8313. 'Distress took hold of the inhabitants of Philistia' means despair of enlarging their dominion, on the part of those upholding faith separated from good. This is clear from the meaning of 'distress' as despair, because they could not any longer enlarge their dominion, dealt with below; and from the meaning of 'the inhabitants of Philistia' as those who uphold faith alone separated from the good of charity, dealt with in 1197, 1198, 3412, 3413, 8093, 8096, 8099. They are distinguished from the Egyptians by the fact that they rule out the good deeds of charity, in the belief that a person is saved without them by faith. This main tenet in their doctrine gives birth to a large number of errors, such as these: Salvation is attributable to mercy, irrespective of the life the person has been leading; all his sins and evils are washed away through faith, enabling him to walk as someone who has been made righteous; his salvation can be accomplished in an instant, even through faith and truth attained at the final hour of his death; consequently it is not the affection belonging to heavenly love that makes heaven in a person. People subscribing to these errors are Philistines; and they are called 'uncircumcised' because of the evils of self-love and love of the world in which their life consists.

[2] The reason why 'distress' here means despair is that extreme distress should be understood, or pain like that suffered by women in labour. The word in the original language also means that kind of pain. Despair or the extremes of distress are actually described in the Word as 'the pain of a woman in labour', for example in David,

The kings assembled themselves. Terror seized them, pain as of a woman in labour. Psalms 48:4, 6.

In Jeremiah,

O dweller in Lebanon, having a nest in the cedars, how much grace will you find when distresses come to you, pain as of a woman in labour? Jeremiah 22:23.

In the same prophet,

The king of Babel has heard the report about them, consequently his hands have become feeble; anguish has taken hold of him, pain as of a woman in labour. Jeremiah 50:43.

In Isaiah,

The day of Jehovah is near, like devastation from Shaddai. Therefore all hands are feeble, and every human heart melts, and they are terrified; pangs and distresses take hold of them, they are in labour, like a woman giving birth. Isaiah 13:6-8.

[3] In Jeremiah,

behold, a people coming from the land of the north, and a mighty nation will be stirred up from the furthest parts of the earth. They lay hold on bow and spear; it is cruel and they do not have any pity. Their voice resounds like the sea, and they ride on horses, [every one] prepared as a man for battle against you, O daughter of Zion. We have heard the report about it, our hands have grown feeble. Anguish has laid hold on us, pain as of a woman in labour. Jeremiah 6:22-24.

This refers to truth being laid waste as experienced by those ruled by evil. 'A people from the land of the north' stands for those steeped in falsities arising from evil. 'A mighty nation from the uttermost parts of the earth' stands for those steeped in evils which are altogether opposed to good. 'They lay hold on bow and spear' stands for the fact that they draw on false teachings when they engage in conflict. 'Their voice resounds like the sea' stands for reasoning based on those teachings. 'They ride on horses' stands for arguments seemingly based on understanding. 'Prepared as a man for battle' stands for the desire to attack truth. 'Daughter of Zion' stands for the Church where good exists. 'Anguish has laid hold' stands for distress, because truths might undergo molestation. 'Pain as of a woman in labour' stands for despair, because good might suffer harm. From all this it is evident that 'pain' in this instance means despair on account of harm that might be done to good.

[4] The reason why 'distress took hold of the inhabitants of Philistia' means despair or lack of hope of enlarging their dominion is that the Philistines, that is, those who suppose that salvation comes as a result of faith alone without the good deeds of charity, in the next life strive unceasingly after dominion, fighting against others. They do not stop until they undergo vastation of their knowledge of cognitions or matters of faith. Every person in the next life retains the tenets of the faith he possessed during his lifetime; and no other people exchange them for truths except those who have done what is good in life, since good desires truth and welcomes it freely because it is of a similar nature. But those who have done what is bad in life do not exchange them. Those people are so to speak hard, and also they reject truths. Furthermore they live in obscurity, so that they cannot even see them. They see only whatever endorses the ideas they have adopted and nothing whatever that goes against them. Such people also imagine that they have more intelligence than everyone else; yet they know nothing except to use reasonings based on the ideas they have adopted. This is why they are people who attack charity very strongly, consequently are people who wish to dominate. For those who are governed by charity are humble, and wish - as though lowest in rank - to serve all. But those who are ruled by faith without charity are haughty, and wish - as though highest in rank - to be served by all. This also is why they consider heaven to consist in the glory of dominion, imagining - because they suppose that they have more intelligence than all others - that they will be archangels and that very many others will for that reason serve them, a supposition also in keeping with the words in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars for ever and ever. ¹ Daniel 12:3.

But instead of brightness theirs is darkness.

