231、由于对圣物的亵渎是指那些从圣言知道信之真理和仁之良善，在某种程度上承认它们的人所造成的亵渎，而不是指那些不知道这些事物的人，也不是指那些出于不敬完全弃绝它们的人，所以接下来的话说的是前一种人，而不是后一种人。亵渎有许多种，有的较轻，有的较重；但它们可归纳为以下七种：
第一种亵渎是由那些从圣言制造笑料，拿圣言开玩笑，或从教会的神性事物制造笑料，拿它们开玩笑的人犯下的。有些人这样做是出于一种坏习惯，他们从圣言中取出一些名字或词语，把它们混和到几乎不合宜，有时污秽的谈论中。这不能不与对圣言的某种蔑视联结在一起；然而，圣言在一切事物和每个细节上都是神性和神圣；因为其中的每一句话都隐藏着某种神性事物在里面，并通过它而与天堂交流。但这种亵渎是轻是重，取决于那些拿它开玩笑的人对圣言神圣性的承认程度，以及他们把它所引入的谈论的不得体性质。
第二种亵渎是由那些理解并承认神性真理，却过着违背它们的生活之人犯下的。那些仅仅理解它们的人亵渎得较轻，而那些也承认它们的人亵渎得较重。因为理解力只是教导，和一个牧师差不多，不会凭自己与意愿结合。但承认会产生结合，因为没有意愿的同意，承认是不可能的。然而，这种结合各不相同；当一个人过着违背所承认的真理的生活时，亵渎是由结合来衡量的。例如，一个人若承认报复和仇恨，通奸和淫乱，欺诈和欺骗，诽谤和说谎是反对神的罪，却仍犯下它们，就陷入这种亵渎的更严重形式。因为主说：
仆人知道主人的意思，却不照祂的意思行，必多受责打。（路加福音12:47）
另一处：
你们若瞎了眼，就没有罪了；但如今你们说，我们能看见，所以你们的罪还在。（约翰福音9:41）
但承认真理的表象是一回事，承认真正的真理是另一回事。在灵界，那些承认真正的真理，却不照之生活的人，语气和言语里没有生命的光和热，好像他们完全没有活力，纯粹是懒汉。
第三种亵渎是由那些利用圣言字义将自己的邪恶之爱和虚假原则合理化的人犯下的。这是因为将虚假合理化就是否认真理，将邪恶合理化就是弃绝良善。圣言的核心是纯粹的神性真理和神性良善；就最外在的意义，也就是字义而言，除了经上教导主和救赎真道的地方外，这一切不是以真正的真理来表达的，而是以被称为真理表象的被包裹的真理来表达的。因此，字义可被转移用来支持各种异端邪说。人若支持邪恶之爱，就是向神性良善施暴；若支持虚假原则，就是向神性真理施暴。这后一种暴行被称为对真理的歪曲，而前一种暴行被称为对良善的玷污。在圣言中，这两者都由“血”来表示。因为圣言字义的细节里面有某种属灵和神圣事物，这种事物也可称为从主发出的真理的灵。当圣言被歪曲和玷污时，这种神圣就会受到损害。显然，这等同于亵渎。
第四种亵渎是由那些口头上说着虔诚和神圣的话，其语气和肢体语言似乎也表达出喜欢的情感，但心里却既不相信，也不喜欢他们所伪装出来的东西之人犯下的。这些人大多是假冒为善的人和法利赛人；死后，一切真理和良善都会从他们那里被夺去，然后他们被发送到外面的黑暗中。那些通过这种亵渎坚决反对神性和圣言，因而反对圣言的属灵事物的人，无声地坐在黑暗里，不能说话。他们想如在世时那样嘀里嘟噜地说虔诚和神圣的话，却做不到了。因为在灵界，每个人都被强制按他所想的去说话；而一个假冒为善的人不想按他所想的去说话；这就在口里产生了一种阻力，结果，他们只能喃喃自语。然而，假冒为善是轻是重，取决于反对神的坚决程度和赞成神的表面推理程度。
第五种亵渎是由那些将神性之物归于自己的人犯下的。他们就是以赛亚书14章中的“路西弗”所指的人。那里的“路西弗”表示巴比伦，这从该章第4节和22节经文明显看出来；这两节经文描述了这类人的命运。启示录（17:3）也以骑在朱红色兽上的淫妇来描述这些人。圣言多处提到巴比伦和迦勒底，“巴比伦”表示对良善的亵渎，“迦勒底”表示对真理的亵渎；在这两种情况下，这种亵渎都是由那些将神性之物归于自己的人犯下的。
第六种亵渎是由那些承认主，却否认主的神性之人犯下的。这些人在世上被称为苏西尼派，其中一些人被称为阿里乌派。这两种人的最终状态是：他们呼求父，不呼求主，并为获得允许进入天堂而不断向父祷告（事实上，一些人也为了子的缘故向父祷告），但他们的祷告都是徒劳的，没有任何效果。最后，他们丧失了所有救赎的希望，被发送到地狱那些否认神的人当中。他们就是那些亵渎圣灵，今世来世总不得赦免（马太福音12:32）的人所指的人。原因在于，神在位格和本质上都为一，三位一体在祂里面，这神就是主。由于主也是天堂，因此那些在天堂里的人都在主里面，所以可推知，那些否认主的神性之人无法被允许进入天堂，并在主里面。主就是天堂，因此那些在天堂里的人都在主里面，如前所示（28，60-67节）。
第七种亵渎是由那些一开始承认神性真理，并照之生活，后来却倒退并否认它们的人犯下的。这是最糟糕的一种亵渎，因为这种人把神圣之物与亵渎之物混在一起，甚至到了它们无法分离的地步；然而，它们必须分离，以便人要么在天堂，要么在地狱。但对这些人来说，这一点无法实现，所以他们的整个人性，即意志和洞察力都被根除了，他们不再是人，如前所述（226，227节）。几乎同样的情形发生在那些心里承认圣言和教会的神性事物，却又将它们完全沉浸于自己的自我之人身上；前面数次（38，112，146，215节）提到，这自我是对掌控一切的爱。因为当这些人死后成为灵人时，他们根本不愿被主引领，只想被自己引领；如果放任他们的爱，他们不仅试图掌控天堂，还试图掌控主；他们因无法做到这一点，于是就否认主，并成为魔鬼。必须清楚的是，对我们所有人来说，生命之爱，也就是主导爱，死后仍保持不变，无法被拿走。
不冷不热的人就表示这种亵渎，启示录是如此描述这些人的：
我知道你的行为，你也不冷也不热；我巴不得你或冷或热。你既如温水，也不冷也不热，所以我必从我口中把你吐出去。（启示录3:15，16）
主在马太福音中如此描述这种亵渎：
污灵从人里面出来，走遍干旱之地，寻求安歇，却寻不着。于是说，我要回到我所出来的屋里去。到了，就看见里面空闲，打扫干净，修饰好了，便去另带了七个比自己更恶的灵来，都进去住在那里。那人末后的景况比先前更不好了。这邪恶的世代也要如此。（马太福音12:43-45）
此处“污灵从人里面出来”描述了人的转变；污灵“另带了七个比自己更恶的灵回来进入为他修饰好的屋里”描述了当良善与真理被逐出时，他回到以前的邪恶；“那人末后的景况比先前更不好了”描述了一个亵渎之人对神圣之物的亵渎。约翰福音中的这段经文所表相同：
耶稣对在毕士大的池子旁被医好的人说，不要再犯罪，恐怕更坏的事临到你。（约翰福音5:14）
下面这些话就表示主的这一规定：人不可内心承认真理，然后又倒退并变成亵渎：
主叫他们瞎了眼，硬了心，免得他们眼睛看见，心里明白，又转回去，我就医治他们。（约翰福音12:40）
“又转回去，我就医治他们”表示免得他们承认真理，然后又倒退，从而变成亵渎。由于同样的原因，主用比喻说话，如祂自己所声明的（马太福音13:13）。犹太人被禁止吃脂油或血（利未记3:17；7:23，25），就表示他们不可亵渎圣物；因为“脂油”表示神性良善，“血”表示神性真理。一旦转向良善与真理，人必须一直保持在其中，直到生命结束，主在马太福音中就教导了这一点：
耶稣说，惟有忍耐到底的必然得救。（马太福音10:22；马可福音13:13）
231. Since by profanation of the sacred we mean profanation by people who from the Word are acquainted with truths of faith and goods of charity and who also in some measure acknowledge them, and do not mean people who are not acquainted with these, or people who, out of impiety, utterly reject them, therefore the following remarks are said not of the latter but of the former.
Of their sort of profanation there are many kinds, some lighter, some more serious, but they may be assigned to the following seven:
THE FIRST KIND OF PROFANATION is committed by people who make jokes from or about the Word, or from or about the Divine things of the church. Some do this out of a deplorable habit, taking names and phrases from the Word and mixing them into remarks hardly becoming and sometimes filthy. This cannot help but be coupled with some contempt for the Word. And yet the Word in each and every one of its particulars is Divine and sacred. For every single word there conceals within it something Divine, and through it has a communication with heaven.
But this kind of profanation is lighter or more serious in the measure of the jokers' acknowledgment of the sanctity of the Word and the unbecoming nature of the remark into which they introduce it.
