92、⑹主与人的结合并人与主的相互结合通过这两种官能实现。与主的结合和重生是一回事，因为只要与主结合，任何人都会重生。因此，前面论及重生的一切话都可以论及结合，此处论及结合的话也可以论及重生。主自己在约翰福音中教导，既有主与人的结合，也有人与主的相互结合：
住在我里面的，我也住在他里面，这人就多结果子。因为离了我，你们就不能做什么。（约翰福音15:4-5）
又：
到那日你们就知道，你们在我里面，我在你们里面。（约翰福音14:20）
单凭理性，谁都能看出，心智或灵的结合是不存在的，除非这种结合是相互的，这种相互性就是那进行结合的东西。如果一个人爱另一个人，反过来却没有被爱，那么一个靠近，另一个就后退；但如果反过来他也被爱，那么一个靠近，另一个也靠近，结合就产生了。此外，爱愿意被爱；这是它的内在本能。爱反过来被爱到何等程度，就在何等程度上充满快乐。由此可见，当主爱人，反过来却不被人爱时，主靠近，人后退。因此，主不断想要接近人，并进入他，而人却后退并离开。地狱里的人都是这个样子，而天堂里的人却有一种相互结合。
主为了拯救人而想要与他结合，所以就规定，人里面要有某种相互的东西。人里面的这种相互性就是以下表象：他出于自由所意愿和实行的良善，出于意愿照理性所思想和谈论的真理看似源于他自己；并且他意愿中的这良善和理解力中的这真理看似他自己的。在人看来，它们甚至来自他自己，仿佛完全属于他，就好像它们就是他的，没有任何区别。留意一下，看看是否有人有与之相反的任何感觉。关于这种貌似来自自己的表象，可参看前文（74-87节）；关于归给人作为人自己的（78-81节）。唯一区别在于，人要承认他不是凭自己，而是靠着主实行良善、思想真理；因此，他所实行的良善和所思想的真理不是他的。出于意愿中的某种爱、仅仅由于这是真理而如此思考，会带来结合；因为这样人就转向主，主也转向人。
92. (6) The conjunction of the Lord with a person and the reciprocal conjunction of a person with the Lord are effected by means of these two faculties. Conjunction with the Lord and regeneration are one, for to the extent someone is conjoined with the Lord, to the same extent he is regenerate. Consequently everything that we said above about regeneration can be said of conjunction. And what we say here about conjunction can be said of regeneration.
The possibility of a conjunction of the Lord with a person and a reciprocal one of the person with the Lord is something the Lord Himself teaches in John:
Abide in Me, and I in you... He who abides in Me, and I in him, bears much fruit. (John 15:4-5)
At that day you will know that... you are in Me, and I in you. (John 14:20)
[2] Everyone can see from reason alone that no conjunction of hearts exists unless it is reciprocal, and that the reciprocity is what conjoins. If someone loves another and is not loved in return, then as the one approaches, the other draws away. But if he is loved in return, then as the one approaches, so also does the other, and conjunction takes place. Love, moreover, wishes to be loved. This wish is inherent in it, and to the extent that it is loved in return it is fulfilled and in the enjoyment of its delight.
It is apparent from this that if it is only the Lord who loves a person, and the person were not to love the Lord in return, the Lord would approach and the person draw away. Thus the Lord would be continually wishing to meet the person and enter into him, while the person would be turning his back and going away. Such is the case with people who are in hell, but with people who are in heaven there is a mutual conjunction.
[3] Since the Lord wills to be conjoined with a person, for the sake of his salvation, He also provides that a person have in him something reciprocal. The reciprocal condition in a person consists in this, that the good that he wills and does in freedom, and the truth that he thinks and speaks in consequence of that will in accordance with his reason, appear to issue from him; and that this good in his will, and this truth in his intellect, appear to be his. Indeed, they appear to the person to issue from him and be his altogether as though they were his, without any difference. Observe whether anyone perceives with any of his senses anything else. Concerning this appearance to a person that he does what he does as though of himself, see nos. 74-77 above; and concerning its attachment to him as his, nos. 78-81.
The only difference is that a person ought to acknowledge that he does good and thinks truth not of himself but from the Lord; and therefore that the good that he does and the truth that he thinks are not his. To think in this way, impelled by some love of the will, because it is the truth, occasions conjunction. For a person then turns his face to the Lord, and the Lord turns His face to the person.
