1222# 启19:8.“并且赏赐她得穿洁净明亮的细麻衣”表示主将在来自圣言的真理上教导该教会。这从“得穿”和“细麻衣或亚麻”的含义清楚可知：“得穿”是指在真理上被教导，因为在圣言中，“衣服”表示如衣服那样披在良善上的真理，因此“得穿”表示在真理上被教导。这就是“衣服”和“得穿”的含义（参看AE64,65,195,271,395d,951节）。“细麻衣或亚麻”是指来自一个属天源头的真理（参看AE1143节）。但由于来自这个源头的真理是神性真理，而一切神性真理都是主，是圣言，所以“亚麻和细麻衣”表示来自圣言的真理。这真理因属天良善而被称为“洁净”，因属灵良善而被称为“明亮”。一切真理都来自良善，有两种最普遍的良善，即属天良善，也就是对主之爱的良善，和属灵良善，也就是对邻之爱的良善，一切真理都来自这两种良善。“明亮的细麻衣”是指来自属灵良善的真理，而“洁净的细麻衣”是指来自属天良善的真理，两者都来自圣言；因为圣言在其一切细节上都具有这种性质：来自属天良善的真理与来自属灵良善的真理结合在一起，在这些真理里面，属天良善与属灵良善结合在一起。（关于全在和全知续）（3）构成教会的天上所有的天使和地上所有的人如同一个人，主是这人的生命。
对这一点的证明可见于以下《天堂与地狱》的章节：整个天堂整体上与一个人有关（参看HH59–67节）；天堂里的每个社群都与一个人有关（参看HH68–72节）；因此，每位天使都处于一个完美的人的形式（参看HH73–77节）；天堂在整体和部分上都与人有关，因为它来自主的神性人身（参看HH78–86节）；天堂的一切与人的一切有一种对应关系（参看HH87–102节）。这些章节同样可以论及主在地上的教会（参看HH57节）。经历教导我，并且理性进一步教导我，天堂就像一个人。经历教导：我被允许看见一个由数千天使组成的社群，就像一个中等身材的人，由更少的天使组成的社群处于同样的形式。然而，在这个社群之内的天使却看不到这一幕，只有在这个社群之外的天使从远处才能看到，并且在这种时候，一个社群需要清除陌生人。当这种情况发生时，所有构成这个社群的生命之人都在这个人里面，而那些不构成该社群的生命之人则在这个人外面；后者被移除，前者则留下来。在主面前，整个天堂都是如此。出于这个原因，也仅仅出于这个原因，天使和灵人才是一个人，所处的形式类似世人所拥有的形式。
我的确没有看到，但却听说，地上的教会在主面前也像一个人；它同样被分为各个社群，每个社群都是一个人；此外，所有在这个人里面的人都在天堂里面，而那些在这个人外面的人则在地狱里面；原因已经被阐明，即：教会的每个人也是一位天堂天使，因为他死后就成为一位天使。此外，不仅地上的教会与天使一起构成这个人的内层，而且教会还构成外层，这些外层被称为软骨和骨头。教会构成这个人，是因为地上的人被赋予一个身体，最低或终端属灵之物在这个身体中披上属世之物为衣；正是这一点构成天堂与教会，并教会与天堂的结合。
理性教导：天堂和教会在最大方面，较小方面和最小总合或整体上都是一个人，唯因神是一个人，因此神性发出或发出的神性，也就是来自祂的神性，在作为人的一切最小和最大方面都是一样的。因为如前所述，神性不在空间和延伸之中，只是使空间和延伸存在于祂创造的终端中，表面上存在于天堂中，实际上存在于世界上。尽管如此，空间和延伸在神面前不是空间和延伸，因为在其神性中的祂无处不在。这一点从以下事实很清楚地看出来：整个天使天堂和教会在神面前如同一个人；由数千天使构成的一个社群也是如此，尽管他们的住所看似延伸出大量空间。这一点也从以下事实明显看出来：整个天堂，以及天堂里的一整个社群，都能按照主的美意显现为一个人，无论大小，无论是一个巨人还是一个婴孩。然而，如此显现的，不是天使们，而是他们里面的神性；因为天使只是来自主的神性的接受者，正是他们里面的神性构成他们的天使身份，或天使之物，从而构成天堂。由于天使只是接受者，他们里面的神性构成他们的天使身份或天使之物和天堂，所以很明显，主是这人的生命，也就是天堂和教会的生命。
1222. And it was given her that she should be arrayed in fine linen, clean and shining.- That this signifies that that church should be instructed by the Lord in truths from the Word, is evident from the signification of being arrayed, as denoting to be instructed in truths, for garments in the Word signify truths which invest good, therefore by being arrayed is signified to be instructed in those truths, concerning which see above (n. 64, 65, 195, 271, 395, 951); and from the signification of fine linen, as denoting truths from a celestial origin, concerning which see above (n. 1143). But, because truth from that origin is Truth Divine (Verum Divinum), and all Truth Divine is from the Lord, and this is the Word, therefore fine linen signifies truth from the Word. This truth is called clean from celestial good, and shining from spiritual good. All truth is from good; and there are two universal goods, from which all truths are - celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbour. Truth from the latter good is meant by the fine linen which is shining, but truth from the former good is meant by the fine linen which is clean, both of these being from the Word. For the Word in every detail of it is of such a character that truth from celestial good, and truth from spiritual good, are conjoined, while celestial good with spiritual good is within, in truths.
