4、此外，关于这个新天堂，要知道，它不同于古天堂，古天堂是在主降世前形成的。然而，新天堂与古天堂以这种方式被安排：它们一起构成一个天堂。这个新天堂之所以不同于古天堂，是因为古代教会只有爱与仁的教义；凡脱离爱和仁的信之教义，他们一概不知。这也是为何古天堂构成更高层级，而新天堂构成在它们之下的一个层级。天堂分为各个层级，一层在另一层之上。被称为属天天使的天使住在最高层，他们大多来自上古教会。那里的天使由于其属天之爱而被称为属天天使，属天之爱就是对主之爱。被称为属灵天使的天使住在他们之下的层级，他们大多来自古教会。那里的天使由于其属灵之爱而被称为属灵天使，属灵之爱就是对邻之仁。在他们之下的，是处于信之良善的天使，他们是那些过着信仰生活的人。“过信仰的生活”就是照其教会的教义生活，而“生活”就是意愿和行动。然而，所有这些天堂都由于来自主的直接和间接流注而构成一个天堂。想要对所有这些天堂获得一个更清晰的概念，可参看《天堂与地狱》一书关于它们的说明，尤其参看论述以下内容的章节：天堂总体上分为两个国度（20-28节）；关于三层天堂（29-40节）；间接和直接流注，摘自《属天的奥秘》（603节）；关于上古教会和古教会，可参看《最后的审判》这本小册子（46节）。
4、另外，关于此新天堂，须知它与主来以前建立的古代天堂不同。但它们仍被如此安排以构成一个天堂。这个新天堂与古代天堂不同的原因是古代教会只有爱和仁爱的教义，因此他们不知道与爱和仁爱分离的任何信仰教义。于是，古代天堂组成更高疆域，而新天堂的疆域位于其下，因为天堂就是分层的疆域。在最高疆域居住的是属天天使，他们大多属于最古老的教会。那里的天使因有属天之爱而被称为属天天使，属天之爱就是对主的爱。在此疆域之下的是属灵天使，他们大多属于古代教会。他们因有属灵之爱而被称为属灵天使，属灵之爱就是对友邻的仁爱。这两层之下的天使有信仰的良善，他们过着信仰的生活。过信仰的生活，就是按照他们教会的教义去生活，而生活就是意愿和行动。然而所有这些天堂构成一体，因为主的灵流以直接和间接的方式注入。这些天堂更详细的内容可参阅《天堂与地狱》中的相关内容，具体地说，论述两个国度（天堂在总体上分为两个国度）的章节（20-28），论述三层天堂的章节（29-40）；《属天的奥秘》中关于直接和间接灵流的摘要（603之后；《最后的审判和巴比伦毁灭》这本小册子中关于最古老教会和古代教会的内容（46）。
4. On the subject of this new heaven, it is also important to know that it is distinct from the older heavens - the ones, that is, that existed before the Lord's Coming. Nevertheless, the newer are set in relation to the older in such a way that together they make one heaven.
The reason this new heaven is distinct from the older heavens is that the only body of teaching people of the earlier churches had was one of love and caring; they had no knowledge of any body of teaching about faith apart from love. 1That is also why the earlier heavens form a higher level while the new heaven forms a level underneath them. The heavens are levels, one above the other. 2On the highest level are the angels called "heavenly," most of whom come from the earliest church. 3The people there are called "heavenly angels" because of their heavenly love, which is a love for the Lord. On the levels below them are the angels who are called "spiritual," most of whom come from the ancient church. The people there are called "spiritual angels" because of their spiritual love, which is a caring about their neighbor. Below them are the people who are devoted to doing the good that their faith calls for, people who had lived lives of faith. "Living a life of faith" is living by the teachings of one's church, and "living" includes both intending and acting.
Still, all these heavens make one heaven because of an indirect inflow and a direct inflow, both of which come from the Lord. 4You may get a clearer picture of all this, though, from what has been presented in my work Heaven and Hell. See particularly the chapter there on the two kingdoms 5into which the heavens are broadly distinguished (20-28), the chapter on the three heavens (29-40), and the information in the references assembled from Secrets of Heaven at the close of 603 on indirect and direct inflow. On the earliest church and the ancient church, see 46 of the booklet The Last Judgment and Babylon Destroyed .
