39.但基督教界不知道没有仁，就没有信，也不知道什么叫对邻之仁，甚至不知道意愿构成人本身，思维仅照着它源于意愿的程度而构成人，所以为把这些问题带入理解力之光，我将在此补充从《属天的奥秘》一书所收集的关于它们的章节段落，以作说明。
关于信：人若不知道宇宙中的一切事物皆涉及真理和良善，以及两者的结合，以产生某种事物，就不知道教会的一切事物皆涉及信和爱，以及两者的结合（7752-7762，9186，9224节）。宇宙中的一切事物都涉及真理和良善，以及两者的结合（2451，3166，4390，4409，5232，7256，10122，10555节）。真理属于信，良善属于爱（4352，4997，7178，10367节）。
人若不知道构成人的一切细节都涉及理解力和意愿，以及两者的结合，以使人能成为人，也就不知道教会的一切事物都涉及信和爱，以及两者的结合，以使教会能存在于人里面（2231，7752-7754，9224，9995，10122节）。人有两种官能，一个被称为理解力，一个被称为意愿（641，803，3539，3623节）。理解力致力于接受真理，或接受属于信的事物；意愿致力于接受良善，或接受属于爱的事物（9300，9930，10064节）。由此可推知，构成一个教会的，是爱或仁，而不是唯信，也就是与爱和仁分离的信（809，916，1798，1799，1834，1844，4766，5826节）。
与仁分离之信根本不是信（654，724，1162，1176，2049，2116，2343，2349，3419，3849，3868，6348，7039，7342，9783节）。这种信在来世会消亡（2228，5820节）。唯信的教义摧毁仁（6353，8094节）。在圣言中，那些将信与仁分离的人由该隐，含，流便，埃及人的长子和非利士人来代表（3325，7097，7317，8093节）。照着仁衰落的程度，唯信的教义获得力量（2231节）。随着时间推移，教会从仁转向信，最终转向唯信（4683，8094节）。在教会的末期没有信，因为没有仁（1843，3488节）。人若认为唯独信拯救人，就是在说，过邪恶的生活也无防，或为邪恶的生活找借口；然而，那些过着邪恶生活的人实际上没有信，因为他们没有仁（3865，7766，7778，7790，7950，8094节）。这些人从内心陷入自己邪恶的虚假，尽管他们没有意识到这一点（7790，7950节）。因此，良善不可能与他们结合（8981，8983节）。在来世，他们反对良善和那些拥有良善在里面的人（7097，7127，7317，7502，7545，8096，8313节）。心思简单的人比有学问的人更清楚地知道何为生活的良善或过良善的生活，因而知道何为仁，却不知道何为分离之信（4741，4754节）。
事物的良善是构成它潜在的真实存在，真理构成它的显现；因此，信之真理从仁之良善获得自己生命的真实存在（3049，3180，4574，5002，9144节）。所以信之真理被仁之良善赋予生命；这意味着仁是信里面的生命（1589，1997，2049，4070，4096，4097，4736，4757，4884，5147，5928，9154，9667，9841，10729节）。当一个人只知道并思想信的事物时，他的信不是活的，只有当他意愿它们，并通过意愿而实行它们时，他的信才是活的（9224节）。主与一个人结合不是通过信，而是通过信之生活，也就是仁（9380，10143，10153，10578，10645，10648节）。基于仁之良善的敬拜是真正的敬拜；但它若基于没有仁之良善的信之真理，就只是一个外在行为（7724节）。
唯信，也就是与仁分离之信，就像冬天里的光，而在冬天，地上的万物都枯萎，无物产生；但与仁同在的信就像春天里的光，而在春天，万物都开花生长（2231，3146，3412，3413节）。在来世，当天堂之光流入时，冬光，就是与仁分离之信的光，会变为幽暗或漆黑；那时，那些陷入这种信的人就会变得盲目和愚蠢（3412，3413节）。那些将信与仁分离的人就处于黑暗之中，他们不知道真理，并由此陷入虚假，因为虚假就是黑暗，或说虚假构成属灵黑暗（9186节）。他们陷入虚假，由此陷入邪恶（3325，8094节）；他们所陷入的错误和虚假（4721，4730，4776，4783，4925，7779，8313，8765，9224节）。圣言向他们关闭（3773，4783，8780节）。他们不注意，甚至看不见主论到爱和仁的许多话（1017，3416节）。他们不知道何为良善，何为天堂之爱，也不知道何为仁（2417，3603，4136，9995节）。
构成教会的是仁，而不是与仁分离的信（809，916，1798，1799，1834，1844节）。如果仁被视为最重要的，教会将何等良善（6269，6272节）。如果仁是教会的基本原则，教会将为一，而不是分裂为许多个；那么人们在信之教义和敬拜的外在形式上存在分歧就不重要了（1285，1316，2385，2853，2982，3267，3445，3451，3452节）。在天堂，所有人都基于仁被评估，没有人基于与仁分离之信被评估（1258，1394，2364，4802节）。
主的十二门徒代表一起构成教会的信和仁的一切，与以色列的十二支派一样（2129，3354，3488，3858，6397节）。彼得、雅各和约翰依次代表信、仁和仁之善行（创世记18章序言）。彼得代表信（创世记22章序言，4738，6000，6073，6344，10087节）；约翰代表仁之善行（创世记18序言）。鸡叫两遍以先，彼得三次否认主代表末期没有对主的信，因为没有仁；因为在那段经文中，彼得在代表意义上表示信（6000，6073节）。在圣言中，“鸡叫”和“黎明”表示教会的末期（10134节）。“三”或“第三”表示直到结束的完整之物（2788，4495，5159，9198，10127节）。当彼得看见约翰跟从主时，主对彼得说的话，即：“彼得，这与你何干？约翰，跟从我吧”所表相同，因为彼得论到约翰说，这人将来如何（约翰福音21:21-22；10087节）。约翰靠近主的胸膛，因为他代表仁之善行（约翰福音13:23-25；21:20；3934，10087节）。圣言中的所有人名和地名都表示从它们抽象出来的事物或品质（768，1888，4310，4442，10329节）。
关于仁：天堂分为两个国度，一个被称为属天国度，一个被称为属灵国度；属天国度的爱是对主之爱，被称为属天之爱；属灵国度的爱是对邻之仁，被称为属灵之爱（3325，3653，7257，9002，9835，9961节）。《天堂与地狱》一书描述了天堂分为这两个国度（HH20-28节）。主在天堂的神性是对主之爱和对邻之仁（HH13-19节）。
人不知道何为良善和真理，除非他知道何为对主之爱和对邻之仁，因为一切良善皆与爱和仁有关，一切真理皆与良善有关（7255，7366节）。知道真理，意愿真理，并为了真理的缘故，也就是说，因为它们是真理而对真理拥有情感就是仁（3876，3877节）。仁在于对实行真理的一种内在情感，而不在于没有一种内在情感的一种外在情感（2439，2442，3776，4899，4956，8033节）。因此，仁在于为了功用或服务的缘故而履行功用或服务，它的性质取决于所履行的功用或服务（7038，8253节）。仁是人的属灵生命（7081节）。整部圣言就是爱和仁的教义（6632，7262节）。如今没有人知道何为仁（2417，3398，4776，6632节）。然而，人凭理性之光仍能知道，爱和仁构成人（3957，6273节）；还能知道良善和真理相合，并属于彼此；仁和信也是如此（7627节）。
就至高意义而言，主就是邻舍，因为要爱祂胜过一切；因此，从祂发出并拥有祂在里面的一切，因而良善和真理就是邻舍（2425，3419，6706，6819，6823，8124节）。邻舍之间的区别取决于良善的性质，因而取决于主的同在（6707-10节）。每个人和每个社区，以及我们的国家和教会，以及最普遍意义上的主的国，都是邻舍；爱邻就是出于爱之良善照它们状态的性质而向它们行善；因此，邻舍就是他人的良善，人当为它们考虑（6818-6824，8123节）。文明的良善，就是公正，和道德的良善，就是社区中的生活良善，也是邻舍（2915，4730，8120-8122节）。爱邻不是爱一个人，而是爱他里面使得他成为邻舍的东西，也就是他的良善和真理（5028，10336节）。那些爱这个人，而不是爱构成他里面的邻舍的东西之人，爱恶人和爱善人一样（3820节）。这些人向恶人行善，和向善人行善一样；然而，向恶人行善就是伤害善人；这不是爱邻舍（3820，6703，8120节）。一个法官若惩罚恶人以改造他们，免得他们损害善人，就是在爱邻舍（3820，8120，8121节）。
爱邻就是行善，并在每项工作和每项职责上都行为公正、正直（8120-8122节）。因此，对邻之仁延伸到一个人所思、所愿、所行的每一件最小的事（8124节）。为了良善和真理而行良善和真理就是在爱邻舍（10310，10336节）。如此行的人是爱主的，主就是至高意义上的邻舍（9210节）。仁爱的生活就是照主的诫命生活；因此，照神性真理生活就是爱主（10143，10153，10310，10578，10645节）。
真正的仁爱并不寻求赏赐，或说不是邀功的（2371，2380，2400，3887，6388-6393节），因为它来自一种内在情感，因而来自行善的快乐（2371，2400，3887，6388-6393节）。在来世，那些将信与仁分离的人都认为信，以及他们所做的表面看似善行的事值得受到赏赐（2371节）。
古教会的教义是生活的教义，也就是仁之教义（2385，2417，3419，3420，4844，6628节）。属教会的古人按顺序排列仁之良善，把它们分门别类，各自取名；这是他们智慧的源头（2417，6629，7259-7262节）。那些在世上曾过着仁爱生活的人，其智慧和聪明在来世大幅增长（1941，5859节）。主以神性真理流入仁爱，因为祂流入人的真正生命（2363节）。当仁与信在一个人里面彼此结合时，他如同一个花园；当它们没有结合时，他如同一个沙漠（7626节）。人越远离仁爱，就越没有智慧（6630节）。那些缺乏仁爱的人不知道神性真理，无论他们自以为多么有智慧（2417，2435节）。天使的生活在于履行仁之良善，也就是功用或服务（454节）。属灵天使是仁爱的形式或化身（553，3804，4735节）。
关于意愿和理解力：人拥有两种官能，一种被称为理解力，一种被称为意愿（35，641，3539，10122节）。这两种官能构成真正的人本身（10076，10109，10110，10264，10284节）。这两种官能的性质决定了这个人的性质（7342，8885，9282，10264，10284节）。人凭这两种官能而与动物区别开来，因为人的理解力能被主提升，以至于看见神性真理；意愿同样能被提升，以至于感知神性良善；因此，人能通过使得他成为人的这两种官能而与主结合；但动物不是这样（4525，5114，5302，6323，9231节）。人因拥有这些官能而超越动物，故就属于其灵的内层而言不会死亡，而是活到永远（5302节）。
宇宙中的一切事物都涉及良善和真理；同样，人里面的一切事物都涉及意愿和理解力（803，10122节），因为理解力接受真理，意愿接受良善（3332，3623，5835，6065，6125，7503，9300，9930节）。无论你说真理，还是说信，都是一回事，因为信与真理有关，真理与信有关；无论你说良善，还是说爱，也都是一回事，因为爱与良善有关，良善与爱有关；人称他所信的为真理，称他所爱的为良善（4353，4997，7178，10122，10367节）。由此可推知，理解力是接受真理的，意愿是接受爱的（7178，10122，10367节）。由于人的理解力能接受对神的信，他的意愿能接受对神的爱，所以他能凭信和爱而与神结合；凡能凭信和爱而与神结合的，都永远不死（4525，6323，9231节）。
人的意愿是他生命的真正存在，因为它是接受爱或良善的容器；他的理解力是由此而来的其生命的显现，因为它是接受信或真理的容器（3619，5002，9282节）。因此，意愿的生命是人的主要生命，理解力的生命则从它发出（585，590，3619，7342，8885，9282，10076，10109，10110节）；就像光从火或火焰发出（6032，6314节）。凡进入理解力，同时进入意愿之物都会成为人的一部分，但只进入理解力之物则不然（9009，9069，9071，9182，9386，9393，10076，10109，10110节）。凡被意愿接受之物都会成为人生命的一部分（3161，9386，9393节）。由此可推知，一个人成为人是由于他的意愿和由此而来的理解力（8911，9069，9071，10076，10109，10110）。此外，每个人都是照其意愿的良善，其次照其理解力的良善而被他人热爱和尊敬的；因为如果人的意愿和理解力是良善，他就会被热爱和尊敬；如果他的理解力是良善，意愿不是，他就会遭到弃绝，被认为一文不值（8911，10076节）。死后，人仍保持其意愿和由此而来的理解力的性质（9069，9071，9386，10153节）。那时，那些属于理解力，同时不属于意愿的事物都会消失，因为它们不在人里面（9282节）。或也可说，死后人仍保持他的爱和来自这爱的信之性质，也就是他的良善和来自这良善的真理之性质；那时，属于信，同时不属于爱的事物，或属于真理，同时不属于良善的事物都会消失，因为它们不在人里面，因而不是他的一部分（553，2364，10153节）。人能在理解力中接受他并非出于意愿所行的事；也就是说，他能理解反对他的爱并且他没有意愿去做的事（3539节）。人们很难区分思考和意愿的原因（9995节）。
那些理解力和意愿没有行如一体之人的状态何等扭曲（9075节）。这就是伪善者、骗子、阿谀奉承者和伪君子的状态（3527，3573，4799，8250节）。
