Doctrine of Faith (Dick)

1.

I

Faith is an internal acknowledgment of truth

By faith at the present day is understood nothing more than the mental presumption that a thing is so, because it is taught by the Church, and because it is not evident to the understanding. For it is said: Believe, and do not doubt. If you answer, I do not comprehend it, you are told that this is the reason why it must be believed. The faith of the present day, therefore, is a faith in what is not known, and may be called a blind faith; and as it is the dictate of one person passed on to another, it is an historical faith. That this is not spiritual faith will be seen in what follows.

2. Faith itself is an acknowledgment that a thing is so, because it is true. For he who is in real faith thinks and speaks to this effect: “This is true, and therefore I believe it.” For faith is related to truth, and truth to faith. Moreover, if he does not comprehend a thing to be true, he says: “I do not know whether this is true or not; and therefore I do not yet believe it. How can I believe what I do not comprehend? It may possibly be false.”

3. But, as is commonly said, no one can comprehend spiritual, that is, theological matters because they are supernatural. Spiritual truths, however, are as capable of being comprehended as natural truths; and although the comprehension of them may not be clear, still when they are heard they fall so far within the perception of the hearer that he can discern whether they are truths or not; and this is especially the case with those who are affected by truths. This has been granted me to know from much experience. It has been granted me to converse with those who are ignorant, obscure and dull; and also with those who had been born within the Church and who had heard something about the Lord, about faith and about charity, yet who were immersed in falsities and in evils. It was also granted me to speak with them concerning arcana* of wisdom; and they comprehended them all and acknowledged their truth; but they were then in the light of understanding which every man possesses, and at the same time in the glory of being intelligent. These things however occurred in my intercourse with spirits.

Many who were present with me were convinced by these experiences that spiritual things are as capable of being comprehended as natural things, that is, when they are heard or read; but they are comprehended with difficulty by the man himself when he is thinking from himself. The reason that spiritual things can be comprehended is, because man as to his understanding is capable of being elevated into the light of heaven, in which light appear none but spiritual things which are truths of faith: for the light of heaven is spiritual light.
* Arcanum (plur. arcana) what is shut up, enclosed, from arceo to shut up, and arca, an ark, chest or box. Usual connotation, hidden things.

4. Hence it is now that those who are in the spiritual affection of truth have an internal acknowledgment of it. As the angels are in that affection they utterly reject the dogma that the understanding should be kept in subjection to faith; for they say, What is it to believe a thing, and not to see whether it is true? If any one declares that still it must be believed, they reply, Do you think that you are God whom I ought to believe, or that I am mad to believe an assertion in which I do not see any truth? Cause me therefore to see it. So the dogmatic one retires. Angelic wisdom consists solely in this, that angels see and comprehend what they think.

sRef Jer@31 @31 S0′ sRef Jer@31 @34 S0′ sRef Jer@31 @33 S0′ sRef Isa@54 @13 S0′ 5. There is a spiritual idea of which few people have any knowledge, which flows into those who are in the affection of truth, and which interiorly pronounces that what they hear or read is true or not. This idea is present with those who read the Word in enlightenment from the Lord: and to be in enlightenment is nothing else than to be in the perception and consequently in the internal acknowledgment that this or that is true. Those who are in this enlightenment are they who are said to be taught of Jehovah, Isaiah liv 13; John vi 45; and of whom it is said in Jeremiah:

Behold, the days come . . . that I will make a new covenant . . .
This shall be the covenant … I will put my law in their inward parts, and write it in their hearts …

And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me. Jer. xxxi 31, 33, 34.

6. From these considerations it is evident that faith and truth are one. This also is the reason that the ancients, who from affection thought about truths much more than the men of our time, instead of faith used the word truth. For the same reason in the Hebrew language truth and faith are expressed by the same word, namely, Amuna or Amen.

7. The reason why faith is mentioned by the Lord in the Gospels and in Revelation was because the Jews did not believe it to be true that the Lord was the Messiah foretold by the Prophets; and where truth is not believed, there faith is mentioned. Still, it is one thing to have faith and to believe on the Lord, and another thing to have faith and believe any man. The difference will be explained below.

8. Faith separated from truth entered and invaded the Church with the Papal dominion, because the chief safeguard of that religion was ignorance of the truth. Therefore, the reading of the Word was also forbidden: otherwise their leaders could not have been worshipped as deities, nor could their saints have been invoked, nor idolatry introduced to such an extent that their dead bodies, bones and sepulchres should be regarded as holy, and be converted into sources of gain. From this it is manifest what enormous falsities blind faith can produce.

9. A blind faith continued afterwards among Protestants also, because they separated faith from charity. For those who separate these cannot but be in ignorance of the truth, and give the name of faith to the mere thought that a thing is so, apart from the internal acknowledgment that it is so. With these also ignorance is the safeguard of their dogmas; for as long as ignorance reigns, together with the persuasion that theological matters transcend the understanding, they can talk without being contradicted, and others can believe that their dogmas are true, and that they themselves understand them.

sRef John@20 @29 S0′ 10. The Lord said to Thomas:

Thomas, because thou hast seen me, thou has believed: blessed are they that have not seen, and yet have believed. John xx 29.

By this is not meant a faith separate from the internal acknowledgment of truth, but that they are blessed who do not see the Lord with their eyes, as Thomas did, and yet believe that He is; for this is seen in the light of truth from the Lord.

11. Since the internal acknowledgment of truth is faith, and since faith and truth are one, as was said above Nos. 2, 4, 5, 6, it follows that an external acknowledgment without an internal acknowledgment is not faith; and also that a persuasion of what is false is not faith. An external acknowledgment without an internal acknowledgment is a faith in what is unknown; and faith in what is unknown is merely knowledge which is a matter of the memory; and if it is confirmed, it becomes a persuasion. Those who are in this faith and this persuasion think that a thing is true because someone has said so, or they think it is true from having confirmed it: and yet a falsity may be as easily confirmed as a truth, and sometimes more strongly. By thinking that something is true from having confirmed it, is meant thinking that what another says is true and merely confirming it without previous examination.

12. If any one thinks within himself, or says to another, “Who can have that internal acknowledgment of truth which is faith? I cannot,” I will tell him how he may have it: Shun evils as sins, and approach the Lord, and you will have as much as you desire.

That he who shuns evils as sins is in the Lord, may be seen in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM Nos. 18-31; that he loves truth and sees it Nos. 32-41 ibid.; and that he has faith Nos. 42-52 ibid.

13.

