191、人自己的谨慎什么都不是，这种观念与表象截然相反，因而与许多人的信念相反。正因如此，凡基于表象持守人类的谨慎可以说明一切的信念之人，若不通过基于深入调查的推理，并且必须是取自原因领域的推理，就不会信服这一真理。表象是一个结果，原因则揭示它的源头。在这段开场白中，有必要说一说关于这个主题的普遍信念。教会的教导与表象相反，即：爱和信来自神，而非来自人，智慧和聪明，因而谨慎，以及总体上一切良善和真理也是。当接受这种教导时，就必须承认这一事实：人自己的谨慎什么都不是，只是看似某种东西。谨慎只来源于聪明和智慧，而聪明和智慧只来源于对真理和良善的理解和由此而来的思维。那些承认圣治的人接受并相信刚才所说的这一切，而那些只承认人类谨慎的人则不然。
教会的教导，即一切智慧与谨慎皆来自神，和世界的教导，即一切智慧与谨慎皆来自人，必有一个是真理。除了承认教会的教导是真理，世界的教导是表象之外，还有别的方法能调和这两种互相矛盾的教导吗？因为教会从圣言获取证据，而世界从人的自我获取证据。圣言来自主，而人的自我来自人。正因谨慎来自神，而非来自人，所以基督徒在敬拜时，会祷告说，神会引导他的思想、计划和行为；还补充说，他凭自己无法做到。此外，当看见人们行善时，他会说，是神引导他们如此行，等等。若非在更深层次上相信这一点，谁会如此说呢？这种更深层次的相信就来自天堂。但当一个人私下思想并搜集论据支持人类的谨慎时，他就会相信来自世界的对立面。然而，对那些心里承认神的人来说，内在信仰会胜出；而对那些心里不承认神的人来说，无论他们说什么，外在信仰会胜出。
191. One's Own Prudence Is Not Real and Only Appears to Be, and Also Ought to So Appear; but Divine Providence, Owing to its Presence in the Least Particulars, Is Universal
The idea that one's own prudence is not real is altogether contrary to the appearance and so contrary to many people's belief. And because that is the case, no one who, owing to the appearance, holds the belief that human prudence accomplishes all things, can be convinced otherwise except by the arguments of a deeper investigation, which must be drawn from causes. The appearance is an effect, and causes disclose the reason for it.
In this introduction we will say something about the commonly held faith in connection with this subject. Contrary to the appearance is the teaching of the church that love and faith spring not from man but from God, likewise wisdom and intelligence, and so, too, prudence - in general all goodness and truth. When these tenets are accepted, accepted also must be the idea that one's own prudence is not real, but only appears to be. Prudence is simply the product of intelligence and wisdom, and these two are produced simply by the intellect and its ensuing thought about truth and goodness.
This - what we have just stated - is accepted and believed by people who acknowledge Divine providence, but not by those who acknowledge only human prudence.
[2] Now either what the church teaches must be true, that all wisdom and prudence spring from God, or what the world teaches, that all wisdom and prudence spring from man.
Can these views be reconciled in any other way than to say that what the church teaches is the truth and that what the world teaches is the appearance? For the church affirms its teaching in the light of the Word, while the world affirms its in the light of human nature, and the Word originates from God, while human nature originates from man.
Since prudence springs from God and not from man, therefore when the Christian person is engaged in prayer, he prays that God may guide his thoughts, intentions and deeds, and also adds as the reason that he cannot do so of himself. Moreover, when he sees someone doing good, he says that God led him to do it, and many other like things.
Can anyone speak in this way unless at the time he inwardly believes it? And to inwardly believe it comes from heaven. But when he thinks to himself and assembles arguments on the side of human prudence, he may believe the opposite, and that comes from the world. Yet the internal belief prevails in those who at heart acknowledge God, while the external belief prevails in those who do not at heart acknowledge God, however much they may do so with their lips.
