Hatcher, mchungaji Mbaptisti mzungu katika mji ule ule, katika kitabu cha kipekee cha mwaka 1908 (John Jasper: The Unmatched Negro Philosopher and Preacher); maandiko ya baadaye, Rhapsody in Black, yaliifikisha habari yake kwa hadhira pana zaidi. Yeye anasimama kama ushahidi kwamba nguvu ya mimbari haijawahi kufungwa na kujua kusoma na kuandika, wala rangi ya ngozi, wala mafunzo rasmi, bali na Roho wa Mungu anayekaa juu ya nafsi iliyojitoa kwake.John Jasper (1812–1901) is the prophet of the African-American pulpit. Born a slave in Fluvanna County, Virginia, he was converted while working in a tobacco factory in Richmond and began preaching the same week. He could neither read nor write; he taught himself to read the Bible during stolen evening hours by spelling out one word at a time. After Emancipation he founded the Sixth Mt. Zion Baptist Church of Richmond in 1867; he pastored it the rest of his life. His most famous sermon, "De Sun Do Move" — a defense of the literal motion of the sun in answer to a parishioner unsettled by the new astronomy — he preached more than two hundred and fifty times across thirty-five years; people came from across the South to hear it, white as well as black. His life was written by William E. Hatcher, a white Baptist pastor in the same city, in a remarkable 1908 biography (John Jasper: The Unmatched Negro Philosopher and Preacher); a later treatment, Rhapsody in Black, brought his story to a wider audience. He stands as proof that the power of the pulpit has never been bound by literacy, race, or formal training, but by the Spirit of God resting on a soul yielded to Him.

9.6 Wanaostahili Kutajwa Pia9.6 Honorable Mentions

Karne nyingine pia zilikuwa na majitu yao. Girolamo Savonarola (1452–1498) alihubiri dhidi ya maovu ya Florence ya zama za Mwamko (Renaissance) kwa moto mkubwa kiasi kwamba wakati fulani mji ulitawaliwa kutoka mimbari yake; alinyongwa na kuchomwa moto mwaka 1498 — mtangulizi wa Matengenezo kwa miaka ishirini. Yohana Wesley (1703–1791) na George Whitefield (1714–1770), katika karne ya kumi na nane, waliitoa injili nje ya kanisa la parokia na kuipeleka kwenye mashamba ya wazi ya Uingereza na makoloni ya Amerika; makutano ya Whitefield ya nje wakati mwingine yalifikia watu elfu ishirini hadi thelathini bila vipaza sauti. Charles Finney (1792–1875), mwanasheria wa New York aliyegeuka kuwa mwinjilisti, alikuwa kiungo kati ya maamsho na harakati za kisasa za mikutano ya uamsho; "mbinu zake mpya" zilizaa uamsho na pia ubishi. Na katika karne yetu ya ishirini, Billy Graham (1918–2018) aliipeleka injili rahisi ya Yohana 3:16 kwa watu wengi zaidi, ana kwa ana, kuliko mhubiri yeyote katika historia — inakadiriwa watu milioni mia mbili na kumi na tano katika mabara sita. Hawamo katika zile karne nne kuu kwa sababu karne zao, kwa jumla, zinahusika mahali pengine; lakini kila mmoja wao ni zawadi kwa kanisa la ulimwengu wote.Other centuries had their giants too. Girolamo Savonarola (1452–1498) preached against the corruptions of Renaissance Florence with such fire that the city was at one point ruled from his pulpit; he was hanged and burned in 1498 — a forerunner of the Reformation by twenty years. John Wesley (1703–1791) and George Whitefield (1714–1770), in the eighteenth century, took the gospel out of the parish church and into the open fields of England and the American colonies; Whitefield's open-air crowds sometimes numbered twenty to thirty thousand without amplification. Charles Finney (1792–1875), a New York lawyer turned evangelist, was the transitional figure between the awakenings and the modern revivalism; his "new measures" provoked both revival and controversy. And in our own twentieth century, Billy Graham (1918–2018) carried the simple gospel of John 3:16 to more people, in person, than any preacher in history — an estimated two hundred fifteen million on six continents. They are not in the four great centuries because their centuries belong, on balance, elsewhere; but each is a gift to the universal church.

