Isahluko 14 — Ucango Olivaliweyo

GSAM 214.1“NGEXESHA lokuba baya kuthenga, wafika umkhwenyana; baza abo babelungile bangena naye emtshatweni, kwaza kwavalwa ucango.”¹

GSAM 214.2Ukuza koMkhwenyana okuthethwe ngako kulo mzekeliso asikokweKristu okuza emhlabeni, kodwa kokwezomtshato. Umsitho womtshato sisiganeko esenzeka phambi kokufika kweNkosi. Ivezwe kwiVangeli ebhalwe nguLuka ngolu hlobo: “Iinqe zenu mazibotshelelwe, nezibane zenu zivuthe; nibe njengabantu abalindele iNkosi yabo, xa ibuya emtshatweni; ukuze xa ifika inkqonkqoza, bamvulele kwangoko.”²

GSAM 214Ukwamkelwa koBukumkani Okubizwa ngokuba nguMtshato

GSAM 214.3Ukuza komkhwenyana emtshatweni kumelwe kuDaniyeli 7:13, 14, apho uKristu eza kuBawo ukuya kwamkela ubukumkani bakhe. Kwixesha elidala ukufika kukumkani kwisixeko sakhe esilikomkhulu ukuze amkele itrone nobukumkani bakhe kwakubizwa ngokuba ngumtshato. Esi siganeko—samkelwa kwesixeko esilikomkhulu njengomakoti—sasibhiyozelwa ngobungangamsha nobukhazikhazi bomtshato wokwenene. Ngoko ke xa uKristu emkela kuBawo ezulwini ubukumkani bakhe, kuthiwa utshatile kumakoti wakhe—iJerusalem Entsha (Isityhilelo 21:9); kwaye oku kubizwa kumzekeliso “ngumtshato.”

GSAM 214.4Emva kokuvalwa kweentsuku ezingamawaka amabini anamakhulu amathathu, ngo-Oktobha 22, 1844, abantu bokubuya, abathelekisa iziganeko kumava abo neenyaniso ezinxulumene nomtshato waseMpuma, bathi, “uKristu ungene emtshatweni.” Njengoko bafumana ukukhanya okucacileyo ngobunjani besiganeko esiza kwenzeka ekupheleni kweentsuku ezingamawaka amabini anamakhulu amathathu, ukholo lwabo lwalulandela uKristu kumsebenzi awayengene kuwo; ngoko ke ngokholo, “bangena naye emtshatweni.”

GSAM 215“Ndiza Kubuya”

GSAM 215.1Kumbono owanikwa uNkosazana Harmon, ngo-1845, weKristu esuka kwigumbi lokuqala esiya kwelesibini kwingcwele yasezulwini, sifumana la mazwi: “‘Yimani apha; ndiyakuya kuBawo ukuyokwamkela ubukumkani; zigcineni iimpahla zenu zingenabala, yaye kungekudala ndiya kubuya emtshatweni ndize ndinamkele kum.’ Kwaza ke kwafika inqwelo enamafu, enamavili afana nomlilo ovuthayo, ingqongwe zizithunywa, apho uYesu wayekhona. Wakhwela enqwelweni, waza wathuthwa wayiswa kwindawo engcwele kunazo zonke, apho uYise wayehleli khona.”³

GSAM 215Inceba Emva Kokuba Umnyango Uvaliwe

GSAM 215.2Ucango oluvaliweyo lwesi fuziselo lubonakala lubhekisa kwisiganeko esenzeka phambi kokuza kokwenene koNyana womntu emafini ezulu; kuba emva kokuba ucango luvaliwe, ezinye iintombi ziza zinkqonkqoza, zize zixelelwe ukuba “zilumke” kuba aziyazi imini nelixa sokufika kwakhe. Kwakhona, olu cango luvaliwe emva kokuba iintombi ezikrelekrele zingene noMkhwenyana emtshatweni.

GSAM 215.3Kubonakala ngolwimi olusetyenziswe kwesi sifaniso seentombi ukuba emva kokungena emtshatweni kusekho ithuba lokuba kwaneentombi “ezisisidenge” enze amalungiselelo amkelekileyo okudibana noMkhwenyana. Bayayalelwa ukuba “balumke.” Ukulumka nokulinda zizinto ezinxulumene namalungiselelo okwenene okudibana neNkosi. Ngoko ke, kubonakala ngathi ubabalo alususwa xa ucango kwesi sifaniso luvalwa.

GSAM 215Asilulo Ucango LukaLuka 13:25-28

GSAM 215.4Kwixesha elidlulileyo, kuye kwenziwa iimpazamo ngokudibanisa isango ekuthethwa ngalo kulo mzekeliso nesango ekukhankanywe ngalo kuLuka 13:25-28, esithi, “Xa inkosi yendlu sele ivukile, yavalela umnyango, nina niza kuqala ukuma ngaphandle, ninkqonkqoze emnyango, nisithi, Nkosi, Nkosi, sivulele; yena uya kuphendula enithi, Andinazi nina, nisuka phi.... Sukani kum, nonke benzi bobubi. Kuya kubakho ukulila nokutshixiza kwamazinyo, xa nina niyabona uAbraham noIsaka noYakobi, nabo bonke abaprofeti, ebukumkanini bukaThixo, nina ke nikhutshelwe ngaphandle.” Kucacile kakhulu kolu lwimi lwalapha ngasentla ukuba xa le nyango ivaliwe, isiphelo salabo abavalelwe ngaphandle sigqitywe. UbuKumkani bukaThixo buye bufika ke ngoko; kuba baya kubona abasindisiweyo kubo bukumkani. Ngokwahlukileyo, kumzekeliso weentombi iNkosi ayikafiki kubuKumkani bayo, kodwa iye kuYise wayo ukuyokwamkela ubuKumkani bayo.

GSAM 216Ucango Olivaliweyo Kwinkonzo Yomzekelo

GSAM 216.1Abo ngokholo balandela uKristu emsebenzini wakhe, emva kokuvalwa kwexesha leentsuku ezingamawaka amabini anamakhulu amathathu—umhla wama-22 ku-Okthobha 1844—babona ukuba xa uMhla woCamagushelo ufikile kwinkonzo engumzekelo umbingeleli oyintloko wavalela ucango lwegumbi langaphandle waza wavula ucango olusinga kwindawo engcwele kuzo zonke, ukuze enze umsebenzi wakhe wokucima izono ezivunyiweyo kwindawo engcwele; kwaye ukuba kananjalo uKristu, umbingeleli wethu omkhulu, wayevale ucango lwegumbi langaphandle letempile yezulu, waza wavula elo gumbi apho kwakubonakala “ibhokisi yesivumelwano sakhe.”⁴

GSAM 216Ngoobani Ababesempazamweni?

GSAM 216.2Ngelo xesha, kwakukho abakholwa bama-Adventist ababengakafumani kukhanya ocacileyo ngenkonzo kaKristu engcweleni, ingqondo yabo ingekayiswa kumyalezo wesithunywa sesithathu. Aba benza impazamo ngokudibanisa lo mnyango wangaphandle wendawo engcwele nomnyango ovaliweyo kuLuka 13:25-28. Nangona kunjalo, aba babengengawo amaSeventh-day Adventist. Kodwa ukuba bengobani, nokuba loo mfundiso yavela njani, nokuba zeziphi iimeko ezakhokelela kwizigqibo ezinjalo, siza kuzama ukubonisa.

