146、举例说明。假如有一个人曾以欺骗和偷窃为快乐，现在看到并从内心承认这些是罪，因而想要停止它们。当他停止时，内在人与外在人之间的争战就开始了。内在人拥有对诚实的情感，而外在人仍以欺骗为快乐。由于这种快乐与诚实的快乐截然相反，所以它不会让路，除非它被强迫；它只能通过争战被强迫。一旦赢得这场争战，外在人就会进入对诚实的爱，也就是仁爱的快乐。此后，欺骗的快乐逐渐变得不令他快乐。其它罪也是这样，如通奸和淫乱，报复和仇恨，亵渎和说谎。但最艰难的，是与出于自我之爱的掌控或统治之爱的争战。人若战胜这种爱，就很容易战胜其它一切邪恶的爱，因为这爱是它们的头。
146. Let an example serve to illustrate: A person who has found delight in fraudulent practices and secret thefts, but who sees and inwardly acknowledges that they are sins and resolves on that account to desist from them - when he does desist, there then ensues a battle of his internal self with his external self. His internal self is moved by an affection for honesty, but his external self is still caught up in the delight of defrauding. Because this delight is totally opposed to a delight in honesty, it does not go away unless compelled to do so, and it cannot be compelled to do so except by combat. But then, when it is conquered, the external self comes into the delight of a love of honesty, which is charity. The delight of defrauding subsequently becomes gradually undelightful to it.
The same is the case with all other sins, as with adulterous and licentious affairs, with acts of vengeance and hatred, with blasphemies and lies.
The most difficult battle of all, however, is with the love of ruling from a love of self. One who overcomes this love, easily overcomes all other evil loves, because it is their head.
146. An example may help. Suppose we have felt pleasure in cheating and in undetected theft, but we see and inwardly admit that these are sins and therefore want to refrain from them. When we refrain, a battle between the inner self and the outer self begins. The inner self is full of desire for honesty, while the outer self still enjoys cheating. Because this pleasure is diametrically opposed to the pleasure of honesty, it does not go away unless it is forced to; and the only way it can be forced is through fighting against it. Once the battle is won, the outer self comes into that love-filled delight in honesty that is true caring. Gradually thereafter our pleasure in cheating becomes distasteful to us.
It is much the same with other sins--with adultery and promiscuity, with vengefulness and hatred, with blasphemy and deceit. The hardest battle of all, though, is with our love of being in control because of our sense of self-importance. If we overcome this, we have no trouble overcoming our other evil loves, because this is the head of them all.
146. This may be illustrated by the example of a man who has taken delight in fraud and secret theft, but who now sees and interiorly acknowledges that these are sins, and therefore desires to desist from them. When he desists there arises a combat of the internal man with the external. The internal man has an affection for sincerity, but the external man still has delight in fraud; and as this delight is the direct opposite of the delight of sincerity it does not give way unless it is compelled; and it cannot be compelled unless by combat. When victory has been won the external man is introduced into the delight of the love of what is sincere, which is charity; and afterwards delight in fraud gradually loses its pleasure for him. It is the same with all other sins, as with adultery and whoredom, revenge and hatred, blasphemy and lying. But the hardest of all combats is with the love of rule from the love of self. He who subdues this easily subdues all other evil loves, for this is their head.
146. This may be illustrated by the example of a man who has had a sense of enjoyment in fraud and secret theft, and who now sees and internally acknowledges that these are sins, and therefore wishes to refrain from them. When he refrains a combat of the internal man with the external arises. The internal man has an affection for sincerity, while the external still finds an enjoyment in defrauding; and as this enjoyment is the direct opposite of the enjoyment of sincerity it only gives way when it is compelled; and it can be compelled only by combat. But when the victory has been gained the external man comes into the enjoyment of the love of what is sincere, which is charity; afterwards the enjoyment of defrauding gradually becomes unenjoyable to him. It is the same with other sins, as with adultery and whoredom, revenge and hatred, blasphemy, and lying. But the hardest struggle of all is with the love of rule from the love of self. He who subdues this easily subdues all other evil loves, for this is their head.
146. Sit exemplum illustrationi: homo qui jucundum in defraudationibus et clandestinis furtis perceperat, ac videt et interius agnoscit quod peccata sint, et propterea vult desistere ab illis, 1cum desistit, tunc oritur pugna interni hominis cum externo; internus homo in affectione sinceritatis est, sed externus adhuc in jucundo defraudationis; quod jucundum, quia est prorsus oppositum jucun do sinceritatis, non recedit, nisi cogatur, nec cogi potest nisi per pugnam, et tunc cum vincitur, 2externus homo in jucundum amoris sinceri, qui est charitas, venit; postea successive jucundum defraudationis fit ei injucundum. Simile est cum reliquis peccatis, ut cum adulteriis et scortationibus, vindictis et odiis, blasphemationibus et mendaciis. Sed omnium difficillima pugna est cum amore dominandi ex amore sui; qui hunc subjugat, facile subjugat reliquos 3amores malos, quia ille est eorum caput.
Footnotes:
1 Prima editio: illis;
2 Prima editio: vincit,
3 Prima editio: reliqvos