797# 启13:6.“他就开口亵渎神”表示对神性真理的歪曲，因而对圣言的歪曲，圣言来自主，并且就是主。这从“开口”、“亵渎”和“神”的含义清楚可知：当“口”表示教义，以及由此而来的教导、讲道和推理时(参看AE794节)，“开口”是指教导、讲道和推理；“亵渎”是指对圣言的歪曲，甚至直到摧毁诸如在天上的那种神性真理(参看AE 778节)；“神”是指神性真理，因而是指圣言。由于神性真理来自主，就是在天上的主，所以“亵渎神”表示对神性真理或圣言的歪曲，而圣言来自主，就是主。之所以说圣言因来自主而就是主，是因为圣言是神性真理，神性真理从显为太阳的主发出；发出之物属于它从中发出的那一位，实际上就是祂自己；因此，神性真理作为天使和世人所拥有的一切智慧和聪明的源头，就是在天上的主。此外，圣言就如它与我们同在世界上的样子，因为这圣言是处于秩序终端的神性真理，并包含灵义，也就是诸如在天上的那种神性真理。不过，别处会详述这个主题。由此清楚可知，“那兽就开口亵渎神”表示对神性真理或圣言的歪曲，圣言来自主，并且就是主。
由于这一节经文论述的主题是亵渎，而“亵渎”表示那些将信仰与生活分离的人对神性真理或圣言的歪曲，所以在解释这节经文时，我想说明如此歪曲圣言，以至于向自己完全关闭天堂的那类人是谁，他们是何品质；然后说明没有如此歪曲圣言，以至于向自己关闭天堂的那类人是谁，他们是何品质；最后说明没有歪曲圣言，因此天堂能在他们里面打开，或正在打开的那类人又是谁，他们是何品质。在本文，我们将描述那些如此歪曲圣言，以至于向自己完全关闭天堂的人；在下文，我们将按顺序描述其余的人。所有在教义上，同时在生活上确认唯信称义、唯信得救，无需善行的人都向自己完全关闭天堂。原因在于，这些人如此歪曲圣言，以至于使它违反在天堂里的神性真理，而天堂凭神性真理存在。圣言可能会被歪曲到这种程度，也可能不会。他们歪曲圣言到这种程度的原因如下：
(1)他们认为生活的良善，也就是善行，与教义无关，从而轻视生活；然而，整个天堂都处于良善，因为良善属于爱，爱属于生活。天上的天使所拥有的一切智慧和一切幸福都通过真理来自良善；那里的每个人所拥有的智慧和幸福的量和质都与真理所来自的良善的量和质成正比。因此，良善是天使生命的真正本质，因而是天堂本身的本质。所以那些将整个拯救都归于唯信，丝毫不归于善行的人必向自己关闭天堂；事实上，他们视天堂所处的良善什么都不是，认为它毫不重要；哪里没有良善，哪里就有邪恶；哪里有邪恶，哪里就有地狱。
(2)那些将拯救的一切，因而将天堂和教会的一切都置于唯信，丝毫不置于仁之良善，也就是善行的人轻视对神之爱和对邻之爱，认为它们毫不重要；然而，主却教导：
律法和先知都系于这两条诫命。(马太福音22:34,38)“律法和先知”是指圣言的一切。关于这两条诫命，主还对律法师说：
你们这样行，就必存活。(路加福音10:28)
爱神、爱邻不是别的，正是行善，因为就其本质而言，爱是意愿，就其存在而言，爱是实行。事实上，凡一个人所爱的，他就会意愿，凡他出于爱所意愿的，他就会实行。因此，主也教导：
有了我的诫命而又遵行的人，就是爱我的；不爱我的人就不遵守我的诫命。(约翰福音14:21,24)
由此可推知，那些在思维上毫不在乎善行，也就是在天上被称为功用的爱之良善，仁之良善和生活的良善，不把它们当回事的人就向自己关闭天堂；因为他们既不爱神，也不爱邻；然而，天堂却凭这两种爱而为天堂。歪曲圣言，甚至摧毁神性真理的，主要是这一点；而在天上，神性真理来自主，并且就是那里的主。
(3)那些在教义和生活上确认唯信称义、唯信得救，无需善行的人，就通过为恶行找借口而向自己关闭天堂。他们为这些恶行辩解，声称并相信神不看邪恶；或对那些有信的人来说(根据一些人的说法，对那些有信仰的信心之人来说，根据另一些人的说法，对那些因信称义的人来说)，邪恶被赦免了。因此，他们当中有许多人疯狂地思想：“既然良善不拯救我，那么行善对我来说有什么重要的呢？既然邪恶不定我的罪，那么即便我作恶，又有什么关系呢？我在恩典中，因为我有信。”因此，他们为自己和世界而活，放弃邪恶不是因为它是邪恶，行善也不是因为它是良善；即便他们放弃邪恶，那也是出于对世俗法律和丧失名声的惧怕，而不是出于对神性律法和丧失永生的任何惧怕；即便他们行善，那也是出于对赏赐或回报的爱，而不是出于对神的爱。然而，生活怎样，这个人就怎样：
人岂能从荆棘上摘葡萄，从蒺藜上摘无花果呢？(马太福音7:16)此外，这样一个人不知道什么是良善的生活，或邪恶的生活。如果他作为世界公民生活，那么他会以为他过着良善的生活；然而，如果他没有作为天堂公民过这种生活，那么这种生活就是一种邪恶的生活。他没有把两者区分开来，因为它们在外在上看起来很相似。他之所以无法区分它们，是因为他轻视构成生活的善行。由此可推知，那些在教义和生活上都确认唯信称义、唯信得救，无需善行的人向自己完全关闭了天堂。
(4)他们因以下事实而向自己关闭天堂：尽管他们的生活是一种纯属世的生活，从对自我和世界的爱中获得属于它的一切，但他们却将主的功德归于自己，心里说：“我若能仅怀着信靠和信心相信，主为我忍受十字架的苦难，由此救赎我，可能就会拥有永生，因为这公义和这功德通过信，丝毫不通过生活行为被归算给我。”然而，主功德的归算是不可能的；生活也不能由此被归算给人。但来自主的生活照着论述它的地方所描述的那样被赐下。因此，将主的功德归给自己，而不是归给遵行祂在圣言中的诫命的生活，因而归给来自祂的生活，是亵渎；因为这涉及在主里面只为自我和世界、因而邪恶地生活的可能性。
(5)再者，他们因以下事实向自己关闭天堂：他们将不是信的东西承认为信，或将历史的信承认为得救之信，因而将属世之物承认为属灵之物，或说将属世之信承认为属灵之信，将死的东西承认为活的东西，或说将死的信承认为活的信；这同样适用于他们信仰的信心。因为这些人认为，知道和思考打开天堂，而不是知道和思考，同时意愿和实行打开天堂；然而，后者是主要的，前者只是次要的。因为人思维的生命来自其意愿的情感。
