426.众所周知，有些人行了在世人眼里显为仁爱形像的善举，便认为并相信他们做了慈善事业，看待它们如同很多天主教徒看待特赦。他们以此作为净化罪恶的手段，仿佛得到重生，配进天堂。然而，他们却无视通奸、仇恨、报复、欺诈，以及常见的肉体私欲，纵情其中。在这种情况下，他们的善行岂不是天人与魔鬼相伴的画作，或装有毒蛇的青金石盒？但那些避开上述邪恶如仇恨仁爱者所行的善举则完全不同。尽管如此，这些善举在很多方面是有益的，尤其是周济穷人和乞丐。它们是男孩女孩、男仆女佣，以及一般来说所有心思简单之人借以被引入仁爱的一种手段；这些是引导人们操练仁爱的外在行为，它们是仁爱的萌芽，然后就象未成熟的果实。但对那些后来通过对仁与信的正确理解力而得以完善之人而言，这些行为则象成熟的果实。此时，他们将自己以前的行为看成是出于简单的心思所做出的，仅仅是义务。
426. 眾所周知, 有人做了上述那些世人視為義的行為, 便相信和認為他們已履行了真正義行。他們看待自己所行的善行, 如同許多天主教徒看待那些使他們罪得赦免的聖事。他們相信自己當獲准作為更新之人進入天國。然而, 對於姦淫,恨人,報復,欺詐,無節制的肉欲, 他們卻不視之為罪, 並且只要他們喜歡, 就肆意縱容這些行為。在這樣的情形下, 他們所作的好行為就成了天人與魔鬼共舞的圖畫, 或者像青金石製成的箱子裡裝著毒蛇。但人們若做同樣的善事, 卻因為邪惡與正義為敵而避開上述之惡, 情況就完全不同了。
不過, 行這些慈善在許多方面還是有益的, 特別是對窮人的供給和對乞丐的施捨。在引導男男女女,奴僕婢女以及各種簡單的平民加入了義的行為中, 行這些慈善之事便是個途徑。這些外在的行為能幫助行善者吸收義的益處。他們是義的起始, 就像未熟的果子。之後若通過學習義與信的正當知識一步步完全, 養成了習慣便如同完全成熟的果實。到了這個地步時, 他們看之前的行為是出自同情心, 現在覺得應該有責任這樣做。
426. As is generally recognized, there are people who do acts of kindness that seem to the world like the very picture of goodwill, with the result that these people believe they have performed acts of genuine goodwill. They look at their own acts of kindness the way many Catholics look at indulgences that have absolved them of their sins. They believe heaven ought to be granted to them since they are regenerated as a consequence; yet in fact they do not consider acts of adultery, hatred, revenge, fraud, or fleshly craving of whatever kind to be sinful. They indulge in such acts whenever they like. But in that case, their good actions are like paintings of angels and devils at a party together, or like boxes made of lapis lazuli that have poisonous snakes inside them. It is completely different if people do the same acts of kindness but abstain from the evils just listed because these evils are the enemies of goodwill.
Nevertheless, doing kindnesses is enriching in many ways - especially giving to the poor and to people who are begging. By acts like these, young men and women, male and female servants, and simple people of all kinds are initiated into the exercise of goodwill. These actions are outward habits that help the givers absorb the benefits of goodwill. They are the beginnings of goodwill; they are like fruit not yet ripened. For people who afterward develop proper concepts of goodwill and faith, these habits become like fruit fully ripe. People like this come to regard the things they used to do from simplicity of heart as things they are now obliged to do.
426. It is well known that some people who have performed those kind acts which the world counts as pictures of charity hold the belief and think that they have carried out the deeds of charity, regarding them, as many Roman Catholics do indulgences, as reasons why they have been cleansed of their sins, and why they should be granted admission to heaven as regenerate. Yet they still do not regard as sins acts of adultery, hatred, revenge, fraud and in general the longings of the flesh, which they indulge in as they like. But in this case what are those good deeds of theirs but paintings showing angels associating with devils, or boxes of lapis lazuli containing poisonous snakes? But it is quite different if those acts of kindness are done by people who shun the wicked deeds listed above as hateful to charity.