GSAM 217.1Abantu ababezihlukanisile kumabandla azibiza ngokuba ngawamaKristu phantsi kwesaziso somyalezo wokubuya kukaKristu, kunye nabo ababebahlukene nabo, bathethwa ngabo kubungqina obubhalelwe ibandla lesihlanu nelesithandathu kumabandla asixhenxe eSityhilelo. Isilumkiso esiya kwibandla lesihlanu, iSardis, sithi, “Khumbula ke indlela owamkele ngayo waza weva, ungayeki, uze uzisole. Ngoko ke ukuba awuphaphami, ndiza kuza kuwe njengengelawe, kwaye awuzukwazi ukuba ndiza kuza ngawuphi na umzuzu.”⁵ Kolu lwimi kuyacaca ukuba abantu abathethwa nabo babesivile isibhengezo sokufika kweNkosi. Babesithi basamkele, kodwa ngoku babesele beza kusikhanyela.

GSAM 217Ibandla lasePhiladelphia

GSAM 217.2Ibandla lasePhiladelphia, imeko yesithandathu yebandla leeNdaba eziLungileyo, liyakhankanywa emva koko. Eli bandla limele abantu ababekhutshwe phantsi kwesibhengezo semiyalezo yokuqala neyesibini yeSityhilelo 14. Kweli bandla iNkosi ithi, “Nantsi, ndiza ngokukhawuleza: yibamba ngokuqinileyo into oyibambileyo, ukuze kungabikho mntu uthatha isithsaba sakho.”⁶ Baqhubeka bethethwa ngamazwi alandelayo: “Ezi zinto zithethwa ngulowo ungcwele, ulowo unyanisekileyo, onesitshixo sikaDavide, ovulayo, kungabikho mntu uvala; novala, kungabikho mntu uvulayo: Ndikwazi izenzo zakho: nanko, ndibeke phambi kwakho ucango oluvulekileyo, kungabikho mntu unokuluvala; kuba unamandla amancinci, ugcine ilizwi lam, awuzange ulikhanyele igama lam.”⁷

GSAM 217Yintoni Ucango Oluvaliweyo Lwalo Mzekeliso?

GSAM 217.3Yintoni ekufuneka iqondwe ngocango oluvulekileyo noluvaliweyo kwisibhalo esisandul' ukucatshulwa? Sicinga ukuba impendulo eyanelisayo kwalo mbuzo ingafunyanwa kwinkcazelo ehambelanayo: Ngelixa kwakukho abo phakathi kwama-Adventist ababefumene ukukhanya okuphezulu, kwaye befundisa ukuba uMsindisi wayeyitshintshile inkonzo yakhe ukusuka kwigumbi lokuqala ukuya kwelesibini kwingcwele yasezulwini, kwaye bebonisa ngokuchanekileyo umbuzo womnyango ovulekileyo novaliweyo kwabo babefuna ukuva, elinye iqela lalichasa le nyaniso, kwaye lalizama ukumisa ukholo kwimfundiso yokuba umnyango ovulekileyo wawuvaliwe, novaliweyo wawuvulekile. Ngokwenza oku, babesivimba isendlela, okanye bephazamisa umsebenzi, wabakhonzi beNkosi apha emhlabeni. Iingcango zengcwele yasezulwini zivulwa zize zivalwe ngamandla kaKristu—“Yena uvulayo, kungabikho mntu uvala.” Kwintetho eya kwibandla lasePhiladelphia, abantu ababambeleleyo, abagcina ilizwi, kwaye abalikhanyeliyo igama lakhe, bafumana uloyiso oluvula umnyango ongenakuvaliwa ngumntu. Oku ngokungathandabuzekiyo kubhekisa kumnyango wokufikelela ebantwini, lowo mnyango abantu, ngokubonakalayo (njengoko siza kubona), babewuvale ngempumelelo; kodwa njengembeko yokuzinika kwabo, iNkosi ibeka phambi kwabanyanisekileyo “umnyango ovulekileyo” ongenakuvaliwa ngumntu.

GSAM 218Umnyango Wokuthetha

GSAM 218.1Kukho imizekelo emininzi ekwiZibhalo apho ucango lusetyenziswa ngale ndlela. UPawulos, ebhalela abaseKorinte, uthi, “Kuvulwe kum ucango olukhulu nolunamandla, kwaye baninzi abachasi.”⁸ Kwakhona, kwileta yakhe yesibini kwabaseKorinte, uthi, “Ndathi ndakufika eTrowa ukuya kushumayela iiNdaba eziLungileyo zikaKristu, ndavulelwa ucango yiNkosi, andafumana kuxola emoyeni wam, kuba andimfumana uTito umntakwethu.”⁹ Wacela kwakhona kwabaseKolose ngale ndlela: “Qhubekani nokuthandaza, niphaphe kuko ninombulelo; kwaye nithandazele nathi, ukuze uThixo asivulele umnyango wokuthetha, sithethe imfihlelo kaKristu, endibotshelelwe nam ngenxa yayo.”¹⁰

GSAM 218.2Kwezi ziBhalo kubonakala ngathi amathuba okushumayela inyaniso abizwa ngokuba ziingcango ezivulekileyo; kwaye ngokwamazwi athethwa kwibandla lasePhiladelphia kubonakala ngathi ngexesha abantu aba babizwe ngalo, abantu babesenza iinzame ezigqithisileyo zokuvala umnyango wokuthetha kubo. Njengoko ibandla lasePhiladelphia lalidlula kuvavanyo, libambelele ngokuqinileyo “elizwini” naku “gama” lakhe, ilizwi leNkosi lalingelithi, uya kubeka phambi kwabo umnyango ovulekileyo ongenakuvaliwa ngumntu.

GSAM 219Imeko emva ko-Okthobha 22, 1844

GSAM 219.1Njengoko le meko isaphambi kwethu njengoko kuchaziwe ngamazwi esiprofeto, masijonge emva kwimeko njengoko iziganeko zazisenzeka. Njengoko sele kuchaziwe, kude kube ngo-Epreli, 1844, amabandla ayevulelwe ukushumayelwa komyalezo wokubuya, izibizo zabasebenzi zazininzi ngaphezu kwabashumayeli ababephilayo ababenokuzalisekisa. Emva kokuphoxeka, entwasahlobo ka-1844, abo babengazange bayamkele ngenene le ngcamango, bajika bayaphikisa. Xa, ehlotyeni lika-1844, kwakunikezelwa ngomyalezo wesithunywa sesibini weSityhilelo 14 kunye “nesikhalo sezinzulwini zobusuku” (Mateyu 25), kwavela ukuhlukunyezwa okukhulu kwabo babesenesibindi sokuqinisekisa ukholo lwabo ekubuyeni okusondeleyo kweNkosi. Aba bachasi bazama ngeendlela ngeendlela ukucinezela lo mbandela, nangeyona ndlela inokwenzeka ukuthintela umsebenzi wabo babesabhengeza besithi “lifikile ixesha lokugweba kwakhe.” UWilliam Miller wathi ngolu chaso, “Lolona lungeyondalo kwaye alunakuchazwa.” Inkcaso yayizimisele kangangoko ekusondeleni esiphelweni seentsuku ezingamawaka amabini anamakhulu amathathu ukuba uGeo. Storrs wathi ngayo, “Sigqibile ngamabandla abizwayo nabo bonke abangendawo, ngaphandle kokuba esi sikhalo singabachaphazela.”