9.7 Kile Ambacho Nyakati Zote Nne Zinashiriki9.7 What All Four Eras Share

Tazama katika karne zote nne na utaona vinasaba (DNA) vya pamoja vikijitokeza. Kwanza, kila wakati mkuu wa kuhubiri ulikuwa wakati wa Neno. Petro alihubiri Zaburi na Manabii; Krisostomo alihubiri moja kwa moja kupitia Warumi na Mathayo; kauli mbiu ya Wanamatengenezo ilikuwa sola Scriptura (Maandiko peke yake); mihtasari ya Spurgeon ilikuwa mistari ya Biblia, si mada. Pale kifungu kinapoheshimiwa, mimbari hufanywa upya; pale kifungu kinapobadilishwa na kitu kinachoonekana cha werevu zaidi, mimbari hufa. Pili, kila wakati mkuu wa kuhubiri ulikuwa wakati wa ujasiri. Stefano alipigwa mawe, Krisostomo alifukuzwa uhamishoni, Luther alitangazwa kuwa mhalifu, Knox alifungwa, Jasper alizaliwa katika utumwa — na kila mmoja aliendelea kuhubiri. Mimbari hugharimu kitu. Tatu, kila wakati mkuu wa kuhubiri ulimhubiri Kristo. Paulo juu ya Areopago, Augustino huko Hippo, Luther huko Wittenberg, Spurgeon huko London, Jasper huko Richmond — jina lililokuwa midomoni mwao lilikuwa jina lile lile. Kazi ya mhubiri haijawahi kubadilika: kumwinua Yesu mbele ya ulimwengu ambao, unapomwona, huja kwake (Yohana 12:32). Nne, kila wakati mkuu wa kuhubiri ulikuwa wakati wa Roho. Pentekoste bila Roho ingekuwa Petro akitoa hotuba tu. Krisostomo bila Roho angekuwa mtaalamu wa balagha mwerevu tu. Luther bila Roho angekuwa msomi tu. Ujuzi saba ulioujifunza katika kozi hii ni upinde; Roho wa Mungu ni mshale. Usijidanganye kamwe kwamba kimoja bila kingine kitapiga shabaha.Look across the four centuries and a common DNA appears. First, every great preaching era was a Word era. Peter preached the Psalms and the Prophets; Chrysostom preached straight through Romans and Matthew; the Reformers' watchword was sola Scriptura; Spurgeon's outlines were verses, not topics. Where the text is honored, the pulpit is renewed; where the text is replaced with something cleverer, the pulpit dies. Second, every great preaching era was a courage era. Stephen was stoned, Chrysostom exiled, Luther outlawed, Knox imprisoned, Jasper born into slavery — and each kept preaching. The pulpit costs something. Third, every great preaching era preached Christ. Paul on Mars Hill, Augustine in Hippo, Luther in Wittenberg, Spurgeon in London, Jasper in Richmond — the name on their lips was the same name. The preacher's job has never changed: to lift Jesus up before a world that, when it sees Him, comes (John 12:32). Fourth, every great preaching era was a Spirit era. Pentecost without the Spirit would have been Peter giving a speech. Chrysostom without the Spirit would have been a clever rhetorician. Luther without the Spirit would have been an academic. The seven skills you have learned in this course are the bow; the Spirit of God is the arrow. Never pretend that one without the other will hit the mark.

