1111# 启18:5.“因她的罪已滔天”表示因为他们的邪恶关闭了天堂。这从“罪”和“滔天”的含义清楚可知：“罪”是指源于对自我和世界的爱之邪恶（AE1108节）；“滔天”是指关闭天堂，因为邪恶，尤其源于在巴比伦人中间掌权作王的这种自我之爱的邪恶，关闭天堂；他们的自我之爱是对统治世界、圣言、教会和天堂，统治主自己的爱。“滔天”之所以表示关闭天堂，是因为邪恶当抵达天堂时，就会关闭它，它们具有这种效果。天使因在天堂之下的那些人的邪恶而进入一种要么难过，要么悲伤，要么恐惧，要么愤怒的状态；他们进入这种状态，不是因为他们看到了那些处于这些邪恶的人，从而意识到邪恶具有这种效果，而是因为当来自邪恶的虚假抵达天堂时，它们就会产生这种效果。事实上，在天堂，所有人都处于来自对主之爱的良善，处于对邻之仁，而源于自我之爱和世界之爱的邪恶与这些良善截然对立；当一个对立面对抗另一个，如此处，也就是说，当魔鬼的邪恶对抗属天的良善时，那些处于属天良善的人要么难过，要么悲伤，要么恐惧，要么被激怒；当情况是这样时，他们就会转身离开，因此天堂就关闭了。但主仍规定，那些处于邪恶的人，尤其那些处于最坏的邪恶之人，要远离天堂，以便天使不受他们侵扰。
（关于《亚他那修信经》续，关于主）
主里面有一个三位一体，即：被称为父的神性本身，被称为子的神性人身，被称为圣灵的神性发出或发出的神性，这一点可从圣言、神性本质和天堂明显看出来。从圣言：在圣言中，主自己教导说，父与祂为一，圣灵从祂和父那里发出；主还教导说，父在祂里面，祂在父里面，真理的灵，也就是圣灵，不是从自己说的，而是从主说的；再者，这一点从旧约圣言中的经文也看出来，在那里，主被称为“耶和华”、“神的儿子”和“以色列的圣者”。
从神性本质：独自的一个神性是不可能的，而是必须有一个三位一体。这三位一体是存在（或实体），显现（或实存）和发出，因为存在必须显现，当它显现时，它必须发出，以便产生。这三位一体在本质上为一，在位格上也为一，就是神。这一点可通过对比来说明。一位天堂天使就是一个三位一体，因而是一；一位天使的存在被称为他的灵魂，他的显现被称为他的身体，从这两者的发出被称为他生命的气场；没有这三位一体，一位天使既不存在，也不是是。一位天使因这三位一体而成为神的一个形像，被称为“神的儿子”，也被称为“继承人”，甚至被称为“神”；尽管如此，天使不是来自他自己的生命，而是生命的接受者；唯独神是来自祂自己的生命。
从天堂：在本质和位格上都为一的神性真理在天堂就是这样。在天堂，被称为父的神性和被称为子的神性人身在天使面前显为一轮太阳，由此发出的神性显为与热合一的光；这光是神性真理，这热是神性良善。因此，被称为父的神性是神性存在，被称为子的神性人身是来自这存在的神性显现，被称为圣灵的神性是从神性显现和神性存在发出的神性。这三位一体就是天堂里的主；正是祂的神性之爱在那里显为一轮太阳。
1111. For her sins have reached even unto heaven. That this signifies, because their evils have closed heaven, is evident from the signification of sins, as denoting the evils springing from the loves of self and of the world (as above, n. 1108); and from the signification of reaching even unto heaven, as denoting to close heaven, for evils do this, especially evils from such a love of self as reigns with these [the Babylonians] their love of self being the love of ruling over the world, the Word and the church; over heaven and over the Lord Himself. The reason why to reach even unto heaven, denotes to close heaven, is, because when evils reach to heaven, they have an effect of that kind. For the angels, from the evils of those who are beneath heaven, come into a state of either sadness, grief, horror, or anger; they come into this state not because they see those who are in those evils, and are conscious that it is caused in this way, but because falsities from evil have such an effect, when they reach unto heaven. For in the heavens all are in goods from love to the Lord, and in charity towards the neighbour; and evils from the love of self and the love of the world are altogether opposite to these goods; and when, as in this case, one opposite acts upon another, that is to say diabolical evil against celestial good, then those who are in celestial good are brought into a state of either sadness, grief, horror, or wrath, and when this is the case they turn themselves away, and so heaven becomes closed. But still it is provided by the Lord, that those who are in evils, especially those who are in the worst of all evils, should be removed afar off from heaven, in order that the angels may not be infested by them.
