654. 第9节 信及其结合的东西决定了判决; 若信与善结合, 判决就是永生; 但若信与恶结合, 判决就是永死
基督徒和异教徒各自所做的善工于外在形式上显得很相似, 因为二者都向同伴实践文明道德的好行为, 这些行为某种程度上类似爱邻的善行。 事实上, 二者都扶贫济困, 参加教会布道, 然而谁能由此判断, 这些外在好行为是否与其内在形式相近, 即这些属世行为是否也是属灵的呢? 对此, 只能通过信得出结论, 因为正是信决定它们的品质, 正是信使得神在它们里面, 并将它们与它自身结合于内在人中; 也正是这信使得属世好行为成为内在属灵的好行为。 这一事实通过讨论信的章节更能看出来, 此处证明了以下观点:
除非信与仁结合, 否则它不是活的信。 仁变成属灵是由于信, 信变成属灵是由于仁。 脱离仁的信由于不是属灵的, 所以不是信; 脱离信的仁由于毫无生气, 所以不是仁。 信与仁彼此依附和联结。 主, 仁, 信构成一体, 如同生命, 意愿, 觉知构成一体, 但若彼此分离, 它们各自会象珍珠化为粉末一样灭亡 (355-367)。
654. It Is What Our Faith Is United to That Determines the Verdict We Receive. If We Have a True Faith That Is United to Goodness, the Verdict Is Eternal Life; If We Have a Faith That Is United to Evil, the Verdict Is Eternal Death
Deeds of goodwill appear similar in outward form regardless of whether they are done by Christians or non-Christians. Both kinds of people exercise civility and morality by doing good things for their companions, and these are at least somewhat like actions of love for their neighbor. Indeed, non-Christians give to the poor, help the needy, and hear sermons in places of worship. Who is in a position, though, to judge whether those acts, which are good in outward form, are also good in inward form - that those earthly good actions are also spiritually good? The only basis for such a conclusion is the faith that accompanies those actions. It is faith that reveals their quality. Faith brings God into those actions; faith also unites itself to those actions in the inner self, which causes deeds of earthly goodness to become inwardly spiritual.
The truth of this can be fully seen in the chapter on faith, in the following points made there: Faith is not alive before it is united to goodwill. Goodwill becomes spiritual through faith, and faith becomes spiritual through goodwill. Faith without goodwill is not real faith, because it is not spiritual; goodwill without faith is not real goodwill, because it has no life. Faith and goodwill apply themselves to each other and are united mutually and reciprocally. The Lord, goodwill, and faith form a unity in the same way our life, our will, and our intellect form a unity; if we separate them, each one crumbles like a pearl that is crushed to powder [362-367].
654. IX. It is what faith combines with which is the deciding factor. If true faith combines with good, that is a decision for everlasting life; but if faith combines with evil, that is a decision for everlasting death.
Charitable acts performed by a Christian and by a heathen look similar in external form, for one like the other does to his fellow the good actions prescribed by politeness and morality. These are in part similar to the good deeds of love towards the neighbour. Both in fact may give to the poor, help the needy, listen to sermons in churches. But who can judge from that whether those external good actions are similar in internal form, whether, that is, the natural good is also spiritual good? No conclusion about this can be reached except by taking faith into consideration, for it is faith that determines their quality. It is faith that causes God to be in them and links them with itself in the internal man. It is this that makes natural good deeds inwardly spiritual. The truth of this can be seen at more length from the discussions in the chapter on faith, where the following propositions are proved.
Faith is not alive until it is combined with charity. Charity becomes spiritual as the result of faith, and faith becomes spiritual as the result of charity. Faith without charity, not being spiritual, is no faith, and charity without faith, being lifeless, is no charity. Faith and charity attach and link themselves each with the other. The Lord, charity and faith make one, just as life, will and the understanding do; but if they are separated, each of them is destroyed like a pearl collapsing into dust [355-367].
654. IX. FAITH, WITH THAT TO WHICH IT IS CONJOINED, IS WHAT DETERMINES THE VERDICT; IF A TRUE FAITH IS CONJOINED TO GOOD, THE VERDICT IS FOR ETERNAL LIFE; BUT IF FAITH IS CONJOINED TO EVIL, THE VERDICT IS FOR ETERNAL DEATH.
