Igiterane Rusange
Imbuto Zigumaho
Igiterane Rusange cya Mata 2024


Imbuto Zigumaho

Kugira Roho Mutagatifu akomekanya imigenzo yacu ni ingenzi niba dushaka imigisha twasezeranyijwe ubuziraherezo.

Nk’umuhungu muto, nakundaga peshe zihiye zigitoshye. Kugera uyu munsi, igitekerezo cyo gushuna peshe zifite umutobe mwinshi, zihiye n’icyanga cyazo cy’umunyu gituma ngira amerwe akanwa kakuzura amazi. Iyo peshe zikuze neza zihiye zisaruwe, zimara iminsi ibiri kugera ku minsi ine mbere y’uko zibora. Mfite urwibutso rwimbitse rw’ukuntu twahuraga na mama n’abavandimwe banjye mu gikoni cyacu kuko twabikaga peshe zasaruwe ku bw’itumba ryegereje tukazishyira mu macupa. Iyo twabikaga peshe neza, uru rubuto ruryohera cyane rwashoboraga kumara imyaka, atari iminsi ibiri kugera kuri ine gusa. Iyo ziteguwe neza kandi zigashyushywa, urubuto rurabungabungwa kugeza igihe igishishwa gisadutse.

Kristo yatugiriye inama ati: “mugende mwere imbuto, … imbuto zanyu zigumeho.” ariko ntiyavugaga kubijyanye na peshe. Yavugaga kubijyanye n’imigisha y’Imana kubana Bayo. Nidukora kandi tukanaguma mu bihango n’Imana, imigisha igendana n’ibihango bishobora kugera no mu buzima buzaza kandi ikomekanywa natwe, cyangwa ikabikwa, ubuziraherezo, igahinduka imbuto zigumaho ubuziraherezo.

Roho Mutagatifu, mu ruhare Rwe rw’ubumana nka Roho Mutagatifu w’Isezerano, azomekanya buri mugenzo ku bantu b’indahemuka ku bihango byabo kugira ngo bazagire agaciro nyuma y’urupfu. Kugira ukomekanywa kwa Roho Mutagatifu n’imigenzo yacu ni ibyihariye niba dushaka imigisha twasezeranyijwe iteka ryose, tukaba imbuto zigumaho.

Ibi ni ingenzi cyane niba dushaka kuzakuzwa. Nk’uko Umuyobozi Russell M. Nelson yigishije ko dukwiye “gutangira tuzi iherezo mu mitekerereze. … By’ukuri, kuri buri wese muri twe, ‘intumbero y’ikigamijwe’ twashaka kugeraho ni ukubaho iteka ryose n’imiryango yacu mu ikuzo aho tuzaba turi mu maso y’Imana, Data wo mu ijuru, n’Umwana Wayo Yesu Kristo.” Umuyobozi Nelson yavuze kandi ko: “Ugushyingiranwa kwa Selesitiyeli ari igice cy’ingenzi cy’umwiteguro w’ubugingo buhoraho.” Bisaba ko umuntu ashakana n’umuntu ukwiriye, ahantu hakwiriye, bigakorwa n’ubuyobozi bukwiriye, kandi bakubaha icyo gihango cyera baba indahemuka. Noneho umuntu ashobora kwizera ikuzwa mu bwami bwa selesitiyeli bw’Imana.”

Ni iyihe migisha y’ikuzwa? Irimo kuba mu maso y’Imana ubuziraherezo nk’umugabo n’umugore, ngo bazaragwe “intebe y’ubwami, ubwami, ibikomangoma, n’imbaraga z’ubutegetsi, … n’ikomeza ry’imbuto, iteka n’iteka,” no kwakira ibyo byose Imana Data ifite.

Nyagasani yahishuriye muri Joseph Smith:

“Mu ikuzo rya selesitiyeli harimo ibipimo bitatu cyangwa inzego eshatu.

“Kugirango uzagere hejuru, umuntu agomba kwinjira muri ubu buryo bw’ubutambyi [bivuga igihango gishya nik’iteka ryose cyo gushakana];

“Ubwo atabikoze, ntashobora kuhagera.

“Ashobora kwinjira mu rundi, ariko ubwo iyo mpera y’ubwami bwe; ntashobora kugira aho azamurwa.”

Hano twiga ko umuntu ashobora kuba mu bwami bwa selestiyeli, cyangwa akaba mu maso y’Imana ari ingaragu. Ariko kugirango ugire ikuzwa mu gipimo cyo hejuru mu bwami bwa selesitiyeli, abantu bagomba kuba barashyingiwe n’ububasha bukwiriye kandi bagomba kuba barakomeje ibihango bagiriye muri uko gushyingirwa. Uko tuba indahemuka kuri ibyo bihango, Roho mutagatifu w’amasezerano ashobora komekanya ibihango byo gushakana kwacu. Imigisha nkiyo yomekanyijwe iba “imbuto zigumaho.”

