1071# 启17:13.“这些人都有一个心思，将自己的能力和权柄给那兽”表示这些人一致认为，圣言是神性真理，教会在教义上必须依靠它。这从“有一个心思”和“将自己的能力和权柄给那兽”的含义清楚可知：“有一个心思”是指一致；“将自己的能力和权柄给那兽”是指承认圣言是神性真理，教会在教义上必须依靠它；因为“兽”表示圣言（可参看AE1038节）；“将能力和权柄给它”表示承认它是神性真理，教会的教义来自这神性真理。前面说明，高卢派教会承认圣言是神性真理，并在那些作为得救手段的事物上，将神性灵感归于圣言的一切细节，没有将同等的神性灵感归于教皇的法令；欧洲的其它教会也是如此；这事的发生是出于主的圣治，免得基督教会被完全摧毁。原因在于，人通过圣言与天堂交流和结合，并通过天堂与主交流和结合；通过教皇的言论和法令与天堂并主交流和结合是决无可能的，因为他们不是以拯救灵魂为目的，而是以统治为目的。以统治为目的，尤其以统治天堂和教会为目的的一切法令和法规都与地狱相通，并导致与地狱的结合。由此明显可知，“将自己的能力和权柄给那兽的十王”表示什么。
（关于圣言续）
由于根据约翰福音中的这些话，即：圣言成了肉身，住在我们中间，我们也见过祂的荣耀，正是父独生子的荣耀（约翰福音1:14），就其在世上的人身而言，主是圣言，也就是神性真理，这一点不能不超出理解，所以要尽可能地再次予以解释，以便理解。论到每一个重生之人，可以说，他就是自己的真理和自己的良善，因为其理解力的思维来自真理，其意愿的情感来自良善。因此，无论你说一个人就是他自己的理解力和自己的意愿，还是说一个人就是他自己的真理和自己的良善，都是一样的。身体只是服从；因为它说人出于理解力所思考的事，做他出于情感所愿意做的事。因此，身体和这些事相互对应，构成一体，就像结果和它的有效原因一样；它们合起来构成人。正如论到重生之人，可以说他就是自己的真理和自己的良善，论到作为人的主，同样可以说祂是真理本身或神性真理，是良善本身或神性良善。这一切使以下真理变得清晰，即：就其在世上的人身而言，主是神性真理，也就是圣言；那时祂所说的一切都是神性真理，也就是圣言；后来，当祂去往父那里，也就是与父合而为一时，从祂发出的神性真理就是真理的灵，真理的灵从祂那里，同时也从祂里面的父那里出来并行进。
1071. (Verse 13) These have one mind, and shall deliver up their power and authority to the beast. That this signifies agreement that the Word is the Divine truth, on which the church as to its doctrine must depend, is evident from the signification of having one mind, as denoting agreement; and from the signification of delivering up their power and authority to the beast, as denoting acknowledgment that the Word is the Divine truth, on which the church as to its doctrine must depend. For by the beast is signified the Word, as may be seen above (n. 1038); and, by delivering up to it power and authority, is signified to acknowledge it as Divine truth, from which is the doctrine of the church.
It was said above that the Gallican church acknowledges the Word as Divine truth, and attributes Divine inspiration to the particulars of the Word, and to the edicts of the Pope not an equal [Divine inspiration] as to those things that are the means of salvation. And also others in Europe; and this has come to pass of the Lord's Divine Providence, lest the Christian Church should be entirely destroyed. The reason is, that by means of the Word man has communication and also conjunction with heaven, and by means of heaven with the Lord; and because no communication and conjunction with heaven and with the Lord can possibly exist by means of the utterances and edicts of the Pope, since they have not for their end the salvation of souls, but domination. And all edicts and statutes which have domination for their end, especially over the things of heaven and the church, have communication, and cause conjunction, with hell. From these things it is evident what is signified by the ten kings who delivered up their power and authority to the beast.
Continuation concerning the Word:-
[2] But because it cannot but transcend the apprehension that the Lord as to the Human in the world was the Word, that is, Divine truth, according to these words in John:
"And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father" (1:14);
therefore, as far as possible, it shall be again explained to the apprehension. It may be said of every regenerate man that he is his own truth and his own good, because the thought of his understanding is from truths, and the affection of his will from goods. Therefore, whether it is said that a man is his own understanding and his own will, or that a man is his own truth and his own good, it amounts to the same.
[3] The body merely obeys; for it speaks what man thinks from the understanding, and does what he wills from affection. Thus the body and these [things] mutually correspond to each other, and make one, like the effect and its efficient cause; and, taken together, they constitute the Human. As it may be said of the regenerate man, that he is his own truth and his own good, so it may be said of the Lord as Man, that He is Truth itself or Divine truth, and good itself or Divine Good.
From these things, then, the truth becomes clear that the Lord as to His Human in the world was Divine truth, that is, the Word; and that, consequently, everything He said was Divine truth, which is the Word; and that, afterwards, when He went to the Father, that is, when He was made one with the Father, the Divine truth proceeding from Him is the Spirit of Truth, which goes forth and proceeds from Him, and at the same time from the Father in Him.
