WATAKATIFU

UFAHAMU JUU YA WATAKATIFU

1.     Jinsi ya upatikanaji wa mmoja kuitwa Mtakatifu.

Maana ya neno  Mtakatifu

Katika Agano la Kale Mungu pekeyake aliitwa Mtakatifu (rej. Isaya 6:3). Pili neno Mtakatifu katika Agano la Kale lilitumika pia kwa wale waliowekwa wakfu kwa ajili ya utumishi wa Mungu (rej. Law 17:1).

Tukija katika Agano Jipya, Mtakatifu ni neno lenye asili ya lugha ya Kigiriki  “hagios” linalotumika katika Maandiko Matakatifu  hasa Agano Jipya kuwaonesha wafuasi wa Yesu. Wote wale waliosadiki na kubatizwa walijiunga na “ukoo mteule, makuhani wa Mfalme, taifa takatifu na watu wake Mungu mwenyewe”(1Petro 2:9). Mtakatifu ni neno pia linalowaelezea waamini walioishi kabla ya  wakati wa Yesu (Mathayo 27:52). Pia neno hili linatumika kwa wale walioingia katika Agano  Jipya na Yesu Kristo (Wafilipi 1:1). Mtakatifu kwa upande mwingine  ni kama jina mbadala  la  waamini  Wakristo wa Kanisa la mwanzo. Kwa mfano, Mtume Paulo alipenda kuwaita “watakatifu” wale wote aliokuwa akiwaandikia. Warumi 1:7,  Waefeso 1:1, 1Kor 1:2, 2Wakorintho 1:1.

Kupanuka kwa dhana ya Mtakatifu

Mtakatifu ni mtu yule aliyeko mbinguni ambaye anawaombea watu na Kanisa lililoko duniani wapate mahitaji yao. Mtu huyo anakuwa ametuzwa heshima na umati mkubwa wa watu na ametambuliwa na kanisa. Aidha,watakatifu ni kusanyiko kubwa sana la wazaliwa wa kwanza wa Mungu ambao majina yao yameandikwa mbinguni. Hizo ni roho za watu waadilifu waliofanywa kuwa watakatifu ambao wamejenga kusanyiko kubwa sana la watu hai ambao wamejitakatifuza kwa damu ya Yesu Kristo na kwa neema yake, katika kufuata nyayo zake na wakawa wametekeleza kazi inayompendeza Baba. Miongoni mwao wakiwa mashahidi ambao wamekuwa daima chemchemi  na asili ya kujifanya upya katika nyakati zilizokuwa ngumu  zaidi, ya historia ya kanisa.

Mashahidi ndio wale waliokubali kifodini kuliko kuachilia imani yao kwa Mungu. Hawa ni mashahidi wa Mungu. Kwa hiyo wote hao wakiwa wameungana kabisa pamoja na Kristo wanashiriki kulijenga kanisa kwa uthabiti zaidi katika utakatifu. Hapa ndipo tunapomkumbuka kwa namna ya pekee kabisa Stefano ambaye ndiye anayetajwa kama shahidi wa kwanza (Mdo 7: 52-60).

Nani anayerudisha jina toka mbinguni kuwa mtu fulani ni Mtakatifu?

Ni kwa njia ya ufunuo ambao Kanisa huupata kutoka kwa Mungu. Mungu anapotupa ufunuo wake kimsingi anakuwa anajibu yale maombi ambayo sisi binadamu tulioishi na mtu husika tunakuwa tuliyatuma kwake. Kwa kifupi basi hiyo shughuli nzima inafanywa na Mungu mwenyewe kupitia Kanisa lake na kwa namna ya pekee viongozi wa Kanisa akiwemo baba Mtakatifu.

Historia ya kumtangaza mtu kuwa mtakatifu

Jambo hili linayo historia yake. Katika historia ya kanisa hapo mwanzo wafiadini walipewa mara moja heshima ya pekee kwa sababu walikuwa wameishuhudia imani yao kwa Bwana wetu Yesu Kristo. Mtume Peto na Paulo wanatoa ushuhuda huo baada ya kufa kifo dini kati ya mwaka 64 hadi 67 baada ya Kristo. Ndipo basi kuanzia karne takribani ya nne hivi wale ambao hawakuwa wafiadini, nao walianza kupewa heshima kama hiyo hiyo. Hawa walikuwa ni mashujaa waliovumilia maisha magumu na yenye taabu, kama vile wakaa pweke, wamonaki, maaskofu na wale waliojihusisha na kutatua mafundisho rasmi ya dini yetu.

Ndipo basi baadaye, majina ya watakatifu hao wake kwa waume, yaliorodheshwa na hivi kila askofu alikuwa na orodha ya watakatifu waliokufa katika jimbo lake. Mambo yaliendelea hivyo mpaka katika karne ya kumi, ambapo Papa Yohane wa Kumi na tano alianza kuyachunguza yeye mwenyewe maisha ya mkristo aliyekuwa ameishi kishujaa katika fadhila kabla ya kuliandika jina lake katika orodha ya watakatifu. Tangu hapo uchunguzi ukazidi kufanyika kwa uangalifu zaidi. Hatimaye kuanzia karne ya kumi na tatu, akawa ni Papa peke yake  ndiye aliyekuwa na uwezo wa kumtangaza mtu kuwa mtakatifu.

2.  Hatua zinazofuatwa katika kumtangaza mtu kuwa Mtakatifu

Tangazo la mtu fulani kuwa mtakatifu ni lazima lipitie hatua tatu muhimu ambapo bila hizo mtu hawezi kutangazwa kuwa mtakatifu. Ikumbukwe kuwa hatua hizo hupitiwa baada ya kuwa mtu amekufa na si wakati akiwa hai.

Hatua ya kwanza ni ile ya mtumishi wa Mungu.

Hii ni hatua ya kupeleka jina la mtu huyo mnayetaka atangazwe kuwa mtakatifu kwenye Idara maalumu inayoshughulikia utangazaji wa wenye heri na watakatifu, Idara hiyo inayo makao yake makuu huko Roma. Lengo la kupeleka jina hilo ni kutaka kuchunguza maisha ya mtu huyo kwa ukaribu zaidi. Uchunguzi huo hufanywa kwa kuhusisha maoni ya wananchi wote kwani mtu huyo atadaiwa kuwa aliishi vema sio tu na Wakatoliki au Wakristo bali na wananchi wote au jamii nzima ya watu waliokuwa wakimzunguka.

Hii ni shughuli inayochukua miaka mingi kidogo kwani huhitajika mashahidi waliomjua Mkristo huyo ili waweze kuhakikisha kabisa tena kwa mifano ushujaa wake. Shughuli hii husimamiwa na askofu wa jimbo alimokuwa akiishi Mkristo huyo. Ripoti hiyo iliyotumwa huko Roma huchunguzwa kwa makini na hata kutaka kujua kama kuna miujiza yeyote ambayo imefanyika kupitia maombezi yake mtu huyo. Ndipo basi kama wakuu hao wa Idara wakiona kuwa hayo yote yamethibitishwa bila ya shaka yeyote, hapo ruhusa rasmi hutolewa ya kumwita Mkristo huyo “Mtumishi wa Mungu”. Na hivyo ndivyo inavyokamilika hatua hiyo ya kwanza.

Hatua ya pili ni ile ya Mwenyeheri:

 Ni baada ya miaka kadhaa hatua hii ya pili huweza kuidhinishwa. Hii ni baada ya kurudia upya mambo yote yaliyokwishafanywa katika hatua ya kwanza yaani, mashahidi wanahojiwa ambao wanaweza kuthibitisha kinaganaga, na kama kwa maombezi ya Mtumishi wa Mungu, sala zilisikilizwa na miujiza ilitendeka; aidha, watu wengine huhojiwa tena ili waweze kuthibitisha jinsi Mtumishi wa Mungu alivyoishi kifadhila kwa ushujaa mkubwa. Kama haitoshi ushahidi huo na maelezo hayo yote lazima yaandikwe hata kiasi kinachofikia maelfu na maelfu ya kurasa. Hapo sasa ndipo kamati kuu huundwa na wahusika wa kamati huchaguliwa na Papa mwenyewe ili kuweza kufanya majadiliano ya kina sana juu ya fadhila na miujiza ya Mtumishi huyo wa Mungu.

