719. 第5节 主与配领圣餐者同在, 并向他们敞开天堂, 祂也和不配领者同在, 但没有向他们敞开天堂。 结果, 正如洗礼就是被引入教会, 所以圣餐就是被引入天堂
接下来的这两节将说明, 哪些人配领圣餐, 哪些人不配领。 因为确定了这一点, 另一点就能通过这反面被认识到。 无论配领者还是不配领者, 主都会与他们同在, 因为祂全在于天堂和地狱, 也全在于尘世, 从而既与恶人同在, 也与善人同在。 但与善人, 即重生者同在时, 祂的临在既是普遍的, 也是个体的, 因为主在他们里面, 他们也在主里面, 主在的地方就是天堂。 此外, 天堂构成主的身体, 因此在祂身体里必同时在天堂里。
但对于不配领圣餐者, 主的临在是普遍的, 而非个体的, 或换句话说, 祂的临在是外在的, 而非内在的。 祂的普遍或外在的临在, 能使人象人一样活着, 享有凭觉知认识, 理解, 理性说话的能力。 因为人类是为天堂而生的, 因此是属灵的, 不象动物, 仅仅是属世的。 对于觉知认识, 理解, 从而理性谈论的一切, 他还享有意愿与行出的能力。 但若意愿拒绝觉知的真正理性建议 (它们内在都是属灵的), 那么人就会变得外在。
因此, 对于仅仅知道真与善者, 主的临在是普遍或外在的, 而对于也意愿和行出真与善者, 主的临在既是普遍的, 也是个体的, 或既是内在的, 也是外在的。 仅知道并谈论真与善者, 好比有灯没有油的愚蠢童女; 不仅知道与谈论真与善, 还意愿与行出者, 就是被邀请坐席的聪明童女, 而前者则站在门外敲门, 但没有被邀请进入 (马太福音25:1-12)。 从所有这些可以看出, 主与配领圣餐者同在, 并向他们敞开天堂, 祂也和不配领者同在, 但没有向他们敞开天堂。
719. The Lord Is Present and Opens Heaven to Those Who Approach the Holy Supper Worthily; He Is Also Present with Those Who Approach It Unworthily, but He Does Not Open Heaven to Them. Therefore As Baptism Brings Us into the Church, So the Holy Supper Brings Us into Heaven
What it is to approach the Holy Supper worthily and what it is to approach it unworthily will be covered under the two headings following this one, since the approach that we should have to the Holy Supper will make it easier to recognize the approach that is its opposite [722-724, 725-727].
The reason why the Lord is present with both the worthy and the unworthy is that he is omnipresent in heaven and in hell and also in the world; therefore he is equally present with the evil and the good. With the good (the regenerated), though, he is present both generally and personally. The Lord is in them and they are in the Lord; and where the Lord is, there heaven is as well. In fact, heaven constitutes the body of the Lord; therefore being in his body is the same as being in heaven.
[2] The presence of the Lord with those who approach the Holy Supper unworthily, on the other hand, is general but not personal. To put it another way, it is an external presence but not an internal presence. The Lord's general or external presence allows us to live as human beings and enjoy the capacity to know, to understand, and to speak from our intellect in a rational way. (Since we are born for heaven and are therefore born to be spiritual, we are not like animals, which are merely earthly.) We also enjoy the capacity to will and do the things that our intellect is able to know, understand, and articulate in a rational way. If our will refuses to go along with the truly rational insights in our intellect, which are also intrinsically spiritual, we become an external person.
The Lord's presence with people who go no further than understanding what is true and good is general and external in nature; but his presence with people who go further and actually will and do what is true and good is both general and personal, or both internal and external.
[3] People who go no further than understanding and saying things that are true and good are like the foolish young women who had lamps but no oil. People who not only understand and say things that are true and good but also will them and do them are like the prudent young women, who were let in to attend the wedding while the others stood at the door and knocked but were not allowed in (Matthew 25:1-12).
These statements show, then, that the Lord is present and opens heaven to those who approach the Holy Supper worthily, and that he is also present with those who approach it unworthily, but he does not open heaven to them.
719. V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present to those who approach it unworthily, but He does not open heaven to them. Consequently just as baptism is being introduced to the church, so the Holy Supper is being introduced to heaven.
