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1111. For her sins have reached even unto heaven. That this signifies, because their evils have closed heaven, is evident from the signification of sins, as denoting the evils springing from the loves of self and of the world (as above, n. 1108); and from the signification of reaching even unto heaven, as denoting to close heaven, for evils do this, especially evils from such a love of self as reigns with these [the Babylonians] their love of self being the love of ruling over the world, the Word and the church; over heaven and over the Lord Himself. The reason why to reach even unto heaven, denotes to close heaven, is, because when evils reach to heaven, they have an effect of that kind. For the angels, from the evils of those who are beneath heaven, come into a state of either sadness, grief, horror, or anger; they come into this state not because they see those who are in those evils, and are conscious that it is caused in this way, but because falsities from evil have such an effect, when they reach unto heaven. For in the heavens all are in goods from love to the Lord, and in charity towards the neighbour; and evils from the love of self and the love of the world are altogether opposite to these goods; and when, as in this case, one opposite acts upon another, that is to say diabolical evil against celestial good, then those who are in celestial good are brought into a state of either sadness, grief, horror, or wrath, and when this is the case they turn themselves away, and so heaven becomes closed. But still it is provided by the Lord, that those who are in evils, especially those who are in the worst of all evils, should be removed afar off from heaven, in order that the angels may not be infested by them.
[2] Continuation concerning the Athanasian Creed and concerning the Lord.- That in the Lord there is a trine (trinum) - the Divine Itself called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit, is evident from the Word, from the Divine Essence, and from heaven. 1. From the Word. The Lord Himself teaches there, that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father; also where the Lord teaches that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord. Similarly, from passages in the Old Testament, where the Lord is called Jehovah, the Son of God, and the Holy One of Israel.
[3] 2. From the Divine Essence. One Divine by Itself is not possible, but there must be a trine; this trine consists of esse, existere, and proceeding (esse, existere, procedere), for esse must needs exist, and since it exists it must go forth to production, and this trine is one in essence and one in person, and is God. This may be illustrated by comparison. An angel of heaven is a trine and therefore one. The esse of an angel is called his soul, his existere is called his body, and the proceeding from both is called the sphere of his life, without which an angel neither exists nor is. It is from this trine that an angel is an image of God, and is called a son of God, and also an heir, indeed, also a god; still, an angel is not life from himself, but is a recipient of life, God alone being life from Himself.
[4] 3. From heaven. The Divine trine, which is one in essence and in person, is such in heaven; for the Divine called the Father, and the Divine Human called the Son, appears there, before the angels, as a Sun, and the Divine proceeding thence as light united to heat, the light being Divine Truth, and the heat being Divine Good. Thus, the Divine called the Father, is the Divine Esse, the Divine Human called the Son, is the Divine Existere from that Esse, and the Divine called the Holy Spirit is the Divine proceeding from the Divine Existere and from the Divine Esse. This trine is the Lord in heaven; it is His Divine Love that appears as a Sun there.
1111. Verse 5. For her sins have reached even unto heaven, signifies for their evils have closed up heaven. This is evident from the signification of "sins," as being the evils springing forth from the loves of self and of the world (as above, n. 1108; also from the signification of "reaching even unto heaven," as being to close up heaven, for evils close up heaven, and especially the evils from such a love of self as reigns with them; for their love of self is the love of ruling over the world, over the Word and the church, over heaven, and over the Lord Himself. "To reach even unto heaven" signifies to close up heaven, because evils when they reach to heaven close it up, for the angels because of the evils that are with those who are beneath heaven, come into a state either of sadness, or grief, or horror, or irritation; not that angels see those who are in evils, and thus know that the evils have this effect; but when falsities from evil reach unto heaven they produce this result, for in the heavens all are in goods from love to the Lord and in charity towards the neighbor, and evils from the love of self and the love of the world are direct opposites of these goods, and when one opposite acts against another, as here, that is, diabolical evil against celestial good, those who are in celestial good are either made sad, or are grieved, or horrified, or provoked, and when this takes place they turn themselves away, and thus heaven becomes closed. Nevertheless, the Lord provides that those who are in evils, especially those who are in the evils that are the worst of all, be removed afar off from heaven, that the angels may not be infested by them.
(Continuation respecting the Athanasian faith and respecting the Lord)
[2] That there is in the Lord a trine, the Divine itself that is called the Father, the Divine Human that is called the Son, and the Divine proceeding that is called the Holy Spirit, can be seen from the Word, from the Divine essence, and from heaven. From the Word: Where the Lord Himself teaches that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father; also where the Lord teaches that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord; and again, from passages in the Old Word where the Lord is called "Jehovah," "Son of God," and "the Holy One of Israel."
