Igiterane Rusange
Ingoro y’Imana n’Umusingi Wawe w’Ibya Roho
Igiterane rusange Ukwakira 2021


Ingoro y’Imana n’Umusingi Wawe w’Ibya Roho

Igihe icyo ari cyo cyose ubwoko bw’impagarara ubwo ari bwo bwose bubaye mu buzima bwanyu, ahantu hatekanye kurusha ahandi hose ho kuba mu bya roho ni ukuba mo imbere mu bihango byanyu by’ingoro y’Imana!

Bavandimwe na bashiki banjye nkunda, nshimishijwe no kuba ndi kumwe namwe iki gitondo kugira ngo nsangize ibyiyumviro by’umutima wanjye.

Nk’uko mubizi, turi gukora ivugurura ry’ingenzi ku Ngoro y’Imana y’amateka ya Salt Lake. Uyu mushinga wagutse urimo ishimangira ry’ingenzi ry’umusingi wayo w’umwimerere, wafashije neza mu gihe kirenga ikinyejana. Ariko iyi ngoro y’Imana igomba kurushaho gushikama igihe kirerekire. Mu mpera za Gicurasi, nagenzuye iterambere ry’uyu mushinga mugari. Natekereje ko mwakwishimira kubona icyo umugore wanjye Wendy nanjye twabonye. Ndatekereza ko muri bubone impamvu indirimbo “How Firm a Foundation”1 yaje kugira ubusobanuro bushya kuri twebwe.

2:4

Videwo iva k’urubuga rw’ivugurura ry’Ingoro y’Imana ya Salt Lake: “Turimo kureba umusingi w’umwimerere w’Ingoro y’Imana ya Salt Lake. Mpagaze mu gace kari munsi y’ahahoze ari Icyumba cy’Ubusitani. Uko nsuzuma ubukorikori bw’iyi nyubako yose, ntangarira ibyo abapayiniya bagezeho. Mba naguye mu kantu rwose iyo nzirikanye ko bubakishije iyi ngoro y’Imana y’agahebuzo ibikoresho n’amayeri byabonekaga mu kinyejana kirenga gishize.

“Nyuma y’iyi myaka mirongo, icyakora, niba dusuzumye umusingi neza, dushobora kubona ingaruka z’isuri, ibyuho mu murimo wo gutondeka amabuye w’umwimerere, n’ukujegajega mu nkingi zimwe.

“Ubu ubwo mbaye umuhamya w’ibyo abahanga mu by’ubwubatsi, abakora ibishushanyo mbonera n’abafundi b’impuguke bubu bashobora gukora kugira ngo bashimangire wa musingi w’umwimerere, ndatangaye rwose. Akazi kabo karatangaje!

“Umusingi w’inyubako iyo ari yo yose, by’umwihariko imwe ngari nk’iyi ngiyi, ugomba kuba ukomeye kandi ushikamye bihagije kugira ngo uhangane n’imitingito, ingese, imiyaga ya serwakira n’ukwika kutabura kugera ku nyubako zose. Akazi karuhanyije k’ugukomeza ubu kari gukorwa kazashimangira iyi ngoro y’Imana ntagatifu hamwe n’umusingi ushobora kandi uzahangana n’isuzuma ry’igihe.”

Nta muhate dusiga inyuma mu guha iyi ngoro y’Imana ishaje, yagiye ihinduka iyibasirwa, umusingi uzahangana n’ingufu z’ibidukikije kugeza mu Myaka igihumbi. Mu buryo bumwe, ubu ni igihe cy’uko twese dushyira mu bikorwa ingamba zidasanzwe—wenda ingamba tutigeze dufata mbere—kugira ngo dukomeze imisingi yacu bwite y’ibya roho . Ibihe bitigeze bibaho bisaba ingamba zitigeze zibaho.

Bavandimwe na bashiki banjye nkunda, iyi ni iminsi ya nyuma. Niba njye nawe twahangana n’amagume n’ibitutu, ni itegeko ko twese tugira umusingi ushikamye w’ibya roho wubatswe ku rutare rw’Umucunguzi wacu, Yesu Kristo.2

Bityo, ndabaza buri umwe muri mwe, ni gute umusingi wawe ushikamye? Kandi ni ayahe mashimangira y’ubuhamya bwanyu n’ugusobanukirwa kw’inkuru nziza bikenewe?”

