336. 在古人的智慧中, 有如下的教導:宇宙以及宇宙之中的萬有都與善和理相關。因此, 教會所做的一切都關乎仁(或義)與信, 因為一切源自仁(或義)的,被稱為善; 一切源自信的,被稱為理。
義與信是兩件明顯不同的事情, 然而要在我們裡面聯合為一, 使我們成為教會的一員, 因為它們令教會存於我們裡面。因這個緣故, 古人便爭論此二者誰為先,應當稱哪個為首。有些人說是理,因而是信; 其它人說是善,因而是義。因為他們注意到, 當我們出生後, 很快就開始學習說話和思考; 通過知識的獲取, 言辭與思維還帶來我們認知的發展, 從而得知與領悟何為理, 並藉著這些途徑, 後來我們得知並領悟何為善。因此, 我們先知道何為信, 然後才知道何為義。於是, 這樣理解的人們會得出結論:與信相關的理為首生, 與義相關的善為後生。因此緣故, 他們將首生的榮幸與權利授予信。
然而, 這些人壓制自己的認知,用大量的理由來支持信, 以致於看不到:除非與善聯結, 信並非真的信; 除非與信相連, 善亦非真的善; 因此成為一個整體。倘若二者未聯合, 沒有哪一個對教會有任何價值。在接下來的章節中, 將會說明它們完全聯合。
[2]現在, 作為本章的引言, 我先簡短地說明一下二者如何或以何種方式結合為一個整體。對於接下來內容的闡明, 作用重大。
從時間的立場而言, 信(或理)是首先的; 然而, 就目的而言, 義(或善)是首先的。目的上的首先, 才是真正的首先, 因為目的是首要的,也是首生的。時間上的首先並非真正的首先, 只不過看起來如此而已。
為了能更清楚地認知, 我以建教堂與房屋,打理果園和預備耕地來作比方。對建教堂來說, 在時間上首先要做的是打地基,砌牆,蓋頂, 然後安置聖壇,建造講道台。然而在目的上首先的, 是在教堂內敬拜上帝, 這也是需要完成其它工程的原因所在。對建房子而言, 在時間上首先的, 是先建外部結構, 再裝備內部所需; 然而在目的上首先的, 是一個方便舒適的住所供自己和家人使用。關於打理果園, 時間上首先的事情是平整土地, 預備土壤, 栽樹下種, 以長成有用的植物; 然而在目的上首先的, 是使用樹上的果實。預備耕地首先要做的, 是平整土地,先耕再耙, 然後播種; 然後在目的上首先的, 是收割莊稼,發揮其用。
從以上比喻, 任何人都可得出結論, 到底哪個才是真正的首先。任何人想建教堂或房屋, 或者打理果園與預備耕地, 最首要的目的是在於其用途, 當尋求途徑去實現它的過程中, 人們始終在腦中持有並考慮到這個用途。因此我們推論出:因信而明白真理, 在時間上是首先的; 因義而有的善行, 在目的上是首先的。後者是真正的首先, 在我們思想中應當是真正首生的。
[3]然而, 我們應當知道什麼是信,什麼是義, 其實質如何。除非分成若干論點逐一論述, 否則無法明白, 並且信與義各有自己的系列。
關於信, 具體論述如下:
(1)得救之信, 是信主上帝拯救者耶穌基督。
(2)簡言之, 信就是:過良善生活,持正當信仰之人, 被主拯救。
(3)獲得信的方法:接近主, 從聖言學真理, 憑藉所學真理生活。
(4)一些真理聚攏如同打包成捆, 提升並完善信。
(5)無義之信並非信, 無信之義亦非義; 若非來自於主, 二者皆無生命。
(6)主,義與信成為一, 正如人的生命,意志與認知為一; 如同分開, 各自崩潰如同珍珠碎為粉末。
(7)主是人裡面的義與信, 人是主裡面的義與信。
(8)義與信匯合在善行之中。
(9)有真信, 假信, 還有虛偽之信。
(10)惡者無信。
接下來逐一闡述。
336. Chapter 6: Faith
FROM the wisdom of the ancients came the following teaching: the universe, and each and every thing in it, relates to goodness and truth. Therefore all aspects of the church relate to love or goodwill and faith, since everything that is called good flows from love or goodwill and everything called truth flows from faith.
