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Deuteronômio 6

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1 Estes, pois, são os mandamentos, os estatutos e os preceitos que o Senhor teu Deus mandou ensinar-te, a fim de que os cumprisses na terra a que estás passando: para a possuíres;

2 para que temas ao Senhor teu Deus, e guardes todos os seus estatutos e mandamentos, que eu te ordeno, tu, e teu filho, e o filho de teu filho, todos os dias da tua vida, e para que se prolonguem os teus dias.

3 Ouve, pois, ó Israel, e atenta em que os guardes, para que te vá bem, e muito te multipliques na terra que mana leite e mel, como te prometeu o Senhor Deus de teus pais.

4 Ouve, ó Israel; o Senhor nosso Deus é o único Senhor.

5 Amarás, pois, ao Senhor teu Deus de todo o teu coração, de toda a tua alma e de todas as tuas forças.

6 E estas palavras, que hoje te ordeno, estarão no teu coração;

7 e as ensinarás a teus filhos, e delas falarás sentado em tua casa e andando pelo caminho, ao deitar-te e ao levantar-te.

8 Também as atarás por sinal na tua mão e te serão por frontais entre os teus olhos;

9 e as escreverás nos umbrais de tua casa, e nas tuas portas.

10 Quando, pois, o Senhor teu Deus te introduzir na terra que com juramento prometeu a teus pais, Abraão, Isaque e Jacó, que te daria, com grandes e boas cidades, que tu não edificaste,

11 e casas cheias de todo o bem, as quais tu não encheste, e poços cavados, que tu não cavaste, vinhas e olivais, que tu não plantaste, e quando comeres e te fartares;

12 guarda-te, que não te esqueças do Senhor, que te tirou da terra do Egito, da casa da servidão.

13 Temerás ao Senhor teu Deus e o servirás, e pelo seu nome jurarás.

14 Não seguirás outros deuses, os deuses dos povos que houver à roda de ti;

15 porque o Senhor teu Deus é um Deus zeloso no meio de ti; para que a ira do Senhor teu Deus não se acenda contra ti, e ele te destrua de sobre a face da terra.

16 Não tentareis o Senhor vosso Deus, como o tentastes em Massá.

17 Diligentemente guardarás os mandamentos do Senhor teu Deus, como também os seus testemunhos, e seus estatutos, que te ordenou.

18 Também praticarás o que é reto e bom aos olhos do Senhor, para que te vá bem, e entres, e possuas a boa terra, a qual o Senhor prometeu com juramento a teus pais;

19 para que lance fora de diante de ti todos os teus inimigos, como disse o Senhor.

20 Quando teu filho te perguntar no futuro, dizendo: Que significam os testemunhos, estatutos e preceitos que o Senhor nosso Deus vos ordenou?

21 responderás a teu filho: Éramos servos de Faraó no Egito, porém o Senhor, com mão forte, nos tirou de lá;

22 e, aos nossos olhos, o Senhor fez sinais e maravilhas grandes e penosas contra o Egito, contra Faraó e contra toda a sua casa;

23 mas nos tirou de lá, para nos introduzir e nos dar a terra que com juramento prometera a nossos pais.

24 Pelo que o Senhor nos ordenou que observássemos todos estes estatutos, que temêssemos o Senhor nosso Deus, para o nosso bem em todo o tempo, a fim de que ele nos preservasse em vida, assim como hoje se vê.

25 E será justiça para nós, se tivermos cuidado de cumprir todos estes mandamentos perante o Senhor nosso Deus, como ele nos ordenou.

   

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True Christian Religion # 696

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696. The fifth experience. 1

I once prayed the Lord to be allowed to talk with the disciples of Aristotle, and at the same time with the disciples of Descartes and those of Leibnitz, in order to learn what opinions they held on the interplay between the soul and the body. My prayer was answered by the appearance of nine men, three Aristotelians, three Cartesians and three Leibnitzians. They stood round me, the admirers of Aristotle on the left, the followers of Descartes on the right, and the supporters of Leibnitz behind me. A long way off, and separated by gaps, were to be seen three men apparently wearing laurel-wreaths; and the perception flowing in from heaven made me aware that these were the actual champions or founders of the schools. Another man stood behind Leibnitz holding on to the sleeve of his robe; I was told that he was Wolff 2 .

