Logopraxis

The Third Round
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Seeking to make the Lord God Jesus Christ visible in our midst... "Where two or three are gathered together in My name there am I in the midst of them." (Matt. 18:20)

  1. JAN 26

    A state of inner combats points to the fact that there is something present that opposes heaven (3 mins)

    3927. And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed. That this signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; and in the external sense, resistance by the natural man, is evident from the signification of the “wrestlings of God” and of “wrestling,” as being temptations; for temptations are nothing else than wrestlings of the internal man with the external, or of the spiritual man with the natural; for each desires to rule, and when dominion is in question, combat arises, which is here called “wrestling.” That “to prevail” is to overcome, is evident without explication…. [3] That in the internal sense the “wrestlings of God” and “prevailing” denote the temptations in which man conquers, is evident from what has been said just above. But that in the external sense there is signified resistance by the natural man is because all temptation is nothing else; for as before said in spiritual temptations there is dispute about dominion, as to which shall have the supremacy, the internal man or the external; or what is the same, the spiritual man or the natural, for these are opposed to each other (n. 3913). For when man is in temptations, his internal or spiritual man is ruled by the Lord through angels; but his external or natural man through infernal spirits; and the combat between them is that which is perceived by the man as temptation. When a man is such in faith and life that he can be regenerated, he will conquer in temptations; but when he is such that he cannot be regenerated, he yields in temptations. That there is resistance by the natural man, is signified by its being said that she “wrestled with her sister;” for by “Leah,” who is here the “sister,” is signified the affection of the external man; but by “Rachel,” the affection of the internal man (n. 3793, 3819). AC 3928…The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life. [2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life… When things move to the periphery Divine Providence 79. We say that what a person does in freedom in accordance with his thought also remains. For nothing whatever that a person has attached to himself can be eradicated, as it has been made part of his love and at the same time of his reason, or of his will and at the same time of his intellect, and so part of his life. This can indeed be moved aside, but still it cannot be cast out. And when it is moved aside, it is transferred as though from the center to the peripheries, and there stays. This is what we mean by its remaining. [2] So, for example, if a person in his childhood and youth attached to himself some evil by doing it out of a delight of his love — if, for instance, he defrauded, blasphemed, took revenge, or behaved licentiously — then because he did these things in freedom in accordance with his thought, he also attached them to him. But if he afterward repents, refrains from them, and views them as sins to be shunned, and so in freedom in accordance with his reason desists from them, then he has attached to him the goods of which those evils were the opposite. These goods then form the center, and they move the evils toward the peripheries, moving them further and further according to the person’s aversion to and rejection of them. But still they cannot be so cast out as to be said to be eradicated. Nevertheless, by their being moved aside they can appear as though eradicated. This is achieved by the person’s being withheld from evils by the Lord and kept engaged in goods. Such is the case with all hereditary evil and likewise with all a person’s actual evil. [3] I have also seen this attested by my experience with some people in heaven who, because they were kept by the Lord in a state of good, thought themselves to be without any evils. But to prevent them from believing that the state of good in which they were was their own, they were sent down from heaven and conveyed back into their evils, until they acknowledged that they were of themselves impelled by evils, but by the Lord were impelled by goods. And after that acknowledgment they were taken back into heaven. [4] Be it known, therefore, that these goods become attached to a person only in such a way as to be constantly the Lord’s in the person, and that to the extent a person acknowledges this, the Lord grants that the good appear to the person to be his, that is to say, that it appear to the person that he loves his neighbor or has charity as though of himself, that he believes or has faith as though of himself, and that he does good and understands truth, thus is wise, as though of himself. An enlightened person can see from this the nature and force of the appearance in which the Lord wills a person to be. And the Lord wills it for the sake of the person’s salvation, as no one can be saved without this appearance. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    4 min

  2. JAN 23

    Affections and thoughts embody themselves in our sensory outer world, and what this means regarding perceiving the Lord (6 mins)

