Purigatoriyo, Kukhululuka, Zotsatira zake

... kapena, Zomwe Heck ndi Purgatory?

Zotsatira zake? Nthawi Zonse Pali Zotsatira!

Purigatoriyo si njira ina yopita kumwamba kapena ku gehena. Ndi dziko losakhalitsa lomwe kudzera ena miyoyo iyenera kudutsa kuti ilandire kuyeretsedwa komaliza isanalowe kumwamba (Onani Bukhu la Chivumbulutso 21:27). Monga momwe Bungwe la Second Vatican Council linaphunzitsira, purigatoriyo ilipo chifukwa “ngakhale pamene uchimo wachotsedwa, chilango chake kapena zotsatira zake zikhoza kuchotsedwa kapena kuyeretsedwa” (Chiphunzitso cha Indulgences 3).

Momwemonso, ndi Katekisimu wa Tchalitchi cha Katolika limati, “Onse amene amafa mu chisomo ndi ubwenzi wa Mulungu, koma oyeretsedwabe mopanda ungwiro, alidi otsimikiziridwa za chipulumutso chawo chamuyaya; koma akamwalira amayeretsedwa, kuti akwaniritse chiyero chofunikira kulowa mu chisangalalo chakumwamba” (1030, p. 268). “Mu puligatoriyo,” akulemba motero Karl Keating wopepesera, “kudzikonda konseko kusandulika kukhala kukonda Mulungu” (Chikatolika, p. 190).

Mpingo umatenga Yesu mozama’ command in Mateyu 5:48 kukhala “angwiro, monga Atate wanu wa Kumwamba ali wangwiro,” ndikugwiritsitsa ku Kalata kwa Ahebri’12:14 zomwe zimaphunzitsa, “Yesetsani kukhala pa mtendere ndi anthu onse, ndi chifukwa cha chiyero chimene popanda munthu adzaona Ambuye.

Komanso, Mpingo umavomereza chowonadi cha m’Baibulo chakuti ungwiro wauzimu umafunika kuti munthu akalowe kumwamba, chifukwa cha zomwe tafotokoza pamwambapa Buku la Chivumbulutso (21:27), “palibe chodetsedwa chidzalowamo.

Pamenepo, Kukana kwa Mulungu kulola Mose kuloŵa m’Dziko Lolonjezedwa monga chilango cha kusakhulupirika kwake kumagwirizana ndi chikhulupiriro chimenechi. (onani Deuteronomo 32:48).

Mofananamo, imodzi mwa nkhani zopweteka kwambiri m'malemba ikuwonetsera bwino lingaliro ili lachikhululukiro ndi zotsatira zake. Ndi nkhani ya Davide wachifundo ndi mneneri Natani pamene akukambitsirana cholakwa cha Davide ndi Bateseba mu Bukhu Lachiwiri la Samueli, 12:1-14:

