1179# 启18:20.“天哪，圣众使徒和先知，你们都要因她欢喜”表示对那些从圣言处于智慧和聪明的人来说，在天堂和教会中的内心喜乐。这从“欢喜”、“天”、“使徒”和“先知”的含义清楚可知：“欢喜”是指内心的喜乐；“天”不仅是指天堂，还指教会，因为教会是主在地上的天堂；“使徒”是指那些从圣言来教导的人（对此，参看AE100,333节），因此是指那些处于智慧的人；“先知”是指那些处于来圣言的真理教义的人，在抽象意义上是指教义本身（对此，参看AE624节），因此是指那些处于聪明的人；因为那些处于来自圣言的教义之人被称为“聪明”，而那些教导圣言的人被称为“智慧”。由此清楚可知，“天哪，圣众使徒和先知，你们都要因她欢喜”表示对那些处于智慧和聪明的人来说，在天堂和教会中的内心喜乐。现在这一点随之而来的原因是，在最后的审判之前，或在巴比伦人被扔进地狱，灵人界通过这种方式摆脱他们之前，光被拦阻了，而天使通过光拥有智慧和聪明。这光被拦阻，天使因此有些模糊，或说处于同等程度的阴影，是由于巴比伦人与最低层天堂，或终端天堂天使的结合；然而，当他们被扔下来时，一个变化就发生了。关于这个主题，可参看《最后的审判》这本小著从所见所闻中所记载的。
（续）（2）尽管如此，主仍规定，人可以通过他作为其宗教从这个源头所接受的那些事物被改造并得救。纵观整个世界，哪里有宗教，哪里就有构成它的这两者，即神和人，因为这两者之间必有结合。还有两样事物构成结合，即爱之良善与信之真理；爱之良善直接来自主或神，信之真理间接来自神。神通过爱之良善引导人，人通过信之真理被引导。这与前面所说的一致。在人看来，信之真理似乎是他自己的，因为它来自他貌似出于自己所获得的那些事物。因此，神通过爱之良善与人结合，人貌似凭自己通过信之真理与神结合。由于这就是这种结合的性质，所以主将自己比作新郎和丈夫，将教会比作新妇和妻子。主不断以完全的爱之良善流入，或通过流注进入，但祂仍不能在完全的信之真理中与人结合，只能在人拥有它的程度上与他结合，并且这是因人而异的。这种完全可能在更大程度上存在于那些生活在有圣言的国家之人身上，在更小程度上存在于那些生活在不知道圣言的国家之人身上；然而，这种完全照着他们的知识（科学）和照之的生活而因人而异；因此，对那些没有圣言的人来说，它可能比对那些有圣言的人来说更大。
神用手指所写的两块石版教导了神与人，并人与神的结合；这两块石版又被称为“约版”、“见证的版”和“法版”。神在这一块石版中，人在那一块石版中。所有拥有某种宗教的民族都有这些石版；他们从第一块石版中知道，必须承认神，必须尊祂为圣，必须敬拜祂；他们从第二块石版中知道，不可偷盗，无论公开地，还是暗中通过狡猾邪恶的手段来偷盗；不可通奸；不可杀人，无论通过手上的公开暴行来杀，还是通过仇恨来杀；不可在法庭上，或在世人面前作假见证；不可意愿或贪恋这些事。人从他的石版中知道必须避开的邪恶，并且他知道它们，貌似出于自己避开它们到何等程度，神就在何等程度上与此人结合，使他能从神的石版中承认祂，尊祂为圣，敬拜祂。神也赐他能力不去意愿邪恶，并且他不意愿邪恶到何等程度，神也在何等程度上使他能熟悉真理，或知道大量真理。这两块石版就这样在人里面结合，神的石版被置于人的石版之上，它们作为一体被放在柜子里，柜子上面是施恩座，也就是主；施恩座上面是两个基路伯，基路伯就是圣言，并来自圣言，主在圣言中与人说话，就像祂在两基路伯中间与摩西并亚伦说话一样。
既然主与人，并人与主的结合通过这些方法实现，那么很明显，凡知道或熟悉它们，并照之生活，不仅出于文明和道德的法律，还出于神性律法生活的人，都会得救；每一个拥有自己宗教信仰的人，无论他是基督徒，伊斯兰教徒，还是外邦人或异教徒，都是如此。而且，更重要的是，一个出于宗教动机活出这些真理的人，即便在世上对主或圣言一无所知，就其灵而言，他仍处于这种状态：他渴望变得智慧。因此，死后他被天使教导，承认主，并照着他的情感接受真理，成为天使。凡这样的人都像小时候死去的人，因为他被主引导，并被天使教育。那些因无知，因生在这样或那样的国家而对敬拜一无所知的人，死后都会像小孩子一样接受教导，并照着他们文明道德的生活而获得拯救的方法。我见过这样的人，起初他们看上去不像人；但后来，我看见他们像人一样，听见他们按照十诫理智地说话。教导这样的人是至内在的天使喜乐。由此清楚可知，主规定，每个人都能得救。
1179. Exult over her, O heaven, and ye holy apostles and ye prophets.- That this signifies joy of heart in heaven and in the church with those who are in wisdom and intelligence from the Word, is evident from the signification of exulting, which denotes joy of heart; and from the signification of heaven, which denotes not only heaven, but also the church, for the church is the Lord's heaven on earth; and from the signification of apostles, as denoting those who teach from the Word (concerning which see above n. 100, 133), those therefore who are in wisdom; and from the signification of prophets, as denoting those who are in the doctrine of truth from the Word, and in the abstract, doctrines themselves (concerning which see above n. 624), therefore also those who are in intelligence; for those