스베덴보리가 말하는, 시험(temptation)에 관한 아홉 가지 진실

[해바라기]

시험/시유/Temptation

1. 시험은 거듭남의 방법이다. 시험이 없으면 거듭날 수 없다.

조상 대대로 내려오는 태생적 악은 무수하며 이것이 그의 옛사람의 즐거움과 생명을 이루고 있는데

이 무수한 악들은 고집스럽게 달라붙어 떨어지지 않으려 하며, 한 번의 시험으로 일거에 없앨 수 없다.

이 악들은 천국의 행복과 정확하게 반대되는 성질.

어린 시절부터 스스로 행한 잘못들도 이 유전악을 강화시키고 있다.

따라서 사람이 옛사람에서 새사람으로 거듭나기 위해서는 이 수많은 악들을 차례로 극복하는 고통스러운 연속적 과정이 필요하다. 시험은 인생을 마칠 때까지 계속된다.

2. 사람에게 진리에 대한 사랑이 없으면 시험은 일어나지 않는다.

시험은 근본적으로 사람의 의지에 대한 공격이지만 이것은 이해성에 대한 공격이 없이는 일어나지 않는다.

이해성 안에 진리가 있고 사람이 그 진리를 사랑할 때 도전이 오고, 그 사랑 때문에, 사랑을 잃을까봐 사람은 염려하고 번민하게 된다.

사람이 진리라 믿는 것만이 그의 이해성의 생명을 이루고 선이라 확신해 붙든 것만이 그의 의지의 생명을 이루므로

그 사람이 선과 진리라 여기는 것에 대한 공격인 시험을 받는다는 것은 그의 생명을 공격당하는 것이다.

진리에 대한 시험이 먼저 오고 선에 대한 시험은 나중에 온다.

그 이유는 사람이 먼저 사랑하는 것이 진리이기 때문. 

사람이 선을 진리보다 더 사랑하기 시작하면 선에 대한 시험이 시작된다.

3. 현시대에는 진정한 의미의 시험을 겪는 사람이 적다.

시험은 신앙의 선, 즉 이웃사랑에 지배되는 사람이 아니면 겪지 않기 때문이다.

만일 그런 이웃사랑이 없는 사람이 시험을 경험하게 된다면 그는 그 즉시 굴복하고 마는데

시험에서 굴복한 사람은 그를 공격했던 악령들을 승리자로 만들어 악을 더욱 강화하고 허위를 더욱 확신하게 된다.

그래서 현시대에는 영적 시험 안에 들도록 허용되는 사람이 적다.

4. 시험이 시작되면 사람은 오르내림을 반복하는 굴곡을 경험한다.

시험이 천적인 것이면 선과 악 사이를

시험이 영적인 것이면 진리와 허위 사이를

자연적인 것이면 악한 욕망의 대상들과 그 반대의 대상들 사이를 오간다. 

5. 시험은 그 사람이 사랑하는 것에 대한 악령들의 공격이다.

천적인 시험은 주님을 향한 사랑을 공격하고

영적인 시험은 이웃을 향한 사랑을 공격한다.

자연적 시험은 위의 둘과는 완전히 다르며, 자아와 세상에 대한 사랑을 공격한다.

어떤 시험이든 자기가 사랑하는 것이 강타당하는 데서 고통이 따르는데,

주님을 사랑하는 사람들이 겪는 고통이 가장 내면적인 고통이다. 이것이 천적인 시험이다.

이웃을 사랑하는 사람들이 겪는 고통은 양심의 고통이며 이것이 영적인 시험이다.

6. 자연적 시험은 진정한 시험이 아니다.

자연적 시험은 사실 시험이 아니고 단지 불행, 병, 몸의 비정상적 상태 등이 그의 자연적 사랑을 공격할 때 느끼는 불안과 염려, 고민들에 불과하다.

