821a.“并且使地和住在地上的人拜那第一只兽”表示因此，教会中那些处于虚假和由此而来的邪恶之人从心里承认这种一致。这从“地和住在地上的人”、“拜”、“第一只兽”的含义清楚可知：“地和住在地上的人”是指教会中那些处于虚假和由此而来的邪恶之人；因为“地”表示处于真理或处于虚假的教会，在此是指处于虚假的教会；“住在地上的人”表示教会中的善人或恶人，在此表示恶人；因此，当用于地上的人时，“地和住在地上的人”表示教会中那些处于虚假和由此而来的邪恶之人。“地”表示真理或虚假方面的教会(参看AE304,413b,417a,697,741,752节)；“住在地上的人”表示教会中的善人，也表示教会中的恶人，在抽象意义上表示良善或邪恶(参看AE479节)。“拜”是指肯定地承认，从心里承认并相信(参看AE790a,805a节)；“第一只兽”是指来自属世人、确认信仰与生活分离的推理(参看AE774节)，在此是指这些推理与圣言字义的一致，因为这“兽”表示由此而来的确认(也可参看AE815a节)。由此清楚可知，“从地里上来的兽使地和住在地上的人拜那第一只兽”表示教会中那些处于虚假和由此而来的邪恶之人从心里承认这种一致。
821b# 前面说明，“彼得”表示两种意义上的真理和信仰，即来自良善的真理和没有良善的真理，因而也表示来自仁的信和无仁之信。现在要说一说使徒约翰，他表示仁爱的作为。前面说过，十二使徒和以色列十二支派一样，代表整体上的教会，或真理与良善的一切，或仁与信的一切；同样，彼得、雅各和约翰表示在其秩序中的信、仁和仁爱的作为；由此可推知，当他们在一起时，他们代表作为一体的这些。之所以说作为一体，是因为没有仁，就没有系信的信；没有作为或行为，就没有系仁的仁。
这三个使徒因具有这种含义，故比其他人更跟随主，这可见于马可福音，在那里，经上说：
除了彼得、雅各和雅各的兄弟约翰之外，祂不让任何人跟随祂。(马可福音5:37)
因此，彼得是第一个被主通过安得烈呼召的，“安得烈”表示信的服从，然后被呼召的是雅各和约翰；主给这两个人起了新名字。当主变形像时，祂还带着彼得，雅各和约翰上山，而且与这三人谈论了时代的完结和祂的降临；他们与主同在客西马尼园。福音书说明，主呼召彼得之后，就呼召了雅各和约翰：
耶稣从那里往前走，又看见弟兄二人，就是西庇太的儿子雅各和他兄弟约翰，同他们的父亲西庇太在补网；耶稣就招呼他们。他们立刻舍了船，别了父亲，跟从了耶稣。(马太福音4:21,22;马可福音1:19,20)
主给雅各和约翰起新名，这一点明显可见于马可福音：耶稣呼召西庇太的儿子雅各和雅各的兄弟约翰，给他们起名叫半尼其，就是雷的儿子。(马可福音3:17)“雷的儿子”表示来自属天良善的真理。这就是圣言中“雷”的含义，因为在灵界也能听见雷声，这些雷声是由来自属天良善的真理在从高层天堂降至低层天堂时产生的。那时，来自良善的真理之光本身看上去就像闪电，良善本身听上去就像雷声，由此而来的真理本身听上去就像声音的变化。这就是为何圣言处处提到闪电、雷轰和响声，它们就表示这些事物。良善在那里之所以听上去就像雷声，是因为属于人的情感或爱，也属于其意愿的良善不说话，只是发出声音；而属于人的理解力和由此而来的思维的真理，则用话语将那声音清晰表达出来。属天良善与意愿和行为中的爱之良善是一回事；在此之前，它不是属天良善；属天良善就是那通过思维和由此而来的言语产生真理的。由此清楚可知，为何雅各和约翰被称为“雷的儿子或雷子”。至于在圣言中，“闪电、雷轰和响声”表示什么，可参看前文(AE273,702,704节)。
当主变形像时，祂带着彼得，雅各和约翰上了山，这一点清楚可见于马可福音(9:2)和路加福音(9:28)。之所以只带他们，是因为那些处于来自属天良善的真理之人能看见在其荣耀中的主；其他人不能被光照，也不能在光照中感知圣言。事实上，当主在他们面前变了形像时，祂代表神性真理，也就是圣言；这就是为何摩西和以利亚被看到与祂说话，“摩西和以利亚”表示圣言(对此，可参看AE594a节)。主与彼得，雅各和约翰谈论时代的完结和祂的降临，这一点明显可见于马可福音(13:3)；这三人与主同在客西马尼园，这一点明显可见于马太福音(26:37)和马可福音(14:33)。
由于约翰代表善行方面的教会，而善行包含对主之爱和对邻之仁的一切，所以主爱约翰胜过其他人，这从以下事实明显看出来：
他侧身挨近主的怀里，当他与主说话时，就势靠着主的胸膛。(约翰福音13:23,25)
在圣言中，“怀”与“胸膛”表示属灵之爱，也就是行为中的爱；“主的怀和胸膛”表示神性之爱本身；故在天堂，那些处于属灵之爱的人在胸部区域。
因此，约翰也将主的母亲接到自己家里，和她住在一起；对此，经上在约翰福音中如此记着说：
耶稣见祂的母亲和祂所爱的那门徒站在旁边，就对祂母亲说，妇人，看哪，你的儿子！又对那门徒说，看哪，你的母亲！从那时起，那门徒就把她接到自己那里去了。(约翰福音19:26,27)
这些话表示教会在行为中的仁爱存在的地方，或善行存在的地方；因为主的“母亲”和“妇人”表示教会，“约翰”表示行为中的仁爱，也就是善行。“母亲”表示教会(可参看《属天的奥秘》，289,2691,2717,3703,4257,5581,8897节)，“妇人”具有相同的含义(参看AE555,707,721a,730a,b节)。