Mwisho wa yote ni juu ya Papa mwenyewe baada ya kuyasoma hayo yote na kusali sana tena sana ili kuyajua mapenzi ya Mungu, kuamua kama anaweza kuikubali hatua ya pili au hapana. Kama ndivyo basi huyo, Mtumishi wa Mungu, hutangazwa kuwa “Mwenye Heri”.

Hatua ya tatu na ya mwisho ni kutangazwa mtakatifu. Kisha kutangazwa kuwa Mwenye Heri Kanisa na wanakanisa wote huombwa kusali kwa kumwomba huyo mwenye heri miujiza itendeke kwa jina lake. Hapa Kanisa hutumia haki ya binadamu ya kumuuliza Mungu kitu na kusuburi jibu.

Hii ni haki ambayo binadamu anakuwa nayo ilimradi tu hana nia ya kumjaribu Mungu. Muujiza wowote unaofanyika kwa jina la Mwenye Heri huyo huripotiwa kwenye Idara husika, lakini kila tukio linalodaiwa kuwa ni muujiza huchunguzwa tena na tena kwa ukamilifu kama kweli ni muujiza.

Ni dhahiri kwamba kazi hii huchukua miaka mingi sana kwani mikutano mingi hufanyika tena na tena, na majadiliano huwa ni mengi na watu wengi sana huhojiwa kuhusiana na suala hili.  Ni ukweli kuwa Kanisa huwa ni gumu katika kuipokea miujiza, kusudi  lisifanye makosa ya kutangaza tukio fulani kuwa ni muujiza wakati sio. Kwa kifupi Kanisa halitaki kujutia au kutangua kitu kilichotangazwa tayari.

Ndipo basi, miujiza saba ikitokea kwa jina la Mwenyeheri husika na kukubalika na Kanisa, Kanisa hujua kwamba Mungu amewabainishia kwamba mtu husika amefika katika makao matukufu ya Mungu mwenyewe. Hata hivyo mwenye kutoa uamuzi wa mwisho ni Papa mwenyewe ambaye, kwa mara nyingine anasali sana tena na tena ili apate kuyajua mapenzi ya Mungu katika jambo hilo. Kama baada ya shughuli hizo zote anaamua kuendelea, bila kipingamizi, basi hapo ndipo Papa katika Ibada maalumu humtangaza Mwenyeheri huyo kuwa Mtakatifu. Hivyo ndivyo zinavyokamilika hatua tatu za mtu kutangazwa kuwa Mtakatifu.

3.      Kuna utofauti gani kati ya utakatifu na wokovu?

4.      Ni vigezo vipi vinavyomfanya mtu aitwe mtakatifu?

5.      Juu ya Baba Mtakatifu

                                I.            Je, baba Mtakatifu ni Mtakatifu?

                              II.            Kuna utofauti gani kati ya utakatifu wa baba Mtakatifu na utakatifu wa watakatifu ambao kanisa huwakumbuka kila siku na kuadhimisha misa kwa heshima yao?

                            III.            Kuna umuhimu gani wa kukiita kiti cha baba Mtakatifu kitakatifu wakati yeye si mtakatifu?

                            IV.            Je, kuna watakatifu walio hai?

                              V.            Kwa nini Kanisa kuwakumbuka watakatifu wachache tena kujirudia mwaka hadi mwaka, hakuna walioishi kitakatifu zaidi ya hao?

                            VI.            Tarehe au siku ambayo Kanisa hukumbuka watakatifu inamaanisha nini? Kifo cha mtakatifu au kupewa utakatifu?

                          VII.            Kazi ya watakatifu ni nini?

6.      Kwa nini mababu zetu wa kwanza ambao waliishi vizuri hapa duniani kama akina Ibrahimu na Musa hawajatangazwa watakatifu?

7.      Juu ya Masalia ya watakatifu

                                I.            Je, ni halali masalia ya watakatifu kuwekwa altareni?

                              II.            Je, masalia ya watakatifu altareni si ushirikina?

                            III.            Kwa nini Wakatoliki wanayaabudu masalia yanayowekwa altareni?

Tofauti  kati ya utakatifu na wokovu?

Tofauti iliyopo kati ya utakatifu na wokovu ni ndogo sana, nayo ni hii kuwa mtu hawezi kutangazwa mtakatifu kama kwanza hajaokoka.

Hii ni kusema kuwa, baada ya kuwa mtu ameokoka yaani baada ya kifo chake na kupewa tunu na Mwenyezi Mungu ndipo hapo kanisa kwa kuangaziwa na Mungu huanza mchakato wa kumtangaza mtu husika kuwa Mtakatifu. Kwa maelezo hayo basi bado tunabaki palepale kuwa watakaookoka watakuwa ni wengi na pengine sio wote watakaotangazwa kuwa Watakatifu.

Kila aliye Mtakatifu ni lazima awe kwanza ameokoka lakini haya yote yanatokea baada ya kifo chake na sio kabla. Ni ukweli pia kuwa miongoni mwa watakaookoka ndio watakaotambuliwa kuwa ni Watakatifu. Kila atakayeokoka ni Mtakatifu ingawa anaweza kuwa ametangazwa kuwa Mtakatifu au hajatangazwa kuwa Mtakatifu.

Hata hivyo kwa ujumla maneno haya mawili yaani wokovu na utakatifu, hayapingani kwa yenyewe kwani yote yanamaanisha tunu, thawabu au heko ambayo mmoja anatunukiwa na Mungu baada ya kuwa aliishi vizuri pindi alipokuwa hapa duniani.

Ni vigezo vipi vinavyomfanya mtu aitwe Mtakatifu

Vigezo vya mmoja kutangazwa kuwa Mtakatifu ni kuishi vema hapa duniani, kufa vema na hatimaye kutunukiwa thawabu hiyo kubwa kabisa na Mungu mwenyewe. Kila mmoja anayo nafasi ya kuwa Mtakatifu hapo baadaye kwani nafasi hiyo haijatengwa kwa ajili ya mapapa tu, maaskofu, mapadre, masista n.k, la hasha nafasi hiyo ni ya kila mmoja ilimradi anaishi vema hapa duniani. Ndio maana ukisoma katika litania ya watakatifu wote utapata watakatifu mapapa, maaskofu, manabii, mapadre, watawa, walei na wengine chungu mzima.

Hapa Mwenyeheri Yohane wa XXIII atakayetangazwa kuwa Mtakatifu hapo kesho alikuwa na msemo mmoja kuwa “Inawezekana kuwa Mtakatifu wakati wa kushika fimbo ya askofu, lakini vile vile inawezekana kuwa Mtakatifu wakati wa kushika mkononi ufagio”.

Ndipo sasa ukienda mbali zaidi katika suala hili hili utagundua kuwa sio Wakristo tu ndio wanaoweza kuwa Watakatifu bali ni hata Waislamu, Wabudha, Wapagani na wote ambao hawatakuwa wamelipata neno la Mungu yaani kufikiwa na Kristo. Hii ni kwa sababu kila mtu atahukumiwa kadiri ya dhamiri yake, yaani kadiri mtu huyo alivyoisikiliza dhamiri hiyo. Mtume Paulo anatuhabarisha hayo anaposema kuwa “kuisikiliza dhamiri ni kumsikiliza Kristo mwenyewe” haya yanapatikana katika Rum 2:15-18 na 2Tim 4:1-4.

1.      Maelezo juu ya Baba Mtakatifu na utakatifu wake. Mfano halisia wa hayati baba Mtakatifu Yohana Paulo II ambaye Kanisa limemtangaza rasmi kuwa mtakatifu baada ya kifo chake, hata hivyo kutangazwa huko kumepitia hatua zote za kutangazwa mtakatifu.

 Tufahamu kuwa,Tunatumia neno mtakatifu tumtajapo Papa au kiongozi wetu mkuu kwa mfano Baba Mtakatifu Benedikto wa XVI, Baba Mtakatifu Fransis n.k kwa sababu ya kazi anayoisimamia au aliyokuwa akiisimamia, na si utakatifu wake yeye binafsi.

Hapa naomba nieleze japo kwa kifupi, kuhusu Baba Mtakatifu au Papa ni nani, sawia na mamlaka yake katika Kanisa Katoliki.  Papa ni wakili wa Yesu Kristo, Halifa wa Mtume Petro, Mkuu wa Kanisa Katoliki, Askofu wa jimbo la Roma. Zaidi ya hapo Baba Mtakatifu ni Rais wa Nchi ndogo ya Vatikani.

