Van Swedenborgs Werken


Nine Questions #2

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Did the Lord have from Jehovah the Father a rational soul to which the Divine Esse was united, whence He became truly God and truly Man?


The Lord from eternity, or Jehovah, was Divine Love and Divine Wisdom, and He then had a Divine Celestial and a Divine Spiritual; but before He assumed the Human He did not have a Divine Natural; and because the rational can be attributed solely to the celestial and spiritual natural, it follows that Jehovah, the Lord, did also put on the Divine Rational by assuming the Human. He had a Divine Rational before assuming the Human, but this was by means of an influx into the angelic heaven, and whenever He manifested Himself in the world it was by means of an angel filled with His Divinity. For the purely Divine Essence, which, as has been stated, was purely Divine Celestial and Divine Spiritual, transcends both the angelic and the human rational, but existed by means of influx. Its nature can be inferred from what is said below in connection with the sixth question. Luther and Melancthon teach that in Christ Man is God and God is Man; and this is in accordance with Holy Scripture. See True Christian Religion 137 n.. But Calvin denied this, affirming merely that only Christ is God and Man.

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

Van Swedenborgs Werken


True Christian Religion #137

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137. The fourth experience.

I was told that a council had been summoned, made up of people famous for their books and learning, to discuss the present state of faith, and how the chosen are made righteous by it. This took place in the world of spirits, and I was allowed to be present at it in the spirit. I saw a gathering of clergy, composed of both those who agreed and those who disagreed with this. On the right stood those who in the world were called the Apostolic Fathers, and lived in the period before the Council of Nicaea 1 . On the left stood men who since that time had been famous for their books, either, printed or copied in manuscript by apprentices. Many of these were clean-shaven and wore wigs made of curly women's hair; some of them had rolled collars, some winged collars. The other party, however, had beards and their own hair.

In front of the two parties stood a man who was a judge and reviewer of worldly writings. He rapped for silence on the ground with a staff he held in his hand. Then he went up the steps to his chair of office, and uttered a groan; he intended to follow it with a loud cry, but the groan choked his breath back in his throat.

[2] At length he was able to speak as follows: 'Brothers, what an age is this we live in! A person has arisen from the throng of laymen, one without the cap and gown of learning nor honoured with academic laurels, and has dislodged our faith from its place in heaven, and hurled it into the river Styx. What a dreadful crime! Yet that faith alone is our guiding star, shining like Orion by night, and like the Morning Star at dawn. For all his years that man is totally blind to the mysteries of our faith, because he has not opened it up to see in it the righteousness of our Lord and Saviour, and His mediation and propitiation; and not seeing these, he has failed too to see the wonders of how He makes us righteous, the remission of sins, regeneration, sanctifying and salvation. This man has taken away our faith with its outstanding saving power, because it is directed to three Divine Persons, and so to God in His totality, and concentrated it upon the Second Person - and not even all of that, but upon His Human. We do of course call this Divine as the result of the incarnation of the Son from eternity, but no one thinks of it as anything but purely human. And what then can come from this but a faith which is a plentiful source of nature-worship? That sort of faith, lacking spirituality, is little different from faith in the Vicar of Christ, or in a Saint. You know what Calvin in his time said about worship founded on that sort of faith. Will one of you please tell me, what is the source of faith? Surely it comes directly from God, in whom lies everything needed for our salvation?'

[3] At this his companions on the left, the party without beards, who wore curly wigs and a rolled collar about their necks, clapped their hands and shouted: 'Most wisely spoken! We know that we cannot receive anything which is not given to us from heaven. Let that prophet tell us the source of faith, and what else faith is. It is impossible for it to be other or of other origin. It is as impossible to present any other faith, which truly is a faith, as it is to ride to some constellation in the sky, catch a star, and bring it back stored in one's coat pocket.' This speech was designed to make his companions laugh at any new sort of faith whatever.

