1102. Ukuthi “[UJafethe] uyohlala ematendeni kaShemi” kufanekisa ukuthi ukuze izici zangaphakathi zen-konzo zibekhona ezicini zangaphandle zenkonzo. Lokhu kuba sobala ngakhokonke osekushiwo ngoShemi, ukuthi “uShemi” uyiSonto noma inkonzo kwangaphakathi, nokuthi inkonzo yangaphandle iyinto efile noma engcolile uma ingamumethe inkonzo yangaphakathi ezoyinika impilo nobungcwele. Ukuthi “amatende” kawafanekisi lutho olunye ngaphandle kobungcwele bothando nenkonzo esuselwe kubo kuba sobala ngokufanekisa kwa “matende” osekuphawulwe enombolweni 414. Kwakuwumkhuba wabantu basendulo ukukhuluma ngo “kuzulazula” noku “hlala ematendeni”, nangengqondo engaphakathi yeZwi nga “matende” kufanekiswa inkonzo engcwele, nangenxa yokuthi abantu basemandulondulo babengazulazuli namatende njekuphela kodwa futhi babehlala kuwo, begub-ha nenkonzo engcwele kuwo. Ngakhoke “ukuzulazula nokuhlala” nakho kufanekisa ukuphila engqondweni yeZwi engapha kathi.

[2] Ngaphezu kwamazwi acashuniwe enembolweni 414, lamazwi alandelayo nawo azogxilisa ukuthi “amatende” afanekisa inkonzo engcwele: KumaHubo kaDavidi kuthiwa:

UNkulunkulu walishiya ithabenekeli laseShilo, itende abehlala kulo nabantu (AmaHubo 78:60).

Lapha “itende” lifanekisa okufanayo ne “thempeli” okuthiwa uNkulunkulu uhlala kulo lapho ekumuntu ngaphakathi ngothando. Ngalesisizathu umuntu onempilo eqhutshwa yinkonzo yangaphakathi wayebizwa endulo nge “tende”, nakamuva wabizwa nge “thempeli”.

KuIsaya kuthiwa:

Yandisa indawo yetende lakho, mabazelule izindwangu [amakhethini] zamakhaya akho (Isaya 54:2).

Lokhu kufanekisa ukukhanyiselwa malungana nezinto zenkonzo yempela.

KuJeremiya kuthiwa:

Lonke izwe lichithiwe; amatende aMi achithwe ngokushesha, izilenge [amakhethini] zaMi ngokuphazima kweso (Jeremiya 4:20).

Kuyachacha ukuthi lapha kakushiwo amatende kodwa kushiwo inkonzo engcwele.

KuZakhariya kuthiwa:

IJerusalema liyohlala futhi endaweni yalo, eJerusalema. UJehova uyosindisa amatende akwaJuda (Zakariya 12:6, 7).

Lapha nga “matende akwaJuda” kufanekiswa inkonzo yeNkosi esuselwe ebungcweleni bothando.

[3] Ngalezizimpinda sekuyachacha ukuthi “ukuhlala ematendeni kaShemi” kufanekisani, okuwukuthi, kufanekisa ukuthi ukuze inkolo engaphakathi ibekhona enkonzweni engaphandle. Kepha ngenxa yokuthi “uJafethe”, ofanekisa ilungu leSonto langaphandle, unolwazi oluncane malungana nezinto zangaphakathi, uhlobo lomuntu oyilungu leSonto langaphandle luzochazwa kafuphi. Lapho umuntu ezwa engaphakathini lakhe ukuthi unemicabango elungileyo mayelana neNkosi, futhi ezwa ukuthi unemicabango elungileyo malungana nomakhelwane, ngalokho enesifiso sokwenza izenzo zokulunga kuye, hhayi ngoba efuna ukuzuza okuthile noma esekela isikhund-la sakhe esithile, nalapho edabukela noma wubani owehlelwe yishwa, ikakhulu owedukile malungana nemfundiso yenkolo, lowomuntu angaba nolwazi lokuthi “uhlala ematendeni kaShemi”, okungukuthi, angaba nolwazi lokuthi kuye kukhona izinto zangaphakathi eziyisu lokusebenza kweNkosi.

127. By citing the prayers that are said before Holy Communion in all Christian churches, I have already shown [114] that the basic theology throughout Christendom enjoins us to explore ourselves, see our sins, admit them, confess them to God, and stop committing them; and that this is repentance, the forgiveness of sins, and consequently salvation.

The faith named after Athanasius leads us to the same conclusion. This too is accepted throughout the Christian world; and it says at the end, "The Lord will come to judge the living and the dead; and when he comes, those who have done what is good will enter eternal life and those who have done what is evil will enter eternal fire."