Iyo umuntu atangiye gutekereza ku maherezo y’ubuzima bwe, yiyumvisha inzira agomba kunyura, kandi iyo nzira iba ihwanye n’amikoro afite. Ariko uko agenda arushaho gutekereza neza, uko arushaho kwiyumvisha neza intera y’icyo kibazo, niko agenda anarushaho gushoberwa n’iyobera rihanitse, rikamubera nk’inkubi y’umuyaga imujijisha, cyangwa ubwigunge bumutera gushoberwa. Imana yonyine ni yo ishobora gufasha ku buryo bwiza umuntu wemera intege nke z’imibereho ye, iyo mana itagaragara, iryo yobera risa n’aho ryivanga mu bigeragezo by’umuntu, rikamumurikira kandi rikamushyigikira mu rugendo arimo.

NI NGOMBWA GUHISHURIRWA

Ibi nta kindi bisobanuye uretse kuba igisubizo cyiza cy’agateganyo, ari byo bivuze ko kijyanye na murego kandi kitanyuranya na kamere muntu yiteguye kubyakira mu rwego rw’ibintu bishoboka. Ubwenge ubwabwo ntibushobora gusobanukirwa icyo iryo yobera rishobora cyangwa ridashobora gukora. Kugira ngo rero butivuguruza, ntibushobora kwanga icyo iyobera ryiyemeje kubukorera. Bibaye ko ubwenge bwishyiriraho mbese n’kimyumvire yabwo y’Imana, kugira ngo bugaragaze ko ishobora gukurikira ibitekerezo bya muntu mu rugendo rwe – mbese niba byagera aho ubwenge buhakana ko butagomba guhishurirwa – , « ibyo byaba urwego ruhanitse mu kwihimbira imana, ni ukuvuga uburyo bwo kugerageza guha Imana ishusho bwishakiye »[1]. Tutiriwe tugira ikindi tubitekerezaho, ibi byaba ari igikorwa cy’ububurabwenge. Ahantu hose ku isi yose, usanga mu bihangano by’ubugeni hagaragaramo icyo gitekerezo cyemeza ko Imana ishobora gufasha umuntu. Kuva kuri Platoni ukagera kuri Lewoparidi, usanga bose bemeza ko ubwenge butakira Imana ndetse bukayoboka rwose iyo nzira yo kumva ko ishobora kubufasha, ibyo kandi bikaba ari ibintu byumvikana kandi bituruka kuri kamere muntu ku buryo ari uko buri gihe bigenda.

DUFATE INGERO

Reka dufate ingero zimwe na zimwe zigaragaza ukuntu gukenera guhishurirwa no gushaka gushira iyo nyota yo gusobanukirwa neza byaranze amateka yiyobakamana ya muntu. Kumva neza ko umuntu akeneye gusobanukirwa bishingiye ku nyota yo kumenya igisubizo nyacyo ku kibazo cyo kumenya icyo ubuzima ari cyo. Icyo kikaba ikibazo umuntu atapfa gufata nk’igitekerezo gusa cyangwa gupfa gusubiza atabyitondeye. Tugiye kunyura mu bahamya bake b’abahanga tugamije gusa kwerekana ukuntu umuntu akeneye iyobera kugira ngo ashobore kubonera igisubizo ikibazo cy’ubuzima bwe, ibyo bikerekana ukwigaragaza kw’iyobera ubwaryo, mbese bikaba nk’uburyo ryinjira mu nzira ya muntu yuzuye amananiza.

Ingingo duhereyeho yerekeye ubumenyi: mu mateka ya muntu, yagiye agaragaza ko yemera rwose ko gusobanukirwa neza n’ibyerekeye « Undi wundi rwose », ari we « Utazwi » bishoboka kubera ko mu by’ukuri ari uwo utazwi ubwe wifuza kugaragara mu biriho. « Muntu azi icyo igitagatifu ari cyo kuko icyo gitagatifu cyimenyekanisha ubwacyo. Ukwigaragaza kw’igitagatifu ni ukwimenyekanisha kwacyo, bikaba igikorwa cy’iyobera gituma icyari “kinyuranye na twe rwose” cyiyerekana mu bintu cyangwa mu bantu bari kuri iyi si. Uburyo bwose ibitagatigu byigaragazamo bigize imigaragararire y’iyobokamana igaragara mu biriho cyangwa ibintu bisanzwe no mu “kinyuranye na byo rwose” ariko kigaragaje mu biriho cyangwa mu bintu. Mu kwigaragaza gutyo, ikinyuranye n’ibintu giha abantu n’ibintu indi sura ituma bihinduka umuhuza w’isi na cyo ubwacyo »[2].

