Zaton Maryama

Zato shine imani da Maryamu, a karshen rayuwarta ta duniya, aka dauke jiki da rai zuwa sama. An nuna shi a cikin sassa daban-daban na Nassi, tabbas ya fi fayyace a ciki Wahayi 12, kuma Kiristoci na farko sun gaskata, kamar yadda tsoffin liturgies da rubuce-rubuce suka nuna. Wataƙila mafi girman shaidar tarihi na zato, ko da yake, shine gaskiyar cewa babu wani mutum ko al'umma da ya taɓa iƙirarin mallakar gawar Maryamu.1 Mutum zai iya tabbata cewa yana da jikin Maryamu, zuwa yanzu mafi daukakar Waliyai, ya kasance a duniya, Da ma mabiyan Kristi sun san shi sosai.

Akwai imani guda biyu daban-daban game da wurin da Maryamu ta wuce: daya nuna Urushalima; ɗayan kuma zuwa Afisa. Na biyun, tsohuwar al'adar ta tsufa kuma ta fi dacewa. Abin sha'awa isa, fanko, An gano kabarin ƙarni na farko a lokacin da aka tona asirin a wurin da ta wuce a Urushalima 1972 (duba Bellarmino Bagatti, Michael Piccirillo, da kuma Albert Prodomo, O.F.M., Sabbin Ganowa a Kabarin Budurwa Maryamu a Jathsaimani, Urushalima: Franciscan Printing Press, 1975). Wasu malaman sun yi shakkar sahihancin wannan kabarin tun da ba a maganarsa daga Ubannin farko da suka rayu a Falasdinu ba., kamar Cyril na Urushalima (d. 386), Epiphanius (d. 403), da Jerome (d. 420). Amma, kamar yadda masanin kayan tarihi Bellarmino Bagatti ya nuna, Kiristoci na farko ’yan Al’ummai ne suka guje wa kabarin Maryamu domin yana kan dukiyar ’yan Yahudiya da Kirista., Hukumar Lafiya ta Duniya “an dauke su schismatics in ba bidi'a ba” (ibid., p. 15). Saboda wannan dalili, sauran wurare masu tsarki, kamar Dakin Sama, kar a bayyana a farkon rubuce-rubucen (ibid.). Ya kamata a tuna kuma cewa sojojin Janar Titus na Romawa sun halaka Urushalima a cikin shekara 70, boye wurare masu tsarki ga Yahudanci da Kiristanci a karkashin baraguzan ginin. A ciki 135, Sarkin Hadrian ya sake daidaita birnin da manufar gina gidajen ibada na arna a kan rugujewar wurare masu tsarki.. Wurin wucewar Maryamu da sauran wurare masu tsarki sun ɓace har ƙarni na huɗu aƙalla lokacin da Sarkin sarakuna Constantine Mai Girma ya fara maido da wuraren da Kiristanci ke da tsarki a hankali., farawa da Holy Sepulcher in 336.] Zato ya ba da misalin almajirin Kristi na bin sa a tashin matattu, yana nuni ga gaskiyar da dukan Kiristoci suke bege. Daga karshe, bai tabbatar da tsarkinta ba, haka ma, amma ga tsarkin Yesu, akan wanda ta samu hakki na musamman.

Duk da yake Kiristoci sun yi imani koyaushe, Paparoma Pius XII ya ayyana zato bisa hukuma a matsayin akidar cocin Katolika 1950. Babu shakka za a iya ganin hikimar Allah ta ƙauna wajen tabbatar da tashin Maryamu daga jiki zuwa duniya a tsakiyar ƙarni da ya shaida rashin adalci da yawa da ke cin mutuncin ’yan Adam.. A lokacin shelar akida, duniya tana fitowa daga mugunyar sansanonin mutuwar 'yan Nazi kuma cikin gaggawa ta tunkari kisan da gwamnati ta yi wa yaron da ba a haifa ba.. Mutun mace da babbar sana'arta ta zama uwa musamman al'ummar zamani sun ci zarafinta, wanda ya mayar da hankali sosai akan kyawunta na waje kuma ya nemi ya mayar da ita wani abin sha'awa. A bambanci ga wadannan shela na al'adar mutuwa, Mary's Assumption ta bayyana darajar mace da kuma na jikin mutum, na mutum, ta hanya mai karfi.

