Ukubonakala Kwenkosikazi Yethu e-Gietrzwałd
Zonke izibikezelo zaseMarian zinomyalezo ojulile oqondiswe esintwini. Nokho, ukuqonda lomlayezo ngaphandle kolwazi lweTestamente Elidala kufakazela ukuthi akunakwenzeka. Ngale ndlela, iNkosazana Yethu isikhuthaza ukuba sihlole yonke imiBhalo Engcwele, hhayi nje iTestamente Elisha, ngoba uMoya kaNkulunkulu ukhona kuwo wonke amagama aqukethwe eBhayibhelini. Ukungazi iTestamente Elidala kungesinye sezizathu eziyinhloko ezenza cishe zonke izimangaliso zikaMarian zisaqondwa kabi kuze kube namuhla. Kuyafaneleka ukugcizelela lapha ukuthi uma okuqukethwe kwemibono kubonakala kungavamile noma kulula kakhulu, sibhekene nokuvela nje, futhi lezi zambulo azizange zihunyushwe kahle. Inqubo kanye nokuqukethwe kwazo zonke izibonakaliso kwakhiwa ukuze kuvuse izinqubo zokucabanga ezijulile engqondweni yomuntu, ukuze uMoya kaNkulunkulu ukwazi ukumila izimpande. Ngakho-ke, ukuhumusha kwabo akukwazi ukuba lula noma ukukha phezulu. Imifanekiso kaJesu ifeza umsebenzi ofanayo—isakhiwo sayo asigcini nje ngokudlulisela imfundiso kodwa futhi sigxilisa iZwi likaNkulunkulu ezinhliziyweni nasezingqondweni zezilaleli. Izimanga e-Gietrzwałd ziyisibonelo somlayezo odinga isingeniso esikhethekile nokuzibandakanya ngokomoya. Ukuze azihumushe kahle, umuntu kumelwe aqale afune lokho avumelana ngakho nemiBhalo Engcwele futhi aziqhathanise nezinye izambulo, nakuba zibonakala zihlukile, empeleni zakha ingqikithi ehambisanayo. Izici ezivamile zemibono kaMarian kanye nemiBhalo Engcwele azibonakali kalula. Imvelo yabo efihliwe, nokho, inikeza impikiswano eqinile yobuqiniso bazo. Kuyaphawuleka ukuthi ababoni ngokuvamile kungabantwana - abantu abangakabi nalo ulwazi lweBhayibheli oluthuthukisiwe noma amakhono okuhlaziya adingekayo ukuze kwakhiwe imilayezo enzima kangaka. Ukucabanga kukodwa akwanele ukudala okuqukethwe ngesakhiwo esijulile sezenkolo nokuhambisana nemiBhalo Engcwele.
Imephu esikhundleni sameva - imfihlo ye-Gietrzwałd
Kuhle ukuqaphela i-motif ephindaphindayo ehlotshaniswa nemibono ka-Marian. Ezimweni eziningi, i-Our Lady ibonakala izungezwe izitshalo-imvamisa izihlahlana noma izihlahla ezinameva. Le mininingwane ayizenzekelanga futhi iphethe izimpawu ezijulile ezibhekisela ezintweni ezingokoqobo ezingokomoya nezeBhayibheli. Ngokumelene nalokhu kwangemuva, ama-apparitions e-Gietrzwałd agqama ngendlela ekhethekile. INkosikazi yethu ibonakala lapho phezu kwebalazwe—isihlahla esingenameva. Lo mehluko, obukeka mncane, ubalulekile nokho futhi uhlanganisa umnyombo womlayezo ovela ku-Gietrzwałd. Ngaphambi kokuba sijule ekuchazeni kwayo, nokho, kuhle siqale sikhumbule izikhathi ezimbalwa lapho uMariya avela khona phakathi kwezitshalo ezinameva. Lesi siqhathaniso sizosivumela ukuthi siqonde kangcono ukuhluka kwe-Gietrzwałd apparition kanye nokujula komfanekiso wayo.
UFatima
E-Fatima, iNkosazana Yethu yavela esihlahleni esaziwa ngokuthi ilex , uhlobo oluncane lwe-oki. Lalingaphezudlwana kwemitha ubude futhi linikeza ingemuva lemvelo lemibono.
UHolly, owaziwa ngegama lesiLatini elithi Ilex aquifolium , udabuka entshonalanga, enkabeni, naseningizimu yeYurophu, nasenyakatho ye-Afrika. Lesi sitshalo sikhula njengesihlahla esinde noma isihlahla esincane. EPoland, u-holly akayena owomdabu; itshalwe ikakhulukazi ezingadini njengesihlahla sokuhlobisa, lapho ikhula khona ifike kubude obungamamitha amathathu. amaqabunga ayo ahlukile, aluhlaza , aluhlaza ngokumnyama . Imiphetho yeqabunga inamagagasi futhi imbozwe ngameva . Lesi sitshalo siqhakaza kusukela ngoMeyi kuya kuJuni, sikhiqiza izimbali ezincane, ezimhlophe ezinephunga elimnandi. Ekwindla, kuvela izithelo eziyindilinga, ezibomvu, eziqhubeka emagatsheni kuze kube yintwasahlobo, zinikeze i-holly ukubukeka kokuhlobisa kahle ezinyangeni zasebusika.
Lourdes
I-rose yasendle (i-Rosa canina L.) iwuhlobo lwe-shrub yomndeni wakwaRosaceae. Kwenzeka ngokwemvelo ezindaweni ezipholile nezifudumele zaseNyakatho Nenkabazwe. Lesi sitshalo singatholakala cishe kulo lonke elaseYurophu (kufika endaweni ephakeme ngamamitha angu-1,500 ngaphezu kolwandle), kanye naseNyakatho Afrika, e-Asia, eMadeira, eCanary Islands, futhi—njengesitshalo esethulwe—e-Australia naseNew Zealand. I-wild rose ngokuvamile ifinyelela ubude obungamamitha angu-3, nakuba ngezinye izikhathi ithatha isimo somqansa ofinyelela kumamitha angu-12. ameva agobile aqinile . Amaqabunga akhiwe ngamapheshana angama-ovate-elliptical angama-5 kuye kwayi-7, anamazinyo abukhali anemiphetho ehlukene kabili noma ehlukene kabili. Ngokuvamile ziluhlaza , azivamile ukuba nombala oluhlaza okwesibhakabhaka.
I-Garabandal
E-San Sebastian de Garabandal, iNcasakazi uMariya yavela ngemuva kwesihlahla sikaphayini.
Izihlahla zikaphayini zihlala ziluhlaza , okusho ukuthi zigcina izinaliti zazo unyaka wonke. Izinaliti zazo ezincanyana, ezinde zivame ukuqoqwa ngamapheya noma amaqoqo amaningana. Lezi zihlahla zimelana kakhulu nezimo zezulu ezishintshayo futhi zibekezelela kokubili isithwathwa nesomiso kahle. Futhi zinezimpande ezijulile, ezizenza zizinze futhi kube nzima ukuphuka lapho kunomoya onamandla.
Gietrzwałd
E-Gietrzwałd, i-Our Lady yavela ngemuva kwesihlahla somquba—isihlahla, ngokungafani nezitshalo ezihlotshaniswa nemibono kwenye indawo, esingenawo ameva. Le mininingwane ebonakala incane inokubaluleka kwezenkolo okujulile futhi ihlukanisa i-Gietrzwałd nemibono efana ne-Lourdes, Fatima, ne-Garabandal.
Isihlahla sikamaple okwavela kuso iNkosazana Yethu siyisihlahla sesizini— siphelelwa amaqabunga ebusika . Ibonakala ngomqhele osabalalayo namaqabunga ahlukile, ashintsha umbala ikakhulukazi kahle ekwindla. Isithelo saso, esibizwa ngokuthi "ikhala," amantongomane amancane anamaphiko ekugcineni, awenza akwazi ukuhlakazwa ngumoya.
Ake sicabangele lokho okushiwo yilezi ziqhathaniso.
EmiBhalweni Engcwele, uMoya kaNkulunkulu wabonakala kuMose esihlahleni somunga—eNtabeni YaseHorebe, eyaziwa nangokuthi iNtaba Yameva. Ngokwesiko lamaJuda, isihlahla esivuthayo esingazange sishiswe cishe sasingezinhlobo zezitshalo zendawo, njengomtholo noma ameva asogwadule.
Sibona isifaniso esicacile lapha: njengoba nje uMoya kaNkulunkulu wabonakala kuMose esihlahleni somunga, kanjalo noMoya weNkosikazi Yethu uvela phakathi nemibono ezungezwe izitshalo ezinameva. Lokhu akukona nje ukuqondana—isihlahla somunga siphethe izimpawu ezijulile zeBhayibheli, ezisukela emuva eNcwadini kaGenesise.
U-Eksodusi 3:1-2
3:1 UMose wayeluse umhlambi ka-Itrich umukhwe wakhe, umpristi waseMediya. Wawuhola umhlambi ngaphesheya kwehlane, wafika eHorebe, intaba kaNkulunkulu.
3:2 Ingelosi yaphakade yabonakala kuye elangabini lomlilo phakathi kwesihlahla somunga . Wabheka, bheka, iva lalivutha umlilo, kepha lalingashi .
Kuyaphawuleka lapha ukuthi izinguqulo eziningi ezidumile zemiBhalo Engcwele zihumusha igama lesiHeberu elisho isitshalo lapho uMoya kaNkulunkulu wabonakala kuMose ngokuthi “isihlahla”.
Nokho, le nguqulo ayinembile futhi iyadukisa, njengoba umbhalo wokuqala wesiHeberu usebenzisa igama elithi seneh , elisho isitshalo esinameva—hhayi ngempela isihlahla esivamile. Amavesi acashuniwe eNcwadini ka-Eksodusi avela enguqulweni kaRabi u-Isaac Cylkow—enye yezinguqulo zokuqala zesiPolishi zeBhayibheli lesiHebheru ezenziwe ngokuqondile olimini lokuqala.
Lapho u-Adamu no-Eva, bekhohliswe inyoka, bengasinaki isixwayiso sikaNkulunkulu futhi badla emthini wokwazi okuhle nokubi—umuthi wokufa—uNkulunkulu wabavalela eMthini Wokuphila. Kusukela ngaleso sikhathi kuqhubeke, yilabo kuphela abaye bafunda ukuhlukanisa okuhle nokubi futhi bakhethe okuhle kuphela ekuphileni abanelungelo lokudla kulesi Sihlahla. Ngakho-ke, uNkulunkulu ubeka amakherubi anezinkemba ezivutha amalangabi njengabaqaphi ezungeze iSihlahla Sokuphila—ngoba isono asikwazi ukuhlanganyela ukuphila okuphakade.
Ngakho-ke u-Adamu no-Eva kwakumelwe bazihlanze kuqala esonweni ngaphambi kokuba baphinde bathole ukuphila okuphakade. Ngokumelene nalokhu kwangemuva, izibalo zikaJesu noMariya njengo-Adamu Omusha kanye no-Eva Omusha zithola ukubaluleka okujulile. Ngokuba bona, ngokugcina ukulalela okuphelele kuNkulunkulu futhi beqondiswa ubuhle kuphela, baba esintwini iSihlahla Sokuphila Nesithelo Sokuphila. UJesu uyisithelo esinikeza ukuphila okuphakade, noMariya unguMuthi owaMveza. Kulo mongo, izibonakaliso zikaMariya phakathi kwezihlahla zomunga ziba nokubaluleka, zikhumbuza amakherubi anezinkemba ezivuthayo eziqapha indlela eya eMthini Wokuphila—kuMariya.