Muntu ntako atagize ngo ashake ahantu h’ikirenga haranga uko kwigaragaza, nk’uko Mircea Eliade abivuga mu magambo akurikira :

« Agace kose k’isi, ahantu hose hadatuwe, usanga hafite umwanya wakwitwa ‘izingiro’, ibyo bigasobanura ahantu n’ahatagatifu mbere ya byose. Aho hatagatifu mu izingiro ni ho igitagatifu cyiyerekanira uko kiri kose… Ariko ntitugomba gufata iryo zingiro nk’uko ryumvikana mu bumenyi bw’isi bw’i Burayi bw’i burengerazuba. Kuri buri gace k’isi, hashobora kuba hari « amazingiro »menshi. Mu myigaragarize y’abantu bo mu gice cy’Iburasirazuba bw’isi : – Abanyamezopotamiya, Abahindi, Abashinwa n’abandi…- bemera « amazingiro » menshi atabarika… Hano icyo tuvuga ni igitagatifu, ikidasanzwe mu bumenyi bw’isi, kikaba ari cyo kiriho nyabyo kurusha ibindi, ku buryo bunyuranye n’ibiva ku bumenyi bw’isi busanzwe kuko byo « bigaragara », nyamara mu miterere yabyo bikaba bidafatika kandi ntibibe ari byo shingiro kuko biremwa n’imyumvire ya muntu y’isi atabamo, bityo bikanavuga ko atanayizi[3].

Umushakashatsi ku madini y’Abaromani ba kera akomeza atwereka ukuntu gukoresha ibimenyesto n’inkuru z’agatangaza byagize uruhare rukomeye mu mateka ya muntu nk’ibikoresho by’umwihariko byo kumenyakanisha no kubumbura iyobera, mbese nk’uburyo bwo gusohoka mu buzima bushira kandi buhora bushikamiwe. « Mu gihe cya kera inkuru z ‘agatangaza zonyine ni zo zari zifite ukuri. Zavugaga ku kuri konyine kudashidikanywaho, ariko « igitagatifu »[4]. Kuvuga inkuru z’agatangaza ntibibuze ingaruka bigira ku muntu uzibara kimwe n’abazumva. Mu kuzibara byonyine, ibihe bisanzwe bitarangwamo igitagatifu bivanwaho – nibuze by’umuhango gusa… – inkuru y’agatangaza ikaganisha ku kuva mu bihe bisanzwe n’isi isanzwe, igafungura inzira igana Ibihe byisumbuye byuje ubutagatifu »[5].

Igisobanuro cy’inkuru y’agatangaza Yuliyani Ries atanga ahangaha kirushaho kumvikana neza aho avuga ku ruhare rwa Mircea Eliade mu gusubiza icyo ikibazo : « Inkuru y’agatanza ni uvuga amateka y’ukuri, y’ubutagatifu kandi y’intangarugero kuko afite igishobanuro gifatika kandi agahamagarira abantu kwigana ibiyavugwamo mbese kuko abyara umurongo mushya wo kugenderamo… Inkuru z’agatangaza zituma abantu bakangukira indi si nshya inyuranye n’isanzwe, mbese isi y’Imana »[6]. Hari ahandi rero Eliade avuga ibintu byumvikana neza, ati « mu yandi magambo, umuntu agenda mu mwijima mbese uko isi imujyana kubera kwiyemera, ari byo biranga abantu benshi kubera ko inyoko muntu ari « injiji » – bishatse kuvuga ko yiyitiranya we ubwe ndetse n’Ibiriho n’imibereho ye yihariye. Ubujiji rero mbere na mbere icyo busobanuye ni ukwitiranya ibiriho n’icyo buri wese muri twe yibwira ko ari cyo cyangwa yibwira ko afite. Umunyapolitiki yibwira ko iriho cy’ukuri ari ububasha bw’ubutegetsi, umunyamafaranga akibwira ko ibihatse ibindi ari ubutunzi, umunyabwenge agatekereza atyo ashyira imbere kwiga akaminuza, ibitabo bye, laboratwari n’ibindi »[7].

