374.⑴“仁”就是有善愿，善行就是出于善愿而行善。仁爱与行为彼此截然不同，就象意愿与行动、心智的情感与身体的功能那样。这种区别如同内在人与外在人的区别；二者彼此的关系就象原因和结果，因为一切事物的原因皆成形于内在人，而一切结果则由此产生于外在人。因此，仁是内在人的品性，故是有善愿；行为则属于外在人，故是通过善愿行善。
然而，人的善愿彼此不同，具有无限的多样性。因为人所做的一切利他行为都被认为或看上去是从善愿或仁慈流出的，然而没人知道这善行是否源于仁爱，更不用它们是源于正宗的仁爱还是不正当的仁爱。不同人的意愿之间的这种无限多样性源于目的，意图，因而动机。这些就深藏于他行善的意愿中，每个人意愿的品质皆源于它们。意愿还在理解力当中寻求达到目的的方法和途径，也就是结果，并在那里进入光明，这光使它不仅看到方法，还看到让它以适当时机、适当方式付诸行动的机会，从而产生它的结果，也就是行为；同时，它在理解力里面将自己带入行动的力量中。由此可知，行为本质上属于意愿，形式上属于理解力，操作上属于身体。仁爱就这样降到善行中。
这一点可用一棵树来对比说明。就属于人的一切而言，人自己就象一棵树。这棵树的种子里面可以说隐藏着结出果实的目的，意图和动机；在这些方面，种子就对应于人的意愿，这意愿包含这三要素，如前所述。接下来，这种子通过它的内层从地里破土而出，给自己披上枝、干、叶，从而为它的目的，即果实而给自己获取方法；在这方面，这棵树就对应于人的理解力。最后，时机成熟，这棵树就开花结果；在这方面，它对应于人的善行。显而易见，它们本质上来自种子，形式上来自枝、叶，操作上来自树的木头。
这一点还可用神殿来对比说明。正如保罗所说，人是神的殿（哥林多前书3:16，17；哥林多后书6:16；以弗所书2:21，22）。作为神的殿而言，人的目的，意图和动机是得救和永生；得救和永生就对应于包含这三要素的意愿。然后，他从父母、老师和传道人那里获取关于信和仁的教导，等到了自主的年龄，就从圣言和宗教书籍中获取教导。所有这一切都是达到目的的方法，这些方法对应于人的理解力。最后，目的根据作为方法的教导而在用的形式中得以实现；这一过程通过身体行动进行，这就叫做善行。因此，目的通过居间的原因产生结果；这些结果本质上是目的的产物，形式上是教导的产物，操作上是用的产物。这便是人如何成为神的殿。
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374. (1)"義"是對他人的善念; "善工"是從善念而來的善行。
義與行是兩碼事, 就如同意志與行為, 或者思想的念頭與身體的動作。內在人與外在人也有同樣的分別, 如同原因與結果之間的分別。因為一切事物的原因形成於內在人之中, 它們的結果發生在外在人之中。因此, 屬於內在人的品性的義是對他人的善念, 而屬於外在人的善工是源自善願的善行。
[2]然而, 人與人的善念有無限的不同。任何人所做的一切利他的行為會都被認為或看起出自於善念。不過, 很難知道那些行為是否完全出自於善念, 更不用說此善念到底是真是假。
人與人之間善念的無限不同之處, 源自於每個個體的企圖,目標與打算。這些隱藏在其行善的意圖之中。它們決定了每一個體的意志的性質。
意志在認知之中去尋求方法與途徑來達到目的,也就是結果。在那裡, 意志將其置於光中, 不僅為了找到方法, 還為看出何時以及如何使意志起作用, 從而產生效果, 也就是產生行為。同時, 在認知之中, 意志還自行裝備去行動的能力。由此可得出, 行為就本質而言,屬於意志; 就形式而言,屬於認知; 就具體表現,屬於身體。這就是義如何轉變為善行的過程。
[3]這樣的過程可以用一棵樹來作比方。在很多方面, 人如同樹。樹的種子裡隱藏著企圖,目標與打算——也就是結果實。關於這方面, 種子對應于人的意志, 如之前所說, 隱藏著這三個因素。接著, 被內中的驅動, 種子破土而出, 給自己穿上枝,幹和葉, 因而為自己準備方法與途徑來達成結果實的目標。關於這方面, 樹對應於人的認知。最後, 時機成熟, 樹開花結果; 關於這方面, 樹對應於人的善行。明顯可知, 種子所作的,是本質; 枝幹與樹葉所作的,是形式, 樹的木頭所作的,是具體表現。
[4]這樣的情形也可用殿來作比方。正如保羅所說, 人是上帝的殿(哥林多前書3:16-17;哥林多後書6:16;以弗所書2:21-22)。人的企圖,目標與打算, 作為上帝的殿而言, 是指拯救與永生; 拯救與永生對應于人的意志——人的企圖,目標與打算居於其中。然後, 他從父母,老師與教牧那裡聽取關於信與義的教導, 當他長大到有自己主見的階段, 便從聖言與宗教書籍中自行判斷並接受關於信與義的教導。這些都是達到目的之方法, 這些方法對應於人的認知。最後, 遵循這些作為方法的教導, 通過那些被稱為善行的身體力行, 目的便以有用的形式被實現。因此, 目的通過居間的原因產生結果; 作為目的之產物,結果便是本質, 教會的教導便是形式, 發揮作用便是具體的表現。這便是人如何成為上帝的殿。
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374. (a) Goodwill is benevolence toward others; good works are good actions that result from benevolence. Goodwill and good works are two distinct things, just as will and action, or a mental impulse and a physical movement, are two distinct things. They are as distinct as our inner self and our outer self. Our inner self and our outer self are as distinct as a cause and an effect. The causes of all things are formed in our inner self, and all their effects take place in our outer self. Therefore goodwill, because it belongs to our inner self, is intending benevolence to others, and good works, because they belong to our outer self, are good actions that result from that intention.
