Inqaku elidlulileyo laphela ngomhlathi othi, “Umtshato womnqophiso ka-313 umele umtshato wokugqibela womnqophiso wamandla opopu ne-United States—ukumkani oyintloko phakathi kookumkani abalishumi beSityhilelo seshumi elinesixhenxe; amandla aneempondo ezimbini afanekiswa ngamandla aneempondo ezimbini aseFransi. Imbali eyaqala ngoClovis ngo-496 yaza ekugqibeleni yakhokelela kummiselo kaJustinian ngo-533 nasekubekweni kobupopu etroneni ngo-538, imele imbali ka-1989 kuse kuye emthethweni weCawa.”
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Reagan
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Kwiminyaka engamashumi amathathu anesithathu ukusuka kowe-1951 ukuya kowe-1984, ukuxhathisa kobuProtestanti nxamnye nobuKatolika kwaphela. “Iingalo” ezamema upopu ngowe-496 ngoClovis zifanekisela uReagan ngowe-1984 ziqhubeke ziye kowe-1989. UClovis wayemele ukususwa konqulo (ubuhedeni) olwaluthintela upopu ekubuyeleni emandleni, yaye ngowe-1984 ukuxhathisa kobuProtestanti ekunyukeni kwamandla opopu kwakususwe. “Okwemihla ngemihla” (ubuhedeni) kwakususwe, yaye uPawulos uchaza oko kususwa kokuxhathisa kobuhedeni nxamnye nopopu njenge “kukuwa.”
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“Olu xolelwaniso phakathi kobuhedeni nobuKristu lwaphumela ekuphuhlisweni ‘komntu wesono’ owaxelwa kwangaphambili esiprofetweni njengochasene noThixo, eziphakamisa ngaphezu koThixo. Loo nkqubo inkulu kangako yonqulo lobuxoki ngumsebenzi wobugcisa wamandla kaSathana—ilitye lesikhumbuzo lemizamo yakhe yokuzihlalisa etroneni ukuze alawule umhlaba ngokwentando yakhe.” The Great Controversy, 50.
UReagan wathiwa waduma ngokubiza iSoviet Union ngokuba “bubukumkani bobubi” kwintetho ka-1983, kwaye wayethabatha ubukomanisi obungakholelwa kuThixo njengesisongelo esinzulu ngokokuziphatha nangokomoya. Yena noJohn Paul II bakha ubudlelane obusondeleyo bobuqu nabezopolitiko obabuchasene nobukomanisi baseSoviet. Omabini la madoda ayeyibona loo mzabalazo ngokwemigaqo yokuziphatha kwanangezinto zolwalathiso lukaThixo; uReagan wathetha ngasese “ngeSicwangciso sikaThixo” sokuwisa ubukomanisi. UReagan wayenomdla kwizityhilelo zaseFatima (isilumkiso sokuba “iRashiya iya kusasaza iimpazamo zayo”), yaye ezi nkokeli zimbini zaxoxa ngemvakalelo yazo efanayo yokuba uThixo wayezisindisile iimpilo zazo (zombini zasinda kumalinge okubulawa ngowe-1981) ngenjongo enxulumene nokoyisa ubukomanisi.
Abafundi bakaKristu
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“Abo bathi badideke ekuqondeni kwabo ilizwi, abasilelayo ukubona intsingiselo yomchasi-Kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-Kristu. Akusekho xesha ngoku lokuba sifane nehlabathi.” Kress Collection, 105.
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Bangahamba na babini na, ukuba bengavumelananga? Amos 3:3.
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“Kwiintshukumo eziqhubekayo ngoku eUnited States zokufunela amaziko nezithethe zecawe inkxaso karhulumente, amaProtestanti alandela emanyathelweni amaPapist. Ngaphezu koko, avulela ubuPapathi umnyango wokuba buphinde buzuze eMelika yamaProtestanti ubungangamsha obulawulayo obabulahlekileyo eLizwe eliDala.” The Great Controversy, 573.
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ICawa neRhulumente
Ngo-457 BC, umyalelo wesithathu ka-Artaxerxes wabuyisela ulawulo lwesizwe, kokubini kwigunya lezopolitiko nelenkolo.