Ahantu muntu agaragaza igikorwa gikwiye gushimwa ni iyo agerageza kurenga ibyo amaso ye abona, bihita, akihatira kugera ku bidashira, by’umwimerere kandi by’agatangaza biri mu bigize ubuzima. Ikoresha ry’ibimenyetso nyobokamana mu mibereho ni mu buzima bwa muntu muyobokamana (homo religiosus) ribereyeho gushishura iyobera. Mu bimenyetso isi iravuga, ikagaragaza isura y’ibiziho bizanzwe bitagaragara. Gukoresha ibimenyetso ni rwo rurimi rw’ukwigaragaraza kw’ibitagatifu kuko bituma dushobora gushyikirana n’igitagatifu. Ibimenyetso nyobokamana bikoma ku miterere y’ubuzima ihishura ubuzima busumba kure ibintu bisanzwe umuntu asanzwe agenderamo »[8].

Indi ngino yihishe mu ya mbere, ijyanye n’uko umuntu nta gihe aterekanye ko akeneye undi muntu umuhuza n’Imana – ibyo bikaza byiyongera ku byo asanzwe anyuramo biyimwerekezaho ari byo isi n’ibiyiriho. Yifashishije insobanuro n’agaciro idini ry’Abanyaburaziya (Eurasia) riha isanisha ry’ibintu, Eliyade agira ati : « Abahanga bashinzwe iby’igitagatifu bariho. Ni abantu bashobora kubona za roho, bashobora kuzamuka mu bushorishori bw’ijuru, bakabona imana, bashobora kumanuka mu kuzimu bakarwana n’amashitani, ibyorezo ndetse n’urupfu »[9]. Urundi rugero rwiza turaruvana mu idini y’abashinwa. Abo bita « Wu » barangwaga n’ububasha bari bafite bwo « kugirana ubucuti bukomeye n’imana na za roho »[10].

Hari igisigo cyiza umugore wari ushinzwe uwo murimo avugamo uko ahura n’imana, agira ati :

Imana yanjye iza isimbuka insanga,

Najya kubona nkabona ngiyi !

Yuje urumuri rubengerana

Icyeye kandi ikwiriye hose

Nyuma yo gusabana, imana igasubira iwayo naho umugore akayireba igenda, nk’uko abivuga mu mukarago wuje agahinda, ati:

Nyamara mba nyifitiye urukumvuzi rwinshi,

Iragenda nkimyoza

Umutima wanye ugashavura

Ngashengurwa n’agahinda[11].

Mu gihe muntu agitegereje gushishurirwa ntabura kukigiramo agahinda, cyangwa kumva atamerewe neza, biturutse ku kwibwira ko umubano yatakaje uzamugarukira ari uko yongeye kugira umuhuro n’imana. “Iyo turebye mu mateka y’Abashinwa, tubona icyo twakwita gukumbura ijuru, bisobanuye inyota yo kwivugururamo imbaraga binyuze mu gutwarwa buroho, ari yo ‘miterere y’ibanze’: imiterere igaragazwa no kuba ku bw’inkomoko uri umwe/wuzuye (hun-tun) cyangwa se igihe abantu bashobora guhura n’imana ku buryo butaziguye”[12]. Ahangaha icyumvikanamo ni “ugutwarwa n’ukuri kwa muntu ariyo nyota yo kubaho yahanganywe”[13].

Ubusanzwe, amateka ya muntu yagaragaje ubundi buryo bwinshi yagiye abana n’igitagatifu, cyangwa se ukuntu abantu bizera bagiye bishyira mu maboko y’abandi ngo bababanishe n’Imana. Ahantu hamwe ibi bigaragariramo ni mu rwego rwa politiki. Abanyatibeti baduha urugero rukurikira: “mu madini ya kera, uruhare rw’umwami rwari ingenzi cyane. Umuntu w’Imana nk’uwo agaragazanya kamere ye ikuzo, n’ububasha budasanzwe. Abami ba mbere birirwaga ku isi ku manywa gusa, nijoro bagasubira mu ijuru. Ntabwo bapfaga nk’abantu basanzwe, ahubwo iyo igihe cyabo cyageraga basubiraga burundu mu ijuru ku mugozi wabo udasanzwe (mu cyangwa dmu…) ari wo mu myumvire y’Abanyatibeti uhuza isi n’ijuru nk’umurongo uhuza inkingi z’isi (axis mundi)[14].

