64.在灵界，神性全在以一种天使和灵人呈现给彼此的奇妙方式来加以说明。由于灵界没有空间，只有空间的表象，故天使或灵人能在一瞬间呈现给别人，只要他具有相似的爱之情感和相似的想法。因为正是这两个因素制造了空间的表象。那里的临在具有这种性质对我来说是显而易见的，因为我能在那里看到非洲人和印度人就在旁边，尽管他们在世上相距数千英里。事实上，我能与那些居住在这太阳系星球上的人在一起，甚至与那些来自其它星系星球上的人在一起。由于这种临在不在空间中，只在空间的表象中，所以我得以与众使徒，已逝的教皇和君王，当代教会的创始者，如路德、加尔文、梅兰希顿，以及其它遥远地区的人交谈。既然连天使和灵人都有这种临在的能力，那么无限的神性临在存在于整个宇宙中又有什么限制呢？
天使和灵人具有这种临在的能力，其原因在于，一切爱的情感和一切理解力的思维都是非空间的，却存在于空间中，是非时间的，却存在于时间中。谁都能思想印度群岛上的某个兄弟、亲戚或朋友，觉得仿佛与他同在。同样，他能通过回想他们而被他们的爱所感动。这些事都是人类的经验，能在某种程度上说明神性全在。人的思维也是这样，无论是谁，只要他回想起在各地旅行时所看到的一切，就仿佛再次回到那里。甚至肉体视觉也模仿了这种临在，若非凭借居间的参照物，它也不会注意距离，是这种参照物提供了测量的尺度。事实上，若居间物体没有揭示太阳距离如此遥远的事实，这太阳本身就会近在眼前，甚至仿佛就在眼睛里。光学作家在自己的着作中已指出，这是事实。这种临在的感觉既属于人的理解力视觉，也属于人的肉体视觉。因为是他的灵透过他的眼睛在看。但动物不是这种情形，因为动物没有属灵的视觉。所有这些事实有助于证实，神自其秩序的初至其秩序的末都是全在的。前几节（61，62节）还说明，祂在地狱也是全在的。
64. 在心靈世界中, 天人和靈以令人驚奇的方式彼此呈現, 可以來說明神性的全在。因為在心靈世界並無(物質的)空間, 那裡只有表象的空間, 假如某天人或靈的意念與思维與另一位天人或靈進入到相同的狀態, 就可以瞬間呈現在另一位天人或靈面前, 因為意念與思维創造了表象的空間。
在心靈世界中, 所有人(或靈)都以此方式呈現。在靈界, 我能看到非洲人和印度人在我附近, 儘管我們在地上的距離相隔數千里, 這樣的事實讓我對此體會深刻。事實上, 我還能明顯地呈現於這個星系的其它星球之人面前, 甚至其它星系的星球之人面前。
通過這種在表象空間(而非物質空間)呈現的方式, 我曾與眾使徒, 還有已逝的教皇,帝王國君們交談過, 還與路德,加爾文,墨靈頓等當時的教會創建者們, 還與不同宗教人士交談。倘若天人和靈尚且如此的顯現方式, 無限的神性顯現無疑存在于全宇宙了。
天人和靈能以這樣的方式來顯現, 其原因是:一切愛的感受和產生的思維都獨立於空間之外而在空間之中, 獨立於時間之外而在時間之內。我們每個人都可以想起在印度群島上的某個兄弟,親戚或朋友, 當注意力集中于這些人時, 仿佛他們顯現在我們眼前。我們還能憑著記憶來感受如何地愛他們。我們所知的這些現象, 從某種程度上能幫助我們認知神性的全在。
神性的全在也能用人的思想來認知一些。當我們回想起旅遊時在這裡那裡所見的事物, 仿佛我們又置身於那些地方。
甚至我們身體的視力也能模仿這種顯現。除非通過中間的參照物來作為測量的參考, 我們察覺不到某個物體的距離。實際上, 如果不是太陽與我們之間的物體表明太陽離我們非常遙遠, 其實太陽看起來就像離我們很近,甚至就在我們眼前。關於這些, 鑽研光學方面的人士已經記錄在他們的書本之中。
我們的思想有身體那樣的視覺,也能以這樣的方式顯現, 其原因在於我們的靈通過我們心靈的眼睛去看。然而, 動物們就沒有類似的心靈層面的顯現, 因為它們沒有心靈的視覺。
自始至終在祂的定規中, 上帝都是全在, 以上所有這些內容都支持這一點。祂也全在於地獄之中, 在61-62節中有所說明。
64. The divine omnipresence can be illustrated by the amazing way angels and spirits become present to each other in the spiritual world. Because there is no [physical] space in that world - there is only apparent space - an angel or a spirit can be visibly present with another in a moment, provided she or he comes into the same state of love and thought [as that other], since love and thought create the appearance of space.