92. 6. The Lord's union with us and our responsive union with the Lord come about by means of these two abilities. Union with the Lord and regeneration are the same thing, because we are regenerated to the extent that we are united to the Lord. So everything I have already said about regeneration can be said about union, and what I am about to say about union can be said about regeneration.
The Lord teaches in John that there is a mutual union of the Lord with us and of us with the Lord:
Abide in me, and I in you. If people abide in me and I in them, they bear abundant fruit. (John 15:4-5)
In that day you will realize that you are in me and I am in you. (John 14:20)
[2] On the basis of reason alone, anyone can see that there is no union of spirits unless it is mutual and that mutuality is what unites. If one person loves another and is not loved in return, then as the one draws near the other backs off; while if there is love in response, as the one draws near so does the other, and this brings about union. Love wants to be loved. This is its inner instinct. To the extent that it is loved in return, it is filled with pleasure.
We can see from this that if the Lord loves us and we do not love the Lord in return, the Lord draws near us and we back off. So the Lord is constantly trying to come to us and enter us, and we are turning away and moving off. That is how it is with people in hell, though for people in heaven there is a mutual union.
[3] Since the Lord does want to be united to us for the sake of our salvation, he has provided a means of mutuality. For us, that means is the appearance that the good we intend and do freely and the truth that we think and speak rationally from these intentions originate in us. It is the appearance that the goodness in our intentions and the truth in our minds seem to be our own. In fact the appearance that they come from us as though they belonged to us is so complete that they do seem to be ours. There is no way to tell that they are not. Check to see whether anyone has any sense at all to the contrary.
On our apparent independence, see 74-77 above, and on our incorporation of it as our own, see 78-81. The only difference is that we are to recognize that we are not doing what is good and thinking what is true on our own, but from the Lord, so that the good that we do and the truth that we think are not ours. Thinking like this out of a loving intent, simply because it is true, brings about union because this is how we turn toward the Lord and the Lord turns toward us.
92. 1VI. THE CONJUNCTION OF THE LORD WITH MAN, AND THE RECIPROCAL CONJUNCTION OF MAN WITH THE LORD, ARE EFFECTED BY MEANS OF THESE TWO FACULTIES. Conjunction with the Lord and regeneration are one, for so far as anyone is conjoined to the Lord he is regenerated. Therefore all that has been said concerning regeneration may be said of conjunction, and all that has been said concerning conjunction may be said of regeneration. That there is a conjunction of the Lord with man, and a reciprocal conjunction of man with the Lord, the Lord Himself teaches in John:
Abide in me, and I in you. ... He that abideth in me, and I in him, the same bringeth forth much fruit.John 15:4-5.
At that day ye shall know that ye are in me, and I in you. John 14:20.
[2] Anyone may see from reason alone that there is no conjunction of minds (animus) unless it is also reciprocal, and that what is reciprocal conjoins. If anyone loves another, and is not loved in return, then as he approaches the other withdraws; but if he is loved in return, then as he approaches the other also approaches, and conjunction takes place. Moreover, love wills to be loved: this is inherent in it; and so far as love is loved in return it is in itself and in its own delight. From this it is clear that if the Lord only loves man, and if He were not to be loved in turn by man, the Lord would approach and man would withdraw. Thus the Lord would continually will to draw near to man and to enter into him, while man would turn his back and depart. This is the case with those who are in hell; but with those who are in heaven there is mutual conjunction.
[3] As the Lord wills conjunction with man for the sake of his salvation, He also provides that there shall be in man a reciprocal principle, by which the good he wills and does from freedom, and the truth which, from that willing, he thinks and speaks according to reason, shall appear as if from himself; and that such good in his will and such truth in his understanding shall appear as his own. Indeed, they appear to man as if from himself and as his own just as if they were his own, with no difference whatever. Consider whether a man by any of his senses perceives otherwise. Concerning this appearance as if from oneself, see above (n. 74-77); and concerning appropriation as one's own (see n. 78-81). The only difference is, that man ought to acknowledge that he does good and thinks truth not from himself but from the Lord, and consequently that the good he does and the truth he thinks are not his own. To think in this way, because it is the truth, from some degree of love in the will, effects conjunction; for thus man looks to the Lord, and the Lord looks to man.
Footnotes:
1. Original Edition has "90."
92. (6) By means of these two faculties the conjunction of the Lord with man and the reciprocal conjunction of man with the Lord are effected. Conjunction with the Lord and regeneration are one, for so far as any one is conjoined with the Lord he is regenerated. Therefore all that has been said above of regeneration may be said of conjunction; and what is here said of conjunction may be said of regeneration. That there is a conjunction of the Lord with man, and a reciprocal conjunction of man with the Lord, He Himself teaches in John:-
Abide in Me and I in you. He that abideth in Me and I in him, the same beareth much fruit (John 15:4-5).
