Nunawa tsakanin zunubi da zunubi. Yadda ake yin ikirari mai kyau

Don karɓar Eucharist mutum dole ne ya kasance cikin alherin Allah, wato, rashin aikata manyan zunubai bayan furucin ƙarshe da aka yi. Sabili da haka, idan mutum yana cikin alherin Allah, mutum zai iya karɓar tarayya ba tare da furtawa a gaban Eucharist ba. Ana iya yin iƙirarin laifofin ɓoyayyen lokaci. A yadda aka saba kirista na kwarai yakan furta duk sati, kamar yadda aka ba da shawara s. Alfonso.

1458 Kodayake ba lallai ba ne mai mahimmanci, ikirari game da zunubai na yau da kullun (zunubin ganima) duk da haka Ikilisiya ta ba da shawarar sosai.54 A zahiri, ikirari na yau da kullun na zunubin ganda yana taimaka mana mu kasance da lamirinmu, mu yi yaƙi da mugayen sha'awar, ya bar mu. warkarwa daga Kristi, don cigaba a rayuwar Ruhu. Ta hanyar karɓar ƙari akai-akai, ta wannan sadaukarwar, kyautar jinƙai na Uban, ana matsa mana mu zama masu jinƙai kamar sa: 55

Menene zunubai / masu muni? (jeri)

Da farko bari mu ga menene zunubi

II. Ma'anar zunubi

1849 Zunubi kasawa ne a kan dalili, gaskiya, lamiri mai kyau; zalunci ne don soyayyar gaskiya, zuwa ga Allah da maƙwabta, saboda ɓarna da alaƙa da wasu kayayyaki. Yana cutar da yanayin mutum kuma yana mai da hankali ga haɗin kai na mutum. An fassara shi a matsayin "kalma, aikatawa ko sha'awar da ta saɓa da madawwamiyar doka" [Saint Augustine, Contra Faustum manichaeum, 22: PL 42, 418; St. Thomas Aquinas, Summa theologiae, I-II, 71, 6].

1850 Zunubi laifi ne ga Allah: “Na yi maka, kai kaɗai na yi zunubi. Abin da yake mugu a idanunku, na yi shi ”(Zabura 51,6: 3,5). Zunubi ya tashi kan ƙaunar da Allah yake mana kuma ya karkatar da zukatanmu daga gare ta. Kamar zunubi na farko, rashin biyayya ne, tawaye ne ga Allah, saboda niyyar zama "kamar Allah" (farawa 14), da sanin kuma ƙaddara nagarta da mugunta. Zunubi sabili da haka "son kai ne zuwa kai ga raini ga Allah" [Saint Augustine, De civitate Dei, 28, 2,6]. Sabili da wannan girman kai daukaka, zunubi yana da tsayayya da biyayya ga Yesu, wanda ya cimma ceto [Cf Phil 9-XNUMX].

1851 Daidai ne a Soyayya, wanda rahamar Kristi za ta rinjaye shi, zunubin ya nuna tashin hankali da yalwar sa a babban matsayi: rashin yarda, kiyayya mai kisa, ƙi da kyamar da shugabanni da mutane suke yi, matsoron Bilatus. da zaluntar sojoji, cin amanar Yahuza mai nauyi ga Yesu, hana Bitrus, watsi da almajiran. Koyaya, kawai cikin sa'ar duhu da Sarkin wannan duniyar, [Cf Jn 14,30] Hadayar Kristi a asirce ya zama hanyar da gafarar zunubanmu zata gudana ba zato ba tsammani.

Sa'an nan a taƙaice rarrabe rarrabe daga Compendium game da mutum zunubi da venial zunubi.

395. Yaushe ne ake yin zunubi?

1855-1861; 1874

Ana aikata zunubi ta hanyar zunubi yayin da akwai matsala ta lokaci guda, cikakken sani da yarda. Wannan zunubin yana lalata sadaka a cikin mu, yana hana mu tsarkake alheri, yana kai mu ga mutuwar wuta ta har abada idan bamu tuba ba. An gafarta masa bisa ga ka'idoji ta hanyar abubuwan baftisma da Sakamako ko sulhu.

