3813.至于“肉”，就至高意义而言，它表示主的神性人身的自我，也就是神性良善；就代表意义而言，它表示被神性人身的自我，也就是其神性良善复活的人意愿的自我。这个自我被称为天堂的自我，天堂的自我本身唯独是主的，被归给那些处于良善，并因此处于真理的人。天上的天使和那些内层，即灵处于主国度的人就具有这种自我。但在反面意义上，“肉”表示人意愿的自我，人意愿的自我本身无非是恶，因没有被主复活而被称为死人；因此，这个人自己可以说是死的。
“肉”在至高意义上表示主的神性人身的自我，因而表示神性良善。这一点从主在约翰福音中的话明显看出来：
耶稣说，我是从天上降下来生命的粮；人若吃这粮，就必永远活着。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？耶稣就对他们说，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，在末日我要叫他起来。我的肉真是可吃的，我的血真是可喝的。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6:51-56，58）
很明显，此处的“肉”表示主神性人身的自我，因而表示神性良善，祂的肉在圣餐中被称为“圣体”。在圣餐中，“圣体”或“肉”表示神性良善；“血”表示神性真理（参看1798，2165，2177，3464，3735节）。由于饼与酒的含义，和肉并血的一样，也就是说，“饼”是指主的神性良善，“酒”是指祂的神性真理，故饼与酒被吩咐取代了肉与血。这就是为何主说“我是从天上降下来生命的粮；我所要赐的粮，就是我的肉；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”的原因。“吃”表示发生联系，结合并变得人自己的（2187，2343，3168，3513，3596节）。
这在犹太教会中同样由以下条例来代表，即：亚伦和他儿子，以及那些成圣的人和其他洁净的人要吃祭肉，这肉是神圣的（出埃及记12:7-9；29:30-34；利未记7:15-21；8:31；申命记12:27；16:4）。因此，若不洁净的人吃了那肉，他必从民中被剪除（利未记7:21）。这些祭物被称为“饼”（2165节）；祭肉被称为“圣肉”（耶利米书11:15；哈该书2:12），和主国度中“桌子上牺牲的肉”（以西结书40:43，那里描述了新圣殿），以此明显表示在主国度中对主的敬拜。
就代表意义而言，“肉”表示被主的神性良善复活的人意愿的自我。这一点也可从以下经文明显看出来。以西结书：
我要使他们有合一的心，也要将新灵放在他们当中，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）
“他们肉体中的石心”表示尚未复活的意愿和自我；“肉心”表复活后的意愿和自我。“心”是意愿之良善的代表（参看2930，3313，3635节）。诗篇：
神啊，你是我的神！我要在早晨寻求你。我的灵魂渴慕你，我的肉体在干旱之地渴想你；我因无水而疲乏。（诗篇63:1）
又：
我的灵魂渴想耶和华的院宇，我的心、我的肉体向生命之神欢呼。（诗篇84:2）
约伯记：
我知道我的救赎主活着，末后祂必站在尘土上；我这些用皮包裹之物灭绝之后，我必在肉体之外得见神；我自己要见祂，亲眼观看，并不像外人。（约伯记19:25-27）
“用皮包裹”表用属世层，诸如死后人所拥有的那种（3539节）。“在肉体之外得见神”表复活后的自我，因此约伯说“我自己要见祂，亲眼观看，并不像外人”。众所周知，在古教会，“肉”表示自我，并且约伯记是古教会的一本书（参看3540节），相应地，他照着那个时代的习俗通过有意义的符号论及这些事，和论及许多其它事一样。因此，那些根据这段经文推断死尸本身会从四风被收聚，并再次复活的人，根本就不懂圣言的内义。那些通晓内义的人知道自己会带着一具身体进入来世，只是这具身体更加纯净。在来世，人们拥有更纯净的身体，因为他们能看到彼此，互相交谈，享有一切感觉，这些感觉就像肉体的，不过更加敏锐。人在世上所携带的身体是为世上的活动而设计的，因而由肉和骨构成；而灵人在来世所携带的身体是为来世的活动设计的，不是由肉和骨构成，而是由诸如与它们相对应的那类事物构成（3726节）。
“肉”在反面意义上表示人之意愿的自我，这自我本身无非是恶。这一点从以下经文明显看出来，以赛亚书：
各人吃自己膀臂上的肉。（以赛亚书9:20）
又：
我必使那欺压你的吃自己的肉，他们必喝自己的血醉倒，好像喝新酒一样。（以赛亚书49:26）
耶利米书：
我必使他们吃自己儿子的肉，女儿的肉，各人吃同伴的肉。（耶利米书19:9）
撒迦利亚书：
余剩的，由他们吃彼此的肉吧。（撒迦利亚书11:9）
摩西五经：
我因你们的罪惩罚你们七次；并且你们要吃儿子的肉，也要吃女儿的肉。（利未记26:28-29）
人意愿的自我，也就是人自己的属世倾向以这种方式来描述，是因为这自我无非是邪恶和由此衍生的虚假，因而是反对真理和良善的仇恨，由“吃自己膀臂上的肉，吃儿子的肉，也要吃女儿的肉和同伴的肉”来表示。
启示录：
我看见一位天使站在日头中，向空中所飞的鸟大声呼喊，你们聚集来赴 神的大筵席！可以吃君王的肉、将军的肉、壮士的肉、马和骑马者的肉，并一切自由的、为奴的以及大的、小的，所有人的肉。（启示录19:17-18；以西结书39:17-20）
谁都能看出，“君王的肉、将军的肉、壮士的肉、马和骑马者的肉，并一切自由的、为奴的所有人的肉”不是指诸如此类的事物。因此，“肉”具有另外的含义，只是这种含义迄今不人为知。所指的是由虚假产生的邪恶和产生虚假的邪恶，这些邪恶皆源于人意愿的自我。这一点从此处所用的每个词明显看出来。
由于就内义而言，由人认知的自我所产生的虚假由“血”来表示，源于人意愿的自我的邪恶由“肉”来表示，故主论到要重生的人时这样说：
凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿女。这等人不是从血气生的，不是从情欲生的，也不是从人意生的，乃是从神生的。（约翰福音1:12-13）
由于这个原因，“肉”一般表示全人类（参看574，1050节）。无论你说人也好，还是说人的自我也好，都是一回事。
就至高意义而言，“肉”表示主的神性人身。这一点从上述经文，以及下面的经文明显看出来。约翰福音：
道成了肉身，住在我们中间，我们也见过祂的荣光，正是父独生子的荣光。（约翰福音1:14）
凡有血气的，都凭这肉身，即凭主的神性人身而复活；也就是说，每个人都通过将祂的爱归为己有而复活，这种归为己有由“吃人子的肉” （约翰福音6:51-58）和圣餐中的“吃饼”来表示，因为饼是祂的圣体或肉（马太福音26:26，27）。
Potts(1905-1910) 3813
3813. As regards "flesh," in the supreme sense it signifies the own of the Lord's Divine Human, which is Divine good, and in the relative sense it signifies the own of man's will made alive by the own of the Divine Human, that is, by His Divine good. This own is what is called the heavenly own, which in itself is the Lord's alone appropriated to those who are in good, and thence in truth. Such an own have the angels who are in the heavens, and men who as to their interiors or as to the spirit are in the Lord's kingdom. But in the opposite sense, "flesh" signifies the own of man's will, which in itself is nothing but evil, and not being vivified by the Lord is called "dead," and thus the man himself is said to be dead. [2] That in the supreme sense "flesh" is the own of the Lord's Divine Human, thus His Divine good, is evident from the Lord's words in John:
Jesus said, I am the living bread which came down from heaven; if anyone eat of this bread he shall live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. The Jews therefore strove one with another, saying, How can this man give us 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 have no life in you; 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 (John 6:51-56, 58);
that here "flesh" is the own of the Lord's Divine Human, thus the Divine good, is very evident; and this is what in the Holy Supper is called the "body." That in the Holy Supper the "body" or "flesh" signifies the Divine good; and the "blood" the Divine truth, may be seen above (n. 1798, 2165, 2177, 3464, 3735); and because "bread and wine" signify the same as "flesh and blood," namely, "bread," the Lord's Divine good, and "wine," His Divine truth, therefore the latter were enjoined instead of the former. This is the reason why the Lord said, "I am the living bread; the bread which I shall give is My flesh; he that eateth My flesh, and drinketh My blood, abideth in Me, and I in him; this is the bread which came down from heaven." (That "to eat" signifies to be communicated, to be conjoined, and to be appropriated, see above, n. 2187, 2343, 3168, 3513, 3596.) [3] The same was represented in the Jewish Church by the ordinance that Aaron, his sons, and they who sacrificed, and others who were clean, might eat the flesh of the sacrifices, and that this was holy (Exod. 12:7-9; 29:30-34; Lev. 7:15-21; 8:31; Deut. 12:27; 16:4). If therefore an unclean person ate of that flesh, he was to be cut off from his people (Lev. 7:21). (That these sacrifices were called "bread," may be seen above, n. 2165.) That "flesh" was called the "flesh of holiness" (Jer. 11:15; Haggai 2:12), and the "flesh of the offering which was on the tables in the Lord's kingdom," see Ezek. 40:43, where the new temple is described, by which there is evidently signified the worship of the Lord in His kingdom. [4] That in the relative sense "flesh" signifies the own of man's will made alive by the Lord's Divine good, is evident also 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 (Ezek. 11:19; 36:26);
where the "heart of stone out of their flesh" denotes the will and the own not vivified; and the "heart of flesh," the will and the own vivified. (That the "heart" is a representative of the good of the will, may be seen above, n. 2930, 3313, 3635.) 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 dry land; and I am weary without waters (Ps. 63:1). Again:
My soul longeth for the courts of Jehovah; my heart and my flesh cry out for joy unto the living God (Ps. 84:2). [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 with my skin, and from my flesh I shall see God; whom I shall see for myself, and mine eyes shall behold; and not another (Job 19:25-27);
