1082# “又要吃她的肉”表示弃绝它的邪恶，也就是被玷污的良善，那时表明他们没有任何良善或缺乏一切良善。这从“肉”和“吃”的含义清楚可知：“肉”是指圣言和教会的良善，在反面意义上是指其邪恶；此处“肉”是指邪恶，也就是被玷污的良善。“吃”是指吞噬，但在此是指完全弃绝，因为这话论及弃绝巴比伦的作为或良善的改革宗教徒，巴比伦的作为或良善主要在于为了各种赎罪而向他们圣徒的偶像和坟墓，以及修道院和修道士们自己献上的礼物。由此可知，这些话也是指表明他们没有任何良善，或缺乏一切良善，因为当他们要吃的“肉”所表示的虚假和邀功的良善被弃绝时，就表明他们没有任何良善，或缺乏一切良善。在圣言中，“肉”具有各种含义。它表示人的自我，因而要么表示他的良善，要么表示他的邪恶，由此表示整个人。但在至高意义上，它表示主的神性人身，尤表从祂发出的神性之爱的神性良善。“肉”表示爱之良善方面的神性人身，这一点明显可见于约翰福音：
我就是从天上降下来生命的粮；人若吃这粮，必永远活着；我所要赐的粮，就是我的肉，为世人之生命所赐的。因此，犹太人彼此争论说，这个人怎能把他的肉给我们吃呢？因此，耶稣对他们说，我实实在在地告诉你们，你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。吃我肉、喝我血的人就有永生，在末日我要叫他复活；因为我的肉真是真正的食物，我的血是真正的喝的。吃我肉、喝我血的人，住在我里面，我也住在他里面。这就是从天上降下来的粮。（约翰福音6:51–58）
很明显，“肉”在此是指主的神性人身的自我，这自我就是神性之爱的神性良善，在圣餐中被称为祂的身体。在那里，“身体”，也就是“肉”，是指神性良善，“血”是指神性真理（可参看AE329b节）。由于“饼和酒”与“肉和血”具有相同的含义，“饼”是指神性良善，“酒”是指神性真理，所以经上吩咐用这些取代肉和血。
亚伦，他的儿子，那些献祭的人和其他洁净的人可以吃的祭牲的肉也表示来自主的神性良善。这肉是圣的（可参看出埃及记12:7–9;29:31–34;利未记7:15–21;8:31;申命记12:27;16:4）；因此，一个不洁净的人若吃了那肉，必从他民中被剪除（利未记7:21）；这些祭物被称为食物（利未记22:6–7）；这肉被称为圣肉（耶利米书11:15;哈该书2:12）；在主国的桌子上有献祭的肉（以西结书40:43）。在约翰福音，主的神性人身也被称为“肉身”：圣言成了肉身，住在我们中间；我们也见过祂的荣耀，正是父独生子的荣耀。
（约翰福音1:14）
“肉（或肉体、肉身）”也表示与人同在的良善，这一点可从以下经文明显看出来。以西结书：
我必赐给他们一颗心，也要将新灵放在你们中间，又从他们肉体中除掉石心，赐给他们肉心。（以西结书11:19;36:26）
“肉心”是指对良善的意愿和爱。诗篇：
神啊，你是我的神，我早晨寻求你；我灵魂渴求你；在干旱疲乏无水之地，我的肉体切慕你。（诗篇63:1）
又：
我的灵魂渴想耶和华的院宇；我的内心，我的肉体向永生神欢呼。（诗篇84:2）
渴望耶和华，向永生神欢呼的“肉体”表示在意愿的良善方面的人，因为人的“肉”对应于其意愿的良善或邪恶，“血”对应于其理解力的真理或虚假；此处“肉体”表示意愿的良善，因为它渴望耶和华，向神欢呼。
约伯记：我知道我的救赎主活着，末后他必起来，立在尘土之上；后来这些事物必被我的皮肤包围，我必从我的肉看见神。（约伯记19:25–27）
从一个人的肉看见神表示从被主变新的他自愿的自我，因而从良善。以西结书：我必在山谷中间所看见的骸骨上加上筋，使肉长在他们身上，又将皮遮蔽他们，赐灵给他们，叫他们活过来。（以西结书37:6,8）
此处“肉”也表示从主，因而从良善变新的意愿的自我。至于“骸骨”和其余的表示什么，可参看前文（AE418b,419,665节）。启示录：
你们来，聚集来赴神的大筵席，可以吃君王的肉，千夫长的肉，勇士的肉，马和骑马者的肉，并自由的和为奴的、小的和大的，所有人的肉。（启示录19:17–18;以西结书39:17–19）
此处“肉”不是指肉，而是指各种良善，这是很明显的。而另一方面，“肉”表示人自愿的自我，就本身来说，这自我是邪恶，这一点从以下经文明显看出来。以赛亚书：
他们各人要吃自己膀臂上的肉。（以赛亚书9:20）同一先知书：我必使那欺压你的吃自己的肉。（以赛亚书49:26）耶利米书：
我必使他们吃他们儿子的肉和女儿的肉；他们各人必吃自己同伴的肉。（耶利米书19:9）
