151# “这些事是神之子说的”表示神性人身方面的主，教会的那本质或构成要素就来自这神性人身。这从“神之子”的含义清楚可知，“神之子”是指神性人身和神性真理方面的主，因为神性真理从祂发出(参看AE63节)。它也指教会的那本质或构成要素，即内在或属灵人的打开，以及它与外在的结合，都来自祂，因为属于人的教会的一切都来自主的神性人身。事实上，构成教会的爱和信的一切都从主的神性人身发出，不是直接从神性本身发出；凡直接从祂的神性本身发出的，都不会进入人的任何思维和情感，因而不会进入信和爱，因为它远在它们之上。这一点从以下事实可以看出来：人不能脱离人的形式去思想神性本身，除非他可以说思想最细微部分的自然界。没有指向某个具体形式的思维会向各个方向扩散，如此扩散的东西会消失。我从来世那些来自基督教界，只思想父，不思想主的人身上特别得以知道这一点，他们视最细微部分的自然界为他们的神，最终背离对神的一切观念，因而背离对天堂和教会的一切事物的观念和信仰。
那些以人的形式思想神的人则不然；这些人都有其指向神性的观念，他们的思维也不像前者的思维那样向各个方向游离。由于在人形式下的神性是主的神性人身，所以主将他们的思维和情感弯折并指向祂自己。由于这是教会的本质，或首要真理，所以在人的形式之下思想神性，因而在自己里面从内心看见神性，持续不断地从与人同在的天堂流入，因此可以说被植入每个人，除了那些在自己里面扑灭了这种植入的思维之人以外(参看《天堂与地狱》，82节)。理性由此也能看出为何死后所有人，无论有多少，当成为灵人时，都转向自己的爱，因而为何那些在人的形式之下敬拜神性的人转向主，在他们看来，主就是众天堂之上的太阳。而那些不在人的形式之下敬拜神性的人则转向他们自己的属世人之爱，这一切爱都与对自我和世界的爱有关；因此，他们背离主；背离主就是转向地狱。在灵界，所有人都转向自己的爱(参看《天堂与地狱》，17, 123,142–145, 151, 153, 255, 272, 510, 548, 552, 561节)。
所有生活在古代，并敬拜神性的人都在思维上看见一个人形式下的神性，几乎没有任何人去思想一个不可见的神性；甚至在那时，人形式之下的神性就是神性人身。但这神性人身是主在众天堂中并经过众天堂的神性，当天堂最终因构成天堂的世人逐渐从内在变得外在，从而变得属世而变得衰弱时，神性本身便乐意披上一个人身，并荣耀它，或把它变成神性，从而使祂可以从祂自己影响所有人，无论灵界的人，还是自然界的人，并可以拯救那些承认并敬拜祂在人身中的神性之人。
旧约先知书和福音书中的许多经文都清楚说明了这一点，我们从中只引用以下经文，约翰福音：
起初有圣言，圣言与神同在，神就是圣言。万物都是藉着祂造的；凡被造的，没有一样不是藉着祂造的。生命在祂里头，这生命就是人的光。光照在黑暗里，黑暗却不领会光。那是真光，照亮一切来到世上的人。祂在世界，世界却不承认祂。圣言成了肉身，住在我们中间，我们也见过祂的荣耀。(约翰福音1:1–14)
很明显，此处“圣言”是指人身方面的主，因为经上说：“圣言成了肉身，住在我们中间，我们也见过祂的荣耀。”主将祂的人身变成神性，这从这些话也明显可知，即：圣言与神同在，神就是圣言，圣言成了肉身，也就是成了一个人。由于一切神性真理都从主的神性人身发出，而这神性真理就是主在天堂的神性，所以“圣言”也表示神性真理；因此，经上说祂是真光，照亮一切来到世上的人。此处，“光”是神性真理；由于人从内在变得如此外在或属世，以至于不再承认神性真理或主，所以经上说，黑暗不领会光，世界不承认祂。圣言就是神性人身和由此发出的神性真理方面的主(参看《新耶路撒冷及其属天教义》，263, 304节)。“光”是神性真理，“黑暗”是那些不在光中之人所处的虚假(参看《天堂与地狱》，126–140, 275节)。
那些承认主，并出于爱和信敬拜祂，没有处于对自我和世界的爱之人，被重生并得救了，约翰福音中的这些话教导了这一点：
凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿女。这等人不是从血生的，不是从肉欲生的，也不是从人意生的，乃是从神生的。(约翰福音1:12, 13)
