Material from which ‘Faith of Charity’ can be formed (pt 5)

Selection from The Doctrine of Faith ~ Emanuel Swedenborg

Continued (pt 5)

... 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.

In respect to his understanding, man is in both minds, but not in respect to his will, until he shuns and is averse to evils as sins. When he does this his spiritual mind is opened in respect to the will also; and when it has been opened there inflows from it into the natural mind spiritual heat from heaven (which heat in its essence is charity), and gives life to the knowledges of truth and good in the natural mind, and out of them it forms faith.

The case here is just as it is with a tree, which does not receive any vegetative life until heat inflows from the sun, and conjoins itself with the light, as takes place in spring time.

There is also a full parallelism between the quickening of man with life and the growing 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. It is for this reason also that man is so often likened by the Lord to a tree.

From these few words it may be considered settled that the knowledges of truth and good are not really things of faith until the man is in charity, but that they are the storehouse of material out of which the faith of charity can be formed.

With a regenerate person the knowledges of truth become truths, and so do the knowledges of good, for the knowledge of good is in the understanding, and the affection of good in the will, and what is in the understanding is called truth, and what is in the will is called good.

(The Doctrine of Faith 32 - 33)

Material from which ‘Faith of Charity’ can be formed (pt 4)

Selection from The Doctrine of Faith ~ Emanuel Swedenborg

Continued (pt 4)

... Knowledges [cognitiones*] of good and truth that precede faith appear to some to be things of faith (or real belief), but still are not so. Their thinking and saying that they believe is no proof that they do so, and neither are such knowledges things of faith, for they are matters of mere thought that the case is so, and not of any internal recognition that they are truths

the faith or belief that they are truths, while it is not known that they are so, is a kind of persuasion quite remote from inward recognition

But as soon as charity is being implanted, these knowledges become things of faith, but no further than as there is charity in the faith.

In the first state, before charity is felt, faith appears to them as though it were in the first place, and charity in the second; but in the second state, when charity is felt, faith betakes itself to the second place, and charity to the first. The first state is called Reformation, and the second Regeneration. In this latter state a man grows in wisdom every day, and every day good multiplies truths and causes them to bear fruit. The man is then like a tree that bears fruit, and inserts seeds in the fruit, from which come new trees, and at last a garden. He then becomes truly a man, and after death an angel, in whom charity constitutes the life, and faith the form, beautiful in accordance with the quality of the faith; but his faith is then no longer called faith, but intelligence.

From all this it is evident that the whole sum and substance of faith is from charity, and nothing of it from itself; and also that charity brings forth faith, and not faith charity. The knowledges of truth that go before are like the store in a granary, which does not feed a man unless he is hungry and takes out the grain.

(The Doctrine of Faith 31)

To be continued...

* 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; and (ii) a higher type of knowledge which is from understanding and perception.

Material from which ‘Faith of Charity’ can be formed (pt 3)

Selection from The Doctrine of Faith ~ Emanuel Swedenborg

Continued (pt 3 )

... There are many who possess no internal acknowledgment of truth, and yet have the faith of charity. These are they who have had regard to the Lord in their life, and from religion have avoided evils, but have been prevented from thinking about truths by worldly cares and by their businesses, as well as by a lack of truth on the part of their teachers. But inwardly, that is, in their spirit, they still are in the acknowledgment of truth, because they are in the affection of it, and therefore after death, when they become spirits and are instructed by angels, they acknowledge truths and receive them with joy.

Very different is the case with those who have had no regard to the Lord in their life, and have not from religion avoided evils. Inwardly, that is, in their spirit, they are in no affection of truth, and consequently are in no acknowledgment of it, and therefore after death, when they become spirits and are instructed by angels, they are unwilling to acknowledge truths, and consequently do not receive them. For evil of life inwardly hates truths, whereas good of life inwardly loves them.

(The Doctrine of Faith 30)

To be continued...