400# 四、论自我之爱与世界之爱
（一）自我之爱，就是只愿自己得益，而不愿他人得益，除非是为自己的缘故；即便对教会、祖国、任何社会共同体或邻舍，亦是如此。并且，他即使向他们行善，也只是为了自己的名声、尊荣与荣耀；若在他所行之善中看不见这些，他心里便说：“这与我何干？何必如此？于我何益？”于是弃而不为。由此可见，凡在自我之爱中的人，并不爱教会，也不爱祖国，不爱社会共同体，不爱邻舍，也不爱任何真正的良善；他只爱自己和属乎自己的东西。
（二）人在凡所思想与所行之事上，若不注视邻舍，亦即不注视公共之善，更不注视主，而只注视自己和属乎自己的人，他便在自我之爱中。因此，凡他为自己和属乎自己的人而行的一切，皆出于自我之爱；即便他为公共之善而行，也只是为使自己显现；即便他为邻舍而行，也只是为使邻舍有利于自己。
（三）这里说“为自己和属乎自己的人”，是因为凡爱自己的人，也爱属乎自己的人；具体而言，就是他的子女和后裔；广义而言，则是一切与他合为一体、并被他称为“自己人”的人。爱这些人，也就是爱自己；因为他看他们仿佛在自己里面，也看自己在他们里面。在他称为“自己人”的人中，也包括一切称赞他、尊崇他、敬奉他的人。至于其余的人，他固然以身体之眼看他们为人，但以自己灵之眼看他们，几乎不过如同幻影。
（四）凡在自己面前轻视邻舍的人，就是在自我之爱中；若邻舍不利于他，不尊敬他、敬奉他，他便视邻舍为仇敌。若因此憎恨邻舍，并迫害邻舍，他便更深地在自我之爱中；若因此向邻舍燃起报复之心，并渴望其毁灭，他便更甚。这样的人，最终便喜爱残忍。
（五）自我之爱的性质，可以由它与天堂之爱的比较而得知。天堂之爱，是为用而爱用，或为善而爱善；这些用与善，是人向教会、祖国、社会共同体和邻舍所施行的。然而，凡为自己而爱这些的人，并非真正爱这些，只不过把它们当作仆役来爱，因为它们服务于自己。由此可知，凡在自我之爱中的人，愿教会、祖国、社会共同体和邻舍服事他，而不是他服事它们；他把自己置于它们之上，把它们置于自己之下。
（六）再者，一个人在天堂之爱中有多少，也就是在爱用与善，并在施行它们时心中受愉悦所感动有多少，他就有多少受主引导；因为此爱乃是主自己所在之爱，也是从主而来之爱。反之，一个人在自我之爱中有多少，他就有多少受自己引导，也就有多少受自己的自我本有引导；而人的自我本有无非是邪恶，因为它是他的遗传之恶，也就是爱自己过于爱上帝，爱世界过于爱天堂。
（七）自我之爱还有这样的性质：它的缰绳被放松多少，也就是外在约束被除去多少——这些约束就是对法律及其刑罚的惧怕，对丧失名声、尊荣、利益、职分和生命的惧怕——它便冲荡而出多少，以至于不仅想统治整个地上世界，也想统治天堂，甚至统治上帝自己；对它而言，绝无任何界限或终止。这隐藏在每一个处于自我之爱中的人里面，尽管在世人面前并不显明，因为上述缰绳与约束拦阻着他；凡这样的人，一遇见不可能之事，便暂时止住，直到它成为可能为止。由于这些缘故，处于这种爱中的人并不知道，自己里面隐藏着如此疯狂而无边界的贪欲。然而，此事诚然如此，人人都能在有权势者和君王身上看见；他们若没有这些缰绳、约束与不可能之事，就会冲荡而出，征服行省与王国，凡能成功之处皆使之屈服，并渴求越界的权能与荣耀。此事在那些把统治权扩展到天堂，并把主的一切神性权能转移到自己身上的人那里，更为显明；这些人不断渴望更多。
（八）统治有两种：一种出于对邻之爱，另一种出于自我之爱。这两种统治彼此相反。凡出于对邻之爱而统治的人，愿一切人得益；他所爱的，无过于施行用，也就是服事他人。服事他人，就是因愿他人得益而向他人行善，并施行用。这就是他的爱，也就是他心中的愉悦。这样的人越被提升至尊位，也越欢喜；但不是因尊位本身而欢喜，而是因他由此能以更丰盛的数量、更高的程度施行用。在诸天之中，统治便是如此。反之，凡出于自我之爱而统治的人，不愿任何人得益，只愿自己和属乎自己的人得益；他所施行的用，乃是为了自己的尊荣与荣耀，而这些对他来说才是唯一的用。他服事他人，目的乃是使自己被服事、被尊荣，并得以统治；他追求尊位，不是为了他可施行的良善，而是为了处于高位与荣耀之中，并由此处于自己心中的愉悦。
（九）统治之爱在每个人离世之后仍然存留。凡在世上出于对邻之爱而统治的人，在诸天中也被托付统治；那时统治的并不是他们，而是他们所爱的用与良善在统治；而当用与良善统治时，乃是主在统治。反之，凡在世上出于自我之爱而统治的人，离世之后便被废黜，并被降为奴役。由此现在可以知道，哪些人是在自我之爱中。至于他们在外在形态上显为高傲还是谦卑，并不重要；因为这些事在内在人中，而内在人多被人隐藏，外在人则被教导去伪装那些属于爱公共之善与爱邻舍的事，也就是伪装相反之事；而这同样也是为自己的缘故。他们知道，爱公共之善与爱邻舍，会在内在上感动所有人，他们也会因此被人重视。其所以能感动人，是因为天堂流入这种爱中。
（十）凡在自我之爱中的人，他们里面的邪恶，总体而言，是轻视他人、嫉妒、敌视那些不利于自己的人，并由此产生仇恨；还有各种憎恨、报复、诡计、欺诈、无怜悯与残忍。凡有这些邪恶之处，也有对上帝以及对属于教会的神性事物——即真理与良善——的轻视；他们若尊重这些，也只是用口，而非用心。又因这些邪恶由此而来，类似的伪谬也由此而来，因为伪谬出于邪恶。
（十一）至于世界之爱，则是愿以任何技艺把他人的财富转归自己，并把心置于财富中，且容许世界把他从属灵之爱——也就是对邻之爱——中拉回并引离，因而从天堂中拉回并引离。凡渴望以各种技艺把他人的财物转归自己的人，就是在世界之爱中；尤其是那些借诡计与欺诈如此行，并视邻舍之善为无物的人。凡在这种爱中的人，贪求他人的财物；只要他们不惧怕法律，也不因利益而惧怕丧失名声，便会剥夺他人，甚至掠夺他人。
（十二）然而，世界之爱并不像自我之爱那样，在同等程度上反对天堂之爱，因为其中没有隐藏如此深重的邪恶。
（十三）这种爱有多种。有爱财富以便被提升至尊荣的；有爱尊荣与显位以便获取财富的；有因世界中使人愉悦的各种用途而爱财富的；有单为财富本身而爱财富的——这便是贪婪者的爱；诸如此类。财富所为之目的，称为用；而目的或用，乃是爱从中取得其性质之物。因为爱如何，取决于它所为之目的如何；其余的一切，都服事它为手段。
（十四）总而言之，自我之爱与世界之爱，全然反对于对主之爱与对邻之爱。因此，如上所述的自我之爱与世界之爱，乃是地狱之爱；它们也在地狱中掌权，并且在人里面构成地狱。反之，对主之爱与对邻之爱，乃是天堂之爱；它们也在天堂中掌权，并且在人里面构成天堂。
400# （4）具体的自我之爱和世界之爱。
（a）自我之爱在于只希望自己好，不希望别人好，除非为了自己，甚至不希望教会、国家、人类社会或同胞好。这爱还在于向他们行善，只是为了自己的名声、尊敬和荣耀；人若在向他人所行的良善中感知不到这些，就会在心里说：“这有什么意义呢？我为什么要这样做？这对我有什么好处？”然后就不再费心做事了。这清楚表明，处于自我之爱的人不爱教会、国家、社会、同胞，或任何真正的良善，只爱他自己和他所拥有的东西。
（b）当人在他的思维和行为中不关注邻舍，因而不关注公众，更不用说主了，只关注自己和自己人，因此做一切事都是为了自己和自己人，即便为了公众，那也只是为了表现，或即便为了邻舍，那也是为了给自己捞取一些好处时，他就处于自我之爱。
（c）之所以说为了自己和自己人，是因为爱自己的人也爱那些属于他的人，即自己人，尤其他的儿女和孙子孙女，以及总体上所有与他构成一体的人，他称他们为自己人。爱这些人就是爱他自己，因为他可以说在自己里面关注他们，并在他们里面关注自己。所有赞美他、尊敬他、向他献殷勤的人也包括在那些他称之为自己人的人当中。他的确用肉眼把其他所有人看作人，但用灵眼却把他们几乎看作幽灵或无名小卒。
（d）一个与自己相比鄙视邻舍，如果邻舍不向自己表示好感，不尊敬自己，不讨好自己，就视之为仇敌的人，就处于自我之爱。为了这些原因而恨恶并迫害邻舍的人更处于自我之爱；更何况那因此对邻舍充满报复，渴望毁灭他的人。这些人最终以残忍为快乐。
（e）通过与天堂之爱进行比较，可以清楚看到自我之爱的真正性质。天堂之爱在于为了功用而爱功用，或为了人为教会、国家、人类社会和同胞所行的良善而爱良善。但为了自己而爱他们的人，爱他们只是像爱他家里的仆人一样，因为仆人服侍他。由此可知，处于自我之爱的人希望教会、国家、社会和同胞为他服务，而不是他为他们服务；他把自己置于他们之上，把他们置于自己之下。
（f）此外，人越处于天堂之爱，即爱功用和良善，并在履行它们的过程中感到由衷的高兴，他就越被主引导，因为这就是主自己所处的爱，这爱来自祂。而另一方面，人越处于自我之爱，他越被自己引导，也越被他的自我引导；人的自我无非是邪恶，因为这是他的遗传之恶，遗传之恶在于爱自己胜过爱神，爱世界胜过爱天堂。