Ka'idar Zato ta dogara ne akan ikon Ikilisiya don ciyar da tumakin Kristi (cf. John 21:15-17; Luka 10:16) da kuma alkawarin Mai Cetonmu cewa Ikilisiyarsa za ta koyar da gaskiya (cf. John 14:26; 16:13; Matt. 16:18-19; 1 Tim. 3:15). Wannan iko marar kuskure ya kasance a koyaushe amintacce don Allahntakar koyarwa ta gaskiya lokacin da jayayya ta tashi a tsakanin masu aminci. Mun ga wannan a cikin kiran Majalisar Urushalima (Ayyukan Manzanni 15); a cikin neman Bulus na Manzanni’ yarda da wa'azinsa shekaru da yawa bayan musuluntarsa (Gal. 2:1-2); kuma a cikin ayyukan Majalisar Ecumenical na ƙarshe, wanda yayi shelar Allahntakar Almasihu a ciki 325, Allahntakar Ruhu Mai Tsarki a cikin 381, da kuma baiwar Allah a cikin Mariya 431.

A tauhidi, Zato yana da alaƙa ta kut-da-kut da Ƙaunar Ƙirarriya, wanda ke cewa Maryamu, da wani alheri na musamman daga Allah, an kubuta daga tabon zunubi na asali tun farkon wanzuwarta. 'Yancinta daga zunubi yana cikin alkawarin Allah kan Faɗuwar Mutum don sanya ƙiyayya tsakanin shaidan da Uwar Mai Fansa. (Gen. 3:15). Komawa zamanin manzanni, Ikilisiya ta girmama Maryamu a matsayin Sabuwar Hauwa'u, amintaccen mataimakin Sabon Adamu. Kamar yadda Hauwa’u ta farko ta gaskata ƙaryar Shaiɗan, Mala'ikan da ya fadi, kuma ta ƙin shirin Allah ya kawo zunubi da mutuwa cikin duniya; don haka Sabuwar Hauwa'u ta gaskata gaskiyar Jibrilu, wani Shugaban Mala'iku, kuma ta hanyar haɗin kai da shirin Allah ya kawo ceto da rai cikin duniya. A cikin tunanin Maryama a matsayin Sabuwar Hauwa'u, haka ma, mun zo gane cewa a cikin kide kide da fansa, Allah cikin abin mamaki a zahiri ya juyar da al'amuran faɗuwar mu. Asali, misali, Adamu ya fara zuwa; Ita kuwa Hauwa'u ta kasance daga namansa. A cikin fansa, Maryama, Sabuwar Hauwa'u, yazo farko; da Kristi, Sabon Adamu, ta kasance daga namanta. Kwatsam, Wannan shi ya sa a Sabon Alkawari mace da namiji uwa da ɗa, ba ma'aurata ba kamar yadda Adamu da Hauwa'u suka kasance.

Cewa Maryamu ta mallaki rashin laifin Hauwa'u kafin faɗuwar yana nufin wataƙila an keɓe ta daga hukuncinsa: ciwon nakuda da mutuwar jiki (cf. Gen. 3:16, 19; Rom. 6:23). Ko da ba a ba da uzuri daga waɗannan abubuwa gaba ɗaya ba, duk da haka, ya dace a kalla a yi mata kyauta mai ban mamaki a lokacin haihuwa da mutuwa.2

