3324、“雅各说”表示真理的教义。这从“雅各”的代表清楚可知，“雅各”是指属世真理的教义（3305节），或也可说，是指那些处于真理教义的人。这几节直到本章末尾论述了优先权，即：这种优先权是属于真理，还是属于良善？换句话说，是属于真理的教义，还是属于良善的生活？或也可说，是属于信，只要这信是教义的真理，还是属于仁，只要这仁是生活的良善？当一个人基于属世感知得出结论时，他就会以为信只要是教义真理，就优先于只要是生活良善的仁。这是因为他能感知到教义的真理是如何进入的，却感知不到生活的良善是如何进入的。事实上，前者，即真理，沿着一条外在途径，也就是感官途径进入；而后者，即良善，沿着一条内在途径进入。另外，他以为信是优先的，还因为他只知道既然真理教导什么是良善，那么它就先于良善而存在，又因为人的改造是通过真理并照着真理实现的；事实上，他在良善上被完善，只到真理与这良善结合的程度，这意味着良善通过真理被完善。甚至一个更大的原因是，人能知道真理，也能基于真理思考和说话，并且似乎充满热情地如此行，即便同时他并未处于良善；他甚至相信真理会拯救他，或说出于真理而对拯救很有信心。这些和其它许多考虑使人在出于感官和属世人判断问题时，以为构成信的真理在从仁流出的良善之前到来，或说这真理比这良善更重要。但这一切观念都是基于幻想或谬误的推理，因为它们都是感官和属世人所看到的东西。
良善本身，即生活的良善，是优先的。生活的良善是播种真理的土地本身；这土地的性质决定了种子，也就是信之真理如何被接受。真理的确能先被储存在记忆中，就像种子在粮仓里，或谷粒在小鸟的食道中；但它们不会成为这个人的一部分，除非这土地预备好了。土地如何，也就是良善如何，它们的生长和结实就如何，或说土地，即良善的品质就决定了它们如何生长并结出果实。关于这个主题，可参看前面多个地方的说明。此处将引用这些内容，好让人们知道什么是良善，什么是真理，优先权属于良善，不属于真理。
人们为什么对良善与真理之间的区别没有清晰的概念（2507节）。良善沿着一条不为人知的内在途径流入，而真理通过一条为人所知的外在途径而被获得（3030， 3098节）。真理是接受良善的器皿（1496， 1832， 1900， 2063， 2261， 2269， 3068， 3318节）。良善承认自己的真理，能与它结合（3101， 3102， 3179节）。要作出最精细地检查并采取预防措施，以防止虚假与良善结合，真理与邪恶结合（3033， 3101， 3102节）。良善为自己创造真理，以便与它结合，因为良善只承认与它一致的真理（3161节）。真理只是良善的产物（2434节）。真理是良善的形式（3049节）。
真理在自己里面拥有良善的形像，在良善里面拥有它所源于的自己的样式（3180节）。真理的种子就植根于源于仁爱的良善（880节）。信若不在自己的生命，也就是爱和仁里面，就决不能存在（379， 389， 654， 724， 1608， 2343， 2349节）。人能从爱和仁注视构成信之教义的真理，但反过来不行；从信而非爱和仁去看，就是在人的自我后面看，并向后转（2454节）。真理照着一个人所拥有的良善，因而照着存在于一个人里面的纯真和仁爱的状态而活过来，或说被赋予生命（1776， 3111节）。信之真理只能被那些处于良善的人接受（2343， 2349节）。那些没有仁爱的人不能承认主，因而不能承认任何信之真理；如果他们公开表明这种承认，那也是缺乏内在之物的某种外在之物，或是某种虚伪的产物（2354节）。没有仁，就没有信（654， 1162， 1176， 2429节）。智慧、聪明和记忆知识都是仁爱之子（1226节）。天使因拥有爱而拥有聪明和智慧（2500， 2572节）。
天使的生活在于仁之良善，天使是仁爱的形式（454， 553节）。对主之爱是主的“样式”，对邻之仁是主的“形像”（1013节）。天使通过对主之爱感知涉及信的一切（202节）。唯独爱和情感拥有生命，或说是活着的（1589节）。那些拥有相爱或仁爱的人拥有主的生命（1799， 1803节）。对主之爱和对邻之爱就是天堂本身（1802， 1824， 2057， 2130-2131节）。主的同在取决于爱和仁的状态，或说人里面爱和仁的状态决定了主与人同在的程度（904节）。十诫的一切诫命和信的一切事物都包含在仁爱中（1121， 1798节）。除非人拥有仁爱，否则信之教义的知识毫无效果，因为教义视仁爱为自己的目的（2049， 2116节）。除非一个人处于良善，否则对真理的承认，因而信仰是不可能存在的（2261节）。敬拜的神圣取决于植入仁爱的信之真理的质和量（2190节）。
得救不是因信，而是因信之生活，也就是仁爱（2228， 2261节）。天国属于那些拥有仁之信的人（1608节）。在天堂，所有人都从仁和由此衍生的信而被看待（1258节）。若不通过发自内心意愿良善，没有人被允许进入天堂（2401节）。那些拥有信的人会得救，前提是他们的信包含良善（2261， 2442节）。信若没有植入生活的良善，在来世就会完全消亡（2228节）。如果纯思维的信能拯救人，那么所有人都会被带入天堂；但正因他们的生活阻止他们，所以有些人不能得救，或被带入天堂（2363节）。那些坚持唯信得救观念的人因这种观念的虚假而玷污了真理（2383， 2385节）。信的果子是善行，善行就是仁爱，仁爱就是对主之爱，对主之爱就是主（1873节）。信的果子是源于爱和仁的良善的果子（3146节）。
被称为得救之信的信靠或信心只能存在于那些过着良善生活的人里面（2982节）。良善是真理的生命（1589节）。什么时候可以说真理活过来了，或获得了生命（1928节）。良善从主流入各种真理；但最重要的是，它们应是纯正的真理（2531节）。从主流入的良善和真理的量取决于邪恶和虚假被移除的程度（2411， 3142， 3147节）。只要人受邪恶影响，良善就无法流入真理（2388节）。真理不是真理，直到它被良善接受（2429节）。良善与真理的婚姻存在于每一个事物中（2173， 2508节）。对良善的情感构成生活，对真理的情感为生活而存在（2455节）。真理通向良善，从良善发出，或来源于良善（2063节）。
（神性）流注把真理从属世人中召唤出来，提升它，并把它植入理性人中的良善（3085， 3086节）。当真理与良善结合时，真理就变成人自己的（3108节）。为叫真理可以与良善结合，理解力和意愿必须同意；当意愿同意时，结合就会发生（3157， 3158节）。理性心智通过知识或认知获得真理；当真理与良善结合时，真理就变成人自己的；这时，它们属于意愿，为生活而存在，或说以生活为目的（3161节）。真理被引入并与良善结合不是立时的，而是贯穿一生及以后（3200节）。正如光没有热什么都不产生，信之真理没有爱之良善同样什么都不产生（3146节）。没有良善的真理的观念是何性质，它的光在来世是何性质（2388节）。分离之信就像冬光，而源于仁的信就像春光（2231节）。那些在行为中将构成信的真理与仁分离的人不能拥有良心（1076， 1077节）。人们将信与仁分离，并声称信拯救人的原因（2231节）。
在人重生期间，主将良善注入他里面的真理（2063， 2189节）。人不是通过真理，而是通过良善重生的，或说使人重生的，不是真理，而是良善（989， 2063， 2189， 2697节）。在人重生期间，主来迎接他，并使他里面的真理充满仁之良善（2063节）。那些过着良善生活，但没有信之真理的人，如外邦人或非基督徒和小孩子，在来世接受信之真理，并经历重生（989节）；关于外邦人或非基督徒（932， 1032， 2049， 2284， 2589-2604节）；关于小孩子（2290-2293， 2302-2304节）。人通过对真理的情感重生；当一个人重生时，他出于对良善的情感行事（1904节）。在一个正在重生的人里面，种子只能扎根于良善（880， 989节）。一个重生之人所拥有的光是从仁，而非信发出的（854节）。同样的真理对这个人来说的确是真理，对那个人来说不怎么是真理，而对有些人来说甚至是虚假；这种变化取决于他们各自的生活良善（2439节）。小孩子的良善，无知者的良善和聪明人的良善之间的区别（2280节）。谁能进入真理的知识或认知，并获得信，谁不能（2689节）。
教会不存在，或不是一个教会，除非教义的真理被植入生活的良善（3310节）。构成教会的，不是教义，而是仁爱（809， 916， 1798， 1799， 1834， 1844节）。教会的教义什么都不是，除非它的成员照之生活（1515节）。信之教义是仁之教义（2571节）。教会靠仁存在，而不是靠分离之信存在（916节）。谁都能从仁爱知道自己是否有敬拜的内在（1102， 1151， 1153节）。就真理而言，遍布全世界的主的教会各不相同，但它通过仁爱而为一，或仁爱把它连成一体（3267节）。如果所有人都拥有仁爱，那么教会将是一个教会，即便教会成员在宗教仪式和教义上各不相同（809， 1285， 1316， 1798， 1799， 1834， 1844节）。如果所有人都视仁，而非信为教会的本质，或最重要的元素，那么教会就会从多个变成一个教会（2982节）。教义有两种，即：仁之教义和信之教义；古教会拥有仁之教义，但如今这些教义是遗失的事物或知识之一（2417节）。
那些没有仁之教义的人对真理何等无知（2435节）。而如今，信却被视为教会的本质，人们甚至看不见，或不留意主那么多次论到爱和仁所说的话（1017， 2371节）。良善作为对主之爱和对邻之仁的表现，高过并优先于构成信的真理，而不是反过来（363， 364节）。
Potts(1905-1910) 3324