[2] Continuation concerning the Athanasian Creed and concerning the Lord.- That in the Lord there is a trine (trinum) - the Divine Itself called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit, is evident from the Word, from the Divine Essence, and from heaven. 1. From the Word. The Lord Himself teaches there, that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father; also where the Lord teaches that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord. Similarly, from passages in the Old Testament, where the Lord is called Jehovah, the Son of God, and the Holy One of Israel.
[3] 2. From the Divine Essence. One Divine by Itself is not possible, but there must be a trine; this trine consists of esse, existere, and proceeding (esse, existere, procedere), for esse must needs exist, and since it exists it must go forth to production, and this trine is one in essence and one in person, and is God. This may be illustrated by comparison. An angel of heaven is a trine and therefore one. The esse of an angel is called his soul, his existere is called his body, and the proceeding from both is called the sphere of his life, without which an angel neither exists nor is. It is from this trine that an angel is an image of God, and is called a son of God, and also an heir, indeed, also a god; still, an angel is not life from himself, but is a recipient of life, God alone being life from Himself.
[4] 3. From heaven. The Divine trine, which is one in essence and in person, is such in heaven; for the Divine called the Father, and the Divine Human called the Son, appears there, before the angels, as a Sun, and the Divine proceeding thence as light united to heat, the light being Divine Truth, and the heat being Divine Good. Thus, the Divine called the Father, is the Divine Esse, the Divine Human called the Son, is the Divine Existere from that Esse, and the Divine called the Holy Spirit is the Divine proceeding from the Divine Existere and from the Divine Esse. This trine is the Lord in heaven; it is His Divine Love that appears as a Sun there.
1111. Verse 5. For her sins have reached even unto heaven, signifies for their evils have closed up heaven. This is evident from the signification of "sins," as being the evils springing forth from the loves of self and of the world (as above, n. 1108; also from the signification of "reaching even unto heaven," as being to close up heaven, for evils close up heaven, and especially the evils from such a love of self as reigns with them; for their love of self is the love of ruling over the world, over the Word and the church, over heaven, and over the Lord Himself. "To reach even unto heaven" signifies to close up heaven, because evils when they reach to heaven close it up, for the angels because of the evils that are with those who are beneath heaven, come into a state either of sadness, or grief, or horror, or irritation; not that angels see those who are in evils, and thus know that the evils have this effect; but when falsities from evil reach unto heaven they produce this result, for in the heavens all are in goods from love to the Lord and in charity towards the neighbor, and evils from the love of self and the love of the world are direct opposites of these goods, and when one opposite acts against another, as here, that is, diabolical evil against celestial good, those who are in celestial good are either made sad, or are grieved, or horrified, or provoked, and when this takes place they turn themselves away, and thus heaven becomes closed. Nevertheless, the Lord provides that those who are in evils, especially those who are in the evils that are the worst of all, be removed afar off from heaven, that the angels may not be infested by them.
(Continuation respecting the Athanasian faith and respecting the Lord)
[2] That there is in the Lord a trine, the Divine itself that is called the Father, the Divine Human that is called the Son, and the Divine proceeding that is called the Holy Spirit, can be seen from the Word, from the Divine essence, and from heaven. From the Word: Where the Lord Himself teaches that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father; also where the Lord teaches that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord; and again, from passages in the Old Word where the Lord is called "Jehovah," "Son of God," and "the Holy One of Israel."
[3] From the Divine Essence: That one Divine by itself is not possible, but there must be a trine. This trine is being [esse], manifesting [existere], and proceeding [procedere], for being must necessarily be manifested, and when it is manifested it must proceed that it may produce. And this trine is one in essence and one in Person, and is God. This may be illustrated by a comparison. An angel of heaven is trinal and thus one; the being [esse] of an angel is what is called his soul, his manifesting [existere] is what is called his body, and the proceeding [procedere] from both is what is called the sphere of his life, without which an angel has neither existence nor being. By this trine an angel is an image of God, and is called a "son of God," and also an "heir," and even a "god;" nevertheless, an angel is not life from himself, but is a recipient of life; God alone is life from Himself.