对良善的一切意愿，因而对真理的一切理解都来自主；但与对良善的意愿分离的对真理的理解并非来自主（1831，3514，5482，5649，6027，8685，8701，10153节）。被主光照的，是理解力（6222，6608，10659节）。理解力被光照可到人在意愿中接受真理，也就是愿意照真理行事的程度（3169节）。来自天堂的光赋予理解力以光照，正如来自这个世界的光赋予视觉以光照，或说理解力依赖于来自天堂的光，正如视觉依赖于来自世界的光（1524，5114，6608，9128节）。理解力的性质取决于源于良善的真理的性质，良善通过真理得以形成（10064节）。理解力实际上是由源于良善的真理，而非源于邪恶的虚假形成的（10675节）。理解力的功能就是基于经验看见真理、原因、联系和逻辑结果（6125节）。理解力的功能就是看见并觉察某事在被证明之前是不是真的；它不是随心所欲证明任何东西的能力（4741，7012，7680，7950，8521，8780节）。能看见并觉察某事在被证明之前是不是真的，只对那些为了真理而拥有对真理的一种情感，也就是说，享有属灵之光的人来说是可能的（8521节）。证据所提供的光，或说来自确证的光是属世之光，就连恶人也拥有这种光（8780节）。一切教义，无论何等虚假，都能被证明到这种程度：它们看上去似乎是真的（2385，2477，5033，6865，7950节）。
39. The Christian world is unaware that where there is no caring there is no faith. It is unaware of what caring about one's neighbor is. It is not even aware that our will is what makes us who we really are, or that our thinking does so only to the extent that it draws on our willing. In order, therefore, to bring these matters into the light of understanding, I would like to append some references concerning them from Secrets of Heaven by way of illustration.
From Secrets of Heaven
Faith. If people do not know that everything in the universe goes back to goodness and truth and that these two must be joined together if they are to accomplish anything, they also do not know that everything in the church goes back to faith and love and that these two must likewise be joined together: 7752-7762, 9186, 9224. Everything in the universe goes back to truth and goodness and to their being joined together: 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555. Truths are related to faith, and good actions are related to love: 4352, 4997, 7178, 10367.
[2] If people do not know that everything in us must-if we are to be truly human-go back to the will and the understanding and the joining together of these two, they can have no knowledge of the fact that everything in the church must go back to faith and love and the joining together of those two if there is to be any church within us: 2231, 7752, 7753, 7754, 9224, 9995, 10122. We have two basic faculties, one called understanding and the other called will: 641, 803, 3539, 3623. Our understanding is designed as a home for truths-and therefore the components of our faith-while our will is designed as a home for desires to do good-and therefore the components of our love: 9300, 9930, 10064. Thus it follows that love or caring constitutes the church; faith alone or faith separated from love and caring does not: 809, 916, 1798, 1799, 1834, 1844, 4766, 5826.
[3] Faith separated from caring is no faith at all: 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 3419, 3849, 3868, 6348, 7039, 7342, 9783. In the other life this kind of faith perishes: 2228, 5820. The teachings concerning faith alone are destructive of caring: 6353, 8094. In the Word, people who separate faith from caring are represented by Cain, Ham, Reuben, the firstborn of the Egyptians, and the Philistines: 13325, 7097, 7317, 8093. To the extent that caring wanes, the religion of faith alone gains strength: 2231. With the passage of time, the church strays away from caring toward faith, and eventually toward faith alone: 4683, 8094. In the last times of a church there is no faith because there is no caring: 1843, 3488. People who regard faith alone as ensuring salvation say that it is all right to live an evil life; yet those who devote themselves to leading evil lives actually have no faith, because there is no caring in them: 3865, 7766, 7778, 7790, 7950, 8094. Inwardly, they are consumed with false thoughts caused7790, 7950. This means that goodness cannot be joined them: 8981, 8983. In the other life they are opposed to what is good and opposed to people who are engaged in doing anything good: 7097, 7127, 7317, 7502, 7545, 8096, 8313. People who are simple-hearted know better than the wise what it is to lead a good life and therefore know what caring is, and they cannot comprehend what faith would be apart from that: 4741, 4754.
[4] The goodness [of a thing] constitutes its underlying reality, and truth constitutes its manifestation, 2so the truth that belongs to religious faith gets the reality underlying its life from the doing of good in a spirit of caring: 3049, 3180, 4574, 5002, 9144. So the truth that belongs to religious faith comes to life when we do good actions out of caring, which means that caring is the life within faith: 1589, 1997, 2049, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729. Faith is not alive in us when all we do is know about faith and think about it. Rather, faith comes to life when we will to do, and actively do, what it teaches: 9224. Our faith does not join us to the Lord; what joins us to the Lord is living according to faith, which means caring: 9380, 10143, 10153, 10578, 10645, 10648. Worship in a spirit of goodness and caring is true worship; worship that is devoid of goodness or caring and is inspired only by the truth that belongs to religious faith is a superficial act: 7724.
[5] Faith alone, separated from caring, is like the light of winter, in which everything in the earth is dormant and nothing is produced; but faith together with caring is like the light of spring and summer, in which everything blooms and bears fruit: 2231, 3146, 3412, 3413. In the other life, the light of winter, which is the light of faith separated [from caring], turns into deep darkness when light flows in from heaven; and people devoted to that kind of faith then become blind and stupid: 3412, 3413. People who separate faith from caring are in darkness; they do not know what truth is and are therefore mired in falsities, and these constitute [spiritual] darkness: 9186. They plunge themselves into false convictions and therefore into evil practices: 3325, 8094. The errors and false convictions into which they plunge themselves: 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. The Word is closed to them: v3773, 4783, 8780. They do not pay attention to or even see all the many things the Lord said about love and caring: 1017, 3416 (which include examples). They do not know what goodness is or what heavenly love is or what caring is: 2417, 3603, 4136, 9995.
