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

EFatima, i-Our Lady yabonakala esihlahleni esaziwa ngokuthi i-ilex , uhlobo lwe-oki olufushane. Yayingaphezu nje kwemitha ubude futhi yayinikeza isizinda semvelo semibono.

I-Holly, eyaziwa nangokuthi igama layo lesiLatini elithi Ilex aquifolium, ivela entshonalanga, emaphakathi, naseningizimu yeYurophu, kanye nasenyakatho ye-Afrika. Lesi sitshalo sikhula njengesihlahlana eside noma umuthi omncane. EPoland, i-holly ayiyona eyasendaweni; itshalwa kakhulu ezingadini njengesihlahlana sokuhlobisa, lapho ikhula khona ifinyelele ukuphakama okuphezulu okungamamitha amathathu. Impahla yayo enkulu kakhulu aluhlaza okotshani amaqabunga , aluhlaza okotshani. Amaphethelo amaqabunga ayagobile futhi ambozwe ameva. Lesi sitshalo siqhakaza kusukela ngoMeyi kuya kuJuni, sikhiqiza izimbali ezincane ezimhlophe ezinephunga elimnandi. Ekwindla, kuvela izithelo ezibomvu eziyindilinga, ezihlala emagatsheni kuze kube sentwasahlobo, zinikeze i-holly ukubukeka kokuhlobisa kuze kube sezinyanga zasebusika.

Lourdes

I-wild rose (i-Rosa canina L.) uhlobo lwesihlahlana oluvela emndenini we-Rosaceae. Luvela ngokwemvelo ezindaweni ezifudumele nezifudumele zaseNyakatho Nenkabazwe. Lesi sitshalo singatholakala cishe kulo lonke elaseYurophu (kuze kufike ekuphakameni okungaba ngu-1,500 m ngaphezu kolwandle), kanye naseNyakatho Afrika, e-Asia, eMadeira, eziQhingini zaseCanary, kanye—njengesitshalo esingenisiwe—e-Australia naseNew Zealand. I-wild rose ivame ukufinyelela ukuphakama okungafika kumamitha ama-3, yize ngezinye izikhathi ithatha isimo somqali ofinyelela kumamitha ayi-12. Amagatsha ayo abheke phansi, kanti amahlumela ambozwe ngameva agobile kakhulu, anamathele .Amaqabunga akhiwe ngamapheshana ama-ovate-elliptical ama-5 kuya kwangu-7, anamazinyo abukhali anemiphetho eyodwa noma ephindwe kabili. Ngokuvamile aluhlaza okwesibhakabhaka, akuvamile ukuba nombala oluhlaza okwesibhakabhaka.

I-Garabandal

ESan Sebastian de Garabandal, iNcasakazi uMariya yavela ngemuva kwesihlahla sikaphayini.
Izihlahla zikaphayini zihlala ziluhlaza, okusho ukuthi zigcina izinaliti zazo unyaka wonke. Izinaliti zazo ezincane nezinde zivame ukuhlanganiswa zibe zimbili noma zibe zinqwaba eziningana. Lezi zihlahla zimelana kakhulu nezimo zezulu ezishintshayo futhi zibekezelela kahle kokubili iqhwa nesomiso. Zinezimpande ezijulile, okwenza ziqine futhi kube nzima ukuziphula emoyeni onamandla.

Isithombe 4. Amaphayini e-Garabandal - indawo yokuvela kweNkosikazi Yethu

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.

Isithombe 5. Imephu yaseNorway (Acer platanoides)

Isithombe 6. Isithelo se-maple saseNorway — okuthiwa "ikhala"

Umuthi we-maple lapho i-Our Lady yavela khona umuthi wesizini— ulahlekelwa amaqabunga awo ebusika. Ubonakala ngomqhele osabalalayo namaqabunga ahlukile, ashintsha umbala kahle kakhulu ekwindla. Izithelo zawo, ezibizwa ngokuthi “amakhala,” zingamantongomane amancane anamaphiko emaphethelweni, okwenza ukuba ahlakazeke ngumoya.
Ake sicabangele imiphumela yalokhu kuqhathanisa.
EmiBhalweni Engcwele, kwakusesihlahleni sameva lapho uMoya kaNkulunkulu wabonakala kuMose—eNtabeni iHorebe, eyaziwa nangokuthi iNtaba Yameva. Ngokwesiko lamaJuda, isihlahla esivuthayo esingashiswanga cishe sasingesezinhlobo zezitshalo zendawo, njenge-acacia noma i-desert thorn.
Sibona ukufaniswa okucacile lapha: njengoba nje uMoya kaNkulunkulu wabonakala kuMose esihlahleni sameva, kanjalo noMoya we-Our Lady ubonakala ngesikhathi semibono ezungezwe izitshalo ezinamameva. Lokhu akulona iphutha—isihlahla sameva siphethe uphawu olujulile lweBhayibheli, olusukela eNcwadini kaGenesise.

U-Eksodusi 3:1-2
3:1 UMose wayelusa umhlambi ka-Itrich, umukhwe wakhe, umpristi waseMediya. Wahola umhlambi ngaphesheya kwehlane, wafika eHorebe, intaba kaNkulunkulu.
3:2 Ingelosi yaphakade yabonakala kuye elangabini lomlilo livela phakathi kwesihlahla somunga. Wabheka, bheka, iva lalivutha umlilo, . iva lingashi

Kuyafaneleka ukuqaphela lapha ukuthi izinguqulo ezidumile kakhulu zemiBhalo Engcwele zihumusha igama lesiHebheru lesitshalo lapho uMoya kaNkulunkulu wabonakala khona kuMose ngokuthi “isihlahla.”
Kodwa-ke, lokhu kuhumusha akunembile futhi kuyadukisa, njengoba umbhalo wokuqala wesiHebheru usebenzisa igama elithi seneh, elisho isitshalo esinameva—hhayi ngempela isihlahla esivamile. Amavesi acashunwe encwadini ka-Eksodusi avela enguqulweni kaRabi Isaac Cylkow—enye yezinguqulo zokuqala zesiPolish zeBhayibheli lesiHebheru ezenziwe ngokuqondile ngolimi lokuqala.
Lapho u-Adamu no-Eva, bekhohliswa yinyoka, 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 nokukhetha okuhle kuphela empilweni abanelungelo lokudla kulo Muthi. Ngakho-ke, uNkulunkulu ubeka amakherubi anezinkemba ezivuthayo njengabaqaphi abazungeze uMthi Wokuphila—ngoba isono asinakudla ukuphila okuphakade.
Ngakho-ke u-Adamu no-Eva kumelwe bazihlanze esonweni ngaphambi kokuba baphinde bathole ukufinyelela ekuphileni okuphakade. Ngenxa yalesi simo, imifanekiso kaJesu noMariya njengo-Adamu Omusha no-Eva Omusha iba nokubaluleka okukhulu. Ngoba bona, ngokugcina ukulalela uNkulunkulu okuphelele nokuqondiswa ubuhle kuphela, baba yiSithelo Sokuphila esisha kubantu. UJesu uyisithelo esinikeza ukuphila okuphakade, kanti uMariya uyisithelo esamzala. Kulo mongo, ukubonakala kukaMariya phakathi kwezihlahla zameva kuba nokubaluleka, kukhumbuza amakherubi anezinkemba ezivuthayo eziqapha indlela eya eMthini Wokuphila—kuMariya.
Inkambo elandelayo yezibonakaliso eGietrzwałd yembula ukugcotshwa kukaMariya njengoMuthi Wokuphila, ophethe Isithelo Esiphilisayo: uJesu Kristu. Isithombe sikaJesu Osemusha ezandleni zakhe siba uphawu olucacile lokuthi kungoMariya lapho isintu siphinde sithole ukufinyelela ekuphileni okuphakade. Sizobuyela kulesi sithombe ekucabangeni kwethu okuqhubekayo. Kodwa-ke, manje, ake sibuyele esihlahleni se-maple esibonakala eGietrzwałd—umuthi ongenawo nhlobo ameva, futhi ngaleyo ndlela uphethe umyalezo ohlukile. Ukubona nje iva kuvusa ukwesaba nokubanda. Ukubheka i-maple, ngakolunye uhlangothi, ikakhulukazi ekwindla, lapho amaqabunga ayo eba nombala omuhle, obomvu ngegolide, kuvusa ubudlelwano obuhle—ukuthula, ubuhle, ukuzwana. Lo mehluko uphethe umyalezo ojulile. Encwadini kaGenesise, sifunda ukuthi lapho u-Eva ebheka isithelo somuthi wokwazi okuhle nokubi, sasibonakala sihle futhi sikhanga kuye. Ubuhle baso obubonakalayo bamholela ekufeni. Umuntu angathi-ke, ukukhanga kwaso okukhohlisayo kwasibekela intando yakhe yaphezulu. Futhi kunjalo nasemhlabeni wethu: lokho okuhle ngaphandle kuvame ukuholela esonweni, futhi ngenxa yalokho, ekufeni okungokomoya. Kulo mongo, i-maple ayifanekisi amaKherubi anezinkemba ezivuthayo, njengesihlahla sameva, kodwa umuthi wokufa—lowo owaletha isono nokuhlukaniswa nokuphila okuphakade kumuntu. Ukubaluleka okungokomfanekiso komuthi we-maple kuqinisekiswa nendawo yomuthi we-maple. E-Gietrzwałd, ngaphansi komuthi we-maple lapho uMariya abonakala khona, kwakukhona indawo yokungcwaba enamatshe ethuna. Eminyakeni eyalandela, indawo yokungcwaba yathuthelwa kwenye indawo, okwenza kwaba buthakathaka ukucaca komyalezo womuthi we-maple. Nokho, ngenxa yemilando egciniwe, singakha kabusha inkambo yezenzakalo futhi—ngokusekelwe kuzo—sichaze incazelo yomyalezo uMariya ayewuthumela kwabasePoland. Ngakho-ke, siyabona ukuthi umuthi we-maple eGietrzwałd ufanekisela umuthi wokufa—usifundisa ukuhlukanisa okuhle nokubi—nezindawo ezizungezile—amathuna namatshe ethuna—kuhloswe ngawo ukuqinisa lesi sithombe. Okubaluleke kakhulu nokho, uMariya uvela ngemuva kwalesi sihlahla, enyathela amagatsha aso abunile njengoMnqobi phezu kokufa nesono. Igatsha elibunile akuyona into engabalulekile—leli gatsha lifanekisela inyoka eyake yakhohlisa u-Eva, igoqa esihlahleni sokufa. Ngaphezu kwalokho, umuntu angabona ukuba khona kwamagatsha amabili afile, angahunyushwa njengamakhanda amabili kadrako, ahlonzwe eNcwadini yesAmbulo noSathane. Ngesikhathi sombono owodwa, abanye ofakazi baze bathi babone uMariya enyathela udrako, beqinisekisa lesi sithombe esingokomfanekiso sempi phakathi kokuhle nokubi.

Isithombe 7. Isithombe sika-Our Lady of Gietrzwałd, ngokusekelwe kuma-akhawunti ababoni. Lesi sithombe sitholakala e-altare elikhulu lendlu engcwele e-Gietrzwałd.

Nokho, uma siqhathanisa amaqabunga ezihlahla ezimweni okuxoxwe ngazo, siphawula ukuthi umuthi we-maple kuphela olahlekelwa amaqabunga awo ebusika. I-holly ne-wild rose ngokuvamile zigcina amaqabunga azo unyaka wonke. Ngokufanayo, umuthi wephayini awuzikhiphi izinaliti zawo, okubonisa ngokomfanekiso ukuhlala unomphela, ukuphila, nokuhlala unomphela. I-maple, ngakolunye uhlangothi, njengomuthi wokufa ongokomfanekiso, olahla amaqabunga awo njalo ekwindla inikeza umbono wokufa. Ukususwa kwawo okujikelezayo kufanele kuhunyushwe njengesikhathi sokuhlala unomphela—okubaluleke kakhulu uma sikuqhathanisa nomongo wezambulo nendawo lapho zenzeke khona (indawo yokungcwaba). Lokhu kungafani kuba yinto ephawulekayo nakakhulu uma sicabanga ngesithombe esingokwesiprofetho esiqukethwe eNcwadini kaHezekeli. Embonweni wethempeli likaMesiya, umprofethi uchaza imithi ekhula ngasemfuleni egeleza isuka ngaphansi kwetabernakele:
Hezekeli 47:12.  "Amaqabunga awo ngeke abune , nezithelo zawo ngeke ziphele. Azothela izithelo ezintsha njalo ngenyanga, ngoba amanzi ageleza etabernakele. Izithelo zawo ziyoba ukudla, namaqabunga awo abe umuthi."
Ngakho-ke, ngamaqabunga angabuni ezihlahla nezihlahla ezihambisana nemibono, uMariya usibonisa kusengaphambili iPharadesi – indawo lapho ukungafi nokuphila okuphakade kubusa khona. Kuwuphawu lokuba khona kukaNkulunkulu njalo kanye namandla angokomoya alabo abaphikelela eNtandweni Yakhe.
Isenzakalo esibalulekile ngesikhathi semibono eGietrzwałd sidinga ukunakwa okukhethekile: UMariya wabonakala emthonjeni lapho kwakuphuma khona umfudlana wamanzi. Nokho, kubalulekile ukuqaphela ukuthi umthombo ngokwawo wawungekho ngqo endaweni yemibono, kodwa wawungamamitha ambalwa ukusuka lapho, egqumeni eliseduze. Nokho, lolu shintsho olubonakala lungabalulekile lunencazelo ejulile yenkolo. EmiBhalweni Engcwele, izintaba zivame ukuba yindawo yokwambulwa kukaNkulunkulu – kwakusezintabeni lapho uMose ahlangana khona neNkosi, lapho kwakhiwa khona ama-altare, nalapho kwakhiwa khona iThempeli eJerusalema eNtabeni iMoriya. Intaba ifanekisela iThempeli likaNkulunkulu, iThente Lokuhlangana, indawo lapho umuntu angazi khona iNtando kaNkulunkulu. Kulo mongo, ukubonakala kukaMariya eduze kwegquma elinomthombo kuba uphawu olucacile. Umthombo ogeleza uvela entabeni ukhumbuza incazelo eseNcwadini kaHezekeli:
Hezekeli 47:12:  "Amaqabunga awo ngeke abune, nezithelo zawo ngeke ziphele. Zizothela izithelo ezintsha njalo ngenyanga, ngoba amanzi ageleza etabernakele. Izithelo zawo ziyoba ukudla, namaqabunga awo abe yimithi."

