800# “以及那些住在天上的”表示属灵的良善和真理，天上的婚姻就来自这些良善和真理。这从“亵渎那些住在天上的(天使)”的含义清楚可知，“亵渎那些住在天上的(天使)”是指歪曲属灵的良善和真理。“那些住在天上的”是指天使；由于天使凭对神性良善和神性真理的接受而为天使，并且灵义是从人那里抽象出来的，所以“天使”在此表示良善和真理，他们凭良善和真理而为天使；圣言别处的“天使或使者”也表示这些(可参看AE130,302节)。“天使”之所以表示属灵的良善和真理，是因为所有在天堂里的人都是属灵的，并属灵地思考和说话。但世人则不然，他们因是属世的，故属世地思考和说话；因此，与他们同在的良善和真理是属世的。由于良善与真理彼此相爱，它们因此必须结合在一起，所以也说天上的婚姻来自它们。这婚姻也由“那些住在天上的”来表示，因为天上的所有人都处于该婚姻，这就是为何在圣言中，天堂被比作婚姻；圣言的每个最小细节都有一个类似的婚姻在里面(可参看AE238末尾,288b,484,724a节)；天使不能成为天堂的天使，除非他处于这个婚姻，或这个婚姻在他里面；这同样适用于教会之人(参看AE660节)。由此再次清楚可知，一个将信仰与善行分离的人不是一个教会之人。由此可见，“亵渎那些住在天上的”表示歪曲属灵的良善和真理，天上的婚姻就来自这些良善和真理。
我们在前面两段文字中论述了那些将信仰与生活的良善分离，从而如此歪曲圣言，以至于向自己关闭天堂的人，以及那些将生活的良善与信仰联结起来，从而没有如此歪曲圣言，以至于向自己关闭天堂的人。现在按顺序要说一说那些虽在承认唯信的教会中，却没有歪曲圣言的人。
(1)他们就是那些没有将信仰与生活分离，而是把它们结合起来的人，因为他们认为信仰与生活构成一体，就像情感与思维、意愿与理解力、春夏时节的热与光(它们的结合使万物萌芽生长)构成一体一样，也像真理与良善构成一体一样，只要把信仰换成真理，生活换成良善。关于所有这些的结合，可参看《新耶路撒冷及其属天教义》。这些人在自己里面确定：生活邪恶的人不可能有信，只有好好生活的人才有信；一个生活邪恶的人不能接受信，除非他通过找出自己的邪恶，并停止它们而表现出生活的悔改；同样，一个生活邪恶的人在灵里或在自己里面只能拥有对虚假的信，无论他口头上如何宣称相信真理。因此，那些在宣称和作为上将生活和信仰如此结合起来的人就拥有仁爱的生活，他们的信是对一件事实际上就是如此的思维。这些人的信是属灵的，只要他们从圣言认识真理，并照之生活，因为信从生活变得属灵；人由此变得属灵到何等程度，天堂就向他打开到何等程度。
(2)那些不知道，并且不想知道，信除了是指相信圣言里的话，并实行它们外，还指别的什么的人也没有歪曲圣言，因为他们看到，信就是相信并实行，相信却不实行是口头的信，不是内心的信，因而是在人之外，不是在人之内。这些人在行动时，认为信在于相信有一位神，一个天堂和一个地狱，以及死后的生活；爱神、爱邻就在于实行圣言中的诫命；而且，他们停止邪恶，避开并厌恶它们，因为它们是罪到何等程度，就在何等程度上从神，而不是从他们自己实行诫命。他们还认为主降世是为了拯救那些相信祂，并践行祂教导的人。
(3)这些人因不知道，也不想知道除此之外，信还能是别的什么，所以不承认人们所以为的称义和得救，仅仅通过相信父神差遣祂的儿子，并因祂的血而成为我们的安抚、救赎和拯救就实现了；因为他们发觉，只是相信这一点，却不过信仰的生活，也就是仁爱的生活，与其说使人称义，倒不如说定人的罪。这倒不如说定人的罪，因为这不是相信真理，而是相信虚假；事实上，这是相信直接或即刻怜悯，也就是不用方法的改造和重生；这是相信实际上并不存在的归算、安抚和代求。此外，自永恒而生的儿子被父差到世上不是真的，父因儿子的血得安抚也不是真的，主担当人类的罪，从而实现救赎同样不是真的；在其它事上也是如此。只要这些是来自圣言字义的真理的表象，那么它们的确可能会被断言，也可能被思想，但决不可被如此确认，以至于摧毁在天上，并且教会教义能从圣言所教导的纯正真理。因此，那些将信的一切都置于这种承认的人，不仅弃绝并抛开了天使和世人从中获得生命和智慧的所有无数真理，还认为整个神学在于怀着信心所宣告的某些表述，其中没有任何真理；但为了确认这些表述，他们必定歪曲圣言，从而向自己关闭天堂。不过，别的地方会详述这个主题。关于那些歪曲圣言的人和那些没有歪曲圣言的人，就说这么多。
800. And them that dwell in heaven. That this signifies spiritual goods and truths, from which is the heavenly marriage, is evident from the signification of blaspheming those who dwell in heaven, as denoting to falsify spiritual goods and truths. By them who dwell in heaven are meant the angels. And as angels are angels from the reception of Divine Good and Divine truth, the spiritual sense being abstracted from persons, therefore by angels are here signified the goods and truths from which they are angels. These are also signified by angels in other parts of the Word, as may be seen above (n. 130, 302). The reason why spiritual goods and truths are the things signified by them is, that all in heaven are spiritual, and think and speak spiritually. But the case is different with men on earth, who, being natural, think and speak naturally; therefore goods and truths with them are natural. And because good and truth mutually love each other, and on that account cannot but be conjoined, therefore it is also said, from which is the heavenly marriage. This is also signified by them that dwell in heaven, because all there are in that marriage; therefore, in the Word, heaven is also compared to a marriage. A similar marriage also exists