9300.“地里首先初熟之物要送到耶和华你神的殿”表良善的一切真理和真理的一切良善都是神圣的，因为它们唯独来自主。这从“地里初熟之物”和“送到神的殿”的含义清楚可知。“地里初熟之物”是指教会的良善和真理都要唯独归于主，“初熟之物”表示这些（参看9223节），“地”表示教会（566，1068节）；经上之所以说“首先初熟之物”，是因为这真理必须是最为首要的；事实上，良善和真理都从主那里获得自己的生命，当它们被归于主时，就从主那里获得了生命。“送到神的殿”是指归于主，好叫它们成圣，“神的殿”是指主（参看3720节），一切圣物皆来自主（9229节）。由此明显可知“地里首先初熟之物要送到耶和华你神的殿”表示良善的一切真理和真理的一切良善都是神圣的，因为它们唯独来自主。
它们之所以被称为“良善的真理”和“真理的良善”，是因为就一个正在重生的人，尤其一个已经重生的人而言，真理从良善发出，良善从真理发出。因为真理构成理解力的生命，良善构成意愿的生命。此外，对已经重生的人来说，理解力和意愿构成一个心智，互相交流；属于理解力的真理与属于意愿的良善交流，属于意愿的良善与属于理解力的真理交流。它们流入彼此，几乎无异于血液从心流入肺，再从肺流回心；然后从左心室流入动脉，再从这些动脉经由静脉流回心。由此可以对人里面良善与真理从他的理解力流入他的意愿，从他的意愿流入他的理解力的这种相互流动形成一个类似的概念。心与肺之所以尤其能使我们对信之真理和仁之良善在理解力和意愿中的这种相互作用形成一个概念，是因为肺对应于属信的真理，心对应于属爱的良善（3635，3883-3896节）。也正因如此，在圣言中，“心”表示意愿的生命，“灵魂”（soul，这个词也表示呼吸，经上或译为性命，命等）表示信的生命（9050节）。
这两个器官之所以能帮助我们对属理解力的真理和属意愿的良善形成一种概念，是因为属信和爱的一切事物都伴随着由诸如一个人所知道的那类事物所形成的概念。没有由一个人所知道的事物和他能通过感官所感知到的事物形成的概念，他就没有思考的能力。一个人出于对应物思想信和爱的事物时，他甚至对它们也能进行正确的思考；因为对应物是属世真理，属灵真理反映在属世真理中，如同反映在一面镜子中。因此，关于属灵事物的思维观念在何等程度上不通过对应物形成，就在何等程度上要么由感官幻觉，要么由与这类事物不一致的事物，或荒唐的事物形成。一个人对属信和爱的事物所持的观念是何性质，这在来世是显而易见的，因为在来世，人们的观念能被清晰地感知到。
信之真理属于一个人的理解力，仁之良善属于他的意愿；这种说法在那些声称并确信以下观念的人看来，似乎是无稽之谈，即：信的事物仅仅是相信的问题，或说，对信的事物拥有一种信仰就是所必需的一切。这是因为属世人及其理解力并不明白这种性质的任何事，还因为信并非来自人自己，而且来自主。然而，这些人仍承认并相信，当一个人阅读圣言时，他就被真理光照，被良善激励；当被光照时，他便觉知什么是真理，什么不是真理。他们还将那些在发现来自圣言的真理方面胜过的人称为被光照的人。由此明显可知，那些被光照的人在自己里面看见并觉知某事是不是真理；那时在他们里面被光照的，是他们的理解力，而那时在他们里面被激励的，是他们的意愿。不过，如果光照他们的，是纯正的信之真理，激励他们的，是纯正的仁之良善，那么被光照的，就是内在人的理解力；被激励的，就是内在人的意愿。如果信之真理或仁之良善不是纯正的，情况就迥然不同了。
那些处于非纯正的真理和良善的人，甚至那些陷入虚假和邪恶的人，的确能赞同教会的真理；然而，他们没有看见并觉知它们是否真的是真理的那种内在能力。正因如此，大多数人会持守他们生在其中的教会的教义，并且仅仅是赞同它们而已。他们若从持守极端的异端信仰的父母出生，甚至会同意这些异端信仰，如苏西尼派和犹太教。由此明显可知，理解力被光照，是就那些处于由良善所产生的对真理的情感之人而言的，而不是就那些处于由邪恶所产生的对真理的情感之人而言的。就那些处于由良善所产生的对真理的情感之人而言的，内在人的理解力被光照，内在人的意愿被激励；而就那些处于由邪恶所产生的对真理的情感之人而言的，内在人的理解力没有被光照，内在人的意愿也没有被激励，因为他们是属世的男女。因此，他们坚持认为属世人没有能力理解信之事物。
那些处于由良善所产生的对真理的情感，因而系更内在或属灵的男女之人来说，理解力被信之真理光照，意愿被仁之良善激励；这一点从来世的这些人很明显地看出来。在来世，他们能理解信的一切事物，也能意愿仁的一切事物，他们自己也清楚地感知到这一切。因此，他们拥有无法描述的聪明和智慧；因为脱去肉体之后，他们享有在世上被光照的更内在的理解力，在世上被激励的更内在的意愿。但那时，他们无法察觉他们是如何被光照和激励的，因为在世期间，他们在肉体里面进行思考，其思维建立在诸如属于世界的那类事物之上。由此明显可知，信之真理构成理解力的生命，仁之良善构成意愿的生命；也就是说，理解力必须存在于信之事物中，而意愿必须存在于仁之事物中；或也可说，来自主的信和仁要流入这两种官能；这些照着这些官能的状态而被接受。因此，主在人里面的居所不在别的地方，只在这些官能里面。
从前面关于内在人和外在人的说明（6057，9279节）可进一步形成一种观念，即：内在人是照着天堂的形像被造的，而外在人是照着世界的形像被造的；内在人没有被打开的人从天堂的视角看不见任何事物；他们从世界的视角所看到的关于天堂的东西都是黑暗；结果，他们不可能对诸如属于信和仁的那类事物拥有任何属灵观念。也正因如此，他们甚至不可能明白何为基督良善，也就是何为仁爱；他们完全以为天堂的生命唯独在于他们称之为信之真理的真理；还以为天堂的生命能被赋予凡有信仰的信心之人，哪怕他们没有信之生命。
这些人在信之生命，也就是仁爱方面何等盲目，这一点从以下事实很明显地看出来：他们完全不理会主自己关于生活良善的成千上万次的教导；当阅读圣言时，他们立刻就将这些教导仍在信的背后，由此把它们向自己和他人隐藏起来。也正因如此，他们将属于良善，也就是仁爱，及其行为的一切都从教会的教义驱逐到低级教义中，他们称这些教义为道德神学，并视之为属世的，而非属灵的。而事实上，死后，仁之生命会保留下来，而信只有在与这种生命相一致的情况下才会保留下来；也就是说，关于信之真理的思维只有在有一个照它们行善的意愿存在的情况下才能保留下来。那些拥有从良善所产生的信仰之人能利用各种知识来证实事物，并由此强化他们的信仰（参看2454，2568，2588，4156，4293，4760，5201，6047，8629节）。
Potts(1905-1910) 9300
9300. The first of the firstfruits of thy ground thou shalt bring into the house of Jehovah thy God. That this signifies that all truths of good and goods of truth are holy, because they are from the Lord alone, is evident from the signification of "the firstfruits of the ground," as being that the goods and truths of the church are to be ascribed to the Lord alone (that "the firstfruits" denote these, see n. 9223; and that "the ground" denotes the church, n. 566, 1068). It is said "the first of the firstfruits," because this ascription must be the foremost thing; for goods and truths have their life from the Lord, and they have life from the Lord when they are ascribed to Him. And from the signification of "bringing into the house of God," as being to ascribe to the Lord, that they may be holy. (That "the house of God" denotes the Lord, seen. 3720; and that everything holy is from the Lord, n. 9229.) From all of which it is evident that by "the first of the first fruits of thy ground thou shalt bring into the house of Jehovah thy God" is signified that all truths of good and goods of truth are holy, because they are from the Lord alone. [2] They are called "truths of good" and "goods