[4] From Heaven: The Divine trine, which is one in essence and in Person, is such in heaven. The Divine called the Father, and the Divine Human called the Son, appear in heaven before the angels as a sun, and the Divine that proceeds therefrom appears as light united to heat; the light is Divine truth, and the heat is Divine good. Thus the Divine called the Father is the Divine being [esse], the Divine Human called the Son is the Divine manifesting [existere] from that being [esse], and the Divine called the Holy Spirit is the Divine proceeding [procedere] from the Divine manifesting [existere] and from the Divine being [esse]. This trine is the Lord in heaven; His Divine love is what appears there as a sun.
1111 [Vers. 5.] "Quoniam pertigerunt peccata ejus usque ad caelum." - Quod significet quia mala eorum occluserunt caelum, constat ex significatione "peccatorum", quod sint mala ex amoribus sui et mundi scaturientia (ut supra, n. 1108); et ex significatione "pertingere usque ad caelum", quod sit occludere caelum, nam mala id occludunt, et imprimis mala ex tali amore sui, qui apud illos regnat; amor enim sui illorum est amor imperandi super mundum, super Verbum et ecclesiam, super caelum, et super Ipsum Dominum.
Quod "pertingere usque ad caelum" significet occludere caelum, est quia mala dum pertingunt ad caelum 1
occludunt illud; nam angeli ex malis, quae sunt apud illos qui infra caelum sunt, vel in tristitiam veniunt, vel in dolorem, vel in horrorem, vel in iracundiam; non quod videant illos qui in malis sunt, et inde resciant quod mala inde id faciant, sed quia falsa ex malo operantur illa dum pertingunt ad caelum, in caelis enim omnes in bonis ex amore in Dominum et in charitate erga proximum sunt, et his bonis prorsus opposita sunt mala ex amore sui et ex amore mundi; et dum oppositum in oppositum agit, sicut hic, nempe malum diabolicum in bonum caeleste, tunc illi qui in bono caelesti sunt vel contristantur, vel dolent, vel horrent, vel excandescunt; quod dum fit, avertunt se, et sic occluditur caelum. Sed usque a Domino providetur, ut illi qui in malis sunt, imprimis qui in illis malis quae omnium pessima sunt, a caelo longe removeantur, ne angeli ab illis infestentur.
[2] (Continuatio.)
De Fide Athanasiana, et de Domino.
Quod in Domino sit trinum, ipsum Divinum quod Pater vocatur, Divinum Humanum quod Filius, ac Divinum procedens quod Spiritus sanctus, constare potest ex Verbo, ex essentia Divina, et ex caelo. Ex Verbo: – Ubi Ipse Dominus docet quod Pater et Ipse unum sint, et quod Spiritus sanctus ab Ipso et a Patre procedat; tum ubi Dominus docet quod Pater in Ipso sit et Ipse in Patre, et quod Spiritus Veritatis, qui est Spiritus sanctus, non loquatur a Se sed a Domino; similiter ex locis in Verbo Veteri, ubi Dominus vocatur "Jehovah", "Filius Dei", et "Sanctus Israelis."
[3] Ex Essentia Divina: – Quod unum Divinum per se non detur, sed erit trinum; hoc trinum sunt esse, existere et procedere: esse omnino existet, et dum existit procedet ut producat; et hoc trinum est unum essentia et unum persona, et est Deus. Hoc per comparationem illustrari potest. Angelus caeli est trinus et sic unus; esse angeli est id quod vocatur anima ejus, et existere ejus est id quod vocatur corpus, ac procedere ex utroque est id quod vocatur sphaera vitae ejus; absque hac angelus non existit neque est: per hoc trinum est angelus imago Dei, et vocatur "filius Dei", et quoque "heres", immo etiam "deus": verum enim vero angelus non est Vita ex se, sed est recipiens vitae: solus Deus est Vita ex Se.
[4] Ex Caelo: – Trinum Divinum, quod unum est essentia et persona, tale est in caelo; Divinum quod Pater vocatur, et Divinum Humanum quod Filius, apparet ibi coram angelis ut Sol, ac Divinum procedens inde ut lux unita calori; lux est Divinum Verum, et calor est Divinum Bonum: ita Divinum quod "Pater" vocatur est Divinum Esse, Divinum Humanum quod "Filius" vocatur est Divinum Existere ex illo Esse, et Divinum quod "Spiritus sanctus" vocatur est Divinum Procedere ex Divino Existere et ex Divino Esse. Hoc trinum est Dominus in caelo; Divinus Ipsius Amor est qui apparet ut Sol ibi.
Footnotes:
1. The editors made a correction or note here.