    Arcana Coelestia 3218. When angels are stirred by affections and at the same time are discussing these, such things manifest themselves among spirits in the lower sphere as representative types of animals. When the discussion concerns good affections, beautiful, gentle, and useful animals emerge such as those used in sacrifices in the Divine representative worship within the Jewish Church — such as lambs, sheep, kids, she-goats, rams, he-goats, calves, young bulls, and oxen. And whatever is seen at any time on the animal represents some mental image in the angels’ thought, which upright spirits are also allowed to perceive. From this one may see what was meant by the animals in the religious observances of the Jewish Church, and what by the same animals when mentioned in the Word, namely affections, 1823, 2179, 2180. But when angels’ discussion is about evil affections it is represented by offensive, vicious creatures serving no use, such as tigers, bears, wolves, scorpions, serpents, rats, and so on, even as such affections are also meant by these in the Word. Spiritual Experiences 716. Moreover, they who even attempt to gain entry into heaven under a shining white, angelic appearance, are turned at once into animal shapes befitting the disposition of each one. These were likewise shown to me. For the lower mind, or attitudes, or the passions, are pictured in the heaven of spirits by animals, even though they are nothing but passions and their varieties, thus shaped. So some vaguely appeared to me as birds, some as animals — but I was surprised that they were white. This happened to show that they wanted to counterfeit a shining white angel. 1748, 10 February. AC 1379… when spirits walk or are removed and advance from one place to another — occurrences witnessed very frequently — nothing else than changes of state are taking place. That is, such changes appear in the world of spirits as changes of place, but in heaven as changes of state. The same applies to many other things that are representative and present themselves visually there.  AC 5573. A certain spirit was once present, but was invisible over my head. I was led to perceive his presence from a stench of burnt horn or bone and from stinking teeth. After that a large crowd looking like a cloud appeared on the scene, coming up from below towards a higher position behind my back. These too were invisible; and they came to a halt above my head. I assumed that their invisibility was due to their own cleverness. I was told however that where the spiritual sphere obtained they were not visible, but where the natural sphere did so they were visible. They were therefore called ‘the invisible natural ones’. Regarding those spirits let me record first the disclosure that they endeavoured in a most zealous, cunning, and skillful manner to prevent any exposure at all of themselves. Having this end in view they also knew how to take away from other people the ideas they possessed and to replace these with different ones with which they prevented their own disclosure. Their endeavour to do this lasted for quite a long time. From all this I was led to see that during their lifetime those spirits had been the kind of people who did not want any of their actions or thought to be exposed, which they achieved by assuming a different countenance and a different manner of speaking. Nevertheless they had not employed any kind of pretence so as to lie and deceive. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    6 min

  3. JAN 17

    The Lord is continually bringing us into new understandings of truth but never THE truth (10 mins)

