256、③当看到基督教仅限于我们所说的欧洲这个可居地球的较小区域，甚至在那里还处于分裂状态时，纯属世人或严格的唯物主义者就确认反对圣治。基督教之所以仅在可居地球上叫做欧洲的较小区域被接受，是因为它不像伊斯兰教那样适合东方人的秉性，伊斯兰教是一种复合宗教，如刚才所示（255节）。凡不适合的宗教都不被接受。例如，一个宗教若不将一夫多妻合法化，就不会被那些几个世纪以来一直实行一夫多妻制的人接受，而是被他们弃绝。这同样适用于基督教的其它条例。
只要有拥有圣言的人，那么接受基督教的地区是大是小无关紧要；因为那些在教会之外，没有圣言的人仍从他们那里获得光。这在《新耶路撒冷教义之圣经篇》（104-113节）已经说明。奇妙的是，凡圣言被虔诚阅读，主因圣言受到敬拜的地方，主与天堂就会同在。这是因为主就是圣言，圣言是构成天堂的神性真理。因此主说：
无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。（马太福音18:20）
在可居世界的许多地方，这一点就通过欧洲人在圣言那里实现，因为他们的贸易遍及全球，并且无论到什么地方，他们都阅读圣言，或在那里从圣言进行教导。这看上去就像小说，却是千真万确的。
基督教处于分裂状态，是因为它源于圣言，整部圣言完全通过对应写成，这些对应大部分是真理的表象；然而，纯正真理就隐藏在这些真理表象里面。由于教会的教义必须取自圣言的字义，而字义具有刚才所说的那种性质，所以在教会不能不产生分歧、争论和纠纷，尤其在对圣言的理解方面，在圣言本身和主的神性本身方面则不然。因为所有地方都承认圣言是神圣的，神性属于主；这两个信条是教会的基本要素。也正因如此，那些否认主的神性，被称为苏西尼派的人被逐出教会；那些否认圣言的神圣之人不再被视为基督徒。对此，我要补充关于圣言的一个值得注意的事实，由此可以得出以下结论：圣言内在是神性真理本身，至内在是主。
当有灵人打开圣言，用它擦脸或衣服时，仅仅因为擦了这一下，他的脸或衣服便闪闪发光，就像月亮或星星那样明亮，凡遇见他的灵人都看到这一切。这是一个见证，证明世上再没有什么比圣言更神圣的了。整部圣言完全由对应构成（参看《新耶路撒冷教义之圣经篇》，5-26节）；教会的教义必须取自圣言的字义，并被字义证实（《新耶路撒冷教义之圣经篇》，50-61节）；从圣言字义获得异端邪说是有可能的，但确认它们是有害的，甚至具有毁灭性（《新耶路撒冷教义之圣经篇》，91-97节）；教会来自圣言，其品质取决于它对圣言的理解（《新耶路撒冷教义之圣经篇》，76-79节）。
256. (3) That the merely natural person confirms himself against Divine providence when he sees that the Christian religion is found only in a relatively small part of the habitable world called Europe, and there has split into sects: The Christian religion is found only in a relatively small part of the habitable world called Europe because it is not accommodated to the temperaments of eastern peoples as the Muslim religion is, which is an amalgamated one, as we showed just above, and a religion that is not accommodated is not accepted. For example, a religion that decrees it impermissible to take more than one wife is not accepted but rejected by people who for centuries back have been polygamous. So, too, in the case of some other requirements of the Christian religion.
[2] Nor does it matter whether a smaller or larger part of the world has accepted the Christian religion as long as there are people who have the Word among them; for those who are not in the church and do not have the Word still have light from it, as we showed in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 104-113.
Moreover, wonderful to say, where the Word is read reverently and the Lord worshiped in the light of the Word, there the Lord is present with heaven. And the reason is that the Lord is the Word, and the Word is the Divine truth which produces heaven. Therefore the Lord says,
... where two or three are gathered together in My name, I am there in the midst of them. (Matthew 18:20)
This can be brought about by Europeans with the Word in many parts of the habitable world, because they engage in commerce all over the world and everywhere either read the Word or teach from it.
This seems to be a fabrication, but yet it is the truth.
[3] The reason the Christian religion has split into sects is that it is founded on the Word, and the Word was written solely in terms of things that correspond; and things that correspond are in great part appearances of truth, though appearances in which genuine truths lie enclosed. So, because the church's doctrine has to be drawn from the literal sense of the Word, which is of such a character, it was inevitable that disputes, controversies and dissents arise in the church, especially as regards the interpretation of the Word. But not in respect to the Word itself or in respect to the Lord's essential Divinity. For Christians everywhere acknowledge that the Word is holy and that the Lord possesses a Divinity, and these are the two essential tenets of the church. Therefore people who deny the Lord's Divinity - the kind of people called Socinians 1- have also been excommunicated from the church; and those who deny the holiness of the Word are not regarded as Christian.