The works of charity done by a Christian and those done by a heathen appear in outward form to be alike, for one like the other practises the good deeds of civility and morality toward his fellow, which in part resemble the deeds of love to the neighbor. Both, even, may give to the poor, aid the needy and attend preaching in churches, and yet who can thereby determine whether or not these external good deeds are alike in their internal form, that is, whether these natural good deeds are also spiritual? This can be concluded only from the faith; for the faith is what determines their quality, since faith causes God to be in them and conjoins them with itself in the internal man; and thus natural good works become interiorly spiritual. That this is so may be seen more fully from the subjects treated of in the chapter on Faith, where the following points are made clear:
Faith is not living faith until it is conjoined with charity. Charity becomes spiritual from faith, and faith from charity. Faith apart from charity, since it is not spiritual, is not faith; charity, apart from faith since it is not living, is not charity. Faith and charity apply and conjoin themselves to each other mutually and interchangeably. The Lord, charity, and faith make one, like life, will, and understanding, but when separated they all perish like a pearl reduced to powder.
654. IX. FAITH DECIDES THE ISSUE WITH WHAT IT CONJOINS ITSELF. IF TRUE FAITH CONJOINS ITSELF WITH GOOD, THE DECISION IS FOR ETERNAL LIFE; BUT IF FAITH CONJOINS ITSELF WITH EVIL, THE DECISION IS FOR ETERNAL DEATH.
Works of charity, done by a Christian and by a heathen, are the same in outward appearance, for they both perform the good deeds of the civil and moral life towards their fellow citizens. These in some respects are similar to the good works of love towards the neighbor; both indeed may give to the poor, assist the needy, and listen to sermons in churches; but who can judge whether such external deeds are also good in their internal form, or, in other words, whether the natural deeds are also spiritual? This can only be decided from the faith, for it is this which gives them their quality; for faith causes God to be in them, and conjoins them with itself in the internal man; and it is from this that natural good works become inwardly spiritual. That this is the case may be more clearly seen from what was said in the chapter on Faith, where the following facts are established:
"Faith is not living before it is conjoined with charity. Charity becomes spiritual from faith, and faith from charity. Faith without charity, not being spiritual, is not faith; and charity without faith, not being living, is not charity. Faith and charity apply and conjoin themselves to each other reciprocally. The Lord, charity and faith make one, like life, will and understanding in man; and if they are divided, each perishes like a pearl reduced to powder."
654. Quod Fides cum quo se conjungit, faciat sententiam, si fides vera se conjungit cum bono, fit sententia pro vita aeterna, at si fides se conjungit cum malo, fit sententia pro morte aeterna.
Opera charitatis, quae fiunt a Christiano et quae ab Ethnico, in externa forma apparent similia, nam unus sicut alter facit bona civilitatis et moralitatis consocio, quae quoad partem similaria sunt bonis amoris erga proximum, imo potest dare pauperibus, opitulari egenis, in templis auscultare conciones; sed quis potest inde judicare, num bona illa externa sint similia in interna forma, seu naturalia sint etiam spiritualia; de hoc non potest concludi nisi ex fide, nam fides qualificat illa, fides enim facit ut Deus sit in illis, et conjungit illa secum in interno homine, inde fiunt bona naturalia interius spiritualia. Quod ita sit, plenius videri potest ex transactionibus in Capite de Fide, ubi demonstrantur sequentia haec, Quod fides non vivat antequam charitati conjuncta est. Quod Charitas ex fide, et fides ex charitate spiritualis fiat. 1 Quod fides absque charitate, quia non est spiritualis, non sit fides, et quod charitas absque fide, quia non vivit, non sit charitas. Quod 2 fides et charitas se applicent et conjungant mutuo et vicissim. Quod Dominus, Charitas et Fides unum faciant, sicut vita, voluntas et intellectus, at si dividuntur, unumquodvis pereat, sicut unio dilapsa in pollinem.
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