자연적인 사람들의 경우 그들이 너무나도 자주 '시험'이라 부르는 경험들과 양심의 가벼운 찔림은 사실상 시험이 아니라 단지 그들의 자연적 사랑을 공격받은 결과로 느끼는 불안과 염려일 뿐이다. 예를 들어 명예와 세상 재물, 평판, 쾌락, 육체적 힘 등을 박탈당할 것을 예상할 때 느끼는 불안한 염려다. 비록 그렇긴 하지만, 이 '자칭' 시험인 자연적 시험들도 보통은 일종의 선한 효과를 갖는다.

자연적 차원의 이웃사랑을 지닌 사람들, 그리고 모든 종류의 이단이설을 추종하는 사람들, 이방인들, 우상숭배자들도 시험을 경험한다. 그들은 자신들의 신앙이 명하는, 그래서 그들이 소중하게 여기는 삶의 법도를 거스르는 것들에 의해 시험을 겪는다. 

자연적 시험은 겉사람에 속하며, 결코 어떤 방식으로도 그 사람의 영적 삶에 공헌하지 못한다. 이것은 시험이라 부를 수 없고 단지 비참한 심정일 뿐이다.

이것은 사람의 자연적 차원의 삶, 즉 자아 사랑과 세상 사랑이 손상을 당해서 일어난 것이기 때문이다.

범죄자들도 때로 이런 비참한 심정을 겪는다. 자기와 세상을 더 많이 사랑할 수록, 그래서 그들의 삶이 거기 더 많이 의존하고 있을 수록, 비참과 자기연민이 크다.

이에 비해서 영적 시험은 속사람에 속한다. 영적 시험은 영적 삶에 대한 공격이다. 이 경우의 불안은 자연적 삶의 어떤 것을 잃을까봐 생기는 것이 아니라, 신앙과 이웃사랑을 잃을까봐, 그 결과 구원을 잃을까봐 느끼는 불안이다.

또 다른 종류의 자연적 차원의 '시험'이 있는데 이것은 주로 신체적 정신적 원인으로 인한 불안과 우울증이다. 이런 것 중에도 어느 정도는 영적 시험과 관련되어 있는 경우도 있고, 전혀 그렇지 않은 경우도 있다.

7. 시험을 이기는 사람은 긍정적인 사고와 희망을 견지한다.

시험을 겪고 있는 사람과 함께하는 악령들과 그 시험을 일으킨 악령들은 할 수 있는 모든 것을 동원해서 사람에게 부정적인 전망을 심어준다.

한편 주님이 보내시는 천사들과 선령들은 온갖 방법으로 그 의심하는 태도를 흩어주며 희망적인 느낌을 항상 보존해주고 시험이 끝날 무렵에 긍정적인 전망을 강화시켜준다.

따라서 시험을 겪는 중에 있는 사람은 부정적 전망과 긍정적 전망 사이를 방황하게 된다.

만일 시험에 굴복하면 그는 의심 속에 남게 되고 부정적 사고방식 속으로 침잠한다.

시험을 이기는 사람에게도 의심의 느낌은 계속되지만, 시험을 이기는 사람은 희망을 받아들이며, 긍정적인 전망을 굳게 유지한다.

8. 시험의 고통 중에 있는 사람에게 주님은 가장 가까이 임하신다.

어떠한 시험이 진행되고 있는 동안은 사람은 주님이 자기와 함께하시지 않는다고 생각한다.

그 이유는 그가 악령들의 괴롭힘을 당하고 있는데 그 괴롭힘이 너무도 심해서 때로는 기실 신의 존재하심을 전혀 믿지 못할 정도로까지 절망적인 느낌을 크게 느끼기 때문이다.

그러나 그런 시간일 수록 주님은 그 사람에게 더욱 가까이 임하시는데 이것이 그 당시 당사자에게는 전혀 믿기지 않는다.

하지만 일단 시험이 극복되고 나면 사람은 위안을 받고 주님이 함께하신다는 사실을 비로소 깨닫게 된다.