II

An internal acknowledgment of truth, which is faith, cannot exist with any but those who are in charity

It was stated above what faith is; here it will be explained what charity is. Charity in its first origin is the affection of good; and as good loves truth, the affection of good produces the affection of truth, and by the affection of truth, the acknowledgment of truth, which is faith. By these in their series, the affection of truth* manifests itself, and becomes charity. This is the progression of charity from its origin, which is the affection of good, through faith which is the acknowledgment of truth, to its end in view, which is charity: its end is action. From these considerations it is evident how love, which is the affection of good, produces faith, which is the same thing as the acknowledgment of truth, and by this produces charity, which is the same thing as the act of love through faith.
* It has been suggested that veri should read boni.

14. But this will be set out more clearly. Good is nothing else than use; therefore charity in its first origin is the affection of use. And as use loves the means [necessary for its existence], the affection of use produces the affection of means, whence arises the knowledge of what they are. Through these in their series the affection of use manifests itself, and becomes charity.

15. The progression of these in their series is like the progression of all things belonging to the will through the understanding into acts in the body. The will produces nothing from itself without the understanding, and the understanding nothing from itself without the will: they must act in conjunction in order that anything may exist. Or, what is the same: affection which is of the will, produces nothing from itself except by means of thought, which is of the understanding; and conversely: they must act in conjunction in order that anything may exist. For consider: if from thought you remove the affection which is related to some love or other, can you think? or if from affection you remove thought, can you be affected by anything? or, what is the same, if from thought you remove affection, can you speak? or if from affection you remove thought or understanding, can you do anything? It is the same with charity and faith.

16. This may be illustrated by comparison with a tree. A tree in its first origin is a seed, in which there is an endeavour to produce fruit. This endeavour, being excited by heat, first produces a root, and from it a shoot or stem with branches and leaves, and lastly fruit: and thus the endeavour to bear fruit is brought into existence. From this it is evident that the endeavour to produce fruit is continuous in the whole of the progression until it is brought into existence; for were it to cease, vegetative power would instantly perish.

The application is this. The tree is man. The endeavour to produce means is with man from the will in the understanding; the shoot or stem with branches and leaves are, with man, the means by which [the will proceeds into effect], and are called truths of faith; and the fruits, which are the ultimate effects of the endeavour in a tree to bear fruit, are in man, uses. His will manifests itself in uses [as effects]. From this it may be seen that the will to produce uses by means of the understanding is continuous in the whole progression, until it manifests itself. Respecting the will and the understanding, and their conjunction see THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM No. 43.

17. From what has now been said it is evident that charity, so far as it is the affection of good or of use, produces faith as the means by which it may manifest itself; consequently, that charity and faith act conjointly in performing uses; and also that faith does not produce good or use from itself, but from charity; for faith is charity as to its means of operation. It is therefore a fallacy to suppose that faith produces good as a tree does fruit. The tree is not faith, but man is the tree.

18. It should be known that charity and faith make one, as the will and the understanding do, since charity has relation to the will and faith to the understanding. It should likewise be known that charity and faith make one, as affection and thought do, since affection has relation to the will and thought to the understanding; likewise that charity and faith make one as good and truth do, for good has relation to affection, which belongs to the will, and truth has relation to thought, which belongs to the understanding.

In a word, charity and faith make one, like essence and form, since the essence of faith is charity, and the form of charity is faith. Hence it is evident that faith without charity is like a form without an essence, which is not anything; and that charity without faith is like an essence without form, which likewise is not anything.

19. It is with charity and faith in man precisely as it is with the motion of the heart called systole (contraction) and diastole (dilation), and the motion of the lungs called respiration. There is, moreover, a complete correspondence of these organs with the will and the understanding of man, and thus with charity and faith. Therefore, the will and its affection are meant in the Word by the heart, and the understanding and its thought by the soul (anima), and also by spirit (spiritus). Hence, to yield up the soul means to be no longer alive and to give up the spirit means no longer to breathe. From this it follows that there cannot be faith without charity, nor charity without faith; and that faith without charity is like the breathing of the lungs without the heart, which cannot take place in any living creature but only in an automaton; and that charity without faith is like a heart without the lungs, from which no sense of living is perceived: consequently, that charity performs uses by means of faith as the heart performs its functions by means of the lungs.

So great indeed is the likeness between the heart and charity, and between the lungs and faith, that in the spiritual world it is known solely by every one’s breathing what is the nature of his faith, and by the beat of his heart what is the nature of his charity. For angels and spirits live by the heart’s action and by respiration just as men do; and hence it is that they, like men in the world, feel, think, act and speak.

20. Since charity is love towards the neighbour it will now be stated what is meant by the neighbour. The neighbour in the natural sense is man, collectively and individually. Man collectively is the Church, one’s country, and society; and man individually is a fellow-citizen, who in the Word is called a brother and a companion. But the neighbour in the spiritual sense is good; and as good consists in use, the neighbour in the spiritual sense is use. Every one will acknowledge that use is the spiritual neighbour. For who loves a man merely as a person? He surely loves him because of something in him by virtue of which he is what he is, and therefore because of his character, for that is the man. This character or quality which is loved is his use, and is called good; therefore, this is the neighbour. As the Word in its inmost being is spiritual, therefore, in its spiritual sense loving good is what is meant by loving the neighbour.

21. It is one thing, however, to love the neighbour from the good or use that is in him towards oneself, and another thing to love the neighbour from the good or use in oneself towards him. To love the neighbour from the good or use towards oneself is what even a bad man can do; but to love the neighbour from the good or use in oneself towards him is what none but a good man can do. For he loves good from good, or he loves use from the affection of use. The difference between these is described by the Lord in Matthew v 42-47.

Many say, I love such a one because he loves me and does good to me. But to love him for that reason only is not to love him interiorly, unless he that so loves is himself principled in good and consequently loves the goodness of the other. The one is in charity; but the other is only in friendship, which is not charity. He who loves the neighbour from charity unites himself with the good of the neighbour, and not with his person except so far and so long as he is principled in good. Such a man is spiritual, and loves the neighbour spiritually. He, however, who loves another from friendship only unites himself with the person and at the same time with his evil. Such a one after death cannot without difficulty be separated from the person who is in evil; but the other can. Charity effects this by means of faith, because faith is truth; and the man who is in charity examines and discovers by means of truth what ought to be loved, and in loving and in conferring benefits he has regard to the nature of the other’s use.

22. Love to the Lord is love properly so called, and love towards the neighbour is charity. There does not exist in man any love to the Lord except in charity, and in this the Lord conjoins Himself with man. Since faith in its essence is charity, it follows that no one can have faith in the Lord unless he is in charity. From this, by means of faith, there is conjunction: by charity, conjunction of the Lord with man; and by faith, conjunction of man with the Lord. That the conjunction is reciprocal may be seen in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM Nos. 102-107.

