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1096. And he cried out in strength with a great voice.- That this signifies manifestation before heaven and in the church from joy of heart, is evident from the signification of crying out, as denoting to make manifest, namely, that the Last Judgment was accomplished upon Babylon, for the words "Fallen, fallen is Babylon the great" follow; and from the signification of in strength, as denoting in power before heaven and in the church, of which we shall speak in what follows; and from the signification of a great voice, as denoting joy of heart, for from that the voice becomes great. The cause of the joy of heart was, that after the Last Judgment upon those who are meant by the harlot or Babylon, the Divine Truth, which proceeds from the Lord, acquired light and power as stated in the article above. A great voice signifies joy of heart, because exclamation in a loud voice proceeds from some affection, and is more intense according to the affection or degree of love. The reason why in strength signifies in heaven and on earth, is, that strength signifies power, and the power then existed of manifesting those things before heaven and the world. Concerning this power see above (n. 1093).
[2] Continuation concerning the Athanasian Creed.- The first and primary thought that opens heaven to man, is thought concerning God; the reason of this is, that God is the All of heaven, so that whether we speak of heaven or of God it is the same thing. The Divine things (Divina) taken together, which cause the angels, of whom heaven consists, to be angels, are God. This is the reason why thought concerning God is the first and primary of all the thoughts that open heaven to man; for it is the head and sum of all truths and loves celestial and spiritual. But there is thought from light, and there is thought from love, thought from light alone is the knowledge that God exists, which appears like acknowledgement, but is not.
[3] By thought from light, man has presence in heaven, but not conjunction with heaven. For the light of thought alone, does not conjoin, but is the cause of the presence of man before the Lord and the angels; for that light is like the light of winter, in which a man sees as clearly as in the light of summer, nevertheless that light does not enter into conjunction either with the earth, or with any tree, shrub, flower, or grass. In every man is implanted, by means of the light of heaven, the faculty of thinking about God, and, also, of understanding those things that pertain to God, but thought alone from that light, which is intellectual thought, is merely the cause of his presence before the Lord and before the angels, as said above.
[4] When a man is merely in intellectual thought concerning God and concerning those things which pertain to God, he appears then to the angels, from a distance, like an image of ivory or marble, which is capable of walking and uttering sounds, but in whose face and utterance there is yet no life. He also appears to the angels, comparatively, like a tree in winter time whose branches are bare and without leaves, which, is nevertheless, expected to be covered with leaves, and afterwards with fruit, when the heat is conjoined with light, as is the case in time of spring. As thought concerning God primarily opens heaven, so thought against God primarily closes heaven.
1096. Verse 2. And he cried out mightily with a great voice, signifies manifestation before heaven and in the church from joy of heart. This is evident from the signification of "crying out," as being to make manifest, namely, that the Last Judgment has been effected upon Babylon, for it is added, "Fallen, fallen is Babylon the great." Also from the signification of "mightily," as being in power before heaven and in the church (of which in what follows). Also from the signification of "a great voice," as being joy of heart, for from joy of heart the voice becomes great. The joy of heart was from this, that after the Last Judgment upon those who are meant by the "harlot" (or "Babylon"), power and light came to the Divine truth that proceeds from the Lord, according to those things which have been said in a preceding article. A "great voice" signifies joy of heart, because every great voice crying out comes from some affection, more intense according to the affection or degree of love. "Mightily" signifies in heaven and on earth, because might signifies power, and there was now the power to make these things manifest before heaven and before the world. That there was now this power, may be seen above (n. 1093).
(Continuation respecting the Athanasian Faith.)
[2] The first and foremost thought that opens heaven to man is thought about God, and for the reason that God is the all of heaven, even to the extent that whether we say heaven or God it is the same thing. The things Divine that make the angels of whom heaven consists to be angels are, when taken together, God; and this is why thought about God is the first and foremost of all the thoughts that open heaven to man, for it is the head and sum of all truths and loves celestial and spiritual. But there is thought from light, and there is thought from love; thought from light alone is knowledge that there is a God, which appears like acknowledgment but is not.