191. Our Own Prudence Is Nothing--It Only Seems to Be Something, As It Should. Rather, Divine Providence Is All-Inclusive Because It Extends to the Smallest Details
The idea that our own prudence is nothing runs directly counter to the way things seem, and therefore directly counter to most people's belief. Since this is the case, if people believe on the basis of appearances that human prudence accounts for everything, the only way to convince them is with reasoning based on deeper investigation, reasoning that must be drawn from the realm of causes. The outward appearance is an effect, and causes show where this effect comes from.
In this prologue, I need to say something about common belief on the subject. What the church teaches is contrary to the appearance; namely, it teaches that love and faith do not come from us but from God, as do wisdom and intelligence, prudence, and in general everything that is good and true. When these principles are accepted, we must also accept the fact that our own prudence is nothing but only seems to be something. The only basis of prudence is intelligence and wisdom, and these two qualities come only from our discernment and consequent thought about what is true and good.
What I have just said is accepted and believed by people who acknowledge divine providence and not by people who acknowledge only human prudence.
[2] One thing or the other must be true--either what the church teaches, that all wisdom and prudence come from God, or what the world teaches, that all wisdom and prudence come from us. Is there any other way to resolve the contradiction than to accept the church's teaching as true and to see what the world teaches as the appearance? The church finds support for its belief in the Word, while the world finds support for its belief in our self-importance. The Word comes from God, and self-importance comes from us.
Because prudence is from God and not from us, when Christians are at worship they pray that God may guide their thoughts, plans, and deeds, adding that this is because they cannot do so on their own. Then too, when they see people doing good, they say that God has led them to do this, and so on. Could we say this if we did not believe it at some deeper level? That deeper level of belief comes from heaven. But when we think privately and gather arguments in favor of human prudence, we can believe the opposite, which comes from this world. However, the inner belief wins out for people who at heart acknowledge God, while the outer belief wins for people who do not acknowledge God at heart, no matter what they may say.
191. THERE IS NO SUCH THING AS MAN'S OWN PRUDENCE. IT ONLY APPEARS THAT THERE IS, AND THERE OUGHT TO BE THIS APPEARANCE; BUT THE DIVINE PROVIDENCE IS UNIVERSAL BECAUSE IT IS IN THINGS MOST INDIVIDUAL
That there is no such thing as man's own prudence is quite contrary to the appearance, and therefore contrary to the belief of many. Because this is so, no one who from the appearance holds the belief that human prudence does all things can be convinced unless by reasons resulting from deeper consideration, and these must be drawn from causes. This appearance is an effect, and causes disclose its source. In this preliminary statement something shall be said about the common belief on this subject. In opposition to this appearance the Church teaches that love and faith are not from man but from God, as well as wisdom and intelligence and thus prudence, and in general everything that is good and true. When this teaching is accepted it must also be accepted that there is no such thing as man's own prudence, but that it only appears that there is. Prudence is from no other source than intelligence and wisdom, and these two are from no other source than the understanding and thought derived from it concerning what is good and true. What has just been said is received and believed by those who acknowledge the Divine Providence, but not by those who acknowledge human prudence alone.
[2] Now either what the Church teaches must be true, that all wisdom and prudence are from God, or what the world teaches, that all wisdom and prudence are from man. Can these be reconciled in any other way than by admitting that what the Church teaches is true, and what the world teaches is the appearance? For the Church confirms its teaching from the Word, while the world confirms its teaching from the proprium, and the Word is from God while the proprium is from man. Since prudence is from God and not from man, therefore the Christian in his devotions prays that God may lead his thoughts, his intentions and his actions; adding also, because he from himself cannot do this. Moreover, when he sees anyone doing good he says that he has been led to it by God; and many similar examples may be given. Can anyone so speak unless he at the same time interiorly believes it? And to believe it interiorly is from heaven. On the other hand, when one thinks within himself and collects arguments in favour of human prudence, he can believe the contrary, and this is from the world. Internal belief however, prevails with those who acknowledge God in their heart, while external belief prevails with those who do not acknowledge God in their heart whatever their oral profession may be.
191. MAN'S OWN PRUDENCE IS NOTHING; IT MERELY APPEARS TO BE SOMETHING, AND SHOULD SO APPEAR; BUT THE DIVINE PROVIDENCE, BECAUSE OF ITS MINUTE PARTICULARS, IS UNIVERSAL.