[2] THE SECOND KIND OF PROFANATION is committed by people who understand and acknowledge Divine truths and yet live contrary to them. Those who merely understand them, however, profane more lightly, while those who also acknowledge them do so more seriously. For the intellect simply instructs, much as a preacher does, and does not of itself unite itself with the will. But acknowledgment does so unite itself, for no acknowledgment is possible without the consent of the will.
But still this union varies, and in accordance with the union so does the profanation when one lives contrary to the truths that one acknowledges. If, for example, one acknowledges that acts of vengeance and hatred, adulterous and licentious affairs, practices of fraud and deceit, and blasphemies and lies are sins against God, and yet commits them, he is engaging in the more serious form of this kind of profanation. For the Lord says, "The servant who knows his master's will and does not... do his will shall be beaten with many blows." (Luke 12:47) And in another place,
If you were blind, you would have no sin; but now you say, "We see." Therefore your sin remains. (John 9:41)
Still, it is one thing to acknowledge appearances of truth, and another to acknowledge genuine truths. People who acknowledge genuine truths and yet do not live in accordance with them appear in the spiritual world without any light or warmth of life in their tone and speech, as though they were mere forms lacking any energy.
[3] THE THIRD KIND OF PROFANATION is committed by people who employ the literal sense of the Word to defend evil loves and false premises. The reason is that a defense of falsity is a denial of truth, and a defense of evil is a rejection of good, and the Word at its core is nothing but Divine truth and Divine good. In the lowest sense, the sense of the letter, these do not appear in genuine truths, except where it teaches about the Lord and the true path of salvation, but they appear in truths clothed, called appearances of truth. As a consequence that sense can be misused to defend heresies of many kinds.
But one who defends evil loves does violence to Divine goods. One who defends false premises does violence to Divine truths. This latter violence is called a falsification of truth, the former an adulteration of good. Both are meant in the Word by mentions of blood. For a spiritual holiness, which is also the Spirit of truth emanating from the Lord, lies within each element of the Word's literal sense. This holiness is injured when the Word is falsified or adulterated. Plainly this is profanation.
[4] THE FOURTH KIND OF PROFANATION is committed by people who utter pious and reverent sentiments with the mouth, and moreover feign in tone and gesture the affections of a love for them, and yet at heart do not believe or love them. Most of these people are hypocrites and pharisees, who after death have every truth and good taken from them, and who are then dispatched into outer darkness.
Those who by this kind of profanation have confirmed themselves against the Divine and against the Word, and so also against the spiritual contents of the Word, sit mutely in that darkness, incapable of speech, wishing to prattle pious and reverent sentiments as in the world, but unable to. For in the spiritual world everyone is compelled to speak as he thinks. But a hypocrite wishes to speak otherwise than as he thinks, so that a conflict arises in his mouth, on which account he can only mutter.
Instances of hypocrisy, however, may be lighter or more serious, depending on one's persuasions against God and one's contentions outwardly for God.
[5] THE FIFTH KIND OF PROFANATION is committed by people who attribute Divine powers to themselves. These are the kind of people meant by Lucifer in the 14th chapter of Isaiah. Babylon is meant by Lucifer there, as can be seen from verses 4 and 22 of that chapter, where the fate of such people is described as well. The same kind of people are also those meant and described by the harlot sitting upon a scarlet beast in the 17th chapter of the book of Revelation. [Isaiah 14:4, 22, Revelation 17].
