107、关于有教会在其中的古人所持的对主之爱的教义和仁之教义，我需要补充一些细节，好叫人们知道如今已不复存在的过去教义的性质。这些细节摘自《属天的奥秘》一书（7257-7263节）。
属于对主之爱的良善被称为属天良善，属于对邻之爱，或仁爱的良善被称为属灵良善。最内层或第三层天堂的天使处于对主之爱的良善，被称为属天天使；但中间或第二层天堂的天使处于对邻之爱的良善，被称为属灵天使。
属天良善，也就是对主之爱的良善，其教义范围最广，同时最充满奥秘。它们是最内层或第三层天堂的天使所持的教义，并且如此广泛和深奥，以至于我们若从天使口中听见它们，几乎连它们的千分之一都理解不了。这些教义还包含根本无法表达的事物。它们就包含在圣言的至内在意义中，而属灵之爱的教义则包含在圣言的内义中。
属灵良善，也就是对邻之爱的良善，其教义也范围广泛，但不如属天良善，也就是对主之爱的良善的教义。对邻之爱或仁爱的教义范围广泛，这一点从以下事实明显可知：它们触及人所思所愿的一切，因而触及他所言所行的一切，甚至触及最小细节；并且没有哪两个人拥有一样的仁爱，也没有哪两个人是一样的邻舍。
由于仁爱的教义如此广泛，所以拥有教会真正教义的古人将对邻之仁划分为几大类，然后对这几大类又进行细分，并给每种类型都取了名字，教导当如何向属于这一类型的人和属于那一类型的人实行仁爱。他们以这种方式将仁爱的教义和实行整理得井然有序，以便他们能清楚理解。
他们给他们要实行仁爱的对象所取的名字有很多：他们将有些人叫做“瞎眼的”，有些人叫做“聋子”，有些人叫做“瘸子”，有些人叫做“穷人”，有些人叫做“患难的”，有些人叫做“困苦人”，有些人叫做“孤儿”，有些人叫做“寡妇”。但总的来说，他们将那些他们要给予吃的之人称为“饥饿的”，将那些他们要给予喝的之人称为“口渴的”，将那些他们要收留的人称为“客旅”，将那些他们要给予衣裳穿的人称为“赤身祼体的”，将那些他们要看顾的人称为“患病的”，将那些他们要去看望的人称为“被囚在监里的人”。至于每一种具体是指哪种人，这从《属天的奥秘》一书可以得知，如：“瞎眼的”是指谁（2383，6990节）；“聋子”是指谁（4302节）；“穷人”是指谁（2129，4459，9209，9253，10227节）；“患难的”是指谁（2129节）；“困苦人”是指谁（6663，6851，9196节）；“孤儿”是指谁（4844，9198，9199，9200节）；“寡妇”是指谁（4844，9198，9200节）；“饥饿的”是指谁（4958，10227节）；“口渴的”是指谁（4958，8568节）；“客旅”是指谁（4444，7908，8007，8013，9196，9200节）；“赤身祼体的”是指谁（1073，5433，9960节）；“患病的”是指谁（4958，6221，8364，9031节）；“被囚在监里的人”是指谁（5037，5038，5086，5096节）。由此可见，仁爱的整个教义被总结为延伸到主在马太福音（25:34-36等）中所说的饥饿的，口渴的，客旅，赤身裸体的，患病的和被囚在监里的人的服务中（4954-4959节）。
这些名字从天上被赋予属于教会的古人；古人将那些被如此称呼的人理解为灵性上如此的人。他们的仁之教义不仅教导这些人是谁，还教导向每种人所实行的仁爱的性质。这就是为何这些名称会出现在圣言中，并表示那些在灵义上如此的人。圣言本身无非是对主之爱和对邻之仁的教义，正如主自己所教导的：
你要用你全部的心、全部的灵魂、全部的心智来爱主你的神。这是诫命中的第一，且是最大的。其次也相仿，就是要爱邻如己。全部律法和先知，都系於这两条诫命。（马太福音22:37-40）
“律法和先知”是指整部圣言（2606，3382，6752，7463节）。
这些名称之所以出现在圣言中，是为了本身属灵的圣言可以在其最外在的形式上成为属世的。因此，那些处于外在敬拜的人会向那些从肉体上处于这种状况的人实行仁爱，而那些处于内在敬拜的人则向那些从灵性上处于这种状况的人实行仁爱。所以简单人会以简单的方式理解并实行圣言，智慧人则以智慧的方式理解并实行圣言；简单人还可以通过外在仁爱被引入内在仁爱。
107、对于以上内容，应该补充一些古时教会之人曾持有的，关于爱主和仁爱的教导。目的是使人了解那曾经有过，而今已不复存在的教导的性质。详情摘自《属天的奥秘》（7257-7263）。