[3] From the Divine Essence: That one Divine by itself is not possible, but there must be a trine. This trine is being [esse], manifesting [existere], and proceeding [procedere], for being must necessarily be manifested, and when it is manifested it must proceed that it may produce. And this trine is one in essence and one in Person, and is God. This may be illustrated by a comparison. An angel of heaven is trinal and thus one; the being [esse] of an angel is what is called his soul, his manifesting [existere] is what is called his body, and the proceeding [procedere] from both is what is called the sphere of his life, without which an angel has neither existence nor being. By this trine an angel is an image of God, and is called a "son of God," and also an "heir," and even a "god;" nevertheless, an angel is not life from himself, but is a recipient of life; God alone is life from Himself.
[4] From Heaven: The Divine trine, which is one in essence and in Person, is such in heaven. The Divine called the Father, and the Divine Human called the Son, appear in heaven before the angels as a sun, and the Divine that proceeds therefrom appears as light united to heat; the light is Divine truth, and the heat is Divine good. Thus the Divine called the Father is the Divine being [esse], the Divine Human called the Son is the Divine manifesting [existere] from that being [esse], and the Divine called the Holy Spirit is the Divine proceeding [procedere] from the Divine manifesting [existere] and from the Divine being [esse]. This trine is the Lord in heaven; His Divine love is what appears there as a sun.
1111 [Vers. 5.] "Quoniam pertigerunt peccata ejus usque ad caelum." - Quod significet quia mala eorum occluserunt caelum, constat ex significatione "peccatorum", quod sint mala ex amoribus sui et mundi scaturientia (ut supra, n. 1108); et ex significatione "pertingere usque ad caelum", quod sit occludere caelum, nam mala id occludunt, et imprimis mala ex tali amore sui, qui apud illos regnat; amor enim sui illorum est amor imperandi super mundum, super Verbum et ecclesiam, super caelum, et super Ipsum Dominum.
Quod "pertingere usque ad caelum" significet occludere caelum, est quia mala dum pertingunt ad caelum 1
occludunt illud; nam angeli ex malis, quae sunt apud illos qui infra caelum sunt, vel in tristitiam veniunt, vel in dolorem, vel in horrorem, vel in iracundiam; non quod videant illos qui in malis sunt, et inde resciant quod mala inde id faciant, sed quia falsa ex malo operantur illa dum pertingunt ad caelum, in caelis enim omnes in bonis ex amore in Dominum et in charitate erga proximum sunt, et his bonis prorsus opposita sunt mala ex amore sui et ex amore mundi; et dum oppositum in oppositum agit, sicut hic, nempe malum diabolicum in bonum caeleste, tunc illi qui in bono caelesti sunt vel contristantur, vel dolent, vel horrent, vel excandescunt; quod dum fit, avertunt se, et sic occluditur caelum. Sed usque a Domino providetur, ut illi qui in malis sunt, imprimis qui in illis malis quae omnium pessima sunt, a caelo longe removeantur, ne angeli ab illis infestentur.
[2] (Continuatio.)
De Fide Athanasiana, et de Domino.
Quod in Domino sit trinum, ipsum Divinum quod Pater vocatur, Divinum Humanum quod Filius, ac Divinum procedens quod Spiritus sanctus, constare potest ex Verbo, ex essentia Divina, et ex caelo. Ex Verbo: – Ubi Ipse Dominus docet quod Pater et Ipse unum sint, et quod Spiritus sanctus ab Ipso et a Patre procedat; tum ubi Dominus docet quod Pater in Ipso sit et Ipse in Patre, et quod Spiritus Veritatis, qui est Spiritus sanctus, non loquatur a Se sed a Domino; similiter ex locis in Verbo Veteri, ubi Dominus vocatur "Jehovah", "Filius Dei", et "Sanctus Israelis."
[3] Ex Essentia Divina: – Quod unum Divinum per se non detur, sed erit trinum; hoc trinum sunt esse, existere et procedere: esse omnino existet, et dum existit procedet ut producat; et hoc trinum est unum essentia et unum persona, et est Deus. Hoc per comparationem illustrari potest. Angelus caeli est trinus et sic unus; esse angeli est id quod vocatur anima ejus, et existere ejus est id quod vocatur corpus, ac procedere ex utroque est id quod vocatur sphaera vitae ejus; absque hac angelus non existit neque est: per hoc trinum est angelus imago Dei, et vocatur "filius Dei", et quoque "heres", immo etiam "deus": verum enim vero angelus non est Vita ex se, sed est recipiens vitae: solus Deus est Vita ex Se.
[4] Ex Caelo: – Trinum Divinum, quod unum est essentia et persona, tale est in caelo; Divinum quod Pater vocatur, et Divinum Humanum quod Filius, apparet ibi coram angelis ut Sol, ac Divinum procedens inde ut lux unita calori; lux est Divinum Verum, et calor est Divinum Bonum: ita Divinum quod "Pater" vocatur est Divinum Esse, Divinum Humanum quod "Filius" vocatur est Divinum Existere ex illo Esse, et Divinum quod "Spiritus sanctus" vocatur est Divinum Procedere ex Divino Existere et ex Divino Esse. Hoc trinum est Dominus in caelo; Divinus Ipsius Amor est qui apparet ut Sol ibi.
Footnotes:
1. The editors made a correction or note here.