Babylon and Chaldea are mentioned in many places in the Word, and by Babylon there is meant a profanation of good, and by Chaldea a profanation of truth, both of which are found in people who attribute Divine powers to themselves.
[6] THE SIXTH KIND OF PROFANATION is committed by people who acknowledge the Word and yet deny the Lord's Divinity. In the world these people are called Socinians, 1and some Arians. 2. The fate of both is to call on the Father and not the Lord, and to continually pray to the Father - some, indeed, for the sake of the Son - to be admitted into heaven, but to no avail, until they lose any hope of salvation. And they are then conveyed down into hell among those who deny God.
These are the people meant by those who blaspheme the Holy Spirit, who will not be forgiven in this age or in the age to come (Matthew 12:32). That is because God is one in person and essence, in whom is the Trinity, and that God is the Lord. And because the Lord is also heaven, and those who are in heaven are consequently in the Lord, therefore those who deny the Lord's Divinity cannot be admitted into heaven and be in the Lord. (That the Lord is heaven, and that people who are in heaven are in the Lord, is something we have already shown above.)
[7] THE SEVENTH KIND OF PROFANATION is committed by people who first acknowledge Divine truths and live according to them, and afterward turn away and deny them. This is the worst kind of profanation, because people who do this mix sacred things with profane ones, until the two cannot be separated. And yet they must be separated for people to be either in heaven or in hell. So, because this is impossible in their case, everything human pertaining to the intellect and to the will is eradicated, and they become, as we said before, no longer human.
Almost the same is the case with people who at heart acknowledge the Divine components of the Word and of the church and totally immerse them in their native character, which is a love of ruling over all things, a love we have said much about previously. For after death, when these people become spirits, they are utterly unwilling to be led by the Lord, but wish to direct themselves, and whenever their love is given free rein, they wish to rule not only over heaven but also over the Lord. And as they cannot do this, they deny the Lord and become devils.
It should be known that a person's life's love - which is also his reigning love - awaits everyone after death, and that it cannot be taken away.
[8] Profaners of this sort are meant by the lukewarm spoken of as follows in the book of Revelation:
I know your works, that you are neither cold nor hot. If only you were cold or hot! (But) because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. (Revelation 3:15-16)
This kind of profanation is described by the Lord in the following way in Matthew:
When an unclean spirit goes out of a person, he goes through dry places, seeking rest, but finds none. Then he says, "I will return to my house from which I came." ... When he comes and finds it empty (and) swept and set in order (for him), then he goes away and (attaches to) him seven other spirits more evil than himself, and they enter and dwell there; and the last states of the person become worse than the first. (Matthew 12:43-45)
A person's conversion is there described by the unclean spirit's going out of him. His reverting to his former evils, with truths and goods cast out, is described by the unclean spirit's returning with seven others more evil than himself, into a house set in order for him. And the profaner's profanation of the sacred is described by the person's last states becoming worse than the first.
The like is meant by this report in John:
(Jesus said to the man healed at the pool of Bethesda,) "Sin no more, lest a worse thing happen to you." (John 5:14)
[9] The Lord's providing that a person not acknowledge truths inwardly and afterward turn away and become a profaner is meant by this statement:
He has blinded their eyes and stopped up their heart, that they not see with their eyes and understand with their heart and be converted, and I heal them. (John 12:40)
"That they not be converted and I heal them" symbolically means not to acknowledge truths and then turn away and so become profaners. The Lord spoke in parables for the same reason, as He himself says (Matthew 13:13).
That the Jews were prohibited from eating fat and blood (Leviticus 3:17, 7:23, 25) symbolically meant that they were not to profane sacred things, for fat symbolized Divine good, and blood Divine truth.
That once converted a person is to remain in a state of goodness and truth to the end of life, the Lord teaches in Matthew:
(Jesus said,) "... whoever endures to the end will be saved." (Matthew 10:22. So, too, Mark 13:13)
Footnotes:
1. Disciples of Laelius Socinus (born Lelio Francesco Maria Sozini), 1525-1562, and his nephew Faustus Socinus (Fausto Paolo Sozzini), 1539-1604, who rejected a number of traditional Christian doctrines, such as the Trinity, the Divinity of Christ, and original sin, and who held that Christ was miraculously begotten, and that salvation is granted to those who adopt Christ's virtues.
2. Adherents of Arianism, a theological view based on the teachings of Arius (c. 250-336), who taught that Christ the Son was a created being, not consubstantial with God the Father, and thus not Divine.
231. "Profanation of what is holy" means profanation by people who know the truths that their faith discloses and the good effects of caring taught by the Word, and who in one way or another acknowledge them. It does not mean people who have no knowledge of such things or who simply reject them out of irreverence. What follows, then, is about the former people, not the latter.
There are many kinds of profanation, some less serious and some more, but they boil down to the following seven kinds.
The first kind of profanation is committed by people who make light of the Word or use it lightly, or who do the same with the divine gifts of the church. Some people do this because of habitual immorality, pulling words and phrases out of the Word and including them in conversations of questionable quality, sometimes indecent ones. This necessarily involves some disrespect for the Word, when in fact the Word is divine and holy throughout and in every detail. At the heart of everything it says, there is something divine lying hidden; and it is through this that it is in touch with heaven. This kind of profanation is more or less serious, though, depending on the recognition of the Word's holiness and on the indecency of the conversation into which the supposed humorists inject it.
[2] A second kind of profanation is committed by people who understand and acknowledge divine truths but who violate them in their lives. This is less serious, though, if they simply understand the truths and more serious if they actually acknowledge them. All our discernment does is teach, much the way a preacher does. It does not automatically unite the teaching with our volition. Acknowledgment, on the other hand, does unite itself. There can be no acknowledgment unless our volition agrees. Still, this union may vary, and the severity of the profanation depends on the closeness of the union when our lives violate the truths that we acknowledge. For example, if we acknowledge that vengefulness and hatred, adultery and promiscuity, fraud and deceit, slander and lying, are sins against God and still commit them, we are guilty of this more serious kind of profanation. The Lord says, "The slave who knows the Lord's will and does not do it will be beaten severely" (Luke 12:48 [Luke 12:47]). Elsewhere, "If you were blind you would not have sin, but now you say that you can see, so your sin remains" (John 9:41).
Acknowledging things that are apparently true, though, is different from acknowledging things that are really true. If we acknowledge things that are really true and violate them with our lives, then in the spiritual world we seem to have no light or warmth in our voice and speech, as though we were completely listless.