(6)他们同样因以下事实向自己关闭天堂：由于人不能从自己行系良善的良善，除非这良善是寻求功德的，所以他们忽略了行善，热切地祈求信的礼物；然而，若不从仁那里，因而若不从良善那里，就没有系信的信。那时由于他们祈求信而被允许存在的信是对来自邪恶的虚假的信，因为哪里没有良善，哪里就有邪恶；哪里有邪恶，哪里就有虚假；对来自邪恶的虚假的信是地狱的信，被称为死的信；这信关闭天堂。
(7)天堂尤其通过他们将圣言用于确认这一切事而向他们关闭；因为他们如此歪曲圣言，以至于摧毁了在天上的神性真理。事实上，我们的圣言在灵义上是诸如在天上的那种神性真理；如果字义被歪曲，以至于摧毁了灵义，那么天堂就会关闭；因为从主发出的神性真理构成天堂，并且的确是天堂；那里的天使凭对它的接受而为天使。
(8)前面已经说明，那些出于没有善行的信使人称义并得救的原则而在教义和生活上都轻视善行的人向自己完全关闭天堂。现在要简要解释一下天堂是如何通过教义，又如何通过生活被关闭的。教义是通过对事情就是如此的同意、肯定、确认和说服关闭天堂的；因为那时人不仅认为事情就是如此，还愿意事情就是如此。即便他因圣言的吩咐而仍旧行善，也只是从属世人行道德的良善；这些良善来自他自己，是寻求功德的良善。人所做的一切都来自他的意愿，并取决于他的意愿，因为一个行为不是别的，正是行为中的意愿。因此，当人思考，而且意愿作为里面没有任何救恩时，他只能行诸如像其起源那样的良善，或说必照良善的起源行良善。有学问的人当中就有许多人具有这种特征，他们通过讲道和写作在自己里面确认唯信。在灵界，这些人的心智看上去就像蒙上了一层面纱，或像笼罩在密云中，阻止天堂的光或真理进入；天堂就这样向他们关闭。而遵行这种教义的生活则完全关闭天堂，因为他们相信生活的良善不拯救人，生活的邪恶也不定人的罪。
(9)无论说天堂向人关闭，还是说被称为属灵心智的人的高层心智被关闭，都是一回事；因为人的属灵心智就是他的天堂，因此，人通过属灵心智而拥有与天堂的结合；而属世心智是他的世界；因此，他通过属世心智而拥有与世界的结合。前面已经解释了属灵心智如何被打开，由此与天堂的交流和结合如何变得可能(AE790b节)。
797. (Verse 6) And he opened his mouth in blasphemy against God. That this signifies the falsification of Divine truth, thus of the Word which is from the Lord, and which is the Lord, is evident from the signification of opening his mouth, when by mouth is signified doctrine, and thence instruction, preaching, and reasoning (concerning which see above, n. 794), as denoting to instruct, preach, and reason; and from the signification of blasphemy, as denoting the falsification of the Word even to the destruction of Divine truth such as it is in heaven (concerning which see above, n. 778); and from the signification of God, as denoting Divine truth, thus the Word. And because Divine truth is from the Lord and is the Lord in heaven, therefore by blasphemy against God, is signified the falsification of Divine truth or the Word, which is from the Lord, and which is the Lord. The reason why it is said that the Word also is the Lord because from the Lord is, that the Word is Divine truth, and Divine truth proceeds from the Lord as a Sun; and what proceeds is His from whom it proceeds, indeed, is Himself. Therefore the Divine truth, from which come all the wisdom and intelligence of angels and also of men, is the Lord in heaven. The reason why it is also the Word such as is with us in the world is, that that Word is Divine truth in the ultimate of order, containing a spiritual sense, this being Divine truth such as it is in heaven. But upon this subject more will be said elsewhere. From these things it is evident, that by the beast opening his mouth for blasphemy against God, is signified the falsification of Divine truth, or the Word which is from the Lord, and which is the Lord.