关于彼得和约翰所记载的，也表示主的教会在那些处于行为中的仁爱，或处于善行的人当中，不在那些处于与它们分离的信之人当中，即：
彼得转过来，看见主所爱的那门徒跟着，就是在晚饭的时候，靠着祂胸膛的。彼得看见他，就问耶稣说，主啊，这个人将来如何？耶稣对他说，我若要他存留，直到我来，与你何干？你跟从我吧。(约翰福音21:20–22)
“彼得”在此表示没有良善的真理，或与善行分离的信，就是在教会末了的那种信(可参看AE820b节)；由于“约翰”表示被称为善行的仁之良善，这些良善属于那些构成主的教会之人，所以跟从主的，不是彼得，而是约翰，主回答问“这个人将来如何”的彼得说“我若要他存留，直到我来，与你何干？你跟从我吧”，这句话的意思是，甚至直到教会的末了，就是当有新教会时，仁之良善仍将存留在那些属于主的人中间，但不在那些处于与这良善分离的信之人中间；这就是对彼得说“与你何干”这句话所表示的。
821. And he causeth the earth and them which dwell therein to worship the first beast. That this signifies whence those in the church who are in falsities and in evils therefrom, acknowledge in heart the agreement, is evident from the signification of the earth and of them which dwell therein, as denoting those in the church who are in falsities and in evils therefrom. For by the earth is signified the church which is in truths or in falsities, here, that which is in falsities. And by them which dwell therein, are signified the goods or evils of the church, here, the evils. Thus as applied to persons there, by the earth and by them who dwell therein, are signified those in the church who are in falsities, and in evils therefrom. That the earth signifies the church as to truths and as to falsities, may be seen above (n. 304, 413, 417, 697, 741, 752); and that those dwelling therein signify those in the church who are good, and also those who are evil; and, in the abstract sense, goods or evils (see above, n. 479); and from the signification of worshipping, as denoting to acknowledge for certain, to acknowledge in heart, and to believe (see above, n. 790, 805); and from the signification of the first beast, as denoting reasonings from the natural man confirming the separation of faith from life, as may be seen above (n. 774), in this case the agreement of such reasonings with the sense of the letter of the Word, because by this beast are signified confirmations therefrom, as may also be seen above (n. 815). From these things it is evident, that by the beast which ascended out of the earth, causing the earth and them which dwell therein to worship the first beast, is signified, that those in the church who are in falsities and in evils therefrom, acknowledge in heart that agreement.
