年度之门

艾米丽·简·莱莫雷牧师的讲道

读物：

以赛亚书26:1-4， 42:5-8

马太福音7:7-14

启示录22:14

天堂的秘密2851

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我对那年的大门的那位男子说：“给我一盏灯，让我可以安全地踏入未知之地。”

他回答说：“进到黑暗中，把手伸到上帝的手中。那将比光明和安全比已知的方法对您更好。”

于是我走了出去，找到了上帝的手，高兴地走进了深夜。他带领我走向山丘，在孤独的东方度过了新的一天。

由Minnie Louise Haskins

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我们站在年度之门，从许多方面来说都是通往未知世界的门槛。 “给我一点光，我可以安全地踏入未知之地。”

我们从《圣经》和有关门的著作中读了许多段落。闸门在内部和外部之间建立了联系。他们提出了一个选择-是打开还是关闭它-进入还是离开。

封闭的大门使我们犹豫不决。在这个苏菲语中，大门为我们所说的话提供了沉思和反思：

在您讲话之前，让您的话语通过三个门。

在第一道门问自己，“是真的吗？”

在第二个询问中，“有必要吗？”

在第三道门问：“好吗？”

如何最好地度过这个新年？有通常的解决方案–减肥，变得更健康，更有条理，并与亲人在一起花费更多的时间。但是，更深层次的决议或意图正在呼唤新的起点，新的起点。第一-将上帝置于我们生活的中心-将主耶稣基督视为我们这一天的开始，中间和结束。一个好习惯是每天数次祈祷-提高我们的观点-优先事项。即使是抬头和暂停的身体动作，也可以将烦恼，不满的情绪转变为矫正的时刻–这是我们大惊小怪的大部分事情的转折。

亚种鉴定是一个很好的提醒。在永恒的主持下-重要的是什么？不是大多数让我们担心和困扰的事情。从长远来看，以上帝为中心，真正重要的事情显而易见，而没有减少的事情。

那么，我们如何将自己的手放在上帝的手中？我们如何向所有善良，真实，明智，善良与和平的人敞开心?？我们如何关闭自私，不友善，怨恨，感恩和暴力的大门？

通过我们每天所做的事情。

Fr说：“我们做任何事情的方式就是我们做一切的方式。”方济各会牧师理查德·罗尔（Richard Rohr）。

我们要注意什么并给我们时间？我们爱什么？

新年似乎是盘点的好时机，这是对去年的反思，与其说我们已经成为成就者，不如说是我们取得的成就。对我们来说最重要的是什么？我们的重点是什么？或就像瑞典堡会问的那样，我们爱什么？因为我们就是我们所爱的！

我们了解到我们每个人都有两个大门。通往天堂的大门被天使包围，通往美好与真实。

地狱之门被恶魔包围，导致了邪恶和虚假。

这些门在我们里面。我们可以选择，什么决定我们的选择？我们爱什么！

每年，每周，每天，每时每刻，我们都可以自由选择自己是谁，给我们带来快乐的地方，如何度过宝贵的时间–我们所爱和所爱。

而且请记住，如果我们不诚实地喜欢我们在库存中看到的东西，我们可以悔改！回转！改变我们的方向！改变主意！改变我们的爱！

瑞典堡描述了我们所看不见的东西-我们的精神同伴-我们所保留的公司，并且在很大程度上没有意识到。像客人一样，他们也应邀而来。

我们被精神上的客人包围，受到我们的精神状态的邀请：天使和善良的灵魂通过天门而来；邪恶或邪恶的灵魂从地狱之门传来。我的高中拉丁语老师曾经称这些人为“地下室男孩”。

今天谈论邪恶，内gui，悔改或地狱已经过时了。这些术语已经过时，令人不舒服，我们真的不想提醒他们。但是从瑞典堡的一切教导来看，这些都是精神现实。

邪恶在我们的世界（如果人们阅读报纸和看电视）中还活得很好，并且在我们每个人中，都有一定的内省！当我们诚实地意识到自己的意图和情感时，我们就会知道这一点！

邪恶与双胞胎一样，是与上帝对立的一切，自私，不诚实，贪婪，卑鄙和残忍。但是邪恶也会以欺骗性的面容出现-我们可以证明我们的怨恨，我们的无情和我们的宽容立场是合理的。罪意味着失去印记，印记就是上帝。所有使我们远离上帝的事物都使我们怀念那个标记！