Naho turebye mu madini ya kera y’Abagereki, nk’uko twabibonye, yo afite igitekerezo kiguma kure yo kwizera kugirana umubano n’Imana, bityo nko ku muntu usenga ikigirwamana kitwa Dionysus ugasanga kubana na cyo bisobanura kugira inyota idashira yo guhishurirwa. “Dionysus arusha izindi mana zose z’Abagereki kunyuranya uburyo yigaragazamo kubera ko ihindagurika cyane. Ntijya ituza ihora igenda hose, mu bihugu byose, ma bantu bose, mu madini yose, igahora yiteguye kubana n’izindi mana (ndetse na zimwe zizirana nayo nka Demeter na Appolo). Mu mana zose z’abagereki ni yo yonyine yigaragaza mu buryo bunyuranye, bukangaranya ariko kandi ikanamenya kureshya bose baba abaturage basanzwe hamwe n’injijuke, baba abanyapolitiki n’abasenga, baba abemera n’abatemera. Itera ubushukanyi, irari, n’uburumbuke bw’isi, ariko idasize kuzana abapfuye bakadutera cyangwa se za baringa, itera kurota urohama mu nda y’inyamaswa cyangwa se ibindi bitera ubwoba, ibyo byose ni yo biturukaho. Imiterere yayo igaragaza isano iri hagati y’urupfu n’ubuzima. Iyo ni yo mpamvu Dionysus ari imana inyuranye cyane na Olympians. Ese niyo iba hafi ya muntu kurusha izindi mana? Uko biri kose umuntu ashobora kuyegera akabana nayo, ndetse ubwoba bw’urupfu umuntu agira ashobora kuburenga kubera yo”[15].

Kandi koko ni ukuri, no mu bihe by’Abanyaroma, ari byo bihe abantu bahoraga bafite ubwoba bw’Imana y’iherezo ryabo, dusanga mu nyandiko z’abashakashatsi ko abantu bemeraga ko imana ishobora kuzanira umuntu ikimumara inyota y’ubumenyi n’ububasha bwo gutegeka isi kugira ngo ubuzima bwe burusheho kumererwa neza : “Niba ushakisha uko wagera ku rusobekerane rw’urukundo n’urwango isi yifitemo, iryo banga warigeraho ute, utabihawe n’imana?[16].

Abantu bose bashinze amadini bahuriye ku gitekerezo cyo kwibwira ko ari bo bafite uburyo bwo kumenyekanisha imana yabo. Dufatiye urugero nko ku idini y’Abanyayirani, Eliade abivuga atya: “Zarathustra yemeza ko “amenyera” Ahura Mazda “ku gitekerezo gusa” “nk’uwa mbere n’uwa nyuma” (Yasna 31:8) cyangwa nk’intangiriro n’iherezo”. “Aho yakuye kumenya idini rishya ku buryo butaziguye ni kuri Ahura Mazda.

Mu kumwemera, aba agenje uko igikorwa cy’ikubitiro cya Nyagasani kibisaba, ari cyo guhitamo ikiza (reba Yasne 32:2), bityo ntagire ikindi asaba abigishwa be”[17].

Eliade agakomeza agira ati “by’umwihariko dutangazwa n’ukuntu Zarathustra asabana ubwo imana ye: ayisaba kumwigisha ibanga ry’isi, kumubwira ubuzima bwe buzaza, ariko akanongeraho amaherezo y’abamutoteza bamwe na bamwe ndetse n’abagome bose. Buri gika cyose cy’iyo Yasna ya 44 yamamaye, gitangirwa n’amagambo agira ati ”Dore icyo ngusaba, Nyagasani, nsubiza!”Zarathustra ashaka kumenya “uwashyizeho inzira izuba n’inyenyeri bigenda bikurikiye” (3) “uwashyize isi hasi naho ijuru n’ibicu akabitendeka mu kirere ku buryo bitagwa” (4), ubwo hagataho ibibazo byerekeye iremwa kimwe cyunganira ikindi vuba vuba. Ariko cyane cyane yifuza no kumenya ukuntu roho ye “yageze ku mana, n’ukuntu izarangira” (8), ariko aribagiwe “n’ukuntu tuzakizwa icyago “[18].

