PAPANACH EIRIONNACH ; AGUS M’AN CHO’-CHAINNT A BH’ EADAR
E FEIN AGUS AN SAGART.1
“Iarradh iad chum an lagha agus chum na fianuis : mar labhair iad a reir
an fhocail so, ‘s ann a chionn nach ‘eil solus annta.”—ISAIAH viii. 20.
CAIB. III.
Co’-chainnt an t-Sagairt agus Aindrea.
NACH dàm’ an gnòthach dhuise, a deir an Sagart, teanna ri
co’-riasunacha riumsa mu chreidimbh, is urrainn Laidinn a
leughadh agus a sgrìobhadh, agus a tha eolach air na nithbh sin?
Aindrea.—Is eiginm gum bi an ni air a’ bheil cò-choir aig gach
duine, na ni soirbh r’a thuigsinn. Ma tha rùn ormsa mir aodaich
a thomhas, agus gun slat-thomhais agam, ‘s eiginm domh a
ghabhuil air thuairmeas, no air focal neach eile; ach ma tha slat-
thomhais agam, tomhaisidh mi ‘n t-aodach, agus ‘s beag am
foghlm a dh’ fheumas e gu thuigsinn cia meud a th’ ann.
Sagart.—Ciod a tha thu cialluchadh le sin?
Aind.—Tha gun do bhuilich Dia orm inneal-tomhais gu fios a
thoirt domh, agus gur còir dhomhs’ an t-inneal sin a ghnàthachadh,
agus saoilidh mi nach feum e na h-urraid fhòghlum ‘s a tha sibhs’
a’ smaoineachadh.
Sag.—O ho! tha mi nis ga d’ thuigsinn : si mo bharail gu bheil
thu cialluchadh, gun d’ thugadh dhuil na Scriobtuire chum na
nithe sin a thuigsinn, agus gu bheil gach ni r’a thomhas leis an
riaghailt sin. Nach e sin a th’ ann?
Aind.—Se, gu deimhin.
Sag.—Ach an d’ thug thu fairear nach ‘eil an leabhar sin ach a
mhàin arson muinntir fhòghluite, agus nach ‘eil gnòthach sam
bith aig do leithidse ris?
Aind.—Is cuimhne leam gur tric a dh’ innis sibh sin domh, m’
an do leugh mi e ; ach an uair a leugh mi e, ‘sà ghuidh mi arson
gràs chum a thuigsinn, mhothaich mi gun robh e so-dheanamh.
Cha’n eil mi meas gur urrainn domh gach earrann deth a mhìn-
eachadh ; cha mhò a shaol eas mi gur comasach do’n duin’ is
glic’ air thalamh a dheanamh ; ach tre ghràs Dhe, tha dòchas
agam gun do thuig mi na tha feumail gu m’ dheanamh glic chum
slainte.
Sag.—Gu deimhin, is tu aon de na daoìn’ is beag-naraich a
chunnaic mi riamh, a’ smaoineachadh gur urrainn duitse na
Scriobtuir a thuigsinn, an uair a tha daoìn’ oileanaichte fòghluite
a’ meas na gnòthach cruaidh am mìneachadh !
