Ubuntombi obungapheli bukaMariya

Kungani amaKatolika ekholelwa ukuthi uMariya wahlala eyintombi nto, lapho iBhayibheli lithi uJesu wayenabafowabo nodadewabo?

Futhi, kungani ubuntombi bukaMariya bubaluleke kangaka kumaKhatholika?

Impendulo elula ithi: AmaKatolika akholelwa ukuthi uMariya wahlala emsulwa kukho konke ukuphila kwakhe ngoba kuyiqiniso. Kuyimfundiso eyamenyezelwa ngokunesizotha yiBandla likaKristu, “insika nesisekelo seqiniso” (bona ekaPawuli Incwadi yokuqala kuThimothewu 3:15); kwembulwa ngeSiko Elingcwele; futhi ngokuvumelana nemiBhalo Engcwele (bona ekaPawuli Incwadi Yesibili KwabaseThesalonika 2:15).

Ngakho, AmaKatolika akholelwa ukuthi “abafowabo nodadewabo beNkosi” okukhulunywa ngakho eBhayibhelini kwakuyizihlobo eziseduze zikaJesu, kodwa hhayi zingane zakwethu (njengoba sizochaza ngokuningiliziwe ngezansi).

Okokugcina, futhi okubaluleke kakhulu, Ubuntombi Obungunaphakade bukaMariya bubalulekile ebuKristwini ngenxa yalokho obuqinisekisa ngoJesu. Ekugcineni, le nkolelo ikhomba ubungcwele bukaKristu kanye nokuba yingqayizivele koBunyameni: isenzo sikaNkulunkulu eba umuntu.

Umprofethi uHezekeli wamemezela isikhulu “izophuma, ngemva kokuba esephumile isango liyovalwa” (bona UHezekeli 46:12), futhi iBandla liyaqonda ukuthi lokhu kubhekisela ekuzalweni kukaKristu kanye nobuntombi bukaMariya impilo yonke (bona u-Saint Ambrose, Ukungcweliswa Kwentombi Emsulwa 8:52). Ngakho, kwakufaneleka ukuba uMariya abugcine ubuntombi bakhe ngemva kokuzalwa kukaJesu ngenxa yalokho anguye: UNkulunkulu osesimweni somuntu!

NgokomBhalo, umuntu angase acabange ngendaba kaMose nesihlahla esivuthayo. Lapho uMose esondela esihlahleni, kusho iNkosi, “Ungasondeli; khumula izicathulo ezinyaweni zakho, ngoba indawo omi kuyo ingumhlabathi ongcwele” (Eksodusi 3:5).

Le ndaba isisiza ukuba siqonde ubuntombi bukaMariya obungapheli ngezindlela ezimbili.

Okokuqala, siyabona ukuthi umhlabathi wawungcwelisiwe ngoba ubukhona beNkosi base behlele khona. Akufanele sikhohlwe ukuthi lo Nkulunkulu ofanayo, owabonakala kuMose esihlahleni esivuthayo, wakhulelwa esibelethweni sikaMariya.

Ngakho, kungakuhle ukusho ukuthi yena, njengalowo mhlabathi ongcwele phakathi Eksodusi, okudingekayo ukungcweliswa, okulungiselelwe ngokukhethekile, leyo, ukwamukela iNkosi yamakhosi noMbusi wababusi.

Okwesibili, oFata beSonto babona umfanekiso wesihlahla esivuthayo ngokwaso–isihlahla esivutha amalangabi, nokho akudliwe–njengesingathekiso sokubeletha kukaMariya ngaphandle kokulahlekelwa ubuntombi bakhe. Ngokwesibonelo, ekhulwini lesine, UGregory waseNyssa wabhala, “Lokho okwakufanekiselwa ngaphambili ngaleso sikhathi elangabini lesihlahla kwabonakaliswa obala emfihlakalo yeNcasakazi.. … Njengasentabeni isihlahla sasha kodwa asiphelanga, ngakho iNcasakazi yazala ukukhanya futhi ayizange yonakale” (EkuZalweni KukaKristu).

