389、天堂里的一切都是按照神性秩序来组织的，处处都由天使履行服务来照管。智慧较高的天使照管那些属于总体良善或功用的事务，智慧较低的天使照管那些属于具体功用的事务，等等。这些事务有等级之分，正如功用在神性秩序上有等级之分一样，出于这个原因，每种职能的尊荣程度与其功用的尊荣程度相一致。然而，天使并不自求尊荣，而是将一切尊荣都归于功用，由于功用是天使所实现的良善，而一切良善都出于主，所以天使将一切尊荣都归于主。这意味着人若先荣耀自己，后荣耀功用，而不是先荣耀功用，然后荣耀自己，他就不能在天堂里履行任何职分，因为他背对主，目光远离主，将自己置于第一位，将功用置于第二位。说“功用”也是指主，因为如刚才所述，功用就是良善，良善来自主。
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389. 天堂里的一切事物都照神性秩序被排列, 处处皆由天使所履行的服务来管理; 智慧更高的天使管理那些属于总体良善或功用的事务, 智慧较低的天使管理那些属于具体功用的事务等等. 这些事务有等级之分, 正如功用在神性秩序上有等级之分. 这也意味着每种职能照其功用的重要性而具有重要性. 然而, 天使并不自称重要, 而是将一切重要性都归于功用; 由于功用是天使所行的良善, 而一切良善皆出于主, 所以天使将一切重要性都归于主. 这意味着人若先为自己, 随后为功用, 而不是先为功用, 随后为自己而思想尊贵, 就不能在天堂履行职能, 因为他们背对主向后看, 将自己置于第一位, 将功用置于第二位. 说“功用”也是指主, 因为如刚才所述, 功用就是良善, 良善出于主.
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389. 天國的一切照神性的次序安排, 處處皆有天人管理, 智慧更高者負責有關公共福祉的事務, 智慧較低者處理具體的事務。事務的等次, 正如神性次序中用的等次。這也意味著職分的尊貴性與用的尊貴性是一致的。但是天人並不自認尊貴, 卻將尊貴全歸於用。用是所行之善, 善又出於主, 所以天人將尊榮全歸於主。這意味著人若將尊榮先歸於己, 次歸於用, 而非先歸於用, 次歸於己, 就不能在天國履行任何職分, 因為他的視線背對主, 以己為首, 以用為次。說"用"也是指主, 因為正如前面所說, 用即是善, 善出於主。
389. Everything in the heavens is arranged according to the divine design, which is managed everywhere by the oversight of angels, with the wiser ones tending to matters of the common good or use and the less wise to smaller details, and so on. These matters are ranked just as uses are ranked in the divine design. This also means that importance is attributed to each role in keeping with the importance of its use. Angels, however, do not claim any importance for themselves but ascribe it all to the use; and since the use is the good that it serves and everything good comes from the Lord, they ascribe it all to the Lord. This means that if people think about respect for themselves first and for their use secondarily instead of for the use first and for themselves secondarily, they cannot hold any office in heaven because they are looking away from the Lord, putting themselves first and their use second. To say "use" is to mean the Lord as well, since as just noted use is something good, and good comes from the Lord.
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389. All things in the heavens are organized in accordance with Divine order, which is everywhere guarded by the services performed by angels, those things that pertain to the general good or use by the wiser angels, those that pertain to particular uses by the less wise, and so on. They are subordinated just as uses are subordinated in the Divine order; and for this reason a dignity is connected with every function according to the dignity of the use. Nevertheless, an angel does not claim dignity to himself, but ascribes all dignity to the use; and as the use is the good that he accomplishes, and all good is from the Lord, so he ascribes all to the Lord. Therefore he who thinks of honour for himself and subsequently for the use, and not for the use and thereby for himself, can perform no duty in heaven, because this is looking away backwards from the Lord, and regarding self in the first place and use in the second. When use is spoken of the Lord also is meant, because, as has just been said, use is good, and good is from the Lord.
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389. All things in the heavens are organized in accordance with Divine order, which is everywhere guarded by the services performed by angels, those things that pertain to the general good or use by the wiser angels, those that pertain to particular uses by the less wise, and so on. They are subordinated just as uses are subordinated in the Divine order; and for this reason a dignity is connected with every function according to the dignity of the use. Nevertheless, an angel does not claim dignity to himself, but ascribes all dignity to the use; and as the use is the good that he accomplishes, and all good is from the Lord, so he ascribes all dignity to the Lord. Therefore he that thinks of honor for himself and subsequently for the use, and not for the use and subsequently for himself, can perform no function in heaven, because this is looking away backwards from the Lord, and putting self in the first place and use in the second. When use is spoken of the Lord also is meant, because, as has just been said, use is good, and good is from the Lord.
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389. Omnia in caelis secundum Divinum ordinem instituta sunt, qui custoditur ubivis per administrationes ab angelis; a sapientioribus illa quae communis boni aut usus sunt, a minus sapientibus quae particularis, et sic porro: subordinata sunt, prorsus sicut in Divino ordine subordinati sunt usus. Inde quoque unicuivis functioni adjuncta est dignitas secundum dignitatem usus. At usque angelus non dignitatem sibi vindicat, sed omnem dat usui; et quia usus est bonum quod praestat, et omne bonum est a Domino, ideo omnem dat Domino. Quapropter qui cogitat de honore pro se et inde pro usu, et non pro usu et inde pro se, non potest fungi aliquo officio in caelo, quia, spectat retro a Domino, se primo loco et usum secundo. Cum dicitur usus, intelligitur etiam Dominus, quia, ut mox supra dictum est, usus est bonum, ac bonum est a Domino.