292、那些将主的人身等同于其他任何人的人身之人忘了，祂是从神性本身成孕的，也没有考虑到这一事实：每个人的身体都是他灵魂的形像。他们忘了祂是带着整个身体复活的，也忘了当祂变像时是如何显现的，即：祂的脸面如日头。他们还忘了主论到信祂，祂与父为一，祂的荣耀和祂掌管天地所说的话；即：这些事物都是神性，它们是指着祂的人身说的。他们也不记得主甚至在祂的人身方面也是全在（马太福音28:20）。然而，这是以下信仰的源头：祂全在于圣餐中；而全在是神性。或许他们忘了，被称为圣灵的神性是从主的人身发出的，但却是从祂得了荣耀的人身发出的；因为经上说：
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:39）
292、那些认为主的人身与其他人身相同的人，既没有认识到祂从神本体受孕而生，也没有理解每个人的身体就是他灵魂的外貌。他们既没考虑到祂整个人的复活，也没有考虑到当祂的外貌改变后，祂的脸发光如同日头。他们也没有思考主所说的，关于要信祂的那些话，如：祂与父为一、祂的荣耀、祂在天上和地下的权柄等，这些本都是神性的特征，却被理解成人性的。他们也忘记了，即使祂以人身出现，主也是无处不在的（马太福音28:20）。无处不在是神的属性，在信心里领圣餐的一个根本点，就是祂的无处不在。人们不认为称作圣灵的神性是从祂的人发出。然而圣灵确实是从祂得荣耀的人发出，因为福音书中说：
那时还没有赐下圣灵来，因为耶稣尚未得着荣耀（约翰福音7:39）
292. People who suppose the Lord's human nature to be just like the human nature of anyone else 1are not taking into consideration that he was conceived by the Divine, nor are they pondering the fact that the body is for everyone an image of the soul. Nor are they considering that he was resurrected with his whole body, nor the way he appeared when he was transfigured, when his face shone like the sun. 2
Nor do they think about what the Lord said about believing in him, about his being one with the Father, about his glorification, and about his power over heaven and earth 3-that these are divine attributes and yet they are said of his human nature.
Nor do they bear in mind that the Lord is omnipresent even with respect to his human nature (Matthew 28:20), 4though this is the basis of belief in his omnipresence in the Holy Supper-omnipresence is a divine trait.
Perhaps people do not even consider that the divinity called the Holy Spirit emanates from the Lord's human nature, when in fact it does emanate from his glorified human nature; for it says, "There was not the Holy Spirit yet because Jesus was not yet glorified" (John 7:39). 5
Footnotes:
1. Throughout the history of the Christian church there have been various theologians who identified Jesus as a human "like anyone else," including those known as "Socinians," whose doctrine concerning Jesus was enjoying a considerable vogue in Swedenborg's own time. Their doctrine was named for the Italian theologian Fausto Sozzini (1539-1604), who argued that Jesus Christ was not the human incarnation of a preexisting person in the divine Trinity, but a unique human being who attained an intercessory relationship with God through his exceptional holiness. Beginning in the sixteenth century, radical Reformation churches based on these ideas flourished in Transylvania and in Poland, where they were known as the "Polish Brethren" (Wilbur 1977, 2:406-430). In the latter half of the seventeenth century, copies of their theological corpus spread to England, where Arianism, a related position (but with roots much earlier in Christian history) that also rejects Christ's uncreated and divine status, was already popular among the educated elite: for example, the British scientist Isaac Newton (1642-1727) considered worshiping Christ as God a form of idolatry (Westfall 1994, 124). The Socinian thesis, which came to be known in England as Unitarianism, enjoyed enormous underground popularity. In 1774, the English scientist Joseph Priestley (1733-1804), "being now fully persuaded that Christ was a man like ourselves, and consequently that his pre-existence, as well as that of other men, was a notion that had no foundation in reason or in the scriptures," established the first openly Unitarian congregation at the Essex Street Church in London (Priestley 1995, 156). Given the fierce attacks that Swedenborg launches on Arianism and Socinianism in his final work, True Christianity (published in 1771), he was certainly aware of the Arian and Socinian ideas that were circulating in Europe generally and in London especially. For a more detailed treatment of Swedenborg's concept of the Lord, see True Christianity 81-109. [DNG, SS]
