2010–2019
IMbali yoSapho kunye noMsebenzi waseTempileni: UkuTywinwa kunye Nokuphiliswa
Tshazimpunzi 2018

IMbali yoSapho kunye noMsebenzi waseTempileni: UkuTywinwa kunye Nokuphiliswa

NguMdala uDale G. Renlund

WeQumrhu laBapostile Abalishumi Elinambini

Xa sihlanganisa iimbali zosapho lwethu kwaye siyele izinyanya zethu etempileni, uThixo uzalisekisa iintsikelelo ezithenjisiweyo ngaxeshanye kuwo omabini amacala omkhusane.

Ubudlelwane bosapho bungaba bobunye obunomvuzo omkhulu kodwa kukwangamava angumcelimngeni esidibana nawo. Uninzi lwethu lukhe lwajongana nokungavisisani kohlobo oluthile kwiintsapho zethu. Ukungavisisani okunje kwaphuhla phakathi kwamagorha amabini weMbuyiselo yeBandla likaYesu Krestu kule mihla yokugqibela. UParley no-Orson Pratt yayingabantakwe, abaguquki bokuqala, kwaye bengabaPostile abamiselweyo. Ngamnye wajongana nokuvavanywa kokholo kodwa baye badlula ngobungqina obungagungqiyo. Bobabini baye benza amadini kwaye babanegalelo elikhulu ngenxa yenyaniso.

Umfanekiso
UParley Pratt

Ngelaxesha leNauvoo, ubudlelwane babo babanoxinzelelo, bafikelela kwbushushu, ingxabano esidlangalaleni ngo 1846. Umsantsa onzulu nowolulekileyo waye waphuhla. Ekuqaleni uParley wabhalela u-Orson ukuba basombulule ukungavani, kodwa u-Orson akazange aphendule. UParley wanikezela, evakalelwa kukuba imbalelwano iphelile ngonaphakade, ngaphandle kokuba yayizakuqalwa ngu-Orson.1

Umfanekiso
U-Orson Pratt

Emveni kweminyaka eliqela, kweyoKwindla 1853, u-Orson waye wafunda ngomcimbi wokupapashwa kwencwadi yesizukulwana sikaWilliam Pratt, isinyanya sokuqala saseMelika saba bantakwe. U-Orson waqalisa ukulila “njengomntwana omncinane” njengoko wayejonge lo mthombo wobutyebi bembali yosapho. Intliziyo yakhe yaye yanyibilika, kwaye wazimisela ekulungiseni oku kwaphuka nomntakwabo.

U-Orson waye wabhalela uParley, “Ngoku mntakwethu othandekayo, akukho namnye kuso sonke isizukulwana seSinyanya sethu, uLieut[enant] William Pratt, onomdla omkhulu wokukhangela isizukulwana sakhe ofana nathi.” U-Orson wayengomnye wabokuqala ukuqonda ukuba abaNgcwele beMihla yokuGqibela banesibophelelo sokuphanda kwaye baqulunqe iimbali zosapho khon’ ukuze sikwazi ukwenzela izinyanya zethu imimiselo yokwenzelelwa. Incwadi yakhe yagqibezela: “Siyayazi ukuba uThixo wotata wethu wayenesandla kuko konke oku. … Ndiza kucela uxolelo ngokuba semva kangaka ekukubhaleleni. … Ndiyathemba uyakundixolela.”2 Nangona ubungqina babo babungagungqi, uthando lwabo lwezinyanya zabo lwabayinkuthazo yokuphilisa ukungavani, balungise ukonzakala, kwaye bafune baze baxolelane.3

Xa uThixo esiyalela ukuba senze into enye ethile, Yena usoloko eneenjongo ezininzi zokwenza oko engqondweni yakhe. IMbali yoSapho kunye noMsebenzi waseTempileni ayingowabafileyo kuphela kodwa usikelela nabaphilayo kananjalo. Ku-Orson noParley, yaye yaguqulela iintliziyo zabo omnye komnye. Imbali yosapho kunye nomsebenzi wasetempileni yaye yababonelela ngamandla okuphilisa oko kwakufuna ukuphiliswa.

Njengamalungu eBandla, thina sinoxanduva esilabelweyo lobuthixo lokukhangela izinyanya zethu kunye nokuqulunqa iimbali zosapho. Oku kungaphezulu nje kwento yokuzonwabisa okukhuthazwayo, kuba imimiselo yosindiso iyimfuneko kubo bonke abantwana bakaThixo.4 Thina kufuneka siqaphele izinyanya zethu ezathi zasweleka ngaphandle kokufumana imimiselo yosindiso. Singayenza imimiselo yokwenzelela etempileni, kwaye izinyanya zethu zingazikhethela ukuba ziyamkele lemimiselo.5 Sikwakhuthazwa ukuba sincede amalungu wamasebe kunye naweengqokelela zamasebe ngamagama weentsapho zawo. Kuyamangaza kakhulu ukuba, ngoMsebenzi wembali yosapho kunye nowasetempileni, singa nceda ukuhlangula abafileyo.