Kamar tashin jikkunan waliyyai bayan gicciye (cf. Matt. 27:52), zato shine farkon tashin muminai a jiki ranar sakamako, lokacin da za su kasance “kama … a cikin gajimare don saduwa da Ubangiji a cikin iska” (1 Tas. 4:17).3 Littafi Mai-Tsarki bai yi hamayya da ra'ayin ɗaukan jiki zuwa sama ba. A cikin Littafi, An ɗauke Anuhu da Iliya a jiki zuwa sama (cf. Gen. 5:24; 2 Kgs. 2:11; Heb. 11:5). Gaskiya ne cewa Littafi Mai Tsarki bai faɗi sarai cewa an ɗauka Maryamu ba. Duk da haka ta alama guda, Littafi Mai-Tsarki bai musanta ko ya saba wa zatonta ba.4 Haka kuma, yayin da ba a samun lissafin zato kai tsaye a cikin Nassi, ana iya fahimtarsa ​​daga wasu sassa game da akwatin alkawari, irin Maryama. Akwatin an yi shi da itace marar lalacewa kuma an lulluɓe shi da zinariya tsantsa saboda tsarkin abubuwan da aka ƙera shi don ɗauka. (cf. Ex. 25:10-11); Haka kuma Budurwar an ba ta tsarki ta ruhaniya da ta zahiri da rashin lalacewa a shirye-shiryen ɗaukar Ɗan Allah.. Wannan jikin Maryamu marar lalacewa, Akwatin Sabon Alkawari, za a kai sama aka nuna a ciki Zabura 132:8, wanda ya bayyana, “Tashi, Ya Ubangiji, kuma ka tafi wurin hutawarka, Kai da akwatin ikonka.” Cewa Akwatin Tsohon Alkawari ya ɓace a asirce a wani lokaci a cikin tarihi yana kwatanta ɗaukacin Uwargidanmu kuma..5 Jirgin mai tsarki ya kasance a ɓoye na ƙarni har sai Manzo Yohanna ya hango shi a sama, kamar yadda ya bayyana a ciki Wahayi: “Sai aka buɗe haikalin Allah a sama, Aka ga akwatin alkawari a cikin Haikalinsa … . Kuma wata babbar alama ta bayyana a sama, wata mata sanye da rana, da wata a ƙarƙashin ƙafafunta, kuma a kanta akwai kambi na taurari goma sha biyu” (11:19, 12:1). Wahayin Yahaya na Uwar Mai Fansa da ke zama cikin jiki a cikin aljanna shine abu mafi kusa da muke da shi ga wani shaidar gani da ido na zato.. Ya ci gaba da bayyana cewa an ɗauke ta zuwa sama bayan hawan Ubangiji. “Yaranta,” ya bayyana, “aka fyauce zuwa ga Allah da kursiyinsa, Matar kuwa ta gudu zuwa cikin jeji, Inda take da wurin da Allah ya shirya mata, wanda za a ciyar da shi har tsawon kwana dubu ɗaya da ɗari biyu da sittin” (12:5-6). Hakazalika yace, “An ba wa matar fikafikai biyu na babban gaggafa domin ta tashi daga macijin zuwa jeji., zuwa wurin da za a ciyar da ita na ɗan lokaci, da lokuta, da rabin lokaci” (12:14).6

Rubuce-rubucen farko akan zato sune rubuce-rubucen apocryphal da na pseudoepigraphical iri-iri., wanda ya fadi a karkashin babban taken Nassi na Maryamu ko Wucewa Maryamu. Mafi tsufa daga cikin waɗannan, An yi imani da cewa Leucius Karinus ya yi shi ne a ƙarni na biyu, almajirin Yahaya, ana tsammanin ya dogara ne akan ainihin takarda daga zamanin manzanni, wanda kuma baya wanzuwa.7

Imani na Ikilisiya na farko cewa Budurwa Mai Albarka ba ta lalacewa a jiki da ruhi a fakaice tana goyan bayan zato.. Wanda ba a san sunansa ba Wasika zuwa Diognetus (cf. 125), misali, yana nufin ta a matsayin Budurwa wadda ba za a iya yaudara ba.8 A gaskiya, marubutan da yawa, musamman Waliyai Justin shahidi (d. ca. 165) da kuma Irenaeus na Lyons (d. ca. 202), ya bambanta Maryamu cikin amincinta da Hauwa'u cikin zunubinta. Saint Hippolytus na Roma (d. 235), dalibin Ireneaus, kwatanta naman Maryama da “katako mara lalacewa” na Akwatin (Sharhi akan Zabura 22). The Kariyar ku addu'a, wanda aka haɗa a kusan tsakiyar karni na uku, ya kira Maryama “shi kadai mai tsarki da albarka.”