Uko karibu kumaliza kozi hii. Utakapoimaliza, Roho yule yule aliyempaka mafuta kila mhubiri katika orodha hii ndiye Roho uliyepewa wewe (Matendo 1:8). Zile karne nne kuu hazijafungwa. Hakuna sababu kwa nini karne kuu ya tano isianze katika kizazi chako, katika mimbari yako, katika mji wako. Wanaume walio katika sehemu hii hawakuwa na faida yoyote juu yako yenye maana — wao walikuwa na karatasi na wino, wewe una kibodi na majukwaa; wao walikuwa na makutano, wewe una makusanyiko; wao walikuwa na Roho Mtakatifu yule yule. Nenda ukahubiri.You are about to finish this course. When you do, the same Spirit who anointed every preacher on this list is the Spirit who has been given to you (Acts 1:8). The four great centuries are not closed. There is no reason a fifth great century could not begin in your generation, in your pulpit, in your town. The men in this unit had no advantage over you that matters — they had paper and ink, you have keyboards and platforms; they had crowds, you have congregations; they had the same Holy Spirit. Go and preach.

Makusudi Manne ya KuhubiriThe Four Purposes of Preaching

Umejifunza njia. Hotuba ile ile ya mahubiri, iliyojengwa kwa njia ile ile, inaweza kuhubiriwa kuelekea malengo tofauti kabisa. Kinachobadilika kutoka mahubiri moja hadi mengine si ufundi ulio mikononi mwako bali kusudi lililo moyoni mwako. Katika karne zote mimbari ya Kikristo imetumikia makusudi manne makuu — kufundisha, kuongoa, kuponya, na kukabili.You have learned a method. The same sermon, built the same way, may be preached toward very different ends. What changes from one sermon to the next is not the craft in your hands but the purpose in your heart. Across the centuries the Christian pulpit has served four great purposes — to teach, to convert, to heal, and to confront.

10.1 Kusudi na Muundo10.1 Purpose and Structure

Njia ni chombo, na chombo kinaweza kutumiwa kwa kazi zaidi ya moja. Mtume Paulo aliyakusanya makusudi ya kuhubiri pale alipomwagiza Timotheo "lihubiri neno" na kufanya hivyo "wakati ufaao na wakati usiofaa," "karipia, kemea, onya, kwa uvumilivu wote na mafundisho" (2 Timotheo 4:2). Katika mstari huo mmoja mahubiri yanafariji na pia yanakabili; yanafundisha na pia yanasihi. Mhubiri mwaminifu hujifunza kutambua ni kusudi gani kusanyiko fulani, kifungu fulani, na saa fulani vinahitaji, na kuielekeza njia yake kuelekea kusudi hilo.A method is a tool, and a tool can be turned to more than one task. The Apostle Paul gathered the purposes of preaching when he charged Timothy to "preach the word" and to do it "in season, out of season," to "reprove, rebuke, exhort, with all longsuffering and teaching" (2 Timothy 4:2). In that one verse the sermon both comforts and confronts; it teaches and it pleads. The faithful preacher learns to recognize which purpose a given congregation, text, and hour requires, and to bend his method toward it.

Makusudi haya manne ni suala la lengo la mahubiri, si umbo lake. Jinsi mahubiri yanavyojengwa — ya kimada, ya kifungu, ya ufafanuzi, au ya masimulizi — ni swali tofauti la muundo, na muundo hauhusiani sana na jinsi mahubiri yalivyo ya kibiblia. Kila mahubiri lazima yawe ya kibiblia; si kila mahubiri ni ya ufafanuzi. Hapa tunashughulikia kusudi: kwa nini tunahubiri ujumbe fulani, na tunakusudia utimize nini. Tutayachukua yale manne moja baada ya jingine.These four purposes are a matter of the sermon's aim, not its shape. How a sermon is built — topical, textual, expository, or narrative — is a separate question of structure, and structure has little to do with how biblical a sermon is. Every sermon must be biblical; not every sermon is expository. Here our concern is purpose: why we preach a given message, and what we mean it to accomplish. We will take each of the four in turn.