of truth," because with the man who is being regenerated, and still more so with him when he has been regenerated, truths are of good, and goods are of truth; for truths make the life of the understanding, and good makes the life of the will. Moreover, with the regenerate man the understanding and the will make one mind, and communicate reciprocally, the truths which are of the understanding with the good which is of the will, and the good which is of the will with the truths which are of the understanding. They flow into each other scarcely otherwise than as the blood flows from the heart into the lungs, and thence back again into the heart; and then from the left ventricle of the heart into the arteries, and from these through the veins back again into the heart. Such an idea may be formed about the reciprocal action of good and truth in man from his understanding into his will, and from his will into his understanding. That an idea about the reciprocal action of the truth of faith and the good of charity in the understanding and the will, may be obtained in especial from the lungs and the heart, is because the lungs correspond to the truths which are of faith, and the heart to the good which is of love (n. 3635, 3883-3896). Hence also it is that by the "heart" in the Word is signified the life of the will, and by the "soul" the life of faith (n. 9050). [3] That from these an idea can be formed about the truths which are of the understanding and the good which is of the will, is because all things that belong to faith and love carry with them an idea from such things as the man knows, for without an idea from what he knows and feels in himself a man cannot think; and a man thinks rightly even about the things of faith and love, when he thinks of them from correspondences, for correspondences are natural truths, in which as in mirrors, spiritual truths are represented. Wherefore, so far as the ideas of thought concerning things spiritual are formed independently of correspondences, so far they are formed either from the fallacies of the senses, or from what is inconsistent with such things. The kind of ideas a man has about what belongs to faith and love, is very manifest in the other life, for there ideas are clearly perceived. [4] The statement that the truths of faith bear relation to man's understanding, and the good of charity to his will, may seem not consistent to those who say and confirm themselves in the idea that the things of faith are simply to be believed, because the natural man and his understanding do not apprehend anything of this kind, and because faith is not from man, but from the Lord. Nevertheless the same persons acknowledge and believe that a man is enlightened in truths and enkindled with good when he reads the Word, and that when he is enlightened he perceives what is true and what is not true; and they also call those men enlightened who excel others in discovering truths from the Word; which shows that those who are enlightened see and perceive within themselves whether a thing is true, or is not true. That which is then inwardly enlightened is their understanding, and that which is then inwardly enkindled is their will. But if it is genuine truth of faith in which they are enlightened, and if it is genuine good of charity with which they are enkindled, then it is the understanding of the internal man that is enlightened; and the will of the internal man that is enkindled. The case is very different with those who have not the genuine truth of faith, and the genuine good of charity. [5] They who are in truth and good not genuine, and even they who are in falsities and evils, can indeed confirm the truths of the church, but they cannot see and perceive from within whether they are truths. Hence it is that most persons remain in the doctrinal things of the church in which they were born, and merely confirm these; and they would have confirmed themselves in the greatest