23. In brief: So far as any one shuns evils as sins and looks to the Lord, so far he is in charity, and therefore, so far he is in faith. That so far as any one shuns evils as sins and looks to the Lord, so far he is in charity, may be seen in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM Nos. 67-73; also Nos. 74-91; and so far he has faith Nos. 42-52. What charity is in the proper sense may be seen in No. 114 of the same work.

24. From all that has thus far been said it may be evident that saving faith, which is an internal acknowledgment of truth, cannot exist in any but those who are in charity.

25.

III

Cognitions* of truth and good are not related to faith before a man is in charity; but they are a store from which the faith of charity can be formed

Man from his earliest childhood has the affection of knowing. By it he learns many things which will be of use to him, and many things which will be of no use. When he grows up, by application to some business he takes in the particulars relating to his business, which then becomes his use; and by it his affections are disposed. Thus begins the affection of use; and this produces an affection of the means by which he progresses in his business, which has become his use.

This progression takes place with every one in the world; because every one has some business, to the acquiring of which he proceeds from the use which is his end in view, through certain means leading to that use which is the ultimate effect. Since, however, this use, together with the means of attaining it, is for the sake of the life in this world, its love is natural.
* The term cognitiones, here used in the Latin, is translated “cognitions” to distinguish these knowledges from those that are meant by the Latin scientifica also used in the Writings of Swedenborg.
Two of the meanings most commonly associated with cognitiones are, (i) a particular species of knowledge, as knowledges of the Word, of good and truth, or of spiritual things (A.C. 24, 3665, 9945; N.J.H.D. 51; H.H. 111, 351, 469, 474, 517, 518); and (ii) a higher type of knowledge which is from understanding and perception (A.C. 1486-7; H.H. 110, 353).

26. Yet every man does not regard uses solely for the sake of life in this world. He must also regard them for the sake of life in heaven, for he will enter into this after his life in the world, and will live therein to eternity. Therefore, every one from his childhood acquires for himself from the Word, or from the doctrine of the Church, or from preaching, cognitions of what is true and good which will be of service in that life. This knowledge he stores up in his natural memory in larger or smaller measure according to his innate love of knowing, and according as this is increased by various incentives.

27. But all these cognitions, whatever their number and nature, are only a store out of which the faith of charity may be formed: and this faith is not formed except in proportion as a man shuns evils as sins. If he shuns evils as sins, then these cognitions become related to a faith in which there is spiritual life. If, however, he does not shun evils as sins, these cognitions are merely cognitions and do not become related to a faith in which there is any spiritual life.

28. This store of cognitions is especially necessary, because without it faith cannot be formed. For the cognitions of what is true and good enter into and form faith. If these are wanting, faith does not come into existence, for a faith entirely empty and void is not possible. If they are few, the faith is slight and poor; but if they are abundant, the faith is rich and full according to their abundance.

29. It should be known, however, that the cognitions which compose faith are cognitions of genuine truth and good, and not at all cognitions of what is false. For faith is truth, as was said above Nos. 5-11 ; and falsity, because it is opposite to truth, destroys faith. Neither can charity exist where there are merely falsities; for, as was said above No. 18, charity and faith make one, just as good and truth make one. From this it also follows that no cognitions of genuine truth and good form no faith; that a few form a faith of a sort; and that many form a faith enlightened according to their fulness. A man’s intelligence is such as is his faith originating in charity.

30. There are, moreover, many who do not have an internal acknowledgment of truth, and yet have the faith of charity. They are those who have looked to the Lord in their life, and who from religious principles have avoided evils. But they have been kept from thinking about truths by cares and business in the world, and also by a want of truth on the part of their teachers. Nevertheless, however, they are interiorly, that is, in their spirit, in the acknowledgment of truth, because they are in the affection of it. Therefore, after death, when they become spirits and are instructed by angels, they acknowledge truths and receive them with joy. But it is otherwise with those who in their life have not looked to the Lord, and who have not avoided evils from religious principles. These interiorly, or in their spirit, are not in any affection of truth, and consequently are not in any acknowledgment of it. Therefore, after death, when they become spirits and are instructed by angels, they are unwilling to acknowledge truths and consequently they do not receive them. For evil of life interiorly hates truths, but good of life interiorly loves them.

31. The cognitions of truth and good which precede faith appear to some persons as though they were related to faith; but yet they are not. Their thinking and saying that they believe is no proof that they do believe, nor that these cognitions are related to faith; for they consist only in the thought that it is so, but not in an internal acknowledgment that they are truths; and the belief that they are truths, while it is not known that they are, is a kind of persuasion far removed from internal acknowledgment. But as soon as charity is implanted then those cognitions become principles of faith, but only so far as charity is in the faith.

In the first state, before charity is perceived, faith appears to such persons as in the first place, and charity in the second; but in the next state, when charity is perceived, faith ranks in the second place and charity in the first. The first state is called reformation, and the second regeneration. When a man is in this latter state, wisdom grows in him daily, and good daily multiplies truths and makes them fruitful. The man is then like a tree which bears fruit, and in its fruit lays up seeds from which new trees are produced, and at length a garden is formed. He then becomes truly a man, and after death an angel, in whom charity constitutes the life and faith the form, which is beautiful according to the quality of the charity; but his faith is then no longer called faith, but intelligence.

From these considerations it may be evident that the all of faith is from charity, and nothing of it from itself; and also that charity produces faith, and not faith charity. The cognitions of truth which precede are precisely like provisions stored in a barn, which do not nourish a man unless, in his desire for food, he takes out the grain.

32. Further, it will now be explained how faith is formed from charity. Every man has a natural mind and a spiritual mind, a natural mind for the world and a spiritual mind for heaven. Man as to understanding is in both; but not as to his will before he shuns and turns himself away from evils as sins. When he does this, his spiritual mind is then opened with respect to the will also; and when it has been opened, there flows from it into the natural mind spiritual heat from heaven. This heat in its essence is charity and it gives life to the cognitions of truth and good which are in the natural mind, and out of them it forms faith.

This is similar to what takes place in a tree. It does not receive vegetative life before heat from the sun flows in and unites with light, as happens in the spring time. There is, moreover, a full parallel between the quickening of man with life and the vegetation of a tree in this respect, that the latter is effected by the heat of this world, and the former by the heat of heaven: for this reason also man is so often likened to a tree by the Lord.

33. From these few considerations it may be evident that cognitions of truth and good are not related to faith before a man is in charity; but that they are a store out of which the faith of charity may be formed. Cognitions of truth become truths in a regenerate man, as also do cognitions of good, for the knowledge of good is in the understanding, but the affection of good is in the will; and what is in the understanding is called truth, and what is in the will is called good.

34.

IV

The Christian faith in its universal idea

The Christian faith in its universal idea is this: The Lord from eternity, who is Jehovah, came into the world to subjugate the hells and to glorify His Human; and without this no mortal could have been saved; and they are saved who believe on Him.