Kodwa njengoko sithabatha inxaxheba kwimbali yosapho kunye nomsebenzi wasetempileni namhlanje, sikwabanga ibango “lokuphiliswa” iintsikelelo ezathenjiswa ngabaprofeti kunye nabapostile.6 Ezintsikelelo ziyamangaza ngenxa zobunzulu bazo. Olu luhlu lude luquka ezintsikelelo:

  • Ukuqonda okongezelelweyo koMsindisi kunye nedini laKhe lentlawulelo;

  • Ifuthe elongezelweyo loMoya oyiNgcwele7 ukuze sive ukomelezwa kunye nomkhomba-ndlela ebomini bethu;

  • Ukwanda kokholo, ukuze ukuguqukela kuMsindisi kube nzulu kwaye kuhlale

  • Ukwanda kwesakhono kunye nenkuthazo yokufunda kwaye nokuguquka8 ngenxa yokuqonda okokuba singoobani na, sivelaphi, kwakunye nombono ocacileyo wokokuba siyaphi;

  • Ukwanda kocikizeko, nongcwaliseko, kunye neempembelelo ezongameleyo ezintliziyweni zethu;

  • Ukwanda kovuyo ngokwazi okongezelelweyo kokuva uthando lweNkosi;

  • Ukwanda kweentsikelelo zosapho, nokokuba imeko yethu yangoku, egqithileyo, okanye imeko yexesha elizayo yosapho okanye nokuba umthi wosapho awugqibelelanga kanjani na;

  • Uthando olongezelelweyo nokuxabisa izinyanya kunye nezalamane eziphilayo, khon’ ukuze singaziva singamalolo;

  • Amandla ongezelelweyo wokucalula oko kudinga ukuphiliswa ngoko ke, ngoncedo lweNkosi, sincede abanye;

  • Ukhuselo olongezelelweyo kwizihendo nakwifuthe eliqiniselayo lalowo ulutshaba; kwanalo

  • Uncedo olongezelelweyo lokulungisa intliziyo exakekileyo, eyaphukileyo, okanye enenkxalabo kwakunye nolokwenza abo bonzakeleyo ukuba baphile.9

Uku ukhe wathandazela neyiphi yezintsikelelo, thatha inxaxheba umsebenzi wasetempileni. Xa usenza njalo, imithandazo yakho iya kuphendulwa. Xa imimiselo yenzelwa abangasekhoyo, abantwana bakaThixo emhlabeni bayasikelelwa. Akumangazi ke ukuba uMongameli Russell M. Nelson, kumyalezo wakhe wokuqala njengoMongameli weBandla, waye wabhengeza, “Unqulo lwakho etempileni kunye nenkonzo yakho khona apho yezinyanya zakho iya kukusikelela ngesityhilelo esongezelelweyo sobuqu kunye nangoxolo kwaye uyakomeleza ukuzinikela kwakho ekuhlaleni endleleni yomnqophiso.”10

Umprofeti wangaphambili wabona kwangaphambili iintsikelelo kwabo baphilayo nabafileyo.11 Isithunywa sezulu sabonisa uHezekile umbono wetempile enamanzi aphuma kuyo. UHezekile waxelelwa oku:

“La manzi aphuma… aye phantsi entlango, aye kulwandle [olufileyo] … , [kwaye] la manzi aya kuphiliswa.

“Kwaye kuya kwenzeka ukuba yonke into ephilayo, ehambahamba, naphi na apho imilambo iya khona, iya kuphila:… ngokuba baya kuphiliswa; Zonke izinto ziya kuphila apho ufike khona umlambo.”12

Iimpawu ezimbini zamanzi ziyaphawuleka. Kuqala, nangona umsinga omncinci wawungenaviko, ukhule waba ngumfula onamandla, ubanzi kwaye unaba ngakumbi xa uphuphumelela kude. Into efanayo nale iyenzeka ngeentsikelelo ezithi ziphuphume zivela etempileni njengoko abantu neentsapho zitywinwa. Ukukhula okunentsingiselo kwenzeka ngokubheka emva nokuya phambili kwizizukulwana njengoko imimiselo itywina iintsapho.

