367# 四、然而，凡将主、仁义与信仰分割的人，并不是接受它们的形式，而是毁坏它们的形式。
因为凡将主从仁义与信仰中分离的人，便是将生命从它们中分离；一旦如此，仁义与信仰不是不复存在，便是成为畸胎。主乃生命本身，已见上文358节。
凡承认主而将仁义置于一旁的人，只是以口唇承认祂；他的承认与告白全然冰冷，其中并无信仰，因为它缺乏属灵本质，而信仰的本质乃是仁义。反之，凡实行仁义，却不承认主为天地之上帝、与父为一——正如祂亲自所教导的——他所实行的不过是属世的仁义，其中并无永生。
教会之人知道：凡本身为良善的良善，皆出于上帝，因而出于主；主乃“真神，也是永生”（约一5:20）。仁义亦然，因为良善与仁义是一。
【2】与仁义分离的信仰并非信仰，因为信仰是人生命的光，仁义是人生命的热。因此，将仁义与信仰分离，犹如将热与光分离；人的状态遂如冬季世界之状态，地上一切皆归死亡。
仁义若要成为仁义，信仰若要成为信仰，二者便不能分离，正如意志与理智不能分离一样；若二者分离，理智便归于无有，不久意志亦然。仁义与信仰亦复如此，因为仁义居于意志，信仰居于理智。
【3】将仁义与信仰分离，又如将本质与形式分离。学术界皆知：无形式的本质，或无本质的形式，皆为无物；因为本质若无形式，便无性质；形式若无本质，也不能自存为一个实体。因此，二者一经相互分离，任何一方都无可述说。
仁义是信仰的本质，信仰是仁义的形式；正如上文所说，良善是真理的本质，真理是良善的形式。
【4】既然在每一具有本质性存在的个体与万物之中，皆有这二者，即良善与真理；照样其中也有仁义与信仰：仁义因其属于良善，信仰因其属于真理。
这一点可由人体许多事物及地上许多事物作比说明。最适切者，是将二者比作肺的呼吸与心脏的收缩运动。仁义之不可与信仰分离，正如心脏不可与肺分离；因为心脏的搏动一旦停止，肺的呼吸立刻停止；肺的呼吸一旦停止，所有感觉便昏厥，所有肌肉失去运动，不久心脏亦停息，生命全然消逝。
此比喻之所以适切，是因为心脏对应意志，因而对应仁义；肺的呼吸对应理智，因而对应信仰。因为如上所说，仁义居于意志，信仰居于理智；圣言中的“心”与“气息”，所指正是这些。
【5】再者，仁义与信仰的分离，也相当于血与肉的分离。血若离肉，便成污血，并转为腐败；肉若离血，便渐至朽坏而生蛆虫。在属灵意义上，“血”也表示智慧与信仰的真理，“肉”则表示爱与仁义的良善。关于“血”有此意义，可见《揭秘启示录》379节；关于“肉”有此意义，可见《揭秘启示录》382节。
【6】仁义与信仰若要成为某种真实之物，便不可分离，正如人在食物与水、或饼与酒之间不可分离一样。因为食物或饼若没有水或酒而被摄取，只会胀满胃腑，并如未消化之物损害胃，变成腐败污秽之类。照样，水或酒若没有食物或饼，也会胀满胃腑，并胀满血管与孔窍；这些器官既失去滋养，便使身体消瘦直至死亡。
此比喻亦为适切，因为在属灵意义上，“食物”与“饼”表示爱与仁义的良善；“水”与“酒”表示智慧与信仰的真理，可见《揭秘启示录》50、316、778、932节。
【7】仁义与信仰相结合，信仰又反过来与仁义相结合，可比作一位秀美女子的面容，其美丽出于红与白的交融。此比喻同样适切，因为在灵性世界中，仁爱及由仁爱而来的仁义，因那里的太阳之火而呈红色；真理及由真理而来的信仰，则因那太阳之光而呈白色。
因此，与信仰分离的仁义，可比作因丘疹而发炎的面容；与仁义分离的信仰，则可比作尸体苍白的面容。与仁义分离的信仰，也可比作一侧身体麻痹，即所谓偏瘫；此病若加重，人便死亡。它也可比作圣维特舞症，或圣居伊舞症；此症由狼蛛咬伤所致。人的理性能力于是如同被咬伤之人：像他一样狂乱跳动，并自以为有生命；然而它已不能将各种理据聚合为一，也不能思想属灵真理，正如人在床上沉睡并受噩梦压迫时不能思想一样。
以上足以证明本章两项论断：第一，没有仁义的信仰并非信仰，没有信仰的仁义亦非仁义；二者若非从主而来，皆无生命。第二，主、仁义与信仰合而为一，正如生命、意志与理智在人里面合而为一；若被分割，各自皆归毁灭，如珍珠被碾为粉末。