Empeleni, Ubuntombi obungapheli bukaMariya bumemezela emhlabeni ukuthi ngoba uKristu wayengcwele kakhulu–UNkulunkulu Uqobo Lwakhe–bekungeke kulunge ukuthi abunjwe esibelethweni sowesifazane ojwayelekile; futhi, ngokunjalo, ukuze izoni ziphume esibelethweni sinye emva kwakhe–isibeletho esilungiselelwe ngokukhethekileyo ukuzala uMesiya. Futhi, cabanga ngoHezekeli, “[Inkosana] izophuma, ngemva kokuba esephumile isango liyovalwa.”

Ubuntombi bukaMariya ngesikhathi sokuzalwa kweNkosi buboniswa ngumprofethi u-Isaya, othi, “Bheka, intombi iyakukhulelwa, izale indodana, njalo uzakuthi ibizo layo nguEmanuweli” (7:14; bona Mathewu 1:23 futhi Luka 1:27). Isaya, ngemva kwakho konke, iqinisekisa ubuntombi bakhe ekukhulelweni futhi ekuzaleni. Ngaphezu kwalokho. Impendulo ivela ku- Mary, esimemezelweni seNgelosi enkulu ukuthi uzokhulelwa futhi azale iNdodana–“Kwenzeka kanjani lokhu njengoba ngingazi ndoda?” (Luka 1:34)–kusikisela ngokusobala ukuthi wayeyintombi nto. Indlela asabela ngayo ayinangqondo ngenye indlela.

Isimo sakhe sokuhlala simsulwa sishiwo ku- Isihlabelelo Sezihlabelelo, okushoyo, “Ingadi ekhiyiwe udadewethu, umakoti wami, umthombo ovaliwe” (4:12).

Kufanele sikuqonde kanjani lokhu uma sibheka iqiniso lokuthi yena noJosefa babethembisene futhi kamuva bashada? Kukhona isiko lasendulo elithi uMariya wanikezelwa eNkosini njengentombi emsulwa kusukela ebuntwaneni; nokuthi lapho esekhulile waphathiswa uJosefa, umfelokazi omdala kakhulu kunaye (cf. I-Protoevangelium kaJakobe).

Umqondo wobumsulwa emshadweni ngaphansi kwezimo ezithile, ngempela, umqondo weBhayibheli. Ngokwesibonelo, eNcwadini yokuQala yamaKhosi 1:4, INkosi uDavide ithatha intombi, Abishag, ukuba abe umkakhe ukuze amnakekele lapho esegugile, kodwa edelile ebudlelwaneni bakhe.

Ngaphezu kwalokho, encwadini yakhe yokuqala eya kwabaseKorinte, UPawulu watusa isimo sokungashadi esingcwele noma ukuthembisana okungapheli kulabo abangasemukela (bona 7:37-38).

Ngokusobala, ekukhanyeni kobizo lwakhe lokuzala iNdodana kaNkulunkulu, Umshado kaMariya noJosefa wawungavamile neze. Yamiswa nguNkulunkulu ukuze inakekele futhi ivikele iNcasakazi neNdodana Yakhe–ukugcina ukuZalwa kufihliwe emhlabeni isikhathi. “Ubuntombi bukaMariya, ukubeletha kwakhe, kanye nokufa kweNkosi, zazifihliwe enkosini yaleli zwe,” wabhala u-Ignatius wase-Antiyokiya, umfundi womphostoli uJohane, cishe ngonyaka 107: “–izimfihlakalo ezintathu zamenyezelwa ngokuzwakalayo, kodwa wasebenza ekuthuleni kukaNkulunkulu” (Incwadi eya kwabase-Efesu 19:1).

Ku Mathewu 1:19, UmBhalo oNgcwele usitshela ukuthi uJospe wayenjalo “indoda elungile.” Ngakho, esezwile ukuthi uMariya ukhulelwe ngomunye, wanquma ukumxosha buthule ukuze amsindise ekubulaweni okungenzeka ngaphansi koMthetho KaMose (njengokusho Duteronomi 22:23-24).