[2] Nevertheless there is an infinite difference between one person's benevolence and another's. Anything that someone does to please another is believed, or appears, to come from benevolence. It is hard to know, however, whether those good actions come from goodwill at all, let alone whether the goodwill they come from is genuine or illegitimate.
The infinite difference between one person's benevolence and another's originates in the individual's purpose, goal, and consequent plan. These lie hidden within the intention to do good things. They determine the quality of the individual's will.
In the intellect the will seeks ways and means of achieving its desired outcomes, which are results. In the intellect the will finds a light that enables it to see not only various options but also specifically when and how it must take action and thereby bring about its desired results, which are works. In the intellect the will also equips itself with the power to act. Therefore the works that result are in respect to their essence the result of the will, in respect to their form the result of the intellect, and in respect to their ultimate action the result of the body. This is how goodwill comes down into good works.
[3] This process can be illustrated by comparison with a tree. In many ways trees are like us. Hidden in their seeds lies a kind of purpose, goal, and plan of producing fruit. In these aspects the seeds correspond to the will in us, where our purpose, goal, and plan reside, as I said. Drawing on what is inside them, the seeds grow up out of the ground and clothe themselves with branches, boughs, and leaves. This is how they prepare the means of achieving their purpose, which is fruit. In these aspects the tree corresponds to our intellect. Finally, when the time is right and the opportunity for results exists, the tree blossoms and produces fruit. In these aspects the tree corresponds to our good works. It should be clear, then, that the pieces of fruit in respect to their essence are the result of the seed, in respect to their form are the result of the boughs and leaves, and in respect to their ultimate action are the result of the wood of the tree.
