472、但所谓的“行为和作为”不仅指它们的外在表现形式，而且包括它们的内在性质。众所周知，每个行为都是出于人的意志和思想，否则，它只不过是像机器或机器人｛注1｝那样的运动。所以，就其本身而言，一件行为或作为仅仅是一个从意志和思想中获得灵魂和生命的结果，甚至在某种程度上，它就是意志和思想在结果中，因而是意志和思想的外在形式。由此可知，一件行为或作为的品质和产生它的意志和思想的品质一样。如果思想和意志是良善的，行为和作为就是良善的；但如果思想和意志是邪恶的，那么行为和作为就是邪恶的，尽管在外表上它们看起来很像。一千个人的行为可能都很相似，也就是说，可能做相似的事，如此的是相似，以至于就外在形式而言几乎无法区分。然而，每一个行为，就其本身而言，各不相同，因为它出于不同的意志。
[2]以对待同伴诚实、公正为例。第一个人这样做，目的可能是为了显得自己诚实、公正，只是出于对自己和自己荣誉的考虑；第二个人可能是为了世俗的利益；第三个人可能是为了回报和功德；第四个人可能是出于友谊；第五个人可能是因为害怕法律，害怕丧失名誉或工作；第六个人可能是为了将某个人拉拢到自己这一边，即使他是错的；第七个人可能是欺骗；还有其他人出于其它动机。在所有这些例子中，尽管行为表面上是良善的，因为诚实、公正地对待同伴是好事，但它们仍是邪恶的，因为这些行为不是出于诚实和公正以及对这些的爱，而是出于人的自我之爱和世界之爱，诚实和公正被用来服务这爱，就像是仆人服务主人一样，当它们没能服务时，就被主人藐视、抛弃。
[3]那些因热爱诚实、公正而诚实、公正地对待同伴的人，就外在形式而言，以类似的方式行事。其中有些人是出于信之真理或顺服，因为这是圣经的吩咐；有的人是出于信之良善或良心，因为出于宗教的动机；有的人出于对邻舍仁爱的良善，因为邻舍的福祉应该被重视；有的人出于对主之爱的良善，因为行善本该是为了良善的缘故；行诚实、公正的事也该是为了诚实、公正的缘故。他们之所以热爱这些事，是因为它们出自主，从主发出的神性就在其中，因此，就其本质而言，它们是神性的。这些人的行为或作为内在是良善的，因而外在也是良善的。因为如前所述，行为或作为的性质完全和衍生它们的思想和意志的性质一样，脱离了思想和意志，它们就不是行为和作为，只不过是无生命的动作。所有这些都证实了“行为”和“作为”在圣经中的含义。
｛注1｝：【英272】机器或机器人”的拉丁原文是“自动机和模拟机”。
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472. 但是, “行为和作为”在此不仅表示他们外在的表现, 还表示他们内在的性质. 众所周知, 每个行为和作为都是从人的意愿和思维发出的; 否则, 它无非是一种像机械式的动作. 所以, 就其本身而言, 一个行为或作为仅仅是一个结果, 这个结果从意愿和思维得其灵魂和生命, 以致它无非是结果中的意愿和思维, 因而是外在形式上的意愿和思维. 由此可推知, 一个行为或作为的品质取决于产生它的意愿和思维的品质. 若思维和意愿是良善, 行为和作为便是良善; 相反, 若思维和意愿是邪恶, 行为和作为便是邪恶, 尽管就外在形式而言, 它们看上去可能很相似. 一千个人可能行动都很相似, 也就是说, 可能做的是相似的事, 并且如此相似以至于就外在形式而言, 几乎无法区分; 然而, 就本身而言, 每一个都是不同的, 因为它出于不同的意愿.
以待同伴诚实, 公正为例. 第一个人如此行可能是为了自己, 为了赢得尊重而表现出诚实, 公正; 第二个可能是为了世界和世俗的利益; 第三个可能是为了回报和功德; 第四个可能是为了维持友谊; 第五个可能是由于惧怕法律, 害怕丧失名声或职位; 第六个可能是为了将某个人拉拢到自己这一边, 即便他是错的; 第七个可能是为了骗人; 以及其他人出于其它动机. 在所有这些例子中, 尽管行为表面上是良善, 因为诚实, 公正地对待同伴是一种善行, 但它们仍是邪恶, 因为它们不是为了诚实和公正行出的; 这些品质被爱是为了那被爱的自己和世界的缘故. 诚实和公正是这爱的仆人, 就像家主的仆人; 当他们不能服侍他们的主人时, 主人便鄙视并解雇他们.
