Life27.⑶如果一个人拥有大量知识和大量智慧，却不避恶如罪，那么他仍没有智慧。这也是由于刚才所列举的原因（21，24-25节），即：他的智慧来自他自己，而不是来自主。例如，他若清楚知道其教会的教义，以及涉及它的一切，直至最后细节，还知道如何通过圣言和推理证实它们，知道历代所有教会的教义和所有公会的法令，甚至知道真理，也看见并理解它们，因而知道何为信、仁、虔诚、悔改和赫罪、重生、洗礼、圣餐、主、救赎和得救，却没有避恶如罪，仍旧没有智慧，因为他的知识或认知没有生命，这些知识或认知仅属于他的理解力，没有同时属于他的意愿；这样的知识具有这种性质：它们会随着时间推移而消失，其原因就是前面（15节）所提到的那些。此外，死后这个人自己就会扔掉它们，因为它们不符合他的意愿之爱。然而，知识或认知仍是最有必要的，因为它们教导一个人当如何行事；当他把这些知识付诸于行动时，它们就在他里面活过来，在此之前则不然。
27. 3. Even if we are well informed and insightful, if we do not turn our backs on evil deeds because they are sins, we are not wise. This too is for the reason just given [21, 24-25], that our wisdom comes from ourselves and not from the Lord. For example, if we know the theology of our church right down to the last detail and know how to support it on the basis of the Word and of reason; if we know the theologies of all the churches through the ages, along with the edicts of all the councils; in fact, if we know truths and see and understand them as well - if, for example, we know what faith is, what caring is, what piety is, what repentance and the forgiveness of sins are, what regeneration is, what baptism and the Holy Supper are, what the Lord is and what redemption and salvation are - we still are not wise unless we turn our backs on evils because they are sins. These are lifeless pieces of information, because they involve only our power of understanding and not at the same time our power of willing. Things like this perish in the course of time for the reasons given in 15 above. After death we ourselves actually discard them because they do not agree with the love that belongs to our will.
All the same, these pieces of information are absolutely necessary because they tell us how we are to behave; and when we do them they come to life for us, but not before.
27. 3. If a person gains much knowledge and wisdom, and does not refrain from evils as being sins, he is still not wise. The reason for this is the same as that before, that he has gained his wisdom on his own and not from the Lord. So for example, if he knows the doctrine of his church and all its particulars in fine detail; if he knows how to use the Word and reasoned arguments to defend them; if he knows the doctrines of all the churches from centuries ago, and together with them the edicts of all the councils; indeed, if he knows truths and moreover sees and understands them; for instance, if he knows the meaning of faith, charity, piety, repentance and the forgiveness of sins, of regeneration, baptism and Holy Supper, of the Lord, and of redemption and salvation; still he is not wise if he does not refrain from evils as being sins. For they are lifeless concepts, because they are matters only of his intellect and not at the same time of his will; and their nature being such, they perish in time, for the reason discussed in no. 15 above. After death the person himself also dismisses them, because they are not in harmony with his will’s love.
Still, the concepts are most necessary because they teach a person how to live, and when he lives them, then they become alive in him, and not before.
27. 3. IF A MAN HAS MUCH KNOWLEDGE AND MUCH WISDOM, AND DOES NOT SHUN EVILS AS SINS, HE IS NEVERTHELESS NOT WISE. The reason for this is similar to that given before, namely, that he is wise from himself, and not from the Lord. For example: if he knows the doctrine of his Church and all that relates to it, perfectly; if he knows how to confirm it all by the Word and by reasonings; if he knows the doctrines of all the Churches throughout the ages, and also the decrees of all the Councils; indeed, if he knows truths, and also sees and understands them; if, for instance, he knows what faith is, and charity, piety, repentance and the remission of sins, regeneration, baptism and the Holy Supper, the Lord, redemption and salvation, still he is not wise if he does not shun evils as sins. For his knowledge is without life, because it is of his understanding only, and not at the same time of his will; and because it is of this nature it perishes in course of time, for the reason mentioned above No. 15. Moreover, after death the man himself rejects this knowledge, for it does not agree with the love of his will. Still, however, cognitions are most necessary, because these teach how a man should act; and when he brings them into act, then they live in him; but not before.
Arcana Coelestia 24, 3665, 9945, The New Jerusalem and its Heavenly Doctrine 51; Heaven and Hell 111, 351, 469, 474, 517, 518); and (ii) a higher type of knowledge which is from understanding and perception (Arcana Coelestia 1486, 1487; Heaven and Hell 353).
27. (3) If a man knows and is wise about many things, and does not shun evils as sins, he is nevertheless not wise. This is so for the reason already given: that he is wise from himself and not from the Lord. If for example he has an accurate knowledge of the doctrine of his church and of all things that belong to it, if he knows how to confirm them by the Word and by reasonings, if he knows the doctrines held by all churches for ages, together with the edicts of all the councils, and even if he knows truths, and also sees and understands them; thus if he knows the nature of faith, charity, piety, repentance and the remission of sins, regeneration, baptism, the Holy Supper, the Lord, and redemption and salvation, still he is not wise unless he shuns evils as sins, because his knowledges [cognitiones] are devoid of life, being of his understanding only and not at the same time of his will; and such knowledges in time perish, for the reason given above (n. 15). After death also the man himself throws them off, because they are not in accordance with his will's love. Nevertheless knowledges are in the highest degree necessary, because they teach how a man is to act; and when he acts them, then they are alive in him, and not till then.
27. (iii.) Quod si homo scit et sapit multa, et non fugit mala ut peccata, usque non sapiat, est ex simili causa, de qua prius; quod sapiat a se et non a Domino. Prout si sciat doctrinam ecclesiae suae, et omnia ejus ad amussim; si sciat confirmare illa per Verbum et per ratiocinia; si sciat doctrinas omnium ecclesiarum a saeculis, et simul edicta omnium conciliorum; immo si sciat veritates, et quoque videat et intelligat illas, ut si sciat quid fides, quid charitas, quid pietas, quid paenitentia et remissio peccatorum, quid regeneratio, quid Baptismum et Sacra Cena, quid Dominus, et quid redemptio et salvatio; is usque non sapit si non fugit mala ut peccata: sunt enim cognitiones absque vita, quia modo intellectus ejus et non simul voluntatis ejus sunt; et quae talia sunt, tempore pereunt, ex causa, de qua supra (15); post mortem etiam ipse homo ejicit illa, quia cum amore voluntatis ejus non concordant. Sed usque cognitiones maxime necessariae sunt, quia illae docent quomodo homo faciet; et cum facit illas, tunc apud illum vivunt; non prius.