Waraka wa Wakatoliki kuhusu katiba aliotaka kuukana Pengo
Waraka wa Wakatoliki kuhusu katiba aliotaka kuukana Pengo
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Nikupateje
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- Dec 22, 2009
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MEI 20, mwaka 1982, Askofu Marc Mihayo wa Tabora aliidhinisha kitabu kiitwacho CHUO KIDOGO CHA SALA. Kinajulikana kwamba ni kitabu cha Kanisa Katoliki.
Biblia ninayoipenda mimi ni ile iitwayo New Jerusalem Bible, ISBN: 9788171091744. Iliidhinishwa Juni 18, 1985 na Kardinali George Humes wa Westminster. Hujulikana kama biblia ya Kanisa Katoliki.
Novemba 24, 2002, Kardinali Joseph Ratzinger, akielekeza, jinsi mkatoliki anavyotakiwa kuwa anapoingia kwenye siasa, kwenye barua yake ya maelekezo, alionyesha mkatoliki ambaye ni mwanasiasa anatakiwa kuwa jasiri kama aliyekuwa Spika wa Bunge la England yaani Thomas More, aliyekataa kuburuzwa kufuata maelekezo yasiyofaa kutoka serikalini.
Barua hiyo ya Ratzinger, ikaitwa Waraka kwa wanasiasa Wakatoliki.
Vitabu vyangu vingi vya kikatoliki, vikiwemo vitatu hivi nilivyotaja, nimevinunua kwenye duka linaloendeshwa na masista waitwao Paulines Daughters, Dar es Salaam pale kanisani St. Joseph. Linaitwa duka la Kanisa Katoliki.
Mifano hii inaonyesha kwamba moja ya majukumu ya askofu, ni kuidhinisha jambo au kazi ili iitwe ni ya Kanisa Katoliki.
Kama kanisani kuna jumuiya au kikundi, basi lazima kisimamiwe ili kitoe huduma iliyoridhiwa na Kanisa Katoliki.
CPT ni jumuiya ya wanataaluma ndani ya Kanisa Katoliki. Ni vigumu kutamka kwamba kazi ya CPT, tena iliyoidhinishwa na askofu Paul Ruzoka, si ya Kanisa Katoliki.
Ulipoanza mwaka 2009, CPT walitoa waraka ulioitwa Ilani-Mapendekezo ya vipaumbele vya taifa. Ilani ile iligeuza hali ya kisiasa na neno Waraka wa Kanisa Katoliki likavuma nchini nzima.
Simkumbuki askofu mkatoliki aliyeshindwa kuutetea kwa sababu tu utangulizi wa waraka ule, uliandikwa na askofu mmoja tu, yaani huyu huyu Paul Ruzoka.
Ninachokumbuka, ni yule askofu mpentekoste wa pale Mwenge zinapopita nyaya za umeme, ndiye pekee aliyeuchanachana hadharani.
Ziliposikika fununu kwamba waraka ule umejadiliwa kwenye chama kimoja cha siasa, ndipo Agosti 26, 2009, Kardinali Polycarp Pengo, kwenye mazishi ya Askofu Anthony Mayala, alikemea vikali mkakati wa kudhibiti nyaraka za Kanisa Katoliki.
Kanisa Katoliki, ndicho chombo kinachoongoza duniani kupambana na udikteta mpya uitwao relativism.
Wafuasi wa udikteta huu, japo wengi hawajijui, ni wale wanaoudanganya ulimwengu kwamba, sasa kila binadamu ana uhuru wa mawazo wa kuibuka tu na msimamo wake, au mtizamo wake, au tamko lake, kwa jambo lolote, hata kama hajalifanyia walau punje ya utafiti.
Hivyo, ni kosa lisilokubalika kwa CPT, tena chini ya Askofu Paul Ruzoka, kama wangekumbatia kivivu hii relativism, eti waje na maoni kwamba hakuna ukweli unaotibu kero za Muungano na hivyo wote tubaki kila mtu na msimamo wake.
Kwenye CPT wamo hadi maprofesa wanaoaminiwa duniani. Hivyo, CPT inalazimika kuibua majibu ya kitafiti wainufaishe nchi ipate muundo wa Muungano utakaopunguza rundo la kero za miaka nenda rudi.
Kiimani uhalali wa shughuli za CPT unatokana na mafundisho yaitwayo Social Doctrine, ambayo kila mkatoliki anapaswa kutetea kwamba yanapatikana hata ndani ya Katekism ya Kanisa Katoliki kwenye ibara ya 1878 hadi 1948.
Profesa Joe Holland, alipofanya utafiti kuhusu hii Social Doctrine, alisema hivi: Research on social teaching has become a growing field of inquiry...I limit my summary here to Europe and the Americas, because so far the teaching has largely been Western: {The Popes Confront the Industrial Age 1740-1958, ISBN: 978809142255, uk. 06, sentensi ya pili na ya tano}.