2 Samueli 12

12:1	Kenako Yehova anatumiza Natani kwa Davide. Ndipo pamene adafika kwa iye, adati kwa iye: “Amuna awiri anali mumzinda umodzi: m'modzi wolemera, ndi enawo osauka.
12:2	Munthu wolemerayo anali ndi nkhosa ndi ng’ombe zambirimbiri.
12:3	Koma wosaukayo analibe kalikonse, koma kankhosa kamodzi kokha, amene adagula ndi kudyetsa. Ndipo iye anali atakula iye asanabadwe, pamodzi ndi ana ake, kudya kuchokera ku mkate wake, ndi kumwera m’chikho chake, ndi kugona pachifuwa chake. Ndipo kwa iye anali ngati mwana wamkazi.
12:4	Koma pamene munthu wapaulendo anafika kwa munthu wolemera uja, kunyalanyaza kutenga nkhosa ndi ng'ombe zake, kuti amcitire phwando wapaulendoyo, amene adadza kwa Iye, anatenga nkhosa za munthu wosauka, ndipo adakonzera chakudya munthu amene adadza kwa iye.
12:5	Pamenepo ukali wa Davide unakwiyira kwambiri munthuyo, nati kwa Natani: “Pali Yehova wamoyo, munthu amene adachita ichi ndiye mwana wa imfa.
12:6	Adzabwezera nkhosa kanayi, chifukwa adachita mawu awa, ndipo iye sanachite chifundo.”
12:7	Koma Natani anati kwa Davide: “Ndiwe munthu uja. Atero Yehova, Mulungu wa Israeli: ‘Ndinakudzoza kukhala mfumu ya Isiraeli, + Ndinakupulumutsani m’manja mwa Sauli.
12:8	ndipo ndinakupatsa nyumba ya mbuye wako, ndi akazi a mbuye wako pa chifuwa chako. + Ndipo ndinapereka nyumba ya Isiraeli ndi Yuda kwa iwe. Ndipo ngati zinthu izi zinali zazing'ono, ndidzakuonjezerani zazikulu;.
12:9	Choncho, chifukwa chiyani wapeputsa mawu a Yehova?, kotero kuti munachita choipa pamaso panga? Wapha Uriya Mhiti ndi lupanga. + Ndipo watenga mkazi wake kukhala mkazi wako. + Ndipo mwamupha ndi lupanga la ana a Amoni.
12:10	Pachifukwa ichi, lupanga silidzachoka m’nyumba mwako, ngakhale kosalekeza, chifukwa mwandipeputsa, ndipo watenga mkazi wa Uriya Mhiti, kuti akhale mkazi wako.’
12:11	Ndipo kenako, atero Yehova: ‘Taonani, ndidzakuukitsira choipa chochokera m’nyumba mwako. Ndipo ndidzachotsa akazi ako pamaso pako, ndipo ndidzazipereka kwa mnansi wako. Ndipo adzagona ndi akazi anu pamaso pa dzuwa lino.
12:12	Pakuti munachita mobisika. + Koma ndidzachita zimenezi pamaso pa Aisiraeli onse, ndi pamaso pa dzuŵa.’”
12:13	Ndipo Davide anati kwa Natani, “Ndachimwira Yehova.” Ndipo Natani anati kwa Davide: “Yehova wachotsanso tchimo lako. Simudzafa.
12:14	Komabe moona, popeza mwapatsa adani a Yehova chifukwa cha mwano, chifukwa cha mawu awa, mwana amene anakubadwirani inu: akufa adzafa.

Kukhululuka ndi Zotsatira zake

Nkhani ya Bateseba, Davide ndi Natani imatiuza zambiri zokhudza uchimo ndi chifundo cha Mulungu.. Davide, amene ndi mfumu yokondedwa ya Yehova ndipo sangachite cholakwa chilichonse, anachita tchimo lalikulu. Mulungu anali wofunitsitsa ndi wokonzeka kukhululukira ndi kubwezeretsa, koma payenera kukhala zotsatira.

Zotsatira za uchimo ndi zotsatira za uchimo kaŵirikaŵiri zimatsutsana pakati pa Akristu. Tikhoza kudabwa, zotsatira zake ndi zotani ngati, Pamenepo, uchimo wonse unachotsedwa pa mtanda? Uchimo uliwonse umene anthu akhala akuchita unaphimbidwa ndi nsembe ya Kristu mwiniyo, koma izi sizikutanthauza kuti zotsatira za uchimo zimanyalanyazidwa–ndithudi osati m'moyo uno. Ganizirani za kuchuluka kwa machimo (ndi milandu) monga kupha, kuwotcha ndi kumenyedwa. Onse ali ndi tanthauzo lokhalitsa padziko lapansi. Choncho, chikhululukiro ndiye, sizikutanthauza kuti zotsatira zake zachotsedwa.

Kukhululuka, komabe Chilango

Kuti amvetse mmene chilango chingakhalirebe ngakhale munthu atakhululukidwa machimo ake, m'pofunika kusiyanitsa wamuyaya ndi zanthawi chilango.

The wamuyaya chilango cha uchimo ndi gahena. Mmodzi amapulumutsidwa ku chilango ichi ndi Mulungu pamene iye–wochimwa–kulapa ndi kuulula machimo amenewo. Komabe ngakhale munthu atakhululukidwa, zanthawi chilango chikhoza kukhala chomwe chiyenera kuchotsedwa.

Taganizirani, Mwachitsanzo, mwamuna wosakhulupirika kwa mkazi wake. Kumva chisoni, watsimikiza kusintha njira zake ndi kuvomereza zomwe wachita. Mkazi wake, mu ubwino wake, amamukhululukira, komabe, pangakhale nthawi yaitali kuti ayambenso kumukhulupirira. Adzafunika kuyambanso kumukhulupirira, kuchiritsa bala lomwe adayambitsa mu ubale wawo. Tikachimwa timawononga ubale wathu ndi Mulungu komanso anthu ena.