Aind.—Cha’n nàr leom aideacha, le’r cead, nach ‘eil mi ionn-
suichte. Ach theagamh ma bheir sibhse fairear do na rannaibh
1 Air athleasachadh le L. Mac-Illean—1840.
a leanas, a chunnaic mi san Tiomna Nuadh, nach leig sibh na h-urra chudthrom air bhi oileanaichte. Tha ar Tighearna beannuichte ag ràdh, “Bheiream buidheachas duit, O Athair, a Thighearna néimhe agus na talmhuiinn, arson, gu’n d’ fholuich thu na nithe so o dhaoinibh eagnaidh agus tui geach, agus gu’n d’ fhoillsich thu iad do leanabaibh.” Mat. xi. 25. A ris, “Mar iompaichear sibh, agus mar bi sibh mar leanabana, nach dtheid sibh a steach do rioghachd néimhe.” Mat. xviii. 3. Tha ‘n t-Abstol Pòl ag ràdh, “nach iomadh iad dhìbh a ta glic a thaobh na feola, a tha air an gairm.” 1 Cor. i. 26. Agus a ris, “ma shaol eas neach air bith ‘nar measg e fein a bhi glic san t-soighal so, biodh e na amadan, chum ‘s gum bi e glic.” 1 Cor. iii. 18. B’ urra dhomh iomad earrann eile de’n ghne cheudna a chomh-arachadh a mach; ach saoilidh mi gur leoir iad sin, a nochdadh nach do mheas ar Slanuighear agus na h-Abstoil, fòghlum co feumail ‘s a tha mòran a’ deanamh. A thuilleadh, is aithne dhuibh, co math ‘s is aithne dhomhsa, gur ann a bhuilich ar Slanuighear beannuichte, Iosa Crìosd a chuid bu phailte ga ùin’ a’ labhairt ris na daoinibh neo-inbheach; agus gu bheil a shearmoinean do na bochdaibh air an aithris san Tiomna Nuadh. Cha ‘n fhaic mi, mata, aon aobhar c’arson nach tui geadh duine bochd Eirionnach cainnt ar Tighearna, co math ri Iudhach bochd, cha mhò a chi mi cionfath air bac a chur air na h-Eirionnaich bhochda o leughadh an ni a mheas esan bu ghlice na sinne uile, iomchuidh gu’n cluinneadh na h-Iudhaich bhochda.
Bha’n Sagart, aig nach robh fùthair ri leithid sud a chluinntinn, fo chaileiginn de imcheist; agus thuig e nach b’ urrainn da a fhreagradh. B’ eiginn da, uime sin e fein a dhion fo neo-thuitemachd na h-Eagluis, agus a ràdh, gun do chum an Eagluis, ‘na glòcas, na Scriobtuire o bhi air an leughadh. Cha robh sgoimh aig Aindrea ga shamhuil sin de argumaid agus thuirt e nach robh tuille feumail a thoirt dearbhaidh dha nach bi an Eagluis as leth an robh ‘n Sagart a’ tagradh, idir an Eagluis fhior. Cha mhòr nach do chlaoidh so foighidinn an t-Sagart, ach air dha a chuimhneachadh mar bhrùchd e mach ann am feirg roimhe, chum e air fein, co math ‘sa dh’ fhaod e, ag ràdh, o ‘n bu deoin leis na Scriobtuire a bhi aige gum faodadh e sin; agus gun nochdadh esan da as na Scriobtuire sin, gun robh gach ni nach bu chaomh leis m’ an Eagluis Naomh Choitchionn, air an òrducha le Dia.
Aind.—Ma ni sibh sin, a deir Aindrea, geallaideh mise gum pill mi gu grad d’a h-ionnsuidh.
Sag.—Thig mata, leig leam a chluinntinn na th’ agad ri ràdh na h-agnaidh?
Aind.—Tha mi meas gu bheil i gu h-ionlan mi-fhalluin; ach ‘s iad so a leanas a chuid is fior àraidh a tha mis a’ cur nan aghaideh, an Aironn—Aidmheil, Peanas—agus Lughadh—Ungadh—Staid mheadhonach—Urnuigh ri Naomhaibh—agus a bharr orr’ uile, Toilltinneas dhaonna!