GSAM 219.2Emva kokuvalwa kwelo xesha, njengoko inkcaso nokugxeka okuvela kubenzi bobubi kwakusiya kusomelela ngokuphindwe kabini nangokuphindwe kathathu, uWilliam Miller wathi ngale meko, “Silugqibile umsebenzi wethu wokulumkisa aboni, nokuzama ukuvusa ibandla elinenkolo yangaphandle kuphela. UThixo ngobonelelo lwakhe uvale ucango.”¹¹

GSAM 219Ukuqina Okubanzi Kwaboni

GSAM 219.3Le ndlela yelizwe elihleka-hleka ayizange ibenze lukhuni nje aboni ngokuchasene nenkolo yokubuya kukaKristu, kodwa ubungqina babo babe kumabandla abizwa ngokuba ngawamaKristu yayingu le: “Xa sithi sikhumbule ukuba ‘zimbalwa ziqelelene kangakanani’ iimeko zenguquko yenene, kwakunye nokungabi nantlonipho okungenamlinganiselo, kunye nokuqaqadeka kwaboni, singasuka sizive sesidanduluka sisithi, ‘Angaba ukulibele na uThixo ukuba nemfesane? Okanye, Ingaba ucango lwenceba luvaliwe na?’”¹²

GSAM 220.1Kumnye umsebenzi sifunda ngakumbi ngemeko emva kokuvalwa kwexesha lobuprofeti: “Ngoko ke kwaba phantse akunakwenzeka ukufikelela kwabangakholwayo, ukuphoxeka kowe-1844 kwakudide kakhulu iingqondo zabantu abaninzi, kwaye babengafuni ukumamela naluphi na ulucaciso ngalo mbandela.”¹³

GSAM 220Zonke Iingcango Zokufikelela Kwabangakholwayo Zivaliwe

GSAM 220.2Imeko enjalo yayibonakala, ngelo xesha, ivala ucango lokufikelela kwabo bonke ngaphandle kwabo babesabambelele ngokuqinileyo ekholo nasethembini lokuza kukaKristu kungekudala. Njengoko ucango lokuthetha lwalubonakala luvaliwe ngokupheleleyo, kwaye abantu bama-Adventist babona ukuba kukho ucango oluvaliweyo kwifaniso elungqinelana namava abo, kunokubonwa ngokulula indlela abafikelela ngayo kwisigqibo sokuba akusekho nenceba yaboni: okanye, njengoko abanye babesitsho, ukuba “ucango lwenceba lwaluvaliwe,” ingakumbi ukuba babecinga ukuba ucango oluvaliweyo kwesi faniso kunye nocango oluvaliweyo kuLuka 13 yayiyinto enye. Ukuba abantu bebenqaba ngokupheleleyo ukuva, ngaloo ndlela beqinisa iintliziyo zabo, bebengaguquka njani?

GSAM 220Ngubani Owaqala Ukufundisa Ngomnyango Ovaliweyo Obuxoki?

GSAM 220.3Ngoku kuvela umbuzo, Ngubani owaqala ukufundisa imfundiso ethi “akukho nenceba kuboni”? ngubani owakholelwayo? kwaye ngubani owayiphikisayo? Njengempendulo kumbuzo wokuqala, siza kukhomba kwingxelo yotyelelo olwenziwa nguJ. V. Himes kwintwasahlobo ka-1845, kwiPhondo laseMaine. Uthi:—

GSAM 220.4“Umzalwana uJoseph Turner nabanye babesithi sisele kwiSabatha enkulu—ukuba iminyaka engamawaka amathandathu iphelile—ngoko ke akukho Mlandeli we-Adventist owayefanele enze nawuphi na umsebenzi wezandla. Ukwenza oko, ngokoluvo lwabo, ngokuqinisekileyo kwakuya kubangela intshabalalo yabo yokugqibela.

GSAM 220.5“Ngethuba besilindile kwesi simo sokungasebenzi ngezandla ngokwasemhlabeni, kukhanya okutsha, njengoko kwakucingelwa, kwakhanya engqondweni kaMzalwana Turner, oku kuxelwe ngokuthi, uMkhwenyana WAFIKA—wathi wafika ngomhla we-10 wenyanga yesixhenxe yonyaka wamaYuda ophelileyo—ukuba umtshato wenzeka ngelo xesha—ukuba zonke iintombi zangoko, ngandlel' ithile, zangena naye emtshatweni, kwaye ucango lwavalwa!—akukho namnye kubo onokulahleka, kwaye akukho namnye ongaphandle onokusindiswa. Ngaloo ndlela zonke izinto zomoya zeli hlabathi linamandla zagqitywa.”¹⁴

GSAM 221Ngubani Owayichasa Ngamandla Le Ngcamango Yobuxoki?

GSAM 221.1UMfundisi Turner waqala ukufundisa isifundiso sakhe “sokuba akusekho nenceba” eParis, eMaine, kwaye okwethutyana wafumana abalandeli abaninzi kuloo mmandla welizwe. Ngenxa yokuba umnyango wokufikelela kubantu abangaphandle kwama-Adventist, nokuba babengamakholwa okanye bengengamakholwa, wawuvaliwe ngokupheleleyo, abaninzi ngokwendalo batsaleleka kwimbono kaTurner ngalo mbandela.

GSAM 221.2Ukuze igama elithi Ama-Adventist lingaqondwa gwenxa, apha emva koku siza kuthetha ngaba bantu njengama-Adventist osuku lokuqala; kwaye yayininzi kule klasi yayamkela iimbono zikaMnu. Turner. Babengekaboni okanye beve inyaniso yeSabatha, kwaye babengekeva ngomyalezo wesithunywa sesithathu. Nanga abantu ekuthetha ngabo uNksk. White ngolu hlobo kwenye yeempapasho zakhe:—

GSAM 221.3“Emva kokudlula kwexesha lokulindela ngo-1844, ama-Adventist ayesakholelwa ukuba ukuza koMsindisi kusondele kakhulu; ayebambe ukuba afike kwimeko yenguqu ebalulekileyo nokuba umsebenzi kaKristu njengomthetheleli womntu phambi kukaThixo wawuphelile. Kuba babenike isilumkiso sokuba umgwebo ukufuphi, bacinga ukuba umsebenzi wabo ehlabathini ugqityiwe, baza balahlekwa ngumsebenzi womphefumlo wabo wokusindiswa kwaboni, lo gama ukugxeka kwabanesibindi abanyelisayo bangahloneli Thixo kwakungathi kubo bobunye ubungqina bokuba uMoya kaThixo ubuyisiwe kwabo bayalayo inceba yaKhe. Konke oku kwaqinisekisa kubo inkolo yokuba inceba ivaliwe, okanye, ngokutsho kwabo ngelo xesha, ‘ucango lobabalo lwaluvaliwe.’ Njengoko sekutshiwo, ama-Adventist ayemanyene okwethutyana ekukholweni ukuba ucango lobabalo lwaluvaliwe.”¹⁵

GSAM 222.1Kwesi sicatshulwa uNksk. White uchaza isimo esithathwe ngama-Adventist osuku lokuqala. Akabonisi nokubonisa ukuba wayekholelwa kuko. Njengoko kubonisiwe apha ngasentla, le mfundiso yaqala ukufundiswa nguJoseph Turner, eParis, eMaine. UNksk. White (owayesakuba nguNkosazana Harmon) wadibana noJoseph Turner kwindawo ekhankanywe ngasentla ekuqaleni kwentwasahlobo ka-1845, waza wamva esingqina isifundiso sakhe esithi “akukho msebenzi wezandla wama-Adventist, kwaye akukho nenceba kwaboni,” waza wamxelela ngokucacileyo ukuba “ufundisa isifundiso sobuxoki; ukuba kusekho inceba kwaboni, nakwabo bangakayilahli inyaniso ngokuqonda.”