who are in doctrine from the Word are called intelligent, but those who teach the Word are called wise. It is evident from these things that by "exult over her, O heaven, and ye holy apostles and ye prophets," is signified joy of heart in heaven and in the church with those who are in wisdom and in intelligence. The reason why this follows here, is that before the Last Judgment, or before the Babylonians were cast into hell, and the world of spirits was by that means freed from them, the light by means of which angels possess wisdom and intelligence was intercepted. The interception of that light, which caused the angels to be in the same degree of shade, arose from the conjunction of the Babylonians with the angels of the ultimate heaven; when however they were cast down, a change came to pass. Upon this subject see what is related from things seen and heard in the little work concerning The Last Judgment.
[2] Continuation.- That nevertheless the Lord provides that man should be capable of being reformed and saved by means of those things which he adopts from that source as his religion. Throughout the whole world, where there is any religion, there are two that constitute it; these are God and man, for there must be conjunction between these. There are also two things which make this conjunction, the good of love, and the truth of faith, the former being immediately, but the latter mediately from God. It is by means of the good of love that God leads man, and by means of the truth of faith man is led. This agrees with what was said above. The truth of faith appears to man as if it were his own, because it is from those things which he acquires for himself as if from himself. God therefore conjoins Himself to man by means of the good of love, and man conjoins himself to God as if of himself by means of the truth of faith. Because such is the nature of this conjunction, therefore the Lord compares Himself to a bridegroom and husband, and the church to a bride and wife. The Lord continually enters by influx with the full good of love, still He cannot be conjoined to man in the full truth of faith, but only in that degree of it which man possesses, and this varies. This fullness may exist in a greater degree with those who live in countries where the Word is, but in a less degree with those who live in countries where the Word is unknown; still however this fullness varies both with the one and the other, according to their knowledge (scientia), and their life in agreement with it. For this reason it may be greater in the case of those who have not the Word, than with those who have the Word.