Ingoro y’Imana iri ku mwanya w’imbere mu gukomeza ukwizera kwacu n’ubutarumikwa bw’ibya roho kubera ko Umukiza n’inyigisho Ye ari igice cy’ingenzi cy’ingoro y’Imana. Ibintu byose byigishirijwe mu ngoro y’Imana, binyuze mu ibwiriza no muri Roho, byongera ugusobanukirwa kwacu kwa Yesu Kristo. Imigenzo Ye y’ingenzi iduhuza na We binyuze mu bihango by’ubutambyi bitagatifu. Maze, uko dukomeza ibihango byacu, aduha ingabire y’ububasha bukiza, bunakomeza Bwe .3 Kandi O, ukuntu tuzakenera ububasha Bwe mu minsi iri imbere.

Twasezeranijwe ko niba tuba twiteguye, ntituzagira ubwoba.4 Ibi byiringiro bifite ingaruka zimbitse uyu munsi. Nyagasani yatangaje ko nubwo uyu munsi hari imbogamizi zitigeze zibaho, abo bubaka imisingi yabo kuri Yesu Kristo, kandi bize ukuntu bakoresha ku bubasha Bwe, ntabwo bakeneye guheranwa n’imihangayiko yihariye y’ibi bihe.

Imigenzo n’ibihango by’ingoro y’Imana ni ibya kera. Nyagasani yategetse Adamu na Eva gusenga, gukora ibihango, no gutamba ibitambo.5 Ni impamo, “Igihe icyo ari cyo cyose Nyagasani yagize abantu ku isi bazumvira ijambo Rye, bategetswe kubaka ingoro z’Imana.”6 Ibitabo fatizo byuzuye indango z’inyigisho z’ingoro y’Imana, imyambaro, ururimi, n’ibindi.7 Ibintu byose twemera na buri sezerano Imana yatanze ku bantu Bayo b’igihango bizana hamwe mu ngoro y’Imana. Muri buri mwaka, ingoro y’Imana yagiye ishimangira ukuri ko abo bagirana ibihango n’Imana bakanabikomeza ari abana b’igihango.

Bityo, mu nzu ya Nyagasani, dushobora kugirana ibihango bimwe n’Imana nk’ibyo Aburahamu, Isaka na Yakobo bagize. Kandi dushobora kwakira imigisha imwe!

Ingoro z’Imana za Kirtland na Nauvoo

Ingoro z’Imana zabaye igice cy’ubu busonga kuva mu minsi yabwo ya kera.8 Eliya yashinze Joseph Smith imfunguzo z’ububasha bw’iyomekanywa mu Ngoro y’Imana ya Kirtland. Ubwuzure bw’ubutambyi bwaragaruwe mu Ngoro y’Imana ya Nauvoo.9

Kugeza k’uguhorwa Imana kwe, Joseph Smith yakomeje kwakira ibyahishuwe byakomeje ukugarurwa kw’imigenzo y’ingabire n’iyomekanywa.10 Yemeye, icyakora, ko inonosora ryisumbuyeho ryari rikenewe. Nyuma yo guha ingabire Brigham Young muri Gicurasi 1842, Joseph yabwiye Brigham ati, “Ibi ntibiteguye neza, ariko twakoze uko dushoboye twari kubasha mu mimerere turimo kandi, ndanifuza ko wakakira iki kibazo mu biganza byawe maze ugatunganya ukanategura kuri gahunda iyi mihango yose.”11

Nyuma y’urupfu rw’Umuhanuzi, Umuyobozi Young yagenzuye isozwa ry’Ingoro y’Imana ya Nauvoo12 na nyuma yaho yubatse ingoro z’Imana mu Ifasi ya Utah. M’ukwegurira Imana amagorofa yo hasi y’Ingoro y’Imana ya St. George, Brigham Young yatangaje ashyizemo umuhate ukwihutirwa k’umurimo wo mu ngoro y’Imana ukorewe undi ubwo yavuze ati, “Iyo ntekereje kuri iyi ngingo, nshaka kuvuga nk’inkuba zirindwi kugira ngo nkangurire abantu.”13

