１１．＊御着席願います。朗読文、ヨハネの福音書４章１４節を拝読いたします。
しかし、わたしが与える水を飲む者はだれでも、決して渇くことがありません。わたしが与える水は、その人のうちで泉となり、永遠のいのちへ水がわき出ます。
11. ＊Please be seated. Recitation, we will read with a respect, John 4:14
But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
¯ロ ンテノ ニア ルェシア ムイマハ¯ンミ ¯テュシイ ルェシア¯¯ルカベ
に彼 るえ与 が私 をれそ を水のそーばらなぜな む飲 はれそ−しかし
ブイフイ ンテノ ルェシア ムイマハ イキ ムラオレ マツイ アラ
うよえ与 が私 をれそ が水のそ らなぜな に永遠 事く渇 い無
¯ ムラオ イイハレ ¯ムイベノ ムイマ ルコメリ オボ
の遠永 命生 る出き湧 の水 に源 で中の彼
１２． 着席のままで。交読文の朗読を御一緒にお願いいたします。詩篇６６篇（個人礼拝では全体を自分で朗読する。）
祭司：全地よ。
会衆：神に向かって喜び叫べ。
祭司：御名の栄光をほめ歌い、
会衆：神への賛美を栄光に輝かせよ。
祭司：神に申し上げよ。
会衆：「あなたのみわざは、なんと恐ろしいことでしょう。偉大な御力のために 、あなたの敵は、御前にへつらい服します。
祭司：全地はあなたを伏し拝み、あなたにほめ歌を歌います。
会衆：あなたの御名をほめ歌います。」
祭司：さあ、神のみわざを見よ。
会衆：神の人の子らになさることは恐ろしい。
祭司：神は海を変えて、かわいた地とされた。
会衆：人々は川の中を歩いて渡る。さあ、私達は、神にあって喜ぼう。
祭司：神はその権力をもってとこしえに統べ治め、その目は国々を監視さ れる。
会衆：頑迷な者を、高ぶらせないでください。
祭司：国々の民よ。私達の神をほめたたえよ。
会衆：神への賛美の声を聞こえさせよ。
祭司：神は、私達を、いのちのうちに保ち。
会衆：私達の足をよろけさせない。
祭司：神よ。まことに、あなたは私達を調べ、
会衆：銀を精錬するように、私達を練られました。
祭司：あなたは私達を網に引き入れ、
会衆：私達の腰に重荷を付けられました。
祭司：あなたは人々に、私達の頭の上を乗り越えさせられました。私達は、火の 中を通り、水の中を通りました。
会衆：しかし、あなたは豊かな所へ私達を連れ出されました。
祭司：私は全焼のいけにえを携えて、あなたの家に行き、
会衆：私の誓いを果します。
祭司：それは、私の苦しみの時に、私のくちびるが言ったもの、
会衆：私の口が申し上げた誓いです。
祭司：私はあなたに肥えた獣の全焼のいけにえを、雄羊のいけにえの煙とともに ささげます。
会衆：雄牛を雄やぎといっしょに、ささげます。
祭司：さあ、神を恐れる者は、みな聞け。
会衆：神が私のたましいになさったことを語ろう。
祭司：私は、この口で神に呼ばわり、
会衆：この舌であがめた。
祭司：もしも私の心にいだく不義があるなら、
会衆：主は聞き入れてくださらない。
祭司：しかし、確かに、神は聞き入れ、
会衆：私の祈りの声に心を留められた。
祭司：ほむべきかな。神。神は、私の祈りを退けず、
会衆：御恵みを私から取り去られなかった。
12. Please keep seated. Alternate readings for the priest and the congregation, "Let us read together Psalms 66. (For the Personal Worships Services, read them alone.)
1. To the chief Musician, A Song or Psalm. Make a joyful noise unto God, all ye lands:
2. Sing forth the honour of his name: make his praise glorious.
3. Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
4. All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
5. Come and see the works of God: he is terrible in his doing toward the children of men.
6. He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.
7. He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
8. O bless our God, ye people, and make the voice of his praise to be heard:
9. Which holdeth our soul in life, and suffereth not our feet to be moved.
10. For thou, O God, hast proved us: thou hast tried us, as silver is tried.
11. Thou broughtest us into the net; thou laidst affliction upon our loins.
12. Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.