[3] The conjunction of God with man, and of man with God, is taught in the two Tables which were written with the finger of God, and are called the Tables of the Covenant, the Testimony, and the Law. In one Table is God, in the other man. These Tables are found with all nations with whom there is any religion. From the first Table they know that God is to be acknowledged, and that He is to be hallowed, and worshipped. From the other Table they know that stealing is forbidden, either openly or covertly by means of wicked devices; that adultery is not to be committed, nor murder, either by the open violence of the hand or by hatred; that false witness ought not to be borne whether in a court of justice, or before the world; and further that he ought not to desire to commit those things. Man knows from his Table the evils which are to be shunned, and in proportion as he knows them and shuns them as from himself, God conjoins him to Himself, and enables him from His Table to acknowledge Him, to hallow Him, and to worship Him. He gives him power also not to will evils, and as far as this is the case He also enables him to become acquainted with truths. Those two Tables are thus conjoined in man, God's Table being set above man's Table, and they are put as one into the ark, over which is the mercy-seat, which is the Lord; and above the mercy-seat are the two Cherubim, which are the Word, and are from the Word, in which the Lord speaks with man, as He did with Moses and Aaron between the Cherubim.
[4] Since then the conjunction of the Lord with man, and of man with the Lord, is effected by these means, it is evident that every one who is acquainted with them, and lives according to them, not only from civil and moral law, but also from the Divine law, will be saved; thus every one in his own religion, whether he is a Christian, a Mahometan, or a heathen. And, what is more, the man who embodies these principles in his life from a religious motive, although in the world he knows nothing either of the Lord, or of the Word, still he is in that state as to his spirit that he desires to become wise. After death therefore he is instructed by angels, and acknowledges the Lord; he also receives truths according to his affection, and becomes an angel. Every one of this description resembles a man who dies when a little child, for he is led by the Lord, and is educated by angels. Those who have no religious worship, in consequence of ignorance arising from being born in this or that country, are also instructed after death like little children, and, according to their civil and moral life they receive the means of salvation. I have seen such persons, and at first they had not the appearance of men; but afterwards I saw them as men, and heard them speaking sanely in accordance with the commandments of the Decalogue. To instruct such persons is inmost angelic joy. From these observations it is now evident that the Lord provides that every man should be capable of being saved.
1179. Verse 20. Exult over her, O heaven, and ye holy apostles and prophets, signifies joy of heart in heaven and in the church with those who are in wisdom and intelligence from the Word. This is evident from the signification of "exulting," as being joy of heart; also from the signification of "heaven," as being not only heaven but also the church, since the church is the Lord's heaven upon the earth; also from the signification of "apostles," as being those who teach from the Word (See n. 100, 333), therefore those who are in wisdom; also from the signification of "prophets," as being those who are in the doctrine of truth from the Word, and in an abstract sense doctrines themselves (See n. 624, therefore those who are in intelligence; for those who are in doctrine from the Word are called "intelligent," while those who teach the Word are called "wise." From all this it is clear that "Exult over her, O heaven, and ye holy apostles and prophets," signifies joy of heart in heaven and in the church with those who are in wisdom and intelligence. This now follows because before the Last Judgment, or before the Babylonians were cast into hell and the world of spirits was thus delivered from them, the light by which the angels have wisdom and intelligence was intercepted. That light was intercepted and the angels thereby somewhat obscured because of the conjunction of the Babylonians with the angels of the lowest heaven; but it was otherwise when they had been cast down. (On this see what is related from things seen and heard in the work on The Last Judgment.)
(Continuation)
[2] 2. And yet the Lord provides that man may be reformed and saved by those things that he adopts as his religion. In the entire globe where there is any religion, since there must be conjunction, there are two that constitute it, namely, God and man; and there are two things that constitute conjunction, namely, the good of love and the truth of faith; the good of love is from the Lord immediately, the truth of faith is also from God, but mediately. The good of love is that through which God leads man, and the truth of faith is that through which man is led. This is the same as what has been said above. The truth of faith appears to man to be his own, because it is from those things that he acquires as if from himself. Therefore God conjoins Himself to man through the good of love, and man conjoins himself to God as if of himself through the truth of faith. Because the conjunction is such the Lord compares Himself to a bridegroom and husband, and the church to a bride and wife. The Lord flows in continually with an abundance of the good of love, but He cannot be conjoined to man in the fullness of the truth of faith, but only in that which is with man, and this varies; it can be given in greater fullness with those who are where the Word is, and in less fullness with those who are where there is no Word; and yet the fullness varies in both in proportion to their knowledge and their life according to it, and consequently it may be greater with those who have not the Word than with those who have it.