Inkambo elandelayo yemibono e-Gietrzwałd yembula ukugcotshwa kukaMariya njengeSihlahla Sokuphila, esithela Isithelo Esinikeza Ukuphila: UJesu Kristu. Isithombe sosana lukaJesu ezandleni zakhe siba uphawu olucacile lokuthi kungoMariya lapho isintu siphinde sazuza ukufinyelela ekuphileni okuphakade. Sizobuyela kulesi sithombe ekucabangeni kwethu okwengeziwe. Nokho, manje ake sibuyele esihlahleni se-maple esibonakala eGietrzwałd—isihlahla esingenameva ngokuphelele, futhi ngaleyo ndlela sithwele umyalezo ohlukile. Ukubona nje iva kuvusa ukwesaba nokugodola. Ukubheka i-maple, ikakhulukazi ekwindla, lapho amaqabunga awo ethatha ama-hues amahle, abomvu begolide, avusa izixhumanisi ezinhle-ukuthula, ubuhle, ukuvumelana. Lo mehluko uphethe umlayezo ojulile. Encwadini kaGenesise, sifunda ukuthi lapho u-Eva ebuka isithelo somuthi wokwazi okuhle nokubi, sabonakala sisihle futhi sikhanga kuye. Ubuhle bayo obusobala bamholela ekufeni. Khona-ke, umuntu angase athi ukukhanga kwayo okukhohlisayo kwasitha Intando yakhe Yaphezulu. Kunjalo nasemhlabeni wethu: okuhle kwangaphandle kuvame ukuholela esonweni futhi, ngenxa yalokho, ekufeni komoya. Kulo mongo, ibalazwe alifaneli amaKherubi anezinkemba ezivuthayo, njengesihlahla somunga, kodwa wona kanye umuthi wokufa—lowo owaletha isono nokuhlukaniswa nokuphila okuphakade kumuntu. Ukubaluleka okungokomfanekiso komuthi we-maple kufakazelwa nayindawo okukuyo lo mbono. E-Gietrzwałd, ngaphansi kwesihlahla se-maple uMariya avela kuso, kwakunamathuna anamatshe amathuna. Eminyakeni eyalandela, amathuna athuthelwa kwenye indawo, okwanciphisa ukucaca kwesigijimi salo mbono. Nokho, ngenxa yemibhalo egciniwe yezenzakalo, singakwazi ukwakha kabusha inkambo yezenzakalo futhi—ngokusekelwe kuzo—sithole incazelo yomlayezo uMariya ayewuthumela ePoland. Khona-ke, siyabona ukuthi isihlahla sikamaple eGietrzwałd sifanekisela isihlahla sokufa—okusifundisa ukuhlukanisa okuhle nokubi—nezindawo ezizungezile—amathuna namatshe ethuna—kuhloselwe ukuqinisa lesi sithombe. Okubaluleke kakhulu, nokho, uMariya uvela ngemuva kwalesi sihlahla, enyathela amagatsha awo abunile njengoMnqobi phezu kokufa nesono. Igatsha elibunile aliyona imininingwane engasho lutho—leli gatsha lifanekisela inyoka eyake yayenga u-Eva, yazisonga esihlahleni sokufa. Ngaphezu kwalokho, umuntu angaqaphela ukuba khona kwamagatsha amabili afile, okungahunyushwa ngokuthi amakhanda amabili kadrako, akhonjwe eNcwadini yesAmbulo enoSathane. Kwesinye isibonakaliso, abanye ofakazi baze bathi babone uMariya enyathela udrako, eqinisekisa ngokwengeziwe lesi sithombe esingokomfanekiso sempi phakathi kokuhle nokubi.
Kodwa-ke, uma siqhathanisa amaqabunga ezihlahla ezimweni ezixoxwa ngazo, sibona ukuthi isihlahla se-maple kuphela esilahlekelwa amaqabunga ebusika. I-Holly ne-wild rose ngokuvamile igcina amaqabunga awo unyaka wonke. Ngokufanayo, isihlahla sikaphayini asizichithi izinaliti zaso, okungokomfanekiso okubonisa ukuhlala, ukuphila, nokuhlala njalo. Ngakolunye uhlangothi, i<em>maple, njengomuthi wokufa ongokomfanekiso, okhipha amaqabunga awo ekwindla ngayinye kunikeza umbono wokufa. Ukuwohloka kwawo okujikelezayo kufanele kuhunyushwe njengenkathi yokungapheli—okubaluleke nakakhulu uma sikuqhathanisa nomongo wezambulo kanye nendawo lapho zenzeka khona (amathuna). Lo mehluko uphawuleka nakakhulu lapho sicabangela umfanekiso ongokwesiprofetho oqukethwe eNcwadini kaHezekeli. Embonweni wethempeli likaMesiya, umprofethi uchaza izihlahla ezimila ngasemfuleni ogeleza usuka ngaphansi kwetabernakele:
Hezekeli 47:12. “ Amaqabunga awo awayikubuna , nesithelo sawo asiyikubuna; ziyakuthela izithelo ezintsha inyanga nenyanga, ngokuba amanzi ageleza etabernakele; izithelo zawo ziyakuba ngukudla, namahlamvu awo abe umuthi.
Ngakho, ngamahlamvu angabuni ezihlahla nezihlahla ahambisana nemibono, uMariya usibonisa kusengaphambili iPharadesi—indawo lapho kubusa khona ukungafi nokuphila okuphakade. Kuwuphawu lobukhona bukaNkulunkulu njalo kanye namandla angokomoya alabo abaphikelela eNtandweni Yakhe.
Isenzakalo esibalulekile phakathi nesinye sezimanga e-Gietrzwałd sidinga ukunakwa ngokukhethekile: UMary wabonakala emthonjeni lapho kugeleza khona umfudlana wamanzi. Kuyaphawuleka, nokho, ukuthi isiphethu ngokwaso sasingekho ngqo endaweni yemibono, kodwa ngamamitha ambalwa ukusuka egqumeni eliseduze. Nokho, lolu shintsho olubonakala lungabalulekile, lunokubaluleka okujulile kwezenkolo. EmBhalweni oNgcwele, izintaba zivame ukuba yindawo yesambulo sikaNkulunkulu - kwakusezintabeni lapho uMose ahlangana khona noJehova, lapho kwakwakhiwa khona ama-altare, nalapho kwakwakhiwa khona iThempeli laseJerusalema eNtabeni iMoriya. Intaba ifanekisela iThempeli likaNkulunkulu, itende lokuhlangana, indawo lapho umuntu engazi khona intando kaNkulunkulu. Kulo mongo, ukubonakala kukaMariya eduze kwegquma nentwasahlobo kuba uphawu olucacile. Umthombo ogeleza uvela entabeni ukhumbula incazelo evela eNcwadini kaHezekeli:
Hezekeli 47:12 : “Amaqabunga awo awayikubuna, nesithelo sawo asiyikubuna.
Ngokwalesi siqephu, uMariya ubonakala njengeTabernakele likaNkulunkulu—iThempeli likaNkulunkulu eliphilayo emhlabeni. Kuvela kuye, njengoMzimba kaMoya oNgcwele, lapho umthombo womoya ugeleza, uletha ukuphila, ukuvuselelwa, kanye nokuphulukisa. Noma ubani osebenzisa lomusa ngokukholwa—olalela uMariya futhi aphikelele eZwini lakhe—uyothela izithelo zokuphila okuphakade. Ngaphezu kwalokho, uMariya uhlale eholela eNdodaneni yakhe—eSithelweni Sokuphila, esiletha insindiso. Ngisho noma izwe elisizungezile libonakala licwile “ebusika” obungokomoya—isikhathi sokuvivinywa—noma ubani owamukela iZwi likaMariya ngeke abune, kodwa uyothela izithelo ezinhle, ngoba bathola amandla eMthonjeni Waphezulu. Bayoba njengomuthi ongayeki ukuthela, ngoba izimpande zawo zifinyelela emanzini okuphila. Ngalokhu kukhanya, izimanga eziku-Gietrzwałd zibhekisela endabeni yeBhayibheli ka-Adamu no-Eva, abathi—abazange balalele Intando KaNkulunkulu—bakhetha ububi, bathela izithelo ezimbi, futhi balahlekelwa ukufinyelela esihlahleni sokuPhila. UMary, njengoEva Omusha, uyeza ukuze avule kabusha lokhu kufinyelela. Umthombo oseGietrzwałd, lapho uMariya ebonakala khona, ufanekisela amanzi agelezayo esuka eTabernakele—amanzi agcwaliswa ngawo futhi alethela isibusiso—ukuphulukiswa. Kunobufakazi obuningi obubhaliwe bokuphulukiswa obuhambisana namanzi avela kulesi siphethu, okuqinisekisa ubukhulu bomoya kanye nobomzimba besibusiso esigeleza kulombono.
Okunye okufanele kukhulunywe ngakho yizithelo ze-maple, okungamantongomane ayisici afihlwe "emakhaleni" anamaphiko (Isithombe 6). Njengoba ziqhutshwa umoya, zifana nezidalwa ezincane ezinamaphiko ezingokomfanekiso. Ngokukhanya kwencazelo yangaphambili, lapho i-maple ibonakala njengesihlahla sokufa, izithelo zayo nazo zinesilinganiso esingokomfanekiso. Uma i-maple ngokwayo ihlotshaniswa nesihlahla sokufa, khona-ke izithelo zayo zizofanekisela inzalo yayo, okungukuthi, amademoni. Qaphela ukuthi izithelo ze-maple zivela ngamaqoqo - ukudala umbono wesixuku, isixuku, cishe njengebutho lempi, okusikhumbuza isithombe seBhayibheli semimoya emibi:
Marku 5:9 "Igama lami nginguLegiyoni , ngoba sibaningi .
" Lapho kufika ikwindla futhi isihlahla sikamaple silahlekelwa amaqabunga, izithelo zaso ziwela phansi ngamanani amakhulu. Lokhu kungafundwa njengokukhipha amademoni okungokomfanekiso emhlabeni, njengoba i-Apocalypse kaSt.
IsAmbulo 12:9 “Udrako omkhulu waphonswa phansi, inyoka yasendulo, ebizwa ngokuthi uDeveli noSathane, odukisa izwe lonke, waphonswa phansi emhlabeni, nezingelosi zakhe zaphonswa phansi kanye naye.
Ngenxa yemibono kaMarian, uMary uxwayisa ngokuphindaphindiwe ukuthi ezikhathini zethu amademoni ahlasela umuntu ngolaka olungakaze lube khona, “njengezinja ezihlanyayo” ezizama ukuxosha umuntu ekufeni. Ukuhlotshaniswa kwalolu phawu nendawo yemibono akwenzekanga ngengozi—uNkulunkulu ufisa ukuveza izinto ezingokoqobo ezingabonakali ngezinto ezibonakalayo.
Kuleli qophelo, njengoba sikhuluma ngobusika nokuchitheka kwamaqabunga, kufanelekile ukuqaphela uphawu lwezinkathi zonyaka, lapho uNkulunkulu ebonisa umuntu indlela yomusa—ithuba elingamukelwa noma lenqatshwe. Lapho u-Adamu no-Eva bephula umyalo kaNkulunkulu, isikhathi sasebusika esingokomoya safika kubo, esifanekisela ukuhlukaniswa noNkulunkulu—umthombo wemfudumalo nothando. Lapho izulu libanda, baqaphela ukuthi babenqunu—uphawu lokulahlekelwa ubukhona bukaNkulunkulu, obabembethe ngaphambili. Ama-akhawunti amaningi avela kubantu abaye babhekana nokufa komtholampilo bebuyela emhlabeni wenyama achaza imizwa abayithola ngesikhathi sokuhlukaniswa komphefumulo wabo emzimbeni wabo. Sivame ukuzwa ngemfudumalo nothando oluvala umphefumulo kulesi simo. Wonke umuntu unomphefumulo ngaphakathi kubo—imbewu okungahluma kuyo iZwi likaNkulunkulu. Umhlabathi walokhu kukhula umzimba wabo nokuphila kwansuku zonke. Uma umuntu egcina isivumelwano sakhe noNkulunkulu, isihlahla siyakhula phakathi kwabo, sithele izithelo ezinhle. Nokho, uma lesi sihlahla siphuphuma amaqabunga awo—okusho ukuthi ayamfulathela uNkulunkulu, ekufudumaleni—khona-ke siba yinyumba, esingatheli, futhi sife ngokomoya. Kodwa nokho—njengomjikelezo wemvelo—intwasahlobo ingafika ngemva kobusika. Ukuguquka kufana nokuvuka ngemva kokuphelelwa umoya. UNkulunkulu, njengoBaba Onomusa, unikeza umuntu ngamunye isikhathi nethuba lokubuyela endleleni Yakhe. Lapho isoni siphenduka, ukuphila kuyabuya—kuvela amaqabunga nezimbali zokuqala ezingokomoya, okumemezela ukuthela. Ngakho-ke izikhathi zonyaka zibonisa imithetho kaNkulunkulu kamoya: isono siyasiqhelelanisa noNkulunkulu, umthombo wemfudumalo nothando, kuyilapho ukuguquka—njengentwasahlobo—kuvusela umphefumulo ekuphileni okusha. Kuyafaneleka ukukhumbula ukuthi lapho uNkulunkulu eza ku-Adamu no-Eva ngemva kokuwa kwabo, akazange abashiye benqunu. Wabagqokisa, ebanikeza imfudumalo nothando.
Masibuyele esihlahleni somunga. Ngenkathi u-Adamu no-Eva bephula umyalo kaNkulunkulu, indlela eya esihlahleni sokuPhila yavalwa kubo. UNkulunkulu wabe esebeka amaKherubi anezinkemba ezivuthayo, umsebenzi wawo kwakuwukuqapha ukungena Kuye. Indlela eya esihlahleni sokuphila yayivalekile kulabo ababengakawufundi umehluko phakathi kokuhle nokubi.