Sag.—Tòisicheamaid leis an Airionn—’S i’n Airionn an t-seirbhís sin far a’ bheil dùilean an arainn agus an fhion air an coisrigeadh leis an t-Sagart, agus air an tionnda gu fior chorp, agus fuil Chriosd, agus air an toirt suas do Dhia mar iobairt neofhuilteach arson peacaidh. Cha ruig thu leas ach amharc san Tíomna Nuadh, air leat a th’ air do chrann co mòr, agus chi thu gun dubhairt Chriosd m’an aran, “‘S e so mo chorp,” agus m’an fhion, “‘S i so m’ fhuil. Ciod is urrainn duit a ràdh an aghaidh chuis a tha co saoillear?1
Aind.—Tha mi ‘g aideacha, le’r ceud, gum faighear na ceart bhriathra sin an mar a thurirt sibh. Ach gu ma toil libh a thurirt fainear, nach’eil gach focal r’a ghabhail direach san t-seadh ‘s an labhar e. Tha’n t-Abstol Pòl ag ràdh mu’n charraig as an d’ thainig uisge chum na Israileach, “Gum b’i a charraig sin Chriosd.” 1 Cor. x. 4. Ach ‘s cinnteach gum b’ fhaoin a smaoin-eacha gum b’e m’ meall cloiche sin Chriosd; gidheadh tha cheart stéigh againn gu sin a ràdh, ‘s gur e’n t-aran agus am fion san airionn fior chorp agus fuil Chriosd. Cha’n’eil mis a m’ dheagh sgolair, ach tha tuigse nàduir ag innse dhomh, nach ‘eil briathra ar Slanuighear r’an tuigsinn air doigh a bhiadh ‘an aghaidh nàduir. A nis, le’r cead, ma smaoinicheas mi gu bheil na briathra sin a’
1 ‘Nuair a chuirear na Pàpanaich chuiige le ràdh c’arson nach ‘eil iad, a réir samhlaidh Chriosd, a toirt a chupain do’n luchd-comunaich co math ris an aran, their iad gum b’abstoil, agus nach bu neo-chleir, iadsan a bha maillé ri Chriosd; agus air an aobhar sin gu bheil an gnàthachadh-san a réir mar rinn esan. Is math a dh’ fhaodar a smaointeachadh nach robh a shamhul sin de eadar-dhealachadh, mar tha na Pàpanaich a’ meas, eadar a chléir agus an luchd-éisdeachd, ri linn nan abstol. Tha cheisd furasd fhuasgladh. Faicibh II Calb. de’n cheud Litir chum na’n Coritianach, agus chi sibh an sin an t-Abstol a’ labhairt air a mhodh so, “Co minic ‘sa dh’ itheas sibh an t’ arran so, agus a dh’ olas sibh an cupan so, tha sibh a’ foillseachadh bás an Tighearna gus an d’ thig e”; agus a ris, “Ceasnaicheadh duine e fein, agus mar sin itheadh e de’n aran sin, agus dladh e de’n chupan sin.” A nis dh’ fheorachinn a cheist shoillseir so. An robh ach cleir uile ann an eagluis Chorinth? Mar robh, bu chuis iongantach e, agus ma bha, cha’n’eil cionfath iomchuidh air a chupan a chumail o’n luchd-éisdeachd. Ma theirear gu bheil cumhachd aig an eagluis an t-atharracha sin a dheanamh; ‘s e mo fhreagrathd-sa, ma’s deoin leis an Eagluis dubh a ràdh ri geal, their mise geal ris gu là mo chriche. ‘Se so mar tha chuis.—Tha’ cupan a chumail o’n t-slugh, air tùs, chum urram a chuir air a chléir; oir ann an Eagluis na Roimhe, cha’n’eil miagh idir do’n t-slugh, ach tha na sagairt ann an árd mheas; agus san dara h-àite a chumail suas an teagaig mheallta sin, Gu bheil fior chorp agus fuil Chriosd anns a chomunach.