GSAM 222Ukuchasa iNkolo ethi “Akukho Nenceba”

GSAM 222.2UJ. N. Andrews, owayehlala eParis, eMaine, ngo-1844 nango-1845, kwaye owayesazi kakuhle indlela abantu ababeqhuba ngayo apho, kunye nekaJoseph Turner, owayefundisa ukuba akusekho nenceba yaboni, uthi ngesimo sikaNkosazana Harmon ngalo mbandela ngelo xesha, “Endaweni yokuba imibono ibakhokelele ekwamkeleni olu luvo, yalungisa abo babesabambelele kuso.”¹⁶

GSAM 222.3UNkosazana Harmon wenza utyelelo lwesibini eParis, eMaine, ehlotyeni lika-1845. Ngokuphathelele olu tyelelo ndiza kucaphula kuNksk. Truesdail, owayehlala eParis ngelo xesha. Uthi:—

GSAM 222.4“Ngethuba lokundwendwela kukaNkosazana Harmon eParis, eMaine, ehlotyeni lowama-1845, ndamxelela iinkcukacha eziphathelele kumhlobo wam othandekayo, owayevalelwe nguyise ukuba angayi kwiindibano zethu, ngenxa yoko wayengakhange alahle ukukhanya. Waphendula encumile wathi, ‘UThixo akazange andibonise ukuba akukho lusindiso kubantu abanjalo. Ngabo kuphela abaye bafumana ukukhanya kwenyaniso kwaboniswa kubo baza bakulahla ngabom.’”¹⁷

GSAM 222.5Ukwathetha ngokubhekisele kwityelelo lesithathu likaNkosazana Harmon eParis, ngo-1846, ngolu hlobo:—

GSAM 222Olunye Ukhalimelo NgeNgcamango Engeyonyani

GSAM 222.6“Enye ingxelo efanele ukukhankanywa yayingumbono owawunikwa ngo-1846, eParis, eMaine. UNkosazana Harmon waboniswa ukuba xa uSathana engakwazi ukuthintela abaneentliziyo ezinyanisekileyo ekwenzeni wonke umsebenzi wabo, uya kusebenzisa ubuchule bakhe ekubatyhaleni ukuba bagqithe koko kufunwa ngumsebenzi wabo. Omnye udade othile olungileyo wayexelela amabandla ukuba uThixo uwalahle ngenxa yokuba ala umyalezo owathunyelwa ezulwini ukuze uwasindise. UDade uHarmon wabonakaliselwa ukuba akukho nyaniso kwintshumayelo yakhe, kuba kwakukho abaninzi kumabandla ababeza kwamkela inyaniso; ukuba izithunywa ezilungileyo ziza kusebenzela imiphefumlo kumabandla lawo, kwaye xa zisenza oko, zona [izithunywa] ziya kumshiya lo dadewethu, nentshumayelo yakhe [okuthetha intshumayelo yakhe ‘engenanceba’], ngaphandle komnyango.”¹⁸

GSAM 223Akukho Kuphikisana

GSAM 223.1Njengoko kukho abo banentshiseko kakhulu ekuzameni ukungqina ukuba uNksk. White wakha wafundisa ithiyori ethi “akusekho nenceba kuboni,” kodwa ngoku ufundisa okuphikisanayo, ndiza kunikezela ngeengxelo ezivela kwabo babesazi ngomsebenzi wakhe ukusukela ngo-1845, malunga nomzamo wakhe wokuguqula aboni. Oku kulandelayo yingxelo evela ku-Ira Abbey, waseBrookfield, eMadison County, kwiPhondo laseNew York:—

GSAM 223.2“Phakathi kweminyaka ka-1846 no-1850, uMzalwana noDade White beza endlwini yethu, kwaye babenezifiso ezikhulu ngabantwana nakwabo babengayilahli inyaniso. Basebenzela imiphefumlo engaguqukanga, kwaye andikhumbuli ndimva uDade White esithi akukho themba kwabatyibilikayo nakwabo babengayilahli inyaniso.”¹⁹

GSAM 223Ubungqina bama-Adventist oSuku Lokuqala

GSAM 223.3Ngokuphathelele koko kuqondwa ngama-Adventist osuku lokuqala aseNew England malunga nenkolo eqatha yocango oluvaliweyo, makangqine lo mba ileta ilandelayo:—

GSAM 223.4“Ngo-Agasti 5 ukuya ku-9, 1891, ndaba nengxoxo mpikiswano noMfundisi uMiles Grant, eBrookston, isixeko esinabemi abamalunga nama-30,000. Ingxoxo mpikiswano yayisesententeni enkulu, yaye yayongamelwe nguMnu. John Barbour, owayesakuba ngumongameli webhunga lesixeko. Esi sixeko sikumalunga neemayile ezingamashumi amabini ukusuka eBoston. Ingxoxo-mpikiswano ibimalunga nomba weSabatha, kodwa uMnu. Grant wazama ukutsalela kuyo umba wamava kaDade White kulo msebenzi. Watyhola esithi ‘wabonakaliselwa, kudala ngo-1844, ukuba ixesha lovavanyo lalidlulile, kwaye akusekho nenceba yaboni.’”

GSAM 224.1“Ndiphendula, ndamxelela ukuba ama-Adventist osuku lokuqala athatha olo luvo, phantse onke, ngaxa lithile, phambi kokuba siqhawuke kubo, kwaye endaweni yokuba uNksk. White aluxhase kwaphela olo luvo, enye yezinto zokuqala awaboniswa zona yayikukuba olo luvo ‘lwalububuxoki,’ nokuba kusekho ubabalo kuboni. Ndathi, ‘Kunjalo, kwaye uMfundisi Grant uyazi ukuba kunjalo.’ Ndithetha oku, inani labantu be-Adventist boSuku lwokuQala ababemi phambi kwam [elo qela laliyinxalenye enkulu yetende elikhulu elalizele] banqwala iintloko zabo ngokuqinisekileyo nangokuvisisana nesi sitatimende. Kwanele ukuthi uMfundisi uGrant akaphinde wayikhankanya loo ngongoma kwingxoxo-mpikiswano.” Ityikitywe ngu “Geo. E. Fifield, South Lancaster, Mass., Disemba 6, 1895.”