Ngokubona lesi sigaba, uMariya uvela njengeTabernakele likaNkulunkulu—iThempeli likaNkulunkulu eliphilayo emhlabeni. Kuvela kuye, njengesitsha sikaMoya oNgcwele, lapho umthombo ongokomoya ugeleza khona, uletha impilo, ukuvuselelwa, nokuphulukiswa. Noma ubani osebenzisa lo musa ngokholo—olalela uMariya futhi aphikelele eZwini lakhe—uzothela izithelo zokuphila okuphakade. Ngaphezu kwalokho, uMariya uhlala eholela eNdodaneni yakhe—eSithelweni Sokuphila, esiletha insindiso. Ngisho noma izwe elisizungezile libonakala licwiliswe “ebusika” obungokomoya—isikhathi sokulingwa—noma ubani owamukela iZwi likaMariya ngeke abune, kodwa uzothela izithelo ezinhle, ngoba bathola amandla eMthonjeni Ongcwele. Bayoba njengomuthi ongapheli ukuthela izithelo, ngoba izimpande zawo zifinyelela emanzini okuphila. Kulokhu, izibonakaliso ku-Gietrzwałd zibhekisela endabeni yeBhayibheli ka-Adamu no-Eva, abangazange balalele intando kaNkulunkulu—bakhetha okubi, bathela izithelo ezimbi, futhi balahlekelwa ukufinyelela eMthini Wokuphila. UMariya, njengo-Eva Omusha, uza ukuzovula kabusha lokhu kufinyelela. Intwasahlobo e-Gietrzwałd, lapho uMariya evela khona, ifanekisela amanzi agobhoza evela eTabernakele—amanzi agcwele ngawo futhi aletha isibusiso kithi—ukuphulukiswa. Kunobufakazi obuningi obulotshiwe bokuphulukiswa okuhlobene namanzi avela kule ntwasahlobo, okuqinisekisa ubukhulu obungokomoya nobomzimba besibusiso esigobhoza kulesi sibonakaliso.
Okunye okufanele ukusho izithelo ze-maple, ezingamantongomane ahlukile afihliwe “emakhaleni” anamaphiko (Isithombe 6). Zithwalwa umoya, zifana nezidalwa ezincane, ezinamaphiko angokomfanekiso. Ngokubona incazelo yangaphambilini, lapho i-maple ibonakala njengomuthi wokufa, izithelo zayo nazo zinesilinganiso esingokomfanekiso. Uma i-maple ngokwayo ihlotshaniswa nomuthi wokufa, khona-ke izithelo zayo zizofanekisela inzalo yayo, okungukuthi, amademoni. Qaphela ukuthi izithelo ze-maple zivela ngamaqoqo – okudala umbono wesixuku, isixuku, cishe njenge-legion, okusikhumbuza isithombe seBhayibheli semimoya emibi:

UMarku 5:9 “Igama lami nginguLegion ,ngoba sibaningi :.”
Lapho kufika ikwindla futhi umuthi we-maple ulahlekelwa amaqabunga awo, izithelo zawo ziwela phansi ngobuningi obukhulu. Lokhu kungafundwa njengokuxoshwa kwamademoni emhlabeni ngokomfanekiso, njengoba kusho i-Apocalypse of St. John

IsAmbulo 12:9 "Udrako omkhulu waphonswa phansi, inyoka endala, ebizwa ngokuthi uDeveli noSathane, odukisa umhlaba wonke; waphonswa phansi emhlabeni, nezingelosi zakhe zaphonswa phansi kanye naye."
Ngokubona izithunzi zikaMarian, uMariya uxwayisa ngokuphindaphindiwe ukuthi ezikhathini zethu amademoni ahlasela umuntu ngolaka olungakaze lubonwe, njenge "zinja ezihlanyayo" ezizama ukuxosha umuntu ekufeni. Ukuhlanganiswa kwalesi sifanekiso nendawo yezithunzi akulona iphutha—uNkulunkulu ufisa ukwembula amaqiniso angabonakali ngezinto ezibonakalayo.
Kuleli qophelo, njengoba sikhuluma ngobusika nokuwa kwamaqabunga, kubalulekile ukuqaphela isifanekiso sezinkathi, lapho uNkulunkulu ebonisa khona umuntu indlela yomusa—ithuba elingamukelwa noma lenqatshwe. Lapho u-Adamu no-Eva bephula umyalo kaNkulunkulu, isikhathi esingokomoya sasebusika safika kubo, sibonisa ukuhlukana noNkulunkulu—umthombo wokufudumala nothando. Lapho isimo sezulu siba sibanda, baqaphela ukuthi babehamba ze—isibonakaliso sokulahlekelwa ubukhona bukaNkulunkulu, obabubembese ngaphambili. Izindaba eziningi ezivela kubantu abaye babhekana nokufa okubangelwa ukugula okubangelwa ukugula okubangelwa ukubuya emhlabeni wenyama zichaza imizwa abayithola ngesikhathi behlukana nomphefumulo wabo nemizimba yabo. Sivame ukuzwa ngokufudumala nothando olumboza umphefumulo kulesi simo. Wonke umuntu uphethe ngaphakathi kwakhe umphefumulo—imbewu lapho iZwi likaNkulunkulu lingahluma khona. Inhlabathi yalokhu kukhula ingumzimba wakhe nokuphila kwansuku zonke. Uma umuntu egcina isivumelwano sakhe noNkulunkulu, umuthi ukhula ngaphakathi kuye, uthele izithelo ezinhle. Kodwa-ke, uma lo muthi ulahla amaqabunga awo—okusho ukuthi afulathela uNkulunkulu, ekufudumaleni—khona-ke uba yinyumba, ungatheli, futhi ufile ngokomoya. Kodwa-ke—njengokujikelezwa kwemvelo—intwasahlobo ingafika ngemva kobusika. Ukuguquka kufana nokuvuka ngemva kokudinwa ngokomoya. UNkulunkulu, njengoBaba Onesihe, unikeza umuntu ngamunye isikhathi nethuba lokubuyela endleleni Yakhe. Lapho isoni siphenduka, impilo iyabuya—amaqabunga okuqala angokomoya nezimbali ziyavela, zibikezela ukuthela. Ngakho-ke izinkathi zonyaka zibonisa imithetho kaNkulunkulu engokomoya: isono sisihlukanisa noNkulunkulu, umthombo wokufudumala nothando, kuyilapho ukuguqulwa—njengentwasahlobo—kuvusa umphefumulo ekuphileni okusha. Kuhle ukukhumbula ukuthi lapho uNkulunkulu efika ku-Adamu no-Eva ngemva kokuwa kwabo, akabashiyanga behamba ze. Wabagqokisa, wabanika ukufudumala nothando.
Ake sibuyele esihlahleni sameva. Lapho u-Adamu no-Eva bephula umyalo kaNkulunkulu, indlela eya eMthini Wokuphila yavalwa kubo. UNkulunkulu wabe esebeka amaKherubi nezinkemba ezivuthayo, umsebenzi wawo kwakuwukuqapha ukufinyelela kuYe. Indlela eya eMthini Wokuphila yayivalelwe labo ababengakawufundi umehluko phakathi kokuhle nokubi.
Ngakho-ke, lapho uMariya ebonakala esihlahleni sameva—njengoba kwenzeka eFatima, eLourdes, naseGarabandal—lesi sihlahla sameva sifanekisela amaKherubi anezinkemba eziqapha ukufinyelela eMthini Wokuphila. Ukuze athole Isithelo Sokuphila—uJesu—umuntu kumelwe adlule emeveni, okungafanekiseli nje ukuhlupheka ngokomzimba namanxeba kodwa futhi nokulwela okuhle okunikeza ukuphila okuphakade. Ngakho-ke, siyabona ukuthi ukuphila okuphakade akunikezi ngokuzenzakalelayo, kodwa kunikezwa kuphela labo abalwela okuhle kuleli zwe eligcwele ububi. Noma ubani olwela okuhle kuleli zwe ubonisa ukuthi ufunde ukuhlukanisa okuhle nokubi. Ngokulwela okuhle, umuntu ubunjwa abe ngumfanekiso kaNkulunkulu, ngesikhathi esifanayo efunda mathupha ukuthi ububi buyini. Le ndlela ihambisana nomyalo kaNkulunkulu obhalwe eNcwadini kaGenesise, lapho uNkulunkulu etshela khona u-Adamu ukuthi umhlaba awulimayo uzomkhiqizela ukhula nameva. UNkulunkulu futhi ufuna ukusibonisa izinto zaseZulwini ngezinto zasemhlabeni. Ukulwela ukudla, ngenxa yokuthi umuntu angaphila kulo mhlaba, kudinga ukulima umhlaba okhiqiza ukhula nameva. Lesi sithombe sibhekisela ngokomfanekiso ekulweleni okuhle kulo mhlaba ogcwele ububi, okudinga umhlatshelo owenziwa uKristu. Noma ubani ofuna ukuba semfanekisweni waKhe kumele amlingise.
Ngakho-ke, sifunda emhlabeni ukuthi singalwela kanjani okuhle okunikeza ukuphila, kuyilapho sifunda nokuthi ububi buyini. Kubalulekile ukuqaphela ukuthi ukufunda ukuhlukanisa okuhle nokubi kungenzeka ngezindlela eziningana. Singafunda ngokuthatha isono phezu kwethu, okungukuthi, lapho othile esona kithi. Kulokhu, isici esinquma ukutholwa kwale mfundiso isenzo sokuthethelela. Lapho othile esilimaza, sifunda kulolo lwazi, singenzi izinto ezifanayo komakhelwane bethu, ngoba siyazi imiphumela yaleso sono kithi. Nokho, uma umuntu evutha impindiselo futhi ebangela ububi kwabanye, siqhubekela phambili ekufundeni ngokubangela isono kwabanye. Kubalulekile ukugcizelela ukuthi imfundiso kaJesu isekelwe kakhulu ekuthwaleni isono phezu kwethu, futhi uma sifuna ukufana Naye, kumelwe simlingise. Ukuhlupheka kukaKristu konke esiphambanweni kuwukuthwala isono sabanye phezu kwethu, futhi ekugcineni, ukuthethelela abahluphi bethu. Le mfundiso ikhombisa ukuthi ububi buzala ububi, ngakho-ke kufanele simelane nobubi ngokwenza okuhle.
Ngakho-ke singafunda ngesono ngokusenza kwabanye - kodwa-ke, uma lokhu kungahambisani nokudabuka nokuphenduka, futhi isono siphindaphindwa, kusho ukuthi asikasifundi isifundo. Kulabo abafunda ngokusenza abanye ububi, kukhona isakramente lokuphenduka - ukuvuma izono. Kodwa-ke, uma singazizwa sidabuka ngesono esiphuma enhliziyweni, kusho ukuthi asikasiqondi isifundo. Unembeza womuntu uyisisusa okufanele sisiholele ekuguqukeni. Labo abangazizwa bezisola ngesono futhi abangasishiyi abafundanga lutho. Singafunda futhi ngesono ngokuhlupheka - zonke izifo ezingaphezu kwamandla ethu zisenza siqaphele ububi obusemizimbeni yethu. Nokho, esimweni esinjalo, kumelwe sixolele uNkulunkulu, ngoba wadala leli zwe. Singafunda futhi ngokuzibangela ukuhlupheka - isibonelo, ngokusebenzisa umlutha noma ukuziphatha okubi okubangela izifo zomzimba nezingokomoya, ngaphandle kokungenelela kwabanye. Nokho, esimweni esinjalo, kumelwe senze isinqumo sokushiya lesi simo futhi sizixolele.

