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《天堂与地狱》 第2节

（简释本，2022）

（上）天堂

一、主是天堂的上帝

　　2、首先必须知道谁是天堂的上帝，因其它的一切都取决于此。在整个天堂，唯独主被承认为天堂的上帝。｛注1｝天使所说的，正如主自己所教导的：

　　祂与父原为一；父在祂里面，祂在父里面；人看见了祂，就是看见了父；一切的神圣都来自祂。（约翰福音10:30，38；14:9-11；16:13-15）

　　我常与天使谈论这件事，他们始终如一地声明，在天堂，他们不能将上帝｛注2｝分为三位，因为他们既明白也感知到上帝为一位，且这“一”在主里面。他们还告诉我，世上教会里的人离世进入到灵界，若有三位上帝的观念，就不被允许进入天堂，因为他们的思想从一位游移到另一位，而在天堂，不可以｛注3｝思“三”说“一”。｛注4｝在天堂，每个人出于自己的思想说话，言语是思想的直接产物，或者说是思想在说话。这意味着，如果人们在世上将上帝分为三位，对每一位都有不同的观念，而且不能合而为一于主，并专注于祂，那么，这些人不能被天堂接受，因为在天堂，所有的思想都是交流的，若进来的人想“三”说“一”，就会立刻被认出来并被拒绝。

　　然而，应当知道，凡没有将真理（truth）与良善（good）分离、或者说没有将信（faith）与爱（love）分离的人，在来世（other life）｛注5｝接受教导时，都会接受“主是宇宙的上帝”的天堂观；而对于那些将信仰（faith）与生活（life）分离、也就是没有按照真正信仰的诫命生活的人来说，就不同了。

｛注1｝：【英15】史威登堡在这里指的是基督教的三位一体的概念：父（上帝）、子（基督）和圣灵。神性三位一体要素的统一，加上主（Dominus）在神学上的卓越地位，构成了史威登堡最常见和最突出的重点之一（唯一在重要性上可以相提并论的是他的关于圣经、以及信仰与行为不可分离的教导）。他认为他那个时代的三位一体论本质上是灾难性的三神论，导致崇拜三位神而不是一位。他认为耶稣从受孕开始就具有内在的神性和外在的人性。通过类似于我们自己与试探争战的“争战试探”的过程，神性逐渐改变或“荣耀”了人性。史威登堡使用“主”这个词，始终指的是内在的神性（见下面的注释 【英17】），或者是指复活升天的基督——作为无限神性（祂本身完全超出了我们的认知）最充分可能的自我揭示。祂不同、但又合一于“父/造物主”和“圣灵”。这个定义出现在《属天的奥秘》（14）中，并在此后始终一致。他的关于三位一体神学最完整的连续段落是在他1763年的著作《主》和他 1771年的著作《真实的基督教》（5-184）前三章。【中】主是唯一真正的人，是至伟至大的人（人类不是真正的人，只是主的形像），主这个人的方方面面（灵、人性、人身等等）全然都是神性的。主在世复活时，肉身也复活了。如果对主有这样的认识，就能敏锐的感觉到哪些说法是妥当的哪些说法是不妥当的。因此，本英文注释中“人性”，更准确地说，是“人”，既包括“人性”，也包括（复活后）“身体”等（参阅下文78节）；“父、子和圣灵”都合一于主，严格地说，只有一位。“三位一体”的说法极易误导人，说“三一”或“圣三一”更贴切。

｛注2｝：【英17】史威登堡使用实质性形容词 “神性”（ Divinum，Divine）来表示三位一体的上帝的各个方面，几乎是唯一特有的优先于“上帝”（Deus，God）的表述，并作为“圣三一”的一致替代词。“神性”也指圣三一中每个“位格”的品质，将其结合为一体，如第3节“主的神性”（Divinum Domini，the Lord's divine nature）。【中】实质性形容词（substantive adjective）不修饰句子中的名词，它代替名词，在拉丁语中经常出现。史威登堡所用的“神性”一词，不仅指上帝的本性实质，也包含祂的形像（人身），可以说是全备的关于上帝属性的集合。笔者以为，这同时也避免了西方语境中对“God”一词的滥用和歧义。中文语境中有类似的情况，即“神”一词内容过于宽泛，被滥用、歧义多，而“上帝”一词在习惯上更明确地专指圣经所启示的独一真神。另外，中文“神性”一词仍着眼于上帝神圣的属性，至少缺失形像、位格的部分，这也是我们在习惯上说“敬拜上帝”而不说“敬拜神性”缘故。故在本书中，将“the Divine”、“the Divine being”译为“上帝”，在特别强调“神圣属性”的地方，仍译为“神性”。

