“Xa ubuSilamsi bothuka ngenkulungwane yesixhenxe yeXesha Eliqhelekileyo, ihlabathi lamaKristu lalityhubela uthotho lweyantlukwano, ungquzulwano nokruthakruthwano lwezikhundla olwaluxabanise iMpuma neNtshona; yomibini le mimandla nayo kwafuneka isokole ngaphakathi kunye nokungavisisani okunzulu kunye nokwahluka kwezimvo.« Le yindlela eqala ngayo Imbali kaOxford yeSilamsi inqaku lakhe elithi "Islam and Christianity".
Ngokusuka kwingcaciso emfutshane, nentshayelelo yale ncwadi yembali, inye into ecacileyo: Ngokwenene iBhayibhile yenza umsebenzi omkhulu ekuprofeteni ngobumnyama bokomoya bebandla laloo mini! Ihlabathi lamaKristu alizange libonise umphambili odityaniswe yivangeli xa uMohammed wayeqalisa ubufundisi bakhe—enyanisweni, yayahlukene kakhulu. Ngaloo ndlela, kubantu abaninzi ababebukele ubuKristu ngelo xesha, ubuSilamsi babubonakala buyinto nje enye ngaphandle kwehlelo lamaKristu (Esposito, ed., Imbali ye-Oxford ye-Islam, iphepha 305). Eli nqaku lijonga eminye imiba ebalaseleyo ebeka inqanaba lokunyuka kweSilamsi...
Ngexesha lika-Mohammed, icawa yobuKristu yayamkele iCawa “njengosuku olungcwele,” yazisa imfundiso yokungafi komphefumlo, laza layiyeka intshumayelo yokubuya koMsindisi ozayo. Kungenxa yokuba wayekholelwa ukuba icawa yayiya koyisa emhlabeni (o.k.t. ngokwezobupolitika) ize ngaloo ndlela izalisekise iwaka leminyaka leBhayibhile. Okumangalisayo kukuba, le mibandela yayingaseyongxaki ngenkulungwane yesithandathu. Imbambano enkulu yecawa yaloo mini yayisekelwe kubunjani bukaYesu. Ngoko masiqale siqale esi sihloko:
Ukususela kwixesha laseSmirna (AD 100-313) icawa yazama ukuyicacisa iBhayibhile ngokwemigaqo yehlabathi.
“Abalweli bobuKristu benkulungwane yesibini babeliqela lababhali ababezama ukukhusela ukholo kubahlalutyi bamaYuda namaGrike namaRoma. Bawakhaba ngaw’ omane amarhe amaninzi amanyumnyezi, amanye awo ayede atyhole amaKristu ngobuzim nokuziphatha okubi ngokwesini. Xa sithetha ngokubanzi, babefuna ukwenza ubuKristu buqondwe kumalungu ebutho lamaGrike namaRoma baze bachaze indlela amaKristu amqonda ngayo uThixo, ubuThixo bukaYesu, nokuvuswa komzimba. Ukuze benze oku, abalweli boxolo bamkela isigama sentanda-bulumko noncwadi lwenkcubeko eqhelekileyo ukuze bavakalise iinkolelo zabo ngokuchane ngakumbi baze babhenele kwiingqondo zabo babephila ngexesha labo abangabahedeni.
Ngenxa yoko, indima ebalaseleyo yeBhayibhile ecaweni ngokuthe ngcembe yancipha, kangangokuba ngenkulungwane yesithathu kwafuneka iBhayibhile ichazelwe amarhamente. Oku kwenza abafundi bezakwalizwi baduma njengoOrigen ngamagqabaza akhe ngeBhayibhile (ibid.). Olu phuhliso lwabangela ukuba abefundisi “bakumgangatho ophezulu” babe nempembelelo engakumbi, ekubeni babekwazi ukubhala ngobuchule obungakumbi baze basebenzise ulwimi lwabo lwentanda-bulumko yamaGrike ukuze bathethe kakuhle noluntu. UPawulos wayesele ethe: “Ulwazi luyakhukhumalisa; kodwa uthando luyakha.” ( 1 Korinte 8,1:84 Luther XNUMX ) Ngolu lwazi, uthando olwalusecaweni kubonakala ukuba lwaya lusehla ngakumbi yaye “ukuqunjelwa” kwaqhubeka kunyuka. Oku kwakhokelela kuzo zonke iintlobo zeeyantlukwano kwiimfundiso.
Ukuze uhlele kakuhle u-Mohammed kunye neengxelo zeKoran, kuyanceda ukwazi iingxabano ezazisebubini kwibandla lamaKristu ngexesha lakhe. Ngoko ke, eli nqaku ligxininisa kwimibandela eyahlukahlukeneyo yeCawa yaseMpuma, eyayinesihlalo sayo eConstantinople. Kungenxa yokuba impembelelo yale nxalenye yecawa yayiphawuleka ngakumbi kwi-Peninsula yaseArabia ngexesha likaMohammed nakwizizukulwana zamaSilamsi ezalandelayo.