撒迦利亚书：余剩的，各人必吃另一人的肉。（撒迦利亚书11:9）
摩西五经：我因你们的罪必惩罚你们七倍，并且你们要吃儿子的肉，也要吃女儿的肉。（利未记26:28–29）
耶利米书：倚靠人，以肉为膀臂的，那人该受诅咒！（耶利米书17:5）
此处“肉”表示人的自我，这自我本身是邪恶，吃它和使人吃它表示将这邪恶归给人自己。同样在马太福音，“肉”表示人的自我：
耶稣说，西门，你是有福的，因为这不是肉和血启示给你的。（马太福音16:17）约翰福音：凡接受祂的，祂就赐他们权柄，作神的儿子，这等人不是从血生的，不是从肉欲生的，乃是从神生的。（约翰福音1:12,13）
以西结书：耶路撒冷与她那肉体肥大的邻邦埃及人行淫。（以西结书16:26）以赛亚书：埃及是人，并不是神，他的马匹是肉，并不是灵。（以赛亚书31:3）约翰福音：
叫人活着的乃是灵，肉体是无益的。（约翰福音6:63）同一福音书：从肉身生的，就是肉身；从灵生的，就是灵。（约翰福音3:6）诗篇：
神想起他们不过是肉体，是去而不返的气息。（诗篇78:39）
人意愿的邪恶，也就是自出生时起他的自我，由这些经文中的“肉（或肉体、肉身）”来表示，也由以色列人在旷野所贪求的肉来表示，他们因此被大灾祸击打，那地方由此被称为贪欲之坟墓（民数记11:4–34）。此外，在圣言中，经上经常提到“一切肉体”，“一切肉体”是指每个人（如创世记6:12,13,17,19;以赛亚书40:5,6;49:26;66:16,23,24;耶利米书25:31;32:27;45:5;以西结书20:48;21:4,5;以及别处）。
（关于圣言续）
属灵之物通过流注在属世之物中呈现出与它自己相对应的东西，是为了目的可以成为原因，原因可以成为结果，因此目的通过原因可以在结果中将自己呈现为可见的和可感觉的。这三位一体，即目的，原因和结果，自创造时就存在于每一个天堂中。目的是爱之良善，原因是来自这良善的真理，结果是功用。因此，爱是那产生者，由此而来的产物属于通过真理从良善而来的爱。在我们世界的最终产物是各种各样的，与自然界三个王国，即动物界、植物界和矿物界中的物体一样多。一切产物都是对应。
由于这三位一体，即目的，原因和结果，都存在于每个天堂中，所以每个天堂里面都必有产物，也就是对应，这些产物或对应在形式和样子上就像我们地上三个王国中的物体；由此清楚可知，每个天堂在外表上就像我们的地球，仅照着层级而不同。为叫圣言是完全的，也就是说，由包含原因和目的的结果构成，或由功用构成，在功用中，真理是原因，良善是目的，爱是那产生者，它必须由对应构成；由此可推知，每个天堂的圣言都像我们世界的圣言，仅照着层级而在卓越和美丽上而不同。我们将在其它地方解释这种不同是何性质。
1082. And shall eat her flesh. That this signifies rejection of the evils thereof, which are adulterated goods, and then manifestation that they were destitute of all good, is evident from the signification of flesh, as denoting the good of the Word and of the church, and, in the opposite sense, the evil thereof. In the present case flesh denotes evils, which are adulterated goods. And from the signification of eating, as denoting to consume, but, in this case, to reject altogether, because the Reformed are treated of, who have rejected the works or goods of Babylon, which chiefly consist in gifts to the idols of their saints, to their sepulchres, also to monasteries, and to the monks themselves, for various expiations.
