Mtakatifu Ireneo
![](http://upload.wikimedia.org/wikipedia/commons/thumb/1/13/Saint_Irenaeus.jpg/200px-Saint_Irenaeus.jpg)
Mtakatifu Ireneo (kwa Kigiriki: Εἰρηναῖος, Eirēnaios 135 hivi – 202 hivi) alikuwa askofu wa pili wa mji wa Lyon, leo nchini Ufaransa, aliyewajibika kueneza Ukristo katika eneo hilo lote.
Zaidi ya hayo, alistawisha teolojia kwa kupinga uzushi hata kwa maandishi bora [1] ya Kigiriki, lugha mama yake.
Ni muhimu kwa juhudi zake za kupigania umoja wa Kanisa dhidi ya uzushi, akisisitiza umuhimu wa mlolongo wa kitume wa maaskofu, akitoa kama mfano orodha ya wale wa Kanisa la Roma baada ya Mtume Petro. Alidai makanisa yalingane na imani ya Kanisa hilo. Hata hivyo alimsihi Papa Vikta I asiwatenge na Kanisa Wakristo wa Asia Ndogo kwa sababu tu ya tofauti za kiliturujia[2].
Katika maandishi yake alijitahidi sana kutetea imani ya Kanisa Katoliki inayotegemea mapokeo ya Mitume wa Yesu[3] dhidi ya mafundisho ya Gnosis yaliyotegemea ujuzi ambao yeyote aliweza kudai kuwa nao akianzisha kikundi chake.
Ni wa kwanza pia kushuhudia Injili nne kuwa Neno la Mungu.
Ametambuliwa tangu kale kuwa mtakatifu, hata kama mfiadini. Tarehe 21 Januari 2022 Papa Fransisko alimuongezea sifa ya "mwalimu wa Kanisa" [4]
Sikukuu yake ni tarehe 28 Juni[5].
Maisha
[hariri | hariri chanzo]Ireneo[6] alizaliwa yapata mwaka 135 akalelewa Kikristo katika mji wa Smirna (leo İzmir nchini Uturuki), akiwa mwanafunzi wa Mt. Polikarpo aliyekuwa askofu wa mji huo baada ya kuwa mfuasi wa Mtume Yohane.
Haijulikani ni lini alipohama Asia Ndogo kwenda Gallia, lakini ndio wakati wa jumuia ya Wakristo wa Lyon kuanza kustawi. Huko, mwaka 177, Ireneo aliorodheshwa kati ya mapadri. Mwaka huohuo alitumwa kidogo Roma na barua ya kanisa lake kwa Papa Eleutero, akinusurika hivyo kuuawa katika dhuluma ya kaisari Marcus Aurelius dhidi ya Wakristo iliyoua walau waumini 48, akiwemo askofu mkongwe Potinus[7].
Hapo Ireneo aliporudi aliteuliwa kuwa askofu akafanya bidii kubwa hadi mwaka 202-203 alipofariki, labda kwa kufia dini.
Mchango wake
[hariri | hariri chanzo]Ireneo alikuwa hasa mtu wa imani na mchungaji wa waamini. Kama mchungaji mwema, alikuwa na kipaji cha kuwianisha mambo mbalimali, utajiri wa mafundisho, na juhudi za kimisionari.
Kama mwandishi, alilenga mawili: kutetea imani sahihi dhidi ya mashambulizi ya uzushi, na kufafanua vizuri ukweli wa imani. Vitabu vyake vilivyotufikia - vitano kuhusu Kutambua na Kukanusha Maarifa ya Uongo na Uthibitisho wa Mafundisho ya Mitume (kinachoweza kuitwa katekisimu ya kwanza) - vinatimiza kikamilifu malengo hayo. Kifupi, Ireneo anaweza kutambulishwa kama shujaa wa mapigano dhidi ya aina mbalimbali za uzushi. Karne ya pili ya Kanisa Katoliki iliingia hatari ya kufuata Ujuzilio, uzushi uliodai kwamba imani inayofundishwa ndani ya Kanisa ni kidokezo tu cha kuwafaa watu sahili mno wasioweza kuelewa mawazo ya juu; kumbe, wasomi walioelimishwa peke yao walidai kuelewa yaliyofichwa na kidokezo hicho, na kwa namna hiyo waliunda Ukristo maalumu kwa wachache bora.
