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204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.
[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.
From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.
[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.
[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, 22:11).
And in Luke:
"To serve him in holiness and justice" (1:74).
[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:
"Just and true are thy ways, thou King of saints" (15:3).
The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:
"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).
[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).
[7] That holiness is said of Divine truth, is clear in the following passages. In John:
Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.
[8] Again, in Moses:
"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)
[9] From these considerations it is evident what was represented and signified by it being commanded,
That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);
for the mitre signified wisdom, which pertains to Divine truth (see Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).
For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.
[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)
204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.
[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.
[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)
[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Revelation 22:11).
And in Luke:
To serve Him in holiness and righteousness (Luke 1:74-75
[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:
Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).
The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:
Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).
[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).
[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:
Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (Arcana Coelestia 8399), n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.
[8] In Moses:
Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in The small work on The White Horse 1-4.)
[9] From this it can be seen what is represented and signified by this:
That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);
for the "miter" signifies wisdom, which is of Divine truth (See Exodus 29:1-36; 30:22-30; Leviticus 8);
for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.
[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)
204. "Haec dicit Sanctus Verus." - Quod significet a quo illa fides, constat ex significatione "Sancti Veri", cum de Domino, quod sit a quo charitas et fides; "Sanctus" dicitur quod ab Ipso charitas, et "Verus" quod ab Ipso fides. Quod Dominus dicatur "Sanctus" quia ab Ipso charitas, et quod inde "sanctum" in Verbo dicatur de charitate et inde fide, videbitur mox; quod autem Dominus dicatur "Verus" quia ab Ipso fides, et quod inde "verum" in Verbo dicatur de fide, est quia omne verum est fidei, hoc enim "verum" dicitur quod creditur; cetera non sunt fidei quia non creduntur: sed quia hic agitur de fide charitatis, aliquid primum dicetur de fide et ejus quali.
[2] Est fides spiritualis, et est fides mere naturalis. Fides spiritualis est omnis ex charitate, et est in sua essentia charitas. Charitas seu amor erga proximum, est amare verum, sincerum et justum, et ex velle facere illa; proximus enim in spirituali sensu non est unusquisque homo, sed est id quod est apud hominem: si hoc sit verum, sincerum et justum, et homo ex illis amatur, tunc amatur proximus. Quod hoc per charitatem in spirituali sensu intelligatur, quisque potest scire si modo reflectat. Unusquisque amat alterum non propter personam, sed propter id quod est apud illum; inde est omnis amicitia, omnis favor, et omnis honor. Ex eo sequitur, quod amare homines ex vero, sincero et justo, quae apud illos, sit amor spiritualis; nam verum, sincerum et justum spiritualia sunt, sunt enim e caelo a Domino: nemo enim aliquod bonum, quod bonum in se est, cogitat, vult, et facit, sed omne a Domino; ac verum, sincerum et justum sunt bona quae in se bona sunt, cum a Domino. Haec nunc sunt proximus in spirituali sensu; inde patet quid intelligitur in eo sensu per amare proximum seu per charitatem. Fides spiritualis inde est, nam omne quod amatur hoc dicitur verum cum cogitatur: quod ita sit, etiam quisque scire potest si reflectit, quisque enim confirmat id quod amat per plura in cogitatione, et omnia, per quae confirmat, vocat vera; non aliunde est alicui verum. Inde sequitur quod qualis amor apud hominem est, talia ei vera sint; proinde quod si amor spiritualis est apud eum, etiam vera sint spiritualia, haec enim unum agunt cum ejus amore. Omnia vera in uno complexu, quia creduntur, vocantur fides. Inde patet quod fides spiritualis in sua essentia sit charitas. Haec de fide spirituali.
