413、(21)主规定，在天上，他们孩子般的纯真要变成智慧的纯真，因而小孩子要变成天使。许多人可能持有这样的观点：孩子仍是孩子，死后会立刻成为天使。但是，构成天使的乃是聪明和智慧；因此，只要孩子没有这些，虽与天使同在，却不是天使。唯等获得聪明智慧，他们才首次成为天使。孩子就这样从孩子的纯真被引入智慧的纯真，也就是从外在纯真被引入内在纯真，因为后者是其一切教导和发展中的目的。所以，当他们达到纯真的智慧时，期间作为一个基础而服务于他们的孩子纯真就附于他们。我曾看到孩子纯真的性质，被表现为一块几乎没有生命的木头，随着孩子吸收真理的知识和良善的情感而获得生机。后来，智慧纯真的性质被表现为一个活泼的赤身小孩。第三层天堂的天使比其他人更处于源自主的纯真状态，他们在天堂下面的灵人眼前，看似赤身的小孩。他们因比在智慧上远远胜过其他所有人，故也是活泼的。原因在于，纯真对应于小孩和赤身。因此，经上论及处于纯真状态的亚当及其妻子时，就说他们赤身露体不觉羞耻（创世记2:25）；但他们丧失这纯真状态以后，就为赤身露体感到羞耻而躲藏起来（创世记3:7，10，11）。简言之，天使越智慧，就越纯真。智慧纯真的性质从孩子的纯真可在某种程度上看出来，如前所述（395节），只要我们将父母替换为作为父的主，他们被主引导，并且将所拥有的一切都归给主。
413、（21）许多人认为小孩子死后会永远是小孩子并且会立刻成为天使。事实上，是才智和智慧使人成为天使。因此，只要小孩子还没有才智和智慧，他们就只是与天使们在一起而并不是天使。在他们有才智和智慧后才会变成天使。
小孩子因此被主带领从童年早期的纯真发展到智慧的纯真，从外在的纯真发展到内在的纯真。后一种纯真是他们成长发展的目标。因此，当他们实现了智慧的纯真后，与他们相连的是做为基础的童年早期的纯真。
我一次看到表演中将童年早期的纯真表现为象木头般的东西，几乎没有生命，但它在儿童获得越来越多的真理和对善的情感时，这种纯真则被表现为一个活的光着身体的小孩儿。
在第三层天国中的天使们因为主而比别的天使更纯真，在这层天国下面的精灵们看来，他们是光着身体的小孩。因为比别人更有智慧，他们也更有活力。原因是在纯真和童年早期之间，纯真和光着身体之间有一种对应意义。所以，亚当和夏娃在处于纯真中时，他们光着身体但却不感到害羞，失去纯真状态后他们开始隐藏自己。（《创世纪》2:25，3:7，8，10，11）简而言之，天使们越是有智慧，他们就越是纯真。
智慧的纯真是怎样的可以从395节中关于童年早期的纯真中看到。但是要主做为他们的父母并领导他们，并且他们将所得到的都归于主。
413. (xxi) It is provided there by the Lord that their innocence of childhood turns into the innocence of wisdom[, so that children become angels].
Many people may be of the opinion that children remain children and become angels immediately after death. But it is intelligence and wisdom that make an angel; so long as children do not possess these, they are certainly among angels, but are not angels themselves. They become angels only when they have become intelligent and wise. Children are thus led from the innocence of childhood to that of wisdom, that is, from outward to inward innocence. This innocence is the aim of all their teaching and development. So when they reach the innocence of wisdom, they have the innocence of childhood attached to them, 1which in the meanwhile had served them as a basis.
I saw the nature of the innocence of childhood pictured by a piece of wood virtually devoid of life, which comes to life as they absorb knowledge of truths and affections for good. Afterwards the nature of the innocence of wisdom was pictured by a live, naked child. The angels of the third heaven, who have from the Lord a higher degree of innocence than others, appear to eyes of spirits below the heavens like naked children, and because they excel others in wisdom, they are also alive. The reason is that innocence corresponds to childhood and also to nakedness. That is why it is said of Adam and his wife that, when they were in a state of innocence, they were naked and were not ashamed. But after losing their state of innocence, they were ashamed of their nakedness and hid themselves (Genesis 2:25; 3:7, 10-11). In short, the wiser angels are, the more innocent they are. The nature of the innocence of wisdom can to some extent be seen from the innocence of childhood, as described above (395), provided for parents we substitute the Lord as Father, by whom they are guided and to whom they ascribe everything they have.
413. 21. The Lord provides there that the innocence of early childhood in them become an innocence of wisdom, and that the little children thus become angels. Many people may suppose that little children remain little children and become angels immediately after death. But it is intelligence and wisdom that make an angel. Consequently, as long as little children do not have that intelligence and wisdom, they are indeed among angels, but are not themselves angels. They become angels for the first time only when they have become intelligent and wise.
