Když Ježíš zemřel na kříži, došlo k zemětřesení. Skály byly rozděleny. Setník a jeho vojáci, kteří prováděli rozkazy ukřižování, se báli.

V srdci chrámu, ve „svatyni svatých“, v samém srdci Jeruzaléma, se roztrhl posvátný závoj shora dolů.

Závoj „rent in twain“ ...

Závoje ve svatostánku a později v chrámu byly důležité. Jsou popsány velmi podrobně v Exodu a v 1. Královské. v Nebeská tajemství 2576„Říká se, že„ racionální pravdy jsou jakýmsi závojem nebo oděvem do duchovních pravd… Závoj představoval nejbližší a nejvznešenější zjev racionálního dobra a pravdy…

A teď, když Ježíš umírá na kříži, se závoj slzí. Co to znamená?

Takto Swedenborg popisuje symboliku tohoto:

„... že jakmile byly všechny zjevy rozptýleny, Pán vstoupil do samotného božského a zároveň otevřel prostředek přístupu k samotnému božskému prostřednictvím svého člověka, který se stal božským.“ (Nebeská tajemství 2576)

Přemýšlejte o čtyřech duchovních událostech na předměstí:

1) Vytvoření fyzického vesmíru. (Aktuální nejlepší odhad: před 13,8 miliardami let). Geneze 1:1-10

2) Začátek života. (Na Zemi před 3,5 až 4,5 miliardami let.) Geneze 1:11-25

3) Počátek duchovně vědomých lidských bytostí. (Rozumný odhad: před 100 000 lety). Geneze 1:26-31

4) Vtělení a vzkříšení Pána Boha Ježíše Krista (před 2000 lety).

Boží láska a moudrost proudila do vesmíru po dlouhou dobu. Tam, kde můžete očekávat entropii, místo toho vidíme vesmír, který zřejmě upřednostňuje život a inteligenci. Pomyslete na to, jaký to musel být okamžik naplnění, když Bůh mohl po tom všem výlevu říci, že lidské mysli na něj nyní reagovaly.

Ale schopnost volné odezvy má tragédii, protože se můžeme také rozhodnout nereagovat a jít opačnou cestou.

Když jsme se my lidé stávali „sofistikovanějšími“, Bůh k nám používal nové kanály, zejména proroky a duchovní vůdce, a později psané slovo. A v těchto kanálech již od nejranějších dob existují proroctví, že Pán jednoho dne přijde na svět v lidské podobě.

Proč to musel udělat? Musel předvídat, že lidé budou potřebovat tuto lidskou úroveň spojení, aby existovalo dostatek dobra a pravdy, abychom mohli činit rozhodnutí, která nás otevírají spáse.

Vraťme se k popisu Swedenborg:

„... jakmile byla všechna zjevení rozptýlena, vstoupil Pán do samotného Božského ...“

Po celý Pánův život na zemi se zdálo, že je to člověk jako my. Měl lidské tělo. Mohl být unavený a hladový. Mohl být v pokušení (i když na rozdíl od nás vždy vyhrál). V jeho duchovním životě byly chvíle, kdy živě cítil vzhled svého člověka odděleného od své božské podstaty. Jindy se tento vzhled ztenčil a jeho božství cítil silněji. Když vyrůstal a byl pokřtěn a zahájil svou službu, musel si stále více a více plně uvědomovat, co se v něm děje - oslavu jeho lidské části. Se smrtí jeho těla na kříži už tělesná lidskost nestála v cestě. Ten vzhled byl rozptýlen. Bylo plně vytvořeno nové spojení mezi božským a lidským.

A pak je tu druhá část tvrzení Swedenborga:

„současně otevřel způsob přístupu k samotnému božskému prostřednictvím svého člověka, který byl učinen božským.“

Závoj byl roztrhaný. Staré náboženství, které postavilo rituál nad skutečné dobro a kde byl Bůh neviditelný, oddělené od lidského poznání závojem - bylo roztrháno. Nové světlo se mohlo dostat k lidem prostřednictvím nového učení Páně. Mohli bychom reagovat na Boha, který ve svém Božském člověku nyní dokážeme hlouběji porozumět, přiblížit se a milovat.

4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, ¹ and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. ² Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

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