105. Verse 5. Be mindful therefore of whence thou hast fallen, and repent, and do the first works, signifies the remembrance of former things, and the remembrance of having deviated from the truth; and this, in order that the good of life of the church at its beginning may come into mind. This is evident from the signification of "be mindful," as being here the remembrance of former things; from the signification of "whence thou hast fallen," as being deviation therefrom, thus deviation from the truth; from the signification of "repent," as being that it may come into mind; and from the signification of "doing the first works," as being the good of life of the church at its beginning. (That "works" mean all those things of life that proceed from love and faith, see n. 98; and that "first works," which are of charity, are those of the church at its beginning, see just above, n. 104.) That a life in accordance with knowledges is the essential of the church, and not knowledges apart from such a life, can be seen by everyone who thinks about it; for knowledges, so long as there is no life according to them, reside in the memory only; and so long as they reside there only they do not affect man's interiors; for memory is given to man to be a receptacle, from which may be taken what will be serviceable to the life; and things are serviceable to the life when a man wills them and does them.

[2] The whole spirit of man is nothing but his will; when, therefore, man becomes a spirit, he is unable to resist anything that is favored by his will, for the whole man strives after it. That this is so is well known in the spiritual world; and I have occasionally seen the trial made, whether a spirit could do anything contrary to his will, from which he exists, and it was found that he could not. From this it was clear that man's will is what gives form to his spirit, and that man's spirit after it has left the body is his will. Whether you say will or love it is the same, for what a man loves he wills; so whether you say that the spirit of man cannot resist his will, or that it cannot resist his love, it is the same. The knowledges of good and truth, before they enter a man's will or love, contribute nothing whatever to his salvation, because they are not within the man: but out of him. But still knowledges are necessary, for without them man can know nothing of spiritual life, and he who knows nothing of spiritual life cannot become spiritual; for that which a man knows he can think, can will, and can do, but not that which he does not know. But yet if knowledges enter no deeper than into the memory and into thought therefrom, they do not affect him, and consequently do not save him.

[3] It is believed by many in the world at this day, especially by those who make faith alone the essential of the church, that to know doctrinals and from mere knowing to believe that they are true, saves man, however he may live; but I can affirm that no one is saved by these alone. I have seen many, even the most learned, cast into hell; but on the other hand, those who have lived according to the knowledges of truth and good from the Word I have seen raised up into heaven. From this it is clear that knowledges are of no avail, but a life according to them; and that knowledges merely teach how man ought to live. To live according to the knowledges of truth and good is to think that one must do thus and not otherwise because it is commanded by the Lord in the Word. When man thus thinks and thus wills and does, he becomes spiritual. Yet it is necessary for those within the church to believe in the Lord, and when they think of Him to think of His Divine in the Human, since from His Divine Human everything of charity and faith proceed.

2231. 'That he will command his sons, and his house after him, and they will keep the way of Jehovah to do righteousness and judgement' means that from Him comes the entire doctrine of charity and of faith. This becomes clear from the meaning of 'son', 'house', 'way', 'righteousness', and 'judgement', which in short, or when their several meanings are converted into one, mean the entire doctrine of charity and of faith. For 'sons' means all who are governed by truths, 'house' all who are governed by goods, 'way' means the doctrine of faith which they are taught, 'righteousness' that doctrine in regard to good, 'judgement', in regard to truth. Doctrine regarding good is the doctrine of charity, while doctrine regarding truth is the doctrine of faith.

[2] In general there is only one doctrine, that is to say, the doctrine of charity, for, as stated in 2228, all things of faith have charity in view. No other difference exists between charity and faith than that which exists between willing what is good and thinking what is good - for one who wills what is good also thinks what is good - thus than that which exists between will and understanding. People who reflect on the matter know that the will is one thing and the understanding another. The same is also well recognized in the learned world, and it is plain to see in the case of those who will what is evil and yet from thought utter what is good. From such persons it is evident to anyone that the will is one thing and the understanding another, and thus that the human mind is divided into two parts which do not then make a single whole. Yet man was created in such a way that those two parts should constitute one single mind, and no other difference should exist between them than, to use a comparison, between that of a flame and the light shining from it. Love to the Lord and charity towards the neighbour were to be like the flame, and all perception and thought like the light shining from it. Thus love and charity were to constitute the whole of perception and thought, that is, to exist in every single part. Perception or thought regarding the essential nature of love and charity is that which is called faith.

[3] But because the human race started to will what was evil, to hate the neighbour, and to practice revenge and cruelty, with the result that the part of the mind called the will was completely corrupted, men started to make a distinction between charity and faith, and to attribute to faith all those matters of doctrine which belonged to their religion and to refer to them by the single term faith. At length they went so far as to say that people could be saved by faith alone, by which they meant their doctrine. They said that provided they believed that doctrine people could be saved no matter how they lived. Charity was accordingly separated from faith, and when that happens it is nothing else, to use a comparison, than some kind of light that has no flame, like sunlight in winter-time which is so cold and icy that the earth's vegetation languishes and dies. But faith that is derived from charity is like the light of spring-time and summer-time which causes all things to sprout and come into flower.

