----中文待译----
901. For their works do follow with them. That this signifies that they have spiritual life, which is the life of the angels of heaven, is evident from the signification of works, as denoting spiritual life, such as the angels of heaven enjoy, of which we shall speak presently; and from the signification of following with them, as denoting to be in them. For that which follows with any one, when it is said of his life, is in him, and is, as it were, himself; therefore it is said, "to follow with them," and not "to follow them."
The reason why works signify the life of man is, that they constitute his life. For a man has thought and will, and action from both of these. What is in a man's thought and not in the will is not yet in him. What is in the thought and in the will, and not in the act, indeed enters the man, and is a beginning of his life; but still it passes away and disappears, not yet having any termination. But what is in the will, and thence in the act, this constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute a man's life, is evident from this, that a man can think many things which he does not will, because he does not love them.
The reason why a man's thought and will, without action, do not constitute his life is, that the will in this case is not fixed and certain; and a will not fixed and certain is like water that evaporates; for it is easily changed by opposing love.
From these things it is evident that by works, which are acts of the will, man's life is signified. That works, love, will, act, and a man's life make one, may be seen above (n. 842).
901. For their works do follow with them, signifies that they have spiritual life, which is the life of the angels of heaven. This is evident from the signification of "works," as being spiritual life, such as the angels of heaven have (of which presently); also from the signification of "to follow with them," as meaning to be in them, for what follows with anyone, when it is predicated of his life, is in him, and is as it were himself; therefore it is said "to follow with them," not follow them. "Works" signify the life of man because they constitute his life. For man has thought, will, and from these two, action. That which is in a man's thought and not in his will is not yet in him. That which is in thought and in the will, and not in act, this indeed enters the man, and forms a beginning to his life; and yet it goes forth and disappears, because it has not been terminated. But that which is in a man's will, and from that in act, constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute man's life can be seen from this, that man is able to think many things that he does not will, because he does not love them. The thought and the will of man without the act do not constitute his life, because the will is not made sure, and a will not made sure is like water passing off into vapor, since it is easily changed by a love opposed to it. From all this it can be seen that by works which are acts of the will man's life is signified. That works, love, will, and act, also man's life, make one, may be seen above (n. 842).
901. "Opera enim eorum sequuntur cum illis." Quod significet quod illis sit vita spiritualis, quae est vita angelorum caeli, constat ex significatione "operum", quod sint vita spiritualis, qualis est angelis caeli (de qua sequitur) et ex significatione "sequi cum illis", quod sit in illis esse; nam quod sequitur cum aliquo, cum dicitur de vita ejus, hoc in illo est, et sicut ille est; quare dicitur "sequi cum illis", et non sequi illos.
Quod "opera" significent vitam hominis, est quia faciunt vitam ejus; est enim homini cogitatio, est voluntas, et ex utraque actio; quod in cogitatione hominis est, et non in voluntate, hoc nondum in illo est; quod in cogitatione et in voluntate est, et non in actu, hoc quidem intrat hominem, et incohat vitam 1
ejus, sed usque exit et disparatur, nam nondum terminatum est; at quod in voluntate hominis est et inde in actu, hoc facit vitam ejus, et permanet, sive malum sit sive bonum. Quod sola cogitatio non vitam hominis faciat, constare potest ex eo, quod homo cogitare multa possit quae non vult, quia non amat: quod cogitatio et voluntas hominis absque actu non vitam ejus faciat, est quia non est voluntas certa; et voluntas non certa, est sicut aqua quae evaporatur, nam ab amore ei adversante facile mutatur. Ex his constare potest quod per "opera", quae sunt actus voluntatis, significetur vita hominis. Quod opera, amor, voluntas et actus, ac vita hominis, unum faciant, videatur supra (n. 842).
Footnotes:
1. The editors made a correction or note here.