 Mintarafu madaraka ya Baba Mtakatifu, kwa jina lile la “Mwandamizi wa Petro” madaraka ya Baba Mtakatifu yachukuliwa kuwa yatoka kwa Mtume Petro aliyewekwa na Yesu mwenyewe kuwa “mwamba juu yake Kanisa lilijengwa” Nami nakuambia: Wewe ndiwe Petro na juu ya mwamba huu nitalijenga kanisa langu, wala milango ya kuzimu haitalishinda. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lolote utakalolifungua duniani, litakuwa limefunguliwa mbinguni, na lolote utakalolifungua duniani, litakuwa limefunguliwa mbinguni (rej. Mt 16:18-19; Lk 22:31-32).

Aidha ni Petro aliyepewa jukumu la kuwachunga na kuwalisha Kondoo wa Yesu “… Yesu akamwambia Simoni Petro, Je, Simoni wa Yohane, wewe wanipenda kuliko hawa? Akamwambia, Naam, Bwana wewe wajua kuwa nakupenda. Akamwambia, Lisha kondoo wangu. Akamwambia tena mara ya pili, Simoni wa Yohane, wanipenda?

Akamwambia, ndiyo, Bwana, wewe wajua kuwa nakupenda. Akamwambia, Chunga kondoo zangu. Akamwambia mara ya tatu, ‘Simoni wa Yohane, wanipenda? Petro alihuzunika kwa vile alivyomwambia mara ya tatu, ‘wanipenda? Akamwambia, Bwana, wewe wajua yote; wewe umetambua ya kuwa nakupenda. Yesu akamwambia, Lisha kondoo wangu” (rej. Yn 21:15-17).

Maana ya fundisho la Yesu ni wazi. Hapa kondoo ni wale wote watakao mwamini au wafuasi wa Yesu Kristo, na hivi maana yake ni kwamba, Mtume Petro aliwekwa kuongoza na kutawala waamini na wachungaji wao. Huo ndiyo wajibu wa kichungaji aliokabidhiwa Mtume Petro na Yesu Kristo, ndiyo maana akakabidhiwa na ufunguo wa mamlaka ya kufunga na kufungua ya duniani naya mbinguni (rej. Mt 16:19). Wajibu huo wa kichungaji wa Mtume Petro ndiyo kwa sasa unaendelezwa na Baba Mtakatifu. Hivyo basi, Papa ni jaji mkuu wa mambo yote ya imani na maadili katika kutamka na kutumia mamlaka yake yasiyopingika.

Lakini wapo watu wanaopotosha kwa kusema kwamba ‘mwamba’ ule ni jiwe dogo. Lakini sisi twasema kwamba si hivyo kwa kuwa “Petros” kwa lugha ya Kigiriki, “Petra” kwa lugha ya Kilatini na “Kefas” kwa lugha ya Kiebrania, kila mara maana yake ni mwamba mkubwa.

Pia, wapo wanaosema kwamba ahadi hiyo ya Yesu ilikuwa kwa Simoni Petro tu, wala haiwahusu wale waliomfuata Petro. Lakini maelezo Katoliki yasema kwamba hiyo haiwezekani kabisa: mwamba wa Kanisa lazima uwe mwamba wa kudumu. Yaani katika maana ya kurithishwa kwa waandamizi wengine watakaofuata baada ya kifo cha Petro. Tukisema kwamba kauli ya Yesu ilimlenga Petro peke yake basi ingebidi huyo Petro asife au Kanisa nalo life baada ya kifo chake.

Sisi tunaamini kwamba Kanisa Katoliki ni la kweli kwa sababu limejengwa juu ya Mwamba wa Upapa na linakubali Uchungaji wa upapa. Kanisa Katoliki lipo tangu Papa wa kwanza, yaani Petro. Katika karne ya kwanza wapo mahalifa wake, yaani Linus, Anakleti, Klement na Evaristi. Zaidi, tunayo orodha ya mapapa wote mpaka Fransis aliye Papa kwa sasa.

Tangu halifa wa kwanza wa Bwana wetu Yesu Kristo, yaani Mtume Petro, hadi leo hii tunao Mapapa 266, ikiwa ni pamoja na Baba Mtakatifu mstaafu Benedikto wa XVI ambaye ni wa 265, na Papa anayeliongoza Kanisa Katoliki kwa sasa ambaye ni Baba Mtakatifu Fransis yeye ni wa 266.

 Yesu alimchagua Simoni Petro kuwa kiongozi mkuu na wa kwanza wa Kanisa lake. Petro aliliongoza Kanisa tangu mwaka 33 baada ya kupaa kwa Yesu mbinguni mpaka mwaka 67 alipokufa kifo dini. Mtume Petro, kufuatana na ushahidi dhahiri alikufa Roma, na kaburi lake liligunduliwa chini ya Altare Kuu ya Kanisa la Mtakatifu Petro huko Roma.

Tangu hapo utumishi huo (kiti hicho) umekuwa ukirithiwa bila kukatishwa mpaka leo hii, ambapo tunaye Papa wa 266 tangu wakati wa Petro. Tukisema kwamba kauli ya Yesu ilimlenga Petro peke yake basi ingebidi huyo Petro asife au Kanisa nalo life baada ya kifo chake. Lengo la Yesu lilikuwa ni kutunza umoja wa Kanisa lake, hivyo Papa ni ishara ya umoja huo. Tukumbuke kwamba bila ya Papa hakuna ukweli wala umoja. Matokeo ya kumkana ni madhehebu maelfu na maelfu ya Kikristo yaliyojitokeza katika historia ya Kanisa.

Huo ndio ufupisho kuhusu Baba Mtakatifu na wadhifa wake katika Kanisa Katoliki.

Je, papa au baba Mtakatifu ni Mtakatifu na kwa nini tunakiita kiti cha papa kitakatifu?

Kumbe basi tunaposema Papa au baba Mtakatifu hatumaanishi kuwa yeye ni Mtakatifu la hasha bali kilichokitakatifu ni kiti anachokikalia huyo baba Mtakatifu. Kiti hicho ni Kitakatifu kwa sababu Yesu Kristo mwenyewe aliye si tu mtakatifu bali ni utakatifu wenyewe alimteua Petro Mtume wake kama Papa au baba Mtakatifu wa kwanza kukalia kiti hicho cha kuliongoza Kanisa.

Ndio kusema kuwa Papa anaitwa Baba Mtakatifu si kwa nafsi yake kama mwanadamu bali ni cheo na dhamana ya kazi yake kama mwakilishi wa Mungu katika Kanisa. Hivyo utakatifu wa Papa siyo hasa wa maisha yake binafsi bali ni wa kazi yake.

Kama kazi ya Kanisa zima ni kutakatifuza waamini basi huyo mwenye dhamana ya kusimamia kazi zote za kutakatifuza ni Mtakatifu. Anaweza akawa mtakatifu au asiwe mtakatifu hilo litategemea na neema za Mungu na bidii yake mwenyewe (rej. 1Kor 9: 26-27), lakini si kwamba ana tiketi ya kwenda mbinguni moja kwa moja. Ila vile vile anayo nafasi nzuri zaidi ya kuwa mtakatifu kwa vile ukaribu na Mungu anaokuwa nao.

Ni kwa sababu hiyo basi kati ya mapapa 264 waliokwishapita si wote waliotangazwa kuwa ni watakatifu bali ni wachache tu. Na hii ni kudhihirisha kuwa wapo mapapa wengine ambao wameshindwa kupewa tunu hii ya utakatifu na mwenyezi Mungu au wamepewa tunu hiyo lakini Kanisa bado haliwatambui kama ni watakatifu. Hivyo basi hakuna ukweli wowote kuwa kila atakayekuwa baba Mtakatifu ni lazima awe Mtakatifu. Vigezo na masharti ni muhimu kuzingatiwa katika hili na tena huwezi kuwa Mtakatifu kama hujapitia hatua zile tatu za kuwa Mtakatifu, yaani kutangazwa kama mtumishi wa Mungu, mwenyeheri na hatimaye kutangazwa rasmi kama Mtakatifu.

Hata hivyo kwa upande wa papa Yohane Paulo wa II, usijali kwani hatimaye Baba Mtakatifu huyu ametimiza vigezo na hivyo na hivyo Yohane Paulo wa Pili kuitwa Mtakatifu Yohane Paulo wa Pili.

Kuna utofauti gani kati ya utakatifu wa baba Mtakatifu na utakatifu wa watakatifu ambao Kanisa huwakumbuka kila siku na kuadhimisha misa kwa heshima yao?

