Iqiniso, noma okuyiqiniso, kuyindlela yokuchaza lokho okuyiqiniso ekugcineni. Ngokwezinga elingokwemvelo, iqiniso lingabhekwa njengelimane linembile kuyilapho ekuphileni kwethu kokukhula ngokomoya, iqiniso lingaba ukufundwa kwezimfundiso ezisekelwe ngokomoya noma, kangcono, ukwamukela kwethu kuzo njengamaqiniso aphezulu. Kodwa iSwedenborg iqhubekela phambili encazelweni yakhe yeqiniso, ifundisa ukuthi iqiniso liwuhlobo lothando, noma indlela uthando oluziveza ngayo.

Ngomqondo othile, iqiniso liwuhlelo lokunikeza uthando futhi ngenxa yokuthi ukwabelana ngothando kuyinjongo yangempela, lokhu kwenza iqiniso libaluleke kakhulu. Futhi nakuba iqiniso lingase lifike ngendlela eyomile, imithetho namaqiniso abandayo, limsulwa kakhulu liyinto yobuhle obungachazeki, into esishukumisa ngaphakathi.

Ubunjalo beqiniso busuka embonweni wokuthi iNkosi engqikithini Yakhe iluthando uqobo lwalo, luphelele futhi alunamkhawulo, nokuthi uyasithanda ngaphezu kwamandla ethu okucabanga. Futhi njengoba nje sifuna abantu esibathandayo baphinde basithande, kanjalo neNkosi inesifiso esijulile sokuthi siyithande futhi; Uthando lwakhe lufuna ukufinyelela kithi futhi lukhuthaze uthando ngokulandelana.

Nokho, uthando alukwazi ukuzisebenza ngokwalo; idinga umuntu ozosebenza kuyo. Cabanga ngalokhu ngale ndlela: ukuze ubonise uthando ngothile, udinga ubuso ozomomotheka nabo, izwi ozokhuluma nalo, izingalo ozogona ngazo, noma amathuluzi ahlukahlukene ongawasebenzisa ukuze wenze okuhle, ngothando. izinto zabantu obathandayo. Ngaphandle kwalezo zinto kuwumuzwa nje, onamathele ngaphakathi futhi kunalokho okungenamsebenzi. Ngomqondo othile, uma ingenakuvezwa, ubukhona bayo abuphelele ngempela.

Khona-ke, “iqiniso,” lingachazwa ngokuthi “ukubonakaliswa kothando” noma mhlawumbe “uthando olubonakaliswayo.” Lokhu kungaba kuhle kakhulu futhi kube kuhle: ukubonakala kobuso bukamama omusha, ukubona ingane yakhe okokuqala - okuyiqiniso, ezingeni elingaphezu kwamagama. Umuzwa okuye uyavezwa, futhi siyawuthatha futhi sizizwe sikhuphuka imizwa ngokwethu. Ezingeni eliphakeme nokho, singase sizame ukubonisa isimo sobuso beNkosi lapho isibheka, uthando oluthululwa luvela kuyo; lokho kuyiqiniso ekujuleni kwalo.

Kodwa iqiniso liza emazingeni aphansi futhi. Cabanga ngezindlela esithanda ngazo izingane zethu - ngezinye izikhathi lokho kusho ukubeka imithetho eqinile, emnyama nemhlophe. "Gcina izandla zakho kuwe" futhi "udinga ukungilalela" akuzwakali unothando kakhulu, futhi ukwenza ingane ikhiphe udoti akukhuthazi ncamashi imizwa efudumele nemicabango esankondlo. Kodwa eqinisweni siyabathanda lapho sibafundisa izifundo ezizobasiza babe abantu abalungile, ngisho noma lolo thando lungakhanyi kulokho esikushoyo. INkosi kufanele isiphathe ngendlela efanayo ngezinye izikhathi, ikakhulukazi ezigabeni zokuqala zokukhula kwethu ngokomoya. "Ungabulali" akuzwakali konke lokho kunothando, futhi umyalo wokungafisi ungabonakala ungekho ngokoqobo futhi ungenabulungisa. Nokho, uma sibabhekisisa, siyabona ukuthi banothando, futhi basiholela ekubeni sibe abantu abanothando.

