367.⑷然而，将主、仁与信分割之人并非接受它们的形式，确切地说，是摧毁它们的形式。人若将主从仁与信中分离出去，就等于拿走它们的生命。没有生命的仁与信要么不复存在，要么会流产。主是生命之本（参看358节）。人若承认主，却将仁丢弃一边，那他只不过是口头上承认祂而已。他的承认和告白是冰冷的，其中毫无信可言；它缺乏属灵的本质，因为信的本质是仁爱。但是，若践行仁爱，却不承认主是天地之神，与父为一（如祂自己所教导的），那他所践行的仁爱纯粹是属世的，其中没有永生。教会中人都知道，一切本为善之善皆来自神，因而来自主，祂是真神，也是永生（约翰一书5:20）。仁爱也是如此，因为善与仁为一。
脱离仁之信并非信，因为信是人生命的光、而仁是人生命的热。因此，仁从信分离，如同热从光分离。这导致人的状态如同世上的严冬，地上万物凋亡。真正的仁与真正的信就象意愿与理解力那样不可分离；否则，理解力会沦为虚无，意愿也随即如此。仁与信也一样，因为仁居于意愿，而信居于理解力。
将仁从信分离，如同将本质从形式分离。学术界都知道，没有形式的本质，或没有本质的形式，什么都不是；因为本质若不通过形式，就没有任何品质可言，而形式若不通过本质，就不是持续存在的实体。所以，它们若彼此分离，就都无法被断定为某个事物。仁是信的本质，信是仁的形式，就象善是真的本质，真是善的形式，如前所述。
善与真这二者存在于每一个具有本质存在的事物中。所以，既然仁与善相关，信与真相关，那么它们可用人体的很多特征和世上的很多现象来对比说明。它们恰似肺的呼吸和心脏的收缩运动；因为仁与信就象心与肺那样不可分离；若心跳停止，肺即刻停止呼吸；若肺停止呼吸，则会完全失去意识，也无法运动肌肉，以致心脏很快停止跳动，生命迹象完全消失。这种比较是很贴切的，因为心对应于意愿，因而也对应于仁爱，肺呼吸则对应于理解力，因而也对应于信。如前所述，仁居于意愿，信居于理解力；这就是圣言中“心”与“气”的意思。
仁与信的分离还恰似血与肉的分离。与肉分离之血会凝成血块并变质；而与血分离之肉则会逐渐腐烂长蛆。就属灵之义而言，“血”表智与信之真，而“肉”则表爱与仁之善。血和肉的这些含义可见于《破解启示录》（关于血，379节，关于肉832节）一书。
为了仁与信能成为某个事物，它们象人体内的食物和水，或象饼和酒一样不可分离。因为食物或饼若不就着水或酒，只会在胃中膨胀，象未消化的块状物那样损害人的胃，最后变得象烂泥。同样，只喝水或酒，不吃食物或饼，也会撑胀人的胃，还有血管和毛孔，它们由于缺乏营养，会导致身体衰弱，甚至死亡。这种比较也很贴切，因为“食物”与“饼”的属灵之义表爱与仁之善，而“水”与“酒”则表智与信之真（参看《破解启示录》50，316，778，932节）。
与信结合之仁和反过来与仁结合之信，好比少女白里透红的漂亮脸蛋。这也是极为形像的，因为在灵界，爱和由此而来的仁因着灵界太阳之火而发红，真理和由此而来的信则因着那太阳之光而发白。因此，与信分离之仁好比一张布满麻点的脸，而与仁分离之信则好比一张死尸的苍白之脸。与仁分离之信还好比半边身子瘫痪，就是所谓的偏瘫，若继续发展下去，人就会死亡。它又好比被狼蛛叮咬后所患的圣维斯特舞蹈病。理性能力变得就象这个受害者，还象他那样狂舞，自以为活力四射，然而，它无法集中理性思维，思考属灵的真理，就象人躺在床上被梦魇控制一样。这一切足以论证本章这两个要点：首先，无仁之信并非信，无信之仁亦非仁，若非主赋予它们生命，二者皆无生命（355－361节）；其次，主、仁与信合为一体，就象人的生命、意愿与理解力合为一体，若它们分开，各自会象珍珠化为粉末一样消失（362－367节）。
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367. (4)然而, 將主,義與信分割之人並非接受它們的形式, 而是它們的摧毀者。
任何人將主從義與信分割開來, 等於將生命從義與信拿走; 沒有生命的義與信要麼不會存在,要麼成為畸形。主是生命之本(參看第358節)。任何人若接受主,卻將義從祂分開, 那只是口頭上認主而已。這樣的接受與認同是冰冷的, 毫無信可言; 因為義是信的本質, 因此與義分離的信毫無屬靈本質。然而, 倘若人實踐義的行為, 卻不認主為天地之上帝,與父為一(正如祂自己教導的), 那麼他所行的僅僅是屬世之義的行為, 內在並不包含永生。
教會中的人知道, 本質為善的一切善的事物來自上帝, 因此從主而來——祂是真上帝,是永生(約翰一書5:20)。義也是如此, 因為善與義為一。
[2]與義分開的信並非信, 因為信是人生命之光,而義是其熱。因此, 義從信分開, 就如同熱從光分開。將導致的狀態如同寒冬世界, 地上萬物蕭條,相繼死亡。義與信(如果是真的義與真的信)不可分離, 如同人的意志與認知不可分離。如果它們被分離, 認知會淪為虛無, 意志隨即如此。義與信同樣如此, 因為義居於意志之中, 信居於認知之中。
[3]將義信分離, 如同將本質與形式分離。沒有形式的本質, 與沒有本質的形式, 什麼都不是。因為本質如果沒有它的形式, 本質就沒有任何性質可言; 形式若沒有它的本質, 形式就沒有任何潛在的實質。因此, 如果二者分離, 就沒有什麼歸因於它們其中任何一個。義是信的本質, 信是義的形式; 如先前所述, 善是理的本質, 理是善的形式。
[4]善與理此二者存在於每一和所有真實存在的事物之中。義與善相關,信與理相關。因此義與信能以人的身體以及地上許多事物作比方來描述。
有個確切的比方, 就是肺的呼吸與心臟的收縮運動。義與信不可分離, 就好比心與肺不可分離。因為如果心跳結束, 肺的呼吸也隨之結束; 另一方面, 肺的呼吸停止, 隨之失去知覺, 肌肉無法動彈, 心臟很快停止跳動, 生命跡象消失。這樣的比較很確切, 因為心臟對應于意志,因而也對應於義, 而肺的呼吸對應於認知,因而也對應於信。正如先前所說, 因為義居於意志之中, 信居於認知之中; 聖言中提到"心"與"氣"(或"靈")指的就是這層意義。
[5] 義與信的分離, 用血與肉的分離來打比方, 也很確切。血從肉中分離, 先會凝結, 然後化膿腐臭。肉與血分離, 會逐漸腐爛長蛆。就屬靈意義而言, "血"表示與智與信相關的真理, 而"肉"表示與仁和義相關的良善。血所代表的意義, 在破解啟示錄379節中有所闡述, 關於血的意義, 見第832節。
