1096# 启18:2.“他有力地大声喊着”表示在天堂面前和教会里出于心中喜乐的显现。这从“喊着”、“有力”和“大声”的含义清楚可知：“喊着”是指显现，即：最后的审判已经施行在巴比伦身上，因为经上补充说：“大巴比伦倾倒了，倾倒了。”“有力”是指在天堂面前和教会里处于能力（我们在下文会谈到这一点）。“大声”是指心中的喜乐，因为出于心中喜乐的声音会变大。心中喜乐的原因是，最后的审判降临到“淫妇或巴比伦”所指的那些人之后，从主发出的神性真理就获得能力和光明，如前所述。“大声”表示心中的喜乐，因为所喊出的一切大声都来自某种情感，并照着爱的情感或程度而更强烈。“有力地”表示在天上和地上，因为有力表示能力，现在有能力将这些事显现在天堂和世界面前。现在有这种能力（对此，参看AE1093节）。
（关于《亚他那修信经》续）
向人打开天堂的最先和最首要的思维是关于神的思维；原因在于，神是天堂的全部或一切，以至于无论我们说天堂，还是说神，都是一样的。使得构成天堂的天使成为天使的神性事物合在一起就是神。这就是为何关于神的思维是向人打开天堂的所有思维中最先和最首要的思维，因为它是一切真理的头和总合，并热爱属天和属灵之物。不过，既有来自光的思维，也有来自爱的思维；只来自光的思维是对神存在的认识，这种认识看起来像是承认，其实不是。
凭来自光的思维，人会出现在天堂，但不会与天堂结合，因为唯独思维之光不能进行结合，而是人出现在主和天使面前的原因。事实上，这光就像冬天的光，人在冬天的光中看得和在夏天的光中一样清楚，然而，这光却不与大地，或任何树、灌木、花朵或草叶结合。此外，思想神和理解那些属于神的事物的能力通过天堂之光被植入每个人；但唯独来自这光的思维，也就是理智或理解力的思维，只能使他出现在主和天使面前，如前所述。
当一个人只处于关于神和与神有关的事物的理智或理解力的思维时，在天使从远处看来，他就像象牙或大理石的雕像，能行走，也能发出声音，但他的脸上和声音里还没有生命。在天使看来，他也比较像冬天里的一棵树，树枝光秃秃的，没有叶子；然而，当热与光结合时，如春天的情形，它就有希望长满叶子，然后结满果实。由于主要打开天堂的，是关于神的思维，所以主要关闭天堂的，是反对神的思维。
1096. And he cried out in strength with a great voice.- That this signifies manifestation before heaven and in the church from joy of heart, is evident from the signification of crying out, as denoting to make manifest, namely, that the Last Judgment was accomplished upon Babylon, for the words "Fallen, fallen is Babylon the great" follow; and from the signification of in strength, as denoting in power before heaven and in the church, of which we shall speak in what follows; and from the signification of a great voice, as denoting joy of heart, for from that the voice becomes great. The cause of the joy of heart was, that after the Last Judgment upon those who are meant by the harlot or Babylon, the Divine Truth, which proceeds from the Lord, acquired light and power as stated in the article above. A great voice signifies joy of heart, because exclamation in a loud voice proceeds from some affection, and is more intense according to the affection or degree of love. The reason why in strength signifies in heaven and on earth, is, that strength signifies power, and the power then existed of manifesting those things before heaven and the world. Concerning this power see above (n. 1093).
[2] Continuation concerning the Athanasian Creed.- The first and primary thought that opens heaven to man, is thought concerning God; the reason of this is, that God is the All of heaven, so that whether we speak of heaven or of God it is the same thing. The Divine things (Divina) taken together, which cause the angels, of whom heaven consists, to be angels, are God. This is the reason why thought concerning God is the first and primary of all the thoughts that open heaven to man; for it is the head and sum of all truths and loves celestial and spiritual. But there is thought from light, and there is thought from love, thought from light alone is the knowledge that God exists, which appears like acknowledgement, but is not.
[3] By thought from light, man has presence in heaven, but not conjunction with heaven. For the light of thought alone, does not conjoin, but is the cause of the presence of man before the Lord and the angels; for that light is like the light of winter, in which a man sees as clearly as in the light of summer, nevertheless that light does not enter into conjunction either with the earth, or with any tree, shrub, flower, or grass. In every man is implanted, by means of the light of heaven, the faculty of thinking about God, and, also, of understanding those things that pertain to God, but thought alone from that light, which is intellectual thought, is merely the cause of his presence before the Lord and before the angels, as said above.
[4] When a man is merely in intellectual thought concerning God and concerning those things which pertain to God, he appears then to the angels, from a distance, like an image of ivory or marble, which is capable of walking and uttering sounds, but in whose face and utterance there is yet no life. He also appears to the angels, comparatively, like a tree in winter time whose branches are bare and without leaves, which, is nevertheless, expected to be covered with leaves, and afterwards with fruit, when the heat is conjoined with light, as is the case in time of spring. As thought concerning God primarily opens heaven, so thought against God primarily closes heaven.