Kungenelele iNkosi, nakuba, emtshela ngengelosi ephusheni, “Ungesabi ukuthatha uMariya umkakho, ngokuba lokho akukhulelweyo kungokukaMoya oNgcwele; uzozala indodana, njalo uzakuthi ibizo layo nguJesu, ngoba yena uzasindisa abantu bakhe ezonweni zabo” (Mathewu 1:20).

UJosefa wayengeke awathathe njengencazelo yala mazwi, nakuba, ukuthi uMariya wayezoba umkakhe ngomqondo ovamile waleli gama. Njengoba uSaint Ambrose waseMilan abhala,

“Futhi akwenzi mehluko oshiwo umBhalo: ‘UJosefa wathatha umkakhe waya eGibhithe’ (Math. 1:24; 2:14); ngoba wonke owesifazana othenwe endodeni ubizwa ngokuthi ngumkakhe. Kusuka ngesikhathi umshado uqala lapho kusetshenziswa khona igama lomshado. Akukona ukuchithwa kobuntombi nto okwenza umshado, kodwa isivumelwano somshado. Kulapho intombazane ivuma ijoka lapho umshado uqala khona, hhayi lapho emazi umyeni wakhe ngokomzimba” (Ukungcweliswa Kwentombi Emsulwa kanye Nobuntombi Obungunaphakade bukaMariya 6:41).

Ukuthi wazala iNdodana kaNkulunkulu kwamenza waba umngane womshado kaMoya oNgcwele kuqala (nge Luka 1:35); futhi uJosefa wayenqatshelwe ngaphansi koMthetho ukuba abe nobuhlobo bomshado nomngane womshado.

Kuthiwani nge “abafowabo nodadewabo beNkosi?”

Okokuqala, kufanele kuphawulwe ukuthi kunengozi yokucaphuna amavesi emiBhalweni ngaphandle kwengqikithi yawo wonke umBhalo.. Iqiniso lokuthi uJesu uphathisa uMariya kumphostoli uJohane, Ngokwesibonelo, kuyinkomba eqinile Wayengenazo izingane zakubo zangempela (bona UJohane 19:27). Ngokuba uma uMariya wayenabanye abantwana, Kwakungeke kudingeke ukuba uJesu acele othile ngaphandle komkhaya ukuba amnakekele. (Impikiswano ephikisana nalokhu kuzuza okuthile emibuthanweni ye-Evangelical umbono wokuthi uJesu waphathisa uMariya kuJohane ngoba uJakobe kanye nomunye weNkosi. “bazalwane” babengakabi amaKristu. Kodwa le mpikiswano iqinile. Ukube bekunjalo, umuntu angalindela ukuba amaVangeli anikeze incazelo ethile ngalomphumela. Iqiniso lokuthi uJesu unikeza uJohane uMariya ngaphandle kwencazelo libonisa ukuthi uMariya wayengenayo enye ingane.)

Kanjani, bese, ingabe kufanele sihumushe amavesi njenga Mathewu 13:55, lapho abantu esixukwini bephawula, “Akusiyo yini indodana yombazi lo? UMariya akaziwa ukuthi ungunina noJames, uJosefa, oSimoni loJudasi abafowabo? Odadewabo abasibo omakhelwane bethu?”

Isikhundla samaKatolika ukuthi lezi “bazalwane” futhi “osisi” kwakuyizihlobo eziseduze, njengabazala, kodwa hhayi zingane zakwethu, ivumelana nesiko lamaJuda lasendulo lokubiza umuntu ngesihlobo “umfowethu” (nge Genesis 13:8; 14:14; 29:15, et al.). Njengoba uPapa John Paul the Great abhala, “Kufanele kukhunjulwe ukuthi alikho igama eliqondile elikhona ngesiHeberu nesi-Aramu ukuchaza igama elithi ‘umzala’, nokuthi igama elithi ‘mfowethu’ kanye ‘nodadewethu’ ngakho-ke kufakwe amadigri amaningana obudlelwano.”¹

Ngaphezu kwalokho, kwembulwa kwenye indawo Mathewu lokho “UJames noJosefa” empeleni babengamadodana omunye uMariya, owama nabanye besifazane phansi kweSiphambano futhi waphelezela uMariya Magdalena ukuya ethuneni ekuseni ngePhasika (27:55-56; 28:1).