Ngakho-ke iqiniso liza emazingeni amaningi nangezindlela eziningi, lakheke futhi livumelane nezindlela ezahlukahlukene esingaholwa ukuba sibe abahle futhi sibe nothando. Yingakho izinto eziningi ezahlukene eBhayibhelini - amatshe, amanzi, iwayini, izitshalo, izinkemba nezinye eziningi - zonke zimelela iqiniso; zonke zinemithunzi yencazelo ekhombisa izinhlobo eziningi zeqiniso iNkosi ezisebenzisayo ukusihola.

Nokho, enhliziyweni, lonke iqiniso liyindlela yokwabelana ngothando. Uma sibheka lokho, sizokwazisa ngendlela efanele.

(Odkazy: Apocalypse Explained 434; Izimfihlakalo Zezulu 1904 [3], 3077, 3207 [1-3], 3295, 3509 [2], 4247, 5912, 6880, 7270 [2-3], 8301 [2], 8456, 9407, Arcana Coelestia 9407 [13], 9806, 10026; Divine Wisdom 9; Inhlakanipho Yobungelosi 10, 36; The Apocalypse Explained 627 [5-6]; The Doctrine of Life for the New Jerusalem 36; The New Jerusalem and its Heavenly Doctrine 24; Inkolo YeQiniso yobuKhrestu 209 [2-4], 224 [1-2], 379, 398)

9. [113.] IX. THE DIVINE LOVE IS DIVINE GOOD, AND THE DIVINE WISDOM IS DIVINE TRUTH

This is because everything love does is "a good," and everything wisdom teaches is "a truth". This shows that it is in virtue of what it effects, which is a use, that the Divine Love is spoken of as Divine Good, and that also the Divine Wisdom in virtue of what it effects, which is a use, is spoken of as Divine Truth. For the effect is a doing or a teaching, the one being what love effects, the other what wisdom effects; and every effect is a use, the use being what is called "a good" and "a truth," but the good is the essence of the use, and the truth is the form of it. To explain and amplify this further would be superfluous, as every one, by employing his own reason, can see that love does, and that wisdom teaches, and that anything love does is a good, and that anything wisdom teaches is a truth, and further that a good done by love is a use, and that a truth taught by wisdom is also a use. Think over in your own mind, what love is, apart from good in an effect, and what good in an effect is, apart from its use. Is the love anything? Is the good anything? In a use, however, they are some thing, and consequently it is in use that love has its existence; similarly wisdom has its existence by means of truth; for wisdom teaches, and love does. It is on this account that the heat coming from the Sun that is the Lord, is called Divine Good, and the light from that Sun is called Divine Truth. They are so called in virtue of what they effect, the heat being the effect of love, and the light the effect of wisdom; and both effects are uses, for the heat vivifies angels, and the light enlightens them. They vivify and enlighten men likewise.

[2] [114.] What the Divine Love is, was stated in the preceding part; here it is necessary to state what the Divine Wisdom is. The Divine Wisdom is what is termed Divine Providence, and also Divine Order; and Divine Truths are what are called the laws of Divine Providence, treated of above, ¹ and also laws of Divine Order. These laws have regard, on the one side to the Lord, and on the other side to man, and on both they have regard to conjunction. The Divine Love has for its object to lead man and bring him to Itself: and the Divine Wisdom has for its object to teach man the way he ought to go in order to come into conjunction with the Lord. This way the Lord teaches in the Word, and specially in the Decalogue, on which account the two tables were at the time inscribed by the finger of the Lord Himself: one table has regard to the Lord, the other has regard to man, and both have regard to conjunction. For the way to be known, therefore, the Decalogue will need to be explained, which will be done later.

[3] Inasmuch as man is a recipient both of Divine Love and of Divine Wisdom, he has been provided with a Will and with an Understanding, a Will in which to receive Divine Love, and an Understanding in which to receive Divine Wisdom, Divine Love to be received in the Will by means of a man's life, and Divine Wisdom in the Understanding by means of doctrine. But how the reception is effected, in a man's life by means of doctrine, and in doctrine by means of his life, is the very thing that will be taught, as clearly as it is possible to do, in explaining the Decalogue.

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