La Puerta del Año

Un sermón del Rev. Emily Jane Lemole

Lecturas:

Isaías 26:1-4, 42:5-8

Mateo 7:7-14

Apocalipsis 22:14

Secretos del Cielo 2851

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Y le dije al hombre que estaba en la puerta del año: "Dame una luz para que pueda caminar con seguridad hacia lo desconocido".

Y él respondió: "Sal a la oscuridad y pon tu mano en la mano de Dios. Eso será para ti mejor que la luz y más seguro que un camino conocido".

Así que salí y encontré la Mano de Dios, caminando alegremente hacia la noche. Y me llevó hacia las colinas y el amanecer en el solitario Este.

por Minnie Louise Haskins

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Estamos en la Puerta del Año, un umbral hacia lo desconocido en muchos sentidos. "Dame una luz para que pueda caminar con seguridad hacia lo desconocido."

Leemos muchos pasajes de la Palabra y los Escritos sobre las puertas. Las puertas proporcionan una conexión entre lo que está dentro y lo que está fuera. Sugieren una elección, si abrirlo o cerrarlo, si entrar o quedarse fuera.

Una puerta cerrada nos hace dudar y detenernos. En este dicho sufí, las puertas proporcionan reflexión sobre lo que decimos:

Antes de que hables, deja que tus palabras pasen a través de tres puertas.

En la primera puerta, pregúntese: "¿Es cierto?"

En la segunda pregunta, "¿es necesario?"

En la tercera puerta pregunte "¿es amable?"

¿Cuál es la mejor manera de empezar este año nuevo? Existen las resoluciones habituales: perder peso, estar más saludable, ser más organizado y pasar más tiempo con los seres queridos. Pero hay resoluciones o intenciones más profundas que piden a gritos un nuevo comienzo, un nuevo comienzo. Número 1 - poner a Dios en el centro de nuestras vidas - ver al Señor Jesucristo como el principio, la mitad y el final de nuestro día. Un buen hábito es rezar - un levantamiento de nuestra perspectiva - de nuestras prioridades - varias veces al día. Incluso la acción física de levantar la vista y hacer una pausa puede cambiar un estado de ánimo molesto y resentido en un momento de corrección - un cambio en la mayoría de lo que nos preocupa.

Sub specie aeternitatis es un gran recordatorio. Bajo los auspicios de la eternidad, ¿qué importa? No la mayoría de lo que nos preocupa y nos molesta. A largo plazo, con Dios en el centro, lo que realmente importa se hace evidente y lo que no disminuye.

Entonces, ¿cómo ponemos nuestra mano en la mano de Dios? ¿Cómo abrimos las puertas de nuestras mentes y corazones a todo lo que es bueno y verdadero, sabio, amable y pacífico? ¿Cómo cerramos la puerta al egoísmo, la falta de amabilidad, el resentimiento, la ingratitud y la violencia?

Por lo que hacemos todos los días.

"La forma en que hacemos cualquier cosa es la forma en que hacemos todo", dice el Padre Richard Rohr, el sacerdote franciscano.

¿A qué le prestamos atención y le dedicamos nuestro tiempo? ¿Qué es lo que amamos?

Un Año Nuevo parece un buen momento para hacer un inventario, una reflexión sobre el año pasado, no tanto lo que hemos logrado como en lo que nos estamos convirtiendo. ¿Qué es lo que más nos importa? ¿Cuáles son nuestras prioridades? O como preguntaría Swedenborg, ¿Qué es lo que amamos? ¡Porque somos lo que amamos!

Aprendemos que hay dos puertas que están en cada uno de nosotros. La Puerta del Cielo, rodeada de ángeles, conduce a lo que es bueno y a lo que es verdadero.

Y la Puerta del Infierno, rodeada de espíritus malignos, conduce a lo que es malo y falso.

Estas puertas están en nosotros. Tenemos que elegir, ¿y qué determina nuestra elección? ¡Lo que amamos!

Cada año, cada semana, cada día, cada momento tenemos la libertad de elegir quiénes somos, qué nos trae placer, cómo pasamos nuestro precioso tiempo - lo que amamos y cómo lo amamos.

Y recordemos que si no nos gusta honestamente lo que vemos en nuestro inventario, podemos arrepentirnos. ¡Date la vuelta! ¡Cambiar nuestra dirección! ¡Cambiar nuestras mentes! ¡Cambiar nuestros amores!