A cikin Saint Efraim na Siriya Yabo akan Maulidin, daga tsakiyar karni na hudu, ta amfani da hotunan da ke tunawa Wahayi 12:4, Maryamu kamar tana annabta isar da jikinta zuwa sama, yana cewa, “Babe da nake ɗauka ya ɗauke ni … . Ya sunkuyar da filayensa ya dauko ya sanya ni tsakanin fikafikansa ya tashi sama” (17:1). A ciki 377, Saint Epiphanius na Salamis ya rubuta, “Ta yaya Maryamu mai tsarki ba za ta mallaki mulkin sama da namanta ba, tunda ita ba rashin tarbiyya bace, kuma ba narke ba, kuma bata taba yin zina ba, kuma tun da ba ta taɓa yin wani abu ba daidai ba game da ayyukan jiki, amma ya kasance bakin karfe?” (Panarion 42:12). Wasu sun ce ba zai iya gaskata zato ba tunda ya yi magana a nan game da shigar Maryamu ta jiki zuwa sama a nan gaba.. Amma duk da haka ya yi magana daga baya a cikin wannan takarda, “Idan aka kashe ta, … sannan ta sami daukaka tare da shahidai, da jikinta … yana zaune a cikin masu jin daɗin hutun masu albarka” (ibid. 78:23; an kara jaddadawa). Hasashen mutuwarta, ya ci gaba da cewa

ta mutu ko bata mutu ba, … an binne ta ko ba a binne ta ba. … Nassi kawai yayi shiru, saboda girman gwarzaye, domin kada a bugi zuciyar mutum da abin al'ajabi mai yawa. …

Idan Budurwa mai tsarki ta mutu kuma an binne shi, tabbas mulkinta ya faru da girma; Ƙarshenta ya kasance mafi tsarki da rawanin budurwa. …

Ko ta cigaba da rayuwa. Domin, ga Allah, ba shi yiwuwa a yi duk abin da ya ga dama; a wannan bangaren, babu wanda yasan hakikanin menene karshenta (ibid. 78:11, 23).

Cewa Epiphanius bai san cikakken bayani game da mutuwar Maryamu yana da cikakkiyar fahimta ba–Har yanzu Kiristoci ba su san cikakken bayani game da shi ba kuma da alama manzanni da kansu ma ba su sani ba, Gawarta an ɗauke ta ne daga cikin wani kabari da ke kewaye.9 Sabanin sauran marubutan farko, duk da haka, Epiphanius ya guje wa ƙirƙira dalla-dalla ga kansa. Ko da yake bai san ainihin abin da ya faru ba, ya sani, cikin hasken cikakkiyar tsarkin Maryamu, cewa wucewarta ya zama abin al'ajabi–wani abu da zai “buga tunanin mutum da wuce gona da iri”–da kuma cewa ba za ta iya zama a cikin kabari ba. “A cikin Afocalypse na Yahaya,” ya kuma lura, “mun karanta cewa dodon ya jefa kansa a kan matar da ta haifi ɗa namiji; Amma an ba matar fikafikan mikiya, Sai ta tashi cikin jeji, inda dodon ya kasa kai mata. Wannan zai iya faruwa a lamarin Maryamu (Rev. 12:13-14)” (ibid. 78:11).

A farkon karni na biyar, ko a baya, bukin Tunawa da Maryama–wato, tunawa da rasuwarta–An gabatar da shi a cikin Liturgy na Gabas, sanya shi a cikin mafi tsufa na ranakun buki na Ikilisiya.10 A kusa da shekara 400, Chrysippus na Urushalima yayi sharhi akan Zabura 132, “Akwatin sarauta na gaske, jirgin mafi daraja, ita ce ta-budurwa Theotokos; Akwatin da ya karɓi taska na dukan tsarkakewa” (Akan Zabura 131(132)).