Ihlathi leNcasakazi – uphawu lwendawo okuqhamuka kuyo kanye nencazelo yegama elithi Gietrzwałd

Kuhle ukuma phezu kwendawo okwabonakala kuyo izithunzi eGietrzwałd, njengoba ukukhetha kwayo kwakungeyona ingozi. Njengoba kushiwo, izithunzi zenzeka eduze kwesihlahla se-maple, eduze kwalapho kwakukhona khona indawo yokungcwaba ngaleso sikhathi, kamuva zathuthela egqumeni eliseduze. Ngesikhathi sezithombe ngo-1877, izihambi ezazifika eGietrzwałd zazimi phakathi kwamatshe ethuna, zivame ukuhamba odakeni.
Kuhle futhi ukuqaphela igama lomuzi ngokwawo - iGietrzwałd. Imvelaphi yaleli gama ijule kakhulu kunalokho umuntu angakucabanga. Imibhalo yomlando iqukethe izinhlobo ezahlukene: iDittrichswalt (1583), iDittrichsuald (1615), iDitrichswaldt (1656), kanye neDitterichswalde (1755). Umthethosisekelo wawuthi lo muzi wawuzobizwa ngokuthi iDytherichswalt, kamuva owaba yiDitrichswalde ngesiJalimane. Kwaze kwaba ngo-1879, ngenxa kaWojciech Kętrzyński, lapho inguqulo yePolonized – Gietrzwałd – yamukelwa ngokusemthethweni.
Kodwa-ke, kufanelekile ukucabangela umbono othakazelisayo wemvelaphi owavezwa nguViktor Roehrich, umcwaningi wekoloni laseJalimane laseWarmia. Ukholelwa ukuthi ukupela kwaleli gama kwasekuqaleni kungenzeka ukuthi kwakuhluke ngokuphelele: iDichterurwald, okusho ngokwezwi nezwi ukuthi “ihlathi eliyintombi.” Lo mbono uthola ukwethembeka lapho sicabangela umlingiswa wasePrussia wamagama amaningi amadolobha aseduze, njengeWoryty (kusukela kuma-woras asePrussia, okusho ukuthi “okudala”) kanye neRentyny (kusukela kuma-rantas, okusho ukuthi “ogwini”). Ukuhunyushwa kweGietrzwałd ngokuthi “ihlathi eliyintombi” kuhambisana kahle nophawu lwezenkolo lwemibono eyenzeka lapho. Nakuba iGietrzwałd izungezwe amahlathi aminyene, indawo yemibono ngokwayo – indawo eseduze nomuthi we-maple lapho uMariya abonakala khona nendawo lapho intwasahlobo igeleza khona – cishe ayinazo izihlahla. Lokhu kungafani kusikhumbuza isithombe seBhayibheli seNsimu yase-Edene – ingadi ehlanzekile – lapho phakathi kwayo kwakhula khona imithi emibili evelele: Umuthi Wokuphila kanye nomuthi Wokwazi Okuhle Nokubi, futhi nxazonke kwakhula eminye imithi. Izindawo ezigxile ezibonelweni – umuthi we-maple owodwa phakathi kwendawo yamathuna yangaphambili – ubhekisela kuMuthi Wokufa, kanti uMariya, owavela entwasahlobo, ubhekisela kuMuthi Wokuphila. Amahlathi azungeze idolobha abonisa ngokomfanekiso ingxenye esele yePharadesi – eminye imithi yeNsimu kaNkulunkulu. Kulo mbono, yonke iGietrzwałd – njenge “hlathi elicwebezelayo” – iba isithombe esingokomoya se-Edene, iPharadesi uNkulunkulu alitshalele isintu ekuqaleni kwendalo, futhi lapho, ngoMariya, isintu singaphinde sithole khona indlela yaso.

Ukufana kwemibono yase-Gietrzwałd naseGuadalupe njengesambulo sika-Eva Omusha

Isithombe 8. Inkosikazi Yethu yaseGuadalupe

Indlela yokubonakaliswa kwezithombe eGietrzwałd ngezindlela eziningi ikhumbuza ukubonakala kukaMariya eGuadalupe. EGietrzwałd, uMariya ubonakala ngokunyathela igatsha elifana nenyoka. Nokho, eGuadalupe, uMariya umi ngezimpondo, ezihlotshaniswa nobubi, ezihlala ekhanda lengelosi. Khumbula ukuthi u-Eva kuthiwa wachoboza ikhanda lenyoka, emazinyo ayo, acwila enyameni yesisulu, abangela ubuhlungu futhi ngezinye izikhathi ngisho nokufa. Kulesi sihluthulelo esingokomfanekiso, ingelosi enezimpondo, etholakala ngaphansi kwezinyawo zikaMariya, ingahunyushwa njengengelosi ewile - udeveli - uNkulunkulu ayiphonsa phansi emhlabeni. Zombili izithombe, kusukela kuGietrzwałd kanye noGuadalupe, zibonisa uMariya njengo-Eva Omusha, owanqoba inyoka - njengoba kwabikezelwa eNcwadini kaGenesise.
UGenesise 3:15: Ngizobeka ubutha phakathi kwakho nowesifazane, naphakathi kwenzalo yakho nenzalo yakhe. Izolinda ikhanda lakho, nawe uzolinda isithende sayo.
Isithombe esikuGuadalupe, njengakuGietrzwałd, simelela uEva Omusha, owanqoba umlingi nobubi. Ngenxa yokuthi uMariya wamnqoba umlingi, unamandla okumbusa. Ngakho-ke, ngokuba noMariya ezinhliziyweni zethu, siba namandla okumnqoba njengoba enza.
Ake sicabangele uphawu oluvela ezintweni ezivezwe esithombeni esimangalisayo seNkosikazi Yethu yaseGuadalupe, enziwe angafi endwangu elukiwe ngemicu ye-agave. Phakathi nalesi sithombe kukhona uMariya, eboshwe ngeribhoni elimnyama, elisho isimo esibusisiwe, ngokwesiko lama-Aztec. Ngakho-ke lesi sithombe sisazisa ukuthi uMariya uphethe uJesu, isithelo sokuphila, ngaphansi kwenhliziyo yakhe. Ingubo yakhe inombala ofana negxolo lomuthi. Iqukethe amaphethini akhumbuza amagatsha, amaqabunga, nezithelo. Lolu phawu lomuthi—ikakhulukazi, umuthi wokuphila—lungabonakala. Ngaleyo ndlela, ingubo kaMariya eluhlaza okwesibhakabhaka, embozwe izinkanyezi, ingafundwa njengamaqabunga aphakade, asezulwini aqukethe izithelo—izinkanyezi ezikhanyisa ubumnyama. Lezi zinkanyezi zifanekisela izithelo ezizoba ziningi futhi ziphakade—njengezinkanyezi ezathenjiswa u-Abrahama njengophawu lwesibusiso senzalo yakhe. Ngakho-ke, wonke umuntu oyinzalo kaMariya ukhanyisa ubumnyama njengezinkanyezi esibhakabhakeni, futhi yibo abachoboza ikhanda lenyoka. Ngaphezu kwalokho, uMariya uboniswa ngemuva kokukhanya okukhulu, imisebe yayo efana nezinkemba. Kulokhu kukhanya, singabona ukubhekisela encazelweni yeBhayibheli yamaKherubi anezinkemba ezivuthayo, ezazibekwe nguNkulunkulu ukuqapha ukungena eMthini Wokuphila.
UGenesise 3:24: " Wamxosha u-Adamu wamhlalisa ngaphandle kwale nsimu yenjabulo. Wabeka lapho amaKherubi nenkemba evuthayo, ephendukile, ukuqapha ukungena eMthini Wokuphila."

Ngokumangazayo, indwangu ebonisa isithombe seBhayibheli seSihlahla Sokuphila yenziwe nge-agave, uhlobo lwe-cactus oluhlala luluhlaza futhi olunameva. Ngakho-ke indwangu imelela amaKherubi, angafi, okungenzeka ukuthi yingakho indwangu isekhona naphezu kokuguga kwayo.

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 Oyimfihlakalo—Ukuzindla Ngencazelo “Yento Engabonakali”
Enye yezinto ezingokomfanekiso zesimo sombono esenzeka ngoJulayi 18 kwakuyiribhoni elabonwa ababoni ezinyaweni zikaMariya. Kwavela umbhalo oyimfihlakalo kuwo, kodwa wawubonakala kancane nje—kafushane kangangokuthi amantombazane ayengakwazi ukuwufunda. Lapho bebuza uMariya ngencazelo yawo, waphendula kafushane kodwa ngokugqamile:
“Akusho lutho.”
Le mpendulo—nakuba ibonakala ilula—ivula isikhala sokuzindla okujulile. Kungani into eyembulwa ngesikhathi esiyingqayizivele kangaka “ingasho lutho”? Noma mhlawumbe umbuzo kufanele ubekwe ngendlela ehlukile: kusho ukuthini lokhu “kungelutho”?
Kubonakala sengathi iribhoni yayingeyona ingozi. Isimo sayo, esigoqene ezinyaweni zikaMariya, sisikhumbuza umfanekiso wenyoka—njengoba uboniswe ezithombeni eziningi zikaMariya enyathela inyoka yasendulo, uphawu lomlingi, njengoba kwabikezelwa eNcwadini kaGenesise. Kulo mongo, iribhoni ingafundwa njengophawu lwenyoka, eseyinqotshiwe kakade nguMariya—u-Eva Omusha. Nokho, manje, ukunqoba kuba umsebenzi wenzalo yakhe, okufana nezinkanyezi esibhakabhakeni, ukususa ubumnyama bezwe. Ngakho-ke umbhalo owavela kafushane eribhoni wawungaba negama lenyoka—igama elingasasho lutho kuMariya, ngoba wayelinqobile. Ngakho-ke, siyabona ukuthi ngisho nezinto ezibonakala zingabalulekile zesambulo, empeleni, zifanelana kahle nomfanekiso obanzi wemibono. Yonke imininingwane, yonke imo, yonke isenzo—ingaba nencazelo ejulile yokomoya.
Imfihlakalo Yendandatho – Ukubonakala kukaMariya noJesu Ongumntwana.
Esinye isici semibono kaGietrzwałd, ephethe izibonakaliso ezijulile, isithombe esingavamile lapho sibona khona uMariya egqoke indandatho, ezungezwe izingelosi. Incazelo yenkolo kanye nezibonakaliso zalesi sithombe kudinga ukunakwa okukhethekile. Ake sicaphune ingcaphuno ekulandiseni kwababoni, ebhalwe phansi nguFr. UFranciszek Hipler, owayengufakazi oqondile kanye nomlobi wezenzakalo eGietrzwałd:
"Ensimbini ye-Angelus, ukukhanya okungavamile kwamboza umuthi, njengokungathi kuvela emnyameni. Endaweni efanayo lapho owesifazane omuhle wayevele khona izolo kusihlwa, ngabona indandatho ende, ekhazimulayo, futhi kuyo, ngesikhathi semfihlakalo yesithathu ejabulisayo, kwavela isihlalo sobukhosi esihle kakhulu, esivele sijwayelekile kimi, sicwebezela njengegolide, sihlotshiswe ngamaparele; sasinezindawo zokubeka izingalo ezimbili, kanti ngemuva kwakukhona isihlalo sobukhosi esiphakeme, esiyindilinga. Ngokushesha ngemva kwalokho, uNkosikazi omuhle wehla evela ezulwini phakathi kwezingelosi ezimbili ezimhlophe ezinamaphiko akhanyayo, aluhlaza okwesibhakabhaka. uNkosikazi wahlala esihlalweni sobukhosi, kanti izingelosi, sezikhulule izingalo zakhe, ezazizisekela ngesikhathi sodwendwe, zakhothama kakhulu futhi zama nhlangothi zombili. uNkosikazi wahlala ngesimo sentombi enhle kakhulu, eneminyaka engu-16 kuya kwengu-18; ukukhanya okungavamile, okukhanyayo kuneqhwa, kwamzungeza kanye nefu eliluhlaza okwesibhakabhaka. Kusukela ekhanda lakhe elingamboziwe, kwawa amaconsi emvula. Izinwele ezicebile, ezinde, ezinhle zeluliwe zadlula amahlombe akhe namabele akhe zaya emadolweni akhe, zishiya izindlebe zakhe zingamboziwe. Amehlo akhe, akhazimula ngokukhanya okuthambile, ayeluhlaza okwesibhakabhaka; izihlathi zobuso bakhe obude, obuyindilinga zazibonakala zipinki njengegolide; intamo yakhe yayingabonakali kuze kube semphethweni wengubo emhlophe egelezayo ewela emilenzeni yakhe; izingalo zakhe zazimbozwe yimikhono esondelene; ibhande elimhlophe lalizungeze izinqe zakhe; izandla zakhe zaziphumule ngesithunzi esithule emadolweni akhe; ezandleni zakhe, kanye nasentanyeni nasezinyaweni zakhe, imisebe engaba yisigamu sengalo ubude yayikhipha imisebe; imilenze yakhe, okwakubonakala kuyo ilungelo kuphela, yayingagqokile izicathulo. Ngaphezu kwalokho, wonke umzimba wakhe wawunezimo ezicacile neziqondile, hhayi njengomfanekiso odwetshiwe noma oqoshiwe, kodwa njengomzimba ophilayo ngempela, ohlukile mhlawumbe kuphela ngokukhanya kwawo nobuhle kumuntu wesifazane ovamile. Umbono oyisimangaliso wahlala buthule isikhashana, kwabe sekufika izingelosi ezimbili ezulwini ziletha umntwana okhazimulayo egqoke ingubo emhlophe elukiwe ngegolide. Lo mntwana wayemphethe ngesandla sakhe sobunxele. Indilinga ekhazimulayo enesiphambano phezulu, isandla sokudla siphumule edolweni lesokudla. Izingelosi zabeka uMntwana edolweni lesobunxele leNkosikazi ehloniphekile zanyamalala esibhakabhakeni. Kwabe sekubonakala ezinye izingelosi ezimbili ziphethe umqhele owakhiwe ngomqhele omkhulu, omuhle kakhulu, obanzi izindandatho, ezikhanya kakhulu zidlula konke okunye. Njengokungathi zilenga emoyeni, zaziphethe umqhele ngaphezu kwekhanda leNcasakazi. Ngemva kwesikhashana, kwafika ingelosi yesithathu, iphethe ngesandla sayo sokunene intonga enhle, "i-pike," njengoba uJustina eyibiza kanjalo, enembali yegolide esicongweni, okusho ukuthi, ngokusho kwencazelo, intonga yobukhosi kuphela. Le ngelosi yema ngemuva kwalaba ababili ibambe umqhele futhi, ngokuphakama okufanayo nabanye, ibambe intonga yobukhosi ngaphezu komqhele. Ekugcineni, isiphambano esikhanyayo, esilingana nesiphambano esontweni, kodwa ngaphandle komfanekiso woMsindisi, sehla ngaphezu kwezingelosi ezintathu futhi salenga ngokuvundlile emafwini akhanyayo.

