Vizuizi vya ndoa!

Mpendwa mfuatiliaji wa blogu hii endelea kusoma  tuhekimishane kuhusu yale yahusuyo maisha ya ndoa na familia. Kwa vipindi kama hivi, Kanisa linaendelea kutekeleza wajibu wake wa kuwafundisha, kuwaombea na kuwasaidia wote walioitikia wito wa ndoa ili waweze kutekeleza vema malengo ya wito huo.

Katika kipindi hiki, tushirikishane juu ya vizuizi vya ndoa kadiri ya sheria ya Kanisa. Mpendwa mfuatiliaji, ili somo letu lisiwe zito masikioni, tutaichambua mada hii kwa mtazamo wa kichungaji zaidi. Tunaiweka kwa ufupi sana na kwa mifano mwepesi. Undani wake mwaweza kupata katika semina za ndoa. Kwa yale ambayo hayataweza kufafanulika vizuri hadharani hapa, tunawaalikeni nyote waendeeni Maparoko na Mapadre wetu, waulizeni nao watawahekimisha.

Mpendwa, kwa wale wenye kufuatilia mada hii katika Ngombo la Sheria za Kanisa, tafakari hii ina uhalali kwa nguvu sheria ya Kanisa, Kanuni namba 1083 – 1094. Hapo tunakuta vizuizi KUMI NA VIWILI. Kuna vizuizi ambavyo ni vya hadhara na vingine sio vya hadhara. Vipo vya kijamii na vingine ni vya kiroho. Kwaye anayetaka kuingia katika wito huo wa ndoa, kisha jua kwamba ana kizuizi, basi kitatuliwe kwa taratibu zinazokubalika.

Tunaposikia tangazo “UNGA NA MAJI WANATAKA KUFUNGA NDOA, TANGAZO LA KWANZA. Wanaojua kizuizi chochote wapashe habari katika ofisi ya Paroko, haya yafuatayo ndiyo ya kupeleka. Usipeleke habari isiyohusika, eti aah binti yule anakiburi huwa hanisalimii. Au aah yule bwana anajiona sana, mimi naona hata ndoa hiyo asifunge!! Wee, hivyo sio kizuizi kisheria. VIZUIZI VYENYEWE NI HIVI HAPA:-

Kizuizi cha kwanza ni UMRI. Sheria Kan, namb. 1083 inaelekeza kwamba, mwanaume anaweza kuoa akiwa na umri wa miaka 16, na binti anaweza kuolewa akiwa na umri wa miaka 14. Kanisa linaona umri huo kwa tamaduni nyingi, mtu anaweza kuchukua majukumu ya ndoa na kuhimili mikikimikiki ya ndoa na familia. Endapo wanandoa wana umri mdogo zaidi, kizuizi kipelekwe kwa Paroko. Hapa Kanisa limetamka tu umri wa chini. Kuhusu umri wa juu halijasema kitu na hicho sio kizuizi (Ila hali halisi itazamwe). Mtu asiseme, aah mbona mchumba mwenyewe amemzidi umri, au mbona wamepishana sana umri hawezi kumuoa. Hapana, wasiwe chini ya 16 na 14. Huko kwingine sio kizuizi.

Kizuizi cha pili ni UHANITHI. Sheria Kan, namb. 1084 inazingatia lengo la ndoa ‘kuzaa watoto’. Endapo mmoja hana uwezo wa tendo la ndoa (aweza kuwa mke au mume), huyo anazuiwa kwa sheria ya asili. Hiki ni kizuizi cha ndani, hakionekani usoni. Ni juu ya mtu binafsi kujijua.

Tutofautishe hapa kati ya kukosa uwezo wa kushiriki tendo la ndoa na kukosa uwezo wa kuzaa (utasa na ugumba). Utasa na ugumba, havizuii wala kutengua ndoa. Siku zetu hizi mang’amuzi ya kichungaji yanashuhudia kukithiri kwa tatizo la uhanithi kwa vijana wengi wa kike na wa kiume. Siku nyingine tutachambua sababu ya mkasa huu. Ukitambua kama fulani ana shida hii, basi hicho ni kizuizi, asiingie kwenye ndoa atatesa mwenzake. Lakini nyakati zetu sayansi ya tiba imekuwa sana ni vema watu kushughulikia afya zao mapema kama kuna matatizo.

