778a.“在他的头上有亵渎的名号”表示对圣言的歪曲。这从“头”、“名号”和“亵渎”的含义清楚可知：“头”是指圣言的神圣事物的知识，它们都被歪曲和玷污了(对此，参看AE775节)；“名号”是指一个事物及其状态的品质(参看AE102,135,696a节)，在此是指来自属世人、确认信仰与生活分离的推理的品质，这些推理由这“兽”来表示；“亵渎”是指对圣言的歪曲(对此，我们稍后会提到)。由此清楚可知，“在他的头上有亵渎的名号”表示那些通过来自属世人的推理确认信仰与生活分离之人的品质，这些人的品质就是对圣言的歪曲。“亵渎”之所以表示对圣言的歪曲，是因为接下来的经文以这兽描述了龙所指的那些人是如何通过来自属世人的推理败坏圣言的字义，好确认唯信称义、唯信得救，无需善行的教义。然而，这种事只有通过歪曲圣言才能做到，因为圣言在每一和一切细节上都将真理与良善，并良善与真理结合起来，从而将信与仁，并仁与信结合起来，如前所示(AE775节)。这就是为何“亵渎”表示对圣言的歪曲，经上说它是这兽的名号。
至于对圣言的歪曲是如何亵渎圣言的，这要通过以下例子来说明。那些将信与善行分离的人说：父神因人类的邪恶而将人类从祂自己那里移除，甚至弃绝了；因此，祂的儿子被差到世上，或圣子本身动了恻隐之心，来到世上，通过遭受极端定罪的惩罚，也就是十字架受难，以及祂自己在十字架上的血，最后通过祂的死，由此为人类代求而使人类与父和解。由于这种说法就在那些将信仰与其生活，也就是仁爱分离的人所持守的主要教义当中，所以我想简要阐述一下神性是如何由此被亵渎的。神性因这一事实被亵渎：他们相信并认为，神性将人类从它自己那里移除，或弃绝了，尽管神是爱本身，怜悯本身和良善本身，这些是祂的存在(或Esse，即实体)。由此清楚可知，神不可能移除或弃绝人类当中的任何一个，因为这将违背祂自己的存在(或Esse，即实体)，如前所述，这存在是一切爱、一切怜悯和一切良善的源头。就连天使，或从主处于爱、怜悯和良善的人都不可能这样做；然而，他们的爱是有限的，而神性之爱是无限的。他们将父神移除或弃绝人类称为伸冤公义(vindicative justice)，而他们对伸冤公义没有其它概念，只有一个国王或法官为他所受的邪恶报仇的概念；因此，这就像他们的复仇，这复仇里面必有某种愤怒。为证实这一点，他们从圣言引用了一些经文，在那里，神被称为报仇的，伸冤的，忌邪的或妒忌的，发怒的，发烈怒的；他们就这样歪曲圣言的这些经文，因为在圣言的字义上，经上照着表象用到这些词。事实上，人死后一变成灵，他若通过他在世上的生活处于邪恶，就转身离开主；当他转身离开主，并否认祂时，就再也不能处在主的保护之下，以使他的邪恶不惩罚他，因为邪恶的惩罚就在邪恶之中，正如良善的赏赐就在良善之中。但由于来自邪恶或处于邪恶之人的邪恶的惩罚看上去就像是来自神性的惩罚，所以在圣言中，经上从这种表象论到神性说，祂发怒，定人的罪，并把人投入地狱等等。然而，主不定任何人的罪，也不惩罚任何人，这一点可见于《天堂与地狱》(545–550节)一书，那里论述了这个主题，即：主不将任何人投入地狱，而是灵人自己把自己扔下去。由此可见，对圣言的歪曲是如何亵渎神性的。因为人们以为，神在某个方面是报仇的，或伸冤的，祂发怒，将人投入地狱，并进行惩罚；而事实上，是邪恶，也就是邪恶所来自的地狱惩罚它自己，而不是神性惩罚它。对圣言的歪曲也因他们相信并认为，父神想通过极端定罪的惩罚，也就是十字架受难，因而通过祂儿子的血与人类和解而亵渎神性；祂为此已经被感动，现在仍被感动去怜悯。凡拥有被光照的理解力的人，谁看不出这也违背神性，因而违背圣言的纯正真理？因为违背神性的东西就是亵渎；因此，扭曲圣言的字义以确认这个教义就是亵渎。不过，下文会详述这个主题。
778b# 因此，“亵渎”表示什么，可从圣言中提到它的经文明显看出来；我从中只引用以下福音书中的经文。耶稣说：
人一切的罪和亵渎都可得赦免，惟独人亵渎灵必不得赦免。凡说话干犯人子的，他还可得赦免，惟独说话干犯圣灵的，他今世来世都不得赦免。(马太福音12:31,32)
马可福音：我告诉你们，人子一切的罪都可得赦免。凡亵渎灵的，却永不得赦免，必受永恒的审判。(马可福音3:28,29)路加福音：
凡说话干犯人子的，他还可得赦免；惟独亵渎圣灵的，必不得赦免。(路加福音12:10)
教会至今不知道干犯圣灵的“罪和亵渎”，以及“干犯人子的话”表示什么，因为不知道“圣灵”和“人子”的正确意思。“圣灵”是指诸如在天堂里的那种神性真理方面的主，因而是指诸如在灵义上的那种圣言，因为这是天堂里的神性真理。“人子”是指诸如在地上的那种神性真理，因而是指诸如在属世意义上的那种圣言，因为这是地上的神性真理。当知道“圣灵”和“人子”是什么意思时，也就能知道干犯圣灵的“罪和亵渎”，以及“干犯人子的话”表示什么；还能知道为何“干犯人子的话”可得赦免，干犯圣灵的“罪和亵渎”却不得赦免。干犯圣灵的“罪和亵渎”是指否认圣言，玷污它的本质良善，歪曲它的本质真理；而“干犯人子的话”是指照着表象来解释圣言的属世意义，也就是圣言的字义。
否认圣言就是“今世来世都不得赦免”，也就是永远不得赦免的罪，凡如此行的，必受永恒的审判，因为那些否认圣言的人就是否认神，否认主，否认天堂和地狱，否认教会和属于教会的一切；那些否认这些事物的人都是无神论者，他们尽管口头上将宇宙的创造归于某个至高无上的实体或神明，或神，心里却将其归于大自然。这些人因否认而打破了与主联系的一切纽带，所以必与天堂分离，并与地狱结合。玷污圣言的本质良善，歪曲它的本质真理就是亵渎圣灵，不得赦免，因为“圣灵”是指诸如天堂里的那种神性真理，也就是诸如在灵义上的那种圣言方面的主，如前所述。真正的良善和真正的真理在属灵意义(即灵义)中；但它们在属世意义中可以说穿上了衣服，仅在零星的地方是赤裸的。因此，它们被称为表面的良善和真理。正是这些被玷污和歪曲；当以违背真正的良善和真理的方式来解释它们时，就说它们被玷污和歪曲了。那时，天堂退回，人与天堂分离；因为如前所述，真正的良善和真理构成天堂天使所在的圣言的属灵意义。例如，当主及其神性遭到否认时，如声称主靠着别西卜行神迹，并有不洁的灵的法利赛人所做的，天堂就远离人；由于他们如此否认主及其神性，所以主说，这是干犯圣灵的罪和亵渎，因这是干犯圣言，这可见于从福音书引用的这几章的前几节经文。由于同样的原因，虽不否认主，却否认主之神性的苏西尼派和阿里乌派在天堂之外，不能被任何天使社群接纳。
另举一例，那些将爱之良善和仁爱的行为排除在得救的方法之外，声称惟有信，不包括这些，是得救的唯一方法，并且不仅通过教义，还通过其生活确认这个观点的人从心里说，良善并不拯救我，邪恶也不定我的罪，因为我有信。这些人也亵渎圣灵，因为他们歪曲圣言的真正良善和真理，这真正的良善和真理在提到爱与仁，以及行为与作为的上千处经文中。此外，如前所述，圣言的每一和一切部分都有良善与真理的婚姻，因而有仁与信的婚姻在里面；因此，当良善或仁爱被拿走时，该婚姻就灭亡了，取而代之的是通奸；这通奸的性质将在别处予以解释，这就是为何这些人也不能被接到天堂；还有一个原因是，他们没有天堂之爱，取而代之的是尘世之爱，他们也没有善行，取而代之的是恶行，因为他们的作为来自尘世之爱，当这爱与天堂之爱分离时，它就是地狱之爱。然而，对那些虽从教会的教义和他们的教导者那里认为信是拯救的唯一方法，或只是知道，没有从内心肯定或否认它，却仍从圣言，也就是说，因主在圣言中就是这么吩咐的而过着良善生活的人来说，情况则不同。这些人没有亵渎圣灵，因为他们没有玷污圣言的良善，或歪曲圣言的真理；因此，他们与天堂天使结合。此外，在这些人当中，很少有人知道信是别的什么东西，只知道信就是相信圣言。他们不明白没有律法行为的唯信称义的信条，因为它超出了他们的理解力。
