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1152. And wine and oil.- That these signify worship from truths and goods that are from a celestial origin, profaned, is evident from the signification of wine, which denotes truth, of which we shall speak presently; and from the signification of oil, which denotes good from a celestial origin (concerning which see above, n. 375). Wine signifies truth from a celestial origin, because it is here connected with oil, which denotes good from that origin. For there are in this, as in the former verse, pairs, one of which signifies what belongs to truth, and the other what belongs to good, both from the same source; it therefore follows, that wine signifies truth from a celestial origin, because oil signifies good from that source - that wine in the Word signifies truth or spiritual good may be seen above (n. 376) - for truth from a celestial origin coincides with spiritual good. It is similar in regard to oil, which, when the anointing oil of holiness is meant, signifies the good of celestial love, but when the oil with which they anointed themselves at festivals is meant, it signifies the good of spiritual love.
[2] Continuation concerning the Athanasian Creed.- It was said above, that it is a law of the Divine Providence, that man himself should compel himself, which means that he should compel himself from evil, but not to good; he is permitted to compel himself from evil, but it is not granted to compel himself to good which in itself is good. For if he compels himself to good, and has not compelled himself from evil, he does not do good from the Lord, but from himself, for he compels himself to it for the sake of himself, or of the world, or recompense, or from fear, this good in itself is not good, because the man himself, the world, or recompense, is in it as its end, but not good itself, thus neither the Lord; it is moreover not fear but love that causes good to be good. As for example; were a man to compel himself to do good to his neighbour, to give to the poor, to endow churches, to do justice, consequently, to perform deeds of charity and truth, before he had compelled himself to abstain from evils, and had by that means removed them, it would be like a palliative mode of treatment, by which a disease or ulcer is healed externally, or it would be like an adulterer compelling himself to chastity, a proud man to humility, and a dishonest man to sincerity, by mere external acts.
[3] But when a man compels himself to abstain from evils, he then purifies his internal, and when this is done he does good from freedom, without compelling himself to do it; for so far as a man compels himself to abstain from evil, so far he comes into celestial freedom, and from this freedom is every thing good which is good in itself; he does not therefore compel himself to it. It appears indeed as if there were a close connection between compelling oneself to abstain from evil and compelling oneself to good, but there is no such connection.
From the evidence of experience I know that many have compelled themselves to do good, but not to abstain from evils; but when they were explored, it was discovered that evils from within were inherent in the good which they did; their good therefore was compared with idols and with images made either of clay or dung. And I was told, that such persons believe that God is gained over by glorification and the offerings, even though they proceed from an impure heart. Nevertheless, before the eyes of the world, a man may compel himself to good, although he does not compel himself to abstain from evils, since in the world he is rewarded on that account; for in the world that which is external is regarded, seldom that which is internal; but in the presence of God it is otherwise.
1152. And wine and oil signifies profaned worship from truths and goods that are from a celestial origin. This is evident from the signification of "wine," as being truth (of which presently); also from the signification of "oil," as being good from a celestial origin (See n. 375). "Wine" signifies truth from a celestial origin because it is here joined with "oil" which means good from that origin. For in this verse, as in the former, there are pairs, of which one signifies what belongs to truth, and the other what belongs to good, both from the same origin; and from this it follows that "wine" signifies truth from a celestial origin, because "oil" signifies good from that origin. That "wine" in the Word signifies truth or spiritual good may be seen above (n. 376); for truth from a celestial origin coincides with spiritual good. It is the same with oil; when the oil of holy anointing is meant, "oil" signifies the good of celestial love, but when the oil with which they anointed themselves on festal days is meant, it signifies the good of spiritual love.
(Continuation respecting the Athanasian Faith)
[2] It has been said above that it is a law of the Divine providence that man himself should compel himself; but this means that he should compel himself from evil, and does not mean that he should compel himself to good; for it is possible for man to compel himself from evil, but not to compel himself to good that in itself is good. For when a man compels himself to good and has not compelled himself from evil he does good from himself and not from the Lord, for he compels himself to it for the sake of self, or for the sake of the world, or for the sake of recompense, or from fear; and such good is not in itself good, because the man himself or the world or recompense is in it as its end, and not the good itself, thus neither the Lord; and it is love and not fear that makes good to be good. For example, to compel oneself to do good to one's neighbor, to give to the poor, to endow churches, to do what is righteous, thus to compel oneself to charity and truth before compelling oneself from evils and thereby removing them, would be like a palliative treatment by which the disease or ulcer is healed externally; or like an adulterer compelling himself to act chastely, or a proud man to act humbly, or a dishonest man to act honestly in external conduct.
