101、然而，许多人，尤其那些确认与仁分离之信的人，不知道当他们陷入邪恶时，便已身陷地狱。他们甚至不知道何为邪恶，因为他们根本不思想邪恶，声称自己不在律法的约束之下，所以律法不定他们的罪；还声称，他们不能将任何东西归于自己的救恩，故不能凭自己除去任何邪恶，也不能凭自己行任何良善。他们就是那些不思想自己里面的邪恶，不断陷入邪恶的人。主在马太福音（25:32-33，41-46）中所提到的山羊就表示这些人，这一点可见于《新耶路撒冷教义之信仰篇》（61-68节）；论到他们，经上说：
你们这被咒诅的人，离开我，进入那为魔鬼和他的使者所预备的永火里去。（马太福音25:41）
人们若不思想自己里面的邪恶，也就是不检查自己，然后停止作恶，最终必然不知道何为邪恶，也必然由于它所带来的快乐而喜爱它。这是因为凡不知道何为邪恶的人都喜爱邪恶，凡疏于思想邪恶的人都不断陷入它。他就像瞎子一样看不见它，因为思维看到良善和邪恶，正如眼睛看到美丽的东西和丑陋的东西。凡如此思想并意愿邪恶，以至于认为邪恶不会出现在神面前，或即便出现，也会得到宽恕的人，就陷入邪恶，这实际上就是认为自己没有邪恶。这些人即便不去行恶，那也不是因为这些恶是反对神的罪，而是因为他们害怕法律，或名声丧失。他们仍在灵里作恶，因为正是人的灵在思想和意愿。因此，在世上，凡一个人在灵里所思想的，他离世后成为灵人时，就会行出来。
在每个人死后所进入的灵界，没有人会问你的信仰是什么，或你的教义是什么，只是问你的生活是什么，也就是说，你是这种人还是那种人。因为他们知道，一个人的生活如何，他的信仰就如何，甚至他的教义就如何；因为生活为自己构建教义，也为自己构建信仰。
101. Many people, however, especially those who have confirmed themselves in faith apart from charity, do not know that they are in hell when they are caught up in evils. Indeed, they do not even know what evils are, because they give no thought to them, saying that they are not under the yoke of the law, and therefore that the law does not condemn them. Moreover, because they can contribute nothing to their salvation, they say they are unable to remove any evil from themselves, and furthermore that they cannot do any good of themselves. These are people who fail to think about evil, and because they fail to do so, are continually caught up in it.
It may be seen in The Doctrine of the New Jerusalem Regarding Faith, nos. 61-68, that these people are the ones that the Lord meant by goats in Matthew 25:32-33, 41-46, of whom He says in verse 41:
Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels. (Matthew 25:41)
[2] That is because people who give no thought to the evils in themselves, that is, who do not examine themselves and afterward desist from those evils, cannot help but be ignorant of what evil is and love it then because of their delight in it. For one who is unaware of the evil in him loves it, and one who fails to think about it continues to be caught up in it. He is like a blind man who does not see, because it is thought that sees good and evil, as the eye sees beauty and ugliness. Such a one is also caught up in evil - both one who thinks and wills evil and one who believes that evil does not appear before God, or that it is forgiven if it does appear - for he thinks then that he is without evil. If such people abstain from doing evils, they do not abstain because they are sins against God, but because they fear the laws or the loss of reputation. But they continue to do them in spirit, for it is a person's spirit that thinks and wills. Consequently what a person thinks in spirit in the world, he does after his departure from the world when he becomes a spirit.
[3] In the spiritual world, the world every person comes into after death, no one asks what your faith was or what your doctrine was, but what your life was like, whether it was of this character or that. The reason is that people there know that the character of a person's life determines the character of his faith, indeed the character of his doctrine. For it is the life that forms for itself its doctrine, and that forms for itself its faith.
101. However, many people--especially people who have convinced themselves of a faith that is devoid of caring--do not know that they are in hell when they are engaged in evil pursuits. They have no idea what evils really are, because they give no thought to them. They say that they are not under the yoke of the law, which means that the law does not condemn them. They also say that since they cannot contribute anything to their own salvation they cannot rid themselves of anything evil, let alone do anything good on their own.
They are people who given no thought to the evil within themselves and who are constantly engaged in it because of this neglect. I explained in Teachings for the New Jerusalem on Doctrine of The Doctrine of the New Jerusalem Regarding The Doctrine of the New Jerusalem respecting Faith 61-68 that they are the ones the Lord referred to as "goats" in Matthew 41-46 [Matthew 25:32-33, 41-46], telling them to "Go away from me, cursed ones, into the eternal fire prepared for the devil and his angels" (Matthew 25:41).
[2] If we give no thought to the evils within us, that is, if we do not examine ourselves and then refrain from doing them, we wind up inevitably not knowing what evil is and then loving it because of the pleasure it offers us. This is because anyone who does not know about evil loves it, and anyone who neglects thinking about evil is constantly involved in it. People like this are like blind people, people who cannot see, since thought sees what is good and what is evil the way the eye sees what is beautiful and what is ugly. We are caught up in evil if we consider and intend it and if we think it is hidden from God and would be forgiven if it came to light. This is actually thinking that we are free of evil.
If we do then refrain from evil deeds, we do so not because they are sins against God but because we are afraid of the laws and afraid for our reputation. We are still doing them in spirit, though, because it is our spirit that thinks and intends. As a result, whatever we think in our spirit in this world we do after we leave this world when we become spirits.
[3] In the spiritual world where we all arrive after death, no one asks what our faith has been or what our beliefs have been, only what our life has been, whether we are one kind of person or another. They know that the quality of our faith and the quality of our beliefs depend on the quality of our life, because life constructs a belief system for itself and constructs a faith for itself.