爱主的良善被称为属天良善；爱友邻的良善，或者仁爱，被称为属灵良善。最内层或第三层天堂的天使有爱主的良善，他们被称为属天天使；而中间层或第二层天堂的天使具有爱友邻的良善，他们被称为属灵天使。
关于出于对主之爱，以属天的方式践行良善的教义，在所有教义里面是最广范，也最深刻的。这是最内层或第三层天堂天使的教义。它们如此博大精深，如果人听天使讲述它们，恐怕连其千分之一都理解不了：它包含的内容也是不可言喻的。圣言的内义包含属灵之爱的教义，而圣言的最内层含义则包含这些属天的教义。
属灵良善的教义是爱友邻，它也涵盖宽广，意义深刻。 但是不及教导对主之爱的属天良善的教义。爱友邻的教义，或者仁爱，具有广泛的内容。它具体地涉及人思考和意愿的方方面面，因此涵盖人言谈举止的各种状况，甚至细微末节。而事实上，没有两个人的仁爱是相同的，也没有两个人是相同的友邻。
由于仁爱的教义是如此宽广，以教导仁爱为核心教义的古教会的人们，按照友邻的种类分门别类，每个类别再层层细分，每个类别层级都有名称。并教导如何对一种类别之人践行仁爱，以及如何在另一个类别中行事。于是，他们把仁爱和如何践行仁爱的教义安排的条条有理，以便清楚地理解执行。
他们用不同的名字称呼要施予仁爱的人。有些人称为“盲人”、有些人称为“聋人”、一些叫做“跛足者”、另一些为“穷人”、还有“可怜人”，“受苦人”，“孤儿”、“寡妇”等等。但总的来说，他们称那些需要食物的人为“饥民”；那些需要水的为“干渴者”；需要收留的为“陌生人”；需要衣服的为“裸体者”；需要探望的称“病人”，需要探访的为“狱中人”。
这些不同的类别在《属天的奥秘》中被列出如：“盲人”（2383，6990）；“跛足者” （4302）；“穷人” （2129，4459，4958，9209，9253，10227）。“可怜人” （2129）；“受苦人” （6663，6851，9196）；“孤儿” （4844，9198-9200） 和“寡妇” （4844，9198，9200）； “饥民” （4958，10227）； “干渴者” （4958，8568）； “陌生人” （4444，7908，8007，8013，9196，9200）；“裸体者”（1073，5433，9960）；“病人” （4958，6221，8364，9031）；“狱中人” （5037，5038，5086，5096）。可以看到，仁爱的全部教义在主的概括下，可以理解为施行仁爱与下列类别的人：“饥民”、“干渴者”、“陌生人”、“裸体者”、“病人” 和“狱中人”。参见马太福音：25:34-36，及其后的诗篇[no.4954-4959]
这些名称由天堂赐予古教会之人，用来标示被命名者的属灵特性。 这些教会的教义以仁爱为核心，不仅教导如何知道这些人是谁，还知道对他们如何施行仁爱。这就是为甚麽在圣言里用相同的名字，以及在属灵意义上这些人的特征。若真正理解圣言，就会知道除了爱主和仁爱友邻的教义，它再无别意。正如主的教导：
你要尽心、尽性、尽意，爱主你的神。这是诫命中的第一，且是最大的。其次也相仿，就是要爱人如己。这两条诫命是律法和先知一切道理的总纲。（马太福音22:37-40）。
“律法和先知”意指整本圣言 （2606，3382，6752，7643）。
圣言中用那些相同的名字，是因为圣言的内义是属灵的，而其最外层面却取了俗世的结构。结果是，外在敬拜的人向这名号代表的物质之人实行仁爱；而内在敬拜的人却按照这些名号的属灵意义践行仁爱。于是简单之人能简单地理解并实践圣言；而智慧者却循智慧之道，经由看似简单的外在仁爱，联动的却是其内在世界。
107. I need to append some information about the teachings concerning love for the Lord and concerning caring that were held by the ancient people among whom there was a church. The purpose is to make known the nature of a body of teaching that used to exist but is not in existence today. This is drawn from Secrets of Heaven 7257-7263.