to be "encompassed with skin" denotes with the natural, such as man has with him after death (n. 3539); "from the flesh to see God" denotes the own vivified; therefore he says, "whom I shall see for myself, and mine eyes shall behold, and not another." As it was known to the churches that flesh signified man's own, and as the book of Job is a book of the Ancient Church (see n. 3540), he therefore spoke concerning these things from what is significative, as concerning many other things, in accordance with the custom of that time; so that those who deduce from this passage that the dead body itself shall be collected from the four winds, and shall rise again, are not acquainted with the internal sense of the Word. They who know the internal sense, know that they shall come into the other life with a body, but a purer one; for in the other life there are purer bodies; for they see each other, converse together, and enjoy every sense as in the present body, but in a more exquisite degree. The body which man carries about here on earth is for uses on earth, and therefore consists of bones and flesh; and the body which the spirit carries about in the other life is designed for uses in that life, and does not consist of bones and flesh, but of things which correspond to them (n. 3726). [6] That in the opposite sense "flesh" signifies the own of man's will, which in itself is nothing but evil, is evident from the following passages. In Isaiah:
They shall eat every man the flesh of his own arm (Isa. 9:20). In the same: I will feed their oppressors with their own flesh; and they shall be drunken with their own blood, as with new wine (Isa. 49:26). In Jeremiah:
I will feed them with the flesh of their sons, and the flesh of their daughters, and they shall eat everyone the flesh of his companion (Jer. 19:9). In Zechariah:
Let those who are left eat everyone the flesh of another (Zech. 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 shall ye eat (Lev. 26:28-29). The own of man's will, that is, the nature of man, is thus described, for this is nothing else than evil and the derivative falsity; thus is hatred against truths and goods, which is signified by "eating the flesh of his arm, the flesh of sons and daughters, and the flesh of a companion." [7] In John:
I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Rev. 19:17-18; Ezek. 39:17-20);
that here by the "flesh of kings, of captains, of mighty men, of horses and of those that sit upon them, of all, both free and bond," are not signified such things as these, must be evident to everyone; thus that by "flesh" are signified other things which have hitherto been unknown. That evils which are from falsities, and evils from which are falsities, both from the own of man's will, are signified, is manifest from the several expressions. [8] As in the internal sense the falsity which results from the own of man's understanding is "blood"; and as the evil which results from the own of his will is "flesh," therefore the Lord speaks as follows concerning the man who is to be regenerated:
As many as received, to them gave He power to become the sons of God, even to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13). Hence it is that by "flesh" in general is meant every man (see n. 574, 1050); for whether you say man, or man's own, it is the same thing. [9] That by "flesh" in the supreme sense is signified the Lord's Divine Human is manifest from the passage above quoted, and also from this in John:
The Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:14). From this "flesh" all flesh is vivified, that is to say, every man is vivified from the Lord's Divine Human by the appropriation of His love, which appropriation is signified by "eating the flesh of the Son of man" (John 6:51-58), and by "eating the bread" in the Holy Supper; for the "bread" is the "body" or "flesh" (Matt. 26:26, 27). * The Latin is Ego, ecce Ego, "I, behold I."
