1121# “并不是寡妇”表示他们并非没有保护。这从“寡妇”的含义清楚可知，“寡妇”是指一个处于对良善的情感，并出于这种情感渴望真理的人。此处“寡妇”表示（没有）保护，因此“不是寡妇”表示并非没有保护，因为良善及其情感不会保护自己，而是被真理和对真理的理解保护；保护女人的“男人”表示对真理的理解，因而表示真理。男人和女人的婚姻与真理和良善的婚姻之间存在完美的相似性；因为男人生来是对真理的理解，因此这种理解在他里面占主导地位；而女人生来是对良善的情感，因此这种情感在她里面占主导地位。正如良善和真理彼此相爱，渴望结合，对真理的理解和对良善的情感或意愿也是如此。此外，丈夫与妻子的婚姻之爱从真理与良善的属灵婚姻中获得其起源（参看《天堂与地狱》，366–386节）。
此处的“寡妇”与以赛亚书中的具有相同的含义：你这好享乐、安然坐着的人，现在当听这话，你心中说，惟有我，除我以外再没有别的，我必不坐着作寡妇，也不知道丧子之事。但丧子、寡居这两件祸事转眼之间必临到你。（以赛亚书47:8–9）
这些话也论及巴比伦，并且与启示录中的这些话具有相同的含义，即：“我并不是寡妇，必不见悲哀，因此，在一天之内，她的灾殃，就是死亡、悲哀、饥荒，就必来到你这里。”在圣言的其它地方，“寡妇”表示那些处于良善，但没有处于真理，却渴望真理的人，无论男女，因而表示那些没有免受虚假和邪恶伤害的保护，但仍被主保护的人。这个词也用于反面意义（如在以赛亚书9:17;10:1,2;耶利米书15:7–9;22:3;49:10–11;耶利米哀歌5:3;以西结书22:6–7;大卫诗篇68:9;诗篇146:9;出埃及记22:21–24;申命记10:18;27:19;马太福音23:14;路加福音20:47;以及别处）。
（关于《亚他那修信经》续，关于主）
就本身而言，生命，也就是神，不能创造出系生命本身或独一生命的另一个人或另一个存在；因为作为神的生命是非受造，延续和不可分割的；由此可知，神为一。但作为神的生命可以从物质中创造出它能存在于其中的不是生命的形式，并赋予它们生命的表象。这些形式就是人；它们因是生命的容器，故在最初被造时，只能是神的形像和样式：凭对真理的接受而为形像，凭对良善的接受而为样式；因为生命及其接受者就像主动和被动一样彼此适应，但不会混合。因此，人的形式，也就是生命的接受者，不是靠自己，而是靠神活着，唯独神是生命；因此，如众所周知的，一切爱之良善和一切信之真理都来自神，无一来自人。因为人若有一丁点生命是他自己的，就能凭自己意愿和实行良善，也能凭自己理解和相信真理，从而索取功德；然而，如果他相信这一点，那么接受生命的形式就会从上面关闭并扭曲，聪明就会消亡。良善及其爱，以及真理及其信就是生命，也就是神，因为神是良善本身和真理本身；因此，神在这些里面与人同住。由此可推知，人凭自己什么都不是，只有他从主那里接受东西，同时又承认这东西不是他自己的，而是主的，他才是某种东西；这时，主使他成为某种东西；然而，这不是凭他自己，而是靠着主。
1121. And am not a widow.- That this signifies that they are not without protection is evident from the signification of a widow, as denoting one who is in the affection for good, and from that affection desires truth. A widow signifies here [without] protection, and therefore not to be a widow, signifies not to be without protection, because good and its affection do not protect themselves, but are protected by truth and the understanding of it; for man, who is the protector of woman, signifies the understanding of truth, thus truth. Between the marriage of man and woman and the marriage of truth and good there is a perfect resemblance; for man is born to be the understanding of truth, and therefore this predominates with him; and woman is born to be affection for good, and therefore this predominates with her. And as good and truth love each other in return and desire to be conjoined; so do the understanding of truth and the affection or will of good. The conjugial love of a husband and wife also derives its origin from the spiritual marriage of truth and good; on this subject see Heaven and Hell 366-386).
[2] The signification of widow here and in Isaiah is similar:
"Hear this, thou delicate one, sitting securely, saying in thine heart I and none as I besides; I shall not sit a widow, neither shall I know bereavement; but these two evils shall come upon thee in a moment, the loss of children and widowhood" (47:8, 9).
