Life45.由此可推知，一个人避恶如罪到何等程度，就在何等程度上拥有信仰，因为他在何等程度上处于良善，如前所示。这一点也可通过反面来证实，即：不避恶如罪的人没有信仰，因为他陷入邪恶，而邪恶从内在恨恶真理。诚然，他表面上对待真理就像朋友一样，甚至喜欢真理在理解力中。然而，当外在脱去时，如死后发生的情形，他首先会抛弃在世上被视为朋友的真理，然后否认它是真理，最终厌恶它。
45. It then follows that as we turn our backs on evils because they are sins we have faith, because as explained just above this means that we are focused on what is good. There is support for this in the contrasting fact that if we do not turn our backs on evils because they are sins we do not have faith, because we are focused on what is evil, and evil has an intrinsic hatred for truth. Outwardly, yes, we can befriend truth and put up with it and even love having it in our understanding; but when we shed that outwardness, as happens after death, we first discard the truth we befriended in the world, then we deny that it is true, and finally we turn away from it.
45. It now follows from this that insofar as a person refrains from evils as being sins, so far he has faith, because, as we showed above, so far he is prompted by goodness.
Confirmation of this is found also from its converse, that someone who does not refrain from evils as being sins, does not have faith, because he is caught up in evil, and evil fundamentally hates truth. Outwardly, indeed, he may be cordial to it, and permit it, even like to have it present in his intellect. But when the outward appearance is stripped away, as happens after death, then he first rejects the truth he had been cordial to in the world, then denies that it is true, and finally detests it.
45. From these considerations, then, it follows that in proportion as man shuns evils as sins, he has faith, because in that proportion he is principled in good, as was shown above. This is confirmed also by its contrary, that he who does not shun evils as sins has not faith, because he is in evil, and evil inwardly hates truth; outwardly indeed it may act as its friend, and endure, even love, that truth should be in the understanding. When, however, the outward is put off, as is the case after death, then truth, regarded as a friend in the world, is first rejected, then denied to be truth, and finally is held in aversion.
45. From all this then it follows that just insofar as a man shuns evils as sins, just so far has he faith, because just so far is he in good, as shown above. This is confirmed also by its contrary: that he who does not shun evils as sins, has not faith because he is in evil, and evil inwardly hates truth. Outwardly indeed he may act as a friend to truth, and suffer it to be in the understanding, may even love to have it there; but when what is outward is put off, as is done after death, he first casts out truth his friend in this world, then denies that it is truth, and finally feels aversion for it.
45. Ex his nunc sequitur, quod sicut homo fugit mala ut peccata, ita fidem habeat, quia ita in bono est, ut supra ostensum. Hoc confirmatur etiam ex suo contrario, quod qui non fugit mala ut peccata, non fidem habeat, quia in malo est, ac malum intrinsecus odit verum; extrinsecus quidem potest ejus amicum agere, ac sufferre, immo amare ut in intellectu sit; at cum extrinsecum exuitur, quod fit post mortem, tunc verum suum amicum in mundo primum ejicit, postea negat quod verum sit, et demum aversatur.