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39. Because the Christian world does not know that there can be no faith without charity, or what charity towards the neighbour is, not even that it is the will which is the real person, and his thought contributes only so far as it is inspired by the will, I should like, so as to shed some intellectual light on these matters, to add here my collected notes of passages in ARCANA CAELESTIA, which may be of use as illustration.

ON FAITH

If anyone does not know that all things in the universe relate to truth and to good and that they have both to be linked for anything to be produced, he also does not know that all things in the church relate to faith and to love and to their linking (7752-7762, 9186, 9224).

All things in the universe relate to truth and good and to their linking (2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555).

Truths belong to faith, and kinds of good to love (4352, 4997, 7178, 10367).

[2] If anyone does not know that every detail in the make-up of a human being relates to the intellect and the will and to their linking, which must happen for the person to be human, neither do they know that everything in the church relates to faith and love and to their linking, which must happen for the church to be present in a person (2231, 7752-7754, 9224, 9995, 10122).

A person has two faculties, one called the intellect, the other the will (641, 803, 3623, 3539).

The intellect is assigned to the reception of truths, and so of things to do with faith; the will is assigned to the reception of kinds of good, and so of things to do with love (9300, 9930, 10064).

Hence it follows that it is love or charity which makes a church and not faith alone, that is, faith separated from love and charity (809, 916, 1798, 1799, 1834, 1844, 4766, 5826).

[3] Faith separated from charity is no faith (654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).

A faith of this kind is lost in the other life (2228, 5820).

Teachings about faith alone destroy charity (6353, 8094).

Those who separate faith from charity are represented in the Word by Cain, Ham, Reuben, by the first-born of the Egyptians and by the Philistines (3325, 7097, 7317, 8093).

The further charity is withdrawn, the stronger becomes the dogma of faith alone (2231). A church in course of time turns aside from charity to faith, and finally to faith alone (4683, 8094).

In the final period of a church there is no faith because there is no charity (1843, 3489, 4689).

If anyone regards faith alone as offering salvation, he is excusing wickedness of life; and those who lead wicked lives have no faith, because they have no charity (3865, 7766, 7778, 7790, 7950, 8094).

These people are inwardly subject to the falsities of their own evil, although they do not know it (7790, 7950). Consequently good cannot be linked to them (8981, 8983).

In the other life too they oppose good and those who have good in them (7097, 7127, 7317, 7502, 7545, 8096, 8313).

Those who are simple at heart know better than the wise what constitutes goodness of life, and so charity, but not what faith is separately (4741, 4754).

[4] Good is being and truth is coming into existence from this being. Thus the truth of faith has its being in life from the good of charity (3049, 3180, 4574, 5002, 9154).

Consequently the truth of faith is given life by the good of charity; so the life of faith is charity (1589, 1947, 1997, 2571, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729).

A person's faith is not alive when he merely knows and thinks about matters to do with faith, but only when he wills them and by willing does them (9224).

The Lord is not linked with a person by faith, but by the life of faith, which is charity (9380, 10143, 10153, 10578, 10645, 10648).

Worship based on the good of charity is true worship; but if it is based upon the truth of faith without the good of charity it is only an external act (7724).

[5] Faith alone, that is, separated from charity, is like light in wintertime when everything on earth is sluggish and no growth takes place. But faith with charity is like light in spring and summertime, when everything flowers and grows (2231, 3146, 3412, 3413). Winter light, that given by faith separated from charity, is in the other life turned into thick darkness, when light pours in from heaven.

Those whose faith is of that kind are then reduced to blindness and stupidity (3412, 3413).

Those who separate faith from charity are in darkness, or in ignorance of the truth, so they are subject to falsities; for these are darkness (9186).

They plunge themselves into falsities and so into evils (3325, 8094); the errors and falsities into which they plunge (4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224).

The Word is a closed book to them (3773, 4783, 8780).

They do not see or pay attention to all the Lord's many statements about love and charity (1017, 3416).

Neither do they know what good or heavenly love or charity are (2057, 3603, 4136, 9995).

[6] Charity makes the church, not faith separated from charity (809, 916, 1798, 1799, 1834, 1844)

How much good there would be in the church, if charity were regarded as its primary concern (6269, 6272).

If charity were its essential element, there would be one church, not a division into many; and it would then not matter if their teachings about faith and external forms of worship were different (1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451, 3452).

Everyone in heaven is seen from the point of view of charity, and no one from that of faith without charity (1258, 1394, 2364, 4802).

[7] The Lord's twelve disciples represented the church as regards the whole of faith and charity taken together, in the same way as the twelve tribes of Israel (2129, 3354, 3488, 3858, 6397).

Peter, James and John represented respectively faith, charity and the good works of charity (3750). Peter stands for faith (4738, 6000, 6073, 6344, 10087, 10580); John the good works of charity (AC preface to chapters 18, 22 of Genesis).