Swedenborg describe lo que no podemos ver - nuestros compañeros espirituales - la compañía que mantenemos y de la que en su mayoría no somos conscientes. Como los invitados, vienen por invitación.

Estamos rodeados de invitados espirituales, invitados por nuestros estados de ánimo y corazón: A través de las Puertas Celestiales vienen los ángeles y los buenos espíritus; de las Puertas del Infierno vienen los malos o los malos espíritus. Mi profesor de latín de la escuela secundaria se refería a ellos como los "Chicos del Sótano".

Hoy en día está pasado de moda hablar de maldad, culpa, arrepentimiento o infierno. Estos términos se han vuelto obsoletos, incómodos y no queremos que se nos recuerden. Pero de todo lo que Swedenborg enseña, estas son realidades espirituales.

El mal está muy vivo en nuestro mundo (si uno lee los periódicos y ve la televisión) y en cada uno de nosotros, reconocido con alguna introspección! Cuando nos damos cuenta de nuestras propias intenciones y emociones, ¡lo sabemos!

El mal, con su gemelo, la falsedad, es todo lo que está en contra de Dios, que es egoísta, deshonesto, codicioso, mezquino y cruel. Pero el mal también puede aparecer con un rostro engañoso - podemos justificar nuestros resentimientos, nuestra ingratitud, nuestra postura implacable. El pecado significa perder la marca, la marca es Dios. ¡Todo lo que nos aleja de Dios nos hace perder esa marca!

La culpa - una emoción muy necesaria que nos hace querer arrepentirnos - no para revolcarnos, sino para llevarnos al arrepentimiento - para persuadirnos a cambiar de rumbo!

Y los espíritus malignos - estos son los verdaderos compañeros espirituales que se nos dice que luchan por nuestra atención, y al final, por nuestra vida espiritual. Estamos en la balanza. Estamos entre dos puertas.

Un antiguo proverbio budista enseña: A todos se les da la llave de las Puertas del Cielo; la misma llave abre las Puertas del Infierno". La clave es lo que amamos.

Cada decisión que tomamos alimenta nuestro proprium (nuestra voluntad no regenerada) o alimenta nuestros "restos" - ese tesoro inviolable, un almacén de todas las cosas buenas y verdaderas que hemos experimentado desde antes de nacer. Los restos son nuestro derecho de nacimiento, y los sacamos y los añadimos para siempre con pensamientos verdaderos y buenas acciones.

Dado que el enfoque número uno de la mayoría de las resoluciones de Año Nuevo es perder peso (y no estoy en contra de eso, si es necesario) tratemos de usar ese concepto para una pérdida de peso espiritual - perder la carga de la emoción negativa, los malos hábitos de la crítica, la queja, el chisme, la irritación, la molestia, el ser fácilmente ofendido, la ira - la lista que sabemos que sigue y sigue. La dieta para esta pérdida de peso son los buenos pensamientos, el comportamiento honesto, las intenciones sinceras. Apagando las malas noticias, encendiendo las buenas noticias. Apoyando un optimismo esperanzado que anima a los demás; actos amables que no buscan retorno.

Piensa en estas cosas, escribe Pablo en su carta a los filipenses.

"Todo lo que es verdadero, todo lo que es noble, todo lo que es justo, todo lo que es puro, todo lo que es hermoso, todo lo que es de buena reputación, si hay alguna virtud y si hay algo digno de alabanza medita en estas cosas." Filipenses 4:8.

Y el ejercicio requerido para esta transformación de la salud del alma es la práctica espiritual - el ejercicio que lleva lo abstracto a lo real, el hacer lo que decimos que creemos. Tal vez este año podamos hacer un ejercicio espiritual:

- Meditación

- Oración

- Lectio Devina - lectura lenta y decidida de la Escritura y otros Libros Sagrados.

Una querida amiga mía tiene la costumbre de pensar en qué tipo de espíritus la influyen, y luego pedir al Señor que aleje las influencias nocivas, cuando están allí. También ha desarrollado una práctica de agradecer al Señor por todas las cosas buenas cuando suceden.

Podemos abrir las Puertas del Cielo. Los ángeles pueden entrar en cualquier momento que hagamos que las puertas se abran amando lo que es bueno, lo que es verdad, al Señor y a los demás. Estas elecciones abren esas puertas.