就外在形式而言, 那些因热爱诚实, 公正而诚实, 公正地对待同伴的人以同样的方式行事. 他们如此行, 有的出于信之真理或顺从, 因为圣言就是如此要求的; 有的出于信之良善或良心, 因为他们出于宗教的动机; 有的出于对邻之仁的良善, 因为邻舍的良善本该受到重视; 有的出于对主之爱的良善, 因为行良善本该是为了良善的缘故; 行诚实, 公正也该是为了诚实, 公正的缘故. 他们之所以热爱这些品质, 是因为它们出自主, 从主发出的神性就在其中; 因而就其本质而言, 它们是神性. 这种人的行为或作为内在是良善, 因而外在也是良善; 因为如前所述, 行为或作为的性质完全取决于它们所源于的思维和意愿的性质; 脱离了思维和意愿, 它们就不是行为和作为, 只不过是无生命的动作. 这一切解释了在圣言中, 行为和作为是什么意思.
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472. 但是, 行為並非單單以外在的形式表現於外, 還以內在的表現於內。眾所周知, 人的行為無不出於意志和思想, 若非出於此二者, 那只不過像機械人或玩偶一般的動作而已。所以, 從根本上說, 行為只是源於意志和思想的一個結果, 意志和思想是行為的靈魂和生命。甚至可以說, 意志和思想在行為之中, 行為是意志和思想的外在表現。正因如此, 意志和思想的性質, 決定了行為的品質。有些行為表面看起來差不多, 但若為其意志與想法為善, 便為善行, 若意志與思想為惡, 便為惡行。一千人行同一件事, 表面可能無任何差異, 以致人無法分辨, 但從根本上說, 每個人的行為都是獨特的, 因為它出於不同的意志。
以待人誠實公平為例:有人求名, 有人求利, 有人求回報和信任, 有人求關係, 有人因懼怕法律, 擔心喪失名聲地位, 有人為拉幫結派, 有人為行欺騙, 不一而足。它們雖看似為善(因為待人誠實公平被視為善), 其實卻是惡, 因為它們不是出於對誠實公平的熱愛, 而是出於我欲和物欲。誠實和公平不過是欲望的奴隸, 當其失去作用時, 就被主人鄙視啟棄。
因熱愛誠實公平而待人以誠實公平的人, 其行為表現與前者相似。他們這樣行, 有的是為了順從真理, 因為這是聖言的要求。有的是為了良知, 因為他們被信仰之情所感動。有的是出於仁愛, 因為鄰舍的福祉本該受到重視。有的是出於愛主, 因為行善是理所當然的, 待人以誠實公平也是理所當然的。他們熱愛誠實公平, 因為兩者出於主, 主所發的神性寓於其中。所以, 從根本上說, 兩者是神聖的。他們的行為從本質上說是善的, 所以從表現來說也是善的。因為正如前面所說, 行為的品質完全取決於意志與想法的品質。離開意志與思想, 行為只是死板的動作。
由此可知聖言所說的"行為"是何含義。
472."Works and deeds," though, does not mean works and deeds solely the way they look in outward form. It also includes their deeper nature. Everyone knows, really, that all our deeds and works come from our intention and thought, for if they did not come from there they would be no more than motions like those of machines or robots. So a deed or work in its own right is simply an effect that derives its soul and life from our volition and thought, even to the point that it is volition and thought in effect, volition and thought in an outward form. It follows, then, that the quality of the volition and thought that cause the deed or work determines the quality of the deed or work. If the thought and intent are good, then the deeds and works are good; but if the thought and intent are evil, then the deeds and works are evil, even though they may look alike in outward form. A thousand people can behave alike - that is, can do the same thing, so much alike that in outward form one can hardly tell the difference. Yet each deed in its own right is unique because it comes from a different intent.
