434. Of the tribe of Reuben were sealed twelve thousand.- That this signifies the light of truth from that love, and that all who are therein are in heaven and come into heaven, is plain from the signification of the tribe of Reuben, which denotes those who are in the light of truth, of which we shall speak presently; and from the signification of twelve thousand, as denoting, all things and all persons, concerning which see above (n. 430); here all who are in the light of truth from the good of love to the Lord, and this love is signified by the tribe of Judah, as shown just above (n. 433:1); and from the signification of the sealed, as denoting, those who are in heaven and come into heaven, concerning also which see above (n. [427:2], 433). It has been previously shown, that the twelve tribes of Israel represented, and thence signify in the Word, all things of the church, that each tribe signifies some universal essential of it, and that Judah signifies love to the Lord, but Reuben light from that love, will be seen in what follows.

[2] Reuben, and therefore the tribe named from him, in the highest sense, signifies the Lord as to foresight or foreknowledge; in the internal sense, spiritual faith and the understanding of truth; and in the external sense, sight. And because Reuben in the internal sense, signifies faith and the understanding, he also signifies the light of truth, for faith exists from the light of truth, from which the understanding is enlightened; for where the light of truth is, there are understanding and faith.

[3] Reuben or his tribe has a signification similar to that of the apostle Peter. For the twelve apostles, like the twelve tribes of Israel, represented all things of the church, and each apostle some universal essential of it. And because Peter has a representation similar to that of Reuben, he was therefore the first of the apostles, as Reuben was the first of the sons of Jacob. That Peter signifies truth in the light, and also faith, may be seen above (n. 9, 411:12-15).

[4] Reuben was the first of the sons of Jacob, and the tribe called after him is therefore named first in many passages of the Word, because he was the first-begotten, and the first-begotten in the Word signifies truth from good, or, what is the same thing, truth in the light, and therefore faith from charity. For truth, and that which pertains to faith, appears to man to be first, for it enters by the hearing into the memory, and is called forth thence into the thought; and what a man thinks, this he sees and perceives by interior sight, and that which is first perceived and seen is first, but only apparently, not actually. Good is actually the first-begotten, or the first thing of the church, because truth exists from good, for good forms itself in truths, and by means of truths renders itself visible, therefore truth is good in form. Truth is consequently said to be from good, and faith from charity, for that which is from anything is that thing in an image, and viewed in itself it is good formed and born; this therefore in the spiritual sense of the Word is the first-begotten. Moreover, with infants, the good of innocence is the first thing imparted by the Lord, and from this a man first becomes man. And because good is of love, and because man does not reflect upon his love, but upon his thought from the memory, and since good possesses no quality until formed into truths, and as apart from quality nothing is perceived, therefore it is not known that good is the first, and the first-begotten. For good is first formed by the Lord in man, and is brought forth by means of truths, in which good is in its own form and effigy.

[5] Moreover it must be known that the truths which a man receives from the Word, and from doctrine and preaching from it, during his infancy and childhood, appear indeed to be truths, yet are not truths with him; they are only like shells without kernels; or like the form of body and face without soul and life. They do not become truths before they are received in the will, for then they are first received by a man, and begin to live in him. For the will is the man himself, and all good is of the will, and all truth is of the understanding thence. From these things the reason is clear why the tribe of Judah, which signifies the good of love to the Lord, is named first, and afterwards the tribe of Reuben, which signifies truth in the light, from that good.

[6] It is to be noted, that all the light in which truth appears is from the light of heaven and this is from the Lord. The light of heaven is from the Divine Good of His Divine Love. The light of heaven is the Divine Good in form. These two in heaven are one, and are received by the angels as one. They must also be received by man as one, in order that he may have communion with angels. But these things are fully explained in the Arcana Coelestia, to this effect, that when man is being regenerated, truth is in the first place and good in the second, not actually but apparently, but that when he is regenerated, good is in the first place and truth in the second, actually and perceptibly (n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110); consequently good is the first and last of regeneration (n. 9337). Because truth appears to be in the first place, and good in the second, when man is being regenerated, or what is the same, when he is becoming a church, therefore it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first-begotten of the church (n. 367, 2435). The good of charity is the first-begotten of the church actually, but the truth of faith only apparently (n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080). The first-begotten, in the Word, also signifies that primary thing of the church, to which is attributed priority and superiority (n. 3325). The Lord is therefore called the First-begotten, because in Him and from Him is all the good of love, of charity, and of faith (n. 3325).