That man's own prudence is nothing is wholly contrary to appearance, and therefore contrary to the belief of many; and for this reason, whoever from the appearance holds the belief that human prudence does all things can be convinced of the truth only by reasons drawn from deeper investigation, and these must be gathered from the realm of causes. The appearance is an effect, and the causes disclose its source. In this introduction something shall be said about the general belief on this subject. In opposition to the appearance is the teaching of the church, that love and faith are from God and not from man, likewise wisdom and intelligence, and therefore also prudence, and in general all good and truth. When this teaching is accepted it must be conceded also that man's own prudence is nothing, but only appears to be something. Prudence has no other source than intelligence and wisdom and these two have no other source than the understanding and the thought therefrom about truth and good. Those who acknowledge the Divine providence accept and believe this that has just been said, but not those who acknowledge human prudence alone.
[2] Now the truth must be either as the church teaches, that all wisdom and prudence are from God, or as the world teaches, that all wisdom and prudence are from man. Can these be reconciled in any other way than by admitting that what the church teaches is the truth, and that what the world teaches is the appearance? For the church draws its proof from the Word, but the world from man's own (proprium), and the Word is from God, while man's own is from man. It is because prudence is from God and not from man that the Christian in his devotions prays that God will lead his thoughts, counsels, and deeds; adding also, because from himself he cannot do this. When, moreover, he sees any one doing good he says that he has been led to it by God; and many other like things. How can any one so speak unless at the time he interiorly believes it? And believing this interiorly is from heaven. But when one thinks within himself and collects arguments in favor of human prudence he can accept the opposite belief, which is from the world. Nevertheless, the internal faith prevails in those who acknowledge God in heart; while the external faith prevails in those who do not acknowledge God in heart, whatever their professions may be.
191. Quod propria prudentia nulla sit, et solum
Appareat quod sit, et quoque apparere
Debeat sicut sit; sed quod Divina
Providentia ex singularissimis
Universalis sit
Quod propria prudentia nulla sit, est prorsus contra apparentiam, et inde contra multorum fidem; et quia ita est, non potest aliquis, qui ex apparentia in fide est, quod humana prudentia faciat omnia, [aliter] convinci nisi per rationes altioris indaginis, quae ex causis desumendae sunt; apparentia illa est effectus, et causae detegunt unde ille. In hoc prologo aliquid de communi fide hujus rei dicetur: contra apparentiam est hoc quod Ecclesia docet, quod amor et fides non sint ab homine sed a Deo, tum quod sapientia ac intelligentia, ita quoque prudentia, in genere omne bonum et verum; cum haec recipiuntur, etiam recipiendum est, quod propria prudentia nulla sit, sed solum appareat quod sit; prudentia non aliunde est quam ex intelligentia et sapientia, et hae duae non aliunde sunt quam ex intellectu et inde cogitatione veri et boni. Hoc quod nunc dictum est, recipitur et creditur ab illis qui Divinam Providentiam agnoscunt, et non ab illis qui solam humanam prudentiam.
[2] Sive nunc id erit verum quod Ecclesia docet, quod omnis sapientia et prudentia sit a Deo, sive quod mundus docet, quod omnis sapientia et prudentia sit ab homine: num aliter conciliari possunt, quam quod id quod Ecclesia docet, sit verum, et quod id quod mundus docet, sit apparentia; Ecclesia enim ex Verbo id confirmat, at mundus ex proprio, et Verbum est a Deo, et proprium est ab homine. Quoniam prudentia a Deo est, et non ab homine, ideo homo Christianus, dum in devotione est, orat ut Deus ducat ejus cogitationes, consilia et facta, et quoque addit, quia ex se non potest; is quoque cum videt aliquem benefacientem, dicit quod ad id a Deo ductus sit, et plura similia: num quis ita loqui potest, nisi tunc id interius credat, ac interius id credere est e coelo; at cum cogitat secum, et colligit argumenta pro prudentia humana, potest contrarium credere, et hoc est e mundo: sed fides interna vincit apud illos qui Deum corde agnoscunt, at fides externa apud illos, qui Deum non corde, utcunque ore, agnoscunt.