（g）此外，自我之爱还具有这种性质：缰绳越给它，也就是说，外在约束越被除去，如对法律及其惩罚的惧怕，对丧失名声、尊敬、利益、职位和生命的惧怕，它就越往前冲，直到它不仅渴望统治全世界，还渴望统治天堂，甚至统治神自己。它从来没有限度或尽头。这种欲望就潜伏在凡处于自我之爱的人里面，尽管它在世界面前可能并不明显，在世界上，它被刚才提到的约束和束缚阻止了。当这样的人遇到不可逾越的障碍时，他只是停下来保持安静，直等到这障碍被移除。因此，就连他自己都没有意识到，这种疯狂和无限的欲望就潜伏在他的爱中。然而，事实的确如此，谁都可以在统治者和国王身上看到这一点，他们没有这样的缰绳或制约、束缚和不可逾越的障碍，于是就往前冲，征服各个省和王国，并且只要成功，他们就渴望无限的权力和荣耀。这一点在那些将自己的统治扩展到天堂，将主的整个神性权柄都转给自己的人身上更明显；这些人不断地渴望更多，他们对权力的欲望是无法满足的。
（h）统治权有两种；一种来自对邻之爱，另一种来自自我之爱。这两种统治权是对立面。出于对邻之爱行使统治权的人渴望所有人的利益，只喜欢履行功用，从而为他人服务。为他人服务就是出于善意行善，并履行功用。这就是他的爱和心中的快乐。此外，他越晋升到很高的职位，就越高兴，不是因为职位高，而是因为他能在更大的范围和更大的规模上履行功用了。这就是天堂的统治权，或它的性质。而另一方面，出于自我之爱行使统治权的人只渴望自己和自己人的利益。他所履行的功用是为了他自己的名誉和荣耀，对他来说，名誉和荣耀是唯一的功用。他为他人服务的目的是，他自己可以被服侍、被尊敬，可以掌权。他追求高位不是为了他可以行善，而是为了他可以获得显赫和荣耀，并拥有它们所带给他的内心的快乐
（i）世上的生活结束后，对统治的爱仍留在每个人身上；但那些出于对邻之爱行使统治权的人在天堂也被赋予统治权。那时，不是他们在统治，而是他们所爱的功用和良善在统治；当功用和良善统治时，就是主在统治。然而，那些在世上出于自我之爱行使统治权的人，在结束世上的生活后，就会被赶下台，并沦为奴隶。由此明显可知，哪些人处于自我之爱。至于他们表面上看起来是什么样，是傲慢还是谦卑，则无关紧要，因为这些品质住在内在人中，或说属于内在人，并且大多数人都把内在人隐藏起来，而外在人则被训练，以假装爱公众、爱邻舍，从而伪装其真实性质的对立面。他们这样做是为了自我；因为他们知道，爱公众和邻舍会深深打动或影响所有人，并增加人们对他们的尊敬。对公众和邻舍的爱之所以如此深深打动人们，是因为天堂流入它。
（j）在那些处于自我之爱的人身上盛行的邪恶，一般来说是对他人的蔑视，嫉妒，对那些不支持他们的人的敌意和由此产生的实际敌对行为，各种仇恨，报复，狡诈，欺骗，无情和残忍。这些邪恶在哪里盛行，哪里就有对神、对神性事物，即教会的真理和良善的蔑视。即便他们尊重这些事物，那也只是用嘴巴，而不是用心。由于这些邪恶来自自我之爱，所以类似的虚假也来自它；因为虚假来自邪恶。
（k）世界之爱在于渴望不择手段地占有别人的财富，把心放在财富上，允许世界拖累一个人，使他分心，引导他远离属灵之爱，即对邻之爱，从而远离天堂。那些渴望通过各种手段将别人的财产据为己有的人，尤其那些想通过诡计和欺骗如此行，毫不关心邻舍利益的人，就处于世界之爱。那些处于这种爱的人垂涎或贪恋别人的财产，并且只要他们不害怕法律，因财富或利益而不害怕丧失名声，他们就会占有别人的财产，甚至掠夺。
（l）然而，世界之爱不像自我之爱那样与天堂之爱对立，因为它里面隐藏的邪恶没有那么大。
（m）世界之爱具有多种形式。它可能是一种为了地位或晋升到更高的职位而对财富的爱；也可能是一种为了获得或增加财富而对荣誉和地位或高位的爱；还可能是一种为了获得世俗的快乐而对财富的爱；又可能是一种仅仅为了财富本身而对财富的爱，这是守财奴的爱；等等。追求财富的目的被称为财富的功用；爱从目的或功用中获得自己的品质；因为做任何事的目的是怎样的，爱就是怎样的，或说爱的性质取决于它所指向的目的；其它一切都作为手段而为它服务。
（n）总之，自我之爱和世界之爱与对主之爱和对邻之爱是直接对立的。因此，自我之爱和世界之爱，如前面所描述的，是地狱之爱；它们的确在地狱掌权作王，也构成人里面的地狱。但对主之爱和对邻之爱是天堂之爱；它们在天堂掌权作王，也构成人里面的天堂。
400. 4. Love for ourselves and love for the world in specific.
(a) Love for ourselves is wanting good things for ourselves alone and not wanting good things for others unless we benefit - not even if the others are the church, our country, any human community, or other people who live in the area. Love for ourselves also entails doing something good for others only if it benefits our own reputation, honor, and glory. If we do not see these benefits in the good things we are doing for others, we say at heart, "What's the point? Why should I do this? What's in it for me?" and we no longer bother to do them. Clearly then, if we are wrapped up in loving ourselves we do not love the church, our country, our community, other people in our area, or anything else that is truly good. We love only ourselves and our own things.
[2] (b) When we are not focusing on our neighbor or the public in the things that we think about and do, let alone the Lord, we are wrapped up in loving ourselves. We are thinking only about ourselves and our own people. To put it another way, this is our nature when everything we do is for ourselves and our own people; if we do anything for the public, we do it only to look good; if we do anything for our neighbors, we do it only so they will like us.
[3] (c) I say "for ourselves and our own people" because if we love ourselves we also love our own people - specifically our own children and grandchildren, and generally all the people around us whom we call our own. Loving them is the same as loving ourselves, because we look at them as if we were looking at ourselves and we see them in relation to ourselves. "Our own people" also includes all the people who praise us, respect us, and look up to us. The rest may look human to our physical eyes, but with the eyes of our spirit we more or less see them as phantoms.