Ibyo ni ibibazo bizahoraho kugera igihe isi izashirira. Muntu yategerereje buri gihe igisubizo cy’ibyo bibazo ku Nkomoko y’ibintu byose.

Ariko ibyo dusoma mu Ikorowani byo biranyuranye, uretse ko kimwe n’ibyo tumaze kubona, Ikorowani yemezo ko guhishurirwa bihabwa umuntu Imana yihitiyemo, ibyo bikamuha we ubwe n’abantu bose muri rusange kwimenya no kubaho mu buryo butunganye yubaha agaciro ka muntu. Ikorowani isobanura ku buryo bukurikira ukuntu uguhishurirwa kubaho : « nta kundi kuntu Imana ivugisha umuntu atari mu kumuhishurira, yaba imuri iruhande ariko itagaragara cyangwa imwoherereje intumwa ari yo imuhishurira icyo Imana imushakaho nyuma yo kubimuhera uburenganzira. Ubusanzwe akazi intumwa ikora (at-Tabari) ni ugusobanura icyo urumuri rw’Imana ari cyo. « … mu ntangiriro yo guhishurirwa yoherejwe ku Imana-ntumwa ibonekerwa nyaryo… ryamujeho nk’uko umuseke utunguka[19] ».

Imana ikoresha ahantu n’ibihe bitandukanye ndetse n’amashusho ngo yiyereke abo yihitiyemo.

« Mohamedi asa n’aho abibwirijwe n’umutima, asubira i Maka, mu mezi ya Gashyantarre na Werurwe 632 ; urwo ni rwo rugendo rutagatifu rwa nyuma yakoze… Hanyuma Umumalayika amubwira aya magambo yari atumwe na Allah, ati « uyu munsi nagutunganyirije idini ryawe, nasendereje imigisha ku yo naguhaye, kandi nemeje ko Islam ari idini ryawe ‘ (5, 5-6). Dukurikije ibivugwa mu rundi ruhererekane rw’inkuru za kera, dusangamo ko Muhamedi amaze gusoza ruriya rugendo rw’i Farewall, yariyamiriye ati : « Nyagasani, ubutuumwa bwanjye naba naburangije neza ? » Maze rubanda aba ari rwo rumusubiza ruti : « Rwose wabushoje neza ». Urundi ruhererekane rwemeza ko hari inzira y’amabaraza Muhamedi yazamutse, ayobowe na Malayika Gaburiheli, kugera ku muryango w’Ijuru. Aragenda agera imbere ya Allah maze amwibwirira ubwe ko ari we watoranijwe mu bandi bamuzi bose, ndetse ko we ubwe Muhamedi ari incuti y’Imana”[20].

Mani wahimbye idini ryamwitiriwe (Manichaeism) na we yumvaga yarashinze idini rizakwira isi yose rishingiye ku guhishurirwa yagiriwe afite imyaka cumi n’ibiri, n’igihe agize makumyabiri n’ine, ubwo umumalayika yamuzaniraga ubutumwa buturutse mu ‘Bwami bw’ijuru ry’urumuri’ (ari bwo Mana isumba byose kandi igira neza Abamanikayisite bamamaza)… « icyemezo yamuhaye ni iki gikurikira : nk’uko akagezi gato kisuka mu kandi bikabyara umugezi munini, ni ko ibitabo bigenda byiyegeranya mu byanditswe byanjye, kugeza ubwo byabyaye ubuhanga bukomeye, butigeze bubaho mu bihe byashize ».[21] Nyamara Mani ubwe azi neza ko ikintu yahanze gituruka mu ijuru. Iyo ni yo mpamvu Mani atumvikanye n’umwami we. Igihe Mani atangaje ko ubutumwa bwe buturuka ku Mana, Bahram aramutombokera ati ‘kuko wowe wahishuriwe, ntibigirirwe twe dushinzwe kuyobora iyi si ? Mani icyo yasubije gusa ni ukugira ati : ‘uko ni Imana yabishatse’ »[22].