3324. And Jacob said. That this signifies the doctrine of truth, is evident from the representation of Jacob, as being the doctrine of natural truth (n. 3305); or what is the same, those who are in the doctrine of truth. In these verses down to the end of this chapter, the subject treated of is the right of priority, as to whether it is of truth or of good; or what is the same, whether it is of the doctrine of truth or of the life of good; or what is still the same, whether it is of faith insofar as this is truth of doctrine, or whether it is of charity insofar as this is good of life. When man draws a conclusion from natural perception, he believes that faith, insofar as it is truth of doctrine, is prior to charity insofar as this is good of life, because he perceives how the truth of doctrine enters, but not how the good of life; for the former enters by an external, that is, a sensuous way, while the latter enters by an internal way; and also because he cannot know otherwise than that as truth teaches what is good, it is prior to good; and also because the reformation of man is effected through truth and according to truth, insomuch that man is perfected as to good in proportion to the amount of truth that can be conjoined with it, consequently good is perfected through truth; and what is more, because man can be in truth, and think and speak from it, and this with apparent zeal, although he is not at the same time in good; yea, he may even from truth be confident of his salvation. These and many other considerations lead man to suppose, when judging from the sensuous and natural man, that the truth which is of faith is prior to the good which is of charity; but all these are reasonings from fallacies, based on the appearance to the sensuous and natural man. [2] The good itself which is of life is prior; the good which is of life being the very ground in which truths are to be sown; and such as is the ground, such is the reception of the seeds, that is, of the truths of faith. Truths may indeed be first stored up in the memory, like seeds in a granary, or with birds in their crops; but they do not belong to the man unless the ground is prepared; and such as is the ground, that is, such as is the good, such is their germination and fructification. But see on this subject what has been already shown in many places, which will be here cited in order that it may be known what good is and what truth, and that the priority belongs to good and not to truth:
[3] Why there is no distinctive idea as between good and truth (n. 2507). That good flows in by an internal way unknown to man, while truth is procured by an external way known to man (n. 3030, 3098). That truths are vessels recipient of good (n. 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318). That good acknowledges its truth, with which it may be conjoined (n. 3101, 3102, 3179); and that most exquisite exploration is made and precaution taken lest falsity be conjoined with good, and truth with evil (n. 3033, 3101, 3102). That good makes for itself the truth with which it may be conjoined, because it does not acknowledge anything as truth except that which agrees with it (n. 3161). That truth is nothing else than that which is from good (n. 2434). [4] That truth is the form of good (n. 3049). That truth has in itself an image of good; and in good the very effigy of itself from which it exists (n. 3180). That the seed which is truth is rooted in the good which is of charity (n. 880). That faith is impossible except in its life, that is, in love and charity (379, 389, 654, 724, 1608, 2343, 2349). That from love and charity man can look to the truths which pertain to the doctrinal things of faith, but not the reverse; and that to look from faith, and not from love and charity, is to look behind one's self, and to turn back (n. 2454). That truth is made alive in accordance with the good of each person, thus in accordance with the state of innocence and charity in man (n. 1776, 3111). That the truths of faith can be received only by those who are in good (n. 2343, 2349). That they who are in no charity cannot acknowledge the Lord, thus not any truth of faith; and that if they profess such acknowledgment, it is something external without an internal, or is from hypocrisy (n. 2354). That there is no faith where there is no charity (n. 654, 1162, 1176, 2429). That wisdom, intelligence, and memory-knowledge are the sons of charity (n. 1226). That the angels are in intelligence and wisdom because they are in love (n. 2500, 2572). [5] That angelic life consists in the goods of charity, and that the angels are forms of charity (n. 454, 553). That love to the Lord is a "likeness" of Him, and charity toward the neighbor an "image" of Him (n. 1013). That through love to the Lord the angels perceive whatever is of faith (n. 202). That nothing lives except love and affection (n. 1589). That they who have mutual