Elliott(1983-1999) 3813
3813. As regards 'flesh', this means in the highest sense the Proprium of the Lord's Divine Human, which is Divine Good, and in the relative sense means the will side of the human proprium when made alive by the Proprium of the Lord's Divine Human, that is, by His Divine Good. This proprium is the one called the heavenly proprium which, in itself the Lord's alone, is appropriated to those who are governed by good and consequently by truth. Such a proprium exists with angels in heaven, and also with men whose interiors, that is, their spirits, are in the Lord's kingdom. But in the contrary sense 'flesh' means the will side of the human proprium, which in itself is nothing but evil, and not having been made alive by the Lord is called dead; and the individual himself is for that reason called dead.
[2] That 'flesh' in the highest sense means the Proprium of the Lord's Divine Human, and so His Divine Good, is clear from the Lord's words in John,
Jesus said, I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. The bread which I will give is My flesh, which I will give for the life of the world. The Jews disputed with one another, saying, How can this man give his flesh to eat? Jesus therefore said to them, Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day; for My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:51-58.
Here it is quite evident that 'flesh' means the Proprium of the Lord's Divine Human, and so the Divine Good - His flesh in the Holy Supper being called 'the body'. His body or flesh in the Holy Supper is the Divine Good, and His blood the Divine Truth, see 1798, 2165, 2177, 3464, 3735. And since bread and wine have the same meaning as flesh and blood - that is to say, 'bread' is the Lord's Divine Good, and 'wine' His Divine Truth - bread and wine were commanded in place of flesh and blood. This is why the Lord says, 'I am the living bread; the bread which I will give is My flesh; he who eats My flesh and drinks My blood abides in Me and I in him; this is the bread which came down from heaven'. 'Eating' means being communicated, being joined to, and being made one's own, see 2187, 2343, 3168, 3513 (end), 3596.
[3] The same was represented in the Jewish Church by the law that the flesh of sacrifices was to be eaten by Aaron and his sons, by those persons who brought the sacrifice, and by others who were clean; and that this flesh was holy, see Exod 12:7-9; 29:30-34; Lev 7:15-21; 8:31; Deut 12:27; 16:4. That being so, if any unclean person ate some of that flesh he was to be cut off from his people, Lev 7:21. The fact that these sacrifices were called 'bread', see 2165, and that that sacrificial flesh was called 'holy flesh', Jer 11:15; Hagg 2:12. And in Ezek 40:43 where the new Temple is the subject, it is called 'the flesh of the offering which is on the tables in the Lord's kingdom', by which clearly worship of the Lord in His kingdom is meant.
[4] That 'flesh' in the relative sense means the will side of man's proprium when made alive by the Lord is Divine Good is clear also from the following places: In Ezekiel,
I will give them one heart, and will put a new spirit in your midst; and I will remove the heart of stone out of their flesh and will give them a heart of flesh. Ezek 11:19; 36:26.