Todos necesitamos recordatorios que nos ayuden a tomar las decisiones correctas. Olvidamos tan rápido y nos distraemos con el fuerte ruido de nuestros tiempos. Estamos conectados a la televisión, la radio, nuestras computadoras, teléfonos y i-pads - una cultura secular que está inmersa en lo que es natural, no espiritual. Pero no es natural que nos alejemos y nos volvamos hacia Dios y las puertas del Cielo. Es antinatural. Es espiritual. Aquí hay algunos recordatorios que me han sido útiles.

FIJAR UNA HORA PARA UNA CITA CON EL SEÑOR: Todas las mañanas y antes de acostarse son dos horas comúnmente usadas para reservar para el Señor. Cuando te sientas enfadado, eleva tus pensamientos y tu visión hacia arriba, y pide ayuda a los ángeles de la puerta. Pruebe una frase aprendida de uno de los amigos de nuestra hija: ¡Bendice y libera! Trabaja para ver a Dios en todos y en todas las cosas.

Dejad pasar los estados feos - bendecid a vuestros enemigos, recordando que aquellos que no están de acuerdo o no les gustamos son probablemente nuestros mejores maestros espirituales. Podemos ver nuestra respuesta a ellos, normalmente una respuesta que refleja el comportamiento que nos irrita. Se nos dice que amemos a nuestros enemigos, así como a nuestro prójimo.

Tenemos que vigilar nuestros pensamientos.

De los antiguos Vedas:

"Vigila tus pensamientos, se convierten en palabras.

Cuida tus palabras, se convierten en acciones.

Vigila tus acciones, se convierten en hábitos.

Vigila tus hábitos, se convierten en carácter.

Observa tu personaje, se convierte en tu destino."

Lo más importante es detectar lo que amamos, ya que eso determinará la puerta por la que nos quedamos, y más tarde, entrar.

Qué auspicioso es que tengamos la Santa Comunión al entrar en el Año Nuevo. ¿Qué mejor manera de empezar, buscando primero el reino de los cielos, poniendo lo que más importa en primer plano?

Esta es una hermosa oración de la hermana Joyce Rupp:

MISTERIO SAGRADO,

Esperando en el umbral

de este nuevo año,

abres las puertas...

Y me llama a mí:

(Usted dice) "¡Ven! ¡Venga!

No te preocupes por lo que te espera

al entrar en el terreno desconocido,

no duden de su capacidad

para crecer de sus alegrías y tristezas.

Porque estoy contigo,

Yo seré su guía.

Seré su Protector

Nunca estarás solo".

Guardián de este nuevo año,

Dejé de lado mis miedos, preocupaciones, inquietudes,

Abro mi vida al misterio, a la belleza,

a la hospitalidad a las preguntas,

a la oportunidad sin fin

de descubrirte en mis relaciones,

y a todas las silenciosas briznas de maravilla

que me atraiga a tu corazón.

Doy la bienvenida a tu infalible presencia

Y caminar con esperanza en este nuevo año.

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"Sal a la oscuridad y pon tu mano en la mano de Dios".

Realmente importa, ya que estamos en la Puerta del Año Nuevo, la mano que tomemos, la inspiración que sigamos y la influencia que pueda determinar en quién nos estamos convirtiendo.

De Salmo 118:19-20:

"Abridme las puertas de la justicia;

Yo los revisaré,

Y alabaré al Señor.

Esta es la puerta del Señor,

Por el cual entrarán los justos".

¡Amén!

2851. 'Your seed will inherit the gate of their enemies' means that charity and faith will take the place occupied previously by evil and falsity. This is clear from the meaning of 'inheriting' as receiving the Lord's life, dealt with in 2658, here as taking the place of, for when charity and faith exist in the place occupied previously by evil and falsity, the Lord's life enters in there; from the meaning of 'seed' as charity and faith, dealt with in 1025, 1447, 1610, 1941; from the meaning of 'gate', dealt with below; and from the meaning of 'enemies' as evils and falsities, or what amounts to the same, people who are subject to evil and falsity. It is the latter who are meant by enemies and foes in the internal sense of the Word.

[2] As regards the meaning of 'a gate', there are in general two gates with each individual person. One gate is exposed towards hell and is open to evils and falsities from there. In that gate genii and spirits from hell are present. The other gate is exposed towards heaven and is open to goods and truths from there. In that gate angels are present. Thus there is a gate leading to hell and a gate leading to heaven. The gate to hell is open to those who are immersed in evil and falsity, and only through chinks round about overhead does any light at all from heaven penetrate, which enables them to think and to reason. But the gate to heaven is open to those who are immersed in good and truth from there.

[3] For there are two paths which lead into a person's rational mind, a higher or internal path along which good and truth from the Lord enter in, and a lower or external path along which evil and falsity enter in surreptitiously from hell. In the middle is the rational mind towards which the two paths converge. From the goods and truths present there the rational mind is compared in the Word to a city and is actually called a city. And because it is compared to and actually called a city it is depicted as having gates, and is described in various places as having enemies, that is, evil genii and spirits, besieging it and assaulting it, while angels from the Lord are defending it, that is, the Lord Himself is doing so. The genii and spirits from hell, with their evils and falsities, can go no further than towards the lower or outer gate, and cannot pass at all into the city. If they were able to pass into the city, which is the rational mind, man would be completely done for. But when they reach the point, as it seems to them, that they have taken the city by storm, it is then closed, so that good and truth no longer flow into it from heaven, apart, as has been stated, from that small amount which comes in through chinks round about. As a consequence such persons no longer possess any charity at all or any faith at all, but make good consist in evil, and truth in falsity. They also as a consequence cease to be truly rational, though they seem to themselves to be so, 1914, 1944, and are called 'dead men', though they themselves believe they are more alive than any others, 81, 290 (end). These things are so because the gate to heaven is closed to them. The fact that it is closed to them is quite apparent and is discerned in the next life, and so conversely that the gate to heaven is open to those in whom good and truth are present.

[4] As regards 'the gate of enemies' in particular, spoken of in this verse, it is the gate that exists with a person in his natural mind. That gate when the person is wholly natural or as yet unregenerate is occupied by evils and falsities, or what amounts to the same, evil genii and spirits are flowing into it together with evil desires and false persuasions, see 687, 698, 1692. When however a person is spiritual or being regenerated, evils and falsities, or what amounts to the same, evil genii and spirits, are driven away from that gate, that is, from the natural mind. Once they have been driven away, goods and truths, or charity and faith, take their place; and these - charity and faith - are meant by 'your seed will inherit the gate of their enemies'. This is what takes place in particular with each individual person when he is being regenerated, and similarly in the next life with those entering the Lord's kingdom; and also what takes place in general, that is, in the Church, which is made up of many individuals.

[5] This transformation was represented by the children of Israel driving the nations from the land of Canaan. Such expulsion of those nations is what, in the literal sense, the words 'your seed will inherit the gate of their enemies' are used to mean; but in the internal sense the things which have just been described are meant. This also explains why in ancient times it was customary to use words such as these when blessing persons who were about to be married, as is also evident from the blessing which Laban gave to Rebekah his sister when, already betrothed, she was about to go to Isaac,

Our sister, may you be [the mother] of thousands of myriads, and may your seed inherit the gate of those who hate you. Genesis 24:60.

[6] That such things are meant in the Word by 'the gate of enemies' or 'of those who hate' becomes clear from the following places: In Isaiah,

I will kill your root with famine, and your remnant will I slay. Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes out of the north. Isaiah 14:30-31.

'Killing the root with famine and slaying the remnant' stands for the removal of goods and truths which the Lord has stored away inwardly - 'the remnant' meaning such goods and truths, see 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284. 'Gate' stands for the place of entry into things that are interior, that is, into the rational mind. 'City' stands for that mind, or what amounts to the same, for the goods and truths there, 402, 2268, 2449, 2451, 2712. 'Philistia' stands for knowledge of the cognitions of faith, or what amounts to the same, for those who have a knowledge of those cognitions but not of the goods that spring from faith, 1197, 1198. 'Smoke from the north' stands for falsity from hell - smoke being falsity arising out of evil, 1861.

[7] In the same prophet,

The city of hollowness will be broken down, every house will be shut up to prevent it being entered. There will be an outcry in the streets over [the lack of] wine, all joy will be made desolate, the gladness of the earth will be banished. What is left in the city will be desolation, and the gate will be smitten with vastation, for thus will it be in the midst of the earth, in the midst of the peoples. Isaiah 24:10-13.