10.2 Mahubiri ya Kimafundisho — Kufundisha10.2 Doctrinal Preaching — To Teach

Mahubiri ya kimafundisho huchukua imani ya msingi ya Kikristo — msalaba, kuzaliwa upya, kuhesabiwa haki kwa imani, Nafsi ya Kristo, ufufuo, mambo ya siku za mwisho — na kuihubiri kwa lengo la kupata uelewa na ukubali. Kusudi lake si kuiarifu akili tu bali kuupata ukubali wa moyo na kisha kuyaongoza maisha. Fundisho kuu hufunuliwa, hufafanuliwa kwa maneno rahisi, hutetewa pale maswali ya msikilizaji au makosa ya zama yanapohitaji hivyo, na husisitizwa hadi msikilizaji si tu aelewe ukweli bali aishi kwa ukweli huo.The doctrinal sermon takes a basic Christian belief — the cross, the new birth, justification by faith, the Person of Christ, the resurrection, the last things — and preaches it with a view to gaining understanding and acceptance. Its purpose is not merely to inform the mind but to win the heart's consent and then to govern the life. A great doctrine is laid open, explained in plain words, defended where the hearer's questions or the errors of the age require it, and pressed home until the listener not only grasps the truth but lives by it.

Kwa upande wa muundo, mahubiri ya kimafundisho kwa kawaida ni mahubiri ya kimada. Fundisho kuu mara chache hufungwa katika kifungu kimoja tu; hukusanywa kutoka Biblia nzima — kuzaliwa upya kutoka Yohana, Warumi, na Petro; upatanisho kutoka Isaya, Injili, na Waebrania. Kwa hiyo mahubiri ya kimafundisho hukusanya ukweli wake kutoka vifungu vingi na kuupanga kuzunguka wazo moja kuu, jambo ambalo ndilo hasa mahubiri ya kimada hufanya. Hili haliyafanyi kuwa ya kibiblia kidogo kuliko ujumbe wa ufafanuzi. Ya kimada, ya kifungu, na ya ufafanuzi yanaeleza jinsi mahubiri yalivyopangwa, si jinsi yalivyo aminifu kwa Maandiko; kila mahubiri lazima yawe ya kibiblia, lakini si lazima kila mahubiri yawe ya ufafanuzi.In its structure, doctrinal preaching is usually topical preaching. A great doctrine is rarely confined to a single passage; it is gathered from throughout the Bible — the new birth from John, Romans, and Peter; the atonement from Isaiah, the Gospels, and Hebrews. So the doctrinal sermon collects its truth from many texts and arranges it around one theme, which is exactly what a topical sermon does. This makes it no less biblical than an expository message. Topical, textual, and expository describe how a sermon is arranged, not how faithful it is to Scripture; every sermon must be biblical, but not every sermon need be expository.

Mhubiri wa mafundisho lazima akumbuke kwamba anahubiri, si kutoa mhadhara. Hatari ya kudumu ya aina hii ya mahubiri ni kwamba yanakakamaa na kuwa somo la darasani, makavu kama mifupa ya Ezekieli, yaliyojaa maelezo na yasiyo na uhai. Dawa yake ni kushikilia mambo matatu pamoja: lifanye fundisho liwe wazi (chukua ukweli mmoja, si kumi, na mahubiri yote yautumikie); lifanye liwe na joto (fundisho ni dirisha la kuitazama tabia ya Mungu, na linapaswa kumwacha msikilizaji akiabudu); na lifanye litumike (kila fundisho lina "kwa hiyo" — ikiwa Kristo amefufuka, basi usiliogope kaburi). Paulo alimwagiza Tito, "nena mambo yanayopatana na mafundisho yenye uzima" (Tito 2:1). Ndilo uti wa mgongo wa mimbari yenye afya, na kila kusudi jingine linalitegemea.The doctrinal preacher must remember that he is preaching, not lecturing. The constant danger of this kind of sermon is that it hardens into a classroom lesson, as dry as Ezekiel's bones, full of explanation and empty of life. The cure is to keep three things together: make the doctrine clear (take one truth, not ten, and let the whole sermon serve it); make it warm (a doctrine is a window onto the character of God, and should leave the hearer worshiping); and make it applied (every doctrine carries a "therefore" — if Christ is risen, then do not fear the grave). Paul charged Titus to "speak the things which befit the sound doctrine" (Titus 2:1). It is the backbone of a healthy pulpit, and every other purpose depends on it.