13. I will go into thy house with burnt offerings: I will pay thee my vows,
14. Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
15. I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.
16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul.
17. I cried unto him with my mouth, and he was extolled with my tongue.
18. If I regard iniquity in my heart, the Lord will not hear me:
19. But verily God hath heard me; he hath attended to the voice of my prayer.
20. Blessed be God, which hath not turned away my prayer, nor his mercy from me.
１３．着席のままで、聖言の朗読、第一朗読から第三朗読を拝読いたします。（会衆がいる時は、会衆に向かって祭壇の左手側に立つ）
13. Keep seated. "Reading the Holy Word, from the first reading to the third reading. We may read them with revelance." (Read toward the alter. With the congregation, read them toward the congregation, at the left side of the alter from the point of view of the congregation)
Lesson 1, Leviticus 6:8-13
8. And the LORD spake unto Moses, saying,
9. Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
12. And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
13. The fire shall ever be burning upon the altar; it shall never go out.
第一朗読、レビ記６：８−１３
ついで主はモーセに告げて仰せられた。「アロンとその子らに命じて言え。全焼のいけにえの教えは次のとおりである。全焼のいけにえそのものは、一晩中朝まで、祭壇の上の炉床にあるようにし、祭壇の火はそこで燃え続けさせなければならない。祭司は亜麻布の衣を着なさい。また亜麻布のももひきをその身にはかなければならない。そして、祭壇の上で火が焼き尽くした全焼のいけにえの脂肪の灰を取り出し、祭壇のそばに置きなさい。祭司はその装束を脱ぎ、別の装束を着けて、脂肪の灰を宿営の外のきよい所に持ち出しなさい。祭壇の火はそのまま燃え続けさせ、それを消してはならない。かえって、祭司は朝ごとに、その上にたきぎをくべ、その上に全焼のいけにえを整え、和解のいけにえの脂肪をその上で焼いて煙に
しなさい。火は絶えず祭壇の上で燃え続けさせなければならない。消してはならない。
Lesson 2, John 15:1-8
1. I am the true vine, and my Father is the husbandman.
2. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
3. Now ye are clean through the word which I have spoken unto you.
4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
6. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
第二朗読、ヨハネの福音書１５：１−８
わたしはまことのぶどうの木であり、わたしの父は農夫です。わたしの枝で実を結ばないものはみな、父がそれを取り除き、実を結ぶものはみな、もっと多く実を結ぶために、刈り込みをなさいます。あなたがたは、わたしがあなたがたに話したことばによって、もうきよいのです。わたしにとどまりなさい。わたしも、あなたがたの中にとどまります。枝がぶどうの木についていなければ、枝だけでは実を結ぶことはできません。同様にあなたがたも、わたしにとどまっていなければ、実を結ぶことはできません。わたしはぶどうの木で、あなたがたは枝です。人がわたしにとどまり、わたしもその人の中にとどまっているなら、そういう人は多くの実を結びます。わたしを離れては、あなたがたは何もすることができないからで
す。だれでも、もしわたしにとどまっていなければ、枝のように投げ捨てられて、枯れます。人々はそれを寄せ集めて、火に投げ込むので、それは燃えてしまいます。あなたがたがわたしにとどまり、わたしのことばがあなたがたにとどまるなら、何でもあなたがたのほしいものを求めなさい。そうすれば、あなたがたのためにそれがかなえらえます。あなた方が多くの実を結び、私の弟子となることによって、私の父は栄光をお受けになるのです。
Lesson 3, Arcana Coelestia 9723
And thou shalt make its pans, to take away its ashes. That this signifies what is to be removed after uses, is evident from the signification of "the pans for taking away the ashes," as being the things that effect removal after uses. For "ashes" signify such things in man's natural or external memory as remain after uses, and have to be removed so as not to prevent other things from taking their place, by means of which there may again be uses. The "pans" denote such things as effect removal, because by them the ashes are taken away. That it may be known what is signified by the "ashes" which remained upon the altar after a burnt-offering or sacrifice, it shall first be told how the case is with the things which remain in man after uses. From his infancy up to the end of his life in the world, a man is being perfected as to intelligence and wisdom; and if it is well with him, as to faith and love. Memory-knowledges chiefly conduce to this use. These knowledges are imbibed by hearing, seeing, and reading, and are stored up in the external or natural memory. These are of service to the internal sight or understanding as a plane of objects, from which it may choose and bring out such things as promote wisdom. For by virtue of its light, which is from heaven, the interior sight or understanding looks into this plane, that is, into this memory, which is below itself; and from the various things which are there, it chooses and brings out such as agree with its love. These it calls forth to itself from thence, and stores them up in its own memory, which is the internal memory (n. 2469-2494). From this is the life of the internal man, and its intelligence and wisdom. The case is the same with the things that belong to spiritual intelligence and wisdom, which are those of faith and love. Memory-knowledges, that is to say, memory-knowledges from the Word, or from the doctrine of the church, which are called the knowledges of truth and good, are in like manner of service for implanting in the internal man these things of spiritual intelligence and wisdom. When these knowledges are stored up in the memory of the external man, they are in like manner of service as objects to the sight of the internal man, which sees from the light of heaven, and from them chooses and brings out such things as are in agreement with its love; for the internal man sees nothing else in, the external man. For the things which a man loves, he sees in the light, but the things which he does not love, he sees in the shade: the latter he rejects, but the former he chooses.