举这两个例子，是为了让人们知道，干犯圣灵的“罪和亵渎”是什么意思，也就是说，干犯圣灵的罪就是否认神性真理，从而否认圣言，干犯圣灵的亵渎就是玷污圣言的本质良善，歪曲圣言的本质真理。值得注意的是，圣言的良善当被玷污时，就是邪恶，圣言的真理当被歪曲时，就是虚假。
778c# 干犯人子的话表示照着表象解释圣言的属世意义，也就是圣言的字义，因为人子是指诸如在地上，因而在属世意义上的那种神性真理方面的主。说这种话，人不得赦免，因为圣言的属世意义或字义上的大多数事物都是穿着衣服的良善和真理，只有一些是裸露的，就如它们在灵义上的样子；穿着衣服的良善和真理被称为真理的表象。因为在其终端中的圣言就像一个穿着衣服的人，但他的脸和手是裸露的；圣言在哪里如此裸露，它的良善和真理看上去就是裸露的，就如它们在天上的样子，因而如它们在灵义上的样子。因此，没有什么能阻碍那些被主光照的人从圣言的字义看见真正良善和真正真理的教义，也没有什么能阻碍那些没有被如此光照的人从圣言的字义确认这教义。圣言在字义上之所以是这样，是为了它可以成为灵义的一个基础。它也由此适合简单人理解，因为简单人只能接受如此阐述的事物，并照着他们所感知到的相信和行动。
此外，由于圣言字义上的神性真理大部分是真理的表象，而简单人在信仰和内心中都不能被提升到它们之上，所以照着表象解释圣言不是罪或亵渎，只要原则没有从这些表象中形成，并被如此确认，以至于摧毁真正意义上的神性真理。例如，经上说：
看哪，神的羔羊，除去世界罪孽的。(约翰福音1:29)马太福音：
这是我立新约的血，为多人流出来，使罪得赦。(马太福音26:28)启示录：米迦勒同他的使者与龙同他的使者争战。他们胜过他，是因羔羊的血。(启示录12:7,11)当出于这些和类似的话简单地相信主因我们的罪遭受十字架的苦难，祂通过这苦难和自己的血把我们从地狱中救赎出来时，由于这是一个表面真理，可以说，也可以相信，所以这不会在信仰和内心中定简单人的罪。但凭这些话来建立一个原则，并确认这个原则，以至于坚持认为父神以这种方式与人和解了，人只凭他的信就称义并得救，不用仁之良善，也就是善行，而且不仅在教义上，还在生活上处于该原则，那么这是不可赦免的。
由此可见，“亵渎圣灵”表示对圣言的歪曲，甚至直到摧毁在其真正意义上的神性真理。因此，“亵渎的名号”表示对神性真理，因而对圣言的歪曲，因为当有人说话反对神时，这被称为亵渎；说话反对神就是说话反对神性真理，因为从主发出的神性真理就是圣言中的“神”所指的；“耶和华”和“主”是指神性良善。说话反对神，因而说话反对圣言就是亵渎，因为圣言就是神性真理，由此可推知，亵渎就是歪曲圣言。因为那些歪曲圣言的人使圣言的真理成为虚假，而虚假不断说话反对真理，甚至攻击真理。这就是为何“亵渎”表示对圣言的歪曲，甚至摧毁圣言的真正良善和真正真理。
类似的话论到启示录后面部分中的“朱红色的兽”：女人骑在朱红色的兽上，满了亵渎的名号。(启示录17:3)在这里，兽与骑在它上面的女人是指巴比伦；“亵渎的名号”是指对圣言良善的玷污和对圣言真理的歪曲；如前所述，这些就是对主的亵渎。“亵渎”表示邪恶、虚假地相信和谈论神和神性真理，这一点也可从圣言中的其它经文明显看出来；如以赛亚书：耶和华说，你听见亚述王的仆人亵渎我的话，不要惧怕。希西家王祷告说，耶和华啊，要听西拿基立的一切话，他打发使者来亵渎永生神。耶和华论到他说，你亵渎谁，辱骂谁？你扬起声音，又高举眼目，要攻击谁？乃是攻击以色列的圣者！你藉你仆人的手亵渎主。(以赛亚书37:6,15,17,23,24)
由此也可以清楚看出，亵渎论及说虚假的话反对神。因为那时是西拿基立的“亚述王”表示理性层，但在此表示被败坏的理性层，这理性层说话反对神性真理，可耻地对待它，并利用虚假严厉斥责它；这就是歪曲它，如前所述。说话反对神性真理的虚假由以赛亚书37:10–13,24,25中提到的事物来表示，这一切事物不仅是对神的亵渎，还是对神性真理的歪曲。
摩西五经：那以高手行事的灵魂，他亵渎了耶和华，因他藐视耶和华的话，使祂的诫命落空，那灵魂必彻底被剪除，他的罪孽必归在他身上。(民数记15:30,31)
此处论述的主题是那些反对通过摩西赐下的神的诫命，不仅通过错误或失误反对，还从目的上反对，这从民数记15:23和这一章接下来的经文清楚看出来。但在这种情况下，论述的主题是那些从目的上如此行的人，这由“以高手行事”来表示。由于反对诫命就是反对神性真理，从目的上反对这神性真理就是从意愿的意图上如此行，并由此说虚假的话，这是对圣言的实际玷污和歪曲，所以经上说：“他亵渎了耶和华。”这与干犯圣灵的罪和亵渎是一回事，故经上说：“那灵魂必彻底被剪除，他的罪孽必归在他身上。”“他的罪孽必归在他身上”表示这是不得赦免的。
亵渎论及对神，因而对神性真理说邪恶的话和虚假的话，没有必要在此通过从圣言引用的许多经文来证实这一点；不仅因为谁都能看出，亵渎在灵义上不是别的，还因为亵渎有各个种类。因此，在人类的语言，如以希伯来语中，有各种名字来表达对神和神性真理的不同种类的亵渎，如那些在拉丁语中被称为诽谤、谩骂、耻辱、羞辱、指责、斥责、戏笑、嘲笑等等的词语；其中每一个词在圣言中使用时都具有总体和具体的不同；然而，分析并解释这些词需要大量篇幅。
778. And upon his heads the name of blasphemy. That this signifies falsifications of the Word, is evident from the signification of heads, as denoting the knowledge of the holy things of the Word, which are falsified and adulterated; concerning which see above (n. 775); and from the signification of name, as denoting the quality of a thing and also a state; concerning which see above (n. 192, 135, 696); in this case the quality of the reasonings from the natural man, confirming the separation of faith from life; these reasonings are signified by this beast; and from the signification of blasphemy, as denoting the falsification of the Word, concerning which we shall speak presently. From these things it is clear that upon his head the name of blasphemy signifies the quality of those who, by reasonings from the natural man, confirm the separation of faith from life, and that their quality is the falsification of the Word.
