----中文待译----
842. As faith and works have been treated of above, I propose to draw the following conclusion from them - that love, life, and works make one with every man, because whether we say love, or life, or works, it is the same. That love constitutes the life of a man, and that his life is according to the quality of his love - not only the life of the mind, but also at the same time the life of the body - was shown above. And since what a man loves this he also wills with the mind and does with the body, it follows that love and deeds or works make one.
That works proceed from a man's life both internal and external, and that they are the activities of the sphere of affections and thoughts therefrom, by which he is encompassed; and that no communication of the life and love of a man is possible, unless the encompassing sphere of his life becomes active by doing, might be shown by many things. Therefore such as is the life, or the love, or such as are the works, with man, such also are all the things that form that sphere; consequently such also is the faith. Therefore, if the works are evil, it follows that there is no faith of truth, but only a faith of falsity; for evil and falsity cohere, but not evil and truth. If, however, the works are good, it follows that there is a faith of truth, for good and truth mutually love each other and are conjoined. If, on the other hand, a man's works appear to be good in outward form, although he is inwardly evil, it follows that his is a faith of falsity, howsoever he may speak truth with his lips; but the truth spoken is contaminated with evil from the interior. Hence his deeds are according to the Lord's description of them:
As the cup and platter made clean on the outside, but within are full of extortion and excess. And they are like whitened sepulchres which appear beautiful without, but inwardly are full of bones of the dead and of all uncleanness (Matthew 23:25, 27, 28).
842. As faith and works have been treated of above I will draw from these the following conclusion: that love, life, and works make one in every man, so that whether you say love, or life, or works, it is the same. It has been shown above that love constitutes the life of a man, and that his life is such as his love is, not only the life of the mind, but at the same time the life of the body. And since that which a man loves he also wills with the mind and does with the body, it follows that love and deeds or works make one. There are many things to show that works proceed from both the internal and the external life of man, and that they are the activities of the sphere of the affections and of the thoughts therefrom by which he is encompassed, and that no communication of man's life and love is possible unless the encompassing sphere, which is of his life, becomes active by doing; consequently such as the life is, or such as the love is, or such as the works are, with man, such are all the things of which that sphere is composed, and in consequence such also is the faith. So if the works are evil it follows that there is no faith of truth, but only a faith of falsity; for evil and falsity cling together, but not evil and truth. But if the works are good it follows that there is a faith of truth, for good and truth mutually love each other, and join themselves together. But if a man's works appear good in external form, and yet he is interiorly evil, it follows that he has a faith in falsity, however much he may talk about truth with the mouth, for the truth is contaminated with evil from within; and thus his deeds are according to the description of them by the Lord:
They are like the cleansed outside of the cup and the platter, whose inside is full of extortion and excess; and are like unto whited sepulchers which outwardly appear beautiful, but within are full of the bones of the dead and all uncleanness (Matthew 23:25, 27, 28).
842. Quia supra actum est de fide et operibus, velim ex illis sequens conclusum facere: quod amor, vita et opera apud unumquemvis hominem unum faciant; adeo ut sive dicas amorem, sive vitam, sive opera, simile sit. Quod amor faciat vitam hominis, et quod vita ejus sit qualis ejus amor, non solum vita mentis sed etiam simul vita corporis, supra ostensum est; et quia id quod homo amat, hoc etiam mente vult et corpore facit, sequitur quod amor et facta seu opera unum faciant. Quod opera procedant a vita tam interna quam externa hominis, et quod sint activitates sphaerae affectionum et inde cogitationum ambientis illum, et quod communicatio vitae et amoris hominis non detur nisi sphaera ambiens, quae est vitae ejus, activa fiat per facere, multis ostendi potest; quare sicut vita, aut sicut amor, aut sicut opera sunt apud hominem, ita sunt omnia a quibus illa sphaera, consequenter etiam fides: itaque si opera mala sunt, sequitur quod nulla fides veri sit, sed fides falsi; malum enim et falsum cohaerent, non autem malum et verum: si vero opera bona sunt, sequitur quod fides veri sit, nam bonum et verum se mutuo amant et se conjungunt: si autem opera hominis in externa forma bona apparent, et tamen homo interius est malus, sequitur quod ei fides falsi sit, utcunque ore potest loqui verum, at verum quod contaminatum est malo ab interiori: ejus facta inde sunt secundum illorum descriptionem a Domino,
Sicut exteriora poculi et patinae purgata, quorum interiora sunt plena rapina et intemperantia. Et sunt sicut sepulcra dealbata, "quae foris apparent pulchra, intus vero plena ossibus mortuorum et omni immunditie" (Matthaeus 23:25, 27, 28).