Now, goodwill and faith are two distinct things, yet they become one in us and make us people of the church - they cause the church to exist within us. For this reason, among the ancients it was a matter of contention and dispute which of the two should be primary and rightly be called the firstborn. Some of them said it was truth and therefore faith. Others said it was goodness and therefore goodwill. Some people observed that soon after we are born we learn to talk and think; then talking and thinking lead to the development of our intellect through study, that is, through learning and understanding what is true. Then we use these means to learn and understand what is good. First, therefore, we learn what faith is, and afterward what goodwill is. The people who adopted this point of view considered true faith to be the firstborn and goodwill to be born later. For this reason they accorded faith the rights and privileges of the firstborn.
They overwhelmed their own intellect, however, with an abundance of arguments in favor of faith to the point where they did not see that faith is not truly faith unless it is connected to goodwill, and neither is goodwill truly goodwill unless it is connected to faith. The two unite. If the two do not unite, neither of them amounts to anything in the church. Below I will show that they are completely united.
[2] Now, in this introduction to the chapter I will just take a few words to disclose how the two unite or in what way, since this will help shed light on what follows.
From the standpoint of time, faith (meaning truth as well) is primary, but from the standpoint of purpose, goodwill (meaning goodness as well) is primary. Whatever the primary purpose is, that is the element that is truly primary because it is of prime importance and is the real firstborn. Whatever is primary in time is only apparently primary, not truly primary.
So that this may be clearly understood I will illustrate it with analogous situations that occur in constructing a church building or a house, developing a fruit garden, and preparing a field. Constructing a church building: From the standpoint of time, the primary thing is to lay the foundation, raise the walls, put on the roof, and then put in an altar and build the pulpit. From the standpoint of purpose, however, the primary thing is to worship God in the building, which is why these other steps were taken. Constructing a house: From the standpoint of time, the primary thing is to build the outside of our house and then build inside it the various things that we need. From the standpoint of purpose, however, the primary thing is to have a comfortable place for us and the others in our household to live. Developing a fruit garden: From the standpoint of time, the primary thing is to level the ground, prepare the soil, plant the trees, and sow other plants that will be beneficial. From the standpoint of purpose, however, the primary thing is to use the fruit from the trees. Preparing a field: From the standpoint of time, the primary thing is to level the earth, plow it, harrow it, and then plant the seeds. From the standpoint of purpose, however, the primary thing is the harvest and the use of the crops.
On the basis of these analogies, anyone can conclude what is truly primary. Whether we are building a church or a house or developing a fruit garden or working to prepare a field, our primary intention is always the use of it. This is what we continually keep uppermost in our minds as we acquire the means of achieving our goal. We can conclude therefore that from the standpoint of time the primary thing is true understanding that comes from faith, but from the standpoint of purpose the primary thing is good action that comes from goodwill. Since the latter is truly primary, it is actually the firstborn in our mind.
[3] It is important, however, to know what faith and goodwill are, each in its own essence, and this cannot be known unless each is divided up point by point - into points about faith and points about goodwill.
The points about faith are the following:
1. The faith that saves us is faith in the Lord God our Savior Jesus Christ.
2. Briefly put, faith is believing that people who live good lives and believe the right things are saved by the Lord.
3. The way we receive faith is by turning to the Lord, learning truths from the Word, and living by those truths.
4. Having a quantity of truths that are bound together like strands in a cable elevates and improves our faith.
5. Faith without goodwill is not faith. Goodwill without faith is not goodwill. Neither of them is living unless it comes from the Lord.
6. The Lord, goodwill, and faith form a unity in the same way our life, our will, and our intellect form a unity. If we separate them, each one crumbles like a pearl that is crushed to powder.
7. The Lord is goodwill and faith within us. We are goodwill and faith within the Lord.
8. Goodwill and faith come together in good actions.
9. There is faith that is true, faith that is illegitimate, and faith that is hypocritical.
10. Evil people have no faith.
Now these points need to be explained one by one.