The reason why blasphemy signifies the falsification of the Word is, that in what follows, by this beast is described how those who are meant by the dragon, pervert the sense of the letter of the Word by reasonings from the natural man, in order that they may confirm the doctrine of justification and salvation by faith alone without good works. This, however, cannot be done except by falsifying the Word, which in each and every part conjoins truths to goods and goods to truths, thus faith to charity and charity to faith; as was shown above (n. 775). This is why falsifications of the Word are signified by blasphemy, which is said to be the name of this beast.
[2] But how the Word is blasphemed by falsifying it shall be illustrated by the following example. Those who separate faith from good works say that, "God the Father removed, in fact cast away, the human race from Himself because of their evils, and that therefore His Son was sent; or that the Son Himself, being moved with compassion, came into the world, and by suffering the punishment of extreme condemnation, which was the passion of the cross, and by shedding His own blood upon it, and, lastly, by His death, reconciled mankind to the Father by thus interceding for them." Because this is among the primary doctrines held by those who separate faith from its life, which is charity, I wish to state briefly how the Divine is thereby blasphemed. He is blasphemed by this, that they believe and think that the Divine removed or cast away mankind from Himself, although God is Love itself, Mercy itself, and Goodness itself; and these are His Being (Esse). From these things it is clear that it is impossible for God to remove or cast away any one of the human race; for this would be to act contrary to His own Being (Esse), which, as was said, is that from which all love, all mercy, and all good flow. It is not possible even for any angel, or any man, who is in love, in mercy, and in good from the Lord, to act in this way; and yet their love is finite, and the Divine Love is infinite. The removal or casting away of mankind by God the Father, they call vindicative justice, of which they have no other conception than that of a king or judge avenging an evil done to himself; consequently as being like their vengeance, in which there is bound to be something of anger. To confirm this view they quote passages from the Word, where God is called Avenger, Revenger, jealous, angry, and wrathful. These passages of the Word they thus falsify; for such things are said in the sense of the letter of the Word, according to appearances. For a man after death, as soon as he becomes a spirit, being in evils through his life in the world, turns himself away from the Lord; and when he turns himself away from Him, and denies Him, he can no longer be under His protection except by his evil punishing him. For in evil is the punishment of evil, as in good is the reward of good. And since the punishment of evil from evil, that is, from those who are evil, appears as if it were punishment from the Divine, therefore from that appearance it is said in the Word, of the Divine, that He is angry, condemns, casts into hell, and similar things. That, nevertheless, the Lord condemns and punishes no one, may be seen in the work on Heaven and Hell 545-550), where the subject there treated is, "That the Lord casts no one into hell, but that the spirit himself casts himself down."
From these things it is evident, how the Divine is blasphemed by the falsification of the Word. For it is thought that God is in some respect an avenger, and revengeful, that He is angry, that He casts into hell and punishes; when, nevertheless, it is evil which punishes itself, consequently hell, from which evil is, and not the Divine. The Divine is blasphemed by the falsification of the Word, also, by their believing and thinking that God the Father was willing to be reconciled to the human race by the punishment of the final condemnation, which was the passion of the cross; and thus by the blood of His Son; and that by this He was moved, and still is moved, to mercy. Who is there that has an enlightened understanding that does not see that this, also, is contrary to the Divine, and, consequently, contrary to the real truth of the Word? For what is contrary to, or against, the Divine, is blasphemy. Hence, also, wresting the sense of the letter of the Word to confirm this doctrine is blasphemy. Upon this subject, however, more will be said in what follows.
[3] What blasphemy therefore signifies, is evident from the passages in the Word where it is mentioned, from which we shall only adduce the following from the Evangelists. Jesus said:
"All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. Yea, if anyone shall speak a word against the Son of man, it shall be forgiven him; but he who speaketh against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the future" (Matthew 12:31, 32).
"I say unto you, 'that all sins shall be forgiven unto the sons of men. . . . but he that shall blaspheme against the Spirit shall not have forgiveness to eternity,' but shall be in danger of eternal judgment" (Mark 3:28, 29).
"Whosoever shall speak a word against the Son of man, it shall be forgiven him; but unto him that blasphemeth against the Holy Spirit, it shall not be forgiven" (Luke 12:10).
What is signified by sin and blasphemy against the Holy Spirit, and what by a word against the Son of man, has not yet been known in the church, and this because it has not been known what is properly to be understood by the Holy Spirit, and what by the Son of man. By the Holy Spirit is meant the Lord as to Divine truth, such as it is in heaven; thus the Word is meant, such as it is in the spiritual sense; for this is Divine truth in heaven. And by the Son of man is meant Divine truth such as it is on earth; consequently, the Word, such as it is in the natural sense; for this is Divine truth on earth. When it is known what is meant by the Holy Spirit, and what, by the Son of man, it may also be known what is signified by sin and blasphemy against the Holy Spirit, and by a word against the Son of man; as also why a word against the Son of man can be forgiven, but not sin and blasphemy against the Holy Spirit. Sin and blasphemy against the Holy Spirit is the same as denying the Word, and also adulterating its very goods, and falsifying its very truths. On the other hand, a word against the Son of man is to interpret the natural sense of the Word, which is the sense of its letter, according to appearances.
[4] The reason why to deny the Word is a sin which cannot be forgiven in this age nor in the future, or to eternity, and why he who does so is in danger of eternal judgment is, that those who deny the Word, deny God, deny the Lord, deny heaven and hell, and also they deny the church and all things pertaining to it. And those who deny these things are atheists, who, although with their lips they attribute the creation of the universe to some supreme entity or Deity, yet in their hearts ascribe it to nature. Such persons, because by denial they have broken every bond of connection with the Lord, cannot but be separated from heaven and conjoined to hell.
The reason why to adulterate the very goods of the Word and to falsify its very truths is blasphemy against the Holy Spirit, which cannot be forgiven, is, that by the Holy Spirit is meant the Lord as to Divine truth, such as it is in the heavens; thus the Word, such as it is in the spiritual sense, as was said above. In the spiritual sense there are genuine goods and truths; but in the natural sense these are clothed, as it were, and only here and there presented unclothed; therefore they are called apparent goods and truths. It is these that are adulterated and falsified; and they are said to be adulterated and falsified when they are explained in a way contrary to genuine goods and truths. For then, heaven withdraws itself, and man separates himself from it, because, as was said, real goods and truths constitute the spiritual sense of the Word, in which are the angels of heaven. For example, this is the case if the Lord and His Divine are denied, as was done by the Pharisees, who said that the Lord performed miracles from Beelzebub, and had an unclean spirit. In consequence of this denial they were said to commit sin and blasphemy against the Holy Spirit, because against the Word; as may be seen in the preceding verses of the chapters quoted from the Evangelists. For this reason the Socinians and Arians, who, although they do not deny the Lord, yet deny His Divine, are outside heaven, and cannot be received by any angelic society. Take also another example.
[5] Those who exclude the goods of love and the works of charity from the means of salvation; and assume faith, exclusive of these, to be the sole means of salvation; and who also confirm this opinion, not only in doctrine but also in life, saying in their hearts, goods do not save nor evils condemn me, because I have faith - these also blaspheme the Holy Spirit; for they falsify the real good and truth of the Word, and this in a thousand passages, where love and charity, as also deeds and works, are mentioned. Moreover, as said above, in each and every part of the Word there is a marriage of good and truth, thus a marriage of charity and faith. Therefore when good or charity is taken away, that marriage perishes; and, instead of it, there is adultery, the nature and character of which will be explained elsewhere. This is why these cannot be received into heaven. The reason also is, that in place of heavenly love they have earthly love; and instead of good works they have evil works, because infernal love arises from earthly love, when the latter is separated from that which is heavenly. The case, however, is different with those who, from the doctrine of the church, and from their teachers, believe faith to be the sole means of salvation, or who merely know, but do not inwardly affirm or deny; and who, at the same time, live a good life from the Word, that is to say, because the Lord has so commanded in the Word. These do not blaspheme the Holy Spirit, for they do not adulterate the goods of the Word, or falsify its truths; therefore they have conjunction with the angels of heaven. Few also of such persons know that faith is anything else but believing in the Word. They do not grasp the dogma of justification by faith alone without the works of the law, because it transcends their understanding.