    Divine Truth versus our finite understanding of truth True Christian Religion 350. [a] The truths of faith can be multiplied to infinity. This is clear from the wisdom of the angels of heaven, which grows forever. In fact, the angels say that there is never an end to wisdom. Wisdom has no other source except divine truths that have been analytically divided into forms by means of light flowing in from the Lord. Human intelligence that is truly intelligent has the same source. Divine truth can be multiplied to infinity because the Lord is divine truth itself, or truth in its infinity. He attracts all people toward himself, but because they are finite, angels and people are unable to follow that current of attraction except to a limited extent. The force of attraction toward infinity persists all the same. Divine Providence 52. (2) The infinite and eternal in itself cannot but regard something infinite and eternal from itself in finite things. By the infinite and eternal in itself we mean the Divine itself, as we just showed in the preceding discussion. By finite things we means all things created by the Divine, and especially people, spirits, and angels. And to regard something infinite and eternal from itself is to regard something Divine, that is to say, itself, in them, as a person does an image of himself in a mirror.  The existence of such an image of the Divine is something we showed several times in the treatise Divine Love and Wisdom, especially where we demonstrated that the created universe has in it an image of the human being, and that the image is an image of the infinite and eternal, Divine Love and Wisdom 317-318, thus an image of God the Creator, which is to say, of the Lord from eternity.  One must know, however, that the Divine in itself exists in the Lord, while the Divine from itself is the Divinity present from the Lord in created things. DP 53. But for this to be more fully understood, we need to illustrate it:  The Divine cannot regard anything other than the Divine, and it cannot regard this anywhere else than in things created by it. The reality of this is plain from the fact that no one can regard another except from the standpoint of some quality that he has in himself. One who loves another regards him from the standpoint of the love that he has in himself. One who is wise regards another from the standpoint of the wisdom that he has in himself. He may indeed see that the other either does or does not love him, or that the other either is or is not wise, but this he sees from the love and wisdom in himself. Consequently he conjoins himself to the other in the measure that the other loves him as he loves the other, or in the measure that the other is wise as he himself is wise, for this is what unites them. [2] It is the same with the Divine in itself, for the Divine in itself cannot regard itself from the standpoint of another, as from the standpoint of a person, spirit, or angel. For these have in them nothing of the Divine in itself from which all else springs; and to regard the Divine from the standpoint of another who has in him nothing of the Divine would be to regard the Divine from an absence of the Divine, which is not possible.  It is because of this that the Lord is so conjoined with a person, spirit, and angel that everything relating to the Divine comes not from them but from the Lord. For people know that every good and every truth that a person possesses originates not from him but from the Lord — indeed, that one cannot even name the Lord, or speak His names “Jesus” and “Christ,” without doing so from Him.  [3] It follows now from this that the infinite and eternal, which is the same as the Divine, regards all things infinitely in things finite, and that it conjoins itself with them to the degree of their reception of love and wisdom.  In short, it is possible for the Lord to have an abode and dwell in a person or angel only in something His own, and not in something native to them; for their native character is evil, and even if it were good, still it would be finite, which in and of itself cannot encompass the infinite.  It is apparent from this that it is never possible for someone finite to regard the infinite, but that it is possible for the infinite being to regard something infinite from itself in finite beings. AC 7984 … Vastation is deprivation. That the evil who had been of the church were vastated as to all good and truth, has already been shown; for the successive degrees of vastation were signified by the plagues in Egypt. But the good are vastated as to evil and falsity; with them these are successively separated, that is, rejected to the sides, and goods and truth are brought together toward the midst. This collecting together of good and truth is meant by “remains;” and when they have a full state of remains, they are then raised into heaven. This state is that which is signified by “thirty,” and the vastation by “four hundred.” The vastation of evil and falsity, and the instilling of good and truth, with the good, are effected by means of infestations, and by means of temptations. By the one, falsities and evils are removed; and by the other, goods and truths, are put on; and this even until the state becomes full. [3] It must also be told briefly what a full state is. Everyone, whether damned or saved, has a certain measure which is capable of being filled. The evil, or they who are damned, have a certain measure of evil and falsity; and the good, or they who are saved, have a certain measure of good and truth. In the other life this measure is filled with everyone; but some have a greater measure, some a less. This measure is acquired in the world by means of the affections which are of the love. The more anyone has loved evil and the derivative falsity, the greater is the measure he has gained for himself; and the more anyone has loved good and the derivative truth, the greater is his measure. The limits and degrees of the extensions of this measure are clearly seen in the other life, and cannot there be surmounted, but they can be filled, and also actually are filled, namely, with goods and truths in the case of those who have been in the affection of good and truth, and with evils and falsities in the case of those who have been in the affection of evil and falsity. Hence it is evident that this measure is the faculty gained in the world for receiving either evil and falsity, or good and truth. Instruction through truths AC 7957… For the spiritual church is distinguished from the celestial church in this, that through truth which is of faith it is introduced into the good which is of charity, thus that it has truth for its essential. The initiation is effected through truth, for through truth they are instructed what must be done, and when they do this truth, it is called good. From this good, when they have been initiated, they afterward see truths, according to which they again act. From this it is evident that whether you say “those who are of the spiritual church,” or “those who are in truth through which is good, and in truth which is from good,” it is the same. AC 7990. They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal. In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells. They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, but through the afflux from the hells they seem to themselves not to be able. This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    10 min

  4. JAN 14

    Truth without good is inflexible and combative but wedded to good it is malleable and generative (9 mins)

    AC 7977. With those who are of the spiritual church all good is acquired by means of truth, because without the truth which is of faith they do not know what spiritual truth is, nor what spiritual good is. They are indeed capable of knowing civil truth, also moral truth, and their goods, because they are concordant with things which are in the world, whence also they have a perception of these truths and goods. But spiritual truth and its good are not concordant with those things which are in the world, and in many cases are even quite at variance with them, and therefore those of the spiritual church have to be instructed about them. These things have been said to show that with those who are of the spiritual church all good must be acquired by means of truth.  AC 7975. For with those who are of the spiritual church the case is this. They have genuine goods and truths, and they have goods and truths not genuine; for the man of the spiritual church has no perception of good and truth, but acknowledges and believes as good and truth that which the doctrinal things of his church teach. For this reason he is in very many truths not genuine, consequently also in like goods, for goods have their quality from truths. That the spiritual are in very many truths not genuine, see n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3240, 3241, 3246, 3833, 4402, 4788, 5113, 6289, 6500, 6639, 6865, 6945, 7233; and that consequently they have truths not pure (n. 6427). But still they are kept by the Lord in goods in the highest degree genuine, which is effected by means of an influx through the interiors (n. 6499), and then the truths and goods not genuine are separated thence and rejected to the sides. These are the things which are signified by “a very great mixed multitude.” AC 7966(2). These are the two states in which they who are of the spiritual church, when in good, are kept by the Lord-the first, that from the good which is of the will they see and think truth; the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods, and so on continually. Such are the productions and derivations of truth with those who are of the spiritual church. In the spiritual world this is presented representatively as a tree with leaves and fruits; the leaves there are truths; the fruits are the goods of truth; the seeds are the goods themselves, from which are the rest. AC 7990. They are said to be in spiritual captivity who as to their interiors are kept by the Lord in good and truth, but as to their exteriors are kept by hell in evil and falsity, whence there is a combat of the external man with the internal. In this state are those kept who are being infested; and then the Lord by influx through the interiors fights for them against the afflux of evil and falsity from the hells. They are then kept as it were captive, for through influx from the Lord they desire to be in good and truth, but through the afflux from the hells they seem to themselves not to be able. This combat takes place to the end that the external man may be reduced to obedience to the internal, and thus natural things be made subordinate to spiritual things. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    10 min