This also is said of Babel, and has a signification similar to that of these words in the Apocalypse: "I am not a widow, and shall not see mourning; therefore in one day shall her plagues come to thee, death, and mourning, and famine." By widows, also in other parts of the Word, are signified both males and females who are in good and not in truth, and yet desire truth, thus those who are without protection against falsity and evil, whom nevertheless the Lord defends. These are also meant in the opposite sense in Isaiah 9:17; chap. 10:1, 2; Jerem. 15:7, 8, 9; chap. 22:3; chap. 49:10, 11; Lament. 5:3; Ezekiel 22:6, 7; David, Psalm 68:5; Psalm 146:9; Exodus 22:22-24; Dent. 10:18; chap. 27:19; Matthew 23:14; Luke 20:47; and elsewhere.
[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- Life considered in itself, which is God, cannot create another being, to be life itself; for the life which is God is uncreated, continuous, and inseparable; for this reason God is one. But the life which is God can create out of substances forms that are not lives in which it can exist, and impart to them the appearance of life. These forms are men, which, because they are receptacles of life, could not, in the primary creation, be any thing but images and likenesses of God - images from the reception of truth, and likenesses from the reception of good; for life and its recipient adapt themselves to each other like active and passive, but do not intermingle. Human forms, which are recipients of life, do not therefore live from themselves, but from God, who alone is life; consequently, all the good of love and all the truth of faith are from God, and nothing from man, as is known. For if the smallest part of life were a man's own, he would be able to will and do good from himself, and also understand and believe truth from himself, and thus claim merit when nevertheless, if he believes this, then the form recipient of life becomes closed above and perverted, and intelligence perishes. Good and its love, together with truth and its faith, are the life which is God, for God is good itself, and truth itself; in these He therefore dwells with man. From these things it also follows, that man of himself is nothing, and that he is only so far anything in the measure that he receives from the Lord, and at the same time acknowledges that what he receives is not his own but the Lord's; the Lord then causes him to be something, although not from himself but from the Lord.
1121. And a widow I am not, signifies that such are not without defense. This is evident from the signification of "a widow," as being one who is in the affection of good, and from that affection desires truth. Here a "widow" signifies 1defense, thus "not a widow" means not without defense, because good with its affection does not defend itself, but is defended by truth and the understanding of it, "man" [vir], who defends it, signifying the understanding of truth, thus truth. For the marriage of man [vir] and woman is a complete likeness of the marriage of truth and good; since a man is born to be the understanding of truth, consequently that predominates in him, and woman is born to be the affection of good, consequently that predominates in her; and as good and truth mutually love each other and will to be conjoined, so do the understanding of truth and the affection or will of good. Moreover, the conjugial love of husband and wife derives its origin from the spiritual marriage of truth and good (See in the work on Heaven and Hell 366-386).
[2] "Widow" has the same signification here as in Isaiah:
Hear this, thou luxurious one, sitting securely, saying in thy heart, I and none like me besides. I shall not sit a widow, neither shall I know bereavement. But these two evils shall come to thee in a moment, bereavement and widowhood (Isaiah 17:8-9).
This, too, is said of Babylon, and it has the same signification as these words in Revelation, "A widow I am not, and mourning I shall not see, for this reason in one day shall her plagues come to thee, death, and mourning, and famine." Elsewhere in the Word "widows" signify those, both women and males, who are in good and not in truth and yet desire truth, thus those who are without defense against falsity and evil, but who are defended by the Lord. The term is used also in the contrary sense, as in Isaiah 9:17; 10:1, 2; Jeremiah 15:7-9; 22:3; 49:10-11; Lamentations 5:3; Ezekiel 22:6-7; David, Psalms 68:5; Psalms 146:9; Exodus 22:21-24; Deuteronomy 10:18; 27:19; Matthew 23:14; Luke 20:47.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] Life regarded in itself, which is God, cannot create another that shall be the only life; for the life that is God is uncreate, continuous, and inseparable; and from this it is that God is one. But the life that is God can create forms out of substances that are not life, in which it can be, and give to them the appearance of living. Such forms are men; and since they are receptacles of life they could not when first created be anything else than images and likenesses of God; images from the reception of truth and likenesses from the reception of good; for life and its recipient are fitted to each other as the active and passive, but do not mingle. For this reason human forms, which are recipients of life, live, not from themselves, but from God who alone is life; consequently, as is well known, every good of love and every truth of faith is from God, and nothing of these is from man; for if man had the least portion of life as his own he would be able to will and do good from himself, and to understand and believe truth from himself, and thus to claim merit; and yet if he so believes, the form recipient of life closes itself above and becomes perverted, and intelligence perishes. Good and its love and truth and its faith are the life that is God, for God is good itself and truth itself; and therefore in these God dwells in man. And from all this it follows, that man of himself is nothing, and is something only so far as he receives from the Lord, and at the same time acknowledges that it is not his own but is the Lord's; then the Lord gives him to be something; yet not from himself but from the Lord.