[2] From all this it can be seen how the case is with the truths of faith and the goods of love with the man who is being regenerated; namely, that the good of love chooses for itself suitable truths of faith, and by their means perfects itself; and thus the good of love is in the first place, and the truth of faith in the second, as often shown before (n. 3325, etc.). After the memory-knowledges, or the knowledges of good and truth, in the memory of the external man, have performed this use, they as it were vanish from this memory. They are circumstanced like those matters of instruction which have served the man from infancy as means for perfecting his moral and civil life; after these have performed this use, and the man has acquired life therefrom, they perish from the memory, and remain only as a matter of practice or use. In this way man learns to speak, to think, to discriminate, and to judge, to lead a moral life, and to conduct himself becomingly; in a word, he learns languages, good manners, intelligence, and wisdom.
[3] The memory-knowledges which have served for these uses are signified by "the ashes which are to be removed;" and the knowledges of truth and of good, through which the man has gained spiritual life, after they have served this use, that is, after they have become of the life, are also signified by "the ashes of the altar which were to be removed." But when they are being removed, they are first placed near the altar, and afterward are carried forth outside the camp into a clean place. Meanwhile the fire of the altar is always burning for the use of a new burnt-offering or sacrifice, according to the process described by Moses in Leviticus:-
The priest shall cause the burnt-offering to ascend upon the hearth upon the altar all night even unto the dawn. Afterward he shall put on his linen clothing and his linen breeches, and he shall take up the ashes, into which the fire hath consumed the burnt-offering on the altar. Afterward he shall put off his garments, and shall put on other garments, and carry forth the ashes outside the camp into a clean place. But the fire upon the altar shall be burning, it shall not be put out; the priest shall burn wood on it at the dawn of every day; and he shall arrange the burnt-offering upon it, and shall burn upon it the fat of the sacrifices. The fire shall be burning upon the altar continually; it shall not be put out (Lev. 6:9-13);
all these particulars involve arcana of heaven, and signify the Divine things of the worship of the Lord from the good of love; what "the ashes" consequently signify has been told above. That something heavenly is signified by "the ashes of the altar" can be seen by everyone who reflects, as that when the priest was to take away the ashes from the altar, he was to put on clothing of linen and breeches of linen, and afterward in other garments was to carry them outside the camp, and lay them in a clean place. Nothing in the Word is worthless, not even any word, thus not any circumstance of this procedure.
