52# “并为给耶稣基督作的见证”表示并为了主的神性人身可以被承认。这从“见证”和“耶稣基督”的含义清楚可知：“见证”是指从心里承认(参看AE10, 27节)；“耶稣基督”是指神性人身方面的主(参看AE26节)。这些话论及外邦人的教会，该教会即将接受神性真理并承认主的神性人身(这些话论及外邦人的教会，对此，可参看AE50节)。基督教会的确承认主的神性，但不承认祂的神性人身；因此，当他们根据教义来思想并谈论主时，就将祂的人身或人性与神性分离，并视祂的人身或人性如同另一个人的人身或人性；而事实上，神性就在祂的人身或人性里面，如同灵魂在身体里面。这就是为何这些人无法拥有神性的观念；尽管正是这个观念就进行结合，因为思维进行结合；没有通过思维和情感，或也可说，通过信和爱而与神性的结合，就没有拯救。说通过思维和情感结合，跟说通过信和爱结合是一样的，因为我会思考我所信的，我会被我所爱的感动。相信不可见的东西就跟相信自然界的至内层差不多，当心智沉溺于自己的幻想时，它很容易陷入这种错误。然而，一种看见神性，事实上看见人形式的神性的渴望通过来自天堂的不断流注被植入每个人。
这种渴望被植入简单人，也被植入外邦人当中正直、心地善良的人(参看《天堂与地狱》，82节)。因此，这些人中所有过着仁爱生活的人都被主接受，并被赋予天堂。其他人不能被接受，因为他们没有结合。天堂里的所有天堂，古代最有智慧的人，以及所有拥有属灵信仰，也就是活的信仰之人，无论在这个地球上，还是在宇宙所有星球上，都在思维上看到他们的神或神性，因为他们承认神性人身，因此被主接受(参看《新耶路撒冷及其属天教义》，280–310节；《天堂与地狱》，79–86, 316, 321节；《宇宙星球》，7, 40, 41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169节)。由于从天堂植入每个人的这种渴望或感知被世上有学问的人完全弃绝，进入神性的入口由此被堵住，所以主正在外邦人当中建立一个新教会，外邦人没有根除这种观念，连同与这观念在一起的信。基督教界对这种植入的渴望或原则的根除来源于巴比伦民族，它将主的人身或人性与祂的神性分离，以便他们当中的领袖可以被承认为主人身或人性的代理人，也可以将主的神性权柄转到自己这里，声称主从父获得这权柄；而事实上，祂从自己获得该权柄，因为它来自祂自己的神性。因此，他们不愿听见关于神性人身的任何东西(参看《属天的奥秘》，4738节)。但关于这个主题，由于它是教会一切事物中的首要事物，所以下文会详述。
52. And for the testimony of Jesus Christ. That this signifies, that the Lord's Divine Human will be acknowledged, is evident from the signification of testimony, as denoting acknowledgment in heart (concerning which see above, n. 10, 27); and from the signification of the names Jesus Christ, as denoting the Lord as to His Divine Human (concerning which see also above, n. 26). These things are said concerning the church of the Gentiles, which will receive Divine truth, and acknowledge the Lord's Divine Human. (That these things are spoken of the church of the Gentiles, see what is said above, n. 50.) The Christian Church indeed acknowledges the Lord's Divine, but not His Divine Human; when therefore they think and speak from doctrine, concerning the Lord, they separate His Human from the Divine, and regard His Human as like that of another man, when yet His Divine is in His Human, as the soul in the body. This also is the reason why such persons can have no idea of the Divine, and yet it is the idea that conjoins, because thought conjoins; and without conjunction with the Divine by thought and affection, or, what is the same, by faith and love, there can be no salvation. It is said that conjunction by thought and affection is the same thing as conjunction by faith and love, for the reason that I think what I believe, and I am affected by what I love. To believe in that which cannot be perceived is not much unlike believing in the inmost of nature, an error into which the mind is also prone to fall when it indulges in its own phantasies.
Every man, however, has implanted within him, by continual influx from heaven, a desire to see the Divine, and indeed under a human form.
[2] This is implanted with the simple, and also with the upright among the Gentiles (see in the work, Heaven and Hell 82); therefore all those of them who have lived in charity, are received by the Lord, and are gifted with heaven; others cannot be received, because there is no conjunction. (That all the angels in heaven, and also the wisest in ancient times and all those who have spiritual faith, or living faith, that is, with whom faith is living, both on this earth, and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, may be seen in The Doctrine of the New Jerusalem 280-310; and in the work, Heaven and Hell 79-86, 316, 321; and in the small work, The Earths in the Universe 7, 40, 41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Since this heaven-implanted perception is almost entirely repudiated by the learned of the world, and access to the Divine thereby precluded, a New Church is being established by the Lord among the Gentiles, who have not extirpated that idea, and, together with it, faith. The extirpation of this implanted principle from the Christian world, had its origin in the Babylonish nation, which separated the Lord's Human from the Divine, in order that the leaders among them might be acknowledged as the Vicar of the Lord's Human, and so might transfer His Divine power to himself, saying, that the Lord received that power from the Father, when notwithstanding He received it from Himself, because from His Own Divine. They are consequently unwilling to hear anything about the Divine Human (see Arcana Coelestia 4738). But on this subject, since it is the chief of all things in the church, more will be related in the following pages.