Ni iki gisabwa ngo tugume mu gihango gishya kandi cy’iteka ryose mu gushakana nk’indahemuka?

Umuyobozi Russell M. Nelson yatwigishije ko hari ubwoko bubiri bw’amasano igihe tugiye mu gihango cyo gushyingirwa gihoraho: isano ringana hagati y’umugabo n’umugore, n’isano ryisumbuyeho n’Imana. Kugira imigisha y’ikuzwa yatwomekanyijweho kandi izagumaho nyuma y’ubu buzima, tugomba kuba abukuri kubw’amasano angana n’ayisumbuyeho y’igihango.

Kugira ngo wubahirize isano ringana n’uwo mwashakanye, Imana yatugiriye inama yo “gukunda [umugore] wawe [cyangwa umugabo] n’umutima [wawe] wose, kandi … umwizirikeho umugore [cyangwa umugabo] ntimuzabitandukire.” Kubashakanye, kumwizirikaho ntubitandukire bivuga ko mujya inama hamwe mu rukundo, murakundana kandi mukitanaho, ugashyira umwanya n’umufasha wawe imbere kurusha uwo uha n’inyungu z’abantu bo hanze, kandi mugahamagara Imana ngo ibafashe gutsinda ibibanesha. Bivuga kandi ko nta mishyikirano ishingiye ku marangamutima cyangwa ku gitsina iyo ari yo yose hanze y’urushako rwanyu, birimo gutereta cyangwa kurambagiza, kandi nta kureba amashusho y’urukozasoni, kuko bituma umuntu agira arari.

Kugira ngo ukomeze amasezerano n’uwo mungana mu gihango, buri mufatanyabikorwa agomba kuba yifuza kuba mu rushako. Umuyobozi Dallin H. Oaks vuba aha yigishije: “Tuzi kandi ko We [Imana] ntawe yashyira mu mubano wiyomekanywa ku ngufu atari ku bushake bwe. Imigisha y’abomekanyijweho mu mubano iba yizewe kubagumye mu gihango cyabo ariko atari uwashyizweho ingufu ngo yomekanywe mu mubano n’umuntu udakwiriye cyangwa udafite ubushake.”

Isezerano ryisumbuyeho ryakomojweho n’Umuyobozi Nelson ni iki? Isezerano ryisumbuyeho ni rimwe tugirana n’Imana.

Kugira ngo twubahirize isezerano ryisumbuyeho n’Imana, tuba tugomba kuba ab’ukuri n’ibihango twakoze bijyanye n’amategeko yo kubaha, kwitanga, inkuru nziza, kudasambana, no kwiyegurira Imana. Kandi duhana igihango n’Imana cyo kwakira umufatanya rugendo wacu w’iteka ryose no kuba umufasha n’umubyeyi ukiranutse. Uko twubahiriza isezerano riturenze, tujya mu bakwiriye imigisha yo kuba mu gice cy’umuryango w’Imana binyuze mu gihango cya Aburahamu, harimo n’imigisha y’urubyaro, inkuru nziza, n’ubutambyi. Iyi migisha na yo ni imbuto zigumaho.

Igihe twizera ko bose binjira mu gihango gishya kandi cy’iteka baguma kuba ab’ukuri kandi bafite imigisha yabomekanyijweho ubuziraherezo, rimwe na rimwe ibyo byiza bisa nibiri kure yacu aho tutagera. Mu murimo wanjye nahuye n’abanyamuryango bakora kandi bakaguma mu bihango, ariko abo bashakanye ntibabikore. Hari nabari ingaragu, batagize amahirwe yo gushaka mu buzima bwo muri iy’isi. Kandi hari nabatari indahemuka mu gihango cy’urushako rwabo. Ni iki kiba kuri buri wese igihe habaye ibintu nk’ibi?

  1. Nuba indahemuka mu bihango wakoze igihe wahabwaga ingabire, uzakira imigisha yawe bwite wasezeranyijwe mu ngabire nubwo umufasha wawe yishe ibihango bye cyangwa akaba yaravuye mu rushako. Niba mwari mwaromekanyijwe nyuma mugatana, iyo iyomekanywa ryanyu ritavanyweho, imigisha bwite yiryo yomekanywa iguma ikora kuri wowe igihe wagumye kuba indahemuka.