All who are in the spiritual world have this way of becoming present. This became clear to me from the fact that I was able to see people from Africa and India nearby in that world, although we were many thousands of miles apart on earth. In fact, I was able to become visibly present with people on planets in this solar system and even with people on planets in other solar systems beyond this one.
Through this method of being present not in a place but in the appearance of a place, I have spoken with apostles, and with deceased popes, emperors, and monarchs; with Luther, Calvin, and Melanchthon, the founders of the modern-day church; and with others from distant regions. If angels and spirits have such a method of being present, surely an infinite divine presence exists throughout the universe.
The reason angels and spirits have this method of being present is that every feeling of love and every resulting thought in the intellect is in space independently of space and in time independently of time. Any one of us can think about a sibling, a relative, or a friend who is in the Indies, and then focus on those people as if they were present with us. We can also feel love for them on the basis of our memories. These phenomena, which are known to us, illustrate the divine omnipresence to some extent.
The divine omnipresence can also be illustrated by human thoughts. When we call to mind things we saw at this or that place while traveling, it is as if we are present in those places again.
Indeed, our physical eyesight emulates this presence. It is unaware of an objects distance except through things in between that provide a means of measuring. In fact, the sun itself would seem to be near to or even in our eye if things between us and the sun did not indicate that it is very far distant. People who have written on optics have recorded this phenomenon in their books.
The reason why our minds as well as our bodies have vision that can be present in this way is that our spirit sees through our spiritual eyes. Animals do not have a similar mental presence, however, since they have no spiritual sight.
From all this it stands to reason that God is omnipresent in his design from beginning to end. That he is also omnipresent in hell was shown in the point before this one [61-62].
64. A remarkable illustration of the Divine omnipresence is the way angels and spirits become present in the spiritual world. Since that world has no space, but only the appearance of space, an angel or a spirit can in an instant present himself to another, so long as he assumes a similar affection of love and so thinks alike; for it is these two factors which control the appearance of space. It was plain to me that presence there is of this nature from the fact that I could see Africans and Indians there in close proximity, despite the miles that separate them on earth. Indeed I was able to be in company with those who inhabit the planets of this solar system, and even with those from planets in other systems outside that of our sun. This presence, which depends not on position but an appearance of position, has allowed me to speak with Apostles, with dead Popes, Emperors and Kings, with the founders of the present church, Luther, Calvin and Melanchthon, as well as others from remote areas. When angels and spirits have such powers of being present, is there anything the Divine presence in the universe cannot do, seeing it is infinite?
[2] The reason angels and spirits have such powers of being present is that every affection of love and so every thought of the understanding is non-spatially in space and non-temporally in time. Anyone can think about a brother, relation or friend who is in the Indies and feel as if he were present with him. Likewise he can by calling them to mind feel the emotion of love for them. These matters which lie within the range of human experience can afford some sort of illustration of the Divine omnipresence. So too can human thoughts which allow us, by recalling to our memory what we saw in various places on a journey, to feel as if we were actually present in them. Even bodily sight imitates this kind of presence, taking no note of distance except by means of intervening objects, which provide a scale for measurement. The sun itself would appear close to the eye, if not actually within the eye, if there were nothing in between to show how distant it is, an observation made by writers on optics in their treatises. The sight of the understanding as well as that of the body allows a person to have this feeling of presence, because his spirit sees through his eyes. But no animal has this, because animals do not have any spiritual sight. All these facts serve to establish that God is present everywhere from first to last in His order. The previous section showed that He is present also everywhere in hell.
