----中文待译----
1099. And a hold of every unclean spirit.- That this signifies where there is nothing but evils from the adulterated goods of the Word, is evident from the signification of a hold, as denoting the place where those are who are meant by Babylon, the signification of hold here being similar to that of habitation above; and from the signification of unclean spirits, as denoting those who are in evils from the adulteration of good, therefore, in the abstract, the evils themselves, which are adulterated goods. Goods which are applied to evils, as the goods of love to the Lord applied to the loves of self, and the goods of love towards the neighbour applied to the loves of the world, are called adulterated. Love to the Lord and love towards the neighbour are pure and holy loves; but the loves of self and of the world, such as these are with those who have claimed to themselves the Lord's dominion over heaven and the church, are impure and profane; therefore to change holy into profane loves is to adulterate the goods of the Word, especially when they call their profane things holy, and their evil things good. Those who have been such in the world become unclean spirits after death, and their hell is meant by the hold of every unclean spirit.
[2] Continuation concerning the Athanasian Creed.- As we have said man has thought from light, and thought from love, thought from light causing the presence of man in heaven, while thought from love is the cause of the conjunction of man with heaven; and the reason is, that love is spiritual conjunction. The result of this is, that when the thought of man's light becomes the thought of his love, he is introduced into heaven, as to a marriage, and as far as love in thought from light plays the chief part, or leads that thought, so far that man enters heaven, as a bride enters the bride-chamber, and is married. For in the Word the Lord is called the bridegroom and husband, and heaven and the church the bride and wife. By being married, is meant to be conjoined with heaven in one of its societies, and man is conjoined with it, to the extent that, in the world, he has procured intelligence and wisdom from the Lord by means of the Word, thus to the extent that he has, by means of Divine truths, learned to think that God exists, and that the Lord is that God. But he who thinks from few truths, that is from little intelligence, while he thinks from love, is indeed conjoined with heaven, but more remotely.
[3] By love is meant love to the Lord, and loving the Lord does not mean to love the Lord as a person. Man is not conjoined with heaven by this love alone, but by the love of the Divine Good and Divine Truth, which are the Lord in heaven and in the church; and the love of these does not consist in knowing and understanding them, nor in thinking about them and speaking of them, but in willing and doing them, because they are commanded by the Lord, and therefore, because they are of use. Nothing is complete until it is done, and what is done is the end, and the end is that for the sake of which the love is cherished; therefore from the love to will and do something, there exists the love of knowing, and understanding and thinking about it. Tell me, why you desire to know and understand anything, unless for the sake of the end that you love? The end that is loved is the deed. If you say for the sake of faith, then understand that faith alone, or faith merely in thought, without that actual faith which is action, is a nonentity. You are very much deceived if you imagine that you believe in God, while you do not perform the things which are of God; for the Lord teaches in John, "He that hath my precepts and doeth them he it is that loveth me, and I will make my abode with him; but he that loveth me not, keepeth not my words" (14:21, 23, 24). In a word, to love and to do are one; therefore, in the Word, where mention is made of loving, doing is meant, and where mention is made of doing, loving is also meant; for that which I love, I do.
1099. And a hold of every unclean spirit, signifies where there is nothing but evils from the adulterated goods of the Word. This is evident from the signification of a "hold," as being where those are who are meant by "Babylon," "hold" being the same here as "habitation" above. Also from the signification of "unclean spirits," as being those who are in evils from the adulteration of good, thus abstractly the evils themselves that are adulterated goods. Goods that have been applied to evils are called adulterated, as for instance, the goods of love to the Lord applied to the loves of self, and the goods of love towards the neighbor applied to the loves of the world. Love to the Lord and love towards the neighbor are pure and holy loves, but the loves of self and of the world, such as they are in those who have claimed to themselves the Lord's dominion over heaven and over the church, are impure and profane loves; therefore to change holy loves into profane loves is to adulterate the goods of the Word, especially when they call their profane things holy and their evil things good. Those who have been such in the world become after death unclean spirits; and their hell is meant by "the hold of every unclean spirit."
(Continuation respecting the Athanasian Faith)
[2] It has been said that man has thought from light and thought from love, and that thought from light makes man's presence in heaven, but thought from love makes man's conjunction with heaven, and for the reason that love is spiritual conjunction. Therefore, when man's thought from light becomes his thought from love he is introduced into heaven as to a marriage, and so far as love is the primary agent in thought from light or leads that thought, man enters heaven as a bride enters the bride-chamber, and is wedded. For the Lord is called in the Word a "bridegroom" and a "husband," and heaven and the church are called a "bride" and a "wife." "To be wedded" means to be conjoined to heaven in some society of it; and one is so far conjoined to heaven as he has acquired in the world intelligence and wisdom from the Lord through the Word, thus so far as he has learned by means of Divine truths to think that there is a God, and that the Lord is that God. And yet one who thinks from few truths, thus from little intelligence, although he is conjoined with heaven when he thinks from love, is conjoined in its lower parts only.