in every part of the Word, as may be seen above (n. 238 at the end, 288, 484, 724); and that an angel cannot be an angel of heaven unless he is in that marriage, or unless that marriage is in him, and so also with respect to a man of the church (see n. 660). From this it is again clear, that a man is not a man of the church, who separates faith from good works. From these things it is now evident, that by blaspheming them that dwell in heaven is signified to falsify spiritual goods and truths from which is the heavenly marriage.
[2] In the two preceding articles we treated of those who separate faith from the goods of life, and thereby so falsify the Word as to close heaven against themselves; also concerning those who adjoin the goods of life to faith, and thereby do not so falsify the Word as to close heaven against themselves. It now follows in order, that something should be said concerning those, who, although they are in those churches where faith alone is acknowledged, still do not falsify the Word.
1. Such are those who do not separate faith from life but conjoin them, believing that faith and life make one, as affection and thought, as will and understanding, as heat and light in the time of spring and summer, from whose conjunction arises all germination; and as truth and good, if instead of faith truth is taken, and instead of life good; concerning the conjunction of all these see the Doctrine of the New Jerusalem. These affirm that no one who lives wickedly can have faith, but him only who lives well; and that he who lives wickedly cannot receive faith unless he shows repentance of life, by examining his evils and desisting from them. Also that he who lives wickedly cannot, in his spirit or in himself, have any other faith than of what is false, howsoever he may confess a belief in the truth with his lips. Those therefore, who thus conjoin life and faith in confession and in works, have the life of charity, and their faith is the thought that a thing is so in truth. The faith of such persons also is spiritual in so far as they know truths from the Word, and live according to them; for faith becomes spiritual from the life; and so far as a man is thence made spiritual so far heaven is opened to him.
[3] 2. Neither do those falsify the Word who do not know, and do not desire to know, that faith is anything else than to believe the things of the Word and to do them. For they see that to believe and to do is faith, but that to believe and not to do is a lip faith, and not from the heart, thus outside the man and not within him. These, if they act, believe that faith consists in believing that there is a God, a heaven and a hell, and a life after death; and that the love of God and their neighbour consists in doing the commandments in the Word. Also that so far as they desist from evils, and shun and are averse to them because they are sins, so far they do those commandments from God and not from themselves. They also believe that the Lord came into the world to save those who believe in Him, and practise what He taught.