Kuva icyo gihe kugeza ubu, imigenzo y’ingoro y’lmana yagiye inonosorwa buhoro buhoro. Umuyobozi Harold B. Lee yasobanuye impamvu imikorere, ingamba, yewe n’imitangire y’imigenzo y’ingoro y’Imana bikomeza guhinduka imbere mu Itorero ryagaruwe ry’Umukiza. Umuyobozi Lee yavuze ati: “Amahame y’inkuru nziza ya Yesu Kristo ni ava ku Mana. Nta muntu uhindura amahame n’[inyigisho] z’Itorero kereka Nyagasani biciye mu cyahishuwe. Ariko imigenzereze irahinduka uko ubujyanama bwahumetswe buza kuri abo bayoboye mu gihe runaka.”14

Muzirikane ukuntu gutanga isakaramentu byahindutse mu myaka ishize. Mu minsi ya kera, amazi y’isakaramentu yahabwaga ikoraniro mu kibindi kimwe kinini. Buri wese yakinyweragamo. Ubu dukoresha udukombe dukoreshwa rimwe buri muntu ake. Imikorere yarahindutse, ariko ibihango biracyari bimwe.

Muzatekereze byimbitse kuri uku kuri gutatu:

  1. Ukugarurwa ni uruhererekane, ntabwo ari igikorwa, kandi kuzakomeza kugeza Nyagasani agarutse.

  2. Intego ya nyuma yo gukoranya Isirayeli15 ni ukuzana imigisha y’ingoro y’Imana ku bana b’Imana b’indahemuka.

  3. Uko dushaka uko twagera kuri iyo ntego mu buryo bunoze kurushaho, Nyagasani ahishura ukundi gusobanukirwa kwimbitse. Ukugarurwa gukomeje gukeneye icyahishuwe gikomeje.

Ubuyobozi bwa Mbere n’Ihuriro ry’Intumwa Cumi n’Ebyiri b’Itorero basabye inshuro nyinshi Nyagasani niba hari uburyo bwiza kurushaho bwo gushyira imigisha y’ingoro y’Imana ku bana Be b’indahemuka. Dushaka ubujyanama mu buryo buhoraho k’ukuntu twakwemeza neza ukutanyuranya n’uguhamaho k’ukwigisha kw’ingoro, ibihango n’imigenzo nubwo hari amatandukaniro mu rurimi no mu muco.

Tugendeye ku bujyanama bwa Nyagasani ndetse no ku gisubizo cy’amasengesho yacu, impinduka z’imikorere zarakozwe. We ni We ushaka ko usobanukirwa n’ubusobanuke bukomeye neza icyo uzakora urimo gukorera ibihango. We ni We ushaka ko ugira inararibonye mu buryo bwuzuye mu migenzo Ye mitagatifu. We ashaka ko ufutukirwa n’ubutoni bwawe, amasezerano n’inshingano. We ashaka ko ugira ugusobanukirwa kwimbitse kw’ibya roho n’ugukanguka utigeze ugira mbere. Ibi abyifuriza abakoresha ingoro y’Imana bose ,aho baba batuye hose.

Impinduka z’ubu mu mikorere y’ingoro y’Imana, n’izindi zizakurikiraho, ni igihamya gikomeza ko Nyagasani ari kwitabira kuyobora Itorero Rye. Ari gutanga amahirwe kuri buri umwe muri twe yo gukomeza imisingi y’ibya roho yacu mu buryo bunoze kurushaho dushingikiriza ubuzima bwacu kuri We no ku migenzo n’ibihango by’ingoro y’Imana Ye. yo muzanye icyemezo ku ngoro y’Imana, umutima ushenjaguwe, n’ubwenge bushakisha mu nzu ya Nyagasani yo kwiga, We azakwigisha.

Habaye intera, imbogamizi z’amagara, cyangwa izindi nzitizi bikubujije kwitabira kujya mu ngoro y’Imana igihe runaka, ndabatumira kugena igihe gihoraho kugira ngo musubiremo mu mitekerereze yanyu ibihango mwakoze.

Niba mutaratangira gukunda kwitabira kujya mu ngoro y’Imana, mujyeyo kenshi gashoboka—aho kuba gake. Mureke Nyagasani, binyuze muri Roho We, abigishe kandi abahumekemo muri yo. Mbasezeranije ko nyuma y’igihe, ingoro y’Imana izahinduka ahantu h’umutekano, ihumure n’icyahishuwe.

