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822. Whose death-stroke was healed. That this signifies, and so the discordance is removed by contrived conjunctions of works with faith, is evident from the signification of the death-stroke of the first beast being healed, as denoting the disagreement apparently removed by contrived conjunctions of works with faith; concerning which see above (n. 786), where the same words are explained. The disagreement is said to be removed by contrived conjunctions of works with faith; but what is the nature of the conjunctions contrived by them - that they are rather separations - may be seen in the place above cited.
[2] Because it has now been shown, that by John the Apostle, in the Word of the Evangelists, good works are signified, which are also called the goods of charity and goods of life, and that it was on account of such signification that John leaned on the Lord's breast, therefore in what follows I purpose to show what good works are; but in this place merely to state that they contain in themselves everything of charity and faith in man. Hitherto no one has known that all things of a man's life are in his works, because they appear only as movements, which, as proceeding from man, are called actions; and those which are caused by movements of the mouth, the tongue, and the larynx, are called words; but still they are the very things which not only manifest charity and faith in man, but also complete and perfect them; and this because neither faith nor charity are in man before they exist actually; and they do exist actually in works.
[3] The reason why all things of charity and faith with man are in works is, because works are activities arising from his will and thought; and all these put themselves in action and pour themselves forth into works, precisely as everything in the cause passes into its effects, and everything in a seed and tree into the fruits; for works are the complement of these. That such is the case does not appear before the eyes of man, but is perceived by the angels.
When a man is in the exercise of charity, the sphere of all his affections and thoughts therefrom appears round about him as limpid water, and sometimes as a cloud either bright or obscure. In this sphere are all the things of his mind in their whole extent; and from this the angels know what kind of man he is as to all his qualities. The reason is, that every man is his own love; and the works thence cause this love to be active, and whilst it is active, it pours itself round about him. The same spiritual sphere not only manifests itself before the sight as an undulation, but also before the sight in various representative forms, and this in such a manner that from those representatives the man, spirit, or angel, appears exactly as he is.
[4] A further reason why works contain in themselves all the things of the mind is that all things successive, which advance in their order from the highest to the lowest, or from primaries to ultimates, form what is simultaneous in things lowest or ultimate, in which all things higher or prior co-exist. But the nature of successive order, and thence of simultaneous order, may be seen above (n. 595, 666); and in the Arcana Coelestia 634, 3691, 4145, 5114, 5897, 6239, 6326, 6465, 9215, 9216, 9828, 9836, 10044, 10099, 10329, 10335). And works are the ultimates of a man originating from his interiors, which are in successive order. From these things it is clear, that in these works all things of a man's will and thought co-exist, consequently everything belonging to his love and faith. This is why works are so often commanded in the Word by the Lord, and that man is to be judged according to his works.
From these things it is clear what kind of man he is who separates faith from works - that he is without faith, and that his works are evil, flowing from the love of self and of the world, covered over and encompassed with such things as pertain to faith, but which at the same time are contaminated and profaned by evils within. Therefore, when such a person is permitted to enter into his interiors, as is the case after death when he becomes a spirit, then all things belonging to his faith, which formed the circumferences, are cast off and dissipated. From these considerations it is evident why it is that John, who represented the goods of charity, or good works, leaned on the Lord's breast, and that he and not Peter followed the Lord; also that after the Lord's resurrection he abode with the Lord's mother.
822. Whose stroke of death was healed, signifies and thus the discordance was cleared away by devised conjunctions of works with faith. This is evident from the signification of "the stroke of death was healed" with the first beast, as being the discordance apparently cleared away by devised conjunctions of works with faith (See above, n. 786), where the same words occur). It is said, the discordance cleared away by devised conjunctions of works with faith, but what the nature of the conjunctions devised by them is, namely, that they are rather separations, may be seen in the place cited above.
[2] As it has been shown that in the Word of the Evangelists the apostle John signifies good works, which are also called the goods of charity and the goods of life, and that it was on account of this signification that John reclined on the Lord's breast, I will now show what good works are; but here only that they include in themselves all things of charity and faith that are with man. No one has known heretofore that all things of man's life are in his works, since works seem to be mere movements, which are called actions because they are alive with man, and are called speech because they are effected by movements of the mouth, tongue, and larynx. And yet these are what make manifest the charity and faith in man, and also complete and perfect them; and this for the reason that neither faith nor charity is with man until they actually exist; and they actually exist in works.
[3] All the things of charity and faith that are with man are in works, because works are the activities arising from his will and thought; and all things of the will and thought are brought forth and poured out into works, precisely as all things of cause into effects, and all things of a seed and tree into fruits; for works are their complements. That this is so is not apparent before man's eyes, but is apparent perceptibly before the angels. When man is in the exercise of charity the sphere of all his affections and of the consequent thoughts is seen about him like clear water, and sometimes like a cloud, either bright white or obscure; and this sphere contains all things of his mind in their complex; and from it what is the quality of the man in respect to all things belonging to him is known to the angels. The reason is that everyone is his own love; and the works therefrom are what cause that love to be active, and when it is active it pours itself out round about him. This spiritual sphere manifests itself not only before the sight as an undulation, but also before the sight in various representative forms, and this to the extent that by those representatives the man, spirit, or angel, is seen precisely as he is.