[6] 義與信不可分離, 如同不能將食物與水,或餅與酒分開。若不就著水或酒來吃食物或餅, 這些東西就會在胃中膨脹, 成了不消化的塊狀物, 毀了人的胃, 最後變成一灘腐爛的垃圾。只是喝水或者酒, 不吃食物或餅, 也會撐脹人的胃, 還有血管和各通道, 於是導致營養缺乏, 直至身體瘦弱, 甚至幾乎致死。這樣的比較也很確切, 因為"食物"與"餅"的屬靈意思是指與仁和義相關的良善, 而"水"與"酒"的意思是與智和信相關的真理(請參看破解啟示錄50, 316, 778, 932節)。
[7] 義與信,信與義相互聯結, 好比一個少女的臉色美麗動人來自于紅潤與白晰的結合。這樣的比喻也很確切, 因為仁,以及源自仁的義, 在心靈世界中煥發紅色(因著心靈世界太陽之火); 而智, 以及源自智的信, 照耀白色(因著心靈世界太陽之光)。因此, 與信分離之義好比長滿丘疹的紅腫臉龐, 與義分離之信好比死屍蒼白之臉。
與義分離之信還好比半邊身子癱瘓或者偏癱, 進而惡化, 以致於死。還好比被狼蛛咬後得了聖維斯特舞蹈病。這樣受害者的理性就好比那些有信無義之人的理性。在這樣的情形下, 他們發狂般跳舞, 相信自己活力四射, 然而事實上他們毫無能力集中于理性思維, 以及思考屬靈的真理, 就好比某人躺在床上被夢魘所控制。
這些證據足以說明本章的兩個主題:首先, 無義之信並非信, 無信之義亦非義, 若無主賜生命, 二者皆無生命(355-361節); 再者, 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(362-367節)。
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367. (d) If we separate the Lord, goodwill, and faith, however, instead of being a form that accepts these qualities we are a form that destroys them. If we separate the Lord from goodwill and faith, we separate the life from goodwill and faith. Then goodwill and faith either cease to exist or become deformed. (See above, 358, on the point that the Lord is life itself.) If we acknowledge the Lord but we leave out goodwill, we acknowledge the Lord only with our lips. Our acknowledgment and confession of him is something frozen that has no faith, because the spiritual essence of faith is lacking. Goodwill is the essence of faith. If we practice goodwill but do not acknowledge that the Lord is the God of heaven and earth and is one with the Father, as he himself teaches, then our practice of goodwill is only earthly and has no eternal life within it.
People in the church know that every good thing that is truly good is from God, and therefore from the Lord who is "the true God and eternal life" (1 John 5:20). The same is true of goodwill, because goodness and goodwill are one.
[2] Faith separated from goodwill is not faith, because faith is the light of human life and goodwill is its heat. Therefore if goodwill is separated from faith, the situation is the same as when heat is separated from light. Our state in that case is like the state of the world in winter when everything on earth dies away. For goodwill to be goodwill and faith to be faith, they cannot be separated any more than will and intellect can be separated. If will and intellect are separated, the intellect becomes nothing, and the will soon follows. The same is the case for goodwill and faith because goodwill dwells in the will and faith in the intellect.
