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1148. And marble.- That this signifies and sensual truth profaned, is evident from the signification of marble, which denotes the Sensual, which is the ultimate of the life of man's thought and will. The reason why this is the signification of marble, is that stone signifies truth in ultimates, specifically the appearance of truth. Marble is mentioned instead of stone because the appearance of truth in the church from the Word is meant. That ultimate truth which is called sensual is also profaned, is evident from the worship paid to the sepulchres, bones, and carcases of those whom they call saints, although these things are putrid and correspond to infernal things. The very bodily senses would turn away from such things, if the holy things of the church had not been profaned to such a degree.
[2] Continuation concerning the Athanasian Creed.- That man is nevertheless a subject of guilt, follows as a consequence from what has been said above, and also from what has been previously substantiated concerning the life which is God, and which exists in man from God, and further from the laws above cited, which are truths. The reason why evil is imputed to man, is that power has been and is continually given him, to feel and to perceive as if life were in himself; and because he is in that state, he is also in freedom and has the faculty of acting as from himself. This faculty and this freedom regarded in themselves are not taken away from him, because he is born a man, and is to live for ever. It is from these that he has power as if from himself to receive both good and evil. And because he is kept in the midst between heaven and hell, the Lord also gives him to know that good is from Him, and that evil is from the devil; and further, by means of truths in the church, to discern good and evil. When he knows these things, and is enabled by the Lord to think and will them, as well as to speak and do them, as if from himself, and this continually by means of influx, then if he does not receive he becomes a subject of guilt.
[3] But the fallacy by which man is deceived is chiefly from this cause, that he does not know that his freedom, and faculty of acting as if from himself, are the result of an influx of life from the Lord into his inmost, and that this influx, because he is born a man and gifted with that inmost, is not taken from him. But the influx of life from the Lord entering into recipient forms which are beneath that inmost - in which forms the understanding and will reside - is varied according to the reception of good and truth, and even diminished and taken away according to the reception of evil and falsity. In a word, the life which causes man to be man, and to be distinguished from the brutes; the life which is in his inmost, and which, therefore, acts universally in the lower things in him; the life from which he has freedom, and the faculty of thinking, willing, speaking, and acting, comes perpetually from the Lord into him; but man's understanding and will derived thence, or from that life, are changed and varied according to reception.
Man lives in an intermediate [state] between heaven and hell. The delight of the love of evil and of the falsity therefrom enters into him by influx from hell, while the delight of the love of good and of the truth therefrom enters into him by influx from the Lord, and he is constantly kept in the sensation and perception of life as if it were from himself, and also by that means he is constantly kept in the freedom of choosing the one or the other, and in the faculty of receiving the one or the other. So far, therefore, as he chooses and receives evil and falsity, so far he is taken from that intermediate [state] down to hell; and so far as he chooses good and truth, so far he is taken from that state up to heaven.
[4] The state of man from creation is, that he may know that evil is from hell, and good from the Lord, and that he may perceive these in him as if from himself, and when he perceives them that he may cast the evil back to hell, and receive good, with the acknowledgment that it is from the Lord. When he thus rejects the one and receives the other, he does not then appropriate evil to himself, or make good meritorious. I know, however, that there are many who do not comprehend this, and who are not desirous to comprehend it. But let them pray in this manner: "That the Lord may be with them continually, that He may uplift and turn His countenance to them, that He may teach, enlighten, and lead them, because of themselves they can do nothing that is good, and grant that they may live; that the devil may not seduce them and pour evils into their hearts, inasmuch as they know that if they are not led by the Lord, he leads them, and breathes into them evils of every kind, such as hatred, revenge, cunning, and deceit, as a serpent instils poison; for he is at hand, exciting and continually accusing, and when he meets with a heart turned away from God, he enters in and dwells there, and draws down the soul to hell. O Lord, deliver us." These words agree with what was said above, for hell is the devil; and so it is still acknowledged that man is either led by the Lord, or by hell, thus that he is in an intermediate [state]. See also what was said above upon this subject (n. 1134).