[4] On hearing this the party on the right, who wore beards and had their own hair, became angry. One of them got up, an old man, though afterwards he appeared young, because he was an angel from heaven, where people of any age grow young again. He spoke and said: 'I have heard what sort of faith you have, the faith that was so highly praised by the man who holds the chair of office. But what is that faith but our Lord's tomb after the resurrection, when it was sealed again by Pilate's troops? I opened it up and I could see nothing in it but some conjurers' wands, which the wise men of Egypt used to perform their miracles. Rather, your faith is outwardly in your eyes like a bookcase of solid gold, set with precious stones, which when opened is empty, except perhaps for a little dust from the relics of Roman Catholics in its corners. For they have the same faith as you, only it is nowadays wrapped up in outward displays of holiness. To go on with comparisons, it is like the Vestal Virgin of antiquity, who allowed the sacred fire to go out, and was buried alive. I can assure you that in my eyes your faith is like the golden calf around which the Children of Israel danced, when Moses had gone away to climb Mount Sinai to Jehovah.

[5] 'You need not be surprised at my using such comparisons to speak of your faith, because that is how we speak of it in heaven. On the other hand, our faith is, has been, and ever will be in the Lord God the Saviour, whose Human is Divine and whose Divine is Human. This makes it easy for us to accept, as uniting the Divine spiritual to the natural of men. So it becomes a spiritual faith at the natural level, and this makes the natural as it were translucent, as the result of the spiritual light which illuminates our faith. The truths of which it is made up are as numerous as the verses in Holy Writ; all its truths are like stars, which by their light show it forth and give it form. A person acquires faith from the Word by means of his own natural powers of enlightenment, which are based upon knowledge, thought and false belief. But with those who believe in the Lord, He turns these into conviction, trust and confidence. This makes the natural faith spiritual, and charity gives it life. This faith appears to us like a queen decked out with as many jewels as the wall of the Holy Jerusalem (Revelation 21:17-20).

[6] 'But to prevent you believing that my words are mere exaggeration and consequently not to be taken seriously, I will read you some passages from the Holy Word, which will show plainly that our faith is not in a man, as you think, but in the true God, in whom is all that is Divine. John says:

Jesus Christ is the true God and everlasting life. 1 John 5:20.

Paul says:

In Christ all the fulness of the Godhead dwells bodily, Colossians 2:9.

In the Acts of the Apostles:

Paul preached both to Jews and Greeks repentance toward God, and faith in our Lord Jesus Christ, Acts of the Apostles 20:21.

The Lord Himself said that to Him was given "all power in heaven and upon earth" (Matthew 28:18). These are but a few quotations.'

[7] After this the angel looked at me and said: 'You know what those who call themselves Evangelical believe, or should believe, about the Lord the Saviour. Recite some of their tenets, so that we can know whether they are so foolish as to believe that His Human is purely human, or whether they attribute any Divinity to it, and, if so, how.'

Then in front of the whole assembly I read out the following statements from the handbook of orthodoxy called 'The Formula of Concord,' published in Leipzig in 1756:

In Christ the Divine and the Human natures are so united as to make one Person. (pp. 606 762). Christ is truly God and Man in one undivided Person, and remains so for ever. (pp. 609 673, 762). In Christ God is Man and Man is God. (pp. 607, 765).

Christ's human nature was raised to fully Divine majesty; this is also said by many of the Fathers. (pp. 844-852, 860-865, 869-878).

Christ as to His human nature is omnipresent and fills all space. (pp. 768, 783-5.)

Christ as to His human nature has all power in heaven and on earth. (pp. 775-776, 780).

Christ as to His human nature sits at the right hand of the Father. (pp. 608, 764).

Christ as to His human nature is to be invoked; this is proved by quotations from Scripture (p. 226).

The 'Confession of Augsburg' gives the highest degree of approval to that mode of worship (p. 19).