[7] Because truth is apparently in the first place, therefore Reuben was the first-begotten, and was named from "sight" (visus), as is evident in Moses:

"Leah conceived, and bare a son, and she called his name Reuben; for she said, because Jehovah hath seen my affliction; now therefore my man (vir) ¹ will love me" (Genesis 29:32).

Although these are historical facts, they nevertheless contain a spiritual sense. For each and all things in the Word are from the spiritual world, because from the Lord, and when these things were sent down out of heaven into the natural world, they were clothed with a corresponding natural sense, such as is the sense of the letter of the Word. Therefore the nativities of the sons of Jacob signify spiritual nativities, which describe how good and truth are born with man while he is being regenerated by the Lord. Hence by "Leah conceived and bare a son," is signified spiritual conception and birth; she called his name Reuben, signifies its quality; by she said, Jehovah hath seen, is signified in the highest sense, foresight, in the internal sense, faith, in the interior sense, understanding, and in the external sense, sight, in the present case, faith from the Lord; by "my affliction," is signified the state of arriving at good; now therefore my man (vir) will love me, signifies good of truth thence. But these words are explained in the Arcana Coelestia 3860-3866).

In the original tongue, Reuben signifies sight, and sight, in the spiritual sense, signifies faith and the understanding of truth, and, in the highest sense, the Divine foresight. This is evident from what is said in the Arcana Coelestia concerning the signification of seeing and sight, where it is shown that sight in the highest sense, which treats of the Lord, signifies foresight (n. 2807, 2837, 2839, 3686, 3854, 3863, 10428). Sight in the internal sense signifies faith, because spiritual sight is sight from faith, and those things which pertain to faith are seen in the spiritual world (n. 897, 2325, 2807, 3863, 3869, 5400, 10705). To see also signifies to understand and perceive truth (n. 2150, 2325, 2807, 3764, 3863, 3869, 10705). Internal sight is the understanding, and this sees by means of the eyes of the body; the sight of the understanding is from the light of heaven (n. 1524, 3138, 3167, 4408, 5114, 6608, 8707, 9128, 9399, 10569).

[8] That Reuben signifies truth from good, or faith from charity, is evident from the mandrakes which he found in the field, and gave to his mother, concerning which it is thus written in Moses:

"And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, Give me, I pray, of thy son's mandrakes. And she said unto her, Is it a small matter that thou hast taken my man (vir)? and wilt thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee this night for thy son's mandrakes. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; because hiring, I have hired thee with my son's mandrakes. And he lay with her that night, and she conceived, and bare Jacob a son" Issachar (Genesis 30:14-18).

He who does not know what mandrakes signify, also what Reuben, Jacob, Leah, and Rachel represented, cannot possibly understand why such things happened, and are recorded in the Word. But that in the sense of the letter the Divine does not appear is evident for the reason that it is in the Word where everything is Divine. The Divine contained in these words is plain from the spiritual sense, in which mandrakes signify the marriage of good and truth. Reuben represents truth from good; Jacob, the church as to truth. Leah and Rachel represent the church as to good, but Leah represents the external church, and Rachel, the internal. By the mandrakes, found by Reuben, is therefore signified the marriage (conjugiale) which exists between truth and good. It is this marriage between truth and good in the internal or spiritual man which makes the internal church, and because that truth which makes the external church is the first in the external or natural man, therefore the mandrakes were found by Reuben, who represented truth from good. They were first given to his mother, Leah, who represented the external church, but they were given by Leah to Rachel, who represented the internal church, in order that Leah might lie with Jacob. These things are more fully explained in the Arcana Coelestia 3940-3952).

[9] Because Reuben represented truth from good, or faith from charity, therefore, also, he exhorted his brethren not to kill Joseph, wishing to deliver him out of their hand; and he grieved exceedingly when Joseph was not found in the pit (Genesis 37:21, 22, 29, 30). This is explained in the Arcana Coelestia 4731-4738, and n. 4761-4766).