[3] Separating goodwill and faith is like separating essence and form. The learned world knows that an essence without a form and a form without an essence are nothing. An essence has no quality without its form, and a form has no underlying reality without its essence. Therefore nothing can be attributed to either of them if they are separated from each other. Goodwill is the essence of faith and faith is the form of goodwill, just as goodness is the essence of truth and truth is the form of goodness, as I said just above.
[4] These two things, goodness and truth, are in each and every thing that really exists. Goodwill relates to goodness and faith relates to truth. Therefore goodwill and faith can be illustrated by comparisons with many things in the human body and many things on earth.
A comparison with the respiration of the lungs and the systolic motion of the heart provides a perfect parallel. Goodwill cannot be taken away from faith any more than the heart can be taken away from the lungs. If the heartbeat stops, the lungs immediately stop breathing. On the other hand, if the lungs stop breathing, all sensation shuts down, all movement of muscles is lost, and soon the heart stops and the whole life comes to an end. This comparison provides a perfect parallel because the heart corresponds to the will and also to goodwill, while the breathing of the lungs corresponds to the intellect and also to faith, in that goodwill dwells in the will and faith dwells in the intellect, as I have said before. In the Word, "heart" and "spirit" have exactly these meanings.
[5] Separating goodwill and faith is also perfectly parallel to separating blood and flesh. When blood is separated from flesh it is gore at first and later becomes pus. Flesh that has been separated from blood progressively rots and breeds little worms. In the spiritual meaning, "blood" means truth that is related to wisdom and faith, and "flesh" means goodness that is related to love and goodwill. This meaning of "blood" was demonstrated in Revelation Unveiled 379; this meaning of "flesh" was demonstrated in Revelation Unveiled 832.
[6] For both goodwill and faith to be anything, they cannot be separated any more than we can separate food and water or bread and wine. If we consume food or bread without water or wine, all they do is bloat our stomach. In the form of undigested lumps, they ruin our stomach and become like rotten, foul-smelling muck inside it. If we consume water or wine without food or bread, they too bloat our stomach and swell our blood-vessels and internal passages, which become so bereft of nutrition that they emaciate the body even to the point of death. This comparison as well is a perfect parallel, since in the spiritual meaning "food" and "bread" mean goodness that relates to love and goodwill, and "water" and "wine" mean truth that relates to wisdom and faith (see Revelation Unveiled 50, 316, 778, 932).