Tha’n t-iomlan de cho’-riasunachadh nam Pàpanach air a stéigheachadh air cainnt ar Slanuighear a ghabhail san t-seadh san deach an labhairt. ‘S e so mo chorp, agus ‘Si mo ni’ fhuil: ach faiceamaid ciod gus an treoraich so sinn: A deir e, ‘S e’n cupan so an Tíomna-Nuadh. Ma ghabhas sinn iad direach mar chaidh an labhairt, ‘Se e’n cupan, agus cha’n e am fion a bha ri òl; oir cha’n’eil e’g ràdh, “‘Se m’ fion so an Tíomna-Nuadh ann am fhuilsa,” ach “an cupan so,” &c. Faic mata ciod an fhoineachd gus an toir a cho’-riasunacha so daoine! ‘S eigmn duinn air tùs a chreidsinn gur cupan am fion, ‘s an sin gur fuil am fion, agus a cheart fhuil sin a bha gu siubhlach a ruidh feadh chuisle duine beo, a bha san àm a lathair, agus na shuidh aig a bhorð air an robh an cupan; agus gun robh an ceart chorp sin na shineadh air an àm
cialluchadh gu bheil an t-aran agus am fion sin a’ fas nam fior fheoil agus nam fuil, ‘s eigin domh a bharalachadh gun robh earrann de chorp Chriosd air a chuir air a bhord, an déigh dha an t-aran a bheannachadh, ged a bha a chorp san àm cheudna gu slàn fallain; no ann am briathraibh eile, gun robh a chorp gu h-iomlair atharrachadh as an ionad san robh e, am feadh nach do ghluais e as. Oir ma deir e, “Se so mo chorp,” agus gu bheil e direach r’a thuigsinn san t-seadh sin, an sin ‘s e chorp uile a bh’ ann, agus cha’n earrann idir dheth, a dh’ fhàs an riochd an arain. A ris, ‘s eigin domh a chreidsinn gun d’fhàs criomag arain, nach cuathromach leath ùnnsa, na ni a chudthromach leiomadh clach. Osbarr, ‘s eigin domh a chreidsinn gu bheil an ni a tha cosmhuil ri aran, a’ laimhseach mar aran, agus a’ bhlasad mar aran, calg-dhireach an aghaidh sealla mo shùl, mothachadh mo làmh, agus blas mo bheoil, gur e da rireadh feoil agus fuil a th’ ann. Agus fa dheireadh, gur eigin domh a chreidsinn, cuis is cruaidhe na sin uile, gur ann a tha luchd muinntir ar Tighearna air am beathachadh le lòn aimsireil an ionad lòn spioraduil.
Sag.—S e sin breith a thoirt le mothachadh, agus ni h-ann le creidimh.
(Ri leantuin.)
sín air a bhord, ann an dreach mir arain! Nach ‘eil sinn a’ faicinn annsa san a tha creidsinn a leithid sin, dearbhaidh soilleir gun do choillionadh an fhàisneachd sin, “Air a shon so (‘se sin, a chion nach do ghabh iad ri gràdh do’n fhirinn), cuiridh Dia treum oibreachadh meallaidh d’ an ionnsuidh, ionnas gu’n creid iod a bhreug!” 2 Tes. ii. 11. Cuiridh mi sios naigheachd bheag, san àite so, a ni, faodaidh e bith, tuille drùghaidh air cuid de dhaoimibh, na ni an arguin is ro-dheas-chainnthe.
Bha duin’ uasal de muinntir eagluis na Ròimhe dol a phòsadh bean uasal de’n chreidimh Ath-leasaichte, agus rinn iad suas eatorra fein nach biodh connsachadh sam bith aca mu thimchioll an creidimh. Rè bhlaidhnaichean an déigh dhoibh pòsadh bha iad ro aon-sgeulach; ach an ceann uine àraidh, bha’n sagart a bha tadhall an tighe, le fiuthair nach bu deacair a bhean-uasal iompachadh, a’ toirt teann oirp air aidmheil a mholadh gu mòr dhi. Rinn e mòran a chliuthachadh teagasg* a bhrigh-atharrachadh, agus dh’ fhàs e ro dhraghail do’n mhnaoi le meud a liosdachd. Smuaintich i cionnas a gheibheadh i bhi cuibhte dheth; bha i aon là mar gum biodh i dlu do ghéilleadh, agus gheall i gun rachadh i’n t-ath-latha chum na h-airionn maillle r’a fear, nan ceaduicheadh iad di fein an t-abhlan a dheasachadh. Dh’ aontach an sagart gu grad ris an tairgse, air ghaol a faotainn air a h-iompachadh. A réir mar thuit i chaidh i do’n Tigheoinneamh maillle r’a fear, agus an déigh do’n t-Sagart an t-abhlan a thug i leatha a choisrigeadh, dh’ fheorach i gu saor soilleir de’n t-Sagart, an roibh e nis da rireadh air a thionndadh gu fior chorp Chriosd? Fhreagair e gu neosgathach, Gun robh an t-iomlan de’n aran air a thionndadh gu corp Chriosd, agus nach robh a bheag de’n glne a bh’ ann roimhe, mar aran, a nis ann. Ma tha sin fior, a deir ise, faodaidh tus itheadh gun sgath gun eagal; ach air mo shon fein, cha deoin leam beantuin ris, oir rinn mi suas e le puiinsean laidir. Ghlac uabhas an Sagart ris na thachair, agus gun fhiuthair aige ris, ach cha chuireadh e a bheatha ann an cunnart arson teagasg a mhòl e co duraichadh mar lan fhirinn. Bhà’n duin’ uasal air a bhuailadh co mòr leis na chunnaic e ‘s nach deach e riann tuille chum na h-airionn.