Footnotes:
1. Swedenborg attacks bodies of religious teachings that promote "faith apart from love" throughout his theological works, but his exact meaning is sometimes ambiguous, because the referent is twofold. His immediate referent is usually the doctrine of Martin Luther (1483-1546) commonly known as Sola Fide, or "By Faith Alone," the traditional rendering of the phrase. To Luther it was not so much the act of repentance that mattered, but faith in God through Christ, which would lead to a pouring down of grace. His aim in teaching this doctrine was partly to emphasize human incapacity and partly to counteract Catholic teachings, which held that works, or actions-specifically, the receiving of the sacraments (or the intention of receiving them), and notably those of baptism and penance-were necessary for forgiveness by God. Luther believed that it is too much even to say that repentance results in justification (our "setting ourselves right with God"); rather this is accomplished solely through faith in Christ's power to atone for our sins. Sola Fide remained the doctrinal cornerstone of the Lutheran tradition in which Swedenborg was raised nearly two centuries later, but ultimately Swedenborg rejected the theory of Christ's atonement on which Sola Fide was built. He severely criticized the spiritual complacency that resulted from dismissing good works (which he understood as loving actions toward one's neighbor rather than as the sacraments). However, Swedenborg also uses the term "body of teaching about faith apart from love" to refer to any religious system that privileges ritual performance or orthodox profession over living a life of caring for the neighbor: it is in this latter, wider sense that the term is being used here. Swedenborg sees the propensity toward crafting a theology of faith alone as something universal to humanity after the fall of the early churches, a temptation represented in the Bible by the Philistines:
In the ancient church and after its time, "Philistines" referred to people who had little energy for learning how to live but a great deal of energy for learning theology. Eventually they even rejected life issues and acknowledged belief issues as those crucial to the church, detaching them from life. So they dismissed and erased doctrines concerning neighborly love, which formed the whole of the ancient church's theology. ( Secrets of Heaven 3412[2]; see further references in New Jerusalem 257:2)
On the notion of earlier churches, see note 28 below. For Swedenborg's discussion of faith, see New Jerusalem 108-122. He attacks justification by faith alone at many points in his works; the foundations for this criticism and rejection are laid as early as 30-36in Secrets of Heaven. This treatment continues in Heaven and Hell 521-527, The Lord 18, and Marriage Love 523-529, right through to True Christianity, the final published work in his corpus, where it receives colorful commentary in 355-361, 626-666, and elsewhere. There are dozens of similar passages in other volumes. Some of the more focused and extensive discussions of faith alone, or faith apart from love, may be found in Secrets of Heaven 4783, 4925, 8093; Faith 4 41-72; Divine Providence 114-117; and in the chapters of Revelation Unveiled expounding onRevelation 8-16 (386-716). On the connection of faith alone with blindness, or blind faith, see Faith 9, 46; Revelation Unveiled 914; Revelation Explained (= Swedenborg 1994-1997a) 781. For more on faith separated from charitable (loving) works and its effect on the church specifically, see the passages from Secrets of Heaven listed in New Jerusalem 121[2] and Last Judgment 39[3]. For more on the content and context of the doctrine of Sola Fide see, for example, Strohl 2003; Wriedt 2003; Bertram 1985, 172-184. [DNG, RS, LSW, SS]
2. The three heavens described in this section are the upper or third heaven, also called the heavenly heaven; the middle or second heaven, also called the spiritual heaven; and the lower or first heaven, also called the earthly or natural heaven. These heavens can be pictured as levels one above the other or as distinct regions one within the other. (See Secrets of Heaven 9594; Heaven and Hell 29-40; Divine Love and Wisdom 202.) The three hells, which are an inverted and distorted mirror image of the three heavens, are the deepest hell opposite to the third heaven, the middle hell opposite to the second heaven, and the highest hell opposite to the first heaven (Heaven and Hell 542; Divine Love and Wisdom 275). For diagrams illustrating these relationships, see Woofenden and Rose 2008, 38; Lang 2000, 13, 21. [LSW]
