118、⑸因此，人要貌似凭自己从外在人中移走邪恶。刚才的论述已经证明了这一点。《新耶路撒冷教义之生活篇》有三章也解释了这一点：第一，没有人能避开如罪的邪恶，以至于从内心远离它们，除非通过与它们争战（92-100节）；第二，人要貌似凭自己避开如罪的邪恶，并与它们争战（101-107节）；第三，人若避开邪恶不是因为它们是罪，而是因为其它理由，就没有真正避开它们，仅仅防止它们出现在世人面前（108-113节）。
118. From this the next proposition now follows as one already established, namely:
(5) Therefore a person has to put away evils from his external self as if of himself. This may also be seen explained under three headings in The Doctrine of Life for the New Jerusalem:
Under one heading: No one can refrain from evils as sins so as to be inwardly averse to them except by combats against them (The Doctrine of Life for the New Jerusalem 92-100).
Under a second heading: A person has to refrain from evils as sins and fight against them as though of himself (The Doctrine of Life for the New Jerusalem 101-107).
Under a third heading: If anyone refrains from evils for any other reason than that they are sins, he does not refrain from them, but only prevents them from appearing before the world (The Doctrine of Life for the New Jerusalem 108-113).
118. This provides solid support for the fifth proposition, namely, that therefore we need to banish the evils from our outer nature in apparent autonomy, a proposition also explained in three chapters in Teachings about Life for the New Jerusalem. First, there is no way we can abstain from evils as sins so as to turn against them inwardly unless we engage in struggles against them (92-100). Second, we are to abstain from evils as sins and struggle against them in apparent autonomy (101-107). Third, if we abstain from evils for any other reason than that they are sins, we are not really abstaining from them. We are only preventing them from being visible in the world (108-113).
118. V. THEREFORE MAN OUGHT AS OF HIMSELF TO REMOVE EVILS FROM THE EXTERNAL MAN. The proof of this article follows from what has just been said and from explanations which may be seen in three articles in THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM; in the first, where it is explained that no one can shun evils as sins so as to have an interior aversion to them, except by combats against them (n. 92-100); in the second, that man ought to shun evils as sins and fight against them as of himself (n. 101-107); and in the third, that if anyone shuns evils for any reason whatever except that they are sins, he does not shun them but only prevents them from appearing before the world (n. 108-113).
118. (5) Therefore man ought as if of himself to put away evils from the external man. This has already been proved by what has been said. It may also be explained in three articles in the Doctrine of Life for the New Jerusalem, first, That no one can shun evils as sins, so as to turn away from them interiorly, except by combats against them (Doctrine of Life for the New Jerusalem 92-100); secondly, That man ought to shun evils as sins and fight against them as if of himself (Doctrine of Life for the New Jerusalem 101-107); thirdly, That if one shuns evils for any reasons whatever except that they are sins he does not shun them, but only prevents their appearing before the world (Doctrine of Life for the New Jerusalem 108-113).
118. Ex his nunc sequitur V. Articulus confirmatus, qui est, Quod ideo homo mala ab externo homine removere debeat sicut a se; quae etiam explicata videantur in tribus Articulis in DOCTRINA VITAE PRO NOVA HIEROSOLYMA; in uno, Quod non aliquis possit fugere mala ut peccata, usque ut interius aversetur illa, nisi quam per pugnas contra 1illa, 92-100. In altero, 2Quod homo debeat fugere mala ut peccata, et pugnare 3contra illa, sicut a se, 101 ad 4107. In tertio, 5Quod si quis fugit mala ex quacunque alia causa, quam quia peccata sunt, non fugiat illa, sed modo faciat ut non appareant coram mundo, 108-113.
Footnotes:
1 Prima editio: contra
2 Prima editio: altero;
3 Prima editio: pugnate
4 Prima editio: d
5 Prima editio: tertio;