712# 众所周知，教会的本质要素有三，即上帝、仁义和信仰；教会中的一切都归属于这三者，如同归属于其总体之物。这三者与上文所说的是同一的，因为圣餐中的上帝就是主，仁义就是神性良善，信仰就是神性真理。仁义岂不是人从主所行的良善吗？信仰岂不是人从主所信的真理吗？
因此，就人的内在而言，人里面有三者，即灵魂或心智、意志和理智；这三者是那三个总体之物的接受器。灵魂或心智本身是主的接受器，因为人由此而活；意志是爱或良善的接受器；理智是智慧或真理的接受器。因此，灵魂或心智中的一切和每一事物，不仅都归属于天堂与教会的那三个总体之物，而且也由它们而出。请说出一样由人发出的东西，其中没有心智、意志和理智？若其中之一被除去，人岂不就只剩下某种无生命之物了吗？
同样，就人的外在而言，人里面也有三者，一切和每一事物也都归属于它们，并依赖于它们；这就是身体、心和肺。身体的这三者也对应心智的三者：心对应意志，肺或呼吸对应理智。这样的对应关系，前文已经充分说明了。
如此，人在总体与个别上的一切和每一事物，都被形成为那三个天堂与教会之总体之物的接受器。原因在于，人被造为上帝的形像和样式，因此是为了使他在主里面，并使主在他里面。
712# 众所周知，教会有三个要素，即神、仁爱和信仰，教会的一切都与作为其普遍性的这三者有关。这三者与刚才提到的那三者是一样的，因为圣餐中的神是主，仁爱是神性良善，信仰是神性真理。仁爱不就是人从主那里所行的良善吗？信仰不就是人从主那里所信的真理吗？这就是为何就人的内在而言，人里面有三样事物，即：灵魂或心智、意愿和理解力。这三者是这三个普遍性的容器；灵魂本身或心智是主的容器，因为它从主而活；意愿是爱或良善的容器；理解力是智慧或真理的容器。因此，灵魂或心智中的一切事物，无论总体还是细节，不仅与天堂和教会的三个普遍性有关，而且从它们那里发出。凡从人发出的东西，无不包含心智、意愿和理解力。他若被剥夺了这三者中的任何一个，只会变成无生命之物。同样，人的外在也有三样事物，一切事物，无论总体还是细节，都与它们有关，并依赖于它们，即：身体、心和肺。身体的这三样事物对应于心智的三样事物，心对应于意愿，肺或呼吸对应于理解力。前面已经充分说明，这样的对应关系是存在的。因此，人里面的一切事物，无论总体还是细节，无论普遍还是具体，都是如此形成的，以至于成为天堂和教会的三个普遍性的容器。这是因为人被造为神的形像和样式，他如此被造，是为了他可以在主里面，主在他里面。
712. It is well known that three things are essential to the church - God, goodwill, and faith - and that all the specific teachings and practices go back to these three essentials as the universal qualities that underlie them.
These three are actually the same as the three mentioned just above. In the Holy Supper, the Lord is God; divine goodness is goodwill, and divine truth is faith. What else is goodwill but something good that we do with the help of the Lord? What else is faith but something true that we believe with the help of the Lord?
From these come the three grand faculties within our inner self: the soul or mind as a whole, the will, and the intellect. These three are vessels for receiving the three universal qualities mentioned just above. The soul or mind is a vessel for receiving the Lord (its life comes from him); the will is a vessel for receiving love or goodness; and the intellect is a vessel for receiving wisdom or truth. As a result, each and every attribute of our soul or mind does not merely relate to the three universal qualities of heaven and the church but actually emanates from them. Name something that human beings accomplish without using the mind, the will, or the intellect. If even one of these three were removed, would we be more than some soulless creature?
[2] Likewise there are three vital systems in our outer self: the body as a whole, the heart, and the lungs. Each and every subsystem within our bodies is part of and is dependent on these three vital systems. In fact, these three vital systems of our bodies correspond to the three grand faculties within our minds. The heart corresponds to the will, and the lungs (or breathing) correspond to the intellect. (The existence of correspondences like these has been fully covered earlier in the work.)
Therefore each and every part of us has been formed in a general way and also in specific to be a vessel for the three universal qualities of heaven and the church. The reason for this is that we have been created to be an image and likeness of God, so that we can be in the Lord and the Lord can be in us.
712. It is also well known that the church has three essentials: God, charity and faith; and that all things in the church have reference to these three, as it were to their universals. These are the same as those mentioned above, for God in the Holy Supper is the Lord, charity is the Divine good and faith is the Divine truth. What is charity but the good a person does under the Lord's guidance? And what is faith but the truth a person believes under the Lord's guidance? It is because of this that there are three things in man as regards his internal: the soul or mind, the will and the understanding. These three are designed to receive the three universals. The actual soul or mind is to receive the Lord, for this is the source of its life; the will is to receive love or good; and the understanding is to receive wisdom or truth. Every detail therefore in the soul or mind not only refers to those three universals of heaven and the church, but it also proceeds from them. Name anything that proceeds from man in which there is not mind, will and understanding; if one of these were taken away, would we still be talking of a man rather than something inanimate?