[3] But when a man compels himself from evils he purifies his internal, and when that is purified he does good from freedom without compelling himself to do it; for so far as a man compels himself from evil so far he comes into heavenly freedom, and everything good that is in itself good is from that freedom, and to such good man does not compel himself. The appearance is that compelling oneself from evil and compelling oneself to good necessarily go together, but they do not. I know from the evidence of experience of many who have compelled themselves to do goods, but not from evils; and when such were explored it was found that evils from within clung to the goods, and in consequence their goods were like idols or images made of clay or dung; and it was said that such persons believe that God may be gained over by praise and gifts, even from an impure heart. Nevertheless, before the world a man may compel himself to goods without compelling himself from evil, since in the world he is rewarded for so doing; for in the world the external is regarded and rarely the internal; but before God it is not so.
1152. "Et vinum et oleum." - Quod significet cultum ex veris et bonis quae ex origine caelesti sunt, profanatum, constat ex significatione "vini", quod sit verum (de qua sequitur); et ex significatione "olei", quod sit bonum ex origine caelesti (de qua [supra] , n. 375).
Quod "vinum" significet verum ex origine caelesti, est quia conjungitur hic cum "oleo" quod est bonum ex illa origine: sunt enim in hoc versu, sicut in priori, paria, quorum unum significat tale quod est veri, ac alterum quod est boni, utrumque ex eadem origine; inde sequitur quod "vinum" significet verum ex origine caelesti, quia "oleum" significat bonum ex illa origine; quod "vinum" in Verbo significet verum, seu bonum spirituale, videatur [supra] (n. 376); verum enim ex origine caelesti coincidit cum bono spirituali: similiter est cum oleo; hoc, dum intelligitur oleum unctionis sanctitatis, significat bonum amoris caelestis; at cum intelligitur oleum quo se in festivitatibus ungebant, significat bonum amoris spiritualis.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Dictum est quod lex Divinae providentiae sit ut ipse homo se cogat, et per id intelligitur ut se cogat a malo, non autem intelligitur ut se cogat ad bonum; a malo enim se cogere datur, non autem ad bonum quod in se bonum est: si enim homo ad bonum se cogit, nec se coegerat a malo, bonum non agit a Domino, sed a se; cogit enim se ad id vel propter se, vel propter mundum, vel propter mercedem, vel ex timore; hoc bonum in se non bonum est, quia ipse homo, aut mundus, aut merces inest ei ut finis, non autem ipsum bonum, ita nec Dominus; ac timor non facit ut bonum sit bonum, sed amor. Ut pro exemplo, cogere se ad benefaciendum proximo, ad dandum pauperibus, ad donandum templis, ad faciendum justitiam, proinde ad charitatem et ad veritatem, dum homo non se coegerat a malis et illa per id removerat, foret sicut est curatio palliativa, qua morbus aut ulcus sanatur extrinsecus; et est sicut adulter cogit se ut agat castum, superbus humilem, ac defraudator sincerum, per actus in externis.
[3] Quando vero homo se cogit a malis, tunc purificat internum suum; quo purificato bonum facit ex libero, nec cogit se ad illud faciendum: quantum enim homo se cogit a malo, tantum venit in liberum caeleste, et ex hoc libero est omne bonum quod in se bonum est, ad quod ideo homo se non cogit. Apparet sicut cogere se a malo et cogere se ad bonum cohaereant, sed non cohaerent. Ex testata experientia scio quod plures se ad bona coegerint, sed non a malis; at, dum hi explorati sunt, compertum est quod mala ab interiori inhaeserint bonis; unde bona eorum comparata sunt cum idolis, ac cum simulacris vel argilla vel stercore confertis: et dictum est quod tales credant glorificatione et muneribus captari Deum, ex corde etiam impuro. Verumtamen homo coram mundo se cogat ad bona, tametsi non a malis, quoniam ibi propter id remuneratur; in mundo enim spectatur externum, et raro internum; at coram Deo aliter.