[6] These two examples are given in order that it may be known what is meant by sin and blasphemy against the Holy Spirit; and that sin against the Holy Spirit is the same as denying Divine truth, thus denying the Word; and also that blasphemy against the Holy Spirit is to adulterate the very goods of the Word and to falsify its very truths. Let it be observed, that the good of the Word, when adulterated, is evil, and that its truth, when falsified, is falsity.
The reason why a word against the Son of man signifies to interpret the natural sense of the Word - which is the literal sense - according to appearances is, that by the Son of man is meant the Lord as to Divine truth, such as it is on earth; consequently, such as it is in the natural sense. The reason why this word is forgiven unto men is, that most things in the natural sense or sense of the letter of the Word are goods and truths clothed, and only some are unclothed, as in the spiritual sense; and also because goods and truths when clothed are called the appearances of truth. For the Word, in ultimates, is like a man clothed with a garment, who is unclothed as to his face and hands. And where the Word is thus unclothed, there its goods and truths appear unclothed, as in heaven; thus, such as they are in the spiritual sense. Therefore it is possible that, from the sense of the letter of the Word, the doctrine of genuine good and of genuine truth may be seen by those who are enlightened by the Lord, and may be confirmed by those who are not so enlightened. The reason why the Word is such in the sense of the letter is, that it may be a basis for the spiritual sense. It is also thereby accommodated to the capacity of the simple, who can only perceive those things stated, and believe and act only according to what they have perceived.
[7] And because the Divine truths in the sense of the letter of the Word are, for the most part, appearances of truth, and because the simple in faith and heart cannot be raised above them, therefore it is not sin and blasphemy to interpret the Word according to appearances, provided that principles are not formed from them, and confirmed to the destruction of Divine truth in its true sense. For example, where it is said:
"Behold the Lamb of God which taketh away the sin of the world" (John 1:29).
And in Matthew:
"This is my blood of the new testament, which is shed for many, for the remission of sins" (26:28).
Also in the Apocalypse:
"Michael and his angels fought against the dragon; and the dragon fought and his angels. And they overcame him by the blood of the Lamb" (12:7, 11).
When from these and similar passages, it is simply believed that the Lord suffered the passion of the cross on account of our sins, and that by this and by His blood He redeemed us from hell, because this is an apparent truth, and can be said and believed, therefore it does not condemn the simple in faith and in heart. But to establish a principle from these things, and to confirm it so far as to insist that God the Father was in this way reconciled to man, and is still so reconciled, and that by his faith alone man is justified and saved, without the goods of charity which are good works - and to be in that principle not only in doctrine but also in life - this cannot be forgiven.
[8] From these things it is evident that by blasphemy against the Holy Spirit is signified the falsification of the Word even to the destruction of Divine truth in its true sense. The reason therefore why the name of blasphemy signifies the falsification of Divine truth, thus of the Word is, that it is called blasphemy when any one speaks against God. And to speak against God is to speak against Divine truth; for Divine truth proceeding from the Lord is what, in the Word, is meant by God; and against Divine Good, which is meant by Jehovah, and also by the Lord. And because it is blasphemy to speak against God, thus also against the Word, this being Divine truth, therefore it follows that blasphemy is to falsify the Word. For those who falsify it make the truth of the Word to be false; and the false continually speaks against the true, in fact, assaults it. This then is why by blasphemy is signified the falsification of the Word, even to the destruction of its real good and its real truth.
[9] The same is said concerning the scarlet beast in a subsequent part of the Apocalypse, where it is said:
"The woman who sat upon the scarlet beast, was full of names of blasphemy" (17:3).
By that beast and by the woman sitting upon it, is there meant Babylon; and by the names of blasphemy are meant the adulterations of good and the falsifications of truth as contained in the Word; and these, as stated, are blasphemies against the Lord.
[10] That blasphemies signify to believe and speak wickedly and falsely concerning God, and concerning Divine truth, is also evident from other passages in the Word, as in Isaiah:
"Jehovah said, Be not afraid on account of the words which thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. And Hezekiah the king prayed, and said, Hear, O Jehovah, all the words of Sennacherib, who hath sent to blaspheme the living God. And Jehovah spake concerning him, Whom hast thou blasphemed and calumniated, and against whom hast thou exalted the voice, and lifted up thine eyes on high? Against the Holy One of Israel. By the hand of thy servants thou hast blasphemed the Lord" (37:6, 15, 17, 23, 24).
From these words, also, it is clear that blasphemy is said of false speaking against God. For by the king of Assyria, who at that time was Sennacherib, is signified the Rational; but in this place is meant the Rational perverted, which speaks against Divine truth, treats it opprobriously, and wrests it by falsities. This is also to falsify it, as said above. The falsities which he spoke against Divine truth are signified by the things mentioned in verses 10-13, 24, 25, all of which were not only blasphemies against God, but also falsifications of Divine truth.
[11] It is said in Moses, that:
"The soul which doeth ought with a high hand, and blasphemeth Jehovah, by despising the word of Jehovah and making his precept vain, shall be utterly cut off, his iniquity upon him" (Num. 15:30, 31).
The subject there treated of is concerning those who, contrary to the precepts of God given through Moses, act not only by error or mistake, but also from fixed purpose; as is evident from the 23rd and following verses of that chapter. But in this case, the subject is concerning those who act against them from fixed purpose, which is meant by acting with a high hand. And because to act against the precept is to act against Divine truth, and to act purposely against this is to act from the intention of the will, and thence to speak what is false, which is actual adulteration and falsification of the Word, therefore it is said that such a one blasphemes Jehovah. And because this is the same thing as sin and blasphemy against the Holy Spirit, it is said, that this soul shall be utterly cut off, his iniquity upon him; his iniquity upon him, signifying that it cannot be forgiven.
[12] That blasphemy is spoken of evil speaking and of false speaking concerning God, consequently, concerning Divine truth, there is not leisure to confirm here by the many passages which might be adduced from the Word; not only because every one can see that blasphemy is nothing else in the spiritual sense, but also because the kinds thereof are so various. Wherefore in human languages, and also in the Hebrew, there are various names by which the different kinds of blasphemy of God and of Divine truth are expressed, such as those that in Latin are termed calumny, contumely, ignominy, opprobrium, reproach, rebuke, jesting, scoffing, mocking, and several others; each of which is mentioned with a generic and specific difference in the Word. To explore and expound these, however, would require many pages.
778. And upon his heads a name of blasphemy, signifies the falsifications of the Word. This is evident from the signification of "heads," as being the knowledge of the holy things of the Word, which are falsified and adulterated (See above, n. 775); also from the signification of "name," as being the quality of a thing and its state (See above, n. 102, 135, 696); here the quality of the reasonings from the natural man confirming the separation of faith from life, which are signified by this "beast;" also from the signification of "blasphemy," as being the falsification of the Word (of which presently). From this it is evident that "upon his heads a name of blasphemy" signifies the quality of those who by reasonings from the natural man confirm the separation of faith from life, and that the quality of such is the falsification of the Word. "Blasphemy" signifies the falsification of the Word, because in what follows by this beast is described the way in which those who are meant by the dragon pervert the sense of the letter of the Word by reasonings from the natural man, that they may confirm the justification and salvation by faith alone without good works; and this cannot be done except by their falsifying the Word, which in each and every particular conjoins truths to goods and goods to truths, thus faith to charity and charity to faith (as shown above, n. 775. This is why falsifications of the Word are signified by "blasphemy," which is said to be the name of this beast.
[2] But how the Word is blasphemed by the falsification of it shall be illustrated by the following example. Those who separate faith from good works say:
That God the Father removed and even rejected from Himself the human race on account of their evils; and for this reason His Son was sent into the world, or the Son Himself, moved by pity, came into the world, and by the punishment of extreme condemnation, which was the passion of the cross, and by His own blood upon it, and finally by His death, He reconciled mankind to the Father, by thus interceding for it.
