ምምላስ ናብ ጽሑፋት

ስለ ኣቀማምጣዊን ተግባራዊን ቅድስና ምግንዛብ

ዘይፍለጥ
ቦታዊን ተግባራዊን ቅድስና ምግንዛብ
28 ጥሪ 2026
14 ዝተሓተ ንባብ

ናይ ቅድስና ኣብ ብሉይን ኪዳንን ይርከብ እሞ እታ ኩሉ ትርጉም ናይ ምፍላይ ወይ ምውሳኽ እዩ። ኣብ እታ ብዙሕ ን ነገራት ከምኡ’ውን ንሰባት ትጥቀመሉ። ኣብ ከኣ ኩሉ ንሰባት እያ እትጥቀመሉ እሞ ን ምእመናንክጥቀመሉ ከሎ፡ ቀዳማይን ካልኣይን ትርጉም ኣለዎ። ብዙሕ ሽግራት ብዛዕባ ቅድስና ተላዒሎም እዮም፡ ምኽንያቱ ገለ ክርስትያናት ነቲ ካልኣይ ትርጉሙ ጥራይ ሓደ ትርጉም ስለ ዝገበርዎ።

ብዙሓት ቅድስና ሂደት እዩ ይብሉ፡ በዚ ድማ ምእመናን ንኣምላኽ ዝያዳ ቅዱሳትን ባህ ዘብሉን ይኾኑ፡ እንተኾነ ግን ቀዳማይ ትርጉሙ ከኣ ብግብሪ ኣምላኽ፡ ምእመናን ንርእሱ ተፈልዮም እዮም። ስለዚ፡ ዕቤት ቅድስናኦም ይኸውን። ስለዚ፡ ቅዱስ ዝኾነ ሰብ (ወይ ነገር) ንቡር ኣጠቓቕማ ተፈልዩ ናይ ኣምላኽ ጥራይ ንኽኸውንን ንኣጠቓቕማኡን ንምጥቃሙን እዩ። ስለዚ፡ ቅድስና ተጻራሪ ናይ ርኽሰት ወይ ምብከስእዩ። ካህን ኣብ ዘመን ኣሮን «ርእሱ ኣይረክስ…ርእሱ ኣይብከስ» ()። ካህናት ናይ መጻኢ «ንህዝበይ ፍልልይ ቅዱስን ርኹስን ምምሃር» (ህዝቅኤል ) - ንቡር ወይ ርኹስ። እቶም ብሓፈሻ ዝጥቀሙ ነገራት እዮም ዝረኽሱ። እቲ ህዝባዊ ንቡር ሓደ መሬት (ከም ፓርክ) ንህዝባዊ ኣጠቓቕማ ዝኸውን እዩ። ንጽሕናኡ ንምሕላው ሕግታት ክስራዕ ኣለዎ ወይ ድማ ናይ ሓጸር መዓርፎ ይኸውን።

ብቀዳማይ ትርጉሙ፡ ኩሉ ምእመን ተፈልዩ ንኣምላኽ ተዋሂቡ እዩ። እዚ ፍጹም እዩ። ንዕኡ ከም ኣቀማምጣዊ ቅድስናክንዛረበሉ ንኽእል። ብካልኣይ ትርጉሙ፡ ኩሉ ምእመን ንኣምላኽ ክፍለ ኣለዎ። እዚ ዕብየታዊ ቅድስናእዩ። ኣቀማምጣዊ ቅድስናና ተጨባጢ ክኸውን ከሎ፡ ዕብየታዊ ቅድስናና ድማ ኣብ ውሽጢ ዝፍጠር እዩ፡ እዚ ድማ ኩሉ ነቲ ተጨባጢ ክስዕብን ካብኡ ክፍስስን ኣለዎ። ን ነቲ ክሽፍኖ ወይ ክዕብልሎ እንተፈቒድና፡ ነገራት ኣብ ኣእምሮና ኩሉ ይበላሾ፡ ከምቲ ብዙሓት ዝገብርዎ። ነቲ ዝበልናዮ ብምርኣይ ሰለስተ ሓቅታት ንምርምር።