3. The term "church" in Swedenborg's usage does not always denote a group of Christians (though it may do so) but very often refers instead to one of five major phases he assigns to the world's spiritual history. In general he calls the first phase the earliest church (from the creation story to the time of the Flood); the second the early, or ancient, church (from the Flood to the time of Moses, but with a second phase called the Hebrew church starting at the time of Eber); the third the Israelite or Jewish church (from Moses to the time of Christ); the fourth the Christian church (the Christian era up to 1757); and the fifth a new church represented by the New Jerusalem in Revelation 21 and 22 and seen as beginning in Swedenborg's own time and covering the rest of human spiritual history. In addition to the reference to further discussion that Swedenborg himself provides at the end of this section (that is, Last Judgment 46, which itself contains further references to the voluminous material on these churches in Secrets of Heaven), see the following: New Jerusalem 246-248; Divine Providence 328; True Christianity 760, 786; Revelation Explained (= Swedenborg 1994-1997a) 948:3; and Heaven and Hell 115 327 (which contain brief overviews). Three particularly useful passages in Secrets of Heaven are 1850, 10248:7, and 10355. See also notes 1 and 8 in Last Judgment 46. For an early use of the word church to refer to the Israelites, see Acts 7:38. [GFD, LHC, LSW]
4. "Inflow" is a one-way flow from one level or entity into another, having a direct effect on the lower or secondary level or entity (see note 5 in Last Judgment 9). Here Swedenborg mentions two distinct types of inflow: indirect inflow and direct inflow. Direct inflow proceeds from the Lord by an internal route into the souls of angels, spirits, and people on earth, and from there into the rest of their being. Indirect inflow proceeds from God through the various levels of the spiritual world (see note 2 in New Jerusalem 4). From there it influences angels, spirits, and people on earth in a more external way, through their spiritual and social environments, and for people on earth through their physical environment as well. In this case, the inflow is presumably a flow of goodness as spiritual heat and truth as spiritual light. For more on direct and indirect inflow, see New Jerusalem 23[8]; Secrets of Heaven 6058, 6063:2, 6472, 9682-9683; Heaven and Hell 296-297. For more on inflow in general, see New Jerusalem 277-278. [LSW]
5. The two kingdoms, or realms, of heaven mentioned here are the heavenly kingdom and the spiritual kingdom. These are occasionally identified with the heavenly and spiritual heavens outlined in note 2 in New Jerusalem 4 (as in True Christianity 195, 212), but are more commonly presented as distinct regions of heaven that stand side by side, as opposed to the three heavens, which are presented as horizontal levels "stacked" one on another. In general, the angels occupying the heavenly kingdom are motivated by love for the Lord, while the angels occupying the spiritual kingdom are motivated by love for the neighbor. For more on the two kingdoms of heaven, see Secrets of Heaven 3887-3889; Heaven and Hell 20-28, 95. [LSW]
4. We should realize that this new heaven is different from the ancient heaven that existed before the Lord’s coming. However, these two heavens are arranged so that, together, they form one heaven. The new heaven is different from the ancient heaven because people in the ancient religious era looked at things only from a perspective of love and kindness. They had never heard of any dogma of faith alone. That is why the ancient heaven forms a higher level and the new heaven forms a level below it.
Heaven is arranged in levels, one above the other. The angels in the highest level are called “heavenly angels.” Most of them are from the very earliest religious era. They are called heavenly angels because of their heavenly love, which is love for the Lord. The angels in the level below them are called “spiritual angels.” Most of them are from the ancient religious era. They are called spiritual angels because of their spiritual love, which is kindness toward other people. Below them are angels who do good things from faith — ones who had lived by their faith, which means they lived according to their religious philosophy. “Living” means intending and doing.
All these heavens work together through the Lord’s direct and indirect influence.
4. It must further be appreciated that this new heaven is distinct from the ancient heavens, which existed before the Lord's coming. Still the former ones fall into such a pattern with this that taken together they make up a single heaven. The reason why this new heaven is distinct from the ancient heavens is that teaching in the ancient churches was about nothing but love and charity, and at that time they knew nothing of teaching about faith separated from love. This too is why the ancient heavens make up the upper levels, but the new heaven a level beneath them. For the heavens are on different levels, one above the other.
The highest levels contain those called celestial angels, most of whom are from the Most Ancient church. Those in them are called celestial angels from celestial love, which is love directed to the Lord. The levels below them contain those called spiritual angels, most of whom are from the Ancient church. Those in them are called spiritual angels from spiritual love, which is charity directed towards the neighbour. Below them are the angels who possess the good of faith; these are those who have lived lives of faith. Living a life of faith means living in accordance with the teaching of one's church, and living means willing and doing. Still all these heavens make one through the direct and indirect inflow from the Lord.