[8] After reading these statements I turned to the man in the chair of office and said: 'I know that everyone here is paired with someone like him in the natural world; please tell me whether you know who your colleague is.'

He answered in a solemn tone: 'Yes. I am paired with a famous man 2 who is a leader of the noble troops of the church militant.'

Since he spoke in such a solemn tone, I said: 'Forgive my asking, but do you know where this famous leader lives?'

'Yes,' he said, 'not far from Luther's tomb.'

I smiled at this and said: 'Why do you say "his tomb"? Do you not know that Luther has risen again, and has now renounced his erroneous doctrines about justification by faith in three Divine Persons from eternity, and has therefore been transferred to live with the blessed of the new heaven, where he sees and laughs at those who follow him in this madness?'

'I know this,' he replied, 'but how does it concern me?'

So then I addressed him in equally solemn tones: 'Put the idea,' I said, 'into the mind of your famous man who is paired with you, that I am afraid that contrary to the orthodoxy of his own church, he then for the moment took His divinity away from the Lord, or allowed his pen to plough a furrow, in which he unwittingly planted the seeds of nature-worship, when he wrote an attack on the worship of the Lord our Saviour.'

To this he answered: 'I cannot do this, because he and I are of almost one mind on this subject; but he does not understand what I say, while I have a clear understanding of everything he says.' This was because the spiritual world enters into the natural world and perceives the thoughts of people there, but not the reverse. This is the nature of the association between spirits and men.

[9] Since I had now begun a dialogue with the holder of the chair, I said: 'If I may, I should like to put in another question or two. Do you not know that Evangelical orthodoxy, as stated in their church's handbook called 'The Formula of Concord', teaches that in Christ God is Man and Man is God, and that His Divine and His Human are in one undivided Person, and so remain for ever? How then could he, and how can you, defile the worship of the Lord with nature-worship?'

To this he answered: 'This I know, and yet I do not know.'

So I went on and said: 'I put the question to him, absent as he is, or to you in his place, what was the source of the soul of the Lord our Saviour? If you answer that it was from His mother, you are mad; if that it was from Joseph, you are doing violence to the Word; but if that it was from the Holy Spirit, you are right, so long as by the Holy Spirit you understand the Divine coming forth and working, so that He is the Son of Jehovah God.

[10] 'I ask you again, what is the meaning of hypostatic union? If you answer that it is like a union between two, one of whom is above and the other below, you are mad, for in this way you could have made God the Saviour into two, just as you make God into three. But if you say that it is a union in one person, as between the soul and the body, you are right. This too is in accordance with your doctrine and that of the Fathers: see The Formula of Concord, pp. 765-768. See also the Athanasian Creed, which contains these words:

The correct belief is that we should believe and confess that our Lord Jesus Christ is God and Man; and though He is God and Man, there are not two, but there is one Christ. He is in every way one, not by confusion of substance, but by unity of Person. For just as the reasoning soul and the flesh make one man, so God and Man make one Christ.

[11] I ask yet further, what else was the abominable heresy of Arius, which led to the calling of the Council of Nicaea by the Emperor Constantine the Great, but a denial of the divinity of the Lord's Human? Tell me further, whom you understand by these words in Jeremiah:

Behold, the days will come, when I shall raise up for David a righteous shoot, who will reign as King, and this will be his name, Jehovah our righteousness, Jeremiah 23:5-6; 33:15-16.

If you say the Son from eternity, you are mad; He was not the Redeemer. But if you say the Son born in time, who was the only-begotten Son of God (John 1:18; 3:16), you are right. He by His redeeming act became righteousness, on which you base your faith. Read too Isaiah 9:6 and other passages, which predict that Jehovah Himself was to come into the world.'

The holder of the chair kept silence at this and turned away his face.

[12] When this was over, the presiding officer intended to close the meeting with prayer, but from the party on the left there suddenly sprang out a man, who had a cap on his head and a hat on top of it. He put his finger to his hat and said: 'I too am paired with a man in your world, who occupies a high position there. 3 I know this because I can speak his mind like my own.'

'Where,' I asked, 'does this eminent person live?'

'At Goteborg,' he replied. 'I have on occasion gathered from his thoughts that your new doctrine smacks of Mohammedanism.'

At this I saw all the party on the right, where the Apostolic Fathers were standing, amazed and crestfallen, and heard exclamations rising from their minds to their lips: 'What an abominable thing! What an age we live in!'

To allay their righteous anger I held up my hand and requested to be heard. When permission was given, I said: 'I know that a man of the eminence you describe has written something of the sort in a letter, which was subsequently printed. But if he had then known what a grave slander it is, he would surely have torn it in pieces, and consigned it to the flames. That is the same sort of insult as was meant by the Lord's words to the Jews, when they said that Christ performed His miracles by some other power than God's (Matthew 12:22-32). In addition, the Lord also says there:

Whoever is not with me is against me, and whoever does not gather with me, scatters, Matthew 12:30.

When I said this, his colleague lowered his gaze, but after a little raised it again to say: 'I have never heard you speak so harshly.'

'The reason,' I replied, 'is the two dogmas of nature-worship and Mohammedanism, which are criminal lies cunningly invented, and two lethal blows designed to lead men's wills astray and repel them from the holy worship of the Lord.' I then turned to the second colleague and said: 'Tell the man in Goteborg if you can, to read the Lord's words in Revelation 3:18, and also the passage at Revelation 2:16 of that book.'

(Referenties: Matthew 20:30)

[13] When I said that, uproar broke out; but it was quelled by a light which shone down from heaven. This induced many of the party on the left to cross over to those on the right. But those remained on the left whose thoughts were entirely vacuous, and who therefore hang on the lips of any teacher, as well as those who think of the Lord as wholly human. The light streaming down from heaven seemed to be reflected off both these last two groups, but to flow into those who crossed over from left to right.


1. AD 325.

2. The reference is to Dr Ernesti (1707-1781), who lived at Eisleben in Germany. He published a violent attack on Swedenborg, who replied briefly, referring to this passage. See 'Small Theological Works and Letters,' ed. Elliot, p. 197.

3. This may refer to Dr O. A. Ekebom, Dean of Goteborg in Sweden in 1761.

(Referenties: Exodus 32)

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Table of Contents
THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH 1-3 (i) THE WHOLE OF THE SACRED SCRIPTURE AND ALL THE DOCTRINES EXTRACTED FROM IT BY CHURCHES THROUGHOUT CHRISTENDOM TEACH THAT THERE IS A GOD AND HE IS ONE. 6-7 (ii) THERE IS A GENERAL FEELING EMANATING FROM GOD AND FLOWING INTO MEN'S SOULS THAT THERE IS A GOD, AND THAT HE IS ONE. 8 (iii) THAT IS WHY THERE IS NO NATION THROUGHOUT THE WORLD POSSESSED OF RELIGION AND SOUND REASON WHICH DOES NOT ACKNOWLEDGE GOD AND THE FACT THAT HE IS ONE. 9-10 (iv) THERE ARE MANY REASONS WHY NATIONS AND PEOPLES HAVE FORMED VARYING IDEAS OF THE NATURE OF THAT ONE GOD, AND CONTINUE TO DO SO. 11 (v) THERE ARE MANY THINGS IN THE WORLD WHICH CAN LEAD THE HUMAN REASON, IF IT WISHES, TO GRASP AND DEDUCE THAT THERE IS A GOD AND THAT HE IS ONE. 12 (vi) IF THERE HAD NOT BEEN ONE GOD, THE UNIVERSE COULD NOT HAVE BEEN CREATED AND KEPT IN EXISTENCE. 13 (vii) ANY PERSON WHO DOES NOT ACKNOWLEDGE GOD IS EXCOMMUNICATED FROM THE CHURCH AND DAMNED. 14 (viii) THE CHURCH CANNOT HOLD TOGETHER AT ALL IN THE CASE OF A PERSON WHO ACKNOWLEDGES NOT ONE GOD, BUT SEVERAL. 15 (i) THE ONE GOD IS NAMED JEHOVAH FROM HIS BEING, THAT IS, FROM THE FACT THAT HE ALONE IS, [WAS] AND WILL BE, AND BECAUSE HE IS THE FIRST AND THE LAST, THE BEGINNING AND THE END, ALPHA AND OMEGA. 19 (ii) THE ONE GOD IS SUBSTANCE ITSELF AND FORM ITSELF, AND ANGELS AND MEN ARE SUBSTANCES AND FORMS DERIVED FROM HIM; TO THE EXTENT THAT THEY ARE IN HIM AND HE IN THEM, SO FAR ARE THEY IMAGES AND LIKENESSES OF HIM. 20 (iii) THE DIVINE BEING IS BEING (ESSE) IN ITSELF, AND AT THE SAME TIME COMING-INTO-BEING (EXISTERE) IN ITSELF. 21-22 (iv) THE DIVINE BEING AND COMING-INTO-BEING IN ITSELF CANNOT GIVE RISE TO ANOTHER DIVINE WHICH IS BEING AND COMING-INTO-BEING IN ITSELF. CONSEQUENTLY ANOTHER GOD OF THE SAME ESSENCE IS IMPOSSIBLE. 23 (v) THE PLURALITY OF GODS IN ANCIENT TIMES, AS WELL AS TODAY, WAS ENTIRELY THE RESULT OF A FAILURE TO UNDERSTAND THE DIVINE BEING. 24 (i) GOD IS INFINITE, BECAUSE HE-IS AND COMES INTO BEING IN HIMSELF, AND EVERYTHING IN THE UNIVERSE IS AND COMES INTO BEING FROM HIM. 28 (ii) GOD IS INFINITE, BECAUSE HE EXISTED BEFORE THE WORLD DID, AND THUS BEFORE SPACE AND TIME CAME INTO EXISTENCE. 29 (iii) SINCE THE MAKING OF THE WORLD GOD IS NON-SPATIALLY IN SPACE AND NON-TEMPORALLY IN TIME. 30 (iv) THE INFINITY OF GOD AS PREDICATED OF SPACE IS CALLED IMMENSITY, AND AS PREDICATED OF TIME IS CALLED ETERNITY. DESPITE THESE PREDICATIONS HIS IMMENSITY IS TOTALLY DEVOID OF SPACE AND HIS ETERNITY IS TOTALLY DEVOID OF TIME. 31 (v) THERE IS MUCH IN THE WORLD WHICH CAN ENABLE ENLIGHTENED REASON TO SEE THE INFINITY OF GOD THE CREATOR. 32 (vi) EVERY CREATED OBJECT IS FINITE, AND THE INFINITE IS CONTAINED IN FINITE OBJECTS AS IN RECEIVERS, AND IN HUMAN BEINGS AS IMAGES OF IT. 33-34 (i) GOD IS LOVE ITSELF AND WISDOM ITSELF, THESE TWO MAKING UP HIS ESSENCE. 