1098# “成了鬼魔的住处”表示那里只有来自被亵渎的教会真理和良善的可怕虚假。这从“住处”和“鬼魔”的含义清楚可知：“住处”是指最后的审判之后，作为淫妇或妓女的“巴比伦”所指的那些人所在的地方。“鬼魔”是指那些处于来自被亵渎的真理和良善的可怕虚假的人（对此，参看AE586,1001节）。此处这些人的地狱被描述为“鬼魔的住处，和各样污秽之灵的巢穴，并各样污秽可憎之鸟的巢穴”。他们的地狱就是所描述的这样，这一点从由此产生的散发物明显看出来，这些散发物是被亵渎的天堂和教会的真理和良善，因为他们在言语、面部表情和举止上处于神圣的外在，并把这些外在举到天上；然而，他们在灵魂和内心中却不仰望任何神，只视自己为地上的神明。因此，他们与地狱里的人合而为一。他们亵渎圣物，因为他们那属于灵魂和内心的内层流入模仿神圣外表的外层。“鬼魔”在此是指这些人。
（关于《亚他那修信经》续）
唯独有一位神，主是天堂之神的思维的确打开天堂，并显示人出现在那里，但程度如此之轻，以至于他几乎不可见，看上去在远处，就好像在阴影中。但随着他对神的思维变得更完整、真实和公正，他就会出现在光中。思维通过取自圣言的信之真理和爱之良善的知识（或认知）而变得更完整，因为来自圣言的一切事物都是神性，神性事物合在一起就是神。一个只认为有一位神，却不思想神是什么，或说对神的品质或性质没有任何概念的人，就像一个认为圣言存在，它是神圣的，却对它的内容一无所知的人，或像一个认为法律存在，却对法律所包含的内容一无所知的人。然而，关于神的性质的思维如此广大，以至于充满天堂，构成无法形容的天使的一切智慧；事实上，这种思维本身是无限的，因为神是无限的。有一位神的思维源于神的性质，这种思维就是圣言中“神的名”的意思（参看AE102,135,148,695b,959节）。
1098. And is become a habitation of demons.- That this signifies where there are dire falsities from the profaned truths and goods of the church, is evident from the signification of habitation, as denoting where after the Last Judgment, those are who are meant by Babylon as a harlot; and from the signification of demons, as denoting those who are in dire falsities from truths and goods profaned (concerning this see n. 586, 1001). The hell of these is described here as a habitation of demons, a hold of every unclean spirit, and of every unclean and hateful bird. That their hell is of such description, is evident from the exhalations which arise therefrom, which are the profaned truths and goods of heaven and the church; for they are in holy externals as to speech, face, and gesture, which they direct heavenwards, while in soul and heart, they have regard for no God, but for themselves as gods of the earth, and thus they are at one with those who are in hell. They profane holy things, because their interiors, which pertain to the soul and heart, flow into the exteriors, which simulate an appearance of sanctity. Such persons are here meant by demons.
[2] Continuation concerning the Athanasian Creed.- The thought, alone, that God exists, and that the Lord is the God of heaven, opens heaven indeed, and shows man as present there, yet to so slight a degree, that he is scarcely discernible, appearing afar off as though in the shade. But in the proportion that his thought concerning God, becomes truer, juster, and more complete, in the same proportion he appears in light. Thought becomes more complete by the knowledges (cognitiones) of truth, which pertain to faith, and of the good, which pertains to love, drawn from the Word; for all those things that are from the Word are Divine, and Divine things taken together are God. A man who thinks merely that God exists, but has no idea of His quality, is like one who has an idea of the existence of the Word, and of its holiness, and yet knows nothing of its contents; or believes in the existence of the law, and knows nothing of what is contained in the law. But yet the thought in regard to God's nature, is so vast, that it fills heaven, and constitutes all the wisdom in which the angels are, which is ineffable, for in itself it is infinite, because God is infinite. The thought from his nature that God exists is what is meant in the Word by the name of God.
