22# 上帝是自性、独一和原初[ “自性”（Ipsum）：指上帝是存在本身，其存在不依赖任何外物。 “独一”（Unicum）：指除上帝以外，再无别的神。 “原初”（Primum）：指上帝是万有的源头与开端 ]，被称为在自身内的存在与显现，万物皆从祂而得以存在与显现——关于这一点，属世之人凭其理性根本无法探知。因为属世之人凭其理性所能领受的，无非是自然之事；这与他的本性相契合，因为自幼年至童年，他的认知之中从未容纳过自然之外的事物。
然而，人受造并非仅为活在属世层面，更要成为属灵之人；因为人死后生命并未终结，彼时将居于灵界之中，与属灵之人同在。为此，上帝赐下圣言，不仅启示了祂自身，也揭示了天堂与地狱的实存，并指明人人都将按着自己的生命与信仰状态，永远居于二者之一。
在圣言中，上帝进一步启示：祂就是那“是者”，也就是存在本身；祂是自性的、独一的，是在自身内的存在，故此亦是万有之终极本源，万物皆由祂而出。
【2】借着这一启示，属世之人得以超越自然，也超越自身的认知边界，窥见属上帝的事；但即便如此，也仍如同隔远观看——殊不知上帝就近在每个人身旁，以祂的本质内居于每个人心中。正因如此，祂亲近一切爱祂的人；而遵行祂的诫命、信靠祂的人，就是爱祂的人。这些人仿佛能亲眼看见祂。信仰若不是属灵层面的看见，又是什么？遵行祂的诫命而活，若不是对救恩与永生皆由祂而出的切实认信，又是什么？
然而，那些没有属灵层面的信仰、只有属世层面的信仰——也就是仅停留在知识层面、生活也与之相称的人——固然也能看见上帝，却只是隔远望见，且唯有在谈论祂时才会如此。这两类人的区别，就好比有人站在明光照耀之处，能看清近处的人，甚至能触摸到他们；有人却站在浓雾之中，连眼前的是人、是树还是石头都分辨不清。
【3】又好比有人居于高山之上的城中，四处行走，与城中居民交谈；有人却站在山下仰望，分辨不清所见的是人、是兽还是雕像——二者的区别正是如此。更贴切的比方是：有人站在平地上，能清晰看见周遭的人；有人站在另一处平地，举着望远镜朝这边眺望，声称看见了人，其实只望见月光下微微发亮的土地与星星点点的水域。
人在心智中看见上帝及从祂而出的神性事物的方式，差异正是如此：兼具信仰与仁义生活的人，与仅拥有相关知识的人，有着天壤之别。属世之人与属灵之人的分野，也正在于此。至于那些否认圣言的神圣性，却又把宗教事物像包袱一样背在身上的人，他们根本看不见上帝，不过是口称“上帝”之名，与鹦鹉学舌几无分别。
22# 属世人凭自己的理性完全不能发现，神是自我或自身，是独一的，首先的，被称为存在和出现本身，是拥有存在和出现的一切的源头；事实上，属世人凭自己的理性只能理解属于自然的东西，这符合他理性的根本性质，因为从婴儿和儿童时期开始，就没有其它东西进入他的理性。但由于人被造是为了他既是属世的，也可以成为属灵的，因为他死后会继续活着，就在属灵人当中，在他们的世界，所以神提供了圣言，祂在圣言中不仅揭示了祂自己，还揭示了有一个天堂，有一个地狱，每个人都将照着自己的生活和信仰要么在天堂，要么在地狱活到永远。此外，神在圣言中揭示了祂是自有的或存在，是自存的自我或自身和独一的，因而是首先的或始，一切事物的源头。
凭这一启示，属世人能把自己提升到自然之上，因而提升到他自己之上，也能看到诸如属于神的那类事物，但只能仿佛从远处看到，尽管神离每个人都很近，因为神以其本质而在他里面。祂因在人里面，故离那些爱祂的人非常近；那些照祂的诫命生活并信靠祂的人是爱祂的；这些人可以说看到祂。什么叫信仰，不就是属灵地看到神存在吗？什么叫照祂的诫命生活，不就是在行为上承认救赎和永生来自祂吗？但那些信仰不是属灵的，而是属世的，也就是说，是纯粹的知识，因而生活是属世的之人，的确看到神，但却从远处看到，并且只有在谈论祂时才看到。这两类人之间的区别就像那些站在清晰的光中看到旁边的人并触摸他们的人，和那些站在浓雾中分不清人、树或石头的人之间的区别。
或者，这种区别就像那些在高山上的城市里四处走动，与同胞交谈的人，和那些从山上往下看，不知道自己看到的是人、野兽还是雕像的人之间的区别。事实上，这种区别就像那些站在某个星球上，看到周围的人或朋友的人，和那些在另一个星球上，用望远镜看这些人的人之间的区别，后者说他们看到了那里的人，而事实上，他们只看到像月球亮度那样的陆地大致轮廓，和像斑点那样的水域。这就是那些既处于信仰，又处于仁爱的生活之人，和那些只知道信仰与仁爱，或说只处于它们的知识之人之间，在从心智中看到神和从祂发出的神性事物上的区别；因此，这就是属世人和属灵人之间的区别。然而，那些否认圣言的神性神圣性，却又将其宗教背在好像背上的袋子里的人，根本看不到神，几乎像鹦鹉一样只重复“神”这个词。
22. Using its own reasoning, the earthly self has no way of knowing that God is the Absolute and the first and only thing that is called the intrinsic underlying reality and the intrinsic capacity to become manifest from which come all things that exist and take form. Under its own power of reasoning the earthly self cannot draw on anything other than what belongs to nature. Earthly things fit with the earthly self's essence because from our infancy and childhood onward nothing but what is earthly comes into the self. Nevertheless, we were created to be spiritual as well as earthly, since we are going to live after death and will then be among spiritual people in their world. Therefore God has provided the Word.
In the Word God has revealed not only himself but also the existence of heaven and hell, and the fact that every single one of us is going to live in one or the other realm to eternity, each of us according to our life as well as our faith. God has also revealed in the Word that he is "I Am" or the underlying reality, and is the Absolute and the only one to exist in and of himself; he revealed therefore that he is the First or the Beginning from which all things come.
[2] This revelation makes it possible for the earthly self to rise above nature, even above itself, and see what belongs in the realm of God. It appears to be far away. Yet God is actually close to each of us, for God is in us with his essence. Because he is, he is near to those who love him - people who live by his instructions and believe in him. In a sense they see him.
What else is faith except spiritually seeing what is real? And what else is living by God's instructions except an actual acknowledgment that he is the source of salvation and eternal life?
But people whose faith is earthly and not spiritual and consists of mere factual knowledge, and who have an earthly but not a spiritual way of life, do indeed see God, but from far away, and then only when they talk about him.
Spiritual people compared to earthly ones are like people who are standing in broad daylight, seeing others near themselves and touching them, compared to people standing in a heavy fog that makes it difficult to tell whether the objects nearby are people or perhaps trees or rocks.
[3] Spiritual people compared to earthly one's are like people in a town on a high mountain, walking around and talking to their friends in the town, compared to people who look down from that mountain and cannot make out whether they are seeing people or animals or statues below.
Spiritual people compared to earthly ones are also like people standing on a planet and seeing their friends and loved ones right there, compared to people looking at another planet through hand-held telescopes. People in the second group look at the planet and say they see people there, when in fact all they have is a vague impression of landmasses, like the moons lighter areas, and bodies of water, like the moon's darker patches.
The same difference exists between people who are in faith and also live a life of goodwill, who see God and divine attributes that emanate from him in their mind, compared to those who have nothing more than knowledge about these things. This is the difference between spiritual and earthly people.
Those, however, who deny the divine holiness of the Word but still carry their religion around in a pack on their back do not see God at all. They only sound out the word God, not much differently from parrots.
22. It is quite impossible for the natural man to get to know from his reason that God is the very, sole and prime source, called Being and Coming-into-Being in itself, from which everything that exists or comes into being is derived. For the natural man who relies upon his own reason can only attribute these things to nature; for this squares with his own essence, which has had nothing but this idea supplied to it from infancy and childhood. But since man has been created so that he should be spiritual too, because he is destined to live after death, and that life will be among spiritual beings in their world, God has provided the Word, in which He has revealed not only Himself, but also the existence of heaven and hell, in one or the other of which every human being will live to eternity, depending in each case on the way he has lived and at the same time what he has believed. In the Word too God has revealed that He is I am or Being, and the very and sole source which is self-existent, and thus the prime or beginning from which everything comes.
[2] This revelation has made it possible for the natural man to rise above nature, and thus above himself, and see the things which are God's. Yet he can only do this as it were from a distance, although God is present near at hand with every person, for God is in him with His essence. For this reason He is near at hand to those who love Him, and those who love Him are those who live according to His commandments and believe in Him; these people as it were see Him. What is faith but one's spirit seeing that it is so? And what is it to live according to His commandments but to acknowledge Him in practice as the source of salvation and everlasting life? But those whose faith is not spiritual, but natural, (that is, a faith which is mere knowledge) and who therefore live in the same way, they can certainly see God, but do so from a distance, and only when they speak about Him. The difference between the two groups is like that between those who stand in broad daylight, seeing and touching people near them, and those who stand in a thick fog, which prevents them from seeing whether they are people, trees or rocks;
[3] or those who live in a city on a high mountain and go about hither and thither and talk with their fellow citizens, and those who look down from that mountain and cannot tell whether what they see are human beings, animals or statues. Rather it is the difference between those who stand upon some planet and see their fellows there, and those who are on a different planet and look with telescopes in their hands towards the first, saying that they see human beings there, when in fact they can only make out land surfaces generally like the bright areas of the moon, and seas as dark patches. Such is the distinction between those who believe and at the same time live a life of charity, seeing in their minds God and what is Divine proceeding from Him, and those who merely have knowledge about these subjects; thus the distinction is as between natural and spiritual men. Those, however, who deny the Divine holiness of the Word, and still carry around the trappings of religion as it were in a sack thrown over the shoulder, fail to see God and merely repeat the word 'God', almost exactly like parrots.
22. That God is the Itself, the Only, and the First, which is called Esse and Existere in Itself, the source of all that has being and existence, the natural man is wholly unable to discover by his own reason; for by his own reason the natural man can apprehend only what belongs to nature, since that agrees with the essential nature of his reason, because from his infancy and childhood nothing else had entered into his reason. But because man was so created as to be spiritual as well as natural, since he is to continue to live after death, and then to live among those who are spiritual in their world, God has provided the Word-in which He has revealed not only Himself but also that there is a heaven and a hell, and that in one or the other of these every man is to live to eternity, in accordance both with his life and his faith. Moreover, God has revealed in the Word that He is the I Am or Esse and the Itself and Only, which in itself Is, and thus the First or Beginning, the source of all things.
[2] By this revelation the natural man is enabled to raise himself above nature, thus above himself, and to see such things as pertain to God, yet only as if at a distance, although God is nigh to every man, for in His essence He is in man; and being in man He is very nigh to those who love Him; and those love Him who live according to His commandments and believe in Him; these as it were see Him. What is faith but to see spiritually that God is? And what is a life according to His commandments but an acknowledgment in act that from Him are salvation and eternal life? But those whose faith is not spiritual but natural, which is mere knowledge, and whose life is therefore natural, do indeed see God, but from afar off, and this only when they speak of Him. The difference between these two classes is like the difference between those who stand in a clear light and see men near by and touch them, and those who stand in a thick mist in which they are unable to distinguish between men and trees or stones.
[3] Or it is like the difference between men on a high mountain on which there is a city, who are going about there having interaction with their fellow townsmen, and men looking down from the top of that mountain who are unable to tell whether the objects they see below are people, beasts, or statues. Or it is like the difference between men standing upon some planet and seeing those about them, and men on another planet looking at these through telescopes, and saying that they see people there, when in fact they see nothing but a most general outline of the land as lunar brightness, and the watery parts as spots. Such is the difference in seeing God and the Divine things in the mind that go forth from Him, between those who are both in faith and in a life of charity, and those who merely know about faith and charity; and such consequently is the difference between natural and spiritual men. But those who deny the Divine holiness of the Word, and yet carry their religion about as in a sack upon the back, do not see God at all, but only utter the word "God," almost like parrots.
22. That God is the Self, the only One and the First, called Being (Esse) and Existing (Existere) in itself, the source of all things which are and which exist, the natural man cannot possibly discover by his own reason, from which he can only apprehend what is of nature. This is in agreement with his essential character, which has been affected by no other influences since his infancy and early years; but as man has been created that he might also be spiritual, since he will live after death among spiritual beings in their world, God has provided the Word, in which He has revealed not only Himself but also the existence of heaven and hell, in one of which every man will live to eternity, depending upon the life he has lived in accordance with his faith. He has also revealed in the Word that He is the I Am or Being, the Self and only One which is in itself, and thus the Beginning, the Source of all things.
