797.“新郎和新妇的声音，在你中间决不能再听见”表那些因教义和照之的生活陷入天主教的人没有构成教会的良善与真理的结合。“声音”在此表示喜乐，因为这是新郎和新妇的声音。就至高意义而言，“新郎”表示主的神性良善；“新妇”表示教会来自主的神性真理。因为教会之所以成为教会，是由于以来自主的神性真理而对主的神性良善的接受。从圣言明显可知，主被称为新郎，同样被称为丈夫；教会被称为新妇，也被称为妻子。正因如此，天上的婚姻，也就是良善与真理的结合，由此而来；这一点可见于《婚姻之爱》这本小书。由于这天上的婚姻通过以来自圣言的神性真理接受来自主的神性良善而在教会之人里面实现，故显而易见，那些因教义和照之的生活陷入天主教的人并没有良善与真理的结合，因为他们没有与主结合；相反，他们与活人死人结合。与那些陷入出于自我之爱而对统治主的神圣神性事物、因而统治主之爱之人的这种结合，就像与魔鬼的结合，如前一节所说的，魔鬼就是这种爱；靠近魔鬼，以便通过他接近神，是可憎的。
主被称为新郎，教会被称为新妇；这一点从以下经文明显看出来：
娶新妇的就是新郎；新郎的朋友站着，听见新郎的声音，就欢喜快乐。（约翰福音 3:29）
施洗约翰这话说的是主。
耶稣说，新郎与他们同在的时候，婚姻之子不能禁食；但日子将到，新郎要离开他们，那时候他们就要禁食。（马太福音9:15；马可福音2:19-20；路加福音5:34-35）
我又看见圣城新耶路撒冷，预备好了，就如新妇妆饰整齐，等候丈夫。（启示录 21:2）
天使说，来，我要将新妇，就是羔羊的妻，指示给你。（启示录21:9，10）
羔羊婚娶的时候到了，祂的妻子也自己预备好了。凡被请赴羔羊之婚筵的有福了。（启示录 19:7，9）
由此明显可知，在以下经文中，新郎和新妇的声音和喜悦或欢喜表示什么：
新郎怎样喜悦新妇，你的神也要照样喜悦你。（以赛亚书 62:5）
我的灵魂因神欢喜，好像新郎戴上华冠，又像新妇妆饰珠宝。（以赛亚书 61:10）
这地方必再听见有欢喜的声音和快乐的声音，新郎的声音和新妇的声音，说，我们要称谢万军之耶和华。（耶利米书33:10，11）
使新郎出离洞房，新妇出离新房。（约珥书2:16）
我必使耶路撒冷街上，欢喜的声音和快乐的声音，新郎的声音和新妇的声音，都止息了。（耶利米书7:34；16:9）
我又要使欢喜的声音和快乐的声音，新郎的声音和新妇的声音，推磨的声音和灯的亮光，从他们中间止息，这全地因巴比伦王必然荒凉。（耶利米书25:10，11）
从这两节所说的这一系列事物可以看出，那些陷入天主教的人没有对属灵真理和良善的任何情感（792节）；他们没有对属灵真理的任何理解，因而没有任何属灵真理的思维（793节）；因为思维出自并取决于情感；他们也没有对属灵真理的寻求、探究和确认（794节）；没有来自主的任何启示，因而没有对属灵真理的洞察（796节）；最终没有构成的教会的良善与真理的结合（797节）。这些事就这样依次发生。
797. "And the sound of a bridegroom and bride shall not be heard in you anymore." This symbolically means that those caught up in the Roman Catholic religion because of its doctrine and a life in accordance with it have no conjunction of goodness and truth, which is what forms the church.
The sound here symbolizes joy, because it is the sound of a bridegroom and bride. In the highest sense a bridegroom means the Lord in respect to Divine good, and a bride means the church in respect to Divine truth from the Lord. For a church is a church by virtue of its reception of the Lord's Divine goodness in the Divine truths that it has from Him.
