Kanuni ya Imani ya Nisea-Konstantinopoli

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Nakala ya kale zaidi ya Kanuni ya Nisea, karne ya 5.
Picha takatifu ya karne ya 17 kutoka Urusi inayoonyesha mafundisho ya Nasadiki hiyo.


Kanuni ya Imani ya Nisea-Konstantinopoli ni fomula rasmi ambayo ilipitishwa na Mtaguso wa kwanza wa Nisea (325)[1] ikakamilishwa na Mtaguso wa kwanza wa Konstantinopoli (381) ili kubainisha imani sahihi ya Kanisa Katoliki dhidi ya uzushi, hasa wa Ario na wafuasi wake.

Katima mazingira hayo, lengo kuu lilikuwa kwanza kumkiri Yesu kama Mungu kweli sawa na Baba, halafu kwamba Roho Mtakatifu anastahili kuabudiwa pamoja na Baba na Mwana (Utatu Mtakatifu).

Hadi leo hiyo kanuni ya imani inatumika sana katika madhehebu mengi ya Ukristo, hata kama sehemu ya liturujia.[2][3][4][5][6][7][8][9]

Tafsiri ya Kiswahili[hariri | hariri chanzo]

Kwa Kiswahili, Kanisa Katoliki linatumia tafsiri hii:

Nasadiki kwa Mungu mmoja Baba mwenyezi, Muumba wa mbingu na dunia na vitu vyote vinavyoonekana na visivyoonekana.

Nasadiki kwa Bwana mmoja, Yesu Kristo, Mwanae pekee wa Mungu, aliyezaliwa kwa Baba tangu milele yote. Mungu aliyetoka kwa Mungu, mwanga kwa mwanga, Mungu kweli kwa Mungu kweli, aliyezaliwa, bila kuumbwa, mwenye umungu mmoja na Baba: ambaye vitu vyote vimeumbwa naye.

Alishuka kutoka mbinguni, kwa ajili yetu sisi wanadamu, na kwa ajili ya wokovu wetu. Akatwaa mwili kwa uwezo wa Roho Mtakatifu kwake yeye Bikira Maria, akawa mwanadamu.

Akasulubiwa kwa ajili yetu sisi, kwa mamlaka ya Ponsyo Pilato; akateswa, akafa, akazikwa, siku ya tatu akafufuka, kadiri ya Maandiko, akapaa mbinguni, amekaa kuume kwa Baba.

Atakuja tena kwa utukufu, kuwahukumu wazima na wafu, nao ufalme wake hautakuwa na mwisho.

Nasadiki kwa Roho Mtakatifu, Bwana mleta uzima: atokaye kwa Baba na Mwana.

Anayeabudiwa na kutukuzwa, pamoja na Baba na Mwana: aliyenena kwa vinywa vya manabii.

Nasadiki kwa Kanisa moja, takatifu, katoliki, la Mitume.

Naungama ubatizo mmoja kwa maondoleo ya dhambi.

Nangojea na ufufuko wa wafu,

na uzima wa milele ijayo. Amina.

Tofauti kati ya toleo la Nisea na lile la Konstantinopoli[hariri | hariri chanzo]

Tunaweza kulinganisha matoleo hayo mawili ya Kigiriki[10] kama ifuatavyo:

Mtaguso wa kwanza wa Nisea (325) Mtaguso wa kwanza wa Konstantinopoli (381)
Πιστεύομεν εἰς ἕνα θεὸν Πατέρα παντοκράτορα, πάντων ὁρατῶν τε και ἀοράτων ποιητήν. Πιστεύομεν εἰς ἕνα θεὸν Πατέρα παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
Πιστεύομεν εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τοὐτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός, θεὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί·
δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς δι' οὗ τὰ πάντα ἐγένετο·
τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα καὶ ἐνανθρωπήσαντα, τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα,
παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς,

σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς γραφάς, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός,

καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς·
οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
Καὶ εἰς τὸ Ἅγιον Πνεῦμα. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, (καὶ) τὸ ζῳοποιόν, τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, ἁγίαν, καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν· προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν.
Τοὺς δὲ λέγοντας, ὅτι ἦν ποτε ὅτε οὐκ ἦν, καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, [ἢ κτιστόν,] τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, [τούτους] ἀναθεματίζει ἡ καθολικὴ [καὶ ἀποστολικὴ] ἐκκλησία.