[2] Because the subject treated of in this verse is blaspheming and as blasphemy signifies the falsification of Divine truth or the Word, by those who separate faith from life, I desire in the explanation of this verse to say who they are and what is the quality of those amongst them who so falsify the Word as entirely to close heaven against themselves; also who they are and what is the quality of those who do not so falsify the Word as to close heaven against themselves; and afterwards who they are, and what is the quality of those who do not falsify the Word, and with whom, therefore, heaven can be opened or is opened.
In this article those shall be dealt with who so falsify the Word, as altogether to close heaven against themselves; in the following article we shall speak of the rest in order.
All those close heaven against themselves entirely who confirm themselves in the doctrine, and at the same time in the life, that faith alone without good works justifies and saves. The reason is, that they so falsify the Word as to make it contrary to the Divine truth which is in heaven and from which heaven exists. For the Word may be falsified to this extent, or it may not. But that it is falsified to this extent by such persons is evident from the following reasons.
[3] 1. The goods of life, which are good works, they consider to have nothing to do with doctrine, and consequently make no account of life, when, yet, the whole heaven is in good; for good belongs to love, and love to life. All the wisdom and all the happiness of the angels of heaven is from good by means of truths; and the quantity and quality of wisdom and happiness with every one there are in proportion to the quantity and quality of the good from which truths are. Good, therefore, is the very essence of angelic life, and consequently the essence of heaven itself. Those, then, who regard salvation as depending entirely on faith alone and not the least on good works, cannot but shut heaven against themselves. For good, in which is heaven, they account as nothing at all. And where good is not, there is evil; and where evil is, there is hell.
[4] 2. Those who place everything of salvation, and thence everything of heaven and the church in faith alone, and nothing of these in the goods of charity, which are good works, make light of love to God and love towards the neighbour, and regard them as of no importance; when yet the Lord teaches, that on those two commandments hang all the Law and the Prophets (Matthew 22:34-38). The Law and the Prophets denote everything in the Word. And the Lord also said to the lawyer, concerning those two commandments,
"This do and thou shalt live" (Luke 10:29).
And to love God, and to love the neighbour is nothing else but to do good. For love, in its essence, is to will, and in its existence is to do. For what a man loves, this he wills; and what he wills from love, this he does. Therefore also the Lord thus teaches:
"He who hath my precepts, and doeth them, he it is who loveth me; but he who loveth me not, keepeth not my precepts" (John 14:21, 24).
It follows, therefore, that those who in thought make nothing of good works, which are the goods of love, the goods of charity and the goods of life, called in heaven uses, close heaven against themselves. For they neither love God nor the neighbour. And yet heaven is heaven from those two loves. It is by this, chiefly, that the Word is falsified, even to the destruction of Divine truth, which is in heaven from the Lord and which is the Lord there.
[5] 3. Those who confirm themselves in doctrine and in life, that faith alone without good works justifies and saves, close heaven against themselves by making excuse for evil works. And they do this by saying and believing that evils are not seen by God; or that they are remitted in the case of those who have faith, or (according to some) with those who have the confidence of faith; and (according to others) with those who are justified by faith. Many of them, therefore, think insanely in this way, "Of what importance is it to do goods when goods do not save me; and what does it matter if I do evils, when evils do not condemn me? I am in grace because I have faith." And so they live to themselves and the world, neither abstaining from evil because it is evil, nor doing good because it is good. And if they do abstain from evil, it is from fear of the civil law, and of the loss of reputation, and not from any fear of the Divine Law, and of the loss of life eternal. And if they do good it is from the love of reward, and not from the love of God; and yet as is the quality of the life such is the man. For the Lord says:
"Do men gather grapes of thorns, or figs of thistles?" (Matthew 7:16).