[4] This process can also be illustrated by comparing ourselves to a temple. According to Paul we are temples of God (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21-22). The purpose, goal, and plan for us as temples of God is our salvation and eternal life. Salvation and eternal life relate to our will, where our purpose, goal, and plan reside. As we go along, we take in teachings about faith and goodwill from our parents, teachers, and preachers. When we come into our own judgment, we take in teachings about faith and goodwill from the Word and religious books. These are all means to an end. These means have to do with our intellect. Finally we end up being useful by following teachings as the means; this happens through the physical actions called good works. Therefore our purpose employs means to produce results that are in respect to their essence the result of our purpose, in respect to their form the result of the teachings of the church, and in respect to their ultimate action the result of our useful service. This is how we become temples of God.
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374. (i) Charity is having good will, and good deeds are doing good from a good will.
Charity and deeds are distinct from each other, just as are the will and the action, and as are the affection on the part of the mind and the functioning of the body. This is the same distinction as between the internal and the external man; these are respectively like cause and effect, since the causes of everything take form in the internal man, and all the effects arise from this source in the external. Therefore charity, being a quality of the internal man, is having a good will; and deeds, which belong to the external man, are doing good from a good will.
[2] Still there is infinite diversity between one person's good will and another's. For everything which anyone does to favour another is believed or appears to flow from good will or benevolence, but still it remains unknown whether the good deeds arise from charity, not to mention whether the charity is genuine or spurious. That infinite diversity between one person's good will and another's arises from his end in view, intention and so objective. These are hidden within his will to do good, and this is the source of the quality of each person's will. The will seeks means and ways of achieving its ends, which are the effects, in the understanding; and there it exposes itself to light, in order to see not only the methods, but also the opportunities when and how it can realise itself in actions, and thus produce its effects, which are deeds. At the same time in the understanding the will puts itself in a position to act. From this it follows that deeds in essence belong to the will, in form to the understanding, and in performance to the body. That is how charity comes down to become good deeds.
[3] This can be illustrated by a comparison with a tree. A person in all his particulars can be likened to a tree. In its seed lies hidden as it were an end in view, an intention and objective - to produce fruit. Here the seed corresponds to the will in a person, which, as has been said, contains these three factors. Next the seed is impelled by what it contains to sprout from the earth, and clothe itself with branches, boughs and leaves, thus acquiring for itself the means to its ends, the fruit. Here the tree corresponds to the understanding in a person, Finally when its time has come and it is ready to realise itself, it blossoms and produces fruit. Here the tree corresponds to the person's good deeds. It is obvious that these are in essence the work of the seed, in form the work of the boughs and leaves, and in performance the work of the wood of the tree.
[4] This can also be illustrated by a comparison with a temple. As Paul says, man is a temple of God (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21-22). A person's end in view, intention and objective as a temple of God are salvation and everlasting life; here there is a correspondence with the will, to which these three belong. Then he absorbs doctrinal teachings concerning faith and charity from his parents and teachers and from preachers, and when he comes to years of discretion from the Word and religious books, all of which are means to the end. Here the correspondence is with the understanding. Finally the end is realised in the form of uses in accordance with the teachings which serve as means; this happens by bodily actions, which are known as good deeds. So the end produces effects by mediating causes; these effects are in essence the product of the end, in form that of the teachings of the church, and in performance of uses. That is how a person becomes God's temple.
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374. (1) Charity is willing well and good works are doing well from willing well. Charity and works are distinct from each other like will and action, or like the mind's affection and the body's operation; consequently like the internal man and the external; and these two are related to each other like cause and effect, since the causes of all things are formed in the internal man, and from this are all effects produced in the external. Therefore charity, since it belongs to the internal man, is willing well; and works, since they belong to the external man, are doing well from willing well.
