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Instructions on the second and third commandments in the second and third halls
76,1. But we do not need to follow what these children will still receive here from their teachers about the Lord; for they got through the period or state in which they have completely lost the Lord, and thus also the first classroom of which, as you have seen earlier, there are twelve in this division. - It would be too long to take part in the continuing education of these children in all the following classrooms. But in order that you may know what is taught in these halls, and in what way, I tell you, that you may have gathered this from the first tablet in the middle of the first classroom, as to what this great doctrine is - none other than the ten commandments of Moses, and finally the two commandments of love.
76,2. In each succeeding hall, a new commandment is practically taught and practiced, and that throughout, in the same manner as you had had sufficient opportunity to observe with the first commandment here in the first hall.
76,3. Thus, immediately in the next hall, the commandment: "Thou shalt not take the name of God vain," is discussed. In fact, you yourselves also do not understand what this commandment fundamentally means, and that is why I also want to correct your understanding of these commandments through some examples and explanations.
76,4. Thus, in this second room, this commandment is not interpreted as if no one should not, on secular occasions, pronounce the Name of the Lord without due respect and reverence, which prohibition would certainly be of no use here. For if someone thinks that he has to pronounce the name of the Lord only in the most extreme case of need, and always with the highest reverence and respect, this would have meant nothing more and nothing less than: one should certainly never pronounce the name of God, by which two conditions are presupposed under which the name of God is to be pronounced. These conditions are, however, in the first place based on such screws, that none can say for certain and with conviction, which occasion would be such an extreme emergency which would justify the utterance of the most holy Name. Secondly, even if such a case would occur, such as in extreme life-danger, which can happen under various conditions, it is still to wonder whether any man in such most dubious conditions would possess the presence of mind and the capacity to dignify the name of the Lord as would be proper?
76,5. So, if you look at the explanation of this second commandment, as it usually occurs on earth, you must necessarily arrive at this final conclusion that the name of the Lord should never actually be pronounced, and for the simple reason that the two hardly discernible, given conditions can ever agree with each other. I would like to know those people on the earth who, in their highest distress, would be able to place themselves in that quietly exalted reverent and devout state, in which he may utter the name of the Lord with dignity.
76,6. If this would be so, then no man should pray, for in prayer he also names the name of the Lord. But man should pray daily and give glory to God and should not restrict prayer to the most extreme emergency.
76,7. It is clear from all this that this commandment is wrongly understood. But in order to put an end to all brooding over it with one blow, I will tell you in a nutshell how this commandment is to be fundamentally understood. And so does: Thou shalt not call the name of God vain, mean as much as:
76,8. Thou shalt not merely utter the Name of God with your mouth, not merely utter the articulated sound of a few syllables, but since God is the reason of your life, you must always utter it from the very bottom of your life, that is, you shalt not pronounce it mechanically, but always alive in all your actions; because whatever you do, you do with the power God has given you. If you use this power for evil action, then you evidently desecrate the divine in you; and this is your power, the Living Name of God!
76,9. See, so much does this commandment say, that for the first time you should know the name of God, what He is, and what He is; and then he should not pronounce it vainly with outward words just like another name, but always actively, because the name of God is the energy of man. Therefore, man should also doeverything he does in this name. If he does that, he does not speak the name of God in vain with outward words, but actively and vividly.
76,10. And see, in this way is this second commandment practically taught to the students in this second hall, and practiced by each one until he has reached a just skill in it. If he achieved that, he then goes to the third hall for the third commandment, which is, as you know:
76,11. Thou shalt hallow the Sabbath. "- But what does that mean, especially here, when no more night alternates with day, and only perpetual, eternal day exists? When is the Sabbath? Since the commandment is of Divine origin, it must be an eternal and not a merely temporal rule, and must have a fully valid meaning in the realm of the spirits as on earth.
76,12. With you it is said that one should, on a sabbath, being a compulsory day of rest, do no servile work, by which is meant all gainful occupation. But it is permissible to perform a show, to play, even to dance like the gentiles. It is necessary to fast one day before the Sabbath in order to be able to eat better and more on the Sabbath. So even the hosts are allowed to sell their food and cheat their guests on a holiday more than any other. That is, according to law, to hallow the Sabbath; the more blessed work in the field and in the acre may not be done, but everything else is fit for the Sabbath.
76,13. But the Lord has shown in the world that even on the Sabbath one can work fitly and do good. But if the Lord Himself worked on the Sabbath, then I believe that every person should have enough proof that the 'hallowing of the Sabbath' should be understood as something quite different from not working, or taking something in the hands which is useful and beneficial.
76,14. But what is meant by the sanctification of the Sabbath? What is the Sabbath? I want to tell you very briefly:
76,15. The Sabbath is neither Saturday, nor Sunday, nor Easter or Pentecost, nor any other day of the week or year, but it is nothing but the day of the spirit in man, the Divine light in the human spirit, the rising sun of life in the human soul. That is the Living Day of the Lord in man, which he is continually to recognize and sanctify through all his actions, which he is to do out of love for God and out of love for his neighbor.
76,16. But since man cannot and will never find this holy day of rest of the Lord in the chaos of the world, therefore, let him withdraw from the world and seek that Day of the Life of the sacred rest of God.
76,17. Therefore the people of the Israelites were commanded to appoint at least one day of the week, when they should withdraw from worldly affairs, and seek in themselves that day of life. But the law was observed only externally and materially, and in the end it was brought to such an extent that even the Lord of the Sabbath was not recognized, the Holy Father, when driven by infinite love, came to earth on his children!
76,18. I think that you would fully understand from these words what was meant by the sanctification of the Sabbath and how it should be kept.
76,19. You should as well be able to understand the question of whether your Sunday keeping is a true sabbatical sanctification, whether one can, through an hour of worship, followed by worldly entertainment, reach the innermost, eternal Living Day of rest of the Lord?
76,20. If I were with you on earth, I would like to set a very high price on the proof, whether by attending church, then by hard eating, and finally by going for a walk, driving or riding, sometimes even by dancing, playing and drinking, not infrequently through lies and deceit, through ordinary personal visitations, and more enterprises of the like, one would find the true Sabbath in spirit and sanctify it. Who knows if there are not philosophers who could provide such proof? Of course he would be exposed to be like a false coin with us.
76,21. It is barely necessary to mention that here, only the living Sabbath-sanctification is taught to and practiced by the children. You can form for yourself a thorough concept of how these commandments of the Lord are actually to be understood.
76,22. Just like these two commandments and the previous one, we also want to walk through the others, for you to get a proper concept, in which sense all the commandments here are being taught to the children. And so we will proceed and take a close look at the next one, the fourth commandment in the fourth hall.
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