Marubuci orthodox daga wannan lokaci guda, aiki a karkashin sunan alkalami na Saint Melito na Sardis, na kusa-zamanin Leucius, suka zarge shi da samun “ya gurɓata mafi tsohon rubutu ta wajen bayyana ra'ayoyinsa na kansa waɗanda ba su jitu da koyarwar Manzanni ba” (Bagatti, da al., p. 11). Wannan marubucin ya yi ƙoƙari ya maido da ainihin asusun zato, wanda ya yi zargin cewa Leucius yana da “gurbace da muguwar alkalami” (Wucewar Budurwa Mai Tsarki, Gabatarwa).

A game da 437, Saint Quodvultdeus ya gano matar a ciki Wahayi 12 a matsayin Budurwa Mai Albarka, lura, “Kada ɗayanku yayi watsi da shi (gaskiyar lamarin) cewa dragon (a Afocalypse na manzo Yohanna) shaidan ne; Ku sani cewa budurwar tana nufin Maryamu, mai tsafta, wanda ya haifi kanmu mai tsafta” (Homily na uku 3:5).

A cikin kusan tsakiyar karni na biyar, Saint Hesychius na Urushalima ya rubuta, “Akwatin tsarkakewarka, da Virgin theotokos lalle ne. Idan kai ne lu'u-lu'u to dole ne ta zama Jirgin” (Homily on Mai Tsarki Maryamu, Uwar Allah). Kewaye 530, Oecumenius ya ce Wahayi 12, “Daidai ne wahayin ya nuna mata a sama ba bisa ƙasa ba, a matsayin tsarki a ruhi da jiki” (Sharhi akan Apocalpyse). Rubutun zato kusa da ƙarshen karni na shida, Saint Gregory na Tours (sabanin Epiphanius) bai kauce wa kwatsam cikakkun bayanai na Sauyi labari. “Sai ga,” Gregory ya rubuta, “Ubangiji ya sake tsayawa (Manzanni); jiki mai tsarki (na Maryama) kasancewar an karba, Ya yi umarni da a ɗauke shi a cikin gajimare zuwa aljanna” (Littattafai takwas na Mu'ujiza 1:4).

Masu sukar koyarwar Marian na Ikilisiya sun sanya yawancin gaskiyar cewa sanannun labaran da aka sani na zato ana samun su a cikin rubuce-rubucen apocryphal., da kuma cewa Ubannin Ikilisiya ba su yi magana game da shi ba kafin ƙarshen karni na huɗu.

Hakanan gaskiya ne, duk da haka, cewa Ubanni ba su duba ga gyara imani da zato; Sai kawai suka yi shiru kan lamarin–matsayin da ba a taba ganin irinsa ba idan koyarwar bidi'a ce, musamman ganin yadda ya yawaita a tsakanin muminai. Yana da wuya, hakika, cewa manufar zato Maryamu, wanda ke tabbatar da tsarkin jikin mutum, zai iya samo asali a cikin Gnostics, ganin cewa sun yi tir da jiki da dukan abubuwa na zahiri. The Apocrypha, a gaskiya, yawanci ba aikin yan bidi'a bane, amma na Kiristocin Orthodox waɗanda ke neman gabatar da cikakkun bayanai game da abubuwan da suka faru na gaske daga rayuwar Kristi da Waliyyai waɗanda aka ɓoye su cikin sirri.. Yayin da malaman apocryphists suka ƙawata labarin zato, ba su ƙirƙira shi ba. Gaskiyar cewa Sauyi ya wanzu a ko'ina a cikin duniyar Kirista, bayyana a cikin harsuna da yawa, ciki har da Ibrananci, Girkanci, Latin, 'Yan Koftik, Syriac, Habasha, da Larabci, ya tabbatar da labarin zato Maryamu ya yadu a duniya a farkon ƙarni da, saboda haka, asalin manzanni.

