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303. 三十四, 天堂通过圣言与人类的结合
出于内在理性思考的人都能看出, 一切事物都通过居间物与一个首先者存在一个联系, 凡不如此相联之物都会消散. 因为他们在思考这一点时, 就知道, 任何事物都无法靠自己持续存在, 而是需要先于它自身的某种事物, 这意味着一切事物都要追溯到那一个首先者. 他们还知道, 与在先之物的联系, 就像结果与其有效原因的联系, 因为当有效原因被除去时, 结果就会土崩瓦解. 学者们因如此思考, 于是便发现并声称, 持续存在就是不断产生; 因此, 一切事物都从一个首先者那里拥有持续存在; 它们因源于那首先者, 故不断产生, 也就是从它那里拥有持续存在. 至于一切事物与在先之物, 因而与作为一切事物源头的首先者的联系是何性质, 则无法以三言两语来解释, 因为这种联系变化多样. 只能大体说, 自然界与灵界存在一种联系, 以致自然界的一切事物与灵界的一切事物存在一种对应关系(关于这种对应关系, 可参看103-115节; 关于人的一切事物与天堂的一切事物存在一种联系, 从而存在一种对应关系, 可参看87-102节).
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303. 天國藉聖言與人類相通
理性思考者不難看出, 萬物之間彼此相連, 環環相接, 直至第一因, 凡不相與連接者必要坍塌瓦解。他們明白, 凡物不能自我產生, 必須從前因而生。這意味著萬物都是從第一因而生。他們也明白, 凡物與前因的關係, 正如果與因的關係, 因若去除, 果就坍塌瓦解。學者有見於此, 便說:存在即持續產生, 故萬物持續產生於(即存在於)第一因。
關於萬物與前因直至第一因的關係, 三言兩語無法給予解釋, 因為它變化多樣, 只能籠統地說, 物質世界與心靈世界存在一種聯繫, 乃至物質世界的一切與心靈世界的一切存在對應關係(關於這種對應, 可參看103-115;關於人體與天國的聯繫和對應關係, 可參看87-102)。
303. Heaven's Union with Us through the Word
People who think from their deeper rationality can see that there is a connection of all things, through intermediate ones, with a First, and that anything that is not so connected will disintegrate. When they think about it, they know that nothing can exist on its own, but requires something prior to itself, which means that everything goes back to that First. They know that the connection with what is prior is like that of an effect with its efficient cause, since when the efficient cause is removed, the effect comes apart and collapses. Since this has been the thought of the learned, they have both seen and pronounced that existence is a constant becoming, so that all things are constantly coming into being - that is, existing - from that First from which they originated.
But there is no way to explain briefly the nature of that connection of everything with what is prior and therefore with the First that is the source of everything, because it is varied and diverse. We can say generally only that there is a connection of the natural world with the spiritual world that results in a correspondence between everything in the natural world and everything in the spiritual world. (On this correspondence, see 103-115, and on the connection and consequent correspondence of everything in us with everything in heaven, see 87-102)
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303. THE CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD
Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can continue in existence from itself, but from what is prior to itself, thus all things from the First; also that the connection with what is prior is like the connection of an effect with its efficient cause; for when the efficient cause is taken away from its effect then the effect is dissolved and disappears. Because the learned thought thus they saw and said that continuing in existence is a perpetual coming into existence; thus that all things perpetually come into existence from the First, from which they came into existence, that is, they continue to exist. But what the connection of everything is with that which is prior to itself, thus with the First which is the source of all things, cannot be told in a few words, because it is various and diverse. It can only be said in general that there is a connection of the natural world with the spiritual world, and that in consequence there is a correspondence of all things in the natural with all things in the spiritual world (about this correspondence see 103-115); also that there is a connection and consequently a correspondence of all things of man with all things of heaven (see also above, 87-102).
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303. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD.
Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can have permanent existence from itself, but only from what is prior to itself, thus all things from a First; also that the connection with what is prior is like the connection of an effect with its effecting cause; for when the effecting cause is taken away from its effect the effect is dissolved and dispersed. Because the learned thought thus they saw and said that permanent existence is a perpetual springing forth; thus that all things have permanent existence from a First; and as they sprang from that First so they perpetually spring forth, that is, have permanent existence from it. But what the connection of everything is with that which is prior to itself, thus with the First which is the source of all things, cannot be told in a few words, because it is various and diverse. It can only be said in general that there is a connection of the natural world with the spiritual world, and that in consequence there is a correspondence of all things in the natural world with all things in the spiritual (see 103-115); also that there is a connection and consequently a correspondence of all things of man with all things of heaven (see 87-102).
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303. [XXXIV.] DE CONJUNCTIONE CAELI CUM HOMINE PER VERBUM.
illi qui ex ratione interiore cogitant, videre possunt quod omnium nexus sit per intermedia cum Primo, et quod quicquid non in nexu est, diffluat; sciunt enim, cum cogitant, quod nihil subsistere possit a se, sed a priori se, ita omnia a Primo; et quod nexus cum priori se sit sicut est effectus cum sua causa efficiente; cum enim aufertur causa efficiens a suo effectu, tunc effectus solvitur et dilabitur. Quia ita cogitaverunt docti, ideo viderunt et dixerunt, quod subsistentia sit perpetua existentia; ita quod omnia a Primo, a quo quia exstiterunt, etiam perpetuo existant, hoc est, subsistant. Sed qualis est nexus cujusvis rei cum priori se, ita cum Primo a quo omnia, non paucis dici potest, quia est varius et diversus in genere solum quod nexus sit mundi naturalis cum mundo spirituali, et quod inde sit quod correspondentia sit omnium quae in naturali mundo sunt cum omnibus quae in spirituali (de qua Correspondentia videatur, 103-115) tum quod nexus sit et inde correspondentia omnium hominis cum omnibus caeli (de qua etiam supra, 87-102).