Ni rahisi kuelewa kwamba Ukristo huo wa wasomi ulizidi kugawanyika kwa kufuata mawazo tofautitofauti na mara nyingi ya ajabuajabu, ambayo hata hivyo yaliweza kuvutia wengi. Jambo lililounganisha makundi yote ya Ujuzilio ni "dualism": kukana imani katika Mungu pekee, Baba wa wote, Muumba na Mwokozi wa binadamu na wa ulimwengu mzima. Ili kueleza uwepo wa mabaya duniani, hao walisema kuna chanzo kingine kibaya, mbali na Mungu Mwema, nacho ndicho kilichosababisha mata.
Ireneo, akiwa imara katika msimamo wa Biblia kuhusu uumbaji, alikataa mafundisho hayo yenye mtazamo hasi kuhusu vitu vinavyoonekana, alisisitiza utakatifu wa mata na wa mwili sawa na ule wa roho. Kwake, heshima ya binadamu, mwili na roho, ina msingi imara katika uumbaji wa Kimungu, katika kuwa sura ya Kristo na katika kazi ya kudumu ya Roho Mtakatifu kwa ajili ya utakaso.
Bila kuishia katika kukanusha uzushi, alijitokeza kama mwanateolojia wa kwanza wa Kanisa kwa kupanga ufafanuzi wa mafundisho ya imani na kuonyesha yanavyolingana yote sawasawa.
Kiini cha teolojia yake ni suala la "kanuni ya imani" na uenezaji wake. Kwake kanuni hiyo ni ile ya Mitume, ambayo inatuwezesha kufafanua Injili na kuifafanua yenyewe kwa mwanga wa Injili. Kanuni hiyo, ikiwa kama muhtasari wa Injili, inatusaidia kuelewa maana yake na jinsi ya kusoma Injili yenyewe.
Injili aliyoihubiri Ireneo ni ile aliyofundishwa na Polikarpo, ambayo tena ilitokana na Mtume Yohane, mwalimu wake. Hivyo mafundisho halisi si yale ambayo yanabuniwa na wasomi na kwenda mbali kukiko imani sahili ya Kanisa. Injili halisi ni ile inayotangazwa na maaskofu waliyoipokea kutoka wa Mitume wa Yesu kwa mlolongo usiokatika. Hao walifundisha hiyo imani sahili tu, ambayo ndiyo kina halisi cha ufunuo wa Mungu. Hivyo, hakuna mafundisho ya siri yaliyofichika ndani ya kanuni ya imani ya Kanisa lote. Hakuna Ukristo wa hali ya juu kwa ajili ya wasomi tu. Imani inayoungamwa na Kanisa hadharani ndiyo imani ya wote kabisa. Imani hiyo tu ni ya Kitume, imepokezwa na Mitume, yaani na Yesu na Mungu. Kwa kushika imani hiyo, iliyokabidhiwa rasmi na Mitume kwa waandamizi wao, Wakristo wanatakiwa kuzingatia kinachosemwa na maaskofu wao na hasa kinachofundishwa na Kanisa la Roma, lililo kuu na la kale sana, hivi kwamba ni la Kitume kwa namna ya pekee, likitokana na Petro na Paulo, nguzo za rika la Mitume. Makanisa yoye yanapaswa kukubaliana na Kanisa la Roma, yakitambua ndani yake kipimo cha Mapokeo ya Mitume kilicho halisi, imani pekee ya Kanisa lote.