ቅድስና ምግንዛብ

  • ዘይነባሪ ነገራት - መሰውኢታት፡ መሕጸቢ፡ ከምኡ’ውን ኣቕሑ - ኣብ ትሕቲ ሕጊ ተቐዲሶም ነበሩ። እዞም ነገራት ክቕየሩ ወይ ብቅድስና ክዓብዩ ኣይኽእሉን። ግን ኣብ ዝተፈልየ ቦታ ክቕመጡ ይኽእሉ ነበሩ፡ ኣብኡ ድማ ንኣገልግሎት ኣምላኽ ተዋሂቦም ነበሩ።
  • የሱስ ባዕሉ «ተቐዲሱ ናብ ዓለም ተላኢኹ» ()። ንዓለም ክገድፋ ከሎ ድማ፡ «ኣነ ንርእሰይ እቐድስ» () በለ። ፡ ኣብኡ ምንም ዓይነት ውሽጣዊ ለውጢ፡ ወይ ዕቤት ቅድስና - ማለት ዕብየታዊ ቅድስና - ክህሉ ኣይኽእልን። መለኮታዊን ፍጹምን ቅድስና ኩሉ ናቱ ነበረ። ግን ብኣቦ ንተልእኾኡ ከም ገላጽን መድሓንን ክፍለ፡ ድሕሪኡ ድማ ናብዛ ዓለም ክልኣኽ ይኽእል ነበረ። ከምኡ’ውን፡ ካብዛ ዓለም ናብ ዓለም ክብሪ ኣቦ ክምለስ ከሎ፡ ንርእሱ ኣብ ቦታ ከም ኣብነትን ሓይልን ቅድስና ተኸተልቱ ክቐድስ ይኽእል ነበረ።
  • «ንጐይታ ኣምላኽ ኣብ ልብኹም ቅዱስ ግበሩ» (1 ጴጥሮስ ) ተባሂልና ኣለና። ኣብዚ’ውን፡ እንኮ ዝከኣል ትርጉም ናይ እዩ ተነጺሎም, ብኣቀማምጣ። ንጐይታ ኣብ ልብና ብዘይተወዳዳሪ ቦታ ኸነንጽሎ ይግብኣና።
  • ስለዚ፡ ብቐዳምነት ብግብሪ ኣምላኽ ዝኾነና ናይ ፍጹም ኣቀማምጣ ቅድስና ኣሎና። እዚ ብንጹር እንተ ዘይርኢናዮ፡ ሓደ ኻብቲ ሓደ ስለ ዝፍስስ፡ ብዛዕባ ተግባራዊን ብዕቤት ዝመጽእን ቅድስና ጉድለት ዘለዎ ክንረክብ ኢና። እቲ ንጽበዮ ተግባራዊ ቅድስናና ብመሰረት ናይቲ ኣቀማምጣዊ ቅድስናና እዩ።

ቅድስና ኣብ ቅዱሳት ጽሑፋት

ቅድስና ብቐዳምነት ምስ ተተሓሒዙ ተጠቒሱ ኣሎ፡ ኣምላኽ ዝዓረፈላ ሳብዐይቲ መዓልቲ ምስ ቀደሳ ()። ካልኣይ ምጥቃስ ምስ ምድሓን ተተሓሒዙ ኣሎ፡ ኣምላኽ ንእስራኤል ግብጺ ምስ ኣውጽኦም። ኣምላኽ ከምዚ በለ፡ «ንዅሉ እቲ » (ዘጸኣት ) ኣንጽለለይ። እቶም ብደም ዝተደምሰሱ በዅራት (ኣብ ፋስጋ) ብኣቀማምጣ ኣምላኽ ተነጺሎም ነበሩ። በዚ ድማ፡ ፍሉይ ኣነባብራኦም ኰነ፡ ወይ ድማ፡ ድሕሪኡ ንሳቶም ዝተተክኡ (ዘሁልቍስ , )።

እቲ ኣብ ዘጸኣት ዝርአ ስእሊ ወይ ዓይነት ኣዝዩ መሃሪ እዩ። ኣብ ምዕራፍ 12፡ እስራኤል ብደም ፋስጋ በጊዕ ፍርዲ ተኸዊሎም፡ እዚ ድማ ነቲ ብወንጌል ዝበጽሓና ይቕረታን ጽድቅን የርኢ። ኣብ ምዕራፍ 15፡ እስራኤል ግብጺ ወጺኦም፡ ሓይሊ ተሰይሩ። እዚ ድማ ምድሓን የርኢ። ክልቲኡ ምዕራፋት ብሓንሳብ ምድሓን የርእዩ። ድሕሪኡ ኣብ ምዕራፍ 13፡ ቅድስና ንረክብ። እቶም ብደም ዝጸደቑ ህዝቢ ንኣምላኽ ተነጺሎም ኣለዉ፡ ንሱ ድማ ንርእሱ ስለ ዝጠልቦም፡ ንዝኾነ ተወዳዳሪ ጥርዓን ክዋግእ እዩ። ኣምላኽ ንጥርዓን ኣበየ፡ ንሓይሊ ግብጺ ኣጥፍአ፡ ንህዝቡ ኣድሓነ፡ ናብ ርእሱ ድማ ኣምጽኦም። ኲሉ ድሕሪኡ ዝመጸ ታሪኾም በዚ እዚ ክመሓደር ነበሮ።