'The heart of stone out of their flesh' stands for a will and proprium when not made alive, 'a heart of flesh' for a will and proprium when made alive; for 'the heart' is a representative of good in the will, see 2930, 3313, 3635. In David,
O God, You are my God; in the morning I seek You. My soul thirsts for You, my flesh in a dry land longs for You, and I am weary without water. Ps 63:1.
In the same author,
My soul longs for the courts of Jehovah; my heart and my flesh shout for joy to the living God. Ps 84:2.
[5] In Job,
I have come to know my Redeemer; He is alive; and at the last He will rise above the dust; and afterwards these things will be encompassed by my skin, and out of my flesh shall I see God, whom I shall see for myself; and my eyes will behold, and no other. Job 19:25-27.
'Being encompassed by skin' stands for the natural, such as a person possesses after death, dealt with in 3539. 'Out of his flesh seeing God' stands for the proprium when made alive, which is why Job says, 'Whom I shall see for myself; and my eyes will behold, and no other'. Since it was well known in the ancient Churches that 'flesh' meant the proprium, and since the Book of Job is a book of the Ancient Church, 3540 (end), he accordingly followed the custom of the day and drew on meaningful signs to speak of these, as of many other matters. Those therefore who conclude from what Job said that their dead body is going to be reassembled from the four winds and is going to rise again do not know the internal sense of the Word. Those who are conversant with that sense know that they will enter the next life in a body, but in a purer one. In that life people have purer bodies, for they behold one another, talk to one another, and are endowed with each of the senses, which though like those in the physical body are now keener. The body which a person carries around on earth is designed for activities on earth and therefore consists of flesh and bones, whereas the body that a spirit carries around in the next life is designed for activities in that life and does not consist of flesh and bones but of such things as correspond to these, see 3726.
[6] That 'flesh' in the contrary sense means the will side of the human proprium which in itself is nothing but evil is clear from the following places: In Isaiah,
Every man will eat the flesh of his own arm. Isa 9:20.
In the same prophet,
I will feed your oppressors with their own flesh, and they will be drunk with their blood as with new wine. Isa 49:26.
In Jeremiah,
I will feed them with the flesh of their sons and with the flesh of their daughters, and every man will eat the flesh of his companion. Jer 19:9.
In Zechariah,
Those that are left will eat, every one the flesh of another. Zech 11:9.
In Moses,
I will chastise you seven times for your sins, and you will eat the flesh of your sons: and the flesh of your daughters will you eat. Lev 26:28, 29.
The will side of the human proprium, or man's own natural inclinations, is described in this way because it is nothing but evil and consequent falsity, and so hatred against every form of truth or good, that are meant by 'eating the flesh of their own arm', 'the flesh of sons and daughters', and 'the flesh of another'.
[7] In John,
I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come and gather yourselves to the supper of the great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all free men and slaves, both small and great. Rev 19:17, 18; Ezek 39:17-20.
Anyone may see that the flesh of kings, captains, mighty men, horses and those seated on them, free men and slaves, is not meant by such expressions. 'Flesh' accordingly has another meaning which has not been known up to now. The fact that evils resulting from falsities, and evils producing falsities, are meant - which evils originate on the will side of the human proprium - is evident from each expression used here.
[8] Since falsity which springs from the understanding side of man's proprium is meant by 'blood' in the internal sense, and evil which springs from the will side of his proprium by 'flesh', the Lord speaks of the person who is to be regenerated as follows,
As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12, 13.
For this reason 'flesh' is used to mean in general all mankind, see 574, 1050 (end). For whether you speak of man or of man's proprium it amounts to the same.
[9] That 'flesh' in the highest sense means the Lord's Divine Human is evident from the verses quoted above, as well as from the following in John,
The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:14.
It is by virtue of this flesh that all other flesh is made alive, that is, by virtue of the Lord's Divine Human, every human being is made alive, through making His love his own, which is meant by 'eating the flesh of the Son of Man', John 6:51- 58, and by eating the bread in the Holy Supper - for the bread is His body or flesh, Matt 26:26, 27.
