121. Faith separate from love or charity is like the light of winter, in which all things on earth are torpid, and no harvests, fruits, or flowers, are produced; but faith with love or charity is like the light of spring and summer, in which all things flourish and are produced (n. 2231, 3146, 3412-3413). The wintry light of faith separate from charity is changed into dense darkness when light from heaven flows in; and they who are in that faith then come into blindness and stupidity (n. 3412-3413).

They who separate faith from charity, in doctrine and life, are in darkness, thus in ignorance of truth, and in falsities, for these are darkness (n. 9186). They cast themselves into falsities, and into evils thence (n. 3325, 8094). The errors and falsities into which they cast themselves (n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224). The Word is shut to them (n. 3773, 4783, 8780). They do not see or attend to all those things which the Lord so often spoke concerning love and charity, and concerning their fruits, or goods in act, concerning which (n. 1017, 3416). Neither do they know what good is, nor thus what celestial love is, nor what charity is (n. 2517, 3603, 4136, 9995).

Faith separate from charity is no faith (n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3849, 3868, 6348, 7039, 7342, 9783). Such a faith perishes in the other life (n. 2228, 5820). When faith alone is assumed as a principle, truths are contaminated by the falsity of the principle (n. 2335). Such persons do not suffer themselves to be persuaded, because it is against their principle (n. 2385). Doctrinals concerning faith alone destroy charity (n. 6353, 8094). They who separate faith from charity were represented by Cain, by Ham, by Reuben, by the firstborn of the Egyptians, and by the Philistines (n. 3325, 7097, 7317, 8093).

They who make faith alone saving, excuse a life of evil, and they who are in a life of evil have no faith, because they have no charity (n. 3865, 7766, 7778, 7790, 7950, 8094). They are inwardly in the falsities of their own evil, although they do not know it (n. 7790, 7950). Therefore good cannot be conjoined with them (n. 8981, 8983). In the other life they are against good, and against those who are in good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313). Those who are simple in heart and yet wise, know what the good of life is, thus what charity is, but not what faith separate is (n. 4741, 4754).

All things of the church have relation to good and truth, consequently to charity and faith (n. 7752-7754). The church is not with man before truths are implanted in his life, and thus become the good of charity (n. 3310). Charity constitutes the church, and not faith separate from charity (n. 809, 916, 1798-1799, 1834, 1844). The internal of the church is charity (n. 1799, 7755). Hence there is no church where there is no charity (n. 4766, 5826). The church would be one if all were regarded from charity, although men might differ as to the doctrinals of faith and the rituals of worship (n. 1285[1-3], 1316, 1798-1799, 1834, 1844, 2385, 2982, 3267, 3451). How much of good would be in the church if charity were regarded in the first place, and faith in the second (n. 6269, 6272). Every church begins from charity, but in process of time turns aside to faith, and at length to faith alone (n. 1834-1835, 2231, 4683, 8094). There is no faith at the last time of the church, because there is no charity (n. 1843). The worship of the Lord consists in a life of charity (n. 8254, 8256) The quality of the worship is according to the quality of the charity (n. 2190). The men of the external church have an internal if they are in charity (n. 1100, 1102, 1151, 1153). The doctrine of the ancient churches was the doctrine of life, which is the doctrine of charity, and not the doctrine of faith separate (n. 2385, 2417, 3419-3420, 4844, 6628, 7259-7262).

The Lord inseminates and implants truth in the good of charity when he regenerates man (n. 2063, 2189, 3310). Otherwise the seed, which is the truth of faith, cannot take root (n. 880). Then goods and truths increase, according to the quality and quantity of the charity received (n. 1016). The light of a regenerate person is not from faith, but from charity by faith (n. 854). The truths of faith, when man is regenerated, enter with the delight of affection, because he loves to do them, and they are reproduced with the same affection, because they cohere (n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893).

They who live in love to the Lord, and in charity towards the neighbor, lose nothing to eternity, because they are conjoined to the Lord; but it is otherwise with those who are in separate faith (n. 7506-7507). Man remains such as is his life of charity, not such as his faith separate (n. 8256). All the states of delight of those who have lived in charity, return in the other life, and are increased immensely (n. 823). Heavenly blessedness flows from the Lord into charity, because into the very life of man; but not into faith without charity (n. 2363). In heaven all are regarded from charity, and none from faith separate (n. 1258, 1394). All are associated in the heavens according to their loves (n. 7085). No one is admitted into heaven by thinking, but by willing good (n. 2401, 3459). Unless doing good is conjoined with willing good and with thinking good, there is no salvation, neither any conjunction of the internal man with the external (n. 3987). The Lord, and faith in Him, are received by no others in the other life, than those who are in charity (n. 2343).