Kwaye wena, Ezra, ngokobulumko bukaThixo wakho obusesandleni sakho, misa abalawuli nabagwebi, ukuze bagwebe bonke abantu abangaphaya komlambo, bonke abo bayaziyo imithetho kaThixo wakho; nize nibafundise abo bangayaziyo. Ke kaloku nabani na ongayi kuwuphumeza umthetho kaThixo wakho, nomthetho wokumkani, makwenziwe ngokukhawuleza isigwebo phezu kwakhe, nokuba kukokokufa, nokuba kukokugxothwa, nokuba kukokuhluthwa kweempahla, nokuba kukokubotshwa entolongweni. Ezra 7:25, 26.
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Isiprofeto sokuqala seminyaka engamawaka amabini anamakhulu amathathu sasimele imithetho kaThixo, yaye isiprofeto seminyaka engamakhulu amabini anamashumi amahlanu sasimele imithetho yokumkani. Ezi ziprofeto zimbini zichaza uphondo lobuProtestanti nophondo lobuRiphabhlikhi phezu kwerhamncwa lomhlaba leSityhilelo seshumi elinesithathu. Uphondo lobuRiphabhlikhi lwerhamncwa lomhlaba lubekwa embindini weendinyana zeshumi elinanye ukuya kweleshumi elinesithandathu kuDaniyeli isahluko seshumi elinanye. Ixesha leminyaka elishumi elinesixhenxe phakathi kweRaphia nePanium linqunyulwa luphondo olunye oluvela kwisrofeto esimbaxa sesibhengezo sesithathu ngo-457 BC. Isiprofeto esiphindwe kabini sichaza kokubini umgwebo wabantu bomnqophiso bokugqibela kwanalo umgwebo wesizwe apho abo bantu bomnqophiso bafumana khona iingcambu zabo.
Wathi kuAbram, Yazi ngokuqinisekileyo ukuba imbewu yakho iya kuba ngabaphambukeli ezweni elingelolabo, yaye iya kubakhonza; nabo baya kuyicinezela iminyaka emakhulu mane; Kanjalo nolo hlanga, abaya kulukhonza, ndiya kulugweba; yaye emva koko baya kuphuma benobutyebi obuninzi. Genesis 15:13, 14.
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Kwaye ukuba akakhululwa ngaloo minyaka, wophuma ngonyaka wejubhili, yena nabantwana bakhe kunye naye. Kuba kum oonyana bakaSirayeli ngabakhonzi; ngabakhonzi bam endabakhuphayo ezweni laseYiputa: ndinguYehova uThixo wenu. Levitikus 25:54, 55.
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USisi White uchaza incwadi kaUriah Smith ethi, *Daniel and the Revelation,* “njengesandla sikaThixo esincedayo.” USmith uchaza iphulo lika-Antiochus elinamanyathelo amabini kwinkcazo yakhe ngeendinyana zeshumi elinesine neshumi elinesihlanu zikaDaniyeli isahluko seshumi elinanye.
“Uqeqesho lokukhuliswa kukakumkani oselula waseYiputa lwaphathiswa yiNdlu yeeNgwevu yaseRoma kuM. Emilius Lepidus, owamisela uAristomenes, umphathiswa waloo nkundla mdala nonamava, ukuba abe ngumgcini wakhe. Isenzo sakhe sokuqala saba kukuthabatha amanyathelo okukhusela ubukumkani ekuhlaselweni okwakusongelwa ngookumkani ababini ababemanyene, uPhilip noAntiochus.
“Kungenxa yale njongo wathumela uScopas, umphathi-mkhosi odumileyo waseAetolia, owayesebenzela amaYiputa ngelo xesha, ezweni lakowabo ukuze aye kuhlanganisa imikhosi yokuncedisa umkhosi. Emva kokuba exhobise umkhosi, waya ePalestina naseCoele-Syria (uAntiochus wayexakeke yimfazwe noAttalus eAsia eNcinane), waza waluthoba lonke elakwaYuda phantsi kwegunya laseYiputa.