Tafsiri hapa ni kwamba, Social Doctrine ni dhana inayoendelea kudadisiwa lakini hadi sasa bado imeishia kueleweka zaidi Ulaya na Amerika.
Kumbe, anapojitokeza hivi askofu kama huyu Paul Ruzoka na hii CPT yake, anatuondolea aibu hii ya kudharauliwa kwamba Afrika bado ni wachanga hata kwenye uelewa wa hii Social Doctrine.
Wakati hata Papa anaheshimika duniani na kukaribishwa hata kwenye umoja kama ule wa nchi za Kiarabu uitwao League of Arab States kwa sababu ya Kanisa kutotetereka kuisimamia hii Social Doctrine duniani.
Sasa tujadili kirefu nafasi ya Baraza la Maaskofu ndani ya Kanisa Katoliki. Miaka ya 1960, kwenye mkutano uitwao Vatican II, Kardinali Alfredo Ottaviani alipinga sana dhana mpya kanisani ya mshikamano wa maaskofu uitwao collegiality, ambao ndiyo msingi wa kuwepo haya mabaraza ya maaskofu.
Kardinali Ottaviani alisema biblia ina mfano mmoja tu wa collegiality, napo ni pale Yesu anapokamatwa na Wayahudi kwenye bustani ya Gethsemane akiwa na mitume wake.
Kardinali Ottaviani anasema, mitume wale hawakuthibitisha mshikamano wowote uitwao collegiality, na kinyume chake wote walitawanyika mbio kwa woga wakimwacha Yesu anakamatwa kirahisi: {A Biography of Joseph Ratzinger, ISBN: 9780826413611, uk.46}.
Pia sasa tuone hoja kadhaa alizotamka Papa Benedict XVI wakati bado anaitwa Kardinali Joseph Ratzinger, mwaka 1984, zilizoandikwa kwenye kitabu The Ratzinger Report: ISBN: 9780898700900.
Katika ukurasa wa 59, Kardinali Ratzinger anasema hivi: ...we must not forget that episcopal conferences have no theological basis, they do not belong to the structure of the church as willed by Christ, that cannot be eliminated: they have only practical , concrete function.
Yaani, kiimani, baraza la maaskofu, halina mamlaka ya uinjilishaji, wala halimo katika mfumo wa uendeshaji wa Kanisa Katoliki aliouacha Kristo, ambao ni Papa na askofu jimboni.
Kwenye ukurasa wa 60 aya ya kwanza, Kardinali Ratzinger anasema Episcopal conference cannot validly act in the name of all bishops unless each and every bishop has given his consent.
Yaani, baraza la maaskofu halina uhalali kuamua, au kusimamia, au kutamka jambo lolote kwa niaba ya maaskofu hadi kila askofu nchini awe ameridhia.
Ratzinger anaendelea kufafanua huku akirejea sheria ya Kanisa (Can. 753), akisema hivi no such episcopal conference, as such, has a teaching mission..the national level is not an ecclesial dimension {Uk. 60, mstari wa 12 na 20}.
Hapa ameongeza hoja kwamba kwenye muundo kwa Kanisa Katoliki duniani, hakuna ngazi ya kitaifa kwenye taifa lolote.
Kuhusu yanayojadiliwa ndani ya baraza la maaskofu, Kardinali Ratzinger, anakataa dhana isemayo kwamba uamuzi wa wengi ni wa kidemokrasia: {Uk. 61}.
Anathibitisha hili kwa kurejea kikao cha pili (session) cha Vatican II, mwaka 1963, kilichohudhuriwa na maaskofu 2,135, lakini waliotoa mada hawakuzidi 200, ambao ni asilimia 9.37 tu. Asilimia 90.63 iliyobaki, hawakuongea chochote, waliishia kusikiliza na kupiga kura ya uamuzi.
Hivyo, Ratzinger analazimika kusema Truth cannot be created through ballot. A statement is either true or false. Truth can only be found, not created.
Yaani, ukweli hautengenezwi na kura ya uamuzi kama pale ndani ya Baraza la Maaskofu au pale bungeni. Kila kauli duniani ama ina ukweli au ina uongo. Na ukweli hutafutwa kwa utafiti.
Hivyo, ukweli kuhusu muundo sahihi wa Muungano utaletwa na mtu au kikundi kitakachofanya utafiti. Hautapatikana kutoka kwa mtu ambaye hata asipojisumbua kutafiti, bado wanahabari watajazana ofisini mwake kusubiri tamko au kauli yake binafsi kuhusu Muungano.
Kwenye ukurasa wa 62, Kardinali Ratzinger anasema tena hivi: we catholic priests of my generation have been habituated to avoiding opposition among colleagues and to trying to always to achieve agreement and not to drawing too much attention to ourselves by taking eccentric positions.
