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1222. And it was given her that she should be arrayed in fine linen, clean and shining.- That this signifies that that church should be instructed by the Lord in truths from the Word, is evident from the signification of being arrayed, as denoting to be instructed in truths, for garments in the Word signify truths which invest good, therefore by being arrayed is signified to be instructed in those truths, concerning which see above (n. 64, 65, 195, 271, 395, 951); and from the signification of fine linen, as denoting truths from a celestial origin, concerning which see above (n. 1143). But, because truth from that origin is Truth Divine (Verum Divinum), and all Truth Divine is from the Lord, and this is the Word, therefore fine linen signifies truth from the Word. This truth is called clean from celestial good, and shining from spiritual good. All truth is from good; and there are two universal goods, from which all truths are - celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbour. Truth from the latter good is meant by the fine linen which is shining, but truth from the former good is meant by the fine linen which is clean, both of these being from the Word. For the Word in every detail of it is of such a character that truth from celestial good, and truth from spiritual good, are conjoined, while celestial good with spiritual good is within, in truths.
[2] Continuation [concerning Omnipresence and Omnipotence].- 3. All the angels of heaven and all men on earth, who form the church, are as one man, and the Lord is the life of that man.
Proof of this point may be seen in Heaven and Hell, under the following articles:- 1st, That the whole heaven in totality has reference to one man (n. 59-67). 2nd, That each society in the heavens has reference to one man (n. 68-72). 3rd, That therefore every angel is in a perfect human form (n. 73-77); and 4th, That heaven in the whole and in part has reference to man, because it is from the Lord's Divine Human (n. 78-87); that there is also a correspondence between all things of heaven and all things of man (n. 87-102); that the same may be said of the Lord's church on earth (n. 57). Experience has taught me, and reason still teaches, that heaven is as it were one man.
Experience:- I have been permitted to see a society, consisting of thousands of angels, as one man of moderate stature; societies also consisting of fewer angels in a similar manner. This however is not apparent to the angels in any society, but to those who are out of and at a distance from it, and at such times as a society requires to be cleared of strangers. When this takes place, all those who make the life of the society, are within that Man and remain, but those who do not make it are outside of it; the latter are removed, but the former remain. The case is similar with the whole heaven in presence of the Lord.
[3] It is from this cause and from this cause alone, that every angel and spirit is a man, in a form similar to that which he possesses as a man on earth. I have not indeed seen, but I have heard, that the church also on earth is before the Lord as one man, that it is also divided into societies, and that each society is a man; and further, that all who are included within that man are within heaven, but those who are outside of it are in hell. The reason again of this has been stated, that every man belonging to the church is also an angel of heaven, for he becomes an angel after death. The church moreover on earth, together with the angels, forms not only the interiors of this man, but also the exteriors, which are called cartilaginous and bony. The church forms this, because men on earth are endued with a body, in which the ultimate spiritual is clothed with the natural, and it is this that constitutes the conjunction of heaven with the church, and of the church with heaven.
[4] From reason:- The sole reason why heaven and the church are a man in the greatest the less and the least concrete or totality is, that God is Man, and hence the proceeding Divine, which is the Divine from Him, is similar in everything that is man, least and greatest. For, as was said above, the Divine is not in space and extended, but it is the cause of space and extension, existing in the ultimates of His creation, in the heavens apparently, but in the world actually. But still space and extension are not space and extension before God, for He in His Divine is everywhere. This is clearly evident from the fact that the whole angelic heaven, together with the church, is in the presence of the Lord as one man. The same is the case with a society consisting of thousands of angels, although their habitations appear to be extended through much space. It is also evident from this that the whole heaven and also an entire society in heaven, can, at the Lord's good pleasure, appear as a man, great or small, as a giant or as an infant. And yet it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and the Divine in them forms their angelhood (angelicum), and consequently heaven. Because the angels are only recipients, and the Divine in them forms their angelhood and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the church.