Such a man does not know what a good life is or an evil life. If he lives as a citizen of the world, he believes that he lives a good life; although if he does not live such life as a citizen of heaven, it is an evil life. Neither does he distinguish the one from the other, because they both appear alike in externals. The reason why he cannot distinguish them is, that good works, which make the life, are regarded as of no account. It now follows, therefore, that those who confirm themselves, in doctrine and life, that faith alone without good works justifies and saves, shut heaven entirely against themselves.
[6] 4. Those also shut heaven against themselves by this, that although their life is a merely natural one, deriving everything belonging to it from the love of self and of the world, still they ascribe the Lord's merit to themselves, saying in their hearts, "If I can only believe with trust and confidence, that the Lord endured the cross for me, and so redeemed me, I may have eternal life, because that justice and that merit are imputed to me by faith, and nothing thereof by the deeds of life." When, yet, the imputation of the Lord's merit is not possible; nor, consequently, can life be thence imputed to man. But life from the Lord is given, according to what was said above in its own article. Therefore to impute to themselves the Lord's merit, and not to live according to His precepts in the Word, and so to live from Him, is blasphemy; because this involves the possibility of living solely to themselves and the world, thus wickedly, in the Lord.
[7] 5. Those also close heaven against themselves by this, that they acknowledge for faith what is not faith; or for a saving faith that which is merely historical, thus what is natural for what is spiritual, what is dead for what is alive. And so also in regard to the confidence of their faith. For such persons believe that to know and to think opens heaven, and not to will and do at the same time; nevertheless, the latter are primary, and the former only secondary. For the life of man's thought is from the affection of his will.
[8] 6. Those also close heaven against themselves by this, that, because man cannot do good from himself, which is good, and which is not merit-seeking, they omit to do good, and implore the gift of faith; and yet there can be no faith which is real, except from charity, consequently from good. The faith which is then allowed to exist in consequence of their imploring it, is a faith of what is false from evil, for where good is not, there evil is; and where evil is, there falsity is; and the faith of what is false from evil is the faith of hell - which is called dead faith and this closes heaven.
[9] 7. But heaven is particularly closed to them by their application of the Word to confirm all these things; for they so falsify it as to destroy the Divine truth which is in heaven. For our Word, in its spiritual sense, is Divine truth such as it is in heaven; and if the sense of the letter is falsified to the destruction of the spiritual sense, heaven is closed. For the Divine truth proceeding from the Lord makes heaven, indeed, is heaven; the angels there being angels by the reception of it.
[10] 8. It was said that those entirely close heaven to themselves, who, both in doctrine and life, make good works of no account on the principle that faith without good works justifies and saves. It shall now be briefly explained how this is done by doctrine, and how by life. Doctrine closes heaven by consent, affirmation, confirmation, and persuasion that it is so; for then a man not only thinks but also wills it to be so. And if he still does goods because they are commanded in the Word, he does these simply as moral goods from the natural man; and these goods are from himself, and are also merit-seeking. For every thing which a man does is from his will, and according to his will, a deed being nothing else but the will in act. Therefore when a man thinks and also wills that there should be nothing of salvation in works, the goods he does must be according to their origin. Such are many of the learned, who have confirmed faith alone in themselves by their preaching and writing. The minds of these persons in the spiritual world appear as if covered with a veil, or as inclosed in a dense cloud which prevents the light or truth of heaven from entering, and so heaven is closed to them. But life according to such doctrine as this closes heaven entirely, because they believe that the goods of life do not save nor evils of life condemn.
9. It is the same thing whether it be said that heaven is closed to man, or that the higher mind of man, which is called his spiritual mind, is closed; for the spiritual mind of man is his heaven, therefore a man has conjunction with heaven; and the natural mind is his world; therefore by means of this he has conjunction with the world. But how the spiritual mind is opened and communication and conjunction thereby becomes possible with heaven was explained above (n. 790).