Hapa Kardinali Ratzinger anasema, kwenye ujana wao mapadri na maaskofu walizoezwa kuepuka mabishano ya hadharani miongoni mwao, ili kila wakati ionekane kwamba wamekubaliana msimamo mmoja, ili asitokee mmoja akaonekana mbishi kila mara.
Hivyo, ukurasa huo huo wa 62, anaendelea kusema: {I know bishops who privately confess that they would have decided differently than they did at a conference if they had to decide by themselves}.
Hapa Kardinali Ratzinger anasema, maaskofu wengi duniani wamekuwa wakimueleza kisiri kwamba, mara kadhaa, wamekuwa wakilazimika kufuata uamuzi wasiyoutaka ndani ya Baraza la Maaskofu, wakati kila askofu angeachwa kufanya peke yake, basi wangefanya kinyume cha msimamo au uamuzi wa Baraza.
Kumbe hata kwenye siasa, chama kinaweza kututangazia kimekubaliana msimamo mmoja kwa jambo fulani zito, lakini kumbe ikitokea fursa wanachama wake wakipata mwanya wa kupiga kura ya siri, basi utashangaa wengi wakapiga kura kinyume cha msimamo wa chama kama hao maaskofu waliokwenda kukiri kwa Kardinali Ratzinger.
Ni dhahiri chama chenye wanachama wa namna hiyo popote duniani kitakazania kura iwe ya wazi.
Tukirejea kwa Kardinali Ratzinger, hapa anatufundisha niniAnatufundisha kwamba, misimamo ya Baraza la Maaskofu, si ya kuitegemea sana, maana mle kuna kila tabia, kwani wamo humo maaskofu jasiri, lakini wamo pia wenye hofu.
Hofu hii anayoisema Kardinali Ratzinger inafanana na alichosema mwenzake Kardinali Ottaviani kuhusu ule woga wa wale mitume waliotimka mbio pale bustani ya Gethsemane.
Kardinali Ratzinger naye hasemi hivi bila ushahidi. Ukurasa wa 61, anatoa mfano wa nyaraka za Baraza la Maaskofu nchini mwake Ujerumani. Anaeleza zilivyokuwa dhaifu kiasi kwamba chama cha Adolf Hitler hakikutishwa na waraka wowote wa Baraza la Maaskofu.
Ratzinger alitumia sentensi hii: {Well, the really powerful documents against NAZI were those that came from individual courageous bishops. The documents of the episcopal conference, on contrary, were often rather wan and too weak with respect to the tragedy called for}.
Hapo Kardinali Ratzinger anahakikishia kwamba, kauli au nyaraka zilizomtisha Hitler, ni zile kutoka kwa askofu mmojammoja aliyejitokeza kijasiri bila kushirikisha wenzake wa Baraza la Maaskofu.
Kardinali Ratzinger alipotangazwa kuwa Papa Benedict XVI, George Weigel alimtarajia kwamba maaskofu wanapoenda Vatican kwenye ziara ziitwazo ad limina, basi atamwita kila askofu peke yake na amhimize kwamba akirudi nchini mwake, ajizoeze kuchukua ujasiri wake binafsi, na inapobidi asibanwe na hata ikibidi apinge maamuzi ya Baraza la Maaskofu yasiyofaa.
Kwamba utakuwa ni msimamo wa Papa Benedict XVI kwa askofu binafsi kwamba kila yanapoibuka masuala yenye mjadala mkali kitaifa nchini, basi huyo askofu, yeye binafsi ayatolee tamko au waraka na wala asisumbuke kuyapeleka kwa wenzake kwenye Baraza la Maaskofu {Pope Benedict XVI And the Future of the Catholic Church, ISBN: 9780066213316, uk. 254, sentensi ya mwisho}.
Hivyo, Papa Benedict XVI, tangu akiwa Kardinali Ratzinger, ameifundisha dunia kwamba, waraka au tamko la askofu mmojammoja jasiri, kwenye suala zito la nchi yoyote, ndilo tamko lenye nguvu kuliko hata tamko la Baraza zima la Maaskofu.
Kumbe, ripoti ile au waraka ule wa Askofu Paul Ruzoka na kikundi chake cha CPT kuhusu suala zito la Muungano, una uzito mkubwa kuliko hata kama Baraza zima la Maaskofu (TEC) lingekaa na likatoa kauli tofauti kabisa na hii ya Askofu Ruzoka na CPT yake.
Hapa nchini, uelewa wetu unashangaza. Tumesikia Waraka wa Wakatoliki unaotaja muundo wa Muungano umeidhinishwa na Askofu Paul Ruzoka. Wanahabari wanajitosa kusikia kinachotamkwa na Kardinali Polycarp Pengo! Sijui kutafuta nini na kwa kigezo gani!