[2] Continuation [concerning Omnipresence and Omnipotence].- 3. All the angels of heaven and all men on earth, who form the church, are as one man, and the Lord is the life of that man.
Proof of this point may be seen in Heaven and Hell, under the following articles:- 1st, That the whole heaven in totality has reference to one man (n. 59-67). 2nd, That each society in the heavens has reference to one man (n. 68-72). 3rd, That therefore every angel is in a perfect human form (n. 73-77); and 4th, That heaven in the whole and in part has reference to man, because it is from the Lord's Divine Human (n. 78-87); that there is also a correspondence between all things of heaven and all things of man (n. 87-102); that the same may be said of the Lord's church on earth (n. 57). Experience has taught me, and reason still teaches, that heaven is as it were one man.
Experience:- I have been permitted to see a society, consisting of thousands of angels, as one man of moderate stature; societies also consisting of fewer angels in a similar manner. This however is not apparent to the angels in any society, but to those who are out of and at a distance from it, and at such times as a society requires to be cleared of strangers. When this takes place, all those who make the life of the society, are within that Man and remain, but those who do not make it are outside of it; the latter are removed, but the former remain. The case is similar with the whole heaven in presence of the Lord.
[3] It is from this cause and from this cause alone, that every angel and spirit is a man, in a form similar to that which he possesses as a man on earth. I have not indeed seen, but I have heard, that the church also on earth is before the Lord as one man, that it is also divided into societies, and that each society is a man; and further, that all who are included within that man are within heaven, but those who are outside of it are in hell. The reason again of this has been stated, that every man belonging to the church is also an angel of heaven, for he becomes an angel after death. The church moreover on earth, together with the angels, forms not only the interiors of this man, but also the exteriors, which are called cartilaginous and bony. The church forms this, because men on earth are endued with a body, in which the ultimate spiritual is clothed with the natural, and it is this that constitutes the conjunction of heaven with the church, and of the church with heaven.
[4] From reason:- The sole reason why heaven and the church are a man in the greatest the less and the least concrete or totality is, that God is Man, and hence the proceeding Divine, which is the Divine from Him, is similar in everything that is man, least and greatest. For, as was said above, the Divine is not in space and extended, but it is the cause of space and extension, existing in the ultimates of His creation, in the heavens apparently, but in the world actually. But still space and extension are not space and extension before God, for He in His Divine is everywhere. This is clearly evident from the fact that the whole angelic heaven, together with the church, is in the presence of the Lord as one man. The same is the case with a society consisting of thousands of angels, although their habitations appear to be extended through much space. It is also evident from this that the whole heaven and also an entire society in heaven, can, at the Lord's good pleasure, appear as a man, great or small, as a giant or as an infant. And yet it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and the Divine in them forms their angelhood (angelicum), and consequently heaven. Because the angels are only recipients, and the Divine in them forms their angelhood and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the church.