Kama tulivyoona kwamba, utakatifu wa baba mtakatifu si wa kwake yeye mwenyewe binafsi bali ni wa mambo anayoyasimamia. Kwa upande mwingine utakatifu wa watakatifu ambao mama Kanisa huadhimisha misa kwa heshima yao kwa mfano akina Mtakatifu Augustino akina Mtakatifu Katalina wa Siena, Mtakatifu Yohane Bosco, Dominiki Savio na wa wengine wengi ni utakatifu wao binafsi. Yaani niwatakatifu katika maana halisi ya utakatifu. Na hawa wapo mbinguni.

 Tukija kwa upande wa Baba Mtakatifu, kwa mfano sasa tunaye papa Fransis, tunamwita Baba Mtakatifu Fransis kutokana na dhamana anayoishikilia yaani ya kuliongoza Kanisa na wala si utakatifu wake yeye binafsi kwa kusema hivyo hatukatai kwamba yeye si au hawezi kuwa mtakatifu la hasha!

Tunachomaanisha kwamba naye lazima kwanza afe kisha kufa kama kuna ulazima wa kumtangaza mtakatifu ndipo naye afuate mchakato ule ule wa mmoja kutangazwa Mtakatifu.

Laiti tungewaita mapapa Mababa Watakatfu tukimaanisha utakatifu hao binafsi basi kusingekuwa na haja ya wao kufuata hatua hizo ambazo nimekwisha zitaja ili kuwatangaza. Kwa kifupi ni kwamba hatua za kumtangaza mmoja kuwa mtakatifu ni zilezile kwa watu wote haijalishi mhusika alikuwa papa au mwanajeshi au rais nk.

Ndipo basi katika mchakato kama huu wa mmoja kutangazwa kuwa Mtakatifu hakuna undugu au rushwa. Hakuna kusema labla kwa sababu mmoja alikuwa Papa basi apate upendeleo, haya ni kinyume na maadili ya Kanisa letu lenye sifa ya Utakatifu ndani yake. Mchakato huu mzima unahusisha sala kwa Mwenyezi Mungu na ndanimo hatutegemei kuona upendeleo, urafiki, undugu, urangi, ubara, ujinsia au ubaguzi wa aina yeyote ile. Ni Kanisa ndilo linalojulishwa na Mungu kwa ufunuo kwamba mtu fulani aliyeishi vizuri hapa duniani ameutafuta uzima wa milele kwa mafanikio, na hivi mtu huyo hanabudi kuwekwa kama mfano mbele ya wengine wanaoendelea kutafuta kwa mafanikio uzima wa milele.

Kuna umuhimu gani wa kukiita kiti cha baba Mtakatifu kitakatifu wakati yeye si mtakatifu?

Umuhimu wa kukiita kiti cha baba Mtakatifu kitakatifu, hata kama tunasema kuwa si kila anayekalia kiti hicho kitakatifu ni lazima awe Mtakatifu. Ninasema upo umuhimu kwa sababu yeye aliyempa Petro kiti hicho kwa mara ya kwanza, si tu ni Mtakatifu bali yeye ni utakatifu wenyewe.

Je, kuna watakatifu walio hai?

Hakuna Mtakatifu aliyehai ndugu yangu. Kama nilivyokuambia kuwa ili mmoja atangazwe kuwa Mtakatifu ni lazima apitie hatua tatu yaani kutangazwa kama mtumishi wa Mungu, Mwenyeheri na hatimaye kutangazwa rasmi kama mtakatifu, halafu basi hakuna hatua yeyote kati ya hizi ambayo mmoja anaweza kuipitia akiwa angali hai. Ni lazima kufa kwanza ndipo michakato mingine yote huweza kufuata. Ila kuna watu wengi wanaouishi utakatifu (maisha matakatifu) hapa duniani.

Mmoja anayetangazwa Mtakatifu hutangazwa sio kabla, bali ni baada ya kufa na maisha yake kuchunguzwa sana kama Maandiko Matakatifu yenyewe yanavyotushauri (rej. Ebr 13:7-9a). Hapa, waamini tunapewa ruhusa kuwakumbuka wale waliotutangulia katika imani kwa kuchunguza sana mwisho wa mwenendo wao kusudi tuige imani yao kwa vile tunayepaswa kumtumikia ni Yesu Kristo ambaye ni yeye yule, jana, leo na hata milele. Kwa maana hii basi, jinsi walivyotumikia wenzetu inaweza kutufaa sisi pia ambao bado tunaishi hapa duniani. Hao hutangazwa watakatifu kama Biblia inavyosema baada ya kufa kwao kwani ndipo tabia yao halisi ya binadamu huwa imepita picha kamili (rej. YbS 11:27b-28).

Ndugu zangu, hata hivyo utakatifu si wito wa watu wachache, sisi sote tunaalikwa kuwa watakatifu. Na utakatifu wenyewe tunaanza kuutafuta hapa hapa duniani. Maana yake tungalibado hai. Isipokuwa, Kanisa pamoja na kutuhimiza kuuchuchumalia utakatifu uliowito wetu sisi sote halijawahi kamwe kumtangaza mtu ambaye bado yuko hai kuwa Mtakatifu. Kwa nini? Kwa sababu, hujafa hujaumbika!

 Ifahamike pia kuwa hata kuokoka hakuwezekani tunapokuwa duniani hapa. Ukweli ni kwamba kuokoka kadiri ya Maandiko Matakatifu kunatokea baada ya kuwa safari ya hapa duniani imekwisha yaani baada ya kifo na sio vinginevyo. Tunaweza kuona kwamba Biblia inataka kuonesha kuwa kuokoka halisi ni kilele cha wokovu wetu, ni kuurithi uzima wa milele, ni kumwona Mungu kama alivyo kama inavyosomeka katika Mdo 15:11; Rum 5:9-10; na Ebr 12:25.

Ikumbukwe kuwa kwa mtu kuniingilia mimi niliye Mkristo na tena Mkatoliki na kuniambia kuwa yanipasa kuokoka ni sawa na kukiona kibanzi kwenye jicho langu na kusahau gogo lililo kwenye jicho lake. Ni nani basi aliyeokoka hapa duniani? Bila shaka hakuna ila sote tunauelekea huo wokovu ambao unakamilika kwa hatua tatu yaani;

Mosi; ni hatua ya kubatizwa au kuzaliwa upya. Hatua ya pili ni ile ya kuyaishi maagano ya ubatizo yaani kuutafuta uzima wa milele kwa maisha ya kila siku. Hatua ya tatu ni ile ya kupokelewa mbinguni kama mshindi wa vita na kuvikwa taji ya ushindi yaani kupewa na Mungu uzima wenyewe.

Ninasema hivyo kwa makusudi mazima kwamba njiani mambo yanaweza kugeuka na kuwa vile ambavyo sisi hatukutegemea. Hapa ikumbukwe kuwa mambo yanaweza kuanza vema lakini mwisho wake ukawa ni mbaya au kinyume chake pia. Tukumbuke mfano mdogo tu ambao tunauweka kwa vipimo vya kibinadamu  huu ni ule wa Yuda, mtume wa Yesu Kristo na mweka hazina wa mitume na wafuasi wa Yesu aliyeanguka kwenye kishawishi cha mali akaishia kujinyonga na kupasuka tumbo (rej. Mdo 1:17-20). Je, kama mtume huyu angejigamba alipoishi hapa duniani na kujiita aliyeokoka ingekuwaje kuanguka dhambini, tena kwa nafasi nyeti kama ile aliyekuwanayo.Waswahili husema kwamba usitukane mamba kabla hujavuka mto. Maandiko Matakatifu pia yanatuambia wa kwanza anaweza kuwa wa mwisho na wa mwisho anaweza kuwa wa kwanza (rej. Mt 19:30, Mk 10:31, Lk 11:26) na ndipo tunapoaswa kwamba kwa aliyeanza safari ya kuutafuta uzima wa milele basi avumilie na yule atakayevumilia mpaka mwisho ndiye atakayeokoka.

Kwa hivi hakuna anayeweza kuitwa Mtakatifu akiwa angali bado hai hapa duniani na wala hakuna anayeweza kuitwa aliyeokoka akiwa hapa duniani. Sisi sote tupo safarini kuuelekea huo utakatifu, kuuelekea huo wokovu, hivyo ni baada ya kifo ndipo mmoja anaweza kuwa Mtakatifu au aliyeokoka.