As this is among the chief things of the doctrine of those who separate faith from its life, which is charity, I will state briefly how the Divine is thereby blasphemed. It is blasphemed by this, that they believe and think that the Divine removed or rejected the human race from itself, when yet God is love itself, mercy itself, and goodness itself, and these are His Esse; evidently, therefore, it is impossible for God to remove or reject a single one of the human race, for this would be to act against His own Esse, which, as has been said, is the source of all love, all mercy, and all good. It would be impossible even for any angel or any man who is in love, mercy, and good from the Lord, to do this; and yet their love is finite, while the Divine love is infinite. God the Father's removing or rejecting the human race they call vindictive justice, of which they cherish no other idea than that of a king or judge avenging an evil done to him, consequently that it is like their vengeance, in which there cannot but be something of anger. To confirm this they cite passages from the Word where God is called an avenger, a revenger, jealous, angry, wrathful; and these passages of the Word they thus falsify, since these expressions are used in the sense of the letter of the Word according to appearances. For when a man after death becomes a spirit, if he is in evils from his life in the world he turns himself away from the Lord; and when he turns himself away from the Lord and denies Him he can no longer be so under the Lord's protection that his evil does not punish him, for the punishment of evil is in the evil, as the reward of good is in the good. But because the punishment of evil by the evil, or by those who are evil, appears as if it were punishment by the Divine, so from that appearance the Divine is said in the Word to be angry, to condemn, to cast into hell, and the like. Yet the Lord condemns and punishes no one (as can be seen in the work on Heaven and Hell 545-550, under the head, "The Lord casts no one down into Hell, but the spirit casts himself down"). From this can be seen how the Divine is blasphemed by the falsification of the Word. For it is thought that God is in some respect an avenger, or revenger, that He is angry, that He casts into hell and punishes, when in fact it is evil that punishes itself, that is, hell from which evil is, and not the Divine. The Divine is blasphemed by the falsification of the Word also by their believing and thinking that God the Father wished to be reconciled to the human race by the punishment of extreme condemnation, which was the passion of the cross, thus by the blood of His Son; and that by this He was moved and is moved to mercy. Who that has an enlightened understanding does not see that this, too, is contrary to the Divine, and therefore contrary to the genuine truth of the Word? For as what is contrary to the Divine is blasphemy, so to wrest the sense of the letter of the Word to confirm this doctrine is blasphemy. But more about this in what follows.
[3] What, then, is signified by "blasphemy" can be seen from passages in the Word where it is mentioned; from which I am only allowed to cite the following. In the Gospels:
Jesus said, Every sin and blasphemy shall be remitted unto men, but the blasphemy of the Spirit shall not be remitted unto men. And whosoever shall speak a word against the Son of man it shall be remitted unto him, but whosoever shall speak against the Holy Spirit it shall not be remitted unto him, neither in this age nor in that which is to come (Matthew 12:31, 32).
I say unto you, All sins shall be remitted unto the sons of man. But whosoever shall blaspheme against the Spirit hath no remission to eternity, but shall be subject to an eternal judgment (Mark 3:28, 29).
Everyone who shall speak a word against the Son of man it shall be remitted unto him, but unto him that blasphemeth the Holy Spirit it shall not be remitted (Luke 12:10).
What is signified by "sin and blasphemy against the Holy Spirit," and what by "a word against the Son of man," has not hitherto been known in the church, and for the reason that it has not been known what is properly meant by "the Holy Spirit," and what by "the Son of man." "The Holy Spirit" means the Lord in relation to Divine truth such as it is in the heavens, that is, the Word such as it is in the spiritual sense, for this is Divine truth in heaven. And "the Son of man" means Divine truth such as it is on the earth, that is, the Word such as it is in the natural sense, for this is Divine truth on the earth. When it is known what is meant by "the Holy Spirit," and what by "the Son of man," it can also be known what is signified by "sin and blasphemy against the Holy Spirit," and by "a word against the Son of man;" also why "a word against the Son of man" can be remitted, and "sin and blasphemy against the Holy Spirit" cannot. "Sin and blasphemy against the Holy Spirit" means to deny the Word, and to adulterate its essential goods and falsify its essential truths; while "a word against the Son of man" means to interpret the natural sense of the Word, which is the sense of its letter, according to appearances.
[4] To deny the Word is a sin that "cannot be remitted in this age nor in that which is to come," that is, to eternity, and he who does it "is subject to an eternal judgment," because those who deny the Word deny God, deny the Lord, deny heaven and hell, and deny the church and all things pertaining to it; and those who deny these are atheists, who, although with their lips they attribute the creation of the universe to some Supreme Entity, or Deity, or God, yet in heart ascribe it to nature. Because such by denial have dissolved all bond of connection with the Lord they must needs be separated from heaven and conjoined to hell. To adulterate the essential goods of the Word and to falsify its essential truths is blasphemy against the Holy Spirit that cannot be remitted, because "the Holy Spirit" means the Lord in relation to Divine truth such as it is in the heavens, that is, the Word such as it is in the spiritual sense, as has been said above. In the spiritual sense are genuine goods and genuine truths; but in the natural sense these same are as it were clothed, and only here and there are naked. They are therefore called apparent goods and truths. These are what are adulterated and falsified; and they are said to be adulterated and falsified when they are so explained as to be contrary to genuine goods and truths, for heaven then removes itself and man is separated from it; and for the reason, as has been said, that genuine goods and truths constitute the spiritual sense of the Word in which the angels of heaven are. For example, heaven is removed from man when the Lord and His Divine are denied, as was done by the Pharisees who said that the Lord wrought miracles by Beelzebub and had an unclean spirit; and because they thus denied Him and His Divine He said that this was sin and blasphemy against the Holy Spirit, because it was against the Word, as may be seen in the preceding verses of these chapters in the Gospels. For the same reason also the Socinians and Arians, who deny the Divine of the Lord, although they do not deny the Lord, are out of heaven, and cannot be received by any angelic society.
[5] Take, as another example, those who exclude the goods of love and the works of charity from among the means of salvation, and who claim that faith, exclusive of these, is the sole means of salvation, and who confirm this opinion not only by doctrine but also by their life, saying in heart, Goods do not save me nor evils condemn, because I have faith. Such also blaspheme the Holy Spirit, for they falsify the genuine good and truth of the Word, and this in a thousand passages, where love and charity and deeds and works are mentioned. Moreover, as has been said above, in each and every thing of the Word there is the marriage of good and truth, thus of charity and faith; consequently when good or charity is taken away that marriage perishes, and instead there is adultery; the nature of this adultery will be explained elsewhere. This is why these, too, cannot be received into heaven; and for the further reason that they have put earthly love in place of heavenly love and evil works in place of good works, because their works are from earthly love, and when this is separated from heavenly love it is infernal love. But it is otherwise with those who believe, indeed, from the doctrine of the church and from their teachers, that faith is the only means of salvation, or who know this, but inwardly neither affirm it nor deny it, and who, nevertheless, live a good life from the Word, that is, because the Lord has so commanded in the Word. Such do not blaspheme the Holy Spirit, for they do not adulterate the goods of the Word nor falsify its truths, wherefore they have conjunction with the angels of heaven. Moreover, few of such know that faith is anything else than believing in the Word. The dogma of justification by faith alone without the works of the law they do not apprehend, because it transcends their understanding.
