398.㈡良善和真理
⑴照着神序排列的宇宙万物皆关乎良善和真理。若与这二者无关，无论天堂还是尘世，皆无一物存在。原因在于，良善和真理这二者皆出于神，祂是万有的源头。
⑵由此清楚可知，人有必要知道何为良善和真理，以及这二者如何彼此关注，又如何彼此联结，教会中人尤有必要知道这一点。因为正如天堂万物皆关乎良善和真理，教会万物也是如此，因为天堂的良善和真理也是教会的良善和真理。
⑶按照神序，良善和真理应当结合而非分离，以便它们成为一，而非二。它们从神发出时是结合的，在天堂也是结合的，因此在教会也必是结合的。在天堂，善与真的结合被称为天堂的婚姻，因为那里所有人都处于这种婚姻中。因此，在圣言中，天堂被比作婚姻，主被称为新郎和丈夫，天堂被称为新娘和妻子，教会也是。天堂与教会被如此称呼，是因为那里的人在真理中接受圣善（神性良善，简称圣善）。
⑷天人享有的一切聪明智慧都出自该婚姻，无一出自脱离真理的良善或脱离良善的真理。教会中人也是如此。
⑸由于良善和真理的结合类似婚姻，故显而易见，良善热爱真理，真理反过来热爱良善，各自渴望与对方结合。教会中人若没有这种爱和渴望，就不在天堂的婚姻中；因此教会也不在他里面，因为构成教会的，是良善和真理的结合。
⑹良善的种类有很多。一般分为属灵之善和属世之善，这二者结合于真正的道德之善中。良善的种类有多少，真理的种类就有多少，因为真理属于良善，是良善的形式。
⑺邪恶和虚假就象良善和真理，不过却是它们的对立面。因此，正如符合神序的宇宙万物皆关乎良善和真理，违反神序的万物则关乎邪恶和虚假。还有，正如良善渴望与真理结合，邪恶渴望与虚假结合，虚假也渴望与邪恶结合。又或者说，正如一切聪明智慧产生于良善与真理的结合，一切疯狂愚蠢则产生于邪恶与虚假的结合。就内在而言，邪恶与虚假的结合并非婚姻，而是通奸。
⑻从邪恶与虚假是良善与真理的对立面这一事实清楚可知，真理无法与邪恶结合，良善也无法与邪恶的虚假结合。若真理与邪恶结合，那它就不再是真理了，因为它被歪曲了；若良善与邪恶的虚假结合，那它也不是良善了，因为它被玷污了。不过，虚假若不是邪恶的虚假，就能与良善结合。
⑼人若因着确信和生活而处于邪恶和由此而来的虚假中，就不可能知道何为良善和真理，因为他视自己的邪恶为良善，并因此视自己的虚假为真理；若因着确信和生活而处于良善和由此而来的真理中，就能知道何为邪恶和虚假。原因在于，一切良善及其真理本质上是属天堂的；而一切邪恶及其虚假本质上是属地狱的。属天堂的一切都在光明中，而属地狱的一切都在黑暗中。
398. 2 良善與真理(或者善與理)。
(a)宇宙中的,在上帝聖規之中的萬有, 都與良善和真理相關。無論是天國還是人間之中, 沒有什麼事物不與這二者相關。其原因在於, 良善與真理皆從上帝這萬有的源泉而來。
[2](b)於是很清楚, 有必要讓人們知道何為良善與真理, 二者的關係如何, 一個與另一個如何聯結。知道這些, 對教會中的人們尤為迫切。因為天國中的萬物皆與良善與真理相關, 教會中的萬物也是如此, 因為天國的良善與真理也是教會的良善與真理。
[3](c)良善與真理當聯結,不分離, 這是聖規所要求的, 為了使他們成為一, 而非二。從上帝發出時, 二者是聯合的, 在天國之中, 它們是聯合的。因此, 在教會之中, 也當聯合。善與理的結合, 在天國之中被稱為"屬天的婚姻", 因為那裡的一切都在這樣的婚姻之中。這就是為何在聖言中將天國比作婚姻, 主被稱為新郎與丈夫, 天國被稱為新娘和妻子; 教會也被如此描述。天國與教會被如此稱呼, 是因為在天國和教會中的人們在其真理之中來接受神性的良善。
[4](d)天人所有的智慧與聰明都來自於這樣的婚姻, 沒有一點來自於與真理分離的良善,或與良善分離的真理。教會中的人們也是如此。
[5](e)因為良善與真理的聯合如同婚姻, 明顯可知:良善愛真理, 反過來真理愛良善, 以至於各自渴望與對方聯合。教會之中的人若缺乏如此之愛和渴望就不在"屬天的婚姻"之中, 教會也因此不在他之中, 因為良善與真理的聯合構成教會。
[6](f)有許多種類的善。總體上說, 包括屬靈之善與屬世之善, 二者聯合于真正的道德之中。正如良善的種類眾多, 真理的種類也是如此, 因為真理屬於良善,是良善的形式。
[7](g)良善與真理有其對立面, 就是邪惡與偽謬。因此, 正如宇宙中符合上帝聖規的萬有都與良善和真理相關, 與上帝聖規相反的則與邪惡和偽謬相關。還有, 正如良善渴望與真理聯合, 邪惡渴望與偽謬聯合, 偽謬願與邪惡聯合。並且, 正如一切聰明和智慧產生於良善與真理的結合, 一切瘋狂與愚蠢皆產生於邪惡與偽謬的結合。深入觀察邪惡與偽謬的結合, 它們並非婚姻, 而是邪淫。
[8](h)邪惡與良善,真理與偽謬完全對立, 由此事實可知, 真理無法與邪惡結合, 良善與來自邪惡的偽謬也不能結合。如果真理可以与邪惡結合, 就不再是真理, 因為被歪曲。如果良善能與來自邪惡的偽謬相結合, 就不再是良善, 因為被污染。然而, 並非來自邪惡的偽謬, 可以與良善結合。
[9](i)人若因著他們的信仰與生活而沉於邪惡和偽謬的狀態中, 沒有哪個能知道良善與真理是什麼, 因為他視自己的邪惡為良善, 相信自己的偽謬為真理。另一方面, 人若因著他們的信仰與生活而處於良善和真理的狀態, 能知道什麼是邪惡與偽謬。因為所有的良善, 以及從良善而來的真理, 本質上是屬天國; 而一切邪惡, 以及從邪惡而來的偽謬, 本質上屬地獄。屬天國的一切都在光明中, 而屬地獄的一切都在黑暗當中。
398. 2. Goodness and truth.
(a) Everything in the universe that is in the divine design relates to goodness and truth. Nothing that exists in heaven or on earth does not relate to these two. The reason is that both goodness and truth emanate from God, the source of all things.
[2] (b) Clearly then it is necessary for people to know what goodness is, what truth is, how they relate to each other, and how the one is united to the other. This is especially necessary for the people of the church. As everything in heaven relates to goodness and truth, so does everything in the church, since the goodness and truth of heaven are also the goodness and truth of the church.