[3] The conjunction of God with man and of man with God is taught in the two tables that were written with the finger of God, and called "the tables of the covenant," "of the testimony," and "of the law." In one table is God, in the other man. All nations that have any religion have these tables; from the first table they know that God must be acknowledged, regarded as holy, and worshiped; from the other table they know that they must not steal, either openly or secretly by crafty devices; that they must not commit adultery; that they must not kill either by the hand or by hatred; that they must not bear false witness in a court of justice or before the world; and also that they must not will these things. From his table man knows the evils that must be shunned, and just so far as he knows them and shuns them as if from himself, God conjoins the man to Himself and enables him from His table to acknowledge Him, to regard Him as holy, and to worship Him, and also enables him not to will evils, and so far as he does not will evils to know truths in abundance. Thus these two tables are conjoined with man, and God's table is placed above man's table, and they are put as one table into the ark, over which is the mercy-seat, which is the Lord, and over the mercy-seat the two cherubim which are the Word and what is from the Word, in which the Lord speaks with man as he spoke with Moses and Aaron between the cherubim.
[4] Since, then, there is conjunction of the Lord with man and of man with the Lord by these means, evidently everyone who knows them and lives according to them, not merely from the civil and moral law, but also from the Divine law, will be saved; thus everyone in his own religion, whether Christian or Mohammedan or Gentile. And what is more, a man who from religion lives these truths, even if in the world he knows nothing about the Lord, nor anything else from the Word, yet he is in such a state as to his spirit that he wishes to become wise; consequently after death he is instructed by the angels and acknowledges the Lord and receives truths according to his affection and becomes an angel. Every such person is like a man who dies an infant, for he is led by the Lord and is educated by the angels. Those who from ignorance and from having been born in such a place have known nothing of worship, are after death instructed like little children, and according to their civil and moral life receive the means of salvation. I have seen such, and at first they did not appear like men; but afterwards I saw them as men, and heard them speaking sanely from the commandments of the Decalogue. To instruct such is the inmost angelic joy. From all this it is now clear that the Lord provides that every man can be saved.
1179. [Vers. [20] "Exulta super ea, caelum, et sancti apostoli et prophetae." - Quod significet gaudium cordis in caelo et in ecclesia apud illos qui ex Verbo in sapientia ac in intelligentia sunt, constat ex significatione "exultare", quod sit gaudium cordis; ex significatione "caeli", quod sit non modo caelum sed etiam ecclesia, quoniam ecclesia est caelum Domini in terris; ex significatione "apostolorum", quod sint qui ex Verbo docent (de qua [supra] , n. 100, 333), inde qui in sapientia sunt; et ex significatione "prophetarum", quod sint qui in doctrina veri ex Verbo sunt, et abstracte ipsae doctrinae (de qua [supra] , n. 624), inde qui in intelligentia sunt; nam qui in doctrina ex Verbo sunt, vocantur "intelligentes", illi autem qui docent Verbum, "sapientes." Ex quibus patet quod per "Exulta super illa, caelum, et sancti apostoli et prophetae", significetur gaudium cordis in caelo et in ecclesia apud illos qui in sapientia et in intelligentia sunt. Quod hoc nunc sequatur, est quia ante ultimum judicium, seu antequam Babylonici conjecti sunt in infernum, ac sic mundus spirituum ab illis liberatus fuit, intercepta est lux ex qua angelis fuit sapientia et intelligentia; quod lux illa intercepta sit, et per id angeli paulum obumbrati fuerint, fuit propter conjunctionem Babyloniorum cum angelis ultimi caeli; aliter quando dejecti sunt. (De qua re videantur quae in opusculo De Ultimo Judicio ex visis et auditis relata sunt.)
[2] (Continuatio.)