Ngakho-ke, lapho uMariya ebonakala esihlahleni somunga—njengoba kwenzeka eFatima, eLourdes, naseGarabandal—lesisihlahla somunga sifanekisela amaKherubi anezinkemba eziqapha indlela yokungena eMthini Wokuphila. Ukukha Isithelo Sokuphila—uJesu—umuntu kumelwe adlule emeveni, angafanekiseli nje kuphela ukuhlupheka okungokomzimba namanxeba kodwa nokulwela okuhle okunikeza ukuphila okuphakade. Siyabona-ke ukuthi ukuphila okuphakade akunikezwa ngokuzenzakalelayo, kodwa kunikezwa kuphela labo abalwela ukwenza okuhle kulomhlaba ogcwele ububi. Noma ubani olwela ukwenza okuhle kuleli zwe ubonisa ukuthi usefundile ukuhlukanisa okuhle nokubi. Ngokulwela ukwenza okuhle, umuntu ulolongwa abe nomfanekiso kaNkulunkulu, kuyilapho ngesikhathi esifanayo ezifundela mathupha ukuthi ububi buyini. Le ndlela ihambisana nomyalo kaNkulunkulu olotshwe eNcwadini kaGenesise, lapho uNkulunkulu etshela u-Adamu ukuthi izwe alilimayo liyomkhiqizela ukhula nameva. Nakulokhu, uNkulunkulu ufuna ukusikhombisa izinto zaseZulwini ngezindaba zasemhlabeni. Umshikashika wokudla, ngenxa yokuthi umuntu angaphila kulo mhlaba, udinga ukulima umhlabathi okhiqiza ukhula nameva. Lesi sithombe sibhekisela emzabalazweni wokuhle kuleli zwe eligcwele ububi, odinga umhlatshelo owenziwa uKristu. Noma ubani ofuna ukuba ngomfanekiso Wakhe kufanele amlingise.
Ngakho-ke, sifunda emhlabeni ukuthi singakulwela kanjani okuhle okunikeza ukuphila, kuyilapho sifunda nokuthi ububi buyini. Kubalulekile ukuqaphela ukuthi ukufunda ukuhlukanisa okuhle nokubi kungenzeka ngezindlela eziningana. Singafunda ngokuthatha isono kithi, okungukuthi, lapho othile ona kithi. Kulokhu, isici esinquma ukutholwa kwale mfundiso isenzo sokuthethelela. Lapho othile esilimaza, sifunda kulokho, singenzi izinto ezifanayo komakhelwane bethu, ngoba siyayazi imiphumela yaleso sono kithi ngokwethu. Nokho, uma othile evutha impindiselo futhi elimaza abanye, siqhubekela phambili nokufunda ngokwenza isono kwabanye. Kubalulekile ukugcizelela ukuthi ukufundisa kukaJesu ngokuyinhloko kusekelwe ekuthatheni isono kithi, futhi uma sifuna ukufana Naye, kumelwe simlingise. Ukuhlupheka kukaKristu konke esiphambanweni kuwukuthathela izono zabanye kithi, futhi ekugcineni, ukuthethelela abahluphi bethu. Le mfundiso ikhombisa ukuthi ububi buzala ububi, ngakho kufanele simelane nokubi ngokwenza okuhle.
Ngakho-ke singafunda ngesono ngokusifaka kwabanye – kodwa-ke, uma lokhu kungahambisani nosizi nokuphenduka, futhi isono siphindwa, kusho ukuthi asisifundanga isifundo. Kulabo abafunda ngokwenza okubi kwabanye, kunesakramente lenhlawulo - ukuvuma izono. Nokho, uma singazizwa sidabukile ngesono esiphuma enhliziyweni, kusho ukuthi asizange sisiqonde isifundo. Unembeza womuntu uyisinqumo okufanele usiholele ekuguqukeni. Labo abangazisoli ngesono futhi abangasuki kuso abafundanga lutho. Singakwazi futhi ukufunda ngesono ngokuhlupheka – zonke izifo ezingaphezu kwamandla ethu zisenza sibone ububi obusemizimbeni yethu. Esimeni esinjalo, nokho, kufanele simxolele uNkulunkulu, ngoba nguye owadala lo mhlaba. Singafunda futhi ngokuzizwisa ukuhlupheka - isibonelo, ngokulutha noma ukuziphatha okubi okubangela ukugula ngokomzimba nangokomoya, ngaphandle kokungenelela kwabanye. Esimeni esinjalo, nokho, kufanele senze isinqumo sokushiya lesi simo futhi sizixolele.
Ihlathi leNcasakazi – uphawu lwendawo okuqhamuka kuyo kanye nencazelo yegama elithi Gietrzwałd
Kufanelekile ukumisa isikhashana phezu kwesayithi lemibono e-Gietrzwałd, njengoba ukukhetha kwayo akubanga ngengozi. Njengoba sekushiwo, lezi zehlakalo zenzeka eduze kwesihlahla somqaphi, eduze kwalapho kwakunamathuna ngaleso sikhathi, kamuva sathuthela egqumeni eliseduze. Phakathi nemibono ngo-1877, abahambi ababeza eGietrzwałd babema phakathi kwamatshe amathuna, ngokuvamile bedabula odakeni.
Kuyafaneleka futhi ukuqaphela igama ledolobhana ngokwalo - i-Gietrzwałd. I-etymology yaleli gama ijula kunalokho umuntu angakucabanga. Imibhalo yomlando iqukethe izinhlobo ezahlukene: Dittrichswalt (1583), Dittrichsuld (1615), Ditrichswaldt (1656), kanye no-Ditterichswalde (1755). Umqulu wesisekelo wabeka ukuthi leli dolobhana lalizobizwa ngeDytherichswalt, kamuva elabizwa ngokuthi i-Ditrichswalde ngesiJalimane. Kwaze kwaba ngu-1879, ngenxa ka-Wojciech Kętrzyński, lapho inguqulo ye-Polonized - Gietrzwałd - yamukelwa ngokusemthethweni.
Kodwa-ke, kufanelekile ukucatshangelwa i-hypothesis ethokozisayo ye-etymological ebekwe phambili ngu-Viktor Roehrich, umcwaningi wekoloni yaseJalimane yaseWarmia. Ukholelwa ukuthi isipelingi sokuqala segama kungenzeka ukuthi sasihluke ngokuphelele: Dichterurwald, ngokwezwi nezwi okusho "ihlathi elimsulwa." Lo mbono uzuza ukwethembeka lapho sicabangela umlingiswa wesiPrussia wamagama amadolobha amaningi aseduze, njenge-Woryty (elisuka kwele-Prussian woras, elisho "endala") kanye ne-Rentyny (elisuka elithi rantas, elisho "usebe"). Ukuhunyushwa kwe-Gietrzwałd ngokuthi "ihlathi elimsulwa" kuhambisana ngokuphelele nezimpawu zezenkolo zemibono eyenzeka lapho. Nakuba i-Gietrzwałd izungezwe amahlathi aminyene, indawo yemibono ngokwayo - indawo eseduze nesihlahla se-maple lapho uMariya avela khona kanye nendawo lapho kugeleza khona intwasahlobo - cishe ayinazo izihlahla. Lokhu kuqhathanisa kusikhumbuza umfanekiso weBhayibheli weNsimu yase-Edene - insimu ehlanzekile - phakathi kwayo kwakhula izihlahla ezimbili ezingavamile: Umuthi Wokuphila kanye Nomuthi Wokwazi Okuhle Nokubi, futhi eduze kwazo kwamila ezinye izihlahla. Izindawo okugxilwe kuzo emibonweni - isihlahla semephu esisodwa phakathi kwamathuna angaphambili - sibhekisa esihlahleni sokufa, kanti uMariya, owavela entwasahlobo, ubhekisa esihlahleni sokuPhila. Amahlathi azungeze leli dolobha afanekisela ingxenye esele yePharadesi - ezinye izihlahla zeNsimu KaNkulunkulu. Kulo mbono, yonke i-Gietrzwałd - "njengehlathi elihlanzekile" - iba umfanekiso ongokomoya we-Edene, iPharadesi uNkulunkulu alitshala ngenxa yesintu ekuqaleni kwendalo, futhi lapho, ngoMariya, isintu singathola kabusha indlela yaso.
Ukufana kwemibono yase-Gietrzwałd naseGuadalupe njengesambulo sika-Eva Omusha
Inkambo yemibono e-Gietrzwałd ngezindlela eziningi ikhumbuza ukubonakala kukaMary eGuadalupe. E-Gietrzwałd, uMary ubonakala ngokunyathela igatsha elifana nenyoka. Nokho, eGuadalupe, uMariya umi phezu kwezimpondo, ezihlobene nobubi, eziphezu kwekhanda lengelosi. Khumbula ukuthi kuthiwa u-Eva wachoboza ikhanda lenyoka, amazinyo ayo acwila enyameni yesisulu, abangela ubuhlungu futhi ngezinye izikhathi ngisho nokufa. Kulokhiye ongokomfanekiso, ingelosi enezimpondo, engaphansi kwezinyawo zikaMariya, ingahunyushwa njengengelosi ewile - udeveli - uNkulunkulu amphonsa phansi emhlabeni. Zombili lezi zithombe, ezivela ku-Gietrzwałd kanye ne-Guadalupe, zibonisa uMariya njengoEva Omusha, owathi - njengoba kwabikezelwa eNcwadini kaGenesise - onqoba inyoka.
UGenesise 3:15 Ngiyakubeka ubutha phakathi kwakho nowesifazane, naphakathi kwenzalo yakho nenzalo yakhe. Iyakuqamekela ikhanda, wena uyakuqamekela isithende sayo.
Isithombe eGuadalupe, njengaseGietrzwałd, ngaleyo ndlela simelela u-Eva Omusha, owanqoba umlingi nobubi. Ngenxa yokuthi uMariya wamnqoba umlingi, unamandla okubusa. Ngakho-ke, ngokuba noMariya ezinhliziyweni zethu, siba namandla okumnqoba njengoba enza.
Ake sicabangele umfanekiso ovela ezakhini ezivezwe emfanekisweni oyisimangaliso weNkosazana Yethu YaseGuadalupe, engafi engutsheni elukwe ngemicu ye-agave. Enkabeni yalesi sithombe nguMariya, eboshwe ngomchilo omnyama, lokho, ngokwesiko lama-Aztec, okubonisa isimo esibusisekile. Ngakho-ke isithombe sisazisa ukuthi uMariya uthwala uJesu, isithelo sokuphila, ngaphansi kwenhliziyo yakhe. Ijazi lakhe linemibala efana namagxolo esihlahla. Ihlanganisa amaphethini okukhumbuza amagatsha, amaqabunga, nezithelo. Lokhu kufanekisa kwesihlahla—ikakhulukazi, iSihlahla Sokuphila—kungabonakala. Kanti, ingubo kaMariya eluhlaza, embozwe izinkanyezi, ingafundwa njengamaqabunga aphakade, asezulwini anezithelo—izinkanyezi ezikhanyisa ubumnyama. Lezi zinkanyezi zifanekisela isithelo esiyoba sinala phakade—njengezinkanyezi ezathenjiswa u-Abrahama njengophawu lokubusiswa kwenzalo yakhe. Ngakho-ke, wonke umuntu oyinzalo kaMariya ukhanyisa ubumnyama njengezinkanyezi esibhakabhakeni, futhi laba yibo abachoboza ikhanda lenyoka. Ngaphezu kwalokho, uMary uvezwa ngemuva kokukhanya okukhulu, imisebe yakhona efana nezinkemba. Kulokhu kukhanya, singabona kubhekiselwa encazelweni yeBhayibheli yamaKherubi anezinkemba ezivuthayo, ezabekwa nguNkulunkulu ukuze ziqaphe ukufinyelela eMthini Wokuphila.
Genesise 3:24 : “ Wamxosha u-Adamu futhi wamhlalisa ngaphandle kwalensimu yenjabulo .
Ngokumangalisayo, iseyili esibonisa isithombe seBhayibheli seSihlahla Sokuphila senziwa nge-agave, uhlobo lomdolofiya oluhlala luluhlaza futhi olunameva. Ngakho iseyili imelela amaKherubi, angafi, okungenzeka ukuthi kungani iseyili isekhona naphezu kweminyaka yayo.
Izithombe zikhuluma kakhulu kunamagama - uphawu lwemibono ye-Gietrzwałd
Uma kubhekwa ukuthi uMary ukhuluma amagama ambalwa phakathi nemibono e-Gietrzwałd, kungacatshangwa ukuthi umlayezo wabo oyinhloko uzosekelwe ngokuyinhloko ezithombeni eziboniswa ababoni. Ngakho-ke, amagama ahambisana nomyalezo ojulile ofihliwe ngaphakathi kophawu. Okungashiwo kuyaboniswa—futhi yizithombe ezidlala indima ebalulekile ekuqondeni incazelo engokomoya yale mibono. Siyabona ukuthi ingxenye ngayinye yombono—kusuka endaweni, ngokuthinta komzimba, kuya emininingwaneni emincane kakhulu—iphethe incazelo engokomfanekiso. Ngisho namagama akhulunywa nguMariya awalula futhi awacacile, kodwa anesimo esingaqondakali futhi adinga ukuqonda okujulile ekukhanyeni kwemiBhalo Engcwele.
Iribhoni Elingokomfanekiso Nombhalo Oqoshiwe Oyimfihlakalo—Ukuzindla Ngencazelo Yento Esobala “Engelutho”
Esinye sezici ezingokomfanekiso zombono ezenzeka ngomhlaka-18 Julayi kwakuyiribhoni eyabonwa ababoni ezinyaweni zikaMariya. Kwavela umbhalo ongaqondakali kuyo, kodwa wawubonakala isikhashana nje—kafushane kangangokuthi amantombazane ayengakwazi ukuwufunda. Lapho bebuza uMariya ngencazelo yalo, waphendula kafushane kodwa ngokugabadela:
“Akusho lutho.
