----中文待译----
1093. Having great power.- That this signifies to whom belongs Omnipotence, both in the heavens and on earth, is evident from the signification of great power, when said of the Lord, as denoting Omnipotence. Omnipotence here signifies great power, because the term "great power," but not "Omnipotence," can be applied to an angel, which is according to the idea that man has of angels; but when by an angel is meant the Lord as to His proceeding Divine, then great power means Omnipotence. Omnipotence is also the Lord's because He is the God of heaven and of earth, and both heaven and earth were created by means of the Divine that proceeds from Him as a Sun, and by it also heaven and earth are maintained in existence and subsist. The proceeding Divine is what is called in John, "The Word, which was with God, and which was God," by which all things were made that were made, and by which also the world was made (chap. 1:1, 2, 10). The Omnipotence of the Lord both in the heavens and on earth is meant by the great power of the angel, because it is afterwards said that the earth was lightened with His glory; for when the Last Judgment was accomplished upon those who are meant by the harlot of Babylon, then the darkness was removed which had gathered between heaven and earth. But more will be said upon this subject below.
[2] Continuation concerning the Athanasian Creed.- It is evident from what has been said, that the thoughts of man are extensions into societies either heavenly or infernal, and that unless they were extensions they would have no existence. Man's thought is like the sight of his eyes, and, unless this had extension beyond itself, there would be either no sight, or blindness. But it is man's love that gives his thoughts their determination into societies, good love into heavenly societies, and evil love into infernal societies. For the whole heaven is arranged into societies, according to all the varieties of the affections that belong to love, generally, specifically, and in particular; while hell is arranged into societies according to the lusts (cupiditates) of the love of evil, opposite to the affections of the love of good.
[3] Man's love is comparatively like fire, and his thoughts are like the rays of light from it; if the love is good, then the thoughts, which are like rays, are truths; if the love is evil, the thoughts which go forth like rays are falsities. Thoughts from good love, which are truths, tend towards heaven; but thoughts from evil love which are falsities, tend towards hell, and are so completely conjoined with, and as it were ingrafted upon homogeneous societies, that is, such as are in similar love, that a man becomes entirely one with them.
[4] Man, by means of love to the Lord, is an image of Him. The Lord is Divine Love, and He appears as a Sun before the angels in heaven. Light and heat go forth from that Sun, light being the Divine Truth, and heat the Divine Good; the whole heaven, and all the societies of heaven, are from these. The Lord's love with a man who is an image of him, is as fire from that Sun, from which fire, light and heat similarly go forth; the light is the truth of faith, and the heat is the good of love, each of them being from the Lord, and each implanted in the societies with which such a man's love acts in unison. That man from creation is an image and likeness of God, is evident from Genesis (1:26); and He is an image and likeness of the Lord by means of love, because by means of love man is in the Lord and the Lord in him (John 14:20, 21). In a word, the very least thought that can exist is received in some society, not by the individuals or angels of the society, but by the affection of love from which and in which that society is; for this reason the angels are not conscious of the influx, neither does that influx disturb the society in any way.
[5] From these considerations the truth is evident that man is in conjunction with heaven while he lives in the world, and also in consociation with angels, although both men and angels are ignorant of it. They know nothing of this is because a man's thought is natural, and an angel's thought spiritual, and these make one only by correspondence. Since man by means of the thoughts of his love, is inaugurated into societies either of heaven or hell, therefore, on his entrance into the spiritual world, which takes place immediately after death, his character is known merely from the extension of his thoughts into societies, and in this way every one is explored. Man is also reformed by the admission of his thoughts into the societies of heaven, and he is condemned by the immersion of his thoughts in the societies of hell.
