86. Because an evil man as well as a good man has rationality and liberty, the evil man as well as the good can understand truth and do good. The evil man cannot do this in freedom according to reason, while a good man can; for the evil man is in the enjoyment of a love of evil, the good man in the enjoyment of a love of good. The truth which an evil man understands and the good he does are therefore not appropriated to him, as they are to the good man, and aside from appropriation there is no reformation or regeneration. With the evil man evils with their falsities occupy the center, as it were, and goods with their truths the circumference, but goods with their truths the center with the good man and evils with their falsities the periphery. In each case what is at the center is diffused to the circumference, as heat is from a fiery center and cold from an icy one. Thus with the wicked the good at the circumference is defiled by evils at the center, and with the good evils at the circumference grow mild from the good at the center. For this reason evils do not condemn a regenerating man, nor do goods save the unregenerate. 87. (v) _A man can be reformed and regenerated by means of the two faculties so far as he can be led by them to acknowledge that all truth and good which he thinks and does are from the Lord and not from himself._ What reformation and regeneration are has been told just above, likewise that man is reformed and regenerated by means of the two faculties of rationality and liberty. Because it is done by those faculties, something more is to be said of them. From rationality a man can understand and from liberty he can will, doing each as of himself. Yet he does not have the ability to will good in freedom and to do it in accord with reason unless he is regenerated. An evil man can will only evil in freedom and do it according to his thinking, which by confirmations he has made to be his reasoning. For evil can be confirmed as well as good, but is confirmed by fallacies and appearances which then become falsities; evil so confirmed seems to accord with reason. 88. Anyone thinking from interior understanding can see that the power to will and the power to understand are not from man, but from Him who has power itself, that is, power in its essence. Only think whence power is. Is it not from Him who has it in its full might, that is, who possesses it in and from Himself? Power in itself, therefore, is divine. All power must have a supply on which to draw and direction from an interior or higher self. Of itself the eye cannot see, nor the ear hear, nor the mouth speak, nor the hand do; there must be supply and direction from the mind. Nor can the mind of itself think or will this or that unless something more interior or higher determines the mind to it. The same is true of the power to understand and the power to will. These are possible only from Him who has in Himself the power of willing and understanding.