[6] These two examples are cited to make known what is meant by "sin and blasphemy against the Holy Spirit," that is, that sin against it is to deny the Divine truth, thus the Word, and that blasphemy against it is to adulterate the essential goods of the Word and falsify its essential truths. Let it be noted that the good of the Word when adulterated is evil, and that its truth when falsified is falsity. A word against the Son of man, signifies to interpret the natural sense of the Word, which is the sense of its letter, according to appearances, because the Son of man means the Lord in relation to Divine truth such as it is on earth, thus such as it is in the natural sense. Such a word is remitted unto men, because most things in the natural sense of the Word, or the sense of its letter, are goods and truths clothed, and some only are naked, as they are in the spiritual sense; and goods and truths that are clothed are called appearances of truth. For the Word in its ultimates is like a man clothed with a garment, but with his face and hands naked; and where the Word is thus naked its goods and truths appear naked, as they do in heaven, thus such as they are in the spiritual sense. There is, therefore, nothing to hinder those who are enlightened by the Lord from seeing, or to hinder those who are not so enlightened from confirming, the doctrine of genuine good and genuine truth from the sense of the letter of the Word. The Word is such in the sense of the letter that it may be a basis for the spiritual sense; thus, too, it is accommodated to the comprehension of the simple, who, unless things are so stated, are unable to perceive them, and when perceived, to believe and do them.
[7] Moreover, because the Divine truths in the sense of the letter of the Word are for the most part appearances of truth, and the simple in faith and heart cannot be raised above them, it is not sin or blasphemy to interpret the Word according to appearances, provided principles are not formed from these appearances and so confirmed as to destroy Divine truth in its genuine sense. For example, where it is said:
Behold the Lamb of God, that taketh away the sin of the world (John 1:29);
and:
This is My blood, that of the new Testament, which is poured out for many for the remission of sins (Matthew 26:28);
and again:
Michael and his angels fought against the dragon and his angels. And they overcame him through the blood of the Lamb (Revelation 12:7, 11);
and when from these words it is believed in simplicity that the Lord suffered the passion of the cross on account of our sins, and that through this suffering and His blood He redeemed us from hell-since this is an apparent truth, and can be stated and believed, therefore it does not condemn the simple in faith and heart. But to establish a principle from these words, and to confirm that principle so far as to hold that God the Father was and is in this way reconciled to man, and that man is justified and saved by his faith alone without the good things of charity, which are good works, and to be in that principle in life as well as in doctrine-this cannot be remitted.
[8] From this it can be seen that "blasphemy against the Holy Spirit" signifies the falsification of the Word even to the destruction of Divine truth in its genuine sense. Therefore "a name of blasphemy" signifies the falsification of Divine truth, thus of the Word, because it is called blasphemy when anyone speaks against God; and to speak against God is to speak against the Divine truth, for the Divine truth proceeding from the Lord is what is meant in the Word by "God;" and Divine good is meant by "Jehovah," and by "the Lord." And as it is blasphemy to speak against God, thus also against the Word, since the Word is Divine truth, it follows that blasphemy is to falsify the Word. For those who falsify the Word make its truth to be falsity, and falsity continually speaks against truth, and even assaults it. This is why "blasphemy" signifies the falsification of the Word, even to the destruction of its genuine good and genuine truth.
[9] The like is said of the "scarlet beast" further on in Revelation:
The woman sitting upon the scarlet beast was full of the names of blasphemy (Revelation 17:3).
That beast with the woman sitting on it there means Babylon; and "the names of blasphemy" mean the adulterations of the good and the falsifications of the truth of the Word; and these, as has been said, are blasphemies against the Lord.
[10] That "blasphemies" signify to believe and speak wickedly and falsely about God and about Divine truth can also be seen from other passages in the Word. As in Isaiah:
Jehovah said, Fear not on account of the words which thou hast heard, wherewith the young men of the king of Assyria have blasphemed Me. And Hezekiah the king prayed, and said, Hear, O Jehovah, all the words of Sennacherib, who hath sent to blaspheme the living God. And Jehovah spake concerning him, Whom hast thou blasphemed and reviled, and against whom hast thou exalted thy voice and lifted up thine eyes on high? Against the Holy One of Israel! By the hand of thy servants thou hast blasphemed the Lord (Isaiah 37:6, 15, 17, 23, 24).
From this, too, it can be seen that blasphemy is predicated of false speaking against God. For "the king of Assyria," who at that time was Sennacherib, signifies the rational, but here the rational perverted, which speaks against Divine truth, treats it shamefully, and censures it by falsities; and this is to falsify it, as has been said above. The falsities spoken against Divine truth are signified by the things mentioned in verses 10-13, 24, 25, which were all not only blasphemies against God but also falsifications of Divine truth.
[11] In Moses:
As to the soul that doeth with a high hand, the same blasphemeth Jehovah, in that he hath despised the word of Jehovah and hath rendered void His commandment, that soul shall be utterly cut off, its iniquity shall be upon it (Numbers 15:30, 31).
This treats of those who act against the commandments of God given through Moses, both through error, and also from purpose (as is clear from verse 23 and those that follow in that chapter); here those who so act from purpose are treated of, and this is meant by "doing with a high hand." And since to act against a commandment is to act against Divine truth, and to act against this from purpose is to act from the intention of the will, and from that to speak falsity, which is the actual adulteration and falsification of the Word, therefore it is said "he blasphemeth Jehovah." And as this is similar to the sin and blasphemy against the Holy Spirit it is said, "that soul shall be utterly cut off, its iniquity shall be upon it;" "its iniquity shall be upon it" signifying that it cannot be remitted.
[12] That blasphemy is predicated of evil speaking and false speaking about God, and thus about Divine truth, it is unnecessary to confirm here by many passages from the Word; not only because anyone can see that blasphemy is nothing else in the spiritual sense, but also because there are various kinds of it; consequently in human languages, as in the Hebrew, there are various terms by which the kinds of blasphemy of God and of the Divine truth are expressed, such as calumny, contumely, ignominy, opprobrium, reproach, rebuke, jesting, scoffing, mocking, and others, each of which is used in the Word with a generic and specific difference, to analyze and explain which would require many pages.
778. "Et super capitibus suis nomen blasphemiae." Quod significet falsificationes Verbi, constat ex significatione "capitum", quod sint scientia sanctorum Verbi, quae falsificantur et adulterantur (de qua supra, n. 775); ex significatione "nominis", quod sit quale rei et status (de qua supra, n. 102, 135, 696 [a]), hic quale ratiociniorum ex naturali homine confirmantium separationem fidei a vita, quae per hanc "bestiam" significantur; et ex significatione "blasphemiae", quod sit falsificatio Verbi (de qua sequitur); ex quibus patet quod "super capitibus nomen blasphemiae", significet quale eorum qui per ratiocinia ex naturali homine confirmant separationem fidei a vita, et quod quale eorum sit falsificatio Verbi.
Quod "blasphemia" significet falsificationem Verbi, est quia in sequentibus per hanc "bestiam" describitur quomodo illi qui per "draconem" intelliguntur, per ratiocinia ex naturali homine, pervertunt sensum litterae Verbi, ut justificationem et salvationem per solam fidem absque bonis operibus confirment; et hoc non fieri potest nisi ut falsificent Verbum, quod in omnibus et singulis conjungit vera bonis et bona veris, ita fidem charitati et charitatem fidei, ut supra (n. 775) ostensum est; inde est quod falsificationes Verbi significentur per "blasphemiam", quae dicitur nomen esse hujus bestiae.
[2] Quomodo autem blasphematur Verbum per falsificationem ejus, illustrabitur per hoc exemplum: Illi qui separant fidem a bonis operibus, dicunt,
Quod Deus Pater removerit, immo rejecerit a Se, humanum genus propter mala; et quod ideo Filius Ipsius missus sit, aut Ipse motus misericordia in mundum venerit; et quod Ipse per ultimae damnationis poenam, quae fuit passio crucis, ac ibi per sanguinem suum, et denique per mortem, reconciliaverit Patri humanum genus, sic intercedendo pro illo.