  5. JAN 9

    To dwell in the house of the Lord (6 mins)

    Arcana Coelestia 3394[2] Settling or dwelling means existing and living, so it means a state, and many passages in the Word clarify this. In David, for instance: I will dwell in Jehovah’s house to a great length of days. (Psalms 23:6) One thing have I asked of Jehovah; this I will seek: May I dwell in Jehovah’s house all the days of my life! (Psalms 27:4) Someone working deceit will not dwell in the middle of my house. (Psalms 101:7) Dwelling in Jehovah’s house stands for existing and living in the goodness that love inspires, because a loving goodness is Jehovah’s house. Arcana Colestia 7923. And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second. Removing what is leavened Seven days leaven shall not be found in your houses; for whosoever eateth that which is leavened, even that soul shall be cut off from the assemblage of Israel, in the sojourner, and in the native of the land. Ye shall eat nothing leavened; in all your dwellings ye shall eat things unleavened. And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. Exodus 12: 19-21 Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    7 min

  6. JAN 6

    The purpose of externals is to reveal our interior life (7 mins)

    Arcana Coelestia 7914… the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself.  Divine Providence 150. 6. Our outer self has to be reformed by means of our inner self, and not the reverse. “The inner and outer self” means the same thing as “our inner and outer thought processes,” already discussed in a number of places [103-111, 120, 130, 139, 145]. The reason the outer has to be reformed by means of the inner is that the inner flows into the outer, and not the reverse. The scholarly world recognizes that there is a flow of spirit into matter, and not the reverse; and the church recognizes that the inner self needs to be cleansed and renewed first, and then the outer. This is recognized because the Lord and reason both say so. The Lord says it this way: Woe to you hypocrites, because you cleanse the outside of the cup and the platter while the insides are full of plunder and excess. Blind Pharisee, first cleanse the inside of the cup and the platter, and then the outside will be clean as well. (Matthew 23:25-26) [2] In Divine Love and Wisdom I have presented ample evidence that reason teaches this. In fact, whatever the Lord teaches, he enables us to perceive rationally. This happens in two ways. One is by our seeing its truth within ourselves as soon as we hear it; the second is understanding it through rational analysis. Seeing it in ourselves happens in our inner self, and seeing it rationally happens in our outer self. Can anyone fail to see within, on first hearing, that the inner self needs to be cleansed first and the outer self cleansed by means of it? However, if we have not accepted some general image of this from the inflow from heaven, we can go wildly astray when we rely on our outer thought processes. They show us simply that outward actions, deeds of charity and piety, bring us salvation apart from deeper values. In the same vein, they tell us that sight and hearing flow into our thought, that smell and taste flow into our perception — that is, that the outside flows into the inside — when the opposite is true. It is an illusion that sight and hearing are flowing into our thought, because it is our intelligence that is seeing through our eyes and hearing through our ears, not the reverse. The same holds true for the other senses. Doctrine of Sacred Scripture 40. To a considerable extent, the truths of the literal meaning of the Word are not bare truths but are semblances of truth; like similes and comparisons, they are drawn from the kinds of things that are in the physical world and are therefore adapted and fitted to the comprehension of uneducated people and children. Since they are correspondences, though, they are receptacles and dwelling places for genuine truth, like containers that gather in and hold something the way a crystal goblet holds a fine wine, or a silver plate holds gourmet food. They are like garments that serve as clothing, whether swaddling clothes for babies or attractive dresses for young women. They are also like the information in the earthly mind that comprehends within itself the perceptions of the spiritual self and its affection for truth. The actual bare truths that are gathered in, contained, clothed, and comprehended are in the Word’s spiritual meaning; and the bare goodness is in its heavenly meaning. [2] However, this needs illustrations from the Word. Jesus said, Woe to you, scribes and Pharisees, because you cleanse the outside of the cup and the plate, but inside they are full of extortion and excess. Blind Pharisee, cleanse the inside of the cup and the plate first, so that the outside of them may be clean as well. (Matthew 23:25-26) The Lord said this using terms from the outermost level, which serve as containers. He said “the cup and the plate”- the cup meaning wine and the wine meaning the truth contained in the Word, the plate meaning food and the food meaning the goodness contained in the Word. Cleansing the inside of the cup and the plate means purifying what lies within us, matters of our will and thought and therefore of our love and faith, by means of the Word. The outside becoming clean by cleansing the inside means the consequent purification of our outer selves — our actions and speech, that is, since these have their essence from what lies within. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    7 min