396. Yaushe ne ake yin zunubin cikin?

1862-1864; 1875

Zunubin azaba, wanda da gaske ya bambanta da na ɗan adam, ana aikata sa'ilin da akwai wani abu mai sauƙi, ko ma wani lamari mai mahimmanci, amma ba tare da cikakken sani ko cikakken yarda ba. Ba ya warware alkawarinku da Allah, amma yana raunana sadaka; yana bayyana mummunar soyayyar kayan da aka kirkira; ya kange ci gaban ruhi a cikin ayyukan kwarai da ayyukan kyautata dabi'a; ya cancanci horo na ɗan lokaci.

zurfafa

Daga CCC

IV. Seriousarnawar zunubi: zunubi da mutum

1854 Ya dace a kimanta zunubai gwargwadon girman su. Bambanci tsakanin zunubin mutum da zunubin biɗan, an riga an rufe shi cikin Littafi, [Cf 1Gv 5,16-17] an sanya shi a cikin Hadisin Ikilisiyar. Kwarewar maza ta inganta shi.

1855 Zunubi na mutuntaka yana lalata sadaka a zuciyar mutum saboda keta alfarmar dokar Allah; yana karkatar da mutum daga Allah, wanda shine babban burinsa da jarumtar sa, wanda yake fifita matsayin da ba shi da kyau a gareshi.

Zunubin azaba ya ba da sadaka ta wanzu, dukda cewa tana bata haushi da cutar dashi.

1856 Zunubi na ɗan adam, tun da yana da tasiri a cikinmu muhimmiyar ƙa'ida wacce ita ce sadaka, tana buƙatar sabon yunƙurin rahamar Allah da juyar da zuciya, wanda ke faruwa a lokacin tsabtatawa na sulhu:

Lokacin da nufin ya karkata zuwa ga wani abu wanda yake a cikin saɓanin sadaka, wanda aka wajabta mana shi don babban maƙasudi, zunubi, ta hanyar kansa, yana da abin da zai zama ɗan adam ... sosai idan ya sabawa ƙaunar Allah, kamar sabo, ɓarna da sauransu, kamar dai a kan ƙaunar maƙwabta ne, kamar kisan kai, zina, da dai sauransu ... Maimakon haka, lokacin da nufin mai zunubi ya juya ga abin da ke da matsala a cikin kansa, amma duk da haka hakan ya sabawa kaunar Allah da makwabta, laifi ne na kalmomin banza, na dariya da bai dace ba, da dai sauransu, wadannan zunubbai sun zama silar [Saint Thomas Aquinas, Summa Thomas Aquinas, Summa theologiae, I-II, 88] , 2].

1857 Domin zunubi ya zama mutum, ana buƙatar yanayi uku: "Zunubi mutum ne wanda ya shafi matsala kuma, ƙari, an yi shi ne da cikakken sani da kuma yarda da gangan" [John Paul II, Gargaɗi. ap. Reconciliatio et paenitentia, 17].

1858 An bayyana lamarin mai mahimmanci a cikin Dokoki Goma, bisa ga amsar da Yesu ya yi ga saurayi mai arziki: "Kada ku yi kisan kai, kada ku yi zina, kada ku yi sata, kada ku faɗi shaidar zur, kada ku ɓata, ku girmama mahaifin da mahaifiyarta" (Mk 10,19:XNUMX) ). Laifin zunubai ya fi girma ko ƙasa babba: kisan kai ya fi laifi sata. Hakanan dole ne a la'akari da ingancin mutanen da suka ji rauni: cin zarafin da ake yiwa mahaifan yana da matukar wahala fiye da wanda aka yi wa baƙon.