Hoc quia est inter primaria doctrinae illorum qui fidem a sua vita, quae est charitas, separant, velim paucis dicere quomodo Divinum per id blasphematur. Blasphematur per id, quod credant et cogitent quod Divinum a se removerit aut rejecerit humanum genus, cum tamen Deus est ipse Amor, ipsa Misericordia, et ipsum Bonum, et haec sunt Esse Ipsius; ex quibus patet quod Deo impossibile sit removere aut rejicere aliquem ex humano genere, hoc enim foret agere contra Esse suum, quod, ut dictum est, est a quo omnis amor, omnis misericordia et omne bonum profluit: hoc ne quidem facere potest ullus angelus, aut ullus homo, qui in amore, in misericordia, et in bono a Domino est; cum tamen horum amor est finitus, et Divinus Amor infinitus. Remotionem aut rejectionem humani generis a Deo Patre, vocant justitiam vindicativam; de qua non aliam fovent ideam, quam sicut de rege aut judice vindicante malum sibi illatum; consequenter sicut de eorum vindicta, in qua non potest non esse aliquid irae. Ad hoc confirmandum adducunt loca e Verbo, ubi Deus dicitur "Vindex", "Ultor", "Zelotes", "irascens", "excandescens"; quae loca Verbi sic falsificant, nam talia dicuntur in sensu litterae Verbi secundum apparentias: quando enim homo post mortem, dum fit spiritus, in malis est per vitam suam in mundo, tunc avertit se a Domino; et cum ab Ipso se avertit, et Ipsum negat, non amplius potest in tutela Ipsius esse quin malum ejus illum puniat, nam malo inest poena mali, sicut bono inest merces boni; et quia punitio mali a malo, hoc est, a malis, apparet sicut foret punitio a Divino, ideo ex apparentia illa dicitur in Verbo de Divino, quod "irascatur", "condemnet", "conjiciat in infernum", et similia. Quod tamen Dominus nullum condemnet et puniat, videatur in opere De Caelo et Inferno (n. 545-550), ubi agitur de eo, Quod Dominus neminem in Infernum dejiciat, sed quod ipse spiritus semet. Ex his constare potest quomodo blasphematur Divinum per falsificationem Verbi; cogitatur enim quod Deus aliquo respectu sit vindex, ultor, quod irascatur, conjiciat in infernum, puniat, cum tamen malum se ipsum punit, ita infernum, a quo malum, et non Divinum. Blasphematur Divinum per falsificationem Verbi, etiam per id, quod credant et cogitent quod Deus Pater voluerit reconciliari humano generi per poenam ultimae damnationis, quae erat passio crucis, et sic per sanguinem Filii sui, et quod per id commotus sit et commoveatur ad misericordiam. Quis non, cui intellectus illustratus est, videt, quod etiam hoc contra Divinum sit, et consequenter contra genuinum Verum Verbi? Nam quod contra Divinum est, hoc blasphemia est; inde quoque trahere sensum litterae Verbi ad confirmandum illud, blasphemia est. Sed de hac re in sequentibus plura.
[3] Quid itaque significat "blasphemia", constare potest ex locis in Verbo ubi dicitur, ex quibus haec modo in medium licet afferre: Apud Evangelistas,
Jesus dixit, "Omne peccatum et blasphemia remittetur homini, Spiritus vero blasphemia non remittetur hominibus: immo si quis dixerit verbum contra Filium hominis, remittetur illi; qui vero dixerit contra Spiritum sanctum, non remittetur illi, neque in hoc saeculo neque in futuro" (Matthaeus 12:31, 32);
"Dico vobis quod omnia peccata remittentur filiis hominis;.... quisquis autem blasphemaverit in Spiritum.., non habebit remissionem in aeternum, sed reus erit aeterni judicii" (Marcus 3:28, 29);
"Omnis..qui dixerit verbum contra Filium hominis, remittetur illi; ei vero, qui Spiritum sanctum blasphemaverit, non remittetur" (Luca 12:10):
quid significatur per "peccatum et blasphemiam contra Spiritum sanctum", et per "verbum contra Filium hominis", nondum notum est in ecclesia; et hoc ex causa, quia quid proprie intelligitur per "Spiritum sanctum", et quid proprie per "Filium hominis", non scitum est: per "Spiritum sanctum" intelligitur Dominus quoad Divinum Verum, quale est in caelis; ita Verbum quale est in sensu spirituali, nam hoc est Divinum Verum in caelo; et per "Filium hominis" intelligitur Divinum Verum quale est in terris, ita Verbum quale est in sensu naturali, nam hoc est Divinum Verum in terris. Quando notum est quid per "Spiritum sanctum", et quid per "Filium hominis", scitur etiam quid significatur per "peccatum et blasphemiam contra Spiritum sanctum", et quid per "verbum contra Filium hominis"; tum etiam sciri potest cur peccatum et blasphemia contra Spiritum sanctum non possit remitti, et quod verbum contra Filium hominis possit. "Peccatum et blasphemia contra Spiritum sanctum" est negare Verbum, tum adulterare ipsa bona et falsificare ipsa vera ejus; at "verbum contra Filium hominis" est interpretari sensum naturalem Verbi, qui est sensus litterae ejus, secundum apparentias.
[4] Quod negare Verbum sit peccatum quod "non remitti potest in hoc saeculo nec in futuro", seu in aeternum, et quod "reus sit aeterni judicii", est quia illi qui negant Verbum negant Deum, negant Dominum, negant caelum et infernum, et negant ecclesiam et omnia ejus; et qui illa negant athei sunt, qui tametsi ore creationem universi Summo cuidam Enti, Numini aut Deo addicunt, usque corde illam adscribunt Naturae: hi quia per negationem solverunt omne vinculum cum Domino, non possunt aliter quam separati esse a caelo, et conjuncti inferno. Quod adulterare ipsa bona Verbi, et falsificare ipsa vera ejus, sit blasphemia contra Spiritum sanctum, quae nec remitti possit, est quia per "Spiritum sanctum" intelligitur Dominus quoad Divinum Verum quale est in caelis, ita Verbum quale est in sensu spirituali, ut supra dictum. In sensu spirituali sunt genuina bona et genuina vera; in sensu autem naturali sunt eadem quasi investita, et non nisi quam hic et ibi nuda; quare haec vocantur apparentia bona et vera: haec sunt quae adulterantur et falsificantur, ac dicuntur adulterari et falsificari, quando contra genuina bona et vera explicantur, nam tunc removet se caelum, et homo sejungitur ab illo, ex causa, ut supra dictum est, quia genuina bona et vera faciunt sensum spiritualem Verbi, in quo angeli caeli sunt. Sit pro exemplo: si Dominus ac Divinum Ipsius negatur, ut factum est a Pharisaeis, qui dixerunt Dominum ex Beelzebule miracula facere, ac immundum spiritum habere; et quia sic negarunt Ipsum et Divinum Ipsius, dixit quod tale esset peccatum et blasphemia in Spiritum sanctum, quia contra Verbum: videantur praecedentia in illis capitibus apud Evangelistas. Inde quoque est quod Sociniani et Ariani, qui tametsi non negant Dominum usque negant Divinum Ipsius, extra caelum sint, et non ab ulla societate angelica recipi possint.
[5] Sit etiam pro exemplo, qui amoris bona et charitatis opera a mediis salutis excludunt, ac fidem exclusive ab illis pro unico medio assumunt, et haec confirmant non modo doctrina sed etiam vita, dicendo corde, "Bona me non salvant, nec mala damnant, quia fidem habeo": illi quoque blasphemant Spiritum sanctum, nam genuinum bonum et verum Verbi falsificant, et hoc mille in locis, ubi amor et charitas ac facta et opera nominantur. Praeterea, ut supra dictum est, in omnibus et singulis Verbi est conjugium boni et veri, ita charitatis et fidei; quare cum bonum seu charitas aufertur, perit conjugium illud, et loco ejus fit adulterium; quale adulterium inde fit, alibi dicetur: inde est quod nec illi recipiantur in caelo. Causa etiam est, quia loco amoris caelestis illis est amor terrestris, et loco bonorum operum illis sunt mala opera, quia ex amore terrestri, qui separatus ab amore caelesti est amor infernalis. Aliter vero fit cum illis qui quidem ex doctrina ecclesiae et ex magistris credunt fidem esse unicum medium salutis, aut qui sciunt, et non interius affirmant nec negant, et usque vivunt bene ex Verbo, hoc est, quia mandatum est a Domino in Verbo; illi non blasphemant Spiritum sanctum, non enim adulterant bona Verbi, nec falsificant vera ejus, quare conjunctio eorum est cum angelis caeli: pauci etiam ex illis sciunt quod fides aliud sit quam credere Verbo; dogma justificationis per solam fidem absque operibus legis non capiunt, quia transcendit eorum intellectum.