[6] Caring, and not faith separated from caring, is what constitutes the church: 809, 916, 1798, 1799, 1834, 1844. How good the church would be if caring were seen as first in importance: 6269, 6272. There would be one church-it would not be divided into many-if caring were its essential principle, and it would then not matter how people differed in the teachings of their faith and the forms of their worship: 1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451, 3452. In heaven we are all evaluated on the basis of our caring; no one is evaluated on the basis of faith separated from caring: 1258, 1394, 2364, 4802.
[7] The Lord's twelve disciples represented all the various forms of faith and caring that together constitute the church, as did the twelve tribes of Israel: 2129, 3354, 3488, 3858, 6397. Peter, James, and John represented faith, caring, and good actions that come from caring, respectively: preface to Genesis 18. Peter represented faith (preface to Genesis 22, 4738, 6000, 6073, 6344, 10087), and John represented good actions that come from caring (preface to Genesis 18). The fact that in the last times of the church there would be no faith in the Lord because there would be no caring is represented by Peter's denying the Lord three times before the rooster crowed for the third time; 3in a symbolic sense, Peter in that passage means faith: 6000, 6073. Both “the crowing of the rooster” and “twilight” in the Word mean the last times of the church (10134), and “three” or “three times” means what is completed (2788, 4495, 5159, 9198, 10127). Much the same is meant by the Lord's saying to Peter, when Peter saw John following the Lord, “What is that to you, Peter? Follow me, John.” 4Because Peter had said of John, “What about him?” (John 21:21-22): 10087. Since John represented good actions that come from caring, he leaned on the Lord's chest [John 13:23-25; 21:20]: 3934, 10087. All the names of individuals and places in the Word symbolize qualities in the abstract: 768, 1888, 4310, 4442, 10329.
[8] Caring. Heaven is divided into two kingdoms, one of which is called the heavenly kingdom and the other the spiritual kingdom. The love that characterizes the heavenly kingdom is love for the Lord and is called “heavenly love,” and the love that characterizes the spiritual kingdom is caring about one's neighbor and is called “spiritual love”: 3325, 3653, 7257, 9002, 9835, 9961. On the division of heaven into these two kingdoms, see Heaven and Hell 20-28; and on the Lord's divine presence in the heavens taking the form of love for him and caring about one's neighbor, see 13-19 of the same work.
[9] People cannot know what is good and what is true unless they know what love for the Lord and caring about our neighbor are, since all goodness comes from love and caring, and all truth comes from goodness: 7255, 7366. Caring is a result of knowing things that are true, being willing to do what they teach, and being moved by them for their own sake-that is, because they are true: 3876, 3877. Caring consists of an inner desire to do what truth teaches and not in an outer desire apart from an inner desire: 2439, 2442, 3776, 4899, 4956, 8033. So caring consists of doing useful things because they are useful things to do; the quality of our caring is proportional to the usefulness of what it does: 7038, 8253. Caring is a spiritual way of life for us:7081. The whole Word is a body of teaching focused on love and caring: 6632, 7262. No one these days knows what caring is: 2417, 3398, 4776, 6632. Nevertheless the light of our reason could tell us that love and caring are what make us human (3957, 6273) and that goodness and truth are in harmony, each belonging to the other, so the same holds true for caring and faith (7627).
[10] In the highest sense, the Lord is our neighbor because he is to be loved above all else. So everything that comes from him and has him within it is our neighbor-in other words, goodness and truth: 2425, 3419, 6706, 6819, 6823, 8124. The type of neighbor someone is is identifiable by the nature of the good that he or she does, and therefore by the Lord's presence in him or her: 6707, 6708, 6709, 6710. Every individual and every community, also our country and the church, and in the most universal sense the Lord's kingdom, are our neighbor; and loving our neighbors is doing them good out of a love of what is good, according to the nature of their state; so our “neighbor” is the well-being of others, for which we are to be concerned: 6818-6824, 8123. Our “neighbor” includes civic goodness, too, which is whatever is fair; and moral goodness, which is what is good for our life together in community. 2915, 4730, 8120, 8121, 8122. Loving our neighbors is not loving the personality they project in public but loving what motivates them from within, therefore the goodness and truth they have: 5028, 10336. If we base our love on their public personality and not on what motivates them from within, we will have as much love for evil people as for good people (3820) and we will support both the evil and the good, even though supporting evil people is harming good people, which is not loving our neighbor (3820, 6703, 8120). Judges who punish the evil in order to correct them and to protect the good from them are loving their neighbor: 3820, 8120, 8121.
[11] Loving one's neighbor is doing what is good, fair, and right in every task and in every function: 8120, 8121, 8122. So caring about our neighbor extends to every least thing that we think, intend, and do: 8124. Doing what is good and true for the sake of what is good and true is loving our neighbor: 10310, 10336. People who do this are loving the Lord, who is our neighbor in the highest sense: 9210. The life of caring is a life in accord with the Lord's commandments; therefore to live by divine truths is to love the Lord: 10143, 10153, 10310, 10578, 10645.
[12] Genuine caring is not done to get something in return (2371, 2380, 2400, 3887, 6388-6393), because it comes from an inner desire to do what is good and therefore from a joy in doing it (2371, 2400, 3887, 6388-6393). If we separate faith from caring, then in the other life we want credit for our faith and for any outwardly good deeds that we have done: 2371.
[13] The teachings of the ancient church were teachings about how to live our lives, that is, teachings focused on caring: 2385, 2417, 3419, 3420, 4844, 6628. The ancients who were part of the church gave the good actions that embody caring a structure, divided them into categories, and gave each a name; and this was the source of their wisdom: 2417, 6629, 7259-7262. The wisdom and intelligence of people who have led caring lives in this world increase immensely in the other life: 1941, 5859. The Lord flows with divine truth into caring because he flows into our very life: 2363. We are like gardens when caring and faith are joined to each other within us and like deserts when they are not: 7626. The less we care, the less wise we are (6630); if we are not engaged in caring, we are ignorant of divine truths, no matter how wise we may think we are (2417, 2435). An angelic life consists of doing good deeds of caring, which are acts of service: 454. Spiritual angels are embodiments of caring: 553, 3804, 4735.
[14] Will and understanding. We have two abilities, one called understanding and the other called will: 35, 641, 3539, 10122. It is these two abilities that make us truly human: 10076, 10109, 10110, 10264, 10284. Our nature depends on the nature of these two abilities of ours: 7342, 8885, 9282, 10264, 10284. These two abilities are also what distinguishes us from animals, because our understanding can be lifted up by the Lord and see divine truths, and our will, too, can be lifted up and perceive divine goodness. And so our partnership with the Lord is made possible by these two abilities that make us who we are-which is not the case with animals: 4525, 5302, 5114, 6323, 9231. And since we surpass animals in these abilities, we cannot die with respect to our deeper levels-the levels that constitute our spirit; rather, we live to eternity: 5302.
[15] Everything in the universe goes back to goodness and truth; likewise everything in us goes back to our will and our understanding (803, 10122), because our understanding is the part of us that receives truth and our will is the part of us that receives goodness (3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930). Whether you say “truth” or “faith” it amounts to the same thing, because faith and truth are mutually dependent; and whether you say “goodness” or “love” it amounts to the same thing, because love and goodness are mutually dependent; whatever we believe we call true, and whatever we love we call good: 4353, 4997, 7178, 10122, 10367. It therefore follows that our understanding is the part of us that can have faith and our will is the part of us that can have love: 7178, 10122, 10367. And since our understanding can accept faith in God and our will can accept love for God, we are capable of being joined to God by faith and love; and anyone who can be joined to God by love and faith cannot die to all eternity: 4525, 6323, 9231.
[16] Our will is the true underlying reality of our life because it is the part of us that receives love or what is good, while our understanding is the consequent manifestation of our life because it is the part of us that receives faith or what is true: 3619, 5002, 9282. So the life of our will is our primary life, and the life of our understanding comes from it (585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110) the way light comes from fire or a flame (6032, 6314). Whatever enters both our understanding and our will becomes part of us, but what enters only our understanding does not: 9009, 9069, 9071, 9182, 9386, 9393, 10076, 10109, 10110. Whatever is accepted by our will becomes part of our life: 3161, 9386, 9393. It follows then that we are human because of our will and our consequent understanding: 8911, 9069, 9071, 10076, 10109, 10110. We are all loved and valued by others according to how good our will is and only secondarily how good our understanding is. We are loved and valued if both our intentions and our understanding are good; we are rejected and considered worthless if our understanding is good but our intentions are not: 8911, 10076. Even after death we retain the nature of our will and our consequent understanding: 9069, 9071, 9386, 10153. Those things that are in our understanding but not in our will then vanish because they are not within us: 9282. Or to put it another way, after death we retain the nature of our love and the faith that comes from that love-the nature of our goodness and the truth that comes from that goodness-and then anything that is a matter of our faith but not of our love (or of truth in us but not of goodness) vanishes because it is not within us and therefore does not belong to us: 553, 2364, 10153. We are capable of grasping intellectually things that we would not do willingly; that is, we can understand things that run counter to our love and we have no will to do: 3539. Why it is hard for us to tell the difference between thinking and willing: 9995.
[17] How distorted our state is when our understanding and our will are not acting as one: 9075. This is the kind of state we find among hypocrites, con artists, flatterers, and imposters: 3527, 3573, 4799, 8250.