Good is in the perpetual desire and consequent endeavor of conjoining itself with truths, and charity with faith (n. 9206-9207, 9495). The good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity (n. 2429, 3101-3102, 3161, 3179-3180, 4358, 5807, 5835, 9637). Hence there is a conjunction of the truth of faith and the good of charity, concerning which (n. 3834, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555). Their conjunction is like a marriage (n. 1904, 2173, 2508). The law of marriage is that two be one, according to the Word of the Lord (n. 10130, 10168-10169). So also faith and charity (n. 1094, 2173, 2503). Therefore faith which is faith, is, as to its essence, charity (n. 2228, 2839, 3180, 9783). As good is the esse of a thing, and truth the existere thence, so also is charity the esse of the church, and faith the existere thence (n. 3409, 3180, 4574, 5002, 9145). The truth of faith lives from the good of charity, thus a life according to the truths of faith is charity (n. 1589, 1947, 2571, 4070, 4096-4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith cannot be given but in charity, and if not in charity, there is not good in faith (n. 2261, 4368). Faith does not live with man when he only knows and thinks the things of faith, but when he wills them, and from will does them (n. 9224).

There is no salvation by faith, but by a life according to the truths of faith, which life is charity (n. 379, 389, 2228, 4663, 4721). They are saved who think from the doctrine of the church that faith alone saves, if they do what is just for the sake of justice, and good for the sake of good, for thus they are still in charity (n. 2442, 3242, 3459, 3463, 7506-7507). If a mere cogitative faith could save, all would be saved (n. 2361, 10659). Charity constitutes heaven with man, and not faith without it (n. 3513, 3584, 3815, 9832, 10714-10715, 10721, 10724). In heaven all are regarded from charity, and not from faith (n. 1258, 1394, 2361, 4802). The conjunction of the Lord with man is not by faith, but by a life according to the truths of faith (n. 9380, 10143, 10153, 10310, 10578, 10645, 10648). The Lord is the tree of life, the goods of charity the fruits, and faith the leaves (n. 3427, 9337). Faith is the "lesser luminary," and good the "larger luminary" (n. 30-38).

The angels of the Lord's celestial kingdom do not know what faith is, so that they do not even name it, but the angels of the Lord's spiritual kingdom speak of faith, because they reason concerning truths (n. 202-203, 337, 2715, 3246, 4448, 9166, 10786). The angels of the Lord's celestial kingdom say only yea, yea or nay, nay, but the angels of the Lord's spiritual kingdom reason whether it be so or not so, when there is discourse concerning spiritual truths, which are of faith (n. 2715, 3246, 4448, 9166, 10786), where the Lord's words are explained:

Let your discourse be yea, yea, nay, nay; what is beyond these is from evil (Matt. 5:37).

The reason why the celestial angels are such, is, because they admit the truths of faith immediately into their lives, and do not deposit them first in the memory, as the spiritual angels do; and hence the celestial angels are in the perception of all things of faith (n. 202, 585, 597, 607, 784 1 121, 1387, 1398, 1442, 1919, 5113, 5897, 6367, 7680, 7877, 8521, 8780, 9936, 9995, 10124).

Trust or confidence, which in an eminent sense is called saving faith, is given with those only who are in good as to life, consequently with those who are in charity (n. 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245). Few know what that confidence is (n. 3868, 4352).

What difference there is between believing those things which are from God, and believing in God (n. 9239, 9243). It is one thing to know, another to acknowledge, and another to have faith (n. 896, 4319, 5664). There are scientifics of faith, rationals of faith and spirituals of faith (n. 2504, 8078). The first thing is the acknowledgment of the Lord (n. 10083). All that flows in with man from the Lord is good (n. 1614, 2016, 2751, 2882-2883, 2891-2892,2904, 6193, 7643, 9128).

There is a persuasive faith, which nevertheless is not faith (n. 2343, 2682, 2689, 3427, 3865, 8148).

It appears from various reasonings as though faith were prior to charity, but this is a fallacy (n. 3324). It may be known from the light of reason, that good, consequently charity, is in the first place, and truth, consequently faith, in the second (n. 3324-6273). Good, or charity, is actually in the first place, or is the first of the church, and truth, or faith, is in the second place, or is the second of the church, although it appears otherwise (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3570, 3576, 3603, 3701, 3995, 4337, 4601, 4925-4926, 4928, 4930, 5351, 6256, 6269, 6272-6273, 8042, 8080, 10110). The ancients disputed concerning the first or primogeniture of the church, whether it be faith or whether it be charity (n. 367[1-2], 2435, 3324).

4818. 'And there Judah saw the daughter of a man, a Canaanite' means the affection for evil begotten by falsity springing from evil. This is clear from the meaning of 'the daughter' as the affection for good, dealt with in 2362, and in the contrary sense as the affection for evil, 3024; from the meaning of 'a man' as one who has intelligence and, in the abstract sense, as truth, but in the contrary sense as one who has no intelligence and as falsity, dealt with just above in 4816; and from the meaning of 'a Canaanite' as evil, dealt with in 1573, 1574. From these meanings it is evident that 'the daughter of a man, a Canaanite' means evil begotten by falsity springing from evil. What evil begotten by falsity springing from evil is will be stated below.