[4] From all this it can in some measure be seen what is signified by "the ashes of the red cow that was burnt," by means of which the water of separation and of cleansing was prepared, of which we read in (Numbers 19:2-10, 17); and what is signified by "ashes" in the opposite sense, namely, what is condemned that remains after the burning from the fire of self-love. This is signified by "the ashes" which they carried on the head, and in which they rolled themselves when bewailing their sons (Jer. 6:26; Ezek. 27:30; Jonah 3:6)
しかし、わたしが与える水を飲む者はだれでも、決して渇くことがありません。わたしが与える水は、その人のうちで泉となり、永遠のいのちへ水がわき出ます。
11. ＊Please be seated. Recitation, we will read with a respect, John 4:14
But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
¯ロ ンテノ ニア ルェシア ムイマハ¯ンミ ¯テュシイ ルェシア¯¯ルカベ
に彼 るえ与 が私 をれそ を水のそーばらなぜな む飲 はれそ−しかし
ブイフイ ンテノ ルェシア ムイマハ イキ ムラオレ マツイ アラ
うよえ与 が私 をれそ が水のそ らなぜな に永遠 事く渇 い無
¯ ムラオ イイハレ ¯ムイベノ ムイマ ルコメリ オボ
の遠永 命生 る出き湧 の水 に源 で中の彼
１２． 着席のままで。交読文の朗読を御一緒にお願いいたします。詩篇６６篇（個人礼拝では全体を自分で朗読する。）
祭司：全地よ。
会衆：神に向かって喜び叫べ。
祭司：御名の栄光をほめ歌い、
会衆：神への賛美を栄光に輝かせよ。
祭司：神に申し上げよ。
会衆：「あなたのみわざは、なんと恐ろしいことでしょう。偉大な御力のために 、あなたの敵は、御前にへつらい服します。
祭司：全地はあなたを伏し拝み、あなたにほめ歌を歌います。
会衆：あなたの御名をほめ歌います。」
祭司：さあ、神のみわざを見よ。
会衆：神の人の子らになさることは恐ろしい。
祭司：神は海を変えて、かわいた地とされた。
会衆：人々は川の中を歩いて渡る。さあ、私達は、神にあって喜ぼう。
祭司：神はその権力をもってとこしえに統べ治め、その目は国々を監視さ れる。
会衆：頑迷な者を、高ぶらせないでください。
祭司：国々の民よ。私達の神をほめたたえよ。
会衆：神への賛美の声を聞こえさせよ。
祭司：神は、私達を、いのちのうちに保ち。
会衆：私達の足をよろけさせない。
祭司：神よ。まことに、あなたは私達を調べ、
会衆：銀を精錬するように、私達を練られました。
祭司：あなたは私達を網に引き入れ、
会衆：私達の腰に重荷を付けられました。
祭司：あなたは人々に、私達の頭の上を乗り越えさせられました。私達は、火の 中を通り、水の中を通りました。
会衆：しかし、あなたは豊かな所へ私達を連れ出されました。
祭司：私は全焼のいけにえを携えて、あなたの家に行き、
会衆：私の誓いを果します。
祭司：それは、私の苦しみの時に、私のくちびるが言ったもの、
会衆：私の口が申し上げた誓いです。
祭司：私はあなたに肥えた獣の全焼のいけにえを、雄羊のいけにえの煙とともに ささげます。
会衆：雄牛を雄やぎといっしょに、ささげます。
祭司：さあ、神を恐れる者は、みな聞け。
会衆：神が私のたましいになさったことを語ろう。
祭司：私は、この口で神に呼ばわり、
会衆：この舌であがめた。
祭司：もしも私の心にいだく不義があるなら、
会衆：主は聞き入れてくださらない。
祭司：しかし、確かに、神は聞き入れ、
会衆：私の祈りの声に心を留められた。
祭司：ほむべきかな。神。神は、私の祈りを退けず、
会衆：御恵みを私から取り去られなかった。
12. Please keep seated. Alternate readings for the priest and the congregation, "Let us read together Psalms 66. (For the Personal Worships Services, read them alone.)
1. To the chief Musician, A Song or Psalm. Make a joyful noise unto God, all ye lands:
2. Sing forth the honour of his name: make his praise glorious.
3. Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
4. All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
5. Come and see the works of God: he is terrible in his doing toward the children of men.
6. He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.
7. He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
8. O bless our God, ye people, and make the voice of his praise to be heard:
9. Which holdeth our soul in life, and suffereth not our feet to be moved.
10. For thou, O God, hast proved us: thou hast tried us, as silver is tried.
11. Thou broughtest us into the net; thou laidst affliction upon our loins.
12. Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.
13. I will go into thy house with burnt offerings: I will pay thee my vows,
14. Which my lips have uttered, and my mouth hath spoken, when I was in trouble.
15. I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.
16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul.