此处“从血生的”是指那些毁灭爱和仁的人；“从肉欲生的”是指源于对自我和世界的爱，以及人的意愿自我的各种邪恶，这意愿自我本身无非是邪恶；“从人意生的”是指来自这意愿自我的虚假。经上说，信祂名的人成为神的儿女，是从神生的，表示那些没有处于这些爱的人接受主，被重生并得救。“信主的名”就是承认祂的神性人身，从祂接受爱和信(参看AE102–135节)。“血”是指那些毁灭爱和仁的事物(参看《属天的奥秘》，4735, 5476, 9127节)；“肉”是指人的意愿自我，这意愿自我本身无非是邪恶(参看210, 215, 731, 874–876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732节)；人的自我就是对自我的爱和对世界的爱(参看694, 731, 4317, 5660节)。“人”是指理解力，因而是指真理或虚假，因为理解力要么来自这一个，要么来自那一个(参看3134, 3309, 9007节)。因此，“人意”是指理解力自我；当理解力自我从本身无非是邪恶的意愿自我存在时，它无非是虚假，因为意愿中有邪恶，理解力中就有虚假。“从神生的”是指被主重生(参看《新耶路撒冷及其属天教义》，173–184节)。此外，宇宙中的所有人都从出于天堂的流注和启示敬拜人形式的神性(参看《宇宙星球》98, 121, 141, 154, 158, 159, 169节)；高层天堂的所有天使同样如此(参看《天堂与地狱》，78–86节)。
由此可见，教会的一切，因而属于人的天堂的一切，都来自主的神性人身。因此，启示录第一章通过各种代表描述了“人子”，也就是神性人身；后来，对七个教会的介绍性陈述都是从这段描述中摘取的(可参看AE113节)，对这个教会所说的话尤其论述了教会的这个重大或首要本质，即内在与外在的结合，或教会之人的重生；因为经上对该教会的天使说：“这些事是那眼目如火焰、脚像擦亮的铜的神之子说的。”
151. These things saith the Son of man. That this signifies the Lord as to the Divine Human, from which is that constituent of the church, is evident from the signification of the Son of God, as denoting the Lord as to His Divine Human, and as to Divine truth, inasmuch as the latter proceeds from Him (concerning which see above, n. 63). That it also denotes from whom is that constituent of the church, that is, the opening of the internal or spiritual man and its conjunction with the external, is, that everything of the church pertaining to man is from the Lord's Divine Human. For everything of love and faith constituting the church proceeds from the Divine Human of the Lord, and not immediately from the Divine itself; for what immediately proceeds from the Divine itself does not enter into any thought or affection of man, and consequently not into faith and love, because it is far above them, as is evident from the fact that a man cannot think of the Divine without connecting with such thought the human form, unless he thinks of nature, as it were, in its minutest parts. The thought which is not directed to some particular form is diffused in all directions, and what is thus diffused is dissipated. This it has been specially granted me to know, from those in the other life who come from the Christian world, and who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and at length fall away from any idea of God, consequently from the idea and faith of all things of heaven and the church.