There being in the final periods no faith in the Lord because there is no charity was represented by Peter's thrice-repeated denial of the Lord before the cock crew the second ¹ time; for Peter in the representative sense there is faith (6000, 6073).

Cock-crow and twilight mean in the Word the final period of a church (10134).

Three or thrice means final completion (2788, 4495, 5159, 9198, 10127).

There is a similar meaning in the Lord's words to Peter, when he saw John follow the Lord, 'What is it to you, Peter? Follow me, John.'

For Peter said about John 'What of him?' John 21:21-22 (10087).

John reclined on the Lord's breast, because he represented the good works of charity (3934, 10081).

All personal and place names in the Word stand for abstract qualities (768, 1888, 4310, 4442, 10329).

ON CHARITY

[8] Heaven is divided into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom. Love in the celestial kingdom is love to the Lord, called celestial love, and love in the spiritual kingdom is charity towards the neighbour, called spiritual love (3325, 3653, 7257, 9002, 9835, 9961).

The division of heaven into those two kingdoms is described in HEAVEN AND HELL 20-28. The Lord's Divine in the heavens is love to Him and charity towards the neighbour (13-19).

[9] There is no knowledge of what good and truth are without knowledge of what love to the Lord and charity towards the neighbour are, since all good has to do with love and charity, and all truth has to do with good (7255, 7366).

Knowing truths, willing truths and having affection for truths for truths' sake, that is, because they are true, is charity (3876, 3877).

Charity consists in an inward affection for doing what is true, and not in an outward affection without an inward one (2439, 2442, 3776, 4899, 4956, 8073).

Charity equally consists of performing services for their own sake and its nature depends upon the services performed (7078, 8253).

Charity is a person's spiritual life (7081).

The whole of the Word is a lesson in love and charity (6632, 7261).

There is ignorance to-day about what charity is (2417, 3398, 4776, 6632).

Still one can know even by the light of one's own reason that it is love and charity that make one a person (3957, 6273); also that good and truth are in harmony, and belong each to the other, and so do charity and faith (7627).

[10] In the highest sense the Lord is the neighbour, because He is to be loved above all. Consequently everything that proceeds from Him and in which He is present, and so good and truth, are the neighbour (2425, 3419, 6706, 6819, 6823, 8124).

The difference between one neighbour and another depends upon the nature of good, and so on the Lord's presence (6707-6710).

Every person and every community, as well as one's country and one's church, and in the universal sense the Lord's kingdom, are the neighbour. Loving the neighbour is doing good to them appropriately to their condition. So the neighbour is the good of those for whom one should take thought (6818-6824, 8123).

Civic good, which is justice, and moral good, which is goodness of life in the community, are the neighbour (2915, 4730, 8120-8122).

Loving the neighbour is not loving a person, but what he possesses which gives him his nature, so his good and truth (5025, 10336).

Those who love a person, and not what he possesses and which gives him his nature, love evil as much as good (3820).

These people do good to wicked as much as to good people, yet doing good to the wicked is doing harm to the good; and this is not loving the neighbour (3820, 6703, 8120).

A judge, who punishes the wicked to reform them and to prevent the good being infected by their evil, is loving the neighbour (3820, 8120, 8121).

[11] Loving the neighbour is doing good, behaving fairly and correctly in every task and in every office (8120-8122).

Thus charity towards the neighbour extends to every single thing a person thinks, wills and does (8124).

Doing what is good and true for the sake of goodness and truth is loving the neighbour (10310, 10376).

Those who do this love the Lord, who is in the highest sense the neighbour (9210).

A life of charity is living in accordance with the Lord's commands, so living in accordance with Divine truths is loving the Lord (10143, 10153, 10310, 10578, 10645).

[12] True charity seeks no reward (Arcana Caelestia 2027, 2273, ² 2380, 2400, 3887, 6388-6393), because it comes from inward affection, so from the pleasure of doing good (2273, 2400, 3887, 6388-6393).

In the other life, those who separate faith from charity regard faith and what seem outwardly like good deeds they have done as deserving reward (2273).

[13] The teaching of the Ancient Church was about how to live, which is teaching about charity (2385, 2417, 3419, 3420, 4844, 6628).

The ancients who belonged to the church reduced the good deeds of charity to an order and divided them into classes, giving each its name. This was the source of their wisdom (2417, 6629, 7259-7262).

The wisdom and intelligence of those who have lived a charitable life in the world increase immeasurably in the other life (1941, 5849).

The Lord fills charity with Divine truth, because this is the real life of a person (2363).

A person resembles a garden when charity and faith are linked in him, a desert when they are not (7626).