1148. And of marble signifies sensual truth that has been profaned. This is evident from the signification of "marble," as being the sensual, which is the ultimate of the life of man's thought and will. This is signified by "marble" because "stone" signifies truth in ultimates, especially the appearance of truth. "Marble" is mentioned instead of stone because the appearance of truth in the church from the Word is meant. That ultimate truth, which is called sensual, has also been profaned is evident from the adoration of the sepulchers, bones, and carcasses of those who are called saints, although they are putrid and correspond to things infernal. The very senses of the body would turn away from such things if the holy things of the church had not been profaned to such an extent.
(Continuation respecting the Athanasian Faith)
[2] That man nevertheless is a subject of guilt follows from what has been said above, and also from what has been before established respecting the life that is God and that is with man from God; it follows also from the above-mentioned laws, which are truths. Evil is imputed to man because it has been granted him, and is continually granted him, to feel and to perceive as if life were in him; and as he is in that state he also has the freedom and ability to act as if from himself; and that ability regarded in itself, and that freedom regarded in itself, are not taken away from man, because he is born a man who is to live forever. It is from that ability and that freedom that he is able to receive both good and evil as if of himself. And as man is held in the midst between heaven and hell, the Lord gives him to know that good is from Him and that evil is from the devil, also to know by truths in the church what is good and what is evil. When man knows this, and it is granted him by the Lord to think, will, speak, and do this as if from himself, and this continually by influx, then if he does not receive he becomes guilty.
[3] But man is in fallacies thence, especially because he does not know that his freedom and his ability to act as if from himself are from an influx of life from the Lord into his inmost, and that this influx is never taken away from him, since he is born a man, and man has such an inmost; yet the influx of life from the Lord into the recipient forms that are beneath that inmost, where and in which forms the understanding and will have their seat, is varied according to the reception of good and truth; and in fact, the influx is diminished and even taken away in the measure in which evil and falsity are received. In a word, the life that makes man to be man and that distinguishes him from brute animals, and which is in his inmost, and is therefore universally active in the lower parts, and from which he has freedom and the ability to think, will, speak, and act, is unceasingly with man from the Lord; but man's understanding and will therefrom, that is, from that life, are changed and varied according to reception. Man lives in the midst between heaven and hell, and the delight of the love of evil and of falsity therefrom flows into him from hell, while the delight of the love of good and of truth therefrom flows into him from the Lord, and he is constantly held in the feeling and perception that life is from himself, and thereby is also held constantly in the freedom to choose the one or the other, and in the ability to receive the one or the other. So far, therefore, as he chooses and receives evil and falsity, so far from that middle state he is carried down towards hell, and so far as he chooses good and truth, so far from that middle state is he taken up towards heaven.
[4] Man is from creation in a state to know that evil is from hell, and that good is from the Lord, and to perceive these in himself as if they were from himself, and when he so perceives them to cast the evil down to hell and to receive the good, with the acknowledgment that it is from the Lord. When he does these two things he does not appropriate evil to himself, and does not claim merit for the good. But I know that there are many who do not comprehend this, and who have no desire to comprehend it, but let them pray, "That the Lord may be with them continually, that He may lift up and turn His face to them, that He may teach, enlighten, and lead them, since of themselves they can do nothing that is good, that He may grant to them to live; that the devil may not lead them astray and instill evils into their hearts, knowing that if they are not led by the Lord the devil will lead them and breathe into them evils of every kind, as hatred, revenge, cunning, and deceit, as a serpent instills poison; for the devil is present stirring up and continually accusing, and wheresoever he meets with a heart turned away from God, he enters in, dwells there, and draws the soul down to hell. O Lord, deliver us." These words coincide with what has been said above, for hell is the devil. Moreover, this is an acknowledgment that man is led either by the Lord or by hell, thus that he is between the two. See also what has been said above upon this subject (n. 1134).
