298、我们将在下文充分说明：就其外层和内层而言，人就是一种包含所有功用的形式，受造宇宙中的一切功用都对应于人里面的这些功用。在此只需提及这一点，好叫人们知道，神作为一个人，就是包含一切功用的形式本身，受造宇宙中的一切功用皆从这个形式获得自己的起源；因此，从功用的角度来看，受造宇宙就是祂的一个形像。那些因来自神-人，也就是来自主而来自有序创造的事物被称为功用；然而，那些来自人之自我的事物不能被称为功用，因为这自我就是地狱，从自我而来的一切皆违背秩序。
298. I will be explaining at ample length below [319-335] that if you look at both the inner and the outer aspects of humans, we are a form suited to all kinds of service, and that all the useful functions in the created universe have their equivalents in these kinds of service. At this point I need only mention it in order to call attention to the fact that God as a person is the very form suited to all kinds of service, the one in whom all useful functions in the created universe find their source. This means that in terms of its useful functions, the created universe is an image of God.
By "useful functions," I mean those processes that were created by the Divine-Human One, or the Lord, as part of the design. I do not mean activities that derive from our own self-concern. That concern is hell, and its activities violate the design.
298. In subsequent discussions we will demonstrate fully that, regarded in respect to his outer and inner constituents, the human being is a form embracing all useful endeavors, and that all other useful endeavors throughout the created universe correspond to those useful endeavors. We need only mention it here in order to make it known that God as a person is the supreme form embracing all useful endeavors, from which all other useful endeavors in the created universe take their origin, and consequently that regarded in terms of its useful endeavors, the created universe is an image of Him.
We call useful endeavors those phenomena which, being from the human God, or the Lord, are from creation in order. However, we do not call useful endeavors those which spring from people's native character, for their native character is hell, and its endeavors are contrary to order.
298. It will be fully shown in what follows that man, as regards both his exteriors and his interiors, is a form of all uses, and that all the uses in the created universe correspond to those uses in him. Here it need only be mentioned in order that it may be known that God as a Man is a form itself of all uses from which form all the uses in the created universe derive their origin, and thus that the created universe, viewed as to uses, is an image of Him. Those things which, from God-Man, that is, from the Lord, are by creation in order, are called uses. But those things which are from man's proprium are not called uses, for the proprium is hell, and those things are contrary to order.
298. That man, as regards both his exteriors and his interiors, is a form of all uses, and that all the uses in the created universe correspond to those uses in him, will be fully shown in what follows; it need only be mentioned here, that it may be known that God as a Man is the form itself of all uses, from which form all uses in the created universe derive their origin, thus that the created universe, viewed as to uses, is an image of Him. Those things are called uses which from God-Man, that is, from the Lord, are by creation in order; but those things which are from what is man's own are not called uses; since what is man's own is hell, and whatever is therefrom is contrary to order.
298. Quod Homo quoad exteriora et quoad interiora sua spectatus sit forma omnium usuum, et quod omnes usus in Universo Creato illis usibus correspondeant, in sequentibus plene demonstrabitur: hic id solum memorandum est, ut sciatur, quod Deus ut Homo sit ipsa forma omnium usuum, ex qua omnes usus in Universo creato trahunt suam originem; et sic quod Universum creatum quoad usus spectatum sit imago Ipsius. Usus vocantur illa quae a Deo Homine, hoc est, Domino, a creatione sunt in ordine; at usus non vocantur illa quae sunt ex proprio hominis, hoc enim est infernum, et illa sunt contra ordinem.