Okwesibini, umlambo wahlaziya yonke into ayichukumisileyo. Iintsikelelo zetempile ngokufanayo zinamandla amangalisayo kakhulu okuphilisa. Iintsikelelo zetempile zingaphilisa iintliziyo kunye nobomi kunye neentsapho.

Umfanekiso
UTodd unyana kaBetty

Makhe ndinike umzekelo. Ngowama 1999 umfana omncinane ogama linguTodd waye wawa ngenxa yomthambo wegazi owawugqabhukile engqondweni yakhe. Nangona uTod nosapho lwakhe babengamalungu weBandla, ukubakho kwabo kwakumanqaphanqapha, kwaye kwakungekho namnye owayekhe wanamava weentsikelelo zetempile. Kubusuku bokugqibela bobomi bukaTodd, umama wakhe, uBetty, wahlala ecaleni kwebhedi yakhe emphathaphatha isandla, wathi, “Todd, ukuba kunyanzelekile ukuba uhambe, ndiyakuthembisa ndizakuqinisekisa ukuba umsebenzi wakho wasetempileni uyenziwa.” Ngentsasa elandelayo, uTodd wabhengezwa ngofe ingqondo. Oogqirha botyando baye basusa intliziyo kaTodd bayifaka kwisigulana sam, umntu ophawulekayo owayegama linguRod.

Ezinyangeni ezimbalwa emva kotyando, uRod wafunda ukuba ngoobani na usapho lalowo wanikela ngentliziyo kwaye waqalisa ukubhalelana nabo. Malunga neminyaka emibini kamva, umama kaTodd, uBetty, wacela uRod ukuba abekhona xa esiya okokuqala etempileni. URod noBetty bahlangana okokuqala ngobuqu kwigumbi leselestiyali kwiTempile yaseSt. George Utah.

Exesheni elingephi emva koko, uyise kaTodd—umyeni kaBetty—waye wasweleka. Kwiminyaka embalwa emva koko, uBetty wamema uRod ukuba amele ukwenzela unyana wakhe ongasekhoyo imimiselo yasetempileni. URod wenza njalo, wade umsebenzi wasetempileni wafikelela kwigumbi lotywino kwiTempile yaseSt. George Utah. UBetty waye watywinelwa kumyeni wakhe ongasekhoyo, eguqe ngaphaya kwesibingelelo ukusuka kumzukulwana wakhe owayencedisa njengommeli. Ngoko ke, ngeenyembezi ziqengqeleka ezidleleni zakhe, waye wakhweba uRod ukuba azimanye nabo esibingelelweni. URod waye waguqa ecaleni kwabo, encedisa njengommeli wonyana wakhe, uTodd, ontliziyo yakhe yayisabetha ngaphakathi kwisifuba sikaRod. Umnikeli wentliziyo kaRod, uTodd, emva koko watywinwa kubazali bakhe ngonaphakade. Umama kaTodd wayesigcinile isithembiso.

Umfanekiso
URod noKim ngosuku lomtshato wabo.

Kodwa ibali alipheli apho. Iminyaka elishumi elinesihlanu emveni koqhaqho ntiliziyo, uRod walungiselela ukutshata kwaye wandicela ukuba ndenze utywino etempileni yase Provo Utah. Ngomhla womtshato, ndadibana noRod kunye nomtshakazi wakhe omangalisayo, uKim, kwigumbi elikufuphi kwigumbi lokutywina, apho iintsapho zabo nabahlobo abasenyongweni babelinde.khona. Emva kokundwendwela ngokufutshane noRod noKim, ndabuza ukuba banayo na imibuzo.

URod wathi, “Ewe. Usapho olwaliza kum lulapha kwayelungathanda ukudibana nawe.”

Ndandingakulindelanga oko kwaye ndabuza, “Uthetha ukuba balapha? Ngoku?”

URod waphendula, “Ewe.”

Ndaphuma ngaphandle ndabizela usapho kwigumbo lotywino. UBetty, intombi yakhe, kunye nomkhwenyana wakhe bazimanya nathi. URod wabulisa uBetty ngokumwola, wambulela ngokuza, waza wandazisa kuye. URod wathi, “Betty, lo nguMdala uRenlund. Wayengugqirha owayekhathalela intliziyo yonyana wakho iminyaka emininzi kangaka. wanqumla kwigumbi wandiwola. Kwimizuzu eliqela elandela oko, kwaye kwabakhona ukuwolana neenyembezi zovuyo kuye wonke umntu owayekhona.