Ukususela kwixesha laseSmirna (AD 100-313) icawa yazama ukuyicacisa iBhayibhile ngokwemigaqo yehlabathi.
“Abalweli bobuKristu benkulungwane yesibini babeliqela lababhali ababezama ukukhusela ukholo kubahlalutyi bamaYuda namaGrike namaRoma. Bawakhaba ngaw’ omane amarhe amaninzi amanyumnyezi, amanye awo ayede atyhole amaKristu ngobuzim nokuziphatha okubi ngokwesini. Xa sithetha ngokubanzi, babefuna ukwenza ubuKristu buqondwe kumalungu ebutho lamaGrike namaRoma baze bachaze indlela amaKristu amqonda ngayo uThixo, ubuThixo bukaYesu, nokuvuswa komzimba. Ukuze benze oku, abalweli boxolo bamkela isigama sentanda-bulumko noncwadi lwenkcubeko eqhelekileyo ukuze bavakalise iinkolelo zabo ngokuchane ngakumbi baze babhenele kwiingqondo zabo babephila ngexesha labo abangabahedeni.
Ngenxa yoko, indima ebalaseleyo yeBhayibhile ecaweni ngokuthe ngcembe yancipha, kangangokuba ngenkulungwane yesithathu kwafuneka iBhayibhile ichazelwe amarhamente. Oku kwenza abafundi bezakwalizwi baduma njengoOrigen ngamagqabaza akhe ngeBhayibhile (ibid.). Olu phuhliso lwabangela ukuba abefundisi “bakumgangatho ophezulu” babe nempembelelo engakumbi, ekubeni babekwazi ukubhala ngobuchule obungakumbi baze basebenzise ulwimi lwabo lwentanda-bulumko yamaGrike ukuze bathethe kakuhle noluntu. UPawulos wayesele ethe: “Ulwazi luyakhukhumalisa; kodwa uthando luyakha.” ( 1 Korinte 8,1:84 Luther XNUMX ) Ngolu lwazi, uthando olwalusecaweni kubonakala ukuba lwaya lusehla ngakumbi yaye “ukuqunjelwa” kwaqhubeka kunyuka. Oku kwakhokelela kuzo zonke iintlobo zeeyantlukwano kwiimfundiso.
Ukuze uhlele kakuhle u-Mohammed kunye neengxelo zeKoran, kuyanceda ukwazi iingxabano ezazisebubini kwibandla lamaKristu ngexesha lakhe. Ngoko ke, eli nqaku ligxininisa kwimibandela eyahlukahlukeneyo yeCawa yaseMpuma, eyayinesihlalo sayo eConstantinople. Kungenxa yokuba impembelelo yale nxalenye yecawa yayiphawuleka ngakumbi kwi-Peninsula yaseArabia ngexesha likaMohammed nakwizizukulwana zamaSilamsi ezalandelayo.
Esinye isigxina sasisithi uYesu wayengumntu kuphela nokuba ukukhulelwa kwakhe kwakungummangaliso. Noko ke, umlinganiselo ongenasiphelo woMoya oyiNgcwele, awazaliswa ngawo bubulumko namandla kaThixo, wamenza uNyana kaThixo. Kamva oku kwakhokelela kwimfundiso yokuba uYesu akazange azalwe njengonyana kaThixo, kodwa “wamamkela” kuphela kamva ebudeni bokuphila kwakhe njengonyana. Le nkolelo isekho phakathi kwamaUnitarians amaninzi namhlanje.
Enye imbono ‘yayichaza ingcamango yokuba abanye abaSeki beCawa [uYesu wayengokobuthixo kodwa engaphantsi kukaYise]. Ngokwahlukileyo koko, wayemi ngelithi uYise noNyana yayizizibizo nje ezimbini ezahlukeneyo zombandela omnye, kuThixo omnye owambiza ngokuba nguYise kwindalo yangaphambili, kodwa uNyana ngenkangeleko Yakhe njengomntu.’ ( Monarchianism, Encyclopaedia Britannica ).
Malunga ne-AD 200, uNoëth waseSmirna waqalisa ukushumayela le ngcamango. Xa uPraxeas wezisa ezi mbono eRoma, uTertullian wathi: ‘Uyasigxotha isiprofeto yaye ungenisa uwexuko; umsusa uMthuthuzeli aze abethelele uYise emnqamlezweni.” (Parrinder, UYesu kwiQuran, iphepha 134; bona kwa Gwatkin, Ukhetho oluvela kubabhali bamaKristu okuqala, iphepha 129)
Inkoliso yeemfundiso zobuKristu obuqhelekileyo ngeLogos, uLizwi okanye “uNyana” kaThixo, iye yahlanganiswa ukuze kuliwe nolu qhekeko. Nangona kunjalo, i-monarchianism ye-modalism yarhoxa kukuzimela, ubukho bomntu ILogos baza bathi mnye kuphela uthixo: uThixo uYise. Leyo yayiyimbono yokukholelwa kuThixo omnye.