Le mpendulo-nakuba ibonakala ilula-ivula isikhala sokuzindla okujulile. Kungani kufanele ukuthi okuthile kwembulwe ngesikhathi esiyingqayizivele kangaka “kungasho lutho”? Noma mhlawumbe umbuzo kufanele ubekwe ngendlela ehlukile: kusho ukuthini lokhu "lutho"?
Kubonakala sengathi iribhoni ayizange izenzekele. Ukuma kwayo, okugobile ezinyaweni zikaMariya, kusikhumbuza umfanekiso wenyoka—njengoba uboniswa ezithombeni eziningi zikaMariya enyathela inyoka yasendulo, uphawu lomlingi, njengoba kwakubikezelwe eNcwadini kaGenesise. Kulo mongo, umdweshu ungafundwa njengophawu lwenyoka, esivele yanqotshwa uMariya—u-Eva Omusha. Manje, nokho, ukuwunqoba kuba umsebenzi wenzalo yakhe, leyo, njengezinkanyezi esibhakabhakeni, ezosusa ubumnyama bezwe. Ngakho-ke, umbhalo owavela kafushane odwebeni wawungase ube negama lenyoka—igama “elingasesho lutho” kuMariya, ngoba wayeseyinqobile. Siyabona-ke ukuthi ngisho nezinto ezibonakala zingelutho zesambulo, empeleni, zingena ngokuphelele emfanekisweni obanzi wemibono. Yonke imininingwane, zonke izinhlobo, zonke izenzo—zingathwala incazelo ejulile engokomoya.
Imfihlakalo Yendandatho – Ukuvela kuka-Gietrzwałd KukaMariya Nengane enguJesu.
Esinye isici semibono ye-Gietrzwałd, ephethe izimpawu ezijulile, isithombe esingavamile lapho sibona uMariya egqoke indandatho, ezungezwe izingelosi. Incazelo yezenkolo kanye nezimpawu zalesi sithombe zidinga ukunakwa okukhethekile. Ake sicaphune ingcaphuno evela kuma-akhawunti wababoni, ebhalwe phansi nguFr. UFranciszek Hipler, owayengufakazi oqondile kanye nomqophi wezenzakalo eGietrzwałd:
"Ensimbini ye-Angelus, ukukhanya okungavamile kwamboza isihlahla, njengokungathi kuvela kumbani. Endaweni efanayo lapho intokazi enhle yayivele khona izolo kusihlwa, ngabona indandatho emide, ekhazimulayo, futhi kuyo, phakathi nemfihlakalo yesithathu ejabulisayo, yabonakala njengenkanyezi ekhazimulayo, ekhazimulayo kakade, ekhazimulayo ekhazimulayo yegolide inamaparele; yayinezindawo zokubeka izingalo ezimbili, ngasemuva i-backrest ephakeme, eyindilinga yehla isuka ezulwini phakathi kwezingelosi ezimbili ezimhlophe ezinamaphiko aluhlaza acwebezelayo, iNkosazana yahlala esihlalweni sobukhosi, eyayikade izisekela ngesikhathi sodwendwe, yagoba ngokujulile yabheka ngakunye 18; ukukhanya okungavamile, okucwebezelayo okudlula iqhwa, kwamzungeza kanye nefu eliluhlaza okwesibhakabhaka, amathonsi emvula aqatha, anwebeka ngalé kwamahlombe akhe namabele kuye emadolweni, ashiya izindlebe zakhe zingavalwanga ngokwengxenye umphetho wengubo emhlophe egelezayo ewela ezinyaweni zakhe; umfanekiso obaziweyo, kodwa njengomzimba ophilayo ngempela, ohlukile mhlawumbe ngokukhazimula nobuhle bawo kumuntu wesifazane ovamile Umbono oyisimangaliso wahlala ngokuthula isikhashana, khona-ke izingelosi ezimbili zaletha umntwana okhazimulayo ogqoke ingubo emhlophe elukwe ngegolide Kwabe sekubonakala ezinye izingelosi ezimbili zithwele umqhele owakhiwa izindandatho ezinkulu, ezinhle, ezibanzi, okukhazimula kwazo okudlula konke okunye, zabamba umqhele ngaphezu kwekhanda leNcasakazi. Intonga Le ngelosi yema ngemva kwalaba ababili ababephethe umqhele futhi, ekuphakameni okufanayo nezinye, yabamba intonga yobukhosi ngaphezu komqhele Ekugcineni, isiphambano esikhanyayo, ubukhulu besiphambano ebandleni, kodwa ngaphandle komfanekiso woMsindisi, yehla ngaphezu kwezingelosi ezintathu futhi yalenga phezulu emafwini akhanyayo.
Okwaboniswa amantombazane phakathi nalokhu kuvela eGietrzwałd kungahlukaniswa ngezithombe ezimbili ezihlukene: eyokuqala, etholakala ngaphakathi kwendandatho, neyesibili, ngaphandle kwayo. Ake siqale sigxile kweyokuqala, ehlanganiswe yindilinga. Enkabeni yawo, sibona uMariya ezungezwe izingelosi. Omunye wabo uphethe i-pike, esiqongweni sayo kukhona i-rose. Izingelosi zinamaphiko aluhlaza, okusikhumbuza ngokushesha umfanekiso wesihlahla somunga okukhulunywe ngaso ekuqaleni. Umfanekiso walesi sigcawu ujule ngendlela emangalisayo futhi usekelwe emiBhalweni Engcwele. Izingelosi ezizungeze uMariya kufanele zihunyushwe ngokuthi amaKherubi, okuthi-ngokweNcwadi kaGenesise-abekwe nguNkulunkulu ukuze aqaphe ukungena eMthini Wokuphila, ukuze kungabikho sidalwa esinesono esingaba nokuphila okuphakade. Amaphiko ezingelosi aluhlaza afanekisela amaqabunga aluhlaza, isibonakaliso sokuphila esingabuni, kuyilapho irozi esiqongweni se-pike sifana nehlumela lomlilo—umfanekiso ocashile kodwa ocacile wenkemba yomlilo wekherubi, ezungezayo ukuze ivikele ukungena esihlahleni esingcwele. Kubaluleke ngokukhethekile ukuthi amantombazane aqale abone indandatho, futhi ngemva kwalokho uMariya noMntwana uJesu bayiswa kuyo, bethweswe umqhele izingelosi zikaNkulunkulu. Ngalokhu kukhanya, sonke isithombe kufanele sifundwe njengombono kaMariya esihlahleni esinameva—isimo esikhona futhi emibonweni yaseLourdes, eGarabandal, naseGuadalupe. Ukubekwa kukaMariya esihlalweni sobukhosi akulona nje uphawu lwenkazimulo, kodwa kubonisa ukuthi ukhethwe uNkulunkulu njengeNdlovukazi yesintu sonke. Ngenxa yalokho, uJesu, njengeNdodana yakhe, uba iNkosi. Embhalweni womfanekiso weSihlahla Sokuphila, uMariya uvela njengeSihlahla, kanti uMntwana uJesu uvela njengesithelo saso—okumelwe adliwe ukuze azuze ukuphila okuphakade. Lokhu kunanela amazwi kaKristu ngokwakhe, othi: “Odla lesi sinkwa uyakuphila phakade. Omunye umniningwane onokubaluleka okujulile uyavela kulesi sithombe esingavamile: Unyawo lukaMariya olungenalutho. Kulo mfanekiso, inyoka ayikho ngaphansi kwakhe, okubonisa ngokusobala ukuthi useyinqobile. Lesi sithombe sisibhekisa esibonakalisweni sangaphambili—ibhande eliyimfihlakalo elinombhalo uMariya athi, “Akasho lutho.” Kufanele kugcizelelwe lapha ukuthi inyoka yahlulwa nguye uqobo, lokho akusho ukuthi izwe selihlanziwe. Umuntu ngamunye kufanele anqobe inyoka yakhe, ngosizo lukaMariya noJesu. Unyawo lwakhe olungenalutho alusadingi ukunyathela inyoka, ngoba useyehlulile. Inyoka ayisenawo amandla phezu kwayo. Kuyafaneleka futhi ukubalula isenzakalo esingokomfanekiso esenzeka phakathi nesinye sezibonakaliso: igatsha elomile uMariya ayemi kulo—elihunyushwa njengenyoka noma ikhanda likadrako—laphuka. Ngakho-ke siyabona ukuthi futhi ukufanekisa kwalesi senzakalo kubonisa ukuthi uMariya wayinqoba inyoka.
Emfanekisweni wombono, sibona noMariya ehlezi esihlalweni sobukhosi esihlotshiswe ngobuhlalu beparele. Le motif ayizenzekelanga—la maparele afanekisela ubuhlalu beRosari, uMariya eyiNdlovukazi yalo. Irosari liyisikhali sikamoya-isikhali somkhuleko esikhanda ngaso ububi obukhona ezinhliziyweni zethu. Uma sibheka iRosari, singabona ukuthi ubuhlalu balo bufana namatshe amancane, futhi isiphambano esinomfanekiso kaKristu esihlokweni saso sifana nenkemba. Lokhu akulona nje uphawu lomthandazo kodwa futhi kuwuphawu lwezikhali ezingokomoya. IRosari lihambisana nesenzakalo esichazwe eNcwadini kaJoshuwa, lapho sifunda khona:
Joshuwa 10:11 : “Kwathi besabaleka phambi kukaIsrayeli besemthambekeni waseBeti Horoni, uJehova wawisa phezu kwabo amatshe amakhulu avela ezulwini, kwaze kwaba se-Azeka, bafa, bafa ngamatshe esichotho kunalabo abantwana bakwa-Israyeli ababebabulele ngenkemba.
Lesi siqephu, nakuba sichaza isenzakalo sezempi, uma sifundwa ngombono kamoya, siveza amandla esenzo sikaNkulunkulu esiza umuntu ekulweni nobubi. ITestamente Elidala, eqinisweni, lembula iqiniso likamoya ngezenzakalo zenyama. Akukhona ukulwa phakathi kwabantu, kodwa kumayelana nempi yangaphakathi yomoya ephakathi kwenhliziyo yawo wonke umuntu. Ngalokhu kukhanya, iRosari iba njengesichotho samatshe—angaqondiswe kwabanye, kodwa esonweni esigxilile ezinhliziyweni zabantu. IRosari ayisona isikhali sobudlova, kodwa esothando. Isikhali esingalimazi kodwa esihlanzayo. Ngale ndlela, isihlalo sobukhosi sikaMariya sobuhlalu beparele asibonisi nje kuphela isithunzi sakhe sobukhosi kodwa futhi sikhumbula indima yakhe njengoMqondisi empini engokomoya—ofundisa indlela yokunqoba hhayi ngenkemba, kodwa ngomthandazo nokholo.
Sonke isithombe esiqukethwe ngaphakathi kwendandatho sibonakala siqondiswe ikakhulukazi ezinganeni. Amakherubi avela ngaphakathi kwawo awakwenzi ukwesaba, futhi awabonakali njengabaqaphi abasongelayo, kunalokho afana nezingelosi ezithambile, ezinobuso obuzolile nokubukeka okuthambile. Ngalesi sithombe, uMariya udlulisela umyalezo ocashile nokho ojulile: ukulolonga inhliziyo yomuntu kufanele kuqale ngezingane. Abazali bangabokuqala abanomthwalo wemfanelo wokuholela izingane zabo kuNkulunkulu—ngesibonelo, umthandazo, ukuhlanganyela emasakramenteni, nokuba khona kokholo nsuku zonke ekhaya. Lokhu kuyaqondakala: uma sifunda ukuthi ubuhle buyini kusukela sisebancane, khona-ke lapho sesikhulile siyophila ngokuvumelana nezindinganiso ezinjengothando, ubulungisa, nokulunga. Futhi ngokuguqulwa kwezinhliziyo ngazinye, wonke umphakathi uyashintsha. Ubuhle obuqala emndenini bunamandla okuguqula ubuso balo mhlaba.
Indandatho, ephakathi nendawo esibona uMariya enoMntwana uJesu, iwumfanekiso ongokomfanekiso wengaphakathi lePharadesi—indawo lapho isintu sasihlala ngobunye noNkulunkulu, ngokuthula nangaphandle kwesono. Enkabeni yalensimu engokomoya kuneSihlahla Sokuphila, esimelelwe uMariya—uEva Omusha, othela isithelo, esinguJesu Kristu. Kuyaphawuleka ukuthi uKristu uphethe imbulunga esandleni sakhe, nesiphambano esiqongweni salo. Lesi senzo asenzanga ngephutha—Nguye owabeka isiphambano phakathi nezwe njengophawu lokulwela okuhle. Isiphambano ngaso leso sikhathi siba i-altare lapho umuntu kufanele anikele khona umnikelo womoya kuNkulunkulu: umhlatshelo wokuzibophezela kwakhe ekwenzeni umhlaba ube muhle. Lapho uNkulunkulu edala umhlaba, wathi: “Futhi uNkulunkulu wabona ukuthi konke ayekwenzile kwakukuhle kakhulu. Nokho, lobu buhle kwakuyisimemezelo, umgomo okufanele ufinyelelwe, hhayi iqiniso eligcwaliseke ngokugcwele. UNkulunkulu usebenza ngomuntu, enza lomhlaba ube muhle. Lesi senzo, nokho, singaqhubeka kuphela lapho intando yomuntu ivumelana nentando kaNkulunkulu. UKristu weza emhlabeni ukuzolwela okuhle. Wonke umuntu olwela okuhle ngoMoya kaNkulunkulu uhlanganyela esiphambanweni sikaKristu. Futhi noma ubani ohlanganyela esiphambanweni sakhe uyohlanganyela enkazimulweni yakhe.