内–一种非常必要的情绪，它使我们想要悔改–而不是沉迷，而是要我们悔改–说服我们改变方向！

恶魔–这些是我们被告知要与之斗争的最真实的精神伴侣，最终是为我们的精神生活而战。我们处于平衡状态。我们在两个大门之间。

一句古老的佛教谚语说：每个人都被赋予通往天门的钥匙；相同的钥匙打开了地狱之门。”钥匙就是我们所爱。

我们做出的每一个决定要么喂食我们的粪便（我们永生的意志），要么喂食我们的“遗体”-那是珍贵的宝藏，是我们自出生前所经历的所有美好事物的仓库。遗留权是我们与生俱来的权利，我们从中汲取灵感，并以真诚的思想和良好的行为将其永久添加。

由于大多数新年决议的首要重点是减肥（如果需要的话，我也不反对），让我们尝试使用该概念进行精神减肥–减轻负面情绪的负担，批评的不良习惯，投诉，八卦，刺激，烦恼，容易冒犯，愤怒–我们知道的清单还在不断增加。减肥的饮食是良好的思想，诚实的行为，真实的意图。关闭坏消息，打开好消息。支持鼓励他人的充满希望的乐观主义；寻求无回报的善举。

保罗在给腓立比人的信中写道，想想这些事情。

“无论什么是真实的，无论什么东西都是高尚的，无论什么东西都是正义的，无论什么东西都是纯正的，无论什么东西都是可爱的，或者什么东西值得报道，如果有什么美德，或者有什么值得称赞的冥想的话。” 腓立比书4:8。

灵魂健康的这种转变所需要的锻炼是属灵的锻炼，这种锻炼使抽象成为现实，实现了我们所说的信念。也许今年我们可以接受精神锻炼：

- 冥想

-祷告

-Lectio Devina –缓慢而有目的地阅读圣经和其他圣书。

我的一位亲爱的朋友习惯于思考哪种精神影响她，然后要求上帝在那儿散发有害的影响。而且，她已经发展了一种在一切美好事物发生时感谢主的习惯。

我们可以打开天堂之门。天使可以随时冲进来，只要我们爱上善良，真善美，主与彼此之间，就可以使大门摆动开。这些选择打开了这些大门。

我们每个人都需要提醒，以帮助我们做出正确的选择。我们忘记得如此之快，而被我们时代的喧嚣分心。我们将电视，广播，计算机，电话和i-pads连接到一起-一种世俗文化，沉浸在自然而非灵性的环境中。但是，让我们转向神和天堂之门，这是不自然的。这是不自然的。这是精神上的。以下是一些对我有所帮助的提醒。

安排时间与耶和华约见：每天早晨和上床睡觉之前，都是为耶和华预留的两个常用时间。感到生气时，抬起您的思想和视野，并在门口向天使寻求帮助。尝试从我们女儿的一位朋友那里学到的一句话：祝福并释放！要努力在每个人和万物中看到上帝。

让丑陋的状态过去吧-祝福你的敌人，记住那些不同意或不喜欢我们的人可能是我们最好的属灵老师。我们可以看到我们对他们的反应，通常是反映出使我们恼火的行为的反应。有人告诉我们，爱我们的敌人以及我们的邻居。

我们需要注意我们的想法。

从古代吠陀经：

“注意你的想法，它们变成了文字。

留心您的话语，它们成为行动。

看着你的动作，它们成为习惯。

注意你的习惯，他们会成为角色。

看着你的角色，这就是你的命运。”

最重要的是检测我们喜欢的东西，因为这将确定我们徘徊的那扇门，然后进入。

进入新年时，我们有了圣餐是多么吉祥。有什么更好的开始方式，首先寻求天国-将最重要的事情放在首位？

这是乔伊斯·鲁普姐妹的美丽祈祷：

神秘的奥秘

等待门槛

在这个新的一年里

你打开大门

向我招手：

（你说）“来吧！来！

不要警惕等待着你的事情

当您进入未知地形时，

不要怀疑你的能力

从喜悦和悲伤中成长。

因为我和你在一起

我将成为您的向导。

我将成为您的保护者

您将永远不会孤单。”

新年的守护者

我抛开了我的恐惧，担忧，担忧，

我向神秘，美丽向我敞开心life，

好客的问题，

到无尽的机会

在我的关系中发现你

以及所有无声的奇迹

那会吸引我到你的心。

我欢迎您的光临

并带着希望走进新的一年。

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“走进黑暗，把手伸向上帝的手中。”

当我们站在新年之门时，我们将握着他的手–我们将遵循谁的灵感，谁的影响力将决定我们成为谁，这确实很重要。

从 诗篇118:19-20：

“向我敞开义门。

我会通过他们，

我会赞美主。

这是主的门，

义人必借此进入。”