35. This is called the Christian faith in its universal idea because this is the universal of faith, and the universal of faith is that which must be in all things of it, in general and in particular.

1. It is a universal of faith that God is one in Person and in Essence, in whom there is a Trinity, and that the Lord is that God.
2. It is a universal of faith that no mortal could have been saved unless the Lord had come into the world.
3. It is a universal of faith that He came into the world to remove hell from man; that He removed it by combats against it and by victories over it; and that He thus subjugated it, and reduced it to order and under obedience to Himself.
4. It is also a universal of faith that He came into the world to glorify the Human which He assumed in the world, that is, to unite it to the originating Divine; and that, having subjugated hell, He thus keeps it in order and under obedience to Himself to eternity. As neither of these purposes could have been effected except by temptations, even to the last of them which was the passion of the cross, He therefore endured that also.

These are the universals of the Christian faith concerning the Lord.

36. The universal of the Christian faith on man’s part is that he should believe on the Lord. For by believing on Him conjunction with Him is effected and this is the means of salvation. To believe on Him is to have trust that He will save: and because no one can have such trust but he who lives a good life, therefore, this also is meant by believing on Him.

37. These two universals of the Christian faith have been treated of in detail; the first, which relates to the Lord, in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD; and the second, which relates to man, in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM. There is therefore no need to discuss them further here.

38.

V

The faith of the present day in its universal idea

The faith of the present day in its universal idea is this: God the Father sent His Son to make satisfaction on behalf of mankind; and by reason of this the Son’s merit, He has mercy and saves those who believe this. Others add: who believe this and at the same time do good works.

39. But in order that it may be seen more clearly what the nature of this faith is, I will state in order the various tenets which it affirms. The faith of the present day affirms:

1. God the Father and God the Son are two, both from eternity.
2. God the Son came into the world by the will of the Father, to make satisfaction for mankind, who otherwise would have perished in eternal death in satisfaction of Divine justice, which is also called avenging justice.
3. The Son made satisfaction by fulfilling the law, and by the passion of the cross.
4. The Father was moved to mercy by these deeds of the Son.
5. The Son’s merit is imputed to those who believe this.
6. This imputation is instantaneous; and therefore it may take place, if not before, even at the very hour of death.
7. There is some temptation, and then deliverance through that faith.
8. These especially have trust and confidence.
9. These especially have justification, the plenary grace of the Father for the sake of the Son, the remission of all sins, and thus salvation.
10. The more learned affirm that there is with such persons an effort towards good which operates secretly, and does not manifestly move the will; others affirm a manifest operation; while both affirm it is by the Holy Ghost.
11. Of those who confirm themselves in the idea that no one of himself can do good which is good and not merit-seeking, and that they are not under the yoke of the Law, the majority omit the practice of good and give no thought to evil and good of life. For they say within themselves that no good work saves, and no evil condemns, because faith alone does everything.
12. In general, they affirm that the understanding is under obedience to this faith, and call that which is not understood a matter of faith.

40. It is, however, unnecessary to examine and weigh carefully these propositions severally to ascertain whether they are true or not. This is plainly manifest from what has been said above; and especially from what has been demonstrated from the Word and at the same time rationally confirmed in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD, and THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM.

41. But yet, that it may be seen what the nature of faith is when separated from charity, and what its nature is when not separated from charity, I will communicate what I heard from an angel of heaven. He said that he had conversed with many of the Reformed, and had heard what the nature of their faith was. He related his conversation with one who was in faith separated from charity, and with another who was in faith not so separated, and what he had heard from both. He said that he had put questions to them, and that they returned answers. As these conversations may throw light on this subject, I will here relate them.

42. The angel said that with him who was in faith separated from charity, he discoursed as follows: “My friend, what are you?” He replied, “I am a Reformed Christian.” “What is your doctrine, and the religion you form from it?” He replied that it was faith. He then asked, “What is your faith?” and he answered, “This is my faith: God the Father sent His Son to make satisfaction for mankind, and they are saved who believe this.” The angel then asked him, “What more do you know respecting salvation?” He replied that salvation was through that faith alone. The angel further asked, “What do you know respecting redemption?” He replied that this was effected by the passion of the cross, and that the merit of the Son is imputed through that faith. The angel then asked, “What do you know of regeneration?” He replied that this is effected by that faith. Again, “What do you know of repentance and the remission of sins?” and he answered that they are effected by that faith. Then the angel said, “Tell me what do you know about love and charity?” and he answered that they are that faith. Again, “Tell me what do you know about good works?” and he answered that they are that faith. Again he said, “What do you think about all the commandments in the Word?” and he replied that they are included in that faith. Then the angel said, “You will therefore do nothing?” To this he replied, “What can I do? I cannot do good, which is good, of myself.” Again he asked “Can you have faith of yourself?” and he replied that he could not. The angel thereupon asked, “How then can you have faith?” to which he replied, “This I do not inquire into. I must have faith.” At length the angel said, “Surely you know something more respecting salvation?” and he answered, “What more should I know when salvation is effected by that faith alone?” Then the angel said, “You answer like one who plays but one note on his pipe: I hear nothing but faith. If you know this and no more, you know nothing. Go and behold your companions.” He went away and found them in a desert place where there was no grass. He asked why that was so, and the answer he received was, “Because there is nothing of the Church in them.”

43. The angel’s discourse with him who was in faith not separated from charity was as follows: “My friend, what are you?” He replied, “I am a Reformed Christian.” “What is your doctrine and the religion you form from it?” He replied that it was faith and charity. He said, “These are two,” and the other replied that they cannot be separated. He asked, “What is faith?” and the answer was, “Believing what the Word teaches.” He then asked, “What is charity?” and was answered, “Doing what the Word teaches.” He then said, “Have you only believed these things or have you also acted up to them?” and the other replied, “I have also acted up to them.” Then the angel of heaven, looking upon him said, “My friend, come with me and dwell with us.”

44.

VI

The nature of faith separated from charity

In order that it may be seen what the nature of faith is when separated from charity, I will set it forth in its nakedness as follows:

God the Father, being angry with mankind, cast them out from His presence, and to satisfy justice resolved to be revenged by their eternal damnation. He said to the Son: Go down, fulfil the Law and take upon thyself the damnation destined for them: and then perchance I will have mercy. Therefore, He descended, fulfilled the Law, and suffered Himself to be hung on the cross, and cruelly put to death.

When this was done, He returned to the Father and said, I have taken upon myself the damnation of mankind: now be merciful. Thus, He interceded for them. But He received for answer: For their own sake I cannot; but as I saw thee on the cross and then beheld thy blood, I am moved to compassion. Nevertheless I will not pardon them. I will however, impute to them thy merit, but only to those who acknowledge this. This shall be the faith by which they may be saved.