Suala la Filioque[hariri | hariri chanzo]

Makala kuu: Filioque

Mwishoni mwa karne ya 6, baadhi ya makanisa ya Kilatini yaliongeza neno Filioque (na (kwa) Mwana) ambalo lilipingwa na Makanisa ya Kiorthodoksi kama upotoshaji wa imani juu ya mahusiano kati ya nafsi tatu za Mungu [11][12]

Idara husika ya Kanisa Katoliki huko Vatikano iliweka wazi mwaka 1995 kwamba, kama maneno ya Kigiriki καὶ τοῦ Υἱοῦ ("na kwa Mwana") yangeongezwa kwa ἐκπορεύομαι yangekuwa ya kizushi kweli[13][14][15] lakini neno Filioque si la kizushi likiongezwa kwa neno la Kilatini procedit kwa kuwa hilo si sawa na ἐκπόρευμαι[16][17]

Tanbihi[hariri | hariri chanzo]

  1. Readings in the History of Christian Theology by William Carl Placher 1988 ISBN 0-664-24057-7 pages 52–53
  2. http://www.newadvent.org/cathen/04479a.htm
  3. Congregation for the Doctrine of the Faith, "Profession of Faith"
  4. Code of Canon Law, canon 833
  5. [1] "Archbishop Averky Liturgics – The Small Compline", Retrieved 2013-04-14
  6. [2] "Archbishop Averky Liturgics – The Symbol of Faith", Retrieved 2013-04-14
  7. Religion Facts, four of the five Protestant denominations studied agree with the Nicene Creed and the fifth may as well, they just don't do creeds in general. Iliwekwa mnamo October 29, 2014.
  8. Christianity Today reports on a study that shows most evangelicals believe the basic Nicene formulation. Iliwekwa mnamo October 29, 2014.
  9. Encyclopedia Britannica. Iliwekwa mnamo June 16, 2013.
  10. Symbolum Nicaeno-Constantinopolitanum – Greek
  11. Canon VII
  12. Kwa mtazamo tofauti, rejea Excursus on the Words πίστιν ἑτέραν
  13. http://biblehub.com/greek/1607.htm
  14. St. Gregory of Nazianzus, Oratio 39 in sancta lumina, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris 1858, XII, PG 36, 348 B: Πνεῦμα ἅγιον ἀληθῶς τὸ πνεῦμα, προϊὸν μὲν ἐκ τοῦ Πατρὸς, οὐχ ὑϊκῶς δὲ, οὐδὲ γὰρ γεννητῶς, ἀλλ’ ἐκπορευτῶς [The Holy Spirit is truly Spirit, going from (προϊὸν, a word that can correspond to the Latin procedens) the Father, not as a Son (οὐχ ὑϊκῶς) nor indeed as begotten (γεννητῶς) but as originating (ἐκπορευτῶς)].
  15. St. Gregory of Nazianzus, Oration 31 on the Holy Spirit, in Patrologia Graeca, ed. by J.P. Migne, vol. 36, D’Ambroise, Paris 1858, X, PG 36, 141 C: Τὸ πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται· ὃ καθ’ ὅσον μὲν ἐκεῖθεν ἐκπορεύεται, οὐ κτίσμα· καθ’ ὅσον δὲ οὐ γεννητόν, οὐχ υἱός· καθ’ ὅσον δὲ ἀγεννήτου καὶ γεννητοῦ μέσον θεός: [The Holy Spirit, ‘who has his origin in the Father’ [John 15:26], who inasmuch as he has his origin in him, is not a creature. Inasmuch as he is not begotten, he is not the Son; inasmuch as he is the middle of the Unbegotten and the Begotten, he is God].
  16. Pontifical Council for Promoting Christian Unity: The Greek and the Latin Traditions regarding the Procession of the Holy Spirit and same document on another site
  17. Such as St. Gregory of Nazianzen, as seen in the passage from Oratio 39 cited above.

Marejeo[hariri | hariri chanzo]

  • Ayres, Lewis (2006). Nicaea and Its Legacy. Oxford: Oxford University Press. ISBN 0-19-875505-8. 
  • A. E. Burn, The Council of Nicaea (1925)
  • G. Forell, Understanding the Nicene Creed (1965)
  • Kelly, J. (1982). Early Christian Creeds. City: Longman Publishing Group. ISBN 0-582-49219-X. 

Viungo vya nje[hariri | hariri chanzo]

Christianity Symbol.png Makala hii kuhusu dini ya Ukristo bado ni mbegu.
Je, unajua kitu kuhusu Kanuni ya Imani ya Nisea-Konstantinopoli kama historia yake, matokeo au athari zake?
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