Kwa hoja hizo, zilizofupishwa sana humu, Ireneo alikataa toka mwanzo madai ya hao wajuzi. Kwanza kabisa, hao hawakuwa na ukweli wowote wa juu kuliko ule wa imani ya kawaida, kwa sababu waliochosema hakikuwa na asili kwa Mitume, bali kilibuniwa nao tu. Pili, ukweli na wokovu si mali ya wachache, bali viko tayari kwa wote kwa njia ya mahubiri ya waandamizi wa Mitume, hasa ya askofu wa Roma. Kwa namna ya pekee, akipinga tena tabia ya siri ya Ujuzilio na matawi yake mengi yaliyoshindana, Ireneo aliona umuhimu wa kufafanua vizuri Mapokeo ya Mitume namna tunayoweza kuifupisha katika mambo matatu.
a) Mapokeo ya Mitume ni "ya hadhara", si ya binafsi wala ya siri. Ireneo hakutia shaka kwamba yaliyomo katika imani inayopokezwa na Kanisa ni yale yaliyokana na Mitume na Yesu, Mwana wa Mungu. Hakuna mafundisho zaidi ya hayo. Hivyo, kwa yeyote anayetamani kujua ukweli, inatosha kujua "Mapokeo yaliykabidhiwa na Mitume na imani iliyotangazwa kwa watu": mapokeo na imani ambavyo "vimetufikia kwa njia ya mlolongo wa maaskofu" (Adversus Haereses, 3, 3, 3-4). Kwa maana hiyo, mlolongo wa maaskofu na Mapokeo ya Mitume ni mamoja.
b) Mapokeo ya Mitume yana "umoja". Kweli, wakati Ujuzilio uligawanyika katika makundi mengi, Mapokeo ya Kanisa yanadumisha umoja, kwa kushikilia kanuni ya imani au ya ukweli: kwa kuwa hiyo ni moja, inaunda umoja kati ya mataifa, tamaduni na lugha mbalimbali. Kauli ya thamani sana ya Ireneo inayopatikana katika kitabu chake Adversus Haereses ni hii: "Kanisa, ingawa limetawanyika duniani kote... kwa kuwa limepokea [imani hiyo kutoka kwa Mitume]... linaitunza kwa makini kama kwamba lingeishi nyumba moja. Tena linasadiki mafundisho hayo kama kwamba lingekuwa na roho moja na moyo mmoja, nalo linayatangaza na kuyafundisha na kuyapokeza kwa ulinganifu kamili kama kwamba lingekuwa na kinywa kimoja. Kwa kuwa, ingawa lugha za ulimwengu ni tofauti, dhati ya mapokeo ni ileile moja tu. Kwa sababu Makanisa yaliyoanzishwa Ujerumani, wala yale yaliyoko Hispania, wala yale yaliyoko Gallia, wala yale yaliyoko Mashariki, wala yale yaliyoko Misri, wala yale yaliyoko Libya, wala yale yaliyoanzishwa katikati ya dunia hayasadiki wala kupokeza chochote tofauti" (1, 10, 1-2). Wakati huo - kwenye mwaka 200 - iliwezekana tayari kutambua katika Kanisa umataifa, ukatoliki na uwezo wa ukweli wa kuunganisha mataifa tofauti sana katika umoja wa imani iliyofunuliwa na Kristo.
c) Hatimaye, Mapokeo ya Mitume ni "ya Kiroho", akiongozwa na Roho Mtakatifu kwa kuwa hayapokezwi kadiri ya uwezo wa watu wenye elimu zaidi, bali kadiri ya Roho wa Mungu anayehakikisha uaminifu katika kueneza imani: hayo ndiyo "maisha" ya Kanisa, yanayolifanya daima kuwa na ujana na uhai, likizaa kwa karama nyingi. Kwa Ireneo, Kanisa na Roho Mtakatifu hawatenganiki: "Imani hiyo ambayo imepokezwa kwetu na Kanisa, na kwa hiyo tunaidumisha, na ambayo daima, kwa Roho wa Mungu, ikipata ujana upya kama kwamba ingekuwa amana ya thamani iliyotunzwa katika chombo bora, inasababisha chombo chenyewe kilicho nayo kuwa kipya pia.... Kwa sababu Kanisa lilipo, ndipo Roho wa Mungu alipo; na Roho wa Mungu alipo, ndipo Kanisa na aina zote za neema vilipo" (Adversus Haereses, 3, 24, 1). Ireneo hasimami kufafanua Mapokeo. Kwake hayo hayakatiki, hivyo hayaishii katika yale yaliyopita, bali yanaumuliwa kwa ndani na Roho Mtakatifu, anayeyafanya kuishi upya, anasababisha yafafanuliwe na kueleweka katika uhai wa Kanisa. Akishikilia mafundisho nyake, Kanisa linapaswa kupokeza imani kwa namna ambayo iweze kuonekana ilivyo: "ya hadhara", "yenye umoja" na "ya Kiroho". Kwa kuzingatia sifa hizo tatu, inawezekana kufanya upambanuzi wa kufaa wa uenezaji sahihi wa imani leo.