love, or charity, have the Lord's life (n. 1799, 1803). That love to the Lord and the neighbor is heaven itself (n. 1802, 1824, 2057, 2130-2131). That the presence of the Lord is according to the state of love and charity (n. 904). That all the commandments of the Decalogue, and all things of faith, are in charity (n. 1121, 1798). That knowledge of the doctrinal things of faith effects nothing unless the man has charity, for doctrinal things look to charity as their end (n. 2049, 2116). That neither the acknowledgment of truth, nor faith, is possible unless the man is in good (n. 2261). That the holy of worship is according to the quality and quantity of the truth of faith implanted in charity (n. 2190). [6] That there is no salvation by faith, but by the life of faith, which is charity (n. 2228, 2261). That the heavenly kingdom is given to those who have the faith of charity (n. 1608). That in heaven all are regarded from their charity and the derivative faith (n. 1258). That none are admitted into heaven except by willing good from the heart (n. 2401). That they are saved who are in faith, provided that in their faith there is good (n. 2261, 2442). That the faith which has not been implanted in the good of life altogether perishes in the other life (n. 2228). That if the faith of thought were saving, all would be brought into heaven; but because the life opposes they cannot be brought in (n. 2363). That they who hold as a principle that faith alone saves, contaminate truths by the falsity of this principle (n. 2383, 2385). That the fruit of faith is good work, good work is charity, charity is love to the Lord, love to the Lord is the Lord (n. 1873). That the fruits of faith are fruits of the good which is of love and charity (n. 3146). [7] That the trust or confidence which is said to be saving faith is not possible except with those who are in the good of life (n. 2982). That good is the life of truth (n. 1589). When it is that truths are said to have gained life (n. 1928). That good from the Lord flows into truths of every kind, but it is of the greatest importance that they should be genuine truths (n. 2531). That good and truth from the Lord flow in just in proportion as that which is evil and false is removed (n. 2411, 3142, 3147). That good cannot flow into truth so long as the man is in evil (n. 2388). That truth is not truth until it is accepted by good (n. 2429). That there is a marriage of good and of truth in things all and each (n. 2173, 2503, 2507). That the affection of good is of life, and the affection of truth is for the sake of life (n. 2455). That truth tends to good, and proceeds from good (n. 2063). [8] That by influx truths are called forth out of the natural man, elevated, and implanted in good in the rational man (n. 3085, 3086). That when truth is conjoined with a man, it is appropriated to him (n. 3108). That in order that truth may be conjoined with good, there must be consent by the understanding and by the will, and when by the will, then conjunction takes place (n. 3157, 3158). That the rational as to truth is acquired by means of knowledges; and that truths are appropriated when they are conjoined with good; and that they are then of the will, and for the sake of life (n. 3161). That truth is not at once initiated and conjoined with good, but during the whole life, and also afterwards (n. 3200). That as light without heat produces nothing, so the truth of faith produces nothing without the good of love (n. 3146). What the idea of truth without good is; and what its light is in the other life (n. 2228). That faith separated is like the light of winter; and faith from charity like the light of spring (n. 2231). That they who in act separate truth, which is faith, from charity, cannot have conscience (n. 1076, 1077). The reason why men have separated faith from charity, and have declared that faith saves (n. 2231). [9] That during man's regeneration the Lord insinuates good into the truths that are in him (n. 2183, 2189). That man is not regenerated by means of truth, but by means of good (n. 989, 2146, 2183, 2189, 2697). That during man's regeneration the Lord goes to meet and fills with the good of charity the truths that are in him (n. 2063). That they who are in the good of life, and not in the truth of faith, as is the case with Gentiles and infants, receive the truths of faith in the other life, and are regenerated (n. 989); concerning the Gentiles (n. 932, 1032, 2049, 2284, 2589-2604); concerning