｛注3｝：【英18】在对基督教末世论中审判的传统观点、以及救赎信仰进行重大重构时，史威登堡把灵界（spiritual world）的审判描述为将我们性格和最根本动机的本相与灵性生活的客观现实进行校准的内在导向的过程。下文的510至511节描述了恶灵与善灵的分离，展示了“灵人自己扎进”地狱。下文545至550节的标题为“主不会将任何人投入地狱：人将自己投入地狱”，而且他在文中多次发展了这个观念。第2节中的“不允许”（non licet, not allowed）和“拒绝（驱逐）”（rejiceretur, sent away），是指自我审判，这同样适用于第3节中的“沮丧”（ demittuntur ，let down）和“放逐”（relegantur，banished）。这些用语反映外在审判的表象，在著作中并不常见。【中】灵界遵循的是“同类相吸，异类相斥”的原则。主希望每一个人都能进天堂，但如果一个人内在的生命状态与天堂不相配，他在天堂只会觉得痛苦万分（参见本书的54节），事实上，他自己会逃离天堂，被自己的欲望牵引，最终到达与自己的生命状态相一致的环境。

｛注4｝：在来世，基督徒被检查，以查明他们的独一上帝观，结果发现他们持有三位上帝的观念（2329，5256，10736，10738，10821）；在天堂，承认神性的三一在主里面（14，15，1729，2005，5256，9303）。【英19】我们可以猜想这里是在委婉地引用著作中的一个声明，史威登堡指出该声明为亚他那修信经（Athanasian Creed），大意是“依照基督教真理，我们有义务承认每一位（格）在祂自身的权柄上如同上帝和主，但我们被天主教信仰禁止说有三位神或三位主。”在他后期的作品中，参见《主》（lord55）、《新教会真道简述》（35）、尤其是《真实的基督教》173:2：“所以，要当心，免得你心里潜伏着三神观，却有口无心地发出‘一神’的话语。如果这样，记忆之上的理智（intellectus，understanding）思想三神，而记忆之下的理智则能使口唇说出‘一神’。就像舞台上的演员，从一边跑到另一边，扮演两个角色，在这一边说一件事，在那一边又说相反的事，通过自相矛盾的表演，在一边是智者，而在另一边则是愚者。”

｛注5｝：【中】“来世”（other life），也可译为“来生”，在史威登堡著作中是指离开人世进入到灵界后的灵魂（生命），他们最终要么永远的生活在天堂要么生活在地狱。不是指那种灵魂重新回到肉身、继续生活在人世的“轮回”的来生。史威登堡著作中未提及“轮回”，不支持这一说法。由于“other life”是在灵界的生命，有时等同“灵界”。在本书中，谈到肉眼可见的自然物质世界和人类社会时，称之为“自然（界）”、“世上”、“尘世”、“属世”和“世界”等；谈到灵性的存在（或层面）和灵性的世界时，称之为“属灵”（属于灵性的）、“灵界”等；在谈到更内在的灵性状态和层面时，称之为“属天”的状态和层面。通常“属世”（表示属于自然物质世界或人类社会）、“属灵”（表示属于灵性的存在或状态）和“属天”（表示更为内在的、更高的属灵状态和层面）并列使用，表示不同的性质、状态和层级。

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（一滴水译本，2020）

2. (上)天堂篇

一, 主是天堂的神

首先, 必须知道谁是天堂的神, 一切其它事皆取决于此. 在整个天堂, 唯独主被公认为天堂的神. 在那里, 众天使照主自己所教导的声称:

祂与父为一; 父在祂里面, 祂在父里面; 人看见了祂, 就是看见了父; 一切神圣事物都从祂那里发出. (约翰福音 10:30, 35; 14:9-11; 16:13-15)

我常与天使谈论这个话题, 他们一贯声称, 在天堂, 他们不能将神性一分为三, 因为他们知道并察觉, 神性为一, 这“一”在主里面. 他们还说, 从这个世界来的教会之人, 因持有三位神性存在的观念, 故无法被准许进入天堂. 因为他们的思维从一位神性存在游荡到另一位神性存在; 而在天堂, 不可以想三位, 说一位. 在天堂, 每个人都出于自己的思维说话, 因为在那里, 言语是思维的直接产物, 或思维在说话. 因此, 那些在这个世界将神性一分为三, 对每一位都持有不同观念, 不能将这个观念在主里面合为一, 并专注于它的人就不能被接入天堂. 因为在天堂, 一切思维都共享, 故有人若到了那里仍想三位, 说一位, 就会立刻被发现, 并被拒收. 然而, 要知道, 凡没有将真理与良善, 或信与爱分离的人, 等到了来世接受教导时, 都会接受关于主的天堂观念, 即: 主是宇宙之神. 而对那些将信仰与生活分离, 也就是没有照着真正信仰的戒律生活的人来说, 情况就不同了.