GSAM 224UNksk. White Ehlala Efuna Usindiso Lwaboni

GSAM 224.3Ukuba uNksk. White usebenze ngokuguqula aboni ukusukela ngo-1844 kude kube ngoku, kungqinwa ngakumbi kwezi zibakala: Yena noMfundisi White babambe intlanganiso endlwini ka-Albert Belden, eRocky Hill, Conn., eqale ngomhla wama-20 kuTshazimpuzi, 1848. Kule ntlanganiso kwenziwa umzamo wokuguqula abanye abantu abaphuma ehlabathini. UMfundisi White nomfazi wakhe babonakalisa umdla okhethekileyo kwimiphefumlo enjalo. Kweli candelo siza kunika ubungqina bomnye wabantu balolu hlobo owafumana umbhaptizo ezandleni zikaMfundisi White. UJohn Y. Wilcox, ebhala esuka eKensington, Conn., ngomhla wama-22 kuFebruwari 1891, uthi:—

GSAM 224.4“Ndaziswa enyanisweni ngexesha iintlanganiso zaziqhutywa kwigumbi elingagqitywanga lendlu kaMzalwana A. Belden, eRocky Hill, Conn. Ukufumana kwam ukukhanya kwenyaniso yangoku kwaba phantsi komsebenzi kaMzalwana noDade White. Ndabhaptizwa kamsinya emva koko nguMzalwana White. Ukuba bekungengenxa yenkuthazo namandla endawafumana kubo, andazi nokuba bendinokuba nesibindi sokucinga okanye ndive ukuba ndamkelwe yiNkosi na. Babenomdla omkhulu kum, baza basebenza nzima ukundinceda.”

GSAM 225.1UMfundisi White wathetha ngaloo ndibano kwileta ayibhalela uStockbridge Howland, waseTopsham, eMaine, esithi, “Umzalwana uBates waziveza imiyalelo ngokucacileyo kakhulu, kwaye ukubaluleka kwayo kwagxininiswa ngobungqina obunamandla kakhulu. Ilizwi laphumelela ekuzinziseni abo babesele bekwinyaniso, nasekuvuseni abo babengagqibi ngokupheleleyo.”

GSAM 225Umsebenzi Wokusindisa Aboni e-Oswego, N.Y.

GSAM 225.2Ngo-1849 uMfundisi uJames White nomfazi wakhe basebenza e-Oswego, eN.Y. Kwezo ntlanganiso uHiram Patch kunye noNkosazana Benson, ababebethembisene umtshato, baguqulwa babuyela kuThixo nasenyanini yangoku.

GSAM 225.3NgoMatshi, 1850, kwakhona kwabanjwa iintlanganiso eOswego. Kwi-Present Truth ka-Epreli, uMfundisi uWhite, ethetha ngezo ntlanganiso, wathi:

GSAM 225.3“Umsebenzi onomdla kakhulu ngoku uyaqhubeka phakathi kwabantwana bentsalela kwesi sixeko. Ukusindiswa kwabo kube ngumxholo ophambili kwiintlanganiso zethu kwiSabatha ezimbini ezidlulileyo, kwaye uThixo usisikelele ngokumangalisayo. Inyaniso ibe nefuthe elihle kuthi kunye nabantwana bethu. Ngokuhlwa okulandela iCawa yokugqibela, saba nentlanganiso yenzuzo yabo ekhethekileyo, waza uMoya weNkosi wathululwa phakathi kwethu. Bonke abantwana bagoba phambi kweNkosi, kwaye babonakala beqonda ukubaluleka kokugcina imiyalelo, ingakumbi owesihlanu, nokufuna usindiso ngoYesu Kristu. Le yayiyenye yeentlanganiso ezinomdla kakhulu endakha ndazibona.”

GSAM 225.4Kwi-Present Truth kaNovemba, 1849, uMfundisi uWhite wapapasha ingxelo yabaninzi abaguqukileyo baza babhaptizwa; kwaye kwinombolo yokugqibela yolu phephandaba ngo-1850 kukho ingxelo yentlanganiso eyayibanjelwe eWaitsfield, Vt., kunye nokuzimasa kukaHeman Churchill, owayesandul' ukuguquka elizweni. Uthethwa ngokuthi “umzalwana” kwelo nqaku. Ingaba oko kungaba njani ukuba kwakungekho nanceba kwakhona kuboni?

GSAM 226Ubungqina BamaNgqina Angamashumi Amabini ananye

GSAM 226.1Kulo mba sinika ubungqina obutyikitywe ngo-1888 ngabantu abangamashumi amabini ananye, ngamnye wabo wayekumkhankaso wokubuya konyaka ka-1844, kwaye wayeyazi kakuhle ukuphakama komyalezo wesithunywa sesithathu. Bonke babeselo myalezweni phambi konyaka ka-1851, uninzi lwabo belunxulumene nama-Adventist osuku lwesixhenxe phantse ukusukela ekuqaleni komyalezo:—

GSAM 226.2“Thina, abasayinileyo apha ngezantsi, njengoko sasazi kakuhle ngentshukumo yokulindela ukubuya kukaKristu ngo-1844 xa kwakuphelile ixesha elibekiweyo, kwaye sasisamkele inyaniso yomyalezo wesithunywa sesithathu kwangoko ngo-1850, ngovuyo sibhala amagama ethu kule ngxelo ilandelayo emalunga nemfundiso yocango oluvaliweyo eyayigcinwe ngamakholwa omyalezo wesithunywa sesithathu ukususela ekuqaleni kwawo kude kube ngomhla okhankanyweyo wokugqibela, nangaphaya koko.

GSAM 226.3“Babekholelwa, ngokuhambelana noSityhilelo 3:7, 8 kunye nezinye iziBhalo, ukuba ekupheleni kweentsuku ezingamawaka amabini anamakhulu amathathu zikaDaniyeli 8:14, uKristu wavala umsebenzi wakhe kwigumbi lokuqala lengcwele yasezulwini, watshintsha inkonzo yakhe waya kwindawo engcwele-ngcwele, waza waqalisa umsebenzi wokugweba, etshintsha ubudlelane bakhe ngale ndlela kwicebo losindiso. Apha kwakukho ucango oluvuliweyo nocango oluvaliweyo.

GSAM 226.4“Babe bekholelwa ukuba abo babe nokukhanya ocacileyo ngesigidimi sengelosi yokuqala, baza bajika basichasa, besiphikisa ngamandla, bagatywa nguThixo. Kodwa babengakholelwa ukuba abo babengalukufumananga ukukhanya okanye abo babengakafiki eminyakeni yokuphendula phambi konyaka ka-1844, ukuba bangamfuna uThixo ngentliziyo ezinyanisekileyo, bangagatywa.

GSAM 226.5“Nangona babekholelwa kunye noWilliam Miller nesininzi esikhulu sama-Adventist kanye emva kokudlula kwexesha, ukuba umsebenzi wabo wehlabathi wawugqityiwe, nokuba iNkosi iza kufika kungekudala, kambe emva kokuba kukho ukukhanya ngendawo engcwele kunye nomyalezo wesithathu kuchaze ukuphoxeka kwabo, abazange bakholelwe ukuba ubabalo luphelile ngaphandle kwabo babesele belukhanyele olo khanya.”