[4] (d) Love for ourselves is what we have if we despise our neighbors in comparison with ourselves. It is what we have if we think of people as our enemies because they do not favor, revere, or adore us. We are deeper in this love if we hate and persecute our neighbors for feeling that way. And we are deeper still in this love if we have a burning desire for revenge against our neighbors and long for their destruction. If we have this nature, we eventually love to be savage.
[5] (e) We can see the nature of love for ourselves by comparing it with heavenly love. Heavenly love is a love for usefulness because it is useful; it is a love for the good things that we do for our church, our country, human society, and people in our area because they are good things to do. If, however, it is for our own sake that we love usefulness and good actions, we love them only as our drudges, because they serve us. Therefore if we love ourselves, we want our church, our country, human communities, and the people around us to serve us; we do not want to serve them. We place ourselves above them; we put them beneath ourselves.
[6] (f) Furthermore, the more we have a heavenly kind of love (we love actions that are useful and good and are moved with heartfelt pleasure when we do them), the more we are led by the Lord. This heavenly kind of love is the kind of love the Lord has; it is the kind of love that comes from him.
The more we love ourselves, the more we are led by ourselves and by our own self-centeredness. Our self-centeredness is nothing but evil. It is our hereditary evil. It is loving ourselves more than God and loving the world more than heaven.
[7] (g) The nature of love for ourselves is that the more the reins are let out - that is, the more its external constraints are removed, which are a fear of the law and its penalties and a fear of losing our reputation, respect, advantage, position, and life - the more our love for ourselves rushes on, until it wants to control not only the entire planet but also heaven and even God himself. It never has a limit or an end.
This limitless desire for control lies hidden within all people who are in love with themselves, although it is not visible to the world as long as the reins and constraints just mentioned hold them back. The nature of all people like this is that whenever further progress upward becomes impossible for them, they stay where they are until moving up becomes possible again. This explains why people who love themselves like this are unaware that there is an insane and limitless obsession hiding inside them.
No one can avoid seeing the truth of this, however, when looking at powerful people and monarchs - people who lack reins, constraints, and impossibilities. They rush on and overpower whole provinces and countries as long as they keep succeeding. They aspire to power and glory beyond all limits. This is particularly the case with people who extend their domain into heaven and transfer all the Lord's divine power to themselves. They always crave more.
[8] (h) There are two kinds of ruling power: one comes from love for our neighbor; the other comes from love for ourselves. They are opposite to each other. If we have ruling power because we love our neighbors, we want what is good for all. We love nothing more than being useful and serving others. Serving others is doing good and useful things for them because we wish them well. This is what we love to do and what gives pleasure to our heart. In this case, the more we are promoted to high positions, the happier we are, not because of the high positions but because of the useful things we can then do with a wider scope and greater magnitude. This is the nature of ruling power in the heavens.
On the other hand, if we have ruling power because we love ourselves, we want what is good for no one except ourselves and our own. The useful things we do are for our own honor and glory. As far as we are concerned, honor and glory are the only really useful things. If we serve others, it is for the purpose of being served and honored and having power. We pursue high positions not for the good things we could do but to have importance and glory and the heartfelt pleasure they bring us.
[9] (i) The particular love for ruling power that people have had stays with them after their life in the world. People who had power because they loved their neighbor are entrusted with power in the heavens. In that situation, they do not have the power: the good and useful causes they love have the power. And when good and useful causes have the power, the Lord has the power.
People who had ruling power in the world because they loved themselves are thrown out of office after their life in the world comes to an end. They are then forced into slavery.
The points above make it now possible to recognize which people have love for themselves. It does not matter how they seem in outer form, whether haughty or obsequious. The attributes discussed above are in their inner selves, and the inner self is hidden from most other people. Their outer selves are taught to pretend to love the public and their neighbors - the opposite of what they feel. This too they do for their own sake. They are aware that loving the public and their neighbors deeply affects people and increases people's respect for them. This strategy works because heaven flows into a love for the public and for one's neighbor.
[10] (j) The evil qualities generally found in people who love themselves are contempt for others, jealousy, unfriendliness toward people who do not favor them; a resulting hostility; and various kinds of hatred, vengefulness, guile, deceit, ruthlessness, and cruelty. Where you find evils like this, you also find contempt for God and for the divine things that are the true insights and good actions taught by the church. If such people honor these things, their respect is only verbal, not heartfelt. Because evils like these are present, related falsities are also present, since falsities come from evils.
[11] (k) Love for the world, on the other hand, is wanting to redirect other people's wealth to ourselves with whatever skill we have. It is putting our heart in riches and letting the world distract us and steer us away from spiritual love (love for our neighbor) and heaven. We have a love for the world if we long to redirect other people's possessions to ourselves by various methods, especially if we use trickery and deception, and have no concern for how our neighbor is doing. If we have this type of love, we have a strong and growing craving for good things other people have. Provided we do not fear the law or losing our reputation, we take people's things away, and in fact rob people blind.
[12] (l) Yet love for the world is not as opposite to heavenly love as love for ourselves is - the evils hidden in it are not as enormous.
[13] (m) Love for the world takes many forms. It can be a love we have for wealth in order to be promoted to higher positions. It can be a love for honor and high position for the sake of increasing our wealth. It can be a love for wealth for the sake of various benefits that gratify us in the world. It can be a love for wealth for the sake of wealth itself: this kind is miserly. And so on. Our purpose in gaining the wealth is the use we hope to get out of it. This purpose or use determines the quality of the love. The nature of any love is the nature of the purpose it has; everything else about it serves as a means.
[14] (n) To summarize, love for ourselves and love for the world are completely opposite to love for the Lord and love for our neighbor. Therefore love for ourselves and love for the world, as I have just described them, are hellish loves. In fact, they rule in hell. They also create a hell in us.
Love for the Lord, however, and love for our neighbor are heavenly loves. In fact, they rule in heaven. They also create a heaven in us.
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400. (iv) SELF-LOVE AND THE LOVE OF THE WORLD IN PARTICULAR.
1. Loving oneself is wishing oneself alone well, and no others except for one's own sake, so neither the church, nor one's country, nor any human community or fellow citizen. It also includes for instance doing good to them solely for the sake of one's own reputation, honour and glory. If someone does not see these advantages in the good deeds he does to them, he says in his heart, 'What does this matter? Why should I do this, and what do I get out of it?' So he puts a stop to them. From this it is plain that a person who is in a state of self-love does not love the church, his country or community, nor his fellow citizen, nor anything that is truly good, but only himself and what is his.
[2] 2. A person is in a state of self-love when in his thoughts and deeds he does not pay regard to the neighbour, so not to the public, much less the Lord, but only to himself and his own people; and consequently when he does everything for his own sake or for the sake of his people. If he does something for the sake of the public, it is only for show; and if he does it for his neighbour's sake, it is to win his favour.
[3] 3. We say for his own sake or for the sake of his people, because the person who loves himself also loves his people. These are in particular his children and grandchildren, and generally speaking all who act as one with him and whom he calls his own. Loving either of these groups is also loving oneself, for he looks on them as, so to speak, in himself, and he sees himself in them. The people he calls his own include also all who praise, honour and respect him. Other people he may regard as human beings with his physical eyes, but with the eyes of his spirit as hardly more than ghosts.
[4] 4. A person is in a state of self-love, when he despises the neighbour compared with himself, when he treats him as an enemy if he does not take his part, revere and respect him. He is even more in a state of self-love if on this account he hates the neighbour and persecutes him; more still, if on this account he burns to get his revenge on him and longs for his ruin. Such people end up by loving cruelty.
[5] 5. A comparison with heavenly love can show what self-love is like. Heavenly love is loving to perform services for their own sake, or the good deeds which a person does for the church, his country, his fellow men and fellow citizens for the sake of the good deeds themselves. On the other hand the person who loves them for his own sake, only loves them as he would servants, because they are of use to him. It follows from this that a person who is in a state of self-love wants the church, his country, the communities he belongs to and fellow citizens to be of use to him, rather than himself to be of use to them; so he sets himself above them and them beneath him.
[6] 6. Further, in so far as anyone has heavenly love, which is loving forms of service and good deeds and being heartily pleased when he performs them, so far is he led by the Lord, because that is the Lord's love and the love that comes from Him. On the other, in so far as anyone loves himself, so far does he lead himself, and so far is he led by the self (proprium). A person's self is inevitably evil, for it is his hereditary evil, which is loving oneself more than God, and the world more than heaven.
[7] 7. Another characteristic of self-love is that in so far as its restraints are relaxed, so far, that is, as external bonds are removed - fear of the law and legal penalties, fear of losing one's reputation, honours, profit, office and life - so far does it rush headlong, until it not only wants to rule over the whole world, but even heaven, in fact, God Himself. Nowhere does it set itself an end or limit. This desire lurks hidden in every person in a state of self-love, even if it is not plain for the world to see, since there the restraints and bonds just mentioned hold him back; and anyone of this character, when confronted with an impossibility, simply stops there until it does become possible. The result of both these facts is that a person who is in that state is unaware that such a crazy, limitless craving lies hidden within him. Yet the truth of this must be apparent to everyone in the case of dictators and kings who meet none of these restraints, bonds or impossibilities. They rush to subdue provinces and kingdoms so far as their success permits and they aspire to unlimited power and glory; even more so, if they extend their dominion to heaven and arrogate to themselves all the Lord's Divine power. These people continually seek to go further.