To this I will add a remarkable account concerning the Word, from which one may conclude that the Word is inwardly Divine truth itself, and inmostly the Lord.
[4] Whenever any spirit opens the Word and rubs his face or clothing with it, his face or clothing - owing simply to the rubbing - then shines as brightly as the moon or a star, and this in the sight of all whom he meets. This phenomenon attests that there is nothing in the world more holy than the Word.
It may be seen in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 5-26, that the Word was written solely in terms of things that correspond. In nos. 50-61 there, that the church's doctrine is to be drawn from the Word's literal sense and verified by it. In nos. 91-97, that heresies may be seized on from the Word's literal sense, but that it is harmful to affirm them. And in nos. 76-79, that the church is founded on the Word, and that its character is such as its understanding of the Word.
Footnotes:
1. Disciples of Laelius Socinus (born Lelio Francesco Maria Sozini), 1525-1562, and his nephew Faustus Socinus (Fausto Paolo Sozzini), 1539-1604, who rejected a number of traditional Christian doctrines, such as the Trinity, the Divinity of Christ, and original sin, and who held that Christ was miraculously begotten, and that salvation is granted to those who adopt Christ's virtues.
256. 3. Strict materialists justify their rejection of divine providence when they see that Christianity is restricted to that smaller part of the inhabited world that we call Europe, and even there is divided. The reason Christianity is found only in that smaller part of the habitable world called Europe is that it is not suited to the character of people of the Middle East the way Islam is, Islam being a kind of compound religion, as already noted [255]. Any religion that is not suitable is not accepted. For example, a religion that prohibits marrying more than one wife will not be accepted but rejected by people who have been polygamists for centuries; and the same principle applies to other practices mandated by Christianity.
[2] It does not matter whether a larger or a smaller part of the world accepts a religion as long as there are people who have the Word, since there is still light from them to people who are outside the church and do not have the Word. This has been explained in Teachings for the New Jerusalem on Sacred Scripture 104-113. Strange as it may seem, wherever the Word is read reverently and the Lord is worshiped because of the Word, the Lord is present along with heaven. This is because the Lord is the Word, and the Word is that divine truth that makes heaven what it is. This is why the Lord says, "Wherever two or three are gathered in my name, I am there in their midst" (Matthew 18:20). This can be done with the Word by Europeans, then, in many places in the habitable world, because Europeans are in business all around the world and are either reading the Word or teaching from it everywhere. It may seem as though I am making this up, but it is true.
[3] The reason Christianity is divided is that it is based on the Word, and the Word is composed entirely of correspondential imagery. For the most part, these images are semblances of truth that contain hidden genuine truth. Since the church must necessarily derive its teaching from the literal meaning of the Word, and that meaning is of this nature, it is inevitable that there should be quarrels and arguments and dissent in the church especially about the interpretation of the Word, though not about the Word itself or the divine nature of the Lord himself. It is universally believed that the Word is holy and that the Lord is divine, and these two beliefs are essential features of the church. This means that people who deny the Lord's divine nature, the ones called Socinians, are excommunicated by the church, while people who deny the holiness of the Word are not even considered Christians.
I may add at this point something striking about the Word, something that points to the conclusion that inwardly the Word is divine truth itself, and that at its very heart it is the Lord.
[4] When spirits open the Word and rub it against their face or clothing, then simply from this touch their faces or clothing glow as brightly as the moon or a star. Everyone they meet can see this. This is a witness to the fact that nothing in the world is more holy than the Word.
On the Word being composed entirely of correspondential imagery, see Teachings for the New Jerusalem on Sacred Scripture 5-26; on the need to draw and corroborate the teaching of the church from the literal meaning of the Word, see Teachings for the New Jerusalem on Sacred Scripture 50-61 of that work; on the fact that it is possible to get heresies from the literal meaning of the Word but harmful to validate them, see Teachings for the New Jerusalem on Sacred Scripture 91-97; and on the church being derived from the Word, with its quality determined by its understanding of the Word, see Teachings for the New Jerusalem on Sacred Scripture 76-79.
