3167、“和她母亲”表示也传给属世真理，也就是说，属灵事物从理性传给属世真理，就像它们传给属世良善那样，如刚才所述。这从“母亲”的含义清楚可知，“母亲”是指教会，教会凭真理而被称为“母亲”（参看289， 2717节）。为叫人们可以知道属世良善和属世真理如何因真理被引入理性中的良善而拥有属灵事物，必须在此给予简要说明。每个人都有一个内在和一个外在，他的内在被称为内在人，他的外在被称为外在人。但很少有人知道什么是内在人，什么是外在人。内在人和属灵人是一样的，外在人和属世人是一样的。属灵人是那从属于天堂之光的事物中获得聪明和智慧的，而属世人是那从属于世界之光的事物中获得聪明和智慧的（关于这两种光，参看3138节）。因为天堂只有属灵事物，而世界只有属世事物。人以这种方式被造：他里面的属灵事物和属世事物，也就是他的属灵人和属世人要彼此一致，或构成一体。但在这种情况下，属灵人应该掌控属世人中的一切事物；属世人则应该服从，如同仆人服从他的主人。
但属世人因堕落而开始高举自己到属灵人之上，从而颠倒了神性秩序本身。结果，属世人将自己与属灵人分离，并且属灵事物无法再抵达它那里，只能如同透过缝隙那样进入，赋予它思考和说话的能力。为叫属灵事物可以再次流入属世人，这属世人必须被主重生；也就是说，出于属世人的真理必须被引入理性中的良善，并与其结合。当这种情况发生时，属灵事物便进入属世人，因为这时，天堂之光流入并光照属世人中的事物，使它们接受光。那里的良善接受这光所传递的热，也就是爱和仁；而真理接受光线，也就是信；属世良善和属世真理正是以这种方式接受属灵事物。在这种情况下，属世良善就是从服务于属灵之物，因而服务于邻舍，尤其服务于自己的国家，更尤其服务于主的国度，最尤其服务于主的目的中所获得的一切快乐和满足。而属世真理则是为了变得智慧，换句话说，为了实行这些事所学习的一切教义和记忆知识。
Potts(1905-1910) 3167
3167. And to her mother. That this signifies for natural truth also (namely, that it thence has spiritual things, as is the case with natural good, concerning which see just above) is evident from the signification of "mother," as being the church, which is called "mother" from truth (see n. 289, 2717). In order that it may be known how it is that natural good and natural truth have spiritual things from the fact that truth is initiated into good in the rational, this may be briefly explained. Every man has an internal and an external; his internal is called the internal man, and his external the external man; but what the internal man is, and what the external, is known to few. The internal man is the same as the spiritual man, and the external is the same as the natural man; the spiritual man is that which understands and is wise from those things which are of the light of heaven, but the natural man from those things which are of the light of the world (concerning which two lights see above, n. 3138). For in heaven there are nothing but spiritual things, whereas in the world there are nothing but natural things. Man has been so created that in him spiritual things and natural things, that is, his spiritual and natural man, should agree or make a one; but in this case the spiritual man ought to dispose all things in the natural, and the natural ought to obey, as a servant his lord. [2] But by the fall the natural man began to exalt itself above the spiritual man, and thus inverted Divine order itself; hence the natural man separated itself from the spiritual, and no longer possessed any spiritual things, except such as could enter as through chinks, and confer the capacity of thinking and speaking. But in order that spiritual things might again flow into the natural man, this had to be regenerated by the Lord; that is, truth out of the natural man must be initiated and conjoined with good in the rational; and when this is effected, spiritual things come to the natural man, for then the light of heaven flows in and enlightens the things in the natural man, and causes them to receive light; the goods therein the heat of light, that is, love and charity; and the truth the rays of light, that is, faith; and in this way natural good and natural truth receive spiritual things. In this case natural good is all the delight and pleasure that come from having as an end the being of service to what is spiritual, thus to the neighbor, still more to the public weal, and still more to the Lord's kingdom, and above all to the Lord; and natural truth is all the doctrine and memory-knowledge that has as an end to be wise, that is, the doing of these things.