367# （4）然而，将主、仁爱和信仰分离的人不是一种接受它们的形式，而是一种摧毁它们的形式。因为将主与仁爱和信仰分离的人，就将生命与它们分离了；当这种情况发生时，仁爱和信仰要么不复存在，要么就是堕胎或缺乏现实；因为主是生命本身（可参看TCR 358节）。一个承认主，却忽略仁爱的人，只以嘴唇来承认主；他的承认和宣告纯粹是冰冷的，里面没有任何信仰，因为它缺乏属灵的本质，而信仰的本质就是仁爱。但一个行使仁爱，却不承认主是天地之神，与父为一（如祂自己所教导的）的人，只行使属世仁爱，而属世仁爱里面没有永生。教会之人知道，本身为良善的一切良善都来自神，因而来自主，主是“真神，也是永生”（约翰一书5:20）。仁爱也是如此，因为良善与仁爱为一。
与仁爱分离的信仰不是信仰，因为信仰是人生命的光，仁爱是人生命的热。因此，仁爱与信仰的分离，就像热与光的分离；然后人的状态变得像冬天的世界，那时，地上的一切都会死亡。因为仁爱与信仰若要成为真正的仁爱与信仰，就不能分离，就像意愿与理解力不能分离一样；如果意愿与理解力分离，那么理解力就会化为乌有，很快意愿也会化为乌有。仁爱与信仰也是如此，因为仁爱住在意愿中，信仰住在理解力中。
把仁爱与信仰分离，就像把本质与形式分离。在学术界，众所周知，没有形式的本质，或没有本质的形式，什么都不是。因为本质若没有形式，就没有任何品质，而形式若没有本质，就没有存续的实体或潜在的现实；因此，没有任何东西能论及与对方分离的任何一方。仁爱是信仰的本质，信仰是仁爱的形式，就像良善是真理的本质，真理是良善的形式，如前所述。
这两者，即良善和真理，存在于拥有本质存在的一切事物中，无论总体还是细节；仁爱与良善有关，信仰与真理有关；因此，仁爱和信仰可通过对比人体和地上的许多事物来说明。它们可以恰当地比作肺呼吸和心跳，因为仁爱与信仰不能分离，就像心与肺不能分离一样。事实上，当心跳停止时，肺呼吸立刻停止；当肺呼吸停止时，一切感觉都会停摆，一切肌肉都会失去运动能力，很快心脏也停止跳动，生命完全消失。这是一个恰当的对比，因为心对应于意愿，因而对应于仁爱，肺呼吸对应于理解力，因而对应于信仰；事实上，如前所述，仁爱住在意愿中，信仰住在理解力中；这就是圣言中“心”和“气息或灵”的意思。
仁爱与信仰的分离也对应于血与肉的分离；因为与肉分离的血会凝固，变得腐败；而与血分离的肉会逐渐腐烂并滋生虫子。此外，在灵义上，“血”表示智慧和信仰的真理，“肉”表示爱和仁爱的良善。这就是“血”的含义（可参看《揭秘启示录》，379节）和“肉”的含义（可参看《揭秘启示录》，832节）。
因为仁爱和信仰若要成为某种事物，就不能分离，就像人不能将食物和水，或饼和酒分离。食物或饼若不就着水或酒，只会使胃膨胀，以一团未消化物质的形式毁坏胃，变成大量腐烂的物质，像恶臭的淤泥一样。而水或酒若没有食物和饼，也会使胃、血管和毛孔膨胀；它们因缺乏营养而导致身体消瘦，最终导致死亡。这也是一个恰当的对比，因为在灵义上，“食物”和“饼”表示爱和仁爱的良善，而“水”和“酒”表示智慧和信仰的真理（参看《揭秘启示录》，50，316，778，932节）。
与信仰结合的仁爱，和反过来与仁爱结合的信仰，可以比一个秀丽少女的脸，因红白相间的肤色而更加美丽。这又是一个恰当的对比，因为在灵界，爱和由此而来的仁爱因那里太阳的火而发红，而真理和由此而来的信仰因那太阳的光而发白。因此，与信仰分离的仁爱可以比作一张长满脓疱或粉刺的脸，而与仁爱分离的信仰可以比作一具尸体苍白的脸。与仁爱分离的信仰也可以比作半边身子的瘫痪，这种瘫痪被称为偏瘫，若继续发展下去，会导致人死亡。它还可以比作由狼蛛叮咬引起的圣维斯特舞蹈病，或亨廷顿舞蹈症。当处于这种分离状态时，理性能力就变得像一个被如此叮咬的人；它像这个人一样疯狂跳舞，自以为有活力；而事实上，它不能将各种论点收集到一个结论中，或说不能集中推理，思考属灵真理，就像一个躺在床上睡觉的人被令人窒息的噩梦压垮一样。这足以证明本章的两个要点：第一，没有仁爱的信仰不是信仰，没有信仰的仁爱不是仁爱，两者都没有生命，除非来自主（TCR 355-361节）；第二，主、仁爱和信仰，就像人的生命、意愿和理解力一样构成一体；如果它们分开，各自都会像珍珠化为粉末一样灭亡（TCR 362-367节）。
VII. 主是人里面的仁爱和信仰，人是主里面的仁爱和信仰
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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