10.3 Mahubiri ya Kiinjilisti — Kuongoa10.3 Evangelistic Preaching — To Convert

Mahubiri ya kiinjilisti hutangaza injili ya Yesu Kristo na kumwita msikilizaji afanye uamuzi. Pale ambapo mahubiri ya kimafundisho hujitahidi hasa kwa ajili ya uelewa, mahubiri ya kiinjilisti hujitahidi kwa ajili ya mwitikio. Huweka ukweli wa giza wa dhambi dhidi ya ukweli angavu wa neema, humwinua Kristo aliyesulibiwa na kufufuka kama Mwokozi pekee, na humsihi msikilizaji ampokee — si siku moja, bali leo.The evangelistic sermon proclaims the gospel of Jesus Christ and calls the hearer to a decision. Where the doctrinal sermon labors chiefly for understanding, the evangelistic sermon labors for response. It sets the dark truth of sin against the bright truth of grace, lifts up Christ crucified and risen as the only Savior, and presses the listener to receive him — not someday, but today.

Uharaka ndio alama ya mahubiri haya. Paulo aliandika, "tazama, wakati uliokubalika ndio sasa; tazama, siku ya wokovu ndiyo sasa" (2 Wakorintho 6:2). Mhubiri wa kiinjilisti anaamini kwamba kila mara injili inaposikika uamuzi unafanywa, na kwamba hakuna eneo la katikati. Huupasha moyo joto, hujadiliana na nia, na haachi mahubiri bila mwaliko ulio wazi na wa dhati; ujumbe wote hupanda kuelekea ombi hilo kama kuelekea kilele chake. Feliki alitetemeka Paulo alipokuwa akihojiana naye habari za haki, na kuwa na kiasi, na hukumu, lakini akauahirisha uamuzi wake hadi wakati unaofaa zaidi ambao haukuja kamwe (Matendo 24:25). Mwinjilisti huhubiri ili wasikilizaji wake wasifanye ucheleweshaji huo wenye mauti. Kila aina nyingine ya mahubiri inaweza kuazima uharaka huu; ujumbe wa kimafundisho au wa kichungaji unaoishia kwa mwito ulio wazi wa kumjia Kristo huwa na nguvu zaidi kwa ajili ya hilo.Urgency is the mark of this preaching. Paul wrote, "now is the acceptable time; behold, now is the day of salvation" (2 Corinthians 6:2). The evangelistic preacher believes that every time the gospel is heard a decision is being made, and that there is no neutral ground. He warms the heart, he reasons with the will, and he does not leave the sermon without a clear and earnest invitation; the whole message rises toward that appeal as toward its summit. Felix trembled under Paul's reasoning of righteousness, temperance, and judgment, yet put off his decision to a more convenient season that never came (Acts 24:25). The evangelist preaches so that his hearers will not make that fatal delay. Every other kind of sermon may borrow this urgency; a doctrinal or pastoral message that ends with a clear call to Christ is the stronger for it.