Wanahabari wengine wanakimbilia kwa Askofu Tarcisius Ngalalekumtwa, Rais wa Baraza la Maaskofu! Sijui nako kutafuta nini!
Wakati wangemhoji yeye binafsi Askofu Paul Ruzoka, ambaye ndiye mwenye habari, basi huenda jamii ingefafanuliwa kiundani aliishirikisha vipi timu yake ya CPT katika suala zima la Katiba Mpya.
Biblia ninayoipenda mimi ni ile iitwayo New Jerusalem Bible, ISBN: 9788171091744. Iliidhinishwa Juni 18, 1985 na Kardinali George Humes wa Westminster. Hujulikana kama biblia ya Kanisa Katoliki.
Novemba 24, 2002, Kardinali Joseph Ratzinger, akielekeza, jinsi mkatoliki anavyotakiwa kuwa anapoingia kwenye siasa, kwenye barua yake ya maelekezo, alionyesha mkatoliki ambaye ni mwanasiasa anatakiwa kuwa jasiri kama aliyekuwa Spika wa Bunge la England yaani Thomas More, aliyekataa kuburuzwa kufuata maelekezo yasiyofaa kutoka serikalini.
Barua hiyo ya Ratzinger, ikaitwa Waraka kwa wanasiasa Wakatoliki.
Vitabu vyangu vingi vya kikatoliki, vikiwemo vitatu hivi nilivyotaja, nimevinunua kwenye duka linaloendeshwa na masista waitwao Paulines Daughters, Dar es Salaam pale kanisani St. Joseph. Linaitwa duka la Kanisa Katoliki.
Mifano hii inaonyesha kwamba moja ya majukumu ya askofu, ni kuidhinisha jambo au kazi ili iitwe ni ya Kanisa Katoliki.
Kama kanisani kuna jumuiya au kikundi, basi lazima kisimamiwe ili kitoe huduma iliyoridhiwa na Kanisa Katoliki.
CPT ni jumuiya ya wanataaluma ndani ya Kanisa Katoliki. Ni vigumu kutamka kwamba kazi ya CPT, tena iliyoidhinishwa na askofu Paul Ruzoka, si ya Kanisa Katoliki.
Ulipoanza mwaka 2009, CPT walitoa waraka ulioitwa Ilani-Mapendekezo ya vipaumbele vya taifa. Ilani ile iligeuza hali ya kisiasa na neno Waraka wa Kanisa Katoliki likavuma nchini nzima.
Simkumbuki askofu mkatoliki aliyeshindwa kuutetea kwa sababu tu utangulizi wa waraka ule, uliandikwa na askofu mmoja tu, yaani huyu huyu Paul Ruzoka.
Ninachokumbuka, ni yule askofu mpentekoste wa pale Mwenge zinapopita nyaya za umeme, ndiye pekee aliyeuchanachana hadharani.
Ziliposikika fununu kwamba waraka ule umejadiliwa kwenye chama kimoja cha siasa, ndipo Agosti 26, 2009, Kardinali Polycarp Pengo, kwenye mazishi ya Askofu Anthony Mayala, alikemea vikali mkakati wa kudhibiti nyaraka za Kanisa Katoliki.
Kanisa Katoliki, ndicho chombo kinachoongoza duniani kupambana na udikteta mpya uitwao relativism.
Wafuasi wa udikteta huu, japo wengi hawajijui, ni wale wanaoudanganya ulimwengu kwamba, sasa kila binadamu ana uhuru wa mawazo wa kuibuka tu na msimamo wake, au mtizamo wake, au tamko lake, kwa jambo lolote, hata kama hajalifanyia walau punje ya utafiti.
Hivyo, ni kosa lisilokubalika kwa CPT, tena chini ya Askofu Paul Ruzoka, kama wangekumbatia kivivu hii relativism, eti waje na maoni kwamba hakuna ukweli unaotibu kero za Muungano na hivyo wote tubaki kila mtu na msimamo wake.
Kwenye CPT wamo hadi maprofesa wanaoaminiwa duniani. Hivyo, CPT inalazimika kuibua majibu ya kitafiti wainufaishe nchi ipate muundo wa Muungano utakaopunguza rundo la kero za miaka nenda rudi.
Kiimani uhalali wa shughuli za CPT unatokana na mafundisho yaitwayo Social Doctrine, ambayo kila mkatoliki anapaswa kutetea kwamba yanapatikana hata ndani ya Katekism ya Kanisa Katoliki kwenye ibara ya 1878 hadi 1948.