[3] A third kind of profanation is committed by people who use the literal meaning of the Word to justify their evil loves and false principles. This is because the justification of falsity is the denial of truth and the justification of evil is the rejection of goodness; and at heart the Word is pure divine truth and divine goodness. In its outermost meaning, its literal meaning, this does not come out as real truth except where it tells about the Lord and the actual path of salvation. Rather, it comes out in those outer garments of truth that we may call "appearances of truth." As a result, this level of meaning can be persuaded to support all kinds of heresy; and if we justify our evil loves we do violence to things that are divinely good, while if we justify our false principles we do violence to things that are divinely true. This latter violence is called "the falsification of what is true," while the former is called "the adulteration of what is good." Both are meant by "blood" in the Word.
There is something spiritual and holy in the details of the literal meaning of the Word--the spirit of truth that emanates from the Lord. This holy content is damaged when the Word is falsified and adulterated. Clearly, this amounts to profanation.
[4] A fourth kind of profanation is committed by people who utter devout and holy words and whose voice and body language seem to express loving feelings, but who at heart neither believe nor love what they are pretending. Most of these are hypocrites and Pharisees. Everything true and good is taken from them after death, and they are dismissed into outer darkness. People of this sort who have also become fixed in their rejection of Divinity, the Word, and the holy gifts of the church sit in silence in the darkness, incapable of speech. They want to utter devout and holy words the way they did in this world, but they cannot, because in the spiritual world speech must be in accord with thought. Hypocrites, though, want to say what they do not really think. This gives rise to a resistance in the mouth, and the result is that they can only be silent.
However, there are less and more serious forms of hypocrisy depending on how resolute the opposition to God is, and on the outward arguments in favor of God.
[5] A fifth kind of profanation is committed by people who claim divine qualities for themselves. These are the people meant by Lucifer in Isaiah 14 "Lucifer" there means Babylon, as we can tell from verses 4 and 22 of the same chapter, which also tell of their fate. These are the same people who are described as a harlot sitting on a scarlet beast in Revelation 17:3.
There are many mentions of Babylon and Chaldea in the Word. "Babylon" means the profanation of what is good and "Chaldea" the profanation of what is true. In each case, it applies to people who claim divine qualities for themselves.
[6] A sixth kind of profanation is committed by people who accept the Word but still deny the divine nature of the Lord. These are the people known as Socinians and Arians in the world. Both kinds of person ultimately find themselves praying to the Father, not to the Lord. They pray constantly to the Father for admission to heaven (some also praying for the sake of the Son), but their prayers are in vain. Eventually, they lose all hope of salvation and are sent down into hell with people who deny God. These are the people meant by those who blaspheme the Holy Spirit, who are not forgiven in this world or the next (Matthew 12:32).
The reason is that God is one in both person and essence, comprising a Trinity; and this God is the Lord. Since the Lord is heaven as well, and since this means that the people who are in heaven are in the Lord, people who deny the Lord's divine nature cannot be granted admission to heaven and be in the Lord. I have already explained [28, 60-67] that the Lord is heaven and that therefore people who are in heaven are in the Lord.
[7] A seventh kind of profanation is committed by people who at first accept divine truths and live by them but later backslide from them and deny them. The reason this is the worst kind of profanation is that these people are mixing what is holy with what is profane to the point that they cannot be separated, and yet they need to be separated for people to be either in heaven or in hell. Since this is impossible for such individuals, their whole human volition and discernment is torn away from them and they become no longer human, as already noted [226, 227].
Almost the same thing happens to people who at heart acknowledge the divine contents of the Word and the church but submerge them completely in their own sense of self-importance. This is the love of being in control of everything that has been mentioned several times before [38, 112, 146, 215]. When they become spirits after death, they are absolutely unwilling to be led by the Lord, only by themselves; and when the reins of their love are loosened, they try to control not only heaven but even the Lord. Since they cannot do this, they deny the Lord and become demons.
It is important to realize that for all of us, our life's love, our predominant love, stays the same after death and cannot be taken away.
[8] This kind of profanation is meant by the lukewarm church described in the Book of Revelation: "I know your works, that you are neither cold nor hot. If only you were cold or hot! Since you are lukewarm and neither cold nor hot, I am about to spit you out of my mouth" (Revelation 3:14, 15 [Revelation 3:15-16]). This is how the Lord describes this kind of profanation in Matthew: "When an unclean spirit leaves someone, it wanders in dry places seeking rest, but finds none. Then it says, 'I will go back to the home I left.' Then it does go back and finds it empty, swept clean and furnished for itself. It goes off and allies itself with seven other spirits worse than itself, and they come in and live there; and the latter times of that individual are worse than the earlier ones" (Matthew 12:43, 45 [Matthew 12:43-44, 45]). The departure of the unclean spirit describes our turning; and the return of the unclean spirit with seven worse spirits to the house made ready for them describes our turning back to our former evils once our true and good qualities have been banished. The profanation of what is holy is described by the profanation that makes our later times worse than our former ones.
The following passage from John means much the same: "Jesus said to the man who had been healed at the Pool of Bethesda, 'Do not sin any more, or something worse will happen to you'" (John 5:14).
[9] The following passage tells of the Lord's provision that we do not inwardly acknowledge truths and then backslide and become profane: "He has closed their eyes and blinded their hearts so that they do not see with their eyes or understand with their hearts and turn themselves, and I heal them" (John 12:4 [John 12:40]). "So that they do not turn themselves and I heal them" means so that they do not acknowledge truths and then backslide and so become profane. This is also why the Lord spoke in parables, as he himself explained--see Matthew 13:13. The Jewish prohibition against eating fat and blood (Leviticus 3:17; Leviticus 7:23, 25 [Leviticus 7:23, 26]) meant that they should not profane holy things. The fat meant what is divinely good and the blood what is divinely true. Once we have turned to what is good and true, we should remain turned to the end of our life, as the Lord tells us in Matthew: "Jesus said, 'Whoever will have remained faithful to the end will be saved'" (Matthew 10:22; likewise Mark 13:13).
231. Since by profanation of what is holy is meant profanation by those who have a knowledge of the truths of faith and the goods of charity from the Word, and who, moreover, in some measure acknowledge them, and not by those who are ignorant of them, nor by those who impiously reject them utterly, therefore what follows is not said of the latter but of the former. There are many kinds of profanation by the former class of profaners, some lighter and some more grievous; but they may be referred to the following seven.