ኣብዚ ዅሉ፡ ኣምላኽ ንሰባት ክባርኽ ምስ ዝሓስብ፡ ንሳቶም ከምቶም ካልኦት፡ ርኹሳት ወይ ርኹሳት ከይኰኑ፡ ንርእሱ ከም ዝነጽሎም ብንጹር የርኢ። ንርእሱ ተቐዲሶም ኣለዉ።

ሰብ ብሓጢኣት ረኺሱ እዩ። ኣእምሮኡ፡ ልቡ፡ ዅሉ ባህሪኡ ብዅሉ ዓይነት ተዋሒጡ እዩ። ስለዚ ጸጋ ንዕኡ ንምዕዋት እንተ ተበጊሱ፡ ንኣምላኽ ክነጽል ኣለዎ ብኣምላኽ - ዅሉ ወይ ምንም የለን።

ኣቀማምጣዊ ቅድስና ንምእመናን

ስለዚ፡ ነቲ ዓቢ ክንሕዝ ኣሎና፡ ንሕና ተቐዲስና ኢና. ቅዱሳት ጽሑፋት ኣብዚ እዚ ኣዝዩ ንጹርን ግሉጽን እዩ። እቶም ቈረንቶስ ንኣብነት ዝጥቀሱ እዮም። ካብቶም ኣብ ቅዱሳት ጽሑፋት ተጠቒሶም ዘለዉ ክርስትያናት ዘመን ሃዋርያት፡ ንሳቶም ብተግባራዊ ቅድስና ዝተሓተ ምልክት ዝነበሮም እዮም። ባህርያቶም ንብዙሕ ወቐሳ ዝተቓልዐ ነበረ፡ ሃዋርያ ድማ ብንጹር ቃላት ተቐቢሎምዎ።

ይኹን እምበር፡ ኣብ ቀዳማይ መልእኽቱ ንሳቶም፡ (ዝተቐደሱ) ከም «ኣብ የሱስ ዝተቐደሱ» (1 ቈረንቶስ ) ይጽውዖም። ድሕሪኡ ኣብ ምዕራፍ 6፡ ነቶም ንኣረማዊ ዓለም ዝመልኡ ብዙሓት ሓጢኣታት ድሕሪ ምጥቃሱ፡ «ከምኡ ድማ ገሊኣኹም ነይርኩም ኢኹም እሞ… ተቐዲስኩም ኢኹም» (ቍ. 11) በለ። ካብዚ ዝንጹር የለን። ንሕና ኣይንኸውንን ኢና ቅዱሳት ህዝቢ ኣምላኽ ብምብጻሕ ናብ ሓደ ደረጃ ተግባራዊ ቅድስና። ንሕና ኢና ቅዱሳት ኣምላኽ፡ በዚ ድማ ቅድስና (ተግባራዊ ቅድስና) ግዴታና እዩ። ቅዱሳት ንምዃን ሓደ ደረጃ ቅድስና ክንበጽሕ እንተ ዝግብኣና፡ ብመሰረት ሕጊ ምዀነ። ግናኸ ኣምላኽ ብመሰረት ጸጋ እዩ ዝሰርሕ።

ፍጹም ቅድስና ብኸመይ ይረጋገጽ

ፍጹም ቅድስና ብኽልተ መገዲ ይበጽሓና። ቀዳማይ፡ ብግብሪ እዩ። «ብሓንሳብ ብምቕራብ የሱስ ተቐዲስና ኢና» (እብራውያን )። «የሱስ ድማ፡ ንህዝቢ ብገዛእ ደሙ ምእንቲ ኺቀድስ፡ ደገ ተሰቕለ» (እብራውያን )። ብእኡ ብምእማን፡ ኣብ ዋጋ መስዋእቱ ንቐውም፡ በዚ ድማ ከምቲ ዝጸደቕናዮ ንኣምላኽ ተነጺልና ኢና።

