973# “是神圣的”表示在神性真理方面。这从“神圣”的含义清楚可知，“神圣”是指从主发出的神性真理；因为在圣言中，这神性真理就是“神圣”，以及“圣灵”所指的，“圣灵”因此被称为“真理的灵”。在圣言中，“神圣”论及真理，“公义”论及良善(可参看AE204节)；唯独主是神圣的，因为祂的神性真理本身(AE204a,285,328f节)。
(关于第五诫续)各种各样的偷盗在何等程度上移除，并且越移除，它们反面所对应的各种各样的良善就在何等程度上进入并取代它们；这些良善一般与诚实、正直和公义有关。因为当一个人避开并远离通过欺诈和诡计所获得的非法利益时，到目前为止，他就意愿诚实、正直和公义，并最终开始因诚实而热爱诚实，因正直而热爱正直，因公义而热爱公义。他之所以开始热爱这些事物，是因为它们来自主，对主的爱在它们里面。爱主不是爱祂的人，而是爱那些从主发出的事物，因为这些事物就是与人同在的主；因此，这是爱诚实本身，正直本身和公义本身。由于这些事物就是主，所以一个人热爱它们，由此出于它们行动到何等程度，就在何等程度上从主行动；主也在同等程度上移除不诚实和不公义，直至它们的根所在的意图和意志；这一切的发生始终伴随着比最初尝试时更少的抵抗和斗争，因而更少的劳碌。这就是为何人出于良心思考，出于诚实正直行动，事实上如此行不是凭这个人自己，而是貌似凭他自己；因为那时他出于信，也出于感知而承认。诚然，他觉得自己似乎凭自己思考并做这些事；然而，他不是从自己，而是从主如此行。
973. And art holy. That this signifies, and as to Divine truth, is evident from the signification of holy, as denoting Divine truth proceeding from the Lord; for this is meant in the Word by holy, and also by the Holy Spirit, which is therefore called the Spirit of Truth. That holy, in the Word, is said of truth and just of good, may be seen (n. 204); and that the Lord is alone the Holy One, because He is Divine truth itself (n. 204, 285, 328).
Continuation concerning the Fifth Precept:-
[2] Now so far as the genera and species of theft are removed, and the more they are removed, so far the genera and species of goods, to which they oppositely correspond, and which, in general, relate to what is sincere, right, and just, enter and take their place. For when a man shuns and turns away from unlawful gains of fraud and cunning, so far he wills what is sincere, right, and just, and, at length, he begins to love what is sincere, because it is sincere, what is right, because it is right, and what is just, because it is just. The reason he begins to love these things is, that they are from the Lord, and the love of the Lord is in them. For to love the Lord is not to love His Person, but to love those things that proceed from Him; for these are the Lord with man; thus also what is itself sincere, right, and just. Now because these things are the Lord, therefore so far as a man loves them, and thence acts from them, in so far he acts from the Lord; and so far the Lord removes what is insincere and unjust, even to the very intentions in which are their roots; and this takes place always with less repugnance and combat, thus with less labour than in the first attempts.
This is why a man thinks from conscience, and acts from integrity, not indeed the man of himself, but as of himself; for he then acknowledges from faith, also from perception. It seems to him, indeed, as if he thought these things, and did them of himself, when yet they are not from himself, but from the Lord.
973. And art holy, signifies and in relation to the Divine truth. This is evident from the signification of "holy," as being the Divine truth proceeding from the Lord; for this in the Word is meant by "holy," also by "the Holy Spirit," which is therefore called "the Spirit of Truth." (That in the Word "holy" is predicated of truth, and "just" of good, may be seen n. 204; and that the Lord alone is holy, because He is the Divine truth itself, n. 204, 285, 328.)
(Continuation respecting the Fifth Commandment)
[2] So far then as the various kinds and species of thefts are removed, and the more they are removed, so far the kinds and species of good to which they by opposition correspond enter and occupy their place; and these have reference in general to what is sincere, right and just. For when a man shuns and turns away from unlawful gains through fraud and craft he so far wills what is sincere, right, and just, and at length begins to love what is sincere because it is sincere, what is right because it is right, and what is just because it is just. He begins to love these things because they are from the Lord, and the love of the Lord is in them. For to love the Lord is not to love the Person, but to love the things that proceed from the Lord, for these are the Lord with man; thus it is to love sincerity itself, right itself, and justice itself. And as these are the Lord, so far as a man loves these, and thus acts from them, so far he acts from the Lord and so far the Lord removes insincerity and injustice as to the very intentions and volitions in which they have their roots, and always with less resistance and struggle, and therefore with less effort than in the first attempts. Thus it is that man thinks from conscience and acts from integrity, not indeed the man of himself but as if of himself; for he then acknowledges from faith and also from perception. It indeed appears as if he thought and did these things from himself, and yet he does them not from himself but from the Lord.
973. "Et sanctus." - Quod significet et quoad Divinum Verum, constat ex significatione "sancti", quod sit Divinum Verum procedens a Domino; hoc enim in Verbo intelligitur per "Sanctum", et quoque per "Spiritum sanctum", qui ideo vocatur "Spiritus veritatis."
(Quod "sanctum" in Verbo dicatur de vero, ac justum de bono, videatur [supra,] n. 204: et quod Dominus sit solus Sanctus, quia est ipsum Divinum Verum, n. 204 [a] , 285, 328 [f] .)
[2] (Continuatio de Quinto Praecepto.)
Quantum nunc remota sunt, ac amplius removentur, genera et species furtorum, tantum intrant et locum illorum occupant genera et species bonorum quibus illa in opposito correspondent, quae in communi se ad sincerum, rectum et justum referunt: dum enim homo fugit et aversatur lucrationes illicitas per fraudes et astus, tantum vult sincerum, rectum et justum, et tandem incipit amare sincerum quia sincerum est, rectum quia est rectum, ac justum quia est justum. Quod incipiat amare illa, est quia illa sunt a Domino, ac amor Domini est in illis; nam amare Dominum non est amare personam, sed amare illa quae procedunt a Domino, haec enim sunt Dominus apud hominem; ita quoque ipsum sincerum, ipsum rectum, et ipsum justum: et quia illa sunt Dominus, ideo quantum homo illa amat, et inde ex illis agit, tantum a Domino agit; et tantum Dominus insincera et injusta, quoad ipsas intentiones et voluntates, ubi radices illorum sunt, removet, et semper cum minori renisu et pugna, ita cum faciliori opera, quam in initiis. Sic homo cogitat ex conscientia, et agit ex integritate; non quidem homo ex se sed sicut ex se: agnoscit enim tunc ex fide, tum ex perceptione, quod quidem appareat sicut illa cogitet et faciat ex se, cum tamen non ex se, sed ex Domino.