10、⑸爱之良善若不与智慧之真理结合，就不是良善；智慧之真理若不与爱之良善结合，就不是真理。其原因在于良善与真理的起源。良善起源于主，真理同样起源于主，因为主是良善本身与真理本身，两者在主里面为一。这就是为何天上天使和地上世人里面的良善若不与真理结合，就不是真正的良善；真理若不与良善结合，就不是真正的真理。众所周知，一切良善和一切真理都来自主。因此，由于良善与真理构成一体，真理与良善构成一体，故可推知，为了良善成为真正的良善，真理成为真正的真理，它们必须在接受者，就是天上的天使和地上的世人里面构成一体。
10. (5) The goodness of love is good only to the extent that it is united with the truth of wisdom; and the truth of wisdom is true only to the extent that it is united with the goodness of love. Goodness and truth derive this characteristic from their origin. Goodness originates in the Lord, and so, too, truth, because the Lord is goodness itself and truth itself, and these two in Him are united. Consequently any goodness in angels in heaven and in people on earth is not good in itself except to the extent that it is united with truth, and any truth is not true in itself except to the extent that it is united with good.
People know that all good and all truth come from the Lord. So, then, because good exists in union with truth, and truth with good, it follows that for good to be good in itself, and for truth to be true in itself, they must be united in their recipient, namely, in an angel in heaven or in a person on earth.
10. 5. The good that love does is actually good only to the extent that it is united to the truth that wisdom perceives, and the truth that wisdom perceives is actually true only to the extent that it is united to the good that love does. The reason for this lies in the origin of goodness and truth. Goodness has its origin in the Lord and so does truth, because the Lord is goodness itself and truth itself, and these two form a unity in him. This is why the goodness in heaven's angels and in us on earth is not really good except to the extent that it is united to truth, and why the truth is not really true except to the extent that it is united to goodness.
We know that everything good and true comes from the Lord, so because goodness forms a single whole with truth and truth with goodness, it follows that if anything good is to be really good and anything true is to be really true, they need to form a single whole in their vessels. These vessels are heaven's angels and we who are on earth.
10. V. THE GOOD OF LOVE IS NOT GOOD EXCEPT SO FAR AS IT IS UNITED TO THE TRUTH OF WISDOM; AND THE TRUTH OF WISDOM IS NOT TRUTH EXCEPT SO FAR AS IT IS UNITED TO THE GOOD OF LOVE. Good and truth derive this from their origin. Good has its origin in the Lord, and likewise truth; for the Lord is Good itself and Truth itself and these two in Him are one. For this reason good in the angels of heaven and in men on earth is good in itself only so far as it has been united to truth; and truth is truth in itself only so far as it has been united to good. It is well known that every good and every truth is from the Lord. Hence, as good makes one with truth and truth with good, it follows that for good to be good in itself and for truth to be truth in itself, they must make one in the recipient; that is, in an angel of heaven and a man on earth.
10. (5) Good of love is good only so far as it has become joined with truth of wisdom; and truth of wisdom is truth only so far as it has become joined with good of love. Good and truth derive this from their origin. Good has its origin in the Lord, and likewise truth, for the Lord is good itself and truth itself; and in Him these two are one. For this reason in angels of heaven and in men on earth good is good in itself only so far as it has become joined with truth; and truth is truth in itself only so far as it has become joined with good. It is acknowledged that every good and every truth is from the Lord; since, therefore, good makes one with truth, and truth with good, it follows that for good to be good in itself, and for truth to be truth in itself, they must make one in the recipient, that is, in an angel of heaven or a man on the earth.
10. V. Quod bonum amoris non sit bonum plus quam quantum unitum est vero sapientiae, et quod verum sapientiae non sit verum plus quam quantum est unitum bono amoris; hoc trahunt 1bonum et verum ex origine sua; bonum in origine sua est in Domino, similiter verum, quia Dominus est ipsum Bonum et ipsum Verum, et haec duo in Ipso unum sunt; inde est quod bonum apud Angelos coeli et apud homines telluris non sit bonum in se, nisi quantum unitum est vero, et quod verum non sit verum in se, nisi quantum unitum est bono. Quod omne bonum et omne verum sit a Domino, notum est; inde quia bonum facit unum cum vero, ac verum cum bono, sequitur, quod ut bonum sit bonum in se, et verum sit verum in se, facient unum in recipiente, qui est angelus coeli et homo telluris.
Footnotes:
1 Prima editio: trahit