797. Verse 6. And he opened his mouth in blasphemy against God, signifies the falsification of Divine truth, thus of the Word, which is from the Lord and which is the Lord. This is evident from the signification of "opening his mouth," when the "mouth" signifies doctrine, and instruction, preaching, and reasoning therefrom (See above, n. 794), as being to instruct, preach, and reason; also from the signification of "blasphemy," as being the falsification of the Word, even to the destruction of Divine truth such as it is in heaven (See above, n. 778); also from the signification of "God," as being Divine truth, thus the Word. And as Divine truth is from the Lord, and is the Lord in heaven, therefore "blasphemy against God" signifies the falsification of Divine truth, or the Word, which is from the Lord, and which is the Lord. Moreover, the Word is the Lord because it is from the Lord, for the reason that the Word is the Divine truth, and the Divine truth proceeds from the Lord as a sun, and what proceeds belongs to Him from whom it proceeds, yea, is Himself; consequently the Divine truth, which is the source of all the wisdom and intelligence that angels and men have, is the Lord in heaven. Furthermore, the Word is such as it is with us in the world because that Word is the Divine truth in the ultimate of order, and contains a spiritual sense, which is the Divine truth such as it is in heaven. But more about this elsewhere. From this it is clear that "the beast opened his mouth in blasphemy against God" signifies the falsification of the Divine truth or the Word which is from the Lord and which is the Lord.
[2] As this verse treats of blaspheming, and as "blasphemy" signifies the falsification of the divine truth or the Word, namely, by those who separate faith from life, in explaining this verse, I will state who of that class so falsify the Word as to wholly close heaven to themselves, and what the quality of such is; and then who of that class do not so falsify the Word as to close heaven to themselves, and what their quality is; and finally who of that class do not falsify the Word, and in whom, therefore, heaven can be opened or is being opened, and what their quality is. In this article those who so falsify the Word that they altogether close heaven to themselves shall be described, but in the following article the others in order. All those altogether close heaven to themselves who confirm themselves by doctrine and at the same time by life that faith alone without good works justifies and saves; the reason is that these so falsify the Word that it is contrary to the Divine truth which is in heaven, and from which is heaven. The Word may be falsified to this extent or it may not.
[3] The reasons that they falsify the Word to that extent are these: 1. From their doctrine they regard the goods of life, which are good works, as of no value, and in their life they make them of no account, and yet the universal heaven is in good, for good is of love, and love is of the life. All the wisdom and all the happiness that angels of heaven have is from good through truths; and each one there has so much and such wisdom and happiness, as he has of the good from which are truths; consequently good is the very essence of angelic life, and thus the essence of heaven itself. Those, therefore, who ascribe the whole of salvation to faith alone, and nothing of it to good works, must needs close heaven to themselves; for they regard good, in which heaven consists, as of no account, and they make it of no account; and where good is not, there evil is; and where evil is, there is hell.
2.
[4] Because these place everything of salvation, and thus everything of heaven and of the church, in faith alone, and nothing of these in the goods of charity, which are good works, they give little value to love to God and love towards the neighbor, and make these of no account; and yet the Lord teaches:
That on these two commandments hang the Law and the Prophets (Matthew 22:34, 38).
"The Law and the Prophets" are all things of the Word. Also the Lord says to the lawyer respecting these two commandments:
Do these and thou shalt live (Luke 10:28).
To love God and to love the neighbor is nothing else than doing goods, for love in its essence is to will, and in its existence it is to do; for what a man loves, that he wills, and what he wills from love, that he does. Therefore also the Lord teaches:
He that hath My commandments and doeth them, he it is that loveth Me; but he that loveth Me not keepeth not My commandments (John 14:21, 24).
From this it follows that those who regard good works, which are the goods of love, the goods of charity, and the goods of life, which in heaven are called uses, as of no account, and who make them of no account, close heaven to themselves; for they neither love God nor love the neighbor, and yet heaven is heaven from these two loves. This is especially what falsifies the Word even to the destruction of Divine truth, which in heaven is from the Lord, and which is the Lord there.
3.
[5] Those who confirm themselves in doctrine and in life in the belief that faith alone without good works justifies and saves, close heaven to themselves by this also, that they excuse evil works; they excuse these by saying and believing that evils are not seen by God; or that with those who have faith the evils are forgiven (according to some with those who have the confidence of faith, according to others with those who are justified by faith). Therefore many think insanely, "Of what consequence is it for me to do goods when goods do not save me? Or what does it matter if I do evils, when evils do not damn me? I am in grace because I have faith." Thus they live for themselves and for the world, and do not abstain from evil because it is evil, nor do good because it is good; if they abstain from evil it is from fear of the civil law and of the loss of reputation, and not from any fear of the Divine law and of the loss of eternal life; and if they do good it is from love of reward, and not from love of God. And yet such as the life is, such is the man:
Do men gather grapes from thorns or figs from thistles? (Matthew 7:16)
Moreover, such a man does not know what a good life is, or what an evil life is. If he lives as a citizen of the world he believes that he lives a good life; when yet such a life, if he does not live it as a citizen of heaven, is an evil life. Neither does he distinguish the one from the other, because the two appear alike in externals. He does not distinguish them, because good works, which make the life, he values lightly. From this it now follows that those who confirm themselves both in doctrine and in life in the belief that faith alone without good works justifies and saves, altogether close heaven to themselves.