45. Such is that faith in its stark reality. Who that is in any light of reason does not see in it inconsistencies which are contrary to the Divine Essence itself? as, that God, who is Love itself and Mercy itself, could out of anger and consequent vengefulness condemn men and devote them to hell? also that He should desire to be moved to compassion by the condemnation being laid upon His Son, and by beholding His passion on the cross and His blood? Who that is in any light of reason does not see that God could not say to a God who was His equal, I do not pardon them, but I impute to them thy merit? as also, Now let them live as they please: only let them believe this and they shall be saved? besides many other inconsistencies.

46. The reason, however, why these things have not been seen is, because they have induced a blind faith, and by means of it have closed men’s eyes and stopped their ears. If you close men’s eyes and stop their ears, that is, if you cause them not to think and exercise their understanding; and if you then tell those who are impressed with any idea whatever of eternal life, anything you please, they will believe it: even though you should tell them that God can be angry and breathe vengeance; that God can inflict eternal damnation upon any one; that God desires to be moved to compassion by the blood of His Son; that He will impute and attribute this to man as a merit of his own, and will save him by the mere thinking so; and further, that one God could stipulate with another God of one Essence with Himself, and enjoin such things upon Him; with other inconsistencies of a similar kind. But open your eyes and unstop your ears, that is, think about these things with understanding and you will see how discordant they are with the truth itself.

47. If you close men’s eyes and stop their ears, and cause them not to think with understanding, could you not induce them to believe that God has given all His power to a man, that he might be as God upon earth? Could you not induce them to believe that dead men ought to be invoked? that people ought to uncover their heads and bend their knees before their images? and that their dead bodies, their bones and their sepulchres are sacred and ought to be venerated? If, however, you open your eyes and unstop your ears, that is, if you think about these things with any degree of understanding, will you not view them as enormities which human reason must abominate?

48. When these things, and others like them, are received by a man whose understanding has been closed up by his religious views, may not the temple in which he performs worship be compared to a den or cavern underground, where he does not know what the objects are which he sees? May not his religion be compared to living in a house in which there are no windows? and the language employed in his worship to sound and not to speech? With such a man an angel of heaven cannot converse, because the one does not understand the speech of the other.

49.

VII

They who are in faith separated from charity, are represented in the Word by the Philistines

In the Word, by all the names of nations and peoples, as well as of persons and places, are signified things relating to the Church. The Church itself is signified by Israel and Judah, because it was established among their people; and various religious persuasions are signified by the nations and peoples round about them, the religions in harmony with the Church itself being signified by the good nations, and those not in harmony, by the wicked nations.

There are two evil religious persuasions into which every Church degenerates in course of time, one which adulterates its good principles and the other which falsifies its truths. That religion which adulterates the goods of the Church derives its origin from the love of rule; and the other, which falsifies the truths of the Church, derives its origin from the pride of self- intelligence. The religious persuasion which derives its origin from the love of rule, is meant in the Word by Babylon; and the religious persuasion which derives its origin from the pride of self-intelligence, is meant in the Word by Philistia. It is well known who they of Babylon are at the present day; but it is not known who they of Philistia are. They are of Philistia who are in faith and not in charity.

50. That they are of Philistia who are in faith and not in charity may appear from various things which are said of the Philistines in the Word, when understood in the spiritual sense: as from their disputes with the servants of Abraham and Isaac, which are recorded in Genesis xxi and xxii, and from their wars with the Children of Israel, recorded in the Book of Judges, and in the Books of Samuel and Kings; for all the wars described in the Word in their spiritual sense involve and signify spiritual wars. Moreover, because this religious persuasion, which consists of faith separated from charity, continually desires to invade the Church, therefore the Philistines remained in the land of Canaan, and frequently molested the Children of Israel.

51. Because the Philistines represented those who are in faith separated from charity, therefore they were called the Uncircumcised. By the uncircumcised are meant those who are without spiritual love and consequently are in natural love only, for spiritual love is charity. The reason why these were called the Uncircumcised is because by the Circumcised are meant those who are in spiritual love. That the Philistines were called the Uncircumcised may be seen in 1 Samuel xvii 26, 36; 2 Samuel i 20; and in other places.

52. That they who are in faith separated from charity were represented by the Philistines may appear, not only from their wars with the Children of Israel, but also from many other things which are recorded of them in the Word: as from what is related of Dagon their idol, from the emerods and mice with which they were smitten and infested for placing the ark in the temple of their idol and from the other things which occurred at the same time and are mentioned in 1 Samuel v and vi; and also from what is related on Goliath, who was a Philistine and was slain by David, as noted if I Samuel xvii. For Dagon their idol, was above like a man and below like a fish. By this was represented their religion which, by reason of faith, was as it were spiritual, but from having no charity, was merely natural. By the emerods with which they were smitten were signified their filthy loves; by the mice with which they were infested, was signified the devastation of the Church by falsifications of the truth; and by Goliath who was slain by David, was represented the pride of their own self-intelligence.

sRef Isa@14 @29 S0′ sRef Jer@47 @2 S0′ sRef Jer@47 @4 S0′ sRef Jer@47 @1 S0′ 53. That they who are in faith separated from charity were represented by the Philistines, is also evident from the prophetic parts of the Word, where they are treated of, as from the following passages:

In Jeremiah:

Against the Philistines . . .
Behold, waters rise up out of the north, and shall be an over-flowing flood, and shall overflow the land and all that is therein; the city, and them that dwell therein: then the men shall cry, and all the inhabitants of the land shall howl …

Jehovah will lay waste (A.V. spoil) the Philistines. Jer. xlvii, 1, 2, 4.

The waters rising up out of the north, are falsities from hell; which shall be an overflowing flood, and shall overflow the land and all that is therein, signifies a devastation by them of all things of the Church. The city and them that dwell therein, signifies the devastation of all things of its doctrine. Then the men shall cry and all the inhabitants of the land shall howl, signifies a want of all truth and good in the Church. Jehovah will lay waste the Philistines, signifies their destruction.

In Isaiah:

Rejoice not thou, all Philistia (A.V. Palestina), because the rod that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. Isa. xiv 29.

Rejoice not thou, all Philistia, signifies, Let not those who are in faith separated from charity rejoice that they still remain. For out of the serpent’s root shall come forth a cockatrice, signifies the destruction of all truth with them from the pride of self-intelligence. And his fruit shall be a fiery flying serpent, signifies reasonings from the falsities of evil against the truths and goods of the Church.

sRef Deut@10 @16 S0′ sRef Ex@12 @48 S0′ sRef Ezek@44 @9 S0′ sRef Jer@4 @4 S0′ 54. That by circumcision is represented purification from the evils of purely natural love, is evident from these passages:

Circumcise your heart … and take away the foreskins of your heart … lest my fury come forth like fire … because of the evil of your doings.
Jer. iv 4.
Circumcise the foreskin of your heart, and be no more stiff-necked.
Deut. x 16.