Isithombe 9. I-Fresco ebonisa ukubonakala kweNcasakazi uMariya Nezingelosi, esendaweni engcwele e-Gietrzwałd

Lokho okwaboniswa amantombazane ngesikhathi salo mbono eGietrzwałd kungahlukaniswa kube izithombe ezimbili ezihlukile: esokuqala, esitholakala ngaphakathi kwendandatho, kanti esesibili, ngaphandle kwayo. Ake siqale sigxile kwesokuqala, esizungezwe yindilinga. Phakathi naso, sibona uMariya ezungezwe yizingelosi. Esinye sazo siphethe i-pike, esiqongweni sayo kukhona i-rose. Izingelosi zinamaphiko aluhlaza, okusikhumbuza ngokushesha isithombe sesihlahla sameva okukhulunywe ngaso ekuqaleni. Uphawu lwalesi sigameko lujulile kakhulu futhi lusekelwe emiBhalweni Engcwele. Izingelosi ezizungeze uMariya kufanele zihunyushwe njengeKherubim, okuyinto—ngokusho kweNcwadi kaGenesise—eyabekwa nguNkulunkulu ukuvikela ukufinyelela eMthini Wokuphila, ukuze kungabikho sidalwa esinesono esingaba nokuphila okuphakade. Amaphiko aluhlaza ezingelosi afanekisela amaqabunga aluhlaza, uphawu lokuphila olungapheli, kanti i-rose esiqongweni se-pike ifana nehlumela lomlilo—isithombe esicashile kodwa esicacile senkemba yomlilo yekherubi, ejikeleza ukuvikela ukufinyelela eMthini Ongcwele. Kubaluleke kakhulu ukuthi amantombazane abona indandatho kuqala, bese kuba yilapho kuphela lapho uMariya noMntwana uJesu beholwa khona, bethweswe umqhele yizingelosi zikaNkulunkulu. Kulokhu kukhanya, isithombe sonke kufanele sifundwe njengombono kaMariya esihlahleni sezimbali esinameva—isithombe esikhona nasezithombeni eLourdes, eGarabandal, naseGuadalupe. Ukugcotshwa kukaMariya kulesi sigameko akulona nje uphawu lwenkazimulo, kodwa kusho ukuthi ukhethwe nguNkulunkulu njengeNdlovukazi yabo bonke abantu. Ngenxa yalokho, uJesu, njengeNdodana yakhe, uba yiNkosana. Ngokomongo womfanekiso woMuthi Wokuphila, uMariya uvela njengoMuthi, noMntwana uJesu njengesithelo sawo—lowo okumele adliwe ukuze athole ukuphila okuphakade. Lokhu kuvumelana namazwi kaKristu uqobo, othi: "Noma ubani odla lesi sinkwa uzophila phakade." Enye imininingwane enencazelo ejulile ivela kulesi sithombe esingavamile: unyawo lukaMariya olungenalutho. Kulo mfanekiso, inyoka ayikho ngaphansi kwayo, okubonisa ngokusobala ukuthi isivele iyinqobile. Lesi sithombe sisibhekisa esibonakalisweni sangaphambilini—iribhoni eliyimfihlakalo elinombhalo uMariya athi ngawo, "Wayengasho lutho." Kufanele kugcizelelwe lapha ukuthi inyoka yanqotshwa nguye uqobo, okungasho ukuthi umhlaba usuhlanziwe. Umuntu ngamunye kumele anqobe inyoka yakhe, ngosizo lukaMariya noJesu. Unyawo lwakhe olungenalutho alusadingi ukunyathela inyoka, ngoba uyinqobile. Inyoka ayisenawo amandla phezu kwayo. Kuyafaneleka futhi ukukhuluma ngesenzakalo esingokomfanekiso esenzeka ngesikhathi sesinye sezibonakaliso: igatsha elomile uMariya ayemi kulo—elihunyushwa njengenyoka noma ikhanda likadrako—laphuka. Ngakho-ke, siyabona ukuthi futhi uphawu lwalesi senzakalo lubonisa ukuthi uMariya wanqoba inyoka. Emfanekisweni wesibonakaliso
, sibona noMariya ehlezi esihlalweni sobukhosi esihlotshiswe ngamaparele. Lesi sithombe asisho ukuthi kwenzeka ngengozi—la maparele afanekisela amaparele eRosari, uMariya ayiNdlovukazi yawo. IRosari iyisikhali esingokomoya—isikhali somthandazo esisikhanda ngaso ububi obukhona ezinhliziyweni zethu. Uma sibheka iRosari, singabona ukuthi amaparele ayo afana namatshe amancane, kanti isiphambano esinomfanekiso kaKristu esihlokweni saso sifana nenkemba. Lokhu akulona nje uphawu lomthandazo kodwa futhi kuyisibonakaliso sezikhali ezingokomoya. IRosari ihambisana nesenzakalo esichazwe eNcwadini kaJoshuwa, lapho sifunda khona:
Joshuwa 10:11: "Kwathi lapho bebaleka phambi kuka-Israyeli, besemthambekeni waseBeti-Horoni, uJehova waphonsa amatshe amakhulu ezulwini phezu kwabo, kwaze kwaba se-Azeka, bafa. Abaningi babo bafa ngesichotho kunalabo abantwana bakwa-Israyeli ababebabulele ngenkemba."

Le ndima, nakuba ichaza isenzakalo sempi, uma ifundwa ngokombono ongokomoya, yembula amandla esenzo sikaNkulunkulu, esisiza umuntu ekulweni nobubi. Eqinisweni, iTestamente Elidala lembula iqiniso elingokomoya ngezenzakalo zomzimba. Akukhona ukulwa impi phakathi kwabantu, kodwa mayelana nempi engokomoya yangaphakathi evutha enhliziyweni yawo wonke umuntu. Kulokhu kukhanya, iRosari iba njengesichotho samatshe—esingaqondisiwe kwabanye, kodwa esonweni esigxilile ezinhliziyweni zabantu. IRosari iyisikhali esingesona esobudlova, kodwa sothando. Isikhali esingalimazi, kodwa esihlanzayo. Ngale ndlela, isihlalo sobukhosi sikaMariya samaparele asivezi nje isithunzi sakhe sobukhosi kodwa futhi sikhumbula indima yakhe njengoMqondisi empini engokomoya—umuntu ofundisa indlela yokunqoba hhayi ngenkemba, kodwa ngomthandazo nokholo.
Isithombe sonke esiqukethwe ngaphakathi kwendandatho sibonakala siqondiswe ngqo kubantwana. Amakherubi avela ngaphakathi kwawo awakhuthazi ukwesaba, futhi awabonakali njengabaqaphi abasongelayo, kodwa kunalokho afana nezingelosi ezimnene, ezinobuso obuthule nokubukeka okubucayi. Ngalesi sithombe, uMariya udlulisela umlayezo ocashile kodwa ojulile: ukubumba inhliziyo yomuntu kufanele kuqale ngabantwana. Abazali bangababokuqala abanesibopho sokuhola izingane zabo kuNkulunkulu—ngesibonelo, umthandazo, ukuhlanganyela kumasakramente, kanye nokuba khona kokholo kwansuku zonke ekhaya. Lokhu kuyaqondakala: uma sifunda ukuthi ubuhle buyini kusukela ebuntwaneni, khona-ke lapho sesikhulile sizophila ngokuvumelana nezindinganiso ezifana nothando, ubulungiswa, nokulunga. Futhi ngokuguqulwa kwezinhliziyo zomuntu ngamunye, umphakathi wonke uyashintsha. Ubuhle obuqala emndenini bunamandla okuguqula ubuso baleli zwe.
Indandatho, enkabeni yayo esibona uMariya nomntwana uJesu, iwuphawu olungokomfanekiso lwengaphakathi lePharadesi—indawo lapho isintu sasihlala khona ngobunye noNkulunkulu, ngokuthula nangokungenasono. Enkabeni yale nsimu engokomoya kukhona uMuthi Wokuphila, omelelwa uMariya—u-Eva Omusha, othela Isithelo, onguJesu Kristu. Kubalulekile ukuqaphela ukuthi uKristu uphethe imbulunga esandleni sakhe, enesiphambano esiqongweni saso. Lesi senzo asiyona ingozi—nguYe owabeka iSiphambano enkabeni yomhlaba njengophawu lokulwela okuhle. Isiphambano ngesikhathi esifanayo siba i-altare lapho umuntu kufanele anikele khona umhlatshelo ongokomoya kuNkulunkulu: umhlatshelo wokuzibophezela kwakhe ekwenzeni umhlaba ube muhle. Lapho uNkulunkulu edala umhlaba, wathi, "Futhi uNkulunkulu wabona ukuthi konke ayekwenzile kwakukuhle kakhulu." Kodwa-ke, lobu buhle kwakuyisimemezelo, umgomo okufanele ufezwe, hhayi iqiniso eligcwalisekile. UNkulunkulu usebenza ngomuntu, enza lomhlaba ube muhle. Nokho, lesi senzo singaqhubeka kuphela uma intando yomuntu ivumelana nentando kaNkulunkulu. UKristu weza emhlabeni ukuzolwela okuhle. Wonke umuntu olwela okuhle ngoMoya kaNkulunkulu uhlanganyela esiphambanweni sikaKristu. Futhi noma ngubani ohlanganyela esiphambanweni sakhe naye uzohlanganyela enkazimulweni yaKhe.
Ngokuphathelene nesithombe sesibili, ngaphandle kwendandatho, sibona umuthi we-maple, ofanekisela umuthi wokufa—izwe lapho sifunda khona ukuhlukanisa okuhle nokubi. Umuthi we-maple awutheli izithelo ezidliwayo, ngakho-ke awunikezi nhlobo ukuphila. Kubalulekile ukuqaphela ukuthi iPharadesi alitholakali ezweni lethu lezinto ezibonakalayo, kodwa ezweni elingokomoya. Izinto ezibonakalayo zisebenza kuphela ekufundiseni nasekubumbeni umphefumulo womuntu. UMariya uzembula esimweni esingokomoya, ngakho-ke uMbuso weZulu nawo ungowomoya. Ukuze umuntu azalelwe eMbusweni weZulu, kumelwe athele izithelo ezijabulisa uNkulunkulu, isithelo esibonakala empilweni yakhe yonke ezweni lezinto ezibonakalayo.