[10] Because Reuben or his tribe signified truth from good, or faith from charity, therefore the camp of that tribe in the wilderness was towards the south, and the camp towards the south was called the camp of Reuben (Num. 2:10-16). For the encampments of the tribes of Israel represented the arrangement of the angelic societies in heaven; and the angelic societies dwell in the quarters according to their states as to good and truth (see above, 422:1-4). In the southern quarter dwell those who are in the light of truth from good; and as the tribe of Reuben represented truth from good or truth in light, therefore it encamped on the south.

[11] Because truth from good, which the tribe of Reuben represented, is in the natural man, therefore an inheritance beyond Jordan was given to the tribe of Reuben (Num. 32:1 to end; Deuteronomy 3:12-20; Joshua 13:1 to end, and chap. 18:7). For the land of Canaan represented, and thence signifies the church in the Word. The region beyond Jordan signified the external church, the region on this side Jordan, the internal church, and the river Jordan the limit between them. And truth from good, or faith from charity, makes the church; truth from good in the natural man, the external church; and because the tribe of Reuben represented this attribute of the church, therefore an inheritance beyond Jordan was allotted to this tribe. Why inheritances beyond Jordan were also given to the tribe of Gad, and to the half tribe of Manasseh, will be explained in what follows.

[12] The conjunction of each church, that is to say the external and internal, which is like the conjunction of the natural and spiritual man, was represented, and, in the spiritual sense, is described by the altar which the sons of Reuben, of Gad, and of Manasseh built near the Jordan, and about which there was a strife between these tribes and the rest; but it was said that that altar should be for a witness that, although they dwelt beyond Jordan, they should still serve Jehovah in common with the rest; therefore they called the altar "A witness between us that Jehovah is God" (Josh. 22:9 to end). For Jordan signified the medium between the external and internal of the church. The land of Canaan on this side Jordan, signified the internal church, and the land beyond Jordan, the external church which was also represented by the tribes of Reuben, Gad, and Manasseh, whose inheritances were allotted there; and that altar signified the common worship of each church, and thus conjunction.

[13] That Reuben signifies truth in the natural man is evident also from the prophecy of Deborah and Barak in the Book of Judges:

"In the divisions of Reuben they are great, statutes of the heart; Wherefore sittest thou among the baggage to hear the shrill bleatings of the flocks? In the divisions of Reuben, where there are great searchings of heart, Gilead thou dwellest in the passage of Jordan" (5:15-17).

No one can understand these words unless what the prophecy treats of be known, and also the signification of the divisions of Reuben, of baggage, of the bleatings of the flocks, and of Gilead. The subject is the church among the Israelites, in a state of vastation. The divisions of Reuben signify all things, both truths and goods, in the natural man; baggage signifies the cognitions and scientifics there; the bleatings of the flocks signify the perceptions and thoughts thereof; and Gilead signifies the natural man. When these things are known it will be evident that the meaning in the spiritual sense is, that when the church is destroyed, the natural man, with that which is contained therein, is separated from the spiritual man, although it ought on the contrary to be conjoined with it; and when it is conjoined, then truths from good exist there, by means of which a combat against falsities from evil takes place; for the natural man must fight against these from the spiritual man. Statutes of the heart and searchings of heart, signify those truths from good, which are in the natural man from the spiritual. For the heart signifies the good of love, while statutes and searchings of the heart denote all those things that are determined and arranged in the natural man from good in the spiritual. These things are said of Reuben, because his tribe dwelt beyond Jordan in Gilead, and did not join with Deborah and Barak when they fought against Sisera, but only the tribes of Issachar and Zebulun; for Sisera, in the spiritual sense, means falsity from evil destroying the church.

[14] Reuben signifies the light of truth, and therefore the understanding of the Word, in Moses,

"Let Reuben live, and not die; yet shall his men be a number" (Deuteronomy 33:6).

Reuben here means the understanding of the Word, enlightened by light from heaven; and because there are few who receive enlightenment, it is therefore said, "Yet shall his men be a number," number signifying, fewness and a few.

[15] That Reuben signifies truth from good, or faith from charity, is evident from the opposite sense, in which he is also mentioned. In that sense, Reuben signifies truth separated from good, or faith separated from charity. And truth apart from good is not truth, except merely in regard to the expression and sound, for it is a scientific residing in the memory of the natural man, that is to say, only in the entrance to the man, and not within him in his life. The memory of the natural man is merely the entrance to him, nor does truth become truth with him until he wills it and does it, for then it first enters and receives life; previous to this, light from heaven does not flow in and enlighten. The case is similar with faith separated from charity, for truth is of faith, and good is of charity.