[2] That by the same words is also meant manifestation that they were destitute of all good follows; for when spurious and meritorious goods are rejected, signified by the flesh which they should eat, then it is made evident that they are destitute of all good. Flesh, in the Word, signifies various things. It signifies man's proprium, thus, either his good or evil, and thence it signifies the whole man. But in the highest sense, it signifies the Lord's Divine Human, specifically the Divine Good of Divine Love proceeding from Him.
That flesh signifies the Divine Human as to the good of love is evident in John:
"Jesus said, I am the living bread, which came down from heaven; if any one eat of this bread, he shall live for ever. The bread which I will give is my flesh, which I will give for the life of the world. The Jews, therefore, strove amongst themselves, saying, How can this man give his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. This is the bread, which came down from heaven" (329). And because bread and wine signify the same as flesh and blood - bread, Divine Good, and wine, Divine truth - therefore these were commanded in their place.
[3] Divine Good from the Lord was also signified by the flesh of the sacrifices, which Aaron, his sons, and those who sacrificed might eat, and others who were clean.
And that it was holy may be seen in Exodus (12:7, 8, 9; 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4).
Wherefore if an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21).
That these things were called bread (Leviticus 22:6, 7).
That that flesh was called "the flesh of holiness" (Jeremiah 11:15; Hag. 2:12);
And "the flesh of the offering," which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).
[4] The Lord's Divine Human is also called flesh in John:
"The Word was made flesh, and dwelt amongst us; and we saw his glory, the glory as of the only begotten of the Father" (1:14).
That flesh also signified good with man, is evident from the following passages:
In Ezekiel:
"I will give them one heart, and I will put a new spirit in the midst of you, and I will remove the heart of stone out of their flesh, and will give them a heart of flesh" (11:19; 36:26).
The heart of flesh is the will and love of God. In David:
"O God, Thou art my God, in the morning I seek Thee, my soul thirsteth for thee, my flesh desireth thee, in a land of drought, and I am weary without waters" (Psalms 63:1).
Again:
"My soul longeth towards the courts of Jehovah; my heart and my flesh crieth out towards the living God" (Psalms 84:2).
By the flesh which longeth for Jehovah, and which crieth out towards the living God is signified man as to the good of the will. For the flesh of man corresponds to the good or evil of his will, and the blood to the truth or the falsity of his understanding; in the present case flesh denotes the good of the will, because it longeth for Jehovah, and crieth out unto God.
[5] In Job:
"I have known my Redeemer, he liveth, and at the last shall rise upon the dust, and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God" (19:25-27).
To see God from his flesh signifies from his voluntary proprium made new by the Lord, thus from good.
In Ezekiel:
"I will put upon the bones, which were seen in the midst of the valley, nerves, and I will cause flesh to come up, upon them, and I will cover them with skin, and I will put spirit into them, that they may live" (37:6, 8).
Where also by flesh is signified the proprium of the will made new from the Lord, consequently good. What is there signified by bones and the rest may be seen above (n. Apoc. 19:17, 18; Ezekiel 39:17, 18, 19).
That flesh here does not mean flesh, but goods of every kind is quite clear.
[6] But, on the other hand, that by flesh is signified man's voluntary proprium, which, strictly considered, is evil, is evident from the following passages. Thus in Isaiah:
"A man shall eat the flesh of his own arm" (Isaiah 9:19).
In the same:
"I will feed thine oppressors with their own flesh" (49:26).
In Jeremiah:
"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion" (19:9).
In Zechariah:
"The rest shall eat every one the flesh of another" (11:9).
In Moses:
"I will chastise you seven times for your sins, and ye shall eat the flesh of your sons, and the flesh of your daughters" (Leviticus 26:28, 29).
[7] In Jeremiah:
"Cursed is the man who trusteth in man, and maketh flesh his arm" (17:5).
Here by flesh is signified a man's proprium, which in itself is evil, the appropriation of which is signified by eating and feeding upon it.
Similarly man's proprium is signified by flesh in Matthew:
"Jesus said, Blessed art thou, Simon, because flesh and blood hath not revealed it unto thee" (16:17).
In John:
"As many as received, to them gave he power to be the sons of God, who were born not of bloods, nor of the will of the flesh, but of God" (1:12, 13).
In Ezekiel:
"Jerusalem hath committed whoredom with the sons of Egypt her neighbours, great in flesh" (16:26).
In Isaiah:
"Egypt is man and not God, and his horses are flesh and not Spirit" (31:3).