1222. Verse 8. And it hath been given to her that she should be clothed in fine linen, clean and bright, signifies that that church should be instructed by the Lord in truths from the Word. This is evident from the signification of "to be clothed," as meaning to be instructed in truths, for in the Word, "garments" signify truths that invest goods, consequently "to be clothed," signifies to be instructed in truths. (That this is the signification of "garments" and "to be clothed," see n. 64, 65, 195, 271, 395, 951.) It is evident also from the signification of "linen or fine linen," as being truths from a celestial origin (See n. 1143). But as truth from that origin is Divine truth, and all Divine truth is from the Lord, and is the Word, so "linen and fine linen" signifies truth from the Word. This truth is called "clean" from celestial good, and "bright" from spiritual good. All truth is from good, and there are two most general goods, from which are all truths, namely, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbor. Truth from this good is meant by "bright fine linen," and truth from the former good is meant by "clean fine linen," both from the Word; for the Word in all its particulars is such that truth from celestial good and truth from spiritual good are conjoined, and within these truths celestial good is conjoined with spiritual good.
[2] All the angels of heaven and all the men on the earth who constitute the church are as one man, and the Lord is the life of that man. This you will see confirmed in the work on Heaven and Hell, in the following articles:
The whole Heaven in the complex has relation to one Man (n. 59-67);
Each Society in the heavens has relation to one Man (n. 68-72);
Consequently each Angel is in a perfect Human Form (n. 73-77);
Heaven as a whole and in part has relation to Man, and this is from the Lord's Divine Human (n. 78-86);
There is a correspondence of all things of Heaven with all things of Man (n. 87-102;
The same may be said of the Lord's church on the earth (n. 57).
That heaven is like one man I have been taught by experience and am taught by reason. Experience: It has been granted me to behold a society consisting of thousands of angels as one man of a medium stature, and societies consisting of fewer angels in like form. This is seen, however, not by the angels in that society, but by angels outside of that society at a distance, and at the time when a society is to be purified of those who are foreign to it. When this is done all who constitute the life of that society are within that man, while those who do not are outside of him; and these are removed, but the former remain. It is the same with the whole heaven in the presence of the Lord. For this reason and no other every angel and spirit is a man, in a form like that which a man on earth has.
[3] I have not seen but I have heard that the church on earth also before the Lord is like one man; and that it is also divided into societies, and that each society is a man; furthermore, that all who are within that man are within heaven, while those who are outside of him are in hell; and the reason has been stated, namely, that every man of the church is also an angel of heaven, for he becomes an angel after death. Moreover, not only does the church on earth together with the angels constitute the interiors of that man, the church constitutes also the exteriors, which are called the cartilaginous and bony parts; this the church constitutes, because the men of the earth are provided with a body in which the lowest spiritual is clothed with the natural. This is what constitutes the conjunction of heaven with the church and of the church with heaven.
[4] From reason: Heaven and the church are a man, in the greatest, the lesser, and the least sum or complex, for the sole reason that God is Man, and consequently the Divine proceeding, which is the Divine from Him, is the same in every least and greatest respect, which is man. For it has been said above that the Divine is not in space and extension, but causes spaces and extensions to exist in the ultimates of His creation, in the heavens apparently, in the world actually. Nevertheless spaces and extensions are not spaces and extensions before God, 1for He is in His Divine everywhere. This is clearly manifest from this, that the whole angelic heaven with the church is as one man before God; and so is a society consisting of thousands of angels, although their habitations appear extended through much space. The same is evident also from this, that the whole heaven, also an entire society in heaven, can appear at the good pleasure of the Lord, as a man, great or small, as a giant or as an infant. But it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and it is the Divine in them that constitutes what is angelic in them and thus heaven. As angels are only recipients, and the Divine in them constitutes what is angelic and heaven, it is clear that the Lord is the life of that man, that is, of heaven and the church.
Footnotes:
1. The Latin has "the Lord", not "God."
1222. (Vers. 8.) "Et datum est illi ut amiceretur byssino mundo et splendido." - Quod significet quod ecclesia illa instrueretur in veris ex Verbo a Domino, constat ex significatione "amiciri", quod sit instrui in veris, per "vestes" enim in Verbo significantur vera, quae investiunt bona, inde per "amiciri" significatur instrui in illis; (quod "vestes" et "amiciri" illa significat, videatur (supra, ) n. 64, 65, 195, 271, 395(d), 951); et ex significatione "byssi" vel "byssini", quod sit verum ex origine caelesti (de qua (supra), n. 1143); at quia verum ex illa origine est Verum Divinum, et omne Verum Divinum est a Domino, et illud est Verbum, ideo per "byssum" et "byssinum" significatur verum ex Verbo; id verum vocatur mundum" ex bono caelesti, et "splendidum" ex bono spirituali. Omne Verum est ex bono, et sunt duo bona universalia, ex quibus omnia vera, nempe, bonum caeleste, quod est bonum amoris in Dominum, et bonum spirituale, quod est bonum amoris erga proximum; verum ex hoc bono intelligitur per "byssinum splendidum", verum autem ex illo bono per "byssinum mundum", utrumque ex Verbo; nam Verbum in singulis suis tale est ut verum ex bono caelesti et verum ex bono spirituali conjunctum sit, ac intus in veris bonum caeleste cum bono spirituali.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(3.) Quod omnes angeli caeli, et omnes homines terrae qui faciunt ecclesiam, sint sicut unus Homo, et quod Dominus sit illius Dominus Vita.
