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392. 第七章 義
談完信, 現在該輪到義, 因為信與義是聯合為一的, 正如理與善為一, 二者如同春天裡的光與熱聯合為一。我這樣說, 是因為心靈世界太陽散發的屬靈之光, 本質上就是真理。因此在那個世界中, 真理如同光輝照耀, 越純正越輝煌。心靈世界太陽散發的屬靈之熱, 本質上就是良善。在此表達這些說法, 是因為適於善與理的事情同樣適於義與信。義就是人向鄰舍所行一切良善的集合, 信就是人思考的一切真理的集合(關於上帝以及有關祂的神性)。
[2]因為源自信的真理是屬靈之光, 源自義的良善是屬靈之熱, 二者的屬性便類似於自然界中的光與熱。正如地上萬物因熱與光的結合而開花, 同樣的方式, 人的思想也因義與信的結合而開花。唯一不同之處在於, 地上之物因自然之熱與光而開花, 而人的思想則因屬靈之熱與光而開花。因為後者是屬靈的開花, 將帶來智慧與聰明。
除了這個相似點, 兩種形式的熱與光之間還存在對應。因此在聖言之中, 人的思想如若包含著與信相連的義以及與義相連的信, 就好比一個花園。實際上, 這就是伊甸園的含義, 在『屬天的奧秘』一書(發行於倫敦)中對此有詳盡的闡述。
[3]另外當知道, 在論述信之後若非接著論述義, 就不可能認知什麼是信, 因為正如前一章提到:無義之信並非信, 無信之義並非義, 唯獨主賜生命給義與信(355-361)。還說到, 主,義與信成為一, 正如人的生命,意志與認知為一; 如果分開, 各自崩潰如同珍珠碎為粉末(362-367)。還有, 義與信匯合在善行之中(373及以後)。
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392. 7. Goodwill (or Loving Our Neighbor) and Good Actions
HAVING addressed faith, we now turn to goodwill, because faith and goodwill are united, just as truth and goodness are united. And truth and goodness are united like light and heat in springtime. I say this because spiritual light, which is the light that emanates from the sun in the spiritual world, is essentially truth. Therefore wherever the truth appears in that world it shines with a brightness that depends on how pure the truth is. The spiritual heat that emanates from that sun is essentially goodness. I state this because the same things apply to goodwill and faith that apply to good and truth. Goodwill is all the forms of good that we do for our neighbor combined. Faith is all the forms of truth that we think about God and about divine things combined.
[2] Since the truth that comes from faith is spiritual light and the goodness that comes from goodwill is spiritual heat, it follows that spiritual heat and light have properties similar to those of physical heat and light. Just as everything on earth blossoms when heat and light are united on earth, so everything in the human mind blossoms when heat and light are united in it. There is a difference, however: on earth the heat and light that cause blossoming are physical, but in the human mind the heat and light that cause blossoming are spiritual. Because the latter is a spiritual blossoming, it leads to wisdom and intelligence.
In addition to a similarity, there is also a correspondence between the two forms of heat and light. Therefore in the Word a human mind that contains goodwill united to faith and faith united to goodwill is compared to a garden. In fact, this is the meaning of the Garden of Eden (the truth of this has been fully shown in Secrets of Heaven, published in London).
[3] It is also important to realize that if there were no discussion of goodwill following the discussion of faith, the true nature of faith would be incomprehensible since, as I have said and shown in the previous chapter, faith without goodwill is not faith; goodwill without faith is not goodwill; and neither of them is living unless it comes from the Lord, 355-361. Also, 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. And furthermore, goodwill and faith come together in good actions, 373 and following.