In John:
"It is the spirit that quickeneth; the flesh profiteth nothing" (6:63).
"That which is born of the flesh is flesh, that which is born of the spirit is spirit" (3:6).
In David:
"God remembered that they were flesh, a breath that passeth away and returneth not again" (Psalms 78:39).
The evil of man's will, which is his proprium from birth is signified in these passages by flesh; also by:
"The flesh, which the sons of Israel lusted after in the wilderness, and on account of which they were smitten with a great plague, and from which the place was called the grave of lust" (Numbers 11:4-33).
Moreover, in the Word throughout, mention is made of "all flesh," by which is meant every man.
As in Genesis (6:12, 13, 17, 19 Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 21:4; 21:9, 10), and elsewhere.
Continuation concerning the Word:-
[8] The reason why the Spiritual by influx presents what is correspondent to itself in the natural is, in order that the end may become the cause, and the cause become the effect; and thus that the end, by means of the cause, in the effect, may make itself visibly and sensibly evident. This trine, namely, end, cause, and effect, exists from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. Thus love is that which produces, whence the product is of love from good by means of truth. The ultimate products in our world are various; as many as the subjects in its three kingdoms of nature, the animal, the vegetable, and the mineral.
[9] All products are correspondences. Since a trine - end, cause, and effect - exists in every heaven, therefore also in every heaven there are products; and there are correspondences, which, as to form and appearance, are like the subjects in the three kingdoms of our earth. From this it is evident that each heaven, as to outward appearance, is similar to our earth, but differing in excellence and beauty, according to degrees.
Now because the Word cannot be in its fulness, that is to say, consist of effects, in which are the cause and the end, or of uses, in which truth is the cause, and good is the end, except from correspondences - and love is that which produces - it follows that the Word in each heaven is like the Word in our world, but differing in excellence and beauty according to degrees. The nature of this difference shall be explained elsewhere.
1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.
[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:
Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.
[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:
And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);
Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).
That those sacrifices were called bread (Leviticus 22:6-7).
That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),
And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).
The Lord's Divine Human is also called "flesh" in John:
The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).
[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:
I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).
"Heart of flesh" means the will and love of good. In David:
O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).
In the same:
My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).
The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.
[5] In Job:
I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).
To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:
Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).
Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. Revelation 19:17-18; Ezekiel 39:17-19).
That "flesh" here does not mean flesh but goods of every kind, is clearly evident.
[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:
They shall eat every man the flesh of his own arm (Isaiah 9:20).
In the same:
I will feed thine oppressors with their own flesh (Isaiah 49:26).
In Jeremiah:
I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).
In Zechariah:
The rest shall eat everyone the flesh of another (Zechariah 11:9).
In Moses:
I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).
[7] In Jeremiah:
Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).
Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:
Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).
In John:
As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).
In Ezekiel:
Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).
In Isaiah:
Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).
In John:
It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).
In the same:
That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).
In David:
God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).
The evil of man's will, which is what is his own [proprium] from birth. is what is signified in these passages by "flesh"; also by:
The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).
Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).
(Continuation respecting the Word)
[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.
[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.
1082. "Et carnes ejus comedent." - Quod significet rejectionem malorum ejus, quae sunt adulterata bona, et tunc manifestationem quod essent absque omni bono, constat ex significatione "carnis", quod sit bonum Verbi et ecclesiae, et in opposito sensu malum ejus; hic "carnes" sunt mala, quae sunt adulterata bona: et ex significatione "comedere", quod sit consumere; hic autem prorsus rejicere, quia de Reformatis, quae opera seu bona Babelis, quae praecipue sunt munera sanctorum idolis, illorum sepulcris, tum monasteriis, ac ipsis monachis pro variis expiationibus data et oblata, rejecerunt. Quod per eadem verba etiam intelligatur manifestatio quod essent absque omni bono, sequitur; nam dum rejiciuntur bona spuria et meritoria, quae significantur per "carnes quas comederent", tunc manifestatur quod sint absque omni bono.
[2] "Caro" in Verbo significat varia; significat proprium hominis, ita vel bonum vel malum ejus, et inde significat totum hominem; in supremo autem sensu significat Divinum Humanum Domini, in specie Divinum Bonum Divini Amoris procedens ab Ipso.
