329. The Ten Commandments contain everything to do with love for God and everything to do with love towards the neighbour.

Eight of the Ten Commandments, the first, second, fifth, sixth, seventh, eighth, ninth and tenth contain no mention of love for God and love towards the neighbour. They do not tell us that God is to be loved, nor that God's name is to be kept holy, nor that the neighbour is to be loved, nor that he should be treated honestly and uprightly; they merely say 'There is not to be any other God before my face; you are not to take the name of God in vain; you are not to commit murder; you are not to commit adultery; you are not to steal; you are not to bear false witness; you are not to covet what is your neighbour's.' In general, they prescribe that evil is not to be willed, thought or done, either against God or against the neighbour. The reason why we are not commanded to do what is directly the work of love and charity, but only to avoid doing their opposites, is that in so far as a person shuns evils as sins, so far does he will the good actions of love and charity. It will be seen in the chapter on charity [Chapter 7] that the first point of love for God and love towards the neighbour is not to do evil, and their second point is to do good.

[2] There are two contradictory loves, the love of willing and doing good, and the love of willing and doing evil. The latter love is the love of hell, the former the love of heaven. The whole of hell possesses the love of doing evil, the whole of heaven possesses the love of doing good. Now since human beings are by birth prone to evils of every kind, and from birth on they tend towards the pursuits of hell, being unable to enter heaven unless they are born again, that is, regenerated, the evils which belong to hell must first be removed, before a person can will the good deeds which belong to heaven. For no one can be adopted by the Lord, until he has parted with the devil. The manner in which evils are removed and a person is brought to do good will be demonstrated in two chapters, those on Repentance [Chapter 9] and Reformation and Regeneration [Chapter 10].

[3] The Lord teaches in Isaiah that evils must first be removed before the good deeds performed by a person become good in the sight of God:

Wash yourselves, purify yourselves, remove the wickedness of your works from before my eyes; [cease to do evil;] learn to do good. Then if your sins were as scarlet, they will become white as snow; if they were red like purple, they will be like wool, Isaiah 1:16-18.

There is another passage like this in Jeremiah:

Stand in the gate of Jehovah's house, and there proclaim this word.

Thus spoke Jehovah Zebaoth, the God of Israel: make your ways good, and your works also. Put not your trust in lying words, saying, This is Jehovah's temple, this is Jehovah's temple, this is Jehovah's temple (that is, His church). Will you, after stealing, murdering and committing adultery and swearing falsely, then come and stand in my presence in this house, upon which my name is written, and say, We were carried away, when you do all these abominations? Has this house become a robbers' cave? Behold, even I have seen it, this is the word of Jehovah, Jeremiah 7:2-4, 9-11.

[4] We are also taught in Isaiah that before washing or purification from evils, prayers addressed to God are not heard:

Jehovah says, Woe to the nation that sins, the people weighed down with iniquity. They have banished themselves back again; from which place when you spread out your hands, I hide my eyes from you. Even though you pray time and again, I do not hear, Isaiah 1:4, 15.

The person who keeps the Ten Commandments and shuns evils is attended by love and charity; this is proved by the Lord's words in John:

Jesus said, He who has my commandments and does them, he it is who loves me; and he who loves me will be loved by my Father, and I shall love him and show myself to him; and we shall make our dwelling with him, John 14:21, 23.

Commandments there mean especially the Ten Commandments, which state that evil actions are not to be done nor longed for, and that thus a person's love for God, and God's love for him, follow, just as good does when evil has been removed.

5078. Ngezwi “nomphekizinkwa” kufanekiswa [ukoniwa] kwezinto zomzimba ezesekela intando. Lokhu kuchachiswa wukufanekiswa kwezinzwa zangaphandle noma zomzimba ezesekela noma ezingaphansi kwentando yomuntu ongaphakathi ngo “mphekizinkwa”. Isizathu salokhu kufanekisa wukuthi konke okudliwayo, njengesinkwa, ukudla okuqinile, nanoma yini eyenziwe ngumphekizinkwa, kumaqondana nokulunga, nakanjalo kumaqondana nentando; ngokuba konke ukulunga kondla intando, njengoba nalolonke iqiniso londla ingqondo, njengoba kusanda kuphawulwa ngenhla enombolweni 5077. nge “sinkwa” kufanekiswa okwezulu lamazulu, noma ukulunga (bheka izinombolo 1798, 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976).