The two following sections deal with the question of who are worthy to approach the Holy Supper, as well as with those who are unworthy. For a single affirmative statement allows the opposite negative to be known. The Lord is present both with the worthy and the unworthy, because He is omnipresent in heaven and in hell, and also in the world, and so with the wicked as well as with the good. But in the case of the good, that is, the regenerate, He is present both at the universal and the particular level, for the Lord is in them and they are in the Lord, and where the Lord is, there is heaven. Heaven also makes up the Lord's body, so being in His body implies being at the same time in heaven.
[2] But in the case of those who approach the Holy Supper unworthily the Lord's presence is universal, but not particular; or to put it another way, His presence is external, but not at the same time internal. His universal or external presence enables a human being to be human, and to be blessed with the capability of knowing, understanding and speaking rationally as the result of understanding. For human beings are destined by birth for heaven, and are therefore spiritual, not, like animals, only natural. They are blessed with the capability of willing and doing what the understanding can know, understand and so talk about rationally. But if the will shies away from the truly rational suggestions of the understanding, which are inwardly spiritual ones, then a person becomes external. In the case of those, therefore, who only understand what is true and good, the Lord's presence is universal or external. But in the case of those who also will and do what is true and good, the Lord's presence is both universal and particular, or both internal and external.
[3] Those who only understand and talk about what is true and good can be compared to the foolish virgins, who had lamps but no oil. Those who not only understand and talk about what is true and good, but also will and do them, are the wise virgins who were invited in to the wedding; but the others are those who stood outside knocking, but were not invited in (Matthew 25:1-12). These statements will establish that the Lord is present and opens heaven to those who worthily approach the Holy Supper, and is also present with those who do so unworthily, but in their case He does not open heaven.
719. V. THE LORD IS PRESENT AND OPENS HEAVEN TO THOSE WHO APPROACH THE HOLY SUPPER WORTHILY, AND IS ALSO PRESENT WITH THOSE WHO APPROACH UNWORTHILY, BUT TO THEM HE DOES NOT OPEN HEAVEN; CONSEQUENTLY, AS BAPTISM IS INTRODUCTION INTO THE CHURCH SO IS THE HOLY SUPPER INTRODUCTION INTO HEAVEN.
The two following sections explain who those are that come to the holy supper worthily, and also who those are that approach it unworthily; for the one point being established, the other is known from being the opposite. With both the worthy and the unworthy the Lord is present, because He is omnipresent both in heaven and in hell, and also in the world, consequently with the evil as well as with the good. But with the good, that is, with the regenerate, He is present both universally and individually; for the Lord is in them and they are in Him, and where He is there is heaven. Moreover, heaven constitutes the body of the Lord; consequently to be in His body is also to be in heaven.
[2] But the Lord's presence with those who come to the holy supper unworthily is His universal and not His individual presence, or what is the same, His external and not also His internal presence. His universal or external presence is what causes a man to live as a man, to enjoy the ability to know, to understand, and to speak rationally from the understanding; for man is born for heaven, and is therefore not merely natural, like a beast, but also spiritual. He also enjoys the ability to will and to do the things that from his understanding he is able to know about, to understand, and thereby rationally speak about. But if the will rejects the truly rational things of the understanding, which are also intrinsically spiritual, the man becomes external.
[3] Consequently with those who only understand what is true, and good, the Lord's presence is universal or external, while with those who also will and do what is true and good, the Lord's presence is both universal and individual, or both internal and external. Those who merely understand and talk about what is true and good are like the foolish virgins who had lamps but no oil; while those who not only understand and talk about what is true and good, but also will and do it, are the wise virgins who were admitted to the wedding while the former stood at the door and knocked, but were not admitted (Matthew 25:1-12). From all this it can be seen that the Lord is present and opens heaven to those who come to the holy supper worthily; and that He is also present with those who come to it unworthily, but to them He does not open heaven.
719. V. THE LORD IS PRESENT AND OPENS HEAVEN TO THOSE WHO WORTHILY APPROACH THE HOLY SUPPER; AND HE IS ALSO PRESENT WITH THOSE WHO APPROACH IT UNWORTHILY, BUT DOES NOT OPEN HEAVEN TO THEM; CONSEQUENTLY, AS BAPTISM IS AN INTRODUCTION INTO THE CHURCH, SO THE HOLY SUPPER IS AN INTRODUCTION INTO HEAVEN.