Kizuizi cha tatu ni NDOA-AWALI. Sheria Kan, namb. 1085 inakataza mtu kuoa au kuolewa wakati alikwisha kufunga ndoa na ndoa ya kwanza bado ipo hai. Sasa, huweza kutokea mazingira kwamba wanandoa wametengana kwa taratibu za talaka za kiserikali. Kanisa bado linatambua na kuheshimu ile sakramenti; hivyo haliruhusu ndoa nyingine!

Changamoto ya nyakati zetu hizi, ambapo wadanganyifu ni wengi, mtu anafunga ndoa kona mmoja ya nchi, anamtoroka mwezi wake, anakwenda kona nyingine ya dunia anaoa au kuolewa huko wakati alikotoka ameacha mke au mume na watoto. Hilo agano la pili ni batili. Ukisikia ndoa inatangazwa ya mtu ambaye unajua aliwahi kuoa au kuolewa na mwenziwe yupo, kimbia kaseme, ni kizuizi hicho.

Kizuizi cha nne ni UTOFAUTI WA IMANI. Sheria Kan, namb. 1086, inaelekeza kwamba, iwapo mmoja ni Mwamini Mbatizwa Mkatoliki na mwingine sio, utofauti huo ni vema utatuliwe kwanza kadiri ya taratibu zetu. (Utofauti unaoelezwa hapa ni ule kati ya Mkatoliki na Mkristo asiye mkatoliki, au Mkatoliki na mwamimi wa dini nyinginezo). Taratibu msingi zifuatwe ili kweli iwe Sakramenti. Baba Paroko anajua cha kufanya.

Hadi hapa ndugu mzikilizaji wa Radio Vatican, tunaahirisha makala yetu kwa leo, Juma lijalo tutaendelea kuhekimishana kuhusu vizuizi vya ndoa ya Kikristo kwa kuangalia kuhusu maisha ya Daraja Takatifu, Utawa pamoja mtu kutoroshwa. 
Hadi wakati mwingine tena ni mimi Padre Pambo Martin Mkorwe, OSB.

Daily Reading for Thursday, February 20th, 2014

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Reading 1, James 2:1-9

¹ My brothers, do not let class distinction enter into your faith in Jesus Christ, our glorified Lord.
² Now suppose a man comes into your synagogue, well-dressed and with a gold ring on, and at the same time a poor man comes in, in shabby clothes,
³ and you take notice of the well-dressed man, and say, 'Come this way to the best seats'; then you tell the poor man, 'Stand over there' or 'You can sit on the floor by my foot-rest.'
⁴ In making this distinction among yourselves have you not used a corrupt standard?
⁵ Listen, my dear brothers: it was those who were poor according to the world that God chose, to be rich in faith and to be the heirs to the kingdom which he promised to those who love him.
⁶ You, on the other hand, have dishonoured the poor. Is it not the rich who lord it over you?
⁷ Are not they the ones who drag you into court, who insult the honourable name which has been pronounced over you?
⁸ Well, the right thing to do is to keep the supreme Law of scripture: you will love your neighbour as yourself;
⁹ but as soon as you make class distinctions, you are committing sin and under condemnation for breaking the Law.

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Responsorial Psalm, Psalms 34:2-3, 4-5, 6-7

² I will praise Yahweh from my heart; let the humble hear and rejoice.
³ Proclaim with me the greatness of Yahweh, let us acclaim his name together.
⁴ I seek Yahweh and he answers me, frees me from all my fears.
⁵ Fix your gaze on Yahweh and your face will grow bright, you will never hang your head in shame.
⁶ A pauper calls out and Yahweh hears, saves him from all his troubles.
⁷ The angel of Yahweh encamps around those who fear him, and rescues them.

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Gospel, Mark 8:27-33

²⁷ Jesus and his disciples left for the villages round Caesarea Philippi. On the way he put this question to his disciples, 'Who do people say I am?'
²⁸ And they told him, 'John the Baptist, others Elijah, others again, one of the prophets.'
²⁹ 'But you,' he asked them, 'who do you say I am?' Peter spoke up and said to him, 'You are the Christ.'
³⁰ And he gave them strict orders not to tell anyone about him.
³¹ Then he began to teach them that the Son of man was destined to suffer grievously, and to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to rise again;
³² and he said all this quite openly. Then, taking him aside, Peter tried to rebuke him.
³³ But, turning and seeing his disciples, he rebuked Peter and said to him, 'Get behind me, Satan! You are thinking not as God thinks, but as human beings do.'