1859 Domin zunubi ya zama dole ne a tabbatar da shi tare da cikakkiyar masaniya da kuma cikakkiyar yarda. Yana adana sanin halayen zunubin, saɓanin sa ga dokar Allah.Ya kuma nuna cikakken yarda da izinin zama zaɓin mutum. Jahilci da taurin zuciya [Cf Mk 3,5-6; Lk 16,19: 31-XNUMX] kada ku rage halin son rai na zunubi amma, akasin haka, haɓaka shi.

1860 Jahilcin volarancin abu na iya raguwa idan ba a warware yiwuwar babban laifi ba. Koyaya, an ɗauka cewa babu wanda ya yi watsi da ƙa'idodin dokar ɗabi'ar ɗabi'a wacce aka rubuta cikin lamirin kowane mutum. Tasirin hankali da sha'awa na iya daukar nauyin lamuni da son rai na laifi; kazalika da matsi na waje ko cuta na cuta. Zunubi da mugunta, don zaɓar mugunta da gangan, shi ne mafi tsanani.

1861 Zunubi na ɗan adam wata dama ce ta ɗan adam ta 'yanci, kamar ƙaunar kanta. Yana haifar da asarar sadaka da ragin tsarkake alheri, watau yanayin alheri. Idan ba a fanshe shi ta hanyar tuba da gafarar Allah ba, yana haifar da wariya daga mulkin Kristi da kuma madawwamin mutuwar jahannama; a zahiri 'yancinmu yana da ikon yin zabi ingantacce, wanda ba za'a iya musantawa ba. Koyaya, koda zamu iya yin hukunci cewa aikatawa laifi ne babba, amma tilas mu bar hukunci akan mutane zuwa ga adalci da rahamar Allah.

1862 Ana aikata zunubin na gari yayin da, kasancewarsa abu mai sauki, gwargwadon dokar da ta dace da doka ba ta kiyaye shi ba, ko kuma lokacin da mutum yayi rashin biyayya ga dokar kyawawan halaye, amma ba tare da cikakkiyar masaniya kuma ba tare da cikakken yarda ba.

1863 Zunubin azanci ya raunana sadaka; yana bayyana mummunar soyayyar kayan da aka kirkira; ya kange ci gaban ruhi a cikin ayyukan kwarai da ayyukan kyautata dabi'a; ya cancanci hukunci na lokaci-lokaci. Zunubin da aka yi niyya da gangan kuma wannan ya kasance ba tare da an tuba ba, yana shirya mana kaɗan kaɗan don aikata zunubi. Ko da shike zunubin gida ba ya warware Alkawari da Allah ba. Abune da mutum yake gyarawa da alherin Allah. “Ba tare da tsarkake alheri ba, abokantaka da Allah, sadaka, don haka ba rai madawwami” [John Paul II, Esort . ap. Reconciliatio et paenitentia, 17].

Mutum ba zai iya kasa da samun ƙananan zunubai ba, muddin ya kasance cikin jiki. Koyaya, kada ku bayar da nauyi kaɗan ga waɗannan zunuban, waɗanda ake kira masu laushi. Ba ku damu da lokacin da kuke auna su ba, amma abin tsoro ne idan kun ƙididdige su! Yawancin abubuwa masu sauƙi, a haɗe su, suna zama mai nauyi: saukad da yawa sun cika kogi kuma yawancin hatsi suna yin tari. Wane bege ya saura? Da farko kayi ikirari. . [Saint Augustine, A cikin littafin tarihin mu'assasar Johannis ad Parthos, 1, 6].

1864 "Za a yafe wa kowane mutum zunubi ko sabo, amma sabo da Ruhu ba za a gafarta masa ba” (Mt 12,31:46). Jinƙan Allah bai san iyaka ba, amma waɗanda suka ƙi yarda da shi ta hanyar tuba, sun ƙi gafarar zunubansu da kuma ceton da Ruhu Mai Tsarki ya bayar [Cf. John Paul II, Encyclical Letter. Dominum et Vivificantem, XNUMX]. Irin wannan harden yana iya haifar da zuwa ƙarshe na ƙarshe da lalata na har abada.