infants (n. 2290-2293, 2302-2304). That man is regenerated by means of the affection of truth; and that when he is regenerated he acts from the affection of good (n. 1904). That in one about to be regenerated the seed can take root only in good (n. 880, 989). That the light of a regenerate man is from charity not from faith (n. 854). That the same truths in one person may be true, in another less true, and in others may even be falsities, and that this is according to the good which is of the life (n. 2439). What the difference is between the good of infancy, the good of ignorance, and the good of intelligence (n. 2280). Who can come into the knowledges of truth and into faith, and who cannot (n. 2689). [10] That the church is not a church unless the truths of doctrine are implanted in the good of life (n. 3310). That what is doctrinal does not make the church, but charity (n. 809, 916, 1798, 1799, 1834, 1844). That the doctrinal things of a church are nothing, unless its members live according to them (n. 1515). That the doctrine of faith is the doctrine of charity (n. 2571). That the church is from charity, and not from faith separated (n. 916). That everyone may know from charity whether he has the internal of worship (n. 1102, 1151, 1153). That the church of the Lord throughout the world is everywhere various as to truths, but that it is one through charity (n. 3267). That the church would be one if all had charity, even though its members differed as to ritual and doctrinal matters (n. 809, 1285, 1316, 1798, 1799, 1834, 1844). That out of many would be made one church, if all accounted charity and not faith as being that which is essential of the church (n. 2982). That there are two kinds of doctrinal things, the doctrinal things of charity and the doctrinal things of faith; and that in the Ancient Church there were the doctrinal things of charity, which at this day are among the things that are lost (n. 2417). [11] In what ignorance of truth they are who are not in the doctrinal things of charity (n. 2435). And whereas at this day faith is made the essential of the church, men do not even see, nor attend to the things the Lord so often said concerning love and charity (n. 1017, 2373). That the good which is of love to the Lord and of charity toward the neighbor, is superior and prior to the truth which is of faith; and not the reverse (n. 363, 364).
Elliott(1983-1999) 3324
3324. 'Jacob said' means the doctrine of truth. This is clear from the representation of 'Jacob' as the doctrine of natural truth, dealt with in 3305, or what amounts to the same, as those with whom the doctrine of truth predominates. The subject in these verses to the end of this chapter is, To which does the priority of place rightly belong - whether to truth or to good; or what amounts to the same, whether it belongs to the doctrine of truth or to the life within good; or what also amounts to the same, whether it belongs to faith, insofar as faith is the truth taught by doctrine, or to charity, insofar as charity is the good of life? When a person judges things from natural perception he supposes that faith, insofar as it is truth taught by doctrine, is prior to charity, insofar as this is the good of life. He supposes this because he perceives how truth, which is taught by doctrine, enters in, but not how good, which is the good of life, does so; for truth enters in by an external route, that of the senses, whereas good enters in by an internal route. In addition he supposes that faith is prior for the reason that he cannot know other than that truth, since it teaches what good is, exists prior to good, and also for the reason that a person's reformation is effected by means of truth as well as in accordance with truth; indeed he is perfected in good only to the extent that truth can be joined to it, so that good is perfected by means of truth. Yet another reason why he supposes that faith is first is that a person may know the truth and be able to think and speak from it, and to do so seemingly with ardent zeal, even though at the same time no good exists with him; indeed from that truth he may be quite confident of salvation. These and many other considerations cause a person, when judging matters from the sensory and natural man, to think that truth, which constitutes faith, comes before good, which flows from charity. But all these ideas are reasonings based on illusions, for they are things as seen by the sensory and natural man.
