27、我在别处解释了：天堂不是由起初被造为天使的天使组成，地狱也不是来自曾被造为光明天使，后来从天堂被逐出的任何魔鬼。相反，天堂和地狱都来自人类，天堂是由那些处于对良善的爱和随之对真理的理解之人组成的，地狱是由那些处于对邪恶的爱和随之对虚假的理解之人组成的。我通过与天使和灵人长时间地持续交流已经确切得知这一点，你可以参考《天堂与地狱》（311-316节）、《最后的审判》（14-27节）和《最后的审判续》（全文）。
由于天堂来自人类，就是永远与主同住，所以可知，这必是主创造的目的。此外，这是创造的目的，故也是主的圣治的目的。主创造宇宙不是为了祂自己，而是为了那些将与祂同在天堂的人。属灵之爱凭其固有的性质而想要与他人分享它所拥有的，并且尽可能地如此行，如此它就在其存在、平安和幸福之中了。属灵之爱从主的无限神性之爱中获得这种性质。由此可知，神性之爱，因而圣治，以一个由那些已经成为或正在成为天使的人组成的天堂为目的；主能将爱和智慧的一切幸福和喜乐赐予他们，并从祂自己在他们里面的存在而赐予这些福分。主情不自禁地这样做，因为自创造时，主的形像和样式就在人们里面；在他们里面的形像是智慧，在他们里面的样式是爱。此外，在他们里面的主就是那与智慧结合的爱和与爱结合的智慧，或也可说，是与真理结合的良善和与良善结合的真理。
然而，人们并不知道天堂在总体上，或许多人里面是什么样，在细节上，或个体里面又是什么样；也不知道天堂在灵界是什么样，在自然界又是什么样。然而，知道这一切是很重要的，因为天堂是圣治的目的。因此，我想按下列顺序阐述这个主题：
⑴天堂就是与主的结合。
⑴天堂就是与主的结合。
⑵ 自创造时人就具有这种性质：他能与主结合得越来越紧密。
⑶人与主结合得越紧密，就越有智慧。
⑷人与主结合得越紧密，就越幸福。
⑸人与主结合得越紧密，在他自己看来，他越明显是自己的主人，也越清楚地认识到他属于主。
27. The Lord's Divine Providence Has as its End A Heaven from the Human Race
Heaven does not consist of any angels created such from the beginning, and hell does not originate from some devil who was created an angel of light and cast down from heaven. Rather, both heaven and hell arise from the human race - heaven from people who are motivated by a love of good and a consequent understanding of truth, and hell from people who are caught up in a love of evil and a consequent understanding of falsity. I have learned this and had it attested by long association with angels and spirits. (On which subject see as well what we presented in the book Heaven and Hell 311-317; also in the short work The Last Judgment 14-27; and in A Continuation Concerning the Last Judgment and the Spiritual World A Continuation Concerning the Last Judgment from beginning to end (1-90.)
[2] Now because heaven arises from the human race, and heaven is a dwelling with the Lord to eternity, it follows that the Lord had this as the end in creation; and because it was the end in creation, it is the end in His Divine providence.
The Lord did not create the universe for His own sake, but for the sake of those with whom He would be in heaven. For spiritual love is such that it wishes to give what it has to another, and to the extent this is possible it is in the enjoyment of its being, its peace, and its bliss. Spiritual love derives this characteristic from the Lord's Divine love, which is infinitely of such character.
It follows from this that Divine love, and consequently Divine providence, has as its end a heaven consisting of people who have become or who are becoming angels, to whom it is possible for the Lord to impart all the blessings and felicities connected with love and wisdom, and to impart these from Himself in them. Nor can it be otherwise, because from creation people have in them His image and likeness - His image in them being wisdom, and His likeness in them being love. And the Lord in them is love united to wisdom and wisdom united to love, or to say the same thing, it is goodness united to truth and truth united to goodness - the union we discussed in the preceding chapter.
[3] However, people do not know what heaven is in general or among many, and what heaven is in particular or in an individual, or what heaven is in the spiritual world and what heaven is in the natural world. And yet because it is important for them to know this, as heaven is the end in Divine providence, I wish to shed some light on the subject in accordance with the following outline:
(1)Heaven is conjunction with the Lord.
(2)Human beings have been so formed from creation that they can be conjoined more and more closely with the Lord.
(3)The more closely a person is conjoined with the Lord, the wiser he becomes.
(4)The more closely a person is conjoined with the Lord, the happier he becomes.
(5)The more closely a person is conjoined with the Lord, the more distinctly does he appear to himself to be his own person, and the more clearly does he recognize that he is the Lord's.