Ngokuqondene nomfanekiso wesibili, ngaphandle kwendandatho, sibona isihlahla se-maple, esifanekisela umuthi wokufa—izwe lapho sifunda khona ukuhlukanisa okuhle nokubi. Isihlahla se-maple asitheli izithelo ezidliwayo, ngakho-ke asikuniki ukuphila. Kubalulekile ukuqaphela ukuthi iPharadesi alitholakali ezweni lethu elibonakalayo, kodwa elingokomoya. Indaba isebenza kuphela ukufundisa nokulolonga umphefumulo womuntu. UMariya uzibonakalisa esesimweni somoya, ngakho-ke uMbuso weZulu nawo ungowomoya. Ukuze azalelwe embusweni weZulu, umuntu kufanele athele izithelo ezithokozisa uNkulunkulu, isithelo esibonakala empilweni yakhe yonke emhlabeni.
Isiprofetho - igatsha elingamephulanga uMariya
"Abantu baqala ukuhlakazeka ngokuthula emathuneni ngobusuku obumnyama, ngoba kakade kwase kungemuva kwehora lesishiyagalolunye. Futhi kamuva, ngemva kwehora leshumi, ama-gendarms ayekhipha izihambi ezisele emathuneni. Khona-ke-ngokumangalisayo!—ngokungazelelwe, elinye igatsha, eliwugqinsi njengomlimi osayizi omuhle, wesihlahla se-maple, esawela kuso isihlahla esisha se-maple, i-Virgin B, kwawela kuso isihlahla esisha se-maple, iB. Isonto elalimi eduze, futhi futhi walihlephula phakathi, kodwa akazange aligumbuqe—futhi lawela phansi ngokuhwaqabala!!”
Igatsha le-maple eliwayo laphula indlu yesonto futhi-okuphawulekayo, nakuba lingafakiwe ku-akhawunti engenhla-laphula isiphambano phezu kwalo.
Lesi senzakalo kufanele sifundwe njengesiprofetho, esibikezela impi kaSathane nesiphambano, iBandla, noMama kaNkulunkulu. Umfuziselo ucacile futhi uyasho: USathane uzozama ukucekela phansi ubunye beBandla, ukwethembeka kwalo, negunya, enze abantu balifulathele. Nokho, futhi ngonya, uMariya akanqotshwa. I-chapel, nakuba ilimele, ayiwi. Lokhu kuwuphawu lokuthi nakuba iSiphambano neBandla bebhekana nokuhlupheka nokuhlaselwa, uMariya, njengoSihlahla Sokuphila, uzohlala engantengantengi. Yingakho kufanele siphephele ezingalweni Zakhe zomama—kuYe sizothola amandla okungekho bubi obungephula. Kuyaphawuleka futhi ukuthi lesi sigameko senzeka ngaleso sikhathi lapho ama-gendarms ekhipha abantu endaweni ye-Apparitions. Lokhu kuwuphawu lokuthi uSathane uyena obangela ukuba abantu bafulathele uNkulunkulu. Ukufulathela kwabantu iBandla kuvame ukuvela ngenxa yepolitiki, izinqumo zikahulumeni namahlazo, okusuke ngebhadi kuqhamuka kubefundisi uqobo. Abapristi, okuthi esikhundleni sokuletha ukukhanya, babe amathuluzi obumnyama. Izikhathi zanamuhla zikuqinisekisa ngokucacile ukugcwaliseka kwalesi siprofetho. Cishe abantu badonselwa kude noNkulunkulu ngenkani—njengoba nje inyoka yadonsela u-Eva kude noNkulunkulu, imlinga ngobuhle obusobala. Enye yezimbangela ezibuhlungu kakhulu zobunzima bomoya wanamuhla yizono ezenziwa abefundisi beBandla—ikakhulukazi amacala ocansi ezinganeni, nokumbozwa kwawo ngendlela ehlelekile ngezinye izinhlaka zeBandla. Ihlazo elinjalo liholela ekuphumeni okukhulu kwamakholwa kanye nokulahlekelwa igunya leBandla.
Ukuntuleka kokuphendula kumangalisa nakakhulu. Esikhundleni sokuhlanza iZwe Elingcwele esonweni—njengoba uJoshuwa noJesu kamuva benza—abaholi abathile basalokhu bengenandaba. Isimo sabo sengqondo sibonakala sibonisa ukuntengantenga okukhulu kokholo. Lolu hlelo oluqhubekayo nalo seluphothuliwe wubhubhane. Imingcele iye yaholela ekuvalweni kwamasonto amaningi, futhi lapho izinkonzo zokukhulekela zazitholakala khona, abantu babevame ukwesaba ukuhlanganyela. Ngesikhathi esifanayo, iSiphambano sesiqalile ukunyamalala ezindaweni zomphakathi—ophahleni lwamasonto, izikole nasemahhovisi. Lokhu ngolunye uphawu lokuguguleka komoya kanye nomzabalazo oqhubekayo phakathi kwezombusazwe nobuKrestu. Ngemva kwalezi zigigaba kumi ububi, obuhlala buphikisana nokuhle, bufuna ukugcina ukubusa kwabo emhlabeni. Nakuba singakuqapheli ngaso sonke isikhathi, uSathane usebenzisa abantu—kuhlanganise nabefundisi. Siyakhunjuzwa ngalokhu eVangelini, lapho uJesu engena esinagogeni futhi ahlangane nomuntu onomoya, okungenzeka ukuthi wayengumpristi. UKristu ukhipha umoya omubi kuye, kanjalo ebonisa ukuthi nalabo okufanele bahole bangaba izisulu zobumnyama. Ngakho-ke isigameko segatsha eliwayo akusona nje isibonakaliso-siwubizo: ukuqapha, ukuguqulwa, ukuthembela kuMama kaNkulunkulu. Ngoba nakuba uSathane ezama ngokungayeki ukudedisela abantu kude noNkulunkulu—ngisho esebenzisa nabapristi—uMariya akahluleki. Kulo kulele insindiso nokunqoba.
Umthombo wamanzi
Njengoba kushiwo ngaphambili, umthombo ogeleza uvela egqumeni eliseduze wabusiswa nguNina kaNkulunkulu. Lesi senzakalo esingavamile senzeka ngo-September 8, 1877, futhi sithola umsuka waso ongokomoya emiBhalweni Engcwele. Encwadini yomprofethi uHezekeli, sithola umfanekiso ongokomfanekiso wamanzi ageleza ethempelini likaNkulunkulu:
Hezekeli 47:12 “Amaqabunga awo awayikubuna, nesithelo sawo ngeke siphele .
Amanzi agelezayo aphuma emthonjeni waseGietrzwałd anezindawo ezikhethekile zokuphulukisa. Lokhu kufakazelwa ubufakazi obuningi babantu abezwa ukuphulukiswa—kokubili ngokomzimba nangokomoya—ngemva kokukuphuza. Ama-pilgrim amaningi abika ukukhululwa ezifweni ezimbi kakhulu, ukuthula kwenhliziyo okwabuya ngemva kwesikhathi eside sokuhlupheka, nokuguquka okujulile. Kodwa-ke, okushukumisayo ikakhulukazi izenzakalo ezaqala ukwenzeka lapho isiphethu sibusiswa nguMariya futhi abathembekile babuyela esihlahleni se-maple - indawo yokuqala yemibono. Abaningi ababekhona ngaleso sikhathi bathola imibono emangalisayo. Abanye babona uMama kaNkulunkulu egqoke ezimhlophe, abanye babona udrako ekhona esihlahleni. Lokhu kulandisa kubonisa ukuthi iqiniso elingokomoya laqala ukuvela ngaphambi kwalabo ababebuthiwe. Kungatholakala iqiniso elijulile elingokomoya kulokhu: amanzi abusiswa uMariya awalethi nje kuphela ukuphulukiswa komzimba kodwa futhi aqinisa umphefumulo. Kwenza umuntu abone umhlaba kamoya. Bazwela kakhulu ezintweni zikaNkulunkulu - njengokungathi, okwesikhashana, iveyili ehlukanisa okubonakalayo nemihlaba engabonakali isusiwe. Izenzakalo zangalolo suku zachazwa ngomunye wabapristi, owazibonela ngawakhe. Nakhu ukulandisa kwakhe:
" Lapho abefundisi bebuya lapho nalabo abakhethiwe, kwase kuyihora lesi-8. Ngakho bakhanyisa amakhandlela futhi, kanye nezingane, bashiya indlu yomfundisi, njengenjwayelo, ukuze amathuna asho iRosari Elingcwele. Manje ngaphinde ngacindezelwa ukuba ngingene nabo. Ukucula kwathula. Ukuthula. Imithandazo efanele yaqala, ngendlela efanele uMaterary, intombazane ethile eRosnowa, ehola u-Anna. imfihlakalo yesibili, iNcasakazi Ebusisiwe uMariya yabonakala kulezo zidalwa ezine ezikhethiwe, okwathi, njengokungathi zishaywe yinhlansi kagesi, zenza umnsalo ophansi Kulokhu, icilongo lakhala isibonakaliso ukuze abantu ababuthene bazi ukuthi iNcasakazi eBusisiwe isivele ivele emva kwesikhashana, lezo zidalwa ezikhethiwe ngokujabula ziwela ngokuzumayo - ziwela phansi ngokuzumayo - isibusiso sikaMariya. isandla sokunene esinomusa, mhlawumbe okokugcina ! amazwi, okuyinto waqhubeka isikhathi eside futhi wagcwalisa umoya Kwaba ukuzola kancane, kodwa ke kwaba okwesabisayo nakakhulu, kwaze kwaba yilapho ekugcineni yonke into ithule, futhi omunye wabapristi wayala ngokusuka enhliziyweni Hail uMariya ukuba wathi ngalowo mzuzu esesabekayo, mhlawumbe ngisho nezinhliziyo ezinzima kakhulu zaphuka futhi iqala ukugwinya, njll. Nami ngangiqhaqhazela, njengawo wonke umuntu, ngomzimba wami wonke, futhi ngibheke macala onke, ikakhulukazi esihlahleni somnqumo, ngigqolozele amehlo, kodwa ngingaboni lutho, futhi ngacabanga ukuthi kulapho wonke umuntu wayefaneleka khona ukubona iNkosazana Yethu, ngakho babeklabalasa ngenxa yemizwa, futhi yimina ngedwa owayengafaneleki Kakhulu—okuyizinto engingaziboni-ke mina ngempela. Ngiyaphendula: “Nami angizange ngibone lutho.” Imvula yaqala futhi yema ngesikhathi seRosari, nemithandazo evamile yaqedwa—omunye umpristi washo amazwi ambalwa asuka enhliziyweni aye enhliziyweni, eqinisekisa, futhi ethi, “Halala, Ndlovukazi, yeka amandla lawa avela ezingxenyeni ezihlukene zomculo, ecula kanyekanye. Amazwi asuka enhliziyweni azwakala futhi afinyelela esiphethweni esihle kakhulu sokuvumelana nokuvumelana ! emhlophe esihlahleni se-maple, futhi kwakukhona abaningi babo ukukhanya okungavamile lapho, abanye insika ekhanyayo ekhoneni lesonto, lapho iNcasakazi uMariya isithi ibone udeveli, ogama lakhe liyichaza ngendlela engavamile, ekhala ngomzimba wakhe wonke; futhi wayefenda ngenduku, ebiza ikhandlela; udeveli naye kuthiwa wayefuna ukuthumba omunye wesifazane futhi amfake emgqonyeni, wabe esembona egibele enqoleni ethwele abantu
; kwalabo abakhona bayaqiniseka ukuthi ukufa kuyasondela nokuthi bona ngokwabo bayogwinywa yisihogo Isifaniso kulesi senzakalo: lapho abantu bethandaza iRosari futhi uMariya wayekhona, kwakukhona ukuthula okungokomoya, Nokho, ngesikhathi sokuhamba kwakhe, kwaqubuka "isivunguvungu" njengoba nje abafundi bakaKristu baphendukela kuYe phakathi nesivunguvungu, ngakho-ke, ngezikhathi zesiphithiphithi esingokomoya, kufanele "sivuse" uMariya-ngomthandazo. Kungacatshangwa ukuthi umthombo walokhu kuthula kwakuwukholo lwabo olugxilile echibini, lapho abafundi bakaKristu, bemangazwe isiphepho echibini, bebanjwe uvalo futhi bavuse uJesu, becabanga ukuthi bazobhubha, uKristu uthulisa isivunguvungu kodwa kanyekanye uyabakhuza ngokuntula kwabo ukholo ukholo lwabapristi ababekhona, ukholo lwabo lwalugxilile kakhulu.