It is apparent from the Word that the Lord is called a bridegroom and also a husband, and that the church is called a bride and also a wife. That this produces the heavenly marriage that is a marriage of goodness and truth will be seen in a short work, On Marriage. 1
Now because this heavenly marriage is produced in people in the church by their receiving Divine goodness from the Lord in Divine truths drawn from the Word, it is apparent that there is no conjunction of goodness and truth in people caught up in the Roman Catholic religion because of its doctrine and so a life in conformity with it, since they have no conjunction with the Lord, but instead a conjunction with men, living and dead. This conjunction in people caught up in a love of exercising dominion from a love of self over the Divine sanctities belonging to the Lord, and over the Lord Himself, is as though a conjunction with the Devil, who, as we said in the preceding number, is that love. And to turn to the Devil in order to come by him to God is detestable.
[2] That the Lord is called a bridegroom and the church a bride is apparent from the following passages:
He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. (John 3:29)
This John the Baptist said in reference to the Lord.
Jesus said..., "As long as the bridegroom is with them, the wedding guests cannot fast. The day will come when the bridegroom will be taken away from them. Then they will fast. (Matthew 9:15, cf. Mark 2:19-20)
I... saw the holy city, New Jerusalem..., prepared as a bride adorned for her husband. (Revelation 21:2)
(An angel said,) "Come, I will show you the bride, the Lamb's wife." (Revelation 21:9-10)
...(the time for) the marriage of the Lamb has come, and His wife has made herself ready... Blessed are those who are called to the marriage supper of the Lamb. (Revelation 19:7, 9)
The bridegroom whom the ten virgins went out to meet, also means the Lord (Matthew 25:1-13).
[3] From these passages it is apparent what the sound and joy of a bridegroom and bride symbolize in following places:
As the bridegroom rejoices over the bride, so shall your God rejoice over you. (Isaiah 62:5)
My soul shall rejoice over my God..., as a bridegroom puts on the turban, and as a bride adorns herself with her vessels. (Isaiah 61:10)
Again there shall be heard in this place... the sound of joy and the sound of gladness, the sound of the bridegroom and the sound of the bride, the sound of those saying, "Confess Jehovah Zebaoth...." (Jeremiah 33:10-11)
Let the bridegroom go out from his chamber, and the bride from her room. (Joel 2:16)
I will cause to cease... from the streets of Jerusalem the sound of mirth and the sound of gladness, the sound of the bridegroom and the sound of the bride. (Jeremiah 7:34, cf. 16:9)
I will take from them the sound of mirth and the sound of gladness, the sound of the bridegroom and the sound of the bride, the sound of mills and the light of the lamp. And this whole land shall be a desolation (because of) the king of Babylon... (Jeremiah 25:10-11)
[4] From this one can now see the successive meanings in these two verses, that those caught up in the Roman Catholic religion will not have any affection for spiritual truth and goodness (no. 792); that they are without any understanding of spiritual truth, and so are without any thought of spiritual truth (no. 793), for thought springs from affection and accords with it; that neither do they inquire into, investigate, or confirm spiritual truth (no. 794); that they are also without any enlightenment from the Lord and so without any perception of spiritual truth (no. 796); and finally that they have no conjunction of goodness and truth, which is what forms the church (no. 797).
Thus the literal pronouncements also follow in sequence.
Footnotes:
1. A reference to a work by that title never published by the writer. Extant in manuscript are a brief outline, a relatively short preliminary draft, and two indices for a longer draft on the subject of marriage that has not been found. The content of the existing material makes clear that these manuscripts, including the missing longer draft, were written in preparation for Delights of Wisdom Relating to Married Love (or Conjugial Love), Followed By Pleasures of Insanity Relating to Licentious Love, which the writer published in 1768, two years after publishing the present work on the Apocalypse.