ካልኣይ፡ ብመንፈስ ቅዱስ ኢና እንቕደስ። ከምዚ በለ፡ «ኣምላኽ መጀመርታ ንምድሓን ብ ቅድስና መንፈስ (ቅዱስ) ንእምነት » (2 ) መሪጹኩም እዩ። ከምኡ ድማ ጸሓፈ፡ «ዝተመርጹ…ብ ቅድስና መንፈስ» (1 ጴጥሮስ )። እዚ ድማ ኣብ ልብና ዝሰርሕ ግብሪ መንፈስ ቅዱስ እዩ፡ እዚ ድማ ኣብ ብሓድሽ ይዛዘም፡ «እቲ ኻብ መንፈስ ዝተወልደ መንፈስ እዩ።» ድሕሪኡ፡ ወንጌል ብእምነት ምስ ተቐበለ፡ መንፈስ ቅዱስ ይነብር ኣብቲ ምእመን፡ ከምኡ ድማ ይሕትሞ ክሳዕ መዓልቲ ምድሓን። በቲ ማሕተም: እቲ ምእመን ናይ ኣምላኽ ምዃኑ ይምልከት፡ ንእኡ ተቐዲሱ (ተነጺሉ) ኣሎ።

ከምዚ ጸሓፈ፡ « የሱስ፡ ንሱ ኻብ ኣምላኽ… ቅድስና ዀይኑልና እዩ» (1 ቈረንቶስ )። ንሕና ብእኡ ተነጺልና ኢና፡ ምኽንያቱ ደሙ ምእንታና ፈሲሱ እዩ። ከምኡ ድማ፡ መንፈስ ቅዱስ ከም ፍረ ግብሩ (ናይ ) ተቐቢልና ኢና። ስለዚ፡ «ብስም የሱስን ብመንፈስ ኣምላኽናን… ተቐዲስና ኢና» (1 ቈረንቶስ )።

ተግባራዊ ቅድስና

ንሕና ምዃንና ፍጹም ቅዱሳት ምዃንና ብሓቂ ምስ ተረድእና፡ ድሕሪኡ ንተግባራዊ ቅድስና ዘሎና ሓላፍነት ንምፍጻም ንዳሎ፡ እዚ ሓላፍነት እዚ ድማ ኣብ ፍጹም ቅድስናና ዝተመርኰሰ እዩ። ሓደ ኻብቶም ናይ ንኣቦ ዝቐረቡ ሕቶታት፡ «ብሓቂኻ ቅድሶም፡ ቃልካ እዩ» ()። ስለዚ፡ ኣምላኽ ክንፈልጥን ብጥንቃቐ ክንሰምዕን ኣሎና፡ ምኽንያቱ ብዝበለጸ ክንፈልጦ እንከለና፡ ቅዱስ ሓይሉ ኣብ ህይወትና ብዝበለጸ ይግለጽ።

ከምዚ በለ፡ «እዚ ፍቓድ ኣምላኽ እዩ፡ ቅድስናኹም» (1 )። እዚ ድማ ተግባራዊ ቅድስና ምርጫ ከም ዘይኰነ የርኢ - ብፍቓድካ ዝግበር ወይ ዝፍኖ ነገር ኣይኰነን። ብተወሳኺ፡ ኣምላኽ ንርእሱ ንቅዱሳን ይፍጽሞ፡ ኣብ ጸሎት ንተሰሎንቄ ዝርአ ድማ ብዅሉ መዳዩ ዝሓቘፈ እዩ፡ «እቲ ኣምላኽ ንብምሉእኹም ይቕድሰኩም» (1 )። ዅሉ ነገር ብዛዕባና ኣብ ትሕቲ ቅዱስ ንክነብር ናይ ኣምላኽ ክመጽእ ኣለዎ።

ኣብ ተግባራዊ ቅድስና ዘሎና ግደ

ድሕሪኡ ድማ ናይና ወገን ጉዳይ ኣሎ። ንተግባራዊ ቅድስናና ንምዕባይ ክንወስዶም ዘሎና ስጉምታት ኣለዉ። ገለ ነገራት ክንርሕቕ ኣሎና፡ ን depart from iniquity, to purge ourselves from vessels to dishonor - those who teach serious error. Only then will we be vessels “unto honor, sanctified and fit (prepared and approved) for the Master’s use” ()

This is how the work of sanctification progresses. Indeed, it is the great work which the Lord is carrying on with His Church, His object being to “sanctify and cleanse it with the washing of water by the Word” (). This work of sanctification and cleansing is taking place today in all those individuals who compose His Church - all believers.