[2] That which is prior is good itself - the good of life. This good is the ground itself into which truths are sown, and the nature of the ground determines how the seeds, that is, the truths of faith, are received. Truths are, indeed, able to be stored away previous to this in the memory like seeds in a box or in the crop situated in the gullet of small birds, but they do not become part of a person until the ground is prepared. And the character of the ground, that is, of good, determines that of their growth and fruitfulness But see what has been shown in many places already regarding these matters. Those places are indicated below so that from them it may be known what good is and what truth is, and that good has priority over truth, not truth over good:
[3] Why no distinct idea may be had of the difference between good and truth, 2507.a
Good flows in by an internal route unknown to man, whereas truth is obtained by an external route, which is known to him, 3030, 3098.
Truths are the recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318.
Good acknowledges its own truth to which it is joined, 3101, 3102, 3179.
Very careful examination is made and precaution taken to prevent falsity being joined to good, or truth to evil, 3033, 3101, 3102.
Good forms for itself the truth to which it is joined since it acknowledges no other as truth than that which accords with it, 3161.
Truth is nothing other than that which springs from good, 2434.
Truth is the form that good takes, 3049.
Truth possesses within itself the image of good, and within good the replica of itself from which it springs, 3180.
The seed that is truth is rooted in the good that stems from charity, 880.
Faith cannot possibly exist except within its own life, that is, within love and charity, 379, 389, 654, 724, 1608, 2343, 2349.
It is possible for truths that constitute matters of doctrine concerning faith to be looked at from love and charity, but not the reverse, 2454.
Looking from faith and not from love and charity is looking behind oneself and turning backwards, 2454.
Truth is given life according to the good anyone has, thus according to the state of innocence and charity residing with that person, 1776, 3111.
Truths of faith can be received only by those who are governed by good, 2343, 2349.
Those who have no charity are not able to acknowledge the Lord, nor thus any truth of faith at all If they do profess it, it is something external devoid of what is internal, or something that is the product of hypocrisy, 2354.
No faith at all is present where there is no charity, 654, 1162, 1176, 2429.
Wisdom, intelligence, and knowledge are 'the sons' of charity, 1226.
Since love exists with angels, so do intelligence and wisdom, 2500, 2572.
Angelic life consists in the good deeds of charity; and angels are forms of charity, 454, 553.
Love to the Lord is His likeness and charity towards the neighbour His image, 1013.
Angels perceive through love to the Lord anything that is a matter of faith, 202. Nothing has life except love and affection, 1589.
Those who have mutual love, or charity, have the Lord's life, 1799, 1803.
Love to the Lord and love towards the neighbour is heaven itself, 1802, 1824, 2057, 2130, 2131. The Lord's presence is relative to the state of love and charity, 904.
All the Ten Commandments and all matters of faith have their origin in charity, 1121, 1798.
Knowledge of matters of doctrine concerning faith achieves nothing if a person does not have charity, for matters of doctrine have charity as the end in view, 2049, 2116.
No acknowledgement of truth, nor thus faith, can exist unless a person is governed by good, 2261.
The holiness of worship depends on the nature of and the amount of the truth of faith that has been implanted in charity, 2190.
There is no salvation through faith but through the life of faith, which is charity, 2228, 2261.
The heavenly kingdom belongs to those who have faith that is the expression of charity, 1608.
In heaven all are viewed from charity and from faith from this, 1258.
They are not allowed into heaven, except by willing what is good from the heart, 2401.
People are saved who possess faith provided that faith includes good, 2261, 2442. Faith which has not been implanted in the good of life perishes altogether in the next life, 2228.
If faith that is purely thought could save, all would be brought into heaven; but it is because their life prevents them that some are not able to be saved, 2363.
Those who maintain the idea that faith alone saves defile truths with the falsity of that idea, 2383, 2385.
The fruits of faith are good works; a good work is charity; charity is love to the Lord; and that love is the Lord, 1873.
The fruits of faith are the fruit of good which stems from love and charity, 3146.
Trust or confidence which is called faith that saves cannot exist except with those who are leading a good life, 2982.
Good is the life of truth, 1589.
At what point truths may be said to have acquired life, 1928.
Good from the Lord flows into truths of every kind, but it is supremely important that they should be genuine truths, 2531.