'The city of hollowness' which 'will be broken down' stands for the human mind deprived of truth. 'Every house will be shut up' stands for lack of good - 'house' meaning good, 2233. 'An outcry in the streets over [the lack of] wine' stands for a state of falsity - 'outcry' having reference to falsities, 2240. 'Wine' means truth over which there will be an outcry because there is none, 1071, 1798, and 'streets' means the things that lead to truths, 2336. 'The joy which is being made desolate' has reference to truth, 'the gladness of the earth that is being banished' to good. All this shows what is meant by 'what is left in the city will be desolation' and 'the gate will be smitten with vastation'. The gate is said to be vastated when nothing but evils and falsities reign.

[8] In Jeremiah,

The roads of Zion are mourning that none come to the appointed feast. All her gates are desolate, her priests groan, her virgins are afflicted, and she herself is in bitterness. Her enemies have become the head, her foes secure, because Jehovah has afflicted [her] over the multitude of her transgressions. Her young children have gone away captive before the enemy. Lamentations 1:4-5.

'The roads of Zion mourning' stands for there being no longer any truths that come from good -'roads' meaning truths, 189, 627, 2333. 'All her gates are desolate' stands for all the entrances being occupied by falsities. 'Her enemies have become the head' stands for evils reigning.

[9] In the same prophet,

Jehovah has caused the rampart, and the wall of the daughter of Zion, to mourn; they languish together. Her gates have become pressed down into the ground; He has destroyed and broken her bars; her king and her princes are among the nations. The law is no more; even her prophets have found no vision from Jehovah. All your foes have opened their mouth against you, they have hissed and gnashed their teeth; they have said, We have swallowed her up; this is the day we have awaited; we have found, we have seen it. Lamentations 2:8-9, 16.

'Gates pressed down into the ground' stands for the natural mind when occupied by evils and falsities. 'Her king and princes are among the nations' stands for truths immersed in evils - 'king' meaning truth in general, 1672, 1728, 2015, 2069, 'princes' first and foremost truths, 1482, 2089, and 'nations' evil, 1259, 1260, 1849, 1868, 2588.

[10] In Moses,

A nation from far away, from the end of the earth will distress you within all your gates until your high and fortified walls in which you trust come down in all your land. And it will distress you within all your gates, in the whole of your land. Thus will your enemy distress you. Deuteronomy 28:49, 52-53.

These calamities are found among the curses which Moses foretold to the people if they did not hold fast to the commandments and statutes. 'A nation from far away, from the end of the earth' stands in the internal sense for evils and falsities, that is, for those who are immersed in evil and falsity. 'Distressing them within all their gates' stands for sealing off every access to good and truth.

[11] In Nahum,

Behold, your people are women in the midst of you. The gates of your land have been opened wide to your enemies; fire has devoured your bars. Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the bitumen; strengthen the brick-kiln. Nahum 3:13-14.

'The gates of the land opened wide to enemies' stands for evils occupying the position where goods ought to be. In the Book of Judges, The highways ceased to be, and they went along by-paths; they went along twisting ways; the streets in Israel ceased to be. He chose new gods, at which point the gates were assailed - was a shield seen, or a spear, among the forty thousand of Israel? Judges 5:6-8.

This is the prophecy of Deborah and Barak. 'The gates were assailed' stands for an assault on goods and truths.

[12] In David,

Those who dwell in the gate plot against me; those who drink strong drink sing songs. Psalms 69:12.

'Those who dwell in the gate' stands for evils and falsities, and also for those who are from hell. In Ezekiel,

In the visions of God he was brought to the door of the inner gate which looked towards the north. There he saw the great abominations of the house of Israel. He was also brought to the door of the gate of the house of Jehovah which looked towards the north. There also [he saw] abominations. Ezekiel 8:3, 6, 14-15.

'The door of the inner gate which looked towards the north' stands for the place where interior falsities exist. 'The door of the gate of the house of Jehovah towards the north' stands for the place where interior evils exist. The fact that the falsities and evils are interior, and that it is an interior sphere in which such spirits and genii reside, see 2121-2124.

[13] In David,

Behold, sons are a possession of Jehovah, the fruit of the womb a reward. Like darts in the hand of a strong man so are the sons of youth. ¹ Blessed is the man who has filled his quiver with them. They will not be put to shame, for they will speak with enemies in the gate. Psalms 127:3-5.

'Speaking with enemies in the gate' stands for having no fear of evils and falsities, nor thus of hell. In Isaiah,

On that day Jehovah Zebaoth will be a spirit of judgement to him who sits in judgement, and strength to those who turn back the battle towards the gate. They are also made senseless from wine, and err from strong drink. Isaiah 28:5-7.

In the same prophet,

They will be cut off who cause people to sin by a word, and who lay a snare for him who reproves in the gate and cause him who is just to turn aside to something empty. Isaiah 29:20-21.

In the same prophet,

Elam bore the quiver in the chariot of man (homo), [and] horsemen, Kir uncovered the shield, and the choicest of your valleys was full of chariots and horsemen; they positioned themselves at the gate. And he looked on that day to the armoury of the house of the forest. Isaiah 22:6-8.

In Jeremiah,

Judah mourned and her gates languished; the people were in black down to the ground, and the cry of Jerusalem went up. Their great men sent lesser ones to the waters; they came to the pits, they found no water. Jeremiah 14:1-3.

In the same prophet,

The elders have ceased from the gate, the young men from their singing. Lamentations 5:14

[14] All these places show what is meant by 'the gate of enemies', namely hell, or those from hell who are constantly mounting an assault on goods and truths. They have their seat with a person, as has been stated, in his natural mind; but when the person is such that he allows goods and truths, and so angels, to enter in, the Lord drives away from that seat those who are from hell. And once they have been driven away, the gate to heaven, or heaven itself, is opened. This gate also is mentioned in various places in the Word, as in Isaiah,

A song in the land of Judah, Ours is a strong city, salvation will establish walls and rampart. Open the gates and the righteous nation that keeps faith will enter in. Isaiah 26:1-2.

In the same prophet,

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have grasped to put down nations before him, and I will open the loins of kings, to open doors before him, and the gates will not be shut; I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron. Isaiah 45:1-2.

In the same prophet,

The sons of the foreigner will build up your walls, and their kings will minister to you. They will keep your gates open continually, day and night they will not be shut. Violence will no more be heard in your land, devastation and ruin within your borders; and you will call your walls Salvation, and your gates Praise. Isaiah 60:10-11, 18.

In the same prophet,

Go through, go through the gates; prepare the way for the people; level out, level out the highway. Say to the daughter of Zion, Behold, your salvation comes. Isaiah 62:10-12.

In Micah,

They will go through the gate, and go out by it; and their king will go on before them, and Jehovah at the head of them. Micah 2:13.

In David,

Lift up your heads, O gates, and be lifted up, O eternal doors, and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up, O eternal doors. Psalms 24:7-10.

In the same author,

Celebrate Jehovah, O Jerusalem, praise your God, O Zion! For He strengthens the bars of your gates, He blesses your children in the midst of you. Psalms 147:12-13.

[15] From all these places it is evident that 'the gate of heaven' is the place where angels are present with a person, that is, where good and truth are flowing in from the Lord. Thus there are, as has been stated, two gates, to which the Lord refers in Matthew as follows,

Enter by the narrow gate, for the gate is wide and the road is broad which leads away to destruction; and those who enter by it are many. For narrow and strait is the road that leads to life, and those who find it are few. Matthew 7:12-14; Luke 13:23-24.

In addition the gates to the New Jerusalem and the gates to the new Temple are dealt with extensively in Ezekiel and also in John, in the Book of Revelation. By these gates nothing else is meant than the entrances into heaven - see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12. And this is why Jerusalem is called The Gate of the People, Micah 1:9; Obad. verse 13.

Voetnoten:

1025. That 'with your seed after you' means those who are being created anew is clear from the meaning of 'seed' and also from what follows. It is clear from the meaning of 'seed', in that in the literal sense 'seed' means descendants, but in the internal sense faith; and because faith, as stated often, does not exist except where charity does so, it is charity itself that is meant in the internal sense by 'seed'. And from what follows it is clear that not only the person inside the Church is the subject but also he who is outside the Church, and so the whole of the human race. Wherever there is charity, even among gentiles furthest away from the Church, the seed is there, for heavenly seed is charity. Indeed nobody at all can do anything good from himself; everything good comes from the Lord. The good that gentiles do, who in the Lord's Divine mercy will be dealt with later on, also comes from the Lord. That the seed of God is faith has been shown already in 255. By faith, there and in other places, is meant charity from which faith flows, for no faith that is really faith exists apart from faith that is an expression of charity.