[2] It is different with those who have thought of God in the human form; all these have their ideas directed to the Divine, nor do their thoughts, like those of the former, wander in every direction. And, inasmuch as the Divine under a human form, is the Divine Human of the Lord, therefore the Lord bends and determines their thoughts and affections to Himself. Because this is the essential of the church, therefore it continually flows in from heaven with man, consequently it is, as it were, implanted in every one to think of the Divine under a human form, and thus inwardly in themselves to see the Divine, except in the case of those who have extinguished this impression in themselves (as may be seen in the work, Heaven and Hell 82). It is therefore evident why all men after death, however vast their number, when they become spirits, are turned to their own loves, and that hence those who have worshipped the Divine under the human form turn to the Lord, who is seen by them as a Sun above the heavens. But those who have not worshipped Him under the human form are turned to the loves of their own natural man, all of which have reference to the loves of self and of the world; thus they turn backwards from the Lord; and to turn themselves backwards from the Lord, is to turn towards hell. (That all turn themselves to their own loves in the spiritual world, may be seen in the work, Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.
[3] All those who lived in ancient times, and worshipped the Divine, saw the Divine, in thought, under a human form, and scarcely any one thought of an invisible Divine; and the Divine under the human form, even at that time, was the Divine Human. But because this Divine Human was the Lord's Divine in the heavens and passing through the heavens, when heaven became weakened for the reason that men, of whom heaven consists, from internal became successively external, and thus natural, it therefore pleased the Divine Himself to put on the Human, and to glorify this, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and save those who acknowledge and worship His Divine in the Human.
[4] This is manifest from many passages in the Prophets of the Old Testament, and also in the Evangelists, from which we shall adduce only the following in John:
"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world knew him not. And the Word was made flesh, and dwelt among us, and we beheld his glory" (The Doctrine of the New Jerusalem 263 and 304. That light is Divine truth, and that darkness denotes the falsities in which those are who are not in the light, may be seen in the work, Heaven and Hell 126-140, 275.)
[5] That those who acknowledge the Lord, and worship Him from love and faith, and are not in the loves of self and of the world, are regenerated and saved, is also taught in these words,
"As many as received him, to them gave he power to become the sons of God, to them that believe in his name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man (vir), but of God" (102, 135. That bloods denote those things that destroy love and charity, see Arcana Coelestia 4735, 5476, 9127: that flesh denotes the voluntary proprium of man, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283-10286, 10731; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That man (vir) denotes the Intellectual, and hence truth or falsity, because the Intellectual is from the one or the other, see n. 3134, 3309, 9007, thus the will of man (vir) denotes the intellectual proprium, which, when it exists from the voluntary proprium, which in itself is nothing but evil, if; nothing but falsity; for where evil is in the will there falsity is in the understanding. That to be born of God is to be regenerated by the Lord, may be seen in The Doctrine of the New Jerusalem 173-184. Moreover, that all in the universe, from influx out of heaven, and from revelation, worship the Divine under the human form, may be seen in the small work, The Earths in the Universe 98, 121, 141, 154, 158, 159, 169; and likewise all the angels of the higher heavens, in the work, Heaven and Hell 78-86.)
[6] From these considerations it is now evident that the all of the church, thus also the all of heaven pertaining to men, is from the Lord's Divine Human. It is on this account that the Son of Man, who is the Divine Human, is described, in the first chapter of the Apocalypse, by various representatives, and afterwards from that description are taken the exhortations to the several churches (as may be seen above, n. 113), and specifically to this church, in writing to which this great essential of the church is treated of, that is, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of man, who hath his eyes like unto a flame of fire."
151. These things saith the Son of man, signifies the Lord in respect to the Divine Human, from which is that essential of the church. This is evident from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and in respect to Divine truth, since Divine truth proceeds from Him (See above, n. 63); also as being that from which is that essential of the church, namely, the opening of the internal or spiritual man, and the conjunction thereof with the external, since everything of the church with man is from the Lord's Divine Human. For everything of love and faith, which two constitute the church, proceeds from the Lord's Divine Human, and not immediately from the Divine Itself; for what proceeds immediately from His Divine Itself, does not fall into any thought and affection of man, nor consequently into faith and love, because it is far above them. This can be seen from the fact that man is not able to think of the Divine Itself apart from the human form, except as he thinks of nature, as it were, in things least. Thought that is not determined to a certain figure is diffused in every direction, and what is diffused is dissipated. This has been given me to know most especially from those in the other life who are from the Christian world, who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and finally fall away from all idea of God, consequently from the idea and faith in anything of heaven and the church.