First, the kind of profanation committed by those who make jests from the Word and about the Word, or from the Divine things of the Church and about them. This is done by some from a bad habit, by taking names or forms of expression from the Word and mingling them with remarks that are unseemly and sometimes filthy. It is inevitable that this should be accompanied by some measure of contempt for the Word; for the Word in all things, in general and in particular, is Divine and holy, every expression there having stored within it something Divine, by means of which it has communication with heaven. This kind of profanation, however, is lighter or more grievous according to the acknowledgment of the holiness of the Word and the unbecoming character of the talk into which it is introduced by those who jest about it.
[2] Second, the kind of profanation committed by those who understand and acknowledge Divine truths, and yet live contrary to them. Those who only understand profane more lightly, while those who also acknowledge profane more grievously. For the understanding only teaches, much in the same manner as a preacher, and does not from itself conjoin itself with the will; but acknowledgment does make conjunction; for nothing can be acknowledged without the consent of the will. Still this conjunction varies, and the profanation is according to the measure of the conjunction, when the life is lived contrary to the truths that are acknowledged. Thus if one acknowledges that revenge and hatred, adultery and fornication, fraud and deceit, blasphemy and lying, are sins against God, and yet commits them, he is in the more grievous form of this kind of profanation; for the Lord says,
The servant which knew his lord's will ... and did not according to his will, shall be beaten with many stripes. Luke 12:47-48);
and elsewhere,
If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. John 9:41.
But it is one thing to acknowledge appearances of truth, and another to acknowledge genuine truths. Those who acknowledge genuine truths and yet do not live according to them appear in the spiritual world without the light and heat of vitality in the tone of their voice and speech, as if they were mere inert beings.
[3] Third, the kind of profanation committed by those who apply the sense of the Letter of the Word to confirm evil loves and false principles. This is because the confirmation of falsity is a denial of truth, and the confirmation of evil is a rejection of good. The Word in its inmost is nothing but Divine Truth and Divine Good; and this in the ultimate sense which is the sense of the Letter is not expressed in genuine truths, except where it teaches concerning the Lord and the essential way of salvation, but in truths veiled, which are called appearances of truth. Therefore this sense may be wrested to confirm heresies of many kinds; and he who confirms evil loves does violence to Divine Good, while he who confirms false principles does violence to Divine Truth. This latter violence is called the falsification of truth, the former the adulteration of good. Both are meant by bloods 1in the Word; for a spiritual holiness, which is also the spirit of truth proceeding from the Lord, is interiorly within every particular of the sense of the Letter. This holiness is violated when the Word is falsified and adulterated; and it is clear that this is profanation.
[4] Fourth, the kind of profanation committed by those who speak with the lips pious and holy things, and who also by their tone of voice and gesture counterfeit the affections of the love of such things, and yet in their heart do not believe and love them. Most of these are hypocrites and Pharisees from whom after death are taken away all truth and good; and they are then sent into outer darkness. Those who from profanation of this kind have confirmed themselves against the Divine and against the Word, and consequently against the spiritual things of the Word, sit in that darkness dumb, unable to speak, desiring to babble pious and holy things as they did in the world, but unable to do so. For in the spiritual world everyone is compelled to speak as he thinks; but a hypocrite desires to speak otherwise than as he thinks, and consequently there arises an opposition in the mouth owing to which he can only mumble. Hypocrisy, however, is lighter or more grievous according to the degree of the confirmation against God and the outward reasoning in favour of God.
[5] Fifth, the kind of profanation committed by those who attribute to themselves what is Divine. Such are meant by Lucifer in Isaiah 14:12. Lucifer there means Babylon, as may be evident from the fourth and twenty-second verses of that chapter, where, too, the lot of such is described. Isaiah 14:4; 14:22 The same are meant and described also in Revelation 17:3 by the harlot sitting on the scarlet beast. Babylon and Chaldea are mentioned in many places in the Word, where by Babylon is meant the profanation of good, and by Chaldea the profanation of truth. In both cases the profanation is committed by those who attribute to themselves what is Divine.
[6] Sixth, the kind of profanation committed by those who acknowledge the Word and yet deny the Divinity of the Lord. In the world these are called Socinians, and some Arians. The condition of all such is that they call upon the Father, and not upon the Lord, and continually pray to the Father, some indeed for the sake of the Son, to be admitted into heaven, but in vain, even till they become without hope of salvation. They are then sent down to hell among those who deny God. Such are meant by those:
Who blaspheme the Holy Spirit, who will not be forgiven either in this world or in the world to come. Matthew 12:32.
This is because God is one in Person and in Essence, in whom is the Trinity, and this God is the Lord; and since the Lord is heaven, and consequently those who are in heaven are in the Lord, therefore those who deny the Divinity of the Lord cannot be admitted into heaven and be in the Lord. It has been shown above that the Lord is heaven, and consequently that those who are in heaven are in the Lord.
[7] Seventh, the kind of profanation committed by those who first acknowledge Divine truths and live according to them, but afterwards depart from them and deny them. This is the worst kind of profanation because such persons mingle things holy and profane to such a degree that they cannot be separated; and yet these things must be separated in order that men may find their place either in heaven or in hell. As this cannot be effected, however, in the case of such persons, all that is human, both intellectual and voluntary, is rooted out and, as was said before, they come to be no longer men. Almost the same thing happens with those who in their heart acknowledge the Divine things of the Word and of the Church, but who immerse them completely in their proprium, which is the love of ruling over all things, and about this much has already been said. For after death when they become spirits, they are wholly unwilling to be led by the Lord, but desire to be led by themselves. When loose rein is given to their love they desire to rule not only over heaven but also over the Lord; and as they cannot do this, they deny the Lord and become devils. It should be understood that the life's love, which is also the ruling love, remains with everyone after death, and cannot be taken away.
[8] The profane of this kind are meant by the lukewarm, of whom it is thus written in the Revelation:
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Revelation 3:14-15 (A.V. 15, 16).
This kind of profanation is thus described by the Lord in Matthew:
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
Then he saith, I will return into my house from whence I came out; and when he is come he findeth it empty, swept, and garnished.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Matthew 12:43-45.
The conversion of a man is here described by the unclean spirit's going out of him; and his turning back to his former evils, after things good and true have been cast out, is described by the return of the unclean spirit with seven others worse than himself into the house garnished for him; and the profanation of what is holy by what is profane is described by the last state of that man being worse than the first. The same is meant by this passage in John:
Jesus said to the man who had been healed at the pool of Bethesda: Sin no more, lest a worse thing come unto thee. John 5:14.