Ibisobanuro Eliyade yongera kuri uko guhishurirwa kw’Abanikayisimi birashimishije. Agira ati “Iyigamana ry’Abaminikayisimi, iyigasi ryabo, n’iyigamuntu ryabo bisa n’aho bishaka gusubiza buri kibazo cyose cyerekeye ‘inkomoko’ y’ibintu. Irumvikana rero impamvu Abamanikayisimi bibwira ko inyigisho yabo ari yo ifite ukuri, bishatse kuvuga ko ifite ubuhanga burenze ubw’andi madini yose : impamvu ni uko iyo nyigisho isobanura ibiriho byose ikoresheje uruhererekane rw’ibintu bigenda bibyara ibindi. Mu by’ukuri idini ry’abamanikayisimi ifite aho ihuriye n’ubuhanga buha agaciro ibintu gusa bwaba ubwa kera, bwaba ubw’iki gihe : kubera ko ku bw’iryo dini no ku bw’ubwo buhanga, isi, ubuzima, n’umuntu byose bikomaka ku mahirwe gusa »[23].

Ibi bitekerezo rero ni ingaruka y’ubwoba bwa muntu. Ashakisha ibisubizo mu rujijo, bityo mu guhangayika kwe akibagirwa ibibazo yibazaga !

e)Mu kurangiza, turareba uguhishurirwa kuzuye icyizere dusanga mu myemerere y’Abayisiraheli, kubera ko kumenyerewe cyane mu bukristu bw’iki gihe.

« Imyemerere y’Abayisiraheli ntabwo igaragara nko kwerekana Imana isumba byose gusa hakoreshejwe ingingo z’iyigamana zidasobanutse. Ndetse ahubwo usanga rinanyuranye cyane n’iry’Abanyakanahani bafata Imana nk’aho iri mu bintu byose, bityo kamere yayo ikaba igarukira ku rwego rw’ibinyabuzima bibyara, bikororoka, no ku isimburana ry’ibihe by’umwaka. Ihamyakwemera ry’Abayisiraheli ryon k’uko tubisanga mu gitabo cy’Isubiramategeko, 26 : 4-9, muri Yozuwe, 24 : 1-13, na Zaburi, 136, ritoranya amateka n’igihe bizwi Imana yihitiramo ngo yigaragazemo. Birumvikana rero ko bitayibuza kuba isumbabyose, ariko ikagaragaza kandi ikumvikanisha amagambo yayo ku isi ya muntu, ni ukuvuga mu mateka ye. Iki ni cyo gisobanuro cyahabwa ubuhanzi bwa Natanidusanga muri 2 Samweli, 7 no muri Zaburi 89, aho inyota ya Dawudi yo guha Imana ahantu hatagatifu (bayit ari byo bivuga ‘inzu’) habikwa isezerano ritagatifu, maze Yehova akabyanga kuko we icyo yashakagaho ituro ari uko yakora mu «nzu » (bayit) y’urubyaro rwa Dawudi, ari byo bivuze mu mateka ubwayo[24].

Iki gitekerezo cy’Imana yiyerekana mu mateka cyumvikanisha ko umubano hagati ya muntu n’Imana ushobora kutamba, « kuzahura » umunsi umwe bigahinduka intandaro y’umubano, bikaba n’impamvu yo gukanguka cyangwa bikabera umuntu inyigisho. Ukwemera kwa Isiraheli kugaragaza ku buryo bunyuranye ko gufitanye isano n’ikintu runaka cyabaye, cyane cyane cyerekeye ukwigaragaza kw’Imana mu mateka[25].

Urwo ni umugozi uzingiye hamwe ibyabaye byose mu mateka y’abanyagihugu. « Aba banyagihugu dusanga igihe cyose bayobowe, bafite umutware ubabumba, akabahindura, haba hari icyabatatanyije, akongera akabagira umuryango umwe binyujijwe mu ijambo ry’Imana ryongera kwamamazwa »[26]. Dushobora gusangira igitekerezo n’umuhanga umwe wize Ikiragano cya kera aho agira ati « Muri make, Yehova n’umuntu bahora babanye, ariko uwo mubano mbere na mbere ni uwo kumwigaragariza ubwe no kuwumuteguriza : ugaragara nk’aho ubereyeho gutuma bahura mu buryo bunoze »[27].