256. 3. The merely natural man confirms himself against the Divine Providence when he sees that the Christian religion is accepted only in a smaller part of the habitable globe, called Europe, and is in a state of division there. The Christian religion is accepted only in a smaller part of the habitable globe called Europe because it was not adapted to the genius of Orientals, like the Mohammedan religion, which is a mixed religion, as has just been shown above; and a religion that is not adapted is not received. For example, a religion which ordains that it is not lawful to marry more than one wife is not received, but is rejected by those who for ages past have been polygamists. The same is true of other things ordained by the Christian religion.
[2] Nor does it matter whether a smaller or a greater part of the world has received that religion provided there are people with whom the Word is; for those still have light from it who are outside the Church and have not the Word. This is shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 104-113); and it is a wonderful thing that where the Word is read with reverence and the Lord is worshipped from the Word the Lord is present together with heaven. This is because the Lord is the Word, and the Word is Divine Truth which constitutes heaven; therefore the Lord says:
Where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:20.
This may be effected with the Word by Europeans in many parts of the habitable globe because their commerce extends over the whole world; and everywhere the Word is read by them or there is teaching from it. This appears like fiction, but still it is true.
[3] The Christian religion is in a state of division because it is derived from the Word, which is written throughout wholly by correspondences; and correspondences are in great part appearances of truth enclosed within which, nevertheless, genuine truths lie concealed. As the doctrine of the Church is to be drawn from the sense of the Letter of the Word, and the nature of that sense has just been stated, there could not but arise in the Church disputes, controversies and dissensions, especially in regard to the understanding of the Word, but not in regard to the Word itself and the Divine itself of the Lord. For it is everywhere acknowledged that the Word is holy and that Divinity belongs to the Lord; and these two tenets are the essentials of the Church. Therefore also those who deny the Divinity of the Lord, who are called Socinians, have been excommunicated from the Church; and those who deny the holiness of the Word are not regarded as Christians.
[4] To this I will add a noteworthy circumstance 1concerning the Word, from which it may be concluded that the Word interiorly is the Divine Truth itself, and inmostly is the Lord. When any spirit opens the Word and rubs his face or his clothing with it, his face or his clothing shines, from the mere rubbing, as brightly as the moon or a star, and this in the sight of all whom he meets. This is a proof that there is nothing in the world more holy than the Word. That the Word is written throughout wholly by correspondences may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 5-26); that the doctrine of the Church is to be drawn from the sense of the Letter of the Word and confirmed by it (n. 50-61 ofthe same work); that heresies may be derived from the sense of the Letter of the Word, but that it is harmful to confirm them (n. 91-97); that the Church is from the Word, and its quality is according to its understanding of the Word (n. 76-79).
Footnotes:
1. Memorabile, plural memorabilia. Swedenborg uses this term for the illustrative narratives he gives of thing seen and heard in the spiritual world.
256. (3) The merely natural man confirms himself against the Divine providence when he sees that the Christian religion is accepted only in the smaller division of the habitable globe called Europe, and is there divided. The Christian religion is accepted only in the smaller division of the habitable globe called Europe because it was not adapted to the genius of the Orientals, like the Mohammedan religion, which is a mixed religion, as has been shown just above; and a religion that is not adapted is not accepted. For example, a religion that makes it unlawful to marry more than one wife is not accepted but is rejected by those who for ages back have been polygamists. The same is true of other ordinances of the Christian religion.
[2] Nor does it matter whether a smaller or a greater part of the world has accepted that religion, provided there are peoples that have the Word; for even those have light therefrom who are outside of the church and do not have the Word, as is shown in the Doctrine of the New Jerusalem concerning the Sacred Scripture 104-113); and what is wonderful, where the Word is read reverently and the Lord is worshiped from the Word the Lord with heaven is present. This is because the Lord is the Word, and the Word is Divine truth which makes heaven; therefore the Lord says
Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:20).
This may take place with the Word in many parts of the habitable world with Europeans, because their commerce extends over the whole earth, and everywhere the Word is read by them, or there is teaching from the Word. This seems like a fabrication, and yet it is true.
[3] The Christian religion is divided for the reason that it is from the Word, and the Word is written throughout wholly by correspondences, and the correspondences are in great part appearances of truth, enclosed within which, however, genuine truths lie hidden. And as the doctrine of the church must be drawn from the sense of the letter of the Word, and that sense is such, there must needs spring up in the church disputes, controversies, and dissensions, especially in regard to the understanding of the Word, but not in regard to the Word itself and in regard to the Lord's Divine itself; for it is everywhere acknowledged that the Word is holy, and that Divinity belongs to the Lord; and these two are the essentials of the church. Also for this reason those who deny the Lord's Divinity, who are called Socinians, have been excommunicated by the church; and those who deny the holiness of the Word are not regarded as Christians. To this I will add a noteworthy fact in regard to the Word, from which it may be concluded that the Word interiorly is the Divine truth itself, and inmostly is the Lord.
