1108# “免得有分于她的罪”表示免得陷入他们那来自自我之爱和世界之爱的邪恶。这从“有分”和“罪”的含义清楚可知：“有分”当论及罪时，是指陷入它们，因而变得有罪。“罪”在此是指源于自我之爱和世界之爱的邪恶。此处所指的，是这些邪恶，因为巴比伦民族处于这些爱，从而处于源于它们的邪恶。巴比伦民族处于这些邪恶，这是显而易见的，因为巴比伦民族的人把他们的统治不仅延伸到教会的一切事物上，还延伸到天堂；而且他们还不满足于此，甚至将自己的统治延伸到主自己身上，因为他们将主拯救人类灵魂的能力或权柄转给自己，而这种能力或权柄是主的神性能力本身；主为此目的降世，并荣耀了祂的人身，也就是把它变成神性，以便通过这种方式可以拯救人类。巴比伦人将自己的统治延伸到主自己身上，这一点是显而易见的，因为他们将主的神性能力或权柄，也就是拯救人类的能力或权柄转给了自己，认为主会做他们所意愿的事，却不认为他们应当做主所意愿的事；因此，他们的意愿掌权，主的意愿服务。总之，他们把主从祂的宝座上拽下来，自己却坐了上去，像路西弗一样从心里说：
你心里曾说，我要升到诸天，我要高举我的宝座在天上的众星以上，我要升到高云之上，我要与至高者同等。（以赛亚书14:13–14）
“路西弗”在此是指巴比伦（可参看AE1029d节）。但现代巴比伦不仅使自己与至高者同等，甚至还高于或超越至高者。由于“巴比伦”所指的那些人处于对自我和世界的爱，超过全世界其他所有人，而一切邪恶都源于这两种爱，最坏的邪恶来自对统治的爱，所以此处才有一个劝诫，就是劝他们从这些人当中出来，或离开他们，“免得有分于她的罪。”一切邪恶都源于这两种爱，即自我之爱和世界之爱（可参看《新耶路撒冷及其属天教义》，65–83节）；这些爱在地狱掌权作王（《天堂与地狱》，551–565节）。
（关于《亚他那修信经》续）
关于亚他那修教义与这一真理的一致性，即：主的人性是来自自成孕时就在祂里面的神性的神性。主的人性是神性，这一点似乎并未出现在亚他那修教义中，但其实出现了，这从教义中的这些话明显看出来：“我等之主耶稣基督，神的儿子，为神，又为人；彼虽为神，亦为人，然非为二，乃为一基督；合为一，乃由于位格为一（其它的，因为它们是一位格）。如理性之灵与身成为一人，神与人成为一基督。”由于灵魂与身体为一，因而是一个人，灵魂如何，身体就如此，所以可推知，既然祂那来自父的灵魂是神性，那么祂的身体，也就是祂的人性或人身，亦是神性。诚然，祂从母亲那里取了一个身体，或一个人身，但祂在世上脱去了这人身，并从父那里披上了一个人身，这个人身是神性人身。该教义说：“依其为神，与父同等，依其为人，少逊于父。”当所指的，是来自母亲的人身或人性时，如此处，这句话也与真理一致。该教义又说：“神与人成为一基督，非由于变神性为人性，乃由于使其人性进入于神性。合为一，非由二性相混，乃由于位格为一。”这些话也与真理一致，因为灵魂不会变成身体，也不会与身体相混，以至于成为身体，而是给自己取得一个身体。因此，灵魂与身体这两者虽然不同，但仍是一人；就主而言，它们是一基督，也就是一个作为神的人。下文会详述主的神性人身。
1108. Lest ye become partakers of her sins.- That this signifies lest ye come into their evils, which are from the love of self and from the love of the world, is evident from the signification of becoming partakers, when referring to sins, as denoting to come into them, and therefore to become guilty of them; and from the signification of sins, as denoting here the evils which arise from the love of self and of the world. The reason why these are the evils meant, is, that the Babylonish nation is in those loves, and consequently in the evils springing from them. That that nation is in those evils is plain, for they extend their dominion not only over everything belonging to the church, but also over heaven. Nor are they satisfied with this; they also extend their dominion over the Lord Himself, for they have arrogated to themselves His power to save the souls of men, which power is the Lord's Divine power itself; and the reason why the Lord came into the world and glorified His Human, that is, made it Divine, was that He might by that means save men.
That the Babylonians have extended their dominion over the Lord Himself, is evident, for having arrogated to themselves His Divine power, which is the power of saving men, they necessarily believe that the Lord will act according to their wishes, and not that they ought to do what the Lord desires; so that their will rules, and the will of the Lord serves. In a word, they have cast down the Lord from His throne, and placed themselves thereon, saying in their hearts, like Lucifer, "And thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven, I will ascend above the heights of the cloud, I will become like the most High" (1029:11). But modern Babel has not only made herself like, but even superior to the Most High. Now because those meant by Babylon, are in the loves of self and of the world above all others in the whole world, and because all evils spring from those two loves, and the worst evils from such a love of ruling as they possess, therefore there is here an exhortation, to go out or depart from them, lest they become partakers of her sins. That all evils spring from the love of self, and from the love of the world, may be seen in the Doctrine of the New Jerusalem 65-83), and that those loves reign in hell, may be seen in the work concerning Heaven and Hell 551-565).