[2] Likewise there are three things in man as regards his external, to which every single detail refers and on which they are dependent: namely, the body, the heart and the lungs. These three bodily items correspond to the three mental items, [the body to the soul or mind,] the heart to the will, the lungs or breathing to the understanding. The existence of such a correspondence has already been fully demonstrated in this book. Every single detail now in man is so formed both at the universal and at the particular level as to be capable of receiving those three universals of heaven and the church. The reason is that man was created an image and likeness of God, in order therefore that he might be in the Lord, and the Lord might be in him.
712. It is also known that there are three essentials of the church, God, charity, and faith, and that all things in the church have relation to these three as their universals. These are identical with the three named above, since in the holy supper God is the Lord, charity is the Divine good, and faith the Divine truth. What is charity but the good that man does from the Lord? And what is faith but the truth that man believes from the Lord? And this is why there are three things in man in respect to his internal, namely, soul, or mind, will, and understanding. These three are the receptacles of the three universals; the soul itself, or the mind, is the receptacle of the Lord, for it lives therefrom; the will is the receptacle of love or good; and the understanding is the receptacle of wisdom or truth. Thus each thing and all things in the soul or mind, not only have relation to the three universals of heaven and the church, but they go forth from them. Mention anything that goes forth from man that does not contain mind, will, and understanding. If anyone of these were taken away, would man be anything more than any inanimate thing? Likewise there are in man's external three things, to which each thing and all things have relation, and upon which they depend, namely, the body, the heart, and the lungs. And these three things of the body correspond to the three of the mind, the heart corresponding to the will, and the lungs or respiration to the understanding. That there is such a correspondence has been fully shown in former treatises. Thus then have each and all things in man been so formed, both universally and particularly, as to be receptacles of the three universals of heaven and the church. This is because man was created an image and likeness of God, and he was so created in order that he might be in the Lord and the Lord in him.
712. It is also known that there are three essentials of the Church, namely, God, charity and faith, and that all things of the Church have reference to these three, as to their universals. These three are the same as those just mentioned, for God in the Holy Supper is the Lord, charity is Divine Good, and faith is Divine Truth. What is charity but the good that a man does from the Lord? and what is faith but the truth which a man believes from the Lord? Hence it is that in man, as to his internal, there are three essentials, namely, the soul or mind, the will and the understanding. These three are the receptacles of the universals just mentioned; the soul itself or mind is the receptacle of the Lord, for it lives from Him; the will is the receptacle of love or good, and the understanding is the receptacle of wisdom or truth. Therefore, all things, in general and in particular, in the soul or mind not only have reference to those three universals of heaven and the Church, but they also proceed from them. There is nothing proceeding from a man which does not involve his mind, will and understanding; and if he were deprived of any one of these three, he would be but something inanimate. Similarly, there are three essentials in man, as to his external, to which all things, in general and in particular, have reference, and on which they depend, namely, the body, the heart and the lungs. These three corporeal things also correspond to the three things of the mind, the body itself to the soul or mind, the heart to the will, and the lungs or respiration to the understanding. That there is such a correspondence has been fully shown in the foregoing pages. Thus, then, all things in man, in general and in particular, both as to universals and as to particulars, have been formed to be the receptacles of those three universals of heaven and the Church. This is because man was created an image and likeness of God, and consequently that he might be in the Lord and the Lord in him.
712. Notum etiam est, quod Essentialia 1 Ecclesiae sint Tria, nempe Deus, Charitas et Fides, et quod omnia ibi se referant ad Tria illa, ut ad sua Universalia: haec eadem sunt cum supra dictis, nam Deus in Sancta Coena est Dominus, Charitas est Divinum Bonum, et Fides est Divinum Verum; quid Charitas aliud quam bonum quod homo facit a Domino, et quid Fides nisi verum quod homo credit a Domino. Inde est, quod Tria sint in homine quoad Internum ejus, nempe Anima seu Mens, Voluntas et Intellectus; haec Tria sunt Receptacula trium illorum universalium; ipsa Anima seu Mens est Receptaculum Domini, inde enim vivit; Voluntas est receptaculum amoris seu boni, ac Intellectus est receptaculum sapientiae seu veri, quare omnia et singula in Anima seu Mente, non modo se referunt ad tria illa universalia Coeli et Ecclesiae, sed etiam procedunt ex illis; dic quicquam quod procedit ex homine, in quo non Mens, Voluntas et Intellectus sunt; si auferretur unum ex illis, num homo plus esset, quam quoddam inanime.
[2] Similiter sunt tria in homine quoad externum ejus, ad quae etiam omnia et singula se referunt et a quibus dependent, videlicet Corpus, Cor, et Pulmo: haec tria Corporis etiam correspondent tribus Mentis, Cor Voluntati, et Pulmo seu Respiratio Intellectui: quod talis Correspondentia sit, in anteactis plene ostensum est. Ita nunc omnia et singula in homine tam universaliter quam singulariter formata sunt ut receptacula trium illorum universalium Coeli et Ecclesiae. Causa est, quia homo creatus est imago et similitudo Dei, proinde ut sit in Domino et Dominus in illo.
Footnotes:
1. Prima editio: Essentalia.