1222. Verse 8. And it hath been given to her that she should be clothed in fine linen, clean and bright, signifies that that church should be instructed by the Lord in truths from the Word. This is evident from the signification of "to be clothed," as meaning to be instructed in truths, for in the Word, "garments" signify truths that invest goods, consequently "to be clothed," signifies to be instructed in truths. (That this is the signification of "garments" and "to be clothed," see n. 64, 65, 195, 271, 395, 951.) It is evident also from the signification of "linen or fine linen," as being truths from a celestial origin (See n. 1143). But as truth from that origin is Divine truth, and all Divine truth is from the Lord, and is the Word, so "linen and fine linen" signifies truth from the Word. This truth is called "clean" from celestial good, and "bright" from spiritual good. All truth is from good, and there are two most general goods, from which are all truths, namely, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbor. Truth from this good is meant by "bright fine linen," and truth from the former good is meant by "clean fine linen," both from the Word; for the Word in all its particulars is such that truth from celestial good and truth from spiritual good are conjoined, and within these truths celestial good is conjoined with spiritual good.
[2] All the angels of heaven and all the men on the earth who constitute the church are as one man, and the Lord is the life of that man. This you will see confirmed in the work on Heaven and Hell, in the following articles:
The whole Heaven in the complex has relation to one Man (n. 59-67);
Each Society in the heavens has relation to one Man (n. 68-72);
Consequently each Angel is in a perfect Human Form (n. 73-77);
Heaven as a whole and in part has relation to Man, and this is from the Lord's Divine Human (n. 78-86);
There is a correspondence of all things of Heaven with all things of Man (n. 87-102;
The same may be said of the Lord's church on the earth (n. 57).
That heaven is like one man I have been taught by experience and am taught by reason. Experience: It has been granted me to behold a society consisting of thousands of angels as one man of a medium stature, and societies consisting of fewer angels in like form. This is seen, however, not by the angels in that society, but by angels outside of that society at a distance, and at the time when a society is to be purified of those who are foreign to it. When this is done all who constitute the life of that society are within that man, while those who do not are outside of him; and these are removed, but the former remain. It is the same with the whole heaven in the presence of the Lord. For this reason and no other every angel and spirit is a man, in a form like that which a man on earth has.
[3] I have not seen but I have heard that the church on earth also before the Lord is like one man; and that it is also divided into societies, and that each society is a man; furthermore, that all who are within that man are within heaven, while those who are outside of him are in hell; and the reason has been stated, namely, that every man of the church is also an angel of heaven, for he becomes an angel after death. Moreover, not only does the church on earth together with the angels constitute the interiors of that man, the church constitutes also the exteriors, which are called the cartilaginous and bony parts; this the church constitutes, because the men of the earth are provided with a body in which the lowest spiritual is clothed with the natural. This is what constitutes the conjunction of heaven with the church and of the church with heaven.
[4] From reason: Heaven and the church are a man, in the greatest, the lesser, and the least sum or complex, for the sole reason that God is Man, and consequently the Divine proceeding, which is the Divine from Him, is the same in every least and greatest respect, which is man. For it has been said above that the Divine is not in space and extension, but causes spaces and extensions to exist in the ultimates of His creation, in the heavens apparently, in the world actually. Nevertheless spaces and extensions are not spaces and extensions before God, 1for He is in His Divine everywhere. This is clearly manifest from this, that the whole angelic heaven with the church is as one man before God; and so is a society consisting of thousands of angels, although their habitations appear extended through much space. The same is evident also from this, that the whole heaven, also an entire society in heaven, can appear at the good pleasure of the Lord, as a man, great or small, as a giant or as an infant. But it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and it is the Divine in them that constitutes what is angelic in them and thus heaven. As angels are only recipients, and the Divine in them constitutes what is angelic and heaven, it is clear that the Lord is the life of that man, that is, of heaven and the church.
Footnotes:
1. The Latin has "the Lord", not "God."
1222. (Vers. 8.) "Et datum est illi ut amiceretur byssino mundo et splendido." - Quod significet quod ecclesia illa instrueretur in veris ex Verbo a Domino, constat ex significatione "amiciri", quod sit instrui in veris, per "vestes" enim in Verbo significantur vera, quae investiunt bona, inde per "amiciri" significatur instrui in illis; (quod "vestes" et "amiciri" illa significat, videatur (supra, ) n. 64, 65, 195, 271, 395(d), 951); et ex significatione "byssi" vel "byssini", quod sit verum ex origine caelesti (de qua (supra), n. 1143); at quia verum ex illa origine est Verum Divinum, et omne Verum Divinum est a Domino, et illud est Verbum, ideo per "byssum" et "byssinum" significatur verum ex Verbo; id verum vocatur mundum" ex bono caelesti, et "splendidum" ex bono spirituali. Omne Verum est ex bono, et sunt duo bona universalia, ex quibus omnia vera, nempe, bonum caeleste, quod est bonum amoris in Dominum, et bonum spirituale, quod est bonum amoris erga proximum; verum ex hoc bono intelligitur per "byssinum splendidum", verum autem ex illo bono per "byssinum mundum", utrumque ex Verbo; nam Verbum in singulis suis tale est ut verum ex bono caelesti et verum ex bono spirituali conjunctum sit, ac intus in veris bonum caeleste cum bono spirituali.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(3.) Quod omnes angeli caeli, et omnes homines terrae qui faciunt ecclesiam, sint sicut unus Homo, et quod Dominus sit illius Dominus Vita.
- Hoc confirmatum videas in opere De Caelo et Inferno, in uno articulo, Quod universum Caelum in complexu referat unum Hominem (n. 59-67); in altero, Quod unaquaevis Societas in caelis referat unum Hominem (n. 68-72); in tertio, Quod inde unusquisque Angelus sit in perfecta Forma Humana (n. 73-77); et in quarto, Quod Caelum in toto et in parte referat Hominem, quod sit ex Divino Humano Domini (n. 78- 1
86; tum, Quod Correspondentia sit omnium Caeli cum omnibus Hominis (n. 87-102): quod simile dici possit de ecclesia Domini in terris (n. 57).
Quod Caelum sit sicut unus Homo, docuit experientia, et docet ratio. Experientia:Datum est Videre societatem ex millibus angelorum constantem, ut unum hominem mediocris staturae; tum societates ex paucioribus similiter: sed hoc non apparet angelis in societate, sed angelis extra societatem illam e longinquo, et tunc quando societas ab alienis purificanda est; quod cum fit, omnes illi qui faciunt societatis vitam, intra illum Hominem sunt, illi autem qui non faciunt, extra illum sunt; hi removentur, et illi remanent. Simile est cum universo caelo coram Domino. Inde et non aliunde est, quod omnis angelus et spiritus sit homo in simili forma in qua est homo in terris.
[3] Quod etiam ecclesia in terris coram Domino sit sicut unus Homo, non visum est, sed auditum; tum quod illa quoque distincta sit in societates, et quod unaquaevis societas sit Homo; tum quod omnes qui intra illum Hominem sunt, intra caelum sint; illi autem qui extra illum sunt, in inferno sint: causa etiam dicta est, quod omnis homo ecclesiae sit etiam angelus caeli, fit enim angelus post mortem: praeterea ecclesia in terris non modo una cum angelis facit interiora illius Hominis, sed etiam exteriora, quae vocantur cartilaginea et ossea; hoc facit ecclesia, quia homines terrae praediti sunt corpore, in quo ultimum spirituale indutum est naturali; hoc facit conjunctionem caeli cum ecclesia, et ecclesiae cum caelo.
[4] Ex Ratione:Quod caelum et ecclesia, sint Homo in concreto seu complexu maximo, minori et minimo, sola causa est, quia Deus est Homo: et inde Divinum procedens, quod est Divinum ex Ipso, simile est in omni minimo et maximo, quod est Homo; nam, ut supra dictum est, Divinum non est in spatio et extensum, sed facit ut spatia et extensa in ultimis creationis Ipsius existant, in caelis apparenter, in mundo actualiter: at usque spatia et extensa, non sunt coram Deo spatia et extensa, est enim in suo Divino ubivis: hoc patet manifeste ex eo, quod universum caelum angelicum cum ecclesia sit coram Domino ut unus Homo, similiter societas ex millibus angelorum consistens, tametsi habitationes illorum per multum spatii apparent extensae: et quoque patet ex eo, quod universum caelum, tum integra societas in caelo, possit ex beneplacito Domini apparere ut Homo magnus aut parVus, sicut gigas aut sicut infans; et tamen non sunt angeli qui ita apparent, sed est Divinum in illis; sunt enim angeli solum recipientes Divini a Domino, ac Divinum in illis facit angelicum, et inde caelum. Quia angeli sunt modo recipientes, ac Divinum in illis facit angelicum et caelum, constat quod Dominus sit Vita illius Hominis, hoc est, caeli et ecclesiae.
Footnotes:
1. The editors made a correction or note here.