[18] Every act of will to do what is good and every consequent understanding of what is true comes from the Lord, but this is not the case for an understanding of what is true that is divorced from any act of will to do what is good: 1831, 3514, 5482, 5649, 6027, 8685, 8701, 10153. Our understanding is what is enlightened by the Lord: 6222, 6608, 10659. Our understanding is enlightened to the extent that our will accepts truth-that is, to the extent that we will ourselves to act in accord with it: 3619. Light from heaven gives enlightenment to our understanding just the way light from this world does to our eyesight: 1524, 5114, 6608, 9128. The nature of our understanding depends on the nature of the love-based truths from which it is formed: 10064. Understanding results from truths that arise from living a good life, not from falsities that arise from living an evil life: 10675. Understanding is seeing, on the basis of our experience and information, things that are true, the causes of events, their connections, and how they follow from each other: 6125. The faculty of understanding is seeing and perceiving that something is true before considering it proven; it is not the ability to prove anything we choose: 4741, 7012, 7680, 7950, 8521, 8780. Seeing and perceiving whether something is true before considering it proven is possible for us only when we love truth for its own sake-that is, when we are in spiritual light: 8521. The light that comes from corroboration is an earthly light that is available to evil people as well: 58780. Any dogma, even a false one, can be supported in such a way that it seems to be true: 2385, 2477, 5033, 6865, 7950.
Footnotes:
1. For the Bible passages in question, see Swedenborg's discussion in the referenced sections, especially Secrets of Heaven 3325:11-14 and 8093:1. See also Secrets of Heaven 1197; Revelation Explained (= Swedenborg 1994-1997a) 817. [Editors]
2. On the terms “reality” and “manifestation” here, see note 2 in New Jerusalem 23. [Editors]
3. For references to the Bible passages concerning Peter's denial of Christ, see note 1 in New Jerusalem 122. [Editors]
4. On the inclusion in this quotation of the name “John,” which does not occur in the original Greek of John 21:22, see note 2 in New Jerusalem 122. “Peter” also does not occur here in the original Greek of John 21:22. [LSW]
5. On spiritual light, compare the discussion of the light of heaven in note 2 in New Jerusalem 24 and the references given in note 2 in Last Judgment 38. The Latin phrase here translated “earthly light” is lux naturalis, literally, “natural light.” The term, as Swedenborg uses it, suggests the inevitable deficiency of human reason operating without divine assistance (see note 2 in New Jerusalem 37). In some passages, in fact, Swedenborg indicates that this natural light cannot operate at all without the inflow of spiritual light into the human mind. On the distinction between spiritual and natural light, see Secrets of Heaven 5477:2; Heaven and Hell 130, 347:2 footnote a; Divine Love and Wisdom 96. [SS]
39. Because the Christian world does not know that there can be no faith without charity, or what charity towards the neighbour is, not even that it is the will which is the real person, and his thought contributes only so far as it is inspired by the will, I should like, so as to shed some intellectual light on these matters, to add here my collected notes of passages in ARCANA CAELESTIA, which may be of use as illustration.
ON FAITH
If anyone does not know that all things in the universe relate to truth and to good and that they have both to be linked for anything to be produced, he also does not know that all things in the church relate to faith and to love and to their linking (7752-7762, 9186, 9224).
All things in the universe relate to truth and good and to their linking (2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555).
Truths belong to faith, and kinds of good to love (4352, 4997, 7178, 10367).
[2] If anyone does not know that every detail in the make-up of a human being relates to the intellect and the will and to their linking, which must happen for the person to be human, neither do they know that everything in the church relates to faith and love and to their linking, which must happen for the church to be present in a person (2231, 7752-7754, 9224, 9995, 10122).
A person has two faculties, one called the intellect, the other the will (641, 803, 3623, 3539).
The intellect is assigned to the reception of truths, and so of things to do with faith; the will is assigned to the reception of kinds of good, and so of things to do with love (9300, 9930, 10064).
Hence it follows that it is love or charity which makes a church and not faith alone, that is, faith separated from love and charity (809, 916, 1798, 1799, 1834, 1844, 4766, 5826).
[3] Faith separated from charity is no faith (654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).
A faith of this kind is lost in the other life (2228, 5820).
Teachings about faith alone destroy charity (6353, 8094).
Those who separate faith from charity are represented in the Word by Cain, Ham, Reuben, by the first-born of the Egyptians and by the Philistines (3325, 7097, 7317, 8093).
The further charity is withdrawn, the stronger becomes the dogma of faith alone (2231). A church in course of time turns aside from charity to faith, and finally to faith alone (4683, 8094).
In the final period of a church there is no faith because there is no charity (1843, 3489, 4689).
If anyone regards faith alone as offering salvation, he is excusing wickedness of life; and those who lead wicked lives have no faith, because they have no charity (3865, 7766, 7778, 7790, 7950, 8094).
These people are inwardly subject to the falsities of their own evil, although they do not know it (7790, 7950). Consequently good cannot be linked to them (8981, 8983).
In the other life too they oppose good and those who have good in them (7097, 7127, 7317, 7502, 7545, 8096, 8313).
Those who are simple at heart know better than the wise what constitutes goodness of life, and so charity, but not what faith is separately (4741, 4754).
[4] Good is being and truth is coming into existence from this being. Thus the truth of faith has its being in life from the good of charity (3049, 3180, 4574, 5002, 9154).
Consequently the truth of faith is given life by the good of charity; so the life of faith is charity (1589, 1947, 1997, 2571, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729).
A person's faith is not alive when he merely knows and thinks about matters to do with faith, but only when he wills them and by willing does them (9224).
The Lord is not linked with a person by faith, but by the life of faith, which is charity (9380, 10143, 10153, 10578, 10645, 10648).
Worship based on the good of charity is true worship; but if it is based upon the truth of faith without the good of charity it is only an external act (7724).
[5] Faith alone, that is, separated from charity, is like light in wintertime when everything on earth is sluggish and no growth takes place. But faith with charity is like light in spring and summertime, when everything flowers and grows (2231, 3146, 3412, 3413). Winter light, that given by faith separated from charity, is in the other life turned into thick darkness, when light pours in from heaven.
Those whose faith is of that kind are then reduced to blindness and stupidity (3412, 3413).
Those who separate faith from charity are in darkness, or in ignorance of the truth, so they are subject to falsities; for these are darkness (9186).
They plunge themselves into falsities and so into evils (3325, 8094); the errors and falsities into which they plunge (4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224).
The Word is a closed book to them (3773, 4783, 8780).
They do not see or pay attention to all the Lord's many statements about love and charity (1017, 3416).
Neither do they know what good or heavenly love or charity are (2057, 3603, 4136, 9995).
[6] Charity makes the church, not faith separated from charity (809, 916, 1798, 1799, 1834, 1844)
How much good there would be in the church, if charity were regarded as its primary concern (6269, 6272).
If charity were its essential element, there would be one church, not a division into many; and it would then not matter if their teachings about faith and external forms of worship were different (1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451, 3452).
Everyone in heaven is seen from the point of view of charity, and no one from that of faith without charity (1258, 1394, 2364, 4802).
[7] The Lord's twelve disciples represented the church as regards the whole of faith and charity taken together, in the same way as the twelve tribes of Israel (2129, 3354, 3488, 3858, 6397).
Peter, James and John represented respectively faith, charity and the good works of charity (3750). Peter stands for faith (4738, 6000, 6073, 6344, 10087, 10580); John the good works of charity (AC preface to chapters 18, 22 of Genesis).
There being in the final periods no faith in the Lord because there is no charity was represented by Peter's thrice-repeated denial of the Lord before the cock crew the second 1time; for Peter in the representative sense there is faith (6000, 6073).
Cock-crow and twilight mean in the Word the final period of a church (10134).
Three or thrice means final completion (2788, 4495, 5159, 9198, 10127).
There is a similar meaning in the Lord's words to Peter, when he saw John follow the Lord, 'What is it to you, Peter? Follow me, John.'
For Peter said about John 'What of him?' John 21:21-22 (10087).
John reclined on the Lord's breast, because he represented the good works of charity (3934, 10081).
All personal and place names in the Word stand for abstract qualities (768, 1888, 4310, 4442, 10329).
ON CHARITY
[8] Heaven is divided into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom. Love in the celestial kingdom is love to the Lord, called celestial love, and love in the spiritual kingdom is charity towards the neighbour, called spiritual love (3325, 3653, 7257, 9002, 9835, 9961).
The division of heaven into those two kingdoms is described in HEAVEN AND HELL 20-28. The Lord's Divine in the heavens is love to Him and charity towards the neighbour (13-19).
[9] There is no knowledge of what good and truth are without knowledge of what love to the Lord and charity towards the neighbour are, since all good has to do with love and charity, and all truth has to do with good (7255, 7366).
Knowing truths, willing truths and having affection for truths for truths' sake, that is, because they are true, is charity (3876, 3877).
Charity consists in an inward affection for doing what is true, and not in an outward affection without an inward one (2439, 2442, 3776, 4899, 4956, 8073).
Charity equally consists of performing services for their own sake and its nature depends upon the services performed (7078, 8253).
Charity is a person's spiritual life (7081).
The whole of the Word is a lesson in love and charity (6632, 7261).
There is ignorance to-day about what charity is (2417, 3398, 4776, 6632).
Still one can know even by the light of one's own reason that it is love and charity that make one a person (3957, 6273); also that good and truth are in harmony, and belong each to the other, and so do charity and faith (7627).
[10] In the highest sense the Lord is the neighbour, because He is to be loved above all. Consequently everything that proceeds from Him and in which He is present, and so good and truth, are the neighbour (2425, 3419, 6706, 6819, 6823, 8124).
The difference between one neighbour and another depends upon the nature of good, and so on the Lord's presence (6707-6710).
Every person and every community, as well as one's country and one's church, and in the universal sense the Lord's kingdom, are the neighbour. Loving the neighbour is doing good to them appropriately to their condition. So the neighbour is the good of those for whom one should take thought (6818-6824, 8123).