[2] Isizathu sokuba lapha nakusosonke lesisahluko kukhulunywe engqondweni engaphakathi ngamandla ezinzwa zangaphandle anhlobombili, wukuthi eSahlukweni esandulelayo bekukhulunywa ngokuthi iNkosi yalidumisa kanjani noma yaliguqula kanjani ingaphakathi lobuntu bayo laba ngelobuNkulunkulu. Ngakhoke kulesiSahluko isihloko wukuthi iNkosi yalidumisa kanjani ingaphandle lobuntu bayo laba ngelobubuNkulunkulu. Uhlangothi olungaphandle lomuntu ongaphandle lubizwa lubizwa ngakhona ngomzimba, ekubeni luyizozombili izinhlobo zamandla ezinzwa, kanye nezitho ezigunywa yilawomandla; ngokuba izitho ezemukela lawomandla ezinzwa kanye nalawomandla kubizwa ngomzimba (bheka inombolo 5077). INkosi yakuguqula konke okomzimba wayo, amandla ezinzwa zaYo, kanye nezitho ezigunywa yilawomandla, kwaba ngokobuNkulunkulu, nokuyinto eyincazelo yokuthi kungani iNkosi yavuka ethuneni nomzimba waYo, nangemuva kokuvuka kwaYo yathi kubafundi bayo: Bhekani izandla zami nezinyawo zami, ukuthi yimina uqobo; ngophatheni, nibone, ngokuba ithongo kalinanyama namathambo, njengokuba ningibona nginakho (Luka 24:39).

[3] Abantu beSonto namuhla bakholwa ukuthi bonke abafileyo bayovuka ngosuku lokugcina, futhi bayovuka nemizimba yabo; nalomqondo ubusa amakholwa aMakhrestu kangangokuba cishe kungabibikho nelilodwa ikholwa elikholwa okwahlukileyo, ngenxa yemfundiso yawo. Kepha lowomqondo udlange kangako ngenxa yokuthi umuntu wemvelo ucabanga ukuthi wumzimba kuphela ongumnini wempilo. Ngalesisizathu ukuba amaKhrestu ayenqatshelwa ukukholwa lomzimba wabo wenyama noma wemvelo uyobuye wamukele enye futhi impilo, ayengeke akholwe ekuvukeni komuntu ngemva kokufa. Nokho iqiniso elimsulwa wukuthi umuntu uyavuka ngemuva kancane kokufa komzimba wakhe wemvelo, nalapho evuka kuba sengathi kuye usesemzimbeni wemvelo njengalapho esaphila emhlabeni wemvelo; uzibona enobuso abenabo esaphila emhlabeni wemvelo, izicubu, izitho, izingalo, izandla, izinyawo, isifuba, isisu, namanyonga; nalapho ezibuka futhi ezithinta uzibona efana ncamashi nomuntu abenguyena engakafi. Nokho lokho akubonayo nakuthintayo kakuwona umzimba wakhe wasemhlabeni wemvelo, kepha ubona futhi uthinta umzimba wakhe ongaphakathi obuwuqobo lwakhe esaphila emzimbeni wemvelo. Yilowomzimba ongaphakathi obugodle impilo, yize ubumbozwe wumzimba ongaphandle, noma umbozwe yingaphandle kuzozonke izingxenye zawo, nokuyinto eyenza ukuba umzimba ongaphakathi ukwazi ukuba semhlabeni wemvelo futhi wenze izinto ngobuqotho ufeze neminye imisebenzi yawo.