Kwanasemva kweBhunga laseNicaea, iingxabano eziphathelele ubuKristu azizange ziphele. UMlawuli uConstantine wayetyekele kwi-Arianism ngokwakhe kwaye unyana wakhe wayengu-Arian othetha ngokungafihlisiyo. Ngo-AD 381, kwibhunga leecumenical elilandelayo, iCawa yenza ubuKristu bamaKatolika (baseNtshona) lwaba lunqulo olusemthethweni lobo bukhosi yaza yalungisa amatyala ngeArianism yaseMpuma. UArius wayengumfundisi eAleksandriya, eYiputa—elinye lamaziko eCawa yaseMpuma ( Fredericksen, “UbuKristu,” Encyclopaedia Britannica ). Ekubeni iCawa yaseNtshona yayisiba nokwanda kwegunya ngelo xesha, esi sigqibo sakhokelela kwiintlaselo zezobupolitika zeCawa yaseMpuma, ezaba nempembelelo enamandla kwimpikiswano elandelayo ngemfundiso kaYesu.
Eli qela, lalidume kuMbindi Mpuma, ngakumbi phakathi kwasebukhosini. Wafundisa ukuba uYesu wayenguThixo oyinyaniso nomntu oyinyaniso. Zombini azizange zahluke. Umntu okuye wabethelelwa emnqamlezweni waza wabulawa, kodwa akukho nto yenzekayo kuThixo okuye. Kwakhona bafundisa ukuba uMariya wazala ubuntu bukaYesu bobuthixo nobuntu.
Ingxoxo elandelayo yobuKrestu yayingo-AD 431 kwiBhunga lase-Efese. Ikhokelwa nguCyril, Patriarch of Alexandria, iChristology egqithileyo yagwetywa njengoqhekeko nguNestorius, Patriarch yaseConstantinople. UNestorius wafundisa ukuba indoda enguYesu ingumntu ozimeleyo ngaphandle kweLizwi likaThixo, kungoko umntu engenalungelo lokubiza unina kaYesu uMariya ngokuthi “uMama kaThixo” (gr. theotokos, θεοτοκος okanye theotokos). Kunzima ukuthetha eyona nto wayeyifundiswe nguNestorius. Kuba ngokuqhelekileyo kucingelwa ukuba uCyril, njengosolusapho wase-Alexandria, wayefuna ukubeka imbangi yakhe kwitrone yaseConstantinople. Ngoko ke, isigqibo sakhe sokugwebela imbangi yakhe mhlawumbi sasinempembelelo yezobupolitika njengoko sasiqhutywa lunqulo.
Eyona nto yayifundiswa nguNestorius yayiyeyona nto iphambili. Igama lesiGrike iprosōpon (προσωπον) lithetha umboniso wangaphandle ofanayo okanye ukubonakaliswa komntu, kubandakanywa nezixhobo ezongezelelweyo. Umzekelo: Ibrashi yomzobi yeyakhe prosopon. Ngoko uNyana kaThixo wasebenzisa ubuntu bakhe ukuze azityhile, yaye ngoko uluntu lwaba lolwakhe prosopon yeyakho. Ngale ndlela yayisisityhilelo esingahlulwanga esinye (uKelly, "Nestorius", Encyclopaedia Britannica).
Noko ke, iNestorianism, njengoko yayiqondwa ngabachasi bayo ngelo xesha yaye ekugqibeleni nangabaxhasi bayo, yayimi ngelithi uYesu wayengumntu ngokupheleleyo. Ngoko ke kwakukholelwa ukuba oku kuya kumenza abantu ababini, umntu omnye kunye nobuthixo omnye. Ngelixa iChristology ("yenyani") yeChristology yelo xesha yafikelela kwimbono yokuba ngokufihlakeleyo uYesu wayenemilo emibini, eyobuthixo kunye nomntu omnye, emntwini omnye (Gr. hypostasis, υποστασις) emanyene, iNestorianism yagxininisa ukuzimela kwazo zombini. Wayesithi, ke ngoko, kukho abantu ababini okanye i-hypostases edityaniswe ngokukhululekileyo lumanyano lokuziphatha. Ngaloo ndlela, ngokutsho kukaNestorian, ekuveleni komntu iLizwi likaThixo ladityaniswa nomntu okhoyo opheleleyo nozimeleyo.
Ngokwembono ye-orthodox, i-Nestorianism iyakukhanyela ukumila komntu okwenyani kwaye iveze uYesu njengomntu ophefumlelwe nguThixo endaweni yokuba abe ngumntu odalwe nguThixo (ibid.). Le mbono yayifana nembono kaMelkite, ngaphandle kokuba uMariya, isiqalelo esingcwele sikaYesu, akazange azale (Aasi, Ukuqonda kwamaSilamsi kwezinye iinkolo, iphepha 121).
Isisombululo sikaCyril kule ngxaki, nangona kunjalo, "yayiyindalo enye yeLizwi elenziwe inyama." Oku kwakhokelela kwimpikiswano elandelayo malunga nobunjani bukaYesu.