Profesa Joe Holland, alipofanya utafiti kuhusu hii Social Doctrine, alisema hivi: Research on social teaching has become a growing field of inquiry...I limit my summary here to Europe and the Americas, because so far the teaching has largely been Western: {The Popes Confront the Industrial Age 1740-1958, ISBN: 978809142255, uk. 06, sentensi ya pili na ya tano}.
Tafsiri hapa ni kwamba, Social Doctrine ni dhana inayoendelea kudadisiwa lakini hadi sasa bado imeishia kueleweka zaidi Ulaya na Amerika.
Kumbe, anapojitokeza hivi askofu kama huyu Paul Ruzoka na hii CPT yake, anatuondolea aibu hii ya kudharauliwa kwamba Afrika bado ni wachanga hata kwenye uelewa wa hii Social Doctrine.
Wakati hata Papa anaheshimika duniani na kukaribishwa hata kwenye umoja kama ule wa nchi za Kiarabu uitwao League of Arab States kwa sababu ya Kanisa kutotetereka kuisimamia hii Social Doctrine duniani.
Sasa tujadili kirefu nafasi ya Baraza la Maaskofu ndani ya Kanisa Katoliki. Miaka ya 1960, kwenye mkutano uitwao Vatican II, Kardinali Alfredo Ottaviani alipinga sana dhana mpya kanisani ya mshikamano wa maaskofu uitwao collegiality, ambao ndiyo msingi wa kuwepo haya mabaraza ya maaskofu.
Kardinali Ottaviani alisema biblia ina mfano mmoja tu wa collegiality, napo ni pale Yesu anapokamatwa na Wayahudi kwenye bustani ya Gethsemane akiwa na mitume wake.
Kardinali Ottaviani anasema, mitume wale hawakuthibitisha mshikamano wowote uitwao collegiality, na kinyume chake wote walitawanyika mbio kwa woga wakimwacha Yesu anakamatwa kirahisi: {A Biography of Joseph Ratzinger, ISBN: 9780826413611, uk.46}.
Pia sasa tuone hoja kadhaa alizotamka Papa Benedict XVI wakati bado anaitwa Kardinali Joseph Ratzinger, mwaka 1984, zilizoandikwa kwenye kitabu The Ratzinger Report: ISBN: 9780898700900.
Katika ukurasa wa 59, Kardinali Ratzinger anasema hivi: ...we must not forget that episcopal conferences have no theological basis, they do not belong to the structure of the church as willed by Christ, that cannot be eliminated: they have only practical , concrete function.
Yaani, kiimani, baraza la maaskofu, halina mamlaka ya uinjilishaji, wala halimo katika mfumo wa uendeshaji wa Kanisa Katoliki aliouacha Kristo, ambao ni Papa na askofu jimboni.
Kwenye ukurasa wa 60 aya ya kwanza, Kardinali Ratzinger anasema Episcopal conference cannot validly act in the name of all bishops unless each and every bishop has given his consent.
Yaani, baraza la maaskofu halina uhalali kuamua, au kusimamia, au kutamka jambo lolote kwa niaba ya maaskofu hadi kila askofu nchini awe ameridhia.
Ratzinger anaendelea kufafanua huku akirejea sheria ya Kanisa (Can. 753), akisema hivi no such episcopal conference, as such, has a teaching mission..the national level is not an ecclesial dimension {Uk. 60, mstari wa 12 na 20}.
Hapa ameongeza hoja kwamba kwenye muundo kwa Kanisa Katoliki duniani, hakuna ngazi ya kitaifa kwenye taifa lolote.
Kuhusu yanayojadiliwa ndani ya baraza la maaskofu, Kardinali Ratzinger, anakataa dhana isemayo kwamba uamuzi wa wengi ni wa kidemokrasia: {Uk. 61}.
Anathibitisha hili kwa kurejea kikao cha pili (session) cha Vatican II, mwaka 1963, kilichohudhuriwa na maaskofu 2,135, lakini waliotoa mada hawakuzidi 200, ambao ni asilimia 9.37 tu. Asilimia 90.63 iliyobaki, hawakuongea chochote, waliishia kusikiliza na kupiga kura ya uamuzi.
Hivyo, Ratzinger analazimika kusema Truth cannot be created through ballot. A statement is either true or false. Truth can only be found, not created.
Yaani, ukweli hautengenezwi na kura ya uamuzi kama pale ndani ya Baraza la Maaskofu au pale bungeni. Kila kauli duniani ama ina ukweli au ina uongo. Na ukweli hutafutwa kwa utafiti.
Hivyo, ukweli kuhusu muundo sahihi wa Muungano utaletwa na mtu au kikundi kitakachofanya utafiti. Hautapatikana kutoka kwa mtu ambaye hata asipojisumbua kutafiti, bado wanahabari watajazana ofisini mwake kusubiri tamko au kauli yake binafsi kuhusu Muungano.