[2] Nevertheless between the good willing of different persons there is infinite diversity; for while everything that one person does to favor another is believed or appears to flow forth from goodwill or benevolence, yet no one knows whether the good deeds spring from charity or not, still less whether they spring from genuine or from spurious charity. This infinite diversity between the good-will of different persons originates in the end, intention, and consequent purpose; these are inwardly concealed in the will to do good, and from them is derived the quality of everyone's will. The will also searches the understanding for the means and modes of attaining its ends, which are effects, and in the understanding it comes into the light which enables it to see not only the reasons but also the opportunities for determining itself to action in the proper time and manner, and thus producing its effects, which are works; and at the same time in the understanding it brings itself into the power to act. From this it follows that works belong essentially to the will, formally to the understanding, and actually to the body. Thus does charity descend into good works.
[3] This may be illustrated by comparison with a tree. Man himself, in all that belongs to him, is like a tree. In the seed of this tree there are concealed, as it were, the end, intention, and purpose of producing fruit; in these respects the seed corresponds to the will in man, which contains these three things, as stated above. Again, the seed from its interiors shoots up from the earth, clothes itself with branches, branchlets, and leaves, and so provides itself with means to it, end, which is the fruit; in all this the tree corresponds to the understanding in man. Finally, when the time comes and there is opportunity for determination, the tree blossoms and yields fruits, these corresponding to good works in man, in that evidently they are essentially from the seed, formally from the branchlets and leaves, and actually from the wood of the tree.
[4] This may also be illustrated by comparison with a temple. Man is a temple of God, according to Paul (1 Corinthians 3:16, 17; 2 Corinthians 6:16; Ephesians 2:21, 22). As a temple of God man's end, intention, and purpose are salvation and eternal life; in these there is a correspondence with the will, which contains these three things. Afterwards he acquires doctrinals of faith and charity from parents, teachers, and preachers, and when he comes into the exercise of his own judgment, from the Word and doctrinal works, all of which are means to the end; and these there is a correspondence with the understanding. Finally there comes a determination to uses, according to doctrinals as means, and this is effected by bodily acts, which are called good works. Thus the end through mediate causes produces effects, which are essentially of the end, formally of the doctrines of the church, and actually of the uses. Thus does man become a temple of God.
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374. (1) Charity consists in willing what is good, and good works consist in doing what is good from willing what is good. Charity and works are distinct from each other, like will and action, or like an affection of the mind and an operation of the body. They are consequently like the internal man and the external, and these are distinct from each other like cause and effect; for the causes of all things are formulated in the internal man, and all resulting effects are produced in the external man. Therefore charity, which is of the internal man, consists in willing good; and works, which are of the external man, consist in doing good from willing good.
[2] Still there is an infinite diversity between willing good in different persons; for whatever is done by one person in favor of another is supposed, or appears, to flow from good will or benevolence, when yet it is not known whether the good deeds are done from charity, still less from genuine or spurious charity. This great diversity between willing good in different persons arises from the end, intention, and consequent purpose which lie concealed within their will to do good, and give it its true character. The will seeks out in the understanding ways and means of attaining its ends, which are effects, and is there enlightened not only to perceive reasons but also opportunities for expressing itself in action in the proper time and manner, and thus for producing its effects, which are works. At the same time in the light of the understanding the will also acquires the power to act. From all this it follows that works in their essence belong to the will, in their form, to the understanding, and in their performance, to the body; and thus charity descends into good works.
[3] This may be illustrated by comparison with a tree. A man himself in all his parts is like a tree. In its seed there lie hidden, as it were, the end, intention and purpose of producing fruit, and thus the seed corresponds to man's will, which, as was just said, contains these three things. Then the seed from its interiors shoots up from the earth, clothes itself with branches, twigs and leaves, and so provides itself with the means adapted to its end, which is fruit. Thus a tree corresponds to man's understanding. Finally, when the time comes for full expression, it blossoms and produces fruits; and in this it corresponds to man performing good works. It is, therefore, evident that good works in their essence are related to the seed, in their form to the branches and leaves, and in their actual use to the timber of the tree.
[4] This may also be illustrated by comparison with a temple; and a man is a temple of God, according to Paul,
1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21-22.