[8] 8. There are two types of power, one based on love towards the neighbour, the other on self-love. These two types of power are opposites. A person who wields power as a result of love to the neighbour, wishes the good of all, and likes nothing better than performing uses, or being of service to others. (Being of service to others is doing good to others because one wishes them well, and performing uses.) This is his love, and this is the pleasure of his heart. Also, in so far as he is advanced to high rank, he is pleased, not because of his rank, but because of the uses he is then better able to perform, and in more cases. Such is power in the heavens. On the other hand, the person who wields power as a result of self-love, wishes no one well, only himself and his own people. The services he performs are for his own honour and glory, for these are the only uses he recognises. He is of service to others only for the sake of having services done to him, of being honoured and given power. He seeks high rank not so as to be able to do good, but so as to hold a leading position and be highly honoured, and so fulfil his heart's pleasure.
[9] 9. The love of power still remains with everyone after his life in the world; but those who wielded power out of love towards the neighbour have power entrusted to them in the heavens too, but then it is not they, but the services and good deeds they love, which wield the power. It is the Lord who wields the power when services and deeds do. Those, however, who wielded power in the world out of self-love, are, after their life in the world is over, deposed and reduced to slavery.
These are the signs by which those who are in a state of self-love can be recognised. It makes no difference what they look like in outward appearance, whether they are proud or submissive. For such things belong in the internal man, and most people hide the internal, and train the external to put on a pretence of love for people and the neighbour, the opposite of what he really feels. They do this for their own sakes, for they know that loving people and the neighbour inwardly disposes all in their favour, so that they are the more esteemed. The reason people are so disposed is the influence heaven exerts on that love.
[10] 10. The evils to be found in those who are in a state of self-love are in general contempt for others, envy, unfriendliness to those who do not take their part, hostility arising from this, various kinds of hatred, vengeful behaviour, trickery, guile, hard-heartedness and cruelty. Where such evils exist, there is also contempt for God and what is God's, the truths and kinds of good which belong to the church. Any respect they pay to these is mere lip-service and not from the heart. Since evils of this sort arise from this love, there are also similar falsities, because falsities arise from evils.
[11] 11. The love of the world, however, is wanting by any means to divert others' wealth to oneself, setting one's heart on riches, and allowing worldly considerations to withdraw and seduce one from spiritual love, which is love towards the neighbour and so of heavenly origin. Those who love the world are those who desire to divert others' goods to themselves by various means, especially those who do so by guile and trickery, paying no heed to the neighbour's good. Those in the power of that love long for other people's goods, and, in so far as they are not afraid of the laws or loss of reputation by seeking gain, they deprive them of their goods, or rather plunder them.
[12] 12. But the love of the world is not so diametrically opposed to heavenly love as is self-love, since there are no such great evils hidden within it.
[13] 13. The love of the world takes many forms. It includes the love of wealth as a means of advancement to honours; the love of honours and distinctions as a means to acquiring wealth; the love of wealth for various purposes which give pleasure in the world; the love of wealth simply for the sake of wealth (that is the love of the miserly), and so on. The purpose for which wealth is desired is called its use; and it is the purpose or use which gives a love its quality, for the quality of love is determined by the purpose for which it is desired - all else serves as its means.
[14] 14. In short, self-love and the love of the world are totally opposed to love to the Lord and love towards the neighbour. Self-love and the love of the world, as described above, are therefore hellish loves; they are dominant in hell, and also cause hell to exist in a person. Love to the Lord, however, and love towards the neighbour are heavenly loves; they are dominant in heaven and also cause heaven to exist in a person.
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400. (4) Love of self and love of the world in particular.
1. The love of self is wishing well to oneself only, and not to others except for the sake of self, not even to the church, one's country, any human society, or to a fellow citizen; it is also doing good to them solely for the sake of one's own reputation, honor, and glory; and when these are not perceived in the good done to others, saying in one's heart, "What matters it? Why should I do this? What will I gain by it?"-and so leaving it undone. This makes evident that he who is in the love of self does not love the church, or his country, or society, or his fellow citizen, or anything truly good, but only himself and his own.
2. Man is in the love of self, when he has no regard for the neighbor in what he thinks and does, thus no regard for the public, still less for the Lord, but only for himself and those who belong to him, and therefore does everything for the sake of himself and those who belong to him, or if for the public's sake, it is for appearance only, or if for the neighbor, it is to obtain his favor.
3. It is said, for the sake of himself and those who belong to him; for he who loves himself loves also those who belong to him, who are especially his children and grandchildren, and in general all who make one with him, whom he calls his own. Loving these is loving himself, for he regards them, as it were, in himself, and himself in them. Among those whom he calls his own are also included all who praise, and honor, and pay court to him. All others he indeed looks upon with his bodily eyes as men, but with the eyes of his spirit he scarcely regards them otherwise than as specters.
4. That man is in the love of self, who despises his neighbor in comparison with himself, and who regards his neighbor as an enemy if he does not favor him and does not venerate and pay court to him. Still more in the love of self is he who for these reasons hates his neighbor and persecutes him; and still more he who on this account burns with revenge against him and desires his destruction. Such at length love to be cruel.
5. The nature of the love of self can be made clear by comparison with heavenly love. Heavenly love is loving uses for the sake of the uses, or goods for the sake of the goods which a man does for the church, his country, human society, and the fellow citizen. But he who loves these for his own sake, loves them only as he loves his household servants, because they serve him. From this it follows that he who is in the love of self, wishes the church, his country, society, and his fellow citizens to serve him, instead of his serving them; he places himself above them, and them beneath himself.
6. Again, so far as anyone is in heavenly love, which is loving uses and goods and having a heartfelt delight in promoting them, so far he is led by the Lord, because that is the love in which the Lord is, and which is from Him. But so far as anyone is in the love of self, so far he is led by himself, and so far is led by what is his own [proprium]; and man's own is nothing but evil, for it is his inherited evil, which is loving oneself more than God and the world more than heaven.
