914、启21:19, 20.“城墙的根基是用各样宝石修饰的”表示对那些在新教会里的人来说，取自圣言字义的新耶路撒冷教义的一切将照着接受而出现在光中。“十二根基”表示教义的一切(AR 902节)。“城墙”表示字义上的圣言(AR 898节)。“圣城耶路撒冷”表示主的新教会(AR 879, 880节)。“宝石”表示凭其灵义而透明的字义上的圣言(AR 231, 540, 726, 911节)。由于这取决于接受，所以它表示对他们来说，取自圣言的教义的一切将照着接受而出现在光中。所有不理智思考的人都不能相信，新教会的一切可以出现在光中，但要让他们知道，他们能相信，因为每个人都有外在思维和内在思维。内在思维处于天堂之光，被称为感知，外在思维处于世界之光；每个人的理解力都是这样：它甚至能被提升到天堂之光，并且如果他出于某种快乐想看到真理，它也会被提升。我通过大量经历得知，情况就是这样；对此，在《圣治》一书可以看到奇妙的事，在《圣爱与圣智》一书可以看到更奇妙的事。因为爱与智慧的快乐提升思维，能使人如在光中那样看到，事情就是这样，尽管他以前从未听说过它。光照心智的这光只由主那里从天堂流入；由于那些将属于新耶路撒冷的人即将直接靠近主，所以这光以秩序的方式流入，也就是通过意愿之爱流入理解力的感知。
不过，那些确认这一教条，即：理解力在神学问题上什么都看不见，但教会的教导必须被盲目相信的人，不能在这光中看到任何真理，因为他们堵住了光进入他们自己的道路。改革宗教会因源于天主教的宗教说服而保留了这个教条；天主教的宗教说服认为，除了教会本身外，没有人可以解释圣言，而他们所说的教会是指教皇和教皇会议；凡不以信仰来接受教会所传递的一切教义的人，都将被视为异端，是被诅咒的。情况就是这样，这一点从特兰托大公会议的结论明显看出来，在这次会议上，天主教的所有教条都被确立，会议临近结束时说了这些话：“当时会议主席莫洛奈说：‘平安的去吧。’接着是欢呼声，除此之外，洛林的红衣主教和教父们还声明：我们也都这样相信，我们都持这种观点，我们全体同意并拥护、签署它；这是蒙福的彼得和使徒们的信仰，这是教父们的信仰，这是正统的信仰。就这样吧，阿们，阿们！一切异端当受绝罚，绝罚，绝罚。”本书开头概要地引用了特兰托大公会议的法令，而事实上，其中几乎没有一个真理。
引用这些细节是为了说明，改革宗从这种宗教说服中保留了一种盲目的信仰，即与理解力分离的一种信仰；那些此后持守这种信仰的人不能在神性真理上被主光照。只要理解力被禁锢在对信仰的服从之下，或理解力被剥夺了对教会真理的看见，那么神学就只是一种记忆的东西，仅仅记忆的东西就会像与判断脱节的一切事物那样消散，并因其模糊或缺乏清晰而灭亡。因此，这样的人是：
瞎子的瞎眼领路人。当瞎子领瞎子时，两个人都要掉在坑里。(马太福音15:14)
他们是瞎眼的，因为他们不从门进入，而是以其它方式进入；因为耶稣说：
我就是门，凡从我进来的，必然得救，并且可以出、可以入，也可以找到草场。(约翰福音10:9)
“找到草场”是指在神性真理上被教导、光照和滋养；因为所有不从门，也就是不从主进入的人，都被称为“贼和强盗”；而那些从门，也就是从主进入的人，被称为“羊的牧人”(约翰福音10:1, 2)。因此，我的朋友，你去主那里，避恶如罪，弃绝唯信，这样你的理解力就会被打开，你会看到奇妙的事，并受到它们的影响。
914. 21:19 The foundations of the wall of the city were adorned with all kinds of precious stones. This symbolically means that all of the doctrines of the New Jerusalem taken from the Word's literal sense will, among the people in that church, be seen in a state of light, in accordance with their reception of it.