Civic good, which is justice, and moral good, which is goodness of life in the community, are the neighbour (2915, 4730, 8120-8122).
Loving the neighbour is not loving a person, but what he possesses which gives him his nature, so his good and truth (5025, 10336).
Those who love a person, and not what he possesses and which gives him his nature, love evil as much as good (3820).
These people do good to wicked as much as to good people, yet doing good to the wicked is doing harm to the good; and this is not loving the neighbour (3820, 6703, 8120).
A judge, who punishes the wicked to reform them and to prevent the good being infected by their evil, is loving the neighbour (3820, 8120, 8121).
[11] Loving the neighbour is doing good, behaving fairly and correctly in every task and in every office (8120-8122).
Thus charity towards the neighbour extends to every single thing a person thinks, wills and does (8124).
Doing what is good and true for the sake of goodness and truth is loving the neighbour (10310, 10376).
Those who do this love the Lord, who is in the highest sense the neighbour (9210).
A life of charity is living in accordance with the Lord's commands, so living in accordance with Divine truths is loving the Lord (10143, 10153, 10310, 10578, 10645).
[12] True charity seeks no reward (Arcana Caelestia 2027, 2273, 22380, 2400, 3887, 6388-6393), because it comes from inward affection, so from the pleasure of doing good (2273, 2400, 3887, 6388-6393).
In the other life, those who separate faith from charity regard faith and what seem outwardly like good deeds they have done as deserving reward (2273).
[13] The teaching of the Ancient Church was about how to live, which is teaching about charity (2385, 2417, 3419, 3420, 4844, 6628).
The ancients who belonged to the church reduced the good deeds of charity to an order and divided them into classes, giving each its name. This was the source of their wisdom (2417, 6629, 7259-7262).
The wisdom and intelligence of those who have lived a charitable life in the world increase immeasurably in the other life (1941, 5849).
The Lord fills charity with Divine truth, because this is the real life of a person (2363).
A person resembles a garden when charity and faith are linked in him, a desert when they are not (7626).
In so far as a person departs from charity he equally departs from wisdom (6630). Those who lack charity are ignorant about Divine truths, however wise they think themselves (2417, 2435).
The life of angels consists in performing the good deeds of charity, which are services (454).
Spiritual angels are models of charity (553, 3804, 4735).
ON THE WILL AND THE INTELLECT
[14] A person has two faculties, one called the intellect, the other called the will (35, 641, 3539, 10122).
Those two faculties constitute the true person (10076, 10109, 10110, 10264, 10284).
The nature of those faculties determines the person's nature (7342, 8885, 9282, 10064, 10284).
These faculties serve to distinguish man from animals, because the human intellect can be uplifted by the Lord so as to see Divine truths; and likewise the will can be uplifted so as to perceive Divine kinds of goodness. Thus a person can be linked to the Lord by the two faculties which constitute him.
But the case is different with animals (4525, 5114, 5302, 6323, 9231).
Because man is superior to animals in having that ability, he is unable to die as regards the interiors which belong to his spirit, but he lives for ever (5302).
[15] All things in the universe relate to good and truth; so all things in a person relate to the will and the intellect (803, 10122), because the intellect receives truth and the will receives good (3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930).
It comes to the same thing whether you speak of truth or of faith, since faith has to do with truth and truth with faith. It comes to the same thing whether you speak of good or of love, since love has to do with good and good with love.
A person calls true what he believes and he calls good what he loves (4353, 4997, 7178, 10122, 10367).
It follows from this that the intellect is a receiver for faith and the will for love (7179, 10122, 10367).
Because a person's intellect is capable of receiving faith in God and his will is capable of receiving love to God, he can by faith and love be linked to God; and being capable of this, he cannot ever die (4525, 6323, 9231).
[16] A person's will is the real being of his life, because it serves to receive love or good. His intellect is the coming-into-existence of his life from this source, because it serves to receive faith or truth (3619, 5002, 9282).
Thus it is the life of the will which is the chief element in a person's life, and the life of the intellect is derived from it (585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110); similarly light comes from fire or flame (6032, 6314).
A person makes his own what enters into the intellect and at the same time into the will, but not what only enters into the intellect (9009, 9069, 9071, 9128, 9182, 9386, 9393, 10076, 10109, 10110).
What is received by the will becomes part of a person's life (3161, 9386, 9393).
It follows from this that what makes a person human depends on his will and on his intellect derived from it (8911, 9069, 9071, 10076, 10109, 10110).
It is also true that every individual is loved and esteemed by others in proportion to the good of his will, and thus of his intellect. Anyone who wishes well and understands well is loved and esteemed, and anyone who understands well but does not wish well is rejected and criticised (8911, 10076).
After death a person remains in the state of his will and intellect derived from it (9069, 9071, 9386, 10153).
Matters of the intellect which are not at the same time matters of will then fade away, because they are not in the person (9282).
To put it another way, a person's state after death remains such as was his love and thus his faith, or such as was his good and thus his truth. Matters which have to do with faith, but not also with love, or matters to do with truth, but not also with good, then fade away, because they are not in the person or part of him (553, 2363, 10153).
A person can grasp intellectually what he does not willingly do; that is, he can understand what he cannot will, because it opposes his love (7539).
The reason why people have difficulty in making the distinction between thinking and willing (9995).
[17] How perverse is the state of those whose intellect and will do not act as one (9075).
This state is found in hypocrites, tricksters, toadies and charlatans (3573, 4327, 4799, 8250).
[18] All willing of good and thus understanding of truth is from the Lord; but not the understanding of truth separated from the willing of good (1831, 3514, 5482, 5649, 6027, 8685, 8701, 10153).
It is the intellect which is enlightened by the Lord (6222, 6608, 10659).
This enlightenment occurs to the extent that a person receives truth in his will, that is, to the extent that he wishes to act in accordance with truth (3169).
The intellect depends upon light from heaven, just as sight depends on light from the world (1524, 5114, 6608, 9128).
The nature of the intellect is determined by the nature of the truths derived from good by which it is formed (10064).
The intellect is properly formed by truths derived from good, but not by falsities derived from evil (10675).
It is the function of the intellect on the basis of experience to see truths, causes, connexions and logical consequences (6125).
It is the function of the intellect to see and perceive whether a thing is true before it is proved, not to be able to prove anything whatever (4741, 7012, 7680, 7950, 8521, 8780).
The ability to see and perceive whether a thing is true before it is proved is only possible for those who have an affection for truth for truth's sake, those, that is, who enjoy spiritual light (8521).
The light afforded by proofs is natural light, which even the wicked may possess (8780).
All dogmas, however false, can be proved to the point where they appear to be true (2482, 2490, 5033, 6865, 7950 3).
Footnotes:
1. [The first edition has 'the third time'.]
2. [The first edition gives the references 2340, 2373. The numbers in the text seem most likely to have been intended.]
3. [The first two references appear to be incorrect.]
39. But since it is not known in the Christian world that there is no faith if there is no charity, nor what charity towards the neighbor is, nor even that the will constitutes the man himself, and the thought only in as far as it is derived from the will, therefore, in order that these subjects may come into the light of the understanding, I will adjoin a collection of passages concerning them from the Arcana Caelestia, which may serve for illustration.
FROM THE ARCANA COELESTIA.
FAITH.
They who do not know that all things in the universe refer themselves to truth and good, and to the conjunction of both, in order to the production of anything, do not know that all things of the church refer themselves to faith and love, and to the conjunction of both (7752-7762, 9186, 9224). All things in the universe refer themselves to truth and good, and to their conjunction (2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). Truths belong to faith, and goods to love (4352, 4997,7178, 10367).
They who do not know that each and all things in man have relation to the understanding and the will, and to the conjunction of both, in order that man may be man, also do not know that all things of the church have relation to faith and love, and to their conjunction, in order that the church may be in man (2231, 7752-7754, 9224, 9995, 10122). Man has two faculties, one of which is called the understanding, and the other the will (641, 803, 3623, 3539). The understanding is dedicated to the reception of truths, or of those things which belong to faith; and the will to the reception of goods, or of those things which belong to love (9300, 9930, 10064). Hence it follows, that love or charity makes the church, and not faith alone, or faith separated from them (809, 916, 1798, 1799, 1834, 1844, 4766, 5826).
Faith separated from charity is no faith (654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3849, 3868, 6348, 7039, 7342, 9783). Such faith perishes in the other life (2228, 5820). Doctrinals concerning faith alone, destroy charity (6353, 8094). They who separate faith from charity are represented in the Word by Cain, by Ham, by Reuben, by the firstborn of the Egyptians, and by the Philistines (3325, 7097, 7317, 8093). As far as charity departs, in so far prevails a religion respecting faith alone (2231). The church in process of time turns aside from charity to faith, and at length to faith alone (4683, 8094). In the last time of the church there is no faith, because there is no charity (1843, 3488, 4689). They who make faith alone saving, excuse a life of evil; and they who are in a life of evil, have no faith, because they have no charity (3865, 7766, 7778, 7790, 7950, 8094). They are inwardly in the falsities of their own evil, although they do not know it (7790, 7950). Therefore good cannot be conjoined to them (8981, 8983). Also in the other life they are opposed to good, and to those who are in good (7097, 7127, 7317, 7502, 7545, 8096, 8313). The simple in heart know better than the learned what the good of life is, and thus what charity is, but not what separated faith is (4741, 4754).
