Faith19.确切地说，人里面的仁与信，如同被称为收缩、舒张的心脏运动和被称为呼吸的肺脏运动。此外，这两个器官与人的意愿和理解力，因而与仁和信存在一个完整的对应关系。故在圣言中，意愿及其情感由“心”来表示，理解力及其思维由“呼吸”和“灵”来表示。因此，“最后一口气”是指不再存活，“交出灵”是指停止呼吸。
这一切清楚表明，既不可能有无仁之信，也不可能有无信之仁；无仁之信就像没有心脏的肺呼吸，这对任何生物来说都是不可能的；只有机器人能做到。无信之仁就像没有任何肺脏的一颗心脏，这样的心脏不可能提供有意识的生命。因此，仁通过信履行功用，就像心脏通过肺脏工作一样。心与仁，并肺与信之间的相似性如此之大，以至于在灵界，仅仅通过每个人的呼吸就能知道他的信是何性质，通过他的心跳知道他的仁是何性质。因为天使和灵人都靠心跳和呼吸活着，和世人一样；正因如此，他们和世人一样感觉、思考、行动和说话。
19. Our caring and faith work exactly the same way as the motion of the heart that we call systole and diastole and the motion of the lungs that we call breathing. There is also a complete correspondence between these two motions and our will and understanding and therefore also our caring and faith, which is why will and its motivating feelings are meant by “the heart” in the Word, and understanding and its thinking by “the breath” in the Word and also by “the spirit.” So “breathing one’s last” is no longer living and “giving up the ghost” is no longer breathing.
[2] It follows, then, that there can be no faith without caring or caring without faith, and that faith without caring is like the breathing of the lungs without a heart. This is impossible for any living creature; only an automaton could do it. Caring without faith is like having a heart but no lungs, in which case we would have no awareness that we were alive. So caring does useful things by means of faith the way the heart accomplishes action by means of the lungs.
The likeness between “heart” and caring on the one hand and “lungs” and faith on the other is so strong that in the spiritual world everyone can tell simply from people’s breathing what their faith is like and from their heartbeat what their caring is like. Angels and spirits live by heartbeat and breathing just as we do, which is why they feel, think, act, and talk as we do in the world.
19. The relation of charity and faith in a person is like that of the motions of the heart called its systole and diastole, and of the motion of the lungs called respiration. There is also a complete correspondence of these organs with a person’s will and intellect, and so with charity and faith. Consequently the will and its affection are also meant in the Word by the heart, and the intellect and its thought by the soul, and also by the spirit. Therefore, to yield up the soul is to no longer live, and to yield up the spirit is to no longer breathe.
[2] It follows from this that it is impossible for faith to exist divorced from charity, or for charity to exist divorced from faith; that faith divorced from charity would be like the lungs breathing apart from a heart, which is not possible in any living creature, but only in some mechanical device; and that charity divorced from faith would be like the heart apart from the lungs, which results in no conscious life; consequently, that charity carries out useful applications by means of faith, as the heart does actions by means of the lungs.
So great is the analogy between the heart and charity, and between the lungs and faith, that in the spiritual world the character of someone’s faith is discerned simply from his breathing, and the character of his charity from the beating of his heart. For just like people, angels and spirits depend for their life on a heart and respiration. That is why they feel, think, act and speak like people in the world.
19. It is with charity and faith in man precisely as it is with the motion of the heart called systole (contraction) and diastole (dilation), and the motion of the lungs called respiration. There is, moreover, a complete correspondence of these organs with the will and the understanding of man, and thus with charity and faith. Therefore, the will and its affection are meant in the Word by the heart, and the understanding and its thought by the soul (anima), and also by spirit (spiritus). Hence, to yield up the soul means to be no longer alive and to give up the spirit means no longer to breathe. From this it follows that there cannot be faith without charity, nor charity without faith; and that faith without charity is like the breathing of the lungs without the heart, which cannot take place in any living creature but only in an automaton; and that charity without faith is like a heart without the lungs, from which no sense of living is perceived: consequently, that charity performs uses by means of faith as the heart performs its functions by means of the lungs.
So great indeed is the likeness between the heart and charity, and between the lungs and faith, that in the spiritual world it is known solely by every one's breathing what is the nature of his faith, and by the beat of his heart what is the nature of his charity. For angels and spirits live by the heart's action and by respiration just as men do; and hence it is that they, like men in the world, feel, think, act and speak.
19. Charity and faith in a man are related to each other precisely as are the motion of the heart called systole and diastole, and that of the lungs called breathing. Moreover there is a full correspondence of these two with man's will and understanding, and therefore with charity and faith. For this reason the will and its affection are meant in the Word by the "heart," and the understanding and its thought by the "breath" [animam], and the "spirit" [spiritum], on which account to "give up the breath [animam]," or "yield up the spirit [spiritum]," means to cease to respire, or to expire. This shows that there cannot be faith without charity, nor charity without faith; faith without charity being like breathing with the lungs in the absence of a heart, which is impossible in any living being, but only in some artificial apparatus; and charity without faith being like a heart without any lungs, which can afford no conscious life; and therefore charity performs uses by means of faith, just as the heart does its work by means of the lungs. So great is the likeness between the heart and charity, and between the lungs and faith, that in the spiritual world every one is known in respect to the quality of his faith by his mere breathing, and in respect to that of his charity by the way his heart beats. For angels and spirits live by a heartbeat and breathing just as men do, and it is for this reason that they, equally with men in this world, feel, think, act, and speak.
19. Charitas et fides apud hominem prorsus se habent, sicut motus cordis qui vocatur systole et diastole, et motus pulmonis qui vocatur respiratio: est quoque illorum plenaria correspondentia cum voluntate et intellectu hominis, ita cum charitate et fide: quare etiam voluntas et ejus affectio intelligitur per "cor" in Verbo, ac intellectus et ejus cogitatio per "animam" in Verbo, et quoque per "spiritum;" ideo "emittere animam" est non amplius animare, et "emittere spiritum" est non amplius respirare. Ex quibus sequitur, quod non dari queat fides absque charitate, nec charitas absque fide; et quod fides absque charitate, sit sicut respiratio pulmonaris absque corde, quae non dari potest in aliquo vivo, sed solum in automato; et quod charitas absque fide sit sicut cor absque pulmone, ex quo non aliquod vivum sentitur: consequenter, quod charitas per fidem operetur usus, sicut cor per pulmonem actus. Tanta similitudo intercedit inter cor et charitatem, ac inter pulmonem et fidem, ut in mundo spirituali quisque noscatur ex sola respiratione, qualis ei fides est, et ex pulsu cordis qualis ei charitas est: angeli enim et spiritus aeque ac homines vivunt corde et respiratione; inde est quod illi similiter ac homines in mundo sentiant, cogitent, agant et loquantur.