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52. And for the testimony of Jesus Christ. That this signifies, that the Lord's Divine Human will be acknowledged, is evident from the signification of testimony, as denoting acknowledgment in heart (concerning which see above, n. 10, 27); and from the signification of the names Jesus Christ, as denoting the Lord as to His Divine Human (concerning which see also above, n. 26). These things are said concerning the church of the Gentiles, which will receive Divine truth, and acknowledge the Lord's Divine Human. (That these things are spoken of the church of the Gentiles, see what is said above, n. 50.) The Christian Church indeed acknowledges the Lord's Divine, but not His Divine Human; when therefore they think and speak from doctrine, concerning the Lord, they separate His Human from the Divine, and regard His Human as like that of another man, when yet His Divine is in His Human, as the soul in the body. This also is the reason why such persons can have no idea of the Divine, and yet it is the idea that conjoins, because thought conjoins; and without conjunction with the Divine by thought and affection, or, what is the same, by faith and love, there can be no salvation. It is said that conjunction by thought and affection is the same thing as conjunction by faith and love, for the reason that I think what I believe, and I am affected by what I love. To believe in that which cannot be perceived is not much unlike believing in the inmost of nature, an error into which the mind is also prone to fall when it indulges in its own phantasies.
Every man, however, has implanted within him, by continual influx from heaven, a desire to see the Divine, and indeed under a human form.
[2] This is implanted with the simple, and also with the upright among the Gentiles (see in the work, Heaven and Hell 82); therefore all those of them who have lived in charity, are received by the Lord, and are gifted with heaven; others cannot be received, because there is no conjunction. (That all the angels in heaven, and also the wisest in ancient times and all those who have spiritual faith, or living faith, that is, with whom faith is living, both on this earth, and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, may be seen in The Doctrine of the New Jerusalem 280-310; and in the work, Heaven and Hell 79-86, 316, 321; and in the small work, The Earths in the Universe 7, 40, 41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Since this heaven-implanted perception is almost entirely repudiated by the learned of the world, and access to the Divine thereby precluded, a New Church is being established by the Lord among the Gentiles, who have not extirpated that idea, and, together with it, faith. The extirpation of this implanted principle from the Christian world, had its origin in the Babylonish nation, which separated the Lord's Human from the Divine, in order that the leaders among them might be acknowledged as the Vicar of the Lord's Human, and so might transfer His Divine power to himself, saying, that the Lord received that power from the Father, when notwithstanding He received it from Himself, because from His Own Divine. They are consequently unwilling to hear anything about the Divine Human (see Arcana Coelestia 4738). But on this subject, since it is the chief of all things in the church, more will be related in the following pages.
52. And for the testimony of Jesus Christ, signifies that the Lord's Divine Human may be acknowledged. This is evident from the signification of "testimony," as being acknowledgment in heart (See above, n. 10, 27); and from the signification of the names "Jesus" and "Christ," as being the Lord in respect to His Divine Human (See also above, n. 26. These things are said concerning the church of the Gentiles, which is about to receive Divine truth and acknowledge the Lord's Divine Human. (That these things are said of the church of the Gentiles, see just above, n. 50.) The Christian church indeed, acknowledges the Lord's Divine, but not His Divine Human; when, therefore, they think and speak about the Lord from doctrine, they separate His Human from the Divine, and make His Human like the human of another man; when yet the Divine is in His Human as the soul is in the body. This is why such as these can have no idea of the Divine; although it is the idea that conjoins, because thought conjoins; and moreover, without conjunction with the Divine through thought and affection, or what is the same, through faith and love, there is no salvation. It is said that conjunction through thought and affection is the same as conjunction through faith and love, since what I believe, that I think, and what I love, by that I am affected. To believe in the invisible is much the same as believing in the inmost of nature, an error to which the mind readily lapses when it indulges in its own phantasies. Yet there is implanted within everyone, from heaven, and this by continual influx therefrom, a desire to see what he regards as the Divine, and this, indeed, under the human form.