“Ngoko ke imicimbi yaziswa kwimeko yokuzaliseka kwale ndima iphambi kwethu. Kuba uAntiochus, eyekile imfazwe yakhe noAttalus ngokuyalelwa ngamaRoma, wathabatha amanyathelo akhawulezileyo okubuyisa iPalestina neCoele-Syria ezandleni zamaYiputa. UScopas wathunyelwa ukuba amchase. Kufuphi nemithombo yeYordan, loo mikhosi mibini yadibana. [Panium] UScopas woyiswa, walandelwa kwada kwasa eSidon, waza apho wangqingwa ngokungqongqo. Iinjengele ezintathu ezona zinobuchule zaseYiputa, kunye nemikhosi yazo egqwesileyo, zathunyelwa ukuba zisuse olo ngqingo, kodwa akwaphumelela nto. Ekugqibeleni uScopas, edibana, kwisithunzi esoyikekayo nesingenakubanjwa sendlala, notshaba awayengenako ukumelana nalo, wanyanzelwa ukuba azinikele phantsi kwemiqathango ehlazisayo yobomi kuphela; ngenxa yoko yena namadoda akhe alishumi lamawaka bavunyelwa ukuba bemke, behluthwe, benqunu. Apha kwakukho ukuthinjwa kwezona zixeko zinqatyisiweyo ngukumkani wasentla; kuba iSidon, kokubini ngokwendawo ekuyo nangokweenqaba zayo zokukhusela, yayisesinye sezona zixeko zomeleleyo zaloo maxesha. Apha kwakukho ukusilela kweengalo zasemzantsi ukumelana naye, kwanokusilela kwabantu ukumkani wasemzantsi awayebakhethile; oko kukuthi, uScopas nemikhosi yakhe yamaAetolia.” Daniel and the Revelation, 257, 258.
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Umthetho weCawa ngowexesha apho i-United States ithetha njengengonyama enkulu, yaye ukuthetha kwesizwe yintshukumo yabaphathi baso bezowiso-mthetho nabasemagunyeni bezomthetho.
“‘Ukuthetha’ kwesizwe sisenzo sabasemagunyeni baso kwezowiso-mthetho nakwezobulungisa.” The Great Controversy, 442.
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“Baninzi, kwanaphakathi kwabo bathabatha inxaxheba kulo mbutho wokunyanzeliswa kweCawa, abangaziboniyo iziphumo eziya kulandela esi senzo. Ababoni ukuba babetha ngqo inkululeko yonqulo. Baninzi abangazange baqonde amabango eSabatha yeBhayibhile nesiseko sobuxoki esimi kuso isikhungo seCawa. Nawuphi na umbutho oxhasa umthetho wezenkolo enyanisweni usisenzo sokuvuma upopu, othe kangangeenkulungwane ezininzi walwa ngokungapheziyo nenkululeko yesazela. Ukugcinwa kweCawa kuboleka ubukho bayo njengesikhungo ekuthiwa sobuKristu ‘kwimfihlelo yobugwenxa;’ kwaye ukunyanzeliswa kwako kuya kuba kukwamkelwa ngokwenene kwemigaqo eyona ililitye lembombo leRoma. Xa isizwe sethu siya kuthi ngaloo ndlela sizilahle iinkalo zemigaqo karhulumente waso ngokumisela umthetho weCawa, ubuProtestanti buya kuthi ngesi senzo budibanise izandla nobupopu; oku akuyi kuba yenye into ngaphandle kokunika ubomi kwingcinezelo yobuzwilakhe ekudala ilindele ngolangazelelo ithuba layo lokuphinda ixhume ibuyele kubuzwilakhe obusebenzayo.” Testimonies, volume 5, 711.
Nayiphi na “intshukumo exhasa umthetho wezenkolo ngokwenene sisenzo sokunikezela kubupopu,” yaye ezo ntshukumo zenzeka kwangaphambili komthetho weCawa oza kufika kungekudala.
“Umyalelo onyanzelisa ukunqulwa kwale mini umele ukuphuma uye kulo lonke ihlabathi. Ngomlinganiselo othile osezantsi, sele uphumile kakade. Kwiindawo ezininzi igunya likarhulumente lithetha ngezwi lenamba, kanye njengokuba ukumkani ongumhedeni wathetha kubathinjwa abangamaHebhere.” Signs of the Times, May 6, 1897.
Siya kuqhubekeka ezi zinto kwinqaku elilandelayo.