Ikhanvasi emangalisayo
Ngomhlaka-5 kuJulayi, njengenhlalayenza ezindaweni eziningi ezingcwele, kwabekwa imbiza yamanzi futhi kwafakwa indwangu esiqwini segatsha elisikiwe lapho kwakubonakala khona. Izingane zacela iNcasakazi uMariya ukuba ibusise amanzi nendwangu; bezwa kuphela amazwi athi: "Indwangu iyolala phansi." Ngakusasa kusihlwa, babuza iNcasakazi Emsulwa ukuthi yini enye eyayifisa ngaphandle kokuthandaza irosari? Bathola impendulo: “Kuzomiswa isiphambano sesitini esinomfanekiso weNcasakazi Emsulwa lapha, futhi ezinyaweni zaso kuzobekwa indwangu yokwelapha abagulayo.”
Njengoba singabona, ekuqaleni abantu babeka indwangu egatsheni elibunile, bengazi ukuthi ifanekisela inyoka—uphawu lobubi nesono. Nokho, ngesicelo sikaMariya, indwangu yasuswa futhi yabekwa ezinyaweni zesithombe sikaMariya. Ake sithi ukuma kancane futhi sicabange: sisho ukuthini lesi senzo esingokomfanekiso? Indwangu ebekwe lapho—ezinyaweni zikaMariya—inamandla mani? Ukuze sikuqonde kangcono lokhu, kufanele sibuyele endaweni yeTestamente Elidala yokuhlangana kukaMose noMoya kaNkulunkulu. Lapho uNkulunkulu ebonakala kuMose esihlahleni esivuthayo, wamyala ukuba akhumule izimbadada zakhe, ngoba umhlabathi ayemi kuwo wawungcwele, ungcwelisiwe khona kanye ubukhona bukaMoya kaNkulunkulu. Ngokufanayo namuhla, uMariya, njengoPhezukonke, uyiThempeli likaNkulunkulu langempela, indawo yobukhona Bakhe. Ngakho-ke, njengoba indwangu ibekwe ezinyaweni zakhe, ithatha incazelo ekhethekile: iba, njengokungathi, ucezu lweZwe Elingcwele, elingcweliswe ukuba khona kukaNkulunkulu kuMariya. Ngaphezu kwalokho, indwangu enjalo engcwelisiwe ingayiswa kumuntu ogulayo-ithwalwe ekhaya noma esibhedlela futhi ibekwe kumuntu ohluphekayo. Kunjengokungathi, kuyingxenye yeZwe Elingcwele elinamandla okungcwelisa.
Isiphambano noma i-Chapel?
NgoJulayi 9 - izingane zabuza: "Ingabe kufanele kwakhiwe isonto noma isiphambano?" Bathola impendulo: "Akunandaba, isonto noma isiphambano." Izingane zabuza: "Ingabe isifanekiso kufanele simile noma sihlezi?" Bathola impendulo: "Isithombe kufanele simile."
Impendulo yombuzo mayelana nomehluko phakathi kwesiphambano nendlu yesonto, empeleni, isivele inikeziwe. Kusukela esitatimendeni seNkosikazi Yethu, kulandela ukuthi awukho umehluko obalulekile phakathi kwazo—zombili izimpawu zisikhomba emfihlakalweni efanayo. Njengoba sekushiwo, uMariya unguMuthi Wokuphila, owathela isithelo—uJesu Kristu. Uma sifunda leli qiniso ekukhanyeni kwesiphambano uKristu alenga kuso, singasho ukuthi uMariya uyisiphambano—lowo “othwala” iNdodana yakhe uba iSihlahla okulengiswa kuso Isithelo Sokuphila. Sibona ukufaniswa okujulile lapha: UMariya njengoMuthi Wokuphila nanjengeThempeli likaNkulunkulu—Lowo uJesu ahlala esibelethweni sakhe. Ngakho, kokubili iBandla, indawo yobukhona bukaNkulunkulu, kanye neSiphambano, uphawu loMuthi Wokuphila, kukhomba kumuntu ofanayo—uMariya.
Ngaphezu kwalokho, kufanelekile ukuphawula ukuma kwesithombe sikaMariya, okufanele siboniswe simile. Lesi simo akusona ngengozi—siqondisa kumishini yeBandla, umsebenzi walo okungukuphakamisa imiphefumulo ewile.
Omunye umbono, owenzeka ngo-Agasti 22, 1877, eGietrzwałd, uhlotshaniswa nesiphambano. Bekuhlukile ngenxa yendlela iNkosazana Yethu ebonakale ngayo kubaboni—intombazane ngayinye yabona lo mbono ngendlela ethe ukuhluka. Ngalolo suku, u-Barbara Samulowska wabona kuphela unyawo lwesokudla lweNkosazana Yethu. Imisebe yokukhanya yayiphuma ezandleni zakhe kuphela. Ibhande lengubo kaMariya lalincane, lincengekile, futhi libonakala emaceleni kuphela. U-Justyna Szafryńska, nakuba abambe iqhaza kumbono ofanayo, wabhekana nakho ngendlela ehluke ngokuphelele. Wazibona izinyawo zombili zeNkosazana Yethu, futhi ukukhanya kwakungaphumeli ezandleni zakhe kuphela kodwa nasezinyaweni zakhe nangaphansi kwentamo yakhe. Ibhande lengubo lalibanzi futhi libonakala lithe shi. Ekhathazeke ngalo mehluko, amantombazane abuza i-Our Lady mayelana nencazelo yawo phakathi nombono olandelayo. UBarbara watshelwa ukuthi kufanele aneliseke ngendlela uMariya abonakala ngayo kuye. UMary yena, wachazela uJustyna ukuthi lo mehluko wawukhona ukuze wenze abantu bathembeke ngokwengeziwe. Khona-ke, kufanele sikuqonde kanjani lokhu kuhluka? Sesikushilo ukuthi uMariya, njengoMuthi Wokuphila, ubuye ahlotshaniswe nesiphambano uKristu abethelwa kuso. Khumbula ukuthi uJesu wayenamanxeba ezandleni, ezinyaweni nasenhliziyweni, agwazwa ngomkhonto ohlangothini. Qaphela ukuthi uJustyna Szafryńska wabona ukukhanya okuvela kuMariya khona kanye lapho uKristu ahlatshwa khona ngezipikili. Njengoba uMariya ewuMuthi Wokuphila uJesu abethelwa kuwo, naye—ngomqondo ongokomoya—‘wahlatshwa’ ngezipikili ezifanayo. Lokhu akusho ukuhlupheka okungokwenyama kweNdodana yakhe, kodwa uzwela olujulile ngobuhlungu bayo obungokomoya. Wonke umama, ebuka ukuhlupheka kwengane yakhe, uzwa ubuhlungu—hhayi emzimbeni, kodwa emoyeni. Ubuhlungu obungokomzimba bengane budluliselwa ekuhluphekeni kukamama ngokomoya. Kwaba njalo nakuMariya.
Kubalulekile ukuphawula omunye umniningwane: Inhliziyo kaKristu yagwazwa nge-pike, engazange ingene esiphambanweni. Phakathi naleso sikhathi, embonweni kaJustina, ukukhanya kwakuphuma ngaphansi kwentamo kaMary. Lokhu kungahunyushwa ngendlela engokomfanekiso: imishayo emibili yesiphambano iyaxhuma futhi ibhotshozwe ngezipikili ngokuqondile endaweni yenhliziyo, ngaleyo ndlela futhi ibe umthombo wokukhanya. Siyabona-ke ukufanekisa okujulile kwalesi sambulo.
UMariya, njengetende likaMoya oNgcwele, kunjengokungathi, “udatshulwe” izipikili iNdodana yakhe eyabhotshozwa ngazo. Kulezi “ziklebhu” zetende, kwavela ukukhanya—uphawu lobukhona bukaMoya oNgcwele. Ibhande elisezinqulwini zakhe libanzi futhi liqinile, okubonisa nokuba khona kokugcwala koMoya oNgcwele ngaphakathi kwakhe.
Lapha sifinyelela umnyombo wendaba. UBarbara wabona kuphela ukukhanya okuvela ezandleni zikaMary, futhi ibhande elizungeze ezinqulwini zakhe lalikhululekile. Kulo mongo, amazwi eNkosazana Yethu abaluleke kakhulu, ethi umehluko ekubonweni kwesimo sezulu kuvela okholweni. UBarbara wayengakabi nayo inhliziyo evulekile njengoJustina. Lokhu kuboniswa nawukuthi wabona unyawo lukaMariya olulodwa kuphela—okungase kusikisele ukuthi kwakusadingeka anqobe izithiyo ezithile ezingokomoya ezazimvimbela ukuba awubone ngokugcwele lowombono. Ibhendi exegayo ifanekisela ukuthi uBarbara akakabi nakho ukugcwala koMoya oNgcwele ngaphakathi kuye—ofana noJustina. Ngakho-ke izithombe amantombazane aba nazo nazo zibhekisela kubo. Zembula lokho uBarbara asadinga ukusebenzela kukho ukuze akwazi ukubona okungokoqobo okungokomoya ngendlela uJustina akwenza ngayo.
Isiphambano kanye namabhanela amabili
NgoJulayi 25 - amantombazane abuza, "Ingabe abantu bathandaza kahle manje?" Bathola impendulo: “Ngifisa sengathi amabhanela amabili nesiphambano kubekwe egcekeni lesonto ngaphansi kwesihlahla somquba phakathi nokuphindwa kwerosari.”
NgoJulayi 25, kwavela omunye umehluko ebufakazini bamantombazane. U-Justyna Szafryńska uthe iNkosazana Yethu izwakalise isifiso sokuthi amabhanela amabili nesiphambano kubekwe egcekeni lesonto ngaphansi kwesihlahla somquba ngesikhathi kuphindaphindwa irosari. UBarbara Samulowska, ngakolunye uhlangothi, akazange akhulume noma yisiphi isifiso seNkosazana Yethu—uchaze kuphela ukuthi ngesikhathi sokubonakala wabona isiphambano namabhanela amabili eduze kukaMariya. Omunye umehluko embonweni kaMariya ubonisa ukuthi uBarbara wayengahlanjululwanga ngokugcwele. Siyabona ukuthi uJustyna akagcinanga nje ngokubona ukuphelela kokubonakala kukaMariya, kodwa manje usezwa iZwi laKhe ngokucacile. Nokho, uBarbara, njengoba nje engazange abone ngokugcwele ukuvela kukaMariya, akazange amuzwe ngokugcwele. Siyabona ukuthi umehluko emibonweni yamantombazane ngemibono usuka ekuhlanzekeni kwezinzwa zawo—ikakhulukazi ukubona nokuzwa.
Kuso sonke isikhathi sokubonakala kwemibono, lo mehluko ekuboneni kwenzeka izikhathi ezintathu. Manje ake sihlole okwesithathu, oku—njengoba kuzovela—futhi kubonisa ukuthi uJustyna wayevuleleke kakhulu kuMoya oNgcwele kunoBarbara. Umbono wesithathu, okwadalulwa ngawo umehluko emibonweni yamantombazane, wenzeka ngo-Agasti 23, 1877. Lo mehluko wawuthinta usuku nehora lapho i-Our Lady yayizovela khona okokugcina. U-Justyna Szafryńska watshelwa ukuthi ukubonakala kokugcina kuzokwenzeka ngoMkhosi Wokuzalwa KukaMariya, ngoMgqibelo ngo-9:00 PM. UBarbara Samulowska, ngakolunye uhlangothi, waqonda ukuthi kwakuzokwenzeka ngeSonto kusihlwa, futhi uMkhosi Wokuzalwa KukaMariya. Lapho amantombazane ephinda ebuza i-Our Lady ngosuku lokubonakala kwakhe kokugcina, kwavela ukuthi u-Justyna wayeqinisile.
UBarbara wathola isixwayiso esivela kuMary sokuba alalele kangcono ngokuzayo. Njengoba singabona, futhi, u-Justyna wezwa i-Our Lady ngokucacile kakhudlwana. Ukuzwa kwakhe okungokomoya kwakucacile, kwamvumela ukuba aqonde kangcono amazwi uMariya ayewadlulisela.
Ukubhekisisa izimpilo zabo bobabili ababoni kuveza umehluko ohlukile ezimisweni zabo ezalandela. UBarbara wangena endlini yezindela futhi wahlala ezingcwele kwaze kwaba sekufeni kwakhe, ephishekela umsebenzi wakhe ngokwethembeka. UJustyna naye ekuqaleni wajoyina inhlangano yenkolo, kodwa ngemva kwesikhathi esithile wahamba futhi washada. Okunye ukulandisa kusikisela ukuthi wazisola ngalesi sinqumo, kamuva wavuma ukuthi ukuphila komshado kwakunzima kakhulu kuye.