Le mfundiso igxininisa ukuba uhlobo lukaYesu Kristu lwahlala lungokobuthixo luphela, alungomntu, nangona wayenomzimba wasemhlabeni nowobuntu ozalwayo, uphila, uze ufe. Ngoko ke, imfundiso kaMonophysite ibambe ukuba emntwini uYesu Kristu kwakukho imo enye kuphela yobuthixo, kungekhona ezimbini, ezobuthixo nezomntu.
UPope Leo waseRoma waye wakhokela uqhanqalazo olwaluchasene nale mfundiso, olwathi lwafikelela kuvuthondaba lweBhunga laseChalcedon ngo 451 AD. “U-Chalcedon wawisa umthetho wokuba uYesu makazukiswe 'ngeemo ezimbini ezingaxutywanga, ezingaguqukiyo, ezingahlulwa-hlulwanga, nezingahlulwanga'. Le ngcamango yayinxamnye nemfundiso kaNestorian yokuba iimpawu ezimbini zikaYesu zahlala zahlukile kwaye eneneni yayingabantu ababini. Kodwa yayikwabhekiselele kwisikhundla sakwalizwi sikaEutiches, imonki eyagwetywa ngo-AD 448 ngokufundisa ukuba emva kokuzalwa kukaYesu wayenemvelo enye kwaye ke ubuntu bakhe babungekho kumgangatho ofanayo, njengabanye abantu. « (»Monophysite«, Encyclopaedia Britannica)
Kwiminyaka engama-250 eyalandelayo, abalawuli baseByzantium kunye noosolusapho bazama ngamandla ukuphumelela iiMonophysites; kodwa zonke iinzame zawa phantsi. Imfundiso yeChalcedon yeendlela ezimbini isayikhatywa nanamhlanje ziicawa ezahlukahlukeneyo, ezizezi, iArmenian Apostolic and Coptic Churches, Coptic Orthodox Church of Egypt, the Ethiopian Orthodox Church and Syriac Orthodox Church of Antiyokwe (yeSyriac Jacobite Church). (Fredericksen, “UbuKristu”, Encyclopaedia Britannica)
La yayingamaKristu awangena ezihlangwini zikaYakobi Baradei yaye ubukhulu becala ayehlala eYiputa. AmaYakobi andisa iMonophysism ngokubhengeza ukuba uYesu ngokwakhe unguThixo. Ngokwenkolelo yabo, uThixo ngokwakhe wabethelelwa emnqamlezweni kwaye indalo iphela kwafuneka ukuba ishiye uMkhathaleli noMxhasi wayo kangangeentsuku ezintathu uYesu awayelele ngazo engcwabeni. Wesuka uThixo, wabuyela endaweni yakhe. Ngaloo ndlela uThixo waba ngulowo wadalwayo waza owadalwa waba ngowaphakade. Babekholelwa ukuba uThixo wayekhawulwe esibelekweni sikaMariya yaye wayekhulelwe. (Ewe, Ukuqonda kwamaSilamsi kwezinye iinkolo, iphepha 121)
Eli hlelo lama-Arabhu lenkulungwane yesine lalikholelwa ukuba uYesu nonina babengoothixo ababini ngaphandle koThixo. Babetsaleleke ngokukhethekileyo kuMariya yaye bemnqula. Bamnika imisesane yekhekhe yesonka (collyrida, κολλυριδα – kungoko lathiywa igama lehlelo) njengoko abanye babesenza kuMama woMhlaba omkhulu ngamaxesha obuhedeni. AmaKristu anjengoEpiphanius alwa nolu qhekeko aza azama ukunceda amaKristu abone ukuba uMariya akafanele anqulwe. (Umfundisi, UYesu kwiQuran, iphe.135)
Kolu lwandlalo lwembali yebandla lobuKristu kunye nomzabalazo wabo wokuqonda ubume bukaYesu, kuyacaca ukuba kutheni uYesu wazibiza ngokuba “nguNyana kaThixo” kwixesha laseTiyatira (Izityhilelo 2,18:XNUMX). Kuba lo mbuzo wawufuna impendulo kubuKristu. Noko ke, yayingeyiyo yodwa ingxaki ecaweni.
Njengoko sele kukhankanyiwe kwiiKollyridians, kwakukho iingxaki ezininzi eCaweni malunga noMariya. Kwiinkulungwane nje ezimbalwa ukususela ekuqalekeni kobuKristu, uMariya wayesele ebekekile phakathi kwamarhamente eNtombi Enyulu Enyulu nelungelo elingathethekiyo lokukhulelwa uNyana kaThixo. Oku kuboniswa yimifanekiso ekroliweyo yakhe noYesu kumangcwaba aseRoma. Nangona kunjalo, oku kwahamba kude kangangokuba ekugqibeleni waziwa ngokuba "nguMama kaThixo". Kwavela imibhalo engaphefumlelwanga engobomi bakhe yaye abantu abaninzi bahlonelwa gqitha.
