109、仁与信的结合还像人的意愿与理解力的结合。因为这些是接受良善与真理的两种官能，意愿接受良善，理解力接受真理。因此，这两种官能也接受仁与信，因为良善属于仁，真理属于信。众所周知，仁和信与人同住并在他里面；既然如此，那么它们只能在他的意愿和理解力中，因为一个人的全部生命都在那里，并来自那里。人也有记忆，但这只是外院，那些将要进入理解力和意愿的事物在那里集合。由此明显可知，仁与信有一个类似良善与真理那样的结合；这种结合的性质从前面关于良善与真理的说明清楚可知。
109、仁爱与信仰的合一，还像人的意志与认知的合一。因为这两种能力接受良善与真理，意志接受良善，认知接受真理。因此同样的，有两种能力接受仁爱与信仰，因为良善属于仁爱，真理属于信仰。每个人都知道人里面有仁爱和信仰。既然如此，它们必定在他的意志和认知中，因为那（译者注：意志与认知）是人的生命之所在。人也有记忆，但那只是像个准备室一样，诸事物在那里汇聚起来，然后进入认知和意志。因此很明显仁爱和信仰的合一，与意志和认知的合一是一样的。从上面（28-55节关于意志和认知的描述，也可以理解这种合一的性质。
109. The oneness of caring and faith is also like the oneness of our will and our understanding. These are, after all, the two faculties in us that are receptive to goodness and truth, our will being the faculty receptive to goodness and our understanding being the faculty receptive to truth. These two faculties are also receptive to caring and faith, because caring has to do with goodness and faith has to do with truth. Everyone knows that caring and faith are with us and in us, and since they are with us and in us, the only place they can be is in our will and in our understanding. Our whole life resides there and comes forth from there. Yes, we do have a faculty of memory as well, but that is only a waiting room where things gather that are going to enter our understanding and our will. We can see, then, that the oneness of caring and faith is like the oneness of our will and our understanding. The nature of this oneness can be seen from the information already presented on our will and our understanding [28-35].
109. The union between kindness and faith is also like the union between our motivation and our understanding. These two capabilities are what receive goodness and truth — our motivation receives goodness, and our understanding receives truth. So these two capabilities also receive kindness and faith, since goodness relates to kindness, and truth relates to faith.
Everyone knows that kindness and faith are inside of us. Since they are inside us, the only place they could be is in our motivation and our understanding, because that is where all our life force is, and where it comes from. We have memory, too, but memory is just an entrance hall where things that will become a part of our motivation and understanding gather.
So clearly kindness and faith are united in the same way that motivation and understanding are. You can see what this union is like from what I said before about motivation and understanding.
109. The union of charity and faith is also like that between a person's will and his intellect. For those are the twin faculties for the reception of good and truth, good by the will, truth by the intellect. So those two faculties also receive charity and faith, since good relates to charity and truth to faith. Everyone is aware that charity and faith reside with a person and in him; and this being so, they cannot be elsewhere than in his will and his intellect, for the whole of a person's life is located there and comes from there.
People also have a memory. But this is only a forecourt, where the things that are going to enter his intellect and will foregather. From this it is clear that the union of charity and faith is like that between the will and the intellect, and the nature of this union can be established from what has already been said about the will and the intellect.
109. The union of charity and faith is also the same as that of the will and understanding with man; for it is those two faculties that receive good and truth; the will receives good, and the understanding truth: hence also those two faculties receive charity and faith; because good belongs to charity, and truth to faith. Every one is aware that charity and faith are with man, and that they are in him: and, because they are with him and in him, therefore also they are nowhere else but in his will and his understanding; for the whole of a man's life is in these faculties, and from them. A man has also a memory; but this is merely an outer court, where those things are collected which are about to enter into the understanding and the will. From this it is evident, that the union of faith and charity is the same as that of will and understanding; the nature of which union may appear from what has been said above concerning the Will and the Understanding.
109. The union of charity and faith is also like that of the will and the understanding with man; for these are the two faculties which receive good and truth, the will receiving good and the understanding truth; thus, also, these two faculties receive charity and faith, since good is of charity and truth is of faith. Everyone knows that charity and faith are with man, and in him, and because they are with man, and in him, they must be in his will and understanding, for all the life of man is therein, and from thence. Man has also memory, but this is only the outer court, where those things are collected together which are to enter into the understanding and the will. Thence it is evident that there is a like union of charity and faith, as there is of the will and the understanding; the quality of which union may appear from what has been said above concerning the Will and the Understanding.
109. Talis quoque unio est charitatis et fidei, qualis est voluntatis et intellectus apud hominem: binae enim illae facultates sunt quae recipiunt bonum et verum, voluntas bonum et intellectus verum; ita quoque binae illae facultates recipiunt charitatem et fidem, quoniam bonum est charitatis et verum est fidei. Quod charitas et fides sint apud hominem, et in illo, nullus non scit; et quia sunt apud illum et in illo, non alibi sunt quam in ejus voluntate et intellectu, omnis enim vita hominis ibi est, et inde est, est quoque homini memoria; sed haec modo est atrium, ubi colliguntur illa quae in intellectum et voluntatem intrabunt. Inde patet quod similis unio sit charitatis et fidei, qualis est voluntatis et intellectus; quae unio qualis est, constare potest ex illis quae de Voluntate et Intellectu prius dicta sunt.