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392.. CHAPTER SEVEN
CHARITY, OR LOVE TOWARDS THE NEIGHBOUR, AND GOOD DEEDS
After the chapter on faith, there follows one on charity, because faith and charity are linked like truth and good; and these two are linked like light and heat in springtime. This expression is used because spiritual light, the light radiated by the sun of the spiritual world, is in essence truth. Therefore, wherever truth is to be seen in that world, it shines with a radiance in proportion to its purity. Spiritual heat, which is also radiated by that sun, is in essence good. These statements have been made because charity and faith stand in the same relationship to each other as good and truth; and charity is all the good taken together a person does to his neighbour, and faith is all the truth taken together a person thinks about God and the things that are His.
[2] Since then the truth of faith is spiritual light, and the good of charity is spiritual heat, it follows that these two stand in the same relationship as the two things in the natural world which share these names. That is to say, when they are combined everything on earth flourishes, and in the same way when charity and faith are combined everything in the human mind flourishes, the only difference being that on earth the flowering is the result of natural heat and light, while in the human mind it is the result of spiritual heat and light. This flowering, being spiritual, is wisdom and intelligence. There is too a correspondence between the two, and for this reason the human mind, in which charity is linked with faith and faith with charity, is likened in the Word to a garden; and this is the meaning of the Garden of Eden, as was fully shown in ARCANA CAELESTIA (published in London).
[3] Furthermore it should be known that unless a discussion of charity follows that of faith, it is impossible to grasp what faith is, since, as the preceding chapter stated and showed, faith without charity is no faith, and charity without faith is no charity, and it is only the Lord who gives life to them both (355-361). It was also shown that the Lord, charity and faith make one, just as do life, the will and the understanding; and if they are separated, each of them is destroyed like a pearl collapsing into dust (362-367). Moreover charity and faith are together present in good deeds (373ff).
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392. CHAPTER 7.
CHARITY, OR LOVE TO THE NEIGHBOR, AND GOOD WORKS
Having treated of faith, charity now follows, because faith and charity are conjoined like truth and good, and these two like light and heat in spring. This is said because spiritual light, which is the light that goes forth from the sun of the spiritual world, is in its essence truth; and consequently in that world wherever truth appears, it shines with a splendor proportionate to its purity; and spiritual heat, which also goes forth from that sun, in its essence is good. This too is said because it is the same with charity and faith as with good and truth; for charity is the complex of all things pertaining to the good that a man does to his neighbor, while faith is the complex of all things pertaining to the truth that a man thinks respecting God and things Divine.
[2] As, therefore, the truth of faith is spiritual light, and the good of charity spiritual heat, it follows that it is the same with that light and heat as with the light and heat of the natural world, that is to say, as by the conjunction of the latter all things on earth spring forth, so by the conjunction of the former all things spring forth in the human mind; but with the distinction that on the earth this growth is effected by natural heat and light, but in the human mind it is effected by spiritual heat and light, and this latter being spiritual, is wisdom and intelligence. Moreover, as there is a correspondence between these, the human mind in which charity is conjoined with faith and faith with charity is in the Word likened to a garden, and this is what is meant by the garden of Eden. (This has been fully shown in the Arcana Coelestia, published in London.)
[3] Again, having treated of faith, charity must be treated of for the further reason that otherwise what faith is could not be comprehended, since, as stated and shown in the preceding chapter, faith without charity is not faith, nor is charity without faith charity, and neither of them is living except from the Lord (n. 355-361); also that the Lord, charity, and faith make one, like life, will, and understanding, and if they are divided, each perishes, like a pearl reduced to powder (n. 362-367); and finally, that charity and faith are together in good works (n. 373-378).