Nangona abanye (kuquka uNestorius) baqhankqalaza kabukhali, iBhunga lase-Efese ngowama-431 AD lakuvumela ukuhlonelwa kweNtombi Enyulu njengoTheotokos, ‘uNina kaThixo’ (okanye ngokuchane ngakumbi ‘uMthwali kaThixo’) laza lakuvuma ukwenziwa kwemifanekiso eqingqiweyo yezithixo. Intombi enyulu noMntwana wayo. Kwangaloo nyaka, uCyril, uBhishophu Omkhulu wase-Aleksandriya, wasebenzisa amagama amaninzi kaMariya awathiywa ngothando ngabahedeni “kuthixokazi omkhulu” uArtemis/Diana wase-Efese.
Ngokuthe ngcembe, ezona mpawu zidumileyo zikathixokazi wamandulo uAstarte, uCybele, uArtemis, uDiana noIsis zadityaniswa kunqulo olutsha lwaseMarian. Ngaloo nkulungwane iCawe yaseka uMthendeleko woNyuko ukukhumbula usuku awanyukela ngalo ezulwini ngomhla we-15 ka-Agasti. Ngolu suku kwakubhiyozelwa imisitho yamandulo kaIsis noArtemis. Ekugqibeleni uMariya wagqalwa njengomthetheleli womntu phambi kwetrone yoNyana wakhe. Waba ngumgcini wengcwele waseConstantinople kunye nosapho lwasebukhosini. Umfanekiso wakhe wawuthwelwe entlokweni yawo wonke umngcelele omkhulu, kwaye uxhonywe kuzo zonke iicawe nakwikhaya lamaKristu. (Icatshulwe kwi: Oster, UbuSilamsi buphinde baqwalaselwe, iphe. 23: evela kuWilliam James Durant, Ixesha Lokholo: Imbali yempucuko yamaxesha aphakathi-ubuKristu, ubuSilamsi kunye nobuYuda-ukusuka kuConstantine ukuya kutsho eDante, CE 325-1300., ENew York: uSimon Schuster, ngo-1950)
Lo mthandazo ulandelayo kaLucius ubonisa unqulo lukathixokazi onguMama:
»(Wena) wondla umhlaba wonke ngobutyebi bakho. Njengomama onothando, ukhala ngeemfuno zabahluphekileyo ... Ususa zonke izivunguvungu kunye neengozi ebomini bomntu, wolula isandla sakho sokunene ... kwaye uzolile izivunguvungu ezinkulu zexesha ... "(I-Easter, UbuSilamsi buphinde baqwalaselwe, iphepha 24)
UWalter Hyde ugqabaza ngale nto intsha kwiNgqobhoko ngolu hlobo:
'Ngoko ke, kungokwemvelo ukuba abanye abafundi batshintshe impembelelo yakhe 'njengoMama weentsizi' kunye 'noMama kaHorus' ekukhawulweni kobuKristu kukaMariya. Kuba kuye amaGrike abona uDemeter wabo osentlungwini efuna intombi yakhe uPersephone, owayedlwengulwe nguPluto. I-motif yomama nomntwana inokufumaneka kwimifanekiso eqingqiweyo emininzi efumaneka kumabhodlo eetempile zabo eSeine, eRhine naseDanube. AmaKristu okuqala ayecinga ukuba ayamazi uMadonna noMntwana okuwo. Akumangalisi ukuba kusenzima namhlanje ukwabela ngokucacileyo oko kufunyaniswe ngezakudala.
Incwadi ethi “uMama kaThixo” yaqalisa ukusetyenziswa ngenkulungwane yesine kuba yayisetyenziswa nguEusebius, uAthanasius, uGregory waseNazianzus eKapadokiya nabanye. UGregory wathi, “Nabani na ongakholelwayo ukuba uMariya nguMama kaThixo akananxaxheba kuThixo.” (Caphula kwi-Oster, UbuSilamsi buphinde baqwalaselwe, 24 ukusuka: Hyde, Ubuhedeni kubuKristu kuBukhosi baseRoma, iphepha 54)
Kumele kucaciswe ukuba ukwamkelwa kukaMariya kwinxalenye esempuma yeNgqobhoko (inxalenye ekufutshane nendawo awayesebenza kuyo uMohammed) kwaqhubela phambili ngokukhawuleza kunasentshona. Oku kubonakala kwisibakala sokuba xa uPopu Agapetus watyelela eConstantinople ngo-AD 536, wakhalinyelwa ngugxa wakhe waseMpuma ngokukwalela ukuzinikela kukaMarian nokubekwa kwemifanekiso eqingqiweyo yeTheotokos kwiicawa zaseNtshona. Kodwa ngokuthe ngcembe ukuzinikela kuMariya kwafikelela nakwiNtshona. NgoAD 609 (unyaka ngaphambi kokuba kuthiwe uMuhammad waba nombono wakhe wokuqala), izithixo zaseRoma zanikezelwa kuMariya zaza zathiywa igama elithi Santa Maria ad Martyres (uMariya Oyingcwele nabafeli-nkolo). Kwangalo nyaka mnye, enye yezona cawa zindala, icawe kaPopu Callixtus I noJulius I, yanikezelwa kwakhona ku-»Santa Maria eTrastevere«. Kwandula ke, ekupheleni kwaloo nkulungwane inye, uPopu uSergius I wazisa amatheko amaMarian amandulo kwikhalenda yonqulo lwamaRoma. Ngoku itafile yayilungiselelwe ukunqulwa kweTheotokos. Kuba ingcamango yoNyuko lukaMariya yayixhaphakile, yaye amaKristu aseMpuma naseNtshona ngoku ayenokwalathisa imithandazo yawo komnye “umthetheleli” ngaphandle kwalowo ukhankanywe kuthi eBhayibhileni ( 1 Timoti 2,5:XNUMX ).