[7] Goodwill that is connected to faith and faith that is reciprocally connected to goodwill could be likened to a lovely young woman whose facial color is beautiful because redness and whiteness are integrated in it. This simile is also a perfect parallel because love, and therefore goodwill, glows red in the spiritual world due to the fire of the sun there, while truth, and therefore faith, shines white because of the light of that sun. Therefore goodwill that is separate from faith can be likened to a face that is blazing red with pimples, and faith that is separate from goodwill can be likened to the pale white face of a corpse.
Faith that is separate from goodwill can also be likened to the paralysis of one side of the body, or hemiplegia. As it progresses, people die from it. It can also be likened to Saint Vitus's or Saint Guy's dance, which befalls people who have been bitten by a tarantula. These victims have a rationality comparable to that of people who have faith without goodwill. In both cases they dance with a fury and think of themselves as being alive, but in fact they have no more ability to focus their reasoning and think about spiritual truths than someone lying in bed being crushed by a suffocating nightmare.
This provides adequate support for two of the topics in this chapter - the earlier one that faith without goodwill is not faith; goodwill without faith is not goodwill; and that neither of them is living unless it comes from the Lord [355-361]; and the current one, that 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 [362-367].
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367. (iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them.
Anyone who separates the Lord from charity and faith takes away life from them; charity and faith without life either are non-existent or are abortions. The Lord is life itself; see on this 358 above. Anyone who acknowledges the Lord and separates charity from Him, only acknowledges Him with the lips. His acknowledgment and confession are merely cold, lacking any faith; for they lack spiritual essence, since charity is the essence of faith. Anyone, however, who does charitable deeds and fails to acknowledge the Lord as being the God of heaven and earth, one with the Father, as He Himself teaches, can perform only deeds of natural charity, which do not contain everlasting life. People in the church know that all good which is essentially good comes from God, consequently from the Lord, who is the true God and everlasting life (1 John 5:20). The same is true of charity, since good and charity are one.
[2] Faith separated from charity is no faith, because faith is the light of a person's life, and charity is its heat. Therefore, if charity is separated from faith, the result is like separating heat from light. This causes a person's state to resemble the state of the world in winter, when everything above ground dies off. Charity and faith, if they are to be real charity and real faith, can no more be separated than the will and the understanding; if they are separated, the understanding is reduced to nothing, and the will soon follows. It is the same with charity and faith, because charity dwells in the will, and faith in the understanding.
[3] Separating charity from faith is like separating essence from form. The learned world is well aware that essence without form and form without essence are nothing, since essence cannot have any quality except from its form, nor is form any continuing entity except from its essence. Hence nothing can be predicated of either if they are separated one from the other. Charity is also the essence of faith, and faith is the form of charity, precisely as was said before, that good is the essence of truth and truth is the form of good.
[4] These two, good and truth, are in every single thing which comes into existence in essence. Since therefore charity relates to good, and faith to truth, they can be illustrated by comparisons with many features of the human body, and with many phenomena on earth. An exact comparison is with the respiration of the lungs and the systolic motion of the heart; for charity can no more be separated from faith than the heart can from the lungs. For if the heart-beat ceases, the respiration of the lungs ceases at once; and if the respiration of the lungs ceases, total unconsciousness supervenes, and inability to move any muscle, so that shortly afterwards the heart also stops and all trace of life vanishes. This comparison is exact, because the heart corresponds to the will and thus also to charity, and the respiration of the lungs to the understanding and thus also to faith. For, as stated above, charity dwells in the will and faith in the understanding; this and nothing else is the meaning of 'heart' and 'breath' in the Word.
[5] The separation of charity and faith also agrees exactly with the separation of blood and flesh. Blood separated from flesh is gore and turns into rotting blood; and flesh separated from blood becomes progressively rotten and breeds worms. 'Blood' too in the spiritual sense means the truth of wisdom and faith, and 'flesh' means the good of love and of charity. This meaning of blood was demonstrated in my Apocalypse Revealed, 379; and of flesh, 832.