1148. "Et marmore." - Quod significet et verum sensuale profanatum, constat ex significatione "marmoris", quod sit sensuale, quod est ultimum vitae cogitationis et voluntatis hominis; quod id per "marmor" significetur, est quia "lapis" significat verum in ultimis, in specie apparentiam veri. "Marmor" dicitur pro lapide, quia intelligitur apparentia veri in ecclesia ex Verbo: quod verum ultimum, quod vocatur sensuale, etiam profanatum sit, patet ex adoratione sepulcrorum, ossium et cadaverum illorum quos sanctos vocant, quae tamen putria sunt, et correspondent infernalibus; hoc ipse sensus corporis aversaturus esset, nisi profanavissent sancta ecclesiae usque illuc.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Quod homo usque reus sit, consequitur ex supradictis, et quoque ex illis quae de vita quae Deus, et quae apud hominem a Deo, prius confirmata sunt, et quoque ex allatis legibus, quae sunt veritates. Quod homini imputetur malum, est quia illi datum est, et continue datur, sentire et percipere sicut vita in illo sit; et quia in illo statu est, etiam in libero et in facultate agendi sicut a se est; haec facultas in se spectata, et id liberum in se spectatum, non ei aufertur, quia natus est homo, qui victurus est in aeternum; ex illa facultate et ex illo libero est, quod sicut ex se possit recipere et bonum et malum: et quia homo in medio inter caelum et infernum tenetur, dat etiam Dominus ei nosse quod bonum sit ab Ipso, et quod malum sit a diabolo; tum, per vera in ecclesia, quid bonum est et quid malum: cum homo illa novit, et a Domino datur cogitare illa, velle illa, loqui et facere illa sicut a se, et hoc continue per influxum, inde si non recipit, fit reus.
[3] Sed fallacia homini inde praecipue est, quod non sciat quod liberum ejus, et facultas agendi sicut a se, sit ex influxu vitae a Domino in intimum ejus, et quod ille influxus non ei auferatur quia natus est homo, cui illud intimum est: sed quod influxus vitae a Domino in formas recipientes, quae sub illo intimo sunt, in quibus et ubi resident intellectus et voluntas, varietur secundum receptionem boni et veri, immo quod influxus ille diminuatur, et quoque auferatur secundum receptionem mali et falsi: verbo, vita quae facit ut homo sit homo, et distinguatur a brutis animalibus, et quae in intimo ejus est, ac ideo universaliter in inferioribus agens, ex qua illi liberum est, et facultas cogitandi, volendi, loquendi et faciendi, perpetuo est a Domino apud illum: sed intellectus et voluntas hominis inde seu ex illa mutatur et variatur secundum receptionem. Homo vivit in medio inter caelum et infernum, ac jucundum amoris mali et inde falsi in illum ex inferno influit, ac jucundum amoris boni et inde veri in illum a Domino influit, ac tenetur constanter in sensu et perceptione vitae sicut a se, et per id tenetur etiam constanter in libero eligendi unum aut alterum, ac in facultate recipiendi unum aut alterum; quantum itaque eligit et recipit malum et falsum, tantum e medio illo defertur ad infernum; et quantum eligit bonum et verum, tantum e medio illo aufertur ad caelum.
[4] Status homini a creatione est, ut sciat quod malum sit ab inferno, et bonum sit a Domino, ac ut percipiat illa in se sicut a se, ac dum percipit. ut rejiciat malum ad infernum, ac recipiat bonum cum agnitione quod sit a Domino; cum hoc et illud facit, tunc malum non sibi appropriat, ac bonum non facit meritorium. Sed scio quod multi sint qui hoc non comprehendunt, et qui nec volunt comprehendere; sed orent usque ita, "Ut Dominus sit apud illos jugiter, ac levet et vertat facies ad illos, doceat, illustret et ducat illos, quoniam ex se nihil boni facere possunt, et det illis ut vivant; ne diabolus seducat illos, ac cordibus illorum indat mala, scientes quod dum non ducuntur a Domino, ille ducat, ac inspiret mala omnis generis, ut odia, vindictas, astus, dolos, sicut serpens inspirat venena; adest enim, excitat, et jugiter accusat, et ubi offendit cor aversum a Deo, intrat, ibi habitat, et animam ad infernum trahit: libera nos Domine." Haec coincidunt cum illis quae supra dicta sunt; nam infernum est diabolus: sic usque agnoscitur quod homo vel ducatur a Domino, vel ducatur ab inferno, ita quod sit in medio. Videantur quae de hac re supra (n. 1134) dicta sunt.