Lezi zinketho zempilo zihlobana kanjani nolwazi lwabo olungokomoya ngesikhathi semibono? Phela kwakunguJustyna owayebonakala evuleleke kakhulu kuMoya oNgcwele kunoBarbara. Uma uthi nhlá, kungase kubonakale sengathi ukuphila kwabo okwalandela akubonisi izinga elingokomoya ababelimele ngesikhathi semibono. Nokho, lokhu kuwukuphikisana okusobala kuphela. Kulapha lapho kwembulwa khona iqiniso elijulile ngobufazi kanye nomsebenzi wakhe wokomoya. Indima yowesifazane, njengoba ilotshwe eNcwadini kaGenesise, ihilela, phakathi kwezinye izinto, ukusekela indoda nokuletha ukuphila nothando. Inkonzo yowesifazane emshadweni ivame ukuba nzima kakhulu kunokuphila esimweni sokungcweliswa, okuthi ngokwemvelo yayo ikhuthaze ukugxilisa ingqondo, ukuthandaza, nokuhlanzwa kwenhliziyo yomuntu. Umshado wona uletha izinselele eziqhubekayo zobuhlobo, ezingokomzwelo nezingokomoya ezidinga amandla amakhulu angaphakathi. U-Justina, owayesevuleleke kakhudlwana kuMoya oNgcwele esemncane, ngakho-ke wakwazi ukuthatha indlela enzima kakhulu—hhayi ukuzivikela, kodwa ukuhlanza abanye ngokuzinikela kwakhe kanye nomzabalazo wansuku zonke. Ukujula kwakhe ngokomoya akuzange kumoshwe, kodwa kwaguqulwa kwaba uhlobo lwenkonzo oluthule, olucashile. Kufanele kwenezelwe lapha ukuthi uBarbara naye wayephilela abanye, enza umsebenzi wezithunywa zevangeli eGuatemala, kodwa lokhu kwakungokwesimo esithile esihlukile.
Isiphambano kanye namabhanela amabili, okwakumelwe amiswe ngesikhathi sokuphindaphindwa kweRosari, ayingxenye yomyalezo wonke wesambulo. Isiphambano phakathi kwamabhanela amabili futhi sibhekisela esihlahleni sokuPhila kanye namaKherubi aqapha ukungena kuso. Lezi zakhi kwakufanele ziboniswe ngesikhathi sokuphindaphinda kweRosari, ngoba abantu babengafuni ukukusho kuyilapho bebuka isihlahla somquba lapho uMariya ayemi khona ngendlela engaqondakali.
Inkohliso KaSathane
Ngomkhosi ka-St. Lawrence, u-Justina akazange abuye ekuseni. Ngemva kokuthandaza irosari lasekuseni, njengoba ayevame ukwenza, akazange aqonde endlini yomnikazi owayemngenise, kodwa wama endleleni eya endlini lapho umthungi wezinto uKatarzyna Hennig ahlala khona nonina. (...) Intombazane, ehlale iphile saka, yazizwa iphelelwa amandla futhi, ngokunxusa kwabakhona, yalala phansi embhedeni. Wavele wazumeka khona lapho, kodwa washeshe waphaphama ngoba kubonakala sengathi kukhona ombambe ngesandla. Ekuvukeni kwakhe wabona iNcasakazi iNcasakazi ngaphezu kwakhe ngendlela efanayo nevamile, futhi ezinyaweni zakhe kwakukhona amabhokisi ayisithupha. Enye yalezi imakwe njengeyakhe. Kuphinde kwabonakala kuye sengathi, ngisho nangaphambi kokuba umbono unyamalale, wezwa isimemo: "Woza lapha njalo." Ngakusasa, ngemva kwenkonzo yantambama, uJustyna watshela uBarbara omncane ukuthi kwenzekeni kuye futhi wambiza ukuba ahambe naye endlini yomthungi, njengoba ukubonakala lapho kwakucacile kuye futhi. (...) UBarbara wozela kancane, kodwa, engazi ukuthi uvela kubani, wazizwa ephaphama, futhi wabona, njengoJustyna, okwathi ngalesi sikhathi wayengakafiki nhlobo ubuthongo, isibalo esifanayo ayesibone esihlahleni somquba, sizungezwe uquqaba lwezingelosi, zintweza phezu kombhede. Ngemva kwesikhathi esithile, umbono wathi ezinganeni: "Manje ngizohlala ngibonakala kini lapha. Wozani lapha nsuku zonke, ngisho noma abanye benqabela ngokuqinile." Khona-ke umbono waphela, futhi umfanekiso wengelosi wabonakala, ephethe iribhoni esandleni sakhe, lapho amazwi alandelayo ayengafundwa ngesiPolish: "Ukukhanya phezu kwezono zakho, ufuna ukuzazi kahle."
Ngemva kwemibono eyenzeka emzini womthungi, amantombazane aya kumfundisi wesifunda eyomtshela ngalo mcimbi. Lapho umpristi ezwa ukulandisa kwabo, wabenqabela ngokuqinile ukuba bavakashele umthungi futhi wabayala ukuba babuze uMariya ngomsuka wale mibono. Ephendula, iNkosazana Yethu yathi kufanele balalele umpristi wesifunda, nokuthi umbono ngokwawo uvela kudeveli. Ngakho-ke kuyafaneleka ukucabangela injongo kaSathane yokuqhuba ukuduka okunjalo. Kubalulekile ukugcizelela lapha ukuthi ukuchazwa kwezenzakalo ezinjalo kumelwe kwenzeke ngokomongo wemiBhalo Engcwele, ephethe isihluthulelo sokuziqonda. Njengoba sizobona, ulwazi lwezimpawu kanye nomlayezo wemibono ye-Gietrzwałd ivumela ukuqonda kahle okwenzeka ekhaya lomthungi. Ngenxa yemibono e-Gietrzwałd, uMary ufanekisela Isihlahla Sokuphila. Phakathi naleso sikhathi, umoya owazenza uMariya emzini womthungi wazibonakalisa njengomuthi wokufa—kulokhu, isihlahla somhlola, ezinyaweni zawo okwakunamabhokisi, izithelo zethonya lalesi sihlahla.
E-Gietrzwałd, uMary akazange abonakale njengesihlahla somquba, kodwa njengowosinyathela. Ngakho-ke singabona ngokucacile ukuthi uSathane wayefuna ukukhohlisa uJustyna. Kubalulekile ukuqaphela ukuthi uJustyna wayesondelene kakhulu noMariya, okuyinto ecasula uSathane ikakhulukazi. Labo abaseduze noNkulunkulu bavame ukuba izisulu zakhe ngokukhethekile, futhi uzama ngazo zonke izindlela ukubadedisela kude noNkulunkulu. Kwakunjalo nasePharadesi, lapho inyoka yakhohlisa khona u-Eva, owayeseduze noNkulunkulu. USathane wamkhohlisa, efihla ububi ngobuhle obusobala. UJustyna noBarbara bavela emikhayeni empofu. Indlu yomthungi, eyayinikeza ukuthula nokunethezeka okusobala, yayihloselwe ukuba isilingo kubo—inkohliso yentokozo nokuchuma, okwakuhloswe ukuba ibasuse eSihlahleni Sokuphila kanye nemibono yeqiniso kaMariya. Ngakolunye uhlangothi, amabhokisi asezinyaweni zomzukwana ayehloselwe ukuvusa ukwesaba nokudikibalisa intombazane ukuthi iqhubeke nokuvakashela isihlahla somkhovu. UJustyna wanikezwa umbono wokuthi elinye lala mathuna lalihloselwe yena. Khumbula ukuthi u-Adamu no-Eva—ngemva kokwephula umyalo kaNkulunkulu—bacasha kuNkulunkulu ngemva kwesihlahla. USathane wazama ukufeza umphumela ofanayo: ukwenza amantombazane abaleke kuMariya futhi aphephele endlini yokhuni yomthungi. Ukungalaleli umpristi wesifunda, ongumfundisi, ongumfundisi kaNkulunkulu, kungafana nokwephula umyalo kaNkulunkulu. Ngokuqondene nomthungi ngokwakhe, owathunga izingubo zikaJustina, ngomqondo othile waqhwaga indima kaNkulunkulu. UmBhalo usitshela ukuthi uNkulunkulu wembathisa u-Adamu no-Eva ngemva kokuwa kwabo, lapho begcwele isono. Ngakho, umthungi—ngokuthunga izingubo—ngokomfanekiso uthatha indima yoMdali, kodwa ukwenza lokho njengokulingisa, hhayi njengomsizi weqiniso, okungenye inkohliso. Izehlakalo ezenzeke endlini yomthungi zixhumene ngokujulile nendaba yeBhayibheli ka-Adamu no-Eva—ngomehluko wokuthi sezihunyushelwe osukwini lwanamuhla. Kule ndaba, u-Justine uthatha indima ka-Eva, okwathi ngemva kokuvakashela kwakhe okokuqala kumthungi, ezama ukuncenga uBarbara-odlala indima ka-Adamu-ukuba eze. Lesi silingo esibonakala silungile kwakufanele siholele ekumukeni kwabo bobabili kuNkulunkulu. Phakathi nombono wesibili, umkhathi wanyamalala, futhi esikhundleni sawo kwavela iNgelosi inomdweshu owawunombhalo othi: “Khanya (zindla) ngesono, ukuze ukwazi kahle.” Kungacatshangwa ukuthi ukuba khona kweNgelosi-okungenzeka ukuthi iNgelosi egadayo-kwenza ukuthi lo mbono okhohlisayo uhambe. Kuyaphawuleka ukuthi umbhalo oseribhoni uxhumene ngokuqondile nesihlahla seBhayibheli solwazi lokuhle nokubi. Ingqikithi yokuhlukanisa phakathi kokuhle nokubi, ebaluleke kakhulu eNcwadini kaGenesise, ihambisana ngokuphelele nomyalezo wezambulo. Lokhu akukona nje ubizo lokuzindla kodwa futhi kuwumyalo ongokomoya: “Zindla ngesono”—okungukuthi, yazi ingqikithi yaso, izimpande zaso, ukuze ukwazi ukusigwema. Amagama akuribhoni ayiqiniso futhi akhona yonke indawo. Wonke umKristu kufanele acabange ngesono sakhe siqu, ngoba ukuqonda isimo saso kuholela ekuguqukeni. Kunesimiso esingokomoya: noma ubani oqaphela ukuthi okuthile kuyisono futhi ofisa okuhle ngokusuka enhliziyweni uyogwema isono. Nokho, noma ubani owenza okubi ngamabomu noma ngokuzithandela, nakuba azi ukuthi kuyisono, uyamala uNkulunkulu futhi uba inzalo yenyoka. Abantu abanjalo baye bathanda isono futhi benqaba ukuhlukana naso. Izinhliziyo zabo zilukhuni, futhi intando yabo inikelwe ebubini.
uJona
Lapha sifika komunye wemilayezo ebaluleke kakhulu yezambulo ze-Gietrzwałd, eziqondiswe esizweni sonke sasePoland. Inokuxhumana okujulile neNcwadi kaJona. Ake sikhumbule kafushane indaba kaJona. Indaba yakhe—nakuba imfushane—icebile ngendlela emangalisayo emifanekisweni futhi ezicini eziningi isekelwe emaphethini atholakala eNcwadini kaGenesise, okubuye kubhekiselwe kuyo nasezambulweni zikaGietrzwałd. UNkulunkulu unikeza uJona umyalo othize: ukuba aye eNineve futhi amemezele ezakhamuzini zakhona ubizo lokuguquka. Nokho, uJona uyenqaba, kanjalo ephula umyalo kaNkulunkulu, futhi ubalekela uNkulunkulu. Uphephela esikebheni sokhuni, ecashe ngaphansi kwesitezi—ngokomfanekiso, njengo-Adamu no-Eva becashe kuNkulunkulu eNsimini yase-Edene. Ngokwengqikithi yezambulo ze-Gietrzwałd, indlu yomthungi kuthiwa yindawo lapho amantombazane acasha khona kuMariya, ngaleyo ndlela eshiya ubizo lwawo lwaphezulu. Lapho uNkulunkulu ethumela isiphepho futhi sinyakazisa ulwandle, abagibeli ayekanye nabo—bethukile—baphonsa uJona olwandle, besabela ukuphila kwabo. Njengoba uJona ecwila, uthandaza ngobuqotho kuNkulunkulu. Uyaphendulwa: UJehova uthumela uJona inhlanzi enkulu—uMoya Wakhe—ukuba umsize, umgwinye, kanjalo amsindise ekufeni. Ngemva kwezinsuku ezintathu, inhlanzi imkhafulela ogwini, imnike ithuba elisha. UJona wemukela ubizo lukaNkulunkulu futhi ufeza umsebenzi wakhe. Sibona ngokucacile lapha ukuthi kwakuwumthandazo oqotho owasindisa uJona ekufeni—nakuba ayesonile. Ngesenzo sokuphenduka nokholo, uyasindiswa, futhi uNkulunkulu umnika ithuba elisha lokuzilungisa. Kodwa yini ehlanganisa uJona nemibono yaseGietrzwałd? Ukuze uqonde kangcono lokhu kufana, kufanelekile ukukhumbula umongo womlando wemibono. Ngesikhathi sombukiso kaGietrzwałd—owenzeka ngo-1877—iPoland yayingekho ebalazweni lomhlaba. Ngemva kokwahlukaniswa kwesithathu ngo-1795, izwe lethu lasulwa eqinisweni lezombangazwe laseYurophu ngamagunya amathathu abusa: iRussia, iPrussia, ne-Austria. Isikhathi sokuthunjwa sathatha iminyaka engu-123, kwaze kwaba yilapho iPoland ithola uzibuse ngo-1918. Khumbula ukuthi uJona wakhishwa inhlanzi ngemva kwezinsuku ezintathu, kanjalo nePoland, eyaphinde yathola inkululeko ngemva kokuhlukaniswa kwesithathu, ukuthunjwa okwathatha iminyaka engu-123. Ngakho iyini indima yePoland, eyanikezwa yona nguNkulunkulu kodwa ingafezwanga yikho? Akudingekile ukuba kube umsebenzi oqondile uJona ayenawo, kodwa kunalokho ukwehluleka nje ukuhlonipha isivumelwano sikaNkulunkulu, okuwukwephulwa koMthetho Wakhe. Ekupheleni kwemibono kaMary eGietrzwałd, uMary unikeza isizwe sasePoland, esasigwinywe amanye amazwe, umyalo wokuba sithandaze ngentshiseko. La mazwi abhekisela ngokuqondile kuJona, owathandaza ngobuqotho kuNkulunkulu ngaleyo ndlela waphinde waphila. UMary usinika isiqondiso sendlela yokuthola kabusha ukuzimela, okungatholakala kuphela ngoNkulunkulu.
