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1071. (Verse 13) These have one mind, and shall deliver up their power and authority to the beast. That this signifies agreement that the Word is the Divine truth, on which the church as to its doctrine must depend, is evident from the signification of having one mind, as denoting agreement; and from the signification of delivering up their power and authority to the beast, as denoting acknowledgment that the Word is the Divine truth, on which the church as to its doctrine must depend. For by the beast is signified the Word, as may be seen above (n. 1038); and, by delivering up to it power and authority, is signified to acknowledge it as Divine truth, from which is the doctrine of the church.
It was said above that the Gallican church acknowledges the Word as Divine truth, and attributes Divine inspiration to the particulars of the Word, and to the edicts of the Pope not an equal [Divine inspiration] as to those things that are the means of salvation. And also others in Europe; and this has come to pass of the Lord's Divine Providence, lest the Christian Church should be entirely destroyed. The reason is, that by means of the Word man has communication and also conjunction with heaven, and by means of heaven with the Lord; and because no communication and conjunction with heaven and with the Lord can possibly exist by means of the utterances and edicts of the Pope, since they have not for their end the salvation of souls, but domination. And all edicts and statutes which have domination for their end, especially over the things of heaven and the church, have communication, and cause conjunction, with hell. From these things it is evident what is signified by the ten kings who delivered up their power and authority to the beast.
Continuation concerning the Word:-
[2] But because it cannot but transcend the apprehension that the Lord as to the Human in the world was the Word, that is, Divine truth, according to these words in John:
"And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father" (1:14);
therefore, as far as possible, it shall be again explained to the apprehension. It may be said of every regenerate man that he is his own truth and his own good, because the thought of his understanding is from truths, and the affection of his will from goods. Therefore, whether it is said that a man is his own understanding and his own will, or that a man is his own truth and his own good, it amounts to the same.
[3] The body merely obeys; for it speaks what man thinks from the understanding, and does what he wills from affection. Thus the body and these [things] mutually correspond to each other, and make one, like the effect and its efficient cause; and, taken together, they constitute the Human. As it may be said of the regenerate man, that he is his own truth and his own good, so it may be said of the Lord as Man, that He is Truth itself or Divine truth, and good itself or Divine Good.
From these things, then, the truth becomes clear that the Lord as to His Human in the world was Divine truth, that is, the Word; and that, consequently, everything He said was Divine truth, which is the Word; and that, afterwards, when He went to the Father, that is, when He was made one with the Father, the Divine truth proceeding from Him is the Spirit of Truth, which goes forth and proceeds from Him, and at the same time from the Father in Him.
1071. Verse 13. These have one mind, and shall give over their power and authority to the beast, signifies the unanimity of such that the Word is the Divine truth, on which the church as to its doctrine must depend. This is evident from the signification of "having one mind," as being unanimity; also from the signification of "giving over their power and authority to the beast," as being that the Word is the Divine truth, on which the church as to its doctrine must depend; for "the beast" signifies the Word (See above, n. 1038); and "to give over to it power and authority" signifies to acknowledge it to be the Divine truth, from which is the doctrine of the church. It has been said above that the Gallican Church acknowledges the Word to be the Divine truth, and ascribes a Divine inspiration to all the particulars of the Word, and not an equal Divine inspiration to the decrees of the Pope as to those things which are means of salvation; and the same is true of others in the European world; and this has come to pass from the Divine Providence of the Lord, that the Christian Church might not be wholly destroyed, because by means of the Word man has communication and conjunction with heaven, and through heaven with the Lord; and communication and conjunction with heaven and with the Lord cannot possibly be given through the declarations and decrees of the Pope, since these have not for their end the salvation of souls, but dominion; and all edicts and statutes that have dominion as their end, especially over the things of heaven and the church, have communication with hell, and effect conjunction with hell. From all this the signification of "the ten kings who gave over their power and authority to the beast" is evident.
(Continuation respecting the Word.)
