From his earliest childhood man has the affection of knowing, which leads him to
learn many things that will be of use to him, and many that will be of no use. While he is growing into manhood he learns by application to some business such
things as belong to that business, and this business then becomes his use, and
he feels an affection for it. In this way commences the affection or love of
use, and this brings forth the affection of the means which teach him the
handling of the business which is his use. With everybody in the world there is
this progression, because everybody has some business to which he advances from
the use that is his end, by the means, to the actual use which is the effect. But inasmuch as this use together with the means that belong to it is for the
sake of life in this world, the affection that is felt for it is natural
affection only.
But as every man not only regards uses for the sake of life in this world, but
also should regard uses for the sake of his life in heaven (for into this life
he will come after his life here, and will live in it to eternity), therefore
from childhood everyone acquires knowledges [cognitiones] of truth and good from
the Word, or from the doctrine of the church, or from preaching, which
knowledges are to be learned and retained for the sake of that life; and these
he stores up in his natural memory in greater or less abundance according to
such affection of knowing as may be inborn with him, and has in various ways
been incited to an increase.
But all these knowledges [cognitiones], whatever may be their number and
whatever their nature, are merely the storehouse of material from which the
faith of charity can be formed, and this faith cannot be formed except in
proportion as the man shuns evils as sins. If he shuns evils as sins, then these knowledges become those of a faith that has spiritual life within it. But if he
does not shun evils as sins, then these knowledges are nothing but knowledges
[cognitiones], and do not become those of a faith that has any spiritual life
within it.
This storehouse of material is in the highest degree necessary, because faith
cannot be formed without it, for the knowledges [cognitiones] of truth and good
enter into faith and make it, so that if there are no knowledges, faith cannot
come forth into being, for an entirely void and empty faith is impossible. If
the knowledges are scanty, the faith is consequently very small and meager; if
they are abundant, the faith becomes proportionately rich and full.
Be it known however that it is knowledges[cognitiones] of genuine truth and good
that constitute faith, and by no means knowledges of what is false, for faith is
truth, ... and as falsity is the opposite of truth, it
destroys faith. Neither can charity come forth into being where there are
nothing but falsities, for ... charity and faith make a one
just as good and truth make a one. From all this it follows that an absence of knowledges of genuine truth and good involves an absence of faith, that a few
knowledges make some faith, and that many knowledges make a faith which is clear
and bright in proportion to their abundance. Such as is the quality of a man's
faith from charity, such is the quality of his intelligence.
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.
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; and 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.
We will also say 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.
(Doctrine of Faith 25-33)
