807# “从创世以来被杀”表示从现在教会建立之初，其在人身里面的神性就没有得到承认。这从“被杀的羔羊”和“创世”的含义清楚可知：“被杀或被杀死的羔羊”是指不被承认(参看AE315a,328a,b节)，在此是指祂在其人身中的神性不被承认(对此，我们稍后会提到)。“创世”是指教会的最初建立。因为在圣言中，“世界”表示各种事物，即总体上的世界，以及其中的善人和恶人，也只表示世上的恶人，因而表示地狱。“世界”还与“地”具有相同的含义，即表示教会；这也是此处的“创世”，以及马太福音中的这些话的意思；
王要向那右手边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。(马太福音25:34)
当主在其人身中的神性不被承认时，主也不被承认，因为在这种情况下，主没有被视为神，仅被视为一个不能施行拯救的人。尽管人们从《亚他那修信经》以为，主是从永恒所生的神的儿子，祂的神性与父的神性同等；然而，他们却将祂的人性或人身与祂的神性分离，由此可推知，他们可以说把主分成两个位格，并称这两个位格为二性，以至于主作为来自永恒的神的儿子是一回事，作为马利亚的儿子是另一回事。由于他们由此将主分裂，所以没有人能靠近祂，除非他愿意靠近一方面作为神，另一方面作为人的主。关于主的这种观念从教会建立之初就存在了，这一点可从创始人的著作，以及后来他们子孙的著作明显看出来。从教会开始的时候起，主就在教会中被如此分裂，因为他们不理解圣言。事实上，在主提到父的地方，人们以为父是指与祂的人身不同的神性，尽管在马太福音和路加福音中很清楚地看到，主是由被称为父的真正神性孕育的，因此这真正的神性在祂的人身里面，如同灵魂在它的身体里面一样；而灵魂和身体是一个位格。令人惊奇的是，《亚他那修信经》，也就是整个基督教界关于神的教义，以明示的条款教导了这一点；然而，几乎没有人留意它。他们没有留意它，这一点已经从我与来世或死后的许多人的交谈中向我清楚显明了，无论有学问的，还是没有学问的，他们都说，他们不知道这一点；他们认为来自永恒的神的儿子是在祂的人身之上的一个神性位格，坐在父的右手边。因此，他们还说，他们没有留意主的这些话：父与祂为一，父在祂里面，祂在父里面。由此可见，教会从一开始就不承认主在其人身中的神性，这就是“从创世以来被杀的羔羊”所表示的。
807. Slain from the foundation of the world. This signifies whose Divine in the Human has not been acknowledged from the first establishment of the present church, is evident from the signification of the Lamb being sacrificed or slain, as denoting not to be acknowledged (concerning which see above, n. 25:34).
[2] The reason why the Lord is not acknowledged when His Divine in His Human is not acknowledged is, because in such case the Lord is not regarded as God, but only as a man, who is not able to save. But as it is still believed from the Athanasian Creed that the Lord is the Son of God born from eternity, and that His Divine is equal to the Divine of the Father, and yet they separate His Human from His Divine, it follows, that they divide the Lord as it were into two persons, which they call natures, so that the Lord, as the Son of God from eternity is one, and as the Son of Mary another. And because they thus divide the Lord, no one can draw near to Him, unless he approaches Him on the one hand as God, and on the other as a man. Such an idea concerning the Lord has existed from the first foundation of the church, as is evident from the writings of the Fathers, and afterwards from those of their sons.
[3] This division of the Lord in the church from its beginning was the result of the Word not being understood. For where the Father is named by the Lord, it was believed to be the Divine distinct from His Human, although it is quite clear, in Matthew and in Luke, that the Lord was conceived by the very Divine, which is called the Father; and that, consequently, this very Divine is in His Human, as the soul is in its body, and the soul and body are one person. And what is wonderful, the Athanasian Creed, which is the doctrine concerning God throughout the whole Christian world, teaches this in express terms, and yet scarcely any one attends to it. That they do not attend to it has been made clear to me from many with whom I have conversed after their death, both the learned and the unlearned, who have said that they did not know it; but that they thought of the Son of God from eternity as of a Divine Person above His Human sitting at the Father's right hand. So also they said that they had not attended to the words of the Lord, that the Father and He are One; also that the Father is in Him, and He in the Father.
From these things it is evident that the church from its commencement has not acknowledged the Lord's Divine in His Human; and that this is what is signified by the Lamb being slain from the foundation of the world.
807. Slain from the foundation of the world, signifies whose Divine in His Human has not been acknowledged from the first establishment of this church. This is evident from the signification of "the Lamb slain or killed," as being not acknowledged (See above, n. Matthew 25:34).