Quod "caro" significet Divinum Humanum quoad Bonum Amoris, constat apud Johannem,
"Jesus dixit, Ego sum panis vivens, qui e caelo descendit; si quis comederit ex hoc pane, vivet in aeternum:.. panis quem Ego dabo caro mea est, quam Ego dabo pro mundi vita. Pugnarunt inter se invicem Judaei, dicentes, Quomodo potest Hic dare carnem ad edendum? Dixit ergo illis Jesus, Amen, amen dico vobis, nisi comederitis carnem Filii hominis, et biberitis Ipsius sanguinem, non habebitis vitam in vobis ipsis: qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam, et Ego resuscitabo illum extremo die; nam caro mea est vere cibus, et sanguis meus est vere potus; qui manducat meam carnem, et bibit meum sanguinem, in Me manet et Ego in illo. .... Hic est panis, qui e caelo descendit" (6:51-58):
quod hic "caro" sit proprium Divini Humani Domini, quod est Divinum Bonum Divini Amoris, manifeste patet, estque id quod in Sancta Cena vocatur "corpus"; (quod "corpus" ibi seu.."caro"..sit Divinum Bonum, et "sanguis" sit Divinum Verum, videatur supra, n. 329 [b] ;) et quia "panis et vinum" idem significant cum "carne et sanguine", panis Divinum Bonum, et "vinum" Divinum Verum, ideo haec loco illorum mandata sunt.
[3] Divinum Bonum a Domino etiam significabatur per carnem sacrificiorum, quam comederent Aharon, filii ejus, et ipsi qui sacrificabant, et alii qui mundi erant:
(Et quod id sanctum esset, videatur Exod 12:7-9; cap. 1
29:31-34; Leviticus 7:15-21; 8:31; Deuteronomius 12:27; 16:4;
quare si immundus comederet de carne illa, exscinderetur e populis suis Leviticus 7:21):
Quod haec dicta sint "panis" (Leviticus 22:6, 7):
Quod caro illa "caro sanctitatis" vocata sit (Jeremias 11:15; Haggaeus 2:12);
et "caro muneris, quae super mensis" in regno Domini (Ezechiel 40:43).
Divinum Humanum Domini etiam vocatur "caro" apud Johannem,
"Verbum Caro factum est, et habitavit inter nos; et vidimus gloriam Ipsius, gloriam sicut unigeniti a Patre" (1:14).
[4] Quod "caro" etiam significet bonum apud hominem, constare potest ex sequentibus locis; Apud Ezechielem,
"Dabo illis cor unum, et spiritum novum dabo in medio vestri, et removebo cor lapidis e carne eorum, et dabo illis cor carnis" (11:19; 36:26):
"cor carnis" est voluntas et amor boni.
Apud Davidem,
"Deus, Deus meus Tu, mane quaero Te, sitit anima Tibi, desiderat Te caro mea in terra siccitatis, et lassus sine aquis" (Psalms 63:2 [B.A. 1]).
Apud eundem,
"Desiderat...anima mea erga atria Jehovae, cor meum et caro mea jubilant erga Deum vivum" ( 2
per "carnem" quae desiderat Jehovam, et quae jubilat erga Deum vivum, significatur homo quoad bonum voluntatis; nam caro hominis correspondet voluntatis ejus bono aut malo, ac sanguis intellectus ejus vero aut falso; ibi "caro" voluntatis bono, quia desiderat Jehovam, et jubilat ad Deum.
[5] Apud Hiobum,
"Cognovi Redemptorem meum, vivit, et postremum super pulvere surget; et postea cute mea circumdabuntur haec, et ex carne mea videbo Deum" (19:25-27):
"ex carne sua videre Deum", significat ex proprio suo voluntario, quad a Domino novum, ita bonum.
Apud Ezechielem,
"Dabo super" ossa, quae visa in medio vallis, "nervos, et ascendere faciam super" illa "carnem, et obducam super" illa "cutem, et dabo in" illis "spiritum ut vivant" (37:6, 8):
per "carnem" etiam ibi significatur proprium voluntatis, quod novum a Domino, ita bonum: quid ibi per "ossa" et per reliqua significatur, videatur supra (n. 418 [b] 419 [b] , 665). In Apocalypsi,
"Venite et congregamini ad cenam magni Dei; ut comedatis carnes regum, et carnes chiliarchorum, et carnes fortium, et carnes equorum, et sedentium super illis, et carnes omnium liberorum et servorum, ..parvorum et magnorum" (Apocalypsis 19:17, 18; Ezechiel 39:17-19):
quod ibi per "carnes" non intelligantur carnes, sed bona omnis generis, manifeste patet.