GSAM 227.1Utyikityiwe, “J. B. Sweet, South Saginaw, Mich.; Samuel Martin, West Rindge, N.H.; Ira Abbey, North Brookfield, N.Y.; Nksk. R. B. Abbey, North Brookfield, N.Y.; Nksk. Diana Abbey, North Brookfield, N.Y.; Nksk. L. B. Abbey, North Brookfield, N.Y.; Heman S. Gurney, Memphis, Mich.; Ann E. Gurney, Memphis, Mich.; uWilliam Gifford, waseMemphis, Mich.; uNksk. Mary S. Chase, waseBattle Creek, Mich.; uS. M. Howland, waseBattle Creek, Mich.; uNksk. F. H. Lunt, waseBattle Creek, Mich.; uNksk. Melora A. Ashley, waseBattle Creek, Mich.; uNksk. Caroline A. Dodge, waseBattle Creek, Mich.; uNksk. Sarah B. Whipple, waseBattle Creek, Mich.; Nksk. Uriah Smith, Battle Creek, Mich.; Nksk. Paulina R. Heligass, Moline, Kan.; R. G. Lockwood, St. Helena, Cal.; Nksk. R. G. Lockwood, St. Helena, Cal.; Reuben Loveland, North Hyde Park, Vt.; Nksk. Belinda Loveland, North Hyde Park, Vt.”

GSAM 227Umbono Oqondwe Kakubi

GSAM 227.2Kwenziwe umzamo wokutolika umbono owawunikwe uNksk. White, eTopsham, eMaine, ngomhla wama-24 kuMatshi 1849, njengofundisa lo mfundiso ungalunganga—ukuba akusekho nenceba kuboni. Lo mbono wanikwa kanye xa kwakusandul' ukwaziswa “iiknockings zaseRochester” (iSpiritualism). UNksk. White wabona ukuba iimpawu ezimangalisayo ezingaqondakaliyo nemimangaliso kunye nohlaziyo lobuxoki ziya kwanda zize zisasazeke. Olu hlaziyo lwalungengolokushiya impazamo kusiyiwe kwinyaniso (akazange athi akusayi kubakho olunjalo uhlaziyo, kodwa wathi olu lwaluboniswa kuye apho kwakusetyenziswa impembelelo yabantu lwalunjalo), kodwa lwalusuka kubi luye kubi ngakumbi; kuba abo babesithi batshintshe iintliziyo zabo babezisongele nje ngesinxibo sonqulo esasigquma ububi bentliziyo embi. Abanye babonakala ngathi baguqukile ngokwenene, ngaloo ndlela bekwazi ukukhohlisa abantu bakaThixo; kodwa ukuba iintliziyo zabo bezinokubonwa, beziya kubonakala zimnyama njengoko bezisoloko zinjalo.

GSAM 227.3Wathi ke: “Isithunywa esihamba nam sindiyalele ukuba ndikhangele iintlungu zomphefumlo ngenxa yaboni njengoko bekusoloko kunjalo. Ndakhangela, kodwa andazibona; kuba ixesha labo losindiso selidlulile.”²⁰

GSAM 228.1Kuye kwathiwa lo mbono wafundisa ukuba akusekho nenceba yaboni, kodwa thina sibuza, Ingaba oko kungaba njani xa wayechasile loo mfundiso ukususela kwixesha uJoseph Turner awaqala ngalo ukuyifundisa entwasahlobo ka-1845, yaye ebesoloko esebenza nzima ngenjongo yokuguqula nokusindisa aboni?

GSAM 228.2Kwi-Supplement to Experience and Views, epapashwe ngo-1854, uNksk. White uthi, “Ezi ‘zilungiso zobuxoki’ kuthethwa ngazo zisekhona ukuba zibonwe ngokupheleleyo. Lo mbono unxulumene ngakumbi nabo bave kwaye bakhanyela ukukhanya kwemfundiso yokubuya kukaKristu. Banikezelwe kwiinkohliso ezinamandla. Abo bantu abazukuba ‘neentlungu zomphefumlo ngenxa yaboni’ njengakuqala.”²¹

GSAM 228.3Abachasi bathi bayazi ngaphezu kukaNksk. White ngento awayeyibona kulo mbono kunaye ngokwakhe. Masiyihlolisise umzuzwana ngokunxulumene nenguqulelo yabo yayo; oko kukuthi, ukuba wayebona imeko yaboni endaweni yabavuseleli. Ngoko ke wajonga kwizoni ukuze afumane “intlungu yomphefumlo ngenxa yaboni, kodwa akazange ayibone.” Ngubani na owakha wafumana ukuzilwela ngokomoya ngenxa yezoni ngokujonga nje izoni? Kodwa, siyabuza, kuthekani ngabantu abakhankanywe kule ngxelo babezisebenzisa nje impembelelo yabantu kunye namandla okubamba ingqondo ukuze bafumane abaguqukileyo, besibiza ngokuba ngumsebenzi woMoya kaThixo? Ingaba aba bachasi, ababefuna kangaka ukubonisa ukuba uNksk. White wafundisa ithiyori egqithisileyo “yocango oluvaliweyo”, bakulungele na ukuvuma ukuba aba vuseleli babengabantu abangcwele, kwaye befumana abaguqukileyo bokwenene?

GSAM 228.4Kucacile kulo naluphi na ingqondo evulelekileyo ukuba uhlobo lwabantu ekuthethwa ngabo apha yayingabo ababebanga ukuba banayo le ntlungu yomphefumlo, ngelixa babesale ukukhanya nenyaniso, kwaye besebenzisa amandla okubamba ingqondo ukufumana abaguqukileyo. Abo bantu babengenakuba nayo intlungu yokwenyani yomphefumlo ngenxa yaboni xa bona ngokwabo babesele begwetyelwe isigwebo; kuba “ixesha labo [labo ngokwabo] losindiso lidlulile.”

GSAM 229.1Ukusuka kumbono kaNksk. White lomhla wama-24 kuMatshi, 1849, abanye abantu bazamile ukufikelela kwisigqibo sokuba lwalifundisa ukuba akusekho nenceba yaboni; kodwa sesibonakalisile ukuba ngo-1845, eParis, eMaine, wafundisa ukuba kwakukho inceba kubo bonke ababengayilahli ukukhanya nenyaniso ngokwazi nangokuqonda. Kumbono owaboniswa kwangawona ndawo ngo-1846, kwabonakala ukuba iNkosi yayinabantu “emabandleni ababengayilahli inyaniso.” Kwabo bantu babecinga ngenye indlela, kwabanikwa ukukhalinyelwa, kusithi izithunywa zikaThixo zisazakusebenzela abanjalo, kwaye xa zisebenza, abo babebagxeka baya kushiywa ngaphandle.

GSAM 229.2Kwakhona, ngo-Epreli, 1848, uMfundisi uWhite nomfazi wakhe babesebenza eRocky Hill, Conn., ngenjongo yokuguqula aboni. Konke oku kungqina ukuba umbono womhla wama-24 kuMatshi, 1849, uyahambelana nalowo wanikwa eParis, eMaine, ngo-1846, kunye nendlela eyaqhutywa ngayo ngaba nkonzi bakaThixo ngo-Epreli, 1848.

