565、至于世界之爱，它与天堂之爱对立的程度不如自我之爱，因为隐藏在其中的邪恶是较小的邪恶。世界之爱是想不择手段地将他人的财富转到自己手里，把心思放在财富上，允许世界牵引着自己，远离属灵的爱，也就是对邻舍的爱，因而远离天堂和上帝。但这种爱是多种多样的，有的爱财是为了高贵受尊敬，因为他只爱这些；有人爱荣誉和尊贵目的是为了发财；有人爱财是为了财富在世上种种功用所带来的欢乐；有人爱财纯粹是为了财富本身，这就是贪婪，等等。求财的目的就是财富的用途，目的或用途赋予爱的品质，因为爱的品质由它所关注的目的来决定，其它的一切都是服务它的手段。
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565. 至于尘世之爱, 它反对天堂之爱的强烈程度不如自我之爱, 因为它里面没有隐藏那么多的邪恶. 尘世之爱在于想千方百计地将他人的财富转到自己那里, 把心思放在财富上, 允许世界吸引他, 将他引离属灵之爱, 也就是对邻之爱, 进而引离天堂和神性. 这爱具有多种表现形式. 有人爱财是为了获得升迁, 而这仅仅因为他们喜欢升迁. 有人是为了财富而喜欢升迁和高位. 有人爱财是为了财富所提供的种种世间快乐. 有人爱财纯粹是为了财富本身, 这就是贪婪, 诸如此类. 求财的目的被称为财富的功用; 目的或功用赋予爱以品质; 因为爱的品质取决于所关注的目的; 其它一切事物都作为手段而服务于它.
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565. 至於物欲(或愛世界), 它不像我欲那樣與天國之仁全然對立, 因為它裡面沒藏有那麼多的邪惡。
物欲乃是希望以各種可能的手段奪取他人的財物, 將心思放在財富之上, 任憑愛世界之心分散他的愛鄰之心, 結果與上帝和天國反向而行。
物欲有多種表現形式。有人愛財是為了獲得尊貴的地位, 他所愛的是地位。有人愛尊貴的地位, 目的是為了求財。有人愛財是為了享受世欲的種種享受。有人愛財, 純粹是為了財富本身, 是出於貪婪, 等等。求財的目的也就是財富的作用, 愛或欲的品質取決於它的目的或作用, 其它的一切都不過是手段。
565. As for love of the world, it is not so intensely opposed to heavenly love, because there are not so many evils latent in it.
Love of the world is wanting to divert the wealth of others to ourselves by any means available. It is setting our heart on wealth and allowing the world to distract us from the spiritual love that is love for our neighbor and therefore from heaven and the Divine.
This love takes many forms, though. We may love wealth in order to be raised to exalted rank simply because we love exalted rank. We may love exalted rank and high position for the sake of wealth. We may love wealth for the sake of the various pleasures it offers in the world. We may love wealth simply for the sake of wealth, which is avarice, and so on. The purpose of being wealthy is called its use, and purpose or use is what gives a love its quality. That is, the quality of a love is determined by the goal it aims at. Everything else serves it as means.
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565. But as regards the love of the world: it is a love opposed to heavenly love in a less degree than love of self; because the evils hidden within it are lesser evils. The love of the world is wishing to secure to oneself; by any kind of artifice, the wealth of others, and in setting his heart upon riches, and permitting the world to draw him and lead him away from spiritual love, which is love towards the neighbour, and thus from heaven and from the Divine. But this love is manifold. There is a love of wealth for the sake of being exalted to honours, when these alone are loved. There is a love of honours and dignities with a view to the increase of wealth. There is a love of wealth for the sake of various uses that give delight in the world. There is a love of wealth merely for the sake of wealth, which is a miserly love; and so on. The end for the sake of which wealth is sought is called its use; and it is the end or use that gives to love its quality; for the love is such as is the end in view, and all other things merely serve it as means.
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565. But in respect to the love of the world: it is a love opposed to heavenly love in a less degree than love of self, because the evils hidden within it are lesser evils. The love of the world consists in one's desiring to secure to himself, by any kind of artifice, the wealth of others, and in setting his heart upon riches, and permitting the world to draw him and lead him away from spiritual love, which is love towards the neighbor, and thus from heaven and from the Divine. But this love is manifold. There is a love of wealth for the sake of being exalted to honors, when these alone are loved. There is a love of honors and dignities with a view to the increase of wealth. There is a love of wealth for the sake of various uses that give delight in the world. There is a love of wealth merely for the sake of wealth, which is a miserly love; and so on. The end for the sake of which wealth is sought is called its use; and it is the end or use that gives to love its quality; for the love is such as is the end in view, and all other things merely serve it as means.
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565. Quod autem amorem mundi attinet, is amor non in tali gradu est oppositus amori caelesti, quoniam non tanta mala in illo recondita sunt. Amor mundi est velle aliorum opes ad se derivare quacunque arte, ac in divitiis cor ponere, ac pati ut mundus retrahat et abducat illum ab amore spirituali, qui est amor erga proximum, ita a caelo et a Divino. Sed amor hic est multiplex. Est amor opum ut evehantur ad honores, quos solum amant; est amor honorum et dignitatum ut lucrentur opes est amor opum propter varios usus quibus delectantur in mundo: est amor opum propter solas opes; talis amor est avaris: et sic porro. Finis propter quem opes, vocatur usus; ac finis est, seu usus, a quo amor suum quale habet; nam talis est amor, qualis est finis propter quem, reliqua enim ei serviunt ut media.