Isiprofetho - igatsha elingamephulanga uMariya

"Abantu baqala ukuhlakazeka ngokuthula besuka emathuneni ebusuku obumnyama, ngoba kwase kudlule ihora lesishiyagalolunye. Kamuva, ngemva kwehora leshumi, amasosha ayekhipha izihambi ezisele emathuneni. Khona-ke—ngokumangalisayo!—ngokungazelelwe, igatsha elilodwa, elijiyile njengomlimi omkhulu, lomuthi we-maple lapho iNkosazana Engcwele uMariya yayivele khona, laqhekeka, laphuka, lawela esontweni elisha elalimi eduze, futhi laliphula phakathi, kodwa alizange liligumbuqele—lawela phansi ngomsindo omkhulu!!"
Igatsha le-maple eliwela phansi laphula esontweni futhi—ngokuphawulekayo, nakuba lingafakwanga endabeni engenhla—laphula iSiphambano phezu kwalo.
Lesi senzakalo kufanele sifundwe njengesiprofetho, sibikezela impi kaSathane neSiphambano, iSonto, noMama kaNkulunkulu. Uphawu lucacile futhi lutshela: USathane uzozama ukubhubhisa ubunye beSonto, ukwethembeka kwalo, negunya, okwenza abantu bafulathele. Kodwa-ke, futhi okubaluleke kakhulu, uMariya akanqotshwa. Isonto, nakuba lonakele, aliwi. Lokhu kuyisibonakaliso sokuthi nakuba iSiphambano neSonto bezwa ukuhlupheka nokuhlaselwa, uMariya, njengoMuthi Wokuphila, uzohlala engantengantengi. Yingakho kufanele sifune isiphephelo ezingalweni zakhe zomama—kuYe sizothola amandla angenakuphulwa ububi. Kubalulekile futhi ukuthi lesi senzakalo senzeka ngesikhathi lapho amasosha ephoqa abantu ukuba baphume endaweni yeZibonakaliso. Lokhu kuyisibonakaliso sokuthi uSathane ubangela ukufulathela kwabantu uNkulunkulu. Ukufulathela kwabantu iSonto kuvame ukuba umphumela wezepolitiki, izinqumo zikahulumeni, kanye nehlazo, okubangelwa abefundisi ngokwabo. Abapristi, esikhundleni sokuletha ukukhanya, ababa amathuluzi obumnyama. Izikhathi zanamuhla ziqinisekisa ngokusobala ukugcwaliseka kwalesi siprofetho. Abantu badonswa cishe ngamandla kuNkulunkulu—njengoba nje inyoka yadonsela u-Eva kuNkulunkulu, yamlinga ngokubonakala kobuhle. Esinye sezimbangela ezibuhlungu kakhulu zenkinga engokomoya yanamuhla yizono ezenziwa abelusi beSonto—ikakhulukazi ubugebengu bobulili obubhekiswe ezinganeni, kanye nokufihlwa kwabo okuhlelekile yizakhiwo ezithile zeSonto. Ihlazo elinjalo elijulile liholela ekufudukeni okukhulu kwabathembekile kanye nokulahlekelwa igunya leSonto.
Ukuntuleka kokusabela kuyamangalisa nakakhulu. Esikhundleni sokuhlanza iZwe Elingcwele esonweni—njengoba kwenza uJoshuwa noJesu kamuva—abanye abaholi basalokhu bengenandaba. Isimo sabo sengqondo sibonakala sibonisa ubuthakathaka obukhulu bokholo. Le nqubo eqhubekayo nayo iqedwe ubhubhane. Imikhawulo iholele ekuvalweni kwamasonto amaningi, futhi lapho inkonzo yayitholakala khona, abantu babevame ukwesaba ukuhlanganyela. Ngesikhathi esifanayo, isiphambano sesiqalile ukunyamalala ezindaweni zomphakathi—ophahleni lwamasonto, ezikoleni, nasemahhovisi. Lesi esinye isibonakaliso sokuwohloka ngokomoya kanye nomzabalazo oqhubekayo phakathi kwezombusazwe nobuKristu. Ngemuva kwalezi zimo kumi ububi, obuhlala buphikisana nobuhle, bufuna ukugcina ukubusa kwabo phezu komhlaba. Nakuba singakuboni njalo, uSathane usebenza ngabantu—kufaka phakathi abefundisi. Sikhunjuzwa ngalokhu eVangelini, lapho uJesu engena esinagogeni futhi ehlangana nendoda ekhwelwe yimimoya, cishe umpristi. UKristu ukhipha umoya omubi kuye, ngaleyo ndlela ebonisa ukuthi ngisho nalabo okufanele bahole bangawela ebumnyameni. Ngakho-ke isigameko sokuwa kwegatsha asisona nje isibonakaliso—siwubizo: lokuqapha, lokuguquka, lokuthembela kuMama kaNkulunkulu. Ngoba nakuba uSathane ezama ngokungapheli ukudonsela abantu kude noNkulunkulu—ngisho nokusebenzisa abapristi—uMariya akahluleki. Kuye kulele insindiso nokunqoba.

Umthombo wamanzi

Njengoba kushiwo ngaphambili, umthombo ogeleza uvela egqumeni eliseduze wabusiswa nguMama kaNkulunkulu. Lesi senzakalo esingavamile senzeka ngoSepthemba 8, 1877, futhi sithola izimpande zawo ezingokomoya emiBhalweni Engcwele. Encwadini yomprofethi uHezekeli, sithola umfanekiso ongokomfanekiso wamanzi ageleza ethempelini likaNkulunkulu:
Hezekeli 47:12 "Amaqabunga awo ngeke abune, nezithelo zawo ngeke ziphele. Azothela izithelo ezintsha njalo ngenyanga, ngoba amanzi ageleza evela endaweni engcwele. Izithelo zawo ziyoba ukudla, namaqabunga awo abe umuthi."
Amanzi ageleza avela emthonjeni iGietrzwałd anezakhiwo ezikhethekile zokuphulukisa. Lokhu kufakazelwa ubufakazi obuningi babantu abathole ukwelashwa—kokubili ngokomzimba nangokomoya—ngemva kokukuphuza. Izihambi eziningi zibika ukukhululwa ezifweni ezingathi sína, ukuthula kwenhliziyo okwabuya ngemva kwesikhathi eside sokuhlupheka, nokuguquka okujulile. Kodwa-ke, okuthinta inhliziyo kakhulu yizehlakalo ezaqala ukuvela lapho intwasahlobo ibusiswa nguMariya futhi abathembekile babuyela emthini we-maple - indawo yokuqala yezibonakaliso. Abaningi ababekhona ngaleso sikhathi babhekana nemibono engavamile. Abanye babona uMama kaNkulunkulu egqoke okumhlophe, abanye babona udrako ekhona emthini. Lezi zindaba zibonisa ukuthi iqiniso elingokomoya laqala ukuvela phambi kwalabo ababebuthene. Iqiniso elijulile elingokomoya lingatholakala kulokhu: amanzi abusiswe nguMariya awagcini nje ngokuletha ukuphulukiswa emzimbeni kodwa futhi aqinisa umphefumulo. Abangela umuntu ukuba aqonde umhlaba ongokomoya. Baba nomuzwa ojulile ngezinto zikaNkulunkulu - njengokungathi, okwesikhashana, isihenqo esihlukanisa okubonakalayo nezwe elingabonakali sesisusiwe. Izenzakalo zalolo suku zachazwa ngomunye wabapristi, owazibonela mathupha. Nansi indaba yakhe:
"Lapho abefundisi bebuya lapho nalabo abakhethiwe, kwase kuyihora lesi-8. Ngakho bakhanyisa amakhandlela, kanye nezingane, bashiya ihhovisi, njengenjwayelo, baya emathuneni ukuyosho iRosari Elingcwele. Manje ngacindezelwa futhi. Ukuhlabelela kwathula. Ukuthula. Imithandazo efanele yaqala, nentombazane ethile, u-Anna Maternowa, ehola indlela; kwabe sekuba yiRosari efanele uqobo. Emfihlakalweni yesibili, iNcasakazi uMariya yabonakala kulezo zidalwa ezine ezikhethiwe, okwathi, njengokungathi zishaywe yinhlansi kagesi, zakhothama phansi. Kulokhu, icilongo lakhala isignali ukuze abantu ababuthene bazi ukuthi iNcasakazi uMariya isivele ivele. Ngemva kwesikhashana, lezo zidalwa ezikhethiwe ngenjabulo zahlangana ngokuzumayo, zawa - zakhothama ngokujulile - ngoba iNcasakazi uMariya ibusisa ngesandla sayo sokunene esinomusa, mhlawumbe okokugcina! Kulokhu, icilongo lakhala isignali futhi. Abantu, bewa, bathandaza ngokuthobeka ngokuthululwa komoya wabo. Lapho irosari seliphela, futhi kwabonakala kimi ukuthi iNcasakazi yethu yayihamba ngaleso sikhathi. Ngokungazelelwe, Kwaqhuma ukukhala okwesabekayo nokwesabekayo, hhayi nje ukubhonga, ukukhala, ukububula, ukukhala, kanye namazwi angajwayelekile, angachazeki, aqhubeka isikhathi eside futhi agcwalisa umoya. Kwase kuzolile kancane, kodwa kwabe sekwethusa kakhulu, kwaze kwaba yilapho konke kuthule, futhi omunye wabapristi wayala ukuba kushiwo uMariya Ongcwele osuka enhliziyweni. Ngaleso sikhathi esesabekayo, mhlawumbe ngisho nezinhliziyo ezinzima kakhulu zaphuka. Babecabanga ukuthi umhlaba uyavuleka futhi ugwinya wonke umuntu, noma ukuthi uKwahlulelwa Kokugcina kwakuqala, noma ukuthi isihogo sasidla abantu ngokuzumayo, njll. Nami, ngangithuthumela, njengabo bonke abanye, ngomzimba wami wonke, futhi ngibheka kuzo zonke izinhlangothi, ikakhulukazi esihlahleni se-maple, ngibheke phezulu, kodwa ngingaboni lutho ndawo, futhi ngacabanga ukuthi yilapho wonke umuntu ayefanele ukubona khona uMama Wethu, ngakho babememeza kakhulu ngenxa yemizwa; futhi mina ngedwa ngangingumuntu owayengafaneleki kakhulu—okuyilokho engizibheka ngempela—ngakho angiboni lutho. Khona-ke umpristi owayemi eduze wangibuza ukuthi uboneni? "Lutho," ngiphendula. "Nami angizange," usho kanje. Nabanye ababeguqe eduze nabo Akubonanga lutho. Imvula yaqala futhi yema ngesikhathi seRosari. Ekugcineni, iRosari, iLitany, kanye nemithandazo evamile kwaqedwa—umpristi oyedwa washo amazwi ambalwa enhliziyweni, eqinisekisa, futhi ehlabelela ethi “Sawubona, Ndlovukazi.” O, kwakunamandla angakanani lokhu kuhlabelela okuvumelanayo, lapho ngokushesha, kusukela ezinkulungwaneni eziningi zabantu ababebuthene bevela ezindaweni ezahlukene, le ngoma enhle ngamazwi asuka enhliziyweni yazwakala futhi yafinyelela esiphethweni sayo ngokuvumelana okuhle kakhulu nangaphakathi! Kwakumnandi kakhulu ngempela. Lapho ukucula kuphela, baqala ukubuzana emathuneni: siyini isizathu salokho kukhala okuhlabayo, okuhambisana nomoya ongavamile, ushaya izihlahla futhi uphakamisa amabhanela ngomsindo omkhulu. Baqala ukufunda ukuthi kwakungengenxa yesizathu. Ngoba abanye bathi babeyibonile ngempela iNcasakazi Engcwele uMariya, emhlophe esihlahleni se-maple, futhi babebaningi babo; abanye babona ukukhanya okungavamile lapho, abanye insika ekhanyayo ekhoneni lesonto; abanye udrako esihlahleni se-maple, iNcasakazi uMariya ayinyathela ngokushesha; esinye isazi sezemfundo sithi sibone udeveli, osimo sakhe asichaza ngendlela engavamile; omunye, ongakholwa, wamemeza kakhulu ecela usizo, ethuthumela ngomzimba wakhe wonke, sengathi udeveli wayesezomthumba futhi emcindezela ngenduku, ebiza ikhandlela; kuthiwa udeveli wayefuna nokuthumba omunye wesifazane amfake emgqonyeni, wabe esembona egibele inqola ethwele abantu; Abanye babona inkanyezi ephaphathekile, sengathi iphuma esihlahleni se-maple, ikhuphuka ngaphezu kwayo, futhi iya entshonalanga.
Sibona ukuthi ngesikhathi uMariya ehamba, umoya onamandla uvuka, futhi ukwesaba okwesabekayo kubamba abantu. Abaningi balabo ababekhona bayaqiniseka ukuthi ukufa kuyasondela nokuthi bona ngokwabo bazogwinywa yisihogo. Lesi sithombe sisikhumbuza ngesigameko esivela eVangelini lapho abafundi bakaJesu, behamba ngesikebhe beya ngaphesheya kweLake Genesareth, bebanjwa yisiphepho. Benqotshwe ukwesaba futhi beqiniseka ukuthi bazobhubha, bavusa uKristu olele, othulisa umoya namagagasi, ngesikhathi esifanayo ebasola ngokuntula kwabo ukholo. Singabona ukufaniswa okujulile kulesi sigameko: lapho abantu bethandaza iRosari noMariya wayekhona, kwaba nokuthula okungokomoya. Kodwa-ke, ngesikhathi sokuhamba kwakhe, kwaqubuka "isiphepho" phandle. Njengoba nje abafundi bakaKristu baphendukela kuYe ngesikhathi sesiphepho, kanjalo, ngezikhathi zokuphazamiseka ngokomoya, kufanele "sivuse" uMariya—ngomthandazo. Kubalulekile futhi ukuthi abapristi ababekhona phakathi nalezi zenzakalo abazange bazizwe besaba futhi bengaluboni usongo olwashukumisa ngamandla abanye abahlanganyeli ezithombeni. Kungacatshangwa ukuthi umthombo walokhu kuthula kwakuwukholo lwabo olujulile. Lapho abafundi bakaKristu, bemangazwe yisiphepho echibini, bebanjwa ukwesaba futhi bevusa uJesu, becabanga ukuthi bazobhubha, uKristu uthulisa isiphepho kodwa ngesikhathi esifanayo ubasola ngokuntula kwabo ukholo. Lesi senzakalo sibonisa ukuthi ukholo lodwa lunamandla okunqoba ukwesaba nokuletha ukuthula ngisho nalapho bebhekene nezinsongo zangempela. Kubonakala sengathi abantu ababethukile babengenalo ukholo lwabapristi ababekhona, abakholo lwabo lwalugxile kakhulu.