Niba byanshobokeraga nkavugisha buri musore n’inkumi, nabingingira gushaka uwo muzabana mushobora komekanywa hamwe mu ngoro y’Imana. Mwakwibaza ikinyuranyo ibi byazakora mu buzima bwanyu. Mbasezeranije ko bizakora ikinyuranyo cyose ! Uko muzashingirirwa mu ngoro y’Imana mukanasubirayo inshuro nyinshi, muzakomezwa kandi muyoborwe mu byemezo byanyu.

Niba nashoboraga kuvugana na buri mugabo n’umugore bataromekanywa na n’ubu mu ngoro y’Imana, nabingingira gutera intambwe zikenewe kugira ngo mwakire uriya mugenzo uruta indi, unahindura ubuzima.16 Bizakora ikinyuranyo? Niba gusa mushaka gutera imbere burundu kandi mukabana burundu. Kwifuza kubana burundu ntibazabigira utyo. Nta wundi muhango cyangwa amasezerano bizabigira utyo.17

Niba nashoboraga kuvugisha buri mugabo cyangwa umugore wifuza cyane ubukwe ariko atarabona uwo bazabana bihoraho, nagushishikariza kudategereza kugeza ukoze ubukwe kugira ngo uhabwe ingabire mu nzu ya Nyagasani. Mutangire ubu kwiga no kugira inararibonye mu byo bivuze kwambara ububasha bw’Imana nk’intwaro.

Kandi no kuri buri umwe muri mwe wakoze ibihango mu ngoro y’Imana, Mbingingiye gushaka—mu buryo bw’isengesho no buryo buhamye—kugira ngo musobanukirwe n’ibihango n’imigenzo.18 Imiryango y’ibya roho izafunguka. Muziga uko mwakuraho urusika ruri hagati y’ijuru n’isi, uko mwasaba abamarayika b’Imana kubafasha, n’uko mwakwakira ubujyanama buva mu ijuru neza kurushaho. Imihate yanyu irimo imirava mu kubikora mutyo bizashimangira kandi bikomeze umusingi wanyu w’ibya roho.

Bavandimwe na bashiki banjye nkuda, ubwo ivugurura ry’Ingoro y’Imana ya Salt Lake rizaba rirangiye, nta hantu hazaba hatekanye kurusha mu ngoro y’Imana mo imbere mu gihe cy’umutingito muri Salt Lake Valley.

Mu buryo nk’ubwo, igihe icyo ari cyo cyose ubwoko bw’impagarara ubwo ari bwo bwose bubaye mu buzima bwanyu, ahantu hatekanye kurusha ahandi hose ho kuba mu bya roho ni ukuba mo imbere mu bihango by’ingoro y’Imana!

Nyamuneka munyizere iyo mvuze ko iyo umusingi wawe w’ibya roho wubatse bwuma kuri Yesu Kristo, ntabwo mukeneye kugira ubwoba. Uko muba abanyakuri ku bihango byanyu mwakoze mu ngoro y’Imana, muzakomezwa n’ububasha Bwe. Maze, ubwo imitingito mu bya roho izaba, muzabasha guhagarara bwuma kubera ko umusingi wanyu w’ibya roho ukomeye kandi utanyeganyezwa.

Ndabakunda, bavandimwe na bashiki banjye nkunda. Uku kuri ndakuzi: Imana, Data wa twese wo mu Ijuru, ashaka ko mwebwe muhitamo kuza mu rugo kuri We. Umugambi We w’iterambere rihoraho ntabwo ugoranye, kandi uhesha ishema amahitamo yanyu. Mufite umudendezo wo guhitamo abo muzaba bo—kandi n’abo muzaba muri kumwe—mu gihe kizaza!

Imana iriho! Yesu ni Kristo! Iri ni Itorero Rye, ryagaruwe kugira ngo ribafashe gusohoza iherezo ryanyu riva ku Mana. Ndabihamya mu izina ritagatifu rya Yesu Kristo, amena.

Aho byavuye

  1. See “How Firm a Foundation,” Hymns, no. 85.

  2. So that “when the devil … [sends] forth his mighty [wind], … it shall have no power over [us] … because of the rock upon which [we] are built, which is a sure foundation, a foundation whereon if men build they cannot fall” (Helaman 5:12; emphasis added).