Kwa nini Kanisa huwakumbuka watakatifu wachache tena kujirudia mwaka hadi mwaka, hakuna walioishi kitakatifu zaidi ya hao

Itambulike kuwa dadi ya watakatifu tokea kuumbwa kwa ulimwengu ni wengi sana ila wale wanaotambuliwa na Kanisa ndio wachache. Hili linatokana na historia ya kutangazana watakatifu kama nilivyokueleza hapo awali. Nimeeleza kuwa katika historia ya kanisa hapo mwanzoni wafiadini walipewa mara moja heshima ya pekee kwa sababu walikuwa wameishuhudia imani yao kwa Bwana wetu Yesu Kristo wakati walipomfia. Walikuwa na hakika kabisa kwamba wafiadini hao walikuwa pamoja na Yesu mbinguni.  Ni kuanzia karne takribani ya nne hivi wale ambao hawakuwa wafiadini, nao walianza kupewa heshima kama hiyo hiyo.

Kumbe basi baadaye, majina ya watakatifu hao wake kwa waume, yaliorodheshwa na hivi kila askofu alikuwa na orodha ya watakatifu waliokufa katika jimbo lake. Mambo yaliendelea hivyo mpaka katika karne ya kumi, ambapo Papa Yohane wa Kumi na tano alianza kuyachunguza yeye mwenyewe maisha ya Mkristo aliyekuwa ameishi kishujaa katika fadhila kabla ya kuliandika jina lake katika orodha ya watakatifu. Tangu hapo uchunguzi ukazidi kufanyika kwa uangalifu zaidi. Hatimaye kuanzia karne ya kumi na tatu, akawa ni Papa peke yake  ndiye aliyekuwa na uwezo wa kumtangaza mtu kuwa mtakatifu.

Ni kutokana na historia hiyo, si kila aliyetunukiwa cheo cha utakatifu na Mungu Kanisa limemtangaza kuwa Mtakatifu. Na tena si kila mtakatifu ameandikwa kwenye orodha ya watakatifu. Ndio kusema kuwa wapo watakatifu wengi mno ambao hawajaandikwa kwenye kitabu cha watakatifu na tena wapo watakatifu wengi mno ambao hawajatangazwa kuwa ni watakatifu.

Kwa msingi huo basi, Kumbuka kwamba tarehe Mosi mwezi Novemba kila mwaka Kanisa huadhimisha Sherehe kwa heshima ya Watakatifu wote. Kwa nini Kanisa limeweka siku hii ya pekee? Kanisa limeweka siku hii ya pekee kuwakumbuka Watakatifu wote pamoja, kwa vile linatambua kuwa idadi ya watakatifu katika Kanisa ni kubwa sana (rej.Ufu 7:9-12). Siku za mwaka hazitoshi kabisa kuwaheshimu Watakatifu wote mmoja mmoja.

Tena  hatuwezi kujua orodha kamili ya majina yao. Kwa hiyo Kanisa limeweka siku ya pekee kwa ajili ya kuwakumbuka wote kwa pamoja.

Watakatifu hawa tunaowakumbuka kila 1/11 kila mwaka walikuwa binadamu kama sisi yaani walikuwepo; matajiri, masikini, wanaume, wanawake, watoto, Wazungu, Waafrika nk. (rej. Ufu 7:9). Watakatifu hawa walitambua kuwa, sababu ya  mtu kuumbwa kwa sura na mfano wa Mungu ni  kwamba yeye ni  mali  ya Mungu na  kwamba  wito wa  kwanza wa  kila  mtu ni kuishi   kitakatifu kama  Baba yetu wa mbinguni alivyo Mtakatifu.

Tarehe au siku ambayo Kanisa hukumbuka watakatifu inamaanisha nini, je, ni Kifo cha mtakatifu au kupewa utakatifu?

Kwa kawaida Kanisa lina mazoea ya kuadhimisha sikukuu ya kila mtakatifu siku ya kufa kwake kwa kuwa hiyo ndiyo siku ya kuingia kwake mbinguni yaani kuzaliwa kwake katika umilele. Hata hivyo iwapo siku ya kufa mtakatifu husika haijulikani, maadhimisho ya mtakatifu huyo hupangwa siku iliyo na uhusiano wa pekee naye, kwa mfano, kama mtakatifu husika alikuwa ni padre basi anaweza akakumbukwa siku aliyopewa Daraja Takatifu, au siku maiti ya mtakatifu husika ilipogunduliwa au kuhamishwa.

Kazi za  watakatifu ni nini?

Watakatifu kazi yao ni kuomba kwa ajili yetu mbele ya Mungu, wakimtolea mastahili waliyokuwa wameyapata duniani kwa njia ya mshenga mmoja wa Mungu na watu, Yesu Kristo. Tena, kwa maisha yao wamekuwa kielelezo kinachotuletea mafundisho mengi kwa manufaa ya roho zetu. Kwetu sisi sote tulioko hapa duniani tunataka umoja wa kanisa lote uimarishwe kwa zoezi la mapendo ya kidugu. kwani kama ushirika kati ya Wakristo duniani unavyotusogeza karibu zaidi na Kristo ndivyo umoja pamoja na watakatifu unavyotuunganisha na Kristo.

Kwa nini mababu zetu wa kwanza ambao waliishi vizuri hapa duniani kama akina Ibrahimu na Musa hawajatangazwa watakatifu?  

 Ibrahimu aliye baba wa imani na Musa ni watakatifu hao. Yapo baadhi ya maandishi ya Kikatoliki yanayothibitisha ukweli huo wa kwamba Ibrahimu aliye baba wa imani na Musa ni Watakatifu. Ninakusihi usome kitabu cha TUMSIFU MUNGU chuo cha sala na nyimbo katika ukurasa wa 450, utapata pale orodha ya Watakatifu wote akiwemo Ibrahimu aliye baba wa imani na Musa. Hapo ndipo ilipotolewa orodha ya Watakatifu wa Agano la Kale wakiwemo mababu na manabii. Ni hapo utayakuta majina ya kama vile Mtakatifu Ibrahimu, Mtakatifu Musa, Mtakatifu Eliya, Watakatifu mababu wa kale na manabii n.k

Tofauti inayojitokeza kati ya Watakatifu hao wa Agano la Kale na wale wa Agano Jipya ni kutokana na historia ya kutangaza watakatifu kama nilivyosema hapo awali kuwa, mwanzoni wafiadini walipewa mara moja heshima ya pekee kwa sababu walikuwa wameishuhudia imani yao kwa Kristo. Ndipo basi kuanzia karne takribani ya nne hivi wale ambao hawakuwa wafiadini, nao walianza kupewa heshima kama hiyo hiyo. Hawa walikuwa ni mashujaa waliovumilia maisha magumu na yenye taabu, kama vile wakaa pweke, wamonaki, maaskofu na wale waliojihusisha na kutatua mafundisho rasmi ya dini yetu. Hatimaye kuanzia karne ya kumi na tatu, akawa ni Papa peke yake  ndiye aliyekuwa na uwezo wa kumtangaza mtu kuwa mtakatifu.

Kwa hivi unaona haya yote yametokea wakati wa Agano Jipya na si Agano la Kale. Lakini hata hivyo Kanisa linawatambua mababu hao kuwa ni Watakatifu kutokana na maisha yao mzuri waliyoyaishi pindi walipokuwa hapa duniani.

Je, Masalia ya watakatifu altareni si ushirikina?

Masalia ni mabaki ya mwili au vitu vilivyotumika na mtakatifu fulani wakati wa uhai wake hapa duniani. Masalia hayo huitwa matakatifu kwa vile yule aliyeyatumia au yaliyetokana na yeye sasa ni mtakatifu. Hivyo Wakatoliki hutoa heshima kwa masalia hayo ya  mtakatifu husika.

Kanisa katoliki limeyagawanya masalia katika ngazi tatu: ngazi ya kwanza, ni sehemu ya mwili, mfano mifupa; Ngazi ya pili ni vitu alivyovitumia, mfano msalaba, vitabu, rozari; na ngazi ya tatu ni nguo zake alizotumia.

Hivyo masalia sio ushirikina. Tuelewe kwamba, ushirikina ni imani juu ya mtu au vitu fulani ambavyo husadikiwa kuwa na nguvu ya pekee ya kuleta au kutenda jambo fulani zuri au baya, lisiloelezeka kiakili na hata kisayansi pasipo kumshusha Mungu. Nguvu hizo zilikuwepo zamani, lakini Mungu alizikataza kwa sababu ya kuziamini mno na kumwacha yeye. (rej. 2Sam 28:3; Wal 19: 31). Mfano wa vitu vya kishirikina ni pamoja na hirizi, mizimu na ndoto za usiku.