[6] Charity and faith, for one or the other to be anything, can no more be separated than in the human body food and water, or bread and wine. For food or bread taken without water or wine merely distend the stomach and ruin it as undigested lumps, turning into rotting mud. Water or wine without food or bread also distend the stomach, as well as the vessels and passages, which being thus deprived of nutriment cause wasting in the body to the point of death. This comparison too fits, since 'food' and 'bread' in the spiritual sense mean the good of love and of charity, and 'water' and 'wine' mean the truth of wisdom and faith (see Apocalypse Revealed 50, 316, 778, 932),
[7] Charity combined with faith and faith combined in return with charity can be likened to the beauty of a girl's face coming from the mixture of red and white in it. This likeness too is exact, since love and the charity that comes from it in the spiritual world glows red with the fire of the sun there, and truth, and the faith that comes from it, shine white with the light of that sun. Charity separated from faith can therefore be likened to a face inflamed with spots, and faith separated from charity to the colourless face of a corpse. Faith separated from charity can also be likened to a paralysis down one side, known as hemiplegia, which, if it advances, proves fatal. It can also be likened to St Vitus' or Guy's dance, which attacks people bitten by a tarantula. The faculty of reason becomes like this, and like the victim dances madly, believing itself then to be alive, yet it is no more able to assemble rational thoughts together and think about spiritual truths, than when someone is lying in bed in the grip of a nightmare. These remarks are enough to demonstrate the two theses of this chapter, first, that faith without charity is no faith and charity without faith is no charity, and both are lifeless unless the Lord gives them life; and secondly, that the Lord, charity and faith make one, just as in a person life, will and understanding do, and if they are separated, each of them is destroyed, like a pearl collapsing into dust.
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367. (4) But the man who divides the Lord, charity, and faith, is not a form that receives but a form that destroys them. For he who separates the Lord from charity and faith, separates life from them, and when this is done, charity and faith either cease to exist or are abortions. That the Lord is life itself may be seen above (n. 358). He who acknowledges the Lord and sets charity aside, acknowledges Him with the lips only; his acknowledgment and confession is purely cold; within which there is no faith; for it lacks spiritual essence, since the essence of faith is charity. But he who practises charity and does not acknowledge the Lord as the God of heaven and earth, one with the Father (as He Himself teaches), practises merely natural charity in which there is no eternal life. The man of the church knows that all good that is good in itself is from God, consequently from the Lord, who is "the true God and eternal life" (1 John 5:20); so also with charity, because good and charity are one.
[2] Faith separate from charity is not faith, because faith is the light of man's life and charity is its heat; therefore the separation of charity from faith is like the separation of heat from light; man's state then becomes like that of the world in winter, when everything on the earth dies. For charity to be charity and faith to be faith they can no more be separated than the will and the understanding; if these are separated the understanding comes to nothing, and presently the will also. It is the same with charity and faith, because charity resides in the will, and faith in the understanding.
[3] Separating charity from faith is like separating essence from form. In the learned world it is known that essence without form, or form without essence, is nothing; for essence has no quality except from form, nor is form a subsistent entity except from essence; consequently nothing can be predicated of either separate from the other. Charity is the essence of faith, and faith is the form of charity just as good (as said above) is the essence of truth, and truth is the form of good.
[4] As there are these two, namely, good and truth, in each thing and in all things that have essential existence, so there are charity and faith, charity because it belongs to good, and faith because it belongs to truth. This may be illustrated by comparisons with many things in the human body, and with many things on the earth. They maybe fitly compared with the respiration of the lungs and the systolic motion of the heart; since charity can no more be separated from faith than the heart from the lungs; for when the pulsation of the heart ceases, immediately the respiration of the lungs ceases; and when the respiration of the lungs ceases, all senses faint, all the muscles are deprived of motion, and in a short time the heart stops also and the life is wholly gone. This is a proper comparison, because the heart corresponds to the will and thus to charity, and the respiration of the lungs to the understanding, and thus to faith; for (as said above) charity resides in the will, and faith in the understanding; and this is what "heart" and "breath" mean in the Word.