Footnotes:
1. Absque (without) has been omitted in Latin text; "widow" signifies defense; but it is inserted in explanation at the end of the number, "widows" signify "without defense."
1121. "Et vidua non sum." - Quod significet quod non sint absque tutela, constat ex significatione "viduae", quod sit qui in affectione boni, et ex illa desiderat verum; quod per "viduam" hic significetur tutela, ita per quod "non vidua" quod non sit absque tutela, est quia bonum et ejus affectio se ipsam non tutatur, sed illam tutatur verum et ejus intellectus; vir enim qui illam tutatur, significat intellectum veri, ita verum; conjugium enim viri et mulieris, est prorsus sicut conjugium veri et boni; nam vir natus est ut sit intellectus veri, inde hic praedominatur apud illum; et femina nata est ut sit affectio boni, inde haec praedominatur apud illam; et sicut bonum et verum se mutuo amant et volunt conjungi, ita intellectus veri et affectio seu voluntas boni; etiam amor conjugialis mariti et uxoris ex spirituali conjugio veri et boni ducit originem (de qua re videatur in opere De Caelo et Inferno 366-386).
[2] Simile quod hic significatur per "viduam" apud Esaiam,
"Audi hoc, delicata, sedens secure, dicens in corde, Ego et non sicut ego praeterea; non sedebo vidua, nec cognoscam orbitatem: atqui venient tibi duo ista mala momento, ..orbitas et viduitas" (47:8, 9):
haec quoque dicta sunt de Babele, et per illa significantur similia quae hic in Apocalypsi per haec, "Vidua non sum, et luctum non videbo; propter hoc in uno die venient tibi plagae ejus, mors et luctus et fames." Per "viduas" etiam alibi in Verbo significantur tam feminae quam mares qui in bono sunt et non in vero, et usque desiderant verum, ita qui absque tutela sunt contra falsum et malum, quos tamen Dominus tutatur: etiam in opposito sensu, Ut apud Esaiam 9:16 [B.A. 17] ; cap. 10:1, 2: apud Jeremiam 15:7-9; 22:3; 49:10, 11; Thren. 5:3 1
: apud Ezechielem 22:6, 7: apud Davidem, 68:6 [B.A. 5] ; Psalms 146:9; Exodus 22:20-23 [B.A. 21-24] : Deutr. 10:18; 27:19 2
; Matthaeus 23:14; Luc. 20:47: 3
et alibi.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
Vita in se spectata, quae Deus, non potest creare alium qui sit sola Vita, est enim Vita quae Deus increata, est continens et non separabilis; inde est quod Deus unus sit: sed Vita, quae Deus, creare potest formas ex substantiis quae non vitae sunt, quibus potest inesse, et dare sicut vivant; illae formae sunt homines, quae quia sunt receptacula vitae non potuerunt in prima creatione esse nisi quam imagines et similitudines Dei, imagines ex receptione veri, et similitudines ex receptione boni; nam vita et recipiens ejus se coaptant sicut activum et passivum, at non se commiscent. Inde est quod humanae formae, quae recipientes vitae sunt, non vivant a se, sed a Deo, qui solus est Vita; quare, ut notum est, omne bonum amoris et omne verum fidei est a Deo, et nihil ab homine; nam si homini aliquantillum vitae foret quod ejus, potuisset ille velle et facere bonum a se, tum intelligere et credere verum a se, et sic mereri; cum tamen si hoc credit, tunc forma recipiens vitae superius claudit se, pervertitur, et perit intelligentia: bonum et ejus amor, ac verum et ejus fides, sunt Vita quae Deus, nam Deus est ipsum Bonum et ipsum Verum: quare Deus in illis apud hominem habitat. Ex his etiam sequitur quod homo ex se nihil sit et quod tantum sit quantum recipit a Domino, et simul agnoscit quod id non suum sit sed Domini; tunc ei dat Dominus ut aliquid sit, tametsi non a se sed a Domino.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.