[2] The nine men on seeing one another began with polite greetings and conversation. But soon afterwards a spirit rose up from the underworld carrying a torch in his right hand, which he shook in their faces. This made them three by three to become enemies and they glowered at one another; for they were gripped by a desire to quarrel and dispute.

The Aristotelians, who were also Schoolmen 3 , began by saying: 'Anyone can see that objects flow into the soul by means of the senses, like anyone entering a room through the door, and that what the soul thinks depends upon the inflow. When a lover sees a pretty girl or his bride, does not his eye sparkle and transmit love for her to the soul? When the miser sees bags full of money, is not every one of his senses inflamed with longing from them, and as a result he transmits this to the soul, exciting a desire to possess them? When some haughty person hears himself being praised by another, does he not prick up his ears, and they transmit the compliments to the soul? The bodily senses are like fore-courts offering the only way in to the soul. These and countless similar examples must lead one to conclude that the inflow is from nature, in other words, physical.'

[3] On hearing this the Cartesians clapped their fingers to their brows, and now took them away to say: 'Dear, dear, you are speaking from appearances. Are you not aware that it is not the eye which loves a girl or a bride, but the soul? Likewise, the bodily sense does not desire the money in the bag of itself, but under the control of the soul. Likewise, neither do the ears in any other sense scoop up the compliments paid by toadies. Surely it is perception which produces sensation? And perception is a function of the soul, not of an organ. Tell us, if you can, what it is other than thought which makes the tongue and the lips speak? What is it but the will that makes the hands work? Thought and will are functions of the soul. So what is it but the soul which makes the eye see, the ears hear, and the remaining sense-organs feel, pay attention and notice? These and countless other examples allow everyone, whose wisdom goes beyond bodily sense-impressions, to conclude that there is no inflow from the body into the soul, but from the soul into the body. We call this incidental inflow, or spiritual inflow.'

[4] On hearing this three men, who had been standing behind the previously mentioned groups of three and were supporters of Leibnitz, raised their voices and said: 'We have listened to the arguments on either side and compared them, and we have noticed that on many points one party prevails and on many others another. So, if we may, we should like to settle the dispute.'

When they were asked how, they said: 'There is no inflow from the soul into the body nor from the body into the soul, but both activities take place concordantly and instantaneously. This has been elegantly named by a famous writer, who called it pre-established harmony.'

[5] On the conclusion of this debate, the spirit carrying the torch appeared again, but now holding it in his left hand. He shook it towards the backs of their heads, so causing the ideas of all of them to become confused, and they cried out: 'Our soul does not know, neither does our body, which side to take. So let us draw lots to settle the dispute, and we will support the view represented by the first lot drawn.'

So they took three slips of paper and wrote on one 'Physical Inflow', on the second 'Spiritual Inflow' and on the third 'Pre-established Harmony'. They put the three slips into a hat held upside down and selected someone to draw one. He put his hand in and grasped with his hand the one on which was written 'Spiritual Inflow'. When they saw this and read it out, they all said, some however with a clear and fluent voice, some with a dull and withdrawn voice, 'Let us support this, since it came out first.' Then an angel suddenly appeared standing by, who said: 'Do not believe that the paper favouring Spiritual Inflow came out by chance; it was contrived. For your ideas are so confused that you cannot see its truth, but the truth of itself presented itself to his hand, so that you would support it.'

Poznámky pod čarou:

1. This section is repeated from Interaction of the Soul and Body 19.

2. Christian Wolff (Arcana Coelestia 1679-1754), a follower of Leibnitz.

3. The Medieval scholars who taught logic.

  
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Thanks to the Swedenborg Society for the permission to use this translation.