Zilondazi ziyenera kuchiritsidwa munthu asanalowe kumwamba. Kumene, machiritso awa amapezeka mwa chisomo cha Mulungu kudzera zabwino za imfa ya Yesu Khristu pa Mtanda. Purigatoriyo, ngakhale, komanso zolapa zomwe timachita padziko lapansi, ndi njira za Mulungu zololeza ife kutenga nawo mbali mu njira ya machiritso pamene tidzitengera cholakwa chimene tachita.

Kunena zomveka, Purigatoriyo ilibe chochita ndi chikhululukiro cha machimo chifukwa machimo a miyoyo ya ku purigatoriyo akhululukidwa kale. Choncho, ndi zabodza kunena kuti chiphunzitso cha Tchalitchi cha purigatoriyo chimakhudzanso kupeza Chikhululukiro cha Mulungu. Apanso, miyoyo iyi yapulumutsidwa, koma kulowa kwawo kumwamba kwachedwa. Monga Paulo Woyera ananenera mu zake Kalata Yoyamba kwa Akorinto, “Pamene ife tikuweruzidwa ndi Ambuye, tilangidwa kuti tingatsutsidwe pamodzi ndi dziko lapansi.” “Pakuti Yehova alanga iye amene amkonda, ndipo amalanga mwana aliyense amene amlandira” (onani Kalata yopita kwa Ahebri 12:5-6 ndi 5:8-9).

Carl Adam mwina anapereka kulongosola kosangalatsa kwa purigatoriyo motere;

Moyo wosauka, atalephera kugwiritsira ntchito kulapa kosavuta ndi kosangalatsa kwa dziko lino, tsopano ayenera kupirira zowawa zonse ndi zilango zonse zowopsa zomwe zimalumikizidwa ndi lamulo losaphwanyidwa la chilungamo cha Mulungu ku uchimo wocheperako., mpaka alawe masautso a uchimo pansenga zake ndipo wataya ngakhale pang’ono chomangika nacho., mpaka ungwiro wa chikondi cha Khristu. Ndi nthawi yayitali komanso yowawa, "monga ndi moto." Ndi moto weniweni? Sitingathe kudziwa; ndi chilengedwe chowona nthawi zonse chizikhala chobisika kwa ife m'dziko lino. Koma ife tikudziwa izi: kuti palibe chilango chimene chimapondereza kwambiri pa “anthu osauka” monga kuzindikira kuti iwo mwa kulakwa kwawo analepheretsedwa kwa nthawi yaitali kuchokera ku Masomphenya odala a Mulungu.. M'mene amasiyanitsidwa pang'onopang'ono mu kampasi yonse ya kukhala kwawo kuchoka ku thupi lawo lopapatiza, ndipo m’mene mitima yawo imatsegukira kwa Mulungu momasuka ndi kotheratu, mochuluka kwambiri ndi kuwawa kwa kulekana kwawo spiritualized ndi kusandulika. Ndikulakalaka kwawo kwa Atate wawo; ndipo m’menemo kuyeretsedwa kwawo kumapitirirabe, Momwemonso miyoyo yawo imakwapulidwa ndi ndodo zamoto…

Kuyeretsa ndi Kuyeretsa

Pamene Mkhristu aliyense amadziona kuti ndi wochimwa, nthawi yomweyo amakhulupirira kuti adzakhala wopanda uchimo (ngakhalenso mtima wofuna kuchimwa) Kumwamba. Choncho, njira yoyeretsera iyenera kukhalapo pambuyo pa imfa, momwe moyo wokonda kuchimwa umasandulika kukhala mzimu wosaugonjetsa.

Pali ndime zambiri za m'Malemba zomwe zimanena za njira yochotsera uchimo pambuyo pa imfa.

Lingaliro la Purigatoriyo mu Chipangano Chakale

Mu Chipangano Chakale muli nkhani ya Yudas Maccabeus amene “anachita chotetezera akufa, kuti apulumutsidwe ku uchimo wao” (onani Bukhu Lachiwiri la Maccabees 12:46).