52. And for the testimony of Jesus Christ, signifies that the Lord's Divine Human may be acknowledged. This is evident from the signification of "testimony," as being acknowledgment in heart (See above, n. 10, 27); and from the signification of the names "Jesus" and "Christ," as being the Lord in respect to His Divine Human (See also above, n. 26. These things are said concerning the church of the Gentiles, which is about to receive Divine truth and acknowledge the Lord's Divine Human. (That these things are said of the church of the Gentiles, see just above, n. 50.) The Christian church indeed, acknowledges the Lord's Divine, but not His Divine Human; when, therefore, they think and speak about the Lord from doctrine, they separate His Human from the Divine, and make His Human like the human of another man; when yet the Divine is in His Human as the soul is in the body. This is why such as these can have no idea of the Divine; although it is the idea that conjoins, because thought conjoins; and moreover, without conjunction with the Divine through thought and affection, or what is the same, through faith and love, there is no salvation. It is said that conjunction through thought and affection is the same as conjunction through faith and love, since what I believe, that I think, and what I love, by that I am affected. To believe in the invisible is much the same as believing in the inmost of nature, an error to which the mind readily lapses when it indulges in its own phantasies. Yet there is implanted within everyone, from heaven, and this by continual influx therefrom, a desire to see what he regards as the Divine, and this, indeed, under the human form.
[2] This desire is implanted in the simpleminded, and also with well-disposed Gentiles (See the work on Heaven and Hell 82). All such therefore, if they have also lived a life of charity, are received by the Lord, and heaven is granted them. No others can be received, because they are not conjoined. (That all angels in heaven, also the most wise in ancient times, and all who have spiritual faith, that is, a living faith, both on this earth and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, see The Doctrine of the New Jerusalem 280-310; and in the work on Heaven and Hell 79-86, 316, 321; and in the small work on The Earths in the Universe 7, 40-41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Because this implanted desire, which is in everyone from heaven, has been almost wholly rejected among the learned of the world, and access to the Divine thereby debarred, therefore, a new church is now being established by the Lord, among the Gentiles that have not extirpated that idea, and faith along with it. The extirpation from the Christian world of this implanted desire had its first beginning with the Babylonish body, which separated the Lord's Human from His Divine, in order that its chief might be acknowledged as the vicar of the Lord's Human, and might thus transfer to himself the Lord's Divine power, saying that the Lord received that power from the Father, when in fact it was from Himself, because it was from His Divine. Thus they are unwilling to hear anything about the Divine Human (See Arcana Coelestia 4738). But on this subject, as it is the chief thing of all things in the church, more will be said hereafter.
52. "Et propter testimonium Jesu Chrlsti." Quod significet ut agnoscatur Divinum Humanum Domini, constat ex significatione "testimonii", quod sit agnitio corde (de qua supra, n. 10, 27); et ex significatione nominum "Jesu Christi", quod sit Dominus quoad Divinum Humanum (de qua etiam supra, n. 26). Haec dicuntur de Ecclesia Gentium, quae receptura Divinum Verum, et agnitura Divinum Humanum Domini: quod haec dicantur de Ecclesia Gentium, videatur mox supra (n. 50). Ecclesia Christiana quidem agnoscit Divinum Domini, sed non Divinum Humanum; quapropter cum ex doctrina cogitant et loquuntur de Domino, separant Humanum Ipsius a Divino, et Humanum Ipsius faciunt simile humano alius hominis; cum tamen in Humano Ipsius est Divinum, sicut anima in corpore: haec etiam causa est, quod iidem non possint de Divino aliquam ideam habere, et usque idea conjungit quia cogitatio; et tamen absque conjunctione cum Divino per cogitationem et affectionem, seu quod idem, per fidem et amorem, nulla salus. Dicitur quod conjunctio per cogitationem et affectionem sit idem ac per fidem et amorem, quoniam quod credo hoc cogito, et quod amo eo afficior. Credere in invisibile, non procul est a credere in intimum Naturae, in quod etiam mens prone labitur quum phantasiis suis indulget; cuivis tamen insitum est e caelo, quod insitum est ex continuo influxu inde, Divinum suum velle videre, et quidem sub Humana Forma.
[2] Hoc insitum est apud simplices, et quoque apud gentes probas (videatur in opere De Caelo et Inferno 82); quapropter illi omnes, si vitam charitatis etiam vixerunt, recipiuntur a Domino, et donantur caelo; reliqui non recipi possunt, quia non conjuncti. (Quod omnes angeli in caelo, quod etiam sapientissimi in antiquis temporibus et quod omnes qui fidem spiritualem habent, hoc est, apud quos fides vivit, tam in hac tellure quam in omnibus in universo, videant in cogitatione Divinum suum, quia agnoscunt Divinum Humanum, et ideo acceptentur a Domino, videatur in Doctrina Novae Hierosolymae, n. 280-310, in opere De Caelo et Inferno 79-86, 316, 321, et in opusculo De Telluribus in Universo, n. 7, 40, 41, 65, 68, 91, 98, 99, 107, 1
121, 141, 154, 158, 159, 169.) Quoniam hoc insitum, quod est apud unumquemvis e caelo, apud eruditos mundi paene ejectum est, et sic aditus ad Divinum praeclusus, ideo a Domino Nova instauratur Ecclesia apud gentes quae non exstirpaverunt illam ideam, et cum idea fidem. Quod hoc insitum exstirpatum sit e Christiano orbe, trahit primam originem ex Babylonica gente, quae separavit Humanum Domini a Divino, ut Summus eorum pro Vicario Humani Domini agnosceretur, et sic Divinam Ipsius potestatem in se transferret; dicentes quod Dominus acceperit potestatem illam a Patre, cum tamen a Se Ipso, quia a Divine suo; nolentes sic audire aliquid de Divino Humano (videatur in Arcanis Caelestibns, n. 4738). Sed de hac re, quia omnium primaria est in ecclesia, plura in sequentibus memorabuntur.
Footnotes:
1. The editors made a correction or note here.