Latin(1748-1756) 3813
3813. Quod `carnem' attinet, significat illa in sensu supremo Proprium Divini Humani Domini, quod est Divinum Bonum, in sensu respectivo proprium `hominis voluntarium' vivificatum a Proprio Divini Humani Domini, hoc est, a Divino Bono Ipsius; hoc proprium est quod vocatur proprium caeleste, quod in se est solius Domini appropriatum illis qui in bono {1}sunt et inde in vero; tale proprium est angelis qui in {2}caelis, et hominibus qui quoad interiora sua seu quoad spiritum sunt in regno Domini; at in opposito sensu `caro' significat proprium hominis voluntarium, quod in se non nisi quam malum est, et quia non vivificatum a Domino vocatur mortuum, et inde homo ille dicitur mortuus. [2]Quod `caro' sit in supremo sensu Proprium Divini Humani Domini, ita Divinum Bonum Ipsius, constat a Domini verbis 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 {3}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, vi 51-58;quod hic `caro' sit Proprium Divini Humani Domini, ita Divinum Bonum, manifeste patet, estque illa quae in Sancta Cena vocatur `corpus'; quod corpus ibi seu caro sit Divinum Bonum, et sanguis Divinum Verum, videatur n. 1798, 2165, 2177, 3464, 3735; et quia panis et vinum idem significant cum carne et sanguine, `panis' nempe Divinum Bonum Domini, et `vinum' Divinum Verum Ipsius, {4}ideo haec loco illorum mandata sunt'; inde est quod Dominus dicit, `Ego sum panis vivens, panis quem Ego dabo, caro Mea est;
qui manducat Meam carnem, et bibit Meum sanguinem, in Me manet et Ego in illo, hic est panis qui e caelo descendit'; `comedere' quod sit communicari, conjungi, et appropriari, videatur n. 2187, 2343, 3168, 3523 f., 3596. [3]Idem repraesentabatur in Ecclesia Judaica per quod `carnem sacrificiorum comederent Aharon, filii ejus, et ipsi qui sacrificabant, (c)ac alii qui mundi erant, et quod hoc sanctum esset,' videatur Exod. xii 7-9; xxix 30-34; Lev. vii 15-21;
viii 31; Deut. xii 27; xvi 4; {5}quare `si immundus comederet de carne illa, exscinderetur e populis suis,' Lev. vii 21; quod haec dicta sint `panis,' videatur n. 2165; quod caro illa `caro sanctitatis' vocata sit, Jer. xi 15; Hagg. ii 12; et `caro muneris, quae super mensis in regno Domini,' Ezech. xl 43, ubi de novo Templo; per quod cultus Domini in regno Ipsius significari constat. [4]Quod `caro' in sensu respectivo sit proprium voluntarium apud hominem a Divino Bono Domini vivificatum, constat quoque ab his 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, xi 19; xxxvi 26;
`cor lapidis e carne eorum' pro voluntario et proprio non vivificato, `cor carnis' pro voluntario et proprio vivificato; quod `cor' sit repraesentativum boni voluntarii, videatur n. 2930, 3313, 3635: apud Davidem, Deus, Deus meus Tu, mane quaero Te, sitit anima mea Tibi, desiderat Te caro mea in terra siccitatis, et lassus sine aquis, Ps. lxiii 2 (A.V. 1):
apud eundem, Desiderat anima mea erga atria Jehovae, cor meum et caro mea jubilant erga Deum vivum, Ps. (x)lxxxiv 3 (A. V. 2): [5]apud Hiobum, Cognovi Redemptorem meum, vivit, et postremum super pulvere surget, et post cute mea circumdabuntur haec, et ex carne mea videbo Deum, Quem ego videbo mihi, et oculi mei videbunt, et non alius, xix 25-27;