To circumcise the heart, or the foreskin of the heart, is to purify oneself from evils. Consequently, on the other hand, by one uncircumcised, or one with the foreskin, is meant one who is not purified from the evils of merely natural love, and therefore one who is not in charity; and because the unclean at heart are meant by the uncircumcised it is said:

No [stranger] uncircumcised in heart, and uncircumcised in flesh, shall enter into my sanctuary. Ezek. xliv 9;

No uncircumcised person shall eat of the passover. Exod. xii 48.

That such are damned. Ezek. xxviii 10; xxxi 18; xxxii 19.

55.

VIII

They who are in faith separated from charity, are meant by the dragon in the Revelation

It was said above that every Church in the course of time declines into two general evil religiosities, one proceeding from the love of rule, and the other from the pride of self-intelligence; and that the former is, in the Word, meant and described by Babylon, and the latter by Philistia. Now since the REVELATION treats of the state of the Christian Church, and especially of its nature at its end, therefore these two evil religiosities are there treated of, both in general and in particular. That meant by Babylon is described in chapters xvii, xviii, xix, and is the harlot sitting upon the scarlet beast; and that meant by Philistia is described in chapters xii and xiii, and is the dragon, and the beast that rose out of the sea, and also the beast that rose out of the earth. It could not be known before this time that this religiosity is meant by the dragon and his two beasts, because the spiritual sense of the Word was not opened before this, and consequently the Book of Revelation was not understood; and especially because the religion of faith separated from charity was so prevalent in the Christian world that nobody could see that it was there described; for every evil religiosity blinds the eyes.

56. That the religious persuasion of faith separated from charity is meant and described in the Revelation by the dragon and his two beasts, has not only been told me from heaven, but was also shown me in the world of spirits which is beneath heaven. I saw those who were in faith separated from charity assembled in a company as a great dragon with its tail extended towards heaven; and I have seen others of the same persuasion, separately, like dragons in appearance. For in that world such appearances are seen from the correspondence which exists between spiritual and natural things; and therefore the angels of heaven call them dragonists. There are, moreover, many kinds of them. Some of them constitute the head of the dragon, some its body and some its tail. They who constitute its tail are those who have falsified all the truths of the Word. It is therefore said of the dragon in the Revelation that with its tail it drew down the third part of the stars of heaven. By the stars of heaven are signified the cognitions of truth, while by the third part are signified all.

57. Now since by the dragon in the Revelation are meant those who are in faith separated from charity, and as this has hitherto been unknown and has also remained hidden for want of a knowledge (cognitio) of the spiritual sense of the Word, therefore a general explanation will be given here of what is said concerning the dragon in chap. xii.

sRef Rev@12 @1 S0′ sRef Rev@12 @5 S0′ sRef Rev@12 @4 S0′ sRef Rev@12 @2 S0′ sRef Rev@12 @3 S0′ sRef Rev@12 @16 S0′ sRef Rev@12 @17 S0′ sRef Rev@12 @6 S0′ sRef Rev@12 @15 S0′ sRef Rev@12 @14 S0′ sRef Rev@12 @13 S0′ sRef Rev@12 @7 S0′ sRef Rev@12 @8 S0′ 58. It is there recorded concerning the dragon:

And there appeared a great sign in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.
And she being with child cried, travailing in birth and pained to be delivered.
And there appeared another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
And she brought forth a man-child, who was to rule (pasturus) all nations with a rod of iron: and her child was caught up unto God, and to His throne.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred and threescore days.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

And prevailed not; neither was their place found any more in heaven. Rev. xii 1-8.

And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
And the earth helped the woman: and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Rev. xii 13-17.

59. The explanation of these words is as follows:

A great sign was seen in heaven signifies a revelation from the Lord concerning the future Church, and concerning the reception of its doctrine, and concerning those by whom it would be attacked. A woman clothed with the sun, and the moon under her feet, signifies the Church which, from the Lord, is in love and in faith. And upon her head a crown of twelve stars, signifies wisdom and intelligence in those who belong to the Church from Divine truths.

And she being with child, signifies the birth of doctrine. Cried, travailing in birth, and pained to be delivered, signifies resistance from those who are in faith separated from charity.

And there appeared another sign in heaven, signifies further revelation. And behold, a great red dragon, signifies faith separated from charity, the dragon being called red from merely natural love. Having seven heads, signifies a false understanding of the Word. And ten horns, signifies power in consequence of its reception by many. And seven crowns upon his heads, signifies falsified truths of the Word.

And his tail drew the third part of the stars of heaven, and did cast them to the earth, signifies the destruction of all cognitions of truth. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born, signifies their hatred of, and their desire to destroy, the doctrine of the Church at its birth.

And she brought forth a man-child, signifies doctrine. Who was to rule all nations with a rod of iron, signifies that this doctrine will convince by the power of natural truth derived from spiritual truth. And her child was caught up unto God, and to His throne, signifies the protection of the child by the Lord from heaven.

And the woman fled into the wilderness, signifies the Church among a few. Where she hath a place prepared of God, signifies its state while provision is meanwhile being made for it among many. That they should feed her there a thousand, two hundred and threescore days, signifies until it grows to its appointed stature.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, signifies the dissension and combat of those who are in faith separated from charity against those who are in the doctrine of the Church concerning the Lord and concerning the life of charity.

And prevailed not, signifies that they succumbed. Neither was their place found any more in heaven, signifies that they were cast down. Rev. xii 1-8.

And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man-child, signifies the infestation of the Church by those who are in faith separated from charity, on account of its doctrine.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, signifies circumspection while the Church as yet is among few. Where she is nourished for a time, and times, and half a time, from the face of the serpent, signifies until the Church grows to its appointed stature.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood, signifies their reasonings from falsities in abundance to destroy the Church.

And the earth helped the woman; and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth, signifies that their reasonings, because they were from falsities, fell to the ground of themselves.

And the dragon was wroth with the woman, and went to make war with the remnant of her seed, signifies their persistent hatred. Which keep the commandments of God, and have the testimony of Jesus Christ, signifies against those who live a life of charity and believe on the Lord.
Rev. xii 13-17.

sRef Rev@13 @18 S0′ 60. The next chapter in the REVELATION, the thirteenth, treats of the dragon’s two beasts, one of which was seen to rise out of the sea, and the other out of the earth: the former is treated of from verses 1 to 10, and the latter from verses 11 to 18. That they are the dragon’s beasts is evident from verses 2, 4, 11 of this chapter. By the first beast is signified faith separated from charity, as to the confirmations of it drawn from the natural man; and by the second is signified faith separated from charity, as to the confirmations of it drawn from the Word, which are, moreover, falsifications of the truth. But I pass over the explanation of these passages because they contain argumentations, which it would be too tedious to draw out at length. I will only explain the concluding verse:

Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred, threescore and six.
Rev. xiii 18.