The amount of good and truth that flows in from the Lord depends on the extent to which evil and falsity is being removed. 2411, 3142, 3147.
Good cannot flow into truth as long as a person is under the influence of evil, 2388.
Truth is not truth until it has been accepted by good, 2429.
The marriage of good and truth exists in every single thing, 2173, 2508, 2517.
The affection for good constitutes life, and the affection for truth exists for the sake of life, 2455.a
Truth tends towards good, and stems from good, 2063.
By means of influx truths are summoned out of the natural man, raised up, and implanted in the good present in the rational, 3085, 3086.
When truth is joined to good it becomes a person's own, 3108.
For truth to be joined to good there has to be consent from the understanding and the will. When there is consent from the will conjunction takes place, 3157, 3158.
Truth in the rational is acquired by means of cognitions, and truths become a person's own when they are joined to good. at which point they belong to the will and exist for the sake of life, 3161.
Truth is introduced and joined to good, not all at once but throughout the whole of life, and beyond, 3200.
Just as light devoid of warmth is unproductive, so is the truth of faith when devoid of good stemming from love, 3146.
The nature of the idea of truth devoid of good, and the nature of its light in the next life, 2228.
Separated faith is like the light in winter, whereas faith derived from charity is like the light in the spring, 2231.
Those who in action separate the truth, which constitutes faith, from charity are unable to have conscience, 1076, 1077.
The reason why they have separated faith from charity and said that faith saved, 2231.
When a person is being regenerated the Lord instills good into the truths residing with him, 2063, 2189.
A person is not regenerated by means of truth but by means of good, 989, 2146, 2183, 2189, 2697.
When a person is being regenerated the Lord comes to meet him and fills the truths residing with him with the good of charity, 2063.
Those who lead a good life but do not have the truth of faith, like gentiles and young children, receive truths of faith in the next life and undergo regeneration, 989; regarding gentiles, 932, 1032, 2049, 2284, 2589-2604; regarding young children, 2290-2293, 2302-2304.
A person is regenerated by means of the affection for truth, and one who is regenerate acts from the affection for good, 1904.
With one who is to be regenerated seed is unable to take root except in good, 880, 989.
The light that a regenerate person has flows from charity, not from faith, 854.
The same truths are indeed truths with one person, but with another less so, and with some they are even falsities; this variation is determined by the good of life in each of them, 2439.
What the difference is between the good of a young child, the good of one who does not know, and the good of one who has intelligence, 2280.
Who are able to enter into cognitions of truth and into faith, and who are not, 2689.
The Church does not exist unless truths of doctrine have been implanted in the good of life, 3310.
Doctrine does not make the Church. but charity, 809, 916, 1798, 1799, 1834, 1844.
The Church's doctrines count for nothing if people do not live according to them, 1515.
The doctrine of faith is the doctrine of charity, 2571.
The Church exists from charity, not from separated faith, 916.
Anyone may know from charity whether the internal dimension of worship exists with him, 1102, 1151, 1153.
The Lord's Church spread throughout the world is everywhere various so far as truths are concerned, but it is one through charity, 3267.
The Church would be one Church if all had charity even though they differed in religious observances and on points of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844.
From being many it would become one Church if with everyone charity and not faith were the essential thing of the Church, 2982.
There are two kinds of doctrinal teachings - teachings to do with charity and teachings to do with faith. The Ancient Church possessed matters of doctrine concerning charity which today belong among things that have been lost, 2417. How ignorant of the truth they are who do not possess matters of doctrine concerning charity, 2435.
And because at the present day faith is regarded as the essential thing of the Church people do not even see or pay any attention to the things that the Lord has said so many times about love and charity, 1017, 2373.