[5] Again there is a parallel between the separation of charity and faith and the separation of blood and flesh; for the blood separated from the flesh is gore, and becomes corruption, while the flesh separated from the blood gradually becomes putrid and breeds worms. So too, in the spiritual sense, "blood" signifies the truth of wisdom and faith, and "flesh" the good of love and charity. That this is the significance of "blood" may be seen in the Apocalypse Revealed (n. 379[1-7]), and of "flesh" (n. 382).
[6] For charity and faith to be anything, they can no more be separated than food and water or bread and wine with man; for food or bread taken without water or wine, merely distends the stomach, and like an undigested mass destroys it and becomes like putrid filth. So does water or wine without food or bread distend the stomach, and likewise the vessels and pores, which being thus deprived of nutrition, emaciate the body even to death. This is also a proper comparison, since "food" and "bread" in the spiritual sense signify the good of love and charity, and "water" and "wine" the truth of wisdom and faith, as may be seen in the Apocalypse Revealed (n. 50, 316, 778, 932).
[7] Charity conjoined with faith, and faith in its turn with charity, may be likened to the face of a handsome virgin beautiful from the intermingling of red and white. This again is a proper comparison, since love and charity therefrom in the spiritual world are red from the fire of the sun there, while truth and faith therefrom are white from the light of that sun; and therefore charity separate from faith may be likened to a face inflamed with pimples, and faith separate from charity to the pallid face of a corpse. Faith separate from charity may also be likened to a paralysis of one side, which is called hemiplegia, from which, when it increases, the man dies. It may also be compared to St. Vitus' dance, or to the dance of St. Guy, which is caused by the bite of the tarantula. The rational faculty becomes like a man so bitten; like him it dances furiously and so deems itself alive, when yet it can no more collect various reasons into one, and think about spiritual truths, than one can when asleep in bed oppressed with a nightmare. This will suffice to demonstrate the two points of this chapter: first, That faith without charity is not faith, and that charity without faith is not charity, and that neither has life except from the Lord; secondly, That 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.
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367. (4) The man, however, who separates the Lord, charity and faith, is a form not recipient but destructive of them. He who separates the Lord from charity and faith, separates life from them; and when this happens, charity and faith either cease to exist, or else they lack reality; for the Lord is Life itself, as may be seen above, 358. He who acknowledges the Lord and regards charity as a thing apart from such acknowledgment, acknowledges Him with the lips only. His acknowledgment and his confession are cold, lacking in faith, because lacking in spiritual essence; for charity is the essence of faith. Moreover, he who exercises charity and does not acknowledge the Lord as the God of heaven and earth, and one with the Father, as He Himself teaches, exercises merely natural charity, in which there is no eternal life. The man of the Church knows that all good which in itself is good, is from God, and consequently from the Lord, who is "the true God, and eternal life," 1 John 5:20. The same is true of charity, for good and charity are one.
[2] Faith separated from charity is not faith, because faith is the light, and charity is the heat, of a man's life. If then charity is separated from faith, it is like heat separated from light, so that a man's state becomes like that of the world in winter, when all things upon the earth die. Charity and faith, to be genuine, can no more be separated than the will and the understanding. For if these are separated the understanding fades away, and presently the will also. So it is with charity and faith, because charity resides in the will, and faith in the understanding.
[3] To separate charity from faith is like separating essence from form; and it is well known to the learned that essence is nothing without form, and form nothing without essence. For essence has no quality except from form, nor has form any existence or subsistence apart from essence; and consequently nothing can be predicated of either separated from the other. Charity also is the essence of faith, and faith is the form of charity, just as good is the essence of truth, and truth is the form of good, as was stated above.
[4] These two, namely, good and truth, are present in everything, in general and in particular, that has essential existence; therefore charity, having relation to good, and faith, having relation to truth, may be illustrated by comparison with many things in the human body and on the earth. They may be fitly compared to the breathing of the lungs and the beating of the heart, as charity can no more be separated from faith than the heart from the lungs. For when the pulse of the heart stops, the respiration of the lungs immediately ceases; and when the respiration of the lungs ceases, all sensation is suspended, the muscles are deprived of their power of motion, and soon the heart ceases to beat, and all life is dissipated. This is an apt comparison, since the heart corresponds to the will, and therefore also to charity, and the respiration of the lungs corresponds to the understanding, and therefore also to faith; for, as was said above, charity resides in the will, and faith in the understanding; and these are what are meant in the Word by it "heart" and "breath."