4.
[6] Again, they close heaven to themselves by this, that although their life is a merely natural life, everything of which is drawn from the love of self and of the world, yet they attribute to themselves the Lord's merit, saying in their hearts, "If only I shall have believed with trust and confidence that the Lord endured the cross for me, and thereby redeemed me, I can have eternal life, and this because that righteousness and that merit are imputed to me by faith, and nothing of it by works of the life." And yet there is no imputation of the Lord's merit; so neither can life thence be imputed to man. But a life from the Lord is given, such as has been described above in the article treating of it. Therefore to impute to oneself the merit of the Lord, and not to live according to His commandments in the Word, and thus live from Him, is blasphemy; because this implies the possibility of living solely for self and the world, thus wickedly, in the Lord.
5.
[7] Again, they close heaven to themselves by this, that they acknowledge what is no faith as faith, or historical faith as saving faith, thus natural for spiritual faith, and dead for living faith; and the same is true of the confidence of their faith. For such believe that knowing and thinking opens heaven, and not at the same time willing and doing, when yet these are primary, and the others are secondary. For the life of man's thought is from the affection of his will.
6.
[8] Again, they close heaven to themselves by this, that because man cannot do good from himself that is good and unless it is meritorious, they omit doing good, and pray earnestly for faith; and yet there is no faith that is faith except from charity, thus except from good. The faith that is then suffered to be given through these beseechings is a faith in falsity from evil, for where good is not, there evil is; and where evil is, there falsity is; and faith in falsity from evil is the faith of hell, which is called dead faith; and this closes heaven.
7.
[9] Heaven is especially closed to them by the application of the Word to confirm all these things; for they thus falsify them even to the destruction of the Divine truth that is in heaven. For our Word in its spiritual sense is the Divine truth such as it is in heaven; and if the sense of the letter is falsified so as to destroy the spiritual sense, heaven is closed up; for the Divine truth proceeding from the Lord makes heaven, yea, is heaven; since the angels there are angels from the reception of it.
8.
[10] It has been said that those altogether close heaven to themselves who, both in doctrine and in life, make good works to be of no account from the principle that faith without good works justifies and saves. It shall now be stated briefly how heaven is closed by doctrine and how by life. Doctrine closes by consent, affirmation, confirmation, and persuasion that it is so; for then man not only thinks that it is so, but also wills it to be so. And if he still does goods because they are commanded in the Word he does only moral goods from the natural man; and these goods are from himself, and are meritorious goods. For all of man's doing is from his will and is according to his will, since a deed is nothing but the will in its activity; consequently when a man thinks and also wills that there is nothing of salvation in works, he can do no other goods than such as are like their origin. Of this character are many of the learned, who have confirmed faith alone with themselves by their preaching and writings. In the spiritual world the mind of such appears to be covered as with a veil, or to be involved as if in a dense cloud, which prevents the entrance of light or truth from heaven; thus heaven is closed in them. But a life according to that doctrine altogether closes heaven because their faith is that the goods of life do not save, nor do the evils of life condemn.
9.
[11] It is similar whether it is said that heaven is closed to man, or that the higher mind of man, which is called his spiritual mind, is closed; for man's spiritual mind is his heaven, therefore through this a man has conjunction with heaven, while the natural mind is his world, therefore through this he has conjunction with the world. But how the spiritual mind is opened, and thus communication and conjunction with heaven is granted to man, has been explained above n. 790.
797. [Vers. [6] "Et aperuit os suum in blasphemiam adversus Deum." Quod significet falsificationem Divini Veri, ita Verbi, quod a Domino et quod est Dominus, constat ex significatione "aperire os suum" cum per "os" significatur doctrina, et inde instructio, praedicatio et ratiocinatio (de qua supra, n. 794 1
), quod sit instruere, praedicare et ratiocinari; ex significatione "blasphemiae", quod sit falsificatio Verbi usque ad destructionem Divini Veri, quale est in caelo (de qua supra, n. 778); et ex significatione "Dei", quod sit Divinum Verum, ita Verbum; et quia Divinum Verum est a Domino, et est Dominus in caelo, ideo per "blasphemiam adversus Deum" significatur falsificatio Divini Veri seu Verbi, quod a Domino, et quod est Dominus: quod etiam Verbum sit Dominus quia a Domino, est quia Verbum est Divinum Verum, ac Divinum Verum procedit a Domino ut Sole, et quod procedit est Ipsius a quo procedit, immo est Ipse; quare Divinum Verum, ex quo omnis sapientia et intelligentia est angelis et quoque hominibus, est Dominus in caelo; quod etiam sit Verbum quale est apud nos in mundo, est quia illud est Divinum Verum in ultimo ordinis, continens sensum spiritualem, qui est Divinum Verum quale est in caelo: sed de hac re alibi plura. Ex his patet quod per quod "bestia aperuerit os suum in blasphemiam adversum Deum" significetur falsificatio Divini Veri, seu Verbi quod a Domino, et quod est Dominus.