1093. Having great authority, signifies which has omnipotence, as in the heavens so upon the earth. This is evident from the signification of "great authority," as being, in reference to the Lord, omnipotence. "Great authority" here signifies omnipotence because according to the idea that man has of angels, great authority can be predicated of an angel, but not omnipotence; but when the Lord as to His Divine proceeding is meant by an angel, then "great authority" means omnipotence. Moreover, omnipotence belongs to the Lord because He is the God of heaven and the God of the earth, and by the Divine that proceeds from Him as a sun heaven and earth were created, and by it heaven with the earth is held together and subsists. The Divine proceeding is what is called in John, "the Word that was with God and that was God, by which all things were made that have been made, and by which also the world was made" (John 1:1, 2, 10). The Lord's omnipotence as in the heavens so upon the earth, is what is meant by "the great authority of the angel," because it is added, that "the earth was lightened by his glory;" for when the Last Judgment upon those who are meant by "the harlot or Babylon" was accomplished, the darkness that was interposed between heaven and earth was removed. But more upon this below.
(Continuation respecting the Athanasian Faith)
[2] From what has been said it is clear that the thoughts of man are extensions into societies either heavenly or infernal, and that if there were no extensions there would be no thoughts. For man's thought is like the sight of his eyes; if sight had no extension out of itself, either there would be no sight or there would be blindness. But it is a man's love that determines his thoughts into societies, good love determining them into heavenly societies, and evil love into infernal societies; for the entire heaven is arranged into societies, generally, particularly, and most particularly, according to all the varieties of affections belonging to the love; while on the other hand, hell is arranged into societies according to the cupidities of the love of evil, which are opposite to the affections of the love of good.
[3] Man's love is comparatively like fire, and his thoughts are like rays of light therefrom. If the love is good, the thoughts, which are like rays, are truths. If the love is evil, the thoughts, which are like rays, are falsities. Thoughts from a good love, which are truths, tend towards heaven; while thoughts from an evil love, which are falsities, tend towards hell and conjoin themselves with homogeneous societies, that is, with societies of like love, and adapt themselves to them, and ingraft themselves into them, and so intimately that the man is wholly one with them.
[4] Through love to the Lord man is an image of the Lord. The Lord is the Divine love; and in heaven before the angels He appears as a sun. From that sun light and heat proceed; the light is the Divine truth and the heat is the Divine good. From these two is the whole heaven, and from them are all the societies of heaven. The Lord's love in a man who is an image of Him is like the fire from that sun, from which fire also light and heat proceed; the light is the truth of faith and the heat is the good of love; both of these are from the Lord, and both are implanted in the societies with which the man's love acts as one. That man from creation is an image and likeness of God is evident from Genesis (Genesis 1:26); and he is an image and likeness of the Lord by means of love, because by means of love he is in the Lord and the Lord is in him (John 14:20, 21). In a word, not the least thought can exist unless it finds reception in some society, not in the individuals or angels of the society, but in the affection of love from which and in which that society is; and for this reason the angels are not aware of the influx at all, and such influx in no way disturbs the society.
[5] From all this the truth is clear that while man is living in the world he is in conjunction with heaven and also in consociation with angels, although both men and angels are unconscious of it. They are unconscious of it because man's thought is natural and an angel's thought is spiritual, and these make one only by correspondence. Because man is inaugurated into societies either of heaven or hell by means of the thoughts of his love, so when he comes into the spiritual world, as he does immediately after death, his character is known merely by the extensions of his thoughts into societies; and thus everyone is explored; and he is reformed by the admissions of his thoughts into the societies of heaven, and is condemned by the immersions of his thoughts in the societies of hell.