[2] Take for example behaving honestly and fairly with an associate. One person can behave honestly and fairly with someone else in order to seem honest and fair for the sake of self and to gain respect; another person can do the same for the sake of worldly profit; a third for reward and credit; a fourth to curry friendship; a fifth out of fear of the law and loss of reputation and office; a sixth to enlist people in his or her cause, even if it is an evil one; a seventh in order to mislead; and others for still other reasons. But even though all of their deeds look good (for behaving honestly and fairly toward a colleague is good), still they are evil because they are not done for the sake of honesty and fairness, not because these qualities are loved, but for the sake of oneself and the world, because these are loved. The honesty and fairness are servants of this love, like the servants of a household whom their lord demeans and dismisses when they do not serve.
[3] People behave honestly and fairly toward their colleagues in a similar outward form when they are acting from a love of what is honest and fair. Some of them do it because of the truth of faith, or obedience, because it is enjoined in the Word. Some of them do it for the sake of the goodness of faith or conscience, because they are moved by religious feeling. Some of them do it out of the good of thoughtfulness toward their neighbor, because one's neighbor's welfare is to be valued. Some of them do it out of the goodness of love for the Lord, because what is good should be done for its own sake; so too what is honest and fair should be done for the sake of honesty and fairness. They love these qualities because they come from the Lord, and because the divine nature that emanates from the Lord is within them. So if we see them in their true essence, they are divine. The deeds or works of these people are inwardly good, so they are outwardly good as well; for as already noted, the nature of deeds and works is entirely determined by the nature of the thought and intent from which they stem, and apart from such thought and intent they are not deeds and works but only lifeless motions.
We may gather from this what is meant by works and deeds in the Word.
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472. But by deeds and works, are not meant deeds and works as they appear in external form, but the way they appear in internal form. For everyone knows that every deed and work goes forth from the man's will and thought. Otherwise, it would be nothing but a movement like that of an automaton or image. Consequently, a deed or work viewed in itself is merely an effect that derives its soul and life from will and thought, even to the extent that it is will and thought in effect, and thus is will and thought in external form. From this it follows that a deed or work is in quality such as are the will and thought that produce it. If the thought and will are good then the deeds and works are good; but if the thought and will are evil then the deeds and works are evil, although in external form they appear alike. A thousand men may act alike, that is, may do like deeds, so alike in external form as to be almost undistinguishable, and yet each one regarded in itself is different, because from an unlike will.
[2] For example, when one acts honestly and justly with a companion, one person may do it for the purpose of appearing to be honest and just out of regard for himself and his own honour; another on account of the world and gain; a third with a view to reward and merit; a fourth out of regard for friendship; a fifth from fear of the law and the loss of reputation or employment; a sixth that he may draw someone to his own side, even when he is in the wrong; a seventh that he may deceive; and others from other motives. In all these instances, although the deeds are good in appearance, since it is a good thing to act honestly and justly with a companion, they are nevertheless evil, because they are done, not out of regard for honesty and justice and for the love of these, but out of regard for love of self and the world which the man loves; and honesty and justice are made to serve that love as servants who serve a lord, and whom the lord despises and dismisses when they fail to serve him.
[3] In external form those act in a like way who act honestly and justly with a companion because they love what is honest and just. Some of these act from the truth of faith or from obedience, because so it is commanded in the Word; some from the good of faith or from conscience, because from a religious motive; some from good of charity towards the neighbour because his good should be regarded; some from the good of love to the Lord because good should be done for the sake of good, as also what is honest and just should be done for the sake of honesty and justice; and these things they love because they are from the Lord, and because the Divine that goes forth from the Lord is in them, and consequently regarded in their very essence they are Divine. The deeds or works of such are interiorly good, and therefore are exteriorly good also; for, as has been said above, deeds or works are precisely such in quality as the thought and will from which they proceed, and apart from thought and will they are not deeds and works, but only inanimate movements. All these things confirm what is meant in the Word by works and deeds.
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472. But by deeds and works, what they are inwardly is here meant, and not the way they outwardly appear; for everyone knows that every deed and work goes forth from the man's will and thought; otherwise it would be nothing but a movement like that of an automaton or image. Consequently, a deed or work viewed in itself is merely an effect that derives its soul and life from will and thought, even to the extent that it is nothing but will and thought in effect, and thus is will and thought in outward form. From this it follows that a deed or work is in quality such as are the will and thought that produce it. If the thought and will are good the deeds and works are good; but if the thought and will are evil the deeds and works are evil, although in outward form they appear alike. A thousand men may act alike, that is, may do like deeds, so alike in outward form as to be almost undistinguishable, and yet each one regarded in itself be different, because from an unlike will.