- Hoc confirmatum videas in opere De Caelo et Inferno, in uno articulo, Quod universum Caelum in complexu referat unum Hominem (n. 59-67); in altero, Quod unaquaevis Societas in caelis referat unum Hominem (n. 68-72); in tertio, Quod inde unusquisque Angelus sit in perfecta Forma Humana (n. 73-77); et in quarto, Quod Caelum in toto et in parte referat Hominem, quod sit ex Divino Humano Domini (n. 78- 1
86; tum, Quod Correspondentia sit omnium Caeli cum omnibus Hominis (n. 87-102): quod simile dici possit de ecclesia Domini in terris (n. 57).
Quod Caelum sit sicut unus Homo, docuit experientia, et docet ratio. Experientia:Datum est Videre societatem ex millibus angelorum constantem, ut unum hominem mediocris staturae; tum societates ex paucioribus similiter: sed hoc non apparet angelis in societate, sed angelis extra societatem illam e longinquo, et tunc quando societas ab alienis purificanda est; quod cum fit, omnes illi qui faciunt societatis vitam, intra illum Hominem sunt, illi autem qui non faciunt, extra illum sunt; hi removentur, et illi remanent. Simile est cum universo caelo coram Domino. Inde et non aliunde est, quod omnis angelus et spiritus sit homo in simili forma in qua est homo in terris.
[3] Quod etiam ecclesia in terris coram Domino sit sicut unus Homo, non visum est, sed auditum; tum quod illa quoque distincta sit in societates, et quod unaquaevis societas sit Homo; tum quod omnes qui intra illum Hominem sunt, intra caelum sint; illi autem qui extra illum sunt, in inferno sint: causa etiam dicta est, quod omnis homo ecclesiae sit etiam angelus caeli, fit enim angelus post mortem: praeterea ecclesia in terris non modo una cum angelis facit interiora illius Hominis, sed etiam exteriora, quae vocantur cartilaginea et ossea; hoc facit ecclesia, quia homines terrae praediti sunt corpore, in quo ultimum spirituale indutum est naturali; hoc facit conjunctionem caeli cum ecclesia, et ecclesiae cum caelo.
[4] Ex Ratione:Quod caelum et ecclesia, sint Homo in concreto seu complexu maximo, minori et minimo, sola causa est, quia Deus est Homo: et inde Divinum procedens, quod est Divinum ex Ipso, simile est in omni minimo et maximo, quod est Homo; nam, ut supra dictum est, Divinum non est in spatio et extensum, sed facit ut spatia et extensa in ultimis creationis Ipsius existant, in caelis apparenter, in mundo actualiter: at usque spatia et extensa, non sunt coram Deo spatia et extensa, est enim in suo Divino ubivis: hoc patet manifeste ex eo, quod universum caelum angelicum cum ecclesia sit coram Domino ut unus Homo, similiter societas ex millibus angelorum consistens, tametsi habitationes illorum per multum spatii apparent extensae: et quoque patet ex eo, quod universum caelum, tum integra societas in caelo, possit ex beneplacito Domini apparere ut Homo magnus aut parVus, sicut gigas aut sicut infans; et tamen non sunt angeli qui ita apparent, sed est Divinum in illis; sunt enim angeli solum recipientes Divini a Domino, ac Divinum in illis facit angelicum, et inde caelum. Quia angeli sunt modo recipientes, ac Divinum in illis facit angelicum et caelum, constat quod Dominus sit Vita illius Hominis, hoc est, caeli et ecclesiae.
Footnotes:
1. The editors made a correction or note here.