Yayin da Ikilisiya ta taɓa sanin haɗarin da ke tattare da dogaro da ayyukan da ba a so ba, ba za a iya musun cewa ƙwaya na gaskiya ta yi rinjaye a yawancin irin waɗannan ayyuka. Tuna, misali, cewa Saint Jude yana nufin Zaton Musa kuma Na farko Anuhu a cikin Sabon Alkawari Wasika (gani Yahuda 1:9, 14 da ff.). Asalin hikima lura:

Ba mu sani ba cewa yawancin waɗannan rubuce-rubucen asirin maza ne suka yi, sun shahara da zaluncinsu. … Don haka dole ne mu yi taka tsantsan wajen karbar duk wadannan rubuce-rubucen sirri da ke yawo da sunan waliyyai … domin wasunsu an rubuta su ne domin su lalatar da gaskiyar Littafi Mai Tsarki, su kuma sa koyarwar ƙarya. A wannan bangaren, kada mu yi watsi da rubuce-rubucen da za su yi amfani wajen ba da haske a kan Nassi. Alama ce ta babban mutum ji da aiwatar da shawarar Nassi: “Gwada komai; riƙe abin da yake mai kyau” (1 Tas. 5:21) (Sharhi akan Matiyu 28).

A ciki 494, Paparoma Saint Gelasius, neman tsare masu aminci daga tasiri mai yuwuwar ɓatanci na rubuce-rubucen addini da yawa na marubutan da ba su da shakka da suka addabi duniyar Kiristanci., ya sake fitar da jerin littattafan littafai da magabata ya zana, Paparoma Saint Damasus, haɗe da wani dogon kataloji na littattafan da ba a yarda da su ba kuma waɗanda ba za a yarda da su ba.

Masu adawa da Ikilisiya sun yi magana game da gaskiyar cewa an haɗa rubutun apocryphal akan zato a cikin littattafan da aka haramta a Gelasius.’ yanke shawara, amma Paparoma ya yi Allah wadai da wani asusun apocryphal na zato, i mana, kuma ba zato ba.

An kuma la’anci labaran Afokirifa na wasu koyarwar koyarwa a cikin dokar–da Protoevangelium na James, misali, yayi ma'amala da Nativity; da kuma Ayyukan Bitrus yana magana game da ayyukan mishan na Bitrus da kuma shahada a Roma. Har ma da ma'ana, an hana rubuce-rubucen Tertullian, ko da yake rubuce-rubucensa, misali, kawai mai take Baftisma kuma Tuba, kare matsayin orthodox akan waɗannan batutuwa. Ya da Gelasius’ la'anta waɗannan littattafan ya kai ƙin Baftisma da tuba, sannan, ko kuma dole ne ya yi ƙarin tare da tambayar halin Tertullian?

A bayyane yake, haramcin littafi a cikin Dokar Gelasia ba za a iya cewa kin amincewa da batun littafin ko abin da ke ciki ba. A lokuta da dama, Ikilisiya za ta buƙaci ƙarin guraben karatu don fitar da abubuwa masu cutarwa da gaske daga waɗannan littattafan. Kafin nan, sanya su a karkashin haramcin ya kasance mai hankali idan aka yi la'akari da rashin tabbas da ke tattare da su.11

Ga masu neman samun a cikin Dokar Gelasia wasu sasantawa na Papal Rashin kuskure, kamata ya yi a bayyana cewa haramcin littafi ba shi da alaka da rashin kuskuren Paparoma tun da dai matakin ladabtarwa ne kawai., ba a haɗa shi da ma'anar koyarwa ba. Ta dabi'a, matakin ladabtarwa na iya canzawa. Yana tsaye a wurin kawai muddin barazanar da ake ganin ta wanzu; da zarar barazanar ta wuce, an daga zargin. A wannan yanayin na musamman, yayin da Littafi Mai Tsarki ya ƙara karɓuwa barazanar da Afokirifa ke yi ya ragu kuma dokar ta daina aiki..