[2] In the preceding article it was shown that Peter signified truth and faith in both senses, namely, truth from good, and truth without good; also faith from charity, and faith without charity.
Something shall now be said concerning the Apostle John, as signifying the works of charity. That the twelve apostles, like the twelve tribes of Israel, represented the church in its whole extent, or all things of truth and good, or all things of faith and charity, was said above. Also, that Peter, James, and John, signified faith, charity, and the works of charity, in their order. It follows, therefore, that when they were together they represented these as one. It is said, as one, because the faith that is a faith without charity has no existence; and the charity that is a charity without works has no existence.
Because those three apostles signified those things therefore they followed the Lord more than the rest, as is evident from Mark, where it is said,
Jesus "suffered no man to follow him, save Peter, James, and John the brother of James" (5:37).
Therefore the Lord first called Peter through Andrew, by whom is signified the obedience of faith; and afterwards called James and John, and gave to these two also a new name. He also took Peter, James, and John up to the mountain, when He was transfigured, and also spoke with these three concerning the Consummation of the Age, and concerning His Advent. They were with the Lord in Gethsemane.
[3] That the Lord called James and John after He had called Peter, appears in the Evangelists:
Jesus "going on from thence, saw other two brethren, James the son of Zebedee, and John his brother [in a ship], with Zebedee their father, mending their nets, and he called them. And they immediately left the ship and their father, and followed him" (Matthew 4:21, 22; Mark 1:19, 20).
That the Lord gave a new name to James and John is evident in Mark:
Jesus "called James the son of Zebedee, and John the brother of James, and named them Boanerges, which is, the sons of thunder" (3:17).
[4] By sons of thunder are signified truths from celestial good. The reason of this signification is, that in the spiritual world also there are heard thunders, which exist from the truths that are from celestial good, when they descend from the higher heavens into the lower. The very light of truth from good then appears as lightning, the good itself as thunder, and the truths themselves therefrom as variations of sound. This is why throughout the Word lightnings, thunders, and voices, are mentioned, by which these things are signified. The reason why good is there heard as thunder is, that good, which pertains to man's affection or love and also to his will, does not speak but only sounds; but truth, which pertains to man's understanding and thence to his thought, articulates that sound into expressions. Celestial good is the same as the good of love in will and in act. Previously to this it is not celestial good; and this is what produces truths by the thought and speech therefrom. From these things it is evident why it was that James and John were called sons of thunder. What lightnings, thunders, and voices, signify in the Word, may also be seen above (n. 273, 702, 704).
[5] That the Lord took Peter, James, and John up to the mountain when He was transfigured, is clear in Mark (9:2), and in Luke (9:28). They alone were taken, because none but those who are in truths from celestial good can see the Lord in His glory; nor can any others be enlightened, and perceive the Word in enlightenment. For the Lord, when He was transfigured before them, represented Divine truth, which is the Word; therefore also Moses and Elias were seen speaking with Him; and by Moses and Elias are signified the Word. But concerning this circumstance see above, n. Mark 13:3, and that these three were with the Lord in Gethsemane (Matthew 26:37; Mark 14:33).
[6] Because John represented the church as to good works, and as good works contain everything of love to the Lord, and charity towards the neighbour, therefore he was loved by the Lord more than the rest, as is evident from this fact,
That he leaned upon the bosom of the Lord, and lay upon his breast, when he spake with him (John 13:23, 25).