27. The Lord's Divine Providence Has as Its Goal a Heaven from the Human Race
I have explained elsewhere that heaven did not originate in angels who were created angels at the beginning, and that hell did not originate in a devil who was created an angel of light and was cast down from heaven. Rather, both heaven and hell are from the human race. Heaven is made up of people who are involved in a love for what is good and a consequent discernment of what is true, and hell of people who are involved in a love for what is evil and a discernment of what is false. I have been given convincing evidence of this through long-term association with angels and spirits, and would refer you to Heaven and Hell 311-316, the booklet The Last Judgment 14-27, and the whole of Supplements on the Last Judgment and the Spiritual World.
[2] Since heaven comes from the human race, then, and since heaven is living with the Lord forever, it follows that this was the Lord's goal for creation. Further, since this was the goal of creation, it is the goal of the Lord's divine providence.
The Lord did not create the universe for his own sake but for the sake of people he would be with in heaven. By its very nature, spiritual love wants to share what it has with others, and to the extent that it can do so, it is totally present, experiencing its peace and bliss. Spiritual love gets this quality from the Lord's divine love, which is like this in infinite measure.
It then follows that divine love (and therefore divine providence) has the goal of a heaven made up of people who have become angels and are becoming angels, people with whom it can share all the bliss and joy of love and wisdom, giving them these blessings from the Lord's own presence within them. He cannot help doing this, because his image and likeness is in us from creation. His image in us is wisdom and his likeness in us is love; and the Lord within us is love united to wisdom and wisdom united to love, or goodness united to truth and truth united to goodness, which is the same thing. (See the preceding section for a description of this union.)
[3] However, people do not know what heaven is in general or in groups of people and what heaven is in particular or in an individual. They do not know what heaven is in the spiritual world and what it is in the physical world, either; and yet it is important to know about these matters. Consequently, I want to shed some light on this, in the following sequence.
1. Heaven is union with the Lord.
2. Our nature from creation enables us to be more and more closely united to the Lord.
3. The more closely we are united to the Lord, the wiser we become.
4. The more closely we are united to the Lord, the happier we become.
5. The more closely we are united to the Lord, the more clearly we seem to have our own identity, and yet the more obvious it is to us that we belong to the Lord.
27. THE DIVINE PROVIDENCE OF THE LORD HAS FOR ITS END A HEAVEN FROM THE HUMAN RACE
By long-continued intercourse with angels and spirits it has been made known to me and proved that heaven is not from any angels created such from the beginning, and that hell is not from any devil created an angel of light and cast down from heaven, but that both heaven and hell are from the human race - heaven from those who are in the love of good and thence in the understanding of truth, and hell from those who are in the love of evil and thence in the understanding of falsity. On this subject see also what has been shown in the work HEAVEN AND HELL (n. 311-316); and in the little work, THE LAST JUDGMENT (n. 14-27); and in THE CONTINUATION CONCERNING THE LAST JUDGMENT AND THE SPIRITUAL WORLD, from beginning to end.
[2] Now since heaven is from the human race, and heaven is an abiding with the Lord to eternity, it follows that this was the Lord's end in creation; and since this was the end in creation, it is also the end of His Divine Providence. The Lord did not create the universe for His own sake, but for the sake of those with whom He will be in heaven; for spiritual love is such that it wishes to give what is its own to another; and so far as it can do this, it is in its being (esse), in its peace, and in its blessedness. Spiritual love derives this property from the Divine Love of the Lord, which is such in an infinite degree. From this it follows that the Divine Love, and consequently the Divine Providence, has for its end a heaven which should consist of men who have become, and who are becoming angels, upon whom the Lord can bestow all the blessings and felicities that belong to love and wisdom, and bestow these from Himself in them. Nor can He do otherwise, for there is in them from creation the image and likeness of Himself; the image in them is wisdom, and the likeness in them is love; and the Lord in them is love united to wisdom and wisdom united to love; or what is the same, is good united to truth and truth united to good. This union was treated of in the preceding article.
[3] Since, however, it is not known what heaven is in general, that is, in a community of persons, and what it is in particular, that is, in the individual; and what heaven is in the spiritual world and what it is in the natural world; and yet it is important to know this, because heaven is the end of the Divine Providence, I will present this subject with some clearness in the following order:
I. Heaven is conjunction with the Lord.
II. Man by creation is such that he can be more and more nearly conjoined to the Lord.
III. The more nearly a man is conjoined to the Lord the wiser he becomes.
IV. The more nearly a man is conjoined to the Lord the happier he becomes.
V. The more nearly a man is conjoined to the Lord the more distinctly does he appear to himself to be master of himself (suus), and yet the more evidently does he recognise that he is the Lord's.
27. THE LORD'S DIVINE PROVIDENCE HAS AS ITS END A HEAVEN FROM THE HUMAN RACE.
By long-continued intercourse with angels and spirits it has been made known and proved to me that heaven is not made up of angels created such from the beginning, and that hell did not originate in any devil created an angel of light and cast down from heaven, but that both heaven and hell are from the human race,-heaven from those who are in the love of good and in the consequent understanding of truth, and hell from those who are in the love of evil and in the consequent understanding of falsity. (On this subject see what has been shown in Heaven and Hell 311-316; also in the little work on the Last Judgment 14-27; and Continuation concerning the Last Judgment and the Spiritual World, from beginning to end.)