* Transubstantiation. † Wafer.
Letter from Rev. John B. Radasi, MATABELELAND.
THE following is the letter, embodying a report, received by Rev. Neil Cameron, Convener of Foreign Mission Committee, and read by him at meeting of Synod on 1st July:—
“C/O NATIVE COMMISSIONER, BEMBESI,
MATABELELAND, SOUTH AFRICA, 4th May, 1913.
MY DEAR MR. CAMERON,—I wrote to you about a fortnight ago, informing you that the church was finished. The building is thirty-eight feet long and twenty-three feet wide, instead of forty feet long and eighteen feet wide, as Mr. M’Keurtan thought that a church building looked better when made a little broader. And you will notice that he has allowed us a foot extra, for which we are thankful. He followed more the original plan, as you had directed him. The bricks were suitable for lining inside of the corrugated iron. If you require the plan and specifications they can be returned to you again, if Mr. M’Keurtan has not already sent them. The building was made just according to the plan and specifications which were sent to you. It is a brick-lined building, with a stone foundation, ceiled and floored, with an ant-hill course on the foundation, to protect the building from the white ants, which destroy the wood-work. We wish you to thank the Synod and all the kind friends who have so liberally contributed to the Bembesi Building Fund. We greatly appreciate their kindness and interest in our work here.
I have not heard anything more about the Psalms, and therefore do not know how far they have translated. The last letter I got from Mr. Bokwe was dated 2nd September, 1912. In that letter he said that they had translated as far as the eightieth Psalm, and that he was giving Mr. Henderson fair copies, in instalments, for his compositors, when he feels inclined to begin setting into type. I think, if I am not mistaken, that the Synod in November last instructed the Lovedale authorities to begin the printing at once. Since then I have heard nothing further. Perhaps Mr. J. R. Mackay will have knowledge of what progress they have made.
Services are still carried on in all our out-stations by our men every Sabbath, and I occasionally visit these out-stations and preach to our people there. Several heathen families in these different places are joining our Church as adherents, and are attending regularly the means of grace. The practice of giving Bibles to the scholars who can read is still carried on, but most of the scholars do not remain long enough at school to be able to read English. Those who have remained until they have reached Nos. IV. and V. of the English Reader have been given English Bibles. I have found it also a good practice going round
from house to house, catechising the children—I expect all those that can read the Kaffir to learn the Shorter Catechism and commit the questions to memory—besides examining them in the Bible from time to time. We have also sent two boys and one girl to Lovedale Institution in Cape Colony, to be trained there as teachers—Chief John Hlazo’s son, Chief Garner Sojini’s son, and Patrick Mzamo’s daughter—all adherents of our Church. Their parents desired them to go to Lovedale, and they are paying for their education there.
I had also to go to Selukwe and preach to our people there, and baptise some children belonging to our people. Chief Garner Sojini still carries on the services there every Sabbath. There are several families there belonging to our Church, and they were all very glad to see me, and hoped, if possible, that I will pay them yearly visits, and that some arrangements should be made that they should have a Communion when I visit them again, as they have not had a Communion for years. I told them that the Session will consider their case and see what can be done for them.
I must now conclude with kindest regards to you, Mrs. Radasi joining.—Yours very sincerely,
J. B. RADASI.”