注: 在来世, 基督徒被检查他们对一位神的观念, 结果发现他们却持有三位神的观念(天国的奥秘 2329, 5256, 10736, 10738, 10821节). 在主里面的一个神性三位一体在天堂被公认(14, 15, 1729, 2005, 5256, 9303节).

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（思想者译本，2015）

2. 上篇

天國

主是天國的上帝

首先, 我們要知道誰是天國的上帝(God, 也可譯啟"神,"本書譯作"上帝"), 其他一切取決於此。全天國之中, 唯獨主被尊為天國的上帝。天人(天國之民, 人們常稱"天使,"本書中譯為"天人")說, 這也是主自己所教導的。祂說:"我與父為一,""父在我裡面, 我在父裡面,""人看見了我, 就是看見了父"(約翰福音10:30, 38; 14:9-11, 16:13-15)。

我常與天人談論這個話題, 他們一貫證實:在天國, 他們無法視上帝為三個位格(Persons), 因為他們明白並感知到上帝為一, 並且這個"一"就是主。他們還說, 從地球來的人若持有上帝三個位格的觀念, 就不能被接入天國;因為他們的思維在"一"與"三"之間遊移不定, 天國中不允許腦中思想"三,"口上說"一"。

天國之民想什麼便說什麼, 心口一致, 以致於那裡的言語是可以思想的, 或者思想是可以聽見的。這意味著, 人若在世時已視上帝為三個位格, 每一位格甚至有各自的形像, 而不是將三聚焦於一, 就不被天國所接受。天國中的一切思想彼此相聯, 若有人心中想"三"而口上說"一,"立刻會被識別出來, 並被驅離。

在心靈世界(the spiritual world, 包括天國, 靈界和地獄), 人若未將善(good, 良善, 本書有時簡稱為"善")與理(truth, 真理, 本書中常稱為"理")分離, 也就是未將仁(love, 愛, 天國中從主而來的愛, 本書中譯為"仁")與信(faith, 對主的信仰, 本書中簡稱"信")分離, 在接受相關的教導後, 都欣然接受"主是上帝"這一天國理念。然而人若將信仰與生活脫節, 也就是未遵照信仰的指導原則去生活, 情況就截然不同。

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Heaven and Hell #2 (NCE, 2000)

2. The Lord is God of Heaven

First and foremost, we need to know who the God of heaven is, since everything else depends on this. Throughout the whole of heaven, no one is acknowledged as God of heaven except the Lord. Angels say what he himself taught, namely that he is one with the Father, that the Father is in him and he in the Father, that anyone who sees him sees the Father, and that everything holy emanates from him (John 10:30, 38; 14:9-11, 16; 16:13-15). I have often talked with angels about this, and their consistent testimony has been that in heaven they cannot divide the Divine into three because they both know and perceive that the Divine is one and that this "one" is in the Lord. They have also told me that when people arrive from earth with the idea of three divine beings they cannot be admitted to heaven. This is because their thinking vacillates between one opinion and the other, and in heaven they are not allowed to think "three" and say "one." ¹

In heaven people actually speak directly from their thought, so that we have there a kind of thoughtful speech or audible thought. This means that if people have divided the Divine into three in the world and held a separate image of each one without gathering and focusing these three into one, they cannot be accepted. In heaven, there is a communication of all thoughts, so if people arrive who think "three" and say "one," they are recognized immediately for what they are and are sent away.

Still, it needs to be realized that in the other life any people who have not put "good" in one compartment and "true" in another - who have not separated faith from love - accept the heavenly concept of the Lord as God of the universe once they have been taught. It is different, though, with people who have separated their faith from their lives, that is, who have not lived by the guiding principles of true faith.

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Heaven and Hell #2 (Harley, 1958)

2. THE LORD IS THE GOD OF HEAVEN

The first essential is to know who the God of heaven is, since everything else depends upon that. Throughout the whole of heaven no other than the Lord alone is acknowledged as the God of heaven. There they declare as He Himself taught,

That He is one with the Father; that the Father is in Him and He in the Father, that he who sees Him sees the Father, and that everything that is holy goes forth from Him. John 10:30, 38; 14:10-11; 16:13-15.