[3] Fides autem mere naturalis, non est fides ecclesiae, tametsi fides vocatur, sed est modo scientia. Causa quod non sit fides ecclesiae, est quia non procedit ex amore erga proximum seu charitate, quae est ipsum spirituale ex quo fides, sed ex amore quodam naturali qui se refert vel ad amorem sui vel ad amorem mundi; et quicquid ex his amoribus procedit, est naturale. Amor format spiritum hominis; nam homo quoad spiritum est prorsus sicut ejus amor; inde cogitat, inde vult, et inde facit: quapropter non aliud verum facit suae fidei quam quod est amoris ejus; et verum quod est amoris sui aut mundi, est mere naturale, quia venit ex homine et ex mundo, et non ex Domino et e caelo; amat enim verum non ex amore veri, sed ex amore honoris, lucri et famae, cui servit; et quia verum tale est, etiam fides talis est. Inde est quod haec fides non sit fides veri ecclesiae, seu fides in spirituali sensu, sed in naturali, quae est scientia. Quapropter etiam, quia nihil ejus est in spiritu hominis, sed modo in ejus memoria una cum aliis rebus mundi, ideo etiam post mortem dissipatur: id enim solum apud hominem post mortem manet quod est ejus amoris; nam ut dictum est, amor format spiritum hominis, et homo quoad spiritum est prorsus qualis ejus amor. (Reliqua de charitate et inde fide videantur in Doctrina Novae Hierosolymae, ubi agitur De Charitate et Fide, n. 84-106 et 108-122; et in opusculo De Ultimo Judicio 33-39, ubi ostenditur quod nulla fides sit ubi non charitas.)
[4] Quod "sanctum" in Verbo dicatur de Divino Vero, et inde de charitate et ejus fide, constat a locis ibi ubi nominatur. Sunt duo quae procedunt a Domino ac recipiuntur ab angelis, Divinum Bonum et Divinum Verum. Haec duo unita procedunt a Domino, sed ab angelis recipiuntur varie: quidam recipiunt Divinum Bonum plus quam Divinum Verum, et quidam recipiunt Divinum Verum plus quam Divinum Bonum; illi qui plus recipiunt Divinum Bonum quam Divinum Verum, constituunt regnum caeleste Domini et dicuntur angeli caelestes, ac in Verbo vocantur "justi"; at illi qui recipiunt plus Divinum Verum quam Divinum Bonum, constituunt regnum spirituale Domini, ac dicuntur angeli spirituales, et in Verbo vocantur "sancti": (de binis illis regnis et de angelis eorum videatur in opere De Caelo et Inferno 20-28): inde est quod per "justum" et "justitiam" in Verbo intelligatur Divinum Bonum et quod inde procedit; ac quod per "sanctum" et "sanctitatem" intelligatur Divinum Verum et quod inde procedit. Ex his constare potest quid in Verbo intelligitur per "justificari" et quid per "sanctificari":
- Ut in Apocalypsi,
"Qui justus est justificetur adhuc, qui sanctus est sanctificetur adhuc" (22:11);
et apud Lucam,
"Ad serviendum Ipsi.... in sanctitate et justitia" (1:74 [, [75]).
[5] Quia Divinum Verum procedens a Domino intelligitur per "sanctum", ideo Dominus in Verbo vocatur "Sanctus", "Sanctus Dei", "Sanctus Israelis", "Sanctus Jacobi"; et quoque inde est quod angeli dicantur "sancti", et quoque prophetae et apostoli; et inde est quod Hierosolyma dicatur "sancta." Quod Dominus dicatur "Sanctus", "Sanctus Dei", "Sanctus Israelis", et "Sanctus Jacobi", Videatur Esaias 29:23; 31:1; cap. 1
40:25; 41:14, 16; 43:3; 49:7: Daniel 4:10 [B.A. 13); cap. Daniel 9:24; Marcus 1:24; Luca 4:34; et quoque "Rex sanctorum" in Apocalypsi,
"Justae et verae sunt viae tuae, Rex sanctorum" (15:3):
quod Dominus dicatur "Sanctus", "Sanctus Dei", "Sanctus Israelis", et "Sanctus Jacobi", est quia solus est sanctus, et nemo alius; quod etiam dicitur in Apocalypsi,
"Quis non timebit Te Domine, et glorificabit nomen tuum? quia solus sanctus es" (15:4).