Tazama pia
[hariri | hariri chanzo]- Watakatifu wa Agano la Kale
- Orodha ya Watakatifu Wakristo
- Orodha ya Watakatifu wa Afrika
- Orodha ya Watakatifu Wafransisko
- Mababu wa Kanisa
- Walimu wa Kanisa
Tanbihi
[hariri | hariri chanzo]- ↑ His best-known work is Adversus Haereses, a refutation of gnosticism, in particular that of Valentinus. To counter the doctrines of the gnostic sects claiming secret wisdom, he offered three pillars of orthodoxy: the scriptures, the tradition handed down from the apostles, and the teaching of the apostles' successors. Intrinsic to his writing is that the surest source of Christian guidance is the Church of Rome, and he is the earliest surviving witness to regard all four of the now-canonical gospels as essential.
- ↑ Book V Chapter 24, Section 1ff
- ↑ Irenaeus cited the New Testament approximately 1,000 times. About one third of his citations are made to Paul's letters.
- ↑ http://www.causesanti.va/it/notizie/notizie-2022/decreto-del-santo-padre-per-il-conferimento-del-titolo-di-dottor.html
- ↑ Martyrologium Romanum
- ↑ The biographical information on him comes from his own testimony, handed down to us by Eusebius in his fifth book on Church History.
- ↑ Book V Chapter 4, Section 1
Vyanzo
[hariri | hariri chanzo]- Arendzen, John P. (1908). "Kigezo:Cite wikisource/make link". In Herbermann, Charles. Catholic Encyclopedia. 4. New York: Robert Appleton Company.
- Bandstra, Andrew J. (1970). "Paul and an Ancient Interpreter: A Comparison of the Teaching of Redemption in Paul and Irenaeus". Calvin Theological Journal. 5: 43–63.
- Blackwell, Ben C. (2011). Christosis: Pauline Soteriology in Light of Deification in Irenaeus and Cyril of Alexandria. Mohr Siebeck. ISBN 978-3-16-151672-6.
- Brown, Raymond Edward (1997). An Introduction to the New Testament. Doubleday. ISBN 978-0-385-24767-2.
- Bruce, F. F. (1965) [1963]. "Herod Antipas, Tetrarch of Galilee and Peraea". Annual of Leeds University Oriental Society. 5.
- Carol, Juniper B. (1986). Why Jesus Christ?: Thomistic, Scotistic and Conciliatory Perspectives. Trinity Communications. ISBN 978-0-937495-03-2.
- Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford University Press. ISBN 978-0-19-280290-3.
- Chadwick, Henry (1993). The Early Church (toleo la 2nd). Penguin.
- Davis, Glenn (2010). "The Development of the Canon of the New Testament – Irenaeus". ntcanon.org. Iliwekwa mnamo 24 Novemba 2014.
{{cite web}}
: CS1 maint: date auto-translated (link) - Durant, Will (1972). Caesar and Christ: A History of Roman Civilization and of Christianity from Their Beginnings to A.D. 325. Simon and Schuster. ISBN 978-0-671-11500-5.
- Ehrman, Bart D. (2005). Lost Christianities. Oxford: University Press. ISBN 978-0-19-518249-1.
- Eusebius (1890). Philip Schaff; Henry Wace (whr.). Church History. Nicene and Post-Nicene Fathers, Second Series. Juz. 1. Ilitafsiriwa na Arthur Cushman McGiffert. Buffalo, NY: Christian Literature Publishing Co.