4. Again, as regards this New Heaven, it is to be observed, that it is distinct from the Ancient Heavens, that is, from those, which were before the Lord's coming; but that these are still so arranged with the former as to constitute together one heaven. This New Heaven is distinct from the Ancient Heavens, for the reason, that in the Ancient Churches there was no other doctrine than the doctrine of love and charity, and that then they were unacquainted with any doctrine of faith alone. This is also the reason, that the Ancient Heavens constitute higher expanses, but the New Heaven an expanse beneath them; for the heavens are expanses, one above another. In the highest expanses are those who are called celestial angels, most of whom are from the Most Ancient Church: those who are there are called celestial angels from celestial love, which is love to the Lord. In the expanses beneath them are those who are called spiritual angels, most of whom are from the Ancient Church: those who are there are called spiritual angels from spiritual love, which is charity towards the neighbour. Below these are the angels who are in the good of faith: they are those who have lived a life of faith: to live a life of faith, is to live according to the doctrine of one's Church; and living means willing and doing. Still, all these heavens make one, through mediate and immediate influx from the Lord. But a fuller idea of these heavens may be had from what has been shewn in the work on Heaven and Hell, and particularly in the chapter concerning the two Kingdoms into which the heavens are in general divided, Heaven and Hell 20-28; and in the chapter concerning the three heavens, Heaven and Hell 29-40: concerning mediate and immediate influx, in the extracts from the Heavenly Arcana, after Arcana Coelestia 603; and concerning the Most Ancient and Ancient Churches, in the small work on The Last Judgment and the Destruction of Babylon, The Last Judgment 46.
4. Moreover, with respect to this New Heaven, it is to be known, that it is distinct from the ancient heavens which were formed before the coming of the Lord; but still they together with this are so arranged that they form one heaven. The reason why this New Heaven is distinct from the ancient heavens, is because in the ancient churches there was no other doctrine than the doctrine of love and charity; and then they did not know of any doctrine of faith separated from love and charity. Hence also it is that the ancient heavens constitute higher expanses, while the New Heaven constitutes an expanse beneath them; for the heavens are expanses one above another. In the highest expanse those dwell who are called celestial angels, many of whom were of the Most Ancient Church; they who are there are called celestial angels from celestial love, which is love to the Lord. In the expanse beneath them are those who are called spiritual angels, most of whom were of the Ancient Church; they are called spiritual angels from spiritual love, which is charity towards the neighbor. Below these are the angels who are in the good of faith; these are they who have lived the life of faith. To live the life of faith, is to live according to the doctrine of their church; and to live is to will and to do. All these heavens, however, form a one, by mediate and immediate influx from the Lord. But a more full idea of these heavens may be obtained from what is said of them in the work on Heaven and Hell, and particularly in the article which treats of the Two Kingdoms into which the heavens in general are distinguished (n. 20-28); and in the article concerning the Three Heavens (n. 29-40); concerning mediate and immediate influx, in the extracts from Arcana Coelestia, after (n. 603); and concerning the Most Ancient and Ancient Churches in the small work on The Last Judgment and Babylon Destroyed (n. 46).
4. Porro quod novum hoc caelum attinet, sciendum est quod id distinctum sit a caelis antiquis, qui nempe fuerunt ante adventum Domini; sed usque illi cum hoc ita ordinati sunt ut unum caelum simul constituant. Quod hoc novum caelum distinctum sit a caelis antiquis, est causa, quia in antiquis ecclesiis non alia doctrina fuit quam doctrina amoris et charitatis, et tunc non sciverunt de aliqua doctrina fidei separatae: inde quoque est quod antiqui caeli constituant expansa superiora, novum autem caelum expansum infra illos; nam caeli sunt expansa unum supra alterum. In supremis expansis sunt qui angeli caelestes vocantur, quorum plerique sunt ex Antiquissima Ecclesia illi qui ibi, angeli caelestes vocantur, ex amore caelesti, qui est amor in Dominum: in expansis sub illis sunt qui angeli spirituales dicuntur, quorum plerique sunt ex Antiqua Ecclesia; illi qui ibi, angeli spirituales dicuntur, ex amore spirituali, qui est charitas erga proximum: sub his sunt angeli qui in bono fidei sunt, qui sunt qui vitam fidei vixerunt; vitam fidei vivere, est secundum doctrinam suae ecclesiae; at vivere est velle et facere. At usque omnes illi caeli unum faciunt per influxum mediatum et immediatum a Domino. (Sed plenior idea de his caelis haberi potest ex illis quae in opere De Caelo et Inferno ostensa sunt, et ibi in articulo de duobus Regnis in quae Caeli in genere distincti sunt, De Caelo et Inferno 20-28, et in articulo de tribus Caelis, De Caelo et Inferno 29-40; de Influxu mediato et immediato, in Collectis ex Arcanis Caelestibus, post Arcana Coelestia 603: et de Ecclesiis Antiquissima et Antiqua, in opusculo De Ultimo Judicio et Babylonia destructa, De Ultimo Judicio 46.)