7. Moreover, the love of self is such, that so far as the reins are given to it, that is, so far as external bonds are removed, which are fear of the law and its penalties, of the loss of reputation, honor, wealth, office, or life, so far it rushes on until its desire is not only to rule over the whole world, but also over heaven, and even over God Himself. There is nowhere any limit or end to it. This lurks in everyone who is in the love of self, although it is not apparent before the world, where it is held in check by the reins and bonds just mentioned; and any such man, when the impossible blocks his way, remains quiet until the possible comes about. Because of all this the man who is in such a love is not aware that such an insane and limitless cupidity lurks within him. Nevertheless, that it is so, no one can help seeing in rulers and kings, to whom there are no such reins and bonds and impossibilities, who rush on and subjugate provinces and kingdoms, and so long as they are successful, aspire to unlimited power and glory. And still more is it visible in those who extend their dominion into heaven, and transfer to themselves the whole of the Lord's Divine power. These continually desire more.
8. There are two kinds of dominion; one of love towards the neighbor, and another of love of self. These two kinds of dominion are opposites. He who exercises dominion from love towards the neighbor, desires the good of all, and loves nothing better than to perform uses, thus to serve others. Serving others is doing good from good will, and performing uses. Such is his love, and the delight of his heart. Moreover, so far as he is elevated to dignities he rejoices in it, not on account of the dignities, but on account of the uses which he can then perform to a greater extent and in a higher degree. Such is dominion in the heavens. But he who exercises dominion from love of self desires the good of none but himself and his own. The uses he performs are for the sake of his own honor and glory, which to him are the only uses. His end in serving others is that he himself may be served and honored, and may rule. He seeks dignities not for the sake of the goods he may do, but in order that he may gain eminence and glory, and may thereby be in his heart's delight.
9. His love of dominion remains with everyone after his life in the world; but to those who have exercised dominion from love towards the neighbor there is also entrusted dominion in the heavens, and then it is not they who rule, but the uses and goods which they love; and when uses and goods rule, the Lord rules. But those who in the world exercised dominion from self-love, after their life in the world are made to abdicate, and are reduced to servitude. From all this it is known who these are who are in the love of self. It does not matter what they may seem to be externally, whether haughty or humble, since such things reside in the internal man, and, by most men, the internal man is kept hidden, while the external is trained to counterfeit what belongs to the love of the public and the neighbor, thus the contrary of what is within; and this too is done for the sake of self; for they know that loving the public and the neighbor interiorly affects all men, and that they to that extent gain esteem. This love thus affects men because heaven flows into it.
10. The evils that prevail with those who are in love of self are, in general, contempt of others, envy, enmity toward those who do not favor them, from which results hostility, hatred of various kinds, revenge, craft, deceit, unmercifulness, cruelty. And where such evils prevail, there is also a contempt of God, and of Divine things, which are the truths and goods of the church. If they honor these things, it is with the lips only, not with the heart. And because such evils are from love of self, like falsities are also from it; for falsities are from evils.
11. But love of the world is a desire to draw to oneself the wealth of others by any device whatever, to set the heart upon riches, and to permit the world to withdraw and lead one away from spiritual love, which is love towards the neighbor, that is, from heaven. Those are in love of the world who long to draw to themselves the goods of others by various devices, but especially those who wish to do so by craft and deceit, caring nothing for the good of the neighbor. Those who are in that love covet the goods of others, and so far as they do not fear the law and the loss of reputation on account of the gain, they get possession of others' goods, and even plunder them.
12. But love of the world is not opposed to heavenly love to such a degree as the love of self is, because so great evils are not concealed within it, 13. This love is manifold. There is a love of wealth as a means of being raised to honors; a love of honors and dignities as means of acquiring wealth; a love of wealth for the sake of various uses that afford worldly pleasure; a love of wealth for the mere sake of wealth, such as the avaricious have; and so on. The end for the sake of which wealth is sought is called the use, and it is the end or use from which love draws its quality; for such as the end is for which anything is done, such is the love; all else serves it as means 14. In a word, love of self and love of the world are directly opposite to love to the Lord and love towards the neighbor. Consequently love of self and love of the world, such as have just been described, are infernal loves, and these reign in hell, and also constitute hell in man. But love to the Lord and love towards the neighbor are heavenly loves, and these reign in heaven, and also constitute heaven in man.
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400. 1 (4) The Love of self and the Love of the World in particular. 1. The love of self consists in wishing well to oneself done, and to no others except for the sake of self; not even to the Church, to one's country, to any human society, or to a fellow-citizen. This love consists also in doing good to these, but only for the sake of one's own reputation, honor and glory; and if one does not see that these will be secured by so doing, one says in one's heart, 'What does it matter? Why should I do this? What advantage will it be to me?' and then nothing is done. Hence it is evident that he who is in the love of self does not love the Church, his country, society, his fellow-citizen, or anything truly good, but only himself and what he possesses.
[2] "A man is dominated by the love of self when in his thoughts and actions he has no regard for the neighbor, thus none for the public, and still less for the Lord, but only for himself and his own. Consequently, whilst everything he does is primarily for the sake of himself and his own, should he do anything for the public and for the neighbor, it is only for the sake of appearance; and to secure some favor for himself.
[3] "We say 'Himself and his own' for the man who loves himself also loves his own, in particular his children and his grand-children, and in general all who act in unity with him, and these he calls his own. Nevertheless, his love for these is nothing but the love of himself, for he regards them as it were in himself, and himself in them. Amongst those whom he calls his own are all those who praise, honor and pay court to him; all others he outwardly regards as men, but inwardly as little better than nobodies.
[4] "That man is in the love of self who despises his neighbor in comparison with himself, and who holds him as an enemy if he does not show him marks of favor, and pay him respect and attention. Still more is he dominated by the love of self who for such reasons hates and persecutes the neighbor; and more so still is he who burns with revenge against him, and seeks his destruction. Such men at length come to delight in cruelty.
[5] "The true nature of the love of self may be plainly seen by a comparison with heavenly love. Heavenly love consists in loving, for their own sake, the uses or goods which a man performs for the Church, for his country, for human society, and for a fellow-citizen; but he who loves these things for his own sake, loves them just as he loves his servants, because they minister to him. It follows, therefore, that he who is in the love of self, desires the Church, his country, human society and his fellow-citizens to minister to him, rather than that he should serve them; he places himself above them, and them beneath himself.