Lona omunye uMariya ngokuvamile okukholelwa ukuthi ungumkaKleyophase, okungenzeka ukuthi wayengumalume kaJesu (bona UJohane 19:25; bheka futhi u-Eusebius, Umlando Webandla 3:11).² Kuyasho, ngaphezu kwalokho, ukuthi iNkosi “bazalwane” awekho lapho emBhalweni okubhekiselwa kuwo njengamadodana kaMariya, njengoba uJesu evame ukubizwa (bona Mathewu 13:55; Maka 6:3, et al.).

Kunamanye amavesi amabili eVangeli abaphikisi bobuntombi bukaMariya obungapheli abavame ukucaphuna: Mathewu 1:25 futhi Luka 2:7.

Mathewu 1:25 kusho uJosefa “akazange abe nobuhlobo bobulili naye noma nini ngaphambi kokuba azale indodana.” Njengoba uLudwig Ott echaza ku Izisekelo Zemfundiso YamaKatolika, nakuba, leli vesi “qinisa(s) ukuthi kwaze kwafika isikhathi esinqunyiwe umshado awuzange uphele, kodwa hhayi nganoma iyiphi indlela ukuthi kwaqedwa ngemva kwalokhu” (Izincwadi zikaTan, 1960, p. 207). Umgomo we Mathewu 1:25 kwakuwukuqinisekisa ukuthi uJesu wayengenaye ubaba wasemhlabeni, futhi wayeyiNdodana kaNkulunkulu ngempela. Kwakungahloselwe ukusikisela noma yini ngobuhlobo bukaJosefa noMariya ngemva kukaJesu’ ukuzalwa. Cabanga nge- Incwadi yesibili kaSamuweli 6:23, okusho ukuthi uMariya “wayengenamntwana kwaze kwaba lusuku lokufa kwakhe.” Ngokusobala, lokhu akusho ukuthi wayenengane ngemva ukufa kwakhe. Ku Mathewu 28:20, UJesu uthembisa ukuba nabalandeli bakhe “kuze kube sekupheleni kwesikhathi.” Futhi, lokhu akusho ukuthi uzoyeka ukuba nabo ngale kwalelo phuzu.

Ku Luka 2:7, UJesu ubizwa ngokuthi okaMariya “izibulo.” Nokho, njengoba uPapa John Paul echaza:

“Igama elithi ‘izibulo,’ ngokwezwi nezwi lisho ‘umntwana ongandulelwanga omunye’ futhi, ngokwayo, ayibhekiseli ebukhoneni bezinye izingane. Ngaphezu kwalokho, uMvangeli ugcizelela lesi sici soMntwana, njengoba izibopho ezithile ezifanele umthetho wamaJuda zazihlobene nokuzalwa kwendodana eyizibulo, ngaphandle kokuthi umama kungenzeka ukuthi wazala ezinye izingane. Ngakho yonke indodana okuwukuphela kwayo yayingaphansi kwale miyalelo ngoba ‘yazalwa kuqala’ (cf. Luka 2:23)” (“The Church Presents Mary as ‘Ever Virgin’”)

UMichael O'Carroll, ngaphezu kwalokho, kubika, “Umbhalo wamaJuda wokungcwatshwa eGibhithe, kusukela ekhulwini lokuqala, … isiza ukuphendula ukuphikisa ubuntombi bukaMary obungapheli obusekelwe eSt. Ukusebenzisa kukaLuka igama elithi ‘izibulo’ (ama-prototokos) (2:7). Ukuthi leli gama lalingasho ezinye izingane kuboniswa ukusetshenziswa kwalo kulesi simo ukuchaza owesifazane owashona ngemva kokuzalwa kwengane yakhe yokuqala., ababengeke ngokusobala babe nabanye” (Theotokos: I-Theological Encyclopedia yeNcasakazi Ebusisiwe, UMichael Glazier, 1982, p. 49).

Bathini OFata Besonto?