阿们！

2009. That 'no longer will your name be called Abram' means that He will cast off the human, and that 'your name will be Abraham' means that He will put on the Divine, is clear from the meaning of 'name', also from the meaning of 'Abram', and after that of 'Abraham'. When the phrase 'your name will be' is used in the Word it means the nature of, that is, what a person's nature is going to be like, as is clear from what has been brought forward in Volume One, in 144, 145, 1754. And since 'names means the nature of, a name includes everything in its entirety within that person, for in heaven no attention is paid to someone's name, but when anyone is referred to by name, or when a name is used, a mental picture of his nature comes up, that is, of all that is his, with him and in him. This is why 'name' in the Word means the nature of. To make this matter clearer to the understanding let further confirmatory quotations from the Word be introduced, such as in the Blessing in Moses,

Jehovah bless you and keep you; Jehovah make His face ¹ shine upon you and be merciful to you; Jehovah lift up His face ¹ upon you and give you peace.

So shall they put My name upon the sons of Israel. Numbers 6:24-27.

From this it is evident what 'name' and 'putting Jehovah's name upon the sons of Israel' means, namely that Jehovah blesses, keeps, enlightens, is merciful, and gives peace, and that such is Jehovah's or the Lord's nature.

[2] In the Ten Commandments,

You shall not take the name of Jehovah your God in vain, for Jehovah will not hold him guiltless who has taken His name in vain. Exodus 20:7; Deuteronomy 5:11.

Here taking God's name in vain does not mean His name but every single thing deriving from Him, and so every single thing belonging to the worship of Him, which must not be treated with disdain, still less be blasphemed and defiled by what is filthy. In the Lord's Prayer,

Hallowed be Your name. Your kingdom come, Your will be done, as in heaven so on earth. Luke 11:2.

Nor in this instance is 'name' used to mean name but all things that belong to love and faith, for these are God's, or the Lord's, and derive from Him. Since the latter are holy, the Lord's kingdom comes, and His will is done on earth as it is in heaven, when they are upheld as being holy.

[3] That 'name' means such things is clear from all the places in the Old Testament Word and in the New where the word 'name' is used, as in Isaiah,

You will say on that day, Confess Jehovah, call on His name, make His deeds known among the peoples, make mention that His name is exalted. Isaiah 12:4.

Here 'calling on the name of Jehovah' and 'making mention that it is exalted' does not in any way mean making the name itself an object of worship, or believing that Jehovah is called on by the mere uttering of His name, but by knowing His nature, and so every single thing that derives from Him. In the same prophet,

Therefore in the Urim give honour to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

Here 'in the Urim give honour to Jehovah' means worship based on the holy things of love, 'in the isles of the sea to the name of Jehovah, the God of Israel' worship based on the holy things of faith.

[4] In the same prophet,

Jehovah our God, in You alone will we make mention of Your name. Isaiah 26:13.

And in the same prophet,

I will stir up one from the north, and he will come, from the rising of the sun he will call on My name. Isaiah 41:25.

Here 'making mention of' and 'calling on the name of Jehovah' is worshipping from the goods of love and the truths of faith. Those 'from the north' are people outside the Church who do not know the name of Jehovah but who do nevertheless call on His name when they are leading charitable lives one with another and venerate some deity as the Creator of the universe, for it is the worship and what constitutes it, not the name, that calling on Jehovah entails. That the Lord is also present with gentiles, see 932, 1032, 1059.

[5] In the same prophet,

The nations will see your righteousness and all the kings your glory; and you will be called by a new name which the mouth of Jehovah will announce. Isaiah 62:2.

Here 'you will be called by a new name' stands for becoming a different person, that is to say, as a result of being created anew or regenerated, and so stands for becoming such. In Micah,

All the peoples walk each in the name of its god, but we will walk in the name of Jehovah our God for ever and eternally. Micah 4:5.

'Walking in the name of its god' clearly stands for worship that is profane, while 'walking in the name of Jehovah' stands for true worship. In Malachi,

From the rising of the sun and even to its setting, great is My name among the nations; and in every place incense is offered to My name, and a pure minchah, for great is My name among the nations. Malachi 1:11.

Here 'name' is not used to mean the name but the worship; and this worship is the essential nature of Jehovah or the Lord, from which He wills to be adored.

[6] In Moses,

The place which Jehovah your God chooses out of all the tribes to put His name there, and to make His name dwell there, to that place shall you bring all that I am commanding you. Deuteronomy 12:5, 11, 14; 16:2, 6, 11.