17. I cried unto him with my mouth, and he was extolled with my tongue.
18. If I regard iniquity in my heart, the Lord will not hear me:
19. But verily God hath heard me; he hath attended to the voice of my prayer.
20. Blessed be God, which hath not turned away my prayer, nor his mercy from me.
１３．着席のままで、聖言の朗読、第一朗読から第三朗読を拝読いたします。（会衆がいる時は、会衆に向かって祭壇の左手側に立つ）
13. Keep seated. "Reading the Holy Word, from the first reading to the third reading. We may read them with revelance." (Read toward the alter. With the congregation, read them toward the congregation, at the left side of the alter from the point of view of the congregation)
Lesson 1, Leviticus 6:8-13
8. And the LORD spake unto Moses, saying,
9. Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
12. And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
13. The fire shall ever be burning upon the altar; it shall never go out.
第一朗読、レビ記６：８−１３
ついで主はモーセに告げて仰せられた。「アロンとその子らに命じて言え。全焼のいけにえの教えは次のとおりである。全焼のいけにえそのものは、一晩中朝まで、祭壇の上の炉床にあるようにし、祭壇の火はそこで燃え続けさせなければならない。祭司は亜麻布の衣を着なさい。また亜麻布のももひきをその身にはかなければならない。そして、祭壇の上で火が焼き尽くした全焼のいけにえの脂肪の灰を取り出し、祭壇のそばに置きなさい。祭司はその装束を脱ぎ、別の装束を着けて、脂肪の灰を宿営の外のきよい所に持ち出しなさい。祭壇の火はそのまま燃え続けさせ、それを消してはならない。かえって、祭司は朝ごとに、その上にたきぎをくべ、その上に全焼のいけにえを整え、和解のいけにえの脂肪をその上で焼いて煙に
しなさい。火は絶えず祭壇の上で燃え続けさせなければならない。消してはならない。
Lesson 2, John 15:1-8
1. I am the true vine, and my Father is the husbandman.
2. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
3. Now ye are clean through the word which I have spoken unto you.
4. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
6. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
第二朗読、ヨハネの福音書１５：１−８
わたしはまことのぶどうの木であり、わたしの父は農夫です。わたしの枝で実を結ばないものはみな、父がそれを取り除き、実を結ぶものはみな、もっと多く実を結ぶために、刈り込みをなさいます。あなたがたは、わたしがあなたがたに話したことばによって、もうきよいのです。わたしにとどまりなさい。わたしも、あなたがたの中にとどまります。枝がぶどうの木についていなければ、枝だけでは実を結ぶことはできません。同様にあなたがたも、わたしにとどまっていなければ、実を結ぶことはできません。わたしはぶどうの木で、あなたがたは枝です。人がわたしにとどまり、わたしもその人の中にとどまっているなら、そういう人は多くの実を結びます。わたしを離れては、あなたがたは何もすることができないからで
す。だれでも、もしわたしにとどまっていなければ、枝のように投げ捨てられて、枯れます。人々はそれを寄せ集めて、火に投げ込むので、それは燃えてしまいます。あなたがたがわたしにとどまり、わたしのことばがあなたがたにとどまるなら、何でもあなたがたのほしいものを求めなさい。そうすれば、あなたがたのためにそれがかなえらえます。あなた方が多くの実を結び、私の弟子となることによって、私の父は栄光をお受けになるのです。
Lesson 3, Arcana Coelestia 9723
And thou shalt make its pans, to take away its ashes. That this signifies what is to be removed after uses, is evident from the signification of "the pans for taking away the ashes," as being the things that effect removal after uses. For "ashes" signify such things in man's natural or external memory as remain after uses, and have to be removed so as not to prevent other things from taking their place, by means of which there may again be uses. The "pans" denote such things as effect removal, because by them the ashes are taken away. That it may be known what is signified by the "ashes" which remained upon the altar after a burnt-offering or sacrifice, it shall first be told how the case is with the things which remain in man after uses. From his infancy up to the end of his life in the world, a man is being perfected as to intelligence and wisdom; and if it is well with him, as to faith and love. Memory-knowledges chiefly conduce to this use. These knowledges are imbibed by hearing, seeing, and reading, and are stored up in the external or natural memory. These are of service to the internal sight or understanding as a plane of objects, from which it may choose and bring out such things as promote wisdom. For by virtue of its light, which is from heaven, the interior sight or understanding looks into this plane, that is, into this memory, which is below itself; and from the various things which are there, it chooses and brings out such as agree with its love. These it calls forth to itself from thence, and stores them up in its own memory, which is the internal memory (n. 2469-2494). From this is the life of the internal man, and its intelligence and wisdom. The case is the same with the things that belong to spiritual intelligence and wisdom, which are those of faith and love. Memory-knowledges, that is to say, memory-knowledges from the Word, or from the doctrine of the church, which are called the knowledges of truth and good, are in like manner of service for implanting in the internal man these things of spiritual intelligence and wisdom. When these knowledges are stored up in the memory of the external man, they are in like manner of service as objects to the sight of the internal man, which sees from the light of heaven, and from them chooses and brings out such things as are in agreement with its love; for the internal man sees nothing else in, the external man. For the things which a man loves, he sees in the light, but the things which he does not love, he sees in the shade: the latter he rejects, but the former he chooses.