  7. JAN 3

    For a hellish state to get traction, there will be an element of truth in what it is offering (5 mins)

    Arcana Coelestia 7914. ‘Draw out’ means that they should compel themselves. This is clear from the meaning of ‘drawing out’, when used in reference to the good of innocence which those belonging to the spiritual Church are to receive, as compelling themselves. The good of innocence, which is the good of love to the Lord, is not received by one who belongs to the spiritual Church unless he exercises self-compulsion; for the belief that the Lord is the only God, and also that His Human is Divine, does not come easily to him. Therefore, since he is short of faith, no love to Him, or consequently any good of innocence, can be present in him unless he exercises self-compulsion. The fact that a person ought to exercise self-compulsion, and that when he does he is in freedom but not when subject to compulsion from without, see 1937, 1947. This is what is meant by ‘draw out’, that is to say, the Passover animal. Drawing out that animal, it is self-evident, holds an arcanum within it that is not perceptible in the sense of the letter. AC 7939. ‘because He passed by the houses of Israel’ means that damnation would stay away from the forms of good in which they were maintained by the Lord. This is clear from the meaning of ‘Jehovah will pass by’ as the fact that damnation will stay away from there, as above in 7878, 7928; from the meaning of ‘the houses’ as forms of good, dealt with in 3652, 3720, 4982, 7833-7835; and from the representation of ‘Israel’ as those who belong to the spiritual Church, dealt with often. The reason for saying that they were maintained in forms of good by the Lord is that when they passed through places of damnation or the hells, which happened when they were delivered, they were maintained in good by the Lord. To this end they were made ready, and the process by which they were made ready is described by the statutes regarding the blood, the Passover lamb, and the eating of it, which are the subject in verses 3-11, 15-20, 22, 43-48 of this chapter. The fact that when they were delivered they passed through places of damnation or the hells will be seen below. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

    5 min

  8. 12/31/2025

    Repentance is metanioa which is to turn the thinking around. An aftermind. (4 mins)

    And I will pass through the land of Egypt in that night, and I will smite all the firstborn in the land of Egypt, from man and even unto beast; and on all the gods of Egypt I will do judgments; I am Jehovah.  Exodus 12:12 Arcana Coelestia 7873 And on all the gods of Egypt I will do judgments. That this signifies their falsities, which are to be damned, is evident from the signification of “gods,” as being falsities (of which presently); and from the signification of “doing judgments,” as being to be damned; for to judge, or do judgments, is either for life or for death; for life it denotes salvation, for death it denotes damnation. In the Word “gods” are often mentioned. When the angels are so called, truths are signified (see n. 4295, 4402, 7268); hence in the opposite sense by “the gods of the nations,” are signified falsities (n. 4402, 4544). That truths are called “gods” is because truth proceeds from the Divine Itself, and in itself is Divine; consequently they who receive it are called “gods”-not that they are gods, but that the truth which is with them is Divine. Hence it is that in the original tongue God is called “Elohim,” in the plural. The Divine Itself is the Divine good, but that which proceeds from it is the Divine truth, which fills the universal heaven. As then “god” denotes truth, therefore in the opposite sense it denotes falsity. Gods = Powers https://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G1411/dunamis.htm Repentance = Metaniona https://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G3341/metanoia.htm Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text’s application to the inner life while reinforcing key LP principles highlighted in the exchanges.

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Seeking to make the Lord God Jesus Christ visible in our midst... "Where two or three are gathered together in My name there am I in the midst of them." (Matt. 18:20)

Information

  • Creator
    The Third Round
  • Years Active
    2016 - 2026
  • Episodes
    499
  • Rating
    Clean
  • Show Website
    Logopraxis