Here also 'putting His name' and 'making His name dwell there' do not mean the name but the worship, and so Jehovah's or the Lord's essential nature from which He is to be worshipped. His nature consists in the good of love and the truth of faith, it being with those who are governed by such good and truth that Jehovah's name dwells. In Jeremiah,

Go to My place which is in Shiloh where I made My name dwell at first. Jeremiah 7:12.

Here similarly 'name' stands for worship, and so for doctrine concerning true faith. It may become clear to anyone that Jehovah does not dwell with somebody who merely knows and utters His name, for without any conception and recognition of His essential nature, and without any belief in it, the name by itself is a mere verbal expression. From this it is evident that the word 'name' means the nature of, and the knowledge of that nature.

[7] In Moses,

At that time Jehovah set apart the tribe of Levi to serve Him and to bless in His name. Deuteronomy 10:8.

Here 'blessing in the name of Jehovah' is doing so not by means of the name but by means of those qualities associated with the name of Jehovah which have been referred to above. In Jeremiah,

This is His name which they will call Him, Jehovah our righteousness. Jeremiah 23:6.

Here 'name' stands for the righteousness which is the essential nature of the Lord, to whom these words refer. In Isaiah,

Jehovah called Me from the womb, from My mother's body ² He made mention of My name. Isaiah 49:1.

These words too refer to the Lord. 'Making mention of His name' is informing about His essential nature.

[8] That 'name' means the nature of is plainer still in John's Revelation,

You have a few names in Sardis, who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments and I will not blot his name out of the book of life; and I will confess his name before My father and before the angels. He who conquers I will write on him the name of God, and the name of the city of My God, the New Jerusalem which comes down out of heaven from My God, and My new name. Revelation 3:4-5, 12.

Here it is quite clear that name does not mean the name but the essential nature of him who conquers. 'The name in the book of life' is nothing else. Nor is 'confessing his name before My Father', and 'writing on him the name of God and of the city, and a new name'. The same applies elsewhere to the names which are said to have been written in the book of life and in heaven, Revelation 13:8; 17:8; Luke 10:20.

[9] In heaven one person is always recognized from another by his nature or character, which is expressed in the sense of the letter as 'the name', as may also become clear to anyone from the fact that on earth the mention of anybody's name presents to another a mental picture of his nature or character by which he is known and distinguished from anyone else. In the next life those mental pictures survive but names perish. More especially is this so with angels. This is why in the internal sense 'name' means the essential nature of, or the knowledge of that nature. In the same book,

On the head of Him who sat on the white horse were many jewels. He has a name written which no one knows but He Himself. He was clad in a garment dipped in blood, and His name is called The Word of God. Revelation 19:12-13.

Here it is stated openly that His 'name' is The Word of God, thus the essential nature of Him who sat on the white horse.

[10] The fact that the name of Jehovah means the knowledge of His nature, that is to say, it means every good of love and every truth of faith, is quite clear from these words spoken by the Lord,

Righteous Father, I have known You, and these too have known that You have sent Me, for I made known to them Your name, and I will make it known that the love with which You have loved Me may be in them, and I in them. John 17:25-26.

[11] And that the name of God or of the Lord means the whole doctrine of faith concerning love and charity, which is meant by 'believing in His name', is clear from these words in the same gospel,

As many as received Him, to them He gave power to be sons of God, to those believing in His name. John 1:12.

If you ask anything in My name, I will do it. If you love Me, keep My commandments. John 14:13-15.

Whatever you ask the Father in My name He may give it to you. These things I command you, that you love one another. John 15:16-17.

In Matthew,

Where two or three are gathered together in My name, there am I in the midst of them. Matthew 18:20.

Here 'being gathered together in the Lord's name' means those who possess the doctrine of faith concerning love and charity, and so who are governed by love and charity.

[12] In the same gospel,

You will be hated by all nations for My name's sake. Matthew 10:22; 24:9-10; Mark 13:13.

Here 'for My name's sake' clearly stands for doctrine's sake. The fact that a name itself is of no avail, only that which the name embodies, that is to say, everything constituting charity and faith, is quite clear from the following in Matthew,

Did we not prophesy through Your name, and cast out demons through Your name, and do many mighty works in Your name? And then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

From this it is clear that people who make worship consist in a name, as Jews do in the name of Jehovah and Christians in the name of the Lord, are not on that account worthier than any others, for the name is of no avail. But they are worthier when their characters conform to what He has commanded; and this is the meaning of 'believing in His name'. And when they say that there is salvation in no other name than the Lord's they mean in no other doctrine, that is, in none other than mutual love, which is the true doctrine of faith, and so in none other than the Lord since all love comes from Him alone, and all faith from that love.

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