Emva kokuba siziqokelele, safudukela kwigumbi lokutywina, apho uRod noKim batywinelwa ixesha kunye nephakade. URod, uKim, uBetty, kwakunye nam singangqina ukuba izulu lalikufutshane kakhulu, ukuba babekho nabanye abantu ngaloo mhla ababekhe ababesedlule ngaphaya komkhusane wokufa.

UThixo, onolwazi olungenasiphelo, uyatywina kwaye aphilise abantu kunye neentsapho nangona kuye kubekho intlekele, ukulahlekelwa, kunye nobunzima. Ngamanye amaxesha sithelekisa iimvakalelo esinazo kwiitempile njengokubamba amazulu.13 Ngaloo mini kwiTempile yaseProvo Utah, le ngxelo kaC. S. Lewis yaye yabanentsingiselo kum: “[Abasemhlabeni] bathetha ngokuhlupheka kwethutyana okuthile, ‘Akukho vuyo lwexesha elizayo elingayi kuba nambuyekezo,’ ukungazi ukuba iZulu elakhe lazuzwa, izakusebenza ngasemva kwaye iguqule kwaloo ntlungu ibe luzuko. Abasikelelekilyo bazothi, ‘Azange sahlana naphi na ngaphandle kwasezulwini.’” 14

UThixo uya kusomeleza, asincede, asixhase;15 kwaye Yena uya kungcwalisa kuthi imbandezelo yethu enzulu.16 Xa siqokelela imbali yosapho lwethu kwaye siye etempileni egameni lwezinyanya zethu, uThixo uzalisekisa uninzi lwezi ntsikelelo zithenjisiweyo ngaxeshanye kumacala omabini omkhusane. Ngokufanayo, siyasikelelwa xa sinceda abanye kumasebe wethu kwakunye neziteyki zenza okufanayo. Amalungu angahlali kufutshane netempile nawo afumana ezi ntsikelelo ngokuthatha inxaxheba kumsebenzi wembali yosapho, ukuqokelela amagama ezinyanya zabo ukuze kwenziwe imimiselo yasetempileni.

UMongameli Russell M. Nelson, ngokunjalo waye walumkisa: “Thina singaphenjelelwa imini yonke ngetempile kwakunye nangamava wembali yosapho abanye bakhe babanawo. Kodwa kufuneka senze okuthile ukuze sizivele olu vuyo ngokokwethu.” Yena waqhubeka wathi, “Ndiyanimema ukuba nicingisise ngokuthandazela uhlobo lwedini—ingakumbi idini lexesha—ungalenza [ukuze] wenze umsebenzi ongakumbi wasetempileni nowembali yosapho.”17 Xa usamkela isimemo sikaMongameli Nelson, uya kufumanisa, uhlanganise, kwaye uqhagamshelane nosapho lwakho. Ngokongezelelekileyo, iintsikelelo ziya kuqengqelekela kuwe nosapho lwakho ngokufana nomlambo owawuchazwe nguHezekile. Uya kufumana ukuphiliswa koko kudinga ukuphiliswa.

UOrson kunye noParley Pratt bava ukuphila kunye nezephumo zotywino zembali yosapho kunye nomsebenzi wetempile. UBetty, usapho lwakhe, kunye noRod bakubona oko. Nawe unakho. Ngedini laKhe lentlawulelo, uYesu Krestu unikela ngezintsikelelo kubo bonke, abaphilayo nabafileyo. Ngenxa yezi ntsikelelo, siya kufumana okokuba, ngokusisikweko, “zange saphila naphina ngaphandle … kwaseZulwini.”18 Ndiyangqina ngokunjalo egameni likaYesu Krestu, amen.

Izikhumbuzo

  1. Bona Parley P. Pratt to Orson Pratt, May 25, 1853, Orson Pratt Family Collection, Church History Library, Salt Lake City; in Terryl L. Givens and Matthew J. Grow, Parley P. Pratt: The Apostle Paul of Mormonism (2011), 319.

  2. Orson Pratt to Parley P. Pratt, Mar. 10, 1853, Parley P. Pratt Collection, Church History Library, Salt Lake City; in Givens and Grow, Parley P. Pratt, 319.

  3. Ngokuqaphelekileyo, uOrson Pratt azange aphablishe incwadi zezizukulwana zoWilliam Pratt kuphela, kodwa kuminyaka ezayo, ngo 1870, yena nosapho lwakhe benza ubhapatizo olu-2600 kwi Endownment House eSalt Lake City zabafileyo abasencwadini (see Breck England, The Life and Thought of Orson Pratt [1985], 247).