Good that is done out of love for the Lord is called "heavenly good," and good that is done out of love for one's neighbor or caring is called "spiritual good. " The angels who live in the inmost or third heaven are devoted to doing good because they love the Lord, so they are called "heavenly angels"; while the angels who live in the intermediate or second heaven are devoted to doing good because they love their neighbor and are therefore called "spiritual angels. "
[2] The teachings concerning how to do good in a heavenly way, which is good that is done out of love for the Lord, are the most extensive and at the same time the deepest of all teachings. They are the teachings that are followed by the angels of the inmost or third heaven, which are so extensive and deep that if we heard them from the angels' own mouths we would understand scarcely a thousandth part of them. These teachings also contain things that simply cannot be expressed. While it is the inner meaning of the Word that contains teachings concerning spiritual love, it is the Word's inmost meaning that contains these heavenly teachings. 1
[3] The teachings concerning how to do good in a spiritual way, which is good that is done out of love for one's neighbor, are also extensive and deep, but much less so than the teachings concerning how to do good in a heavenly way, which is good that is done out of love for the Lord. How extensive the teachings are that concern loving our neighbor or caring is established by the fact that they touch every least thing we think and intend and therefore everything we do and say, and also from the fact that caring is not the same thing in one person as in another and that one neighbor is not the same as another.
[4] Because the teachings concerning caring were so extensive, the ancient people (for whom that was the main thing taught by their church) distinguished caring about one's neighbor into many categories. These they then went on to subdivide, assigning designations to the individual types and teaching how caring was to be practiced toward people of one particular type and toward people of another particular type. In this way they imposed an order on their teachings about caring and on the practice of caring so that it was clearly understandable.
[5] They had many designations for the people to whom caring was extended. Some they called "the blind"; some "the deaf"; some "the lame"; some "the poor," as well as "the wretched" and "the afflicted"; some "orphans"; and some "widows. " In general, though, they spoke of "the hungry" to whom they would give food, "the thirsty" to whom they would give drink, "the strangers" whom they would take in, "the naked" whom they would clothe, "the sick" whom they would attend, and those "bound and in prison" whom they would visit.
The particular kinds of people intended by each category have been laid out in Secrets of Heaven as follows: "the blind" in 2383, 6990; "the deaf" in 4302; "the poor" in 2129, 4459, 9209, 9253, 10227; "the wretched" in 2129; "the afflicted" in 6663, 6851, 9196; "orphans" in 4844, 9198, 9199, 9200; "widows" in 4844, 9198, 9200; "the hungry" in 4958, 10227; "the thirsty" in 4958, 8568; "the strangers" in 4444, 7908, 8007, 8013, 9196, 9200; "the naked" in 1073, 5433, 9960; "the sick" in 4958, 6221, 8364, 9031; and those "bound in prison" in 5037, 5038, 5086, 5096.
Everything we can be taught about caring is summed up in the services extended to the hungry, the thirsty, the strangers, the naked, the sick, and those bound in prison, of whom the Lord spoke in Matthew 25:34, 35, 36, and following; see 4954-4959.