[6] Quod angeli, prophetae et apostoli dicantur "sancti", est quia per illos in sensu spirituali intelligitur Divinum Verum; et quod Hierosolyma dicatur "civitas sancta", est quia per illam in sensu spirituali intelligitur ecclesia quoad doctrinam veri. Quod angeli in Verbo dicantur "sancti", videatur Matthaeus 25:31; Marcus 8:38; Luca 9:26; quod prophetae, Marcus 6:20; Luca 1:70; Apocalypsis 18:20; quod apostoli, Apocalypsis 18:20; et quod Hierosolyma dicatur "sancta civitas", Esaias 48:2; 66:20, 22; Daniel 9:24; Matthaeus 27:53; Apocalypsis 21:2, 10. (Quod per "angelos" in Verbo intelligatur Divinum Verum procedens a Domino, videatur supra, n. 130, 200; quod similiter per "prophetas", in Arcanis Caelestibus, n. 2534, 7269; tum per "apostolos", supra, n. 100; quod per "Hierosolymam" in Verbo intelligatur ecclesia quoad doctrinam veri, in Doctrina Novae Hierosolymae, n. 6.) Ex his constare potest unde est quod Divinum Verum procedens a Domino dicatur "Spiritus veritatis" et "Spiritus Sanctus" (videatur supra, n. 183(b)); tum quod caelum dicatur "habitaculum sanctitatis", Esai. 63:15 2
; Deuteronomius 26:15 et quod ecclesia dicatur "sanctuarium", Jeremias 17:12; Threni 2:7; Psalms 68:36 [B.A. 35).
[7] Quod "sanctum" dicatur de Divino Vero, patet a sequentibus his locis:
– Apud Johannem,
Jesus orans dixit, Pater, "sanctifica illos in veritate tua, Verbum tuum veritas est;.... et pro illis Ego sanctifico Me Ipsum, ut etiam illi sint sanctificati in veritate" (17:17, 19 3
);
hic "sanctificari" manifeste dicitur de veritate, et "sanctificati" de illis qui Divinum Verum a Domino recipiunt.
Apud Mosen,
"Jehovah de Sinai venit, .... ex myriadibus sanctitatis, a dextra Ipsius ignis Legis illis; etiam qui amat populos, in tua manu omnes sancti ejus, et illi prosternuntur ad pedem tuum; accipiet de verbis tuis" (Deut. 33 [2,] 3);
"Sinai" significat caelum ubi Dominus ex quo Divinum Verum, seu ex quo Lex in sensu stricto et lato; "myriades sanctitatis" significant Divina vera; "Lex" significat in sensu stricto decem praecepta Decalogi, et in lato totum Verbum, quod est Divinum Verum; "populi" dicuntur in Verbo qui in veris sunt, et qui ex illis in veris sunt, dicuntur "sancti"; "prosterni ad pedem tuum", et "accipere de verbis tuis", est sancte recipere Divinum Verum in ultimis, quod est Verbum in sensu litterae, et inde instrui: ex his sciri potest quid singula in Prophetico illo in sensu spirituali significant.
(Quod "Sinai" in Verbo significet caelum ubi Dominus ex quo Divinum Verum, seu ex quo Lex in sensu stricto et lato, videatur n. 8399, 8753, 8793, 8805, 9420.
Quod "Lex" significet in sensu stricto decem praecepta Decalogi, et in lato totum Verbum, n. 6206, 3382, 6752, 4
7463.