336. CHAPTER SIX. FAITH
The wisdom of the ancients was the source of the dogma that the universe and everything in it relate to good and truth; and thus everything to do with the church relates to love or charity and to faith, since everything arising from love or charity is called good, everything arising from faith is called truth. Now because charity and faith are quite clearly separate, but must be combined in anyone who is going to be a member of the church, that is, have the church in him, the ancients disputed and argued about which of the two came first, and so which could properly be called the elder. Some of them said it was truth, and therefore faith; others said it was good, and therefore charity. For they observed that after being born a person at once begins to learn to talk and think; this gradually develops his understanding by the acquisition of knowledge, and he thus learns and understands what truth is; and by these means he later learns and understands what good is. So he grasps first what faith is, and afterwards what charity is. Those who have understood the matter like this have concluded that the truth of faith is the first-born, and the good of charity is born later. For this reason they have assigned to faith the privileged position and right of the first-born. However, these people have so swamped their understanding with a mass of arguments in favour of faith, that they have failed to see that faith is no faith if not combined with charity, and neither is charity charity if not combined with faith, so making up a single whole. If this is not so, then neither has any value to the church. It will be shown in the following pages that they form a complete single whole.
[2] But by way of introduction I shall reveal briefly how or in what way they make up a single whole. This is important as throwing some light on what follows. Faith, which also means truth, is first in time, but charity, which also means good, is first in intention. That which is first in intention is really first, because it is primary and so also the first-born. That which is first in time is not really first, but only seems to be.
To make this comprehensible comparisons will be drawn with the building of a church and a house, the laying-out of a garden and the preparation of a field. The first thing in time in building a church is laying the foundations, building the walls, putting the roof on, and then putting an altar inside and constructing a pulpit; but the first thing in intention is the worship of God in the church, which is the reason why the other things are done. The first thing in time in building a house is making its outer fabric, and equipping it with all the necessities of life; but the first thing in intention is a convenient dwelling for oneself and the others who are to live in the house. The first thing in time in laying out a garden is levelling the ground, preparing the soil, and planting trees and sowing seed to raise useful plants; but the first thing in intention is the profit to be derived from these things. The first thing in time in preparing a field is levelling the ground, ploughing, harrowing, and then sowing; but the first thing in intention is the crop, so also the use it will serve.
[3] These comparisons will allow anyone to deduce what is essentially first. Surely everyone who wants to build a church or a house, or to lay out a garden, or till a field, first of all intends its use, and holds this constantly in mind and considers it, while seeking the means to effect it? We deduce then that the truth of faith is first in time, but that the good of charity is first in intention, and since this therefore plays the leading role it is really the first-born in the mind.
But we need to know what both faith and charity are in essence, and this cannot be known unless the subject is divided into propositions, both faith and charity having their own series. Those dealing with faith are as follows:
I Saving faith is in the Lord God the Saviour Jesus Christ.
II Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord.
III A person acquires faith by approaching the Lord, learning truths from the Word, and living by them.
IV The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection.
V Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life.
VI The Lord, charity and faith make one, just as in a person life, will and understanding do; if they are separated, each of them is destroyed, like a pearl collapsing into dust.
VII The Lord is charity and faith in the person, and the person is charity and faith in the Lord.
VIII Charity and faith are present together in good deeds.
IX There is true faith, spurious faith and hypocritical faith.
X The wicked have no faith.
These propositions must now be explained one by one.
336. CHAPTER 6
FAITH
From the wisdom of the ancients came forth this tenet, that the universe and each and all things therein relate to good and truth; and thus that all things pertaining to the church relate to love or charity and faith, since everything that flows forth from love or charity is called good, and everything that flows forth from faith is called true. Since then charity and faith are distinguishably two, and yet make one in man, that he may be a man of the church, that is, that the church may be in him, it was a matter of controversy and dispute among the ancients, which one of the two should be first, and which therefore is by right to be called the firstborn. Some of them said that truth is first and consequently faith; and some good, and consequently charity. For they saw that immediately after birth man learns to talk and think, and is thereby perfected in understanding, which is done by means of knowledges, and by this means he learns and understands what is true; and afterwards by means of this he learns and understands what is good; consequently, that he first learns what faith is, and afterward what charity is. Those who so comprehended this subject, supposed that the truth of faith was the firstborn, and that good of charity was born afterwards; for which reason they gave to faith the eminence and prerogative of primogeniture. But those who so reasoned overwhelmed their own understandings with such a multitude of arguments in favor of faith, as not to see that faith is not faith unless it is conjoined with charity, and that charity is not charity unless conjoined with faith, and thus that they make one, and if not so conjoined, neither of them is anything in the church. That they do completely make one, will be shown in what follows.