[6] Haec bina exempla adducta sunt, ut sciatur quid per "peccatum" et "blasphemiam" contra Spiritum sanctum intelligitur; et quod "peccatum" contra illum sit negare Divinum Verum, ita Verbum, et quod "blasphemia" contra illum sit adulterare ipsa bona Verbi et falsificare ipsa vera ejus. Sciatur quod bonum Verbi adulteratum sit malum, et quod verum falsificatum sit falsum.
Quod "verbum contra Filium hominis" significet interpretari sensum naturalem Verbi, qui est sensus litterae ejus, secundum apparentias, est quia per "Filium hominis" intelligitur Dominus quoad Divinum Verum quale est in terris, ita quale est in sensu naturali; quod id verbum remittatur homini, est quia pleraque in sensu naturali seu in sensu litterae Verbi, sunt bona et vera investita, et modo aliqua nuda, sicut in sensu spirituali ejus; ac bona et vera investita vocantur apparentiae veri; Verbum enim in ultimis est sicut homo indutus veste, qui tamen quoad faciem et quoad manus nudus est; et ubi sic Verbum est nudum, ibi apparent bona et vera ejus nuda sicut in caelo, ita qualia in sensu spirituali sunt: quare non deest quin ex sensu litterae Verbi, doctrina genuini boni ac genuini veri possit ab illustratis a Domino videri, et a non illustratis confirmari. Quod tale sit Verbum in sensu litterae, est ut sit basis sensui spirituali; sic etiam accommodatum est captui simplicium, qui non possunt nisi quam illa quae ita dicta sunt percipere, et percepta credere et facere.
[7] Et quia Divina vera in Verbi sensu litterae pleraque sunt apparentiae Veri, ac simplices fide et corde non possunt supra illas elevari, inde non peccatum et blasphemia est interpretari Verbum secundum apparentias, modo ex his non formentur principia, et haec confirmentur usque ad destructionem Divini Veri in genuino suo sensu. Ut pro exemplo, qui haec legit,
"Ecce Agnus Dei qui tollit peccatum mundi" (Johannes 1:29);
et hoc,
"Hoc..est sanguis meus, ille novi Testamenti, qui pro multis effunditur in remissionem peccatorum" (Matthaeus 26:28);
tum etiam hoc,
"Michael et angeli ejus pugnarunt contra draconem" et angelos ejus:.... et illi vicerunt eum per sanguinem Agni" (Apocalypsis 12:7, 11);
et ex illis simpliciter credit quod Dominus passus sit crucem propter peccata nostra, et quod per illam et per sanguinem suum redemerit nos ex inferno; hoc quia verum apparens est, et dici et credi potest, ideo hoc simplices fide et corde non damnat: at ex his principium facere, et hoc confirmare usque eo, ut per id reconciliatus sit et reconcilietur Deus Pater, et quod per solam fidem ejus homo justificetur et salvetur absque bonis charitatis, quae sunt bona opera, et in illo principio esse non solum doctrina sed etiam vita, hoc non remitti potest.
[8] Ex his constare potest quod per "blasphemiam contra Spiritum sanctum" significetur falsificatio Verbi usque ad destructionem Divini Veri in sensu suo genuino. Quod itaque "nomen blasphemiae" significet falsificationem Divini Veri, ita Verbi, est quia blasphemia dicitur cum quis loquitur contra Deum; et loqui contra Deum, est contra Divinum Verum; nam Divinum Verum procedens a Domino est quod in Verbo intelligitur per "Deum", ac Divinum Bonum quod intelligitur per "Jehovam" et quoque per "Dominum": et quia blasphemia est loqui contra Deum, ita quoque contra Verbum, quoniam hoc est Divinum Verum, inde sequitur quod blasphemia sit falsificare Verbum; nam qui id falsificant, illi faciunt ut Verum Verbi sit falsum, ac falsum continue loquitur contra verum, immo impugnat illud; inde nunc est quod per "blasphemiam" significetur falsificatio Verbi usque ad destructionem genuini boni ac genuini veri ejus.
[9] Simile dicitur de "bestia coccinea" in sequentibus in Apocalypsi,
Mulier sedens super bestia coccinea, plena erat nominibus blasphemiae (17:3):
per "bestiam" illam et per "mulierem" illi insidentem intelligitur ibi Babylon, et per "nomina blasphemiae" intelliguntur adulterationes boni et falsificationes veri Verbi, quae, ut dictum est, sunt blasphemiae contra Dominum.
[10] Quod blasphemiae significent male et false credere et loqui de Deo, et de Divino Vero, etiam ab aliis locis in Verbo constare potest: Ut apud Esaiam,
"Dixit Jehovah, Ne time propter verba quae audivisti, quibus blasphemarunt pueri [regis] Aschuris Me:.... ac precatus est Hiskias Rex, .... et dixit, Audi", Jehovah, "omnia verba Sancheribi, qui misit ad blasphemandum Deum vivum": et locutus est Jehovah super illum, "Quem blasphemasti et calumniatus es, et contra quem extulisti vocem, et sublevasti altum oculos tuos? contra Sanctum Israelis. Per manum servorum tuorum blasphemasti Dominum" (37:6, [15,] 17, 23, 24):
ex his quoque patet quod "blasphemia" dicatur de falsiloquiis contra Deum; nam per "regem Assyriae", qui tunc erat Sancheribus, significatur rationale; per illum autem rationale perversum, quod contra Divinum Verum loquitur, ac id probris afficit, ac per falsa perstringit; quod etiam est id falsificare, ut supra dictum: falsa quae locutus est contra Divinum Verum, significantur per illa quae ibi (vers. 10-13, 24, 25) continentur, quae omnia non solum fuerunt blasphemiae contra Deum, sed etiam falsificationes Divini Veri.
[11] Apud Mosen,
"Quod ad animam, quae fecerit manu alta, .... Jehovam ille blasphemans eo quod Verbum Jehovae spreverit, et praeceptum Ipsius irritum fecerit, exscindendo exscindetur anima illa, iniquitas ejus in illa" (Numeri 15:30, 31):
agitur ibi de illis qui contra praecepta Dei per Mosen data faciunt, tam per errorem, quam ex proposito (ut patet a versu 23, et sequentibus istius capitis); hic de illis qui faciunt contra ea ex proposito, quod intelligitur per "facere manu alta": et quia contra praeceptum facere est contra Divinum Verum, et contra hoc ex proposito facere est ex intentione voluntatis facere, et inde falsum loqui, quod est actualis Verbi adulteratio et falsificatio, ideo dicitur "Jehovam ille blasphemans": et quia hoc simile est cum peccato et blasphemia contra Spiritum sanctum, dicitur quod "exscindendo exscindetur anima haec, iniquitas ejus in illa"; "iniquitas ejus in illa" significat quod non remitti possit.
[12] Quod blasphemia dicatur de maliloquiis et falsiloquiis de Deo, proinde de Divino Vero, non vacat hic per plura loca e Verbo confirmare, tam quia quisque videre potest quod blasphemia in spirituali sensu non aliud sit, quam quia genera ejus varia sunt, et ideo in linguis humanis, ut quoque in lingua Hebraea, varia nomina sunt, per quae genera blasphemationis Dei et Divini Veri exprimuntur; ut quae in Latina lingua nominantur calumniae, contumeliae, ignominiae, opprobria, convitia, vituperia, dicteria, subsannationes, illusiones, et plura: haec singula cum differentia generica et specifica in Verbo dicuntur, quas differentias explorare et exponere multis opus est.