797. 'And the voice of the bridegroom and bride shall not be heard in thee any more' signifies that those who are in that form of religion by virtue of doctrine and a life in accordance therewith do not have the conjunction of good and truth that makes the Church. By voice here is signified joy because it is the voice of the bridegroom and bride. By 'the bridegroom' in the highest sense is understood the Lord as to Divine Good, and by 'the bride' is understood the Church as to Divine Truth from the Lord; for the Church is a Church by virtue of the reception of the Lord's Divine good in the Divine truths that are from Himself. That the Lord is termed 'Bridegroom' and also 'Husband,' and that the Church is termed 'Bride' and also 'Wife,' is plain from the Word. That consequently there is a heavenly marriage, which is the conjunction of good and truth, will be seen in a little work on MARRIAGE. 1Now because this heavenly marriage is effected through the reception of Divine Good from the Lord in Divine Truths out of the Word by the men of the Church, it is plain that there is not any conjunction of good and truth with those who are in that form of religion by virtue of doctrine and a life therefrom, because they have no conjunction with the Lord, but a conjunction with men living and dead. And this conjunction with those who are in the love, derived from the love of self, of dominating over the Lord's holy Divine things and over the Lord, is as it were a conjunction with the devil who, as was said in the preceding paragraph, is that love; and to approach the devil so that through him one may come to God, is detestable.
[2] That the Lord is termed 'the Bridegroom' and the Church 'the
Bride' is plain from these passages:
He Who has the Bride is the Bridegroom, but the friend of the Bridegroom, who stands and hears Him, rejoices with joy because of the Bridegroom's voice. John 3:29.
John the Baptist [said] these things of the Lord.
Jesus said, As long as the Bridegroom is with them the sons of the wedding cannot fast; the day will come when the Bridegroom shall be taken away from them, then shall they fast. Matthew 9:15; Mark 2:19-20; Luke 5:34-35.
I saw the holy city New Jerusalem prepared as a Bride adorned for [her] Husband. Revelation 21:2.
The angel said, Come and I will show thee the Bride the Lamb's wife. Revelation 21:9-10.
The time of the wedding of the Lamb has come, and His Bride has made herself ready. Blessed are those who have been called to the supper of the wedding of the Lamb. Revelation 19:7, 9.
The Lord is also understood by:
The Bridegroom Whom the ten virgins went out to meet. Matthew 25:1-2 seq.
[3] From these things it is plain what is signified by the voice and the joy of' the bridegroom 'And' the bride' in these passages:
As the joy of the bridegroom over the bride, thy God shall rejoice over thee. Isaiah 62:5.
My soul shall exult over my God, as a bridegroom puts on a mitre, and as a bride adorns herself with her jewels (vasae). Isaiah 61:10.
There shall still be heard in this place the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, of them saying. Let us confess unto Jehovah Zebaoth. Jeremiah 33:10-11.
Let the bridegroom go forth out of his chamber, and the bride out of her closet. Joel 2:16.
I will make to cease from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride. Jeremiah 7:34; 16:9.
I will deprive them of the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of the mills and the light of the lamp, and the whole land shall be for a desolation by the king of Babel. Jeremiah 25:10-11.
[4] From these considerations the series of things in these two verses can now be seen, which is:
That those who are in that form of religion do not have any affection of spiritual truth and good (792).
That they do not have any understanding of spiritual truth, and consequently any thought of it (793); for thought is derived from affection and is in accordance therewith.
That neither do they have any searching into, examination and confirmation of spiritual truth (794).
That neither do they have any enlightenment from the Lord, nor consequently a perception of spiritual truth (796).
And finally that they do not have any conjunction of good and truth, which makes the Church (Arcana Coelestia 797).
Thus do these things follow in order.