[6] These designations were given from heaven to the ancient people who were part of the church; they used them to refer to the spiritual condition of others. That church's teachings, focused on caring, told them not only what other people were like but also which particular kind of caring was appropriate for each.
That is why we find these same designations in the Word and why when spiritually understood they mean people of these kinds.
The Word truly understood teaches nothing else except loving the Lord and caring about our neighbor, as the Lord himself taught:
You are to love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. The second is like it: you are to love your neighbor as yourself. All the Law and the Prophets depend on these two commandments. (Matthew 22:37, 38, 39, 40)
"The Law and the Prophets" are the whole Word: 2606, 3382, 6752, 7463.
[7] These designations are found in the Word so that the Word, which in its own right is spiritual, might be earthly in its outermost form. As a result, people whose devotion was external would show caring toward people who were in that condition physically; but those whose devotion was internal would show caring toward people who were in that condition spiritually. Therefore the simple would understand and do what the Word teaches in a simple way and the wise would do so in a wise way; and through their outward caring the simple might be introduced into its inner forms.
Faith
Footnotes:
1. The "inmost meaning" (sensu intimo) is the level elsewhere referred to as "heavenly" ( coelestis, traditionally rendered "celestial"), while the "inner meaning" (sensu interno) is elsewhere referred to as "spiritual" (spiritualis). These are contrasted with the literal meaning, which is characterized as "outer" or "earthly. " See Secrets of Heaven 4279, 10614:2; True Christianity 212, 248; and for a brief summarizing discussion, Woofenden and Rose 2008, 25. Sometimes Swedenborg uses the term "inner meaning" loosely of both the inmost and inner meaning in contrast with the literal. [GFD, RS, SS]
107. Not translated.
107. To the above shall be added some information concerning the doctrine of love to the Lord, and concerning the doctrine of charity, as held by the ancients, among whom was the Church; so that it may be known what formerly constituted the quality of that doctrine, which no longer exists at the present day. This information is also drawn from the Heavenly Arcana, Arcana Coelestia 7257-7263.
The good which belongs to love to the Lord, is called celestial good; and the good which belongs to love towards the neighbour, that is, to charity, is called spiritual good. The angels who are in the inmost or third heaven, are in the good of love to the Lord, and therefore are called celestial angels; but the angels who are in the middle or second heaven, are in the good of love towards the neighbour, and therefore they are called spiritual angels.
The doctrine of celestial good, which is that of love to the Lord, is most extensive, and at the same time most full of hidden things, for it is the doctrine of the angels of the inmost or third heaven, which is of such a character, that should it be communicated from their mouths, scarcely the thousandth part of it would be understood: the things also which it contains are ineffable. This doctrine is contained in the inmost sense of the Word; but the doctrine of spiritual love, in the internal sense.
The doctrine of spiritual good, which is that of love towards the neighbour, is also extensive and full of hidden things, but much less so than the doctrine of celestial good, which is that of love to the Lord. That the doctrine of love towards the neighbour, that is, of charity, is extensive, may appear from this consideration, that it extends to each and all things which a man thinks and wills, and, therefore to all which he speaks and acts; further, that charity with one person is not as it is with another person; and also that one person is not a neighbour in the same way as another person.
As the doctrine of charity was so extensive, therefore the ancients among whom that doctrine constituted the very doctrine of the Church, distinguished charity towards the neighbour into several classes, which they again subdivided; and they gave names to each class, and taught how charity was to be practised towards those who were in one class, and towards those who were in another; and thus they reduced the doctrine of charity and the exercises of charity into order, that they might be presented distinctly to the understanding.