[2] For in fact those kindnesses are in many ways beneficial, particularly giving to the poor and to beggars. They are a means by which boys and girls, servants and maids, and generally speaking all simple folk are introduced to charity; these are the external acts which lead people to absorb the functions of charity. They are its beginnings, and then like unripe fruit; and in the case of those who are later perfected by acquiring a proper knowledge of charity and faith, they become like ripe fruit. When this happens they look on their previous deeds as performed out of simplicity of heart, and nothing more than duties.
426. It is known that some who perform these benefactions which present to the world an image of charity, entertain the opinion and belief that they have practiced works of charity, and look upon them as many in popedom regard indulgences, as means whereby they are purified from sins, and that they are worthy, as if regenerated, to have heaven bestowed upon them, and yet they do not regard adultery, hatred, revenge, fraud, and in general the lusts of the flesh, in which they indulge at pleasure, as sins. But in that case what are these good works but painted pictures of angels in company with devils, or boxes made of lapis lazuli containing hydras? It is wholly otherwise when these benefactions are done by those who shun the evils above mentioned as hateful to charity. Nevertheless, these benefactions are advantageous in many ways, especially giving to the poor and to beggars; for thereby boys and girls, servants and maids, and in general all simple-minded persons, are initiated into charity, for these are its externals whereby such are trained in the practice of charity, for these are its rudiments, and are then like unripe fruit. But with those who are afterwards perfected in right knowledges respecting charity and faith, these acts become like ripe fruit, and then they look upon those former works, which were done in simplicity of heart, merely as what they owed to others.
426. It is well known that some, whose benefactions have appeared to the world as charitable deeds, really imagine that they have been practicing the works of charity. They regard them as many papists regard indulgences, as good deeds on account of which they are purified from their sins, and made worthy of being admitted to heaven, like the truly regenerate; when yet they do not regard as sins adultery, hatred, revenge, fraud, and in general the lusts of the flesh, in which they indulge at will. Their good works may be pictured as angelic forms in the company of devils, or as precious jewel-boxes full of snakes. It is quite different, however, when benefactions are done by those who shun these evils as hateful to charity.
Nevertheless, it is true that such benefactions, particularly the giving of alms to poor persons and beggars, are advantageous in many ways; for by them children and servants, and in general all persons of a simple nature, are initiated into charity. These acts are its externals, by which they are introduced into the duties of charity; they are its rudiments, which are at first like unripe fruit. But with those who are later made perfect by right conceptions of charity and faith, they become like ripe fruit. They now regard the works which formerly were done in simplicity of heart, as an obligation.
426. Notum est, quod aliqui, qui Beneficia illa, quae coram Mundo sicut imagines charitatis apparent, fecerunt, opinentur et credant, quod Charitatis Opera exercuerint, et quod illa spectent sicut multi in Papatu Indulgentias, propter quae purificati sunt a peccatis, et sicut regenerati donandi Coelo, et tamen usque non ut peccata pendunt adulteria, odia, vindictas, defraudationes, et in genere concupiscentias carnis, quibus ex lubitu indulgent; sed quid tunc illa bona opera aliud quam pictae imagines Angelorum in consortio cum diabolis, aut pyxides ex lapide lazuli in quibus sunt hydrae. Sed prorsus aliter, si beneficia illa fiunt ab illis, qui supradicta mala ut Charitatis odia fugiunt.
[2] Verum enim vero, Beneficia illa sunt emolumenta multis modis, imprimis dare pauperibus et mendicantibus, per illa enim initiantur pueri, puellae, famuli, famulae, et in genere omnes simplices, in Charitatem, sunt enim externa ejus, per quae imbuunt Charitatis munia, nam sunt ejus rudimenta, et tunc sicut fructus immaturi; et apud illos qui postea perficiuntur cognitionibus justis de Charitate et Fide, fiunt sicut fructus 1 maturi; et tunc spectant opera illa priora ex simplicitate cordis facta, non aliter quam debita.
Footnotes:
1. Prima editio: sructus.