----中文待译----
1053. (Verse 7) And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. That this signifies manifestation of all things is evident without explanation. But what is signified by each particular, as by wondering, by the mystery of the woman, by the scarlet beast, by the seven heads, and by the ten horns, has been stated in the previous pages, and will be further explained in those which follow.
Concerning the second kind of Profanation:-
[2] There is another kind of profanation of things holy which takes place with those who have domination for their end, and the holy things of the Word, of the church, and of worship, as the means.
It is according to Divine Order that heaven and the church should be the end, consequently, their holy things, and that domination should be a means to promote this end. For when such holy things are the end, and domination the means, then the Lord is worshipped and adored; but when domination is the end, and holy things the means, then, instead of the Lord, man is worshipped and adored. For the means regard the end as servants look to their lord; and the end looks to the means as a lord to his servants. As a lord, therefore, esteems and loves his servants according to the compliance which they give to his will, so also the man who has domination for an end, esteems and loves the holy things of the Word, of the church, and of worship, according as they show compliance with his end, which is domination. And, on the other hand, as a lord lightly esteems and rejects his servants, and takes others in their place, if they do not serve at command, so also the man, who has domination for an end, lightly esteems and rejects the holy things of the church, and if they are not subservient to his end, takes other things in their place.
[3] It is therefore evident that holy things, with those who have domination for an end, are of no account except so far as they are subservient to the end. And, also, that if they are subservient to the end with them, yet they are not holy but profane. The reason is, that the end, when it is domination, is the man himself. And since it is the love of self, it is his proprium; and a man's proprium, strictly, is nothing but evil, indeed, it is profane; and the end unites the means to itself, in order that they may be one.
In this kind-of profanation are all those who perform sacred ministries, and by means of the holy things of the church seek their own honour and glory, from which they rejoice in heart, and not from the use, which is the salvation of souls.
1053. Verse 7. And the angel said unto me, Wherefore dost thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns, signifies manifestation of all things, as is evident without explanation; but what each particular signifies, as "to wonder," "the mystery of the woman," "the scarlet beast," "the seven heads," and "the ten horns," has been told in the preceding pages, and will be further explained in what follows.
(Continuation: the Second Kind of Profanation)
[2] There is another kind of profanation of holy things that those come into who have domination as their end, and regard the holy things of the Word, of the church, and of worship, as means. The Divine order is that heaven and the church, and consequently the holy things of these, be the end, and domination the means for promoting that end. For when holy things are the end and domination the means, the Lord is worshiped and adored; but when domination is the end and holy things the means, instead of the Lord man is worshiped and adored. For the means look to the end as servants look to their master, and the end looks to the means as a master looks to his servants; consequently as a master esteems and loves his servants according to the compliance they render to his will, so a man who has domination as his end esteems and loves the holy things of the Word, of the church, and of worship, according to the compliance they render to his end, which is domination. And on the other hand, as a lord despises and dismisses servants and takes others in their place when they are not subservient to his will, so a man who has domination as his end despises and rejects the holy things of the church, and takes other things in their place when they are not subservient to his end, which is domination.
[3] From this it is clear that in those who have domination as their end, holy things are of no account except so far as they are subservient to the end, and also that they are not holy, but are profane when they are subservient to this end; and for the reason that the end, when it is domination, is the man himself, and as this end is love of self it is the man's own [proprium]; and man's own when viewed in itself is nothing but evil, and indeed is profane, and the end joins to itself the means that they may be as one. In this kind of profanation are all those who are in sacred ministries, and who are seeking by means of the holy things of the church to gain honor and glory, and these and not use, which is the salvation of souls, are what give them joy of heart.
1053. (Vers. 7.) "Et dixit mihi angelus, Quare admiraris? Ego tibi dicam mysterium mulieris, et bestiae portantis illam, habentis septem capita, et decem cornua." - Quod significet omnium manifestationem, constat absque explicatione: quid autem singula significant, ut quid "admirari", quid "mysterium mulieris", quid "bestia coccinea", quid "septem capita", et quid "decem cornua", in antecedentibus dictum est, et in sequentibus amplius explicabitur.
[2] DE SECUNDO GENERE PROFANATIONIS.
Est aliud genus profanationis sanctorum, quod est apud eos qui dominationem pro fine habent, et sancta Verbi, ecclesiae et cultus pro mediis. Secundum Divinum ordinem est ut caelum et ecclesia sint finis, consequenter sancta illorum, et dominatio sit medium, ut promoveatur finis: dum enim sancta sunt finis, ac dominatio est medium, tunc Dominus colitur et adoratur; cum autem dominatio est finis, et sancta sunt media, tunc homo loco Domini colitur et adoratur: nam media spectant finem sicut servi spectant dominum, ac finis spectat media sicut dominus spectat servos; quare sicut dominus servos aestimat et amat secundum obsequia quae praestant voluntati suae, ita quoque homo qui pro fine habet dominationem, ille sancta Verbi, ecclesiae et cultus aestimat et amat secundum obsequia quae praestant fini, qui est dominatio:
[3] et vicissim, sicut dominus vilipendit et rejicit servos, et loco illorum alios acceptat, si non serviunt ad nutum, ita quoque homo, qui dominationem pro fine habet, is sancta ecclesiae vilipendit et rejicit, et loco illorum alia acceptat, si non serviunt fini ejus, qui est dominatio. Inde patet quod sancta apud illos qui dominationem pro fine habent nihili sint, nisi quantum serviunt fini; et quoque quod si serviunt fini apud illos, usque non sancta sint sed profana; causa est, quia finis, dum est dominatio, est ipse homo, et quia est sui amor est ejus proprium; et proprium hominis in se spectatum non est nisi quam malum, immo est profanum; ac finis conjungit media sibi, ut sint sicut unum. In hoc profanationis genere sunt omnes qui in sacris ministeriis sunt et per sancta ecclesiae quaerunt sibi honorem et gloriam, et ex his corde gaudent, et non ex usu, qui est salus animarum.