[2] The same applies elsewhere in the Word where 'seed' is mentioned; for example, where the seed of Abraham, or Isaac, or Jacob is referred to, love or charity is meant. Actually Abraham represented celestial love, Isaac spiritual love, both of which belong to the internal man, while Jacob represented the same as they exist with the external man. This applies not only in prophetical but also in historical sections. In heaven it is not the historical descriptions of the Word that are perceived but the things that those descriptions mean, for the Word has been written not only for the sake of man but also for that of angels. When man reads the Word and gains from it no more than the literal sense, the angels do not gain the literal sense but the internal sense. The material, worldly, and bodily ideas man has when reading the Word become with angels spiritual and celestial ideas. While man is reading about Abraham, Isaac, and Jacob, for example, the angels do not have Abraham, Isaac, or Jacob in mind at all but those real things which are represented and so meant by them.

[3] The same applies with Noah, Shem, Ham, and Japheth. Angels have no knowledge of those people nor do they perceive anything else but the Ancient Church. More interior angels do not even perceive the Church, but the faith of that Church, and according to the train of thought they perceive the state of the things under discussion. Thus when 'seed' is mentioned in the Word, as here in reference to Noah, in the statement about the covenant being established with them and with their seed after them, angels do not perceive the descendants of those persons, for the man Noah never existed, only the Ancient Church bearing that name. By 'seed' angels understand charity, the essential constituent of the faith of that Church. The same applies to the historical details concerning Abraham, Isaac, and Jacob; when their seed is mentioned angels in no way understand the actual descendants of those three but all people throughout the world - both those who are inside the Church and those who are outside - with whom heavenly seed, which is charity, resides. And indeed the more interior angels perceive love itself, which is the heavenly seed - by itself, abstractly.

[4] That 'seed' means love and also everyone who has love is clear from the following places which refer to Abram,

Jehovah said, To your seed I will give this land. Genesis 12:7.

And also,

All the land which you see I will give to you and to your seed even for ever. And I will make your seed as the dust of the earth. Genesis 13:15-16.

People who keep to the sense of the letter grasp no more than this - that 'seed' is used to mean Abram's descendants, and 'land' to mean the land of Canaan, especially as that land was given to his descendants. But people possessing the internal sense, as the whole of heaven does, perceive 'the seed of Abram' to be nothing other than love, 'the land of Canaan' as nothing other than the Lord's kingdom in heaven and on earth, and 'the land' being given to them as nothing other than its representative, which in the Lord's Divine mercy will be dealt with elsewhere. A similar usage occurs in another place which refers to Abram,

Jehovah brought him outside and said, Look up now towards heaven, and count the stars, if you are able to count them. And He said to him, So will your seed be. Genesis 15:5.

Here in like manner, because Abram represented love, which was saving faith, no other descendants are meant in the internal sense by 'his seed' but all people throughout the world who dwell in love.

[5] Similarly,

I will establish My covenant between Me and you and your seed after you. And I will give to you, and to your seed after you, the land of your sojournings, all the land of Canaan, for an eternal possession; and I will be their God. This is My covenant, which you shall keep between Me and you and your seed after you: every male among you shall be circumcised. Genesis 17:7-8, 10.

Here too 'establishing a covenant' means the conjunction of the Lord with men throughout the world by means of love, a love represented by Abram. From this it is clear what his seed means, namely all people throughout the world who dwell in love. The covenant involved the circumcision mentioned here. By this heaven never understands circumcision of the flesh but circumcision of the heart - the circumcision received by people who dwell in love. Circumcision was a representative of regeneration by means of love, as is explained clearly in Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul, that you may live. Deuteronomy 30:6.

From these words it is clear what circumcision is in the internal sense. Consequently wherever circumcision is mentioned it is used to mean nothing other than love and charity, and the life deriving from these.

[6] That 'the seed of Abraham' means all people throughout the world who have love is also clear from the Lord's words to Abraham and to Isaac - to Abraham after he had shown his willingness to sacrifice Isaac as commanded,

I will certainly bless you and I will certainly multiply your seed as the stars of heaven and as the sand which is on the seashore. And your seed will inherit the gate of your enemies, and in your seed all the nations of the earth will be blessed. Genesis 22:17-18.