[6] Vicissim autem, quod per "carnem" significetur proprium voluntarium hominis, quod in se spectatum est malum, constat ex sequentibus his locis:
– Apud Esaiam,
"Vir carnem brachii sui comedent" (9:19 [B.A. 20]);
apud eundem,
"Cibabo oppressores tuos carne ipsorum" (49:26);
apud Jeremiam,
"Cibabo vos carne filiorum eorum, et carne filiarum eorum, et vir carnem socii sui comedent" (19:9);
apud Sachariam,
"Reliquae comedent quaelibet carnem alterius" ( 3
11:9);
apud Mosen,
"Castigabo vos sextuplo propter peccata vestra, et comedetis carnem filiorum vestrorum, et carnem filiarum vestrarum" (Leviticus 26:28, 29);
[7] apud Jeremiam,
"Maledictus homo, qui confidet in bomine, et ponit carnem brachium suum" (17:5);
per "carnem" hic significatur proprium hominis, quod in se est malum; hoc sibi appropriare significatur per "id comedere", et "eo cibari." Similiter proprium hominis per "carnem" significatur apud Matthaeum,
"Jesus dixit, ..Beatus es Simon, ...quia caro et sanguis non revelavit tibi" (16:17);
apud Johannem,
"Quotquot receperunt dedit illis potestatem ut filii Dei essent, qui non ex sanguinibus, neque ex voluntate carnis, sed ex Deo nati sunt" (1:12, 13);
apud Ezechielem,
"Scortata est Hierosolyma cum filiis Aegypti vicinis, magnis carne" (16:26);
apud Esaiam,
"Aegyptus homo et non deus, et equi ejus caro non spiritus" (31:3);
apud Johannem,
"Spiritus est qui vivificat, caro non prodest quicquam" (6:63);
apud eundem,
"Quod natum est a carne caro est, quod generatum est a spiritu, spiritus est" (3:6);
apud Davidem,
"Deus recordatus quod caro illi, spiritus qui abiret non reverteretur" (Psalms 78:39):
malum voluntatis hominis, quod est proprium ejus a nativitate, per "carnem" in his locis significatur: similiter per
Carnem, quam filii Israelis in deserto concupiverunt, et propter quam percussi sunt plaga magna, et ex qua locus vocabatur "sepulcra concupiscentiarum" (Num. 11:4-34).
Praeterea in Verbo passim dicitur "omnis caro", et per id intelligitur omnis homo (Ut Genesis 6:12, 13, 17, 19; Esaias 40:5, 6; 49:26:66:16, 23, 24; Jeremias 25:31; 32:27; 45:5; Ezechiel 20:48 [bibl. Heb. 21:[4] ; cap. 21:4, 5 [bibl. Heb. 9, [10] : et alibi).
[8] (Continuatio de Verbo.)
Quod spirituale per influxum sistat sibi correspondens in naturali, est ut finis fiat causa, et causa fiat effectus, et sic quod finis per causam in effectu sistat se visibilem et sensibilem. Hoc trinum, nempe finis, causa et effectus, in unoquovis caelo ex creatione datur; finis est bonum amoris, causa est verum ex illo bono, et effectus est usus; producens est amor, inde productum est amoris ex bono per verum; producta ultima, quae sunt in nostro mundo, sunt varia, totidem quot subjecta in tribus regnis ejus Naturae, animali, vegetabili et mineral; omnia producta sunt correspondentiae.
[9] Quoniam trinum, nempe finis, causa et effectus, datur in unoquovis caelo, ideo etiam in unoquovis caelo dantur producta, quae sunt correspondentiae, quae quoad formam et aspectum sunt similes subjectis in tribus regnis nostrae telluris; ex quo patet quod unumquodvis caelum sit simile quoad externam faciem nostrae telluri, cum differentia 4
quoad excellentiam et pulchritudinem secundum gradus. Nunc quia Verbum non potest constare nisi ex correspondentiis, ut plenum sit, nempe ut consistat ex effectibus, in quibus sunt causa et finis, aut ex usibus, in quibus verum est causa, et bonum est finis, ac amor est producens, sequitur quod Verbum in quoquovis caelo simile sit Verbo in nostro mundo, cum differentia quoad excellentiam et pulchritudinem secundum gradus; quae differentia, qualis est, alibi dicetur.
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.
4. The editors made a correction or note here.