uGqr UKenneth Oster, umfundisi wama-Adventist okhonze eIran iminyaka emininzi, uthi:
“Amahlelo aseRoma angaphambi kwexesha lobuKristu aphinda avela eCaweni phantsi kwamagama ‘obuKristu. UDiana, uthixokazi onyulu wazisa umnikelo wakhe kunqulo lweNtombi Enyulu uMariya. UJuno waseRoma, uHera waseGrisi, uKathargos Tanit, uIsis waseYiputa, uAstarte waseFenike, noNinlil waseBhabhiloni bonke babeziiKumkanikazi zeZulu. IYiputa yaba nenxaxheba enkulu ekuthotyweni kweemfundiso ezilula zikaYesu. Imifanekiso eseleyo ye-Isis nursing Horus ifana nemifanekiso eqhelekileyo yeMadonna kunye noMntwana. Ngaloo ndlela kuyacaca ukuba le mfundiso igwenxa yobuhedeni obukhohlakeleyo - uthixo udlwengule uthixokazi kwaye "unyana kathixo" waphuma kolu manyano lombulo... - yamkelwa kunqulo lwamaKanan eUgarit naseYiphutha, kwiintsomi zamaGrike namaRoma ngakumbi. kwiinkonzo zaseMfihlakalweni, yafikelela ekukhuleni kwayo ngokupheleleyo kwicawa ewexukileyo, yaza yathengiswa njengenyaniso kwihlabathi elingengomaKristu.” (I-Ista, UbuSilamsi buphinde baqwalaselwe, iphepha 24)
Le ngongoma ayinakugxininiswa ngokugqithisileyo xa kufundwa imeko uMuhammad avela ngayo. Ukuqonda komfundi kufuneka kuphakanyiswe koko kwakuqhubeka ngokwenene kubuKristu ukuze aqonde ukuba iKurani ithetha ngantoni. IArabhiya nayo yayikwimeko enjalo yobuKristu. Ingcamango “yothixo ongubathathu emnye” kathixo onguyise, uthixokazi ongumama, nenzala yakhe yemvelo, uthixo ongunyana wesithathu, yayixhaphake kangangokuba abantu baseMecca bongeza umfanekiso oqingqiweyo waseByzantium kaMariya nosana olunguYesu kwizithixo zabo, Kaaba, ukuze abarhwebi abangamaKristu ababebhadula bejikeleza iMecca babe nento yokunqula kunye namakhulukhulu ezinye izithixo. (icatshulwe kwibid., 25 ukusuka: Payne, Ikrele Elingcwele, iphepha 4)…
Olunye uphuhliso lobuKristu olwaba nempembelelo yexesha elide ekukhuleni kobuSilamsi yayiyi-monasticism. Kwasekuqaleni kwenkulungwane yesihlanu, lo mbutho wafumana abalandeli abaninzi. Omnye wabaseki bokuqala bolawulo lweemonki, uPachomios, waseka iimonki ezilishumi elinanye e-Upper Egypt phambi kokuba asweleke ngo-346 AD. Wayenabalandeli abangaphezu kwama-7000. UJerome unikela ingxelo yokuba kwisithuba nje senkulungwane iimonki ezingama-50.000 10.000 zazikho kwinkongolo yonyaka. Kummandla ongqonge i-Oxyrhynchus kwi-Egypt ePhezulu kuphela kwakukho iimonki eziqikelelwa kwi-20.000 kunye neentombi ezinyulu ezingama-XNUMX. La manani abonisa utyekelo olwalukhula kwihlabathi lamaKristu. Amawakawaka aya kwintlango yaseSyria kwaye aseka izindlu zoonongendi ngenjongo eyodwa yokuphila ubomi bokucamngca (Tonstad, "Ukuchaza amaxesha kwimbali yobuKristu-Mulim-isishwankathelo", Ubudlelwane bama-Adventist Muslim).