[2] But in these prefatory remarks I will show briefly how or in what respect they make one; for this is important as throwing some light on what follows. Faith, by which is also meant truth, is first in time; while charity, by which is also meant good, is first in end; and that which is first in end, is actually first, because it is primary, therefore also it is the firstborn, while that which is first in time, is not actually first, but only apparently so. But to make this understood, it shall be illustrated by comparisons with the building of a temple, and of a house, the laying out of a garden, and the preparation of a field. In the building of a temple, the first thing in time is to lay the foundation, erect the walls and put on the roof; then to put in the altar and rear the pulpit; while the first thing in end is the worship of God therein, for the sake of which the preceding work is done. In the building of a house, the first thing in time is to build its outside parts, and also to furnish it with various articles of necessity; while the first thing in end is a suitable dwelling for the man and the others who are to constitute his household. In the laying out of a garden, the first thing in time is to level the ground, prepare the soil, and plant trees in it and sow in it the seeds of such things as will be of use; while the first thing in end is the use of its products. In the preparation of a field, the first thing in time is to smooth, plough and harrow it, and then to sow it; while the first thing in end is the crop; thus again, use. From these comparisons anyone may conclude what is essentially first. Does not everyone who wishes to build a temple or a house, or to lay out a garden, or cultivate a field, first intend some use? And does he not continually keep this in his mind and meditate upon it while he is procuring the means to it? We therefore conclude that the truth of faith is first in time, but that the good of charity is first in end; and that this latter, because it is primary, is actually the firstborn in the mind.
[3] But it is necessary to know what faith is, what charity is, each in its essence; and this cannot be known unless each is divided into separate propositions - faith into its own, and charity into its own. Faith shall therefore be treated under the following heads:
1. Saving faith is faith in the Lord God the Savior, Jesus Christ.
2. The sum of faith is that he who lives well and believes rightly, is saved by the Lord.
3. Man acquires faith by going to the Lord, learning truths from the Word, and living according to them.
4. An abundance of truths cohering as if in a bundle, exalts and perfects faith.
5. Faith without charity is not faith, and charity without faith is not charity, and neither has life except from the Lord.
6. The Lord, charity, and faith make one, like life, will, and understanding in man; and if they are divided, each perishes, like a pearl reduced to powder.
7. The Lord is charity and faith in man, and man is charity and faith in the Lord.
8. Charity and faith are together in good works.
9. There is a true faith, a spurious faith, and a hypocritical faith.
10. In the evil there is no faith.
These shall now be explained separately.
336. 1 CHAPTER VI
FAITH
The wisdom of the ancients taught that the universe as a whole and in all its parts has relation to good and truth, and consequently that all things of the Church relate to love or charity, and faith; for everything proceeding from love or charity is called good, and everything proceeding from faith is called true. Now since charity and faith are distinctly two, and yet make one in man, in order that he may belong to the Church, that is, that the Church may be in him, it was therefore a matter of controversy and dispute among the ancients which of the two should be first, and which had the right to be called the first-born. Some said that truth should have priority, and consequently faith was first, while some said that good should have priority and, consequently charity was first. For they saw that a man, soon after his birth, learns to speak and think, and in this way to become perfected in understanding, which is effected by means of knowledge, and thus he learns and understands what is true. They also saw that by these means in process of time he learns and understands what is good; consequently he first learns what faith is, and afterwards what charity is. Those who thus understood the matter supposed that the truth of faith was the first-born, and that the good of charity came later; to faith, therefore, they attributed the honor and the prerogative of primo-geniture. However, they were so confused by the wealth of argument in favor of faith that they did not perceive that faith is not faith unless united to charity, and that charity is not charity unless united to faith, and thus that they make one; otherwise that neither the one nor the other has a place in the Church. That faith and charity are absolutely one will be shown in the pages that follow.