The names which they gave to those towards whom they were to exercise charity were various: some they called blind, some lame, some maimed, some poor, and again some miserable and afflicted, while some they called fatherless, and some widows. In general, however, they called them hungry, to whom they were to give to eat, thirsty, to whom they were to give to drink, strangers, whom they were to take in, naked, whom they were to clothe, sick, whom they were to visit, and bound in prison, to whom they were to come. Who those were whom they understood under each of these categories is explained in the Heavenly Arcana; e.g., whom they understood by the blind, Arcana Coelestia 2383, 6990; the lame, Arcana Coelestia 4302; by the poor, Arcana Coelestia 2129, 4459, 4958, 9209, 9253, 10227; by the miserable, Arcana Coelestia 2129; by the afflicted, Arcana Coelestia 6663, 6851, 9196; by the fatherless, Arcana Coelestia 4844, 9198-9200; by the widows, Arcana Coelestia 4844, 9198, 9200; by the hungry, Arcana Coelestia 4958, 10227; by the thirsty, Arcana Coelestia 4958, 8568; by the stranger, Arcana Coelestia 4444, 7908, 8007, 8013, 9196, 9200; by the naked, Arcana Coelestia 1073, 5433, 9960; by the sick, Arcana Coelestia 4958, 6221, 8364, 9031; by the bound in prison, Arcana Coelestia 5037 Arcana Coelestia 5037[1-6], 5038, 5086, 5096. That the whole Doctrine of Charity is comprised under the duties towards the hungry, the thirsty, the stranger, the naked, the sick, the bound in prison, who are spoken of by the Lord in Matthew 25:34-36 et seq., see Arcana Coelestia 4954-4959.
To the ancients belonging to the Church these names were given from heaven, and by those so named they understood those who spiritually were of such a quality. They were not only taught by their doctrine of charity who these were, but what the quality of charity was towards each: on this ground it is, that the same names occur in the Word, and that they signify those who are such in the spiritual sense. The Word intrinsically in itself, as is taught also by the Lord, is nothing but the doctrine of love to the Lord and charity towards the neighbour; Matthew 22:35-38, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets." The Law and the Prophets mean the whole Word, Arcana Coelestia 2606, 3382, 6752, 7463.
The same names occur in the Word, for this reason, that the Word, which in itself is spiritual, in its ultimate might be natural; and that they who were in external worship might exercise charity towards those who were so called; and that they who were in internal worship might practise it towards those who were understood thereby spiritually; thus, that the simple-minded might understand and do the Word in simplicity, and the wise, in wisdom; also, that the simple-minded, by the external things of charity, might be introduced into its internal things.
107. To the above shall be added some particulars concerning the doctrine of love to the Lord, and the doctrine of charity, as it was held by the ancients with whom the church was, in order that the former quality of that doctrine, which at this day exists no longer, may be known. The particulars are extracted from the Arcana Coelestia (n. 7257-7263).
The good which is of love to the Lord, is called celestial good; and the good which is of love towards the neighbor, or charity, is called spiritual good. The angels who are in the inmost or third heaven, are in the good of love to the Lord, being called celestial angels; but the angels of the middle or second heaven, are in the good of love towards the neighbor, being called spiritual angels.
The doctrine of celestial good, which is that of love to the Lord, is of most wide extent, and at the same time most full of arcana; being the doctrine of the angels of the inmost or third heaven, which is such, that if it were delivered from their mouths, scarcely a thousandth part of it would be understood: the things also which it contains are ineffable. This doctrine is contained in the inmost sense of the Word; but the doctrine of spiritual love, in the internal sense.
The doctrine of spiritual good, which is that of love towards the neighbor, is also of wide extent and full of arcana, but much less so than the doctrine of celestial good, which is that of love to the Lord. That the doctrine of love towards the neighbor, or charity, is of wide extent, may appear from the fact, that it reaches to all the things which man thinks and wills, consequently to all which he speaks and does, even to the most minute particulars; and also from the fact, that charity does not exist alike with two different persons, and that no two persons are alike the neighbor.
As the doctrine of charity was so extensive, therefore the ancients, with whom it was the very doctrine of the church, distinguished charity towards the neighbor into several classes, which they again subdivided, and gave names to each class, and taught how charity was to be exercised towards those who are in one class, and towards those who are in another; and thus they reduced the doctrine and the exercises of charity into order, that they might fall distinctly into the understanding.
