Faith29.然而，要知道，构成信的，是纯正真理和良善的知识，绝不是虚假的知识。信是真理，如前所述（5-11节），而虚假因是真理的对立面，故摧毁信。仁也不可能在只有虚假的地方产生，因为如前所述（18节），仁与信构成一体，正如良善与真理构成一体。由此可知，纯正真理和良善的知识的缺乏导致信的缺乏；少量知识形成一点信，大量知识形成照着它们的丰富程度而清晰和明亮的信。一个人因仁所拥有的信之品质如何，其聪明的品质就如何。
29. It is important to know, though, that faith is supported by knowledge of what is genuinely true and good; this is definitely not the case with knowledge of what is false. Faith is truth (see 5-11 above), and since falsity contradicts truth, it destroys faith. Caring, too, cannot occur where there are nothing but falsities, since as noted in 18 above, caring and faith are united the way goodness and truth are united.
It also follows from all this that a total absence of knowledge of what is true and good makes for no faith; slight knowledge makes for some faith; and an abundance of knowledge makes for a faith that is enlightened in proportion to its fullness.
The quality of faith we have as a result of caring determines the quality of our intelligence.
29. It must be known, however, that concepts of genuine truth and goodness are what constitute faith, and not at all false concepts. For faith is truth, as we said in nos. above, and falsity, being opposed to truth, destroys faith. Nor can charity exist in the presence of nothing but falsities; for as we said in no. 18 above, charity and faith are united like goodness and truth.
It also follows from this that zero concepts of genuine truth and goodness form zero faith, that a few concepts form some faith, and that many concepts form an illustrious faith according to the fullness of them.
Whatever the character of a person’s faith formed from charity, such is the character of his intelligence.
29. It should be known, however, that the cognitions which compose faith are cognitions of genuine truth and good, and not at all cognitions of what is false. For faith is truth, as was said above Nos. 5-11 ; and falsity, because it is opposite to truth, destroys faith. Neither can charity exist where there are merely falsities; for, as was said above No. 18, charity and faith make one, just as good and truth make one. From this it also follows that no cognitions of genuine truth and good form no faith; that a few form a faith of a sort; and that many form a faith enlightened according to their fulness. A man's intelligence is such as is his faith originating in charity.
29. Be it known however that it is knowledges[cognitiones] of genuine truth and good that constitute faith, and by no means knowledges of what is false, for faith is truth (as before said, n. 5-11), and as falsity is the opposite of truth, it destroys faith. Neither can charity come forth into being where there are nothing but falsities, for (as before said in n. 18) charity and faith make a one just as good and truth make a one. From all this it follows that an absence of knowledges of genuine truth and good involves an absence of faith, that a few knowledges make some faith, and that many knowledges make a faith which is clear and bright in proportion to their abundance. Such as is the quality of a man's faith from charity, such is the quality of his intelligence.
29. At sciendum est, quod cognitiones genuini veri et boni faciant fidem, et prorsus non cognitiones falsi; fides enim est veritas, ut supra (5-11) dictum est; ac falsitas, quia est opposita veritati, destruit fidem: nec potest charitas existere, ubi merae falsitates sunt, nam (ut supra18 dictum est,) charitas et fides unum faciunt sicut bonum et verum faciunt unum, Ex his quoque sequitur, quod nullae cognitiones genuini veri et boni nullam fidem faciant, quod paucae aliquam fidem, et quod multae fidem illustrem secundum plenitudinem. Qualis est homini fides ex charitate, talis est ei intelligentia.