The twelve foundations symbolize all of the church's doctrines (no. 902). The wall symbolizes the Word in its literal sense (no. 898). The holy city Jerusalem symbolizes the Lord's New Church (nos. 879, 880). Precious stones symbolize the Word in its literal sense with its spiritual sense shining through (nos. 231, 540, 726, 911). And because this depends on its reception, therefore the symbolic meaning is that all of the doctrines from the Word among the people in that church will be seen in a state of light in accordance with their reception of it.
People who fail to think rationally cannot believe that everything connected with the New Church can be seen in a state of light. But I assure them that it is possible, for everyone has an outer thought and an inner one. The inner thought thinks in the light of heaven and is called perception, while the outer thought thinks in the light of the world. Moreover the intellect in everyone is so formed that it can be raised even into the light of heaven, and also is raised if it is moved by some delight to wish to see a truth. The reality of this is something I have been given to know through long experience, and marvelous things as a result of it may be seen in Angelic Wisdom Regarding Divine Providence, and still more in Angelic Wisdom Regarding Divine Love and Wisdom. For the delight of love and wisdom elevates the thought to see that something is so, as though in a state of light, even if it had not heard it before. This light that enlightens the mind flows in from no other source than the Lord and heaven. And because people who will be those of the New Jerusalem will turn directly to the Lord, this light will flow in in the orderly way, namely through the will's love into the intellect's perception.
[2] On the other hand, people who entrench in themselves this dogma, that the intellect in theological matters is not going to see anything, but that people must believe blindly whatever the church teaches - people like that cannot see any truth in a state of light, for they have blocked up the path of the light in themselves.
The Protestant Reformed church has retained this dogma from the Roman Catholic religion, which holds that no one but the church - by which they mean the Pope or Papal Consistory - is to interpret the Word, and that anyone who does not embrace with faith all of the doctrines handed down by the church is to be regarded as a heretic and as an anathema or one accursed. The fact of this is clear from the concluding session of the Council of Trent, which established all the dogmas of that religion, where it says toward the end:
Then... Morone, the... President, ...said, ."..go in peace."
There followed acclamations, and among them those of the Cardinal of Lorraine and the Fathers:
[The Cardinal:] We all thus believe; we all think the very same; we all, consenting and embracing [them], subscribe. This is the faith of blessed Peter, and of the Apostles: this is the faith of the Fathers: This is the faith of the Orthodox....
[The Fathers:] So be it... Amen, Amen.
[The Cardinal:] Anathema to all heretics.
[The Fathers:] Anathema, anathema.
The decrees of that Council are those we presented in summary previously at the outset of this work, and they contain, indeed, scarcely one truth.
[3] We have cited this to make known that the Protestant Reformed have retained this blind faith, that is, a faith without understanding, from the Roman Catholic religion, and those who continue to hold onto it cannot be enlightened by the Lord in Divine truths.
As long as the intellect is held captive in obedience to faith, or as long as the intellect is set aside so as not to see the church's truths, theology becomes nothing but a matter of the memory; and a matter of the memory alone fades away, like any matter disconnected from a judgment concerning it, and it perishes from its own lack of clarity. People like that are therefore "blind leaders of the blind," and when "the blind leads the blind, both fall into a ditch" (Matthew 15:14).
They are blind also because they do not enter by the door, but in some other way. 1For Jesus said:
I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. (John 10:9)
To find pasture means to be instructed, enlightened, and nourished in Divine truths.
All those who do not enter by the door, that is, by the Lord, are in that same chapter called "thieves and robbers." But those who enter by the door, that is, by the Lord, are called "shepherds of the sheep" (John 10:1-2).
Therefore turn to the Lord, my friend, refrain from evils as being sins, and reject faith alone. And then your intellect will be opened, and you will see marvels and be affected by them.
