374# 一、仁义乃意愿善，善行乃由意愿善而行善。
仁义与行为彼此有别，正如意志与行动有别，又如心智的情感与身体的运作有别；因而也如内在人与外在人有别。二者彼此之间，犹如原因与结果；因为一切原因皆形成于内在人之中，而一切结果皆由此产生于外在人之中。因此，仁义既属内在人，便是意愿善；行为既属外在人，便是由意愿善而行善。
【2】然而，一人的意愿善与另一人的意愿善之间，仍有无限差异。凡由某人向他人所施、似乎有利于对方之事，通常都被相信或显得是出于意愿善，亦即出于善意；然而，人仍不知道这些善行是否出于仁义，更不知道它们出于何种仁义，是纯正的，还是错谬的。人与人之间意愿善的这种无限差异，起源于目的、意向，以及由此而来的意图；这些都隐伏在行善之意志的内部。每一意志的性质，皆由此而定。
意志又在理智中寻求达到其目的——也就是其结果——的媒介与方式；并且在那里将自身置于光中，使它不仅看见理由，也看见时机，即何时以及如何将自身落实为行动，从而产生它自己的结果，也就是行为。同时，意志又在理智中将自身置于行动的能力之中。由此可知，行为在本质上属于意志，在形式上属于理智，在实际实行上属于身体。如此，仁义便降入善行之中。
【3】这些事可用树作比来说明。人就其一切而言，犹如一棵树。在树的种子中，仿佛作为目的、意向与意图，隐含着结出果实的趋向；在这些方面，种子对应于人里面的意志，因为前述三者就在意志中。随后，种子从其内里萌发出土，披上枝条、嫩枝与叶子，如此为自己预备通向目的的媒介；而这些目的就是果实。在这些方面，树对应于人里面的理智。最后，当时候临近，并有落实的条件时，树便开花并结出果实；在这些方面，树对应于人里面的善行。由此可见，善行在本质上属于种子，在形式上属于枝叶，在实际实行上属于树的木质实体。
【4】此义也可用圣殿作比来说明。照保罗所说，人乃是上帝的殿。（林前3:16-17；林后6:16；弗2:21-22）人作为上帝的殿，其目的、意向与意图，乃是救恩与永生；在这些方面，它们与意志相对应，因为前述三者就在意志中。随后，人从父母、教师与传道人那里汲取信仰与仁义的教义；当他能自主判断时，又从圣言和教义书籍中汲取这些教义。这一切都是达成目的的媒介；在这些方面，它们与理智相对应。最后，照这些教义作为媒介而被落实于功用之中；这种落实乃是通过身体的行动完成的，而这些行动被称为善行。如此，目的便借着中介原因产生结果；这些结果在本质上属于目的，在形式上属于教会的教义，在实际实行上属于功用。人也就这样成为上帝的殿。
374# （1）仁爱就是意愿良善，善行就是出于意愿良善而行善。仁爱和作为就像意愿和行为，或心智的情感和身体的运作，因而像内在人和外在人一样彼此不同；这两者彼此的关系就像原因和结果，因为一切事物的原因都是在内在人中形成的，由此产生的一切结果都是在外在人中产生的。因此，仁爱因属于内在人，所以是意愿良善；而作为因属于外在人，所以是出于意愿良善而行善。
尽管如此，不同的人的良善意愿之间有无限的多样性；因为凡一个人为另一个人所做的，都被认为，或看起来是从善意或仁慈中流出的；然而，没有人知道这善行是不是源于仁爱，更不用说它们是源于真正的仁爱，还是源于虚假的仁爱了。不同的人的良善意愿之间的这种无限多样性源于目的、意图和随之而来的计划；这些就隐藏在行善的意愿里面，并决定了每个人的意愿的品质。意愿还在理解力中寻求达到其目的的方式和方法，也就是结果，并在理解力中进入光明或被光照，不仅能看到或感知原因，还能看到或感知机会，以便在适当的时间，以适当的方式决定采取行动，从而产生它的结果，即作为；同时，意愿还在理解力中获得行动的力量。由此可知，作为本质上属于意愿，形式上属于理解力，实际上属于身体。仁爱就这样降至善行。
这一点可通过对比一棵树来说明。人自己在其一切部分，或属于他的一切上都像一棵树。在这棵树的种子里面可以说隐藏着结出果实的目的、意图和计划；在这些方面，种子对应于人的意愿，人的意愿就包含目的、意图和计划，如前所述。再者，种子从它的内层从地里发芽，给自己披上树枝、细枝和叶子，从而为自己提供适合它的目的，即果实的方法；在这些方面，这棵树对应于人的理解力。最后，当时机成熟，取得成果的机会存在时，这棵树就开花结果；在这些方面，这棵树对应于人的善行。因此，很明显，善行本质上来自种子，形式上来自树枝和叶子，实际上来自树的木材。
这一点也可通过对比圣殿来说明。人是神的殿，如保罗所说的（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，人的目的，意图和计划是救赎和永生；在这些里面有与意愿的对应关系，意愿就包含这三件事，或说救赎和永生与意愿有关，而目的、意图和计划就住在意愿里面。后来，或在适当的时候，他从父母、老师和牧师那里获得信仰和仁爱的教义；当他开始行使自己的判断力，或说他的判断力成熟时，他就从圣言和教义书籍中获得信仰和仁爱的教义。这一切都是达到目的的方法；在这些方法里面有与理解力的对应关系，或说这些方法与理解力有关。最后，目的通过作为方法的教义而以功用的形式实现；这是通过被称为善行的身体行为实现的。因此，目的通过中间的原因产生结果，这些结果本质上属于目的，形式上属于教会的教义，实际上属于功用，或说本质上与目的有关，形式上与教会的教义有关，实际上与功用有关。人就这样成为神的殿。
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.