1071. Verse 13. These have one mind, and shall give over their power and authority to the beast, signifies the unanimity of such that the Word is the Divine truth, on which the church as to its doctrine must depend. This is evident from the signification of "having one mind," as being unanimity; also from the signification of "giving over their power and authority to the beast," as being that the Word is the Divine truth, on which the church as to its doctrine must depend; for "the beast" signifies the Word (See above, n. 1038); and "to give over to it power and authority" signifies to acknowledge it to be the Divine truth, from which is the doctrine of the church. It has been said above that the Gallican Church acknowledges the Word to be the Divine truth, and ascribes a Divine inspiration to all the particulars of the Word, and not an equal Divine inspiration to the decrees of the Pope as to those things which are means of salvation; and the same is true of others in the European world; and this has come to pass from the Divine Providence of the Lord, that the Christian Church might not be wholly destroyed, because by means of the Word man has communication and conjunction with heaven, and through heaven with the Lord; and communication and conjunction with heaven and with the Lord cannot possibly be given through the declarations and decrees of the Pope, since these have not for their end the salvation of souls, but dominion; and all edicts and statutes that have dominion as their end, especially over the things of heaven and the church, have communication with hell, and effect conjunction with hell. From all this the signification of "the ten kings who gave over their power and authority to the beast" is evident.
(Continuation respecting the Word.)
[2] As it cannot but transcend the comprehension that the Lord in relation to His Human in the world was the Word, that is, the Divine truth, according to these words in John:
And the Word became flesh, and dwelt among us, and we saw His glory, the glory as of the only-begotten of the Father (John 1:14),
it shall be again explained to the comprehension as far as possible. It can be said of every regenerate man that he is his own truth and his own good, since the thought which belongs to his understanding is from truths, and the affection which belongs to his will is from goods. Whether you say, therefore, that a man is his own understanding and his own will, or that a man is his own truth and his own good, it amounts to the same thing. The body is mere obedience; for it speaks that which man thinks from the understanding, and does that which he wills from affection. Thus these things and the body mutually correspond and make one, like an effect and its effecting cause; and these taken together constitute the human.
[3] As it can be said of the regenerate man that he is his own truth and his own good, so it can be said of the Lord as Man, that He is the truth itself or the Divine truth, and good itself or the Divine good. All this makes evident the truth that the Lord as to His Human in the world was the Divine truth, that is, the Word; and that everything that He then spoke was the Divine truth, which is the Word; and that afterwards when He went to the Father, that is, became one with the Father, the Divine truth proceeding from Him is the Spirit of truth, which goes forth and proceeds from Him, and at the same time from the Father in Him.
1071. (Vers. 13.) "Hi unam sententiam habent, et potentiam et potestatem suam bestiae tradent." - Quod significet unanimitatem, quod Verbum sit Divinum Verum, a quo ecclesia quoad doctrinam suam dependet, constat ex significatione "unam sententiam habere", quod sit unanimitas; et ex significatione "potentiam et potestatem bestiae tradere", quod sit quod Verbum sit Divinum Verum, ex quo ecclesia quoad doctrinam dependet, per "bestiam" enim significatur Verbum (videatur supra, n. 1038), et per "tradere ei potentiam et potestatem" significatur agnoscere id pro Divino Vero, ex quo ecclesiae sit doctrina. Supra dictum est quod Ecclesia Gallicana Verbum pro Divino Vero agnoscat, ac Divinam inspirationem singulis Verbi addicat, et dictaminibus papae non parem quoad illa quae media salvationis sunt; et quod similiter alii in Europaeo orbe; et quod hoc ex Divina providentia Domini factum sit, ne EcclesiaChristiana prorsus interiret, ex causa quia per Verbum est homini communicatio et quoque conjunctio cum caelo, et per caelum cum Domino; et quod prorsus non dari possit communicatio et conjunctio cum caelo et cum Domino per enuntiata et dictata papae, quia illa non pro fine habent salutem animarum, sed dominationem; et omnia, edicta et statuta, quae pro fine habent dominationem, imprimis super illa quae caeli et ecclesiae sunt, communicationem habent et conjunctionem faciunt cum inferno. Ex his patet quid per "decem reges, qui potentiam et potestatem suam bestiae tradent", significatur.
[2] (Continuatio de Verbo.)
Sed quia non potest non transcendere captum, quod Dominus quoad Humanum in mundo fuerit Verbum, hoc est, Divinum Verum, secundum haec apud Johannem,
"Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius, gloriam sicut Unigeniti ex Patre" (cap. 1:14),
ideo quantum potest, ad captum iterum explicabitur. De unoquovis homine regenerato dici potest quod sit suum verum et suum bonum, quoniam cogitatio quae est intellectus ejus est ex veris, et affectio quae est voluntatis ejus est ex bonis; quare sive dicas quod homo sit suus intellectus et sua voluntas, sive dicas quod homo sit suum verum et suum bonum, consimile est: corpus est modo obedientia, nam id loquitur quod homo ex intellectu cogitat, et facit quod ex affectione vult: ita corpus et illa sibi mutuo correspondent, et unum faciunt, sicut effectus et causa efficiens; illa simul sumpta sunt humanum.
[3] Sicut de homine regenerato potest dici quod sit suum verum et suum bonum, ita potest de Domino ut Homine dici quod sit ipsum Verum seu Divinum Verum, ac ipsum Bonum seu Divinum Bonum. Ex his nunc veritas constat, quod Dominus quoad Humanum suum in mundo fuerit Divinum Verum, hoc est, Verbum; et quod tunc omne quod locutus est, fuerit Divinum Verum, quod est Verbum: et quod postea, dum abivit ad Patrem, id est, cum unum factus est cum Patre, Divinum Verum procedens ab Ipso sit Spiritus Veritatis, qui ex Ipso et simul ex Patre in Ipse exit et procedit.