  1. Wannan wata hujja ce ta musamman da aka ba wa kiristanci na kishi don kiyayewa da kuma girmama abubuwan tsarkaka.–wani aiki wanda ya samo asali tun farkon lokacin imani kamar yadda Shahadar Saint Polycarp, wanda aka haɗa a tsakiyar ƙarni na biyu, nuna.
  2. Yayin da Katolika suka yi imani da cewa an keɓe Maryamu daga ciwon naƙuda, An yi zaton ta mutu ne domin ta bi Ɗanta sosai, wanda ko da yake bai yi zunubi ya karɓi mutuwa ba (cf. Phil. 2:5 da ff.). A cikin ayyana akidar zato, Pius XII ya kaucewa cewa tabbas ta mutu, kawai tace tana da “ta kammala rayuwarta ta duniya” (Allah mafi falala 44).
  3. The Catechism na cocin Katolika yana koyarwa, “Zaton Budurwa Mai Albarka shiga ɗaya ce cikin Tashin Ɗanta da kuma tsammanin tashin wasu Kiristoci. … . Ta riga ta raba cikin ɗaukakar danta, yana tsammanin tashin dukkan gaɓoɓin Jikinsa” (966, 974).
  4. Akwai wasu muhimman abubuwan da suka faru a cikin rayuwar Ikilisiyar manzanni waɗanda ba a cire su daga Sabon Alkawari kuma, kamar shahadar Bitrus da Bulus, da kuma halaka Urushalima da sojojin Romawa suka yi a cikin shekara 70. A cewar hukumar Juzu'i na Muratori, wanda aka haɗa a Roma a ƙarshen ƙarni na biyu, Luka kawai ya haɗa a cikin Ayyukan Manzanni abubuwan da ya shaida da idanunsa. Cewa Luka ya guje wa rubuta abubuwan da bai gani ba ya taimaka mana mu fahimci dalilin da ya sa ba a rubuta zato ba, gama a cikin kabari ya faru. Sabanin hawan Ubangiji, taron jama'a da yawa suka gani, Zato ba shi da shaidun gani da ido.
  5. Maccabee na biyu 2:5 ya ce Irmiya ya hatimce Akwatin a cikin kogo a Dutsen Nebo kafin lokacin da Babila suka mamaye Urushalima 587 B.C. (cf. 2 Kgs. 24:13, da al.).
  6. Furotesta suna kallon wannan Matar a matsayin ko dai wata alama ce ta Isra'ila ko Coci (cf. Gen. 37:9). Katolika na yarda da waɗannan fassarori, amma ya fadada su don haɗawa ta wata hanya ta musamman Maryamu, siffar mutanen Allah. Isra’ila ta ɗauki Kristi a alamance; Maryamu ta haife shi a zahiri. A cikin sharhin wannan sashe, Saint Quodvultdeus (d. 453), Bishop na Carthage da almajirin Saint Augustine, ce Maryamu ta rubuta “Har ila yau, ta ƙunshi siffar Ikilisiya mai tsarki a cikin kanta: wato, yadda yayin da aka haifi ɗa, ta kasance budurwa, domin Ikilisiya a tsawon lokaci tana ɗaukar membobinta, duk da haka bata rasa budurcinta ba” (Huduba ta Uku akan Akida 3:6; duba kuma Clement na Iskandariya, Malamin Yara 1:6:42:1).

    Dalilin da mutanen Allah suke tserewa “a kan fikafikan mikiya” zuwa wurin mafaka ana iya samunsu cikin Tsohon Alkawari (gani Ex. 19:4; Ps. 54 (55):6-7; Isa. 40:31, da al.). Alkawarin Allah “gudu zuwa cikin jeji” ya cika sosai a cikin zato, Maryamu kasancewar fitaccen wakilin mutanensa.

    Nassoshi na alama a cikin Wahayi 12 zuwa tsawon lokaci, “kwana dubu daya da dari biyu da sittin” kuma “na wani lokaci, da lokuta, da rabin lokaci” (6, 14), na iya wakiltar lokacin zalunci, wanda Coci zai jure, kafin zuwan Almasihu na biyu.

    Aya 12:17 in ji shaidan, ya fusata da guduwar Matar, saita fita “don yin yaƙi da sauran zuriyarta, a kan waɗanda suke kiyaye dokokin Allah kuma suke shaida Yesu.” Cewa ana ɗaukan mabiyan Kristi “sauran zuriyarta” yana goyan bayan ɗaukan Ikilisiya ga Maryamu a matsayin Uwar Dukan Kiristoci (cf. Isa. 66:8; John 19:26-27).