2. The idea that the body is an image of the soul becomes relevant in this context because Swedenborg compares the Father and the Son to the soul and its body, respectively (see True Christianity 166-169). Jesus' resurrection in his complete physical body is relevant because it demonstrates a uniquely divine form of humanity: other humans are not so resurrected (see True Christianity 170). His transfiguration, described in Matthew 17:1-2; Mark 9:2-3; Luke 9:28-29, is significant once again as demonstrating his divinity (see, for example, Secrets of Heaven 3212[4], 4692). [SS]
3. For biblical examples of what the Lord said about believing in him, see, for example, the quotations Swedenborg presents in The Lord 32[6] from John 1:12; 3:15, 16, 18, 36; 6:29, 35, 40, 47; 7:38; 8:24; 11:25, 26; 12:36, 46; about the Lord's being one with the Father, see John 10:30; about his glorification, see John 11:4; 12:23; 13:31-32; 17:1, 5; and about his power over heaven and earth, see Matthew 28:18, as well as Matthew 11:27; John 3:35; 17:2. For an expanded argument along these lines, with abundant scriptural references, see the small work The Lord throughout. [JSR]
4. The relevant part of Matthew 28:20 reads: "And remember, I am with you always, to the end of the age" (New Revised Standard Version). [GFD]
5. Here and elsewhere in his theological writings, the Latin translation Swedenborg uses for John 7:39 is based on the Greek in the Textus Receptus ("Accepted Text"), which was almost universally accepted in the Protestant world of Swedenborg's day. Subsequent scholarship came to prefer an alternate but still ancient textual tradition (see Aland and others 1966, John 7:39 note) in which this verse includes the word "given" (Greek: δεδομενόν [dedomenón]) in addition to the simple verb "was" (ἦν [ên]), and may or may not include the word "Holy," resulting in English translations of "No spirit was given yet," or "The Holy Spirit was not yet given. " Some scholars believe the word "given" was added to the original wording in order to avoid any suggestion that the Holy Spirit has not always existed (Brown 1966, 324; Alford 1874, 1:2:781). Swedenborg, however, did in fact hold that the Holy Spirit came into existence in the Christian Trinity at the time of Jesus' glorification. Though he commonly cites John 7:39 as biblical support for this stance, and shows no awareness in his theological writings of any alternate textual tradition of this passage, in True Christianity 154 he does speak of the Holy Spirit being given to or bestowed upon the apostles by the Lord. This suggests that if he was aware of the textual versions of John 7:39 that include the word "given," he did not see them as posing a challenge to his doctrine concerning the Holy Spirit. For more on Swedenborg's view of the Holy Spirit, see Secrets of Heaven 6993, 8127, 9818:14; The Lord 51[3]. For Swedenborg's view on activities attributed to the Holy Spirit that are recorded in the Gospels as taking place before the Lord's glorification, see True Christianity 140, 158. For more on glorification, see note 1 in New Jerusalem 185. For further discussion on John 7:39, see Brown 1966, 324, who cites Hooke 1962-1963, 372-380, and Woodhouse 1964, 310-312. [RS, LSW, SS, JSR]
292. If we think the Lord’s human side is the same as the human side of other people, we are overlooking his conception directly from the divine, and we are not realizing that our body is an expression of our soul. We also ignore his rising from death with his entire body, not to mention how he looked when he was transformed and his face blazed with light like the sun. And we do not consider what the Lord said about believing in him, about his being one with the Father, about how he became divine, and about his power over heaven and earth. These are divine qualities that are attributed to his human side.