Kwenye ukurasa wa 62, Kardinali Ratzinger anasema tena hivi: we catholic priests of my generation have been habituated to avoiding opposition among colleagues and to trying to always to achieve agreement and not to drawing too much attention to ourselves by taking eccentric positions.
Hapa Kardinali Ratzinger anasema, kwenye ujana wao mapadri na maaskofu walizoezwa kuepuka mabishano ya hadharani miongoni mwao, ili kila wakati ionekane kwamba wamekubaliana msimamo mmoja, ili asitokee mmoja akaonekana mbishi kila mara.
Hivyo, ukurasa huo huo wa 62, anaendelea kusema: {I know bishops who privately confess that they would have decided differently than they did at a conference if they had to decide by themselves}.
Hapa Kardinali Ratzinger anasema, maaskofu wengi duniani wamekuwa wakimueleza kisiri kwamba, mara kadhaa, wamekuwa wakilazimika kufuata uamuzi wasiyoutaka ndani ya Baraza la Maaskofu, wakati kila askofu angeachwa kufanya peke yake, basi wangefanya kinyume cha msimamo au uamuzi wa Baraza.
Kumbe hata kwenye siasa, chama kinaweza kututangazia kimekubaliana msimamo mmoja kwa jambo fulani zito, lakini kumbe ikitokea fursa wanachama wake wakipata mwanya wa kupiga kura ya siri, basi utashangaa wengi wakapiga kura kinyume cha msimamo wa chama kama hao maaskofu waliokwenda kukiri kwa Kardinali Ratzinger.
Ni dhahiri chama chenye wanachama wa namna hiyo popote duniani kitakazania kura iwe ya wazi.
Tukirejea kwa Kardinali Ratzinger, hapa anatufundisha niniAnatufundisha kwamba, misimamo ya Baraza la Maaskofu, si ya kuitegemea sana, maana mle kuna kila tabia, kwani wamo humo maaskofu jasiri, lakini wamo pia wenye hofu.
Hofu hii anayoisema Kardinali Ratzinger inafanana na alichosema mwenzake Kardinali Ottaviani kuhusu ule woga wa wale mitume waliotimka mbio pale bustani ya Gethsemane.
Kardinali Ratzinger naye hasemi hivi bila ushahidi. Ukurasa wa 61, anatoa mfano wa nyaraka za Baraza la Maaskofu nchini mwake Ujerumani. Anaeleza zilivyokuwa dhaifu kiasi kwamba chama cha Adolf Hitler hakikutishwa na waraka wowote wa Baraza la Maaskofu.
Ratzinger alitumia sentensi hii: {Well, the really powerful documents against NAZI were those that came from individual courageous bishops. The documents of the episcopal conference, on contrary, were often rather wan and too weak with respect to the tragedy called for}.
Hapo Kardinali Ratzinger anahakikishia kwamba, kauli au nyaraka zilizomtisha Hitler, ni zile kutoka kwa askofu mmojammoja aliyejitokeza kijasiri bila kushirikisha wenzake wa Baraza la Maaskofu.
Kardinali Ratzinger alipotangazwa kuwa Papa Benedict XVI, George Weigel alimtarajia kwamba maaskofu wanapoenda Vatican kwenye ziara ziitwazo ad limina, basi atamwita kila askofu peke yake na amhimize kwamba akirudi nchini mwake, ajizoeze kuchukua ujasiri wake binafsi, na inapobidi asibanwe na hata ikibidi apinge maamuzi ya Baraza la Maaskofu yasiyofaa.
Kwamba utakuwa ni msimamo wa Papa Benedict XVI kwa askofu binafsi kwamba kila yanapoibuka masuala yenye mjadala mkali kitaifa nchini, basi huyo askofu, yeye binafsi ayatolee tamko au waraka na wala asisumbuke kuyapeleka kwa wenzake kwenye Baraza la Maaskofu {Pope Benedict XVI And the Future of the Catholic Church, ISBN: 9780066213316, uk. 254, sentensi ya mwisho}.
Hivyo, Papa Benedict XVI, tangu akiwa Kardinali Ratzinger, ameifundisha dunia kwamba, waraka au tamko la askofu mmojammoja jasiri, kwenye suala zito la nchi yoyote, ndilo tamko lenye nguvu kuliko hata tamko la Baraza zima la Maaskofu.
Kumbe, ripoti ile au waraka ule wa Askofu Paul Ruzoka na kikundi chake cha CPT kuhusu suala zito la Muungano, una uzito mkubwa kuliko hata kama Baraza zima la Maaskofu (TEC) lingekaa na likatoa kauli tofauti kabisa na hii ya Askofu Ruzoka na CPT yake.
Hapa nchini, uelewa wetu unashangaza. Tumesikia Waraka wa Wakatoliki unaotaja muundo wa Muungano umeidhinishwa na Askofu Paul Ruzoka. Wanahabari wanajitosa kusikia kinachotamkwa na Kardinali Polycarp Pengo! Sijui kutafuta nini na kwa kigezo gani!