[3] (c) The divine design is that goodness and truth are to be united, not separated. They are to be one thing, not two. They are united when they emanate from God, and they are united in heaven. Therefore they should be united in the church. In heaven the union of goodness and truth is called "the heavenly marriage. " All who are in heaven have this marriage. This is why heaven is compared to a marriage in the Word, and the Lord is called Bridegroom and Husband while heaven is called Bride and Wife, as is the church. Heaven and the church are called this because the people in heaven and in the church receive divine goodness in their truths.
[4] (d) All the intelligence and wisdom that angels have comes from this marriage. None of it comes from goodness that is separate from truth or truth that is separate from goodness. The same is true for people of the church as well.
[5] (e) Since the union of goodness and truth is like a marriage, goodness clearly loves truth and truth loves goodness in return. Each one desires to be united to the other. People of the church who do not have this love or desire do not have the heavenly marriage. The church is not yet in them, since a union of goodness and truth constitutes the church.
[6] (f) There are many kinds of goodness. In general there is goodness that is spiritual and goodness that is earthly. Both types come together in goodness that is genuinely moral. Just as there are different types of goodness, there are different types of truth, since truth belongs to goodness and is the form of goodness.
[7] (g) The situation with goodness and truth has an opposite in evil and falsity. As everything in the universe that is in the divine design relates to goodness and truth, so everything that is against the divine design relates to evil and falsity. As goodness loves to be united to truth, so evil loves to be united to falsity and the reverse. As the union of goodness and truth gives birth to all intelligence and wisdom, the union of evil and falsity gives birth to all insanity and foolishness. If you look deeply at the union of evil and falsity, you will see that it is not a marriage but an act of adultery.
[8] (h) The fact that evil and falsity are the opposite of goodness and truth makes it clear that truth cannot be joined to evil and that goodness cannot be joined to the falsity that comes from evil. If truth is joined to evil it becomes false and no longer true because it has been falsified. If goodness is joined to the falsity that comes from evil the goodness becomes evil and no longer good because it has been contaminated. Falsity that does not come from evil, however, can be joined to goodness.