We also forget that even the human part of the divine is everywhere (Matthew 28:20) — and this is where we get our belief that he is present in the Holy Supper everywhere. Being everywhere is a divine attribute.
In fact, when we think this way, we do not realize that the part of the divine called the Holy Spirit comes from his human side. Yet it actually comes from his humanity that has been made divine, since the Bible says: “There was not yet a Holy Spirit, because Jesus had not yet been glorified” (John 7:39).
292. Those who equate the Lord's humanity with that of any other human being are forgetting that He was conceived of the Deity Himself. Nor do they take into account the fact that each person's body is an effigy of his soul. They forget that His resurrection was with His whole body; and they forget about His appearance when He was transfigured and His face shone like the sun. They forget too what the Lord said concerning faith in Him, His being one with the Father, His glorification, and His power over heaven and earth, as being Divine attributes, yet said of His humanity. Neither do they remember that the Lord is present everywhere even in His humanity (Matthew 28:20). Yet this is the source of the belief that He is present everywhere in the Holy Supper; being present everywhere is an attribute of God. Or perhaps they are forgetting that the Divinity which is called the Holy Spirit proceeds from His humanity, for it is said:
The Holy Spirit did not yet exist, because Jesus was not yet glorified. John 7:39.
292. Those who make the Lord's Human similar to that of another man, do not think of His conception from the very Divine; nor do they consider that the body of every one is the effigy of his soul. Neither do they think of His resurrection with the whole body; nor how He appeared when He was transfigured, that His face shone as the sun. Nor do they think of those things which the Lord said concerning faith in Him, concerning His being one with the Father, concerning His glorification, and His power over heaven and earth; namely, that these things are Divine, and that they were spoken of His Human. Neither do they remember that the Lord is omnipresent even as to His Human (Matthew 28:20); which, nevertheless, has given rise to the belief of His omnipresence in the Holy Supper; but omnipresence is Divine. Nay, perhaps they do not think that the Divine which is called the Holy Spirit, proceeds from the Lord's Human; when, nevertheless, it does proceed from His Glorified Human; for it is said, "The Holy Spirit was not yet, because Jesus was not yet glorified" (John 7:39).
292. They who make the Human of the Lord like the human of another man, do not think of His conception from the Divine itself, nor do they consider that the body of everyone is an effigy of his soul. Neither do they think of His resurrection with the whole body; nor of His appearance when He was transformed, that His face shone as the sun. Neither do they think, respecting those things which the Lord said concerning faith in Him, concerning His unity with the Father, concerning His glorification, and concerning His power over heaven and earth, that these are Divine, and were said of His Human. Neither do they remember that the Lord is omnipresent also as to His Human (Matt. 28:20); when yet the faith of His omnipresence in the Holy Supper is thence derived; omnipresence is Divine. Yea, perhaps they do not think that the Divine, which is called the Holy Spirit, proceeds from His Human; when yet it proceeds from His glorified Human, for it is said:
The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).
292. Qui faciunt Humanum Domini simile humano alius hominis, non cogitant de conceptione Ipsius ex Ipso Divino: nec expendunt quod corpus cujusvis sit effigies suae animae. Nec cogitant de resurrectione Ipsius cum toto corpore: neque de Ipso viso cum transformatus, quod splenduerit facies Ipsius sicut sol. Nec cogitant de illis quae Dominus dixerat de fide in Ipsum, de uno cum Patre, de glorificatione, deque potestate super caelum et terram, quod haec Divina sint et dicta de Humano Ipsius. Nec recordantur quod Dominus omnipraesens sit etiam quoad Humanum (Matthaeus 28:20); inde tamen fides omnipraesentiae Ipsius in Sacra Cena: omnipraesentia est Divina. Immo forte non cogitant quod Divinum, quod vocatur Spiritus sanctus, procedat ex Humano Ipsius; cum tamen procedit ex Ipsius Humano glorificato; nam dicitur,
"Nondum erat Spiritus sanctus, quia Jesus nondum glorificatus erat" (Johannes 7:39).