Life72.当一个人不再陷入杀人的邪恶，而是处于对邻之爱的良善时，凡他所行的就都是这爱的良善，因而是善行。一个处于这良善的牧师每当教导和引领人时，就是在做善行，因为他出于对拯救灵魂的爱行事。一个处于这良善的法官每当进行裁决，或做出判决时，就是在做善行，因为他出于对服务国家、社区和同胞的爱行事。商人也一样，如果他处于这良善，那么他的一切生意都是善行；他里面有对邻之爱；他的国家，社区和同胞，以及他的家庭成员，也是邻舍；他关心他们的福祉，就像关心自己的一样。一个处于这良善的工人也会出于它而忠实工作，为他人和为自己是一样的，害怕邻舍受损如同害怕自己受损。这些人所做的之所以是善行，是因为任何人避开邪恶到何等程度，就照着上述普世律法（21节）行善到何等程度；凡避恶如罪的人都是从主，而不是从自己行善的（18-31节）。不视各种杀人，就是敌意、仇恨、报复等等为罪的人，情况正好相反。无论他是牧师，法官，商人还是工人，凡他所做的，都不是善行，因为他的一切行为都有他里面的邪恶参与其中；事实上，产生行为的，是他的内在。外在可能是良善，但仅就他人而言，不是就他自己而言。
72. When we are no longer caught up in the evil of killing but are moved by the good we do out of love for our neighbor, then whatever we do is something good that results from that love, so it is a good work. Priests who are engaged in this goodness are doing a good work whenever they teach and lead because it comes from a love for saving souls. People in administrative roles who are engaged in this goodness are doing a good work whenever they make arrangements and decisions because it comes from a love for serving the country, the community, and their fellow citizens. By the same token, if merchants are engaged in this goodness all of their business is a good work. There is love for their neighbor within it, and their neighbor is the country, the community, their fellow citizens, and their own households as well, whose well-being concerns them as much as their own does. Laborers who are devoted to this goodness do their work faithfully because of it, acting as much for others as for themselves, and being as fearful of harming others as of harming themselves.
The reason their actions are good deeds is that to the extent that we turn our backs on anything evil we do something good, in keeping with the general principle presented above in 21; and anyone who turns away from something evil as a sin is doing what is good not because of his or her self but because of the Lord (see 18-31).
On the contrary, if we do not regard all kinds of killing - hostility, hatred, vengeance, and the like - as sins, then whether we are priests, administrators, merchants, or laborers, no matter what we do it is not a good deed, because everything we do shares in the evil that is within it. It is in fact what is inside that is producing it. The outside may be good, but only for others, not for ourselves.
72. When a person is no longer prompted by the evil of murder, but by the goodness of love for the neighbor, then whatever he does is an expression of that love’s goodness, and is consequently a good work.
A priest who is prompted by that goodness does a good work whenever he teaches or leads, because he acts from a love of saving souls.
A magistrate who is prompted by that goodness does a good work whenever he settles a matter or sits in judgment, because he acts from a love of promoting the welfare of the country, community, or citizen.
A businessman likewise. If he is prompted by that goodness, his every dealing is a good work. He possesses a love of the neighbor, and the neighbor is his country, his community, his fellow citizen, and also his domestic servants, whose welfare he promotes when promoting his own.
A workman, too, who is prompted by that goodness does his work faithfully because of it, for others as well as for himself, as afraid of doing harm to the neighbor as to himself.
Their deeds are good works because insofar as someone refrains from evil, so far he does good, in accord with the general law stated in no. 21 above. And someone who refrains from evil as being a sin does good not of himself but from the Lord (nos. 18-31).
The contrary is the case with a person who does not view instances of murder as sins, namely, instances of enmity, hatred, vengeance, and more. Whether he is a priest or magistrate, businessman or workman, whatever he does is not a good work, because every one of his works is infected by the evil that lies within. For his inner self is what produces the work. The outer action may be good, but good as it benefits others, not as it benefits himself.