Good is the esse, and truth the existere derived from it, and thus the truth of faith has its own esse of life from the good of charity (3049, 3180, 4574, 5002, 9154). Hence the truth of faith lives from the good of charity, or charity is the life of faith (1589, 1947, 1997, 2571, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith is not alive in man, when he only knows and thinks of the things of faith, but when he wills them, and from willing, does them (9224). The conjunction of the Lord with man is not by faith, but by the life of faith, which is charity (9380, 10143, 10153, 10578, 10645, 10648). Worship from the good of charity is true worship, but worship from the truth of faith, without the good of charity, is merely an external act (7724).
Faith alone, or faith separated from charity, is as the light of winter, in which all things of the earth are torpid, and nothing is produced; but faith with charity is as the light of spring and of summer, in which they all bloom and are made productive (2231, 3146, 3412, 3413). The wintry light, which is that of separated faith, in the other life is turned into dense darkness, when the light of heaven inflows; and they who are in that faith, then come into blindness and stupidity (3412, 3413). They who separate faith from charity, are in darkness, and thus in ignorance of truth, and thence in falsities, for falsities are darkness (9186). They cast themselves into falsities, and hence into evils (3325, 8094). The errors and falsities into which they cast themselves (4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224). The Word is closed against them (3773, 4783, 8780). They do not see and attend to all the things which the Lord so often spoke concerning love and charity, which see (1017, 3416). They neither know what good is, what heavenly love is, nor what charity is (2517, 3603, 4136, 9995).
Charity makes the church, and not faith separated from charity (809, 916, 1798, 1799, 1834, 1844). How much of good would exist in the church, if charity were regarded as primary (6269, 6272). The church would be one, and not divided into many, if charity were its essential; and then it would be unimportant if men did differ on the doctrines of faith and of external worship (1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451, 3452). All in heaven are regarded from charity, and none from faith without it (1258, 1394, 2364, 4802).
The twelve disciples of the Lord represented the church, as to the all of faith and charity, in one complex, as in like manner did the twelve tribes of Israel (2129, 3354, 3488, 3858, 6397). Peter, James and John, represented faith, charity, and the goods of charity, in their order (3750). Peter represented faith (4738, 6000, 6073, 6073, 6344, 10087, 10580). And John the goods of charity (Pref. to chap. 18 and 22 of Genesis). In the last times, there would be no faith in the Lord, because no charity, was represented by Peter's denying the Lord three times, before the cock crew twice; for Peter there in a representative sense is faith (6000, 6073). "Cockcrowing," as well as "twilight," signifies in the Word the last time of the church (10134). And "three" or "thrice," signify what is complete to the end (2788, 4495, 5159, 9198, 10127). The like is signified by what the Lord said to Peter, when Peter saw John following the Lord:
What is it to thee, Peter? Follow thou Me, John; for Peter said of John:
What is he (John 21:21, 22; 10087)?
John rested on the breast of the Lord, because he represented the goods or charity (3934, 10081). All the names of persons and places in the Word signify things abstracted from them (768, 1888, 4310, 4442, 10329).
CHARITY.
That heaven is distinguished into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual; love in the celestial kingdom is love to the Lord, and is called celestial love; and love in the spiritual kingdom is charity towards the neighbor, and is called spiritual love (3325, 3653, 7257, 9002, 9835, 9961). Heaven is distinguished into those two kingdoms, may be seen in the work on Heaven and Hell (20-28). And the Divine of the Lord in the heavens is love to Him, and charity towards the neighbor (13-19), in the same work.
It is not known what good and truth are, unless it he known what love to the Lord and charity towards the neighbor are, because all good is of love and charity, and all truth is of good (7255, 7366). To know truths, to will truths, and to be affected by truths for truth's sake, that is, because they are truths, is charity (3876, 3877). Charity consists in an internal affection of doing truth, and not in an external affection without it (2429, 2442, 3776, 4899, 4956, 8033). Therefore charity consists in performing uses for the sake of uses, and its kind is according to the uses (7038, 8253). Charity is man's spiritual life (7081). The whole Word is the doctrine of love and charity (6632, 7262). Men at this day do not know what charity is (2417, 3398, 4776, 6632). Still it may be known from the light of reason, that love and charity constitute man (3957, 6273). Also that good and truth agree together, and one belongs to the other; therefore charity and faith do the like (7627).
In the supreme sense the Lord is the neighbor, because He is to be loved above all things; hence all that is the neighbor which is from Him, and in which He is; therefore good and truth are the neighbor (2425, 3419, 6706, 6819, 6823, 8124). The distinction of neighbor is according to the quality of good; thus according to the presence of the Lord (6707-6710). Every man, and every society, also our country, and the church, and in the universal sense the kingdom of the Lord, are the neighbor; and to do well by them, from the good of love, according to their several states, is to love the neighbor; thus the neighbor is their good, which we ought to consult (6818-6824, 8123). Civil good, which is justice, and moral good, which is the good of life in society, are also the neighbor (2915, 4730, 8120-8122). To love the neighbor is not to love the person, but that in him which makes him the neighbor, that is, good and truth (5028, 10336). They who love the person, and not that which makes the neighbor in him, love the evil as well as the good (3820). And they do service to the evil as well as to the good, when yet to serve the evil is to injure the good, and this is not to love the neighbor (3820, 6703, 8120). The judge who punishes the evil to amend them, and lest they should corrupt the good, loves the neighbor (3820, 8120, 8121).
To love the neighbor is to do what is good, just, and upright in every work, and in every function (8120-8122). Hence charity towards the neighbor extends itself, both in general and in particular, to all that a man thinks, wills, and does (8124). To do good and truth for the sake of good and truth, is to love the neighbor (10310, 10336). They who do this, love the Lord, who in the supreme sense, is the neighbor (9210). A life of charity is a life according to the Lord's precepts; so that to live according to Divine truths, is to love the Lord (10143, 10153, 10310, 10578, 10645).
Genuine charity is not meritorious (2027, 2343, 2400, 3887, 6388-6393). Because it is from an internal affection, thus from the delight of doing good (2373, 2400, 3887, 6388-6393). They who separate faith from charity, in the other life make a merit of faith, and of the good works they did, as matters of external form (2373).
The doctrine of the Ancient Church was the doctrine of life, which is the doctrine of charity (2385, 2417, 3419, 3420, 4844, 6628). The ancients, who were of the church, arranged the goods of charity in order, and distinguished them into classes, giving names to each, and this was the source of their wisdom (2417, 6629, 7259-7262). Wisdom and intelligence increase immensely in the other life, with those who have lived a life of charity in the world (1941, 5859). The Lord inflows with Divine truths into charity, because into the very life of man (2363). Man is as a garden, when charity and faith are conjoined in him, but as a desert when they are not conjoined (7626). Man recedes from wisdom in proportion as he recedes from charity (6630). They who are not in charity, are in ignorance of Divine truths, howsoever wise they may think themselves (2417, 2435). The angelic life consists in performing the goods of charity, which are uses (454). The spiritual angels are forms of charity (553, 3804, 4735).
THE WILL AND THE UNDERSTANDING.
Man has two faculties, one of which is called the understanding, and the other the will (35, 641, 3539, 10122). Those two faculties make the man himself (10076, 10109, 10110, 10264, 10284). The man is such, as those two faculties are in him (7342, 885[1-2], 9282, 10264, 10284). By them also man is distinguished from the beasts, because the understanding of man may be elevated by the Lord, and see Divine truths, and his will may be elevated equally, and perceive Divine goods; and thus man may be conjoined to the Lord by those two faculties, which make him man; but that it is not so with beasts (4525, 5114, 5302, 6323, 9232). And since man, in that faculty, is above the beasts, he cannot die as to his interiors, which belong to his spirit, but he lives to eternity (5302).
All things in the universe refer themselves to good and truth; thus in man to the will and the understanding (803, 10122). For the understanding is the recipient of truth, and the will of good (3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930). It amounts to the same whether you say truth, or faith, for faith is of truth, and truth is of faith; and also whether you say good, or love, for love is of good, and good is of love; for what a man believes, he calls truth; and what he loves, he calls good (4353, 4997, 7178, 10122, 10367). Hence it follows, that the understanding is the recipient of faith, and the will is the recipient of love (7179, 10122, 10367). And since man's understanding may be receptive of faith towards God, and his will of love towards God, that he may be conjoined to God by faith and love, and whoso can be conjoined to God by faith and love, can never die (4525, 6323, 9231).
The will of man is the very esse of his life, since it is the receptacle of love or good, and the understanding is the existere of his life derived form it, since it is the receptacle of faith or truth (3619, 5002, 9282). Thus the life of the will is the principle life of man, and the life of the understanding proceeds from it (585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110). Just as light proceeds form fire or flame (6032, 6314). The things which enter the understanding and the will at the same time, are appropriated to man, but not those which enter the understanding alone (9009, 9069, 9071, 9133, 9182, 9386, 9393, 10076, 10109, 10110). Those things become properties of man's life, which are received by the will (3161, 9386, 9393). Hence if follows, that man is man from the will, and form the understanding thence (8911, 9069, 9071, 10076, 10109, 10110). Every man moreover is loved and esteemed by others, according to the good of his will and the understanding thence; for he who wills well, and understands well, is loved and esteemed, but he who understands well, and does not will well, is rejected and despised (8911, 10076). Man also after death remains as his will, and the understanding thence (9069, 9071, 9386, 10153). And those things which belong to the understanding, and not at the same time to the will, then vanish away, because they are not in man (9282). Or, what amounts to the same, man remains after death as his love, and its derivative faith are, or as his good and its derivative truth are; and the things which belong to faith, and not at the same time to love, or the things which belong to truth, and not at the same time to good, then vanish away, because they are not in man, and thus not of man (553, 2363, 10153). Man may receive in the understanding what he does not do from the will, or he may understand what he cannot will, because it is against his love (3539). The reason why man scarcely knows the distinction between thinking and willing (9995).
