celestial, but defiled in the
understanding it become sensuous and corporeal" (nn. 422-424); "What is
true of love and wisdom and their union is true of charity and faith and
their conjunction" (nn. 427-430). What charity in heaven is, see n. 431.

16. (vii) _The Lord does not suffer anything to be divided; it must be
either in good and at the same time in truth, or in evil and at the same
time in falsity._ The Lord's divine providence has for its goal, and to
this end it labors, that man shall be in good and at the same time in
truth. For then he is his own good and love and his own truth and wisdom;
thereby the human being is human, for he is then an image of the Lord.
But while he lives in the world he can be in good and at the same time in
falsity, likewise in evil and at the same time in truth, indeed in evil
and at the same time in good, and thus be double. As the cleavage
destroys the Lord's image in him and thus the man, the Lord's divine
providence takes care in every least act that this division shall not be.
And as it is better for man to be in evil and at the same time in falsity
than to be in good and at the same time in evil, the Lord permits it, not
as one willing it, but as one unable to resist because of the end sought,
which is salvation.

[2] A man can be simultaneously in evil and in truth and the Lord be
unable to prevent it in view of the end, which is salvation, for the
reason that man's understanding can be raised into the light of wisdom
and see truths, or acknowledge them when he hears them, while his love
remains below. Thus a man can be in heaven as to understanding, while as
to his love he is in hell. This is not denied him, because the two
faculties of liberty and rationality, by virtue of which he is a human
being and distinguished from beasts and by which alone he can be
regenerated and thus saved, cannot be taken away. By means of them, he
can act according to wisdom and at the same time according to an unwise
love. From wisdom above he can view the love below and also the thoughts,
intentions and affections, therefore the evils and falsities as well as
the goods and truths of his life and doctrine, without a knowledge and
recognition of which he cannot be reformed. We spoke of the two faculties
before and shall say more in what follows. What has been said explains
how man can be simultaneously in good and truth, or in evil and falsity,
or in mixtures of them.

17. In this world a man