64. The Divine omnipresence may be illustrated by the wonderful way in which angels and spirits become present to each other in the spiritual world. Because there is no space in that world, but only an appearance of space, an angel or spirit may instantly become present with another whenever he comes into a like affection and consequent thought; for it is these two that cause the appearance of space. That such is the nature of presence with all there, has been made evident to me by having seen Africans and Asiatics there near together, although on the earth they are so many miles apart; and that I could even become present with those on the planets of our solar system, and also with those on planets belonging to other systems. Owing to this presence, not in space but in appearance of space, I have spoken with apostles, with departed popes, with emperors and kings, with the modern reformers of the church-Luther, Calvin, Melancthon, -and with others from widely separated countries. Such being the presence of angels and spirits, what limit is there to the Divine presence, which is infinite, in the universe? Angels and spirits are thus present, because every affection of love and every consequent thought of the understanding is in space without space, and in time without time. For anyone can think of a brother, relative, or friend who is in the Indies, and then have him as if present; in like manner he may, by remembrance, be moved by their love. From these facts, as they are known to man, the Divine omnipresence may in some measure be made clear; so, too, from human thought-as when anyone calls to mind what he has seen while traveling in various places, it is just as if he were present in those places again. Even bodily vision emulates this same kind of presence; it notices distance only by means of intermediate things, by which, as it were, the distance is measured. The sun itself would be near the eye, even as if in the eye, if intermediate objects did not reveal the fact of its being so distant. That this is so, optical writers have noted in their writings. This kind of presence pertains both to man's intellectual sight and to his bodily sight, because what sees is his spirit looking through his eyes; but such is not the case with any animal, because animals have no spiritual sight. All this enables us to see that God is omnipresent from the firsts to the lasts of His order. That He is also omnipresent in hell has been shown in a former section.
64. The Divine omnipresence may be illustrated by the wonderful presence of angels and spirits in the spiritual world. Because there is no space but only the appearance of space in that world, an angel or spirit is able to appear in the presence of another in a moment, provided they enter into a similar affection of love, 1 and corresponding thought, for these two cause the appearance of space. That such is the nature of presence with all in the spiritual world was made plain to me from the fact that I could see Africans and Indians together there although they are so many miles apart on the earth. Indeed I could appear present to inhabitants of the planets in our solar system as well as to inhabitants of planets in other systems beyond ours. By virtue of this, not local, but apparently local, presence, I have conversed with apostles, departed popes, emperors, and kings; with the founders of the church of today - Luther, 2 Calvin, 3 and Melanchthon 4 - and with others from distant countries. Such then being the nature of presence with angels and spirits, what must be the nature of the Divine presence, which is infinite, throughout the universe?
Presence with angels and spirits is of this nature because every affection of love, and consequently every thought of the understanding is in space without space, and in time without time. For every one can think of a brother, relative, or friend in the Indies and have him then, as if were, present with him. Similarly he can feel affection for his friends by calling them to remembrance. By these examples which are familiar to every one the Divine omnipresence may in some measure be illustrated. The thoughts of men furnish other examples; for when any one recalls to memory what he has seen on his travels in various places, he, as it were, re-visits them. Indeed physical sight acts in a somewhat similar manner. It does not notice distance except by means of intermediate objects, which serve as a measure. The sun itself would be close to the eye, would in fact appear to be in it, unless intervening objects indicated its remoteness, as writers on optics point out in their books. Presence of this nature pertains both to the intellectual and to the physical sight of man, because his spirit sees by means of his eyes; but this is not so with animals, for they have no spiritual sight. From these considerations it is evident that God is omnipresent from first things to last of His order: that He is also omnipresent in hell was shown in the preceding article.
Footnotes:
1. ...into a similar affection of love... in similem affectionem amoris. In general, by affectio is meant the relation or disposition toward a thing produced in a person by some influence (Lewis and Short). In Apocalypse Explained 1175 it is stated: "By affection is meant the same as love but love is as the fountain and affections are as the streams that how from it, thus also they are its continuations." In Divine Providence 194 affections are called loves, "... the life's love produces from itself subordinate loves called affections." In The Doctrine of Charity 8, we have "a spiritual love or affection," and "a... natural love or affection," and in The Doctrine of Charity 152: "His life and his soul become a love of use, or an affection of use."