101. Many, however, especially those who have confirmed themselves in a faith separated from charity, do not know that they are in hell when they are in evils. They do not even know what evils are, because they give no thought to them. They say that they are not under the yoke of the law, and so the law does not condemn them. They say, moreover, that because they cannot contribute anything to their salvation, they cannot remove any evil from themselves; and, further, that they cannot do any good from themselves. These are they who neglect to give any thought to evil, and because they neglect this they are in evil continually. Such are meant by the goats referred to by the Lord in Matthew [25:32-33,41-46], as may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING FAITH (n. 61-68). Of them it is said in verse 41, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.
[2] For those who give no thought to the evils in themselves, that is, who do not examine themselves and afterwards refrain from evils, cannot but be ignorant of what evil is and then love it from its delight. For he who does not know evil loves it, and he who neglects to think about it is continually in it. He is like a blind man who does not see, for it is thought that sees good and evil as the eye sees what is beautiful and what is ugly. He is in evil who thinks and wills it, as well as he who believes that evil does not appear before God, and that if it does appear it is forgiven; for thus he thinks that he is without evil. If such persons abstain from doing evils they do not abstain because these are sins against God, but because they are afraid of the laws and of their reputation. Nevertheless, they do evils in their spirit, for it is man's spirit that thinks and wills; and therefore what a man thinks in his spirit in the world, he does when he becomes a spirit after his departure from the world.
[3] In the spiritual world, into which every man comes after death, the question that is asked is not, What was your faith, or what was your doctrine? but, What was the nature of your life? Was it of this or that quality? Thus the inquiry is concerning the nature and quality of the life; for it is known that such as one's life is, such is his faith and also his doctrine, because the life fashions doctrine and faith for itself.
101. But many, especially such as have confirmed themselves in a faith separated from charity, do not know that when they are in evils they are in hell; they do not even know what evils are, for the reason that they give no thought to evils, saying that as they are not under the yoke of the law they are not condemned by the law, and that, as they are unable to contribute anything to their salvation, they are unable to put away any evil from themselves; and furthermore are unable to do any good from themselves. These are such as neglect to think about evil, and because of this they are continually in evil. Such are meant by the goats spoken of by the Lord in Matthew (Matthew 25:32-33, 41-46), as may be seen in The Doctrine of the New Jerusalem concerning Faith 61-68), of whom it is said:-
Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels (Matthew 25:41).
[2] For those who give no thought to the evils in themselves, that is, do not examine themselves and afterwards refrain from evils, must needs be ignorant of what evil is, and must needs love it from enjoyment in it; for he who does not know what evil is loves it, and he who fails to think about it is continually in it. Like a blind man he does not see it. For it is the thought that sees good and evil, as it is the eye that sees the beautiful and the unbeautiful; and he who so thinks and wills evil as to believe that evil does not appear before God, or that if it does appear it is forgiven, is in evil, since he is thus led to think that he is free from evil. If such abstain from doing evils they do not abstain because these are sins against God, but because they fear the laws or the loss of reputation; and they still do them in their spirit, for it is the spirit of man that thinks and wills; consequently what a man thinks in his spirit in this world, that he does after he leaves this world when he becomes a spirit.
[3] In the spiritual world into which every man comes after death, it is not asked what your belief has been, or what your doctrine has been, but what your life has been, that is, whether it has been such or such; for it is known that as one's life is such is his belief, and even his doctrine; for the life makes doctrine for itself, and belief for itself.
101. At multi, imprimis illi qui se confirmaverunt in fide separata a charitate, non sciunt quod in inferno sint cum in malis; et ne quidem sciunt quid mala, ex causa, quia nihil cogitant de illis; dicentes quod non sint sub jugo legis, et sic quod Lex illos non damnet; tum, quia nihil conferre possunt ad salutem, quod non aliquod malum a se removere possint, ac insuper quod non aliquod bonum possint facere a se: hi sunt, qui omittunt cogitare de malo, et quia id omittunt, continue in illo sunt. Quod illi sint qui per hircos a Domino intellecti sint, Matthaeus 25:[32-33,] 41-46, in DOCTRINA NOVAE HIEROSOLYMAE DE FIDE 61-68, videatur, de quibus vers. 41 dicitur, "Discedite a Me, maledicti, in ignem aeternum paratum diabolo et angelis ejus." 1
[2] Nam illi qui nihil cogitant de malis apud se, hoc est, qui non explorant se, et postea desistunt ab illis, non possunt aliter quam nescire quid malum, et tunc id ex jucundo ejus amare; nam qui nescit id, ille amat id, et qui cogitare omittit de illo, ille continue est in illo; est sicut caecus qui non videt; nam cogitatio videt bonum et malum, sicut oculus videt pulchrum et impulchrum; ac in malo est, tam qui cogitat et vult illud, quam qui credit malum non apparere coram Deo, ac qui credit remitti si apparet, sic etenim cogitat quod absque malo sit: si abstinent a faciendis malis, non abstinent quia peccata sunt contra Deum, sed quia timent leges et famam; at usque faciunt illa in spiritu suo, nam spiritus hominis est qui cogitat et vult, quare quod homo in spiritu suo in mundo cogitat, hoc post excessum e mundo, cum fit spiritus, facit.
[3] In Mundo spirituali, in quem omnis homo post mortem venit, non quaeritur qualis tua fides fuerat, nec qualis tua doctrina, sed quae tua vita, ita num talis aut talis; scitur enim quod qualis alicujus vita est, talis ejus fides, imo doctrina sit; vita enim facit sibi doctrinam, et facit sibi fidem.
Footnotes:
1 Prima editio: ejus"