Tangu zama za kale masalia yaliheshimiwa na kuhifadhiwa vizuri. Babu zetu waliamini kwamba Mungu huwatembelea kupitia masalia ya watu walioishi vizuri na ambao sasa ni watakatifu, walijiona kama bado wameunganika kabisa na ndugu zao, na ndio maana walipokuwa wakihama, waliondoka na masalia ya ndugu zao (rej. Kut 13:19, Mw 50: 25).

Kuanzia karne ya nne, mtindo wa kuyahamisha masalia ya watakatifu kutoka makaburini au shehemu zile walipoishi, kwenda makanisani ulianza na kushamiri sehemu nyingi duniani. Pale miujiza ilipotendeka na kujulikana kutokana na masalia ya watakatifu, watu walifika sehemu husika na kuomba kiasi cha masalia yake ili wayapeleke katika makanisa yao. Na hapo ndipo ulipokuwa mwanzo wa kuweka masalia kanisani na baadaye kwa namna ya pekee kabisa altareni.

Je, wakatoliki wanayaabudu masalia wanayoyaweka altareni?

Wakatoliki tunayaheshimu masalia ya watakatifu; hatuyaabudu wala hatuyatumii kishirikina, bali sisi tunamwabudu Mungu wetu mmoja katika nafsi zake tatu. Maisha ya mtakatifu husika ambaye masalia yake yapo altareni, tunatagemea yawe ni changamoto kwetu sisi tupate kutamani,  kuhamasika na kuiga ili nasi siku moja tuweze kuifikia hatua hiyo ya utakatifu. Mifano ya watakatifu hao itufanye sisi kuimarika zaidi na kuwa wavumilivu kwa magumu na shida tunazozipata kutokana na imani yao. Hivyo kwa maisha ya watakatifu sisi tunapata mbinu za kuishi kadiri ya mapenzi ya Mungu.

Kumheshimu mtakatifu ni kumwomba atuombee kwa Mungu, vilevile kuwaheshimu watakatifu ni kumheshimu Mungu aliyewafanya wawe watakatifu. Na hivyo basi, kuheshimu masalia ni kumheshimu mtakatifu husika na kwa upande mwingine ni kumuheshimu Mungu.

Masalia ya watakatifu huwekwa altareni kwasababu: kwanza, altare ipo chini ya ulinzi na uangalizi mkubwa na tena mtakatifu. Pili, altare ni takatifu, hivyo masalia lazima yawekwe mahali patakatifu; na tatu, altare ni mahali ambapo fumbo la Bwana wetu Yesu Kristo kujitoa sadaka kwa wokovu wa ulimwengu linafanyika kila Misa inapoadhimishwa. Hivyo kuwekwa altareni kwa masalia ya watakatifu hakuna uhusiano wowote na maswala ya kishirikina, bali kwa maombezi ya mtakatifu husika na sadaka ya misa takatifu, waamini wapate wokovu hapo baadaye.

Hitimisho

Kwa kuhitimisha tukumbuke kuwa watakatifu walikuwa binadamu kama sisi, walipigana vita dhidi ya tamaa za mwili, majivuno, mali, anasa, uzembe, uvivu na wivu, na kama haitoshi walifaulu kuwashinda maadui hao wote wakiitumaini neema ya Mungu. Swali la kujiuliza mimi na wewe ni kuwa tunashindanaje na vita dhidi ya maovu ambayo inadumu kwa muda mchache tu hapa duniani? Tunajiandaaje kuipokea taji ya Utakatifu baada ya kifo chetu kwa maandalizi tunayoyafanya?

Bila shaka hatuna budi kuwaomba watakatifu ambao ni marafiki wa karibu wa Mungu. Mungu atawapa chochote kile watakachoomba kwa ajili yetu. Tukumbuke kuwa wao wanatupenda sisi na wanatamani sana nasi tupate kuokoka kama walivyo wao. Hivyo basi ikiwa sasa tunahangaishwa na kusumbuliwa na vishawishi mbalimbali tusikate tama, hatuna budi kuinua mioyo yetu juu na kuzitazama mbingu kwa jinsi zinavyopendeza.

Pd. Dunstan Christantus Haule

Salesians of Don Bosco

Amoris Laetitia", the exhortation of Pope Francis

After the Synod on the Family in 2014 and 2015, the post-synodal exhortation entitled Amoris Laetitia , signed by Pope Francis , who has studied the conclusions reached by the Synod Fathers and synthesized and processed a lengthy and detailed text, full of deep thoughts and interesting ideas, which express the Catholic doctrine on marriage, family and sexuality.

For two years, triggered antibergogliani they spoiled the prophesying air after the Synod would "come down all" , announcing the legitimacy of same-sex unions, divorce and the destruction of the sacramental nature of marriage with the introduction of the communion for divorced and remarried. Significant choosing the Vatican correspondent Marco Tosatti , certainly not a progressive, holder so " Much ado about nothing, or nearly?" . Why "on hot topics that have passionate newspapers and monsignori in the last two Synods, the post-synodal exhortation he has in effect left things as they were before the clamor of battle" . In particular, it has been "abandoned the desire to create general rules for the inclusion that characterized the first part of the debate, particularly on the part of some European bishops' conferences, and some theologians, like the card. Kasper ' .

And 'an exhortation that it has found acclaim from the world also called the media "traditionalist". The Archbishop of New York, Timothy Dolan , for example: "The only real revolution which can be seen between the pages of the exhortation is the tenderness of the revolution is not only one of the categories of this pontificate, but also a the symbols with which to view the family through this document " . And, "Once again the Church under the inspiration of the Holy Spirit is sincerely trying to be true to the timeless teachings of Jesus, and yet tries to apply them in a compassionate, understandable and gentle" . Great appreciation even by Msgr. Vincenzo Paglia , who was appointed archbishop and wanted by Benedict XVI as President of the Pontifical Council for the Family, and Massimo Gandolfini , spokesman for the Family Day , thanks to this exhortation of the Pope, "the doctrine of the Church does not change, rather it strengthens » . Even on conservative newspapers such as Il Giornale ,it specifies the positivity of the pontifical document.

Even the US Cardinal Raymond Leo Burke , always well idolized and praised by traditionalists, explained that "Amoris laetitia does not aim to change the pastoral work of the Church with regard to those living in an irregular union, but to faithfully apply the constant pastoral the Church as the faithful expression of the ministry of Christ himself, in the context of today's culture. The only right key for interpreting Amoris laetitia is the constant doctrine and discipline of the Church regarding marriage " . Father Bernardo Cervellera , director of AsiaNews , rightly estimated by Antonio Socci (and personal friend), wrote: "The Apostolic Exhortation of Pope Francis [...], is the sweet and powerful Catholic vision of humanity that makes its way, It corrects, brightens, and exceeds a rationalist conception and banal ego, love, society " .

Below , we sampled the opinions of the Pope on some of the hottest topics, however, invite a full reading of the exhortation Amoris Laetitia , without reducing those aspects where there was more media discussion.

EROS, SEXUALITY ', NATURAL METHODS (AND BIRTH)
"Often we presented the wedding so that its unitive end , the invitation to grow in love and mutual aid remained perfect in the shade for an accent almost exclusive place on the duty of procreation. "

"Although population decline, due to an anti-birth mentality and policies promoted by the world's reproductive health, not only leads to a situation in which the succession of generations is no longer assured, but it is likely to lead over time to an economic impoverishment and a loss of hope for the future. The development of biotechnology has also had an impact on the birth rate. They may have other factors such as industrialization, the sexual revolution , the fear of overpopulation, economic problems, [...]. The consumer society can also deter people from having children just to maintain their freedom and their lifestyle. It 'true that the right conscience of the couple when they were very generous in the transmission of life, can direct them to the decision to limit the number of children to sufficiently serious reasons, but always for the sake of this dignity of conscience the Church rejects with all the his strength coercive intervention of the state in favor of contraception , sterilization or even abortion. These measures are unacceptable even in places with high birth rate, but it is notable that the politicians are also encouraging in some countries suffering the tragedy of a very low birth rate. It should be rediscovered the message of the encyclical Humanae vitae of Paul VI, which emphasizes the need to respect the dignity of the person in the moral evaluation of the methods of birth regulation . "

"Marriage is also a friendship that included treasury notes of passion, but always oriented towards union gradually more stable and intense way. Why was not established only for procreation , but so that mutual love having their legitimate manifestations, are mature developments and arrivals. This peculiar friendship between a man and a woman buys a totalitarian character that is given only in the conjugal union. Just because it's all-encompassing this union is also exclusive, faithful and open to the generation. He shares everything, including sex , always with mutual respect. Benedict XVI [...] replied that, although there have been exaggerations in Christianity asceticism or diverted, the official teaching of the Church, faithful to the Scriptures, has not rejected "eros as such, but has declared war on a warped and destructive, as the false deification of eros [...] strips it of its dignity and dehumanizes " .