The Buku la Sirach, 7:33, limati, “Patsani mokoma amoyo onse, ndipo musamana Kuchitira zabwino akufa.” Onse awiri Bukhu Lachiwiri la Maccabees ndi Sirach ali m'gulu la mabuku asanu ndi awiri a deuterocanonical, zimene ambiri omwe si Akatolika amazikana. Komabe ngakhale ngati wina sakhulupirira kuti mabukuwa ndi ouziridwa ndi Mulungu, ayenera kuganizira umboni wa mbiri yakale umene amapereka. Iwo amatsimikizira Aisrayeli akale’ chizoloŵezi chopempherera miyoyo ya akufa. Izi zikutsimikiziridwa ndi Bukhu Lachiwiri la Samueli 1:12, amene amatiuza Davide ndi anthu ake “anachita chisoni ndi kulira ndi kusala kudya mpaka madzulo chifukwa (asilikali a Ambuye) chifukwa adagwa ndi lupanga.”

Mu Chipangano Chatsopano

Paulo akupemphera kwa akufa mu zake Kalata Yachiwiri kwa Timoteo, kunena za bwenzi lake lakufa Onesiforo, “Ambuye ampatse iye kuti apeze chifundo kwa Ambuye tsiku limenelo” (1:18).

Malemba omvekera bwino kwambiri onena za purigatoriyo amachokeranso kwa Paulo Kalata Yoyamba kwa Akorinto:

3:11	Pakuti palibe munthu angathe kuika maziko ena aliwonse, m’malo mwa chimene chaikidwacho, amene ali Kristu Yesu.
3:12	Koma ngati wina amanga pa maziko awa, kaya golide, siliva, miyala yamtengo wapatali, nkhuni, hay, kapena chiputu,
3:13	each one’s work shall be made manifest. For the day of the Lord shall declare it, because it will be revealed by fire. And this fire will test each one’s work, as to what kind it is.
3:14	If anyone’s work, which he has built upon it, remains, then he will receive a reward.
3:15	If anyone’s work is burned up, he will suffer its loss, but he himself will still be saved, but only as through fire.

Verse 13 refers to Judgment Day, when our works will be made known. The gold, siliva, and precious stones in verse 12 represent meritorious works; the wood, hay, and stubble, imperfect works.

Both cases involve a Christian building upon the foundation of Jesus Christ. In the first case, the work the Christian has carried out in life survives judgment and he goes directly to his heavenly reward, i.e., verse 14. In the latter case, the Christian’s work does not survive and he “suffer(s) loss,” ngakhale, by God’s mercy, is not himself lost but saved “as through fire” mu ndime 15.

Mu Mateyu 12:32 Jesus seems to imply there is reparation for sin beyond death: “Whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come” (kutsindika anawonjezera). See Pope Saint Gregory the Great, Dialogues 4:40 and Saint Augustine, The City of God 21:24 for related material.

Elsewhere, Jesus implies that some of the deceased shall undergo varying degrees of temporal punishment (onani Luka 12:47-48).

Early Christian References to Purgatory

Inscriptions found at ancient gravesites such as the Epitaph of Abercius Marcellus (ca. 190), Mwachitsanzo, beg the faithful to pray for the deceased.

Awaiting martyrdom in a dungeon in Carthage in the year 203, Vibia Perpetua prayed daily for her deceased brother, Dinocrates, having received a vision of him in a state of suffering.

Shortly before her death, it was revealed to her that he had entered into paradise. “I knew,” she remarked, “that he had been released from punishment” (The Martyrdom of Perpetual and Felicitas 2:4).

Most profoundly, we see the early Christian practice of offering the Eucharistic Sacrifice on behalf of the dead. Tertullian (d. ca. 240), Mwachitsanzo, revealed how the devout widow prays for the repose of her husband’s soul, ndi momwe “each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:4).

Mu zake Sacramentary, dating to the mid-fourth century, Serapion, the Bishop of Thmuis, beseeched God, “on behalf of all the departed,” ku “sanctify all who have fallen asleep in the Lord (Apoc. 14:13) and count them all among the ranks of Your saints and given them a place and abode (Yohane 14:2) in Your kingdom” (The Sacramentary, Anaphora kapena Prayer of the Eucharistic Sacrifice 13:5).

So Where Does that Leave Us?

Some might ask, “If one must be perfect to enter Heaven, who then can be saved?” When the Apostles posed the same question to Jesus, Adayankha, “With men this is impossible, but with God all things are possible” (onani Mateyu 19:25-26).

Monga Akatolika, we would argue that possibility exists through Purgatory.