[2] Quoniam in hoc versu agitur de blasphematione, et per blasphemiam significatur falsificatio Divini Veri seu Verbi, nempe, ab illis qui fidem separant a vita, velim in explicatione hujus versus tradere quinam et quales sunt ex illis, qui ita falsificant Verbum ut sibi caelum prorsus claudant; deinde quinam et quales ex illis sunt, qui non ita falsificant Verbum ut claudant sibi caelum; et postea, quinam et quales ex illis sunt, qui non falsificant Verbum, apud quos ideo caelum potest aperiri aut aperitur. In hoc articulo dicetur de illis qui ita falsificant Verbum ut caelum sibi prorsus claudant; in sequentibus autem articulis dicetur de reliquis ordine. Omnes illi caelum sibi prorsus claudunt, qui apud se confirmant doctrina et simul vita quod sola fides absque bonis operibus justificet et salvet; causa est, quia hi ita falsificant Verbum ut sit contra Divinum Verum quod in caelo est, et ex quo caelum; eo usque falsificari potest Verbum, et quoque non eo usque.
[3] Quod illi eo usque falsificent Verbum, sunt causae:
(1.) Quod bona vitae, quae sunt bona opera, nihili pendant ex doctrina, et nihili faciant ex vita, cum tamen universum caelum est in bono, nam bonum est amoris et amor est vitae; omnis sapientia et omnis felicitas angelis caeli est ex bono per vera; et unicuivis ibi tanta et talis est sapientia et felicitas, quantum et quale est bonum ex quo vera; quare est bonum ipsa essentia vitae angelicae, et inde essentia ipsius caeli: illi itaque qui in sola fide omne salutis, et nihil ejus in bonis operibus, ponunt, non possunt non sibi caelum claudere; bonum enim, in quo est caelum, nihili pendunt et nihili faciunt; et ubi non bonum est, ibi est malum, et ubi malum, ibi est infernum.
[4] (2.) Quia in sola fide omne salutis, et inde omne caeli et omne ecclesiae, ponunt, et nihil eorum in bonis charitatis, quae sunt bona opera, illi amorem in Deum et amorem erga proximum vilipendunt et nauci faciunt, cum tamen Dominus docet
Quod ex illis binis mandatis Lex et Prophetae pendeant (Matthaeus 22:34-38);
"Lex et Prophetae" sunt omnia Verbi: et quoque 2
Dominus dicit ad Legisperitum de binis illis mandatis,
"Fac illa et vives" (Luc. 10:28 3
):
et amare Deum et amare proximum non aliud est quam facere bona, nam amor in sua essentia est velle, et in sua existentia est facere; quod enim homo amat, hoc vult, et quod ex amore vult hoc facit: ideo etiam Dominus docet,
"Qui habet praecepta mea, et facit illa, ille est qui amat Me:.... qui vero non amat Me, praecepta mea non servat" (Johannes 14:21, 24):
inde sequitur quod qui bona opera, quae sunt bona amoris, bona charitatis, et bona vitae, quae in caelo vocantur usus, nihili pendunt et nihili faciunt, claudant sibi caelum; non enim amant Deum, nec amant proximum, et usque caelum est caelum ex binis illis amoribus. Hoc imprimis est falsificare Verbum usque ad destructionem Divini Veri, quod in caelo est a Domino, et quod ibi est Dominus.
[5] (3.) Illi qui et doctrina et vita se confimant in eo, quod sola fides absque bonis operibus justificet et salvet, claudunt etiam sibi caelum per id, quod mala opera excusent; quae excusant per id, quod dicant et credant quod mala non videantur a Deo, aut quod remittantur apud illos qui habent fidem; (quidam, qui habent fiduciam fidei; quidam, qui per fidem justificati sunt;) quare plures ita vesane cogitant, "Quid refert ut bona faciam, dum bona non me salvant? et quid refert si mala faciam, dum mala me non damnant? In gratia sum quia fidem habeo." Et sic vivunt sibi et mundo, nec abstinent a malo quia malum, nec faciunt bonum quia bonum; si abstineant a malo, est ex timore legis civilis et jacturae famae, et non ex timore legis Divinae et vitae aeternae; et si faciant bonum, est ex amore mercedis, et non ex amore Dei: et usque qualis est vita talis est homo;
"Numquid colligitur ex spinis uva, aut ex tribulis ficus?" (Matthaeus 7:16.)