Elliott(1983-1999) 3167
3167. 'And to [her] mother' means to natural truth also, that is to say, spiritual things passed from the rational to it, even as they passed to natural good, dealt with just above. This is clear from the meaning of 'a mother' as the Church, which by virtue of truth is called 'a mother', dealt with in 289, 2717. So that people may know how spiritual things pass to natural good and to natural truth as a result of truth being introduced into good in the rational, a brief description must be given here. Everyone has an internal and an external, his internal being called the internal man, and his external the external man. But few know what the internal man is and what the external. The internal man is one and the same as the spiritual man, and the external man one and the same as the natural man. The spiritual man depends for understanding and wisdom on things that belong to the light of heaven, whereas the natural depends for its understanding and wisdom on things that belong to the light of the world. Regarding those two kinds of light, see 3138. For in heaven none but spiritual things exist, whereas in the world none but natural exist. The human being was created in such a way that in him spiritual things and natural things, that is, his spiritual man and his natural man, should accord with each other or make one. But in that case the spiritual man ought to have control over the things in the natural, and the natural man ought to obey, like a servant his master.
[2] Through the Fall however the natural man started to raise itself above the spiritual man and so turn Divine order itself upside down. As a consequence the natural man separated itself from the spiritual, and spiritual things could not reach it any longer except so to speak through chinks to provide the ability to think and speak. But so that spiritual things might flow in once more into the natural man this had to be regenerated by the Lord, that is, truth from the natural man had to be introduced and joined to good in the rational. When this happens spiritual things have access to the natural man, for now the light of heaven flows in and illuminates things in the natural man, and causes what is there to receive light. The goods there receive the warmth that the light conveys, which is love and charity, whereas the truth receives rays of light, which is faith. It is in this way that spiritual things pass from the rational into natural good and truth. Natural good in that case consists in all the delight and satisfaction gained from having service to the spiritual man as the end in view, and so service to the neighbour, more so to one's country, more so still to the Lord's kingdom, and above all to the Lord. And natural truth consists in all doctrinal teaching and factual knowledge which have wisdom, that is, the performance of those things, as the end in view.
Latin(1748-1756) 3167
3167. `Et matri': quod significet etiam vero naturali, nempe spiritualia inde, sicut bono naturali, de quo mox supra, constat ex significatione `matris' quod sit Ecclesia, quae ex vero `mater' dicitur, de qua n. 289, 2717. Ut sciatur quomodo se habet quod spiritualia bono naturali et vero naturali inde quod verum initiatur bono in rationali, paucis dicendum: unicuique homini est internum et externum, ejus internum vocatur internus homo, et ejus externum externus homo; sed quid internus homo et externus, paucis notum est; internus homo est idem ac spiritualis homo, (c)ac externus est idem ac naturalis homo: spiritualis homo est qui intelligit et sapit ex illis quae sunt lucis caeli, naturalis autem ex illis quae sunt lucis mundi; de utraque luce videatur n. 3138; in caelo enim non sunt nisi quam spiritualia, in mundo autem non nisi quam naturalia; homo ita creatus est ut spiritualia et naturalia in illo, hoc est, spiritualis et naturalis ejus homo concordarent seu unum facerent, sed tunc spiritualis homo deberet disponere omnia in naturali, ac naturalis oboedire, sicut servus suo domino; [2] sed per lapsum naturalis homo coepit se extollere supra spiritualem, ita invertit ipsum ordinem Divinum, exinde naturalis homo separavit se a spirituali, nec magis spiritualia ei {1}quam quae {2}intrare possent quasi per rimas, et {3}dare facultatem cogitandi et loquendi: ut autem spiritualia influerent iterum in naturalem hominem, regenerandus erat a Domino, hoc est, verum e naturali homine initiandum et conjungendum bono in rationali; quod cum fit, {4}naturali homini accedunt spiritualia, influit enim tunc lux caeli, ac illustrat illa quae in naturali homine, et facit ut quae ibi, recipiant lucem, bona ibi calorem lucis, hoc est, amorem et charitatem, verum autem radios lucis, hoc est, fidem; {5}ita sunt bono naturali et vero naturali spiritualia inde. Bonum naturale est tunc omne jucundum et volupe ex fine inserviendi spirituali, ita proximo, magis reipublicae, adhuc magis regno Domini, {6}et super omnia Domino; et verum naturale est omne doctrinale et scientificum propter finem sapiendi, hoc est, faciendi illa. @1 nisi$ @2 intrarerint$ @3 darent ei$ @4 i tunc$ @5 inde$ @6 at$