[16] That Reuben, in the opposite sense, signifies faith separated from charity, is evident from his adultery with Bilhah his father's concubine; concerning this it is written as follows in Moses:

"And it came to pass, when Israel dwelt in the land" Ephrath-Bethlehem, "that Reuben went and lay with Bilhah his father's concubine; and Israel heard of it" (Genesis 35:22).

Ephrath-Bethlehem signifies the spiritual church, which is in truths from good, or in faith from charity. To separate the good of charity from the truths of faith, is signified by the adultery of Reuben. For truth is profaned when it is not united with its own good, which is the good of charity, since it is then united with the love of self and of the world, which is adulteration. All adulteries also, of which many kinds are recounted in Leviticus (18:6-23), correspond to the adulterations of good and truth. That the adultery committed by Reuben corresponds to faith separated from charity, has been made known and testified to me from things heard and seen in the spiritual world, where such a sphere of adultery is perceived to go forth from those who have separated charity from faith in doctrine and in life.

[17] Because this also was signified by Reuben, therefore the primogeniture was taken away from him by his father, and given to Joseph and his sons. That it was taken from Reuben is evident from these words of his father:

"Reuben my first-born, thou art my strength and the beginning of my might, excellent in eminence and excellent in worth. Unstable as water thou shalt not excel, because thou wentest up to thy father's bed, then thou profanedst [it]; he went up to my couch" (Genesis 49:4).

Here, by Reuben my first-born, is signified faith, which is apparently in the first place, or truth born from good. Thou art my strength, and the beginning of my might, signifies that good has power (potentia) by means of it and truth its primary power. By excellent in eminence and excellent in worth, is signified that glory and authority (potestas) are therefrom. By unstable as water, is signified that it is not so with faith separated from charity, and by thou shalt not excel, is signified that such faith has neither glory nor authority. Because thou wentest up to thy father's bed, signifies because the truth of faith separated from the good of charity forms a filthy union; then thou profanedst [it], signifies conjunction with the love of self and of the world, and consequently with evil, which is profane. He went up to my couch, signifies the contamination of spiritual good in the Natural. But these things are fully explained in the Arcana Coelestia 6341-6350).

[18] That the primogeniture was therefore given to the two sons of Joseph, Ephraim and Manasseh, is meant by these words of his father Israel to Joseph:

"Now thy two sons, born unto thee in the land of Egypt before I came to thee into Egypt, are mine, Ephraim and Manasseh, even as Reuben and Simeon shall be mine" (Genesis 48:5).

And in the [First] Book of Chronicles:

Reuben "is the first-born, but because he polluted his father's bed, his primogeniture was given to the sons of Joseph the son of Israel" (5:1, 2).

For Ephraim in the Word has a signification similar to that of Reuben, namely, the understanding of truth, and truth in light. It is said Ephraim and Manasseh shall be the sons of Israel, even as Reuben and Simeon, because Reuben signifies the understanding of truth, and Simeon, the will of truth; and Ephraim and Manasseh signify similar things. From these things it is now evident, what universal essential of the church is signified in the Word by Reuben.

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3324. 'Jacob said' means the doctrine of truth. This is clear from the representation of 'Jacob' as the doctrine of natural truth, dealt with in 3305, or what amounts to the same, as those with whom the doctrine of truth predominates. The subject in these verses to the end of this chapter is, To which does the priority of place rightly belong - whether to truth or to good; or what amounts to the same, whether it belongs to the doctrine of truth or to the life within good; or what also amounts to the same, whether it belongs to faith, insofar as faith is the truth taught by doctrine, or to charity, insofar as charity is the good of life? When a person judges things from natural perception he supposes that faith, insofar as it is truth taught by doctrine, is prior to charity, insofar as this is the good of life. He supposes this because he perceives how truth, which is taught by doctrine, enters in, but not how good, which is the good of life, does so; for truth enters in by an external route, that of the senses, whereas good enters in by an internal route. In addition he supposes that faith is prior for the reason that he cannot know other than that truth, since it teaches what good is, exists prior to good, and also for the reason that a person's reformation is effected by means of truth as well as in accordance with truth; indeed he is perfected in good only to the extent that truth can be joined to it, so that good is perfected by means of truth. Yet another reason why he supposes that faith is first is that a person may know the truth and be able to think and speak from it, and to do so seemingly with ardent zeal, even though at the same time no good exists with him; indeed from that truth he may be quite confident of salvation. These and many other considerations cause a person, when judging matters from the sensory and natural man, to think that truth, which constitutes faith, comes before good, which flows from charity. But all these ideas are reasonings based on illusions, for they are things as seen by the sensory and natural man.