By the bosom and the breast is signified in the Word spiritual love, which is love in act; and by the bosom and the breast of the Lord, Divine Love itself; therefore in heaven those who are in spiritual love are in the province of the breast.
[7] Hence also John took the Lord's mother to his own house, and abode with her; concerning which it is thus written in John:
Jesus "from the cross saw his mother and the disciple whom he loved standing by; he saith unto his mother, Woman, behold thy son! Then he saith to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home" (Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897). That the same is signified by woman (see above, n. 555, 707, 721, 730).
[8] That the Lord's church is among those who are in charity in act, or in good works, and not among those who are in faith separate from them, is also signified by those things mentioned concerning Peter and John, as follows,
"Then Peter, turning about, seeth the disciple whom the Lord loved following; which also leaned upon his breast at supper. Peter seeing him, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me" (820); where also the foregoing words are explained. And because by John are signified the goods of charity, which are called good works, and these pertain to those who constitute the Lord's church, therefore, it was not Peter but John who followed the Lord; and, therefore, to Peter, who had asked, "What shall this man do?" the Lord said, "If I will that he tarry till I come, what is that to thee? follow thou me"; by which is meant that the good of charity will still remain with those who are the Lord's even to the end of the church, and when there is a new church; but not with those who are in faith separate from that good; and this is signified by these words to Peter, "What is that to thee?"
821. And he maketh the earth and them that dwell therein to worship the first beast, signifies in consequence of which those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart. This is evident from the signification of "the earth and them that dwell therein," as being those of the church who are in falsities and in evils therefrom; for "the earth" signifies the church that is in truths or that is in falsities, here, that which is in falsities; and "them that dwell therein" signify the goods or the evils of the church, here the evils; therefore as applied to the persons upon it, "the earth and them that dwell therein" signify those in the church who are in falsities and in evils therefrom. (That "the earth" signifies the church in respect to truths and in respect to falsities see above, n. 304, 413, 417, 697, 741, 752; and that "those that dwell" signify the good in the church, and also the evil, and in an abstract sense goods or evils, see above, n. 479) The above is evident also from the signification of "worshiping," as being to acknowledge as certain, to acknowledge in heart, and to believe (See above, n. 790, 805); also from the signification of "the first beast," as being reasonings from the natural man confirming the separation of faith from the life (See above, n. 774), here the agreement of reasonings with the sense of the letter of the Word, because this "beast" signifies confirmations therefrom (See also above, n. 815). From this it is clear that the words "the beast coming up out of the earth maketh the earth and them that dwell therein to worship the first beast" signifies that those in the church who are in falsities and in evils therefrom acknowledge the agreement in heart.
[2] In the preceding article it was shown that "Peter" signified truth and faith in both senses, namely, truth from good and truth without good; so also faith from charity and faith without charity. Something shall now be said about the apostle John, as signifying the works of charity. It has been said above that the twelve apostles, like the twelve tribes of Israel, represented the church in the whole complex, or all things of truth and good, or all things of faith and charity; likewise that Peter, James, and John, signified faith, charity, and the works of charity, in their order; from which it follows that when they were together they represented these as one. It is said as one, because without charity there is no faith that is faith; and without works there is no charity that is charity.
[3] Because these three apostles had this signification they followed the Lord more than the others, as can be seen in Mark, where it is said:
Jesus suffered no man to follow Him save Peter, James, and John the brother of James (Mark 5:37).
For this reason Peter was the first to be called by the Lord through Andrew, "Andrew" signifying the obedience of faith; and afterwards James and John were called; and to these two the Lord gave a new name. Likewise He took Peter, James, and John up into the mountain when He was transfigured; He also spoke with these three about the consummation of the age, and about His coming; they were also with the Lord in Gethsemane. That the Lord called James and John after He had called Peter is shown in the Gospels:
Jesus going on from thence saw other two brethren, James the son of Zebedee and John his brother, with Zebedee their father, mending their nets; and He called them. And straightway leaving the boat and their father, they followed Him (Matthew 4:21, 22; Mark 1:19, 20).