1096. Verse 2. And he cried out mightily with a great voice, signifies manifestation before heaven and in the church from joy of heart. This is evident from the signification of "crying out," as being to make manifest, namely, that the Last Judgment has been effected upon Babylon, for it is added, "Fallen, fallen is Babylon the great." Also from the signification of "mightily," as being in power before heaven and in the church (of which in what follows). Also from the signification of "a great voice," as being joy of heart, for from joy of heart the voice becomes great. The joy of heart was from this, that after the Last Judgment upon those who are meant by the "harlot" (or "Babylon"), power and light came to the Divine truth that proceeds from the Lord, according to those things which have been said in a preceding article. A "great voice" signifies joy of heart, because every great voice crying out comes from some affection, more intense according to the affection or degree of love. "Mightily" signifies in heaven and on earth, because might signifies power, and there was now the power to make these things manifest before heaven and before the world. That there was now this power, may be seen above (n. 1093).
(Continuation respecting the Athanasian Faith.)
[2] The first and foremost thought that opens heaven to man is thought about God, and for the reason that God is the all of heaven, even to the extent that whether we say heaven or God it is the same thing. The things Divine that make the angels of whom heaven consists to be angels are, when taken together, God; and this is why thought about God is the first and foremost of all the thoughts that open heaven to man, for it is the head and sum of all truths and loves celestial and spiritual. But there is thought from light, and there is thought from love; thought from light alone is knowledge that there is a God, which appears like acknowledgment but is not.
[3] By thought from light man has presence in heaven, but not conjunction with heaven, for the light of thought alone does not conjoin, but presents man as present to the Lord and the angels. For such light is like winter light, in which man sees with the same clearness as in summer light, and yet that light does not join itself to the earth, nor to any tree, shrub, flower, or blade of grass. Moreover, every man has implanted in him the faculty of thinking about God, and also of understanding in the light of heaven the things relating to God; but thought alone from that light, which is intellectual thought, merely causes his presence with the Lord and with angels, as has been said.
[4] When a man is in mere intellectual thought about God and about things relating to God, he appears to angels at a distance like an image of ivory or marble that can walk and utter sounds, but in whose face and in whose voice there is as yet no life. Also to the angels he appears comparatively like a tree in winter time, with naked branches without leaves, and yet of which some hope is cherished that it will be covered with leaves and afterwards with fruit, when to the light heat is joined, as in the spring time. As thought about God is what primarily opens heaven, so thought against God is what primarily closes heaven.
1096. [Vers. 2.] "Et exclamavit in virtute voce magna." - Quod significet manifestationem coram caelo et in ecclesia, ex gaudio cordis, constat ex significatione "exclamare", quod sit manifestare, nempe, quod super Babylonem ultimum judicium factum sit, nam sequitur, "Cecidit, cecidit Babylon magna"; ex significatione "in virtute", quod sit in potentia coram caelo et in ecclesia (de qua sequitur); et ex significatione "vocis magnae", quod sit gaudium cordis nam ex illo fit vox magna; gaudium cordis fuit inde, quod post ultimum judicium super illos qui per "meretricem" seu "Babylonem" intelliguntur, facta sit potentia et lux Divino Vero quod a Domino procedit, secundum illa quae in superiori articulo dicta sunt; quod "vox magna" significet gaudium cordis, est quia omnis vox magna, quae exclamatur, fit ex aliqua affectione, intensior secundum affectionem seu amoris gradum: quod "in virtute" significet in caelo et in terra, est quia "virtus" significat potentiam, et nunc potentia fuit manifestandi illa coram caelo et coram mundo; quod potentia nunc fuerit, videatur supra (n. 1093).
[2] (Continuatio de Fide Athanasiana)
Prima et primaria cogitatio quae aperit caelum homini, est cogitatio de Deo; causa est, quia Deus est omne caeli usque adeo ut sive dicas caelum, sive Deum, idem sit; Divina quae faciunt ut angeli sint angeli, ex quibus caelum, simul sumpta sunt Deus; inde est, quod cogitatio de Deo sit prima et primaria omnium cogitationum, quae caelum homini aperit; est enim caput et summa omnium veritatum et amorum caelestium et spiritualium. Sed datur cogitatio lucis, et datur cogitatio amoris: cogitatio solius lucis est cognitio quod Deus sit, apparens sicut agnitio, at usque non est.
[3] Per cogitationem lucis fit homini praesentia in caelo, sed non conjunctio cum caelo; lux enim cogitationis sola non conjungit, sed sistit hominem praesentem Domino et angelis; est enim illa lux sicut lux hiemalis, in qua homo aeque clare videt sicut in luce aestiva; attamen ea lux non se conjungit terrae, nec alicui arbori, frutici, flori aut gramini est etiam unicuivis homini indita facultas cogitandi de Deo, et quoque intelligendi illa quae Dei sunt, ex luce caeli; sed sola cogitatio lucis istius, quae est cogitatio intellectualis, modo facit praesentiam ejus coram Domino et lis, ut dictum est.
[4] Cum homo in sola cogitatione intellectuali de Deo, et de illis quae Dei sunt, est, tunc ille apparet angelis e longinquo sicut simulacrum ex ebore aut ex marmore, quod potest ambulare et sonare, sed in cujus facie et in cujus sono nondum vita est; et quoque apparet angelis comparative sicut apparet arbor tempore hiemis, nudis ramis absque foliis, de qua tamen spem fovent quod operietur foliis et deinde fructibus dum calor se adjungit luci, ut fit tempore veris. Sicut cogitatio de Deo primario aperit caelum, ita cogitatio contra Deum primario claudit caelum.