Let him that hath understanding count the number of the beast, signifies, let those who are enlightened inquire into the nature of the confirmations of that faith drawn from the Word. For it is the number of a man, signifies that its nature is that of self- intelligence. And its number is six hundred and sixty-six, signifies that every truth of the Word is falsified.

61.

IX

They who are in faith separated from charity, are meant by the goats in Daniel and in Matthew

By the he-goat in Daniel chapter viii, and by the goats in Matthew chapter xxv, are meant those who are in faith separated from charity. This may appear from the circumstance that they are opposed to the ram and the sheep there mentioned. By the ram and the sheep are meant those who are in charity: for the Lord in the Word is called the Shepherd, the Church the sheepfold, and men of the Church in general are called the flock, and specifically sheep. Since sheep are those who are in charity, therefore goats are those who are not in charity.

62. That they who are in faith separated from charity are meant by goats will be shown:

1. From experience in the spiritual world;
2. From the Last Judgment and those upon whom it was executed;
3. From the description of the combat between the ram and the he-goat in Daniel;
4. And lastly, from the neglect of charity on the part of those mentioned in Matthew.

63. 1 THEY WHO ARE IN FAITH SEPARATED FROM CHARITY, ARE MEANT IN THE WORD BY GOATS. THIS IS SHOWN FROM EXPERIENCE IN THE SPIRITUAL WORLD. In the spiritual world there appear all the things which are seen in the natural world. There appear houses and palaces; paradises and gardens, and in them all kinds of trees; fields and fallow lands, also plains and shrubberies, and likewise herds and flocks: all exactly resembling those which are upon our earth. Nor is there any difference between them, except that the latter are from a natural origin, and the former from a spiritual origin. Therefore, angels, because they are spiritual, see those objects which are from a spiritual origin, just as men see those which are from a natural origin.

[2] All the things which appear in the spiritual world are correspondences; for they correspond to the affections of the angels and spirits. For this reason they who are in the affection of good and truth, and consequently in wisdom and intelligence, dwell in magnificent palaces, surrounded by paradises full of trees which are correspondent; and around these again are fields and meadows where flocks repose; and these are appearances. But with those who are in evil affections, there are correspondences of an opposite character. Those spirits are either in the hells, where they are confined in workhouses without windows, but in which nevertheless there is light (lumen) like that from an ignis fatuus; or they are in desert places and live in huts, round about which all things are barren, where there are serpents, dragons, owls and many other things which correspond to their evils.

[3] Between heaven and hell there is an intermediate place, which is called the world of spirits. To this comes every one immediately after death; and here spirits have intercourse with one another similar to the intercourse which men have with each other upon earth. All things which appear there also are correspondences. There appear there likewise gardens, groves, woods with trees and shrubs, and also fields flower-decked and green; and at the same time animals of various kinds, tame and wild, all according to their correspondence with the affections of the spirits. There I have often seen sheep and goats, and also combats between them, similar to that combat which is described in Daniel chapter viii.

[4] I have seen goats with horns bent forwards, and bent backwards; and I have seen them rush furiously upon the sheep. I have seen goats with two horns with which they violently struck the sheep; and when I looked to see what was the matter, I saw some spirits disputing with one another about charity and faith. From this it was plain that faith separated from charity was what appeared like a goat: and that charity from which faith proceeds was what appeared like a sheep. As I have witnessed such scenes frequently, it has been given me to know with certainty that they who are in faith separated from charity are meant in the Word by goats.

64. 2. THEY WHO ARE IN FAITH SEPARATED FROM CHARITY, ARE MEANT IN THE WORD BY GOATS. THIS APPEARS FROM THE LAST JUDGMENT AND THOSE UPON WHOM IT WAS EXECUTED. The Last Judgment was executed upon no others but such as were moral in externals, and not spiritual or very slightly so, in internals. Those, however, who were evil both in externals and in internals, were cast into hell long before the Last Judgment; and those who were spiritual in externals and at the same time in internals, were raised up into heaven long before the Last Judgment. For judgment was not executed upon those who were in heaven, nor upon those who were in hell, but upon those who were in the intermediate state between heaven and hell, and who had there made for themselves, as it were, heavens.

[2] That the Last Judgment was executed upon them, and upon no others, may be seen in the little work on THE LAST JUDGMENT Nos. 59 and 70; and it will be further seen in THE CONTINUATION CONCERNING THE LAST JUDGMENT, particularly in what there relates to the judgment upon the Reformed. Of the Reformed, those who at that time were in faith separated from charity, not only in doctrine but also in life, were cast into hell; while those who were in the same faith as to doctrine only, but yet were in charity as to life, were raised up into heaven. From these things it was evident that no others were meant by the goats and the sheep mentioned by the Lord in Matthew chapter xxv, where He speaks of the Last Judgment.

sRef Dan@8 @8 S0′ sRef Dan@8 @3 S0′ sRef Dan@8 @2 S0′ sRef Dan@8 @14 S0′ sRef Dan@8 @13 S0′ sRef Dan@8 @9 S0′ sRef Dan@8 @12 S0′ sRef Dan@8 @10 S0′ sRef Dan@8 @11 S0′ sRef Dan@8 @6 S0′ sRef Dan@8 @5 S0′ sRef Dan@8 @7 S0′ sRef Dan@8 @4 S0′ 65. 3. THEY WHO ARE IN FAITH SEPARATED FROM CHARITY, ARE MEANT IN THE WORD BY GOATS. THIS APPEARS FROM THE DESCRIPTION OF THE COMBAT BETWEEN THE RAM AND THE HE-GOAT IN DANIEL. All things in the Book of Daniel treat in the spiritual sense of the things of heaven and the Church; as do all things in the whole Sacred Scripture, which was shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE Nos. 5-26. Such consequently is the case with what is said in Daniel concerning the combat of the ram and the he-goat, which is as follows:

I saw in a vision … a ram which had two high horns … but the higher came up last.
With the horn he pushed westward, and northward, and southward … and became great.
Then I saw a he-goat coming from the west, on the face of the whole earth … which had a horn between his eyes.
And he ran unto the ram in the fury of his power …
And brake his two horns … but he cast him down to the ground, and stamped upon him …
The great horn of the he-goat was broken; and for it came up four horns.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant [land] …
And even to the host of heaven; and it cast down some of the host and some of the stars to the ground, and stamped upon them.
Yea, he magnified himself even to the Prince of the host, and from Him the daily sacrifice was taken away, and the place of His sanctuary was cast down. Because he cast down the truth to the ground …
Then I heard one saint saying … How long shall be this vision, the daily sacrifice, and the wasting transgression, to give the sanctuary and the host to be trodden under foot?