- Farmer, David Hugh (1997). The Oxford Dictionary of Saints. Oxford University Press. ISBN 978-0-19-280058-9.
- Grant, Robert McQueen (1965). The Formation of the New Testament. Harper & Row.
- Grant, Robert M. (2006). Irenaeus of Lyons. Routledge. ISBN 978-1-134-81518-0.
- Gregory Thaumaturgus (1886). Alexander Roberts; James Donaldson; A. Cleveland Coxe (whr.). On All the Saints. Ante-Nicene Fathers. Juz. 6. Ilitafsiriwa na S.D.F. Salmond. Buffalo, NY: Christian Literature Publishing Co.
- Harris, Stephen L. (1985), Understanding the Bible, Palo Alto: Mayfield
- Hartog, Paul A. (2015). Orthodoxy and Heresy in Early Christian Contexts: Reconsidering the Bauer Thesis. Wipf and Stock. ISBN 978-1-61097-504-9.
- Hoh, J. (1919). Die Lehre des hl. Irenäus uber das Neue Testament. Munster i. W.: Neutestamentliche Abhandlungen. vii.
- Irenaeus (1885). Alexander Roberts; James Donaldson; A. Cleveland Coze (whr.). Against Heresies. Ante-Nicene Fathers. Juz. 1. Ilitafsiriwa na Alexander Roberts and William Rambaut. Buffalo, NY: Christian Literature Co. – kutoka New Advent.
- Irenaeus (1885a). Alexander Roberts; James Donaldson; A. Cleveland Coxe (whr.). Fragments from the Lost Writings of Irenæus. Ante-Nicene Fathers. Juz. 1. Ilitafsiriwa na Alexander Roberts. Buffalo, NY: Christian Literature Publishing Co. – kutoka New Advent.
- Irenaeus (1920). Demonstration of Apostolic Preaching. Ilitafsiriwa na Armitage Robinson. SPCK.
- Irenaeus (2012). Dominic J. Unger (mhr.). St Irenaeus of Lyons: Against the Heresies III. Ancient Christian Writers: The Works of the Fathers in Translation. Ilitafsiriwa na M.C. Steenberg. New York: The Newman Press.
- Jurgens, W. A., mhr. (1970). The Faith of the Early Fathers: A Source-book of Theological and Historical Passages from the Christian Writings of the Pre-Nicene and Nicene Eras. Liturgical Press. ISBN 978-0-8146-1021-3.
- Klager, Andrew P. (2007). ""Retaining and Reclaiming the Divine: Identification and the Recapitulation of Peace in St. Irenaeus of Lyons' Atonement Narrative". Katika Brad Jersak; Michael Hardin (whr.). Stricken by God? Nonviolent Identification and the Victory of Christ. Grand Rapids: Eerdmans.
- Litwa, M. David (2014). "The Wonderous Exchange: Irenaeus and Eastern Valentinians on the Soteriology of Interchange". Journal of Early Christian Studies. 22 (3): 311–340. doi:10.1353/earl.2014.0029. S2CID 170888989.
- Most, William G. (1991). The Holy Spirit and the Church. Notre Dame Institute Press.
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- Nielsen, J.T. (1968). Adam and Christ in the Theology of Irenaeus of Lyons: An Examination of the function of the Adam-Christ Typology in the Adversus Haereses of Ireaneus, against the Background of the Gnosticism of His Time. Van Gorcum's Theologische Bibliotheek. Asen, The Netherlands: Koninkliijke Van Gorcum 7 Comp. N.V.
- Norris, Richard A (2004). "Irenaeus of Lyons". Katika Frances Young; Lewis Ayres; Andrew Louth (whr.). The Cambridge History of Early Christian Literature. Cambridge University Press. ISBN 978-0-521-46083-5.
- Pagels, Elaine (1979). The Gnostc Gospels. Vintage Books.
- Pagels, Elaine (2005). Beyond Belief. Pan.
- Parvis, Paul (2012). "Who was Irenaeus? An Introduction to the Man and His Work". Katika Sara Parvis; Paul Foster (whr.). Irenaeus: Life, Scripture, Legacy. Minneanpolis: Fortress Press. ISBN 978-0-8006-9796-9.