  4. Bona Joseph Smith, History of the Church, 6:312–13.

  5. Bona “Names Submitted for Temple Ordinances,” First Presidency letter, Feb. 29, 2012. Izinyanya amagama wazo angeniselwe imimiselo yommeli yasetempileni yabangasekhoyo kufuneka inxulumene nomngenisi. Ngokungahluleki, Amalungu eBandla kunyanzelekile ukuba angawafaki amagama asuka kwiqembu elingagunyezisiswanga, afana nosaziwayo okanye eJewish Holocaust victims.

  6. Bona Dallin H. Oaks, “Family History: ‘In Wisdom and Order,’” Ensign, Silimela 1989, 6–8; “In Wisdom and Order,” Tambuli, Mnga 1989, 18–23; D. Todd Christofferson, “The Redemption of the Dead and the Testimony of Jesus,” Ensign, Nkanga 2000, 9–12; Liyahona, Jan. 2001, 10–13; Boyd K. Packer, “Your Family History: Getting Started,” Ensign okanye Liyahona, Thupha 2003, 12–17; Thomas S. Monson, “Constant Truths for Changing Times,” Ensign okanye Liyahona, Canzibe 2005, 19–22; Henry B. Eyring, “Hearts Bound Together,” Ensign okanye Liyahona, Canzibe 2005, 77–80; M. Russell Ballard, “Faith, Family, Facts, and Fruits,” Ensign or Liyahona, Nkanga 2007, 25–27; Russell M. Nelson, “Salvation and Exaltation,” Ensign okanye Liyahona, Canzibe 2008, 7–10; Russell M. Nelson, “Generations Linked in Love,” Ensign or Liyahona, May 2010, 91–94; David A. Bednar, “The Hearts of the Children Shall Turn,” Ensign okanye Liahona, Nov. 2011, 24–27; Richard G. Scott, “The Joy of Redeeming the Dead,” Ensign okanye Liahona, Nov. 2012, 93–95; Quentin L. Cook, “Roots and Branches,” Ensign okanye Liahona, May 2014, 44–48; Thomas S. Monson, “Hastening the Work,” Ensign okanye Liahona, June 2014, 4–5; Henry B. Eyring, “The Promise of Hearts Turning,” Ensign okanye Liahona, July 2014, 4–5; David A. Bednar, “Missionary, Family History, and Temple Work,” Ensign, Oct. 2014, 30–35; Liahona, Oct. 2014, 14–19; Neil L. Andersen, “‘My Days’ of Temples and Technology,” Ensign, Mdumbe 2015, 28–35; Liyahona, Mdumbe 2015, 26–33; Neil L. Andersen, “Sharing the Temple Challenge,” Family Discovery Day, Mdumbe 2015, LDS.org; Quentin L. Cook, “The Joy of Family History Work,” Ensign, Feb. 2016, 28–33; Liyahona, Mdumbe 2016, 22–27; Gary E. Stevenson, “Where Are the Keys and Authority of the Priesthood?” Ensign okanye Liyahona, Canzibe 2016, 29–32; Dieter F. Uchtdorf, “In Praise of Those Who Save,” Ensign okanye Liyahona, Canzibe 2016, 77–80; Quentin L. Cook, “See Yourself in the Temple,” Ensign okanye Liyahona, Canzibe 2016, 97–101; Dale G. Renlund, Ruth L. Renlund, noAshley R. Renlund, “Family History and Temple Blessings,” Ensign, Feb. 2017, 26–31; Liyahona, Mdumbe 2017, 34–39; Dallin H. Oaks and Kristen M. Oaks, “Connected to Eternal Families,” Family Discovery Day, Kwindla 2018, LDS.org.

  7. Bona IMfundiso neMinqophiso 109:15.

  8. Bona IMfundiso neMinqophiso 109:21

  9. Bona Boyd K. Packer, “Balm of Gilead,” Ensign, Nkanga 1987, 16–18; Yeremiya 8:22; 51:8.

  10. Russell M. Nelson, “As We Go Forward Together,” Ensign okanye Liyahona, Tshazimpunzi 2018, 7.

  11. Bona Hezekile 40–47; Isichazi-magama seBhayibhile, “Ezekiel.”

  12. Hezekile 47:8-9

  13. Bona Spencer W. Kimball, “Glimpses of Heaven,” Ensign, Mnga 1971, 36–37.

  14. C.S Lewis, The Greate Divorce: A Dream (2001), 69.

  15. Bona Isaya 41:10.

  16. Bona “How Firm a Foundation,” Hymns, no. 85.

  17. Russell M. Nelson kunye no Wendy W. Nelson, “Open the Heavens through Temple and Family History Work,” Ensign, Oct. 2017, 39; Liyahona, Oct. 2017, 19.

  18. Lewis, The Great Divorce, 69.