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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 #304

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304. Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an affiliation. Man has affiliation with the angels, but not conjunction, because in respect to the interiors of his mind man is by creation like an angel, having a like will and a like understanding. Consequently if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel. Therefore when the conjunction of man with heaven is spoken of his conjunction with the Lord and affiliation with the angels is meant; for heaven is heaven from the Lord's Divine, and not from what is strictly the angels' own [proprium]. That it is the Lord's Divine that makes heaven may be seen above (7-12).

[2] But man has, beyond what the angels have, that he is not only in respect to his interiors in the spiritual world, but also at the same time in respect to his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom; in general, knowledges and sciences with their delights and pleasures so far as they savor of the world, also many pleasures belonging to the senses of the body, together with his senses themselves, his speech, and his actions. And all these are the outmosts in which the Lord's Divine influx terminates; for that influx does not stop midway, but goes on to its outmosts. All this shows that the outmost of Divine order is in man; and being the outmost it is also the base and foundation.

[3] As the Lord's Divine influx does not stop midway but goes on to its outmosts, as has been said, and as this middle part through which it passes is the angelic heaven, while the outmost is in man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one has its permanent existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation. 1

Notes de bas de page:

1. [Swedenborg's footnote] Nothing springs from itself, but from what is prior to itself, thus all things from a First, and they also have permanent existence from Him from whom they spring forth, and permanent existence is a perpetual springing forth (Arcana Coelestia 2886, 2888, 3627-3628, 3648, 4523-4524, 6040, 6056).

Divine order does not stop midway, but terminates in an outmost, and that outmost is man, thus Divine order terminates in man (634, 2853, 3632, 5897, 6239, 6451, 6465, 9215-9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10548).

Interior things flow into external things, even into the extreme or outmost in successive order, and there they spring forth and have permanent existence (634, 6239, 6465, 9215-9216).

Interior things spring forth and have permanent existence in what is outmost in simultaneous order (5897, 6451, 8603, 10099).

Therefore all interior things are held together in connection from a First by means of a Last (9828).

Therefore "the First and the Last" signify all things and each thing, that is, the whole (10044, 10329, 10335).

Consequently in outmosts there is strength and power (9836).

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