heresies, such as Socinianism and Judaism, if they had been born of such parents. From all this it is evident that the understanding is enlightened with those who are in the affection of truth from good, but not with those who are in the affection of truth from evil. With those who are in the affection of truth from good the understanding of the internal man is enlightened, and the will of the internal man is enkindled; but with those who in the affection of truth from evil the understanding of the internal man is not enlightened, neither is the will of the internal man enkindled, for the reason that they are natural men, and therefore insist that the natural man cannot apprehend the things of faith. [6] That with those who are in the affection of truth from good, and who consequently are interior and spiritual men, it is the understanding which is enlightened in the truths of faith, and that it is the will which is enkindled with the good of charity, is very manifest from the same persons in the other life. There they are in the understanding of all things of faith, and in the will of all things of charity, and this they also clearly perceive. Consequently they possess intelligence and wisdom unspeakable, for after putting off the body they are in that interior understanding which was enlightened in the world, and in that interior will which was there enkindled. But at that time they were not able to perceive in what manner they were enlightened and enkindled, because they then thought in the body, and from such things as belong to the world. From all this it is now evident that the truths of faith make the life of the understanding, and the good of charity the life of the will; consequently that the understanding must needs be present in the things of faith, and the will in those of charity; or what is the same, that it is into these two faculties that the faith and charity from the Lord flow, and that these are received according to the state of these faculties, thus that the dwelling place of the Lord in man is nowhere else. [7] From what has been said about the internal and the external man (n. 6057, 9279), an idea can be formed further, that the internal man is formed according to the image of heaven, and the external man according to the image of the world; and that those in whom the internal man has not been opened see nothing from heaven; and that what they see from the world about heaven is thick darkness; and that therefore they can have no spiritual idea about what belongs to faith and charity. Hence also it is that they cannot even apprehend what Christian good or charity is; insomuch that they quite think that the life of heaven consists solely in the truths which they call matters of faith; and also that the life of heaven is possible with all men whatever who have the confidence of faith, even though they have not the life of faith. [8] How blind such people are in respect to the life of faith, which is charity, is very evident from the fact that they pay no attention whatever to the thousands of things the Lord Himself taught about the good of life; and that when they read the Word they at once cast these things behind faith's back, and thus hide them from themselves and from others. Hence also it is that they cast out from the doctrine of the church everything that belongs to good-that is, to charity and its works-into a lower doctrine, which they call moral theology, and which they regard as natural and not spiritual; when yet after death the life of charity remains, and only so much of faith as is in agreement with this life; that is to say, there remains only so much of thought about the truths of faith as there is of the will of good according to these truths. (That those who are in faith from good are able to confirm themselves therein by all knowledges of whatever kind, and thereby strengthen their faith, see n. 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629.)