Who they are that worthily approach the Holy Supper is shown in the two following articles, and at the same time, by contrast, those that approach it unworthily. The Lord is present with both the worthy and the unworthy, because He is omnipresent both in heaven and in hell, and also in the world, thus with the evil as well as with the good. But with the good, that is, the regenerate, He is present both as to universals and as to particulars; for the Lord is in them, and they in the Lord; and where He is, there is heaven. Heaven also constitutes the Lord's body; therefore to be in His body, is to be at the same time in heaven.
[2] The Lord's presence, however, with those who approach unworthily is His universal but not His particular presence; or, what is the same, it is an external but not an internal presence. The Lord's universal or external presence causes man to live as man, and to enjoy the faculty of knowing, understanding, and speaking rationally from the understanding. For man is born for heaven, and is, therefore, also spiritual; and not like a beast, merely natural. He also enjoys the faculty of willing and doing whatever his understanding can know, understand, and consequently can rationally express. But if the will refuses to countenance the truly rational things of the understanding, and these are also intrinsically spiritual, the man then becomes external.
[3] With those, therefore, who only understand what is true and good, the Lord's presence is universal and external; but with those who also will and do what is true and good, it is both universal and particular, that is, both internal and external. Those who only understand and talk about the true and the good, are like the foolish virgins, who had lamps but not oil; whereas those who not only understand and talk about the true and the good, but also will and do them, are the wise virgins who were admitted into the wedding, while the others stood without and knocked, but were not admitted, Matthew 25:1-12. From this it is evident that the Lord is present and opens heaven to those who worthily approach the Holy Supper; and that He is also present with those who approach it unworthily, but does not open heaven to them.
719. Quod Dominus praesens sit, et aperiat Coelum illis, qui ad Sanctam Coenam digne accedunt, et quod etiam praesens sit apud illos qui indigne, sed quod his non aperiat Coelum: consequenter quod sicut Baptismus est introductio in Ecclesiam, ita Sancta Coena sit introductio in Coelum.
Quinam sunt, qui ad Sanctam Coenam digne accedunt, agitur in duobus subsequentibus Articulis, et simul tunc de illis qui indigne; nam ex uno quod affirmatur, cognoscitur alterum ex oppositione. Quod Dominus tam apud dignos, quam apud indignos praesens sit, est quia est Omnipraesens, tam in Coelo quam in Inferno, et quoque in Mundo, proinde apud malos aeque ac apud bonos; sed apud bonos, hoc est, regeneratos, est universaliter et singulariter praesens, est enim Dominus in illis et illi in Domino, et ubi Dominus ibi Coelum; Coelum etiam facit Corpus Domini, quare in Corpore Ipsius esse, est simul in Coelo.
[2] Sed praesentia Domini apud illos qui indigne accedunt, est praesentia Ipsius universalis, non autem singularis, seu quod idem, est praesentia externa, non simul interna; et praesentia Ipsius universalis seu externa facit, ut homo vivat homo, et gaudeat facultate sciendi, intelligendi, et ex intellectu rationaliter loquendi, est enim homo natus ad Coelum, et ideo etiam spiritualis, non autem, sicut bestia, solum naturalis; gaudet etiam facultate volendi et faciendi illa, quae intellectus potest scire, intelligere, et inde rationaliter loqui; sed si Voluntas renuit ad Intellectus vere rationalia, quae etiam intrinsecus spiritualia sunt, tunc homo fit Externus, quare apud illos, qui solum intelligunt quid verum et bonum, est praesentia Domini universalis seu externa; at apud illos qui etiam volunt et faciunt verum et bonum, est praesentia Domini et universalis et singularis, seu et interna et externa.
[3] Illi qui solum intelligunt et loquuntur vera et bona, comparative sunt Virgines stultae, quae habebant lampades sed non oleum; at qui non modo intelligunt et loquuntur vera et bona, sed etiam volunt et faciunt illa, sunt Virgines prudentes, quae intromissae sunt in nuptias, at priores foris steterunt et pulsarunt, sed non intromissae, Matthaeus 25:1-12. Ex his constat, quod Dominus praesens sit, et aperiat Coelum illis, qui ad Sanctam Coenam digne accedunt, et quod etiam praesens sit apud illos, qui indigne, sed quod apud hos non aperiat Coelum.