10.4 Mahubiri ya Kuponya (ya Kichungaji) — Kuponya10.4 Therapeutic (Pastoral) Preaching — To Heal

Mahubiri haya huitwa kwa majina kadhaa — mahubiri ya kichungaji, mahubiri ya kuponya, au mahubiri ya hali halisi ya maisha — lakini yote yanaeleza kitu kimoja: mahubiri yanayokutana na watu pale wanapoumia na kuleta faraja na shauri la Neno la Mungu juu ya hitaji halisi la mwanadamu. Pale ambapo mahubiri ya kimafundisho huanza na ukweli na mahubiri ya kiinjilisti huanza na mwito wa injili, mahubiri ya kichungaji mara nyingi huanza na tatizo — huzuni ya msiba, hofu, hatia, upweke, ndoa iliyo katika mvutano, jeraha lisilopona — kisha huleta Maandiko kwa hitaji hilo kama dawa ya kupaka na kama mwongozo.This sermon is called by several names — pastoral preaching, therapeutic preaching, or life-situation preaching — but they all describe the same thing: a sermon that meets people where they hurt and brings the comfort and counsel of God's Word to bear upon a real human need. Where doctrinal preaching begins with a truth and evangelistic preaching with the gospel call, pastoral preaching often begins with a problem — grief, fear, guilt, loneliness, a marriage under strain, a wound that will not close — and then brings Scripture to that need as balm and as guide.

Kibali cha mahubiri haya ni moyo wa kichungaji wa Mungu mwenyewe, ambaye "huwaponya waliovunjika moyo, na kuziganga jeraha zao" (Zaburi 147:3), na wa Bwana Yesu, aliyesema, "Njoni kwangu, ninyi nyote msumbukao na wenye kulemewa na mizigo, nami nitawapumzisha" (Mathayo 11:28). Paulo aliliandikia kanisa lililokuwa likiomboleza si kwa maneno matupu ya kufariji bali kwa tumaini la ufufuo, "msihuzunike kama wengine wasio na tumaini" (1 Wathesalonike 4:13). Ili kuyaendea vizuri, anza na hali halisi ambayo watu wako wanaikabili, itaje kwa uaminifu, kisha yaache Maandiko yanene juu yake — si kinyume chake. Lakini hapa ndipo hatari yake ilipo, nayo ni hatari kubwa: mahubiri ya kichungaji hayapaswi kamwe kuporomoka kuwa mafundisho matupu ya kujisaidia au saikolojia ya mtaani iliyoazimwa — faraja bila Kristo, ushauri bila mamlaka. Ulimwengu una ushauri wa kutosha; watu wa Mungu wanahitaji neno kutoka kwa Mungu. Mahubiri na yakutane na hitaji, lakini yaponye kwa Maandiko na si kutuliza tu kwa hisia.The warrant for this preaching is the shepherd's heart of God himself, who "healeth the broken in heart, and bindeth up their wounds" (Psalm 147:3), and of the Lord Jesus, who said, "Come unto me, all ye that labor and are heavy laden, and I will give you rest" (Matthew 11:28). Paul wrote to a grieving church not with platitudes but with the hope of the resurrection, "that ye sorrow not, even as the rest, who have no hope" (1 Thessalonians 4:13). To approach it well, begin with the real situation your people face, name it honestly, and then let the Scripture speak to it — not the other way around. But here is its peril, and it is a serious one: pastoral preaching must never decay into mere self-help or borrowed pop-psychology — comfort without Christ, advice without authority. The world has counsel enough; the people of God need a word from God. Let the sermon meet the need, but let it heal with Scripture and not merely soothe with sentiment.