Wanahabari wengine wanakimbilia kwa Askofu Tarcisius Ngalalekumtwa, Rais wa Baraza la Maaskofu! Sijui nako kutafuta nini!
Wakati wangemhoji yeye binafsi Askofu Paul Ruzoka, ambaye ndiye mwenye habari, basi huenda jamii ingefafanuliwa kiundani aliishirikisha vipi timu yake ya CPT katika suala zima la Katiba Mpya.
Mr.Venture
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Chaka!
Otorong'ong'o
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Imetulia...Nimeamini Kanisa Katoliki ukienda kichwa kichwa ni vigumu kuelewa maamuzi na uendeshaji wake...
Unayedhania labda ndiye mwenye nguvu kumbe ndio dhaifu....
Unayedhania labda ndiye mwenye nguvu kumbe ndio dhaifu....
Otorong'ong'o
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Hakika..
McDonaldJr
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Bravo....!mimi ni mvivu wa kusoma thread ndefu ila hii nimeimaliza na kuirudia safi sana alieandika ana upeo wa kutosha.
MTAZAMO
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Cardinal Ratzinger alikuwa kichwa sana! ameandika mambo mengi na msomi wa kiwango cha juu sana.Hii nimeidukua mahali ili muone jinsi alivyokuwa na maono tena miaka mingi iliyopita;-
Joseph Cardinal Ratzingers prophetic words from Faith and the Future often are quoted in part, but todays story had me thinking about them again, and this is a good time to remind us of his predictions. When +Ratzinger became Benedict,he started easing us into this new future. (Emphasis added. Re-paragraphed for easier reading on screen.)
Even if you have read this before, read it all again with Pope Francis in mind.
From the crisis of today the Church of tomorrow will emergea Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of theedifices she built in prosperity. As the number of her adherents diminishes, so will she lose many of her social privileges. In contrast to an earlier age, she will be seen much more as a voluntary society, entered only by free decision.
As a small society, she will make much bigger demands on the initiative of her individual members. Undoubtedly she will discover new forms of ministry and will ordain to the priesthood approved Christians who pursue some profession.In many smaller congregations or in self-contained social groups, pastoral care will normally be provided in this fashion. Alongside this, the full-timeministry of the priesthood will be indispensable as formerly.
But in all of the changes at which one might guess, the Church will find her essence afresh and with full conviction in that which was always ather center: faith in the triune God, in Jesus Christ, the Son of God made man,in the presence of the Spirit until the end of the world. In faith and prayer she will again recognize her true center and experience the sacraments again as the worship of God and not as a subject for liturgical scholarship.
The Church will be a more spiritual Church, not presuming upon apolitical mandate, flirting as little with the Left as with the Right. It willbe hard going for the Church, for the process of crystalization and clarification will cost her much valuable energy. It will make her poor andcause her to become the Church of the meek.
The process will be all the more arduous, for sectarian narrow-mindedness as well as pompous self-will will have to be shed.One may predict that all of this will take time. The process will be long and wearisome as was the road from the false progressivism of the eve of the French Revolutionwhen a bishop might be thought smart if he made fun of dogmas and even insinuated that the existence of God was by no means certainto therenewal of the nineteenth century.
But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church.
Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.
And so it seems certain to me that the Church is facing very hard times. The real crisis has scarcely begun. We will have to count on terrific upheavals.But I am equally certain about what will remain at the end: not the Church of the political cult, which is dead already with Gobel, but the Church of faith.She may well no longer be the dominant social power to the extent that she was until recently; but she will enjoy a fresh blossoming and be seen as mans home, where he will find life and hope beyond death.
The title of this section of the book? What Will The Church Look Like in2000.
The future: were already here.
Joseph Cardinal Ratzingers prophetic words from Faith and the Future often are quoted in part, but todays story had me thinking about them again, and this is a good time to remind us of his predictions. When +Ratzinger became Benedict,he started easing us into this new future. (Emphasis added. Re-paragraphed for easier reading on screen.)
Even if you have read this before, read it all again with Pope Francis in mind.
From the crisis of today the Church of tomorrow will emergea Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of theedifices she built in prosperity. As the number of her adherents diminishes, so will she lose many of her social privileges. In contrast to an earlier age, she will be seen much more as a voluntary society, entered only by free decision.
As a small society, she will make much bigger demands on the initiative of her individual members. Undoubtedly she will discover new forms of ministry and will ordain to the priesthood approved Christians who pursue some profession.In many smaller congregations or in self-contained social groups, pastoral care will normally be provided in this fashion. Alongside this, the full-timeministry of the priesthood will be indispensable as formerly.
