[2] A man can also act freely contrary to reason, likewise not freely in
accord with reason: then nothing is appropriated to him--what he does is
only of the mouth and body, not of the spirit or heart; only what is of
the spirit and heart, when it is also of the mouth and body, is
appropriated. The truth of this can be illustrated by many things, but
this is not the place.

[3] By being appropriated to man is meant entering his life and becoming
part of it, consequently becoming his own. It will be seen in what
follows that there is nothing, however, which is man's very own; it only
seems to him as if it were. Only this now: all the good a man does in
freedom according to reason is appropriated to him as if it were his
because it seems to be his in that he thinks, wills, speaks and does it.
Good is not man's, however, but the Lord's with man (above, n. 76). How
evil is appropriated to man will appear in a section of its own.

79. We said that what a man does in freedom in accord with his thought
also remains. For nothing that a man has appropriated to himself can be
eradicated; it has been made part of his love and at the same time of his
reason, or of his will and at the same time of his understanding, and so
of his life. It can be put aside indeed, but not cast out; put aside, it
is borne from center to periphery, where it stays; this is what we mean
by its remaining.

[2] If, for example, in boyhood or youth, a man appropriated an evil to
himself by doing it with enjoyment from love of it--a fraud, blasphemy,
revenge, or fornication--having done it freely with the assent of thought,
he made it his; but if later he repents, shuns it and considers it a sin
to be averse from, and so desists from it freely according to reason,
then the opposite good is appropriated to him. Good then takes the center