[4] Another reason why works contain in themselves all things of the mind is that all successive things, which advance in their order from highest to lowest, or from first things to last, form in things lowest or ultimate what is simultaneous, in which all things higher or prior coexist. But what successive order is and what simultaneous order is may be seen above (n. 595, 666), also in the Arcana Coelestia 634, 3691, 4145, 5114, 5897, 6239, 6326, 6465, 9215, 9216, 9828, 9836, 10044, 10099, 10329, 10335. Moreover, works are the ultimate things of man springing from his interiors, which are in successive order. From all this it is clear that in these works all things of man's will and thought, consequently all things of his love and faith coexist. This, then, is why works are so often commanded in the Word by the Lord, and why man must be judged according to his works.
[5] From this it is clear what kind of man he is who separates faith from works, namely, that he has no faith, and that his works are evil, springing from the love of self and of the world, covered over and encompassed by such things as pertain to faith, but contaminated and profaned by the evils that are within. When, therefore, such a man is let into his interiors, as takes place after death when he becomes a spirit, all things belonging to his faith, which constituted the circumferences, are cast off and scattered. From this it can be seen why John, who represented the goods of charity or good works, reclined at the Lord's breast, and that he and not Peter followed the Lord; also why he abode with the Lord's mother after the Lord's resurrection.
822. "Cujus sanata est plaga mortis." Quod significet et sic submotam discordantiam per inventas conjunctiones operum cum fide, constat ex significatione "plagae mortis sanatae" apud bestiam priorem, quod sit discordantia apparenter submota per inventas conjunctiones operum cum fide (de qua supra, n. 786, ubi eadem verba). Dicitur, discordantia submota per inventas conjunctiones operum cum fide; sed quales sunt conjunctiones ab illis inventae, quod nempe sint potius separationes, videatur in loco supra citato.
[2] Quoniam ostensum est quod per Johannem Apostolum in Verbo Evangelistarum significentur bona opera, quae etiam vocantur bona charitatis, et bona vitae, et quod Johannes, quia illa significabat, accubuerit ad pectus Domini, velim in nunc sequentibus ostendere quid sunt bona opera; sed hic modo, quod bona opera in se contineant omnia charitatis et fidei quae sunt apud hominem. Hactenus nemo novit quod in operibus sint omnia vitae hominis, quia apparent solum sicut motus, qui quia apud hominem vivunt, vocantur actiones, et qui fiunt per motus oris, linguae et laryngis, loquelae; sed usque sunt illa, quae [non solum] manifestant charitatem et fidem apud hominem, sed etiam complent et perficiunt illas; et hoc ex causa, quia non fides nec charitas est apud hominem priusquam actualiter existunt, et actualiter existunt in operibus.
[3] Quod in operibus sint omnia fidei et charitatis, quae sunt apud hominem, est quia opera sunt activitates oriundae ex voluntate et ex cogitatione ejus; et harum omnia se egerunt et effundunt in opera, prorsus sicut omnia causae in effectus, ac omnia seminis et arboris in fructus; sunt enim opera complementa earum. Quod ita sit, non apparet coram oculis hominis, sed perceptibiliter coram angelis. Quando homo in exercitio charitatis est, tunc sphaera omnium affectionum et inde cogitationum ejus, sicut tenuis aqua, et quandoque sicut nubes candida vel obscura, apparet circum illum, in qua sphaera sunt omnia mentis ejus in complexu, ex qua cognoscitur homo ab angelis qualis est quoad omnia sua: causa est, quia unusquisque est suus amor, et opera inde faciunt ut amor activus sit; et dum activus fit, effundit se circum illum. Eadem sphaera spiritualis non modo manifestat se coram visu sicut undatio, sed etiam coram visu in variis formis repraesentativis; et hoc adeo, ut ex repraesentativis illis appareat homo, spiritus aut angelus, prorsus qualis est.
[4] Quod opera contineant in se omnia mentis, est quoque causa, quia omnia successiva, quae progrediuntur in suo ordine a supremis ad infima, seu a primis ad ultima, formant in infimis seu in ultimis simultaneum, in quo omnia superiora seu priora coexistunt; sed qualis est ordo successivus et inde ordo simultaneus, videatur supra (n. 595, 666), et in Arcanis Caelestibus (n. 1
5114, 5897, 6239, 6326, 6465, 3
9215, 9216, 9828, 9836, 10044, 4
10099, 10329, 10335); ac opera sunt ultima hominis oriunda ex interioribus ejus, quae in ordine successivo sunt; ex quibus patet quod in illis coexistant omnia voluntatis et cogitationis hominis, proinde omnia amoris et fidei ejus. Inde nunc est quod toties in Verbo a Domino mandentur opera, et quod homo secundum opera judicandus sit.
[5] Ex his patet qualis homo est, qui separat fidem ab operibus; quod sit absque fide, et quod opera ejus sint mala, scaturientia ex amore sui et mundi, obvelata et circumdata talibus quae fidei sunt, sed quae a malis, quae intus sunt, contaminata et profanata: quare cum homo talis in interiora sua immittitur, quod fit post mortem, dum fit spiritus, tunc omnia quae fidei ejus fuerunt, quae fecerunt peripherias, disjiciuntur et dissipantur. Ex his constare potest unde est quod Johannes, qui repraesentavit bona charitatis seu bona opera, ad pectus Domini accubuerit, quodque secutus Dominum sit, et non Petrus; tum quod post resurrectionem Domini una cum matre Domini habitaverit.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.