1093. "Habentem potestatem magnum." - Quod significet cui omnipotentia sicut in caelis ita etiam in terris, constat ex significatione "potestatis magnae", cum de Domino, quod sit omnipotentia; quod "potestas magna" hic significet omnipotentiam, est quia de angelo, secundum ideam quam homo de angelis habet, non dici potest omnipotentia, sed potestas magna; at dum per "angelum" intelligitur Dominus quoad Divinum Ipsius procedens, tunc per potestatem magnam" intelligitur omnipotentia: est quoque Domino omnipotentia, quia est Deus caeli et Deus terrae, et per Divinum quod procedit ab Ipso ut Sole creatum est caelum et creata est terra, et quoque caelum cum terra per illud continetur et subsistit: Divinum procedens est id quod apud Johannem vocatur "Verbum, quod fuit apud Deum, et quod fuit Deus", per quod omnia facta sunt quae facta, et per quod etiam mundus factus est (cap. 1:1, 2, 10). Quod omnipotentia Domini sicut in caelis ita etiam in terris sit quae intelligitur per "potestatem angeli magnam", est quia sequitur quod "terra illustrata sit ex gloria ejus"; nam cum ultimum judicium super illos qui per "meretricem" seu "Babylonem" intelliguntur, factum est, tunc remotae sunt tenebrae quae inter caelum et terram interpositae sunt: sed de hac re plura infra.
[2] (Continuatio de Fide Athanasiana.)
Ex dictis patet quod cogitationes hominis sint extensiones in societates vel caelestes vel infernales, et quod, nisi extensiones forent, nullae forent: cogitatio hominis est sicut visus oculorum ejus, qui nisi extensionem habuerit extra se, vel nullus foret, vel caecum. Sed amor hominis est qui cogitationes ejus in societates determinat, amor bonus illas in societates caelestes, et amor malus illas in societates infernales; nam universum caelum in societates ordinatum est secundum omnes varietates affectionum quae amoris, in genere et in specie et in particulari, vicissim infernum in societates secundum cupiditates amoris mali affectionibus amoris boni oppositas.
[3] Amor hominis est comparative sicut ignis, et cogitationes ejus sunt sicut radii lucis inde; si amor bonus est, tunc cogitationes, quae sunt sicut radii, sunt veritates; si amor malus, sunt cogitationes, quae sicut radii, falsitates. Cogitationes ex amore bono, quae sunt veritates, versus caelum tendunt; at cogitationes ex amore malo, quae sunt falsitates, versus infernum tendunt; ac conjungunt, inaptant et quasi inoculant se societatibus homogeneis, quae nempe sunt similis amoris, tam penitus ut homo cum illis prorsus unum sit.
[4] Homo per amorem in Dominum est imago Ipsius: Dominus est Divinus Amor, et Ille in caelo coram angelis apparet ut Sol; ex illo Sole procedit lux et calor; lux est Divinum Verum et calor est Divinum Bonum; ex illis binis est universum caelum, et sunt omnes societates caeli. Amor Domini apud hominem qui est imago Ipsius, est sicut ignis ex Sole illo, ex quo igne similiter procedit lux et calor; lux est verum fidei, et calor est bonum amoris, utrumque a Domino; ac utrumque ingeneratum est societatibus cum quibus amor hominis unum agit. Quod homo ex creatione sit imago et similitudo Dei, constat ex Genesi (cap. 1 vers. 26); et quod sit imago ac similitudo Domini per amorem est quia homo per amorem est in Domino et Dominus in illo (Johannes 14:20, 21). Verbo, ne minimum cogitationis potest existere, quin detur receptio ejus in aliqua societate, non cum individuis seu angelis societatis, sed cum affectione amoris ex qua et in qua est illa societas; inde est quod angeli non aliquid de influxu resciant, nec influxus ille societatem ullo modo turbet.
[5] Ex his patet illa veritas, quod homo sit in conjunctione cum caelo cum vivit in mundo, et quoque in consociatione cum angelis, tametsi homo id nescit, et quoque angelus; causa quod nesciant, est quia cogitatio hominis naturalis est, et cogitatio angeli spiritualis, quae modo unum faciunt per correspondentias. Quoniam homo per cogitationes amoris sui inauguratus est societatibus vel caeli vel inferni, ideo cum in mundum spiritualem venit, quod fit statim post mortem, cognoscitur ille qualis est ex sola extensione cogitationum ejus in societates; ita exploratur unusquisque: reformatur etiam per admissiones cogitationum in societates caeli, et condemnatur per immersiones cogitationum ejus in societates inferni.