[2] 2 "In this preface, however, I will explain briefly how or in what manner they make one, as this is of importance in making clear what follows. Faith, by which is also meant truth, is first in time; but charity, by which is also meant good, is first in respect to end. Now that which is first in respect to end is actually first, because it is primary and consequently first-born; whereas, that which is first in time is not actually first, but only apparently so. To make this clear it will be illustrated by comparisons, as by what happens in the building of a temple, and of a house, in the laying out of a garden, and the cultivation of a field. In the building of a temple, the first thing in time is to lay the foundation, to erect the walls, to put on the roof, and then to place an altar in position and set up a pulpit; but what is first in respect to end is the worship of God therein, the purpose for which those things are done. In the building of a house, the first thing in time is to build its exterior, and then to furnish it with all necessary conveniences; but what is first in respect to end is a commodious dwelling for the owner and those who are to be of his household. In the laying-out of a garden, the first thing in time is to level the ground, to prepare the soil, to plant trees, and to sow what will be of use; but what is first in respect to end is the enjoyment of its fruits. In the cultivation of a field, the first thing in time is to level the ground, to plough, harrow, and sow; but what is first in respect to end is the harvest, thus also use. From these illustrations all may conclude what is first in itself. For in building a temple or a house, in laying out a garden and preparing a field, every one looks to use in the first place, keeping this ever before him and turning it over in his mind, while he provides the means to attain it. We conclude, therefore, that the truth of faith is first in time, but that the good of charity is first in respect to end; and that the latter, being primary, is actually the first-born in the mind."
[3] It is now necessary to know what faith and charity are, each in its essence; and this can only be done by considering each under a number of propositions, those concerning faith and those concerning charity.
The propositions concerning faith are:
I. A saving faith is faith in the Lord God the Savior, Jesus Christ.
II. The sum and substance of faith is, that he who lives well and believes aright, is saved by the Lord.
III. A man acquires faith by approaching the Lord, learning truths from the Word, and living according to them.
IV. A number of truths, that cohere as one whole, exalts and perfects faith.
V. Faith without charity is not faith, and charity without faith is not charity, and neither has any life except from the Lord.
VI. The Lord, charity, and faith make one, like life, will, and understanding in man; and if they are divided, each is destroyed, like a pearl reduced to powder.
VII. The Lord is charity and faith in man, and man is charity and faith in the Lord.
VIII. Charity and faith are together in good works.
IX. There is a true faith, a spurious faith, and a hypocritical faith.
X. The evil have no faith.
These propositions shall now be explained separately.
Footnotes:
336. 1 CAPUT SEXTUM. DE FIDE.
Ex sapientia Antiquorum profluxit hoc dogma, quod Universum ac omnia et singula ejus se referant ad Bonum et Verum, et sic quod omnia Ecclesiae ad Amorem seu Charitatem et Fidem, quoniam omne id vocatur Bonum, quod profluit ex Amore seu Charitate, et omne id vocatur Verum quod profluit ex Fide: nunc quia Charitas et Fides distincte duo sunt, sed usque unum faciunt in homine, ut sit homo Ecclesiae, hoc est, ut Ecclesia in homine sit, ideo apud antiquos controversum et disceptatum est, quid ex duobus illis Primum erit, et sic quid jure vocandum est Primogenitum; quidam ex illis dixerunt quod Verum, consequenter quod Fides, et quidam quod Bonum, consequenter quod Charitas; viderunt enim, quod homo statim post nativitatem discat loqui et cogitare, et per haec perfici intellectu, quod fit per scientias, et sic discere et intelligere quid Verum, et quod his mediis postea discat et intelligat quid Bonum, proinde quod primum quid Fides, et postea quid Charitas: illi qui hanc rem ita comprehenderunt, putaverunt, quod Verum fidei sit Primogenitum, et quod Bonum Charitatis sit post natum, quapropter etiam Fidei Primogeniturae eminentiam 2 et jus praerogativum attribuerunt: sed hi obruerunt intellectum suum copia argumentorum pro Fide, usque ut non viderent, quod Fides non sit fides nisi conjuncta Charitati, et quod nec Charitas sit charitas nisi conjuncta Fidei, et sic quod unum faciant, et quod si non, una et altera non sit aliquid in Ecclesia; quod prorsus unum faciant, in sequentibus demonstrabitur.