[9] The Lord provides that a man should not interiorly acknowledge truths and afterwards depart from them and become profane. This is meant by these words:
He hath blinded their eyes 2and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. John 12:41.
Lest they should be converted and I should heal them, signifies lest they should acknowledge truths and then depart from them, and thus become profane. For the same reason the Lord spoke in parables, as He Himself says, Matthew 13:13. That the Jews were forbidden to eat fat and blood, Leviticus 3:17, 7:23, 25, signified that they were not to profane holy things, for fat signified Divine Good and blood Divine Truth. That a man who is once converted ought to continue in good and truth to the end of his life, the Lord teaches in Matthew:
Jesus said: He that endureth to the end, shall be saved. Matthew 10:22; also Mark 13:13.
Footnotes:
1. Plural, as in Isaiah 1:15. See .
231. As profanation of what is holy means profanation by those who know the truths of faith and the goods of charity from the Word, and who in some measure acknowledge them, and does not mean those who are ignorant of these, nor those who from impiety wholly reject them, so what now follows is said of the first class, and not of the others. Of the profanation of such there are several kinds, some lighter and some more grievous; but they may be referred to these seven. The first kind of profanation is committed by those who make jests from the Word and about the Word, or from the Divine things of the church and about them. This is done by some from a bad habit, in taking names or expressions from the Word and mixing them with remarks that are hardly becoming, and sometimes foul. This cannot but be joined with some contempt for the Word; yet the Word in all things and in every particular is Divine and holy; for every expression therein conceals in its bosom something Divine, and thereby has communication with heaven. But this kind of profanation is lighter or more grievous according to the acknowledgment of the holiness of the Word and the unbecoming character of the talk into which it is introduced by those who jest about it.
[2] The second kind of profanation is committed by those who understand and acknowledge Divine truths, and still live contrary to them. Those who only understand profane more lightly, while those who also acknowledge profane more grievously, for the understanding merely teaches, almost like a preacher, and does not from itself conjoin itself with the will; but acknowledgment conjoins itself, for nothing can be acknowledged except by consent of the will. Nevertheless, this conjunction varies, and when one is living contrary to the truths that are acknowledged the profanation is measured by the conjunction. When, for instance, one acknowledges that revenge and hatred, adultery and whoredom, fraud and deceit, defamation and lying, are sins against God, and yet is committing them, he is in this more grievous kind of profanation, for the Lord says:-
The servant that knoweth his Lord's will and doeth not His will, shall be beaten with many stripes (Luke 12:47).
And elsewhere:-
If ye were blind ye would have no sin; but now ye say, We see; therefore your sin remaineth (John 9:41).
But it is one thing to acknowledge appearances of truth, and another to acknowledge genuine truths. Those who acknowledge genuine truths and yet do not live according to them appear in the spiritual world without the light and heat of life in voice and speech, as if they were pure idlers.
[3] The third kind of profanation is committed by those who adapt the sense of the letter of the Word to the confirmation of evil loves and false principles. This is because the confirmation of falsity is a denial of truth, and the confirmation of evil is a rejection of good; and the Word in its bosom is nothing but Divine truth and Divine good; but in the outmost sense, which is the sense of the letter, this is not expressed in genuine truths (except where it teaches about the Lord and the way of salvation itself), but in truths clothed, which are called appearances of truth; and therefore that sense may be diverted to uphold many kinds of heresies. But he that upholds evil loves does violence to Divine goods; and he that upholds false principles does violence to Divine truths. This violence is called falsification of truth, the other is called adulteration of good. Both are meant in the word by "bloods." For a spiritual holiness, which is also called the spirit of truth going forth from the Lord, is within each of the particulars of the sense of the letter of the Word. This holiness is injured when the Word is falsified and adulterated. Evidently, then, this is profanation.
[4] A fourth kind of profanation is committed by those who say with the lips pious and holy things, and counterfeit the affections of love for these in tone and in gesture, and yet in heart do not believe and love them. Most of such are hypocrites and Pharisees, from whom after death all truth and good are taken away, and they are then sent into outer darkness. Those who have confirmed themselves by this kind of profanation against the Divine and against the Word, and consequently against the spiritual things of the Word, sit in that darkness dumb, powerless to speak, wishing to babble pious and holy things as they did in the world, but unable to do so. For in the spiritual world every one is compelled to speak as he thinks; while a hypocrite wishes to speak otherwise than as he thinks; from which there exists an opposition in the mouth, owing to which they can only mutter. But the hypocrisy is lighter or more grievous in the measure of the confirmations against God and the outward reasonings in favor of God.
[5] The fifth kind of profanation is committed by those who attribute to themselves what is Divine. Such are meant by "Lucifer" in the fourteenth chapter of Isaiah. "Lucifer" there means Babylon, as is evident from the fourth and twenty-second verses of the same chapter, where, too, the lot of such is described. The same are meant and described also in the seventeenth chapter of the Apocalypse by "the harlot sitting on the scarlet-colored beast." Babylon and Chaldea are mentioned in many places in the Word, "Babylon" meaning the profanation of good, and "Chaldea" the profanation of truth; both of these in such as attribute to themselves what is Divine.
[6] The sixth kind of profanation is committed by those who acknowledge the Word and yet deny the Divinity of the Lord. In the world these are called Socinians, and some of them Arians. The final condition of all such is that they call, not upon the Lord, but upon the Father, and continually pray to the Father; some, indeed, for the sake of the Son, to be admitted into heaven, but without effect, until at last they lose all hope of salvation; and they are then let down into hell among those who deny God. Such are meant by those
Who blaspheme the Holy Spirit, for whom there will be no forgiveness in this age nor in the age to come (Matthew 12:32).
This is because God is one in person and in essence, in whom is the trinity, and this God is the Lord; and since the Lord also is heaven, and consequently those who are in heaven are in the Lord, it follows that those who deny the Divinity of the Lord cannot be admitted into heaven and be in the Lord. That the Lord is heaven, and consequently those who are in heaven are in the Lord, has been shown above.
