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.

2568. It was stated above in this chapter that doctrine would be brought to ruin if the rational were consulted, 2516, 2538, and that it was not consulted, 2519, 2531; but here it is said that the doctrine of faith was enriched with both rational and natural goods and truths. At first glance these statements seem to express two conflicting and contrary ideas, but they do not in fact do so. It has been told how it was with the Lord, now it must be told how it is with man.

[2] With man it is one thing for him to regard the doctrine of faith from rational ideas but quite another to regard rational ideas from the doctrine of faith. Regarding the doctrine of faith from rational ideas occurs when someone does not believe in the Word, that is, in doctrine drawn from it, until he is persuaded on rational grounds that the thing is so. But regarding rational ideas from the doctrine of faith occurs when someone first of all believes in the Word or doctrine drawn from it and then confirms the same by rational ideas. The first approach is an inversion of order and leads to belief in nothing, whereas the second is genuine order and leads to greater belief. It is the first that is expressed by 'you will die on account of the woman', meaning that the doctrine of faith would be brought to ruin if the rational were consulted, 2516, 2538, but the second by 'Abimelech gave flocks and herds, and men servants and women servants', meaning that the doctrine of faith was enriched with rational and natural goods and truths.

[3] These matters receive considerable treatment in the Word in its internal sense, especially when Asshur and Egypt are referred to, the reason being that when the doctrine of faith is regarded from rational ideas, that is, when someone does not believe until he is persuaded on rational grounds that the thing is so, it is not only in that case brought to ruin but also whatever is contained within it is denied. But when rational ideas are regarded from the doctrine of faith, that is, when he believes the Word and after that confirms the same things by means of rational ideas, doctrine is in that case living and whatever is contained within it is regarded affirmatively.

[4] There are therefore two basic attitudes of mind, the first leading to utter stupidity and insanity, the second to perfect intelligence and wisdom. The first occurs when someone denies everything, that is, says in his heart that he is unable to believe those things until he is convinced by things which he can grasp in his mind and perceive with his senses. This is an attitude which leads to utter stupidity and insanity and must be termed the negative attitude. The second occurs when someone regards affirmatively the things which comprise doctrine drawn from the Word, that is, when he thinks within himself and believes that those things are true because the Lord has spoken them. This is an attitude that leads to perfect intelligence and wisdom, and must be termed the affirmative attitude.

[5] The more those who think from the negative attitude consult rational ideas and the more they consult factual knowledge and the more they consult philosophical concepts, the more they pitch themselves headlong into darkness, till at length they deny everything. The reasons for this are that nobody is able from things that are lower to grasp with his mind those that are higher, that is, from those that are lower to grasp those that are spiritual and celestial, still less those that are Divine, since these go above and beyond his entire understanding. And what is more, when this is the case everything is regarded from a basically negative attitude of mind. On the other hand, however, people who think from the affirmative attitude are able to confirm themselves by whatever rational ideas, and by whatever factual knowledge, indeed by any philosophical concepts, which they are able in any way to make use of, for to them all these matters are confirmatory and enable them to have a fuller idea of the matter.

[6] In addition there are those who are in doubt before they deny, and there are those who are in doubt before they accept affirmatively. Those in doubt before denying are people who are disposed towards a life of evil; and when carried away by that life, then insofar as they think about those matters they deny them. Those however in doubt before accepting affirmatively are people who are disposed towards a life of good; and when they allow themselves to be turned to that life by the Lord, then insofar as they think about those matters they accept them affirmatively. Since this subject is taken further in the verses that follow this, let them in the Lord's Divine mercy be illustrated more fully at that point; see 2588.