[9] (i) No people who are focused on evil and falsity as a result of their convictions and their lives are able to know what goodness and truth are, because they believe that their evil is good and their falsity is true. On the other hand, all who are focused on goodness and truth as a result of their convictions and their lives are able to know what evil and falsity are, because all goodness and truth are essentially heavenly, but all evil and falsity are essentially hellish; and everything heavenly is in the light but everything hellish is in the dark.
398. (ii) GOOD AND TRUTH.
1. Everything in the universe, which is arranged in accordance with God's order, has reference to good and truth. Nothing exists either in heaven or in the world which does not have reference to those two. The reason is that both, good as well as truth, come from God the source of all things.
[2] 2. This makes it plain that a person needs to know what good and truth are, and how each looks towards the other, and how one is linked to the other; and it is above all needful for a person who belongs to the church to know this. For just as everything in heaven has reference to good and truth, so does everything in the church, because the good and truth of heaven are also the good and truth of the church.
[3] 3. God's order demands that good and truth should be linked and not separated, so that they make one, not two. For linked they come forth from God, and linked they are in heaven, so linked they must be in the church. The linking of good and truth is called in heaven the heavenly marriage, for all there are in this marriage. This is why heaven in the Word is compared to a marriage, and the Lord is called bridegroom and husband, and heaven is called bride and wife; and the church is described in the same way. The reason why heaven and the church are so called is that those in them receive Divine good in truths.
[4] 4. All the intelligence and wisdom the angels have comes from that marriage, none of it from good separated from truth or truth from good. It is much the same with people who belong to the church.
[5] 5. Since the linking of good and truth resembles a marriage, it is plain that good loves truth and truth in turn loves good, so that each desires to be linked to the other. A person in the church who lacks such a love and desire is not in the heavenly marriage; so the church is not yet really present in him, since it is the linking of good and truth which makes the church.
[6] 6. There are many kinds of good; in general one may speak of spiritual good and natural good, and both of these are linked in true moral good. Such as the kinds of good are, so are those of truth, because truths belong to good and are forms of good.
[7] 7. Evil and falsity are like good and truth, but are their opposites. Thus just as everything in the universe which is in keeping with God's order has reference to good and truth, so everything which is contrary to God's order has reference to evil and falsity. Also, just as good loves to be linked with truth, so evil loves to be linked with falsity, and falsity with evil. Or again, just as all intelligence and wisdom is born from the linking of good and truth so all madness and folly is born from the linking of evil and falsity. The linking of evil and falsity viewed inwardly is not a marriage, but adultery.
[8] 8. It is plain from the fact that evil and falsity are the opposites of good and truth, that truth cannot be linked with evil, nor good with the falsity of evil. If, however, truth is linked with evil, it ceases to be truth, because it is falsified; and if good is linked with the falsity of evil, it ceases to be good, because it is adulterated, But the falsity which is not that of evil can be linked with good.
[9] 9. No one who from conviction or manner of living is in a state of evil and the falsity which comes from it can know what good and truth are, since he regards his own evil as good and he believes his falsity which comes from it to be truth. But anyone who is from conviction and manner of living in a state of good and the truth that comes from it, can know what evil and falsity are. The reason is that all good, and all the truth that belongs to it, is in essence heavenly, but all evil, and the falsity that comes from it, is in essence hellish; and everything heavenly is in light, and everything hellish in darkness.
398. (2) Good and truth.
1. All things in the universe that are in Divine order have relation to good and truth; for nothing can exist in heaven or in the world that does not have relation to these two. This is because both of these, good as well as truth, go forth from God from whom are all things.
2. From this it is clear that it is necessary for man to know what good is and what truth is, how the one has regard to the other and how the one is conjoined with the other; and this is especially necessary for the man of the church, since all things of the church have relation to good and truth, just as all things of heaven do, because the good and truth of heaven are also the good and truth of the church.
3. It is according to Divine order for good and truth to be conjoined and not separated, thus that they be one and not two; for they are conjoined when they go forth from God and are conjoined in heaven, and therefore must be conjoined in the church. The conjunction of good and truth is called in heaven the heavenly marriage, for all who are there are in that marriage. For this reason in the Word heaven is likened to a marriage, and the Lord is called the bridegroom and husband, and heaven, and likewise the church, the bride and wife. Heaven and the church are so called because those who are there receive the Divine good in truths.