Holiness and the Believer

When we are exhorted to be holy in Scripture, it is the same thing as being exhorted, to be (progressively) sanctified. Holiness and sanctification are translations of the same Greek word. So holiness is both absolute and progressive. For instance, we read, “wherefore, holy brethren, partakers of the heavenly calling” (). These were not some superior breed of Christians who were far advanced in practical holiness but simply people who were set apart for God as partakers of the heavenly calling. In fact, show that these believers weren’t very far advanced at all in practical holiness. Further, in , they were exhorted to “follow peace with all men, and holiness.” Evidently they weren’t doing this. These holy believers were to follow holiness. Peter tells us the same thing when he says in and , “Be you holy” to the same people to who he says, “You are…a holy nation.”

Thus, because we are holy, we are to be holy. The holiness which should characterize us day by day is according to the holiness which is ours by the call of God.

The New Testament often calls believers saints. Now, a saint is popularly though of as an extremely holy person. The Roman Catholic Church makes saints by a long process called canonization. If we told a Roman Catholic that we were going to visit the saints, they would think that we were going to some local shrine to get help from those canonized dead people. But a saint is not a person of unusual godliness who after death is entitled to be represented or pictured with a halo around his or her head. A saint is the ordinary simple believer who has been set apart for God by the blood of Christ and by the possession of the Holy Spirit. Since every true believer is a saint, we are all responsible to pursue holiness. Perhaps one reason why the Roman Catholic idea lingers on is because it leads people to feel that personal holiness doesn’t concern them but only concerns a few special ones. Those few special ones can pursue holiness while the rest can live easygoing lives in the world. Let us carefully maintain the Scriptural thought.

Justification and Sanctification

Positional (absolute)-sanctification and justification go together. In where the work wrought “in the name of the Lord Jesus and by the Spirit of our God” is in question, sanctification is mentioned even before justificiation. The Corinthians had been cleansed and set apart for God on the same ground and by the same means as they had been justified - and so have we. Now, Scripture is plain that we are “justified by faith” () but it doesn’t speak of sanctification by faith. However, just as we know our justification by faith and not by feelings, so too, we know that we have been set apart for God by faith and not by feelings.

God declares us to be justified as believers in Jesus and we believe Him. He also declares us to be sanctified to Himself as believers in Jesus and again we believe Him.Practical sanctification is another question. It should progressively increase as long as we are on this earth. We are to be “perfecting holiness in the fear of God” (). Paul prayed that the Thessalonians might be sanctified “unto the coming of our Lord Jesus Christ” (, ). Practical holiness is not apart from faith, but to speak of holiness by faith (as though faith alone produced it) is to shut out our practical Christian living which must not be executed.

Practical sanctification is presented in as the fruit of our being freed from the slavery of sin. Further, it is the “law of the Spirit of life in Jesus” which makes us “free from the law of sin and death” (). The more we are under the law (control) of the Holy Spirit, the more we enjoy freedom from the control of sin. Thus, the daily control of the Holt Spirit in our lives is very important to real practical sanctification.

Means of Practical Sanctification

In His prayer for His own, the Lord said, “Sanctify them through Thy truth; Thy Word is truth” (). The Holy Spirit and the Word of God are always closely connected such as in creation (), in new birth (), and here in the matter of practical sanctification. So we can speak of holiness by the Word of truth as well as by the Spirit. We can also speak of holiness by love according to . Our hearts are established in holiness as our love increases.

There is also a holiness by separation from all that is unclean, coupled with cleansing from all filthiness of flesh and spirit as seen in and in . Holiness is thus practically produced in us by these above four practical means, in addition to faith.

The Goal of Sanctification

Since speak of being wholly sanctified, some claim to have complete freedom from the presence of sin. But as we have seen, wholly refers to the whole man - his spirit and soul and body. God doesn’t just do a half-work. Its sanctifying influence reaches every part of us and is carried on until the Lord’s coming. When He comes, the sanctification of the whole man will be completed and perfect but not before.

As long as we live in these bodies which were derived from Adam, sin will still be in us. Yet the more we experience God’s sanctifying work, the less we come under sin’s power. There is no excuse for the believer to sin since he has available ample power to preserve him. Yet we all do sin. But we should all confess it unless our sense of what is sin is badly blunted or unless we are simply deceiving ourselves.

The normal and proper Christian life is one of practical holiness. But those who are most holy don’t brag about it or simply live to themselves. The desire of their lives and the theme of their tongues is CHRIST.

ተዛማጅ ጽሑፋት

ብመጀመርታ ኣብ Toward The Mark ተኣሊዩ። ብሰውራዊ ኣእምሮ ተተርጒሙ፣ ጥቕስታት መጽሓፍ ቅዱስ ከኣ ተኣቲቶም — ዝኾነ ኣገናዕቲ ክፈቱ ኣብ መፅሓፍ ቅዱስ ንኽትንብቡ።

© Bible Society of Ethiopia

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