How perverted is the state of those whose understanding and will do not act in unity (9075). Such is the state of hypocrites, of deceivers, of flatterers, and of dissemblers (2426, 3573, 4799, 8250).
All the will of good, and all the derivative understanding of truth are from the Lord; not so the understanding of truth, separated from the will of good (1831, 3514, 5482, 5649, 6027, 8 8685[1-2], , 870110153). It is the understanding which is enlightened by the Lord (6222, 6608, 10659). The understanding is enlightened as far as man receives truth in the will, that is, as far as he wills to do according to it (3619). The understanding has light from heaven, as the sight has light from the world (1524, 5114, 6608, 9128). The understanding is such, as are the truths from good of which it is formed (10064). The understanding is that which is from truths from good, but not that which is from falsities from evil (10675). The understanding is the seeing, from matters of experience and science, truths, the causes of things, connections, and consequences, in series (6125). The understanding is the seeing and perceiving whether a thing be truth, before it is confirmed, but not the being able to confirm every thing (4741, 7012, 7680, 7950, 8521, 8780). The seeing and perceiving whether a thing be truth before it is confirmed, is given to those only who are affected with truth for the sake of truth, and are thus in spiritual light (8521). The light of confirmation is natural light, communicable even to the evil (8780). That all dogmas, even false ones, may be confirmed, until they appear like truths (2243, 2385, 4647, 4741, 5033, 6865, 7950).
39. Sed quia in orbe Christiano non scitur, quod nulla fides sit si non charitas, nec quid charitas erga proximum, ne quidem quod voluntas faciat ipsum hominem, ac tantum ejus cogitatio quantum trahit a voluntate, quare ut illae res in lucem intellectus perveniant, velim adjungere Collecta de illis ex Arcanis Caelestibus, quae inservire illustrationi possunt.
(EX ARCANIS CAELESTIBUS)
DE FIDE.
Qui non sciunt quod omnia in universo se referant ad verum et bonum, ad conjunctionem utriusque ut producatur aliquid, quod non sciant quod omnia ecclesiae se referant ad fidem et amorem, et ad conjunctionem utriusque (7752-7762, 9186, 9224).
Quod omnia in universo se referant ad verum et bonum, et ad conjunctionem utriusque (2451 (2452?), 3166, 4390, 4409, 5232, 7256, 10122, 10555).
Quod vera sint fidei, et quod bona sint amoris (4353 (4352?), 4997, 7178, 10367).
Qui non sciunt quod omnia et singula apud hominem se referant ad intellectum et ad voluntatem, et ad conjunctionem utriusque, ut homo sit homo, quod nec sciant quod omnia ecclesiae se referant ad fidem et amorem, et ad conjunctionem utriusque, ut in homine sit ecclesia (2231, 7752-7754, 9224, 9995, 10122).
Quod binae facultates homini sint, una quae vocatur intellectus, et altera quae voluntas (641, 803, 3623, 3939 (3539?)).
Quod intellectus dicatus sit recipiendis veris, ita quae fidei sunt, et voluntas dicata recipiendis bonis, ita quae amoris sunt (9300, 9930, 10064).
Quod inde sequatur, quod amor seu charitas faciat ecclesiam, et non sola fides, seu fides separata ab illis (809, 916, 1798-1799, 1734 (1834?), 1844, 4766, 5826).
Quod fides separata a charitate sit nulla fides (654, 724, 1162, 1176, 2049, 2116, 2340, (2343?), 2349, 2419 (2417, 3419?), 3849, 3868, 6348, 7039, 7842 (7342?), 9782 (9783?)).
Quod talis fides in altera vita pereat (2228, 5820).
Quod doctrinalia de sola fide destruant charitatem (6353, 8094).
Quod qui fidem separant a charitate in Verbo repraesentati sint per Cainum, per Chamum, per Reubenem, per Aegyptiorum primogenitos, et per Philisthaeos (3325, 7097, 7317, 8093). Quod quantum charitas recedit, tantum invaleat religio de sola fide (2231).
Quod ecclesia successu temporis deflectat a charitate ad fidem, et tandem ad solam fidem (4683, 8094).
Quod ultimo tempore ecclesiae sit nulla fides quia nulla charitas (1843, 3489 (3488?), 4649 (4689?)).
Qui solam fidem salvificam faciunt, quod vitam mali excusent; et quod illis qui in vita mali sunt, nulla fides sit, quia nulla charitas (3865, 7766, 7778, 7790, 7950, 8094).
Quod illi intus in falsis sui mali sint, tametsi hoc non sciunt (7790, 7950).
Quod ideo illis non possit conjungi bonum (8981, 8983).
Quod etiam in altera vita sint contra bonum, et contra illos qui in bono sunt (7097, 7127, 7317, 7502, 7945 (7545?), 8096, 8313?). Quod simplices corde prae sapientibus sciant quid bonum vitae, ita quid charitas, at non quid fides separata (4741, 4754).
Quod bonum sit esse, et verum existere inde, et sic quod verum fidei suum esse vitae habeat ex bono charitatis (3049, 3180, 4574, 5002, 9144 (9154?)).
Inde quod verum fidei vivat ex bono charitatis, ita quod vita fidei sit charitas (1589, 1947, 1997, 2579 (2571?), 4070, 4096-4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729).
Quod fides non vivat apud hominem, cum modo scit et cogitat illa quae fidei sunt, sed cum vult illa et ex velle facit illa (9224).
Quod conjunctio Domini cum homine non sit per fidem, sed per vitam fidei quae est charitas (9380, 10143, 10153, 10578, 10645, 10648).
Quod cultus ex bono charitatis sit verus cultus, at ex vero fidei absque bono charitatis sit actus externus (7724).
Quod sola fides seu fides separata a charitate sit sicut lux hiemis, in qua omnia telluris torpent, et nihil producitur; at quod fides cum charitate sit sicut lux veris et aestatis, in qua omnia florent et producuntur (2231, 3146, 3412-3413).
Quod lux hiemalis, quae est fidei separatae, in altera vita vertatur in densas tenebras cum influit lux e caelo; et quod illi, qui in illa fide sunt, tunc in caecitatem et stupiditatem veniant (3412-3413).
Quod qui fidem a charitate separant, in tenebris sint, ita in ignorantia veri, et inde in falsis, nam haec sunt tenebrae (9186).
Quod se conjiciant in falsa et inde mala (3325, 8094).
Errores et falsa in quae se conjiciunt (4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224).
Quod Verbum illis sit occlusum (3773, 4783, 8780).
Quod non videant et attendant ad omnia illa quae Dominus toties locutus est de amore et charitate (de quibus, 1017, 3416).
Quod nec sciant quid bonum, nec quid caelestis amor, nec quid charitas (2507 (2517?), 3603, 4136, 9995).
Quod charitas faciat ecclesiam, et non fides separata a charitate (809, 916, 1798-1799, 1834, 1844).
Quantum boni in ecclesia, si charitas spectaretur primo loco (6269, 6272).
Quod una ecclesia foret, et non divisa in plures, si charitas esset essentiale ejus; et quod tunc nihil faceret, si different doctrinalia fidei, et cultus externi (1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451-3452).
Quod spectentur omnes ex charitate in caelo, et nullus ex fide absque illa (1258, 1394, 2364, 4802).
Quod duodecim discipuli Domini repraesentaverint ecclesiam quoad omnia fidei et charitatis in uno complexu, similiter ac duodecim tribus Israelis (2129, 3354, 3488, 3858, 6397).
Quod Petrus, Jacobus, et Johannes repraesentaverint fidem, charitatem, et bona charitatis, in suo ordine (3750).
Quod Petrus fidem (4738, 6000, 6073, 6344, 10087, 10580).
Et quod Johannes bona charitatis (praefatio ad cap. 18 et 22 Geneseos).
Quod ultimis temporibus nulla esset fides in Dominum quia non charitas, repraesentatum est per quod Petrus ter abnegaverit Dominum antequam gallus secundo 1cecinit; Petrus enim in sensu repraesentativo ibi est fides (6000, 6073).
Quod " 2gallinaceum" aeque ac "diluculum" in Verbo significet ultimum tempus ecclesiae (10134).
Et quod "tria" vel "ter" significent completum ad finem (2788, 4495, 5159, 5198 (9198?), 10127).
Simile significatur per quod Dominus dixit ad petrum, cum videret Johannem sequi Dominum, "Quid ad te," Petre "Tu sequere Me, Johannes; Petrus enim dixit de Johanne, "Hic quid?" (Johannes 21:21-22) (10087.)
Quia Johannes repraesentavit bona charitatis, quod accubuerit ad pectus Domini (3934, 10081).
Quod omnia nomina personarum et locorum in Verbo significent res abstracte ab illis (768, 1888, 4310, 4442, 10329).
DE CHARITATE.
Quod caelum sit distinctum in duo regna, quorum unum vocatur regnum caeleste, alterum regnum spirituale; amor in regno caelesti est amor in Dominum, et vocatur amor caelestis; et amor in regno spirituali est charitas erga proximum, et vocatur amor spiritualis (3325, 3653, 7257, 9002, 9833 (9835?), 9961).
(Quod caelum distinctum sit in duo illa regna, videatur in opere De Caelo et Inferno 20-28. Et quod Divinum Domini in caelis sit amor in Ipsum, et charitas erga proximum, 13-19 ibi.) Quod non sciatur quid bonum et quid verum, nisi sciatur quid amor in Dominum et charitas erga proximum, quoniam omne bonum est amoris et charitatis, et omne verum est boni (7255, 7366). Quod scire vera, velle vera, et affici veris propter vera, hoc est, quia vera sunt, sit charitas (3876-3877).