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392. CHAPTER VII
CHARITY, OR LOVE TOWARDS THE NEIGHBOR, AND GOOD WORKS
Having treated of faith, we now proceed to treat of charity, for faith and charity are united like good and truth, and these two are like the light and heat in springtime. This comparison is used because spiritual light, which is the light proceeding from the Sun of the spiritual world, is in its essence truth; and truth in that world, wherever it appears, shines with a splendor according to its purity; and spiritual heat, which also proceeds from that Sun, is in its essence good. These things are stated because it is the same with charity and faith as with good and truth; for charity is the aggregate of all things pertaining to good which a man does to the neighbor, and faith is the aggregate of all things pertaining to truth which are the subject of his thought concerning God and Divine things. Since, then, the truth of faith is spiritual light, and the good of charity spiritual heat, the same may be said of them as of their counterparts in the natural world; and as from the union of their natural counterparts all things on the earth blossom and bear fruit, so from their conjunction all things in the human mind flourish. Just as natural heat and light cause the earth to blossom forth, so spiritual heat and light cause the human mind to blossom forth, and produce the spiritual fruits of wisdom and intelligence.
Moreover, there is a correspondence between those spiritual and natural things. Therefore, the human mind, in which charity is conjoined with faith and faith with charity, is compared in the Word to a garden; and this is what is meant by the Garden of Eden, as is fully shown in the Arcana Caelestia, published in London. It must be observed, however, that unless an exposition of the doctrine of charity follows that of faith, what faith is cannot be understood; for in the preceding chapter it has been stated and shown that faith without charity is not faith, and that charity without faith is not charity, and that neither of them lives but from the Lord, Nos. 355-361; also that the Lord, charity and faith make one, like life, will and understanding, and if they are divided each is destroyed like a pearl crushed to powder, Nos. 382-387; and further, that charity and faith are together in good works, 373 and following numbers.
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392. CAPUT SEPTIMUM
DE CHARITATE SEU AMORE ERGA PROXIMUM
ET DE BONIS OPERIBUS.
Actum est de Fide, sequitur nunc de Charitate, quia Fides et Charitas conjunctae sunt, sicut Verum et Bonum, et haec duo sicut Lux et Calor tempore veris; hoc dicitur, quoniam Lux Spiritualis, quae est Lux quae procedit a Sole Mundi spiritualis, in sua essentia est Verum, quapropter Verum in illo Mundo, ubicunque apparet, cum splendore secundum puritatem ejus lucet, et Calor Spiritualis, qui etiam ab illo Sole procedit, in sua essentia est bonum. Haec dicta sunt, quoniam simile est cum Charitate et Fide, sicut est cum Bono et Vero, Charitas enim est complexus omnium Boni, quae homo facit Proximo, et Fides est complexus omnium Veri, quae homo cogitat de Deo et de Divinis.
[2] Cum itaque Verum fidei est Lux Spiritualis, et Bonum Charitatis est Calor spiritualis, sequitur quod simile sit cum duobus istis, quemadmodum est cum duobus ejusdem nominis in Naturali Mundo; videlicet, quod ex conjunctione illorum floreant omnia super Tellure, ita similiter ex conjunctione illorum floreant omnia in Mente humana; sed cum discrimine, quod super Tellure efflorescentiam faciant Calor et Lux naturalis, sed quod in Mente humana efflorescentiam faciant Calor et Lux Spiritualis, 1 et quod haec efflorescentia, quia est spiritualis, sit Sapientia et Intelligentia; est quoque correspondentia inter illa; quapropter Mens humana, in qua Charitas conjuncta est Fidei, et Fides Charitati, in Verbo assimilatur Horto, et quoque intelligitur per Hortum Edenis; quod ita sit, in ARCANIS COELESTIBUS Londini editis plene ostensum est.
[3] Porro sciendum est, quod nisi agatur de Charitate postquam actum est de Fide, non possit comprehendi quid Fides, quoniam, ut in praecedente Capite dictum et ostensum est, Fides absque Charitate non est Fides, nec Charitas absque Fide est Charitas, ac utraque nisi a Domino non vivit, 355-361. Tum, Quod Dominus, Charitas et Fides, unum faciant sicut Vita, Voluntas et Intellectus, et quod si dividuntur, unumquodvis pereat, sicut unio dilapsa in pollinem, 362-367. Et insuper, quod Charitas et Fides simul sint in Bonis operibus 373, seq.
Footnotes:
1. Prima editio: Spritualis.