As a temple of God, man has for his end, intention and purpose, salvation and eternal life; and in these there is a correspondence with the will, which contains those three things. In due course he learns the doctrines of faith and charity from parents, masters and preachers; and when his judgment matures, he acquires them from the Word and other books of instruction. All these are means conducive to the end; and in these there is a correspondence with the understanding. Finally, there comes expression in uses by means of these doctrines. This is effected by his acts in the body, which are called good works. Thus the end by mediate causes produces effects; and these in their essence are related to the end, in their form they are related to the doctrines of the Church, and in their performance they are related to uses. Thus does man become a temple of God.
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374. I. QUOD CHARITAS SIT BENE VELLE, ET QUOD BONA OPERA SINT BENE FACERE EX BENE VELLE. Charitas et Opera inter se distincta sunt, sicut Voluntas et Actio, ac sicut Mentis affectio et Corporis operatio, proinde etiam sicut Internus homo et Externus, et hi inter se sunt sicut Causa et Effectus, quoniam omnium causae formantur in Interno homine, et omnes effectus fiunt inde in Externo, quapropter Charitas, quia est Interni hominis est bene velle, et Opera, quia sunt Externi hominis, sunt benefacere ex bene velle.
[2] Sed usque infinita diversitas est inter unius bene velle et alterius, omne enim id creditur aut apparet profluere ex bene velle seu benevolentia, quod ab aliquo ad alterius favorem; sed usque non scitur, num benefacta sunt ex charitate, minus ex qua charitate, genuina vel spuria; infinita illa diversitas inter benevelle unius et alterius, trahit originem a Fine, Intentione, et inde Proposito; haec intus in Voluntate beneagendi latent; qualitas cujusvis voluntatis inde est; ac voluntas quaerit media et modos perveniendi ad fines suos, qui sunt effectus, in Intellectu, et inibi se mittit in lucem, ut non modo videat rationes, sed etiam ansas quando et quomodo se determinatura est in actus, et sic productura suos effectus, qui sunt opera, et simul in Intellectu se mittit in potentiam agendi; ex quibus sequitur, quod Opera sint essentialiter Voluntatis, formaliter Intellectus, et actualiter Corporis, ita Charitas descendit in bona Opera.
[3] Haec illustrari possunt per comparationem cum arbore; ipse Homo quoad omnia ejus est sicut Arbor; in hujus semine latet tanquam finis, intentio et propositum producendi fructus; in his Semen correspondet Voluntati apud hominem, in qua tria illa sunt, ut dictum est; deinde Semen ex interioribus suis pullulat e terra, et induit se ramis, frondibus et foliis, et sic parat sibi media ad fines, qui sunt fructus; in his correspondet Arbor Intellectui apud hominem; et denique dum tempus instat, et datur copia determinationis, efflorescit, et producit fructus; in his correspondet Arbor bonis Operibus apud hominem; quae quod sint essentialiter seminis, formaliter frondium et foliorum, et actualiter ligni arboris, patet.
[4] Hoc etiam illustrari potest per comparationem cum Templo; Homo est Templum Dei secundum Paulum, 1 Corinthios 3:16-17; 2 Corinthios 6:16; Ephesos 2:21-22; finis, intentio et propositum sunt homini, ut Templo Dei, salus et vita aeterna; in his correspondentia est cum voluntate, in qua tria illa sunt; postea haurit doctrinalia fidei et charitatis ex parentibus, magistris et praedicatoribus, et cum sui judicii fit, ex Verbo et ex Libris dogmaticis, quae omnia sunt media ad finem; in his correspondentia est cum Intellectu; denique fit determinatio in usus secundum doctrinalia ut media, quae fit per actus corporis, qui vocantur bona opera; ita Finis per Causas medias producit Effectus, qui essentialiter sunt finis, formaliter doctrinalium Ecclesiae, et actualiter usuum: ita fit homo Templum Dei.