Elliott(1983-1999) 9300
9300. 'The first of the firstfruits of your ground you shall bring into the house of [Jehovah] your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone. This is clear from the meaning of 'the firstfruits of the ground' as the truth that the Church's forms of good and its truths must be attributed to the Lord alone (for these are meant by 'the firstfruits', see 9223, and the Church by 'the ground', 566, 1068), the expression 'the first of the firstfruits' being used because that truth must be paramount, since forms of good and truths receive their life from the Lord, that is, they receive it from the Lord when they are attributed to Him; and from the meaning of 'bringing into the house of God' as bringing them to the Lord, in order that they may be holy (for 'the house of God' is the Lord, see 3720, and everything holy comes from the Lord, 9229). From all this it is evident that 'the first of the firstfruits of your ground you shall bring into the house of your God' means that every truth of good and every good of truth is holy because it comes from the Lord alone.
[2] The terms 'truth of good' and 'good of truth' are used because in the case of a person who is being regenerated, and especially of one who has been regenerated, truths emanate from good, and forms of good emanate from truth. For the truths compose the life of his understanding, and the good the life of his will. And with the person who has been regenerated understanding and will form a mind that is one, communicating reciprocally with each other; the truths which belong to the understanding communicate with the good which belongs to the will, and the good belonging to the will with the truths belonging to the understanding. There is a mutual flow from one to the other, scarcely any different from the flow of the blood from the heart into the lungs, and from them into the heart again, then from the left side of the heart into the arteries, and from these back again through veins into the heart. One can form an idea similar to this regarding the reciprocal flow of the good and truth with a person from his understanding into his will and from his will into his understanding. The reason why the heart and lungs can give us an idea especially of the reciprocal activity of the truth of faith and the good of charity in the understanding and the will is that the lungs correspond to the truths belonging to faith and the heart to the good belonging to love, 3635, 3883-3896. So it is also that 'the heart' in the Word means the life of the will, and 'the soul'a the life of faith, 9050.
[3] The reason why those two organs can help us to form an idea regarding truths belonging to the understanding and good belonging to the will is that all things which are aspects of faith and of love are accompanied by ideas formed from such things as a person knows. For without ideas formed from things that can be known and things that can be perceived by the senses a person has no ability to think. And a person thinks properly, even about aspects of faith and love, when he does so from objects that correspond; for correspondences are natural truths in which spiritual truths are reflected as in a mirror. Therefore to the extent that ideas in the mind regarding spiritual realities are conceived of but not by means of those correspondences, they are formed either from the illusions of the senses or from absurdities. What a person's ideas are like regarding aspects of faith and of love is transparently evident in the next life, for people's ideas there are plainly perceptible.
[4] The statement that the truths of faith belong to a person's understanding and the good of charity to his will may seem to be nonsensical to people who say and are convinced that having a belief in matters of faith is all that is necessary. This is because the natural man and his power of understanding has no grasp whatever of things of that nature, and because faith comes not from a person himself but from the Lord. But those same people nevertheless acknowledge and believe that a person is enlightened by truths and inspired by good when he reads the Word, and that when he is enlightened he perceives what is or is not the truth. They also speak of those who excel others in uncovering truths from the Word as the enlightened. From this it is evident that those who are enlightened see and perceive within themselves whether something is the truth or not; what is then enlightened within them is their understanding, and what is then inspired within them is their will. But if that which enlightens them is the authentic truth of faith and that which inspires them is the authentic good of charity, it is the internal man's understanding that is enlightened and the internal man's will that is inspired. The situation is different if the truth of faith, or the good of charity, is unauthentic.