Ikhanvasi emangalisayo

Ngomhlaka-5 kuJulayi, njengoba kujwayelekile ezindaweni eziningi ezingcwele, kwabekwa imbiza yamanzi kwabekwa indwangu esiqwini segatsha elisikiwe lapho kwavela khona umbono. Abantwana bacela iNcasakazi uMariya ukuba ibusise amanzi kanye nendwangu; bezwa kuphela amazwi athi: "Indwangu izolala phansi." Ngobusuku obulandelayo, babuza iNcasakazi Ecwengekile ukuthi yini enye eyayiyifisa ngaphandle kokuthandaza irosari? Bathola impendulo: "Kuzobekwa isiphambano sezitini esinesithombe seNcasakazi Emsulwa lapha, futhi ezinyaweni zaso kuzobekwa indwangu yokuphulukisa abagulayo."
Njengoba singabona, ekuqaleni abantu babeka indwangu egatsheni elibunile, bengazi ukuthi ifanekisela inyoka—uphawu lobubi nesono. Kodwa-ke, ngesicelo sikaMariya, indwangu yasuswa yabekwa ezinyaweni zesithombe sikaMariya. Ake sime isikhashana sicabange: kusho ukuthini lokhu okungokomfanekiso? Yimaphi amandla indwangu ebekwe lapho—ezinyaweni zikaMariya—enawo? Ukuze sikuqonde kangcono lokhu, kumelwe sibuyele endaweni yeTestamente Elidala yokuhlangana kukaMose noMoya kaNkulunkulu. Lapho uNkulunkulu ebonakala kuMose esihlahleni esivuthayo, wamyala ukuba akhumule izimbadada zakhe, ngoba umhlabathi ayemi kuwo wawungcwele—ungcweliswe ubukhona bukaMoya kaNkulunkulu. Ngokufanayo nanamuhla, uMariya, njengoMuntu Omsulwa, uyiThempeli likaNkulunkulu langempela, indawo yobukhona Bakhe. Ngakho-ke, njengoba indwangu ibekwe ezinyaweni zakhe, inencazelo ekhethekile: iba, njengokungathi, ingxenye yeZwe Elingcwele, engcweliswe ubukhona bukaNkulunkulu kuMariya. Ngaphezu kwalokho, indwangu enjalo engcwelisiwe ingayiswa kumuntu ogulayo—iyiswe ekhaya noma esibhedlela bese ibekwa kumuntu ohluphekayo. Kunjengokungathi, ingxenye yeZwe Elingcwele enamandla okungcwelisa.

Isiphambano noma i-Chapel?

Mhla ziyi-9 kuNtulikazi - abantwana babuza: "Ingabe kufanele kwakhiwe isonto noma isiphambano?" Bathola impendulo: "Akunandaba, isonto noma isiphambano." Abantwana babuza: "Ingabe kufanele kube yisithombe esime noma esihleli?" Bathola impendulo: "Isithombe kufanele sibe sime."
Impendulo yombuzo mayelana nomehluko phakathi kwesiphambano nesonto, empeleni, isivele inikeziwe. Kusukela esitatimendeni sikaMama wethu, kulandela ukuthi akukho mehluko obalulekile phakathi kwazo - zombili izibonakaliso zisibhekisa emfihlakalweni efanayo. Njengoba sekushiwo kakade, uMariya unguMuthi Wokuphila, owathela Isithelo - uJesu Kristu. Uma sifunda leli qiniso ngokukhanya kweSiphambano uKristu alenga kuso, singasho ukuthi uMariya unguMnqamlezo - lowo "othwala" iNdodana yakhe uba yiSithelo lapho isithelo sokuPhila silenga khona. Sibona ukufaniswa okujulile lapha: uMariya njengoMuthi Wokuphila nanjengeThempeli likaNkulunkulu - Lowo uJesu ahlala esizalweni sakhe. Ngakho-ke, kokubili iSonto, indawo yobukhona bukaNkulunkulu, kanye neSiphambano, uphawu loMuthi Wokuphila, kukhomba kumuntu oyedwa ofanayo - uMariya.
Ngaphezu kwalokho, kubalulekile ukuqaphela ukuma kwesithombe sikaMariya, okufanele siboniswe simi. Lokhu kuma akuyona into eyenzeka ngengozi—kubhekisela emsebenzini weSonto, umsebenzi walo ukuphakamisa imiphefumulo ewile.
Esinye isimangaliso, esenzeka ngo-Agasti 22, 1877, eGietrzwałd, sihlotshaniswa nesiphambano. Sasihlukile ngenxa yendlela uMariya abonakala ngayo kubaboni—intombazane ngayinye yabona lo mbono ngendlela ehlukile kancane. Ngalolo suku, uBarbara Samulowska wabona unyawo lwesokudla lweNkosikazi yethu kuphela. Imisebe yokukhanya yayiphuma ezandleni zakhe kuphela. Ibhande elisengutsheni kaMariya lalincane, linezinsika, futhi libonakala kuphela emaceleni. UJustyna Szafryńska, nakuba ayehlanganyela embukisweni ofanayo, wabhekana nawo ngendlela ehlukile ngokuphelele. Wabona izinyawo zombili zeNkosikazi yethu, futhi ukukhanya kwakukhanya hhayi ezandleni zakhe kuphela kodwa nasezinyaweni zakhe nangaphansi kwentamo yakhe. Ibhande lengubo lalibanzi futhi libonakala liqinile. Ekhathazekile ngalezi zimo, amantombazane abuza iNkosikazi yethu ngencazelo yazo ngesikhathi sesibonakaliso esilandelayo. UBarbara watshelwa ukuthi kufanele aneliseke ngendlela uMariya abonakala ngayo kuye. UMariya, naye, wachazela uJustyna ukuthi lokhu kwehluka kwakukhona ukuze abantu bathembeke kakhudlwana. Pho-ke, kufanele siqonde kanjani lokhu kwehluka? Sesishilo kakade ukuthi uMariya, njengoMuthi Wokuphila, naye uhlotshaniswa ngokomfanekiso neSiphambano uKristu abethelwa kuso. Khumbula ukuthi uJesu wayenamanxeba ezandleni zakhe, ezinyaweni, nasenhliziyweni yakhe, ahlatshwa ngomkhonto ohlangothini. Qaphela ukuthi uJustyna Szafryńska wabona ukukhanya okuvela kuMariya lapho uKristu ahlatshwa khona ngezipikili. Njengoba uMariya enguMuthi Wokuphila uJesu abethelwa kuwo, naye—ngomqondo ongokomoya—“wahlatshwa” ngezipikili ezifanayo. Lokhu akusho ukuhlupheka ngokomzimba okwazwiwa yiNdodana yakhe, kodwa kunalokho uzwela olujulile ngobuhlungu bayo obungokomoya. Wonke umama, ebheka ukuhlupheka komntwana wakhe, uzwa ubuhlungu—hhayi emzimbeni, kodwa emoyeni. Ubuhlungu bomzimba bomntwana budluliselwa ekuhluphekeni okungokomoya komama. Lokhu kwakunjalo nangoMariya.
Kuyafaneleka ukuqaphela enye imininingwane: Inhliziyo kaKristu yahlatshwa nge-pike, engangenanga esiphambanweni. Phakathi naleso sikhathi, embonweni kaJustina, ukukhanya kwaphuma ngaphansi kwentamo kaMariya. Lokhu kungahunyushwa ngokomfanekiso: imishayo emibili yesiphambano iyaxhuma futhi ihlatshwa ngezipikili ngqo endaweni yenhliziyo, ngaleyo ndlela iba umthombo wokukhanya. Ngakho-ke, sibona uphawu olujulile lwalesi sambulo.
UMariya, njengeThente loMoya oNgcwele, “udabukile” ngezipikili iNdodana yakhe eyahlatshwa ngazo. Kulezi “ziklebhu” zeThente, kwavela ukukhanya—isibonakaliso sokuba khona koMoya oNgcwele. Ibhande elizungeze izinqe zakhe libanzi futhi liqinile, okubonisa nokuba khona kokugcwala koMoya oNgcwele ngaphakathi kuye.
Lapha sifika esicongweni sendaba. UBarbara wabona ukukhanya okuvela ezandleni zikaMariya kuphela, futhi ibhande elizungeze izinqe zakhe lalikhululekile. Kulo mongo, amazwi eNkosikazi yethu aba abaluleke kakhulu, ethi umehluko ekuqondeni umbono uvela ekukholweni. UBarbara wayengakabi nenhliziyo evulekile njengoJustina. Lokhu kuboniswa futhi iqiniso lokuthi wabona unyawo olulodwa kuphela lukaMariya—okungase kusho ukuthi kwakusadingeka anqobe izithiyo ezithile ezingokomoya ezazimvimbela ukuba abone ngokugcwele umbono. Ibhande elikhululekile lifanekisela ukuthi uBarbara akakabi nokugcwala koMoya oNgcwele ngaphakathi kuye—njengoJustina. Ngakho-ke izithombe amantombazane azibona nazo zibhekisela kuzo. Zembula lokho uBarbara asadinga ukusebenza kukho ukuze akwazi ukubona iqiniso elingokomoya ngendlela uJustina akubona ngayo.

Isiphambano kanye namabhanela amabili

Mhla zingama-25 kuNtulikazi - amantombazane abuza, "Ingabe abantu bathandaza kahle manje?" Bathola impendulo: "Ngifisa sengathi amabhanela amabili nesiphambano kubekwe egcekeni lesonto ngaphansi kwesihlahla se-maple ngesikhathi sokufundwa kwerosari."
Ngomhla zingama-25 kuNtulikazi, kwavela omunye umehluko ebufakazini bamantombazane. UJustyna Szafryńska uthe uNkosazana wethu wayeveze isifiso sokuthi amabhanela amabili nesiphambano kubekwe egcekeni lesonto ngaphansi kwesihlahla se-maple ngesikhathi sokufundwa kwerosari. Ngakolunye uhlangothi, uBarbara Samulowska akazange asho noma yisiphi isifiso seNkosazana yethu—wachaza kuphela ukuthi ngesikhathi sokuvezwa wabona isiphambano namabhanela amabili eduze kukaMariya. Omunye umehluko embonweni kaMariya ubonisa ukuthi uBarbara wayengahlanzwanga ngokuphelele. Sibona ukuthi uJustyna wayengagcini nje ngokubona ukugcwala kokubonakala kukaMariya, kodwa manje usezwa neZwi Lakhe ngokucacile. Kodwa-ke, uBarbara, njengoba nje engazange abone ngokugcwele ukubonakala kukaMariya, akazange amuzwe ngokugcwele. Sibona ukuthi umehluko embonweni wamantombazane ngezibonakaliso uvela ebumsulweni bezinzwa zawo—ngokuyinhloko ukubona nokuzwa.
Kuyo yonke inkathi yokubonakaliswa kwemibono, lokhu kwehluka kokuqonda kwenzeka kathathu. Manje ake sihlole okwesithathu, okuthi—njengoba kuzovela—kubonise nokuthi uJustyna wayevulekele kakhulu uMoya oNgcwele kunoBarbara. Ukubonakaliswa kwesithathu, lapho kwembulwa khona ukwehluka kokuqonda kwamantombazane, kwenzeka ngo-Agasti 23, 1877. Lokhu kwehluka kwakuphathelene nosuku nehora lapho uMama Wethu wayezovela khona okokugcina. UJustyna Szafryńska watshelwa ukuthi ukubonakala kokugcina kwakuzokwenzeka ngoMkhosi woKuzalwa kukaMariya, ngoMgqibelo ngo-9:00 PM. Ngakolunye uhlangothi, uBarbara Samulowska waqonda ukuthi kwakuzokwenzeka ngeSonto kusihlwa, kanye noMkhosi woKuzalwa kukaMariya. Lapho amantombazane ephinda ebuza uMama Wethu ngosuku lokubonakala kwakhe kokugcina, kwavela ukuthi uJustyna wayeqinisile.
UBarbara wathola isixwayiso kuMariya sokuba alalele kangcono ngesikhathi esizayo. Njengoba singabona, futhi, uJustyna wezwa uMama Wethu ngokucacile. Ukuzwa kwakhe okungokomoya kwakucacile, okwamvumela ukuba aqonde kangcono amazwi uMariya awadluliselayo.
Ukubhekisisa izimpilo zabo bobabili ababonayo kwembula umehluko ocacile esiphethweni sabo esilandelayo. UBarbara wangena esigodlweni sesonto futhi wahlala engongcwele kwaze kwaba sekufeni kwakhe, ephishekela ngokwethembeka ubizo lwakhe. UJustyna naye ekuqaleni wajoyina uhlelo lwenkolo, kodwa ngemva kwesikhathi esithile wahamba washada. Ezinye izindaba zisikisela ukuthi wazisola ngalesi sinqumo, kamuva wavuma ukuthi impilo yomshado yayinzima kakhulu kuye.
Lezi zinqumo zokuphila zihlobene kanjani nokuhlangenwe nakho kwabo okungokomoya ngesikhathi semibono? Phela, kwakunguJustyna owayebonakala evulekele kakhulu uMoya oNgcwele kunoBarbara. Ekuqaleni, kungase kubonakale sengathi izimpilo zabo ezilandelayo azibonisi izinga elingokomoya ababelimelela ngesikhathi semibono. Kodwa-ke, lokhu kumane kuwukuphikisana okusobala. Kulapha lapho kwembulwa khona iqiniso elijulile ngobufazi kanye nomsebenzi wakhe ongokomoya. Indima yowesifazane, njengoba ilotshwe eNcwadini kaGenesise, ihilela, phakathi kwezinye izinto, ukusekela indoda nokuletha impilo nothando. Inkonzo yowesifazane emshadweni ivame ukuba nzima kakhulu kunokuphila esimweni sokungcweliswa, okuyinto ngokwemvelo yayo ekhuthaza ukugxila, umthandazo, kanye nokuhlanzwa kwenhliziyo yomuntu. Umshado wona uletha izinselele ezihlala zikhona zobudlelwano, ngokomzwelo, kanye nezingokomoya ezidinga amandla amakhulu angaphakathi. Ngakho-ke, uJustina, owayesevele evulekele uMoya oNgcwele esemncane, wakwazi ukuthatha indlela enzima kakhulu—hhayi ukuzivikela, kodwa ukuhlanza abanye ngokuzidela kwakhe kanye nomzabalazo wansuku zonke. Ukujula kwakhe okungokomoya kwasekuqaleni akuzange kusetshenziswe kabi, kodwa kwaguqulwa kwaba uhlobo oluthule nolufihliwe lwenkonzo. Kufanele kwenezelwe lapha ukuthi uBarbara naye wayephilela abanye, enza umsebenzi wezithunywa zevangeli eGuatemala, kodwa lokhu kwakuhlukile kancane.
Isiphambano kanye namabhanela amabili, okwakuzomiswa ngesikhathi sokuphindwa kweRosari, kuyingxenye yomyalezo ophelele wesambulo. Isiphambano phakathi kwamabhanela amabili siphinde sibhekisele kuSihlahle Sokuphila kanye namaKherubi aqapha ukufinyelela kuso. Lezi zinto kwakufanele ziboniswe ngesikhathi sokuphindwa kweRosari, ngoba abantu babengafuni ukukusho ngenkathi bebuka umuthi we-maple uMariya ayemi kuwo ngendlela eyimfihlakalo.