[4] The same may also be recognized from the fact that love and charity are celestial flame, while faith is the spiritual light that shines from it. This is also how faith and charity make a perceptible and visual presentation of themselves in the next life, for in that life the Lord's celestial manifests itself before the angels by means of a flaming radiance like that of the sun, while the Lord's spiritual manifests itself by means of the light shining from this; and that radiance and light act upon the angels and spirits interiorly according to the life of love and charity existing with them. This is the source of the joy and happiness in the next life with all their variations. These considerations show the implications of the assertion that faith alone saves.

3451. 'They said, We saw clearly that Jehovah was with you' means that they knew the Divine to be present within it. This is clear from the meaning of 'seeing clearly' as discerning and so as knowing for certain, and from the meaning of 'Jehovah being with you' as the Divine being present within it. As stated above in 3447, the subject here is the agreement of the literal sense of the Word with the internal sense, consequently the agreement of matters of doctrine concerning faith - meant by Abimelech, Ahuzzath, and Phicol - with that same internal sense, insofar, that is, as those matters of doctrine are drawn from the literal sense of the Word. Accordingly the subject is the joining together of the Lord's kingdom on earth with the Lord's kingdom in heaven, and so with the Lord, by means of the Word. For the Word, as to the highest sense, is the Lord Himself; as to the internal sense, the Lord's kingdom itself in heaven; and as to the literal sense, the Lord's kingdom itself on earth, as has also been stated already.

[2] As regards the Lord's kingdom on earth, that is, His Church, because its matters of doctrine are drawn from the literal sense of the Word it is inevitably varying so far as these are concerned. That is to say, one group declares that this idea is the truth of faith because it is so stated in the Word, while another declares that that idea is the truth because that likewise is stated there, and so on. Consequently because its matters of doctrine are drawn from the literal sense of the Word the Lord's Church differs from one group to the next, and not only from group to group but sometimes from individual to individual within a group. But dissent in matters of doctrine concerning faith does not mean that the Church cannot be one Church, provided all are of one mind in willing what is good and doing it.

[3] Take for example someone who acknowledges as a matter of doctrine that charity is the product of faith but nevertheless leads a life of charity towards the neighbour. Even though the truth does not exist with him so far as doctrine is concerned, yet it does exist with him so far as life is concerned, and consequently he has the Lord's Church or kingdom within him. Or, to take another example, someone who says that good works ought to be done for the sake of reward in heaven, as accords with the literal sense of the Word in Matthew 10:41-42; 25:34-36, and elsewhere, and yet when performing good works he gives no thought at all to merit. He likewise is in the Lord's kingdom because the truth exists in him so far as life is concerned. This being what he is really like so far as life is concerned, he readily allows himself to be told that nobody is able to reach heaven on merit and that the works which a person regards as meritorious are not good. So it is with every other example that could be taken. For the literal sense is such that in many places it seems to contradict itself, the reason being that it contains appearances of truth that are suited to those who are engrossed in external things, and therefore who are also filled with a love of worldly things as well as bodily pleasures.

[4] Here therefore, through 'Abimelech', those people are dealt with who possess matters of doctrine concerning faith and who, as stated above, make faith the essential thing for salvation. Also dealt with is the agreement of their matters of doctrine with the internal sense. These people too, it is clear, are joined to heaven and the Lord by means of the literal sense, yet only those among them with whom good is present, that is, those who, though they make faith the essential thing so far as their doctrine is concerned, nevertheless make charity the essential so far as their life is concerned. For when they have confidence in, or put their trust in the Lord, which they call faith, affection that goes with love to the Lord is present, and therefore so far as life is concerned good is present in them. But see what has been stated and shown already in the following paragraphs:

Not doctrine but charity taught by it makes the Church, 809, 916, 1798, 1799, 1834, 1844.

Matters of doctrine have no value unless people live according to them, 1515.

The Church varies so far as truths are concerned, but is one through charity, 3267.

Parallelism exists between the Lord and man as regards celestial things that are matters of good, but not as regards spiritual things that are matters of truth, 1831, 1832.

Doctrine is invariably the same, that is to say, it is always concerned with love to the Lord and charity towards the neighbour, 3445.

The Church would be one if charity were present with all, even though they differed from one another in forms of worship and in matters of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982.

The Church would be like the Lord's kingdom in heaven if charity were present with all, 2385.

Countless variations of good and truth exist in heaven, but by acting in harmony with one another they nevertheless make one, like the organs and members of the body, 684, 690, 3241.