Good that is the expression of love to the Lord and of charity towards the neighbour is higher and prior to truth that constitutes faith, and not the reverse, 363, 364
Latin(1748-1756) 3324
3324. `Dixit Jacob': quod significet doctrinam veri, constat ex repraesentatione `Jacobi' quod sit doctrina veri naturalis, de qua n. 3305, seu quod idem, illi qui in doctrina veri sunt. Agitur {1}in his versibus usque ad finem hujus capitis, de jure prioritatis, num sit veri aut num boni, seu quod idem, num doctrinae veri aut num vitae boni, seu quoque quod idem, num fidei quatenus haec est verum doctrinae, aut num charitatis quatenus haec est bonum vitae; homo cum ex perceptione naturali concludit, credit quod fides quatenus est {2}verum doctrinae, prior sit quam charitas quatenus est bonum vitae, quia quomodo intrat verum quod est doctrinae, percipit, non autem quomodo bonum quod est vitae; illud enim intrat per viam externam nempe sensualem, hoc autem per viam internam; tum {3}quod non aliter scire {4}possit quam quod verum quia docet quid bonum, sit prius bono; etiam quia reformatio hominis fit per verum et quoque secundum verum, usque adeo ut perficiatur homo quoad bonum quantum veri ei conjungi queat, consequenter quod perficiatur bonum per verum; et magis quia in vero potest esse homo, et ex illo cogitare et loqui, et hoc cum apparente zelo, tametsi non simul est in bono; etiam ex vero esse in fiducia salvationis: haec et plura alia faciunt quod homo cum ex sensuali et naturali homine judicat, autumet quod verum quod est fidei, sit prius quam bonum quod est charitatis; sed {5}illa omnia sunt ratiocinia ex fallaciis, quia ita coram sensuali et naturali homine apparet; [2] ipsum bonum quod vitae est prius; bonum quod vitae, est ipsa humus cui inseminanda vera, et qualis humus, talis receptio seminum, hoc est, verorum fidei; recondi quidem prius possunt vera in memoria, sicut semina in theca, aut sicut apud aviculas in gutturali earum loculo, sed non fiunt hominis nisi humus sit praeparata, et qualis humus, hoc est, quale bonum, {6}talis germinatio et fructificatio illorum: sed videantur quae de his multoties prius ostensa sunt, quae adducuntur ut sciatur inde quid bonum et quid verum, et quod prioritas sit bono et non vero, nempe, [3] cur non distincta idea inter bonum et verum habeatur, n. 2507: quod bonum influat per viam internam homini ignotam, verum autem comparetur per viam externam homini notam, n. 3030, 3098: quod vera sint vasa recipientia boni, n. 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318: quod bonum agnoscat suum verum cui conjungatur, n. 3101, 3102, 3179 et quod exquisitissime exploretur et praecaveatur ne falsum conjungatur bono, et ne verum malo, n. 3033, 3101, 3102: quod bonum faciat sibi verum cui conjungatur, quia non aliud pro vero agnoscit quam quod concordat, n. 3161: [4] quod verum non aliud sit quam quod ex bono, n. 2434 quod verum sit forma boni, n. 3049 quod verum habeat in se imaginem boni, et in bono ipsam effigiem sui ex qua, n. 3180: quod semen quod est verum, radicetur in bono quod est charitatis, n. 880: quod fides nusquam dabilis sit quam in vita sua, hoc est, in amore et charitate, n. 379, 389, 654, 724, 1608, (x)2343, 2349 quod ab amore et charitate spectare queant vera quae sunt doctrinalium fidei, non vicissim, n. 2454: spectare a fide et non ab amore et charitate, quod sit spectare post se et reverti retro, n. 2454: quod verum vivificetur secundum cujusvis bonum, ita secundum statum innocentiae et charitatis apud hominem, n. 1776, 3111: quod vera fidei ab aliis recipi nequeant quam qui in bono sunt, n. 2343, 2349 qui in nulla charitate sunt, quod non agnoscere possint Dominum, ita nihil veri fidei; si profitentur, quod sit externum quid absque interno, {7}aut ex hypocrisi, n. 2354: quod nulla prorsus fides, ubi non charitas, n. 654, 1162, 1176, 2429 quod sapientia, intelligentia et scientia, sint filii charitatis, n 1226: quod angeli quia in amore, sint in intelligentia et sapientia, n. 2500, 2572: [5] (m)quod vita angelica consistat in bonis charitatis et quod angeli sint formae charitatis, n. 454, 553: quod amor in Dominum sit similitudo Ipsius et charitas erga proximum imago Ipsius, {8}n. 1013: quod angeli percipiant quicquid est fidei per amorem in Dominum, n. 202 quod nihil vivat quam amor et affectio, n. 1589: qui amorem mutuum seu charitatem habent, quod Domini vitam habeant, n. 1799, 1803: quod amor in Dominum et erga proximum sit ipsum caelum, n. 1802, 1824, 2057, 2130, 2131: quod praesentia Domini sit secundum statum amoris et charitatis, n. 904:(n) quod omnia praecepta decalogi et omnia fidei sint {9}in charitate, n. 1121, 1798: quod cognitio doctrinalium fidei nihil faciat, si {10}homo non habeat charitatem, nam doctrinalia charitatem spectant ut finem, n. 2049, 2116: quod non agnitio veri, ita nec fides dari queat, nisi homo sit in bono, n. 2261: quod sanctum cultus se habeat secundum qualitatem et quantitatem veri fidei implantati in charitate, n. 2190: [6] quod nulla salvatio per fidem, sed per vitam fidei quae charitas, n. 2228, 2261: (m)quod regnum caeleste illis