7840. Ngamazwi “nilithathe ezimvwini noma ezimbuzini” kufanekiswa ukulunga kobusulwa, kwangaphakathi nokwangaphandle. Lokhu kuchachiswa wukufanekiswa kokulunga kobusulwa nge “wundlu” (bheka inombolo 3994). Kuchachiswa futhi wukufanekiswa kokulunga kweqiniso okumumethe ubusulwa nge “mbuzikazi” noma nge “zinyane” (bheka izinombolo 3995, 4005, 4006, 4871). Ukuthi nge “wundlu” kufanekiswa ukulunga kobusulwa kwangaphakathi, nange “mbuzikazi” noma nge “zinyane lembuzi” kufanekiswa ukulunga kobusulwa kwangaphandle, kungabonwa enombolweni 3519. Ake kuthiwe fahlafahla ngokuthi ukulunga kobusulwa kwangaphakathi nokwangaphandle kuyini. Ukuze konke ukulunga kube wukulunga kwempela kumele kumumathe noma kugodle ubusulwa. Ngaphandle kobusulwa ukulunga kakunamphefumulo. Isizathu salokhu wukuthi iNkosi ingena kumuntu ngesu lobusulwa, nangesu lobusulwa inika impilo ekulungeni okukulabo abasazalwa kabusha. Ukulunga okunikwa wubusulwa empilweni bungobangaphakathi nobangaphandle. Ukulunga kwangaphakathi kuhlala kubantu ababizwa ngamalunga eSonto langaphakathi, kanti ukulunga kwangaphandle kuhlala kulabo abangamalunga eSonto langaphandle. Amalunga eSonto langaphakathi yilawo alethe isimilo noma isici esithile ekulungeni kwawo ngesu lamaqiniso angaphakathi engqondo engaphakathi yeZwi, kanti amalunga eSonto langaphandle yilawo alethe isici esithile ekulungeni kwawo ngesu lamamaqiniso angaphandle engqondo engaphandle yeZwi. Amalunga eSonto langaphakathi yilawo aholelwa ekwenzeni ukulunga kumakhelwane ngesu lenkanuko esuka esiseni senhliziyo, kanti amalunga eSonto langaphandle yilawo aholelwa ekwenzeni ukulunga ngesu lokulalela noma lokuhlonipha. Bonke abantu abazalwa kabusha baqala ngokuba ngamalunga eSonto langaphandle kuyima kamuva bebangamalunga eSonto langaphakathi. Abantu beSonto langaphakathi baqonda futhi bahlakanipha kakhulu kunabantu beSonto langaphandle, nangalokho bahlala endaweni engaphakathi kakhulu ezulwini. Ngakhokonke lokhu sekungabonakala manje kuyini ukulunga kobusulwa kwangaphakathi nokwangaphandle.

367. (iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them.

Anyone who separates the Lord from charity and faith takes away life from them; charity and faith without life either are non-existent or are abortions. The Lord is life itself; see on this 358 above. Anyone who acknowledges the Lord and separates charity from Him, only acknowledges Him with the lips. His acknowledgment and confession are merely cold, lacking any faith; for they lack spiritual essence, since charity is the essence of faith. Anyone, however, who does charitable deeds and fails to acknowledge the Lord as being the God of heaven and earth, one with the Father, as He Himself teaches, can perform only deeds of natural charity, which do not contain everlasting life. People in the church know that all good which is essentially good comes from God, consequently from the Lord, who is the true God and everlasting life (1 John 5:20). The same is true of charity, since good and charity are one.

[2] Faith separated from charity is no faith, because faith is the light of a person's life, and charity is its heat. Therefore, if charity is separated from faith, the result is like separating heat from light. This causes a person's state to resemble the state of the world in winter, when everything above ground dies off. Charity and faith, if they are to be real charity and real faith, can no more be separated than the will and the understanding; if they are separated, the understanding is reduced to nothing, and the will soon follows. It is the same with charity and faith, because charity dwells in the will, and faith in the understanding.

[3] Separating charity from faith is like separating essence from form. The learned world is well aware that essence without form and form without essence are nothing, since essence cannot have any quality except from its form, nor is form any continuing entity except from its essence. Hence nothing can be predicated of either if they are separated one from the other. Charity is also the essence of faith, and faith is the form of charity, precisely as was said before, that good is the essence of truth and truth is the form of good.

[4] These two, good and truth, are in every single thing which comes into existence in essence. Since therefore charity relates to good, and faith to truth, they can be illustrated by comparisons with many features of the human body, and with many phenomena on earth. An exact comparison is with the respiration of the lungs and the systolic motion of the heart; for charity can no more be separated from faith than the heart can from the lungs. For if the heart-beat ceases, the respiration of the lungs ceases at once; and if the respiration of the lungs ceases, total unconsciousness supervenes, and inability to move any muscle, so that shortly afterwards the heart also stops and all trace of life vanishes. This comparison is exact, because the heart corresponds to the will and thus also to charity, and the respiration of the lungs to the understanding and thus also to faith. For, as stated above, charity dwells in the will and faith in the understanding; this and nothing else is the meaning of 'heart' and 'breath' in the Word.

[5] The separation of charity and faith also agrees exactly with the separation of blood and flesh. Blood separated from flesh is gore and turns into rotting blood; and flesh separated from blood becomes progressively rotten and breeds worms. 'Blood' too in the spiritual sense means the truth of wisdom and faith, and 'flesh' means the good of love and of charity. This meaning of blood was demonstrated in my Apocalypse Revealed, 379; and of flesh, 832.

[6] Charity and faith, for one or the other to be anything, can no more be separated than in the human body food and water, or bread and wine. For food or bread taken without water or wine merely distend the stomach and ruin it as undigested lumps, turning into rotting mud. Water or wine without food or bread also distend the stomach, as well as the vessels and passages, which being thus deprived of nutriment cause wasting in the body to the point of death. This comparison too fits, since 'food' and 'bread' in the spiritual sense mean the good of love and of charity, and 'water' and 'wine' mean the truth of wisdom and faith (see Apocalypse Revealed 50, 316, 778, 932),

[7] Charity combined with faith and faith combined in return with charity can be likened to the beauty of a girl's face coming from the mixture of red and white in it. This likeness too is exact, since love and the charity that comes from it in the spiritual world glows red with the fire of the sun there, and truth, and the faith that comes from it, shine white with the light of that sun. Charity separated from faith can therefore be likened to a face inflamed with spots, and faith separated from charity to the colourless face of a corpse. Faith separated from charity can also be likened to a paralysis down one side, known as hemiplegia, which, if it advances, proves fatal. It can also be likened to St Vitus' or Guy's dance, which attacks people bitten by a tarantula. The faculty of reason becomes like this, and like the victim dances madly, believing itself then to be alive, yet it is no more able to assemble rational thoughts together and think about spiritual truths, than when someone is lying in bed in the grip of a nightmare. These remarks are enough to demonstrate the two theses of this chapter, first, that faith without charity is no faith and charity without faith is no charity, and both are lifeless unless the Lord gives them life; and secondly, that the Lord, charity and faith make one, just as in a person life, will and understanding do, and if they are separated, each of them is destroyed, like a pearl collapsing into dust.