[4] 3. Such persons, because they do not know, and do not desire to know, that faith is anything else than as above described, do not acknowledge the justification and salvation which is supposed to be effected only by believing that God the Father sent His Son, that by His blood He might become our propitiation, redemption, and salvation; for they perceive, that to believe this only and not to live a life of faith, which is charity, rather condemns than justifies. The reason why it rather condemns is, that it is not a belief in what is true, but in what is false; for it is a belief in immediate mercy, reformation, and regeneration without means; a belief in imputation, propitiation, and intercession, which have no real existence. And, moreover, it is not true that a Son born from eternity was sent by the Father into the world, nor is it true that the Father was propitiated by the blood of the Son, neither is it true that the Lord took upon Himself the sins of mankind, and thereby redeemed them - with other things of a like nature; which so far as they are appearances of truth from the literal sense of the Word, may indeed be said and also thought; but still must not be confirmed to the destruction of the genuine truth which is in heaven, and which the doctrine of the church can teach from the Word. Those, therefore, who place all things of faith in that confession, not only reject and set aside all the innumerable truths from which angels and men derive life and wisdom, and make the whole of theology to consist in certain expressions, pronounced with confidence, in which there are no truths, but also they are bound to falsify the Word in order to confirm those expressions, and thereby close heaven against themselves. But we shall treat more upon this subject elsewhere. So far concerning those who falsify the Word, and concerning those who do not falsify it.
800. And them that dwell in heaven, signifies spiritual goods and truths, from which is the heavenly marriage. This is evident from the signification of "blaspheming them that dwell in heaven," as being to falsify spiritual goods and truths. By "them that dwell in heaven" the angels are meant; and as the angels are angels from the reception of the Divine good and the Divine truth, and as the spiritual sense is abstracted from persons, "angels" here signify the goods and truths from which they are angels; and these are also signified by "angels" elsewhere in the Word (See above, n. 301, 302). "Angels" signify spiritual goods and truths because all who are in heaven are spiritual, and think and speak spiritually. But it is otherwise with men on earth, who being natural, think and speak naturally, and therefore goods and truths with them are natural. And as good and truth mutually love each other, and for that reason they must needs be conjoined, it is also said, from which is the heavenly marriage. This, too, is signified by "them that dwell in heaven," since all in heaven are in that marriage, and this is why heaven is likened in the Word to a marriage; and there is a like marriage in every least particular of the Word, as may be seen above (n. 238, 288, 484, 724); also an angel cannot be an angel of heaven unless he is in that marriage, or unless that marriage is with him; and the like is true of the man of the church (See n. 660). From this again it is evident that a man who separates faith from good works is not a man of the church. From this it can now be seen that "to blaspheme them that dwell in heaven" signifies to falsify spiritual goods and truths from which is the heavenly marriage.
[2] In the two preceding articles those who separate faith from the goods of life and thereby so falsify the Word as to close heaven to themselves, also those who join the goods of life to faith and thereby do not so falsify the Word as to close heaven to themselves, have been treated of. It now follows in order that something be said about those who, although they are in the churches where faith alone is acknowledged, still do not falsify the Word.
1. These are such as do not separate faith from the life but conjoin them by the belief that faith and life make one, like affection and thought, like will and understanding, like heat and light in the time of spring and summer, from the conjunction of which comes all germination, and like truth and good, when truth is put in place of faith, and good in place of life. On the conjunction of all these see the New Jerusalem and Its Heavenly Doctrine. Such affirm within themselves that no one who lives wickedly can have faith, but only he who lives well, and that one who lives wickedly cannot receive faith unless he performs repentance of life by seeking out his evils and desisting from them; likewise that one who lives wickedly cannot, in his spirit or in himself, have any other faith than a belief in falsity, however he may profess with the mouth a belief in truth. Therefore the life of those who so conjoin life and faith in profession and in works is charity, and their faith is the thought that a thing is so in truth. The faith of such is spiritual so far as they know truths from the Word, and live according to them, for faith becomes spiritual from the life, and so far as man thence becomes spiritual heaven is opened to him.