And he said, Until the evening and the morning; then shall the sanctuary be cleansed (A.V. marg. justified). Dan. viii 2-14.

66. It is clearly evident that this vision foretells future states of the Church. For it is said that the daily sacrifice was taken away from the Prince of the host, that the habitation of His sanctuary was cast down, and that the he-goat cast down the truth to the earth; also that the saint said, How long shall be this vision, the daily sacrifice, and the wasting transgression, to give the sanctuary and the host to be trodden under foot? and that it was until the evening and the morning when the sanctuary will be cleansed. For by evening is meant the end of the Church, when there will be a new Church.

The same is meant later in that chapter by the kings of Media and Persia, as by the ram; and the same by the king of Greece, as by the he-goat. For the names of kingdoms, nations and peoples, as also of persons and places, in the Word, signify things relating to heaven and the Church.

sRef Dan@8 @4 S0′ sRef Dan@8 @11 S0′ sRef Dan@8 @3 S0′ sRef Dan@8 @9 S0′ sRef Dan@8 @5 S0′ sRef Dan@8 @10 S0′ sRef Dan@8 @2 S0′ sRef Dan@8 @13 S0′ sRef Dan@8 @7 S0′ sRef Dan@8 @12 S0′ sRef Dan@8 @8 S0′ sRef Dan@8 @14 S0′ sRef Dan@8 @6 S0′ 67. The explanation of these verses is as follows:

The ram which had two high horns, of which the higher came up last, signifies those who are in faith originating in charity.
With the horn he pushed westward, northward and southward, signifies the dispersion of evil and falsity. And became great, signifies increase.
A he-goat coming from the west, on the face of the whole earth, signifies those who are in faith separated from charity, and the invasion of the Church by them. The west denotes the evil of the natural man. Which had a horn between his eyes, signifies self-intelligence.
And he ran unto the ram in the fury of his power, signifies that he vehemently attacked charity and its faith.
And brake his two horns, and cast him down to the ground, and stamped upon him, signifies that he completely dispersed both charity and faith; for he who disperses the one disperses the other also, because they form one.
The great horn of the he-goat was broken, signifies that there was no appearance of self-intelligence. And in its place came up four horns, signifies application of the sense of the Letter of the Word in confirmation.
Out of one of them came forth a little horn, signifies the reasoning that no one can fulfil the Law and do good, of himself. That horn increased toward the south, toward the east and toward the pleasant [land], signifies insurrection by it against all things of the Church.
And even to the host of heaven; and it cast down some of the host, and some of the stars, and stamped upon them, signifies destruction in this way of all the cognitions of good and truth which related to charity and faith.
He magnified himself even to the Prince of the host, and from Him was taken away the daily sacrifice, and the place of His sanctuary, signifies that thus were laid waste all things relating to the worship of the Lord and to His Church.
Because he cast down the truth to the ground, signifies that this principle falsified the truths of the Word.
By evening and morning, when the sanctuary shall be cleansed, is signified the end of that Church and the beginning of a new Church.

sRef Ezek@34 @18 S0′ sRef Zech@10 @3 S0′ sRef Ezek@34 @17 S0′ sRef Ezek@34 @22 S0′ sRef Ezek@34 @21 S0′ 68. 4. THEY WHO ARE IN FAITH SEPARATED FROM CHARITY, ARE MEANT BY THE GOATS. THIS APPEARS FROM THE NEGLECT OF CHARITY ON THE PART OF THOSE MENTIONED IN MATTHEW. That no others are meant by the goats and the sheep in Matthew chapter xxv 31-46, but those who are meant by the he-goat and the ram in Daniel, is plain from this circumstance, that unto the sheep are enumerated the works of charity, and it is said that they did them; and that unto the goats are enumerated the same works of charity, and it is said that they did them not and were therefore condemned. For with those who are in faith separated from charity, there is neglect of works, in consequence of their denying that there is anything of salvation and of the Church in them: and when charity, which consists in works, is thus removed, faith also falls, because faith has its origin in charity; and when there is no charity and faith, damnation ensues.

If all the wicked had been meant there by the goats, there would not have been enumerated the works of charity which they did not perform, but the evils which they did. Such persons are also meant by the goats in Zechariah:

Mine anger was kindled against the shepherds, and I will punish the goats. Zech. x 3;

And in Ezekiel:

Behold, I judge between cattle and cattle, between the rams and the he-goats.
Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures?
Ye have pushed all the feeble sheep with your horns, till ye have scattered them abroad;

Therefore will I save my flock, and they shall no more be a prey. Ezek. xxxiv 17, 18, 21, 22.

sRef Luke@18 @8 S0′ 69.

X

Faith separated from charity destroys the Church and all things relating to it

Faith separated from charity is no faith, because charity is the life, the soul and the essence of faith; and where there is no faith because there is no charity, there is no Church. Therefore the Lord says,

When the Son of Man cometh, shall He find faith on the earth?
Luke xviii 8.

70. I have sometimes heard the goats and the sheep disputing upon this point, Whether they who have confirmed themselves in faith separated from charity, have any truth; and as they said that they had much truth, the matter was examined. They were then questioned whether they knew what love is, what charity is, and what good is; and because these were what they had separated, they could not but answer that they did not know. They were asked, What is sin? What is repentance? and What is the remission of sins? As they answered, that they who are justified by faith have their sins remitted so that these no longer appear, they were told that this is not the truth.

Being asked, What is regeneration? they replied, that it is either baptism, or the remission of sins through faith; but they were told that this is not the truth. When they were asked, What is the spiritual man? they replied, “He is one who is justified by the faith which we profess;” and they were again told that this is not the truth. They were further questioned about redemption, about the union of the Lord and the Father, and about the unity of God; and they gave answers which were not truths. Many other subjects were also mentioned; and after the questions and answers a conclusion was reached. It was, that they who have confirmed themselves in faith separated from charity have not any truth.

71. That this is the case cannot be believed by them when in the world; because they who are in falsities see no other than that falsities are truths; and they think it is of no great consequence to know anything more than what relates to their own faith. Their faith is separated from their understanding, for it is a blind faith: and, therefore, they make no inquiries. This, moreover, is a matter that can only be inquired into from the Word by means of an enlightenment of the understanding. Therefore, the truths which are in the Word they turn into falsities by thinking of faith when they see mention made of love, repentance, remission of sins, and many other things which are related to a man’s actions.

72. Such in very truth is the character of those who have confirmed themselves in faith alone, both in doctrine and in life; but not of those who, although they have heard and believed that faith alone saves, have nevertheless shunned evils as sins.