[2] Continuation concerning the Athanasian Creed.- We now come to the question of the agreement of the Athanasian doctrine with this truth:-
That the Human of the Lord is Divine from the Divine which was in Him from conception.
That the Human of the Lord is Divine does not indeed appear to be taught by the Athanasian doctrine; still such is the case, as is evident from these words in the doctrine:
"Our Lord Jesus Christ, the Son of God, is God and Man; who although God and Man, yet they are not two, but one Christ; one altogether by unity of person (or as others express it, because they are one person); since as the rational soul and body are one man, so God and Man is one Christ."
Now, because the soul and body are one man, and therefore one person, and because as is the soul such is the body is, it follows, that since His soul from the Father was Divine, the body (Corpus) also, which is His Human, is Divine. He did, indeed, assume a body or human (Corpus seu humanum) from the mother, but this he put off in the world, and put on a Human from the Father, and this is the Divine Human. It is said in the doctrine, "Equal to the Father as to the Divine, inferior to the Father as to the Human." This, also, is in agreement with the truth, provided the human from the mother is understood. In the doctrine it is said also, "God and man is one Christ, one not by conversion of the Divine essence into the human, but by taking the Human essence into the Divine; One altogether not by commingling of substance, but by unity of person." These words also agree with the truth, since the soul does not change itself in to body, nor does it commingle itself with body so as to become body, but it takes a body to itself. Thus soul and body, although two distinct things, are still one man; and in regard to the Lord they are one Christ, that is, one Man who is God. More will be said concerning the Divine Human of the Lord in what follows.
1108. That ye become not partakers of her sins, signifies lest ye come into their evils which are from the love of self and from the love of the world. This is evident from the signification of "becoming partakers," as being in reference to sins to come into them, and thus to become guilty of them. Also from the signification of "sins," as being here the evils that spring from the love of self and the love of the world. Such evils are here meant because the Babylonish nation is in those loves, and consequently in the evils that arise from them. That that nation is in such evils is evident, for those of that nation extend their dominion not only over all things of the church but also over heaven; nor are they content with that; they have extended their dominion over the Lord Himself, for they have transferred to themselves His power over the souls of men to save them, which power is the Lord's very Divine power, since it was for this end that the Lord came into the world and glorified His Human, that is, made it Divine, that He might thereby save men. They have evidently extended their dominion over the Lord Himself, for having transferred to themselves His Divine power, which is the power to save men, they believe that the Lord will do what they wish, and not that they are to do what the Lord wishes; thus their will rules and the Lord's will serves; in a word, they have drawn down the Lord from His throne, and set themselves upon it, saying in their hearts, like Lucifer:
And thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven, I will ascend above the heights of the cloud, I will become like the Most High (1029), but the modern Babylon has made herself not merely like the Most High, but even higher. Now as those who are meant by "Babylon" are in the loves of self and of the world above all others in the whole globe, and as all evils spring from these two loves, and the worst evils are from such a love of ruling, there is here an exhortation that they go out or depart from them "lest they become partakers of her sins." (That all evils spring from these two loves, namely, love of self and love of the world, may be seen in New Jerusalem and Its Heavenly Doctrine n. 65-83; and that these loves reign in hell, (Heaven and Hell 551-565)
(Continuation respecting the Athanasian Faith)
[2] Now as to the agreement of the Athanasian doctrine with this truth, that the Lord's Human is Divine from the Divine that was in Him from conception. That the Lord's Human is Divine appears as if it were not in the Athanasian doctrine, and yet it is, as is evident from these words in the doctrine: "Our Lord Jesus Christ, the Son of God, is God and Man; Who although he be God and Man, yet He is not two but one Christ; One altogether by unity of Person" (others, because they are one Person). For as the reasonable soul and body are one man, so God and Man is one Christ." Now as the soul and body are one man, and thus one Person, and such as the soul is such is the body, it follows that as His soul from the Father was Divine, His body also, which is His Human, is Divine. He took, indeed, a body or a human from the mother, but this He put off in the world and put on a Human from the Father, and this is the Divine Human. It is said in the doctrine, "Equal to the Father as touching the Divine, and inferior to the Father as touching the Human." This, too, agrees with the truth when the human from the mother is meant, as it is here. Again, in the doctrine it is said, "God and Man is one Christ, one not by conversion of the Divine essence into the Human, but by the taking of the Human essence into the Divine. One altogether, not by confusion of substance, but by unity of Person." This, too, agrees with the truth, since the soul does not change itself into body, nor so mingle itself with body as to become body, but it takes a body to itself. Thus soul and body, although the two are distinct, are still one man, and in respect to the Lord, one Christ, that is, one Man who is God. More will be said on the Lord's Divine Human in what follows.
