De obras de Swedenborg

 

El Cielo y el Infierno #2

Estudiar este pasaje

  
/ 603  
  

Capítulo 1 (EL CIELO): El Dios del Cielo es el Señor

2. Lo primero será saber quien es el Dios del cielo, puesto que de ello dependen las demás cosas. En el cielo entero sólo el Señor es reconocido por Dios del cielo y ningún otro. Allí dicen, como Él mismo enseñó:

Que Él es uno con el Padre; que el Padre es en Él y Él en el Padre; que quien ve a Él, ve al Padre y que todo lo Santo procede de Él (Juan 10:30, 38; 14:9-11; 16:13-15).

He hablado varias veces con los ángeles sobre este particular, y siempre han dicho, que en el cielo no se puede partir lo Divino en tres, porque saben y sienten que la Divinidad es única, y que es única en el Señor. También han dicho, que los de la iglesia que llegan del mundo, teniendo la idea de tres Divinidades (Divinas Personas), no pueden ser admitidos en el cielo, puesto que su pensamiento pasa continuamente de uno a otro, y allí no es permitido pensar tres y decir uno; porque cada uno en el cielo habla por el pensamiento, siendo así que allí el hablar es pensar, o sea el pensar es hablar, por lo cual los que en el mundo han dividido la Divinidad en tres, formándose separada idea de cada uno, y no habiéndolos reunido y concentrado en el Señor, no pueden ser recibidos, porque en el cielo tiene lugar una comunicación de todo pensamiento; por lo cual si allí entrase alguien que pensara tres y dijera uno, sería en seguida descubierto y rechazado. Pero hay que saber que todos aquellos que no han separado la verdad del bien, o sea la fe del amor, al ser instruidos en la otra vida, reciben el celestial concepto del Señor de que Él es el Dios del universo. Otra cosa sucede con los que han separado la fe de la vida, es decir, los que no han vivido conforme a los preceptos de la verdadera fe.

  
/ 603  
  

Swedenborg en Español website and Swedenborg Library, Bryn Athyn College of the New Church, Bryn Athyn, Pennsylvania.

La Biblia

 

Juan 15

Estudio

   

1 YO SOY la vid verdadera, y mi Padre es el labrador.

2 Todo pámpano que en mí no lleva fruto, lo quitará; y todo aquel que lleva fruto, lo limpiará, para que lleve más fruto.

3 Ya vosotros sois limpios por la palabra que os he hablado.

4 Permaneced en mí, y yo en vosotros. Como el pámpano no puede llevar fruto de sí mismo, si no permaneciere en la vid; así vosotros, si no estuviereis en mí.

5 YO SOY la vid, vosotros los pámpanos; el que permanece en mí, y yo en él, éste lleva mucho fruto; porque sin mí nada podéis hacer.

6 El que no permanece en mí, será echado fuera como mal pámpano, y se secará; y los cogen, y los echan en el fuego, y arden.

7 Si permaneces en mí, y mis palabras permanecen en vosotros, todo lo que quisiereis pediréis, y os será hecho.

8 En esto es clarificado mi Padre, en que llevéis mucho fruto, y seáis así mis discípulos.

9 Como el Padre me amó, también yo os he amado; permaneced en mi amor.

10 Si guardareis mis mandamientos, permaneceréis en mi amor; como yo también he guardado los mandamientos de mi Padre, y permanesco en su amor.

11 Estas cosas os he hablado, para que mi gozo permanece en vosotros, y vuestro gozo sea cumplido.

12 Este es mi mandamiento: Que os ameis los unos a los otros, como yo os he amado.

13 Nadie tiene mayor amor que este, que ponga alguno su alma por sus amigos.

14 Vosotros sois mis amigos, si hiciereis las cosas que yo os mando.

15 Ya no os diré siervos, porque el siervo no sabe lo que hace su señor; mas os he dicho amigos, porque todas las cosas que oí de mi Padre, os las he hecho notorias.

16 No me elegisteis vosotros a mí , mas yo os elegí a vosotros; y os he puesto para que vayáis y llevéis fruto, y vuestro fruto permanezca; para que todo lo que pidiereis del Padre en mi nombre, él os lo dé.

17 Esto os mando: Que os ameis los unos a los otros.

18 Si el mundo os aborrece, sabed que a mí me aborreció antes que a vosotros.

19 Si fuerais del mundo, el mundo amaría lo que es suyo; mas porque no sois del mundo, antes yo os elegí del mundo, por eso os aborrece el mundo.

20 Acordaos de la palabra que yo os he dicho: No es el siervo mayor que su señor. Si a mí me han perseguido, también a vosotros perseguirá; si han guardado mi palabra, también guardarán la vuestra.

21 Mas todo esto os harán por causa de mi nombre, porque no conocen al que me ha enviado.

22 Si no hubiera venido, ni les hubiera hablado, no tendrían pecado, mas ahora no tienen excusa de su pecado.

23 El que me aborrece, también a mi Padre aborrece.

24 Si no hubiese hecho entre ellos obras cuales ningún otro ha hecho, no tendrían pecado; mas ahora, las han visto, y me aborrecen a mí y a mi Padre.

25 Mas para que se cumpla la palabra que está escrita en su ley: Que sin causa me aborrecieron.

26 Pero cuando viniere el Consolador, el cual yo os enviaré del Padre, el Espíritu de Verdad, el cual procede del Padre, él dará testimonio de mí.

27 Y vosotros daréis testimonio, porque estáis conmigo desde el principio.

   

De obras de Swedenborg

 

Arcana Coelestia #920

Estudiar este pasaje

  
/ 10837  
  

920. In this verse the worship of the Ancient Church in general is described, that is, by 'the altar and its burnt offerings', which were the chief features of all representative worship. First of all however the nature of the worship of the Most Ancient Church must be mentioned, and from that how worship of the Lord by means of representatives arose. For the member of the Most Ancient Church there was no other worship than internal such as is offered in heaven, for among those people heaven so communicated with man that they made one. That communication was perception, which has been frequently spoken of already. Thus, being angelic people, they were internal men. They did indeed apprehend with their senses the external things that belonged to the body and to the world, but they paid no attention to them. In each object apprehended by the senses they used to perceive something Divine and heavenly. For example, when they saw any high mountain they did not perceive the idea of a mountain but that of height, and from height they perceived heaven and the Lord. That is how it came about that the Lord was said to 'live in the highest', and was called 'the Most High and Lofty One', and how worship of the Lord came at a later time to be celebrated on mountains. The same applies to all other objects. For example, when they perceived the morning they did not perceive morning time itself that starts the day but that which is heavenly and is a likeness of the morning and of the dawn in people's minds. This was why the Lord was called the Morning, the East, and the Dawn. Similarly when they perceived a tree and its fruit and leaves they paid no attention to these objects themselves but so to speak saw man represented in them. In the fruit they saw love and charity, and in the leaves faith. Consequently the member of the Church was not only compared to a tree, and also to a tree-garden, and what resided with him to fruit and leaves, but was even called such.

[2] Such is the character of people whose ideas are heavenly and angelic. Everyone may know that a general idea governs all the particular aspects, and this applies to all objects apprehended by the senses, both those which people see and those they hear. Indeed they pay no attention to such objects except insofar as these enter into the general idea a person has. Take the person who has a cheerful disposition; everything he hears and sees seems to him to contain joy and laughter. But for one who has a sad disposition everything he sees and hears seems to be sad and dismal. The same applies to every other kind of person, for their general affection is present within each individual part and causes each individual part to be seen and heard in the general affection. Other features do not even show themselves but are so to speak absent or insignificant. This was so with the member of the Most Ancient Church. Whatever he saw with his eyes was for him heavenly, and so with him every single thing was so to speak alive.

[3] From this the nature of that Church's Divine worship becomes clear, namely that it was internal and not at all external. When however the Church went into decline, as it did among its descendants, and that perception, or communication with heaven, began to die out, a different situation started to emerge. In objects apprehended by the senses they no longer perceived, as they had done previously, that which is heavenly, but that which is worldly. And the more they perceived that which is worldly the less perception remained with them. At length among their final descendants, who came immediately before the Flood, they apprehended nothing at all in such objects except that which was worldly, bodily, and earthly. Thus heaven became separated from mankind and communicated with it in none but an extremely remote way. Man's communication now changed to a communication with hell, and from there he obtained his general idea from which, as has been stated, stem the ideas belonging to every individual part. In this situation, when any heavenly idea came to them, it had no value for them. At length they were not even willing to acknowledge the existence of anything spiritual or celestial. Thus man's state came to be altered and turned upside down.

[4] Because the Lord foresaw that the state of mankind was to become such as this, He also provided for the preservation of doctrinal matters concerning faith so that from them people might know what was celestial and what was spiritual. These matters of doctrine were gathered together from the members of the Most Ancient Church by the people dealt with already called Cain and those called Enoch. This is why it is said of Cain that a sign was placed upon him to prevent anyone killing him, and of Enoch that he was taken by God. Concerning these two, see Chapter 4:15 - in 393, 394 - and Genesis 5:24. These matters of doctrine consisted exclusively in things that were meaningful signs and so things of a seemingly enigmatic nature. That is to say, they consisted in earthly objects which carried spiritual meanings, such as mountains, which meant heavenly things and the Lord; the morning and the east, which also meant heavenly things and the Lord; various kinds of trees and their fruits, which meant man and the heavenly things that are his; and so on. These were the things that their matters of doctrine consisted in, which had been gathered together from the meaningful signs of the Most Ancient Church. Their writings too were consequently of this nature. Now because they wondered at, and to themselves seemed to detect, that which was Divine and heavenly in such matters of doctrine, and also because of the antiquity of these, they began and were allowed to make such things the basis of their worship. This was the origin of their worship on mountains, in groves, and among trees, also of their pillars in the open air, and later on of altars and burnt offerings which ended up as the chief features of all worship. Such worship was begun by the Ancient Church, and from there spread to their descendants and to all the nations round about. These and many other matters as well will in the Lord's Divine mercy be dealt with later on.

  
/ 10837  
  

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