6236. They are mine. That this signifies that they are in me, is evident from the representation of Jacob, who says this of himself, as being the truth of the natural (of which below); and from the representation of Manasseh and Ephraim, as being the will and the intellectual of the church in the natural (see n. 5354, 6222). That these words, “they are mine,” denote that they are in me, is because Jacob is the truth of the natural, thus also the natural as to truth, and in the natural are the intellectual and the will which are represented by Ephraim and Manasseh; and therefore as they are in this natural, by their “being mine” is signified that they are in me. That “Jacob” is the natural, in the supreme sense the Lord’s Divine natural, may be seen above (n. 3305, 3509, 3525, 3576, 4009, 4538, 4570, 6098), and in the relative sense truth in the natural, thus also the natural as to truth (n. 3509, 3525, 3546); and as “Jacob” in general is truth in the natural, therefore his “ten sons” are the truths of the church there in particular (n. 5403, 5419, 5427, 5458, 5512), thus now also the “sons of Joseph.” By Pharaoh also is represented the natural, yet not as to truths, but as to memory-knowledges, which are lower, and into which truths can be initiated and insinuated, which was represented by the coming of Jacob and his sons into Egypt.

6222. And he took his two sons with him, Manasseh and Ephraim. That this signifies the will and the intellectual of the church born from the internal, is evident from the representation of Manasseh, as being the new will in the natural, and its quality (concerning which see n. 5354e); and from the representation of Ephraim, as being the new intellectual in the natural, and its quality (n. 5354); that they were born from the internal is signified by their being the sons of Joseph, by whom is represented the internal celestial (n. 5869, 5877).

[2] It is necessary to explain what is meant by the intellectual and the will of the church. The intellectual of the church is to perceive from the Word what the truth of faith is, and what the good of charity. It is known that the literal sense of the Word is of such a nature that whatever tenet a man embraces, he confirms from that sense; and this because the things of the literal sense of the Word are general vessels which receive truths, and because the quality of these vessels does not appear as through a transparency until they have received truths; thus because they are only generals, which must first be learned by man, in order that he may receive the particulars and singulars in a fit and proper manner. That the literal sense of the Word is of such a nature that whatever tenet a man embraces he confirms from that sense, is very manifest from so many heresies which have existed in the church, and still do so, each of which is confirmed by its partisans from the literal sense of the Word, and so confirmed that they thoroughly believe it to be true; and thereafter if they were to hear from heaven the very truth, they would not receive a bit of it.

[3] The reason is that they have not the intellectual of the church; for the intellectual of the church consists in a man’s perceiving, when he reads the Word and carefully compares one passage with another, what is to be believed, and what is to be done. This intellectual is to be found in such men only as are enlightened by the Lord, and who in the Christian world are also called the enlightened; and this enlightenment is to be found in such men only as desire to know truths, not for the sake of reputation and glory, but for the sake of life and use. This very enlightenment is received by the intellectual in a man, for it is the intellectual which is enlightened. This is very evident from the fact that they who have little of the intellectual cannot possibly see such things from the Word; but have faith in those whom they believe to be enlightened. Be it known further that they who have been regenerated, receive from the Lord an intellectual capable of being enlightened. It is the light of heaven from the Lord which flows into the intellectual and enlightens it; for the intellectual has its light, its sight, and consequently its perception, from no other source.

[4] But this intellectual, which is called the intellectual of the church, is more interior than the intellectual which comes from mere memory-knowledges, for it is a perception that the thing is so, not from the dictate of memory-knowledges and philosophy, but from the dictate of the Word in its spiritual sense. For example, they who are in the intellectual of the church are able clearly to perceive that the Word everywhere teaches that love to the Lord and charity toward the neighbor are essentials of the church; and that the life of man remains after death; and that his life is from his loves; also that faith separate from charity is not faith; and that faith avails nothing for eternal life except insofar as it is joined to the good of love to the Lord and to the good of charity toward the neighbor; consequently that these and faith must be conjoined together for there to be spiritual life. That these are truths can be clearly perceived by those who have the intellectual enlightened, but not at all by those who have not this.

[5] It is believed that those have an intellectual in the things of the church who are skillful in confirming the tenets or doctrinals of their own church by many things, and this even to persuasion that it is so, and who also are skillful in dexterously confuting many heresies. But this is not the intellectual of the church; for to confirm a tenet is not of the intellectual, but of ingenuity in the sensuous, and it is sometimes found in the worst of men, and can also be done by those who believe nothing whatever, and also by those who are in very falsities. Nothing is more easy than for all such persons to confirm whatever they please, even to the point of persuading the simple. But the intellectual of the church is to perceive and see, before any tenet is confirmed, whether it is true or not, and then to confirm it.

[6] This is the intellectual which is represented by Ephraim; but the good of the church, which is represented by Manasseh, is the good of charity which is insinuated by the Lord into the man of the church by means of the truths of faith; for these, together with the good of charity, are what flow into the intellectual and enlighten it, and also make the intellectual and the will constitute one mind. That both the intellectual and the will are born from the internal, may be seen from what has frequently been said and shown above; for all the affection of good and truth, by which comes enlightenment, flows from no other source, and thus is born from no other source, than the internal; that is, through the internal from the Lord.