But in all of the changes at which one might guess, the Church will find her essence afresh and with full conviction in that which was always ather center: faith in the triune God, in Jesus Christ, the Son of God made man,in the presence of the Spirit until the end of the world. In faith and prayer she will again recognize her true center and experience the sacraments again as the worship of God and not as a subject for liturgical scholarship.
The Church will be a more spiritual Church, not presuming upon apolitical mandate, flirting as little with the Left as with the Right. It willbe hard going for the Church, for the process of crystalization and clarification will cost her much valuable energy. It will make her poor andcause her to become the Church of the meek.
The process will be all the more arduous, for sectarian narrow-mindedness as well as pompous self-will will have to be shed.One may predict that all of this will take time. The process will be long and wearisome as was the road from the false progressivism of the eve of the French Revolutionwhen a bishop might be thought smart if he made fun of dogmas and even insinuated that the existence of God was by no means certainto therenewal of the nineteenth century.
But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church.
Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.
And so it seems certain to me that the Church is facing very hard times. The real crisis has scarcely begun. We will have to count on terrific upheavals.But I am equally certain about what will remain at the end: not the Church of the political cult, which is dead already with Gobel, but the Church of faith.She may well no longer be the dominant social power to the extent that she was until recently; but she will enjoy a fresh blossoming and be seen as mans home, where he will find life and hope beyond death.
The title of this section of the book? What Will The Church Look Like in2000.
The future: were already here.
ladyfurahia
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haya ni mazito
tansoma
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.nchii hii haina dini
Zogwale
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Safi sana vichwa vilivyoenda shule. Huwa nawaambia watu ili mtu afuzu kuwa padre maana yake ni msomi na siku hizi wengi wana PhD kabisa za mambo mbalimbali tena wengine hata mbili na masters kibao za mambo mengi tu. Nimesoma siamini macho yangu kama mtu anaweza fanya analysis hii. bravo.
Inside10
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nani kasema inaDINI hapa!?
Zogwale
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Wewe unachokoza wale wanaoshinda katika majukwaa wakihubiri imani zao?? Wako wakristu na waislam!!! wanatumia sana majukwaa hasa wanaojiita walokole au makanisa ya kiroho. Dini ipo kwa watu ina serikali haina dini japo ni uongo!!!
Mulama
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Nakushukuru sana mkuu kwa uchambuzi mzuri wenye rejea mbalimbali za wakuu wa kanisa katoliki ulimwenguni, kwetu nchini ujasiri limekuwa tatizo kubwa hata kwa viongozi kama Polycap Kardinal Pengo licha ya kujua anao watu wengi wanaomuunga mkono na ambao wako tayari kumlinda kwa ghalama yeyote.
Tanzania inahangamia kwa kukosa wajasiri wa kukemea maovu yanayotendwa na viongozi wa nchi hii, na hii ni tofauti na dhana ya ukuhani kwani Yesu kuhani mkuu alisimamia haki kwa ujasiri hata kutundikwa msalabani. Na hata hapo Gethsemane wakati anakamatwa aliwaambia watesi wawaache mitume waende zao kwakuwa anayetakiwa ni yeye.
Viongozi wetu wa dini kufikia hatua ya kukanana wenyewe kwa wenyewe hata pale mmojawao anapojaribu kuonesha ujasiri wa kutetea kilicho bora kwa binadamu wenzie ni kufika pabaya ambapo tusitegemee maovu kukoma nchini mwetu.
Tanzania inahangamia kwa kukosa wajasiri wa kukemea maovu yanayotendwa na viongozi wa nchi hii, na hii ni tofauti na dhana ya ukuhani kwani Yesu kuhani mkuu alisimamia haki kwa ujasiri hata kutundikwa msalabani. Na hata hapo Gethsemane wakati anakamatwa aliwaambia watesi wawaache mitume waende zao kwakuwa anayetakiwa ni yeye.
Viongozi wetu wa dini kufikia hatua ya kukanana wenyewe kwa wenyewe hata pale mmojawao anapojaribu kuonesha ujasiri wa kutetea kilicho bora kwa binadamu wenzie ni kufika pabaya ambapo tusitegemee maovu kukoma nchini mwetu.
Nikupateje
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Umemaliza kila kitu. Kumbe JF watu wanachimbuka!
MTAZAMO
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Mkuu Caldinal Ratzinger amejaliwa sana ufahamu wa ndani wa dini na kipindi chake akiwa Pope alitaka kuwe na mijadala huru juu ya imani na maisha ya kawida ya mwanadamu.
katabu
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Unacho nukuu ktk mikutano ya walokole ni kuhubiri imani zao! Unataka kusema kuna imani ya walokole na imani ya wakatoliki? Ni kweli, mapadri wamesoma but ktk mambo ya imani ktk kristo Yesu wako chocho!