[2] For example, when one acts honestly and justly with a companion, one person may do it for the purpose of appearing to be honest and just out of regard to himself and his own honor; another out of regard to the world and gain; a third out of regard to reward and merit; a fourth out of regard to friendship; a fifth from fear of the law and the loss of reputation or employment; a sixth that he may draw some one to his own side, even when he is in the wrong; a seventh that he may deceive; and others from other motives. In all these instances although the deeds are good in appearance, since it is a good thing to act honestly and justly with a companion, they are nevertheless evil, because they are done, not out of regard to honesty and justice and for the love of these, but out of regard to love of self and the world which are loved; and honesty and justice are made to serve that love as servants serve a lord, whom the lord despises and dismisses when they fail to serve him.
[3] In outward form those act in a like way who act honestly and justly with a companion because they love what is honest and just. Some of these act from the truth of faith or from obedience, because the Word so commands; some from the good of faith or from conscience, because from a religious motive; some from good of charity towards the neighbor because his good should be regarded; some from the good of love to the Lord because good should be done for the sake of good, as also what is honest and just should be done for the sake of honesty and justice; and this they love because it is from the Lord, and because the Divine that goes forth from the Lord is in it, and consequently regarded in its very essence it is Divine. The deeds or works of such are inwardly good, and therefore are outwardly good also; for, as has been said above, deeds or works are precisely such in quality as the thought and will from which they proceed, and apart from thought and will they are not deeds and works, but only inanimate movements. All this explains what is meant in the Word by works and deeds.
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472. Sed per facta et opera non intelliguntur facta et opera solum qualia sistuntur in externa forma, sed etiam qualia sunt in interna; unusquisque enim novit quod omne factum et opus procedat ex voluntate et cogitatione hominis; nam nisi inde procederet, foret solum motus, qualis fit ex automatis ac simulacris: quare factum aut opus in se spectatum est solum effectus qui animam et vitam suam ducit ex voluntate et cogitatione, usque adeo ut sit voluntas et cogitatio in effectu; proinde quod sit voluntas et cogitatio in externa forma. Inde sequitur, quod qualis est voluntas et cogitatio, quae producunt factum aut opus, tale quoque sit factum et opus: si cogitatio et voluntas bonae sunt, tunc facta et opera sunt bona, si autem cogitatio et voluntas malae sunt, tunc facta et opera sunt mala, tametsi in externa forma apparerent similia. Possunt mille homines similiter facere, hoc est, simile factum sistere tam simile, ut quoad externam formam vix discerni queant; et tamen unumquodvis in se spectatum est dissimile, quia ex dissimili voluntate. Sit exemplo, sincere et juste agere cum socio: unus potest sincere et juste agere cum illo ob finem ut appareat quod sincerus et justus sit propter se et sui honorem; alter propter mundum et lucrum tertius propter retributionem et meritum; quartus propter amicitiam quintus propter timorem legis, jacturae famae et functionis; sextus ut trahat aliquem ad suas partes etiam malas septimus ut fallat; ita alii aliter: sed omnium horum facta, tametsi bona apparent, nam sincere et juste agere cum socio est bonum, usque mala sunt, quoniam non fiunt propter sincerum et justum, quod amet illa, sed propter se et mundum, quos amat; cui amori sincerum et justum serviunt, sicut famuli domino, quos dominus vilipendit et ablegat, quando sibi non serviunt. Sincere et juste cum socio ad similem apparentiam in externa forma etiam agunt qui ex amore sinceri et justi agunt; quidam eorum ex vero fidei seu obedientia, quia ita praeceptum est in Verbo; quidam ex bono fidei seu conscientia, quia ex religioso; quidam ex bono charitatis erga proximum, quia ejus bono consulendum est: quidam ex bono amoris in Dominum, quia bonum faciendum propter bonum, ita quoque sincerum et justum propter sincerum et justum, quae amant quia sunt a Domino, et quia Divinum procedens a Domino est in illis, et inde illa in ipsa sua essentia spectata sunt Divina. Horum facta aut opera sunt interius bona quare etiam sunt exterius bona; nam, ut supra dictum est, facta aut opera prorsus talia sunt, qualis est cogitatio et voluntas, ex quibus procedunt et quod absque his non sint facta et opera, sed solum motus inanimati. Ex his constat, quid per "opera" et "facta" in Verbo intelligitur.