  7. Yayin da a wani lokaci Sauyi ana tsammanin ya samo asali ne tun a farkon ƙarni na huɗu, wasu kalmomin tauhidi da aka yi amfani da su a cikin Leucius’ takardun sun tabbatar da asali ko dai a cikin ƙarni na biyu ko na uku (Bagatti, da al., p. 14; Bagatti ya ambaci nasa ayyukan, S. Peter a cikin “Dormation na Maryamu,” pp. 42-48; Bincike akan al'adun mutuwar Budurwa, pp. 185-214).
  8. Ainihin rubutun yana karantawa: “Idan ka ɗauki bishiyar (ilimi) kuma ku debo 'ya'yan itacensa, a ko da yaushe za ku kasance masu taruwa cikin abubuwan da ake so a wurin Allah, abubuwan da maciji ba zai iya taɓawa ba, yaudara kuma ba za su ƙazantar da su ba. Sannan Hauwa ba a yaudare ta ba, amma ana samun Budurwa amintacce” (Wasika zuwa Diognetus 12:7-9). Game da wannan nassi, Cyril c. Richardson yayi sharhi, “A bayyane yake cewa marubucin ya yi niyya ya faɗi bambancin bangaranci na gama gari … tsakanin Hauwa'u, uwar mutuwa mara biyayya, da Maryamu, uwar rayuwa mai biyayya, a wane hali ne parthenos na rubutun zai zama Budurwa Maryamu mai albarka” (Ubannin Kirista na farko, New York: Littafin Collier, 1970, p. 224, n. 23). Hilda Graef ta fafata, yana cewa, “Kusan kamar an kira Maryama Hauwa ba tare da wani karin bayani ba” (Maryama: Tarihin Ru'ya Da Ibada, vol. 1, New York: Sheed da Ward, 1963, p. 38).
  9. Ya bambanta da Sauyi asusu, wanda ya ce manzanni sun shaida an ɗauke gawar Maryamu zuwa sama, akwai al’adar cewa ta rasu a watan Janairu 18 (Tobi 21), amma ba a gano kabarinta da komai ba sai 206 kwanaki bayan Agusta 15 (Masu watsawa 16) (ga Graef, Maryama, vol. 1, p. 134, n. 1; marubucin ya yi nuni ga Dom Capelle, Leuven Theological Journals 3, 1926, p. 38; M.R. James, Sabon Alkawari na Afokirifa, 1924, pp. 194-201).
  10. Idin Nativity (i.e, Kirsimeti) an kafa shi a farkon karni na hudu, a lokacin mulkin Constantine. An kafa idin hawan hawan Yesu a karni na biyar, tun asali an haɗa su a cikin idin Fentikos.
  11. Ta wannan hanyar, Cocin ya yi kama da mahaifiyar da ta hana 'ya'yanta kallon wani shiri na TV har sai ta sami damar kallon shirin kuma ta tantance abubuwan da ke ciki da kanta.. Ikilisiyar ta kasance koyaushe tana yin kuskure a gefen taka tsantsan wajen fahimtar al'amura na bangaskiya da ɗabi'a. Yi la'akari da hakan, kwanan nan, Saints Teresa na Avila (d. 1582) da Yahaya na Cross (d. 1591), yanzu ana girmama shi a matsayin Likitoci na Coci, Hukumar bincike ta yi masa tambayoyi kan zargin bidi’a. Hakazalika, diary na Saint Faustina Kowalska (d. 1938), Rahamar Allah a cikin Raina, Masana tauhidin Ikilisiya sun ƙi a wani lokaci a matsayin heterodox, amma daga baya ya sami amincewa a hukumance karkashin Paparoma John Paul Mai Girma. An samo wahayin Faustina a cikin diary, a gaskiya, sun kai ga kafa bukin Rahma, yanzu duniya ana bikin a cikin Church.

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