  3. See Doctrine and Covenants 109:15, 22.

  4. Doctrine and Covenants 38:30; see also Doctrine and Covenants 10:55.

  5. See Moses 5:5–6.

  6. Bible Dictionary, “Temple.”

  7. For example, see Exodus 28; 29; Leviticus 8. The tabernacle of Moses was known as a “tent of the testimony” (Numbers 9:15) and a “tabernacle of testimony” (Exodus 38:21). Solomon’s temple was destroyed in 587 BC, a few years after Lehi’s family left Jerusalem. The restoration of this temple by Zerubbabel took place some 70 years later. It was then damaged by fire in 37 BC. Herod expanded the temple in about 16 BC. Then this temple, known by Jesus, was destroyed in AD 70. Nephi had temple-like experiences by going “into the mount oft” to pray (1 Nephi 18:3) and later, in the Americas, built a temple “after the manner of the temple of Solomon,” though it was less ornate (see 2 Nephi 5:16).

  8. See Doctrine and Covenants 88:119; 124:31.

  9. See Doctrine and Covenants 110:13–16; 124:28. The cornerstone for the Nauvoo Temple was laid on April 6, 1841, just a few months after Joseph Smith received the revelation to build it. The Nauvoo Temple had augmented functions. For example, the Lord explained that a baptismal font was needed for the Saints to be baptized for those who were dead (see Doctrine and Covenants 124:29–30).

  10. See Doctrine and Covenants 131; 132. Doctrine and Covenants 128 contains an epistle Joseph Smith wrote to the Saints concerning baptism for the dead. There he declared that the salvation of the dead “is necessary and essential to our salvation, … [for] they without us cannot be made perfect—neither can we without our dead be made perfect” (verse 15).

  11. Joseph Smith, in Saints: The Story of the Church of Jesus Christ in the Latter Days, vol. 1, The Standard of Truth, 1815–1846 (2018), 454.

  12. “Church Historian George A. Smith concluded that 5,634 brothers and sisters received their endowment in the partially completed Nauvoo Temple in December 1845 and January 1846. Sealings of couples continued on through Feb. 7, [1846,] by which time more than 2,000 couples had been united by the priesthood for time and eternity” (Bruce A. Van Orden, “Temple Finished before Exodus,” Deseret News, Dec. 9, 1995, deseret.com; see also Richard O. Cowan, “Endowments Bless the Living and Dead,” Church News, Aug. 27, 1988, thechurchnews.com).

  13. “What do you suppose the fathers would say if they could speak from the dead? Would they not say, We have lain here thousands of years, here in this prison house, waiting for this dispensation to come? … Why, if they had the power the very thunders of heaven would be in our ears, if we could but realize the importance of the work we are engaged in. All the angels in heaven are looking at this little handful of people, and stimulating them to the salvation of the human family. … When I think upon this subject, I want the tongues of seven thunders to wake up the people” (Discourses of Brigham Young, sel. John A. Widtsoe [1954], 403–4).

  14. Harold B. Lee, “God’s Kingdom—a Kingdom of Order,” Ensign, Jan. 1971, 10. See also a statement made by President Wilford Woodruff in 1896; he declared: “I want to say, as the president of the Church of Jesus Christ of Latter-day Saints, that we should now go on and progress. We have not [gotten] through with revelation. … President [Brigham] Young, who followed President Joseph Smith, led us here. He organized these temples and carried out the purposes of his calling and office. … He did not receive all the revelations that belong to this work; neither did President Taylor, nor has Wilford Woodruff. There will be no end to this work until it is perfected” (The Discourses of Wilford Woodruff, sel. G. Homer Durham [1946], 153–54).

  15. See 3 Nephi 29:8–9.

  16. See Doctrine and Covenants 131:2, 4.

  17. See Doctrine and Covenants 132:7.

  18. Elder John A. Widtsoe wrote: “To the man or woman who goes through the temple, with open eyes, heeding the symbols and the covenants, and making a steady, continuous effort to understand the full meaning, God speaks his word, and revelations come. The endowment is so richly symbolic that only a fool would attempt to describe it; it is so packed full of revelations to those who exercise their strength to seek and see, that no human words can explain or make clear the possibilities that reside in temple service. The endowment which was given by revelation can best be understood by revelation” (in Archibald F. Bennett, Saviors on Mount Zion [Sunday School manual, 1950], 168).