9. 시험은 의심과 절망을 불러오는데 이것을 통해 사람은 주님을 향하게 된다.

모든 시험은 주님의 함께하심과 자비, 구원 등을 의심하게 한다.

시험을 겪는 도중의 사람은 심적 번민을 심하게 느껴 절망하기에 이르며, 시험중의 대부분을 이런 상태 안에 머물게된다. 

이것은, 시험을 이기는 사람으로 하여금 종국에는 모든 것이 주님의 자비에 달려있음을, 구원은 주님으로부터만 오는 것임을, 그리고 사람 자신은 악 외에 아무 것도 아니라는 것을, 확신으로  단단히 고정시킬 수 있도록 하기 위해서다. 

이런 시험에서 이기고 나면 사람에게는 자신의 광적 욕망들과 거기서 나오는 그릇된 생각들에 빠져있지 않고 방향을 돌려 주님을 향하는, 선과 진리의 상태가 찾아오게 된다.

Arcana 8403. And all the assembly of the children of Israel grumbled' means grief and [therefore] complaint on account of the severity of the temptation. This is clear from the meaning of 'grumbling' as grief caused by the bitterness of the temptation, and complaint, dealt with in 8351, 'the assembly of the children of Israel' being those who belong to the spiritual Church, as above in 8398. The subject here is a third temptation, which arises because there is a lack of delight and good. This temptation follows the previous one in the series, which arose because there was a lack of truth.

 [2] People uninformed about human regeneration suppose that a person can be regenerated without temptation, and some that he has been regenerated after he has undergone a single temptation. But let it be known that no one can be regenerated without temptation, and that he suffers very many temptations, following one after another. The reason for this is that regeneration takes place to the end that the life of the old man may die and a new, heavenly life may be instilled. From this one may recognize that conflict is altogether inevitable; for the life of the old man stands its ground and refuses to be snuffed out, and the life of the new man cannot enter except where the life of the old has been snuffed out. From this it is evident that fierce conflict takes place between mutually hostile sides, since each is fighting for its life.

 [3] Anyone thinking with enlightened reason can see and perceive from all this that a person cannot be regenerated without conflict, that is, without spiritual temptation, and also that a person is not regenerated by undergoing a single temptation, only by undergoing very many of them. For there are numerous kinds of evil that have formed the delight of the former life, that is, have constituted the old life. All those evils cannot be subdued on one occasion and all together. They cling stubbornly to the person, for they become deeply rooted in his forebears going back many centuries and are for that reason innate in him. They have also been made stronger since early childhood by the evils of his own doing. All these evils are diametrically opposed to the heavenly good that is to be instilled and that must constitute the new life.

Arcana Coelestia (Elliott) n. 757

'The floodgates of heaven were opened' means the full extent of temptation involving things of the understanding. This too is clear from what is said above. Temptation involving things of the will, which are evil desires, can never be separated from temptation involving those of the understanding. If it were separated, there would be no temptation at all but a deluge like that which occurs with those who lead lives amid the fires of evil desires, in which, like spirits of hell, they feel the delights of their lives. 'The floodgates of heaven' are so called from the deluge of falsities or reasonings, concerning which the following is also said in Isaiah,

 He who is fleeing at the sound of the terror will fall into the pit; and he who is climbing out of the middle of the pit will be caught in the snare, for the floodgates from on high have been opened and the foundations of the earth have been shaken. Isa. 24:18.

Arcana Coelestia (Elliott) n. 4274

'And a man wrestled with him' means temptation that concerns truth. This is clear from the meaning of 'wrestling' as temptation. Temptation itself is nothing other than a wrestling or conflict, for truth is attacked by the evil spirits and defended by the angels who are present with a person. And his awareness of that conflict taking place within himself is temptation, 741, 757, 761, 1661, 3927, 4249, 4256. But no temptation can arise unless the good of truth, that is, the love or affection for truth, exists in him. For anyone who does not love the truth he knows, or is not affected by it, does not trouble about it at all, whereas anyone who does love it is worried lest it should suffer harm. Nothing else constitutes the life in a person's understanding than that which he believes to be the truth, and nothing else the life of his will than that which, he has become convinced, is good. This being so, when that which he believes to be the truth is attacked the life of his understanding is attacked; and when that which, he has become convinced, is good is attacked the life of his will is attacked. And therefore when a person is being tempted his life is under attack.