Le ntshukumo yayisekelwe kwimfundiso kaPlato yokwahlula umzimba nengqondo. Umzimba, babekholelwa, wawulinqanaba nje lexeshana lobukho bomntu, ngelixa umoya wawuyimbonakaliso yokwenyani yobuThixo kwaye wayevalelwe okwethutyana enyameni. U-Origen noClement base-Aleksandriya baye bayamkela kwaye basasaza le mbono imbini yenyani, yakhokelela abaninzi ukuba bazilahle "izono" ezinxulumene nenyama kwaye babuyele kwiindawo ezifihlakeleyo apho banokufuna "ukugqibelela kokomoya." « Wazabalazela. Le mfundiso yasasazeka ngakumbi kubuKristu baseMpuma, apho uMohammed wayedibana namaKristu. Yahluke ngokupheleleyo kwiimfundiso zentanda-bulumko enganeno, nezisebenzisekayo ngakumbi awayezixhasa. Lo ngumbandela oxutyushwa yiKurani.
Enye into eyenzekayo kwiNgqobhoko yaba kukuthotywa kwenzondelelo ekushumayeleni iindaba ezilungileyo ehlabathini. Ukuzondelela iindaba ezilungileyo kwakuyinto eqhelekileyo phakathi kwabapostile nakwibandla lokuqala. Noko ke, njengoko kunokubonwa ngokulula kwiingongoma ezixutyushwayo ukuza kuthi ga ngoku, ngoku icawa yayaneliseka kukuxoxa ngemibuzo ephathelele iimfundiso nokucalula iinwele ngamagama angokwezakwalizwi nawentanda-bulumko. Ekugqibeleni, ngenkulungwane yesixhenxe, kwasala izibane ezimbalwa zobuthunywa bobuKristu—nangona amaNestorian ayethabathe ivangeli ukuya kutsho eIndiya naseTshayina, kwaye amaCelt ayesele ebhengeza uMesiya phakathi kwamaJamani (Swartley, ed. Ukudibana nehlabathi lamaSilamsi, iphepha 10).
Ama-Adventist aya kuba neemvakalelo ezixubeneyo malunga nolu phuhliso. Kwelinye icala, zonke iintlanga zimele zive ngoYesu ... kunqulwa, njl.
Imeko ngenkulungwane yesixhenxe awayekhala ngayo onke amaKristu yayikukunqongophala kweenguqulelo zeBhayibhile. Ngokokwazi kwabaphengululi, inguqulelo yokuqala yeBhayibhile yesiArabhu ayizange igqitywe de kwango-AD 837, yaye akuzange kuphinde kuveliswe (ngaphandle kwemibhalo-ngqangi embalwa yabaphengululi). Yapapashwa kuphela ngo-1516 AD (ibid.).
Oku kubonisa ukunqongophala kwenzondelelo kwicala lamaKristu lokusa iindaba ezilungileyo kuma-Arabhu. Umkhwa usaqhubeka nanamhlanje: mnye kuphela kubasebenzi abalishumi elinesibini abangamaKrestu othunyelwa kumazwe amaSilamsi, nangona amaSilamsi enza isihlanu sabemi behlabathi. IBhayibhile yayisele iguqulelwe kwiilwimi ezazingaziwa kangako, njengesiTshayina okanye isiSiriya. Kodwa hayi kwisiArabhu, kuba kubonakala ukuba kwakukho ucalucalulo oluchasene nama-Arabhu (ibid., p. 37).
Enoba kuyintoni na, abaphengululi abangamaKristu bakholelwa ukuba uMahammed okanye amanye ama-Arabhu ngelo xesha akazange afumane ithuba lokufunda umbhalo-ngqangi weBhayibhile ngolwimi lwawo lomthonyama.
Phezu kwako nje isibakala sokuba ubuKristu buye bawohloka baba yinkcubeko yokuphikiswana ngentanda-bulumko engobuntu bukaYesu yaye nangona babamkele imfundiso yokungafi komphefumlo, bayigatya iSabatha yeBhayibhile nomthetho kaThixo baza basasaza iindlela ezigqithiseleyo zokurhoxa ehlabathini, . olona phawu lwakhe lwalucekiseka kukusebenzisa ugonyamelo ukuze ahambisele phambili iimfundiso zakhe. Kunye into ukufundisa ubuxoki, kodwa ukwenjenjalo ngomoya wothando nowobuKristu uYesu wabongoza abalandeli bakhe ( “Zithandeni iintshaba zenu . . . kodwa kuyenye into ukusasaza iimfundiso zobuxoki, ukuzingca ngazo, nokubulala nabani na ongavumelaniyo nazo! Kodwa yiloo nto kanye awayeyenza amaKristu xa kwavela uMohammed...
Esi siganeko saqala kungekudala emva kokuba uMlawuli waseRoma uDiocletian (AD 303-313) etshutshise ngokuqatha amaKristu. Kwisizukulwana emva kokuba uMlawuli uConstantine esiba ngumKristu, ubuKristu bayeka ukutshutshiswa baza baba ngumtshutshisi. Xa iBhunga laseNicaea labhengeza imfundiso ka-Arius yowexuko, uConstantine wayekholelwa ukuba ukuze kulondolozwe umanyano lobukhosi, wonk’ ubani umele azinikele “kunqulo lwamandulo.” Kwagqitywa kwelokuba nayiphi na inkolelo echaseneyo neemfundiso ezisemthethweni zeCawa yayingelotyala nje kuphela kwiCawa kodwa nakurhulumente.
