15、良善可与真理分离，真理可与良善分离，并且当分离时，它们仍看似良善和真理；因为人拥有被称为自由的行动官能和被称为理性的理解力官能。正是由于对这些官能的滥用，人才能表面上显得与他内在实际的样子不同；因此，坏人也能行良善，说真理，也就是说，魔鬼能伪装成光明天使。关于这个主题，可参看《圣爱与圣智》一书的下列要点：邪恶的根源来自对人类所固有、被称为理性和自由的官能的滥用（264-270节）；这两种官能既在恶人里面，也在善人里面（425节）；没有与智慧的一个婚姻的爱，或没有与真理的一个婚姻的良善，无法成就任何事（401节）；若不与智慧或理解力结合，爱什么也做不了（409节）；爱与智慧或理解力结合，并使智慧或理解力反过来与它相互结合（410-412节）；凭借爱所赋予的一种能力，智慧或理解力能被提升，也能接受并感知诸如出于天堂属于光的那类事物（413节）；爱同样能被提升，也能感知诸如出于天堂属于热的那类事物，只要它热爱在同一层级的配偶智慧（414，415节）；否则，爱会把智慧或理解力从它的高处拉下来，以使它与自己行如一体（416-418节）；如果它们被一起提升，那么爱会在理解力中被洁净（419-421节）；当爱被理解力中的智慧洁净时，它会变得属灵和属天；但当在理解力里面被玷污时，它会变得感官和肉体化（422-424节）；仁和信及其结合，跟爱和智慧及其结合是一样的情况（427-430节）；仁爱在天堂是什么样（431节）。
15. That good can be divorced from truth, and truth from good, and that when divorced each still appears as though good and true, is because everyone has a faculty of acting called freedom, and a faculty of understanding called rationality. By abuse of these faculties a person may seem in outward appearances to be of a different character from what he is inwardly. Consequently an evil person may do good and speak truth, or a devil may feign himself an angel of light.
But on this subject, see in our treatise Divine Love and Wisdom the following:
That the origin of evil comes from abuse of the faculties which are peculiar to mankind and are called rationality and freedom, Divine Love and Wisdom 264-270.
That these two faculties are found in evil people as well as in good ones, Divine Love and Wisdom 425.
That love cannot do anything without a marriage with wisdom, or good without a marriage with truth, Divine Love and Wisdom 401.
That love does nothing except in conjunction with wisdom or the intellect, Divine Love and Wisdom 409.
That love joins itself to wisdom or the intellect, and causes wisdom or the intellect to be joined to it in return, Divine Love and Wisdom 410-412.
That by a power imparted to it by love, wisdom or the intellect can be elevated so as to perceive from heaven such matters as are matters of light and admit them, Divine Love and Wisdom 413.
That love can be similarly elevated and admit from heaven such matters as are matters of warmth if it loves its partner wisdom in the same degree, Divine Love and Wisdom 414-415.
That otherwise love draws wisdom or the intellect back from its elevated state into union with itself, Divine Love and Wisdom 416-418.
That if they are elevated together, love is purified in the intellect, but that if they are not elevated together, love is defiled in the intellect, Divine Love and Wisdom 419-421.
That love purified by wisdom in the intellect becomes spiritual and celestial, but that love defiled in the intellect becomes sensual and carnal, Divine Love and Wisdom 422-424.
That the case is the same with charity and faith and their conjunction as with love and wisdom and their conjunction, Divine Love and Wisdom 427-430.
What charity is in heaven, Divine Love and Wisdom 431.
15. The reason that goodness can be separated from truth and truth from goodness and that they still seem good and true even when separated is that we have an ability to act, called freedom, and an ability to discern, called rationality. It is by the misuse of these abilities that we can seem different outwardly than we actually are inwardly, so that an evil individual can do what is good and say what is true, and so that a devil can pretend to be an angel of light.
On this subject, see the following propositions from Divine Love and Wisdom. The origin of evil is in the abuse of the abilities proper to us called rationality and freedom (Divine Love and Wisdom 264-270). These two abilities exist in both evil and good individuals (Divine Love and Wisdom 425). If love is not married to wisdom (or if goodness is not married to truth), it cannot accomplish anything (Divine Love and Wisdom 401). Love or volition does not do anything without wisdom or discernment (Divine Love and Wisdom 409). Love or volition marries wisdom or discernment to itself and arranges things so that wisdom or discernment marries it willingly (Divine Love and Wisdom 410-412). Because of the power given it by love, wisdom or discernment can be raised up, can accept things in heaven's light, and can grasp them (Divine Love and Wisdom 413). Love can be raised up in the same way and can grasp things in heaven's warmth provided it loves its spouse, wisdom, to that degree (Divine Love and Wisdom 414-415). Otherwise, love pulls wisdom or discernment back from its height so that they act in unison (Divine Love and Wisdom 416-418). If they are raised up together, love is cleansed in our discernment (Divine Love and Wisdom 419-421). Love that has been cleansed by wisdom in our discernment becomes spiritual and heavenly, and love that has been polluted in our discernment becomes limited to our senses and our bodies (Divine Love and Wisdom 422-424). It is the same for charity and faith and their union as it is for love and wisdom and their union (Divine Love and Wisdom 427-430). What charity in the heavens is (Divine Love and Wisdom 431).