Njengoba izinhlangothi zombili embangweni wobuntombi obungapheli bukaMariya, i-pro kanye ne-con, benza izimpikiswano ezingokomBhalo ukusekela umbono wabo, singanquma kanjani ukuthi ubani olungile? Ubani ohumusha umBhalo ngendlela efanele, ngendlela eyiqiniso yobuphostoli?

Enye indlela yokusekela iwukuhlola imibhalo yomlando yasendulo yobuKristu, ngokuvamile eyaziwa ngokuthi imibhalo yoFata BeSonto Lokuqala.

UClement wase-Alexandria, Ngokwesibonelo, ekuqaleni kwekhulu lesithathu wabhala, “Umama lo yedwa wayengenabisi, ngoba yena akazange abe ngumfazi. UyiNcasakazi kanye nomama kanye nje” (Umfundisi Wezingane 1:6:42:1).

Umfundi kaClement, Origen, emashumini eminyaka okuqala alelo khulu leminyaka, waqinisekisa ukuthi uMariya “wayengenayo enye indodana ngaphandle kukaJesu” (Amazwana ngoJohane 1:6). Kwenye indawo, wabhala, “Futhi ngicabanga ukuthi kuvumelana nesizathu sokuthi uJesu wayeyisithelo sokuqala phakathi kwabantu sobumsulwa obuhlanganisa ubumsulwa., uMariya wayephakathi kwabesifazane; ngoba kwakungengcwele ukunika omunye ngaphandle kwakhe ulibo lobuntombi” (Amazwana ngoMathewu 2:17).

Kanye nokumdumisa okubabazekayo ngaye, Athanasius (d. 373) kuchaza uMariya ngokuthi “Ever-Virgin” (Izinkulumo Eziphikisana Nama-Arian 2:70).

Cishe 375, U-Epiphanius waphikisana, “Ingabe ukhona owake waba khona kunoma iyiphi inzalo owaba nesibindi sokukhuluma egameni likaMariya oNgcwele, nokubuzwa, akazange angeze ngokushesha, ‘Intombi?'” (I-Panarion 78:6).

“Impela,” wabhala uPapa Siricius ku 392, “asikwazi ukuphika ukuthi iNhlonipho Yakho yayifaneleka ngokuphelele ekumkhuze ngenani labantwana bakaMariya, nokuthi wawunesizathu esihle sokwethuswa umcabango wokuthi kungase kuphume okunye ukuzalwa esibelethweni sentombi emsulwa uKristu azalwa kuso ngokwenyama.” (Incwadi eya ku-Anysius, Umbhishobhi waseThesalonika).

U-Ambrose uphawule 396, “Mlingise, omama abangcwele, okwathi eNdodaneni yakhe ethandekayo okuwukuphela kwayo yabeka isibonelo esihle kakhulu sobuhle bezinto ezibonakalayo; ngoba aninabo abantwana abamnandi, neNcasakazi ayizange ifune ukududuzwa ngokukwazi ukuzala enye indodana” (Izincwadi 63:111).

Augustine of Hippo (d. 430) waphawula, “Intombi ekhulelwe, i-Virgin ezalayo, intombi ekhulelwe, Intombi ezalayo, Intombi engunaphakade. Kungani uzibuza lokhu, Awu ndoda? Kwakufaneleka ukuba uNkulunkulu azalwe kanjalo, ngenkathi Ezenza umuntu” (Izintshumayelo 186:1).

UPapa Leo Omkhulu wamemezela ku 449, “Wakhulelwa ngoMoya oNgcwele esibelethweni sikaMama wakhe oyiNcasakazi. WaMkhipha ngaphandle kokulahlekelwa ubuntombi, njengoba esemkhulelwe ngaphandle kokulahlekelwa” (Tome 28). Kwenye indawo uPontiff wabhala, “Ngoba Intombi ekhulelwe, i-Virgin yazala, yasala iNcasakazi” (Intshumayelo Ngomkhosi Wokuzalwa KukaJesu 22:2).

Ngakho, siyakuthola yini ukuqhubeka komlando kwalemfundiso kusukela eminyakeni yokuqala yokukholwa kuze kube namuhla.

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