[4] That the Lord gave a new name to James and John is evident in Mark:
Jesus called James the son of Zebedee, and John the brother of James, and them He surnamed Boanerges, which is, sons of thunder (273, 702, 704)
[5] That the Lord took Peter, James and John up into a mountain when He was transfigured appears in Mark (Mark 9:2 Luke (Luke 9:28). These were taken because only those who are in truths from celestial good are able to see the Lord in His glory; and no others can be enlightened and can perceive the Word in enlightenment. For when the Lord was transfigured before them He represented Divine truth, which is the Word; and this is why Moses and Elijah were seen speaking with Him, "Moses and Elijah" signifying the Word. (But on this see above, n. Mark 13:3); and that these three were with the Lord in Gethsemane is evident in Matthew (Matthew 26:37 and in Mark (Mark 14:33).
[6] As John represented the church in respect to good works, and good works contain all things of love to the Lord and of charity towards the neighbor, John was more loved by the Lord than the others, as is evident:
From his reclining in the Lord's bosom, and his gliding on His breast when he spake with Him (John 13:23, 25).
The "bosom" and the "breast" signify in the Word spiritual love, which is love in act; and "the Lord's bosom and breast" Divine love itself; therefore those in heaven who are in spiritual love are in the province of the breast.
[7] So, too, John took the Lord's mother to his own house, and abode with her; which is described thus in John:
Jesus from the cross saw His mother and the disciple whom He loved standing by; He saith to His mother, Woman, behold thy son! Then He saith to the disciple, Behold thy mother! Therefore from that hour the disciple took her unto his own home (Arcana Coelestia 289), and n. 2691, 2691, 2717, 3703, 4257, 5581, 8897; and that "woman" has a similar signification see above n. 555, 707, 721, 730.
[8] That the Lord's church is in those who are in charity in act, or in good works, and not with those who are in faith separated from these, is signified also by what is related about Peter and John, namely:
Peter, turning about, seeth the disciple whom the Lord loved following, which also leaned upon His breast at supper. Peter seeing him, saith to Jesus, Lord, but what about this one? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (820), where also the preceding words are explained, that "Peter" here signifies truth without good, or faith separated from good works, such as the faith will be at the end of the church; and as "John" signifies the goods of charity, which are called good works, and these are with those who constitute the Lord's church; therefore it was not Peter but John who followed the Lord, and to Peter who had asked, "But what about this one?" the Lord replied, "If I will that he tarry till I come, what is that to thee? Follow thou Me," which means that the good of charity will continue with those who are the Lord's, even to the end of the church and when there is the New Church, but not with those who are in faith separated from that good; and this is what is signified by these words to Peter, "what is that to thee?"
821. "Et facit ut terra et habitantes in ea adorent bestiam priorem." Quod significet unde illi qui in ecclesia in falsis et inde malis sunt, agnoscant corde concordantiam, constat ex significatione "terrae et habitantium in ea, quod sint qui ab ecclesia in falsis et inde malis sunt; per "terram" enim significatur ecclesia quae in veris aut in falsis est, hic quae in falsis; et per "habitantes" significantur ecclesiae bona aut mala, hic mala; ita applicate ad personas ibi, per "terram et habitantes in ea", significantur qui in falsis et inde malis sunt in ecclesia; (quod "terra" significet ecclesiam quoad vera et quoad falsa, videatur supra, n. 304, 413 [b] 417 [a] , 697, 741, 752; et quod "habitantes" significent bonos in ecclesia, et quoque malos, ac in sensu abstracto bona aut mala, supra, n. 479): ex significatione "adorare", quod sit agnoscere pro certo, agnoscere corde et credere (ut supra, n. 790 [a] 805 [a]); et ex significatione "bestiae prioris", quod sint ratiocinia ex naturali homine confirmantia separationem fidei a vita (videatur supra, n. 774 1
), hic concordantia ratiociniorum cum sensu litterae Verbi, quia per hanc "bestiam significantur confirmationes inde (videatur etiam supra, n. 815 [a]): ex his patet quod per quod "bestia e terra ascendens faciat ut terra et habitantes in ea adorent bestiam priorem", significetur quod illi qui in ecclesia in falsis et inde malis sunt, agnoscant corde concordantiam.