    Rimwe na rimwe, tugendeye ku byiyumvo byo guhemukirwa no kubabazwa byukuri, Umufasha w’indahemuka yashaka ko iyomekanywa ryabo n’umufasha we w’umuhemu rivanwaho kugirango bamuge kure bihagije, haba ku isi n’ubuzira herezo. Niba biguhangayikishije ko mu buryo bumwe uzafatanywa n’uwahoze ari umufasha utarihannye, ibuka, ntibizakubaho! Imana ntiyagira uwo isaba kuguma mu mubano mwomekanyweho ubuzira herezo utabishaka. Data wo mu ijuru aduha ikizere cy’uko tuzakira buri mugisha ibyifuzo n’amahitamo yacu atwemerera.

    Icyakora, iyo ivanwaho ry’iyomekanywa ukiryifuza, amahitamo yawe ahabwa agaciro. Imikorere runaka ishobora gukurikizwa. Ariko ibi ntibikwiye gukorwa nk’ibisanzwe! Ubuyobozi bwa Mbere nibwo bufite urufunguzo rwo guhuza ku isi no mu ijuru. Iyo havanyweho iyomekanywa n’Ubuyobozi bwa Mbere, imigisha ijyanye niryo yomekanywa rya mbere ntabwoo ikora; ivanwaho mu buryo bungana n’ubwiyongera. Ni ibyingenzi kumva ko kwakira imigisha y’ikuzwa, tugomba kwerekana ko dushaka kwinjiramo no kuguma tudahemuka muri iki gihango gishya n’iteka ryose, yaba muri ubu buzima cyangwa ubukurikiyeho.

  2. Ku banyamuryango b’Itorero b’ingaragu, mbasabye ko mujya mwibuka ko “mu buryo n’igihe cyihariye bya Nyagasani, nta migisha izavanywa ku batagatifu b’indahemuka Bayo. Nyagasani azacira urubanza kandi ahembe buri wese agendeye ku [byifuzo] by’umutima n’ibikorwa.”

  3. Niba utarabaye indahemuka ku bihango by’ingoro y’Imana, hari icyizere gihari? Yego! Inkuru Nziza ya Yesu Kristo ni inzira nziza y’icyizere. Icyo cyizere kiva muri Yesu Kristo n’ukwihana kw’ukuri kandi ugakurikira wubashye inyigisho za Kristo. Nabonye abantu bakora amakosa akomeye cyane, bica ibihango byera. Mu busanzwe, mbona abihana by’ukuri , bababarirwa, bagasubira mu nzira y’igihango. Iyo wishe ibihango byawe by’ingoro y’Imana, nakugira inama yo gusubira kuri Yesu Kristo, Uge inama n’umwepisikopi wawe, wihane, ubundi ufungurire roho yawe k’umunyembaraga w’ububasha bwo gukiza uhari kubera impongano ya Yesu kristo.

Bavandimwe, Data wo mu Ijuru udukunda yaduhaye ibihango kugira ngo tubashe kugera kuri byose adufitiye mu bubiko. Imigisha yera iva ku Imana iraryoshye cyane kurusha urubuto urwo arirwo rwose rwo kuri iy’isi. Ishobora kubikwa ku bwacu ubuziraherezo, ihinduka imbuto zigumaho, uko tuba indahemuka ku bihango byacu.

Ndahamya ko Imana yagaruye ububasha bwo guhambiranya ku isi no mu ijuru. Ubwo bubasha ubusanga mu Itorero rya Yesu Kristo ry’Abera bo mu Minsi ya Nyuma. Bugirwa n’Ubuyobozi bwa Mbere n’Ihuriro ry’Intumwa Cumi bugashyirwa mu bikorwa bayobowe n’Umuyobozi Russell M. Nelson. Abinjiye mu gihango gishya kandi cy’iteka ryose cyo gushakana kandi bakaguma mu gihango bashobora gutunganywa bikarangira bakiriye ubwinshi bw’ikuzo bwa Data, hatitawe ku mimerere irenze iyo bashobora kugenga.

Iyo migisha twasezeranyijwe yerekeranye n’ibihango ishobora komekanywa natwe na Roho Mutagatifu w’isezerano ubundi ukaba “urubuto rugumaho” iteka n’iteka ryose. Ndabihamya gutyo mu izina rya Yesu Kristo, amena.

Aho byavuye

  1. John 15:16.

  2. See Dale G. Renlund, “Accessing God’s Power through Covenants,” Liahona, May 2023, 35–38; Doctrine and Covenants 132:7.

  3. An ordinance is sealed when it is made valid both in heaven and on earth because it is performed by one having authority and is ratified by the Holy Ghost.