In so far as a person departs from charity he equally departs from wisdom (6630). Those who lack charity are ignorant about Divine truths, however wise they think themselves (2417, 2435).

The life of angels consists in performing the good deeds of charity, which are services (454).

Spiritual angels are models of charity (553, 3804, 4735).

ON THE WILL AND THE INTELLECT

[14] A person has two faculties, one called the intellect, the other called the will (35, 641, 3539, 10122).

Those two faculties constitute the true person (10076, 10109, 10110, 10264, 10284).

The nature of those faculties determines the person's nature (7342, 8885, 9282, 10064, 10284).

These faculties serve to distinguish man from animals, because the human intellect can be uplifted by the Lord so as to see Divine truths; and likewise the will can be uplifted so as to perceive Divine kinds of goodness. Thus a person can be linked to the Lord by the two faculties which constitute him.

But the case is different with animals (4525, 5114, 5302, 6323, 9231).

Because man is superior to animals in having that ability, he is unable to die as regards the interiors which belong to his spirit, but he lives for ever (5302).

[15] All things in the universe relate to good and truth; so all things in a person relate to the will and the intellect (803, 10122), because the intellect receives truth and the will receives good (3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930).

It comes to the same thing whether you speak of truth or of faith, since faith has to do with truth and truth with faith. It comes to the same thing whether you speak of good or of love, since love has to do with good and good with love.

A person calls true what he believes and he calls good what he loves (4353, 4997, 7178, 10122, 10367).

It follows from this that the intellect is a receiver for faith and the will for love (7179, 10122, 10367).

Because a person's intellect is capable of receiving faith in God and his will is capable of receiving love to God, he can by faith and love be linked to God; and being capable of this, he cannot ever die (4525, 6323, 9231).

[16] A person's will is the real being of his life, because it serves to receive love or good. His intellect is the coming-into-existence of his life from this source, because it serves to receive faith or truth (3619, 5002, 9282).

Thus it is the life of the will which is the chief element in a person's life, and the life of the intellect is derived from it (585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110); similarly light comes from fire or flame (6032, 6314).

A person makes his own what enters into the intellect and at the same time into the will, but not what only enters into the intellect (9009, 9069, 9071, 9128, 9182, 9386, 9393, 10076, 10109, 10110).

What is received by the will becomes part of a person's life (3161, 9386, 9393).

It follows from this that what makes a person human depends on his will and on his intellect derived from it (8911, 9069, 9071, 10076, 10109, 10110).

It is also true that every individual is loved and esteemed by others in proportion to the good of his will, and thus of his intellect. Anyone who wishes well and understands well is loved and esteemed, and anyone who understands well but does not wish well is rejected and criticised (8911, 10076).

After death a person remains in the state of his will and intellect derived from it (9069, 9071, 9386, 10153).

Matters of the intellect which are not at the same time matters of will then fade away, because they are not in the person (9282).

To put it another way, a person's state after death remains such as was his love and thus his faith, or such as was his good and thus his truth. Matters which have to do with faith, but not also with love, or matters to do with truth, but not also with good, then fade away, because they are not in the person or part of him (553, 2363, 10153).

A person can grasp intellectually what he does not willingly do; that is, he can understand what he cannot will, because it opposes his love (7539).

The reason why people have difficulty in making the distinction between thinking and willing (9995).

[17] How perverse is the state of those whose intellect and will do not act as one (9075).

This state is found in hypocrites, tricksters, toadies and charlatans (3573, 4327, 4799, 8250).

[18] All willing of good and thus understanding of truth is from the Lord; but not the understanding of truth separated from the willing of good (1831, 3514, 5482, 5649, 6027, 8685, 8701, 10153).

It is the intellect which is enlightened by the Lord (6222, 6608, 10659).

This enlightenment occurs to the extent that a person receives truth in his will, that is, to the extent that he wishes to act in accordance with truth (3169).

The intellect depends upon light from heaven, just as sight depends on light from the world (1524, 5114, 6608, 9128).

The nature of the intellect is determined by the nature of the truths derived from good by which it is formed (10064).

The intellect is properly formed by truths derived from good, but not by falsities derived from evil (10675).

It is the function of the intellect on the basis of experience to see truths, causes, connexions and logical consequences (6125).

It is the function of the intellect to see and perceive whether a thing is true before it is proved, not to be able to prove anything whatever (4741, 7012, 7680, 7950, 8521, 8780).

The ability to see and perceive whether a thing is true before it is proved is only possible for those who have an affection for truth for truth's sake, those, that is, who enjoy spiritual light (8521).

The light afforded by proofs is natural light, which even the wicked may possess (8780).

All dogmas, however false, can be proved to the point where they appear to be true (2482, 2490, 5033, 6865, 7950 ³ ).

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