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Memorable Occurrences in Swedenborg's Writings

This list of Memorable Occurrences in Swedenborg's Writings was originally compiled by W. C. Henderson in 1960 but has since been updated.

From Swedenborg's Works

 

True Christian Religion #796

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796. Luther, Melanchthon and Calvin in the spiritual world.

I have held many conversations with these three leaders, who were the reformers of the Christian church, and thus I learned what has been the condition in which they lived from the beginning down to the present day. As for Luther, as soon as he arrived in the spiritual world, he was at once a keen propagator and defender of his dogmas, and as the numbers of his supporters coming from the earth increased, so did his zeal for those dogmas. He was given a house there similar to the one he had lived in while in the bodily life at Eisleben. In the middle of this he set up a slightly raised platform, where he took his seat. The door was open to admit listeners, whom he arranged in rows, the strongest supporters nearest to him, and those less favourable behind him. Then he spoke continuously, from time to time allowing questions, in order to be able to begin again by picking up the thread of the discourse he had just finished.

[2] As a result of this general support he finally adopted a false conviction; this is so potent in the spiritual world that no one can resist it or speak against what it prescribes. But because this was a kind of incantation as used by the ancients, he was forbidden to go on talking seriously on the basis of that conviction, and after that he taught as before from memory and at the same time the use of his understanding. A conviction of this sort which is a kind of incantation wells up from self-love. This ends up by making a person so disposed that, when anyone contradicts him, he not only attacks the subject under debate, but the other person himself.

[3] He lived like this up to the Last judgment, which took place in the spiritual world in 1757. A year later he was moved from his first house to another, at the same time moving into a different state. On hearing that I, although in the natural world, spoke with those who were in the spiritual world, he was one of a number who came to see me. After some questions had been put and answered, he perceived that the present time is the end of the former church and the beginning of the new church foretold by Daniel's prophecy, and also by the Lord Himself in the Gospels. He also grasped that it is this new church which is meant by the New Jerusalem in Revelation, and by the everlasting gospel which the angel flying in the midst of heaven announced to dwellers upon earth (Revelation 14:6). He became very indignant and abused me; but as he grasped that there was a new heaven, which was and is being made from those who acknowledge the Lord alone as God of heaven and earth, as His words in Matthew 28:18 state, and noticing that the size of his audience grew less day by day, he stopped being abusive, and then came closer to me and began to talk with me in a more intimate fashion. Once he had been convinced that he had drawn his principal dogma about justification by faith alone not from the Word, but from his own intelligence, he allowed himself to be instructed about the Lord, charity, true faith, free will and so on to redemption, all of this from no source but the Word. Finally when he had been convinced, he began to take a favourable view, and more and more to convince himself of the truths on which the new church is being founded.

[4] At this time he was with me daily, and then, whenever he recalled as being those truths, he began to laugh at his previous dogmas, as being something completely opposite to what the Word says. I heard him say: 'You should not be surprised that I seized upon faith alone as justifying, shut off charity from its spiritual essence and also took away from people all free will in spiritual matters, not to mention other things which hang like hooks from a chain on faith alone, once it is accepted. My aim was to make a split with the Roman Catholics, and there was no other way to achieve and accomplish this aim. I am not surprised therefore that I myself went astray, but I am surprised that one madman could drive so many others mad.' He glanced round here at some dogmatic writers who had been famous in his time, faithfully following his teaching, for failing to see the contradictions contained in Holy Scripture, evident though they were.

[5] The examining angels told me that this leader was in a better position to be converted than many others who had convinced themselves of justification by faith alone, because in childhood, before he started making the reformation, he had absorbed the dogma of the preeminence of charity. This was why both in his writings and his sermons he gave excellent teaching about charity. It is to be deduced from these facts that his belief in justification was implanted in his external natural man, not rooted in his internal spiritual man. The case is quite different with those who while young convince themselves that there is no spirituality in charity; and this also happens automatically, when justification by faith alone is well grounded upon arguments.

[6] I talked with the prince of Saxony with whom Luther had been in the world. He told me how he had often criticised him, in particular for separating charity from faith, and declaring faith and not charity as the means to salvation, when Holy Scripture not only links them as the two universal means to salvation, but Paul too puts charity above faith, saying that there are three things, faith, hope and charity, and the greatest of these is charity (1 Corinthians 13:13). Luther, however, replied every time that he could do no other because of the Roman Catholics. This prince is among the blessed.

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

From Swedenborg's Works

 

Apocalypse Revealed #716

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716. To this I will append the following account:

I spoke with several English bishops in the spiritual world about the short works I published in London in 1758, namely, Heaven and Hell, The New Jerusalem and its Heavenly Doctrine, The Last Judgment, The White Horse, and The Earths in the Universe. I had sent these short works as a gift to all the Bishops and to a number of magnates or lords. The bishops said that they had received them and looked them over, but that they did not regard them as having any merit, even though artfully written. And they said, too, that they had persuaded as many as they could not to read them.

I asked why this was, since in fact the books contain secrets concerning heaven and hell, and concerning life after death, and many more worthy of much merit, having been revealed by the Lord for people who will belong to His New Church, which is the New Jerusalem.

But they said, "What is that to us?" And they poured out invectives against them as they had in the world. I heard them.

I then read in their presence these verses from the Apocalypse:

Then the sixth angel poured out his bowl upon the great river Euphrates, and its water was dried up, so that the way of the kings from the rising of the sun might be made ready. And I saw coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like frogs. For they are spirits of demons that perform signs to go away to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty... And they gathered them together to the place called in Hebrew Armageddon. (Revelation 16:12-16)

Having explained these verses in their presence, I told the bishops that they, and others like them elsewhere, were the people meant by these depictions.

[2] A king, the grandfather of the king reigning today, 1 heard from heaven what I said to the bishops, and being somewhat annoyed, he said, "What is this?"

And then one of those bishops, who had not gone along with the others in the world, turned to the king and said, "These whom you now see with your own eyes, thought in the world, and so even now continue to think, of the Lord's Divine humanity as being that of an ordinary person, and they attribute all salvation and redemption to God the Father, and not to the Lord except as the occasioning cause. For they believe in God the Father, and not in His Son, even though they know from the Lord that it is the Father's will that they believe in the Son, that those who believe in the Son shall have eternal life, and that those who do not believe in the Son shall not see life. 2

"In addition, the charity done by the Lord through a person as though done by the person - this they cast out from having anything to do with salvation."

[3] Speaking further with the king, the bishop disclosed the hierarchy that many of the bishops continually aspire to and also take part in, which they establish by joining together and forming an alliance. They do this with all of their order through emissaries, messengers, letters and conversations, supported by their ecclesiastical and at the same time political authority. As a result they almost all cling together, like a single bundle of sticks. Moreover, it is in consequence of that hierarchy, too, that even though the aforementioned works for the New Jerusalem were published in London and sent to them as a gift, they have caused those works to be so shamefully rejected that they are regarded as not even worth a mention in their book catalogue.

Hearing this, the king was dumbfounded, especially on being told that the bishops thought as they did regarding the Lord, who nevertheless is God of heaven and earth, and regarding charity, which nevertheless is the essence of religion.

At that, by a shaft of light descending then from heaven, the interiors of their minds and faith were laid open; and when the king saw them, he said, "Depart! Alas, who can become so hardened against hearing anything relating to heaven and eternal life?"

[4] The king then asked why the clergy rendered the bishops such universal obedience, and the bishop said that it resulted from the power granted to every bishop in his diocese of nominating to the king only one man or candidate for a parish, and not three as in other kingdoms. Owing to that power, then, they have the ability to promote their supporters to higher positions of honor and larger incomes - each one according to the obedience that he renders.

The bishop disclosed also how far that hierarchy could go, and that it has progressed to the point that power is the essential goal and religion a formality.

He revealed, too, their passion for power, and when viewed by angels, they saw that it exceeded the passion for power of people in positions of secular authority.

Footnotes:

1. In 1766 when this work was published, the reigning monarch was George III, who in 1760 succeeded his grandfather, George II, as king of England.

2. John 6:40; 3:36

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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