St. Wulfric

Feastday: February 20
1080 - 1154

Wulfric (d. 1154) + hermit and miracle worker. Born at Compton Martin, near Bristol, England, he became a priest and was excessively materialistic and worldly. After meeting with a beggar, he underwent a personal conversion and became a hermit at Haselbury; Somerset, England. For his remaining years, he devoted himself to rigorous austerities and was known for his miracles and prophecies. While he was never formally canonized, Wulfric was a very popular saint during the Middle Ages, and his tomb was visited by many pilgrims. Feast day: February 20.

 

from Wikipedia

Saint Wulfric, (1080 (?) at Compton Martin – 20 February 1154 at Haselbury Plucknett), was an anchorite and miracle worker frequently visited by King Stephen. His feast day is 20 February.

Life[edit]

Wulfric was born at Compton Martin, 10 miles south of Bristol. After becoming a priest, he at first exercised his ministry at Deverill, near Warminster. At this stage, apparently, he was much addicted to hunting, with both hawks and hounds. A chance conversation with a beggar, however, converted him to more godly pursuits, and moved back to Compton Martin as parish priest.^[1]
In the year 1125 Wulfric came to St. Michael and All Angels Church in Haselbury Plucknett, Somerset. Wulfric wished to spend the rest of his life as an Anchorite, withdrawn from the world, living in a cell adjacent to the church. This cell stood on the cold northern side of the chancel where the vestry is now. Although he apparently failed to obtain episcopal permission for this move, he was supported by the Cluniac monks at Montacute.^[1] Sir William FitzWalter had a great respect for his saintly neighbor; he sent provisions to him and visited him from time to time. Wulfric numbered among his intimate friends Osbern, the village priest, William, a lay-brother of Forde Abbey; and Brichtric, who seems to have joined him as a disciple or attendant.^[2]
Soon people came to him for guidance and blessing. During the reigns of kings Henry I and Stephen, Wulfric exercised a powerful influence, not only in his own neighborhood, but also at court.^[2] Henry I was informed, correctly, that he would shortly die, while King Stephen was chastised for the evils of his government.^[1] Wulfric is said to have received the gifts of prophecy and healing and was involved in many miraculous happenings. He became known as a healer of body, mind and spirit for all those who sought him out.
According to Abbot John of Forde Abbey, Wulfric lived alone in these simple quarters for twenty-nine years, devoting much of his time to reading the Bible and praying. In keeping with the ideals of medieval spirituality, he adopted stern ascetic practices: he deprived himself of sleep, ate a frugal meatless diet, spent hours reciting the psalms sitting in a bath of cold water, and wore a hair shirt and heavy chain-­‐mail tunic.^[3]
One of the most influential anchorite priests of medieval England, he died in his cell on the 20th February 1154.^[3] At his death, a scuffle occurred in and around St. Michael's between black-­robed Norman Cluniac monks from Montacute and folk from Haselbury and Crewkerne who had been summoned by Osbern, the Haselbury Priest. The monks maintained that providing food for the anchorite, which they had done for many years, gave them a claim to the holy man's mortal remains. But the locals forced them to withdraw and Wulfric was buried in his cell by the Bishop of Bath who had visited him at his death-bed.^[2] For security reasons, Osbern moved Wulfric's remains twice, until they came to rest somewhere near the west end of the church, "...in a place known only to himself and God".^[3]

Legacy[edit]

In July 2009 The Wulfric Festival was held at the parish churches of St Michael and All Angels at Haselbury and St Martin's at North Perrott, brings three days of classical, folk, jazz and West Gallery music, all in aid of the restoration of the two churches.^[4]

References[edit]

1. ^ ^{a b c} "The hermit who informed an English king that he would soon die", Catholic Herald, 21 February 2013
2. ^ ^{a b c} Clay, Rotha Mary. Hermits and Anchorites of England, p.74, Methuen & Co., Ltd., London, 1914
3. ^ ^{a b c} "Wulfric at St. Michael's, 1125-­1154", St. Michael and All Angels Church, Haselbury Pluckett, Somerset
4. ^ "Musical Notes", This is Dorset, 10 July 2009