[3] 2. Neither do those falsify the Word who do not know, and do not wish to know, that faith is anything else than believing those things that are in the Word and doing them, for they see that faith is to believe and to do, and that to believe and not to do is a faith of the mouth and not of the heart, thus is outside of man and not within him. These, when they act, believe that faith is believing that there is a God, a heaven and a hell, and a life after death; and that to love God and to love the neighbor is to do the commandments in the Word; and such, so far as they desist from evils and shun and turn away from them because they are sins, so far do the commandments from God, and not from themselves. These also believe that the Lord came into the world to save those who believe in Him and who do what He taught.
[4] 3. Because such do not know, and do not wish to know, that faith is anything else than this, they do not acknowledge that justification and salvation are effected by merely believing that God the Father sent his Son, that by His blood He might effect propitiation, redemption, and salvation; for they perceive that merely to believe this and not to live any life of faith, which is charity, rather condemns than justifies; it rather condemns for the reason that it is not a belief in truth, but a belief in falsity; for it is a belief in immediate mercy, which is reformation and regeneration without means; which is imputation, propitiation, and intercession, not one of which is possible. Moreover, it is not true that a Son born from eternity was sent by the Father into the world, nor is it true that the Father was propitiated by the blood of the Son, nor is it true that the Lord transferred sins to Himself and thus effected redemption; and so with other things. So far as these are appearances of truth from the sense of the letter of the Word they may be asserted and also thought, but must not be so confirmed as to destroy the genuine truth that is in heaven, and that the doctrine of the church can teach from the Word. Those therefore who place all things of faith in that confession not only reject to the side all truths, which are innumerable, from which angels and men have life and wisdom, and make the universal theology to consist in certain expressions, uttered with confidence, in which there are no truths; but to confirm these expressions they must needs falsify the Word and thereby close heaven to themselves. But more on this subject elsewhere. So much concerning those who falsify the Word and those who do not falsify it.
800. "Et eos in caelo habitantes." Quod significet bona et vera spiritualia, ex quibus caeleste conjugium, constat ex significatione "blasphemare eos qui in caelo habitant", quod sit falsificare bona et vera spiritualia: per illos qui in caelo habitant, intelliguntur angeli; at quia angeli sunt angeli ex receptione Divini Boni et Divini Veri, et quia sensus spiritualis est abstractus a personis, ideo per "angelos" hic significantur bona et vera ex quibus illi sunt angeli; haec quoque significantur per "angelos" alibi in Verbo (videatur supra, n. 130, 302). Quod sint bona et vera spiritualia, quae per illos significantur, est quia omnes in caelo spirituales sunt, ac spiritualiter cogitant et loquuntur aliter vero homines in terris; hi quia naturales sunt, naturaliter cogitant et loquuntur, quare etiam bona et vera apud hos naturalia sunt. Et quia bonum et verum se mutuo amant, et propterea non possunt non conjungi, ideo etiam dicitur, ex quibus caeleste conjugium: hoc etiam per "eos in caelo habitantes" significatur, quoniam omnes ibi in eo conjugio sunt, quare etiam caelum comparatur conjugio in Verbo; [quod] simile conjugium etiam 1
sit in singulis Verbi, videatur supra (n. 2
238 fin. , 288 [b] , 484, 724 [a]); et quod angelus non possit esse angelus caeli nisi in illo conjugio sit, aut nisi apud illum id conjugium sit, similiter homo ecclesiae (n. 660): ex quibus iterum patet quod homo non sit homo ecclesiae, qui separat fidem a bonis operibus. Ex his nunc constat quod per "blasphemare eos in caelo habitantes", significetur falsificare vera et bona spiritualia, ex quibus caeleste conjugium.