GSAM 229Umvuseleli Wobuxoki Oyisiweyo

GSAM 229.3Lo mbono waqala ukupapashwa eConnecticut, ngonyaka ka-1849. Kwakukho umlungiseleli owayesebenza ngenkuthalo kakhulu apho ukuze afumane abaguqukileyo, esithi ngokuphatheleleyo unesiphiwo sokuthetha ngeelwimi. Wayezama ukufumana amandla phezu kwesigqeba esincinci sabagcini beSabatha eRocky Hill. Omnye wabo wayembiza ngokuba “ngungcwele othandekayo weNkosi.” Ngethuba ekhona, uNksk. White waba nombono ombonisa ubuxoki bomsebenzi wakhe, nokuba “ingcwele yakhe ethandekayo” ibithatha indlela engahambelaniyo nomthetho wesixhenxe. Le ntokazi “yingcwele” yakhanyela esi sityholo, waza umlungiseleli wacenga ngamandla, efuna ukufumana uvelwano “yengcwele esweleyo yeNkosi,” njengoko wayebiza. Kwobusuku obalandelayo, le ntokazi yabethwa yicholera morbus, yaza yacinga ukuba iza kufa. Yabiza uNksk. White, yaza yavuma ukuba oko kwakuboniswe ngaye kuyinyani; ukuba yayinetyala kanye ngento eyayichazwe nguNksk. White. Ngoko ke lo msebenzi wobuxoki woyisakala ekukhohliseni elo qela, yaza yatyhilwa indalo yomsebenzi wakhe, nto leyo eyaphelisa ngesiquphe iinzame zakhe kuloo ndawo.

GSAM 230Omnye uMvuseleli wobuxoki e-Oswego, N.Y.

GSAM 230.1Njengomzekelo oongezelelweyo walo mgaqo uchazwe kubungqina obungasentla, kwaye ukubonisa indlela uMfundisi White nomfazi wakhe abaqhubeka ngayo nokusebenza ngo-1849-50 ngenjongo yokuguqula aboni, sinika ezi nyaniso zilandelayo, ezandixelelwa nguElias Goodwin nabanye kubalungu bokuqala bebandla e-Oswego, kwiPhondo laseNew York:—

GSAM 230.2Ngelo xesha (ngo-1849) kwakuhlala kuloo ndawo inkwenkwe eyayibizwa ngokuba nguHiram Patch. Wayethembiswe umtshato kwintombi awayeza kutshata nayo kungekudala emva koko. Babengabantu abangazange babuguqulwe, kodwa babesiya kwiintlanganiso ezazibanjwe nguMfundisi uWhite nomfazi wakhe, yaye babephantse bakholiswa ukuba babe ngamaKristu. Ngelo xesha kwaqala uhlaziyo kwelinye lamabandla ase-Oswego, kungekhona ngabavangeli, kodwa lilungu eliqhelekileyo elibalaseleyo, umgcini-zimali wezibonelelo zesithili. Lo mntu wayebonakala enomdla kakhulu, kwaye wayevuma ukuba nomthwalo omkhulu ngenxa yaboni. Wayezibhija-bhija izandla zakhe xa ethandazela abangekaguqukiyo, ebonakala ekwintlungu enkulu ngenxa yemeko yabo yokulahleka.

GSAM 230.3UMnu. Patch nesithandwa sakhe babesiya kwezi ntlanganiso zovuselelo, kwaye babesathandabuza ngendlela yokugqiba. Babekhona ngelinye ixesha xa uNksk. White waba nombono apho wakhombiswa kuHoseya 5:6, 7, esithi, “Baya kuhamba neegusha zabo neenkomo zabo bezokufuna iNkosi; kodwa abayi kumfumana; uzisusile kubo. Benze ngokungathembeki kwiNkosi; kuba bazala abantwana abangabantu basemzini: ngoku inyanga iza kubatya kunye nezabelo zabo.” Waboniswa ukuba abo babesiqhuba esi vuselelo babengahambi kakuhle noThixo, kwaye babengenamthwalo wokwenene womphefumlo ngenxa yaboni.

GSAM 231Uqikelelo Lokusilela

GSAM 231.1Wathi ke kuMnu. Patch, “Ndiyalelwe ukuba ndikuxelele ukuba kule meko isibhalo siza kuzaliseka ngokwentetho yaso. Linda inyanga, uze uzazi ngokwakho ubunjani babantu abathatha inxaxheba kolu vuselelo, nabathi banomthwalo omkhulu kangaka ngenxa yaboni.” Wathi uMnu. Patch, “Ndiza kulinda.”

GSAM 231.2Kwiveki ezimbini emva kokuba lo mbono unikwe, lo mgcini-zimali wathetha ngentlungu yomphefumlo ngenxa yaboni, waphuka umthambo wegazi esiswini sakhe ngenxa yobuhlungu bakhe bokuzenzisa, waza wanyanzeleka ukuba alaliswe ngenxa yokulahlekelwa ligazi. Imicimbi yeofisi yomgcini-zimali kwanyanzeleka ukuba iphathwe ngusherifu wesithili, othe kunye nomnye wabaphathi bomthetho bajonga imali ekwakufanele ibekho ngokwencwadi yomgcini-zimali, baza babala imali ukuze balungiselele ukuthatha ulawulo loshishino, xa ke, khawubone, kwafunyaniswa ukuba kwakushota i-$1,000 kanye.

GSAM 231.3Kusherifu nakumgcini-mthetho kwakubonakala kungakholeleki ukuba indoda enomdla kangaka kuvuselelo ingaba netyala lokuthatha imali. Bacinga ukuba kumele ukuba wayihlawule, waza walibala ukwenza ingxelo efanelekileyo encwadini; okanye mhlawumbi wayifake ebhankini, kwaye ayiveli kwi-akhawunti ekwisefo. Nokuba kunjani, kwakufuneka bafune kuye ingcaciso eyanelisayo, kodwa loo nto kwakufuneka yenziwe ngobunono; kuba ukuba wayenayo loo mali, ngokungathandabuzekiyo wayeya kuzama ukuyifihla. Ngoko ke kwacetyiswana ukuba omnye wabo makahambe phambili aze azimele kwishedi engasemva kwendlu, ukuze abeke iliso emnyango wasemva xa kukho naziphi na iimpawu ezibonakalayo, ngelixa usherifu wayeza kungena ngocango lwangaphambili. Xa usherifu wafika endlwini waza wangena ngocango lwangaphambili, wafumanisa impahla yomfazi ebisandul' ukuphuma ngocango lwasemva. Indoda eyayikwishedi yabona umfazi esiya ngokukhawuleza kwimfumba yekhephu, eyemba umngxuma ekhephini, ebeka into ethile apho, eyigquma ngekhephu, aze abuyele endlwini.

GSAM 232.1USheriff weza ecaleni kwebhedi yomgcini-zimali, yaye emva kokubuza ngesimo sakhe sempilo, wacebisa ngeengxaki zabo e-ofisini, esithi mhlawumbi angakwazi ukucacisa le ngxaki. Le ndoda, yayixhalabile kakhulu, yaphakamisa isandla sayo ezulwini, yaza yabiza uThixo ukuba angqina ukuba ayazi nto ngale mali. Kwangoko ke umfazi wakhe wangena, waza wafuna ukwazi ukuba yintoni na ingxaki, nokuba kutheni umyeni wakhe exhalabile kangaka. Indoda yaphendula, “Bacinga ukuba sinemali yabo.” Umfazi ke waphakamisa izandla zakhe ngendlela efanayo, waza wabiza uThixo njengobungqina bokuba abanayo loo mali, kwaye, ngaphezu koko, abazi nto ngayo. Kanye xa wayegqibile ukuthetha la mazwi, umpolisa, owayekhawulezile evela kwindawo yakhe yokuzimela waya kwimfumba yekhephu xa wayengena endlwini, wangenelela, esithi, “Nkosikazi, yintoni le? Ndikubonile ubaleka usuka endlwini, uze uyibeke le nto kwimfumba yekhephu, kwaye nantsi, isingxobo semali esilahlekileyo, esiphawulwe ngokuthi $1,000.”