[4] Whenever any spirit opens the Word, and rubs his face or his clothing against it, his face or clothing shines from the mere rubbing, as brightly as the moon or a star, and this in the sight of all whom he meets. This is a proof that nothing exists in the world more holy than the Word. That the Word is written throughout wholly in correspondences, may be seen in the Doctrine of the New Jerusalem concerning the Sacred Scripture 5-26. That the doctrine of the church must be drawn from the sense of the letter of the Word and established by it (seeDoctrine of the New Jerusalem concerning the Sacred Scripture 50-61). That heresies may be extorted from the sense of the letter of the Word, but that it is destructive to confirm them (Doctrine of the New Jerusalem concerning the Sacred Scripture 91-97). That the church is from the Word, and is such as its understanding of the Word is (Doctrine of the New Jerusalem concerning the Sacred Scripture 76-79).
256. III. Quod mere naturalis homo contra Divinam Providentiam se confirmet, cum videt, quod Religio Christiana sit modo in Orbis habitabilis Parte minore, quae vocatur Europa, et quod ibi sit divisa: quod Religio Christiana sit modo in Orbis habitabilis Parte minore, quae vocatur Europa, est quia non accommodata fuit geniis Orientalium, sicut Religio Mahumedana, quae mixta est, ut mox supra ostensum est, et Religio non accommodata non recipitur; ut pro exemplo; religio quae sancit, quod non liceat plures uxores ducere, non recipitur, sed rejicitur ab illis, qui a saeculis retro polygami fuerunt; ita quoque in quibusdam aliis Religionis Christianae sancitis.
[2] Nec refert, sive minor Pars mundi sive major illam receperit, modo sint populi, apud quos Verbum est, nam inde usque est lux illis qui extra Ecclesiam sunt, et non habent Verbum, ut in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 104-113, ostensum est: et quod mirabile est, ubi Verbum sancte legitur, ac Dominus ex Verbo colitur, ibi est Dominus cum Coelo; causa est, quia Dominus est Verbum, ac Verbum est Divinum Verum, quod facit Coelum, quare Dominus dicit, "Ubi duo aut tres congregati sunt in Nomine meo, ibi sum in medio eorum," Matthaeus 18:20; ita fieri potest cum Verbo in multis locis Orbis habitabilis ab Europaeis, quia illis est commercium super universum terrarum orbem, et ubivis ab illis vel legitur vel a Verbo docetur: hoc apparet sicut inventum, sed usque est verum.
[3] Quod Religio Christiana sit divisa, est quia haec ex Verbo est, ac Verbum per meras correspondentias 1conscriptum est; et correspondentiae sunt quoad multam partem apparentiae 2veri, in quibus tamen genuina vera latent inclusa; et quia Doctrina Ecclesiae ex sensu literae Verbi, qui talis est, haurienda est, non potuit aliter quam in Ecclesia existere lites, controversiae et dissensiones, imprimis quoad intellectum Verbi, non autem quoad ipsum Verbum, et quoad ipsum Divinum Domini; ubivis enim agnoscitur quod Verbum sit sanctum, et quod Domino sit Divinum, et haec duo sunt essentialia Ecclesiae; quare etiam qui Divinum Domini negant, qui sunt qui vocantur Sociniani, ab Ecclesia excommunicati sunt; et qui negant sanctitatem Verbi, non pro Christianis reputantur. His adjiciam aliquod memorabile de Verbo, ex quo potest concludi, quod Verbum interius sit ipsum Divinum Verum, ac intime Dominus:
[4] dum aliquis spiritus aperit Verbum, et eo fricat faciem aut vestem suam, tunc facies aut vestis ejus ex sola fricatione tam candide lucet sicut luna aut sicut stella, et hoc in conspectu omnium quos offendit; hoc testatur, quod non detur aliquod sanctius in Mundo, quam Verbum. Quod Verbum per meras correspondentias conscriptum sit, videatur in DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 5-26.
Quod Doctrina Ecclesiae ex sensu literae Verbi haurienda sit, et per illum confirmanda, 50-61, ibi. Quod haereses ex sensu literae Verbi captari possint, sed quod confirmare illas damnosum sit, 391-97.
Quod Ecclesia sit ex Verbo, et quod talis sit, qualis ei intellectus Verbi est, 76-79.
Footnotes:
1 Prima editio: correspon / tias
2 Prima editio: apparcntiae
3 Prima editio: fit,