Inkohliso KaSathane

Ngedili likaSt. Lawrence, uJustina akabuyanga ekuseni. Ngemva kokuthandaza irosari yasekuseni, njengoba ayevame ukwenza, akazange aye ngqo endlini yomnikazi owayemthathile, kodwa wema endleleni eya endlini lapho umthungi uKatarzyna Hennig ayehlala khona nonina. (...) Intombazane, ehlala iphilile, yazizwa ibuthakathaka ngokuzumayo, futhi ngokukhuthazwa yilabo ababekhona, yalala embhedeni. Yalala ngokushesha, kodwa ngokushesha yavuka ngoba kwakubonakala sengathi othile uyibambe ngesandla. Lapho ivuka, yabona iNcasakazi Engcwele ngaphezu kwayo ngendlela efanayo neyayivamile, futhi ezinyaweni zayo kwakukhona amabhokisi ayisithupha. Elinye lalawa laliphawulwe njengelakhe. Kwabonakala futhi kuye sengathi, ngisho nangaphambi kokuba umbono unyamalale, wezwa ubizo: "Woza lapha njalo." Ngakusasa, ngemva kwenkonzo yantambama, uJustyna watshela uBarbara omncane ukuthi kwenzekeni kuye futhi wambiza ukuba ahambe naye aye endlini yomthungi, njengoba umbono lapho wawusobala kuye. (...) UBarbara walala kancane, kodwa, engazi ukuthi uvela kubani, wazizwa evukile, wabona, njengoJustyna, owayengalalanga nhlobo kulokhu, isithunzi esifanayo ayesibonile esihlahleni se-maple, sizungezwe izingelosi eziningi, zizulazula phezu kombhede. Ngemva kwesikhathi esithile, umbono wathi kubantwana: "Manje ngizohlala ngibonakala kini lapha. Wozani lapha nsuku zonke, noma abanye beninqabela ngokuqinile." Wabe usuphela umbono, kwavela isithunzi sengelosi, siphethe iribhoni esandleni saso, lapho amagama alandelayo ayengafundwa khona ngesiPolish: "Ukukhanya ngezono zenu, nifuna ukuzazi kahle."
Ngemva kwemibono eyenzeka ekhaya lomthungi, amantombazane aya kumpristi wesifunda ukuze amtshele ngalesi sigameko. Lapho umpristi ezwa ukulandisa kwabo, wabanqabela ngokuqinile ukuvakashela umthungi futhi wabayala ukuba babuze uMariya ngemvelaphi yale mibono. Ephendula, uMama wethu wathi kufanele balalele umpristi wesifunda, nokuthi umbono ngokwawo wawuvela kudeveli. Ngakho-ke kufanelekile ukucabangela injongo kaSathane yokwenza inkohliso enjalo. Kubalulekile ukugcizelela lapha ukuthi ukuchazwa kwezehlakalo ezinjalo kumele kwenzeke ngokomongo wemiBhalo Engcwele, ephethe isihluthulelo sokuziqonda. Njengoba sizobona, ulwazi lwezimpawu kanye nomyalezo wezibonakaliso zikaGietrzwałd luvumela ukuqonda okufanele okwenzeka ekhaya lomthungi. Ngokubona izibonakaliso kuGietrzwałd, uMariya ufanekisela Umuthi Wokuphila. Phakathi naleso sikhathi, isibonakaliso esazenza uMariya ekhaya lomthungi sazibonakalisa njengomuthi wokufa—kulokhu, umuthi we-maple, ezinyaweni zawo kwakukhona amabhokisi, izithelo zethonya lalo muthi.
KuGietrzwałd, uMariya akazange avele njengomuthi we-maple, kodwa njengowawunyathela. Ngakho-ke singabona ngokucacile ukuthi uSathane wayefuna ukukhohlisa uJustyna. Kubalulekile ukuqaphela ukuthi uJustyna wayeseduze kakhulu noMariya, okuyinto evusa intukuthelo kaSathane. Labo abaseduze noNkulunkulu bavame ukuba yizisulu ezithile zokuhlaselwa kwakhe, futhi uzama ngazo zonke izindlela ukubadonsela kude noNkulunkulu. Kwakunjalo nasePharadesi, lapho inyoka yakhohlisa khona u-Eva, owayeseduze noNkulunkulu. USathane wamkhohlisa, efihla ububi ngokuhle okubonakalayo. UJustyna noBarbara babevela emindenini empofu. Indlu yomthungi, eyayinikeza ukuthula nenduduzo okubonakalayo, yayihloselwe ukuba isilingo kubo—ukukhohlisa kwenjabulo nokuchuma, okwakuhloselwe ukubadonsela kude noMthi Wokuphila kanye nemibono yangempela kaMariya. Ngakolunye uhlangothi, amabhokisi ezinyaweni zomthungi ayehloselwe ukuvusa ukwesaba nokudikibalisa intombazane ekuqhubekeni nokuvakashela umuthi we-maple. UJustyna wanikezwa umbono wokuthi elinye lamathuna lalihloselwe yena. Khumbula ukuthi u-Adamu no-Eva—ngemva kokwephula umthetho kaNkulunkulu—bacasha kuNkulunkulu ngemuva komuthi. USathane wazama ukufeza umphumela ofanayo: ukwenza amantombazane abaleke kuMariya futhi aphephele endlini yokhuni yomthungi. Ukungalaleli umpristi wesifunda, ongumfundisi, ongumfundisi kaNkulunkulu, kwakuyofana nokwephula umyalo kaNkulunkulu. Ngokuphathelene nomthungi ngokwakhe, owathunga izingubo zikaJustina, ngandlela thile wathatha isikhundla sikaNkulunkulu. Umbhalo usitshela ukuthi uNkulunkulu wembathisa u-Adamu no-Eva ngemva kokuwa kwabo, lapho begcwele isono. Ngakho-ke, umthungi—ngokuthunga izingubo—ngokomfanekiso uthatha indima yoMdali, kodwa wenza kanjalo njengokulingisa, hhayi njengomsizi weqiniso, okwakha enye inkohliso. Izehlakalo ezenzeka endlini yomthungi zixhumene kakhulu nendaba yeBhayibheli ka-Adamu no-Eva—ngomehluko wokuthi zihunyushwe osukwini lwanamuhla. Kule ndaba, uJustine ngokomfanekiso uthatha indima ka-Eva, owathi, ngemva kokuvakashela kwakhe okokuqala kumthungi, wazama ukukholisa uBarbara—odlala indima ka-Adamu—ukuba eze. Lesi silingo esibonakala sinobuhle kwakufanele siholele ekusukeni kwabo kuNkulunkulu. Ngesikhathi sombono wesibili, umbono wanyamalala, kwathi esikhundleni sawo kwavela iNgelosi ephethe iribhoni enombhalo othi: "Khanyisa (zindla) ngesono, ukuze wazi kahle." Kungacatshangwa ukuthi ukuba khona kweNgelosi—mhlawumbe iNgelosi Eqaphayo—kwabangela ukuba umbono okhohlisayo usuke. Kubalulekile ukuqaphela ukuthi umbhalo oseribhoni uhlobene ngqo nomuthi weBhayibheli wokwazi okuhle nokubi. Isihloko sokuhlukanisa phakathi kokuhle nokubi, esibaluleke kangaka eNcwadini kaGenesise, sihambisana kahle nomyalezo wezambulo. Lokhu akusikho nje kuphela ukubizelwa ekuzindleni kodwa futhi kuyisiyalo esingokomoya: "Zindla ngesono"—okungukuthi, yazi umongo waso, izimpande zaso, ukuze ukwazi ukusigwema. Amagama aseribhoni ayiqiniso futhi ajwayelekile. Wonke umKristu kufanele azindle ngesono sakhe, ngoba ukuqonda ubunjalo baso kuholela ekuguqukeni. Kukhona isimiso esingokomoya: noma ubani oqaphela ukuthi okuthile kuyisono futhi efisa okuhle kusuka enhliziyweni uzogwema isono. Kodwa-ke, noma ubani owenza okubi ngamabomu nangokuzithandela, yize azi ukuthi kuyisono, wenqaba uNkulunkulu futhi uba yinzalo yenyoka. Abantu abanjalo sebethande isono futhi benqaba ukuhlukana naso. Izinhliziyo zabo zilukhuni, futhi intando yabo inikelwe ebubini.