GSAM 232.2Njengoko kwakunokulindwa, eso sivuselelo savela sawohloka ngequbuliso. UMnu. Patch nesithandwa sakhe, emva kokufunda isimilo somntu obekhokela eso sivuselelo, bathatha isigqibo sokumela inyaniso, baza bamanyana namaSeventh-day Adventist, apho bahlala bengamalungu afanelekileyo de kwaba ngemini yokufa kwabo.

GSAM 232.3Lo mbono, njengoko kubonakala ngokucacileyo, wawanikwa ngenjongo yokunceda kwaye ukuze kuxhamle ngakumbi abo bangaguqukanga, waza waba nesiphumo sokuguquka kwaboni, ngelixa wawubhekisa ngokuthe ngqo kwabo babengaboni ngokwabo kwaye balahlwe yiNkosi ngenxa yobuhanahanisi babo. Babenze “ubungcatshi kwiNkosi;” bebonisa ukuba banentlungu enkulu yomphefumlo ngenxa yaboni, baze bazala kuphela “abantwana abangabantu basemzini.”

GSAM 232Umsebenzi Ongumhanahanisi eCamden, N.Y.

GSAM 232.4Phakathi kwezinye iindawo ezatyelelwa nguMfundisi noNksk. White ebusika buka-1849-50, kwakukho idolophu yaseCamden, eN.Y., malunga neemayile ezingamashumi amane ukusuka e-Oswego, apho babesahlala khona. Ngale ntlanganiso, uNksk. White uthi:

GSAM 232.4“Phambi kokuba ndiye, ndaboniswa iqela elincinci elalivuma inyaniso apho, yaye phakathi kwabo ndabona umfazi owayezibonakalisa enobulungisa obukhulu, kodwa owayengumkhohlisi, yaye wayekhohlisa abantu bakaThixo.”²²

GSAM 233.1NgoJanyuwari, 1884, ngelixa bendisebenza kwiPhondo laseNew York, ndafunda ezi nkcukacha zilandelayo kuMnu. Preston, owayengumhlali waseCamden ngexesha lenkomfa ekhankanywe ngasentla, nowathi uMfundisi White nomfazi wakhe bahlala naye ngexesha lale nkomfa:—

GSAM 233.2“Le ntokazi yafundisa izimvo ezigqithisileyo ngomba wokungcwaliswa, isithi kukho imeko yokugqibelela ekufuneka ifikelelwe apho umntu angayi kuba phantsi komthetho kaThixo kwaphela; kwaye yathi yona iyifikelele loo meko igqibeleleyo. Ngale mfundiso yobungcwele yayixakaxisa iingqondo zabanye babantu bethu baseCamden. UDade White wabonakaliselwa ukuba nangona le ntokazi yayizenza ingcwele, intliziyo yayo yayimnyama ngesono, kwaye ebomini yayonakele.

GSAM 233.3“Ngethuba eselapha, uDade White wanikwa omnye umbono, phambi kwale ntokazi, eyayibonakala inoxanduva olukhulu lomphefumlo ngabantu abangaguqukanga; kodwa uDade White wamxelela ukuba yayingeyiyo intlungu yokwenene yomphefumlo ngaboni, kuba indlela yakhe yokuphila yayingeyiyo eyamenza ukuba abe lilungisa phambi kukaThixo. ‘Ngoko ke,’ watsho uMnu. Preston, ‘le nto ibizwa ngokuba ngumbono waseCamden yayisebenza ngqo kwaye ngokukodwa kwimeko yaloo ntokazi, hayi kwimeko yaboni ngokubanzi, kwaye sasiqonda ngolo hlobo ngelo xesha.’”

GSAM 233.4Emva kokuba uNksk. White ebalise ngombono wakhe, loo ntokazi yaphakama, yaza yathi, “UThixo uyayazi intliziyo yam, kwaye ukuba beninokuyibona, beniya kubona ukuba icocekile kwaye isulungekile.” Ngaloo ndlela intlanganiso yavala. Noko ke, kungekudala emva koko, loo ntokazi yagula kakhulu, yaza yacinga ukuba iyasweleka. Wathi, “Kufuneka ndibone uDade White; kufuneka ndivume into ethile kuye. Ndamxelela ukuba ndingumfazi olungileyo, ukuba ndingcwele. Akunjalo. Ndingumfazi okhohlakeleyo. Le ndoda ndihlala nayo ayinguye umyeni wam. Ndashiya umyeni olungileyo eNgilani, nomntwana omnye omncinci, ndabalekela nale ndoda. Asizange sitshate. Bendizenza ngathi ndingugqirha, kwaye bendithengisa iyeza endafunga enkundleni ukuba indibize i-$1 ibhotile, kodwa ibindibiza iisenthi ezilishumi elinesibini kuphela ibhotile. Ndikwafunga nokuba inkomo esayithengisela umntu osisweleyo isibize i-$30, kanti ibisibiza i-$20 kuphela.”²³

GSAM 234.1Kwabo bazenzisayo bobuhipokriteni la mazwi kaNksk. White malunga “nentlungu yomphefumlo ngenxa yaboni” asebenza kubo, hayi kubo bonke aboni ngokubanzi. Xa sithathela ingqalelo iinyaniso eziboniswe apha ngasentla, ezibonisa ukuba imfundiso ethi “akusekho nenceba” yaboni yayigxekwe ngokupheleleyo kwasekuqaleni kokushumayelwa kwayo entwasahlobo yowama-1845; kwaye ukuba uNksk. White usebenze ngenkuthalo ekuguquleni izoni ngalo lonke ixesha ukusukela ngaloo mhla, ngubani onokukholelwa ukuba ngo-1851, xa kwapapashwa umsebenzi wakhe onesihloko esithi Experience and Views, wayenenjongo yokufundisa ukuba “akusekho lusindiso kwizoni”?

GSAM 234Indoda Yemfundiso Ethi “Akukho Nenceba”

GSAM 234.2Nkqu nakunyaka ka-1848, kwakusekho abantu abathile ababekholelwa ukuba akusekho nenceba yaboni. Aba, nangona kunjalo, babengengamaSeventh-day Adventist. Omnye waba bantu, ogama linguSweet, wayehlala kwisixeko saseRochester, eN.Y. Kamsinya nje emva kokuba ndenze ukuvuma ukholo esidlangalaleni, ndaza ndabhaptizwa phakathi kwama-Adventist osuku lokuqala, ndandikwiindibano zentente eCanandaigua, eN.Y., ezazikhokelwa ngooMfundisi uJ. C. Bywater noGeo. W. Burnham. Lo mntu uSweet wayekhona, waza wavakalisa amathandabuzo anzulu malunga nokuba amava am okholo ayenyanisweni na, kuba “wayecinga ukuba akunakwenzeka ngoku ukuba aboni baguquke.”