[6] "Moreover, so far as a man is in heavenly love, which consists in loving useful service and good deeds, and in experiencing heart-felt delight in their performance, he is led by the Lord; because this is the love in which the Lord Himself is, and which flows from Him. On the other hand, so far as anyone is in the love of self, he is led by himself, that is by his proprium, which is nothing but evil; for it is his hereditary evil, which consists in loving self in preference to God, and the world in preference to heaven.
[7] "The love of self is also of such a nature that in proportion as the reins are given to it, that is, so far as external restraints are removed, such as the fear of the law and its penalties, the loss of reputation, honor, gain, office and life, it cherishes an overwhelming lust to exercise dominion not only over the whole world, but also over heaven, and indeed over God Himself: it knows neither bound nor end. This desire lurks in every man who is dominated by the love of self, although it may not be evident to the world, where he is held in check by the ties and restraints just mentioned. When such a one meets with an insuperable obstacle, he simply pauses till it is removed. Thus even he himself does not know that such a mad, unbounded lust is lurking within his love. Anyone may see that this is so from the case of men armed with power and kings who, when not subject to such checks, restraints and insuperable obstacles, overrun and subdue provinces and kingdoms, so long as success attends them, aspiring after unlimited power and glory. This is still more apparent in the case of those who would extend their dominion into heaven, and transfer to themselves all the Divine power of the Lord: their lust for power is insatiable.
[8] "There are two kinds of dominion, one of love towards the neighbor, and the other of the love of self. These two kinds of dominion are directly opposed to each other. He who rules from love towards the neighbor, desires to promote the welfare of all, and loves nothing more than to perform uses, and so to serve others; (for to serve others is to do good to them from good will in the performance of uses). This is his love and the delight of his heart. Moreover, he rejoices when he is raised to positions of dignity, not on account of the dignity, but because the sphere of his usefulness is extended, and now includes uses of greater importance. Such is the dominion that is exercised in desires to promote the welfare of no one but himself and his own. The uses which he performs are done for the sake of his own honor and glory, which he regards as the only uses. He serves others in order that he may himself be served, honored and permitted to exercise dominion. He seeks positions of dignity, not for the sake of the goods he may do, but in order that he may obtain pre-eminence and glory, and thus enjoy hip heart's delight.
[9] "The love of dominion remains also for every one after his life in the world; but those who have exercised it from love towards the neighbor are entrusted also with dominion in the heavens. Then, however, it is not they who rule, but the uses and the goods which they love; and when these rule, the Lord rules. Those, however, who have ruled in the world from the love of self, are deposed after their life in the world, and reduced to a state of servitude.
From what has been said it may now be evident who are in the love of self. It matters not whether they outwardly appear haughty or humble, for such qualities belong to the internal man, which the majority of men conceal, while they train the external to assume the appearance of what belongs to the love of the public and the neighbor, an appearance that is contrary to their real nature. This they do for the sake of self, knowing that the love of the public and the neighbor affects all men interiorly and that they will be esteemed according as they appear to be influenced by this love. The love of the public and the neighbor affects men so because heaven enters into it by influx.
[10] "The evils which prevail in those who are in the love of self are, in general, contempt of others, envy, feelings of enmity against those who do not bestow favors on them, with actual hostility on this account; also hatred in various guises, revenge, cunning, deceit, unmercifulness and cruelty. Where there are such evils, there is also contempt of God and Divine things, which are the goods and truths of the Church. If any respect is shown to these, it is with the lips only, and not with the heart. As such evils result from the love of self, there are also similar falsities, for falsities have their origin in evils.
[11] "The love of the world consists in the desire to appropriate by any means the wealth of others, also in setting the heart on riches, and in suffering the world to drag down and lead one away from spiritual love, which love towards the neighbor is, and thus away from heaven. Those are in the love of the world who desire to appropriate to their own use the property of others by various devices, especially by cunning and deceit, esteeming the neighbor's good of no account. They also covet the property of others, and so far as they do not fear the law and the loss of reputation as long as they acquire wealth, they deprive them of their property and utterly despoil them.
[12] "The love of the world, however, is not so opposed to heavenly love as the love of self is, because the evils concealed in it are not so great.
[13] "The love of the world is manifold. It consists in the love of wealth for the sake of position, in the love of position and dignities as the means of obtaining wealth, in the love of wealth as the means of procuring worldly pleasure, in the love of wealth merely for its own sake, which is the love of misers, and so on in other instances. The end for which wealth is desired is called its use; and from the end or use the love derives its character, for the nature of the love is determined by the end to which it is directed: other things serve it as means.
[14] "In short, the love of self and the love of the world are in direct opposition to love to the Lord and love towards the neighbor. Therefore, the love of self and the love of the world, as described above, are infernal loves. They are, indeed, the reigning loves in hell, and constitute hell with man; but love to the Lord and love towards the neighbor are heavenly loves, and also reign in heaven, and constitute heaven with man."
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.
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400. IV. DE AMORE SUI ET AMORE MUNDI IN SPECIE. 1. Amor sui est sibi soli bene velle, et non aliis nisi propter se, ne quidem Ecclesiae, Patriae, alicui Societati humanae, aut concivi; ut et illis benefacere solum propter sui famam, honorem, et gloriam, quae nisi videt in bonis, quae illis facit, dicit corde, quid refert, cur hoc, et quid inde mihi, et sic omittit; unde patet, quod is, qui in amore sui est, non amet Ecclesiam, nec Patriam, nec Societatem, nec Concivem, nec aliquod vere Bonum, sed Solum se et sua.
[2] Homo in Amore sui est, quando in illis quae cogitat et facit, non intuetur proximum, ita non publicum, minus Dominum, sed modo Semet et Suos; consequenter, quando propter semet et suos omnia facit, et si propter Publicum, sit modo ut appareat, et si propter proximum, sit ut sibi faveat.
[3] Propter Semet et Suos dicitur, nam qui amat Se, etiam amat Suos, qui sunt in specie Liberi et Nepotes ejus, et in genere omnes, qui unum cum illo faciunt, quos Suos vocat; hos et illos amare est etiam Se amare, nam illos spectat quasi in se, et se in illis; inter illos, quos Suos vocat, sunt quoque omnes, qui eum laudant, honorant, et colunt. Reliquos quidem spectat oculis corporis ut homines, sed oculis spiritus sui vix aliter quam sicut larvas.
[4] Ille homo in Amore sui est, qui proximum contemnit prae se; qui inimicum illum habet, si non sibi favet, et si non se veneratur et colit: magis adhuc in Amore sui est, qui propterea proximum odio habet, et persequitur; et magis adhuc, qui propterea flagrat vindicta contra illum, et cupit ejus perniciem: tales tandem amant saevire.