[2] It is otherwise with those who have thought of God under the human form; these have all their ideas determined to the Divine, nor do their thoughts, like the thoughts of those mentioned before, wander in every direction. And as the Divine under the Human form, is the Lord's Divine Human, therefore the Lord bends and determines their thoughts and affections to Himself. This, because it is the primary truth of the church, unceasingly flows in out of heaven with man; consequently it is, as it were, implanted in everyone to think of the Divine under the human form, and thus to see His Divine inwardly in himself, with the exception of such as have extinguished in themselves this implanted thought (See in the work on Heaven and Hell 82). From this the reason can also be seen, why all men, whatsoever after death, when they become spirits, turn themselves to their own loves, and thus why those who have worshiped the Divine under the human form turn themselves to the Lord, who appears to them as a sun above the heavens. But those who have not worshiped the Divine under the human form, turn themselves to the loves of their natural man, all of which have reference to the loves of self and the world, thus turning backwards from the Lord; and turning oneself backwards from the Lord is turning towards hell. (That all in the spiritual world turn themselves to their own loves, see in the work on Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561).
[3] All who lived in ancient times and worshiped the Divine saw the Divine in thought under the human form, and hardly anyone thought of an invisible Divine; and the Divine under the human form was even then the Divine Human. But as this Divine Human was the Divine of the Lord in the heavens and passing through the heavens, when at length heaven became enfeebled, because men, of whom heaven is made up, from internal successively became external and thus natural, therefore it pleased the Divine Itself to put on a human, and to glorify it, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and might save those who acknowledge and worship His Divine in the Human.
[4] This is clearly stated in many passages in the Old Testament Prophets, as well as in the Evangelists; of these I will cite only the following in John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And that Light shineth in the darkness; and the darkness apprehended it not. It was the true Light, which lighteth every man coming into the world. He was in the world, but the world acknowledged Him not. And the Word became flesh, and dwelt among us, and we beheld His glory (The Doctrine of the New Jerusalem 263, 304. That "light" is Divine truth, and "darkness" the falsities in which those are who are not in the light, see in the work on Heaven and Hell 126-140, 275.)
[5] That they who acknowledge the Lord and worship Him from love and faith, and are not in the love of self and the love of the world, are regenerated and saved, is also taught in these words in John:
As many as received Him, to them gave He power to be children of God, even to them that believe in His name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (102-135. That "bloods" are the things that destroy love and charity, see Arcana Coelestia 4735 Arcana Coelestia 4735[1-15], 5476, 9127; that "flesh" is man's will-proprium, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That "man" [vir] is the intellectual, and therefore truth or falsity, since the intellectual is of the one or the other, see n. 3134, 3309, 9007. Thus "the will of man" [viri] is the intelligence-proprium, which, when it exists from the will-proprium [which in itself is nothing but evil], is nothing but falsity, for where evil is in the will there is falsity in the understanding. That to be "born of God" is to be regenerated by the Lord, see The Doctrine of the New Jerusalem 173-184. Moreover, that all in the universe, from influx out of heaven and from revelation, worship the Divine in the human form, see Earths in the Universe 98, 121, 141, 154, 158, 159, 169; likewise all angels of the higher heavens, see in the work on Heaven and Hell 78-86.)
[6] From this it can now be seen that everything of the church, thus also everything of heaven with men, is from the Lord's Divine Human. For this reason "the Son of man," who is the Divine Human, is described in the first chapter of Revelation by various representatives; and from that description the introductory sentences to each of the churches are taken (as may be seen above, n. 113, and what is said to this church in particular treats of this chief essential of the church, namely, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of God, that hath His eyes as a flame of fire."