At that day ye shall know that ye are in Me and I in you (John 14:20).
[2] Any one can see from reason alone that there is no conjunction of minds unless it is reciprocal, and that the reciprocation is what conjoins. If one loves another and is not loved in return, then as one approaches the other withdraws; but if he is loved in return, then as one approaches the other approaches, and conjunction takes place. Moreover, love wills to be loved; this is implanted in it; and so far as love is loved in return, it is in itself and in its enjoyment. This makes clear that when the Lord loves man and is not loved in return by man, the Lord approaches and man withdraws; thus the Lord continually wills to draw near to man and to enter into him, and man turns back and goes away. This is true of those that are in hell; but with those that are in heaven there is a mutual conjunction.
[3] Since the Lord wills conjunction with man in order to save him, He provides that there shall be in man something reciprocal. The reciprocal in man is this, that the good which he wills and does from freedom, and the truth which, from that willing, he thinks and speaks in accordance with reason, appear to be from himself, and this good in his will and this truth in his understanding appear to be his. To man they even appear to be from himself and to be his precisely as if they were his, with no difference whatever. Take notice whether any one by any sense perceives it to be otherwise. Respecting this appearance as if from oneself, see above (74-87); and respecting appropriation as one's own (78-81). The only difference is that man ought to acknowledge that he does good and thinks truth not from himself but from the Lord, and consequently that the good he does and the truth he thinks are not his. To so think from some love in the will, because such is the truth, is what causes conjunction; for thus man looks to the Lord, and the Lord looks on man.
92. 1VI. Quod conjunctio Domini cum homine, et reciproca hominis cum Domino, per binas illas facultates fiat. Conjunctio cum Domino et Regeneratio unum sunt, nam quantum quis conjunctus est Domino, tantum regeneratus est: quare omne quod supra dictum est de regeneratione, dici potest [de] conjunctione, et quod hic dicitur de conjunctione, dici potest de regeneratione. Quod conjunctio Domini cum homine sit et reciproca hominis cum Domino, docet Ipse Dominus apud Johannem, "Manete in Me, etiam Ego in vobis; qui manet in Me, et Ego in illo, hic fert fructum multum," Johannem 15:4-5. "In die illo cognoscetis, quod vos in Me et Ego in vobis," Johannem 14:20.
[2] Quisque potest ex sola ratione videre, quod non sit aliqua conjunctio animorum nisi etiam sit reciproca, et quod reciprocum conjungat; si quis alterum amat et non vicissim amatur, tunc sicut unus accedit, alter recedit; at si vicissim amatur, tunc sicut unus accedit, alter etiam accedit, et fit conjunctio; amor etiam vult amari; hoc ei insitum est, et quantum redamatur, tantum in se est et in suo jucundo. Ex his patet, si Dominus solum amat hominem, et non vicissim ab homine amaretur, accederet Dominus, et recederet homo; ita Dominus continue vellet convenire hominem et ad illum ingredi, et homo retro se verteret et abiret; cum illis qui in inferno sunt, ita est, at cum illis qui in Coelo sunt, est mutua conjunctio.
[3] Quoniam Dominus vult conjunctionem cum homine, propter ejus salvationem, providit etiam ut apud hominem sit reciprocum; reciprocum apud hominem est, quod bonum quod ex libero vult et facit, et verum quod ex illo velle secundum rationem cogitat et loquitur, appareat sicut ab illo; et quod bonum illud in voluntate ejus, et verum illud in intellectu ejus, appareat sicut ejus; imo illa apparent homini sicut ex se et sicut ejus, prorsus sicut forent ejus; non est aliquod discrimen; 2animadverte num aliquis aliter omni sensu percipit; de apparentia illa sicut a se, videatur supra 74-77; et de appropriatione sicut ejus, 78-81: sola differentia est, quod homo agnoscere debeat, quod non ex se faciat bonum, et cogitet verum, sed a Domino; et inde quod bonum quod facit, et verum quod cogitat, non sit ejus: ita cogitare, ex aliquo amore voluntatis, quia veritas est, facit conjunctionem; nam sic homo aspicit Dominum et Dominus aspicit hominem.
Footnotes:
1 Prima editio: 90.
2 Prima editio: discrimcn,