"God himself created the sexuality , which is a wonderful gift for his creatures. When the is cultivated and avoids missing of control, it is to prevent to occur the impoverishment of an authentic value. Saint Giovanni Paolo II rejected the idea that the teaching of the Church leads to "a denial of the value of human sex" or simply tolerate "the very necessity of procreation" . The sexual needs of the spouses is not an object of contempt and "is not in any way put in question the need" . Sexuality is not a resource to reward or entertain, since it is an interpersonal language where the other is taken seriously, with its sacred and inviolable value. In this context, eroticism appears as specifically human manifestation of sexuality, it can be found in the spousal significance of the body and the true dignity of the gift. In his catechesis on the theology of the human body, St. Giovanni Paolo II taught that sexual corporeity "is not only of fertility and procreation source" , but has "the ability to express love, that love in which the ' person becomes a gift " . The more healthy eroticism, although it joined a search for pleasure, presupposes the amazement, and therefore can humanizing impulses. "

"In no way can we understand the erotic dimension of love as bad or permitted as a burden to bear for the good of the family, but as a gift from God that beautifies the encounter between the couple. In the context of this positive vision of sexuality, it is appropriate to set the theme in its integrity and with a healthy realism. In fact we can not ignore that many times sexuality becomes depersonalized and also is full of disease, so that becomes the occasion and instrument for self-assertion and the selfish satisfaction of personal desires and instincts. In this age becomes higher the risk that sexuality is dominated by the poisonous spirit of ' "disposable." The other's body is often handled as something to keep until provides satisfaction and to be despised when he loses attractiveness. You can probably ignore or gloss over the constant forms of domination, bullying, abuse, perversion and sexual violence, which are the result of a distortion of the meaning of sexuality and burying the dignity of others and the call to love in an obscure search of themselves? Acts their sexual union of husband and wife respond to the nature of sexuality willed by God if they are made in a truly human way. However, the refusal of the distortions of sexuality and eroticism should never lead us to despise or neglect. The ideal of marriage can not only be configured as a generous donation and sacrifice, where each renunciation of all personal needs and cares only to the good of others without any satisfaction. Recall that a true love is able to also receive other hand, is able to accept themselves as vulnerable and needy, it does not give to accept with sincere gratitude and happy corporal expressions of love in the caress, embrace, kiss and the sexual union . Benedict XVI was clear about that: "Should he aspire to be pure spirit and to reject the flesh as pertaining to his animal nature alone, then spirit and body would both lose their dignity" . For this reason "man can not live by oblative descendant. He can not always give, he must also receive. Who wishes to give love must also receive love as a gift " . This requires, in any case, remember that the human balance is fragile, which is always something that resists being humanized and that at any time can go wild again, recovering his most primitive tendencies and selfish. "

"With the" culture of the provisional "I mean, for example, the speed with which people go from an emotional relationship to another. They believe that love, as in social networks, you can connect or disconnect at will of the consumer and also quickly lock. I also think the fear aroused by the prospect of a lifelong commitment, obsession leisure , relationships that calculate costs and benefits and are maintained only if they are a means to overcome the loneliness, for protection or to receive some service. He moved to the emotional relationships that happens with objects and the environment, everything is excludable, each disposable , waste and breaks, exploits and squeezes until serving. And then goodbye. Narcissism makes people incapable of looking beyond themselves, to their own desires and needs. But those who use other sooner or later ends up being used, manipulated and abandoned with the same logic. It 'worth noting that the ties ruptures occur many times between adults who are looking for a kind of "autonomy" and reject the ideal of growing old together taking care of each other and sustaining. "

EUTHANASIA AND SUICIDE ASSISITO. 
"Euthanasia and assisted suicide are serious threats for families around the world. Their practice is legal in many states. The Church, while firmly opposes these practices, feels obliged to help families who take care of their elderly and sick members. "

HOMOSEXUAL UNIONS AND WEDDINGS. 
"No one can think that weaken the family as a natural society founded on marriage is something that benefits the company. The opposite occurs: affect the maturation of the people, the care of community values and ethical development of cities and villages. There is no perceived more clearly that only the 'exclusive and indissoluble union between a man and a woman performs a full social function, being a stable commitment and making it possible to fertility. We must recognize the wide variety of family situations that may offer some rule of life, but de facto unions or same-sex, for example, can not be equated simplistically to marriage. No precarious union or closed to the transmission of life and assures us the future of society. But those who work today to support the spouses, to help them overcome the risks that threaten them, to accompany them in their educational role, to stimulate the stability of conjugal union? ".

"With the Synod Fathers I took into account the situation of the families who live the experience to have within them the homosexual person , experience not easy either for the parents or for their children. Therefore we would like to first repeat that every person, regardless of their sexual orientation, must be respected in their dignity and welcomed with respect, with care to avoid any sign of unjust discrimination, especially all forms of aggression and violence. In regards of the families it is rather to ensure a respectful accompaniment , so that those who express homosexual orientation can have the help needed to fully understand and carry out the will of God in their lives. During the debate on the dignity and mission of the family, the Synod Fathers noted that "some projects equivalent to marriage to unions between homosexual persons, there is no foundation whatsoever to assimilate or establish analogies, even remotely homosexual unions God's plan for marriage and the family " ; and it is unacceptable "that the local Churches subjected to pressure in this matter and that international bodies to condition financial aid to poor countries to the introduction of laws that establish the" marriage "between same-sex ' '

WOMB FOR RENT. 
"The shameful violence that sometimes is used against women, family abuse and various forms of slavery that do not constitute a masculine strong showing but a coward degradation. Verbal violence, physical and sexual practicing against women in some married couples contradicts the very nature of the conjugal union. I think the serious genital mutilation of women in some cultures, but also the inequality of access to decent jobs and the places where decisions are made. The story follows in the footsteps of the excesses of the patriarchal cultures where women were considered second-class, but also include the practice of ' "surrogate" or the exploitation and commodification of the female body in today's media culture.

GENDER IDEOLOGY. 
"Another challenge, there were various forms of ideology, generically called gender, which denies the difference and the natural reciprocity of man and woman. It envisages a society without gender differences, and empties the anthropological foundation of the family. This ideology leads educational projects and legislative guidelines that promote personal identity and emotional intimacy radically released from the biological differences between male and female. Human identity is issued to an option individualistic, also changes over time. E 'disturbing that some ideologies of this kind, purporting to answer certain aspirations sometimes understandable, seeking to establish itself as a single thought which also determines the education of children. You should not ignore that biological sex (sex) and social-cultural role of sex (gender), can be distinguished but not separated . One thing is to understand human frailty or the complexity of life, another thing is to accept ideologies that claim to be divided into two inseparable aspects of reality. We do not fall into sin of claiming to replace us to the Creator. We are creatures, we are not omnipotent. The created before us and be received as a gift. At the same time, we are called to care for our humanity, and this means first to accept and respect it as it was created. "

ABORTION AND OBJECTION OF CONSCIOUSNESS. 
"In this context, I can not say that, if the family is the sanctuary of life, the place where life is created and edited, is a piercing contradiction that becomes the place where life is denied and destroyed. It is so great the value of a human life, and that's inalienable right to life of the innocent baby growing in its mother's womb, that in no way can be presented as a right over her own body the ability to make decisions against such a life, which is an end in itself and that can never be subject to domination by another human being. The family protects life at every stage and even to its setting. So to those working in healthcare facilities, it recalls the moral obligation of conscientious objection . Similarly, the Church not only feels the urgency to assert the right to natural death, avoiding the aggressive treatment and euthanasia, "but" firmly rejects the death penalty. "

"Every child is always in the heart of God, and at the moment he is conceived marks the eternal dream of the Creator. We think that is what the embryo from the moment it is conceived! You have to look at him with the same look of love of the Father who sees beyond appearances. "