Little children are therefore led from the innocence of early childhood to the innocence of wisdom; that is, from an external innocence to an internal one. This latter innocence is the goal in all their instruction and advancement. Consequently, when they reach the innocence of wisdom, attached to it is the innocence of their early childhood, which in the meantime had served them as a foundation.
I once saw the nature of the innocence of early childhood represented by something woody, almost without life, but which becomes more alive as children acquire concepts of truth and affections for good. Then afterwards the nature of the innocence of wisdom was represented by a live and naked little child.
Angels of the third heaven are more than all others in a state of innocence from the Lord, and to the eyes of spirits who are below the heavens, they appear as naked little children. Being, moreover, wiser than the rest, they also are more alive. The reason is there is a correspondence between innocence and early childhood, and between innocence and nakedness. Therefore it is said of Adam and his wife, when they were in a state of innocence, that they were naked and not ashamed, but that after they lost their state of innocence, they were ashamed of their nakedness and hid themselves (Genesis 2:25, 3:7-8, 10-11). In short, the wiser angels are, the more innocent they are.
What the innocence of wisdom is like can be seen in some measure from the innocence of early childhood described above in no. 395, provided that the Lord is substituted for the parents there as the Father by whom such people are guided and to whom they attribute all that they receive.
413. There the Lord sees to it that the innocence of their childhood becomes innocence of wisdom [and that in this way the children become angels]. Many people may assert that children remain children and become angels at once after death. But intelligence and wisdom make an angel, so as long as children do not have these, they are among angels, to be sure, but are not angels. But they become angels as soon as they have become intelligent and wise.
So children are led forward from the innocence of childhood to the innocence that comes with wisdom - that is, from external innocence to internal innocence. This innocence is the purpose of all their instruction and growth, so when they achieve the innocence that comes with wisdom, the innocence of childhood that has served them as a platform is attached to them. I have seen the quality of childhood's innocence represented by something wooden, almost without life, that comes alive as it absorbs an acquaintance with truth and feelings for good. And later the quality of the innocence that comes with wisdom was represented as a live, naked baby. Angels of the third heaven, who are in a state of innocence from the Lord more than the rest, appear to the eyes of spirits below the heavens as naked babies, and they are more alive than others because they are more wise. The reason is that innocence corresponds to infancy and also to nakedness. So it says that Adam and his wife were naked and did not blush when they were in a state of innocence, but after they lost the state of innocence they blushed at their nakedness and hid themselves
(Genesis 2:25; 3:7, 10, 11). In a word, the wiser the angels are, the more innocent they are. You can see something of what the innocence of wisdom is like from the innocence of childhood described above (no. 395), except that in place of the parents mentioned there, take the Lord to be the Father who leads them and to whom they attribute all they receive.
413. XXI. THAT IT IS THERE PROVIDED BY THE LORD THAT THE INNOCENCE OF INFANCY WITH INFANTS BECOME THE INNOCENCE OF WISDOM. Many may think that infants remain infants and become angels immediately after death. But it is intelligence and wisdom that make an angel, and therefore, so long as infants do not have these, they are indeed with the angels but are not angels. They first become angels when they become intelligent and wise. Thus, infants are led from the innocence of infancy to the innocence of wisdom, that is, from external innocence to internal innocence, the latter being the end in all their instruction and progression. Therefore, when they come to the innocence of wisdom, the innocence of infancy, which meanwhile has served them as a plane, is adjoined to them. I have seen the nature of the innocence of infancy represented by something woody, almost devoid of life. This is vivified as the infant is imbued with knowledges of truth and affections of good. Later, the nature of the innocence of wisdom was represented by a living and naked infant.
Before the eyes of spirits who are below the heavens, angels of the third heaven, who more than others are in a state of innocence from the Lord, appear as naked infants; and being wise above all others, they are also living. The reason is because innocence corresponds to infancy, and also to nakedness. Therefore it is said of Adam and his wife when they were in the state of innocence, that they were naked and were not ashamed; but after they had lost the state of innocence, they were ashamed of their nakedness and hid themselves (Genesis 2:25; 3: 7,10, 11). In a word, the wiser the angels, the more innocent they are. The nature of the innocence of wisdom may be seen in some measure from the innocence of infancy described above (no. 395), if only, instead of parents, the Lord is assumed as the Father by whom they are led and to whom they ascribe all that they have.