[7] The seventh kind of profanation is committed by those who first acknowledge Divine truths and live according to them, but afterwards recede and deny them. This is the worst kind of profanation; for such mix together things holy and things profane, even to the extent that they cannot be separated; nevertheless they must be separated that men may be either in heaven or in hell; and since with such this cannot be done, all that is human, both intellectual and voluntary, is rooted out, and, as has been said before, they come to be no longer men. Nearly the same is true of those who in heart acknowledge the Divine things of the Word and of the church, but immerse them wholly in what is their own (proprium), which is the love of ruling over all things; of which much has been said already. For such, when after death they become spirits, are wholly unwilling to be led by the Lord, but wish to be led by themselves; and when loose rein is given to their love they wish to rule not only over heaven but also over the Lord; and as they cannot do this they deny the Lord and become devils. It must be understood that the life's love, which is the ruling love, continues with every one after death, and cannot be taken away.
[8] The profane of this sort are meant by the "lukewarm," who are thus described in the Apocalypse:-
I know thy works, that thou art neither cold nor hot; would thou wert cold or hot. But because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth (Matthew 3:15, 16).
This kind of profanation is thus described by the Lord in Matthew:-
When the unclean spirit goeth out of a man he walketh through dry places, seeking rest and finding it not. Then he saith, I will return to the house whence I went forth. When he cometh he findeth it empty and swept and adorned for him. Then he goeth away and taketh to himself seven other spirits worse than himself, and entering in they dwell there; and the latter things of that man become worse than the first (Matthew 12:43-45).
Man's conversion is here described by "the unclean spirit's going out of him;" and his turning back to former evils when goods and truths have been cast out is described by "the return of the unclean spirit with seven others worse than himself into the house adorned for him;" and the profanation of what is holy by a profane person is described by "the last things with that man becoming worse than the first." The same is meant by this in John:-
Jesus said to the man who had been healed at the pool of Bethesda, Sin no more, lest a worse thing befall thee (John 5:14).
[9] The Lord's providing against man's acknowledging truths interiorly and afterwards receding and becoming profane is meant by these words:-
He hath blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart, and turn, and I should heal them (John 12:40).
"Lest they should turn and I should heal them" signifies lest they should acknowledge truths and then recede, and thus become profane. For the same reason the Lord spoke in parables, as He Himself declares (Matthew 13:13). The Jews being forbidden to eat fat or blood (Leviticus 3:17; 7:23, 25), signified that they should not profane what is holy; since "fat" signified Divine good, and "blood" Divine truth. That he who is once converted must continue in good and truth to the end of his life, the Lord teaches in Matthew:-
Jesus said, He that endureth to the end shall be saved (Matthew 10:22; also Mark 13:13).
231. Quoniam per prophanationem sancti intelligitur prophanatio ab illis qui sciunt vera fidei et bona charitatis ex Verbo, et quoque aliquo modo agnoscunt illa, et non illi qui non sciunt illa, nec qui ex impietate prorsus rejiciunt, ideo non de his, sed de illis sequentia dicuntur; horum prophanationis genera sunt plura, leviora et graviora, verum ad haec septem referri possunt. PRIMUM PROPHANATIONIS GENUS AB ILLIS EST, qui joculantur ex Verbo et de Verbo, aut ex Divinis Ecclesiae et de illis: hoc fit a quibusdam ex prava consuetudine, desumendo nomina aut formulas ex Verbo, et immiscendo sermonibus parum decoris, et quandoque spurcis; quod non potest non cum aliquo contemtu Verbi esse conjunctum; cum tamen Verbum in omnibus et singulis est Divinum et sanctum; nam unaquaevis vox ibi in sinu recondit aliquod Divinum; et per id communicationem habet cum coelo: sed hoc prophanationis genus levius et gravius est secundum agnitionem sanctitatis Verbi, et sermonis indecorum cui inseritur a joculatoribus.
[2] ALTERUM GENUS PROPHANATIONIS AB ILLIS EST, qui intelligunt et agnoscunt Divina Vera, et tamen vivunt contra illa; sed levius prophanant qui solum intelligunt, gravius autem qui etiam agnoscunt, intellectus enim solum docet, vix aliter quam sicut praedicator, et non conjungit se cum voluntate ex se; at agnitio se conjungit, non enim potest aliquod agnosci nisi cum consensu voluntatis: sed usque illa conjunctio est varia, et secundum conjunctionem prophanatio, dum vivitur contra vera quae agnoscuntur; ut si quis agnoscit, quod vindictae et odia, adulteria et scortationes, fraudes et doli, blasphemationes et mendacia, sint peccata contra Deum, et usque committit illa, is in hoc genere prophanationis graviori est; dicit enim Dominus, "Servus, qui scit voluntatem Domini sui, et non facit voluntatem ejus, percutietur multis," Lucas 12:47. 1Et alibi, "Si caeci essetis, non haberetis peccatum; jam vero dicitis quod videamus, ideo peccatum vestrum manet," Johannes 9:41. Sed aliud est agnoscere apparentias veri, et aliud genuina vera; illi qui agnoscunt genuina vera, et usque non vivunt secundum illa, in Mundo spirituali apparent absque luce et calore vitae in sono et loquela, sicut forent merae inertiae.
[3] TERTIUM GENUS PROPHANATIONIS EST AB ILLIS, qui applicant sensum literae Verbi ad confirmandos malos amores et falsa principia; causa est, quia confirmatio falsi est negatio veri, et confirmatio mali est rejectio boni, et Verbum in suo sinu non est nisi quam Divinum Verum et Divinum Bonum, et hoc in sensu ultimo, qui est sensus literae, non apparet in genuinis veris, nisi ubi docet Dominum ac ipsam viam salutis, sed in vestitis veris, quae vocantur apparentiae veri; quare ille sensus potest trahi ad confirmandum haeretica plurium generum: qui vero confirmat amores malos, ille violentiam infert Divinis Bonis; qui confirmat principia falsa, ille violentiam infert Divinis Veris: haec violentia vocatur falsificatio veri, illa autem adulteratio boni; utraque intelligitur per sanguines in Verbo: Sanctum enim spirituale, quod etiam est Spiritus veritatis procedens a Domino, est intus in singulis sensus literae Verbi; id sanctum laeditur, quando falsificatur et adulteratur Verbum: quod hoc sit prophanatio, patet.