[5] The separation of charity and faith corresponds also to the separation of blood and flesh; for blood separated from flesh is gore, and becomes corrupt; and flesh, separated from blood, gradually putrefies and breeds worms. More over, blood in the spiritual sense signifies the truth of wisdom and faith, and flesh the good of love and charity, as is shown in The Apocalypse Revealed 379, 832.
[6] Charity and faith can no more be separated, and yet retain their respective values, than meat and drink, or bread and wine, as nourishment for man. For meat and bread, taken without either water or wine, distend the stomach, ruin it with an undigested mass, and become so much putrescent matter; while water and wine, without meat and bread, also distend the stomach, the vessels and the pores; and these, deprived of nourishment, cause emaciation and finally death of the body. This comparison also is apt, since meat and bread in the spiritual sense signify the good of love and charity, while water and wine signify the truth of wisdom and faith, as may be seen in The Apocalypse Revealed 50, 316, 778, 932.
[7] Charity and faith mutually conjoined may be likened to the face of a comely maiden, whose beauty is enhanced by the mingling of the red and white of her complexion. This also is an apt comparison, since love with charity from it glows red in the spiritual world from the fire of its Sun, while truth with faith from it gleams white from the light of that Sun. Thus charity separated from faith may be likened to a face afire with pustules, and faith separated from charity to the pallid face of a corpse. Faith separated from charity may also be likened to paralysis of one side, called hemiplegia, which spreads until death ensues. It may also be likened to St. Vitus's Dance, 1 or Guy's Disease, which results from the bite of a tarantula. The rational faculty when in such a state of separation becomes like one bitten; like him it dances furiously, and fancies itself particularly alert, when yet it can no more collect arguments into one conclusion, and reason about spiritual truths, than a sleeper oppressed with nightmare. What has been said may suffice to prove the two preceding propositions of this chapter: first, Faith without charity is not faith, and charity without faith is not charity, and neither has any life except from the Lord; and second, 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.
Footnotes:
1. Vitus, Roman saint, martyred under Diocletian (A.D. 284-305). He is the patron saint of dancers, and his influence is besought against such diseases as chorea (known as St. Vitus's dance), hydrophobia, and sudden death. Called also St. Guy.
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367. IV. QUOD AUTEM HOMO, QUI DIVIDIT DOMINUM, CHARITATEM, ET FIDEM, NON SIT FORMA RECIPIENS, SED FORMA DESTRUENS. Qui enim separat Dominum a Charitate et Fide, is separat ab his vitam, qua separata Charitas et Fides vel non sunt, vel sunt abortus; quod Dominus sit ipsa vita, videatur supra 358. Qui agnoscit Dominum, et separat charitatem, is non agnoscit Ipsum nisi labiis; agnitio et confessio ejus est modo frigida, in qua non est fides, caret enim essentia spirituali, nam charitas est essentia fidei. Qui autem facit Charitatem, et non agnoscit Dominum quod sit Deus Coeli et Terrae, unum cum Patre, sicut Ipse docet, non aliam charitatem facit, quam mere naturalem, in qua non est vita aeterna; homo Ecclesiae scit, quod omne bonum quod in se bonum est, sit a Deo, consequenter a Domino, qui est verus Deus et vita aeterna, 1 Johannes 5:20, 1 similiter Charitas, quia bonum et Charitas unum sunt.
[2] Quod Fides separata a Charitate non sit fides, est quia Fides est Lux vitae hominis, et Charitas est Calor vitae ejus, quare si Charitas separatur a fide, est sicut dum Calor separatur a Luce, inde fit status hominis qualis est status Mundi tempore brumae, quo omnia super Tellure emoriuntur: Charitas et Fides, ut Charitas sit charitas et Fides sit fides, non plus separari possunt, quam Voluntas et Intellectus, quae si separantur, fit Intellectus nihil, et mox etiam Voluntas; quod simile sit cum Charitate et Fide, est quia Charitas residet in Voluntate, et Fides in Intellectu.