2. Luther, Martin, A.D. 1483-1646, the leader of the Protestant Reformation in Germany, was born at Eisleben, Saxony. He was a student at Erfurt in law and divinity, and was ordained priest in A.D. 1507. He left Erfurt for a chair in the university of Wittenberg, where his preaching attracted great attention. Here he made his first public protest against the Romish Church by condemning the sale of indulgences. The Lutheran Church dates its origin from the year A.D. 1520 when Luther was expelled from the Romish Church. It assumed a more definite shape on the publication in A.D. 1530 of the Augsburg Confession. This was drawn up by Melanchthon and Luther as the principal standard of the Church. The final establishment of the Lutheran Church was made possible by the friendly offices of Maurice, Elector of Saxony.
3. Calvin, John, A.D. 1509-1564, was called by Melanchthon "The theologian of the sixteenth century." He studied law as well as theology, became a Protestant and induced the authorities of Geneva to renounce Popery. The friend of John Knox, he exercised a powerful influence on Scottish Protestantism. His views may be summarized thus: particular election; particular redemption; moral inability in a fallen state; free grace; and ultimate salvation for the elect, notwithstanding many failings and aberrations on the part of the believer. In its leading features his theology is that of Augustine.
4. Melanchthon, the foremost scholar among the early Protestants, A.D. 1497-1560. He met Luther at Wittenberg where he was professor of Greek. He exercised a powerful influence over Luther, and was mainly responsible for drawing up the Augsburg Confession. On Luther's death he became the leader of the Lutherans.
64. Omnipraesentia Divina illustrari potest per mirabilem praesentiam Angelorum et Spirituum in Mundo Spirituali; in hoc Mundo quia non est spatium, sed modo apparentia spatii, potest angelus seu spiritus momento praesens sisti alteri, modo in similem affectionem amoris et inde cogitationem veniat, nam haec duo faciunt apparentiam spatii; quod talis praesentia omnium ibi sit, patuit mihi ex eo, quod videre potuerim Africanos et Indos ibi in propinquo, tametsi tot milliaribus 1 distant in Tellure; imo quod potuerim praesens sisti illis qui in Planetis hujus Mundi sunt, et quoque illis, qui in Planetis in aliis Mundis extra Solarem hunc sunt: propter talem praesentiam non loci sed apparentiae loci, loquutus sum cum Apostolis, cumque defunctis Papis, Imperatoribus et Regibus, cum Ecclesiae hodiernae instauratoribus, Luthero, Calvino, et Melanchtone, cumque aliis ex dissitis regionibus; quando talis praesentia Angelis et Spiritibus est, quid non praesentia Divina in universo, quae infinita est.
[2] Causa quod Angelis et spiritibus talis praesentia sit, est causa, quia omnis affectio amoris et inde cogitatio intellectus est in spatio absque spatio, et in tempore absque tempore, potest enim quis cogitare de fratre, affini aut amico, qui in Indiis est, et tunc habere illum sicut praesentem apud se; similiter potest affici illorum amore ex recordatione. Per haec, quia cognita homini, potest Omnipraesentia Divina quodammodo illustrari; tum etiam per cogitationes humanas, quod cum aliquis in memoriam revocat quae in peregrinatione vidit in variis locis, quod sit in illis tanquam praesentibus. Imo visus corporis aemulatur eandem illam praesentiam; ille distantiam 2 non animadvertit, nisi quam per intermedia, quae sicut mensurant; ipse Sol prope oculum, imo sicut in oculo foret, nisi intermedia detegerent quod tam distans sit; quod ita sit, Scriptores optices in Libris suis etiam observarunt. Talis praesentia est utrique visui tam intellectuali quam corporeo hominis, quia spiritus ejus videt per oculos ejus, at similis non est ulli bestiae, quia illis non est aliquis visus spiritualis. Ex his constare potest, quod Deus Omnipraesens sit a Primis ad Ultima sui Ordinis; quod etiam sit Omnipraesens in Inferno, in priori Articulo ostensum est.
Footnotes: