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Brève Explication de la Doctrine de l'Église Nouvelle #1

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Résumés en exposition de la doctrine de l’Église Nouvelle, qui doit être compris par la Nouvelle Jérusalem dans l’Apocalypse

1. Après avoir publié dans l’espace de peu d’années quelques Ouvrages et quelques Opuscules sur la NOUVELLE JERUSALEM, par laquelle est entendue la Nouvelle Eglise qui doit être instaurée par le Seigneur, et après que l’Apocalypse eut été révélée, je formai le dessein de mettre au jour la Doctrine de cette Eglise dans sa plénitude, ainsi la doctrine entière; mais, comme c’est un travail qui exigera quelques années, j’ai pris la résolution d’en présenter une sorte d’Esquisse (Sciagraphie), afin qu’on ait d’abord une idée générale de cette Eglise et de sa Doctrine, puisque, quand les notions communes précèdent toutes les choses, en général et en particulier, qui sont comprises dans leur étendue, apparaissent ensuite dans la lumière, car elles entrent dans les notions communes comme des homogènes dans leurs réceptacles. Toutefois, cet Abrégé n’est pas soumis aux jugements pour la discussion, mais il est seulement communiqué pour la connaissance du sujet, attendu que tout le contenu en sera pleinement démontré dans l’ouvrage même. 1 Mais comme il sera, dans la suite, traité des Discordances entre les dogmes de l’Eglise d’aujourd’hui et ceux de la Nouvelle Eglise je vais d’abord présenter les Doctrinaux d’aujourd’hui sur la Justification.

Бележки под линия:

1. Swedenborg, né en 1686, était dans sa quatre-vingt-deuxième année 1769 quand il publia cet Abrégé. L’Ouvrage dont il est ici parle, à savoir LA VRAIE RELIGION CHRETIENNE, contenant la Théologie Universelle de la Nouvelle Eglise, a été mis sous la presse environ deux ans après; Swedenborg était alors dans sa quatre-vingt-quatrième année, et il quitta notre monde au commencement de 1772, peu de temps après la publication de cet important Traité.

  
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Thanks to L'Eglise Générale de la Nouvelle Jérusalem de Côte d'Ivoire for their permission to use the scanned and corrected text of this French translation.

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Apocalypse 21:19

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19 Les fondements de la muraille de la ville étaient ornés de pierres précieuses de toute espèce: le premier fondement était de jaspe, le second de saphir, le troisième de calcédoine, le quatrième d'émeraude,

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Divine Providence #263

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263. For a clearer view of all this, I may add some material presented at the close of Teachings for the New Jerusalem on the Lord 60-61, as follows.

It is quite clear from many things that the Lord said that God and Human in him are not two but are one, as the theology says, and are completely one, like soul and body. He said, for example, that the Father and he are one [John 10:30], that whatever belongs to the Father is his and that whatever belongs to him is the Father's [John 16:15], that he is in the Father and the Father in him [John 14:10], that everything has been given into his hand [John 3:35], that he has all power [Matthew 28:18], that he is God of heaven and earth, that everyone who believes in him has eternal life [John 3:15], and that the wrath of God rests on everyone who does not believe in him. He says further that both the divine and the human have been raised up into heaven, and in regard to both he is sitting at the right hand of God (that is, he is omnipotent), and more passages from the Word about his divine human nature that have already been cited in abundance. All of this material bears witness to the fact that God is one in both person and essence, containing a trinity, and that this God is the Lord.

[2] The reason this information about the Lord is only now being made public is that it was foretold in chapters 21 and 22 of the Book of Revelation that a new church would be established at the close of the former one, a church in which this would be fundamental. This church is what "the New Jerusalem" means in those chapters, where no one will enter except those who recognize the Lord as the God of heaven and earth, which is why that church is called "the Lamb's bride." I am able to proclaim that the whole heaven believes in the Lord alone and that anyone who does not believe this is not allowed into heaven. Heaven is heaven because of the Lord. It is this belief, held in love and in faith, that puts us in the Lord and the Lord in us, as he tells us in John: "In that day you will know that I am in my Father, and you in me, and I in you" (John 14:20); and "Abide in me, and I in you. I am the vine, you are the branches; all who abide in me, and I in them, bear abundant fruit, for without me you cannot do anything. Whoever does not abide in me is cast out" (John 15:4-5, 6; John 17:22-23).

[3] The reason this has not been seen in the Word before is that if it had been seen any earlier it would not have been accepted. The last judgment had not yet been completed; and until that happened, hell was stronger than heaven. We are in the middle, between heaven and hell; so if we had seen this any earlier, the devil--hell, that is--would have snatched it from our hearts and would have profaned it as well.

This state of hell's power was shattered by the Last Judgment, which has now been completed. Once that was done, in other words now, anyone who wants to be enlightened and wise can be.

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