قراءة كتاب Spiritual Life and the Word of God
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and Himself to be the God of heaven and earth. But those who by intelligence from what is their own (proprium) have destroyed in themselves the idea of God as a Man are unable to see this; neither do they see from the trinity that is in their thought that God is one; they call Him one with the lips only. But those who have not been purified from evils, and therefore are not in the light of heaven, do not in their spirit see the Lord to be the God of heaven and earth; but in place of the Lord some other being is acknowledged; by some of these someone whom they believe to be God the Father; by others someone whom they call God because he is especially powerful; by others some devil whom they fear because he can bring evil upon them; by others Nature, as in the world; and by others no God at all. It is said in their spirit, because they are such after death when they become spirits; therefore what lay concealed in their spirit in the world then becomes manifest. But all who are in heaven acknowledge the Lord only, since the whole heaven is from the Divine that goes forth from Him, and answers to Him as a Man; and for this reason no one can enter heaven unless he is in the Lord, for he enters into the Lord when he enters into heaven. If others enter they lose their mind and fall backward. (A.E., n. 956.)
The idea of God is the chief of all ideas; for such as this idea is such is man's communication with heaven and his conjunction with the Lord, and such is his enlightenment, his affection for truth and good, his perception, intelligence, and wisdom; for these are not from man but from the Lord according to conjunction with Him. The idea of God is the idea of the Lord and His Divine, for no other is God of heaven and God of earth, as He Himself teaches in Matthew:
"Authority has been given unto Me in heaven and on earth" (xxviii. 18).
But the idea of the Lord is more or less full and more or less clear; it is full in the inmost heaven, less full in the middle, and still less full in the outmost heaven; therefore those who are in the inmost heaven are in wisdom, those who are in the middle in intelligence, and those who are in the outmost in knowledge. The idea is clear in the angels who are at the center of the societies of heaven; and less clear in those who are round about, according to the degrees of distance from the center.
All in the heavens have places allotted them according to the fullness and clearness of their idea of the Lord, and they are in correspondent wisdom and in correspondent felicity. All those who have no idea of the Lord as Divine, like the Socinians and Arians, are under the heavens, and are unhappy. Those who have a twofold idea, namely, of an invisible God and of a visible God in a human form, also have their place under the heavens, and are not received until they acknowledge one God, and Him visible. Some in the place of a visible God see as it were something aerial, and this because God is called a spirit. If this idea is not changed in them into the idea of a Man, thus of the Lord, they are not accepted. But those who have an idea of God as the inmost of nature are rejected, because they cannot help falling into the idea of nature as being God. All nations that have believed in one God, and have had an idea of Him as a Man, are received by the Lord. From all this it can be seen who those are that worship God Himself and who those are that worship other gods, thus who live according to the first commandment of the Decalogue and who do not. (A.E., n. 957.)
II. The Second Commandment
The second commandment is, "Thou shalt not profane the name of God."
In the first place, what is meant by "the name of God" shall be told, and afterward what is meant by "profaning" it. "The name of God" means every quality by which God is worshipped. For God is in His own quality, and is His own quality. His essence is Divine love, and His quality is Divine truth therefrom united with Divine good; thus with us on earth it is the Word; consequently it is said in John:
"The Word was with God, and the Word was God" (i. 1).
So, too, it is the doctrine of genuine truth and good from the Word; for worship is according to that.
Now as His quality is manifold, for it comprises all things that are from Him, so He has many names; and each name involves and expresses His quality in general and in particular. He is called "Jehovah," "Jehovah of Hosts," "Lord," "Lord Jehovah," "God," "Messiah (or Christ)," "Jesus," "Saviour," "Redeemer," "Creator," "Former," "Maker," "King," and "the Holy One of Israel," "the Rock" and "the Stone of Israel," "Shiloh," "Almighty," "David," "Prophet," "Son of God," and "Son of Man," and so on. All these names are names of the one God, who is the Lord; and yet where they occur in the Word they signify some universal Divine attribute or quality distinct from other Divine attributes or qualities. So, too, where He is called "Father, Son, and Holy Spirit," three are not meant, but one God; that is, there are not three Divines, but one; and this trine which is one is the Lord.
Since each name signifies some distinct attribute or quality, "to profane the name of God" does not mean to profane His name itself but His quality. "Name" signifies quality for the reason that in heaven everyone is named according to his quality; and the quality of God or the Lord is everything that is from Him by which He is worshipped. For this reason, since no Divine quality of the Lord is acknowledged in hell the Lord cannot be named there; and in the spiritual world His names cannot be uttered by anyone except so far as His Divine is acknowledged; for there all speak from the heart, thus from love and consequent acknowledgment. (A.E., n. 959.)
Since "the name of God" means that which is from God and which is God, and this is called Divine truth, and with us the Word, this must not be profaned, because it is in itself Divine and most holy; and it is profaned when its holiness is denied, which is done when it is despised, rejected, and treated contemptuously. When this is done heaven is closed and man is left to hell. For as the Word is the only medium of conjunction of heaven with the church, so when the Word is cast out of the heart that conjunction is dissolved; and because man is then left to hell he no longer acknowledges any truth of the church.
There are two things by which heaven is closed to the men of the church. One is a denial of the Lord's Divine, and the other is a denial of the holiness of the Word; and for this reason, that the Lord's Divine is the all of heaven; and Divine truth, which is the Word in the spiritual sense, is what makes heaven; which makes clear that he who denies the one or the other denies that which is the all of heaven and from which heaven is and exists, and thus deprives himself of communication and consequent conjunction with heaven. To profane the Word is the same as "blaspheming the Holy Spirit," which is not forgiven to anyone, consequently it is said in this commandment that he who profanes the name of God shall not be left unpunished. (A.E., n. 960.)
As Divine truth or the Word is meant by "the name of God," and the profanation of it means a denial of its holiness, and thus contempt, rejection, and blasphemy, it follows that the name of God is interiorly profaned by a life contrary to the commandments of the Decalogue. For there can be a profanation that is inner and not outer, and there can be a profanation that is inner and at the same time outer, and there can be also a kind of profanation that is outer and not at the same time inner. Inner profanation is wrought by the life, outer by the speech. Inner profanation, which is wrought by the life, becomes outer also, or of the speech, after death. For then everyone thinks and wills, and so far as it can be permitted, speaks and acts,