1108. "Ne participes fiatis peccatorum ejus." - Quod significet ne veniatis in mala eorum, quae sunt ex amore sui et ex amore mundi, constat ex significatione "participes fieri", cum de peccatis, quod sit venire in illa, et sic rei illorum fieri; et ex significatione "peccatorum", quod hic sint mala quae ex amore sui et mundi scaturiunt; quod sint haec mala quae intelliguntur, est quia gens Babylonica in illis amoribus 1
est, et consequenter in malis quae ex illis oriuntur. Quod gens illa in illis malis sit, manifestum est; nam dominium non modo super omnia ecclesiae, sed etiam super caelum extendunt: nec illis contenti sunt; extenderunt etiam dominium super Ipsum Dominum, potestatem enim Ipsius super animas hominum, ad salvandum illos, in se transtulerunt, quae potestas est ipsa Divina potestas Domini; nam propter illum finem Dominus in mundum venit, ac Humanum suum glorificavit, hoc est, Divinum fecit, ut per id posset salvare homines: quod dominium super Ipsum Dominum extenderint, patet, nam cum Divinam Ipsius potestatem, quae est potestas salvandi homines, in se transtulerunt, tunc credunt quod Dominus facturus sit quod illi volunt, et non quod illi facturi sint quod Dominus vult; sic eorum voluntas dominatur, et Domini voluntas servit; verbo, Dominum de throno detraxerunt, et se superimposuerunt, dicentes corde sicut Lucifer,
"Atqui tu dixisti in corde tuo, In caelos ascendam, super stellas caeli exaltabo thronum meum, .... ascendam super excelsa nubis, similis fiam Altissimo" (Esaias 14:13, 14):
quod per "Luciferum" ibi intelligatur Babel, videatur supra (n. 1029 [d]); sed hodierna Babel non modo se similem fecit Altissimo, sed etiam superiorem. Nunc quia illi qui per "Babylonem" intelliguntur, in amoribus sui et mundi prae omnibus in universo terrarum orbe sunt, et quia omnia mala ex illis binis amoribus scaturiunt, ac pessima ex tali amore imperandi, ideo hic fit exhortatio ut exeant seu recedant ab illis, "ne participes fiant peccatorum ejus." (Quod omnia mala ex binis illis amoribus, nempe, ex amore sui et ex amore mundi, scaturiant, videatur in Doctrina Novae Hierosolymae, n. 65-83; et quod illi amores in inferno regnent, in opere De Caelo et Inferno 551-565.)
[2] (Continuatio de Fide Athanasiana.)
Nunc ad concordantiam Doctrinae Athanasianae cum hac veritate, quod Humanum Domini sit Divinum ex Divino quod in Ipso ex conceptione fuit. Quod Humanum Domini sit Divinum, apparet quidem sicut non foret ex Doctrina Athanasiana; sed usque est, ut patet ex his in Doctrina, ".... Noster Dominus Jesus Christus, Filius Dei, est Deus et Homo;.... .Qui tametsi Deus et Homo, non tamen sunt duo, sed unus Christus;...." Est "unus prorsus.... per unitatem personae" (alibi, "quia sunt una Persona"); "Quoniam sicut rationalis anima et corpus sunt unus homo, ita Deus et Homo est unus Christus." Nunc quia anima et corpus sunt unus homo, et inde una persona, et qualis est anima tale est corpus, sequitur, quod quia Anima Ipsius ex Patre fuit Divinum, etiam Corpus, quod est Humanum Ipsius, sit Divinum. Susceperat quidem corpus seu humanum ex matre; sed hoc in mundo exuit, et induit Humanum ex Patre, et hoc est Divinum Humanum. Dicitur in Doctrina, "Aequalis Patri quoad Divinum, ac inferior Patre quoad Humanum": hoc quoque cum veritate concordat, dum intelligitur humanum ex matre, ut quoque ibi. In Doctrina etiam dicitur, "..Deus et homo...." est "unus Christus: unus non per conversionem essentiae Divinae in humanam, sed per assumptionem essentiae Humanae in Divinam. Unus prorsus, non per commixtionem substantiae, sed per unitatem Personae." Haec quoque cum veritate concordant, quoniam anima non convertit se in corpus, nec commiscet se corpori ut fiat corpus, sed assumit sibi corpus: ita anima et corpus, tametsi duo distincta sunt, usque unus homo sunt; et quoad Dominum, unus Christus, hoc est, unus Homo qui Deus. Plura de Divino Humano Domini in sequentibus dicentur.
Footnotes:
1. The editors made a correction or note here.