[4] Umzimba wakhe wemvelo noma ongaphandle kawusizi lutho kumuntu kamoya, ngoba usuke esekunye umhlaba lapho eseneminye imisebenzi eyahlukile nolunye uhlobo lwamandla olufaneliselwe umzimba wakhe kamoya. Lowomzimba wakhe kamoya uwubona ngamehlo hhayi ngamehlo emvelo ayenawo engakafi kodwa ngamehlo kamoya asenawo emhlabeni kamoya. Angamehlo omuntu wakhe ongaphakathi, okuyiwona abebona izinto zemvelo nezomhlaba ngesu lamehlo omzimba wakhe wemvelo. Uyawuthinta futhi uyawuzwa lowomzimba wakhe kamoya hhayi ngezandla noma ngomuzwa wokuthinta abenakho emhlabeni wemvelo, kodwa ngezandla nangomuzwa wokuthinta akuphiwe emhlabeni kamoya, okungumuzwa obugunya umuzwa wakhe wokuthinta womzimba wakhe wemvelo ngenkathi esaphila emhlabeni wemvelo. Okunye, izinzwa zomzimba kamoya zibukhali kakhulu futhi ziphelele ngokwedlulele ngenxa yokuthi zingezomuntu ongaphakathi osekhululekile kumuntu ongaphandle noma wemvelo; ngokuba umuntu ongaphakathi usesimweni esiphelele ngokwedlulele ngenxa yokuthi nguyena onika umuntu ongaphandle amandla okuzwa ngezinzwa zakhe, yize lawomandla enqundekile futhi efiphele lapho owangaphakathi egunya owangaphandle. Okunye, izinzwa zomuntu ongaphakathi zizwa izimo zangaphakathi, kanti izinzwa zomuntu ongaphandle zizwa izimo zangaphandle noma zemvelo. Kungalesisizathu ukuba abantu babonane ngemuva kokufa, futhi babonana bendawonye emphakathini wabantu abanokulunga neqiniso okufanayo noma abanengaphakathi elifanayo. Ukuze ngibe nesiqinisekiso salokhu, ngivunyeliwe ukuyithinta leyomimoya futhi ngikhulume nayo kaningi ngaloludaba (bheka izinombolo 322, 1630, 4622).

[5] Ngemuva kokufa abantu ababizwa ngemimoya nababizwa ngezingelosi uma kade bephila impilo yokulunga bengakafi bayashaqeka lapho bezwa ukuthi umuntu weSonto ukholwani ngaye. Ngokuba umuntu weSonto ukholwa ukuthi ngeke ayibone impilo ephakade ngaphambi kosuku lokugcina nolokubhubha komhlaba, nokuthi ngalolosuku umuntu osewafa uyogqikiswa uthuli oluyisidumbu sakhe esilahliweyo; ekholwa lokhu phezu kolwazi lokuthi umuntu uyavuka futhi esandakufa. Ngokuba wubani ongakuphimisi ukuthi umphefumulo noma umumoya womuntu ofile ususezulwini, noma esihogweni? Futhi yimuphi umzali ongakuphimisi ukuthi izingane zakhe esezafa zisezulwini? Yiliphi ikholwa elingamduduzi umuntu noma umzalwane osegulela ukufa ngethemba lokuthi usezongena empilweni elandelayo? Nomuntu osegulela ukufa futhi esezimisele ukufa uyakukholwa lokhu. Imbala, inkolo yokuthi umuntu uyavuka esandakufa iholela abanye ukuba bagabadele amandla okusindisa abanye ekulahlweni, babase ezulwini, basholo nemiphefumulo yabo imisa. Wubani ongenalwazi lokuthi iNkosi yathini kwiselelesi, ukuthi yathi “Namuhla uzokuba nami epharadisi” (bheka kuLuka 23:43)?, nokuthi yathini mayelana nesigwili kanye noLazaro, ukuthi isigwili sasiwa esihogweni, kepha uLazaro wathathwa yizingelosi zamusa ezulwini (bheka kuLuka 16:22, 23)? Wubani ongenalwazi lokuthi iNkosi yayifundisani mayelana nokuvuka ekufeni, ukuthi “Yona kakuyena uNkulunkulu wabafileyo kepha inguNkulunkulu wabaphilayo” (bheka kuLuka 20:38)?

[6] Umuntu ozaziyo lezizinto ucabanga ngokusukela kuzo futhi ukhuluma ngokusukela kuzo lapho ecabanga futhi ekhuluma ngokusukela emumoyeni wakhe; kepha lapho ecabanga futhi ekhuluma ngokusukela emfundisweni yakhe lowomuntu ukhuluma okwahluke kakhulu ukuthi ngenke avuke kuze kube wusuku lokugcina. Nokho iqiniso elimsulwa wukuthi usuku lomuntu lokugcina yilolo afa ngalo, nokuwusuku futhi lokwahlulelwa kwakhe, njengoba kusho abaningi. Okufanekiswa ngamazwi akuJobe 19:25, 26, lapho kukhulunywa khona “ngokuba sesikhumbeni”, nango “kubuka uNkulunkulu ngokukhululeka enyameni”, kungabonwa ngenhla enombolweni 3540[ekugineni]. Lezizinto zethulwa lapha ukuze kwaziwe ukuthi kakho umuntu ovuka ngomzimba wakhe wasemhlabeni wemvelo ngaphandle kweNkosi. NeNkosi yavuka ngomzimba wemvelo ngenxa yokuthi yayisiwuguqulile waba wumzimba woBuNkulunkulu noma onguNkulunkulu.