[3] Charitatem a Fide separare, est sicut separare essentiam a forma; in Erudito Orbe notum est, quod Essentia absque forma et Forma absque essentia non sit aliquid, non enim est Essentiae aliquod quale nisi a Forma, nec est Forma aliquod ens subsistens nisi ab Essentia, proinde non est aliqua praedicatio de utrisque a se invicem separatis; est quoque Charitas essentia fidei, et fides forma Charitatis, prorsus, sicut supra dictum est, quod Bonum sit essentia veri, ac Verum forma boni.
[4] Sunt haec duo, videlicet Bonum et Verum, in omnibus et singulis, quae essentialiter existunt, quare charitas quia est boni, et fides quia est veri, possunt illustrari per comparationes cum pluribus in Corpore humano, et cum pluribus super Tellure: Coincidit comparatio cum Respiratione pulmonis et cum motu systolico cordis, non enim plus separari potest charitas a fide, quam potest cor a pulmone, cessante enim pulsu cordis, actutum cessat respiratio pulmonis; ac cessante respiratione pulmonis, fit deliquium omnium sensuum, et quoque privatio motus omnium musculorum, et brevi post cessat etiam cor, et dissipatur omne vitae; coincidit haec comparatio, quoniam Cor correspondet Voluntati et inde quoque Charitati, ac respiratio Pulmonis Intellectui et inde quoque Fidei, nam, ut supra dictum est, Charitas residet in Voluntate, et Fides in Intellectu; nec aliud in Verbo intelligitur per Cor et Spiritum.
[5] Separatio Charitatis et Fidei etiam coincidit cum separatione sanguinis et carnis, sanguis enim separatus a carne est cruor et fit sanies, et caro separata a sanguine successive putrescit, et ei innascuntur vermiculi; sanguis etiam in spirituali sensu significat Verum sapientiae et fidei, et Caro bonum amoris et charitatis; quod sanguis illud significet, ostensum est in APOCALYPSI REVELATA 379: et quod Caro illud, 832.
[6] Charitas et Fides, ut una et altera sit aliquid, non plus separari possunt, quam apud hominem Cibus et Aqua, aut quam Panis et Vinum, Cibus enim et Panis absque aqua et vino assumti modo distendunt ventrem, ac sicut indigestae moles perdunt illum, et fiunt sicut putre Caenum; Aqua et Vinum absque cibo et pane etiam distendunt ventrem, et quoque vasa et poros, quae sic cassa nutritione emaciant corpus usque ad mortem, haec comparatio etiam quadrat, quoniam cibus et panis in spirituali sensu significant bonum amoris et charitatis, et aqua et vinum verum sapientiae et fidei, videatur APOCALYPSIS REVELATA 50, 316, 778, 932.
[7] Charitas conjuncta fidei et Fides vicissim charitati, assimilari potest faciei Virginis formosae ex rubore et candore pulchrae inter se commixtis, quae similitudo etiam coincidit, quoniam Amor et inde Charitas in Mundo spirituali ex igne Solis ibi rubet, ac Veritas et inde Fides ex luce istius Solis candet; quare Charitas separata a fide assimilari potest faciei inflammatae cum pustulis, et Fides separata a charitate assimilari potest faciei pallidae mortui. Fides separata a charitate etiam assimilari potest Paralysi unius lateris, quae vocatur Haemiplexia, ex qua, dum invalescit, homo moritur; et quoque assimilari potest Saltui S. Viti 2 seu Guy, qui homini accidit ex ictu taratantulae; huic simile fit rationale, hoc sicut ille saltat cum furore, et credit se tunc vivum, et tamen non plus potest rationes in unum colligere, et de veris spiritualibus cogitare, quam sicut cubans in lecto oppressus incubo. Haec sufficiunt ad demonstrationem duorum Thematum hujus Capitis, Prioris, Quod Fides absque charitate non sit Fides, et quod Charitas absque fide non sit Charitas, et quod utraque nisi a Domino non vivat: et Posterioris, 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.
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