[2] 3 "Sed in hac Praefatione paucis detegam quomodo seu qua ratione unum faciunt, hoc enim interest, ut sequentia in aliqua luce sint; videlicet, Fides, per quam etiam intelligitur Verum, est Primum tempore, at Charitas, per quam etiam intelligitur Bonum, est Primum fine, et id quod Primum fine est, hoc actualiter Primum est, quia Primarium, ita quoque Primogenitum, ac id quod Primum est tempore, id non Primum est actualiter, sed apparenter, sed hoc ut comprehendatur, illustrabitur per Comparationes, quod fiet cum exstructione Templi, ut et Domus, et cum constructione Horti, et cum praeparatione Agri: cum EXSTRUCTIONE TEMPLI; Primum tempore est, ponere fundamentum, erigere muros, superimponere tectum, et postea immittere Altare, et exstruere Suggestum; Primum fine autem est Cultus Dei in illo, propter quem fiunt illa. Cum EXSTRUCTIONE DOMUS, Primum tempore est aedificare Externa ejus, et quoque illam instruere variis quae necessitatis sunt; at Primum fine est Habitatio commoda pro se et pro reliquis qui in Domo ejus erunt. Cum CONSTRUCTIONE HORTI, Primum tempore est explanare solum, et praeparare humum, ac implantare arbores, ac inseminare talia, quae usui inservient, at Primum fine est usus fructus ex illis. Cum PRAEPARATIONE AGRI, Primum tempore est, terram applanare, arare, occare, et dein inserere semina, at Primum fine est Messis, ita quoque usus.
[3] Ex his Comparationibus quisque potest concludere, quid in se Primum est; nonne omnis dum vult aedificare Templum aut Domum, ut et construere Hortum, et elaborare agrum, Primum intendit Usum, et hunc continue in Mente tenet et versat, dum media ad illum procurat; concludimus ergo, quod Verum fidei sit Primum tempore, at quod Bonum charitatis sit Primum fine, et quod hoc ideo quia Primarium, sit actualiter in mente Primogenitum." Sed necessum est, ut sciatur quid Fides et quid Charitas, quaeque in sua essentia, et hoc non sciri potest, nisi utraque dispescatur in Articulos, Fides in suos, et Charitas in suos: Fidei itaque Articuli sunt hi;
I. Quod Fides Salvifica sit in Dominum Deum Salvatorem Jesum Christum.
II. Quod Fides in summa sit, quod qui bene vivit, et rite credit, a Domino salvetur.
III. Quod homo Fidem accipiat, per quod Dominum adeat, veritates ex Verbo discat, et secundum illas vivat.
IV. Quod copia veritatum sicut in fasce cohaerentium exaltet et perficiat fidem.
V. Quod Fides absque charitate non sit fides, et quod Charitas absque fide non sit charitas, et quod utraque nisi a Domino non sit viva.
VI. Quod Dominus, Charitas et Fides unum faciant, sicut Vita, Voluntas et Intellectus in homine, et quod si dividuntur, unumquodvis pereat, sicut Unio dilapsa in pollinem.
VII. Quod Dominus sit Charitas et Fides in homine, et quod homo sit Charitas et Fides in Domino.
VIII. Quod Charitas et Fides simul sint in Operibus bonis.
IX. Quod sit Fides vera, Fides spuria, et Fides hypocritica.
X. Quod nulla fides sit apud malos. Haec nunc singulatim explicanda sunt.
Footnotes:
1. Prima editio: 326.
2. Prima editio: eminientiam.
3. In editione prima hic textus totus signis citationis inclusus est.