4. All the intelligence and wisdom that the angels have is from that marriage, and nothing thereof is from good separated from truth, or from truth separated from good. It is the same with the men of the church.
5. Since the conjunction of good and truth is like a marriage, it is evident that good loves truth, and that truth in turn loves good, and that each desires to be conjoined with the other. The man of the church who has no such love and no such desire is not in the heavenly marriage; therefore the church is not yet in him, since the conjunction of good and truth is what constitutes the church.
6. Goods are manifold. In general there is spiritual good and there is natural good, and also the two conjoined in genuine moral good. As with goods so with truths, since truths are of good and are forms of good.
7. As with good and truth, so is it in an opposite way with evil and falsity; that is, as all things in the universe that are in accordance with Divine order have relation to good and truth, so do all things contrary to Divine order have relation to evil and falsity. Again, as good loves to be conjoined with truth, and truth with good, so does evil love to be conjoined with falsity and falsity with evil. And further, as all intelligence and wisdom is born from the conjunction of good and truth, so is all irrationality and folly born from the conjunction of evil and falsity. The conjunction of evil and falsity viewed interiorly is not marriage but adultery.
8. From the fact that evil and falsity are the opposites of good and truth, it is clear that truth cannot be conjoined with evil, nor good with the falsity of evil. If truth is joined to evil it comes to be no longer truth, but falsity, because it is falsified; and if good is joined to the falsity of evil it comes to be no longer good, but evil, because it is adulterated. But falsity that is not the falsity of evil may be joined to good.
9. No one who is in evil and therefrom in falsity by confirmation and life, can know what good and truth are, for he believes his own evil to be good, and therefore his own falsity to be truth; but everyone who is in good, and therefrom in truth by confirmation and life, can know what evil and falsity are. This is because all good and its truth are in their essence heavenly, while all evil and its falsity are in their essence infernal, and everything heavenly is in light, but everything infernal in darkness.
398. 1 "(2) Good and Truth. 1. All things in the universe that are in Divine order have relation to good and truth. There is nothing in heaven or in the world that is not related to these two; because both good and truth proceed from God, from whom are all things.
[2] "It is evident from this that it is necessary for a man to know what good and truth are, how the one has respect to the other, and how they are united. This knowledge is especially necessary for a man of the Church; for as all things of heaven have relation to good and truth, so also have all things of the Church, because the good and truth of heaven are also the good and truth of the church.
[3] "It is according to Divine order that good and truth should be united, and not separated; thus that they should be one, and not two. For they proceed from God united, and they are united in heaven, and ought, therefore, to remain united in the Church. The union of good and truth is called in heaven the heavenly marriage, for all there are in this marriage. For this reason heaven in the Word is compared to a marriage, and the Lord is called the Bridegroom and Husband, whilst heaven and the Church are called the Bride and Wife. Heaven and the Church are so called because those who are therein receive the Divine good in truths.
[4] "All the intelligence and wisdom which the angels possess is derived from that marriage, but not any of it from good separate from truth, nor from truth separate from good. It is the same with men of the Church.
[5] "Since the union of good and truth is like a marriage, it is evident that there exist between them a mutual love, and a mutual desire to be united. A man of the Church, therefore, who has no such love and desire, is not in the heavenly marriage; consequently the Church is not as yet in him; for it is the union of good and truth which constitutes the Church.
[6] "There are many kinds of good, all of which come under the general distinction of spiritual and natural good; and these are both united in genuine moral good. As there are many kinds of good so also are there many kinds of truth; because truths belong to good, and are indeed the forms of good.
[7] "As it is with good and truth, so it is in the opposite sense with evil and falsity. For as all things in the universe that are according to Divine order, have relation to good and truth, so all things that are contrary to Divine order have relation to evil and falsity. Again, as there exists between good and truth a mutual love to be united, so also there exists a similar love between evil and falsity. Consequently, as all intelligence and wisdom arise from the union of good and truth, so do all insanity and folly from the union of evil and falsity. The union of evil and falsity, when interiorly regarded, is not a marriage, but adultery.
[8] "Now since evil and falsity are the opposites of good and truth, it is evident that truth cannot be united with evil, nor good with the falsity of evil. For if truth is associated with evil, it is no longer truth, but falsity, because it is falsified; and if good is associated with the falsity of evil, it is no longer good, but evil, because it is adulterated. Nevertheless, the falsity which is not grounded in evil can be united with good.