`cute circumdari' pro naturali, quale secum homo post mortem habet, de qua n. 3539; `ex carne videre Deum' pro ex proprio vivificato, ideo dicit, `Quem ego videbo mihi, et oculi mei videbunt, et non alius'; quia in antiquis Ecclesiis notum fuit quod `caro' significaret proprium, et Liber Hiobi est liber Ecclesiae Antiquae, n. 3540 f., {6}ita ex significativo de his, ut de pluribus aliis, secundum morem illius temporis, locutus est: qui itaque inde deducunt quod ipsum cadaver a quatuor ventis colligetur, et resurget, non sciunt sensum internum Verbi; (m)qui sensum internum norunt, sciunt quod in alteram vitam venturi sint corpore, sed puriore, sunt enim ibi corpora puriora, nam se mutuo vident, inter se mutuo loquuntur, omni sensu quali in corpore gaudent, sed exquisitiore; corpus quod homo circumfert in terra, est pro usibus ibi, ideo consistit ex ossibus et carne, {7}et corpus quod spiritus in altera vita circumfert, est pro usibus ibi, et non consistit ex ossibus et carne, sed ex talibus quae illis correspondent, videatur n. 3726.(n) [6]Quod `caro' in opposito sensu significet proprium hominis voluntarium, quod in se non nisi quam malum est, constat ex his locis; apud Esaiam, Vir carnem brachii sui comedent, ix 19 (A. V. 20):
apud eundem, Cibabo oppressores (x)tuos carne ipsorum, et sicut musto sanguine eorum inebriabuntur, xlix 26:
apud Jeremiam, Cibabo {8}eos carne filiorum eorum, et carne filiarum eorum, et vir carnem socii sui comedent, xix 9:
apud Zachariam, Reliquae comedent quaelibet carnem alterius, xi 9:
apud Mosen, Castigabo vos (x)septuplo propter peccata vestra, et comedatis carnem filiorum vestrorum, et carnem filiarum vestrarum comedetis, Lev. xxvi 28, 29;
proprium voluntarium seu natura hominis ita describitur, est enim non nisi quam malum et inde falsum, ita odium contra vera et bona, quae significantur per `comedere carnem brachii sui, carnem filiorum et filiarum, carnem alterius: apud Johannem, Vidi unum angelum stantem in sole, qui clamavit voce magna, dicens omnibus avibus volantibus in medio caelo, 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, et parvorum et magnorum, Apoc. xix 17, 18; Ezech. xxxix 17-20;
quod per `carnes regum, chiliarchorum, fortium, equorum et sedentium super illis, liberorum et servorum' non significentur talia, unicuique constare potest, ita quod per `carnes' significentur alia quae hactenus ignota sunt; quod mala quae ex falsis, et mala ex quibus falsa, quae ex proprio voluntario hominis, ex singulis patet. [8]Quia falsum quod ex proprio intellectuali hominis resultat, in sensu interno est `sanguis,' et malum quod ex proprio voluntario ejus, est `caro,' Dominus de homine regenerando ita loquitur, Quotquot receperunt, dedit illis potestatem, ut filii Dei essent, credentibus in nomen Ipsius, qui non ex sanguinibus, neque e voluntate carnis, neque e voluntate viri, sed ex Deo nati sunt, Joh. i 12, 13;
inde est quod per `carnem' in genere intelligatur omnis homo, videatur n. 574, 1050 f.; nam sive hominem dicas, sive proprium hominis, idem est. [9]{9}Quod per `carnem' in supremo sensu significetur Divinum Humanum Domini, {10}patet a loco supra allato, et quoque ab hoc apud Johannem, Verbum caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius, gloriam sicut unigeniti a Patre, i 14;
ex hac carne vivificatur omnis caro, hoc est, ex Divino Humano Domini omnis homo, per appropriationem amoris Ipsius, quae appropriatio significatur per `comedere carnem Filii hominis,' Joh. vi 51-58; et per comedere panem in Sancta Cena, panis enim est corpus seu caro, Matth. xxvi 26, 27. @1 after vero$ @2 caelo$ @3 comedendum$ @4 A had ita symbola carnis et sanguinis Domini facta sunt but later moved symbola to follow Domini$ @5 et$ @6 idea$ @7 at$ @8 vos AI$ @9 i; et$ @10 ut patet a locis supra allatis$