[2] In binis articulis praecedentibus actum est de illis qui separant fidem a bonis vitae, et per id ita falsificant Verbum ut claudant sibi caelum; tum de illis qui adjungunt fidei bona vitae, et per id usque non ita falsificant Verbum ut claudant sibi caelum: nunc ordine sequitur, ut aliquid dicatur de illis, qui, tametsi in ecclesiis sunt ubi sola fides agnoscitur, usque non falsificant Verbum. Hi sunt illi,
(1.) Qui non separant fidem a vita, sed conjungunt, credendo quod fides et vita unum faciant, sicut affectio et cogitatio, sicut voluntas et intellectus, sicut calor et lux tempore veris et aestatis, ex quorum conjunctione omnis germinatio, et sicut verum et bonum, si pro fide assumitur verum et pro vita bonum, de quorum omnium conjunctione videatur Doctrina Novae Hierosolymae. Hi affirmant apud se quod nemo qui male vivit possit fidem habere, sed qui bene vivit; et quod qui male vivit non recipere possit fidem, nisi paenitentiam vitae agat, explorando sua mala, et desistendo ab illis; tum quod qui male vivit non possit in spiritu suo seu in se aliam fidem habere quam fidem falsi, utcunque ore confitetur fidem veri: qui itaque vitam et fidem ita conjungunt confessione et opere, illorum vita est charitas, et fides est cogitatio quod ita sit in veritate. Horum fides tantum spiritualis est, quantum sciunt vera ex Verbo, et vivunt secundum illa; nam fides fit spiritualis ex vita, et quantum homo inde spiritualis fit, tantum ei aperitur caelum.
[3] (2.) Nec illi falsificant Verbum qui non sciunt, nec volunt scire, quod fides aliud sit quam credere illa quae in Verbo sunt, et facere illa; vident enim quod credere et facere fides sit, et quod credere et non facere sit fides oris et non cordis, ita extra hominem et non intra illum. Hi, si faciunt, credunt quod fides sit credere quod Deus sit, quod caelum et infernum sint, quod vita post mortem sit, quod amare Deum et amare proximum sit facere mandata in Verbo; tum quantum desistunt a malis, ac fugiunt et aversantur illa, quia peccata sunt, tantum illa faciant ex Deo et non ex se; illi etiam credunt quod Dominus in mundum venerit ad salvandum illos qui credunt in Ipsum, et faciunt quae docuit.
[4] (3.) Hi quia non sciunt, nec volunt scire, quod fides aliud sit, non agnoscunt justificationem et salvationem per hoc unicum credendum, quod Deus Pater miserit Filium suum, ut per sanguinem Ipsius fieret propitiatio, redemptio et salvatio; percipiunt enim quod id solum 3
credere, et non vivere aliquam vitam fidei, quae est charitas, plus damnet quam justificet; quod plus damnet, est causa quia non est fides veri sed fides falsi, est enim fides quod sit immediata misericordia, quod sit reformatio et regeneratio absque mediis, quod sit imputatio, quod sit propitatio, quod sit intercessio, quorum nulla tamen datur. Et praeterea non verum est quod Filius ab aeterno natus a Patre missus sit in mundum; nec verum est quod Pater per sanguinem Filii propitiatus sit; nec verum est quod Dominus in se transtulerit peccata, et sic redemerit; praeter plura: quae quatenus sunt apparentiae veri ex sensu litterae Verbi, dici et quoque cogitari possint, sed non confirmari usque ad destructionem genuini veri quod in caelo est, et quod doctrina ecclesiae ex Verbo potest docere. Qui itaque immittunt omnia fidei in illam confessionem, ii non modo omnia vera, quae innumerabilia sunt, ex quibus est vita et sapientia angelis et hominibus, ad latus rejiciunt; ac universam theologiam in aliquot voces cum fiducia enuntiatas, in quibus non vera compingunt; sed etiam ad voces illas confirmandas non possunt non falsificare Verbum, et per id sibi caelum claudere. Verum de hac re alibi plenius. Haec nunc de illis qui falsificant Verbum, et de illis qui non falsificant.
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.