Footnotes:
1. Cf. John 10:1
914. [verse 19] 'And the foundations of the wall of the city were adorned with every precious stone' signifies that all the things of the doctrine of the New Jerusalem, selected out of the sense of the letter of the Word with those who are there, are going to appear in light according to reception. By 'the twelve foundations' are signified all the things of the doctrine (902). By 'the wall' is signified the Word in the sense of the letter (898). By 'the holy city, Jerusalem' is signified the Lord's New Church (879-880). By 'a precious stone' is signified the Word in the sense of the letter transparent by virtue of its spiritual sense (231, 540, 726, 911); and because this is effected according to reception, therefore it is signified that all the things of the doctrine derived from the Word with those are going to appear in light according to reception. Everyone who does not think soundly is unable to believe that all the things of the New Church can appear in light, but let them know that they can, for every man has an exterior and an interior thought. The interior thought is in the light of heaven and is called perception, and the exterior thought is in the light of the world; and the understanding with every man is such that it can be raised up even into the light of heaven, and also is raised up if by virtue of any delight he wants to see the truth. That this is the case it has been given to know through much experience, concerning which wonderful things may be seen in ANGELIC WISDOM CONCERNING DIVINE PROVIDENCE ; and still more in ANGELIC WISDOM CONCERNING DIVINE LOVE AND WISDOM. For the delight of love and wisdom raises the thought up enabling one to see as in the light that it is so, although he had not heard the thing before. This light that enlightens the mind inflows from no other source than out of heaven from the
Lord; and because those who will belong to the New Jerusalem are going to approach the Lord directly, that light inflows by the way of order, which is through the love of the will into the perception of the understanding.
[2] But those who have confirmed with themselves the dogma, that in theological matters the understanding is going to see nothing, but that what the Church teaches must be believed blindly, are not able to see any truth in the light, for they have obstructed the way of light with themselves. This dogma the Church of the Reformed has retained by derivation from the Roman Catholic form of religion, which passes on the teaching that no one except the Church itself, by which they understand the Pontiff and the Papal Consistory, is going to interpret the Word, and that he who does not by faith embrace all the doctrines passed on by the Church is to be considered as a heretic, and that he is anathema. That this is the case is established from the conclusion of the Council of Trent, in which all the dogmas of that form of religion have been confirmed, where these things are stated at the end:
Then the president, Moronus, said, 'Go in peace.' There followed acclamations, among others these of the cardinal of Lorraine and the fathers: We all so believe, we are all of this very opinion, we all consenting and embracing subscribe to it. This is the faith of the blessed Peter and of the Apostles, this is the faith of the Fathers, this is the faith of the orthodox. So be it, Amen, Amen, Anathema to the whole body of heretics, Anathema, Anathema.'
The decrees of that Council are those that have been quoted at the beginning of this work in a summary, in which however there is scarcely one truth. These things have been quoted so that it may be known that the Reformed have retained from that form of religion a blind faith, that is, a faith separated from the understanding; and those who retain it hereafter cannot be enlightened in Divine Truths by the Lord. So long as the understanding is held captive under obedience to faith, or the understanding is removed from seeing the truths of the Church, theology becomes nothing but a matter of memory. And a matter solely of the memory comes to naught like every matter freed from the judgment pertaining to it, and perishes on account of its obscurity. Consequently:
There are blind leaders of the blind, and when one blind man leads another, both fall into the ditch. Matthew 15:14; and they are blind because they do not enter in by the door, but some other way; for Jesus said:
I am the door, by Me if anyone enters in, he shall be saved, and shall go in and out, and find pasture. John 10:9.
'To find pasture' is to be taught, enlightened and nourished in Divine truths. All who do not enter by the door, that is by the Lord, are called 'thieves' and 'robbers'; but those who enter by the door, that is, by the Lord, are called 'shepherds of the sheep,' in the same chapter 10:1-2. Therefore, my friend, go to the Lord, and flee from evils as sins, and reject faith alone, and then your understanding will be opened and you will see wonderful things and be affected by them.