1098. And is become a habitation of demons, signifies where there are direful falsities from the profaned truths and goods of the church. This is evident from the signification of "habitation," as being where those have been since the Last Judgment who are meant by "Babylon" as a harlot. Also from the signification of "demons," as being those who are in direful falsities from profaned truths and goods (See above, n. 586, 1001). Here the hell of such is described, namely, that it is "a habitation of demons, a hold of every unclean spirit, and a hold of every unclean and hateful bird." That their hell is such is evident from the exhalations therefrom, which are the profaned truths and goods of heaven and the church, for in speech, countenance, and gesture they are in holy externals, which they raise heavenward, and yet in soul and heart they do not look to any God, but only to themselves as deities of the earth. Thus they make one with those who are in hell. They profane holy things, because their interiors, which pertain to the soul and heart, flow into exteriors that are disposed in a holy manner. Such are here meant by "demons."
(Continuation respecting the Athanasian Faith)
[2] The thought alone that there is a God and that the Lord is the God of heaven opens heaven and presents man as present there, and yet so slightly as to be almost unseen, appearing afar off as in the shade. But in proportion as his thought of God becomes more full, true, and just, he appears in the light. Thought becomes more full by the knowledges of truth from the Word that pertain to faith and of good that pertain to love; for all things from the Word are Divine, and Divine things taken together are God. A man who thinks merely that there is a God and who gives no thought to what God is, is like one who thinks that the Word exists and that it is holy, and yet knows nothing of its contents; or like one who thinks that the law exists, but knows nothing of what is in the law. But the thought of what God is, is so great that it fills heaven, and makes all the wisdom of the angels, which is ineffable, for in itself it is infinite, because God is infinite. The thought that there is a God, derived from what He is, is what is meant in the Word by "the name of God" (See above, n. 102, 135, 148, 695, 959).
1098. "Et facta est habitaculum daemoniorum." - Quod significet ubi dira falsa ex veris et bonis ecclesiae profanatis, constat ex significatione "habitaculi", quod sit ubi sunt illi post ultimum judicium qui per "Babylonem ut meretricem" intelliguntur; ex significatione "daemoniorum", quod sint qui in diris falsis sunt ex veris et bonis profanatis (de qua supra, n. 586, 1001). Describitur hic infernum eorum, nempe, quod "sit habitaculum daemoniorum, custodia omnis spiritus immundi, et omnis avis immundae et exosae"; quod infernum eorum tale sit, patet ab exhalationibus inde, quae sunt vera et bona caeli et ecclesiae profanata; sunt enim in sanctis externis cum loquela, facie et gestu, quae [ad] caelum elevant, et tamen anima et corde non ad aliquem Deum, sed ad se ut ad numina terrae spectant; ita unum faciunt cum illis qui in inferno sunt; profanant sancta, quia interiora, quae sunt animae et cordis, influunt in exteriora disposita ad sanctitatem. Tales hic per "daemonia" intelliguntur.
[2] (Continuatio de Fide Athanasiana.)
Sola cogitatio quod Deus sit, et quod Dominus sit Deus caeli, aperit quidem caelum, ac sistit hominem praesentem ibi; sed tam leviter ut paene inconspicuus sit; apparet e longinquo sicut in umbra: sed quemadmodum cogitatio ejus fit plenior, verior et justior de Deo, ita apparet in luce; cogitatio plenior fit ex cognitionibus veri quae fidei sunt, et boni quae amoris, ex Verbo; nam omnia quae ex Verbo sunt, Divina sunt, ac Divina simul sumpta sunt Deus. Homo qui solum cogitat quod Deus sit, et nihil de quali Ipsius, est sicut qui cogitat quod Verbum sit, et quod sit sanctum, et nihil scit quid in eo; aut qui cogitat quod lex sit, ac nihil scit quid in lege; cum tamen cogitatio quid Deus sit, ita ampla est ut impleat caelum, et faciat omnem sapientiam in qua sunt angeli, quae est ineffabilis, est enim in se infinita, qua Deus est infinitus. Cogitatio quod Deus sit ex quali Ejus, est quod in Verbo intelligitur per "nomen Dei" (videatur supra, n. 102, 135, 148, 695 [b] , 959).