qui fidem charitatis habent, n. 1608: quod in caelo spectentur omnes a charitate et fide inde, n. 1258: quod in caelum non admittantur nisi per velle bonum ex corde, n. 2401:(n) quod salventur qui in fide, modo in fide sit bonum, n. 2261, 2442: quod fides quae non implantata est bono vitae, in altera vita prorsus pereat, n. 2228: si fides cogitativa salvaret, quod omnes introducerentur in caelum, sed quia vita obstat, non possunt, n. (x)2363: qui pro principio habent solam fidem salvare, quod illi vera contaminent falso principii, n. 2383, 2385: quod fructus fidei sit bonum opus, hoc charitas, haec amor in Dominum, hic Dominus, n. 1873: quod fructus fidei sint fructus boni, quod est amoris et charitatis, n. 3146: [7] quod fiducia seu confidentia quae dicitur fides quae salvat, non dari queat nisi apud illos qui in bono vitae sunt, n. 2982: quod bonum sit vita veri, n. 1589: quando vera dicuntur vitam adepta, n. 1928: quod bonum a Domino influat in vera cujuscumque generis, sed maxime interest ut sint vera genuina, n. 2531: quod tantum influat bonum et verum a Domino, quantum removetur malum et falsum, n. 2411, 3142, 3147: quod bonum influere in verum nequeat quamdiu homo est in malo, n. 2388: quod verum non prius sit verum quam cum sit acceptum a bono, n. 2429: quod sit conjugium boni et veri in omnibus et singulis, n. 2173, (x)2508, 2517: quod affectio boni sit vitae, et affectio veri propter vitam, n. 2455 f: verum quod tendat ad bonum, et procedat a bono, n. 2063: [8]quod per influxum vera e naturali homine evocentur, eleventur, et implantentur bono in rationali, n. 3085, 3086: verum cum conjungitur {11}bono, quod approprietur homini, n. 3108: ut verum conjungatur bono, erit consensus ab intellectu et voluntate; cum a voluntate, tunc conjunctio, n. 3157, 3158: quod rationale quoad verum comparetur per cognitiones, et quod vera approprientur cum conjunguntur bono, et quod tunc sint voluntatis, et propter vitam, n. 3161: quod verum initietur et conjungatur bono, non semel sed per totam vitam, et porro, n. 3200 quod sicut lux absque calore nihil producit, ita verum fidei nihil absque bono amoris, n. 3146: qualis idea veri absque bono, et qualis ejus lux in altera vita, n. (x)2228: (m)quod fides separata sit sicut lux hiemis, et fides ex charitate sicut lux veris, n. (x)2231: [9] (n) qui verum quod (x)fidei, actu separant a charitate, quod conscientiam habere nequeant, n. 1076, 1077 causa cur fidem separarunt a charitate, et dixerunt fidem salvare, n. 2231: cum regeneratur homo, quod Dominus insinuet bonum veris quae apud illum, n. (x)2063, 2189: quod homo non regeneretur per verum sed per bonum, n. 989, 2146, (x)2183, 2189, 2697: (m)cum regeneratur homo, quod Dominus obviam eat, et impleat vera quae apud eum, bono charitatis, n. 2063:(n) qui in bono vitae sunt et non in vero fidei, ut gentes et infantes, quod recipiant vera fidei in altera vita et regenerentur, n. 989; de gentibus n. 932, 1032, 2049, 2284, 2589-2604; de infantibus, n. 2290-2293, 2302-2304 quod regeneretur homo per affectionem veri, et quod regeneratus agat ex affectione boni, n. 1904 quod apud regenerandum semen non radicari queat quam in bono, n. 880, 989: quod lumen regenerati sit ex charitate non ex fide, n. 854: quod eadem vera apud unum sint vera, apud alium minus vera, et apud alios quoque falsa, et quod hoc se habeat secundum bonum quod vitae, n. 2439 quae differentia inter bonum infantiae, bonum ignorantiae, et bonum intelligentiae: n. 2280: quinam in cognitiones veri et fidem venire possunt, et quinam: non possunt, n. 2689: [10] quod Ecclesia non sit, nisi bono vitae implantata sint doctrinalium vera, n. 3310: quod doctrinale non faciat Ecclesiam sed charitas, n. 809, 916, 1798, 1799, 1834, 1844: quod doctrinalia Ecclesiae nihil sint nisi vivant secundum illa, n. 1515: quod doctrina fidei sit doctrina charitatis, n. 2571: quod Ecclesia sit ex charitate non ex fide separata, n. 916: quod quisque ex charitate nosse possit num internum cultus habeat, n. 1102, 1151, 1153: quod Ecclesia Domini in terrarum orbe ubivis varia sit quoad vera, sed quod una sit per charitatem, n. 3267: quod Ecclesia foret una, si charitas omnibus, tametsi quoad ritualia et doctrinalia differrent, n. 809, 1285, 1316, 1798, 1799, 1834, 1844: {12}quod ex pluribus una Ecclesia fieret, si omnibus charitas essentiale Ecclesiae foret, non fides, n. 2982: quod bina doctrinalia sint, doctrinale charitatis, et doctrinale fidei, et quod in Antiqua Ecclesia fuerint doctrinalia charitatis, quae hodie inter res perditas sunt, n. 2417: [11] in qua ignorantia veri sunt qui non in doctrinalibus charitatis sunt, n. 2435: et quia hodie essentiale Ecclesiae ponunt in fide, quod ne quidem videant nec attendant ad illa quae Dominus toties locutus est de amore et charitate, n. 1017, 2373: quod bonum quod amoris in Dominum et charitatis erga proximum, sit superius et prius vero quod fidei, non vicissim, n. 363, 364. @1 i in sensu interno$ @2 doctrina veri$ @3 quia$ @4 potest$ @5 haec$ @6 i talis receptio illorum, et$ @7 vel$ @8 i ita imago Dei$ @9 ex$ @10 non habeant$ @11 homini AI$ @12 i ita$