ADOPTIONS HOMOSEXUAL. 
"Every child has the right to receive the love of a mother and father, both necessary for its maturation integrated and harmonious. Both contribute, each in a different way, to the growth of a child. Respect the dignity of a child means to assert its needs and its natural right to have a mother and a father. It is not just the love of the father and mother taken separately, but also love each other, perceived as a source of their existence, like the nest that welcomes and as the foundation of the family. Otherwise, the child seems to boil down to a whimsical possession. Both man and woman, father and mother, are cooperating with the love of God the Creator and almost its interpreters. They show their children the mother's face and the fatherly face of the Lord. Furthermore, they teach together the value of reciprocity, the encounter between different, where each contributes its own identity and also knows how to receive the other. If for some unavoidable reason is missing one of the two, it is important to look for some way to make up, to facilitate the proper maturation of the child. A father with a clear and happy male identity, which in turn join in its tract to his wife the affection and the welcome is as necessary as the mother's care. There are flexible roles and tasks, which adapted to the specific circumstances of each family, but the presence of clear and well-defined two figures, male and female , creates the most suitable medium for the maturation of the child. "

MATERNITY 'AND FEMINISM. 
"Today we recognize as fully legitimate, and even desirable, that women want to study, work, develop their skills and have personal goals. At the same time we can not ignore the need that children have the maternal presence , especially in the first months of life. The reality is that the woman stands before man as a mother, the subject of the new human life that it is designed and developed, and it is growing in the world. The decrease of the maternal presence with its feminine qualities constitutes a serious risk to our land. I appreciate feminism when it does not pretend uniformity nor the denial of motherhood . Because the size of the woman involves all the rights that derive from its inalienable human dignity, but also by her feminine genius, indispensable to society. Its capabilities specific to women - especially motherhood - also give the duties, because his being a woman also carries a special mission on this earth, that society must protect and preserve for the good of all. "

CIVIL WEDDINGS AND DIVORCED REMARRIED. 
"The look of Christ, whose light illuminates every man inspires the Church's pastoral care for the faithful who simply live together or who got married only civil or are divorced and remarried. The Church turns with love to those who participate in its life so flawed : invoking with them the grace of conversion, he encourages them to do good, to take care with love for each other and get to serve the community in where they live and work. While the doctrine is clearly expressed, they are to be avoided judgments that do not take into account the c omplessità of different situations , and you must be attentive to the way in which people live and suffer because of their condition. "

"The Fathers have indicated that a particular discernment is essential to accompany pastorally separated, divorced, the abandoned. It should be welcomed and appreciated especially the suffering of those who have suffered unjustly separation, divorce or abandonment, or have been forced by the spouse abuse to break the cohabitation. Forgiveness for the injustice is not easy, but it is a journey that the grace makes possible. At the same time, people divorced but not remarried who are often witnesses of marital fidelity, must be encouraged to find in the Eucharist the food that sustains them in their state. The local communities and the Pastors must assist them with care, especially when there are children or bad is their situation of poverty. For divorced living a new union , it is important to feel that they are part of the Church, which "are not excommunicated" and are not treated as such, because they always form the ecclesial communion. These situations call for careful discernment and a great respect accompaniment, avoiding any language and attitude that makes them feel discriminated against and promoting their participation in community life. Caring for them is not for the Christian community a weakening of his faith and his testimony about the indissolubility of marriage, on the contrary it expresses precisely this cure his charity. "

"The divorced and living a new union, for example, may find themselves in very different situations, which should not be cataloged or locked into too rigid statements leaving no room for an adequate discernment personal and pastoral. One thing is a second consolidated union over time, with new children, with proven loyalty, selfless dedication, Christian commitment, knowledge of the irregularity of their situation and very difficult to go back without feeling in conscience that it would fall into new faults. The Church recognizes situations where "man and woman, for serious reasons - such as, for example, the education of children - can not meet the requirement of separation." There is also the case of those who have made great efforts to save their first marriage and have undergone an unjust abandonment , or to "those who have contracted a second union for the sake of their children, and are sometimes subjectively certain in conscience that the previous and irreparably destroyed marriage had never been valid. " Another thing however is a new union that comes from a recent divorce, with all the consequences of suffering and confusion that affect children and families, or the situation of someone who repeatedly has failed in his family commitments. It must be clear that this is not ideal that the Gospel proposes for marriage and family. The Synod Fathers stated that the discernment of Pastors must be "adequate separation" , with a look that he may discern situations well. "

"If we take into account dell'innumerevole variety of practical situations, such as those we have mentioned above, it is understandable that you would not expect from this Synod Exhortation or a new general rules of canon type, applicable to all cases. E 'can only be a new encouragement to a staff responsible for discernment and pastoral care of special cases, which should be recognized that, since the degree of responsibility is not the same in all cases, the consequences or effects of a standard does not necessarily always have to be the themselves. Not even regarding the sacramental discipline, since the discernment can recognize that in a particular situation there is no gross negligence. Priests have the task of accompanying the persons concerned on the path of discernment according to the teaching of the Church and the Bishop guidelines. In this process it will be useful to make an examination of conscience, through moments of reflection and repentance . The divorced and remarried should ask themselves how they acted towards their children when the conjugal union reached a crisis; Though there have been attempts at reconciliation; how is the situation of the partners abandoned; What consequences does the new relationship on the rest of the family and the community of the faithful; it offers as an example to young people who are preparing for marriage. A sincere reflection can strengthen trust in the mercy of God that is not denied to anyone. These attitudes are fundamental to avoid the serious risk of wrong messages, such as the idea that a priest can grant quick "exceptions" , or that there are people who can get sacramental privileges in exchange for favors. It means pausing to consider just whether the act of a person to respond or not to a law or a general standard, because this is not enough to discern and to ensure full fidelity to God in the concrete existence of a human being. Therefore, a pastor can not feel satisfied only by applying moral laws to those who live in "irregular situations", as if they were stones that are launched against the people's lives. Because of the conditioning or mitigating factors, it is possible that, within an objective situation of sin - that is not subjectively guilty or that it is not so full - you can live in the grace of God, we can love, and you can also grow in the life of grace and charity, receiving for this purpose the help of the Church. In some cases, it might also be the help of the sacraments . Discernment must help find possible ways of response to God and growth through the limits. Believing that everything is black or white, sometimes we close the way of grace and of growth and discourage sanctification paths that give glory to God. "

"I welcome the thoughts of many Synod Fathers, who wanted to say that the baptized who are divorced and remarried civilly to be more integrated in Christian communities in various ways, avoiding every occasion of scandal. They not only should not feel excommunicated, but they can live and mature as living members of the Church, feeling like a mother who welcomes them forever, she takes care of them with affection and encourages them in the path of life and the gospel. This integration is also necessary for the care and Christian education of their children, who must be considered the most important. "

SEX EDUCATION . 
The Second Vatican Council envisaged the need for "a positive and prudent sex education " that would reach children and adolescents "as it grows their age" and "taking account of advances in psychology, pedagogy and didactics". It's hard to think of sex education at a time when we tend to trivialize and impoverish sexuality. You could understand it only as part of an education in love, mutual self-giving. Thus the language of sexuality is not seen sadly depleted, but enlightened. Sex education offers information, but without forgetting that children and young people have not reached full maturity. The information must arrive at the appropriate time and in a manner appropriate to the stage living. No need to fill data without the development of a critical sense ahead of a proposed invasion front of pornography out of control and overload of stimuli that can maim sexuality. Young people must be able to realize that they are bombarded with messages that do not seek their good and their maturity. When one attempts to give everything at once it is possible that nothing will gifts ".

LIVING TOGETHER . 
"The choice of civil marriage or, in several cases, the mere coexistence, very often not motivated by prejudice or resistance against sacramental union, but by cultural situations or contingent. In these situations could be given those signs of love that somehow reflect the love of God. We know that is growing the number of those who, after living together for a long time, calling for the celebration of marriage in church. The mere coexistence is often chosen because of the general mentality contrary to the institutions and definitive commitments, but also to wait for an existential security (labor and fixed salary). In other countries, finally, de facto unions are very numerous, not only for the rejection of family values and marriage, but also for the fact that getting married is perceived as a luxury, and social conditions, so that the material poverty He pushes to live de facto unions. However, all of these situations must be addressed in a constructive manner, trying to turn them into opportunities journey towards the fullness of marriage and the family in the light of the Gospel. It is to welcome them and accompany them with patience and sensitivity. "