Capítulo 1 (EL CIELO): El Dios del Cielo es el Señor

2. Lo primero será saber quien es el Dios del cielo, puesto que de ello dependen las demás cosas. En el cielo entero sólo el Señor es reconocido por Dios del cielo y ningún otro. Allí dicen, como Él mismo enseñó:

Que Él es uno con el Padre; que el Padre es en Él y Él en el Padre; que quien ve a Él, ve al Padre y que todo lo Santo procede de Él (Juan 10:30, 38; 14:9-11; 16:13-15).

He hablado varias veces con los ángeles sobre este particular, y siempre han dicho, que en el cielo no se puede partir lo Divino en tres, porque saben y sienten que la Divinidad es única, y que es única en el Señor. También han dicho, que los de la iglesia que llegan del mundo, teniendo la idea de tres Divinidades (Divinas Personas), no pueden ser admitidos en el cielo, puesto que su pensamiento pasa continuamente de uno a otro, y allí no es permitido pensar tres y decir uno; porque cada uno en el cielo habla por el pensamiento, siendo así que allí el hablar es pensar, o sea el pensar es hablar, por lo cual los que en el mundo han dividido la Divinidad en tres, formándose separada idea de cada uno, y no habiéndolos reunido y concentrado en el Señor, no pueden ser recibidos, porque en el cielo tiene lugar una comunicación de todo pensamiento; por lo cual si allí entrase alguien que pensara tres y dijera uno, sería en seguida descubierto y rechazado. Pero hay que saber que todos aquellos que no han separado la verdad del bien, o sea la fe del amor, al ser instruidos en la otra vida, reciben el celestial concepto del Señor de que Él es el Dios del universo. Otra cosa sucede con los que han separado la fe de la vida, es decir, los que no han vivido conforme a los preceptos de la verdadera fe.

1053. (Verse 7) And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. That this signifies manifestation of all things is evident without explanation. But what is signified by each particular, as by wondering, by the mystery of the woman, by the scarlet beast, by the seven heads, and by the ten horns, has been stated in the previous pages, and will be further explained in those which follow.

Concerning the second kind of Profanation:-

[2] There is another kind of profanation of things holy which takes place with those who have domination for their end, and the holy things of the Word, of the church, and of worship, as the means.

It is according to Divine Order that heaven and the church should be the end, consequently, their holy things, and that domination should be a means to promote this end. For when such holy things are the end, and domination the means, then the Lord is worshipped and adored; but when domination is the end, and holy things the means, then, instead of the Lord, man is worshipped and adored. For the means regard the end as servants look to their lord; and the end looks to the means as a lord to his servants. As a lord, therefore, esteems and loves his servants according to the compliance which they give to his will, so also the man who has domination for an end, esteems and loves the holy things of the Word, of the church, and of worship, according as they show compliance with his end, which is domination. And, on the other hand, as a lord lightly esteems and rejects his servants, and takes others in their place, if they do not serve at command, so also the man, who has domination for an end, lightly esteems and rejects the holy things of the church, and if they are not subservient to his end, takes other things in their place.

[3] It is therefore evident that holy things, with those who have domination for an end, are of no account except so far as they are subservient to the end. And, also, that if they are subservient to the end with them, yet they are not holy but profane. The reason is, that the end, when it is domination, is the man himself. And since it is the love of self, it is his proprium; and a man's proprium, strictly, is nothing but evil, indeed, it is profane; and the end unites the means to itself, in order that they may be one.

In this kind of profanation are all those who perform sacred ministries, and by means of the holy things of the church seek their own honour and glory, from which they rejoice in heart, and not from the use, which is the salvation of souls.