Footnotes:
1. The work on 'Conjugial Love,' published in 1768.
797. And the voice of bridegroom and of bride shall not be heard in thee anymore, signifies that they who are in that religious persuasion from doctrine and from life according to it, have no conjunction of good and truth, which makes the church. By "voice" is here signified joy, because it is that of a bridegroom and bride. By "a bridegroom," in the highest sense, is meant the Lord as to the Divine good; and by "a bride" the church is meant as to the Divine truth from the Lord. For the church is a church from the reception of the Lord's Divine good in the Divine truths which are from Him. That the Lord is called the and likewise the Husband; and that the church is called the Bride and also the Wife, is manifest from the Word. It is from this that the heavenly marriage, which is the conjunction of good and truth, is therefrom, will be seen in the small work on Conjugial Love [Marriage]. Now because this heavenly marriage is effected by the reception of the Divine good from the Lord in the Divine truths from the Word by the men of the church, it is manifest that there is no conjunction of good and truth with those who are in that religious persuasion from doctrine and life thence, because they have no conjunction with the Lord; but they have conjunction with men living and dead. And this conjunction, with those who are in the love of dominating from the love of self over the holy Divine things of the Lord, and over the Lord, is like conjunction with the devil, who, as was said in the preceding article, is that love; and to approach the devil that through him one may come to God, is detestable.
[2] That the Lord is called the Bridegroom, and the church the Bride, is manifest from these passages:
He that hath the Bride is the Bridegroom; but the friend of the Bridegroom, who stands and hears Him, rejoiceth with joy because of the Bridegroom's voice, (John 3:29).
John the Baptist says this of the Lord.
Jesus said, As long as the Bridegroom is with them, the sons of the marriage cannot fast; the days will come when the Bridegroom will be taken away from them, then shall they fast, (Matthew 9:15; Mark 2:19-20; Luke 5:34-35).
I saw the holy city New Jerusalem prepared as a Bride adorned for her Husband, (Revelation 21:2).
The angel said, Come, and I will show thee the Bride, the Lamb's Wife, (Revelation 21:9-10).
The time of the marriage of the Lamb is come, and His Wife hath made herself ready. Happy are they that are called to the marriage supper of the Lamb, (Revelation 19:7, 9).
By the Bridegroom, whom the ten virgins went out to meet, (Matthew 25:1-2 seq.),
the Lord is also meant.
[3] It is manifest from this what is signified by the voice and the joy of the bridegroom and the bride in the following passages:
As the joy of the bridegroom over the bride, thy God shall rejoice over thee, (Isaiah 62:5).
My soul shalt exult over God, as a bridegroom putteth on a miter, and as a bride adorneth herself with her jewels, (Isaiah 61:10).
There shall still be heard in this place the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, saying, Let us confess unto Jehovah of hosts, (Jeremiah 33:10-11).
Let the bridegroom go forth out of his chamber, and the bride out of her bride-chamber, (Joel 2:16).
I will cause to cease from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, (Jeremiah 7:34; 16:9).
I will deprive them of the voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of the mills, and the light of a lamp, and the whole land shall be for a desolation by the king of Babel, (Jeremiah 25:10-11).
[4] From what has now been said the series of the things in these two verses may now be seen, which is, that they who are in that religious persuasion have not any affection of spiritual truth and good, (792); that they have not any understanding of spiritual truth, and hence not any thought of it, (793); for thought is from affection and according to it; that neither have they any searching after, investigation of, and confirmation of spiritual truth, (794); that neither do they have any enlightenment from the Lord, and hence no perception of spiritual truth, (796); and finally, that they do not have any conjunction of good and truth, which makes the church, (797). These things also thus follow each other in order.