[2] Here the origins of the tribe of Judah must be stated first, since these are the subject in this chapter. That tribe, or the Jewish nation, has three origins, the first being Shelah, Judah's son by his Canaanite wife, the second and third being Perez and Zerah, Judah's sons by his daughter-in-law. The descent of the whole Jewish nation from these three sons of Judah is evident from the list of Jacob's sons and grandsons who accompanied him into Egypt, Genesis 46:12, and also from the grouping of them into families, referred to in Moses,

The sons of Judah according to their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Parzites; of Zerah, the family of the Zarhites. Numbers 26:20; 1 Chronicles 4:21.

From this the nature of that nation's origin is evident; that is to say, a third of them were descended from a Canaanite mother and two thirds from a daughter-in-law. They were all therefore the product of an illicit union, because marriages to daughters of the Canaanites were strictly forbidden - as may be seen in Genesis 24:3; Exodus 34:16; Deuteronomy 7:3; 1 Kings 11:2; and Chapters 9, 10 of Ezra - while lying with a daughter-in-law was a capital offence, as is evident in Moses,

As regards a man who has lain with his daughter-in-law, both of them shall be killed; they have committed perversion; ¹ their blood shall be upon them. Leviticus 20:12.

What Judah and his daughter-in-law had done together was linked by him to the law regarding leviratical marriages, which lays down the duty of a brother but never of a father, as is evident from verse 26 of the present chapter. Judah's linking of their deed together to this law implies that the sons of Tamar were to be recognized as the sons of Er the firstborn, who was born from the Canaanite mother, and who was evil in Jehovah's eyes and was therefore made to die, verse 7. For initially those born in a leviratical marriage did not belong to the one from whom they had been conceived but to him whose seed was being raised up, as is clear from Deuteronomy 25:5-6, and also from verses 8 and 9 of the present chapter. Furthermore, the sons whom Tamar bore were the result of whoredom, for when Judah went in to her he thought she was a prostitute, verses 15-16, 21. From all this one can see the origin of the Jewish nation and what kind of origin this was; and one can see that their words in John were founded on a lie,

The Jews said to Him, We were not born of whoredom. John 8:41.

[3] As regards what that origin implies and what it represents, this is evident from what follows. That is to say, those people's interiors were the same or had the same origin. Judah's marriage to a Canaanite implies and represents an origin that consisted in evil begotten by falsity springing from evil, for this is what is meant in the internal sense by 'the daughter of a man, a Canaanite'. And his lying through whoredom with his daughter-in-law implies and represents condemnation due to truth falsified by evil, for throughout the Word 'whoredom' means the falsification of truth, see 3703. ² Evil begotten by falsity springing from evil is an evil life resulting from a false teaching hatched by the evil of self-love - that is, by those governed by this evil - and backed up by a use of the sense of the letter of the Word. This is what the origin of the evil in the Jewish nation is like, and what the origin of the evil is like in the Christian world, especially among those meant in the Word by Babel. The nature of that evil is such that it closes every path leading into the internal man, closing every path so completely that no conscience at all can be formed there. For if any evil done by a person is due to a false teaching, he believes that this is good because he believes that it is true. He accordingly does it, because he has warrant to do so, with a sense of freedom and delight. All this being so, heaven is closed so completely against him that it cannot be opened.

[4] As an example to explain what this evil is like, take those who from the evil of self-love believe the following: One nation alone is Jehovah's chosen people, in comparison with whom all the rest of mankind are slaves. The rest, they believe, are so base that they may be killed at will and may be treated in a cruel fashion. Such ideas, likewise backed up by a use of the sense of the letter of the Word, were the beliefs of the Jewish nation, as they are also of the Babylonish ³ nation at the present day. Whatever kind of evil done by the latter that is the result of that false teaching, and of any other false teachings built on that one as their foundation, is evil begotten by falsity springing from evil. It destroys the internal man and shuts out even the possibility of any conscience being formed there. These people are referred to in the Word as those immersed in bloodshed; for they treat in savage ways the entire human race because it does not venerate what they believe and so themselves too, and because it does not present its gifts on their altars.

[5] Take another example - those who from the evil of self-love and love of the world believe in the necessity for someone to act as the Lord's vicar on earth. They believe that this person has power to open and close heaven, and so to control everyone's mind and conscience, and they back up this falsity by a use of the sense of the letter of the Word. In their case whatever kind of evil they perform as a result of these ideas is evil begotten by falsity springing from evil, which similarly destroys the internal man in those who are led by that evil to lay claim to that power and so control others. That evil destroys the internal man so completely that people cease to know any longer what the internal man is, or to know of the existence of conscience in anyone, with the result that they cease to believe any longer in a life after death, or in the existence of hell and of heaven, however much they talk about these.

[6] The nature of this evil is such that people in the world cannot tell it apart from other evils; but in the next life angels recognize it quite clearly. For in the next life the countless differences in the essential nature and the origin of evils and falsities are in full view; and it is also the genera and species to which these evils and falsities belong that mark off the hells from one another. Of these countless differences man knows scarcely anything. He believes in the existence of evil but has no knowledge of its essential nature, for the simple reason that he does not know what good is, and does not know what good is because he does not know what charity is. If he knew what the good of charity was he would also know its opposites, which are evils, and also their differences.

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