[2] In praecedente articulo ostensum est quod "Petrus" significaverit verum ac fidem in utroque sensu, nempe verum ex bono, ac verum absque bono, tum fidem ex charitate, et quoque fidem absque charitate; nunc aliquid dicetur de Johanne Apostolo, quod ille significaverit opera charitatis. Quod duodecim apostoli, sicut duodecim tribus Israelis, repraesentaverint ecclesiam in toto complexu, seu omnia veri et boni, seu omnia fidei et charitatis, supra dictum est; tum quoque quod "Petrus", "Jacobus" et "Johannes" significaverint fidem, charitatem et opera charitatis in suo ordine; inde sequitur, quod dum simul erant, repraesentaverint illa sicut unum: sicut unum dicitur, quia non datur fides quae fides absque charitate, et non datur charitas quae charitas absque operibus.
[3] Quia illi tres apostoli significaverunt illa, ideo prae ceteris secuti sunt Dominum, quod etiam constare potest apud Marcum, ubi dicitur,
Jesus "non permisit cuiquam sequi Ipsum, nisi Petrum, Jacobum et Johannem fratrem Jacobi" (5:37 2
):
ideo Dominus primum vocavit Petrum per Andream, per quem significatur obedientia fidei, et postea Jacobum et Johannem, et imposuit his binis novum nomen: tum assumpsit Petrum, Jacobum et Johannem in montem, cum transformatus: et quoque locutus cum illis tribus de consummatione saeculi, et de adventu suo: et quoque cum Domino fuerunt in Gethsemane. Quod Dominus vocaverit Jacobum et Johannem, postquam vocaverat Petrum, constat apud Evangelistas,
Jesus "progressus inde, videt alios duos fratres, Jacobum qui Zebedaei, et Johannem fratrem ejus, [in navi] cum Zebedaeo patre eorum, reparantes retia sua; et vocavit eos: et hi statim relinquentes navim et patrem suum secuti sunt Ipsum" (Matthaeus 4:21, 22; Marcus 1:19, 20).
[4] Quod Dominus Jacobo et Johanni imposuerit novum nomen, constat apud Marcum,
Jesus vocavit "Jacobum filium Zebedaei, et Johannem fratrem Jacobi, et imposuit illis nomen Boanerges, quod est, Filii tonitrui" (3:17):
per "filios tonitrui" significantur vera ex bono caelesti; quod illa per "tonitrua", in Verbo significentur, est quia in mundo spirituali etiam audiuntur tonitrua, quae existunt ex veris quae ex bono caelesti sunt, dum haec ex caelis superioribus delabuntur in inferiora; ipsa lux veri ex bono apparet tunc sicut fulgur, ipsum bonum sicut tonitru, et ipsa vera inde sicut variationes soni; inde est quod in Verbo passim dicantur "fulgura", "tonitrua" et "voces" per quae illa significantur: causa quod bonum ibi audiatur sicut tonitru, est quia bonum quod est affectionis seu amoris hominis, tum quod est voluntatis ejus, non loquitur sed modo sonat; at verum quod est intellectus et inde cogitationis hominis articulat sonum illum in voces: bonum caeleste est idem cum bono amoris in voluntate et in actu; prius non est bonum caeleste; et hoc est quod producit vera per cogitationem et inde loquelam; ex his patet unde est quod Jacobus et Johannes dicti fuerint "filii tonitrui." (Quid "fulgura", "tonitrua" et voces in Verbo significant, videatur etiam supra, n. 273, 702, 704.)