797. "Et vox sponsi et sponsae non audietur in te amplius," significat quod illis qui in Religioso isto ex doctrina et ex vita secundum illam sunt, sit nulla conjunctio boni et veri quae facit Ecclesiam.--Per "vocem" hic significatur gaudium, quia est sponsi et sponsae. Per "Sponsum" intelligitur in supremo Sensu Dominus quoad Divinum Bonum, et per "Sponsam" intelligitur Ecclesia quoad Divinum Verum a Domino Ecclesia enim est Ecclesia ex receptione Divini Boni Domini in Divinis veris quae sunt ab Ipso. Quod Dominus dicatur Sponsus et quoque Maritus, et quod Ecclesia dicatur Sponsa et quoque Uxor, patet ex Verbo: quod inde sit conjugium caeleste, quod est conjunctio boni et veri, videbitur in Opusculo de Conjugio. Nunc quia conjugium hoc caeleste fit per receptionem Divini Boni a Domino in Divinis veris e Verbo ab hominibus Ecclesiae, patet quod non aliqua conjunctio boni et veri sit apud illos qui in Religioso illo ex doctrina et inde vita sunt, quia illis nulla est cum Domino, sed est conjunctio cum hominibus vivis et mortuis; et haec conjunctio apud illos, qui in amore dominandi ex amore sui super Sancta Divina Domini et super Dominum, est sicut cum Diabolo, qui, ut in praecedente articulo dictum est, est ille Amor; et adire Diabolum ut per illum veniatur ad Deum, est detestabile. Quod Dominus dicatur Sponsus et Ecclesia Sponsa, patet ex his locis:
"Qui habet Sponsam Sponsus est; amicus autem Sponsi 1qui stat et audit Ipsum, gaudio gaudet ob vocem Sponsi," (Johannes 3:29);
haec Johannes Baptista de Domino.
"Jesus dixit, Quamdiu cum illis est Sponsus, non possunt filii nuptiarum jejunare; veniet dies quando auferetur 2ab iis Sponsus, tunc jejunabunt," (Matthaeus 9:15; Marcus 2:19-20; Luca 5:34-35);
"Vidi Urbem Sanctam Hierosolymam Novam paratam sicut Sponsam ornatam Marito," (Apocalypsis 21:2);
Angelus dixit, "Veni et ostendam tibi Sponsam Agni Uxorem," (Apocalypsis 21:9-10);
"Venit tempus nuptiarum Agni, et Uxor Illius paravit se. Beati qui ad Caenam nuptiarum Agni vocati sunt," (Apocalypsis 19:7, 9).
Per "Sponsum," in Cujus occursum exiverunt decem virgines, (Matthaeus 25:1-2, seq.),
etiam intelligitur Dominus. Ex his patet, quid significatur per "vocem et gaudium Sponsi et Sponsae" in his locis:
"Sicut gaudium Sponsi super Sponsa, gaudebit super te Deus tuus," (Esaias 62:5);
"Exultabit anima mea super Deo meo; sicut Sponsus imponit cidarim, et sicut Sponsa se ornat vasis suis," (Esaias 61:10);
"Adhuc audietur in loco hoc vox gaudii et vox laetitiae, ac vox Sponsi et vox Sponsae, dicentium, Confitemini Jehovae Zebaoth," (Jeremias 33:10-11);
"Exeat Sponsus e thalamo suo, et Sponsa e conclavi suo," (Joel 2:16);
"Cessare faciam ex plateis Hierosolymae vocem gaudii et vocem laetitiae, vocem Sponsi et vocem Sponsae," (Jeremias 7:34; 16:9); 3
"Abrogabo ex iis vocem gaudii et vocem laetitiae, et vocem Sponsi et vocem Sponsae, vocem molarum, et lucem lucernae, et erit tota terra in desolationem" a Rege Babelis, (Jeremias 25:10-11).
Ex his nunc videri potest series rerum in his binis versibus, quae est,
Quod illis 4qui in Religioso illo sunt non sit aliqua affectio veri et boni spiritualis (792);
Quod non aliquis intellectus veri spiritualis, et inde nec aliqua cogitatio ejus (793), cogitatio enim est ex affectione et secundum illam;
Quod nec aliqua inquisitio, scrutatio et confirmatio veri spiritualis (794);
Quod nec aliqua illustratio a Domino, et inde non perceptio veri spiritualis (796);
Et denique, quod non illis sit aliqua conjunctio boni et veri, quae facit Ecclesiam (797).
Haec ita quoque ordine sequuntur.
Footnotes:
1. Sponsi pro "Sponsi est"
2. auferetur pro "auferretur"
3. xvi. pro "xv."
4. illis pro "illi"