GUHANGANA N’IKIBAZO KIRENZE UBWENGE

Mu mutwe wa mbere w’iki gitabo, twabonye ko amadini yose afite agaciro ku byerekeye imitekerereze, imyitwarire mbonezabupfura, no ku byerekeye ukuntu yihatira kugaragara neza. Twabonye kandi ko muntu ayobowe n’ibyo ubumuntu bwe bukeneye agomba gukora uko ashoboye ngo agire idini abarizwamo. Muri uyu mutwe wa kabiri, twerekanye ko gukenera guhishurirwa ari byo bitera muntu gushakisha, kandi ibyo tubisanga mu madini menshi anyuranye. Mu bwisanzure bwose buranga iryo shakashaka ndetse no mu nyigisho idini ritanga, ikosa rimwe rikomeye rishobora gukorwa ni ukwibwira riti « ni njye dini nyayo, ni njye nzira y’ukuri ».

Ubukristu nyamara ni cyo bwemeza. Iki rero ni icyaha gikomeye : kwemeza abandi ibyo wowe wikekaho. Birumvikana rero ko nta kosa riri mu kumva utajyana n’umuntu witwara atyo : ahubwo ikosa ryaba mu kutibaza impamvu hari abemeza ibyo batyo, mbese inkomoko y’iryo hame.

[1] Luigi Giusani, The Religious Sense, tanslated by John Eucchi, Montréal, Mc Gill-Queen’s University Press, 1997, 144.

[2] J. Ries, Les chemins du sacré dans l’histoire, Paris, Aubiers, 1985, p. 83.

[3] Mircea Eliade, Images and Symbols, translated by Philip Mairet, London, Harvill Press 1961, p.39-40.

[4] Ibid., p. 40

[5] Ibid. p. 57—58.

[6] J. Ries, op. cit. p. 73-74.

[7] M. Eliade, op. cit., p. 57-58

[8] J. Ries, op. cit., p. 72.

[9] M. Eliade, A History of Religious Ideas, vol. III; From Muhammed to the Age of Reforms, translated by Alf Hiltebeited and Diane Apostolos – Cappadona, Chicago, The university of Chicago Press, 1983, p. 20.

[10] W. Eichhorn, De Religionem Chinas, Suttgart, Kohlhammer Verlag, 1973, p. 59.

[11] Ibid., p. 64.

[12] M. Eliade, A History of Religious Ideas, Vol. II, from Gutama Buddha to the Triump of Christianity, Translated by Willard R. Trask, Chicago, The Universtiy of Chicago Press, 1978, p.14.

[13] M. Eliade, asubirwamo na J. Ries, Les chemins du sacré dans l’histoire, Paris, Aubiers, 1985, p. 76.

[14] M. Eliade, A History of Religious Ideas, vol. III; From Muhammed to the Age of Reforms, translated by Alf Hiltebeited and Diane Apostolos – Cappadona, Chicago, The university of Chicago Press, 1983, p. 264-265.

[15] M. Eliade, A History of Religious Ideas, vol. I; From the Stone Age to Eleusinian Mysteries, translated by Willard R. Trask, Chicaco, The University of Chicago Press, 1978, p. 372.

[16] A.J. Festugière, wasubiwemo na M. Eliade, A History of Religious Ideas, Vol. II, p.296.

[17] M. Eliade, A History, I, p. 309.

[18] Ibid., I, p. 305-306.

[19] W. Montgomery Watt and A. T. Welch, Der Islam, Stuttgart, Hohlhammer Verlag, 1980, 72, 52.

[20] M. Eliade, A History of Religious Ideas, vol. III : 76;71.

[21] Ibid., II: 387.

[22] Ibid., II: 386.

[23] Ibid., II : 393.

[24] Giancarlo Ravas, Introduzione, in Helmen Ringgren, Israel (Storia delle Religioni), Milan : Jaca Book, 1987, 3.

[25] Gerhard Mavasi, “Some Aspects of the Old Testament World-View, 1964”, in G. Von Rad, The Problem of the Hexanteuch and other Essays, byanhinduwe mu Cyongereza na E.W. Trueman Dicken, Edinburgh, London: Oliver&Boyd, 1996, 144.

[26] Ibid., n.p.

[27] Maurice Gilbert, « Le Sacré dans l’Ancien Testament » in L’Expression du Sacré dans les les grandes religions, Louvain-la –Neuve ; coll. Homo Reliogiosus, 1986, 1 :212