[2] From this revelation the natural man can raise himself above nature, and thus above himself, and see such things as are of God, but yet as from a distance, although God is near every man, for He is in him with His Essence. Because this is so, He is near those who love Him; and they love Him who live according to His commandments and believe on Him; and these, as it were, see Him. For faith is nothing but a spiritual perception that He is, and a life according to His commandments an actual acknowledgment that salvation and eternal life are from Him. Those whose faith is not spiritual but natural, that is, mere knowledge, and whose life is in accordance with this faith, indeed see God, but from a distance, and this only when talking of Him.
The difference between them is like that between those who stand in a clear light and see men near them and touch them, and those who stand in a dense mist, and cannot distinguish between men and trees or rocks. Or the difference is like that between men in a city upon a high mountain, who go from place to place and talk with their fellow-citizens, and men who look down from that mountain and do not know whether what they see are men or beasts or statues. Indeed the difference is like that between those who stand on some planet and see their own friends there, and those who, from another planet, look out through telescopes and say they see men there, when yet they only see, as it were, moon light reflected from stretches of land and patches of water as dark spots. There is a similar difference between seeing God and Divine things from Him with those who are in faith and the life of charity, and with those who are merely in the knowledge of such things; consequently between natural and spiritual men. Moreover, those who deny the Divine sanctity of the Word, and yet carry their religious ideas as it were in a sack upon their backs, do not see God, but only repeat His name as parrots would.
22. Quod Deus sit Ipsum, Unicum et Primum, quod vocatur Esse et Existere in se, ex quo omnia quae sunt et existunt, Naturalis homo ex sua ratione nequicquam potest rescire, nam Naturalis homo ex sua ratione non aliud potest desumere, quam quod naturae est, hoc enim quadrat cum ejus essentia, quia in illam nihil aliud ab infantia et pueritia intravit; at quoniam homo creatus est ut quoque sit Spiritualis, quia victurus est post mortem, et tunc inter Spirituales in illorum Mundo, ideo Deus providit Verbum, in quo non modo Semet Ipsum revelavit, sed etiam quod Coelum et Infernum sint, et quod in illorum uno aut altero omnis homo victurus sit in aeternum, quisque secundum vitam et simul fidem suam; et quoque in Verbo revelavit, quod sit Sum seu Esse, ac Ipsum et Unicum quod in se est, et sic Primum seu Principium, ex quo omnia.
[2] Ex hac Revelatione est, quod Naturalis homo possit se elevare supra naturam, ita supra se, et videre talia quae Dei sunt, sed usque tamen sicut e longinquo, 1 tametsi Deus est in propinquo apud omnem hominem, est enim in illo cum sua Essentia; et quia ita est, est in propinquo apud illos, qui Ipsum amant, et illi amant Ipsum, qui vivunt secundum praecepta Ipsius et credunt in Ipsum, hi sicut vident Ipsum; quid fides nisi spiritualis visus quod sit, et quid vita secundum praecepta Ipsius, quam actualis agnitio quod ab Ipso sit salus et vita aeterna; at vero illi, quibus non est fides spiritualis sed naturalis, quae modo est scientia, et inde similis vita, illi vident quidem Deum, sed e longinquo, et hoc solum quando loquuntur 2 de Illo; differentia inter hos et illos est, sicut inter illos qui stant in clara luce, et vident homines prope se, et tangunt illos, ac inter illos qui stant in denso nimbo, et ex eo non possunt videre, num homines sint, vel num arbores aut saxa.
[3] Aut est sicut 3 qui stant super alto Monte, ubi Urbs, ac vadunt huc illuc et loquuntur cum consociis Urbanis; ac sicut qui e Monte 4 illo spectant deorsum, et non cognoscunt num homines vel num bestiae aut statuae sint, quae vident. Imo est sicut inter illos, qui in aliquo planetario Orbe stant, et vident suos ibi, et inter illos, qui in alio planetario orbe sunt cum tubis opticis in manibus, et spectant illuc, et dicunt quod videant homines ibi, cum tamen non vident nisi universaliter terrea 5 ut lucidum lunare, et aquea ut maculas. Simile discrimen est inter videre Deum, et Divina quae procedunt ab Ipso in sua mente, apud illos qui in fide et simul in vita charitatis sunt, et inter illos qui modo in scientia de illis sunt; proinde inter Naturales et Spirituales homines. Illi autem qui Divinam Sanctitatem Verbi negant, et usque illa quae Religionis sunt portant sicut in sacco super tergo, illi non vident Deum, sed modo sonant Deum, cum exigua differentia a psittacis.
Footnotes:
1. Prima editio: loginquo.
2. Prima editio: loquntur.
3. Prima editio: aut sicut.
4. Prima editio: Mente.
5. Prima editio: terrrea.