[5] People governed by these, and even those ruled by falsities and evils are indeed able to give their assent to the Church's truths; yet they have no inner ability to see and perceive whether they really are truths. So it is that most people keep to the teachings of the Church in which they were born but go no further than giving their assent to them. They would assent even to extremely heretical beliefs such as those of Socinianism or Judaism if they had been born from parents holding such beliefs. From all this it is evident that the understanding is enlightened in the case of those with an affection for truth arising from good but not in the case of those with an affection for truth arising from evil. In the case of those with an affection for truth arising from good the internal man's understanding is enlightened and the internal man's will is inspired, whereas in the case of those with an affection for truth arising from evil the internal man's understanding is not enlightened nor is the internal man's will inspired, for the reason that they are natural men and women. As a consequence of this they maintain that the natural man has no ability to grasp any thing which is a matter of faith.
[6] The fact that the understanding is what is enlightened by the truths of faith and the will is what is inspired by the good of charity in the case of those with an affection for truth arising from good, who are therefore more internal or spiritual men and women, is evident from the same kind of people in the next life. Those who are there are able to understand all matters of faith and to will all that constitutes charity, as they themselves also clearly perceive. Consequently intelligence and wisdom beyond description are theirs; for after they have cast aside the body they enjoy that more internal understanding which was being enlightened in the world and that more internal will which was being inspired in the world. But they could not perceive during that time how they were being enlightened and inspired because during that time their thinking took place within the body and was founded on such things as belong to the world. From all this it is now clear that the truths of faith compose the life of the understanding and the good of charity composes the life of the will, that is, that the understanding ought to be present in those things which are matters of faith and the will in those which are aspects of charity. Or what amounts to the same thing, those two powers of mind are what faith and charity from the Lord flow into; and these are received according to the state of those powers. Thus the Lord's dwelling-place with a person is nowhere else than within those powers.
[7] An idea of what more there is to all this may be gained from what has been stated about the internal man and the external man in 6057, 9279, namely this: The internal man has been created so as to conform to an image of heaven, but the external man so as to conform to an image of the world; and those whose internal man has not been opened up see nothing from a heavenly point of view. And what they see from a worldly point of view regarding heaven is thick darkness, as a consequence of which they cannot have any spiritual idea about such things as are matters of faith and charity. As a result of this furthermore they fail so completely even to see what Christian good is, that is, what charity is, that they entirely suppose that the life of heaven consists solely in truths, which they call the truths of faith, and also that this life can be imparted to anyone at all with whom the assurance of faith exists though not the life of faith.
[8] How blind these people are regarding the life of faith, which is charity, is plainly evident from the consideration that they pay no attention whatever to thousands of things taught by the Lord Himself regarding goodness of life, and that when they read the Word they instantly toss them away behind the back of faith, thereby concealing them from themselves and from others. So it is also that anything which has to do with good, that is, with charity and its works, is banished by them from the teachings of the Church to that lower body of teachings which they call moral theology, and which they regard as natural, not spiritual. But in reality the life of charity remains after death, and faith only in the measure that it accords with that life, that is, thought regarding the truths of faith remains in the measure that there is a will to do good in accordance with them. Those who have faith that arises out of good are able to use any factual knowledge whatever to corroborate things for themselves and thereby make their faith stronger, see 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629.
Latin(1748-1756) 9300
9300. `Primum primitiarum humi tuae introduces in domum [Jehovae] Dei tui': quod significet quod omnia vera boni et bona veri sancta sint quia a solo Domino, constat ex significatione `primitiarum humi' quod sit quod bona et vera Ecclesiae addicanda sint soli Domino; quod `primitiae' illa sint, videatur n. 9223, et quod `humus' sit Ecclesia, n. 566, 1068; `primum primitiarum' dicitur quia hoc primarium erit; bona enim et vera suam vitam a Domino {1} habent, et tunc vitam a Domino habent {2} cum Ipsi addicantur; et ex significatione `adducere in domum Dei' quod sit ad Dominum, ut sancta sint; quod `domus Dei' sit Dominus, videatur n. 3720, et quod omne sanctum sit a Domino, n. 9229; ex quibus patet quod per `primum primitiarum humi tuae introduces in domum Dei' significetur quod omnia vera boni et bona veri sancta sint quia a solo Domino. [2] Vera boni et bona veri dicuntur, quia apud hominem qui regeneratur, et magis apud illum cum regeneratus est, vera sunt boni et bona sunt veri, vera enim faciunt vitam intellectus, et bonum vitam voluntatis; (o)et apud hominem regeneratum intellectus et voluntas unam mentem faciunt, et communicant reciproce, vera quae intellectus cum bono quod voluntatis, et bonum quod voluntatis cum veris quae intellectus; influunt vicissim, vix aliter ac sanguis e corde in pulmones et inde rursus {3} in cor, (o)et dein e corde sinistro in arterias et ab his per venas iterum in cor; talis idea potest haberi de reciprocatione boni et veri apud hominem ab intellectu ejus in voluntatem, et a voluntate (t)ejus in intellectum; {4} quod ex pulmonibus et corde idea imprimis de reciprocatione veri fidei et boni charitatis in intellectu et voluntate capi possit {5}, est quia pulmones (x)correspondent veris quae fidei et cor bono quod amoris, n. 3635, 3883-3896; inde quoque est quod per `cor' in Verbo significetur vita voluntatis, et per `animam' vita fidei, n. 9050; [3] quod ex illis (x)idea de veris quae intellectus et de bono quod voluntatis formari possit, est quia omnia quae fidei et quae amoris sunt secum ferant ideam ex talibus quae homo scit, nam homo absque idea ex scibilibus et sensibilibus apud se non cogitare potest; et homo tunc cogitat juste, etiam de illis quae fidei et amoris sunt, cum ex correspondentiis {6}, nam correspondentiae sunt veritates naturales in quibus sicut in speculis repraesentantur veritates spirituales; quapropter {7} quantum extra illas capiuntur ideae cogitationis de spiritualibus, tantum vel ex fallaciis sensuum vel ex incongruis capiuntur ideae; quales ideae homini sunt de illis quae fidei et amoris {8}, patet manifeste in altera vita, nam ibi ideae percipiuntur clare. [4] {9} Quod dicatur quod vera fidei se referant ad intellectum hominis, et bonum charitatis ad voluntatem ejus, apparere potest sicut non congruum illis qui dicunt et se confirmant in eo quod (c)ea quae fidei sunt simpliciter credenda sint, quia naturalis homo et ejus intellectuale non capit quicquam de talibus, et quia fides non ab homine est sed a Domino; verum {10} iidem usque agnoscunt et credunt quod homo (x)illustretur in veris et {11} accendatur bono cum legit Verbum, et cum illustratur quod tunc percipiat quid verum et non verum; {12} etiam illos qui prae aliis detexerunt veritates ex Verbo, vocant illustratos; inde patet quod qui illustrantur videant et percipiant intus in se num verum sit vel non verum; quod tunc intus illustratur est eorum intellectuale, et quod tunc intus accenditur est eorum voluntarium; sed si verum genuinum fidei est in quo illustrantur, et bonum genuinum charitatis (o)in quo accenduntur, tunc est intellectuale interni hominis quod illustratur, et voluntarium interni hominis quod accenditur; aliter si non verum genuinum fidei est et non bonum genuinum charitatis; [5] qui in his sunt, etiam {13} qui in (o)falsis et malis, quidem confirmare vera Ecclesiae possunt, sed non ex interiore videre et percipere num vera sint; inde est quod plerique permaneant in doctrinalibus Ecclesiae suae in qua nati sunt, (o)et modo confirment illa; qui etiam confirmavissent se in maxime haereticis, sicut in (x)Socinianismo et in Judaismo, {14} si ex talibus parentibus nati fuissent; ex his patet quod intellectuale illustretur