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Letters #2

  
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2. Letter to Beyer, April 15, 1766 1

With reference to the writings of the Apostles and Paul I have not included these in ARCANA COELESTIA, and this for the reason that they are doctrinal writings, and so are not written in the style of the Word as are the Prophets, David, the Gospels, and the Revelation. The style of the Word wholly consists of correspondences, on which account it effects an immediate communication with heaven. In the doctrinal writings, however, there is another style which indeed communicates with heaven, but mediately. That they were so written by the Apostles was in order that the new Christian Church might commence through these, on which account doctrinal matters could not be written in the very style of the Word, but in a manner that might be more clearly and more directly understood. Nonetheless, the writings of the Apostles are good books for the Church, maintaining the doctrine of charity and its faith as strongly as ever did the Lord Himself in the Gospels and in the Revelation, as can be clearly seen and observed if one attends to the matter while reading those writings.

That the words of Paul concerning justification by faith, Rom. 3:28, have been completely misunderstood, is shown in the APOCALYPSE REVEALED n. 417, as may be seen. It follows that the doctrine concerning faith alone as justifying, which constitutes the theology of our day in the Churches of the Reformed, is built on an entirely false foundation. My most respectful greetings to you and to my friends.

I remain, etc.

Em. Swedenborg

Amsterdam

15 April 1766

Notes de bas de page:

1. While travelling from Stockholm to Amsterdam where he was about to publish APOCALYPSIS REVELATA Swedenborg was delayed in Goteborg for about a week in July 1765. Here he met the Principal Lecturer in Theology, Dr. Gabriel Andersson Beyer (TD i pp. 623-6), who was immediately impressed by what Swedenborg had to say and who despite persecution became a firm advocate of the new teachings until his death in 1779.

During the winter of 1765-6 Beyer had obtained and read a number of Swedenborg's works, as he himself declared in the letter written from Goteborg on 18 March 1766. In this same letter Beyer questioned Swedenborg about the inspiration of the writings of the Apostles as follows: 'It has troubled me for some time that you nowhere cite the writings of the Apostles as the Divine Word. They likewise had immediate inspiration from God's spirit (theopneuma). In no less degree than the prophets. It has also seemed as if you do not wish to consider their writings and utterances as in every way correct. As to this, several things have occurred to me as some solution, and I respectfully submit them.

Should it be understood that, according to Your thought, the Apostles were certainly moved by God's spirit, even so far that words also were instilled, and this by virtue of the Lord's clear promise; but that a difference should be made as to doctrine, and the Word from which doctrine is drawn; thus the doctrine which they carried was fitted to the comprehension and the received manner of thought in the Churches of that time, so that their words and doctrine could not have a correspondence in spiritual and celestial manners of thought as does the rest of God's Word which we have, but that the Apostles' doctrine was yet pure, correct and divine? So far as I can see, Paul is not at variance with you in the doctrine of faith, works, imputation, etc. And in Hebrews 5:11-13 he seems also to confirm my humble thought previously uttered.'

The first two paragraphs of Swedenborg's reply, the original of which is now in the British Museum, have been omitted here.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Heaven and Hell #303

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303. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD.

Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can have permanent existence from itself, but only from what is prior to itself, thus all things from a First; also that the connection with what is prior is like the connection of an effect with its effecting cause; for when the effecting cause is taken away from its effect the effect is dissolved and dispersed. Because the learned thought thus they saw and said that permanent existence is a perpetual springing forth; thus that all things have permanent existence from a First; and as they sprang from that First so they perpetually spring forth, that is, have permanent existence from it. But what the connection of everything is with that which is prior to itself, thus with the First which is the source of all things, cannot be told in a few words, because it is various and diverse. It can only be said in general that there is a connection of the natural world with the spiritual world, and that in consequence there is a correspondence of all things in the natural world with all things in the spiritual (see 103-115); also that there is a connection and consequently a correspondence of all things of man with all things of heaven (see 87-102).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.