UEusebius, umbhali-mbali wecawa ophambili wexesha likaConstantine, uxelisa indlela amaKristu amaninzi awayecinga ngayo ngelo xesha xa wayencoma uConstantine njengesitya esinyulwe nguThixo esasiza kumisela ulawulo lukaYesu emhlabeni. Omnye umbhali ubhala ngoEusebius:
»Nangona wayeyindoda yecawa, njengosasazi nombhali-mbali waseka intanda-bulumko yezobupolitika yelizwe lobuKristu. Izigqibo zakhe wazisekela ngakumbi kubungqina obuvela kuBukhosi baseRoma kunakwiTestamente Entsha. Uluvo lwakhe lunezopolitiko ngokupheleleyo. Ingoma yakhe yokudumisa ayinalo ‘kuzisola ngentshutshiso esikelelekileyo nalo lonke uloyiko olungokwesiprofeto lolawulo lweCawa.’ Ayinakuze ithi qatha kuye into yokuba ukukhuselwa ngurhulumente kunokukhokelela ekubeni iCawa ithotyelwe ngokonqulo ize itshutshiswe ngabo bachaseneyo nohanahaniso lonqulo, nangona bengamaqhophololo. iingozi kwakulula ukuzifumana ngexesha lakhe.« (Tonstad, »Ukuchaza Amaxesha kwiMbali yobuKristu-Mulim – Isishwankathelo«, Ubudlelwane bama-Adventist Muslim)
UbuKristu babuncama ubunyulu babo bokomoya. Umgaqo uYesu awawufundisayo-ukwahlulwa kwecawe kunye nombuso-wawuthengiswe ngenjongo yodumo nenzuzo yehlabathi. Kwangexesha loMlawuli uTheodosius I (AD 379-395) “abaqhekeki” babengasavunyelwa ukuba baqokelele okanye babe nezinto; kwaneecawa zabo zahluthwa. UTheodosius II (AD 408-450) wahambela phambili waza walawula ukuba abaqhekeki abangakholelwayo kuBathathu Emnye okanye abafundisa ukubhaptizwa kwakhona (amaDonatists) bafanelwe sigwebo sokufa.
Noko ke, intshutshiso egqugqisileyo ayizange yenzeke de kwakulawula uJustinian (527-565 AD), xa ama-Arian, amaMontan, namaSabatha onke atshutshiswa njengeentshaba zikarhulumente. Umbhali-mbali uProcopius, owayephila ngexesha likaJustinian, uthi uJustinian “walungiselela inani elixabisekileyo lokubulala. Enamabhongo, wayefuna ukunyanzela wonk’ ubani ukuba alandele umgaqo wobuKristu; Wamtshabalalisa ngabom nabani na ongavisisaniyo, ukanti ezenza ngathi ungcwele ngalo lonke ixesha. Kuba akazange abone ukubulala kuyo logama nje ofayo wayengenalo ukholo lwakhe.« (ibid. Ugqatso olufakiweyo; Icatshulwe kwiProcopius, Imbali Yembali, iphepha 106)
Oku kunokusichaza isizathu sokuba uThixo abone oku njengesiqalo sowexuko olupheleleyo apho ibandla lobuKristu lalinetyala lalo. IBhayibhile nengxelo yokudalwa kukaLusifa, imvukelo yakhe nokuzama kwakhe ukumisela urhulumente wakhe kwisijikelezi-langa esisandul’ ukudalwa nguThixo bubungqina bokuba uThixo uyayixabisa inkululeko yonqulo ngaphezu kwayo yonke enye into. Ekwazi ukubandezeleka nokufa okwakuya kuba ngumphumo wokuwa kukaLusifa, yaye ngoko kuka-Adam noEva, uThixo wawuxhasa umgaqo wenkululeko yesazela. Siyabona kwimbali ukuba uThixo usoloko eyirhoxisa intsikelelo yakhe xa igunya, nokuba libandla okanye urhulumente, lithatha isigqibo sokuhlutha abantu eli lungelo lingcwele. Ngenxa yokuba iqalisa ukulwa noPhezukonke.
Buyela kwiCandelo 1: Imvelaphi yokuvuka kobuSilamsi: Inkulungwane yesixhenxe ngokwembono yebhayibhile
Ifinyeziwe: Doug Hardt, ngemvume yobubele yombhali, Ngubani uMuhammad?, Iinkonzo ZOKUFUNDISA (2016), Isahluko 4, "Umxholo weMbali wokunyuka kweSilamsi"
Eyoqobo iyafumaneka kwi-paperback, Kindle, kunye ne-e-ncwadi apha:
www.teachservices.com/who-was-muhammad-hardt-doug-paperback-lsi
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