- Poncelet, Albert (1910). "Kigezo:Cite wikisource/make link". In Herbermann, Charles. Catholic Encyclopedia. 8. New York: Robert Appleton Company.
- Stark, Rodney (2007). Cities of God. HarperCollins.
- Steenberg, Ireaneus M.C. "The Role of Mary as Co-Recapitulator in St. Irenaeus of Lyons." Vigilae Christianae 58 (2004):117–137.
- Tixeront, Rev. J. (1920). "Section IV: The Opponents of Heresy in the Second Century". A Handbook of Patrology. St. Louis, MO: B. Herder Book Co.
- Wingren, Gustaf (n.d.), "Saint Irenaeus", Encyclopædia Britannica
Marejeo mengine
[hariri | hariri chanzo]- Irenaeus, Proof of the Apostolic Preaching, trans JP Smith, (ACW 16, 1952)
- Irenaeus, Proof of the Apostolic Preaching, trans John Behr (PPS, 1997)
- Irenaeus, Against Heresies Archived 16 Machi 2016 at the Wayback Machine, trans. Alexander Roberts and William Rambaut, in Ante-Nicene Fathers, vol. 1, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo, NY: Christian Literature Co., 1885).
- Coxe, Arthur Cleveland, mhr. (1885). The Ante-Nicene Fathers. Buffalo, NY: The Christian Literature Company. ISBN 9780802880871.
- Edwards, Mark (2009). Catholicity and Heresy in the Early Church. Ashgate. ISBN 9780754662914.
- Eusebius (1932). The Ecclesiastical History. Kirsopp Lake and John E.L. Oulton, trans. New York: Putnam.
- Hägglund, Bengt (1968). History of Theology. Gene J.Lund, trans. St. Louis: Concordia Publishing.
- Minns, Denis (1994). Irenaeus. Washington, D.C.: Georgetown University Press. ISBN 0-87840-553-4.
- Payton Jr., James R. Irenaeus on the Christian Faith: A Condensation of 'Against Heresies (Cambridge, James Clarke and Co Ltd, 2012).
- Quasten, J. (1960). Patrology: The Beginnings of Patristic Literature. Westminster, MD: Newman Press.
- Schaff, Philip (1980). History of the Christian Church: Ante-Nicene Christianity, A.D. 100–325. Grand Rapids, Mich: Wm. Eerdmans. ISBN 0-8028-8047-9.
- Tyson, Joseph B. (1973). A Study of Early Christianity. New York: Macmillan.
- Wolfson, Henry Austryn (1970). The Philosophy of the Church Fathers: Faith, Trinity, Incarnation. Cambridge, MA: Harvard University Press.
Viungo vya nje
[hariri | hariri chanzo]Angalia mengine kuhusu Mtakatifu Ireneo kwenye miradi mingine ya Wikimedia: | |
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picha na media kutoka Commons |
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nukuu kutoka Wikiquote |
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matini za ushuhuda na vyanzo kutoka Wikisource |
- Early Christian Writings Irenaeus
- Fragments from his lost works
- Alexander Roberts and William Rambaut 1885 Ante-Nicene Fathers, Vol. 1. translation of Against Heresies
- A nineteenth-century translation of Irenaeus's work
- Demonstration of the Apostolic Preaching
- Book II, ch. 22, where Irenaeus argues his unconventional views about the age of Jesus and the length of his ministry.
- EarlyChurch.org.uk Extensive bibliography.
- Papa Benedikto XVI on St. Irenaeus
- Gregory S. Neal: "The Nature of Evil and the Irenaean Theodicy" Grace Incarnate (1988)
- Critique of Irenaeus, Elaine H. Pagels
- Critique of Pagel's article by Paul Mankowski
- Opera Omnia by Migne Patrologia Graeca with analytical indexes
- "St. Irenæus, Bishop of Lyons, Martyr", Butler's Lives of the Saints
- "Catholic Online"
- "Santiebeati"
- The First Theologians: Irenaeus and Tertullian katika YouTube a lecture by James L. Papandrea