apud illos qui in affectione veri ex bono sunt, non autem apud illos qui in affectione veri ex malo; apud illos qui in affectione veri ex bono sunt, illustratur intellectuale interni hominis et accenditur voluntarium interni hominis, at apud illos qui in affectione veri ex malo sunt, non illustratur intellectuale interni hominis nec accenditur voluntarium interni hominis; causa est quia hi naturales homines sunt {15}; inde est quod {16} defendant quod naturalis homo non capere possit ea quae fidei sunt. [6] Quod intellectus sit qui illustratur {17} veris fidei, et voluntas quae accenditur {18} bono charitatis, apud illos qui in affectione veri ex bono {19} sunt, (o)et inde interiores ac spirituales homines sunt, patet manifeste ab iisdem in altera vita; illi ibi in intellectu sunt omnium quae fidei sunt, et in voluntate omnium quae charitatis {20}, quod etiam clare {21} percipiunt; inde illis intelligentia et sapientia quae ineffabilis, sunt enim post exuitionem corporis in interiore intellectu qui illustrabatur in mundo, et in interiore voluntate quae accendebatur in mundo; sed quomodo tunc illustrabantur et accendebantur, non percipere potuerunt, quia tunc cogitabant {22} in corpore et ex talibus quae mundi sunt; (m)ex his nunc constat {23} quod vera fidei faciant vitam intellectus, et bonum charitatis faciat vitam voluntatis, ita {24} quod intellectus adesse debeat in illis quae fidei sunt, et voluntas in illis quae charitatis, seu quod idem, quod illae binae facultates sint in quas influit fides et charitas a Domino, et quod secundum eorum statum recipiantur, ita {24} quod nullibi quam in illis apud hominem sit habitaculum Domini.(n) [7] Quomodo cum his porro se habet, idea formari potest ex illis quae de interno et de externo homine, n. 6057, 9279, dicta sunt, quod nempe internus homo formatus sit ad imaginem caeli at {25} externus ad imaginem mundi, et quod illi apud quos internus homo non apertus est nihil videant e caelo, et quod ea quae vident ex mundo de caelo, {26} caligo sint, et quod ideo nullam ideam spiritualem possint habere de talibus quae fidei et charitatis sunt; inde quoque est quod ne quidem capere possint quid bonum (o)Christianum seu quid charitas (o)est, usque adeo ut prorsus cogitent {27} in solis veris, quae vocant fidei, consistere vitam caeli, et quoque hanc dari posse apud quoscumque qui fiduciam fidei habent tametsi non vitam fidei; [8] quantum hi caecutiunt de vita fidei quae est charitas, patet evidenter ex eo quod prorsus nihil attendant ad milia de bono vitae quae Ipse Dominus docuit, et cum legunt Verbum {28}, quod ilico rejiciant ea post fidem a tergo, (c)ac ita a semet {29} et ab aliis abscondant; inde quoque est quod illa {30} quae sunt (o)boni, hoc est, quae sunt charitatis et ejus operum, ejiciant {31} e doctrina Ecclesiae in doctrinam inferiorem quam theologiam moralem vocant, quam naturalem faciunt {32} non spiritualem, cum tamen post mortem vita charitatis manet, et modo tantum fidei quantum concordat cum ea vita, hoc est, tantum cogitationis de veris fidei quantum voluntatis boni est secundum illa. Quod {33} qui in fide sunt ex bono, possint se confirmare ex scientificis quibuscumque et per illa corroborare fidem, videatur n. 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629. @1 Before suam$ @2 accipiunt$ @3 iterum$ @4 i minam de his absque aliqua perceptione ex talibus qui a materiali mundo, nulla idea formari potest, ita nec aliquo modo intrare et afficere intellectum(n)$ @5 ex corde et pulmonibus idea apprimum capi possit de reciprocatione veri et boni in intellectu et voluntate$ @6 correspondentia$ @7 et$ @8 sint de fide et amore$ @9 See p. 410, note 4$ @10 sed$ @11 i quoque$ @12 i quapropter$ @13 et quoque$ @14 i aliter ac$ @15 et quod hic solum apud illos intellectuale interius illustratum sit, et voluntarium interius accensum, apud hos autem solum, intellectuale exterius et voluntarium exterius; et quod hi naturales homines sint$ @16 i illi$ @17 illustretur$ @18 accendatur$ @19 After sunt$ @20 i sunt$ @21 i tunc$ @22 illustrabatur et accendebatur non percipi potuit, quia cogitat tunc homo$ @23 inde patet$ @24 et$ @25 et IT$ @26 i illis$ @27 dicant$ @28 illa$ @29 se$ @30 talia$ @31 imo$ @32 i et$ @33 i illi$