413. (xxi) The Lord provides in heaven that the innocence of infancy in children shall become the innocence of wisdom. Many may fancy that children remain children and become angels immediately on death. But intelligence and wisdom make an angel. While children have none, therefore, they are indeed among angels, but are not angels. They first become angels when they become intelligent and wise. Children are led therefore out of the innocence of infancy into the innocence of wisdom, that is, out of external into internal innocence. This innocence is the goal of all their instruction and development. When therefore they come into the innocence of wisdom, their childhood's innocence, which had served them meanwhile as a plane, is adjoined. I saw the nature of childhood's innocence represented by something woody, almost devoid of life, which was vivified as they were imbued with knowledges of truth and affections of good. Afterwards the nature of the innocence of wisdom was represented by a living and naked child. The angels of the third heaven, who more than others are in a state of innocence from the Lord, appear to the eyes of spirits below the heavens as naked children, and being wiser than all others, they are also more alive. The reason is that innocence corresponds to' infancy and also to nakedness. Adam and his wife in their state of innocence were therefore said to be naked and not ashamed; but after they lost that state of innocence it is said they were ashamed of their nakedness and hid themselves (Genesis 2:25, 3:7, 10-11). In a word, the wiser an angel is, the more innocent he is. The nature of the innocence of wisdom may be seen in a measure from the innocence of childhood described above (395), provided that in the place of the parents the Lord is put as Father, by whom they are led and to whom they ascribe all they receive.
413. (21) That it is there provided by the Lord that the innocence of infancy with them becomes the innocence of wisdom. Many may think that infants remain infants and become angels immediately after death. But intelligence and wisdom make an angel; and therefore, so long as infants have not these, although they are with the angels yet they are not angels; and they first become angels when they have become intelligent and wise. Infants are accordingly led on from the innocence of infancy to the innocence of wisdom, that is from external innocence to internal innocence. This innocence is the end in all their instruction and progression; therefore, when they come to the innocence of wisdom, the innocence of infancy which in the meantime has served them as a plane, is adjoined to them I saw the quality of the innocence of infancy represented by something woody, almost devoid of life, which becomes living according as it is imbued with knowledges of truth and affections of good; and afterwards the quality of the innocence of wisdom was represented by a living and naked infant. The angels of the third heaven, who beyond others are in a state of innocence from the Lord, appear as naked infants before the eyes of the spirits who are below the heavens; and because they are wise beyond the rest, they also are more living. The reason is that innocence corresponds to infancy, and also to nakedness, for which reason Adam and his wife, when they were in a state of innocence, are said to have been naked and were not ashamed; but that after they had lost the state of innocence they were ashamed of their nakedness, and hid themselves (Genesis 2:25; 3, 7, 10, 11). In a word, the wiser the angels are the more innocent they are. The quality of the innocence of wisdom may in some measure be seen from the innocence of infancy, described above (n. 395), if only, instead of parents there, the Lord be taken as the Father by whom they are led and to whom they ascribe all that they receive.
413. XXI: Quod ibi a Domino provideatur, ut apud illos innocentia infantiae fiat innocentia sapientiae [ac ut sic infantes fiant angeli] 1. Multi autumare possunt, quod infantes maneant infantes, et fiant angeli, statim post mortem; sed intelligentia et sapientia facit Angelum; quare quamdiu infantes illam non habent, sunt quidem apud angelos, sed non sunt angeli; at tunc primum fiunt, quando intelligentes et sapientes facti sunt. Perducuntur itaque infantes ab innocentia infantiae ad innocentiam sapientiae, hoc est, ab innocentia externa ad innocentiam internam; haec innocentia est finis omnis instructionis et progressionis illorum; quare cum ad innocentiam sapientiae veniunt, adjungitur illi 2innocentia infantiae, quae illis interea inserviverat pro plano. Repraesentatum vidi, qualis innocentia infantiae est, per ligneum quid fere expers vitae, quod vivificatur sicut cognitiones veri ac affectiones boni imbuunt; et postea repraesentatum est, qualis est innocentia sapientiae, per infantem vivum et nudum; Angeli Coeli tertii, qui prae caeteris in statu innocentiae a Domino sunt, coram oculis spirituum, qui infra Coelos sunt, apparent sicut infantes nudi, et quia prae reliquis sapientes sunt, etiam sunt vivi; causa est, quia innocentia correspondet infantiae, et quoque nuditati; quare de Adamo et ejus uxore, cum in statu innocentiae fuerunt, dicitur, quod essent nudi et non erubuerint, at quod, postquam statum innocentiae perdiderant, erubuerint nuditatem, et se absconderint, Genes. 2:25. Cap. 3Genes. 3:7-8, 10-11: verbo, quo sapientiores angeli sunt, eo innocentiores. Qualis Innocentia sapientiae est, aliquatenus videri potest ex Innocentia infantiae, supra 395 descripta, modo pro parentibus ibi assumatur Dominus ut Pater, a Quo ducuntur, et Cui omnia accepta ferunt.
Footnotes:
1. Sic in 385, art. XXI, supra.
2. Prima editio: illis (et eis in CI 341:2)
3. Prima editio: Caq.