(2.) Quod tamen Dominus provideat ut homo per illa quae inde suae religionis facit, possit reformari et salvari. – In universo terrarum orbe, ubi est religio, sunt duo qui faciunt illam, qui sunt Deus et homo, nam conjunctio erit; et sunt duo quae faciunt conjunctionem, amoris bonum, et fidei verum; amoris bonum est a Deo immediate, fidei verum etiam est a Deo, sed mediate; amoris bonum est per quod Deus ducit hominem, et fidei verum est per quod homo ducitur: hoc idem est cum illis quae supra dicta sunt: fidei verum apparet homini sicut suum, quia est ex illis quae ipse sibi sicut a se comparat. Deus ergo Se conjungit homini per amoris bonum, et homo se conjungit Deo sicut ex se per fidei verum. Quia talis conjunctio est, ideo Dominus Se comparat cum Sponso et Marito, et ecclesiam comparat cum sponsa et uxore. Dominus continue cum pleno amoris bono influit; attamen non potest conjungi homini in pleno fidei vero, sed solum in illo quod est apud hominem, et hoc est varium: hoc potest dari plenius apud illos qui ibi sunt ubi est Verbum, sed minus plenum apud illos qui ibi sunt ubi non est Verbum; sed usque apud hos et apud illos variatur plenitudo secundum scientiam et simul vitam secundum illam; inde est quod dari possit major apud illos quibus non est Verbum quam apud illos quibus est Verbum.
[3] Conjunctio Dei cum homine, et conjunctio hominis cum Deo, docetur in binis tabulis quae scriptae sunt digito Dei, quae vocuntur "tabulae foederis", "testimonium", et "lex"; in una tabula est Deus, in altera est homo. Hae tabulae sunt apud omnes gentes apud quas est religio; ex prima tabula sciunt quod Deus sit agnoscendus, sit sanctificandus, et sit colendus: ex altera tabula sciunt quod non furandum sit manifeste nec clandestine per artes, non adulterandum, non occidendum manu nec odio, non false testandum coram judice nec coram mundo, et quoque quod non volendum illa. Homo ex sua tabula scit mala quae fugienda sunt; et quemadmodum scit illa et fugit illa sicut a se, ita Deus conjungit hominem Sibi, et dat ei ex sua tabula agnoscere Se, sanctificare Se, et colere Se, et quoque dat ei non velle mala, et quoque dat cognoscere vera in amplitudine, sicut non vult mala. Ita binae illae tabulae apud hominem se conjungunt, et ponitur tabula Dei super tabula hominis, et sicut una mittitur in arcam, super qua est propitiatorium, quod est Dominus, et super propitiatorio duo cherubi, quae sunt Verbum et quae ex Verbo, in quo loquitur Dominus cum homine, sicut cum Mose et Aharone inter cherubos.
[4] Quoniam nunc conjunctio Domini cum homine, et hominis cum Domino, est per illa, patet quod unusquisque qui scit illa, et vivit secundum illa, non solum ex lege civili et morali sed etiam ex lege Divina, salvetur; ita quisque in sua religione, sive Christianus sit, sive Mahumedanus, sive Gentilis. Et quod plus est, homo qui vivit illa ex religione, tametsi in mundo nihil scit de Domino, nec aliquid plus ex Verbo, in eo statu est quoad suum spiritum ut velit sapere; quare is post mortem informatur ab angelis, et agnoscit Dominum, et recipit vera secundum affectionem, ac fit angelus. Quisque talis est sicut homo qui infans moritur; ille enim a Domino ducitur, et per angelos educatur. Illi quibus nullus cultus fuit, ex ignorantia, quia nati in tali loco, etiam post mortem informantur sicut infantes, et secundum vitam suam civilem et moralem recipiunt media salvationis: vidi tales, et apparuerunt primum sicut non homines, et postea vidi illos ut homines, et audivi illos ex praeceptis decalogi sane loquentes; tales informare est angelicum gaudium intimum. Ex his nunc patet quod Dominus provideat ut omnis homo possit salvari.