The names which they gave to those towards whom they were to exercise charity were many; some they called "the blind," some "the lame," some "the maimed," some "the poor," some "the miserable," and "afflicted," some "the fatherless," some "widows," but in general they called them "the hungry," to whom they should give to eat; "the thirsty," to whom they should give to drink; "strangers," whom they should take in; "the naked," whom they should clothe; "the sick," whom they should visit, and "the bound in prison," to whom they should come.
Who they were whom they meant by these particulars, has been made known already in the Arcana Coelestia, as whom they meant by "the blind" (n. 2383, 6990); by "the lame" (n. 4302); "the poor" (n. 2129, 4459, 4958, 9209, 9253, 10227); "the miserable" (n. 2129); "the afflicted" (n. 6663, 6851, 9196); "the fatherless" (n. 4844, 9198-9200) and "widows" (n. 4844, 9198, 9200); "the hungry" (n. 4958, 10227); "the thirsty" (n. 4958, 8568[1-10]); "the strangers" (n. 4444, 7908, 8007, 8013, 9196, 9200); "the naked" (n. 1073, 5433, 9960); "the sick" (n. 4958, 6221, 8364, 9031); "the bound in prison" (n. 5037, 5038, 5086, 5096). It may be seen that the whole doctrine of charity is comprehended in the offices towards those who are called by the Lord "the hungry," "the thirsty," "strangers," "the naked," "the sick," and "the bound in prison" (Matt. 25:34-36, the verses following) [n. 4954-4959].
These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity not only taught who these were, but also the quality of the charity to be exercised towards each. Hence it is, that the same names are in the Word, and signify those who are such in the spiritual sense. The Word in itself is nothing but the doctrine of love to the Lord, and of charity towards the neighbor, as the Lord also teaches:
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets (Matt. 22:37-40).
"The law and the prophets" are the whole Word (n. 2606, 3382, 6752, 7643).
The reason why those same names are in the Word, is that the Word, which is in itself spiritual, might in its ultimate be natural; and because they who are in external worship are to exercise charity towards such as are so named, and they who are in internal worship towards such spiritually understood; thus that the simple might understand and do the Word in simplicity, and the wise, in wisdom; also, that the simple, by the externals of charity, might be initiated into its internals.
107. His adjicienda sunt aliqua de Doctrina Amoris in Dominum; et de Doctrina Charitatis, haec qualis fuerat antiquis, apud quos fuit ecclesia; ut sciatur qualis haec doctrina, quae hodie non est, prius fuerat: etiam ex Arcanis Caelestibus (Arcana Coelestia 7257-7263):
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Bonum quod est amoris in Dominum, vocatur bonum caeleste; et bonum quod est amoris erga proximum, seu charitatis, vocatur bonum spirituale. Angeli qui in intimo seu tertio caelo sunt, in bono amoris in Dominum sunt; inde illi vocantur angeli caelestes: angeli autem qui in medio seu secundo caelo sunt, in bono amoris erga proximum sunt; inde illi vocantur angeli spirituales.
Doctrina boni caelestis, quae est amoris in Dominum, est amplissima et simul arcanissima, est enim doctrina angelorum intimi seu tertii caeli, quae talis est, ut, si daretur ex ore illorum, vix millesima pars intelligeretur; sunt quoque ineffabilia quae continet. Illa doctrina continetur in sensu intimo Verbi; doctrina autem amoris spiritualis in sensu interno.
Doctrina boni spiritualis, quae est amoris erga proximum, est quoque ampla et arcana; sed multo minus quam doctrina boni caelestis, quae est amoris in Dominum Quod doctrina amoris erga Proximum, seu charitatis, sit ampla, inde con stare potest, quod se extendat ad omnia et singula quae homo cogitat et vult ita ad omnia quae loquitur et agit; tum quod charitas non detur similis apud unum ut apud alterum; nec quod proximus sit similis unus sicut alter.