[9] "No one who is principled in evil, and consequently in falsity, from confirmation and life, can know what good and truth are, because he believes his evil to be good, and his falsity to be truth. Every one on the other hand who is principled in good and consequently in truth, from confirmation and life, can know what evil and falsity are; because all good and its truth are in their essence heavenly, but all evil and its falsity are in their essence infernal. And all that is heavenly is in light, while all that is infernal is in darkness."
Footnotes:
1. These Numbers are in quotation marks in Orig. Ed. They are repeated with variations from H.D. See Table of Repeated Passages. The paragraphing corresponds with the numbering in H.D.
398. II. DE BONO ET VERO. 1. Omnia 1 in Universo, quae sunt in Divino Ordine, se referunt ad Bonum et Verum; nihil datur in Coelo, et nihil in Mundo, quod non ad duo illa se refert; causa est, quia utrumque, tam Bonum quam Verum, procedit a Deo, a Quo omnia.
[2] Inde patet, quod necessarium sit homini, ut sciat quid Bonum et quid Verum, et quomodo unum spectat alterum, et quomodo unum conjungitur alteri, maxime autem necessarium est homini Ecclesiae, nam sicut omnia Coeli se referunt ad Bonum et Verum, ita quoque omnia Ecclesiae, quia bonum et verum Coeli sunt quoque bonum et verum Ecclesiae.
[3] Secundum Divinum ordinem est, ut Bonum et Verum conjuncta sint, et non separata, ita ut sint unum et non duo; conjuncta enim procedunt a Deo, et conjuncta sunt in Coelo, et ideo conjuncta erunt in Ecclesia; Conjunctio boni et veri vocatur in Coelo Conjugium coeleste, nam in hoc Conjugio sunt omnes qui ibi: inde est, quod in Verbo Coelum comparetur Conjugio, et quod Dominus dicatur Sponsus et Maritus, Coelum autem Sponsa et Uxor, similiter Ecclesia; quod Coelum et Ecclesia ita dicantur, est quia illi qui ibi, recipiunt Divinum Bonum in Veris.
[4] Omnis intelligentia et sapientia, quae est Angelis, est ex illo Conjugio, et non aliqua ex Bono separato a Vero, nec a Vero separato a Bono: simile est hominibus 2 Ecclesiae.
[5] Quoniam Conjunctio boni et veri est instar conjugii, patet quod Bonum amet Verum, et vicissim Verum amet Bonum, et quod unum desideret cum altero conjungi: homo Ecclesiae, cui non talis amor est et tale desiderium, non est in Conjugio Coelesti, ita non est in illo adhuc Ecclesia, quoniam Conjunctio boni et veri facit Ecclesiam.
[6] Bona sunt multiplicia; in genere est Bonum spirituale, et Bonum naturale, ac utrumque conjunctum in genuino Bono morali. Sicut sunt Bona, ita sunt Vera; quia Vera sunt Boni, et sunt Formae boni.
[7] Sicut est cum Bono et Vero, ita ex opposito est cum Malo et Falso; quod nempe 3 sicut omnia in Universo quae sunt secundum Divinum Ordinem se referunt ad Bonum et Verum, ita omnia quae sunt contra Divinum Ordinem se referant ad Malum et Falsum: tum quod sicut Bonum amat conjungi Vero, ita Malum amet conjungi Falso, et vicissim: ut et, sicut omnis Intelligentia et Sapientia nascitur ex Conjunctione boni et veri, ita omnis Insania et Stultitia ex Conjunctione mali et falsi. Conjunctio mali et falsi interius spectata non est Conjugium, sed Adulterium.
[8] Ex eo, quod Malum et Falsum sint opposita Bono et Vero, patet quod Verum non conjungi possit Malo, nec Bonum Falso mali; si Verum adjungitur Malo, non amplius fit Verum, sed Falsum, quia falsificatum; et si Bonum adjungitur Falso mali, non amplius fit Bonum, sed Malum, quia adulteratum. At Falsum non mali potest conjungi Bono.
[9] Nemo, qui in 4 Malo et inde Falso est ex confirmatione et vita, potest scire quid Bonum et Verum, quoniam Malum suum credit esse Bonum, et inde Falsum suum credit esse Verum; at omnis qui in Bono et inde vero est ex confirmatione et vita, potest scire quid malum et falsum; causa est, quia omne Bonum et ejus Verum in sua essentia est Coeleste, omne autem Malum et inde Falsum est in sua essentia Infernale; ac omne Coeleste est in luce, et omne Infernale in tenebris.
Footnotes:
1. Prima editio: VERO. Omnia.
2. Prima editio: hominlbus.
3. Sic DNH 17. Prima editio: namque.
4. Prima editio: ia.