15. Good may be separated from truth and truth from good, and when separated may still appear to be good and truth; because man has the faculty to act that is called liberty, and the faculty to understand that is called rationality. It is by the abuse of these powers that a man can appear in externals to be different from what he is in internals; and consequently that a bad man can do what is good and speak what is true, that is, that a devil can feign himself an angel of light. On this subject see the following passages in the work THE DIVINE LOVE AND WISDOM: The origin of evil is from the abuse of the faculties proper to man, called rationality and liberty (n. 264-270). These two faculties are in the evil as well as in the good (n. 425). Love without a marriage with wisdom, or good without a marriage with truth, cannot effect anything (n. 401). Love does nothing except in conjunction with wisdom or the understanding (n. 409). Love joins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally joined to it (n. 410-412). Wisdom or the understanding, by means of the power given to it by love, can be raised up, and can perceive and receive such things as belong to light from heaven (n. 413). Love can in like manner be raised up, and can receive such things as belong to heat from heaven, provided it loves its marriage partner wisdom in that degree (n. 414-415). Otherwise love draws down wisdom or the understanding from its elevation, that it may act as one with itself (n. 416-418). Love is purified in the understanding 1if they are raised up together (n. 419-421). When love has been purified by wisdom in the understanding it becomes spiritual and celestial; but when defiled in the understanding it becomes sensual and corporeal (n. 422-424). It is the same with charity and faith and their conjunction as with love and wisdom and their conjunction (n. 427-430). What charity is in the heavens (n. 431).
Footnotes:
1. Original Edition has "si non simul elevantur."
15. Good can be separated from truth, and truth from good, and when separated may still appear to be good and truth, for the reason that man has the ability to act that is called liberty, and the ability to understand that is called rationality. It is by the abuse of these powers that man can seem in externals to be different from what he is in internals; and in consequence, that a bad man can do what is good and speak what is true, or a devil feign himself an angel of light. But on this see what has been said in the work on The Divine Love and the Divine Wisdom, as follows:
The origin of evil is from the abuse of the capacities peculiar to man that are called rationality and liberty (Divine Love and Wisdom 264-270).
These two capacities are in the evil as well as in the good (Divine Love and Wisdom 425).
Love without a marriage with wisdom, or good without a marriage with truth, is unable to effect any thing (Divine Love and Wisdom 401).
Love does nothing except in conjunction with wisdom or the understanding (Divine Love and Wisdom 409).
Love makes wisdom or the understanding to be reciprocally conjoined to it (Divine Love and Wisdom 410-412).
Wisdom or the understanding, from the power given it by love, can be raised up, and can perceive and receive such things as belong to light out of heaven (Divine Love and Wisdom 413).
Love can in like manner be raised up, and can receive such things as belong to heat out of heaven, provided it loves wisdom, its marriage partner, in that degree (Divine Love and Wisdom 414, 415).
Otherwise love draws down wisdom or the understanding from its elevation, that it may act as one with itself (Divine Love and Wisdom 16-418).
Love is purified in the understanding when they are raised up together (Divine Love and Wisdom 419-421).
When love has been purified by wisdom in the understanding, it becomes spiritual and celestial; but when love has been defiled in the understanding it becomes sensual and corporeal (Divine Love and Wisdom 422-424).
It is the same with charity and faith and their conjunction as with love and wisdom and their conjunction (Divine Love and Wisdom 427-430).
What charity is in the heavens (Divine Love and Wisdom 431).
15. Quod bonum a vero, ac verum a bono, separari possit, et cum separatum est, usque appareat sicut bonum et verum, est quia est homini facultas agendi, quae vocatur Libertas, et facultas intelligendi, quae vocatur Rationalitas; ex harum facultatum abusu est, quod homo possit apparere alius in externis quam qualis est in internis; proinde quod malus possit facere bonum et loqui verum, seu quod diabolus 1possit lucis angelum mentiri. Sed de hac re videantur in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, haec sequentia; Quod origo mali sit ex abusu facultatum, quae homini propriae sunt, et vocantur Rationalitas et Libertas, 2264-270.
Quod binae illae facultates sint tam apud malos quam apud bonos, 425.
Quod Amor absque conjugio cum sapientia, seu bonum absque conjugio cum vero, non possit aliquid facere, 401.
Quod amor nihil agat nisi in conjunctione cum sapientia seu intellectu, 409.
Quod amor se conjungat sapientiae seu intellectui, et faciat ut sapientia seu intellectus reciproce conjungatur, 410, 411-412.
Quod sapientia seu intellectus ex potentia sibi data ab amore possit elevari, et percipere illa quae lucis sunt e coelo, ac recipere illa, 413.
Quod amor possit similiter elevari, et recipere illa quae caloris sunt e coelo, si amat suam conjugem sapientiam in eo gradu, 414, 415.
Quod amor alioquin retrahat sapientiam seu intellectum a sua elevatione, ut secum unum agat, 416-418.
Quod amor purificetur in intellectu, [si simul elevantur; at quod amor conspurcetur in intellectu,] 3si non simul elevantur, n. 4419-421. Quod amor purificatus a sapientia in intellectu fiat spiritualis et coelestis; at quod amor conspurcatus in intellectu fiat sensualis et corporeus, 422-424.
Quod simile sit cum charitate et fide et earum conjunctione, ut est cum amore et sapientia et horum conjunctione, 427-430. Quid Charitas in coelis, 431.
Footnotes:
1 Prima editio: diaholus
2 Prima editio: Libertas.
3 Videantur 419, 421, unde haec verba.
4 Prima editio: n,