[2] As it cannot but transcend the comprehension that the Lord in relation to His Human in the world was the Word, that is, the Divine truth, according to these words in John:
And the Word became flesh, and dwelt among us, and we saw His glory, the glory as of the only-begotten of the Father (John 1:14),
it shall be again explained to the comprehension as far as possible. It can be said of every regenerate man that he is his own truth and his own good, since the thought which belongs to his understanding is from truths, and the affection which belongs to his will is from goods. Whether you say, therefore, that a man is his own understanding and his own will, or that a man is his own truth and his own good, it amounts to the same thing. The body is mere obedience; for it speaks that which man thinks from the understanding, and does that which he wills from affection. Thus these things and the body mutually correspond and make one, like an effect and its effecting cause; and these taken together constitute the human.
[3] As it can be said of the regenerate man that he is his own truth and his own good, so it can be said of the Lord as Man, that He is the truth itself or the Divine truth, and good itself or the Divine good. All this makes evident the truth that the Lord as to His Human in the world was the Divine truth, that is, the Word; and that everything that He then spoke was the Divine truth, which is the Word; and that afterwards when He went to the Father, that is, became one with the Father, the Divine truth proceeding from Him is the Spirit of truth, which goes forth and proceeds from Him, and at the same time from the Father in Him.
1071. (Vers. 13.) "Hi unam sententiam habent, et potentiam et potestatem suam bestiae tradent." - Quod significet unanimitatem, quod Verbum sit Divinum Verum, a quo ecclesia quoad doctrinam suam dependet, constat ex significatione "unam sententiam habere", quod sit unanimitas; et ex significatione "potentiam et potestatem bestiae tradere", quod sit quod Verbum sit Divinum Verum, ex quo ecclesia quoad doctrinam dependet, per "bestiam" enim significatur Verbum (videatur supra, n. 1038), et per "tradere ei potentiam et potestatem" significatur agnoscere id pro Divino Vero, ex quo ecclesiae sit doctrina. Supra dictum est quod Ecclesia Gallicana Verbum pro Divino Vero agnoscat, ac Divinam inspirationem singulis Verbi addicat, et dictaminibus papae non parem quoad illa quae media salvationis sunt; et quod similiter alii in Europaeo orbe; et quod hoc ex Divina providentia Domini factum sit, ne EcclesiaChristiana prorsus interiret, ex causa quia per Verbum est homini communicatio et quoque conjunctio cum caelo, et per caelum cum Domino; et quod prorsus non dari possit communicatio et conjunctio cum caelo et cum Domino per enuntiata et dictata papae, quia illa non pro fine habent salutem animarum, sed dominationem; et omnia, edicta et statuta, quae pro fine habent dominationem, imprimis super illa quae caeli et ecclesiae sunt, communicationem habent et conjunctionem faciunt cum inferno. Ex his patet quid per "decem reges, qui potentiam et potestatem suam bestiae tradent", significatur.
[2] (Continuatio de Verbo.)
Sed quia non potest non transcendere captum, quod Dominus quoad Humanum in mundo fuerit Verbum, hoc est, Divinum Verum, secundum haec apud Johannem,
"Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius, gloriam sicut Unigeniti ex Patre" (cap. 1:14),
ideo quantum potest, ad captum iterum explicabitur. De unoquovis homine regenerato dici potest quod sit suum verum et suum bonum, quoniam cogitatio quae est intellectus ejus est ex veris, et affectio quae est voluntatis ejus est ex bonis; quare sive dicas quod homo sit suus intellectus et sua voluntas, sive dicas quod homo sit suum verum et suum bonum, consimile est: corpus est modo obedientia, nam id loquitur quod homo ex intellectu cogitat, et facit quod ex affectione vult: ita corpus et illa sibi mutuo correspondent, et unum faciunt, sicut effectus et causa efficiens; illa simul sumpta sunt humanum.
[3] Sicut de homine regenerato potest dici quod sit suum verum et suum bonum, ita potest de Domino ut Homine dici quod sit ipsum Verum seu Divinum Verum, ac ipsum Bonum seu Divinum Bonum. Ex his nunc veritas constat, quod Dominus quoad Humanum suum in mundo fuerit Divinum Verum, hoc est, Verbum; et quod tunc omne quod locutus est, fuerit Divinum Verum, quod est Verbum: et quod postea, dum abivit ad Patrem, id est, cum unum factus est cum Patre, Divinum Verum procedens ab Ipso sit Spiritus Veritatis, qui ex Ipso et simul ex Patre in Ipse exit et procedit.