uJona

Lapha sifika komunye wemilayezo ebaluleke kakhulu yezambulo zikaGietrzwałd, eziqondiswe kuso sonke isizwe sasePoland. Zinokuxhumana okujulile neNcwadi kaJona. Ake sikhumbule kafushane indaba kaJona. Indaba yakhe—nakuba imfushane—icebile kakhulu ngezimpawu futhi ngezindlela eziningi isekelwe emaphethini atholakala eNcwadini kaGenesise, okukhulunywa ngawo futhi ezambulweni zikaGietrzwałd. UNkulunkulu unikeza uJona umyalo othize: ukuya eNineve nokumemezela kubantu bakhona ubizo lokuguquka. Kodwa-ke, uJona uyenqaba, ngaleyo ndlela wephula umyalo kaNkulunkulu, futhi ubalekela uNkulunkulu. Ufuna indawo yokukhosela esikebheni sokhuni, ecashe ngaphansi kwedekhi—ngokomfanekiso, njengo-Adamu no-Eva becashela uNkulunkulu eNsimini yase-Edene. Ngokomongo wezambulo zikaGietrzwałd, kuthiwa indlu yomthungi yindawo lapho amantombazane acashe khona kuMariya, ngaleyo ndlela eshiya ubizo lwawo lwaphezulu. Lapho uNkulunkulu ethumela isiphepho futhi egubha ulwandle, abanye abagibeli—besaba—baphonsa uJona olwandle, besaba ukuphila kwabo. Njengoba uJona ecwila, uthandaza ngobuqotho kuNkulunkulu. Uyaphendulwa: iNkosi ithumela uJona inhlanzi enkulu—uMoya waYo—ukuze imsize, imgwinye, ngaleyo ndlela imsindise ekufeni. Ngemva kwezinsuku ezintathu, inhlanzi imkhipha ogwini, imnike ithuba elisha. UJona wamukela ubizo lukaNkulunkulu futhi wafeza umsebenzi wakhe. Sibona ngokucacile lapha ukuthi kwakuwumthandazo oqotho owasindisa uJona ekufeni—yize ayesonile. Ngesenzo sokuphenduka nokholo, uyasindiswa, futhi uNkulunkulu umnika ithuba elisha lokuguquka. Kodwa yini exhumanisa uJona nemibono eGietrzwałd? Ukuze siqonde kangcono lokhu kufana, kufanelekile ukukhumbula umongo womlando wemibono. Ngesikhathi semibono eGietrzwałd—eyenzeka ngo-1877—iPoland yayingekho ebalazweni lomhlaba. Ngemva kokuhlukaniswa kwesithathu ngo-1795, izwe lethu lasuswa eqinisweni lezombusazwe laseYurophu ngamandla amathathu aphethe: iRussia, iPrussia, ne-Austria. Isikhathi sokuthunjwa sathatha iminyaka engu-123, kwaze kwaba yilapho iPoland iphinda ithole inkululeko yayo ngo-1918. Khumbula ukuthi uJona wakhishwa yinhlanzi ngemva kwezinsuku ezintathu, njengoba kwaba njalo ngePoland, eyaphinde yathola inkululeko yayo ngemva kokuhlukaniswa kwesithathu, ukuthunjwa okwathatha iminyaka engu-123. Ngakho-ke iyini indima yePoland, eyanikwa yona nguNkulunkulu kodwa ingagcwaliswanga yiyo? Akudingeki kube umsebenzi othize uJona ayenawo, kodwa kunalokho ukwehluleka okulula ukuhlonipha isivumelwano sikaNkulunkulu, okuwukwephulwa koMthetho waKhe. Ekupheleni kokubonakala kukaMariya eGietrzwałd, uMariya unikeza isizwe sasePoland, esasigwinywe ngamanye amazwe, umyalelo wokuthandaza ngobuqotho. La mazwi abhekisela ngqo kuJona, owathandaza ngobuqotho kuNkulunkulu futhi ngaleyo ndlela waphinde waphila. UMariya usinika isiqondiso sendlela yokubuyisa inkululeko, okungavela kuphela kuNkulunkulu.
Imbangela eyinhloko yazo zonke iziqephu zasePoland kwakuyisono—kokubili ohlangothini lwababusi abaphezulu kanye nezakhamuzi ngokwazo. Phakathi kwezikhulu zasePoland kanye nezikhulu, izingxabano, ubugovu, ukungabi nabunye, kanye nokukhathalela izithakazelo zabo ngezindleko zenzuzo evamile kwakubusa. Njengoba yayibuthakathaka ngaphakathi, i-Commonwealth yaba yisisulu esilula samandla angomakhelwane. Iningi lalabo abasemandleni lakhaphela izwe labo—hhayi ngesenzo kuphela kodwa nangokungakwenzi lokho. Ohulumeni babevame ukuthathwa ngabantu abangenabo ubuzwe bangempela, obungokomoya, nobokuziphatha. Obaba bezwe lobaba bafulathela uNkulunkulu, futhi igebe elingokomoya laletha inhlekelele yezepolitiki.
IPoland—njengoJona—yaphonswa omakhelwane bayo futhi yacwila ebugqilini obukhulu. Umbuzo uwukuthi: ingabe iPoland ifundile izifundo kulezi zenzakalo? Uma sibheka emuva ezikhathini zanamuhla, kuphephile ukusho ukuthi iPoland ayifundanga lutho futhi iyaqhubeka nokwenza amaphutha afanayo. UJona wanikwa ithuba lesibili nguNkulunkulu futhi walisebenzisa. Nokho, iPoland iyaqhubeka nokuphinda amaphutha ayo, njengokungathi ayiqondanga lutho.
Ukuze siphethe lokhu kucabanga, ake siveze iqiniso elimangalisayo lokuthi—kulabo abakholwa ngempela—kungaba uphawu oluqinisekisa ubuqiniso bemibono kaMariya eGietrzwałd. Nokho, kulabo abakude noNkulunkulu, lesi sibonakaliso ngeke sibe nakubaluleka. Kuyisibonakaliso—ngendlela engokomfanekiso—esimemezela ukubuyela kwePoland emabalazweni omhlaba. Ingabonakala ezithombeni zesathelayithi zeGietrzwałd nezindawo ezizungezile. Ezithombeni 10 no-11, iLake Giłwa, eyaziwa nangokuthi iLake Rentyńskie, ibonakala ekhoneni eliphezulu kwesobunxele. Isimo sayo sifana nenhlanzi enkulu enomlomo ovulekile, lapho iGietrzwałd ibonakala sengathi "iyakhafula".

Isithombe 10. Isithombe sesathelayithi sika-Gietrzwałd neLake Giłwa, esifana nenhlanzi enkulu ngokuma.

Isithombe 11. Isithombe sesathelayithi sika-Gietrzwałd neLake Giłwa, esifana nenhlanzi enkulu ngokuma.

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.

Isithombe 12. Imephu yesathelayithi yase-Gietrzwałd kanye nendawo ezungezile.

Ngabe iPoland Iyoke Izikhulule eRussia? Ukuzindla Ngezambulo zikaGietrzwałd

Ukusuka ePharadesi Kuya eGietrzwałd – Isifaniso Esingokomfanekiso.
Ekuqaleni, u-Adamu no-Eva babehlala phambi kukaNkulunkulu. Baxoxa naye futhi bajabulela injabulo nokuzwana kwepharadesi. Kodwa-ke, lapho uNkulunkulu ehoxa futhi beshiywa bodwa, uSathane, ngesimo senyoka, walinga u-Eva ukuba aphule umyalo kaNkulunkulu ngokubonakala kobuhle. U-Eva wakha isithelo emthini wokwazi okuhle nokubi futhi wasinambitha, wasinika no-Adamu. Ngisho noma u-Adamu no-Eva babazi uMthetho kaNkulunkulu futhi bemsulwa, babengenakukwazi ukumelana nesilingo – izintando zabo zaba buthakathaka kakhulu. Lesi simo seBhayibheli sibaluleke kakhulu – abantu abaningi namuhla basazi ukuthi okuhle nokubi kuyini, kodwa ukuphila – nezilingo zako, amacebo, nenjabulo yamanga – kuvivinya intando yethu. Amandla ethu entando, ahambisana nentando kaNkulunkulu, anquma ukuthi sihlala esivumelwaneni noNkulunkulu. Lapho simelana nesilingo esikhulu, kulapho amandla ethu angokomoya ekhula khona.
IPoland Njengendawo Yokulingwa
Kubonakala sengathi lonke iPoland—njengo-Eva—limi njalo ngaphansi komuthi wokufa, lilingwa yinyoka. Ngemibono eGietrzwałd, uMary uzama ukusisiza sixoshe lo mlingi, amphohloze ikhanda. Kodwa-ke, kumelwe silalele lokho akushoyo. IRosari iyisikhali sethu esiyinhloko, isichotho samatshe esithunyelwe kuNkulunkulu, esinamandla okukhanda ngamatshe okubi. Elinye lamagama okuqala uMariya awasho kuGietrzwałd yisifiso sokuthandaza iRosari. UMariya uvela esihlahleni se-maple, echoboza inyoka, ememezela impi engokomoya okumele wonke umuntu wasePoland ayilwe enhliziyweni yakhe. Futhi kuyisibonakaliso sokunqoba, nokho, esingezi ngaphandle kokuvivinywa. Uma sihlola umlando wasePoland—ikakhulukazi esimweni sokuhlukaniswa, izimpi, nokulahlekelwa ukuzimela—kungase kubonakale sengathi uNkulunkulu usilahlile. Kodwa lokhu kumane nje ukubonakala. Njengoba kunjalo ngo-Adamu no-Eva, uNkulunkulu wayengekho ngokubonakalayo—kodwa ukuvivinywa kwabo kwakuyingxenye yecebo likaNkulunkulu. IPoland nayo ibhekene novivinyo lokwethembeka, lapho amandla ayo okuzimisela eqiniswa khona.
Ukukhanya koMoya oNgcwele
. Izambulo zeGietrzwałd zigcwele izinkomba ezisiza ukuhlukanisa okuhle nokubi. Ephendula imibuzo mayelana nalabo abaziphatha ngendlela engafanele, uMary usho ngokusobala ukuthi: bazojeziswa. Kodwa futhi wengeza ngokuthi umthandazo wabantu abanjalo ungabasiza bagweme isijeziso abasifanele. Ngakho-ke umthandazo uba ukwesekwa ngokomoya, ngenxa yalokho umuntu angathola umusa - ukukhanya okuholela kokuhle. Kodwa ukukhetha okuphelele kusengokwalowo muntu. UMary uphinde akhulume ngotshwala - isono esibhubhisa imindeni eminingi yasePoland futhi singenye yamathuluzi obubi. Utshwala buyalingwa ngenjabulo esobala, yesikhashana, okuholela abantu ekuphuleni uMthetho kaNkulunkulu. IGietrzwałd yindawo lapho uMama wethu esiza abantu ukuba baqaphele lezi zingibe ezingokomoya futhi bazinqobe ngomthandazo nokuguquka.
Isivumelwano Nemiphumela Yokuphulwa Kwaso:
Phansi kweNtaba i-Ebali neNtaba iGerizimu, uNkulunkulu wavuselela isivumelwano sakhe nabantu bakwa-Israyeli, echaza ngokucacile izimo zesibusiso nesiqalekiso. Ukwethembeka eMthethweni kaNkulunkulu kwakufanele kulethe izibusiso esizweni, kuyilapho ukwephula isivumelwano kuletha iziqalekiso. Esinye sezijeziso ezinzima kakhulu zokungathembeki kwakuwukudingiswa ezweni lakubo. Ingabe lokhu akuyona into ejwayelekile ePoland? Izambulo eziseGietrzwałd zibonakala zihambisana nale ndlela yeBhayibheli: isizwe esiphambukayo emiyalweni kaNkulunkulu sibhekana nokuhlupheka, ukwehla, kanye nokulahlekelwa ukuzimela. IPoland, njengo-Israyeli wasendulo, yabhekana nezikhathi zokungathembeki ngokomoya, okwaholela emiphumeleni ephawulekayo - ukuhlukana, izimpi, ukulahlekelwa ubukhosi. IRussia - umhlaseli nomshushisi - ingabonakala njengethuluzi lapho kwenziwa khona izijeziso ezimenyezelwe eNcwadini yoMthetho kaMose (Levitikusi 26:14-45). Akukho ukuphunyuka esonweni - ngaphandle kokuphenduka nokuguquka. Ake sikhumbule indaba yaseNineve. Lapho umprofethi uJona ebiza izakhamuzi ukuba ziphenduke futhi ziphenduke, wonke umuzi wafafaza umlotha emabunzini azo futhi wanxusa uNkulunkulu ngentshiseko ukuba athethelelwe. Kwabe sekuthi - naphezu kwesiprofetho sangaphambilini sokubhujiswa - uNkulunkulu wagwema isijeziso. Lesi senzakalo siyisikhumbuzo saphakade sokuthi ngisho nangezikhathi zengozi enkulu, isihe sikaNkulunkulu sivulekele labo ababuyela kuYe ngenhliziyo edabukile. Kufanelekile futhi ukwengeza ukuthi izizwe ezaba amathuluzi ezandleni zikaNkulunkulu - abenzi besahlulelo saKhe - zazingenawo umthwalo wemfanelo. Abaprofethi beTestamente Elidala bababiza ngokuthi “amawundlu ondliwe ukuhlatshwa,” uNkulunkulu uqobo lwakhe awakhuluphalisa ukuze ekugcineni akhiphe ubulungiswa. Ukuzikhukhumeza kwabo, unya, kanye nokusebenzisa kabi amandla kuzokwahlulelwa – hhayi ngumuntu, kodwa nguNkulunkulu uqobo lwakhe.
Amazwi kaMariya athi iPoland “ayisoze” izikhulule eRussia akufanele aqondwe ngomqondo wezepolitiki, kodwa ngowomoya – njengesikhumbuzo sokuthi iSivumelwano noNkulunkulu sibopha njalo futhi yonke indawo. Izibusiso zigcinelwe kuphela labo abagcina lesi Sivumelwano. Nokho, iziqalekiso ziwela ngokungenakugwenywa kulabo abasiphulayo. IRussia, njengomakhelwane wePoland kanye nomhlali womlando, ingabonakala njengethuluzi lokuqaphela lesi Sivumelwano—ngokuqonda noma cha. Okwenzekayo phakathi kwezizwe akusiyo njalo imiphumela yezombusazwe zodwa—kungabonisa nokuhleleka okungokomoya, okushiwo kuqondakala kuphela ekukhanyeni kweZwi likaNkulunkulu. Ngakho-ke, iPoland kumele ikhumbule ukuthi isiphetho sayo—njengesizwe—sincike ekuthembekeni kwayo kuNkulunkulu. Kuphela ngokuphikelela ebuhleni, ukwenqaba isono, nokumelana nokubonakala kwenjabulo okunikezwa yinyoka lapho ingaphuma khona inqobe kulolu vivinyo. Njengoba nje uMariya eGietrzwałd achoboza ikhanda lenyoka, nePoland—ngomthandazo, ukuguquka, nokuphikelela eqinisweni—ingakunqoba lokho okuyenza ibe yizigqila ngokomoya.