Quia tam ampla fuit doctrina charitatis, ideo antiqui, apud quos doctrina charitatis fuit ipsa doctrina ecclesiae, distinguebant charitatem erga proximum in plures classes, quas etiam subdividebant; et singulis classibus indebant nomina; et docebant quomodo charitas exercenda esset erga illos qui in una classe, et quomodo erga illos qui in altera: et sic redigebant doctrinam charitatis in ordinem, et exercitia charitatis ut distincte caderent in intellectum. Nomina quae indebant illis erga quos charitatem exercerent, erant plura: quosdam vocabant "caecos," quosdam "claudos," quosdam "mancos," quosdam "pauperes," tum "miseros" et "afflictos," quosdam "pupillas," quosdam "viduas:" in genere autem vocabant "esurientes" quibus darent edere, "sitientes" quibus darent bibere, "peregrinos" quos colligerent, "nudos" quos induerent, "aegrotos" quos visitarent, et "vinctos in carcere "ad quos venirent.
(Quinam erant, quos per singulos intelligerent, expositum est in Arcanis Caelestibus; ut quos per "caecos,"Arcana Coelestia 2383, 6990; quos per "claudos,"Arcana Coelestia 4302; quos per "pauperes,"Arcana Coelestia 2129, 4459, 4958, 9209, 9253, 10227; quos per "miseros,"Arcana Coelestia 2129; quos per "afflictos,"Arcana Coelestia 6663, 6851, 9196; quos per "pupillos,"Arcana Coelestia 4844, 9198-9200; quos per "viduas,"Arcana Coelestia 4844, 9198, 9200; quos per "esurientes,"Arcana Coelestia 4958, 10227; quos per "sitientes,"Arcana Coelestia 4958, 8568; quos per "peregrinos,"Arcana Coelestia 4444, 7908, 8007, 8013, 9196, 9200; quos per "nudos,"Arcana Coelestia 1073, 5433, 9960; quos per "aegrotos, Arcana Coelestia 4958, 6221, 8364, 9031; quos per "vinctos in carcere,"Arcana Coelestia 5037, 5038, 5086, 5096. Quod per officia erga "esurientes," "sitientes," "peregrinos, nudos," "aegrotos," et "vinctos in carcere," qui a Domino dicuntur (Matthaeus 25:34-36, seq.), comprehendatur tota doctrina charitatis, videaturArcana Coelestia 4954-4959.)
Haec nomina e caelo data fuerunt antiquis qui ab ecclesia, et per illos qui ita nominabantur, intelligebant qui spiritualiter tales erant: doctrina illorum charitatis docebat non modo quinam erant, sed etiam qualis esset erga unumquemvis charitas. Inde est quod eadem illa nomina in Verbo sint, et significent illos qui tales in spirituali sensu sunt. Verbum in se non est nisi quam doctrina amoris in Dominum, et charitatis erga proximum, ut quoque Dominus docet,
Amabis Dominum Deum tuum ex toto corde tuo, ..in tota anima tua, et in tota mente tua; hoc est primum et magnum mandatum: secundum..est simila illi, Amabis proximum tuum sicut teipsum; ex his duobus mandatis..Lex et Prophetae pendent" ()
1.
"Lex et prophetae" sunt totum Verbum (Arcana Coelestia 2606, 3382, 6752, 7462, [7463?],).
Quod eadem illa nomina in Verbo sint, est ut Verbum, quod in se spirituale est, in suo ultimo esset naturale: et quia illi qui in externo cultu erant, erga tales qui ita nominabantur, charitatem exercerent; at qui in interno cultu, erga tales spiritualiter intellectos; ita ut simplices simpliciter intelligerent et facerent Verbum, ac ut sapientes sapienter; tum quoque ut simplices per externa charitatis initiarentur in interna ejus.
Footnotes:
1. 1 37-40 pro "35, 36, 37, 38"