72. When man is no longer in the evil of murder, but in the good of love towards the neighbour, then whatever he does is a good of that love, and consequently it is a good work. A priest who is principled in that good, as often as he teaches and leads, does a good work, because he acts from the love of saving souls. A magistrate who is principled in that good, as often as he sums up and pronounces judgment, does a good work, because he acts from the love of consulting the good of his country, of the society to which he belongs, and of his fellow-citizens. In like manner a merchant does a good work; if he is in that good, every one of his commercial transactions is a good work. There is in it the love of the neighbour, and the neighbour is his country, his society, his fellow-citizens, and also his servants, whose welfare he cares for with his own. A workman also who is principled in that good, under its influence works faithfully for others as for himself, fearing his neighbour's loss as his own. Their deeds are good works because so far as any one shuns evil, so far he does good, according to the general law stated above, No. 21; and he who shuns evil as sin, does good, not from himself but from the The Doctrine of the New Jerusalem Regarding the Lord , Nos. 18-31.
It is otherwise with him who does not regard as sins every kind of murder, such as enmity, hatred, revenge, and many others. Whether he is a priest, a magistrate, a merchant, or a workman, whatever he does is not a good work, because his every deed partakes of the evil which is within him. For it is his internal which produces the work: the external may be good, but only for others, not for himself.
72. When a man is no longer in the evil of murder, but in the good of love toward the neighbor, whatever he does is a good of this love, and therefore it is a good work. A priest who is in this good does a good work whenever he teaches and leads, because he acts from the love of saving souls. A magistrate who is in this good does a good work whenever he delivers a decision or a judgment, because he acts from the love of taking care of his country, of the community, and of his fellow-citizen. The same with a trader: if he is in this good, everything of his trading is a good work; there is in him the love of the neighbor; and his country, the community, his fellow-citizen, and also the members of his household, are the neighbor whose welfare he has care for in providing for his own. A workman also who is in this good, works faithfully from it, for others as for himself, fearing his neighbor's loss as he would his own. The reason why the doings of these men are good works, is that in proportion as anyone shuns evil, in the same proportion he does good, according to the general law stated above (n. 21), and he who shuns evil as sin, does good not from himself but from the Lord (n. 18-31). The contrary is the case with him who does not regard as sins the various kinds of murder, which are enmities, hatred, revenge, and many more. Whether he be priest, magistrate, trader, or workman, whatever he does is not a good work, because every work of his partakes of the evil that is within him; for his internal is what gives it birth. The external may be good, but only as regards others, not as regards himself.
72. Quando homo non amplius in malo homicidii est, sed in bono amoris erga proximum, tunc quicquid agit, bonum illius amoris est, consequenter est bonum opus. Homo sacerdos, qui in illo bono est, quoties docet et, ducit, bonum opus facit, quia ex amore salvandi animas. Persona magistratus, qui in illo bono est, quoties disponit et judicat, bonum opus facit, quia ex amore consulendi patriae, societati et concivi. Negotiator similiter; si in illo bono est, omne negotiationis ejus est bonum opus; est in illo amor proximi; et proximus sunt patria, societas, concivis, et quoque domestici, quibus consulit cum sibi. Operarius etiam, qui in illo bono est, ex illo fideliter operatur, pro aliis sicut pro se, timens damni proximi sicut sui. Quod facta illorum sint bona opera, est quia quantum quis fugit malum tantum facit bonum, secundum communem legem (supra21), et qui fugit malum ut peccatum, is facit bonum non a se sed a Domino (18-31). Contrarium fit apud illum qui genera homicidii, quae sunt inimicitiae, odia, vindictae, et plura, non spectat ut peccata: sive sit sacerdos, sive persona magistratus, sive negotiator, sive operarius, quicquid facit, non est bonum opus; quia omne opus ejus participat a malo quod intus in illo est, internum enim ejus est quod producit; externum potest bonum esse, sed pro aliis, non pro ipso.