Quod "populi" dicantur illi qui in veris sunt, et "gentes" qui in bonis, n. 1259, 1260, 2928, 3295, 3581, 6451, 5
Quod "pes", "locus pedum", et "scabellum pedum", cum de Domino, significant Divinum Verum in ultimis, ita Verbum in littera, n. 9406.) Inde patet quod "myriades sanctitatis" sint Divina vera, et quod "sancti" ibi dicantur qui in Divinis veris sunt.
[8] Apud Mosen,
"Loquere ad universam concionem filiorum Israelis, et dic ad eos, Sancti eritis, quia sanctus Ego Jehovah" (Deus) Israelis (Leviticus 19:2):
agitur in eo capite de statutis, judiciis et praeceptis, quae observaturi erant; et quia per illa significantur Divina vera, ideo dicitur quod "sancti" erunt: etiam per "Israelem" significatur ecclesia spiritualis, quae est quae in Divinis veris; inde dicitur "Sanctus Ego Jehovah" (Deus) Israelis.
Apud eundem,
"Sanctificabitis vos, et eritis sancti, .... et observabitis statuta mea, ut faciatis ea" (Leviticus 20:7, 8);
etiam ibi agitur de statutis, judiciis et praeceptis, quae observaturi sunt.
Apud eundem,
Si fecerint statuta et judicia, erit "populus sanctus Jehovae" (Deuteronomius 26:15, 16, 19);
apud Davidem,
"Saturabimur bono domus tuae, sancto templi tui" (Psalms 65:5 [B.A. 4]);
dicitur "saturari bono domus Jehovae" et "sancto templi Ipsius", quia "domus Dei" in supremo sensu significat Dominum quoad Divinum Bonum, ac "templum" quoad Divinum Verum (videatur n. 3720).
Apud Sachariam,
"In die illo erit super tintinnabulis equorum, sanctitas Jehovae" (14:20);
agitur ibi de instauratione novae ecclesiae, et per "tintinnabula" significantur scientifica vera ex intellectuali.
(Quod "tintinnabula" significent illa vera, videatur n. 9921, 9926; et quod "equus" significet intellectuale, in opusculo De Equo Albo 1-4.)
[9] Ex his constare potest quid repraesentabat et significabat,
Quod in cidari, quae super capite Aharonis, poneretur bractea, cui insculptum "Sanctitas Jehovae" (Exodus 28:36-38; 39:30, 31);
"cidaris" enim significabat sapientiam quae est Divini Veri (videatur n. 9827, 9949): tum quoque quid repraesentabat et significabat,
Quod ungerentur oleo Aharon, filii, vestes eorum, altare, tabernaculum, cum singulis ibi, et sic "sanctificarentur" (Exodus 29:1-36; cap. 6
30:22-30; Leviticus 8:1 ad fin. );
"oleum" enim significabat Divinum Bonum Divini Amoris, et "sanctificatio" Divinum procedens; nam Divinum Bonum est quod sanctificat, ac Divinum Verum est quod inde est sanctum.
[10] Quod "sanctum" dicatur de charitate, constare potest ex illis quae supra de angelis caeli dicta sunt, quod nempe sint qui plus recipiunt Divinum Bonum quam Divinum Verum, et quod sint qui plus recipiunt Divinum Verum quam Divinum Bonum: qui plus recipiunt Divinum Bonum quam Divinum Verum, illi constituunt regnum caeleste Domini, qui sunt qui in amore in Dominum, et quia in amore in Dominum sunt Vocantur "justi"; at qui plus recipiunt Divinum Verum quam Divinum Bonum, illi constituunt regnum spirituale Domini, qui sunt qui in charitate erga proximum; hi quia in charitate erga proximum sunt, dicuntur "sancti." (Quod duo amores sint qui faciunt caelum, nempe amor in Dominum et amor erga proximum seu charitas, et quod inde caeli distincti in duo regna, nempe in regnum caeleste et in regnum spirituale, videatur in opere De Caelo et Inferno 13-19 et n. 20-28.)
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