 [2] The reason why the conflict at first concerns truth or is about truth is that truth is what a person loves first. That which anyone loves is the object of evil spirits' attack, but once he starts to love good more than truth, which takes place when order is being turned around, the temptation of him concerns good. But few know what temptation is, because few at the present day undergo any temptation; for none are able to be tempted except those who are governed by the good of faith, that is, by charity towards the neighbour. If those who are not governed by such charity experienced temptation they would instantly give way; and in those who give way evil becomes more firmly established and falsity more firmly believed, because in their case the evil spirits with whom they are thereby associated are victorious. This is the reason why at the present day few are allowed to enter into any spiritual temptation, but only into some natural forms of distress in order that they may be held back by means of them from self-love and love of the world into which they would otherwise plunge without any restraint.

Arcana Coelestia (Elliott) n. 2334

'And they said, No' means the doubting which is usually present during temptation. This becomes clear from their saying 'No' but nevertheless entering his house. All temptation entails feelings of doubt regarding the Lord's presence and mercy, regarding salvation, and other things such as these; for people who experience temptation suffer mental distress, even to the point of despair, in which state they are kept for the most part so that at length they may be confirmed in the conviction that all things are subject to the Lord's mercy, that they are saved through Him alone, and that with themselves there is nothing but evil - convictions in which they are strengthened through conflicts in which they are victorious. Remaining from temptation after this is over, there are further states of truth and good to which their thoughts - which would otherwise dart off into interests that are insane and draw the mind away into an aversion to what is true and good - can subsequently be turned to the Lord.
 [2] Since 'Lot' here describes the first state of the Church in which the good of charity exists but whose worship is external, and since before he enters this state a person is to be reformed - such reformation being effected also by means of a certain kind of temptation (though those whose worship is external undergo only mild temptation) - things are therefore said here which imply something of temptation. Those things are that at first the angels declared that they would spend the night in the street but that Lot urged them and so they turned aside to him and entered his house.

Arcana Coelestia (Elliott) n. 847

That 'the waters receded from off the earth, going back and forth' means fluctuations between truth and falsity is clear from what has been stated, namely about 'the waters of the flood' or deluges, in reference to Noah, meaning temptations. And because the subject here is the first state following temptation, 'the waters receded, going back and forth' can mean nothing else than fluctuation between truths and falsities. But the nature of this fluctuation cannot be known unless one knows what temptation is, for the nature of a temptation determines that of the fluctuation following temptation. When temptation is celestial the fluctuation is between good and evil; when temptation is spiritual it is between truth and falsity; and when temptation is natural the fluctuation is between the things that belong to evil desires and things which are their opposite.

 [2] The types of temptation are numerous. In general they are celestial, spiritual, and natural, which must not in any way be confused with one another. Celestial temptations can exist only with people who are moved by love to the Lord; spiritual temptations only with those who are moved by charity towards the neighbour; while natural temptations are utterly different again. Indeed the latter are not temptations at all but merely anxious cares resulting from attacks on people's natural loves caused by misfortune, sickness, and abnormal condition of the blood and fluids in the body. These few considerations make it to some extent possible to know what temptation is, that is to say, the distress and anxiety caused by things that clash with a person's loves. With people moved by love to the Lord, whatever attacks that love to the Lord produces inmost torment. This is celestial temptation. With those moved by love towards the neighbour, which is charity, whatever attacks this love leads to a tortured conscience. This is spiritual temptation.
 [3] But in the case of people who are natural, those experiences which they so often call temptations, and the pricks of conscience, are not really temptations at all but merely anxious cares resulting from attacks on their loves - for example, when they foresee and feel that they are being deprived of honour, the good things of this world, reputation, pleasures, physical powers, and so on. Nevertheless these so-called temptations do normally achieve some good. Temptations are also experienced by people who are moved by natural charity, and so by all manner of heretics, by gentiles, and by idolaters. They are caused by the things which go against the way of life which their faith demands and which they hold dear. These however are anxious cares, which are mere imitations of spiritual temptations.

Arcana Coelestia (Elliott) n. 5246

'And they hurried him out of the pit' means a hasty casting aside of such things as, belonging to a state of temptation, were a hindrance, and a consequent change that was made. This is clear from the meaning of 'the pit' as a state in which vastation and also temptation take place, dealt with in 4728, 4744, 5038; and from the meaning of 'hurrying him out of it' as a hasty casting aside of such things as belong to this - to a state of temptation. For as 'the pit' describes a state of temptation, 'hurrying someone out of it' describes the removal of such things as belong to that state, consequently the casting aside of them, as is evident from what follows next - he cast aside what belonged to the pit, that is, he clipped [his hair and beard] and changed his clothes.

 [2] In comparison with the state that follows it, a state in which temptation takes place is like conditions in a pit or prison - squalid and unclean. For when a person undergoes temptation unclean spirits are near him and round about him. They activate the evils and falsities residing with him; and they also confine him to these, increasing them to the point where he reaches despair. So it is that the person dwells at such times amid uncleanness and squalor; and when a visual presentation of that state is made in the next life (for there they can present visually the nature of any spiritual state) it is seen as a cloud issuing from filthy places. And one also smells the stench emanating from the same source. A sphere such as this is what surrounds someone undergoing temptation and also someone undergoing vastation, that is, one who is in the pit on the lower earth, dealt with in 4728.

 [3] But when the state involving temptation comes to an end the cloud is dispersed and the air is made clear. The reason this happens is that temptations are the means by which the evils and falsities residing with a person are exposed and removed, the cloud presenting itself while they are being exposed, the clear air when they are being removed. The change that takes place in that state is also meant by Joseph clipping [his hair and beard] and changing his clothes.

 [4] One may also compare the state in which temptation takes place to a person's condition when he falls among robbers. When he gets away his hair is dishevelled, his face is rough, and his clothes are torn. If he yields in temptation he remains in that state; but if he overcomes in temptation his condition is happy and peaceful once he has attended to his face, combed his hair, and changed his clothes. What is more, there are hellish spirits and genii who, behaving at such times like robbers, surround and attack him, and so subject him to temptations. From all this it is now evident that 'they hurried him out of the pit' means a hasty casting aside of such things as, belonging to a state of temptation, were a hindrance, and a consequent change that was made.

Arcana Coelestia (Elliott) n. 5628

'And may God Shaddai' means the comfort that follows hardships. This is clear from the meaning of 'Shaddai' as temptation, also the comfort that follows temptation, dealt with in 1992, 4572, here therefore the comfort which followed all the hardships they experienced in Egypt. The meaning here - the comfort that follows severe sufferings - is also evident from the words 'grant you mercy before the man' which immediately follow. The reason why 'Shaddai' means temptation, also the comfort that follows temptation, is that the ancients gave the one and only God various illustrious names which were descriptive of the various things that came from Him; and because they believed that even temptations came from Him they called Him 'God Shaddai'. They did not understand some other God by this name but the one and only God so far as temptations were concerned. When however the Ancient Church went downhill they began to worship as many gods as there were names of the one and only God; indeed they increased the number of them with many more which they themselves invented. This trend continued until at length each family had its own god whom that family kept quite distinct and separate from all other gods worshipped by other families.

 [2] The family of Terah, which Abraham came from, worshipped Shaddai as its particular god, see 1356, 1992, 2559, 3667. Consequently not only Abraham but Jacob too recognized Shaddai as their god; and they did so in the land of Canaan. But to avoid any compulsion of them to forsake the form of religion they had - for no one is compelled to forsake what for him is holy - they were allowed to keep to it. However, because the ancients had meant Jehovah Himself or the Lord by the name Shaddai, which they used when they underwent temptations, Jehovah or the Lord took this name in His dealings with Abraham, as is evident from Gen. 17:1, and-also in His dealings with Jacob, Gen. 35:11.

 [3] The reason why not only temptation but also comfort is meant by 'Shaddai' is that comfort follows all spiritual temptations, as I have been allowed to know from experience in the next life. When anyone there is subjected to hardships at the hands of evil spirits, who attack him, incite him to evil practices, and persuade him to accept falsities, he is subsequently received by angels, once the evil spirits have been turned away, and he is brought into a state of consolation by means of some delight in keeping with his character.

Arcana Coelestia (Elliott) n. 8164

8164. 'And they said to Moses' means the climax of the temptation, and despair. This is clear from the words that follow, for 'they said' includes them. The fact that the words which follow are words uttered in temptation when this has reached its climax and when there is despair is self-evident. The term 'despair' is used because this is usually the final phase or comes within the final phase of spiritual temptations, 1787, 2694, 5279, 5280, 7147, 7155, 7166. Since there are few at the present day who undergo spiritual temptations and therefore the nature of them is unknown, let something more be said about them. There are spiritual temptations or trials and there are natural temptations or trials. Spiritual temptations belong to the internal man, whereas natural trials belong to the external man. Spiritual temptations sometimes occur separately from natural trials, at other times together with them. They are natural trials when a person suffers in ways that affect his physical body, position in society, and wealth, in short his natural life, that is, the kinds of sufferings he undergoes when he is sick, unfortunate, persecuted, wrongly punished, and so on. Anxious feelings in such circumstances are what are meant by natural trials. But these trials contribute nothing whatever to the person's spiritual life; nor should they be called trials or temptations but miseries. For they arise as a result of harm done to his natural life, which is the life of self-love and love of the world. Criminals sometimes endure such miseries; and the more that they love self and the world, and so depend on these for their life, the greater is their misery and anguish.
 [2] But spiritual temptations belong to the internal man; they are attacks made on his spiritual life. Anxious feelings in this case do not exist on account of any loss in their natural life, but on account of the loss of faith and charity, and consequently of salvation. Natural trials are often the means by which those spiritual temptations come about. For if a person is suffering natural trials - that is to say, sickness, sorrow, loss of wealth or position, and so on - and during them comes to think of the Lord's help, His Providence, and the state of the wicked, in that they boast and rejoice when the good suffer and endure various miseries and losses, then spiritual temptation is bound up with natural trial. Such was the Lord's final temptation, in Gethsemane, and when He endured the Cross, which was the severest of all. From all this one may see what natural trial is and what spiritual temptation is. A third kind of temptation or trial also exists, which is anxiety and depression caused for the most part by physical or mental infirmity. Such anxiety may involve some degree of spiritual temptation or it may not involve any at all.

 

Arcana Coelestia (Elliott) n. 845

845. The reason 'the fountains of the deep' means temptation as regards things of the will, and 'the floodgates of heaven' means temptation as regards those of the understanding, is that a person's will is what hell acts upon and not so much upon his understanding unless it has been immersed in evil desires that constitute the will. Evils within the will are what condemn a person and thrust him down to hell, and not so much falsities unless these are coupled with evils, in which case one follows the other. This becomes clear from the fact that so many people who are under the influence of falsities are nevertheless saved, as is the case with very many of the gentiles who have led lives of natural charity and of mercy, as well as Christians who have believed in simplicity of heart. Their very ignorance and simplicity excuse them, for innocence can reside within them.

 [2] The situation is different with those who have confirmed themselves in falsities and have consequently pursued such a life of falsity that they reject and spurn all truth. Such a life must first of all be laid waste before any truth and so any good can be implanted. The situation is worse however with people who have so confirmed themselves in falsities resulting from evil desires that falsities and evil desires compose one life. These are the people who plunge into hell. This is the reason why temptation as regards things of the will is meant by 'the fountains of the deep', which are the hells, and temptation as regards those of the understanding by 'the floodgates of heaven', which are the clouds from which the rain falls.

Arcana Coelestia (Elliott) n. 2338

2338. That 'he urged them strongly' means a state of temptation when a person overcomes does not become clear except to those who have experienced temptations. As has been stated, temptations involve feelings of doubt regarding the Lord's presence and mercy, and also regarding His salvation. The evil spirits who are present with man at such times and who are the cause of temptation do all they can to infuse a negative outlook, but good spirits and angels from the Lord in every way disperse that doubting attitude, all the time preserving a feeling of hope and in the end strengthening an affirmative outlook. Consequently a person undergoing temptation hangs between a negative outlook and an affirmative outlook. Anyone who gives way in temptation remains in a doubting, and sinks into a negative, frame of mind, whereas one who overcomes still experiences feelings of doubt; yet he who allows himself to be filled with hope remains steadfastly in an affirmative outlook. Because man seems during such conflict to urge the Lord, especially through prayers, to be at hand, to take pity, to bring help, and to free from condemnation, this is described at this point where the temptation of those who are becoming members of the Church is the subject. It is described by the angels first of all saying, No, they would spend the night in the street, but by Lot urging them strongly, so that they turned aside to him and came into his house.

Arcana Coelestia (Elliott) n. 840

840. That 'and God remembered' means the end of temptation and the start of renewal is clear from what comes before and after this. 'God remembered' in particular means His being merciful. His remembering is mercy, and this is attributed to Him especially when temptation is past because at that time new light is shining. As long as temptation lasts, a person assumes that the Lord is not present, for he is being harassed by evil genii, so harassed in fact that sometimes he has so great a feeling of hopelessness as scarcely to believe in the existence of any God at all. Yet at such times the Lord is more present than that person can possibly believe. But once temptation subsides he receives comfort, and for the first time believes that the Lord is present. Consequently, because He appears to do so, 'God's remembering' mentioned here means the end of temptation and the start of renewal. God, and not Jehovah, is said to have remembered because the person's state is still that which comes before regeneration. But once he has been regenerated the name Jehovah is used, as in verses 20, 21, at the end of this chapter. The reason 'God' is used here is that faith has not yet been joined to charity. A person is for the first time said to be regenerate when he acts from charity. It is in charity that Jehovah is present, and not so much in faith before this has been joined to charity. In the next life charity constitutes a person's very being (esse) and life. Jehovah is Being (Esse) and Life itself, and this is why before a person has this being and life, not Jehovah but God is said to reside with him.

[해바라기]

더 많지만 아홉 가지로 일단락.

[하늘빛]

"자연적 시험이 어떤 방식으로도 그 사람의 영적 삶에 공헌하지 못한다" 고 한 부분이 이해가 되지 않습니다. 왜냐하면 자연적 시험의 과정을 통하여 어떤 절망 또는 고통이 닥쳐 왔을 때 그 시험의 요소가 될 수 있는 "자아사랑, 세상 사랑"을 부분적으로나마 버리게 되는 경우가 있는데 그러한 경우 영적 삶에 기여하는 것이 아닌지요? 자칭 "시험" 이라고 일컬어지는 자연적 시험을 통하여 어떤 사람들의 경우 영적인 삶에 발을 들여 놓는 경우가 있는데 이러한 경우 어떻게 이해해야 하는지요?

[해바라기]

외부에서 오는 고통 때문에 악을 버린다는 것은 자발적인 것이 아니라 의지가 강요당하는 것입니다. 아직 진정한 버림이 아니라 일시적 '선한 효과'입니다. 새교리의 대법칙은 '이성으로 납득한 진리를 자유로운 의지로 행해야 진정 영적인 것이 된다'입니다. 따라서 아직은 '영적' 삶에 공헌한 것이 없다고 보는 것이지요. 그러나 그 일시적 선한 효과의 모멘텀을 살려서 만일 그가 영적 삶에 눈을 뜨고 진리를 좋아하게 되었다면, 그때부터 내부에서 오는 영적시험은 시작됩니다. 이전의 경우는 버려야한다는 마음 없이 외적 강제에 의해 일시적으로 버린 거고, 이제는 자발적으로 버려야 한다는 걸 아는데 자발적으로 버리는 게 쉽지 않으

[해바라기]

므로 소위 '자기와의 싸움'이 시작되는 거죠. 거기서 '회개의 7단계' 같은 방편을 통해 하나 둘 승리를 거두기 시작할 때 비로소 영적 삶이 형성되기 시작하는 것이라고 봅니다.

[하늘빛]

"7번 8번 9번"내용이 자연적 시험에 있는 사람들에게는 해당이 안되는 것인지요?

[해바라기]

저도 '진정한' 시험들만을 말하고 있는 것으로 이해했습니다.

[하늘빛]

감사합니다. 좀더 정리가 잘 되었습니다.

[해바라기]

"시험을 이길 때 긍정적 사고를 견지하게 된다." 최근 조엘 오스틴 식 긍정의 신학이 인기를 얻는 추세다. 그런데 스베덴보리에 따르면, 긍정적 사고는 그 긍정의 신학류가 말하는 것처럼 만병통치의 '방법론'이 아니라, 오히려 승리의 '결과물'이다. 긍정적 사고로 시험에 이기는 게 아니라, 시험 중에는 긍정과 부정 사이를 오가다가, 시험에 이긴 사람이 긍정적 사고를 견지하게 된다는 얘기다. 생각이 계속 부정적으로 갈 때는 억지로 긍정적 사고를 하려고 애쓸 게 아니라(애쓴다고 되는 것이 아닐 것임) 스스로 어떤 시험에서 못 이기고 있는지 체크해볼 필요가 있겠구나 하는 생각이 든다.

[딸꽁이]

방법론이 아니라 결과물이다. 통쾌한 말씀 공감합니다.

[딸꽁이]

시험에 관한 진실 10.
1. 거듭남의 방법이다 : 시험이 없으면 거듭날 수 없다.
2. 진리에 대한 사랑이 없으면 일어나지 않는다.
3. 신앙의 선(이웃사랑)에 지배되는 사람이 겪는다.
4. 시험 동안 오르내림을 반복하는 굴곡을 경험한다.
5. 그 사람이 사랑하는 것에 대한 악령의 공격이다.
6. 자연적 시험은 진정한 시험이 아니다.
7. 이기는 사람은 긍정적인 사고와 희망을 견지한다.
8. 고통 중에 있는 사람에게 가장 가까이 임하신다.
9. 의심과 절망을 통해 주님께 향한다.
10. 인생을 마칠 때까지 계속된다.

[딸꽁이]

절망을 허용하시는 목적.
a. 모든 것이 주님의 자비에 달려있다는 것.
b. 구원은 주님으로부터만 오는 것.
c. 사람 자신은 악 외에 아무 것도 아니라는 것.
3가지를 확신으로 단단히 고정시킬 수 있도록 하기 위해서이다.

[딸꽁이]

일시적 선한 효과.
a. 외부에서 오는 고통 때문에 악을 버리는 것 같은 것.
b. 의지가 강요 당하는 것으로 진정한 버림이 아님.
c. 아직은 영적 삶에 공헌한 것이 없음.
d. 그 여세를 몰아 영적 삶에 눈을 뜰 수 있음.

[딸꽁이]

그 여세를 몰아 영적 삶에 눈을 뜰 수 있음!
수수밭 속에도 빛이..

[딸꽁이]

새교리의 대법칙
a. 이성으로 납득한 진리를
b. 자유로운 의지로 행해야
c. 영적인 것이 된다