Homo etiam talis nescit quid vita bona, et quid vita mala. Si vivit ut civis mundi, credit quod vivat vitam bonam; cum tamen haec vita, si illam non vivit ut civis caeli, est vita mala; nec dignoscit unam ab altera, quia utraque apparet similis in externis. Quod non dignoscat, est causa, quia bona opera, quae faciunt vitam, vilipendit. Exinde nunc sequitur quod illi qui et doctrina et vita se confirmant in eo, quod sola fides absque bonis operibus justificet et salvet, caelum sibi prorsus claudant.
[6] (4.) Claudunt etiam sibi caelum per id, quod tametsi vita illorum est vita mere naturalis, quae trahit omnia sua ex amore sui et mundi, usque meritum Domini sibi attribuant; dicendo corde, "Si solum cum fiducia et confidentia credidero quod Dominus passus sit crucem pro me, et per id redemerit me, vitam aeternam habeam; et hoc quia illa justitia et illud meritum imputatur mihi per fidem, et nihil ejus per opera vitae": cum tamen imputativum meriti Domini non datur, ita nec vita inde imputativa homini; sed vita a Domino datur, quae qualis sit supra in suo articulo dictum est. Quare imputare sibi meritum Domini, et non vivere secundum praecepta Ipsius in Verbo, et sic vivere ab Ipso, est blasphemia; quia hoc involvit possibilitatem vivendi solum sibi et mundo, ita male, in Domino.
[7] (5.) Claudunt etiam sibi caelum per id, quod agnoscant nullam fidem pro fide, aut historicam pro salvifica, naturalem pro spirituali, et mortuam pro viva; similiter fiduciam fidei: hi enim credunt quod scire et cogitare aperiat caelum, et non simul velle et facere, cum tamen haec primaria sunt, et illa secundaria; vita enim cogitationis hominis est ex affectione voluntatis ejus.
[8] (6.) Claudunt etiam sibi caelum per id, quod quia homo non potest facere bonum a se, quod est bonum, et nisi sit meritorium, omittant bonum facere, et implorent fidem; et usque non fides quae est fides nisi ex charitate, ita nisi ex bono: fides quae per implorationem tunc permittitur dari, est fides falsi ex malo; nam ubi non est bonum ibi est malum, et ubi est malum ibi est falsum; et fides falsi ex malo est fides inferni, quae vocatur fides mortua, et haec claudit caelum.
[9] (7.) Imprimis clauditur illis caelum per applicationem Verbi ad confirmandum omnia illa, sic enim falsificant illa usque ad destructionem Divini Veri quod in caelo est: Verbum enim nostrum in sensu suo spirituali est Divinum Verum quale est in caelo; si sensus litterae usque ad destructionem illius falsificatur, occluditur caelum; nam Divinum Verum procedens a Domino facit caelum, immo est caelum; angeli enim ibi sunt angeli ex receptione ejus.
[10] (8.) Dictum est quod illi sibi caelum prorsus claudant, qui et doctrina et vita bona opera nihili faciunt, ex principio quod fides absque bonis operibus justificet et salvet; paucis nunc dicetur quomodo doctrina claudit, et quomodo vita. Doctrina claudit per consensum, asseverationem, confirmationem, et persuasionem quod ita sit, tunc enim homo non modo cogitat quod ita sit, sed etiam vult quod ita sit: si usque homo facit bona quia mandata sunt in Verbo, non alia bona facit quam bona moralia ex naturali homine, quae bona sunt ab ipso, et quoque haec bona sunt meritoria; nam omne facere hominis est ex velle ejus, et est sicut velle ejus, factum enim non aliud est quam voluntas in suo activo; quare cum homo cogitat et quoque vult quod nihil salvationis in operibus sit, non potest alia bona facere, quam sicut origo eorum est. Tales sunt multi eruditi, qui solam fidem apud se confirmarunt praedicatione et scriptis: horum mens in mundo spirituali apparet sicut velo tecta, aut sicut denso nubis involuta, quae arcent ne lux seu verum e caelo intret; ita apud illos clauditur caelum. Vita autem secundum doctrinam prorsus claudit caelum, quia fides eorum est quod bona vitae non salvent, nec mala vitae condemnent.
[11] (9.) Simile est, si dicatur quod caelum homini clausum sit, aut si dicatur quod mens superior hominis, quae mens spiritualis ejus vocatur, clausa sit; nam mens spiritualis hominis est caelum ejus, quare per illam est homini conjunctio cum caelo; ac mens naturalis est mundus ejus, quare per illam est homini conjunctio cum mundo. Quomodo autem mens spiritualis aperitur, et sic homini communicatio et conjunctio datur cum caelo, supra (n. 790 [b]) expositum est.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.