[5] Quod Dominus assumpserit Petrum, Jacobum et Johannem in montem cum transformatus est, constat apud Marcum (cap. 9:2), et apud Lucam (9:28); causa quod illi assumpti sint, erat quia non alii quam illi qui in veris ex bono caelesti sunt, possunt videre Dominum in gloria, et nec alii possunt illustrari, et in illustratione percipere Verbum; Dominus enim, cum transformatus est coram illis, repraesentabat Divinum Verum, quod est Verbum; quare etiam Moses et Elias visi sunt loqui cum Ipso; per "Mosen et Eliam" significatur Verbum (de qua re actum videatur supra, n. 594 [a]). Quod Dominus locutus sit cum Petro, Jacobo et Johanne de consummatione saeculi, et de adventu suo, constat apud Marcum (cap. 13:3). Et quod illi tres fuerint cum Domino in Gethsemane, Matthaeus 26:37; Marcus 14:33.
[6] Quoniam Johannes repraesentabat ecclesiam quoad bona opera, et bona opera continent omnia amoris in Dominum et charitatis erga proximum, ideo ille fuit prae reliquis a Domino amatus, ut constare potest ex eo,
Quod accubuerit in sinu Domini, et allapsus ad pectus locutus sit cum Ipso (Johannes 13:23, 25):
per "sinum" et per "pectus" in Verbo significatur amor spiritualis, qui est amor actu; ac per "sinum" et "pectus" Domini ipse Divinus Amor; quare illi in caelo in provincia pectoris sunt qui in amore spirituali sunt.
[7] Et ideo quoque Johannes accepit matrem Domini in domum suam, et mansit cum illa, de qua re ita apud Johannem,
Jesus e cruce "vidit matrem et discipulum astantem, quem amabat; dicit matri suae, Mulier ecce filius tuus; deinde dicit discipulo, Ecce mater tua; quare ab ista hora accepit eam discipulus in propria" (19:26, 27):
per haec significabatur quod ecclesia sit ubi charitas actu, seu ubi bona opera; per "matrem" enim Domini, et per "mulierem", significatur ecclesia; et per "Johannem" charitas actu, quae sunt bona opera; (quod per "matrem" significetur ecclesia, videatur in Arcanis Caelestibus, n. 289, 2691, 2717, 3703, 4257, 3
; quod per "mulierem", similiter, supra, n. 555, 707, 721 [a] 730 [a, b]):
[8] quod ecclesia Domini sit apud illos qui in charitate actu aut in bonis operibus sunt, et non apud illos qui in fide separata ab illis, significatur etiam per illa quae de Petro et Johanne memorantur,
Quod nempe "Petrus conversus viderit discipulum, quem amabat Dominus, sequentem, qui etiam accumbebat in cena super pectore Ipsius;.... hunc videns Petrus dicit ad Jesum, Domine, hic vero quid? Dicit ipsi Jesus, Si illum volo manere donec venio, quid ad te? tu sequere Me" (Johannes 21:20-22):
quod per "Petrum" ibi significetur verum absque bono, seu fides separata a bonis operibus, qualis erit fides in fine ecclesiae, videatur supra (n. 820 [b]), ubi etiam praecedentia explicata sunt; et quia per "Johannem" significantur bona charitatis, quae vocantur bona opera, et ea sunt apud illos qui constituunt ecclesiam Domini, ideo non Petrus sed Johannes secutus est Dominum, et a Domino dictum est Petro, (qui dixit, "Quid vero hic?") "Si illum volo manere donec venio, quid ad te? tu sequere Me"; per quae intelligitur, quod usque bonum charitatis permansurum sit apud illos qui Domini sunt, usque ad finem ecclesiae, et quando nova ecclesia, et non apud illos qui in fide separata ab illo bono sunt; quod significatur per illa verba ad Petrum, "Quid ad te?"
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.