[2] This desire is implanted in the simpleminded, and also with well-disposed Gentiles (See the work on Heaven and Hell 82). All such therefore, if they have also lived a life of charity, are received by the Lord, and heaven is granted them. No others can be received, because they are not conjoined. (That all angels in heaven, also the most wise in ancient times, and all who have spiritual faith, that is, a living faith, both on this earth and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, see The Doctrine of the New Jerusalem 280-310; and in the work on Heaven and Hell 79-86, 316, 321; and in the small work on The Earths in the Universe 7, 40-41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Because this implanted desire, which is in everyone from heaven, has been almost wholly rejected among the learned of the world, and access to the Divine thereby debarred, therefore, a new church is now being established by the Lord, among the Gentiles that have not extirpated that idea, and faith along with it. The extirpation from the Christian world of this implanted desire had its first beginning with the Babylonish body, which separated the Lord's Human from His Divine, in order that its chief might be acknowledged as the vicar of the Lord's Human, and might thus transfer to himself the Lord's Divine power, saying that the Lord received that power from the Father, when in fact it was from Himself, because it was from His Divine. Thus they are unwilling to hear anything about the Divine Human (See Arcana Coelestia 4738). But on this subject, as it is the chief thing of all things in the church, more will be said hereafter.
52. "Et propter testimonium Jesu Chrlsti." Quod significet ut agnoscatur Divinum Humanum Domini, constat ex significatione "testimonii", quod sit agnitio corde (de qua supra, n. 10, 27); et ex significatione nominum "Jesu Christi", quod sit Dominus quoad Divinum Humanum (de qua etiam supra, n. 26). Haec dicuntur de Ecclesia Gentium, quae receptura Divinum Verum, et agnitura Divinum Humanum Domini: quod haec dicantur de Ecclesia Gentium, videatur mox supra (n. 50). Ecclesia Christiana quidem agnoscit Divinum Domini, sed non Divinum Humanum; quapropter cum ex doctrina cogitant et loquuntur de Domino, separant Humanum Ipsius a Divino, et Humanum Ipsius faciunt simile humano alius hominis; cum tamen in Humano Ipsius est Divinum, sicut anima in corpore: haec etiam causa est, quod iidem non possint de Divino aliquam ideam habere, et usque idea conjungit quia cogitatio; et tamen absque conjunctione cum Divino per cogitationem et affectionem, seu quod idem, per fidem et amorem, nulla salus. Dicitur quod conjunctio per cogitationem et affectionem sit idem ac per fidem et amorem, quoniam quod credo hoc cogito, et quod amo eo afficior. Credere in invisibile, non procul est a credere in intimum Naturae, in quod etiam mens prone labitur quum phantasiis suis indulget; cuivis tamen insitum est e caelo, quod insitum est ex continuo influxu inde, Divinum suum velle videre, et quidem sub Humana Forma.
[2] Hoc insitum est apud simplices, et quoque apud gentes probas (videatur in opere De Caelo et Inferno 82); quapropter illi omnes, si vitam charitatis etiam vixerunt, recipiuntur a Domino, et donantur caelo; reliqui non recipi possunt, quia non conjuncti. (Quod omnes angeli in caelo, quod etiam sapientissimi in antiquis temporibus et quod omnes qui fidem spiritualem habent, hoc est, apud quos fides vivit, tam in hac tellure quam in omnibus in universo, videant in cogitatione Divinum suum, quia agnoscunt Divinum Humanum, et ideo acceptentur a Domino, videatur in Doctrina Novae Hierosolymae, n. 280-310, in opere De Caelo et Inferno 79-86, 316, 321, et in opusculo De Telluribus in Universo, n. 7, 40, 41, 65, 68, 91, 98, 99, 107, 1
121, 141, 154, 158, 159, 169.) Quoniam hoc insitum, quod est apud unumquemvis e caelo, apud eruditos mundi paene ejectum est, et sic aditus ad Divinum praeclusus, ideo a Domino Nova instauratur Ecclesia apud gentes quae non exstirpaverunt illam ideam, et cum idea fidem. Quod hoc insitum exstirpatum sit e Christiano orbe, trahit primam originem ex Babylonica gente, quae separavit Humanum Domini a Divino, ut Summus eorum pro Vicario Humani Domini agnosceretur, et sic Divinam Ipsius potestatem in se transferret; dicentes quod Dominus acceperit potestatem illam a Patre, cum tamen a Se Ipso, quia a Divine suo; nolentes sic audire aliquid de Divino Humano (videatur in Arcanis Caelestibns, n. 4738). Sed de hac re, quia omnium primaria est in ecclesia, plura in sequentibus memorabuntur.
Footnotes:
1. The editors made a correction or note here.