[2] From all this it can be seen how the case is with the truths of faith and the goods of love with the man who is being regenerated; namely, that the good of love chooses for itself suitable truths of faith, and by their means perfects itself; and thus the good of love is in the first place, and the truth of faith in the second, as often shown before (n. 3325, etc.). After the memory-knowledges, or the knowledges of good and truth, in the memory of the external man, have performed this use, they as it were vanish from this memory. They are circumstanced like those matters of instruction which have served the man from infancy as means for perfecting his moral and civil life; after these have performed this use, and the man has acquired life therefrom, they perish from the memory, and remain only as a matter of practice or use. In this way man learns to speak, to think, to discriminate, and to judge, to lead a moral life, and to conduct himself becomingly; in a word, he learns languages, good manners, intelligence, and wisdom.
[3] The memory-knowledges which have served for these uses are signified by "the ashes which are to be removed;" and the knowledges of truth and of good, through which the man has gained spiritual life, after they have served this use, that is, after they have become of the life, are also signified by "the ashes of the altar which were to be removed." But when they are being removed, they are first placed near the altar, and afterward are carried forth outside the camp into a clean place. Meanwhile the fire of the altar is always burning for the use of a new burnt-offering or sacrifice, according to the process described by Moses in Leviticus:-
The priest shall cause the burnt-offering to ascend upon the hearth upon the altar all night even unto the dawn. Afterward he shall put on his linen clothing and his linen breeches, and he shall take up the ashes, into which the fire hath consumed the burnt-offering on the altar. Afterward he shall put off his garments, and shall put on other garments, and carry forth the ashes outside the camp into a clean place. But the fire upon the altar shall be burning, it shall not be put out; the priest shall burn wood on it at the dawn of every day; and he shall arrange the burnt-offering upon it, and shall burn upon it the fat of the sacrifices. The fire shall be burning upon the altar continually; it shall not be put out (Lev. 6:9-13);
all these particulars involve arcana of heaven, and signify the Divine things of the worship of the Lord from the good of love; what "the ashes" consequently signify has been told above. That something heavenly is signified by "the ashes of the altar" can be seen by everyone who reflects, as that when the priest was to take away the ashes from the altar, he was to put on clothing of linen and breeches of linen, and afterward in other garments was to carry them outside the camp, and lay them in a clean place. Nothing in the Word is worthless, not even any word, thus not any circumstance of this procedure.
[4] From all this it can in some measure be seen what is signified by "the ashes of the red cow that was burnt," by means of which the water of separation and of cleansing was prepared, of which we read in (Numbers 19:2-10, 17); and what is signified by "ashes" in the opposite sense, namely, what is condemned that remains after the burning from the fire of self-love. This is signified by "the ashes" which they carried on the head, and in which they rolled themselves when bewailing their sons (Jer. 6:26; Ezek. 27:30; Jonah 3:6)
|
|
|
|
|
|
|
|
真のキリスト・ニューエルサレム 更新情報
-
最新のイベント
-
まだ何もありません
-
-
最新のアンケート
-
まだ何もありません
-
真のキリスト・ニューエルサレムのメンバーはこんなコミュニティにも参加しています
人気コミュニティランキング
- 1位
- mixi バスケ部
- 37859人
- 2位
- お洒落な女の子が好き
- 90053人
- 3位
- 写真を撮るのが好き
- 208305人