[2] Now since heaven is from the human race, and heaven is an abiding with the Lord to eternity, it follows that this was the Lord's end in creation; and since heaven was the end in creation this is the end of His Divine providence. The Lord did not create the universe for His own sake, but for the sake of those with whom He is to be in heaven; since spiritual love is such that it wishes to give its own to another; and so far as it can do this, it is in its being (esse), in its peace, and in its blessedness. Spiritual love derives this from the Lord's Divine love, which is such infinitely. From this it follows, that the Divine love and the Divine providence therefrom have as their end a heaven consisting of men who have become or are becoming angels, upon whom the Lord is able to bestow all the blessings and felicities that belong to love and wisdom, and to communicate these from Himself in them. Nor can He do this in any other way; for there is in them from creation an image and likeness of Himself; the image in them is wisdom, and the likeness in them is love; and the Lord in them is love united to wisdom and wisdom united to love; or, what is the same, is good united to truth, and truth united to good. (This union was treated of in the preceding chapter.)
[3] But since it is not known what heaven is in general or in many, and what it is in particular or in the individual, what it is in the spiritual world and what it is in the natural world, and yet this knowledge is most important, because heaven is the end of the Divine providence, I will try to present the subject with some clearness, in the following order:
(1) Heaven is conjunction with the Lord.
(2) From creation man has an ability to be more and more nearly conjoined with the Lord.
(3) The more nearly a man is conjoined with the Lord the wiser he becomes.
(4) The more nearly a man is conjoined with the Lord the happier he becomes.
(5) The more nearly a man is conjoined with the Lord the more distinctly does he seem to himself as if he were his own, and the more clearly does he recognize that he is the Lord's.
27. Quod Divina Providentia Domini pro fine habeat Coelum ex Humano Genere
Quod Coelum non sit ex aliquibus Angelis a principio creatis, et quod Infernum non sit ex aliquo Diabolo, qui creatus lucis angelus, et e coelo dejectus est, sed quod et Coelum et Infernum sint ex Humano Genere, Coelum ex illis qui in amore boni et inde in intellectu veri sunt, et Infernum ex illis qui in amore mali et inde in intellectu falsi, per diutinum cum angelis et spiritibus commercium mihi notum et testatum factum est; de qua re etiam videantur quae in Opere de COELO ET INFERNO 311-317, 1ostensa sunt, tum quae in Opusculo 2de ULTIMO JUDICIO 14-27: et in CONTINUATIONE DE ULTIMO JUDICIO ET DE MUNDO SPIRITUALI, a principio ad finem.
[2] Nunc quia Coelum ex Humano Genere est, et Coelum est cohabitatio cum Domino in aeternum, sequitur quod illud fuerit Domino finis creationis, et quia fuit finis creationis, est illud finis Divinae Ipsius Providentiae: Dominus non creavit universum propter Se, sed propter illos cum quibus in Coelo erit; spiritualis enim amor talis est, ut velit dare alteri suum, et quantum id potest, est in suo Esse, in sua Pace, et in suo Beato; hoc trahit amor spiritualis ex Divino Amore Domini, qui infinite talis est: exinde sequitur, quod Divinus Amor, et inde Divina Providentia, pro fine habeat Coelum, quod consistat ex hominibus factis angelis, et qui fiunt angeli, quibus dare possit omnia beata et felicia quae amoris et sapientiae sunt, et illa dare ex Se Ipso in illis; nec potest aliter, quia imago et similitudo Ipsius a creatione in illis est; imago in illis est sapientia, et similitudo in illis est amor, ac Dominus in illis est amor unitus sapientiae et sapientia unita amori, seu quod idem, est bonum unitum vero et verum unitum bono; de qua unione in Articulo praecedente actum est.
[3] Sed quia nescitur quid coelum in communi seu apud plures, et quid coelum in particulari seu apud aliquem, 3tum quid coelum in mundo spirituali, et quid coelum in mundo naturali, et tamen hoc, quia finis Divinae Providentiae est, interest scire, volo id in aliqua luce sistere, in hoc ordine.
I. Quod Coelum sit conjunctio cum Domino.
II. Quod homo ex creatione talis sit, ut propius et propius conjungi possit Domino.
III. Quod homo quo propius conjungitur Domino, eo sapientior 4fiat.
IV. Quod homo quo propius conjungitur Domino, eo felicior fiat.
V. Quod homo quo propius conjungitur Domino, eo distinctius appareat sibi quod sit suus, ac evidentius animadvertat quod sit Domini.
Footnotes:
1 Prima editio: 316,
2 Prima editio: Upusculo
3 Prima editio: aliquem;
4 Prima editio: sapientor