151. "Haec dicit Filius 1
hominis." - Quod significet Dominum quoad Divinum Humanam a quo illud ecclesiae, constat ex significatione "Filii 2
hominis", quod sit Dominus quoad Divinum Humanum, et quoad Divinum Verum, quia hoc ab Ipso procedit (de qua supra, n. 63); quod etiam sit a quo illud ecclesiae, nempe aperitio interni seu spiritualis hominis et ejus conjunctio cum externo, est quia omne ecclesiae apud hominem est ex Divino Humano Domini; omne enim amoris et fidei, quae faciunt ecclesiam, ex Divino Humano Domini procedit, et non immediate ab ipso Divino; nam quod immediate ab ipso Divino Ipsius procedit, hoc non cadit in aliquam cogitationem et affectionem hominis, et inde nec in fidem et amorem, quia est longe supra illa; ut constare potest ex eo, quod homo non possit cogitare de ipso Divino absque Humana forma, nisi sicut de Natura in minimis. Cogitatio quae non determinatur ad aliquam speciem, est diffusa quaquaversum, et diffusum dissipatur. Hoc apprimis scire datum est ex illis e Christiano orbe in altera vita qui solum cogitaverunt de Patre et non de Domino, quod sibi Naturam in minimis faciant Deum, et tandem decidant ab omni idea Dei, consequenter ab idea et fide omnium quae caeli et ecclesiae sunt.
[2] Aliter illi qui de Deo sub Humana forma cogitaverunt; illi omnes ideas ad Divinum determinatas habent, nec vagantur ut priores quaquaversum; et quia Divinum sub Humana forma est Divinum Humanum Domini, ideo Dominus illorum cogitationes et affectiones ad Se flectit et determinat. Quia hoc primarium ecclesiae est, ideo id jugiter influit e caelo apud hominem; unde quasi insitum est cuivis cogitare de Divino sub Humana forma, et sic intus in se videre suum Divinum, praeter apud illos qui hoc insitum apud se exstinxerunt (videatur in opere De Caelo et Inferno 82). Causa etiam inde videri potest: quod omnes, quotcunque sunt, homines post mortem, quando fiunt spiritus, vertantur ad suos amores; et quod inde qui Divinum sub Humana forma coluerunt, ad Dominum, qui apparet illis ut Sol supra caelo, : qui autem Divinum non sub Humana forma coluerunt, illi vertuntur ad amores naturalis sui hominis, qui omnes se referunt ad amores sui et mundi, ita retro a Domino; et vertere se retro a Domino, est ad infernum. (Quod convertant se omnes ad suos amores in spirituali mundo, videatur in opere De Caelo et Inferno 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.)
[3] Omnes qui antiquis temporibus vixerunt, et Divinum coluerunt, Divinum sub Humana forma cogitatione viderunt, et vix aliquis Divinum invisibile; et Divinum sub Humana forma etiam tunc erat Divinum Humanum: sed quia hoc Divinum Humanum erat Divinum Domini in caelis et transiens caelos, et hoc tandem, cum caelum invalidum factum est ex eo, quod homines, ex quibus caelum, successive ab internis facti sint externi et sic naturales, ideo placuit Ipsi Divino Humanum induere, et hoc glorificare seu Divinum facere; ut sic ex Se posset afficere omnes tam qui in mundo spirituali quam qui in mundo naturali sunt, et salvare illos qui Ipsius Divinum in Humano agnoscunt et colunt.