[3] By thought from light man has presence in heaven, but not conjunction with heaven, for the light of thought alone does not conjoin, but presents man as present to the Lord and the angels. For such light is like winter light, in which man sees with the same clearness as in summer light, and yet that light does not join itself to the earth, nor to any tree, shrub, flower, or blade of grass. Moreover, every man has implanted in him the faculty of thinking about God, and also of understanding in the light of heaven the things relating to God; but thought alone from that light, which is intellectual thought, merely causes his presence with the Lord and with angels, as has been said.
[4] When a man is in mere intellectual thought about God and about things relating to God, he appears to angels at a distance like an image of ivory or marble that can walk and utter sounds, but in whose face and in whose voice there is as yet no life. Also to the angels he appears comparatively like a tree in winter time, with naked branches without leaves, and yet of which some hope is cherished that it will be covered with leaves and afterwards with fruit, when to the light heat is joined, as in the spring time. As thought about God is what primarily opens heaven, so thought against God is what primarily closes heaven.
1096. [Vers. 2.] "Et exclamavit in virtute voce magna." - Quod significet manifestationem coram caelo et in ecclesia, ex gaudio cordis, constat ex significatione "exclamare", quod sit manifestare, nempe, quod super Babylonem ultimum judicium factum sit, nam sequitur, "Cecidit, cecidit Babylon magna"; ex significatione "in virtute", quod sit in potentia coram caelo et in ecclesia (de qua sequitur); et ex significatione "vocis magnae", quod sit gaudium cordis nam ex illo fit vox magna; gaudium cordis fuit inde, quod post ultimum judicium super illos qui per "meretricem" seu "Babylonem" intelliguntur, facta sit potentia et lux Divino Vero quod a Domino procedit, secundum illa quae in superiori articulo dicta sunt; quod "vox magna" significet gaudium cordis, est quia omnis vox magna, quae exclamatur, fit ex aliqua affectione, intensior secundum affectionem seu amoris gradum: quod "in virtute" significet in caelo et in terra, est quia "virtus" significat potentiam, et nunc potentia fuit manifestandi illa coram caelo et coram mundo; quod potentia nunc fuerit, videatur supra (n. 1093).
[2] (Continuatio de Fide Athanasiana)
Prima et primaria cogitatio quae aperit caelum homini, est cogitatio de Deo; causa est, quia Deus est omne caeli usque adeo ut sive dicas caelum, sive Deum, idem sit; Divina quae faciunt ut angeli sint angeli, ex quibus caelum, simul sumpta sunt Deus; inde est, quod cogitatio de Deo sit prima et primaria omnium cogitationum, quae caelum homini aperit; est enim caput et summa omnium veritatum et amorum caelestium et spiritualium. Sed datur cogitatio lucis, et datur cogitatio amoris: cogitatio solius lucis est cognitio quod Deus sit, apparens sicut agnitio, at usque non est.
[3] Per cogitationem lucis fit homini praesentia in caelo, sed non conjunctio cum caelo; lux enim cogitationis sola non conjungit, sed sistit hominem praesentem Domino et angelis; est enim illa lux sicut lux hiemalis, in qua homo aeque clare videt sicut in luce aestiva; attamen ea lux non se conjungit terrae, nec alicui arbori, frutici, flori aut gramini est etiam unicuivis homini indita facultas cogitandi de Deo, et quoque intelligendi illa quae Dei sunt, ex luce caeli; sed sola cogitatio lucis istius, quae est cogitatio intellectualis, modo facit praesentiam ejus coram Domino et lis, ut dictum est.
[4] Cum homo in sola cogitatione intellectuali de Deo, et de illis quae Dei sunt, est, tunc ille apparet angelis e longinquo sicut simulacrum ex ebore aut ex marmore, quod potest ambulare et sonare, sed in cujus facie et in cujus sono nondum vita est; et quoque apparet angelis comparative sicut apparet arbor tempore hiemis, nudis ramis absque foliis, de qua tamen spem fovent quod operietur foliis et deinde fructibus dum calor se adjungit luci, ut fit tempore veris. Sicut cogitatio de Deo primario aperit caelum, ita cogitatio contra Deum primario claudit caelum.