Umsuka wawo wonke uqhekeko lwasePoland kwakuyisono—kokubili ohlangothini lwezikhulu ezibusayo kanye nezakhamuzi ngokwazo. Phakathi kwezikhulu nezicukuthwane zasePoland, izingxabano, ubugovu, ukuhlukana, nokugxila ezithakazelweni zabo siqu ngenxa yenzuzo evamile kwakubusa. Njengoba ibuthaka ngaphakathi, i-Commonwealth yaba yizisulu ezilula zamagunya angomakhelwane. Abaningi balabo ababephethe bakhaphela izwe labo—hhayi nje ngesenzo kodwa nangokungenzi. Ohulumeni babevame ukuthathwa abantu abangenabo ubuzwe bangempela, obungokomoya nokuziphatha. OBaba Bezwe Lobaba bamfulathela uNkulunkulu, futhi ukungabi bikho okungokomoya kwaletha inhlekelele yezombangazwe.
IPoland—njengoJona—yaphonswa omakhelwane bayo olwandle futhi yacwila ekujuleni kobugqila. Umbuzo uwukuthi: ingabe iPoland isifundile kulezi zenzakalo? Uma sibheka emuva ezikhathini zangaleso sikhathi, kuphephile ukusho ukuthi iPoland ayifundanga lutho futhi isaqhubeka nokwenza amaphutha afanayo. UJona wanikwa ithuba lesibili nguNkulunkulu futhi walisebenzisa. Nokho, iPoland isaqhubeka nokuphindaphinda amaphutha ayo, njengokungathi ayiqondi lutho.
Ukuze siphethe lokhu kucabanga, ake siveze iqiniso elimangalisayo lokuthi—kulabo abakholelwa ngempela—kungase kube uphawu oluqinisekisa ubuqiniso bemibono kaMariya eGietrzwałd. Nokho, kulabo abakude noNkulunkulu, lesi sibonakaliso ngeke sibe nancazelo. Kuwuphawu lokuthi—ngendlela engokomfanekiso—limemezela ukubuya kwePoland emabalazweni omhlaba. Ingabonwa ezithombeni zesathelayithi ze-Gietrzwałd nezindawo eziyizungezile. Ezithombeni 10 no-11, iLake Giłwa, elaziwa nangokuthi iLake Rentyńskie, libonakala ekhoneni eliphezulu kwesokunxele. Ukuma kwayo kufana nenhlanzi enkulu enomlomo ovulekile, lapho kubonakala sengathi i-Gietrzwałd "ikhafula."
Lesi sithombe esingokomfanekiso sifanelana nendaba kaJona futhi siphinde sibhekisele emlayezweni ongokomoya wemibono. Ngenxa kaNina kaNkulunkulu, owabiza eGietrzwałd ukuba kukhulekelwe irosari ngobuqotho, kwaba sengathi iPoland “yakhafula”—njengoJona—ibuyisela ukuphila kwayo futhi yathola elinye ithuba lokuguqulwa. Umsebenzi wethu uwukusebenzisa kahle leli thuba. Ngokuthakazelisayo, uma sibheka izithombe zesathelayithi zikaGietrzwałd ngombono obanzi kancane, sithola ukuthi kunamachibi amaningi endaweni, amise okwezinhlanzi—njengoba kuboniswe esithombeni 12. Lesi esinye isibonakaliso—kumuntu onokholo—singaba isiqinisekiso sokuba khona kukaNkulunkulu.
Ngabe iPoland Iyoke Izikhulule eRussia? Ukuzindla Ngezambulo zikaGietrzwałd
Ukusuka ePharadesi kuya e-Gietrzwałd – Isifaniso Esingokomfanekiso.
Ekuqaleni, u-Adamu no-Eva babephila phambi kukaNkulunkulu. Baxoxa Naye futhi bajabulela injabulo nokuzwana kwepharadesi. Nokho, lapho uNkulunkulu ehoxa futhi sebesele bodwa, uSathane, esesimweni senyoka, walinga u-Eva ukuba ephule umyalo kaNkulunkulu ngokubonakala kobuhle. U-Eva wakha isithelo emthini wokwazi okuhle nokubi wasinambitha, wasinika no-Adamu. Nakuba u-Adamu no-Eva babewazi uMthetho kaNkulunkulu futhi bemsulwa, abakwazanga ukumelana nesilingo—intando yabo yabonakala ibuthakathaka kakhulu. Lesi sigcawu seBhayibheli sibaluleke ngendlela emangalisayo - abantu abaningi namuhla basasazi ukuthi kuyini okuhle nokubi, kodwa ukuphila - nezilingo, ukukhohlisa, kanye nenjabulo yamanga - ihlola intando yethu. Amandla ethu, ahambisana nentando kaNkulunkulu, anquma ukuthi sihlala yini esivumelwaneni noNkulunkulu. Uma simelana nesilingo esikhulu, amandla ethu omoya akhula.
IPoland Njengendawo Yokuvivinywa
Kubonakala sengathi yonke iPoland—njengo-Eva—imi njalo ngaphansi kwesihlahla sokufa, ilingwa yinyoka. Ngemibono yase-Gietrzwałd, uMary uzama ukusisiza sixoshe lo mlingi, amchoboze ikhanda. Nokho, kumelwe silalele lokho akushoyo. IRosari yisikhali sethu esikhulu, isichotho samatshe esithunyelwe kuNkulunkulu, esinamandla okukhandela ububi. Elinye lamagama okuqala uMary awashoyo e-Gietrzwałd isifiso sokuthandaza Irosari. UMariya uvela esihlahleni se-maple, echoboza inyoka, ememezela impi engokomoya okufanele wonke amaPole ayilwe ngaphakathi kwenhliziyo yabo. Kuphinde kube inkomba yokunqoba, okuyinto, nokho, engezi ngaphandle kwecala. Lapho sihlola umlando wasePoland—ikakhulukazi endabeni yokuhlukana, izimpi, nokulahlekelwa inkululeko—kungase kubonakale sengathi uNkulunkulu usilahlile. Kodwa lokhu kubonakala nje. Njengaku-Adamu no-Eva, uNkulunkulu wayengekho ngokusobala—kodwa ukulingwa kwabo kwakuyingxenye yesu likaNkulunkulu. IPoland nayo ibhekene novivinyo lokwethembeka, lapho amandla ayo okuzimisela eqiniswa khona.
Ukukhanya kukaMoya oNgcwele
. Izambulo ze-Gietrzwałd zigcwele izinkomba ezisiza ukuhlukanisa okuhle nokubi. Ephendula imibuzo mayelana nalabo abaziphatha ngokuhlazisayo, uMary usho ngokucacile: bazojeziswa. Kodwa futhi wenezela ngokuthi ukuthandazela abantu abanjalo kungabasiza bagweme isijeziso esibafanele. Umthandazo ngaleyo ndlela uba ukusekelwa ngokomoya, ngenxa yokuthi umuntu angathola umusa - ukukhanya okuholela ebuhleni. Kodwa ukukhetha kokugcina kusengokomuntu. UMary ubuye akhulume ngokudakwa - isono esibhubhisa imindeni eminingi yasePoland futhi ingenye yamathuluzi obubi. Utshwala bulinga ngenjabulo esobala, yesikhashana, buholela abantu ekuphuleni uMthetho kaNkulunkulu. I-Gietrzwałd indawo lapho iNkosazana Yethu isiza khona abantu ukuthi babone lezi zingibe zomoya futhi bazinqobe ngomthandazo nokuguqulwa.
Isivumelwano Nemiphumela Yokuphulwa Kwaso:
Phansi kweNtaba i-Ebali neNtaba iGerizimu, uNkulunkulu wasivuselela isivumelwano sakhe nabantu bakwa-Israyeli, echaza ngokucacile izimo zesibusiso nesiqalekiso. Ukwethembeka eMthethweni kaNkulunkulu kwakufanele kulethe izibusiso esizweni, kuyilapho ukwephula isivumelwano kwakuletha iziqalekiso. Esinye sezijeziso ezinzima kakhulu zokungathembeki kwaba ukudingiswa ezweni lakubo. Ingabe lokhu futhi akukhona okuhlangenwe nakho okujwayelekile ePoland? Izambulo eziku-Gietrzwałd zibonakala zihambisana nalesi simiso seBhayibheli: isizwe esiduka emiyalweni kaNkulunkulu sibhekana nokuhlupheka, ukuncipha, nokulahlekelwa ukuzimela. IPoland, njengo-Israyeli wasendulo, yabhekana nezikhathi zokungathembeki ezingokomoya, okwaholela emiphumeleni emangalisayo - ukuhlukaniswa, izimpi, ukulahlekelwa ubukhosi. IRussia - umhlaseli nomshushisi - ingabonakala njengethuluzi izijeziso ezimenyezelwe eNcwadini yoMthetho kaMose (Levitikusi 26:14-45) zenziwa. Akukho ukuphunyula esonweni - ngaphandle kokuphenduka nokuguquka. Ake sikhumbule indaba yaseNineve. Lapho umprofethi uJona enxusa izakhamuzi ukuba ziphenduke futhi ziphenduke, wonke umuzi wathela umlotha emabunzini azo futhi wanxusa uNkulunkulu ngobuqotho ukuba abathethelele. Futhi-ke - naphezu kwesiprofetho sangaphambili sokubhujiswa - uNkulunkulu wasigwema isijeziso. Lesi sigameko siyisikhumbuzo saphakade sokuthi ngisho nasezikhathini zengozi enkulu kakhulu, umusa kaNkulunkulu uvulelekile kulabo ababuyela Kuye ngenhliziyo edabukile. Kuyafaneleka futhi ukwengeza ukuthi izizwe ezaba amathuluzi ezandleni zikaNkulunkulu - abakhi besahlulelo Sakhe - nazo zazingenawo umthwalo wemfanelo. Abaprofethi beTestamente Elidala bababiza ngokuthi “amawundlu okuhlatshwa,” uNkulunkulu uqobo awakhuluphalisayo ukuze ekugcineni akhiphe ubulungisa. Ukuzidla kwabo, unya, nokusebenzisa kabi amandla kwabo kuyokwahlulelwa - hhayi umuntu, kodwa uNkulunkulu uqobo Lwakhe.
Amazwi kaMariya okuthi iPoland "ngeke" izikhulule eRussia akufanele iqondwe ngomqondo wezombangazwe, kodwa ngowomoya - njengesikhumbuzo sokuthi iSivumelwano noNkulunkulu siyabopha njalo futhi yonke indawo. Izibusiso zibekelwe kuphela labo abagcina lesi Sivumelwano. Iziqalekiso, nokho, nakanjani ziwela kulabo abawephulayo. I-Russia, njengomakhelwane wePoland kanye nomhlali womlando, ingabonakala njengethuluzi lokufeza lesi Sivumelwano-ngokuqaphela noma cha. Okwenzeka phakathi kwezizwe akuwona umphumela wezombangazwe zodwa ngaso sonke isikhathi—kungase futhi kubonise ukuhleleka okungokomoya, incazelo yako eqondwa kuphela ngokukhanya kweZwi likaNkulunkulu. Ngakho-ke, iPoland kumelwe ikhumbule ukuthi isiphetho sayo—njengesizwe—sincike ekuthembekeni kwayo kuNkulunkulu. Kuphela ngokuphikelela ebuhleni, ukwenqaba isono, kanye nokumelana nokubonakala kwenjabulo enikezwa inyoka lapho kungaphuma khona ngokunqoba kulolu vivinyo. Njengoba nje uMary eGietrzwałd echoboza ikhanda lenyoka, ngokufanayo nePoland—ngomthandazo, ukuguquka, nokuphikelela eqinisweni—ingakunqoba lokho okuyigqilaza ngokomoya.