주님에 관한 교리

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Doctrina Novae Hierosolymae de Domino(The Doctrine of the New Jerusalem Regarding the Lord)

By Emanuel Swedenborg

Originally Published in Amsterdam, 1763, in Latin

Translated from the Original Latin

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번역가의 목차

1. 보편적 성경은 주님을 다루고 있으며 주님은 말씀이시다. /1-7

2. 주님이 율법의 모든 것을 다 이루었다고 말씀하신 것은 당신이 말씀의 모든 것을 완성하셨다는 뜻이다. /8-11

3. 주님은 지옥을 정복하고 당신의 인성을 영화하기 위하여 세상에 오셨다. 십자가의 고난은 마지막 싸움이었으며 그것으로 주님은 지옥을 완전히 정복하시고 당신의 인성을 완전하게 영화하셨다. /12-14

4. 주님은 십자가의 수난으로 죄를 제거하신 것이 아니라 죄를 지고 가셨다. /15-17

5. 주님의 공로의 전가는 회개 하고 죄 사함 받는 것 외의 다른 어떤 것이 아니다. /18

6. 하나님의 아들은 신적 인성으로서 주님을 말하며 인자는 말씀으로서 주님을 말한다. /19-28

7. 주님은 당신 안의 신성으로 인성을 신성으로 만드셨고 아버지와 하나가 되셨다. /29-36

8. 주님은 하나님 자신이시며 말씀은 주님으로부터 있으며 주님에 관한 것이다. /37-44

9. 하나님은 한 분 이시며 주님은 바로 그 하나님이시다. /45

10. 성령은 주님으로부터 나오는 신성의 발현이다. 그리고 이것은 주님 자신이시다. /46-61

11. 아타나시오스 신조의 교리는 그것이 여러 인격의 삼위일체론을 한 인격의 삼위일체론으로 이해하고 그 삼위일체가 주님 안에 있는 것이라고 한다면 진리와 일치하는 것이다. /62-65

3513. 'And I will eat' means in that way making it its own. This is clear from the meaning of 'eating' as being made one's own, dealt with in 2187, 2343, 3168, 3503. It is made its own when, by means of forms of pleasantness and delight, truths, that is, cognitions of good and truth, are instilled into the natural; and when these truths are allied to the good in the natural, communication is effected with the truth and good of the rational and so with the rational itself. It is this communication that the expression 'being made one's own' is used to describe, for those truths belong to the rational within the natural. Indeed truths in the rational are related to those in the natural in the way that individual parts are related to their general wholes. It is well known that a general whole is the product of its individual parts and that without the individual parts no general whole can be produced. It is the general whole produced from the individual parts belonging to the rational that is manifested in the natural. And being a general whole it takes a different form, doing so according to the order of the individual constituent parts, and so according to the form that results. If it is the more specific and the consequent individual parts of celestial good and spiritual truth that give form to the general whole within the natural, then it is a celestial and spiritual form that is presented, and something of heaven is represented as a kind of image in the specific parts constituting the general whole. But if the more specific and the individual parts which give form to the general whole within the natural do not consist of good and truth but of evil and falsity, something of hell is in that case represented as a kind of image in the specific parts constituting the general whole.

[2] Such are the things meant by eating and drinking in the Holy Supper, where again eating and drinking mean making one's own; that is to say, 'eating' means making good one's own and 'drinking' making truth one's own. If good, that is to say, love to the Lord and charity towards the neighbour, gives form to the internal or rational man, and by way of this rational man gives form to a corresponding external or natural man, the person becomes in particular and in general an image of heaven, and therefore an image of the Lord. But if contempt for the Lord and for the good and truth of faith, and hatred towards the neighbour give form to the rational man, the person becomes in particular and in general an image of hell - the more so if at the same time he eats and drinks in a holy manner, for profanation then results. Consequently people who eat and drink worthily make eternal life their own, whereas those who do so unworthily make [eternal] death their own.