Quod charitas consistat in affectione interna faciendi verum, et non in externa absque illa (2430 (2429?), 2442, 3776, 4899, 4956, 8033).
Ita quod charitas consistat in usibus praestandis propter usus, et quod quale ejus sit secundum usus (7038, 8253).
Quod charitas sit vita spiritualis hominis (7085).
Quod totum Verbum sit doctrina amoris et charitatis (6632, 7262).
Quod nesciatur hodie quid charitas (2417, 3398, 4776, 6632).
Quod usque homo ex lumine rationis suae scire possit quod amor et charitas faciant hominem (3957, 6273).
Tum quod bonum et verum concordent, ac unum sit alterius, ita charitas et fides (7627).
Quod Dominus in supremo sensu sit Proximus, quia Ille super omnia amandus est; inde quod omne id proximus sit, quod ab Ipso est, in quo Ipse, ita bonum et verum (2425, 3419, 6706, 6859, 6823, 8124).
Quod discrimen proximi sit secundum quale boni, ita secundum praesentiam Domini (6707-6710).
Quod omnis homo, et omnis societas, tum patria et ecclesia, ac in universali sensu regnum Domini, sint proximus et quod illis benefacere ex amore boni secundum quale status illorum, sit amare proximum; ita proximus est bonum illorum, cui consulendum est (6818-6824, 8123).
Quod etiam bonum civile quod est justum, et bonum morale quod est bonum vitae in societate, sit proximus (2915, 4730, 8120-8122).
Quod amare proximum non sit amare personam, sed id quod est apud illum ex quo ille, ita bonum et verum (5025 (5028?), 10336).
Qui amant personam, et non quod est apud illum ex quo ille, quod ament aeque malum ac bonum (3820).
Et quod benefaciant aeque malis ac bonis, cum tamen benefacere malis est malefacere bonis, quod non est amare proximum (3820, 6703, 8120).
Judex qui punit malos ut emendentur, et ne contaminentur ab illis boni, is proximum amat (3820, 8120-8121).
Quod amare proximum sit facere bonum, justum et rectum in omni opere et in omni functione (8120-8122).
Inde quod charitas erga proximum se extendat ad omnia et singula quae homo cogitat, vult et facit (8124).
Quod facere bonum et verum propter bonum et verum, sit amare proximum (10310, 10336).
Quod illi qui hoc faciunt, ament Dominum, qui in supremo sensu est Proximus (9212 (9210?)).
Quod vita charitatis sit vita secundum praecepta Domini, ita quod vivere secundum Divina vera, sit amare Dominum (10143, 10153, 10310, 10578, 10648 (10645?)).
Quod genuina charitas non sit meritoria (2340 (2027?), 2373 (2343?), 2400, 3887, 6388-6393): quia est ex affectione interna, ita ex jucundo faciendi bonum (2373, 2400, 3887, 6388-6393).
Qui fidem separant a charitate, quod in altera vita faciant fidem, et bona opera quae in externa forma fecerunt, meritoria (2373).
Quod doctrina Antiquae Ecclesiae fuerit doctrina vitae, quae est doctrina charitatis (2385, 2487 (2417, 3419-3420, 4844, 6628?).
Quod antiqui, qui ab ecclesia, redegerint bona charitatis in ordinem, et distinxerint in classes, et singulis imposuerint nomina, et quod illis inde sapientia (2417, 6629, 7259-7262).
Quod sapientia et intelligentia crescant in immensum in altera vita apud illos qui vitam charitatis in mundo vixerunt (1941, 5859).
Quod Dominus cum Divino vero influat in charitatem, quia in ipsam vitam hominis (2363).
Quod homo sit sicut hortus, cum apud illum charitas et fides conjunctae sunt, sed sicut desertum cum non conjunctae (7626).
Quod homo tantum recedat a sapientia, quantum a charitate (6630).
Quod in ignorantia de veris Divinis sint, qui non in charitate sunt, utcunque se credunt sapere (2416 (2417?), 2435).
Quod vita angelica consistat in bonis charitatis, quae sunt usus, praestandis (454).
Quod angeli spirituales sint formae charitatis (553, 3804, 4735).
DE VOLUNTATE ET INTELLECTU.
Quod binae facultates homini sint, una quae vocatur intellectus, altera quae voluntas (35, 641, 3939 (3539, 5969?), 10122).
Quod binae illae facultates faciant ipsum hominem (10076, 10109-10110, 10264, 10284).
Quod homo talis sit, quales illae facultates apud illum sunt (7342, 8885, 9282, 10264, 10184 (10284?)).
Quod per illas homo etiam distinguatur a bestiis, ex causa quia intellectus hominis elevari potest a Domino, et videre vera Divina, pariter voluntas, et percipere bona Divina, et sic homo conjungi Domino per binas suas facultates, quae faciunt illum; secus autem bestiae (4525, 5114, 5302, 6323, 9231).
Et quia homo in facultate illa est prae bestiis, quod non mori possit quoad interiora sua quae ejus spiritus sunt, sed quod vivat in aeternum (5302).
Quod (sicut) omnia in universo se referant ad bonum et verum, ita apud hominem ad voluntatem et intellectum (803, 10122).
Quia intellectus est recipiens veri ac voluntas boni (3332, 3623, 5332 (5835?), 6065, 6125, 7503, 9300, 9930).
Eodem recidit, sive dicas verum sive dicas fidem, nam fides est veri ac verum est fidei; et eodem recidit, sive dicas bonum sive dicas amorem, nam amor est boni et bonum est amoris; quod enim homo credit hoc verum dicit, et quod homo amat hoc bonum dicit (4353, 4997, 7178, 10122, 10367).
Inde sequitur quod intellectus sit recipiens fidei, et quod voluntas sit recipiens amoris (7178 (7179?), 10122, 10367).
Et quia intellectus hominis recipere potest fidem in Deum, ac voluntas amorem in Deum, quod possit fide et amore conjungi Deo, et qui conjungi potest Deo amore et fide, non potest mori in aeternum (4525, 6323, 9231).
Quod voluntas hominis sit ipsum esse vitae illius, quia est receptaculum amoris seu boni; et quod intellectus sit existere vitae inde, quia est receptaculum fidei seu veri (3619, 5002, 9282).
Ita quod vita voluntatis sit vita principalis hominis, et quod vita intellectus procedat inde (585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10119): similiter ut lux ex igne seu flamma (6032, 6314).
Quod quae in intellectum veniunt et simul in voluntatem, approprientur homini, non autem quae solum in intellectum (9009, 9069, 9071, 9129 (9133?), 9182, 9386, 9393, 10076, 10109-10110).
Quod illa fiant vitae hominis quae recipiuntur voluntate (3161, 9386, 9393).
Inde sequitur quod homo sit homo ex voluntate, et inde intellectu (8911, 9069, 9071, 10076, 10109-10110).
Unusquisque etiam homo ab aliis amatur et aestimatur secundum bonum suae voluntatis et inde intellectus, amatur enim et aestimatur qui vult bene et intelligit bene, ac rejicitur et vilipenditur qui intelligit bene et non vult bene (8911, 10076).
Quod homo post mortem etiam maneat, sicut ejus voluntas et inde intellectus est (9069, 9071, 9386, 10153).
Et quod quae intellectus sunt, et non simul voluntatis, tunc evanescant, quia non sunt in homine (9282).
Seu quod eodem recidit, quod homo post mortem maneat sicut ejus amor est et inde fides, aut sicut ejus bonum et inde verum; et quod quae fidei sunt et non simul amoris, seu quae veri sunt et non simul boni, tunc evanescant, quia non sunt in homine, ita non hominis (553, 2364 (2363?), 10153).
Quod homo possit intellectu capere quod non ex voluntate facit, seu quod possit intelligere quod non potest velle, quia contra amorem ejus (3539).
Quod homo aegre sciat distinguere inter cogitare et velle, causa (9991 (9995?)).
Quam perversus status est apud quos intellectus et voluntas non unum agunt (9075).
Quod talis status sit apud hypocritas, dolosos, assentatores et simulatores (4326 (2426?), 3573, 4799, 8250).
Quod omnis voluntas boni et inde intellectus veri, sit a Domino, non ita intellectus veri separatus a voluntate boni (1831, 3514, 5483 (5482?), 5649, 6027, 8685, 8701, 10153).
Quod intellectus sit qui illustratur a Domino (6222, 6608, 10659).
Quod intellectus illustretur, quantum homo recipit verum voluntate, hoc est, quantum vult facere secundum id (3619).
Quod intellectui sit lux e caelo, sicut visui lux e mundo (1524, 5114, 6608, 9128).
Quod intellectus talis sit, qualia sunt vera ex bono, ex quibus formatus est (10064).
Quod intellectus sit qui est ex veris quae ex bono, non autem qui est ex falsis quae a malo (10675).
Quod intellectus sit videre ex illis quae experientiae et scientiae sunt, vera, causas rerum, nexus et consequentia in serie (6125).
Quod intellectus sit videre et percipere num verum sit antequam confirmatur, non autem posse confirmare quodcunque (4741, 7012, 7680, 7950, 8521, 8780).
Quod videre et percipere num verum sit antequam confirmatur, solum detur apud illos qui afficiuntur vero propter verum, ita qui in luce spirituali sunt (8521).
Quod lux confirmationis sit lux naturalis, dabilis etiam apud malos (8780).
Quod omnia dogmata etiam falsa confirmari possint, usque ut appareant sicut vera (2482 (2243, 4647?), 2490 (2385, 4741?), 5033, 6865, 7950).
Footnotes:
"1. secundo pro ""tertio""""2. ""gallinaceum"":-sic, nisi praetuleris gallicinium"