[2] The Lord is not acknowledged when His Divine in His Human is not acknowledged, for the reason that the Lord is not then regarded as God, but only as a man, who is not able to save. And although it is believed from the Athanasian Creed that the Lord is the Son of God born from eternity, and that His Divine is equal to the Divine of the Father, yet (since they separate His Human from His Divine) they divide the Lord as it were into two persons, which they call natures, making the Lord one thing as the Son of God from eternity, and another as the son of Mary. And because they so divide the Lord no one is able to approach Him unless he is willing to approach Him as one person when regarded as God and as another when regarded as man. Such has been the idea of the Lord from the first foundation of the church, as can be seen from the writings of the fathers, and afterwards from the writings of their sons.
[3] The Lord has been thus divided in the church from its beginning, because they did not understand the Word. For where the Lord mentions the Father it is believed that a Divine distinct from His Human is meant, although it is clearly evident in Matthew and in Luke that the Lord was conceived by the very Divine which is called the Father, consequently that this very Divine is in His Human as a soul is in its body; and the soul and the body are one Person. And what is wonderful, this is taught in express terms in the Athanasian Creed, which is the doctrine concerning God in the whole Christian world, and yet scarcely anyone in that confession gives any heed to it. That no heed has been given to it has been made clear to me from conversations with many in the other life, both the learned and the unlearned, who have said that it was unknown to them, and that they had thought of the Son of God from eternity as a Divine Person above His Human, sitting at the Father's right hand. It was clear also that they had given no heed to those words of the Lord, that "the Father and He are One," and that "the Father is in Him and He in the Father." From this it can be seen that the church from its beginning has not acknowledged the Lord's Divine in His Human, and that this is what is signified by "the Lamb slain from the foundation of the world."
807. "Mactati a fundatione mundi." Quod significet cujus Divinum in Humano non agnitum est a prima instauratione hujus ecclesiae, constat ex significatione "Agni mactati", seu occisi, quod sit quod non agnitus (de qua supra, n. 315 [a] 328 [a, b]); hic quod non agnitum sit Divinum Ipsius in Humano Ipsius (de qua sequitur); et ex significatione "fundationis mundi", quod sit prima instauratio ecclesiae; per "mundum" enim in Verbo plura significantur, nempe tum mundus in genere, ac ibi tam boni quam mali, tum modo mali qui in mundo sunt, et inde quoque inferna; per "mundum" etiam significatur simile quod per "terram", scilicet ecclesia; quae etiam intelligitur hic per "fundationem mundi", et quoque apud Matthaeum,
"Rex dicet illis a dextris.., Venite, benedicti Patris mei, tanquam hereditatem possidete paratum vobis regnum a fundatione mundi" (25:34).
[2] Quod non agnoscatur Dominus quando Divinum Ipsius in Humano Ipsius non agnoscitur, est quia tunc non spectatur Dominus ut Deus, sed solum ut homo, qui non salvare potest: at quia usque ex Confessione Athanasiana creditur quod Dominus sit Filius Dei ab aeterno natus, ac Divinum Ipsius aequale Divino Patris, sed usque quia separant Humanum Ipsius a Divino Ipsius, distinguunt Dominum in binas quasi personas, quas vocant naturas, sic ut Dominus sit alius sicut Filius Dei ab aeterno, ac alius sicut filius Mariae; et quia ita distinguunt Dominum, nemo Ipsum adire potest, nisi velit adire Ipsum ut alium sicut Deum, et alium sicut hominem. Talis idea de Domino fuit a prima instauratione ecclesiae, ut constare potest ex scriptis Patrum, et postea a scriptis filiorum eorum.
[3] Quod Dominus in ecclesia a principio ejus ita divisus sit, est quia non intellexerunt Verbum; nam ubi a Domino nominatur Pater, creditum est quod esset Divinum distinctum ab Ipsius Humano; cum tamen manifeste constat apud Matthaeum et apud Lucam quod Dominus conceptus sit ab ipso Divino, quod Pater vocatur, et sic quod ipsum illud Divinum sit in Ipsius Humano, sicut est anima in suo corpore; ac anima et corpus sunt una Persona: et quod mirum est, hoc claris verbis etiam docet Confessio Athanasiana, quae est doctrina de Deo in universo Christiano orbe, et tamen vix aliquis in ea confessione attendit ad illud; quod non attenderint, patuit mihi a multis tam eruditis quam non eruditis post mortem, cum quibus locutus sum, dicentibus quod non id sciverint, sed quod de Filio Dei ab aeterno cogitaverint sicut de Divina Persona supra Humanum Ipsius, assidente ad dextram Patris: tum etiam quod nec attenderint ad illa verba Domini, quod "Pater et Ipse unum sint", tum quod "Pater in Ipso sit, ac Ipse in Patre." Ex his constare potest quod ecclesia non agnoverit Divinum Domini in Humano Ipsius a principio ejus; et quod hoc sit quod significatur per quod "Agnus mactatus sit a fundatione mundi."