914. Verse 19. And the foundations of the wall of the city were adorned with every precious stone, signifies that all things of the doctrine of the New Jerusalem taken from the sense of the letter of the Word, with those who are therein, will appear in light according to reception. By "the twelve foundations" are signified all things of doctrine, (902). By "the wall" is signified the Word in the sense of the letter, (898). By "the holy city Jerusalem" is signified the Lord's New Church, (879, 880). By "precious stone" is signified the Word in the sense of the letter, pellucid from its spiritual sense, (231, 540, 726, 911). And because this is according to reception, therefore it signifies that all things of doctrine from the Word with them, will appear in light according to reception. All who do not think sanely, cannot believe that all things of the New Church can appear in light, but let them know that they can, for every man has exterior and interior thought. Interior thought is in the light of heaven, and is called perception, and exterior thought is in the light of the world; and the understanding of every man is such that it can be elevated even into the light of heaven, and also is elevated, if from any delight he wishes to see truth. That this is so, has been given me to know by much experience, concerning which, wonderful things may be seen in the Angelic Wisdom concerning the Divine Providence; and still more in the Angelic Wisdom concerning the Divine Love and Wisdom. For the delight of love and wisdom elevates the thought, enabling one to see as in the light that a thing is so, although he had never heard it before. This light, which enlightens the mind, flows in from no other source than out of heaven from the Lord; and as they who will be of the New Jerusalem, will directly approach the Lord, that light will flow in, by the way of order, which is through the love of the will into the perception of the understanding.
[2] But they who have confirmed themselves in that dogma, that the understanding in theological things is to see nothing, but that what the church teaches must be believed blindly, cannot see any truth in the light, for they have obstructed the way of the light into themselves. This dogma the Reformed Church has retained from the Roman Catholic religious persuasion, which declares that no one but the church itself, by which they mean the pope and papal consistory, ought to interpret the Word, and that he who does not in faith embrace all the doctrine delivered by the church, is to be considered as a heretic, and is accursed. That this is the case, is evident from a clause of the Council of Trent, in which all the dogmas of that religion are established, and where these words are at the end: "Then the president, Moronus, said, 'Go in peace. ' There followed acclamations, and among others this declaration of the cardinal of Lorraine and the fathers: 'We also believe, we are all of this very opinion, we all consenting and embracing, subscribe to it; this is the faith of the blessed Peter and of the apostles, this is the faith of the fathers, this is the faith of the orthodox. So be it, Amen, Amen, Anathema to all heretics, Anathema, Anathema. '" The decrees of that Council are quoted in a summary at the beginning of this work, in which, indeed, there is scarcely a single truth.
[3] These particulars are quoted to show that the Reformed have retained from that religious persuasion a blind faith, that is, a faith separated from the understanding; and they who do retain it henceforth cannot be enlightened in Divine truths from the Lord. So long as the understanding is held captive under obedience to faith, or so long as the understanding is removed from seeing the truths of the church, theology is only a thing of the memory, and a thing of the memory only is dissipated, like everything disunited from the judgment, and perishes from its obscurity. Hence it is, that they are:
Blind leaders of the blind. And when the blind lead the blind, both fall into the ditch, (Matthew 15:14).
And they are blind, because they do not enter in through the door, but some other way; for Jesus said:
I am the door: by Me if anyone enter in, he shall be saved, and shall go in and out, and find pasture, (John 10:9).
"To find pasture" is to be taught, enlightened, and nourished in Divine truths; for all who do not enter in through the door, that is, through the Lord, are called "thieves and robbers;" but they who enter in through the door, that is, through the Lord, are called "shepherds of the sheep" in the same chapter, (John 10:1-2). Do thou, therefore, my friend, go to the Lord, and shun evils as sins, and reject faith alone, and then your understanding will be opened, and you will see wonderful things, and be affected by them.