10.5 Mahubiri ya Kimaadili (ya Kinabii) — Kukabili10.5 Ethical (Prophetic) Preaching — To Confront

Mahubiri ya kimaadili — ambayo mara nyingi huitwa mahubiri ya kinabii — huwaita watu wa Mungu kwenye maisha ya haki na huweka madai ya utakatifu wa Mungu juu ya mwenendo wao, wa binafsi na wa hadharani. Pale ambapo mahubiri ya kichungaji huganga majeraha, mahubiri ya kimaadili huyachunguza; pale ambapo moja hufariji, jingine hukabili. Huitaja dhambi waziwazi, humwita msikilizaji kwenye toba, na huionyesha njia ya utii. Haya ndiyo mahubiri ya manabii: BWANA anataka nini kwako, aliuliza Mika, ila "kutenda haki, na kupenda rehema, na kwenda kwa unyenyekevu pamoja na Mungu wako" (Mika 6:8)? Ni mahubiri ya Yohana Mbatizaji, aliyewaambia makutano "zaeni matunda yapasayo toba" (Mathayo 3:8). Zaidi ya yote yanaonyeshwa katika Nathani, aliyemwendea mfalme mwenye hatia ya uzinzi na uuaji na, kwa hadithi iliyomvua kinga zake, akamfikisha hatimaye kwenye maneno "Wewe ndiwe mtu huyo" (2 Samweli 12:7).The ethical sermon — often called prophetic preaching — calls the people of God to righteous living and lays the claims of God's holiness upon their conduct, both personal and public. Where pastoral preaching binds up wounds, ethical preaching probes them; where the one comforts, the other confronts. It names sin plainly, summons the hearer to repentance, and marks out the road of obedience. This is the preaching of the prophets: what does the LORD require of you, asked Micah, but "to do justly, and to love kindness, and to walk humbly with thy God" (Micah 6:8)? It is the preaching of John the Baptist, who told the crowds to "bring forth fruit worthy of repentance" (Matthew 3:8). Above all it is pictured in Nathan, who went to a king guilty of adultery and murder and, by a story that disarmed him, brought him at last to the words "Thou art the man" (2 Samuel 12:7).

Hata hivyo mahubiri ya kimaadili yana hatari yake yenyewe. Yanaweza kuchacha na kuwa maadili matupu — orodha ya wajibu iliyotengwa na injili — au kuwa maoni matupu ya kijamii yanayokemea bila kuokoa. Dawa yake ni kuipandikiza kila amri katika neema. Hatuhubiri haki kama njia ya kujipatia kibali cha Mungu, bali kama mwitikio wa furaha wa wale ambao tayari wamekipokea. Sheria hutuambia la kufanya; injili peke yake ndiyo hutupa moyo wa kulifanya. Mahubiri ya kimaadili husisitiza utii, lakini daima kwa watu ambao kwanza wamekumbushwa rehema inayofanya utii uwezekane.Yet ethical preaching has its own danger. It can curdle into mere moralism — a list of duties cut off from the gospel — or into bare social commentary that scolds without saving. The remedy is to root every command in grace. We do not preach righteousness as the way to earn God's favor, but as the glad response of those who have already received it. Law tells us what to do; only the gospel gives us the heart to do it. The ethical sermon presses obedience, but always upon a people first reminded of the mercy that makes obedience possible.

10.6 Njia Moja, Malengo Mengi10.6 One Method, Many Aims

Ya kimafundisho, ya kiinjilisti, ya kuponya, ya kimaadili — kufundisha, kuongoa, kuponya, kukabili. Mahubiri moja mara nyingi yatatumikia zaidi ya kusudi moja kwa wakati mmoja: ujumbe wa kimafundisho unaweza kuishia kwa ombi la kiinjilisti; neno la kichungaji linaweza kubeba makali ya kimaadili. Mhubiri mwenye hekima anajua ni kusudi gani kifungu chake na watu wake wanahitaji, naye huuelekeza ufundi wake kuelekea kusudi hilo. Njia ya WiseSpeak uliyojifunza inakuandaa kwa yote manne. Ujuzi ni ule ule; unachouleta kwake ni kusudi. Jifunze kuuliza, kabla ya kila mahubiri, si tu "Kifungu hiki kinasema nini?" bali pia "Mahubiri haya ni kwa ajili ya nini?"Doctrinal, evangelistic, therapeutic, ethical — to teach, to convert, to heal, to confront. A single sermon will often serve more than one of them at once: a doctrinal message may close with an evangelistic appeal; a pastoral word may carry an ethical edge. The wise preacher knows which purpose his text and his people require, and he bends his craft toward it. The WiseSpeak method you have learned equips you for all four. The skill is the same; what you bring to it is the purpose. Learn to ask, before each sermon, not only "What does this text say?" but "What is this sermon for?"