Here it is quite clear that 'seed' is used to mean all people throughout the world who have love.

[7] Just as Abraham represented celestial love, as has been stated, so Isaac represented spiritual love; consequently 'the seed of Isaac' means nothing else than all with whom spiritual love, or charity, resides. Of them the following is said,

Sojourn in this land and I will be with you and will bless you, for to you and to your seed I will give all these lands, and I will fulfil the oath which I swore to Abraham your father, and I will cause your seed to multiply as the stars of heaven, and I will give to your seed all these lands, and in your seed all the nations of the earth will be blessed. Genesis 26:3-4, 24.

This clearly means all nations who dwell in charity. Celestial love was represented by Abraham as 'the father' of spiritual love represented by Isaac, for what is spiritual is born from what is celestial, as shown already.

[8] Since Jacob represented the external features of the Church which arise from those that are internal, and so represented all things in the external man that have their origins in love and charity, 'his seed' therefore means all people throughout the world whose worship is external containing internal worship, and whose charitable acts contain charity from the Lord. Concerning that seed Jacob was told, after he had seen the stairway in a dream,

I am Jehovah, the God of Abraham your father, and the God of Isaac. The land on which you are lying I will give to you and to your seed, and your seed will be as the dust of the earth. And in you, and in your seed, will all the families of the ground be blessed. Genesis 18:13-14; 32:12; 48:4.

[9] That 'seed' has no other meaning becomes clear from the following places, in addition to those quoted from the Word in 255. In Isaiah,

You, Israel, My servant, Jacob, whom I have chosen, the seed of Abraham, My friend. Isaiah 41:8.

This refers to the regeneration of man. When the distinction is made between Israel and Jacob, as it is frequently, 'Israel' means the internal spiritual Church, 'Jacob' the external features of the same Church. Both are called 'the seed of Abraham', that is, of the celestial Church, because celestial, spiritual, and natural follow one another consecutively. In Jeremiah,

I had planted you as a wholly excellent vine, a seed of truth. How have you turned from Me into the degenerate [branches] of a strange vine? Jeremiah 2:21.

This refers to the spiritual Church, which is 'an excellent vine', whose charity, that is, faith deriving from charity, is called 'a seed of truth'.

[10] the same prophet,

As the host of heaven is unnumbered, and the sand of the sea immeasurable, so I will multiply the seed of David My servant, and the Levites ministering to Me. Jeremiah 33:22.

Here 'seed' clearly stands for heavenly seed, for 'David' means the Lord. The fact that the seed of David was not like the unnumbered host of heaven, or the immeasurable sand of the sea, is well known to everyone. In the same prophet,

Behold, the days are coming, says Jehovah, and I will raise up for David a righteous branch and He will reign as King, act with understanding, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Therefore, behold, the days are coming, says Jehovah, and men will say no longer, As Jehovah lives who brought up the children of Israel out of the land of Egypt, but, As Jehovah lives who brought up and led the seed of the house of Israel out of the land of the north. Jeremiah 23:5-8.

Here entirely different things are meant from those that appear in the letter - David, Judah, and Israel do not mean David, Judah, and Israel, but David means the Lord, Judah that which is celestial, and Israel that which is spiritual. Consequently 'the seed of Israel' means people who have charity, that is, faith inhering in charity.

[11] In David,

You who fear Jehovah, praise Him! all the seed of Jacob, glorify Him! stand in awe of Him, all the seed of Israel! Psalms 22:23-24.

Here 'seed of Israel' is used to mean no other seed than the spiritual Church. In Isaiah,

Its stump will be the holy seed. Isaiah 6:13.

'Holy seed' stands for remnants, which are holy because they are the Lord's. In the same prophet,

I will bring forth seed from Jacob, and from Judah the possessor of My mountains, and My chosen ones will possess it, and My servants will dwell there. Isaiah 65:9.

This refers to the celestial Church, external and internal. In the same prophet,

They will not generate in sudden terror. They will be the seed of the blessed of Jehovah, and their offspring with them. Isaiah 65:23.

This refers to the new heavens and a new earth, that is, to the Lord's kingdom. People who are there, having been generated, or regenerated, from love, are called 'the seed of the blessed of Jehovah'.