[2] That which is prior is good itself - the good of life. This good is the ground itself into which truths are sown, and the nature of the ground determines how the seeds, that is, the truths of faith, are received. Truths are, indeed, able to be stored away previous to this in the memory like seeds in a box or in the crop situated in the gullet of small birds, but they do not become part of a person until the ground is prepared. And the character of the ground, that is, of good, determines that of their growth and fruitfulness. But see what has been shown in many places already regarding these matters. Those places are indicated below so that from them it may be known what good is and what truth is, and that good has priority over truth, not truth over good:

[3] Why no distinct idea may be had of the difference between good and truth, 2507. ¹

Good flows in by an internal route unknown to man, whereas truth is obtained by an external route, which is known to him, 3030, 3098.

Truths are the recipient vessels of good, 1496, 1832, 1900, 2063, 2261, 2269, 3068, 3318.

Good acknowledges its own truth to which it is joined, 3101, 3102, 3179.

Very careful examination is made and precaution taken to prevent falsity being joined to good, or truth to evil, 3033, 3101, 3102.

Good forms for itself the truth to which it is joined since it acknowledges no other as truth than that which accords with it, 3161.

Truth is nothing other than that which springs from good, 2434.

Truth is the form that good takes, 3049.

Truth possesses within itself the image of good, and within good the replica of itself from which it springs, 3180.

The seed that is truth is rooted in the good that stems from charity, 880.

Faith cannot possibly exist except within its own life, that is, within love and charity, 379, 389, 654, 724, 1608, 2343, 2349.

It is possible for truths that constitute matters of doctrine concerning faith to be looked at from love and charity, but not the reverse, 2454.

Looking from faith and not from love and charity is looking behind oneself and turning backwards, 2454.

Truth is given life according to the good anyone has, thus according to the state of innocence and charity residing with that person, 1776, 3111.

Truths of faith can be received only by those who are governed by good, 2343, 2349.

Those who have no charity are not able to acknowledge the Lord, nor thus any truth of faith at all. If they do profess it, it is something external devoid of what is internal, or something that is the product of hypocrisy, 2354.

No faith at all is present where there is no charity, 654, 1162, 1176, 2429.

Wisdom, intelligence, and knowledge are 'the sons' of charity, 1226.

Since love exists with angels, so do intelligence and wisdom, 2500, 2572.

Angelic life consists in the good deeds of charity; and angels are forms of charity, 454, 553.

Love to the Lord is His likeness and charity towards the neighbour His image, 1013.

Angels perceive through love to the Lord anything that is a matter of faith, 202.

Nothing has life except love and affection, 1589.

Those who have mutual love, or charity, have the Lord's life, 1799, 1803.

Love to the Lord and love towards the neighbour is heaven itself, 1802, 1824, 2057, 2130, 2131.

The Lord's presence is relative to the state of love and charity, 904.

All the Ten Commandments and all matters of faith have their origin in charity, 1121, 1798.

Knowledge of matters of doctrine concerning faith achieves nothing if a person does not have charity, for matters of doctrine have charity as the end in view, 2049, 2116.

No acknowledgement of truth, nor thus faith, can exist unless a person is governed by good, 2261.

The holiness of worship depends on the nature of and the amount of the truth of faith that has been implanted in charity, 2190.

There is no salvation through faith but through the life of faith, which is charity, 2228, 2261.

The heavenly kingdom belongs to those who have faith that is the expression of charity, 1608.

In heaven all are viewed from charity and from faith from this, 1258.

They are not allowed into heaven, except by willing what is good from the heart, 2401.

People are saved who possess faith provided that faith includes good, 2261, 2442.

Faith which has not been implanted in the good of life perishes altogether in the next life, 2228.

If faith that is purely thought could save, all would be brought into heaven; but it is because their life prevents them that some are not able to be saved, 2363.

Those who maintain the idea that faith alone saves defile truths with the falsity of that idea, 2383, 2385.