[4] Hoc manifestatum est plurimis in locis apud Prophetas Veteris Testamenti, et quoque apud Evangelistas; ex quibus solum haec apud Johannem volo afferre:
"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum Omnia per Ipsum facta sunt, et absque Eo factum est nihil quod factum est. In Ipso vita erat, et vita erat Lux hominum: et Lux illa in tenebris lucet, et tenebrae illam non comprehenderunt... Erat Lux vera quae illuminat omnem hominem venientem in mundum: in mundo erat sed mundus Eum non agnovit... Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius" (1:1-14):
quod Dominus quoad Humanum ibi intelligatur per "Verbum", patet clare, nam dicitur "Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius"; et quod Humanum suum Divinum fecerit, etiam patet, (nam dicitur) "Verbum erat apud Deum, et Deus erat Verbum, ... et hoc Caro factum est", hoc est, Homo: et quia omne Divinum Verum procedit a Divino Humano Domini, et illud est Divinum Ipsius in caelis, ideo etiam per "Verbum "significatur Divinum Verum; et ideo dicitur Ipse "Lux quae illuminat omnem hominem venientem in mundum"; "Lux" est etiam Divinum Verum: et quia homines ab internis ita externi seu naturales facti sunt ut non amplius agnoverint Divinum Verum, ita nec Dominum, ideo dicitur quod "tenebrae Lucem non comprehenderint", et quod "mundus Ipsum non agnoverit." Quod "Verbum" sit Dominus quoad Divinum Humanum, et inde Divinum Verum procedens, videatur in Doctrina novae Hierosolymae, n. 263 et 304; quod "Lux" sit Divinum Verum, et quod "tenebrae" sint falsa in quibus sunt qui non in luce, in opere De Caelo et Inferno 126-140, 3
275.)
[5] Quod qui agnoscunt Dominum, et colunt Ipsum ex amore et fide, et non in amoribus sui et mundi sunt, regenerentur et salventur, etiam ibi docetur, his Verbis:
"Quotquot Ipsum receperunt, dedit iis potestatem ut filii Dei essent, credentibus in nomen Ipsius; qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt" (cap. 1 vers. 12, 13, 13):
ibi "ex sanguinibus" sunt illi qui destruunt amorem et charitatem; "voluntas carnis" est omne malum ex amoribus sui et mundi, estque proprium hominis voluntarium, quod in se non est nisi quam malum; "voluntas viri" est falsum inde ex proprio illo voluntario; quod qui in his amoribus non sunt recipiant Dominum, regenerentur et salventur, intelligitur per quod "qui credunt in nomen Ipsius", fiant "filii Dei", et sint "ex Deo nati."
(Quod "credere in nomen Domini" sit Divinum Humanum Ipsius agnoscere, et ab Ipso recipere amorem et fidem, videatur supra, n. 102, 135:
quod "sanguines" sint quae destruunt amorem et charitatem, in Arcanis Caelestibus, n. 4735, 5476, 9127:
quod, caro" sit proprium voluntarium hominis, quod in se non est nisi quam malum, n. 210, 215, 731, 874-876, 987, 1047, 2307, 4
2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 5
10732: et quod proprium hominis sit amor sui et amor mundi, n. 694, 731, 4317, 5660.
Quod "vir" sit intellectuale, et inde verum aut falsum, quoniam ex uno aut altero est illud, n. 3134, 3309, 9007: ita "voluntas viri" est proprium intellectuale; quod cum existit ex proprio voluntario, quod in se non est nisi quam malum, non est nisi quam falsum; ubi enim malum est in voluntate ibi falsum est in intellectu.
Quod "a Deo nasci" sit regenerari a Domino, videatur in Doctrina Novae Hierosolymae, n. 173-184. Praeterea quod omnes in universo ex influxu e caelo et ex revelatione colant Divinum sub Humana forma, videatur in opusculo De Telluribus in Universo, n. 98, 6
121, 141, 154, 158, 159, 169; tum quod omnes angeli caelorum superiorum, in opere De Caelo et Inferno 78-86.)
[6] Ex his nunc constare potest quod omne ecclesiae, ita quoque omne caeli apud homines, sit ex Divino Humano Domini. Quia ita est, ideo in primo capite Apocalypseos describitur "Filius hominis", qui est Divinum Humanum, per varia repraesentativa; et dein ex illa descriptione desumpta sunt exordia ad singulas Ecclesias (videatur supra, n. 113); et in specie ad hanc Ecclesiam, ad quam agitur de praecipuo essentiali ecclesiae, nempe de conjunctione interni et externi seu de regeneratione hominis ecclesiae; dicitur enim ad Angelum hujus Ecclesiae, "Haec dicit Filius 7
hominis habens oculos suos tanquam flammam ignis."
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7. The editors made a correction or note here.