[5] Ex comparatione cum Amore coelesti, constare potest, qualis est Amor sui; Amor coelestis est amare usus propter usus, seu bona propter bona, quae homo praestat Ecclesiae, Patriae, Societati humanae, et concivi; at qui amat illa propter Se, is non amat illa aliter quam famulitia, quia serviunt sibi: inde sequitur, quod qui in Amore sui est, velit ut Ecclesia, Patria, Societates humanae, et concives, serviant sibi, et non is illis; ponit se supra illos, et illos infra se.
[6] Porro, quantum quis in Amore coelesti est, qui est amare usus et bona, et affici jucundo cordis cum illa praestat, tantum ducitur a Domino, quia ille Amor est in quo Ipse, et qui ab Ipso: at quantum aliquis in Amore sui est, tantum ducitur a semet, et tantum ducitur a Proprio suo, et Proprium hominis non est nisi quam Malum, est enim Malum ejus haereditarium, quod est se amare prae Deo, et Mundum prae Coelo.
[7] Amor sui etiam talis est, ut quantum illi laxantur fraena, hoc est, removentur vincula externa, quae sunt timores pro lege et ejus poenis, proque jactura famae, honoris, lucri, functionis, et vitae, tantum ruat, usque ut non modo imperare velit super universum terrarum Orbem, sed etiam super Coelum, imo super Ipsum Deum; nusquam est ei aliquis terminus seu finis: hoc latet in unoquovis, qui in Amore sui est, tametsi non patet coram Mundo, ubi eum dicta fraena et vincula retinent; et quisque talis, ubi obviam fit impossibile, ibi subsistit, usque dum fit possibile; ex his et illis est, quod homo, qui in tali amore est, non sciat quod ejusmodi vesana absque limite cupido in illo lateat. Quod tamen ita sit, nemo non potest videre apud Potentes et Reges, quibus non talia frena, vincula et impossibilia sunt, qui ruunt et subjugant Provincias et Regna, quantum illis succedit, et adspirant ad potentiam et gloriam ultra limites: et magis apud illos qui Dominatum extendunt in Coelum, et omnem Potentiam Divinam Domini in se transferunt; hi continue cupiunt ultra.
[8] Sunt duo Dominii genera, unum Amoris erga proximum, et alterum Amoris sui: haec duo Dominia sunt sibi opposita; qui dominatur ex Amore erga proximum, is vult omnibus bonum, et nihil plus amat quam usus praestare, ita servire aliis; (Servire aliis est aliis ex bene velle bene facere, et usus praestare), hoc ejus Amor est, et hoc jucundum cordis ejus est; is quoque, quantum evehitur ad dignitates, tantum quoque laetatur, non propter dignitates, sed propter usus, quos tunc in pluri copia, et in majori gradu, praestare potest; tale Dominium est in Coelis: at qui dominatur ex Amore sui, is vult nulli bonum, sed solum sibi et suis; usus, quos praestat, sunt propter sui honorem et gloriam, quae ei sunt soli usus; servire aliis est ei propter finem ut serviatur, honoretur, et dominetur; 1 ambit dignitates, non propter bona, quae praestet, sed ut in eminentia et gloria sit, et inde in sui cordis jucundo.
[9] Amor Dominii manet etiam unumquemvis post vitam in Mundo; sed qui dominati sunt ex Amore erga proximum, illis concreditur etiam Dominatio in Coelis, et tunc illi non dominantur, sed usus et bona, quae amant, et cum usus et bona, dominatur Dominus: Qui autem in Mundo dominati sunt ex Amore sui, illi post vitam in Mundo, abdicantur, et rediguntur in servitutem. Ex his nunc cognoscitur, quinam in Amore sui sunt; non refert, quales apparent in externa forma, si vel elati, vel submissi, nam talia sunt in Interno homine, ac Internus homo a plerisque occultatur, et Externus instruitur mentiri illa quae Amoris Publici et proximi sunt, ita contraria; et hoc quoque propter se; sciunt enim, quod amare Publicum et proximum interius afficiat omnes, et quod tantum aestimentur; 2 quod afficiat, est quia Coelum in illum amorem influit.
[10] Mala, quae apud illos sunt qui in Amore sui, sunt in genere, Contemtus aliorum, Invidia, Inimicitia contra illos qui sibi non favent, Hostilitas inde, Odia varii generis, Vindictae, Astus, Doli, Immisericordia, Crudelitas: et ubi talia Mala sunt, est etiam Contemtus Dei et Divinorum, quae sunt vera et bona Ecclesiae; quae si honorant, est solum ore et non corde. Et quia talia Mala inde sunt, etiam sunt similia Falsa, nam ex malis sunt falsa.
[11] AMOR MUNDI autem, est velle aliorum Opes ad se derivare quacunque arte, ac in divitiis cor ponere, ac pati ut Mundus retrahat et abducat illum ab Amore Spirituali, qui est Amor erga proximum, ita a Coelo. Illi in Amore Mundi sunt, qui cupiunt aliorum bona in se derivare per varias artes, imprimis qui per astus et dolos, nihili facientes bonum proximi: illi qui in eo Amore sunt, concupiscunt aliorum bona, et quantum non timent leges, et jacturam famae propter lucrum, deprivant, imo depraedantur.
[12] Sed Amor mundi non in tali gradu est oppositus Amori coelesti, in quo est Amor sui, quoniam non tanta Mala in illo recondita sunt.
[13] Amor ille multiplex est; est Amor opum ut evehantur ad honores: est Amor honorum et dignitatum ut lucrentur opes: est Amor opum propter varios usus, quibus delectantur in Mundo: est Amor opum propter solas opes, talis Amor est avaris; et sic porro; finis propter quem opes, vocatur usus, ac finis seu usus est, a quo Amor suum quale trahit; nam talis est Amor, qualis est finis propter quem; reliqua ei serviunt ut media.
[14] Verbo, Amor sui et Amor mundi, sunt prorsus oppositi Amori in Dominum, et Amori erga proximum; quare Amor sui et Amor mundi, quales supra descripti sunt, sunt Amores infernales, regnant etiam in Inferno, et quoque faciunt Infernum apud hominem. Amor autem in Dominum, et Amor erga proximum, sunt Amores coelestes, regnant etiam in Coelo, et quoque faciunt 3 Coelum apud hominem.
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