914. (Vers. 19.) "Et fundamenta muri urbis omni lapide pretioso exornata," significat quod omnia doctrinae Novae Hierosolymae ex Sensu literae Verbi desumpta apud illos qui ibi sunt, apparitura sint in luce secundum receptionem. - Per "duodecim fundamenta" significantur omnia doctrinae (902); per "murum" significatur Verbum in Sensu literae (898); per "urbem sanctam Hierosolymam" significatur Nova Domini Ecclesia (879, 880); per "lapidem pretiosum" significatur Verbum in Sensu literae pellucens ex Sensu spirituali ejus (231, 540, 726, 911); et quia hoc fit secundum receptionem, ideo significatur quod omnia doctrinae ex Verbo apud illos apparitura sint in luce secundum receptionem. Omnis qui non sane cogitat, non potest credere quod omnia Ecclesiae novae possint apparere in luce; at sciant quod possint: nam cuivis homini est cogitatio exterior et interior; cogitatio interior est in luce Caeli et vocatur perceptio, et cogitatio exterior est in luce mundi; ac intellectus apud unumquemvis hominem talis est ut possit elevari usque in lucem Caeli, et quoque elevatur si ex aliquo jucundo vult videre verum; quod ita sit, per multam experientiam scire datum est, de qua videantur mirabilia in Sapientia Angelica de Divina Providentia, et adhuc plura in Sapientia Angelica de Divino Amore et Divina Sapientia: nam jucundum amoris et sapientiae elevat cogitationem, ut videat sicut in luce quod ita sit, tametsi non prius audiverat illa. Haec lux, quae mentem illustrat, non aliunde influit quam e Caelo a Domino; et quia illi qui e nova Hierosolyma erunt, directe adituri sunt Dominum, lux illa influit via ordinis, quae est per amorem voluntatis in perceptionem intellectus. Ast qui confirmaverunt apud se illud dogma, quod intellectus in theologicis nihil visurus sit, sed quod caece credendum sit quod Ecclesia docet, illi non possunt aliquod verum in luce videre, obstruxerunt enim viam lucis apud se: hoc dogma retinuit Ecclesia Reformatorum ex Religioso Romano Catholico, quod tradit quod nullus praeter ipsam Ecclesiam, per quam intelligunt Pontificem et Papale Consistorium, interpretaturus sit Verbum, et quod qui non fide amplectitur omnia doctrinae ab Ecclesia traditae, pro haeretico habendus sit, et quod anathema sit: quod ita sit, constat ex clausula Concilii Tridentini in quo omnia dogmata istius Religiosi constabilita sunt, ubi haec ad finem dicuntur:
Dixit tunc Praeses Moronus, "Ite in pace."
Secutae acclamationes; inter alias haec (dixerunt) cardinalis e Lotharingia et Patres:-
(Card.) "Omnes ita credimus, omnes id ipsum sentimus, omnes consentientes et amplectentes subscribimus; haec est fides beati Petri et Apostolorum; haec est fides Patrum; haec est fides Orthodoxorum.
(Respons.) "(Fiat,) fiat. Amen, Amen."
(Card) "Anathema cunctis haereticis."
(Respons.) "Anathema, Anathema."
Decreta illius Concilii sunt quae supra in principio hujus operis in summa adducta sunt, in quibus tamen vix unum verum est. Haec allata sunt, ut sciatur, quod Reformati caecam fidem, hoc est, fidem separatam ab intellectu retinuerint ex Religioso illo; et qui posthac retinent illam non possint illustrari in Divinis Veris a Domino. Quamdiu intellectus captivatur sub obedientia fidei, seu intellectus removetur a videndis veris Ecclesiae, fit theologia non nisi quam res memoriae; et res solius memoriae dissipatur sicut omnis res dissoluta a suo judicio, et perit ex suo obscuro Inde est, quod sint "Duces caeci caecorum; et quando caecus caecum ducit, ambo in foveam cadunt," (Matthaeus 15:14);
et sunt caeci, quia non ingrediuntur per januam, sed aliunde; Jesus enim dicit,
"Ego sum Janua: per Me si quis introiverit, salvabitur, et ingredietur et egredietur, et pascuum inveniet," (Johannes 10:9);
"pascuum invenire" est doceri, illustrari et nutriri in Divinis veris. Omnes qui non intrant per Januam, hoc est, per Dominum, vocantur fures et latrones;" at qui intrant per Januam, hoc est, per Dominum, vocantur "pastores ovium," in eodem capite, (10:1-2); ergo adi, amice, Dominum, et fuge mala ut peccata, et rejice solam fidem, et tunc aperietur intellectus tuus, et videbis mirabilia, et afficieris illis.