The fruits of faith are good works; a good work is charity; charity is love to the Lord; and that love is the Lord, 1873.

The fruits of faith are the fruit of good which stems from love and charity, 3146.

Trust or confidence which is called faith that saves cannot exist except with those who are leading a good life, 2982.

Good is the life of truth, 1589.

At what point truths may be said to have acquired life, 1928.

Good from the Lord flows into truths of every kind, but it is supremely important that they should be genuine truths, 2531.

The amount of good and truth that flows in from the Lord depends on the extent to which evil and falsity is being removed. 2411, 3142, 3147.

Good cannot flow into truth as long as a person is under the influence of evil, 2388.

Truth is not truth until it has been accepted by good, 2429.

The marriage of good and truth exists in every single thing, 2173, 2508, 2517.

The affection for good constitutes life, and the affection for truth exists for the sake of life, 2455. ¹

Truth tends towards good, and stems from good, 2063.

By means of influx truths are summoned out of the natural man, raised up, and implanted in the good present in the rational, 3085, 3086.

When truth is joined to good it becomes a person's own, 3108.

For truth to be joined to good there has to be consent from the understanding and the will. When there is consent from the will conjunction takes place, 3157, 3158.

Truth in the rational is acquired by means of cognitions, and truths become a person's own when they are joined to good. at which point they belong to the will and exist for the sake of life, 3161.

Truth is introduced and joined to good, not all at once but throughout the whole of life, and beyond, 3200.

Just as light devoid of warmth is unproductive, so is the truth of faith when devoid of good stemming from love, 3146.

The nature of the idea of truth devoid of good, and the nature of its light in the next life, 2228.

Separated faith is like the light in winter, whereas faith derived from charity is like the light in the spring, 2231.

Those who in action separate the truth, which constitutes faith, from charity are unable to have conscience, 1076, 1077.

The reason why they have separated faith from charity and said that faith saved, 2231.

When a person is being regenerated the Lord instills good into the truths residing with him, 2063, 2189.

A person is not regenerated by means of truth but by means of good, 989, 2146, 2183, 2189, 2697.

When a person is being regenerated the Lord comes to meet him and fills the truths residing with him with the good of charity, 2063.

Those who lead a good life but do not have the truth of faith, like gentiles and young children, receive truths of faith in the next life and undergo regeneration, 989; regarding gentiles, 932, 1032, 2049, 2284, 2589-2604; regarding young children, 2290-2293, 2302-2304.

A person is regenerated by means of the affection for truth, and one who is regenerate acts from the affection for good, 1904.

With one who is to be regenerated seed is unable to take root except in good, 880, 989.

The light that a regenerate person has flows from charity, not from faith, 854.

The same truths are indeed truths with one person, but with another less so, and with some they are even falsities; this variation is determined by the good of life in each of them, 2439.

What the difference is between the good of a young child, the good of one who does not know, and the good of one who has intelligence, 2280.

Who are able to enter into cognitions of truth and into faith, and who are not, 2689.

The Church does not exist unless truths of doctrine have been implanted in the good of life, 3310.

Doctrine does not make the Church, but charity, 809, 916, 1798, 1799, 1834, 1844.

The Church's doctrines count for nothing if people do not live according to them, 1515.

The doctrine of faith is the doctrine of charity, 2571.

The Church exists from charity, not from separated faith, 916.

Anyone may know from charity whether the internal dimension of worship exists with him, 1102, 1151, 1153.

The Lord's Church spread throughout the world is everywhere various so far as truths are concerned, but it is one through charity, 3267.

The Church would be one Church if all had charity even though they differed in religious observances and on points of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844.

From being many it would become one Church if with everyone charity and not faith were the essential thing of the Church, 2982.

There are two kinds of doctrinal teachings - teachings to do with charity and teachings to do with faith. The Ancient Church possessed matters of doctrine concerning charity which today belong among things that have been lost, 2417.

How ignorant of the truth they are who do not possess matters of doctrine concerning charity, 2435.

And because at the present day faith is regarded as the essential thing of the Church people do not even see or pay any attention to the things that the Lord has said so many times about love and charity, 1017, 2373.

Good that is the expression of love to the Lord and of charity towards the neighbour is higher and prior to truth that constitutes faith, and not the reverse, 363, 364.

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