[3] By love, love to the Lord is meant, and loving the Lord does not mean loving Him as a Person, for by such a love only man is not conjoined to heaven, but by the love of Divine good and Divine truth, which are the Lord in heaven and in the church; and these two are not loved by knowing them, thinking about them, understanding them, and speaking them, but by willing and doing them for the reason that they are commanded by the Lord, and thus because they are uses. Nothing prior is full until it has been done; and the end for the sake of which the thing is done is the love; consequently the love of knowing a thing, of thinking about it, and of understanding it springs from a love of willing and doing it. Tell me why you wish to know and understand anything except for the sake of an end which you love. The end that is loved is the deed. If you say, it is for the sake of faith, this is faith alone, or faith merely of the thought separated from actual faith which is the deed, which is nothing. You are greatly deceived if you think that you believe in God, when you are not doing the things pertaining to God; for the Lord teaches in John:
He that hath My commandments and doeth them, he it is that loveth Me, and I will make My abode with him. But he that loveth Me not keepeth not My words (John 14:21, 23-24).
In a word, loving and doing are one; therefore where loving is mentioned in the Word doing is meant, and where doing is mentioned loving also is meant; for what I love, that I do.
1099. "Et custodia omnis spiritus immundi." - Quod significet ubi non nisi quam mala ex adulteratis bonis Verbi, constat ex significatione "custodiae", quod sit ubi illi qui per "Babylonem" intelliguntur; (per "custodiam" hic simile intelligitur quod per "habitaculum" supra;) et ex significatione "spirituum immundorum", quod sint qui in malis ex adulteratione boni sunt, ita abstracte ipsa mala quae sunt adulterata bona. Bona adulterata dicuntur quae applicata sunt malis; sicut bona amoris in Dominum applicata amoribus sui, et bona amoris erga proximum applicata amoribus mundi: amor in Dominum et amor erga proximum sunt amores puri et sancti; at amores sui et mundi, quales sunt illorum qui dominationem Domini super caelum et ecclesiam sibi vindicaverunt, sunt amores impuri et profani; quare amores sanctos convertere in amores profanos, est adulterare bona Verbi, imprimis cum profana sua vocant sancta, et mala sua vocant bona: qui tales fuerunt in mundo, illi fiunt spiritus immundi post mortem; ac infernum eorum intelligitur per "custodiam spiritus immundi."
[2] (Continuatio de Fide Athanasiana.)
Dictum est quod sit homini cogitatio ex luce, et quod sit cogitatio ex amore, et quod cogitatio ex luce faciat praesentiam hominis in caelo, sed cogitatio ex amore faciat conjunctionem hominis cum caelo; causa est, quia amor est conjunctio spiritualis: inde est, quod cum cogitatio lucis hominis fit cogitatio amoris ejus, introducatur homo in caelum, sicut in nuptias; et quantum amor in cogitatione lucis primas agit, aut cogitationem illam ducit, tantum homo intrat caelum, sicut sponsa thalamum, et nubit; in Verbo enim vocatur Dominus "Sponsus" et "Maritus", ac caelum et ecclesia "Sponsa" et "Uxor": per "nubere" intelligitur conjungi caelo in quadam ejus societate; et ei tantum conjungitur quantum intelligentiam et sapientiam ex Domino per Verbum in mundo sibi comparaverat, ita quantum per Divina vera didicit cogitare quod Deus sit, et quod Dominus sit ille Deus; qui autem ex paucis veris, ita ex pauca intelligentia, is dum cogitat ex amore, conjungitur quidem caelo, sed in ulterioribus ejus.
[3] Per amorem intelligitur amor in Dominum, et per amare Dominum non intelligitur amare Dominum ut Personam; per hunc solum amorem non conjungitur homo caelo, sed per amorem Divini Boni ac Divini Veri, quae sunt Dominus in caelo et in ecclesia; et duo illa non amantur per scire illa, cogitare illa, intelligere illa, et loqui illa, sed per velle et facere illa propterea quia mandata sunt a Domino, et inde quia usus sunt. Nihil prius est plenum quam cum factum est; ac factum est finis, et finis propter quem est amor; quare ex amore volendi et faciendi aliquid existit amor sciendi, cogitandi, intelligendi illud. Dic mihi, cur vis aliquid scire et intelligere, nisi propter finem quem amas? Finis quae amatur est factum. Si dicis propter fidem, est fides sola seu mere cogitativa absque fide actuali, quae est factum, non ens. Maxime falleris si putas te credere in Deum, et non 1
facis quae Dei sunt; nam docet Dominus apud Johannem,
"Qui habet praecepta mea et facit illa, ille est qui amat Me, .... et mansionem apud illum "faciam"; qui vero non amat Me, verba mea non servat" (14:21, 23-24).
Verbo, amare et facere unum sunt; quare ubi in Verbo dicitur "amare", intelligitur facere; et ubi dicitur "facere", etiam intelligitur amare: nam quod amo hoc facio.
Footnotes:
1. The editors made a correction or note here.