    “We tend to think of the sealing authority as applying only to certain temple ordinances, but that authority is necessary to make any ordinance valid and binding beyond death. The sealing power confers a seal of legitimacy upon your baptism, for example, so that it is recognized here and in heaven. Ultimately, all priesthood ordinances are performed under the keys of the President of the Church, and as President Joseph Fielding Smith explained, ‘He [the President of the Church] has given us authority, he has put the sealing power in our priesthood, because he holds those keys’ [quoted by Harold B. Lee, in Conference Report, Oct. 1944, 75]” (D. Todd Christofferson, “The Sealing Power,” Liahona, Nov. 2023, 20).

    “An act which is sealed by the Holy Spirit of Promise is one which is ratified by the Holy Ghost; it is one which is approved by the Lord. … No one can lie to the Holy Ghost and get by undetected. … These principles also apply to every other ordinance and performance in the Church. Thus if both parties [in a marriage] are ‘just and true’ [Doctrine and Covenants 76:53], if they are worthy, a ratifying seal is placed on their temple marriage; if they are unworthy, they are not justified by the Spirit and the ratification of the Holy Ghost is withheld. Subsequent worthiness will put the seal in force, and unrighteousness will break any seal” (Bruce R. McConkie, “Holy Spirit of Promise,” in Preparing for an Eternal Marriage Student Manual [2003], 136).

    The Holy Spirit of Promise is the Holy Ghost who places the stamp of approval upon every ordinance: baptism, confirmation, ordination, marriage. The promise is that the blessings will be received through faithfulness. If a person violates a covenant, whether it be of baptism, ordination, marriage or anything else, the Spirit withdraws the stamp of approval, and the blessings will not be received. Every ordinance is sealed with a promise of a reward based upon faithfulness. The Holy Spirit withdraws the stamp of approval where covenants are broken” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie [1954], 1:45).

  4. Russell M. Nelson, Heart of the Matter: What 100 Years of Living Have Taught Me (2023), 15. All covenants must be sealed by the Holy Spirit of Promise if they are to have force after the resurrection of the dead (see Doctrine and Covenants 132:7).

  5. Russell M. Nelson, “Celestial Marriage,” Liahona, Nov. 2008, 94.

  6. Doctrine and Covenants 132:19.

  7. See Doctrine and Covenants 84:38.

  8. Doctrine and Covenants 131:1–4.

  9. See Doctrine and Covenants 132:19–20. “That highest destination—exaltation in the celestial kingdom—is the focus of The Church of Jesus Christ of Latter-day Saints” (Dallin H. Oaks, “Kingdoms of Glory,” Liahona, Nov. 2023, 26).

  10. “Just as marriages and families share a unique lateral bond [which] creates a special love, so does the new relationship formed when we bind ourselves by covenant vertically to … God” when we enter into the new and everlasting covenant of marriage (Russell M. Nelson, Heart of the Matter, 41–42).

  11. Doctrine and Covenants 42:22; see also General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints, 38.6.16. In discussing marriage here, I am referring to marriage according to God’s law, which defines marriage as the legal and lawful union between a man and a woman (see “The Family: A Proclamation to the World,” Gospel Library).

  12. See “The Family: A Proclamation to the World,” Gospel Library.

  13. See Doctrine and Covenants 42:22–24.

  14. Dallin H. Oaks, “Kingdoms of Glory,” 29; emphasis added.

  15. See Doctrine and Covenants 86:8–11; 113:8; Abraham 2:9–11.

  16. See General Handbook, 38.4.1.

    While I was serving a full-time mission in Switzerland, my companion and I shared the gospel with a wonderful 60-year-old Swiss couple. As we taught this couple about the restored Church of Jesus Christ, the woman showed great interest in what we were teaching. Over the next few weeks, she gained a testimony of the reality that the Church of Jesus Christ was restored with correct authority from God and that Jesus Christ directs His Church through living prophets and apostles. We looked forward to teaching this couple about one of the most sublime doctrines of the Restoration, the opportunity for eternal marriage. Surprisingly, however, as we taught this couple about the doctrine of eternal marriage, the Swiss woman remarked that she had no interest in being with her husband for all eternity. To her, heaven did not include being with her husband, to whom she had been married for 36 years. This sister was baptized, but her husband was not. They were never sealed in the temple.

    To many, however, heaven would not be heaven without being with the person to whom they are married. To be together with the spouse you love forever truly sounds like heaven. As Elder Jeffrey R. Holland shared about his dear, beloved wife, Pat, heaven would not be heaven without her (see “Scott Taylor: For Elder Holland, Heaven without His Wife and Children ‘Wouldn’t Be Heaven for Me,’” Church News, July 22, 2023, thechurchnews.com).

  17. See Dallin H. Oaks, “Kingdoms of Glory,” 26.

  18. Russell M. Nelson, “Celestial Marriage,” 94.

  19. See John 15:16.

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