933# “(战胜了)兽像、兽印和他名字数目”表示不承认与仁分离之信的教义，或它的任何品质。这从“兽”、“兽像”、“兽印”和“他名字的数目”的含义清楚可知：此处提到的“兽”、“兽像”、“兽印”和“他名字的数目”是指与仁分离之信，或没有善行的信(参看AE773,815a节)；“兽像”是指这信的教义(参看AE827a节)；“兽印”是指对这信的承认和称谢(参看AE838节)；“他名字的数目”是指在生活和信仰上是什么样子，因而是指它的品质，也是指整个范围内的虚假(参看AE841,845,847节)。因此，“兽像、兽印和他名字数目”当合在一起时，表示不在其教义和任何品质上承认和称谢分离之信。“战胜了它们”表示在生活和教义上弃绝它们，这是通过与这信的追随者所提出的虚假争战实现的。
(续)前面说过，如今，几乎没有人知道什么是仁爱，因而什么是善行，只知道仁爱和善行就在于给予穷人，使穷乏人富足，向寡妇孤儿行善，主要是助力于建造教会或圣殿、医院和租用的房屋；然而，这些事是不是人做的，是不是为了赏赐，就不得而知了；因为它们若是人做的，就不是良善，若是为了赏赐而做的，就是寻求功德的；这些作为不能打开天堂，因而在天堂不被承认为良善。在天堂，除了与人同在的主所做的那些作为外，其它作为都不被视为良善；然而，与人同在的主所做的作为在表面形式上看起来就像人自己所做的作为；事实上，就连做它们的那个人自己也无法区分它们。因为与人同在的主所做的作为是人貌似凭自己做的；除非它们是貌似凭人自己做的，否则它们就不能把人与主结合起来，从而不能改造他。人应貌似凭自己行善(可参看AE616,864,911c节)。下文会继续论述这个主题。
933. And over his image, and over his mark, and over the number of his name. That this signifies, and who have not acknowledged the doctrine of faith separated from charity, nor anything characterising it, is evident from the signification of the beast, of whose image, mark, and number of the name it is here spoken, as denoting faith separated from charity, or faith without good works (concerning which see above, n. 773, 815); and from the signification of his image, as denoting the doctrine of that faith (see n. 827); and from the signification of his mark, as denoting the acknowledgment and confession thereof (see n. 838); and from the signification of the number of his name, as denoting what is similar as to life and as to faith, thus, its quality; and, consequently, falsities in their whole extent (see n. 841, 845 847). Hence by the image, mark, and number of his name, taken together, is signified the non-acknowledgment and confession of faith separated as to its doctrine, and as to any quality of it. To have victory over them, signifies to reject them in life and doctrine, which is also effected by combating against the falsities that are raised by the followers of that faith.
Continuation:-
[2] In the above article it was said, that at this day it is scarcely known in what charity, and consequently good works, consist, except this, to give to the poor, enrich the needy, doing good to widows and orphans, and contributing largely for the building of churches and hospitals for the poor and the sick. But still it is not known whether or not these things are done from man, and for the sake of reward; for if they are done from man, they are not good; and if for the sake of reward, they are merit-seeking; and neither of these opens heaven; and, therefore, they are not acknowledged as goods in heaven. In heaven no other works are regarded as good but such as are done from the Lord with man; and yet the works which are done from the Lord with man appear in outward form like those which are from man himself; indeed, they are not distinguished even by the man who does them. For the works that are done from the Lord with man are also done by man as of himself; and unless they are so done as of himself, they do not conjoin him to the Lord; thus, they do not reform him. That man ought to do goods as of himself may be seen above (n. 616, 864, 911). This subject will be continued in an article to follow.
933. And over his image and over his mark and over the number of his name, signifies and that have not acknowledged the doctrine of faith separated from charity, or any quality of it. This is evident from the signification of "the beast," whose "image," "mark," and "number of name," are here mentioned, as being faith separated from charity, or faith without good works (See above, n. 773, 815); also from the signification of "his image," as being the doctrine of that faith (See n. 827 also from the signification of "mark," as being the acknowledgment and confession of that faith (See n. 838); also from the signification of "the number of his name," as being what is like it as to life and as to faith, thus its quality, also as being falsities in the whole complex (See n. 841, 845, 847). So "the image, mark, and number of his name," signify, when taken together, not acknowledging and confessing faith separated as to its doctrine, and as to any quality of it. "To have victory over these" signifies to reject them in life and doctrine, which is effected by combat against the falsities that the followers of that faith offer in opposition.
[2] It has been said in the previous article that at this day it is scarcely known what is meant by charity, and thus by good works, unless it be giving to the poor, enriching the needy, doing good to widows and orphans, and contributing to the building of temples, hospitals, and lodging houses; and yet whether such works are done by man and for the sake of reward is not known; for if they are done by man they are not good, and if for the sake of reward they are meritorious; and such works do not open heaven, and thus are not acknowledged as goods in heaven. In heaven no works are regarded as good except such as are done by the Lord with man, and yet the works that are done by the Lord with man appear in outward form like those done by the man himself, and cannot be distinguished even by the man who does them. For the works done by the Lord with man are done by man as if by himself; and unless they are done as if by himself they do not conjoin man to the Lord, thus they do not reform him. That man ought to do goods as if by himself may be seen above (n. 616, 864, 911).
933. "Et de imagine ejus, et de charactere ejus, et de numero nominis ejus." - Quod significet et qui non agnoverunt doctrinam fidei separatae a charitate et aliquid quale ejus, constat ex significatione "bestiae", de cujus "imagine", "charactere", et "numero nominis" hic dicitur, quod sit fides separata a charitate, seu fides absque bonis operibus (de qua supra, n. 773, 815 [a]): ex significatione "imaginis" ejus, quod sit doctrina illius fidei (de qua n. 827 [a]); ex significatione "characteris", quod sit agnitio et confessio ejus (de qua n. 838); et ex significatione "numeri nominis ejus", quod sit simile ejus quoad vitam et quoad fidem, ita quale ejus, et quod sint falsa in omni complexu (de qua n. 841, 845, 847); inde per "imaginem, characterem et numerum nominis ejus" simul sumpta significatur non agnitio et confessio fidei separatae quoad doctrinam ejus, et quoad ullum quale ejus: "victoriam habere" de illis, significat illa rejicere vita et doctrina, quod etiam fit per pugnam contra falsa quae sectatores illius fidei objiciunt.
[2] [Continuatio.]
In superiore articulo dictum est quod hodie vix sciatur quid charitas, proinde quid bona opera, nisi solum dare pauperibus, opitulari egenis, benefacere viduis et pupillis, et conferre sportas aedificandis templis, hospitaliis et xenodochiis; sed usque non scitur num sint ab homine, et propter mercedem; nam si ab homine, non sunt bona; et si propter mercedem, sunt meritoria; et utraque non aperiunt caelum, et inde nec agnoscuntur pro bonis in caelo: in caelo non alia opera spectantur ut bona quam quae sunt a Domino apud hominem; et usque opera quae fiunt a Domino apud hominem, in externa forma apparent similia illis quae fiunt ab ipso homine; immo etiam ab homine, qui facit illa, non internoscuntur; nam opera quae fiunt a Domino apud hominem, fiunt etiam ab homine sicut ab ipso; et nisi fiant sicut ab ipso, non conjungunt illum Domino, ita non reformant illum; quod homo sicut a se bona facere debeat, videatur supra (n. 616, 864, 911 [c]).
(Continuatio in sequente articulo.)