I have quite often talked with angels on this matter and they have constantly declared that in heaven they are unable to distinguish the Divine into three, because they know and perceive that the Divine is One and that it is one in the Lord. They even said that people who come from this world from the Church having an idea of three Divine beings cannot be admitted into heaven because their thought wanders from one to another, and it is not allowable there to think of three and say one. ¹This is because everyone in heaven speaks from the thought, for there they have a cogitative speech or thought speaking. Consequently, those who in this world have distinguished the Divine into three and have adopted a separate idea of each, and have not made that idea one in the Lord and centred it there, cannot be received. For in heaven, they have a communication of the thoughts of all, so that if anyone came there, thinking of three and saying one, he would immediately be discovered and rejected. It ought to be known, however, that all those who have not separated truth from good, or faith from love, receive, when instructed in the other life, the heavenly idea of the Lord, that He is the God of the universe. It is indeed otherwise with those who have separated faith from life, that is, who have not lived in accordance with the precepts of a true faith.

Footnotes:

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Heaven and Hell #2 (Ager, 1900)

2. THE GOD OF HEAVEN IS THE LORD

First of all it must be known who the God of heaven is, since upon that all the other things depend. Throughout all heaven no other than the Lord alone is acknowledged as the God of heaven. There it is said, as He Himself taught,

That He is one with the Father; that the Father is in Him, and He in the Father; that he who sees Him sees the Father; and that everything that is holy goes forth from Him (John 10:30, 38; 14:9-11; 16:13-15).

I have often talked with angels on this subject, and they have invariably declared that in heaven they are unable to divide the Divine into three, because they know and perceive that the Divine is One and this One is in the Lord. They also said that those of the church who come from this world having an idea of three Divine beings cannot be admitted into heaven, since their thought wanders from one Divine being to another; and it is not allowable there to think three and say one. ¹Because in heaven everyone speaks from his thought, since speech there is the immediate product of the thought, or the thought speaking. Consequently, those in this world who have divided the Divine into three, and have adopted a different idea of each, and have not made that idea one and centered it in the Lord, cannot be received into heaven, because in heaven there is a sharing of all thoughts, and therefore if any one came thinking three and saying one, he would be at once found out and rejected. But let it be known that all those who have not separated what is true from what is good, or faith from love, accept in the other life, when they have been taught, the heavenly idea of the Lord, that He is the God of the universe. It is otherwise with those who have separated faith from life, that is, who have not lived according to the precepts of true faith.

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De Coelo et de Inferno #2 (original Latin)

2. [I.] QUOD DOMINUS SIT DEUS CAELI.

Primum erit scire quis Deus caeli est, quoniam reliqua inde pendent. In universo caelo non alius agnoscitur pro Deo caeli quam solus Dominus; dicunt ibi sicut Ipse docuit,

Quod unus sit cum Patre; quod Pater in Ipso, et Ipse in Patre; et quod qui videt Ipsum, videat Patrem: et quod omne sanctum ab Ipso procedat (Johannes 10:30, 38; 14:[9,] 10-11; 16:13-15).

Locutus sum cum angelis saepius de hac re, et constanter dixerunt, quod non possint in caelo distinguere Divinum in tria, quoniam sciunt et percipiunt quod Divinum unum sit, et quod unum sit in Domino: dixerunt etiam, quod qui ab ecclesia ex mundo veniunt, apud quos idea trium Divinorum est, non possint admitti in caelum, quoniam errat eorum cogitatio ab uno ad alterum, et non ibi licet cogitare tres et dicere unum, ¹quia quisque in caelo ex cogitatione loquitur, est enim ibi loquela cogitativa seu cogitatio loquens quare qui in mundo distinxerunt Divinum in tria, ac separatam ideam de unoquovis acceperunt, et non illam in Domino unam fecerunt et concentraverunt, non recipi possunt datur enim in caelo omnium cogitationum communicatio, quare si illuc veniret, qui cogitat tres et dicit unum, statim internosceretur et rejiceretur. Sed sciendum est, quod omnes illi qui non separaverunt verum a bono seu fidem ab amore, in altera vita, cum instructi, recipiant ideam caelestem de Domino, quod sit Deus universi aliter vero qui fidem separaverunt a vita, hoc est, qui non vixerunt secundum praecepta verae fidei.


Footnotes: