442# 必须确切知道：仁义与对主的信仰是紧密结合的；因此，信仰如何，仁义也如何。主、仁义与信仰构成一体，正如生命、意志与理智构成一体；若将它们分开，每一项都必消亡，如同联合体崩散为尘埃。此点可参见上文（362节及以下）。仁义与信仰同时存在于善行之中，亦见上文（373-377节）。
由此可知：信仰如何，仁义也如何；而信仰与仁义合在一起如何，行为也如何。如今，若人的信仰是：人仿佛出于自己所行的一切善，皆出于主，那么，人便是这善的工具因，而主是主因。这两种原因在人面前显为一体；然而主因乃是工具因中一切的一切。
由此可知，若人相信凡本身为善之善，皆出于主，他便不将功德置于行为之中；并且这种信仰在人里面越趋完全，主便越从他那里除去关于功德的幻想。人在这种状态中，便丰富地实践仁义，而无惧于功德；至终，他感知仁义的属灵快乐；于是开始厌弃功德，视其为损害自己生命之物。
对于那些借着在自己所处的工作、事务与职分中，并在与自己有所往来的人面前，行事公正而忠信，从而浸润仁义的人，主很容易将功德从他们身上拭去（参见上文422-424节）。然而，对于那些相信仁义是借着施舍与救助贫困者而获得的人，功德却难以除去；因为他们在行这些事时，心中先是公开地、继而暗中地想要赏报，并吸附功德。
442# 必须清楚理解的是，主里面的仁爱和信仰是紧密结合在一起的，因此，信仰怎样，仁爱就怎样，或说仁爱的性质取决于信仰的性质。主、仁爱和信仰，就像人的生命、意愿和理解力一样构成一体，如果它们分开，各自都会像珍珠化为粉末一样灭亡（可参看TCR 362-363节）；仁爱和信仰一起在善行中（TCR 373-377节）。由此可知，信仰怎样，仁爱就怎样，或说仁爱的性质取决于信仰的性质，并且仁爱和信仰一起怎样，作为或行为就怎样，或说作为或行为的性质取决于信仰和仁爱一起的性质。如果人的信仰是，人貌似凭自己所行的一切良善都来自主，那么人就是这良善的工具因，主是主因，这两个原因在人看来似乎是一个，但主因却是工具因的全部中的全部。由此可知，当一个人相信一切本身为良善的良善都来自主时，他就不会将功德归于作为或行为；这信仰在人里面被完善到何等程度，关于功德的幻想就在何等程度上被主移除。在这种状态下，人完全进入仁爱的行使中，或说进行无数仁爱的行为，而不害怕功德的入侵，或说没有对功德的焦虑，最终进入仁爱的属灵快乐中，然后开始避免或厌恶功德的观念，视之为对他的生命有害的东西。对那些通过在所从事的职责、业务或工作中公义而忠实地行事，并公义而忠实地对待所有与之有任何来往的人而充满仁爱的人（参看TCR 422-424节）来说，功德的感觉很容易被主洗去或移除。然而，功德的感觉很难从那些认为仁爱是通过给予救济和帮助有需要的人来获得的人身上移除；因为当他们做这些事时，他们在自己的心智中渴望回报，起初是公开地，后来是暗中地或不那么容易注意到地，并索取功德，或把功德拉到自己这里。
XIV. 当道德的生活同时是属灵的时，它就是仁爱
442. It is extremely important to realize that goodwill is closely linked to faith in the Lord. The quality of the faith determines the quality of the goodwill. For the point that the Lord, goodwill, and faith form a unity in the same way our life, our will, and our intellect form a unity, and that if we separate them, each one crumbles like a pearl that is crushed to powder, see 362 and following above. Also see the point that goodwill and faith come together in good actions, 373-377. From those teachings it follows that the quality of our faith determines the quality of our goodwill; and the quality of our faith and goodwill combined determines the quality of our actions.
Now, if we believe that everything good that we do as if we are doing it on our own actually comes from the Lord, then we are the instrumental cause of that good and the Lord is its principal cause. These two causes seem to us to be one thing, but in fact the principal cause affects every aspect of the instrumental cause. It follows then that if we believe that everything truly good comes from the Lord, we do not take credit for what we do. The more developed this faith becomes in us, the more the Lord takes away our fantasies about getting credit for what we have done. In this state we can practice goodwill abundantly without a fear of taking credit. Eventually we sense the spiritual pleasure in goodwill. Then we become averse to taking credit because doing so is damaging to our life.
It is easy for the Lord to erase people's idea that they deserve credit, provided those people attain goodwill primarily through working justly and faithfully in the position, business, or line of work they are in and with the people with whom they interact (see 422, 423, 424 above). If, however, people believe that they attain goodwill through making charitable donations and helping the needy, it is difficult to rid them of the idea that they deserve credit, because as they make those contributions their desire for reward and credit, although obvious to them at first, becomes less noticeable [to them] as time goes by.
442. It needs to be thoroughly known that charity and faith in the Lord are closely linked, so that the nature of faith determines the nature of charity. It may be seen above that the Lord, charity and faith make one, like life, will and understanding, and if they are separated each of them is destroyed like a pearl collapsing into dust (362ff); and charity and faith are present together in good deeds (373-377). It follows from this that the nature of faith determines the nature of charity; and the nature of faith and charity taken together determines the nature of deeds. Now if faith claims that all the good a person does as if of himself is from the Lord, then the person is its instrumental cause, and the Lord is its principal cause. To human sight these two causes appear as one, yet in fact the principal cause is all-important to the instrumental cause. It follows from this that if a person believes that all good which is essentially good is from the Lord, he does not ascribe merit to deeds; and as this belief becomes more and more perfect in a person, this imagined notion of merit is removed from him by the Lord.
[2] When a person is in this condition he exercises charity freely with no fear that he is seeking merit, and eventually feels the spiritual joy of charity; and then he begins to loathe merit as injurious to his life. The notion of merit is easily wiped out by the Lord in the case of those who absorb charity by acting fairly and faithfully in their work, business or position and with those with whom they have any dealings (on this 422-424 above). But the idea of merit is very hard to remove from those who think charity is acquired by alms-giving and helping the needy. For when these people do such things, their minds are at first openly, and later tacitly, wanting to be rewarded, and they seek for merit.
442. It must be well understood that charity and faith in the Lord are closely conjoined, consequently, such as the faith is such is the charity. That the Lord, charity, and faith make one, like life, will, and understanding [in man], and if they are divided each perishes like a pearl reduced to powder, may be seen above (n. 362-363); and that charity and faith are together in good works (n. 373-377). From this it follows that such as faith is, such is charity, and that such as charity and faith are together, such are works. If then there is a faith that all the good that a man does as if of himself is from the Lord, man is the instrumental cause of that good, and the Lord the principal cause, which two causes appear to man to be one, and yet the principal cause is the all in all of the instrumental cause. From this it follows that when a man believes that all good that is good in itself is from the Lord, he does not ascribe merit to works; and in the degree in which this faith is perfected in man, the fantasy about merit is taken away from him by the Lord. In this state man enters fully into the exercise of charity with no anxiety about merit, and at length perceives the spiritual delight of charity, and then begins to be averse to merit as a something harmful to his life. The sense of merit is easily washed away by the Lord with those who become imbued with charity by acting justly and faithfully in the work, business, or function in which they are engaged, and towards all with whom they have any dealings (see above, n. 422-424). But the sense of merit is removed with difficulty from those who believe that charity is acquired by giving alms and relieving the needy; for when they do these things, in their minds they desire reward, at first openly and then secretly, and draw to themselves merit.
442. It should be clearly understood that charity and faith in the Lord are closely united, so that the nature of charity depends on that of faith. That "The Lord, charity and faith make one, like life, will, and understanding; and if they are divided, each perishes like a pearl reduced to powder," may be seen above in 362 and following numbers; and that "Charity and faith are together in good works," in Nos. 373-377. It follows, therefore, that the nature of charity depends on that of faith, and that the nature of works depends on that of faith and charity together. Now, if a man's faith is that all the good which he does as of himself is from the Lord, then he is the instrumental cause of the good, and the Lord the principal cause. These two causes appear identical to the man, when yet the principal cause is the all in all of the instrumental. It follows that, if a man believes that all good, which is in itself good, is from the Lord, he will not place merit in works; and in the degree that this belief becomes more perfect with him, the delusion respecting merit is removed by the Lord. A man in this state performs innumerable acts of charity without any fear of merit intruding, and finally enters into the spiritual delight of charity; and he then shuns the idea of merit as something injurious to his life. This idea is easily removed by the Lord from those who habitually practice charity by acting justly and faithfully in the office, business or employment in which they are engaged, according to what was said above in 422-424. It is difficult, however, to remove the idea of merit from those who believe that charity is acquired by giving alms and assisting the needy; for in doing these works they at first openly, and afterwards tacitly, desire reward and claim merit.
442. Probe sciendum est, quod Charitas et Fides in Dominum arcte conjunctae sint, inde qualis est Fides talis est Charitas. Quod Dominus, Charitas et Fides unum faciant, sicut vita, voluntas et intellectus, et quod si dividuntur, unumquodvis pereat, sicut unio dilapsa in pollinem, videatur supra 362 seq. Et quod Charitas et Fides simul sint in Operibus bonis, 373-377, 1
[2] Homo in hoc statu exercitia Charitatis in abundantia absque timore meriti facit, et demum percipit jucundum spirituale Charitatis, et tunc incipit aversari meritum ut noxium vitae suae. Meritum a Domino facile abstergitur apud illos qui imbuunt Charitatem per quod juste 2 et fideliter agant in opere, negotio et officio in quo sunt, et cum quibus in aliquo commercio sunt, de quibus supra 422-424 3 sed meritum aegre aufertur ab illis, qui credunt Charitatem comparari per eleemosynas et opitulationes indigentium, nam hi dum operantur illa, mente sua primum aperte, et dein tacite, mercedem volunt, et meritum attrahunt.
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