[4] QUARTUM GENUS PROPHANATIONIS 2AB ILLIS EST, qui pia et sancta ore loquuntur, et quoque simulant sono et gestu affectiones amoris illorum, et tamen corde non credunt et amant illa. Plerique ex his sunt hypocritae et Pharisaei, a quibus post mortem omne verum et bonum aufertur, et dein mittuntur in tenebras exteriores. Illi, qui ex hoc genere se confirmaverunt contra Divinum, et contra Verbum, et inde quoque contra spiritualia Verbi, in tenebris illis sedent muti, impotes loquendi, 3volentes effutire pia et sancta, sicut in Mundo, sed non possunt: nam in Mundo spirituali quisque adigitur loqui sicut cogitat, sed hypocrita vult loqui aliter quam cogitat; inde oppositio in ore existit, ex qua est quod possit solum mutire. Sed hypocrises sunt leviores et graviores, secundum confirmationes contra Deum, et ratiocinationes pro Deo exterius.
[5] QUINTUM PROPHANATIONIS GENUS AB 4ILLIS EST, qui Divina sibi attribuunt: illi sunt qui intelliguntur per Luciferum apud Esajam 14: per Luciferum ibi intelligitur Babel, ut constare potest a Vers. 4, 22, illius Capitis, ubi etiam illorum sors describitur: iidem etiam sunt qui intelliguntur et describuntur per meretricem sedentem super bestia coccinea, in Apocalypsi 17. Multis in locis in Verbo nominatur Babel et Chaldaea, et per Babelem ibi intelligitur prophanatio boni, et per Chaldaeam prophanatio veri, utraque apud illos qui sibi Divina attribuunt.
[6] SEXTUM PROPHANATIONIS GENUS AB ILLIS EST, qui Verbum agnoscunt, et usque Divinum Domini negant: hi in Mundo vocantur Sociniani, et quidam Arriani; horum et illorum sors est, quod invocent Patrem, et non Dominum, et continue orent Patrem, quidam etiam propter Filium, ut admittantur in Coelum, sed frustra, usque dum absque spe salvationis fiunt; et tunc demittuntur in Infernum inter illos qui negant Deum: hi sunt qui intelliguntur per illos qui blasphemant Spiritum 5Sanctum, quibus non remittetur in hoc saeculo nec in futuro, Matthaeus 12:32 : causa est, quia Deus est unus Persona et Essentia, in quo Trinitas, et ille Deus est Dominus; et quia Dominus etiam est Coelum, et inde illi qui in Coelo sunt in Domino sunt, ideo illi qui negant Divinum Domini, non possunt admitti in Coelum, ac in Domino esse: quod Dominus sit Coelum, et quod inde illi qui in Coelo sunt, in Domino sint, supra ostensum est.
[7] SEPTIMUM PROPHANATIONIS GENUS AB ILLIS EST, qui primum agnoscunt Divina vera, ac vivunt secundum illa, ac postea recedunt et negant illa; hoc pessimum genus prophanationis est, ex causa quia commiscent sancta prophanis, usque adeo ut separari nequeant, et tamen separanda sunt, ut sint vel in Coelo vel in Inferno; et quia hoc apud illos fieri nequit, eruitur omne intellectuale et voluntarium humanum, et fiunt non homines magis, ut prius dictum est. Paene simile fit cum illis, qui Divina Verbi et Ecclesiae corde agnoscunt, ac illa prorsus immergunt proprio suo, quod est amor dominandi super omnia, de quo prius plura dicta sunt: hi enim post mortem, dum fiunt spiritus, 6prorsus non volunt duci a Domino, sed a semet, et cum laxatur amori illorum fraenum, volunt non modo dominari super coelum, sed etiam super Dominum; et quia hoc non possunt, negant Dominum, et fiunt diaboli. Sciendum est quod amor vitae, qui etiam 7est amor regnans, maneat unumquemvis post mortem, et quod non auferri possit.
[8] Hujus generis prophani intelliguntur per Tepidos, de quibus ita in Apocalypsi, "Novi opera tua, quod neque frigidus sis, neque calidus; utinam frigidus esses, aut calidus; sed quia tepidus es, et neque frigidus neque calidus, exsputurus sum te ex ore meo," 3:15-16. 8Hoc genus prophanationis 9describitur ita a Domino apud Matthaeum, "Quando immundus spiritus exit ab homine, perambulat arentia loca, quaerens requiem, sed non invenit; tunc dicit, revertar ad domum unde exivi; dum redit et invenit illam vacuam, ac scopis purgatam et ornatam sibi, abit, et adjungit sibi septem alios spiritus pejores se, et ingressi habitant ibi; atque fiunt posteriora hominis pejora primis," 12:43, [44,] 45; conversio hominis describitur ibi per exitum spiritus immundi ab illo; ac reversio ad mala priora, ejectis veris et bonis, per reditum spiritus immundi cum septem se pejoribus in domum sibi ornatam, 10ac prophanatio sancti a prophano, per quod posteriora illius hominis fiant pejora primis. Simile intelligitur per hoc apud Johannem, "Jesus dixit ad sanatum in lacu Bethesda, ne amplius pecca, ne pejus tibi fiat," 5:14.
[9] Quod Dominus provideat, ne homo interius agnoscat vera, ac postea recedat, et fiat prophanus, intelligitur per haec, "Occaecavit 11illorum oculos et obturavit 12illorum cor, ut non videant oculis ac intelligant corde, et convertant se, et sanem illos," Johannes 12:40; 13ne convertant 14se et sanem illos, significat ne agnoscant vera et dein recedant, et sic fiant prophani; propter eandem causam Dominus loquutus est per parabolas, ut Ipse dicit, Matthaeus 13:13.
Quod Judaeis prohibitum fuerit comedere pinguedinem et sanguinem, Leviticus 3:17; 7:23, 25, significabat ne prophanarent sancta, pinguedo enim significabat Divinum Bonum, et sanguis Divinum Verum. Quod semel conversus in bono et vero permansurus sit ad finem vitae, docet Dominus apud Matthaeum, "Jesus dixit, quisquis perseveraverit ad finem, salvabitur," 10:22; pariter Marcus 13:13.
Footnotes:
1 Prima editio: 12:48.
2 Prima editio: PROPHA / TIONIS
3 Prima editio: loquendi. (ut videtur)
4 Prima editio: AC
5 Prima editio: Spititum
6 Prima editio: spititus,
7 Prima editio: etiam
8 Prima editio: 3:14-15.
9 Prima editio: prophonationis
10 Prima editio: ornatam;
11 Prima editio: "Obturavit
12 Prima editio: occaecavit
13 Prima editio: 12:4;
14 Prima editio: cenvertant