37 (ii) GOD IS GOOD ITSELF AND TRUTH ITSELF, BECAUSE GOOD REFERS TO LOVE AND TRUTH TO WISDOM. 38 (iii) SINCE GOD IS LOVE ITSELF AND WISDOM ITSELF, HE IS LIFE ITSELF, OR LIFE IN ITSELF. 39-40 (iv) LOVE AND WISDOM ARE ONE IN GOD. 41-42 (v) THE ESSENCE OF LOVE IS LOVING OTHERS THAN ONESELF, WISHING TO BE ONE WITH THEM AND DEVOTING ONESELF TO THEIR HAPPINESS. 43-45 (vi) THESE PROPERTIES OF THE DIVINE LOVE WERE THE REASON THE UNIVERSE WAS CREATED, AND ARE THE REASON IT IS PRESERVED IN EXISTENCE. 46-47 (i) OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE ARE PROPERTIES OF THE DIVINE WISDOM RESULTING FROM THE DIVINE LOVE. 50-51 (ii) THE OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE OF GOD CANNOT BE RECOGNISED EXCEPT THROUGH A KNOWLEDGE OF ORDER, AND THESE FACTS ABOUT ORDER: THAT GOD IS ORDER, AND THAT HE INTRODUCED ORDER INTO THE UNIVERSE AND ALL ITS PARTS SIMULTANEOUSLY WITH ITS CREATION. 52-55 (iii) GOD'S OMNIPOTENCE PROCEEDS AND WORKS IN THE UNIVERSE AND ALL ITS PARTS IN ACCORDANCE WITH THE LAWS OF HIS ORDER. 56-58 (iv) GOD IS OMNISCIENT, THAT IS, HE PERCEIVES, SEES AND KNOWS DOWN TO THE TINIEST DETAIL EVERYTHING THAT HAPPENS ACCORDING TO ORDER; AND FROM THESE THINGS ALSO WHAT HAPPENS CONTRARY TO ORDER. 59-62 (v) GOD IS PRESENT EVERYWHERE FROM FIRST TO LAST IN HIS ORDER. 63-64 (vi) MAN WAS CREATED TO BE A FORM FOR DIVINE ORDER. 65-67 (vii) MAN HAS FROM DIVINE OMNIPOTENCE POWER AGAINST EVIL AND FALSITY, AND FROM DIVINE OMNISCIENCE WISDOM ABOUT GOOD AND TRUTH, AND FROM DIVINE OMNIPRESENCE IS IN GOD, TO THE EXTENT THAT HE LIVES IN ACCORDANCE WITH THE DIVINE ORDER. 68-70 THE CREATION OF THE UNIVERSE 75-80 CHAPTER TWO 81-84 (ii) JEHOVAH GOD CAME DOWN AS THE DIVINE TRUTH, WHICH IS THE WORD, YET HE DID NOT SEPARATE THE DIVINE GOOD FROM IT. 85-88 (iii) HE TOOK UPON HIMSELF HUMAN FORM IN ACCORDANCE WITH HIS DIVINE ORDER. 89-91 (iv) THE HUMAN BY WHICH HE BROUGHT HIMSELF INTO THE WORLD IS THE SON OF GOD. 92-94 (v) THE LORD BY ACTS OF REDEMPTION MADE HIMSELF RIGHTEOUSNESS. 95-96 (vi) BY THE SAME ACTS THE LORD UNITED HIMSELF WITH THE FATHER, AND THE FATHER WITH HIM. 97-100 (vii) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON. It follows that Jehovah God became man and man became God in one person as the consequence of all the previous propositions in this chapter, and particularly these two: Jehovah the Creator of the universe came down and took upon Himself 101-103 (viii) HIS PROGRESS TOWARDS UNION WAS HIS STATE OF EXINANITION, AND THE UNION ITSELF IS HIS STATE OF GLORIFICATION. 104-106 (ix) FROM THIS TIME ON NO ONE FROM CHRISTIAN COUNTRIES CAN COME INTO HEAVEN, UNLESS HE BELIEVES IN THE LORD GOD THE SAVIOUR, AND APPROACHES HIM ALONE. 107-108 ADDITIONAL NOTE 109 (i) THE REAL REDEMPTION WAS THE CONQUEST OF THE HELLS AND THE ORDERING OF THE HEAVENS, AND PREPARATION BY THIS MEANS FOR A NEW SPIRITUAL CHURCH. 115-117 (ii) BUT FOR THAT REDEMPTION NO PERSON COULD HAVE BEEN SAVED, NOR COULD THE ANGELS HAVE REMAINED UNHARMED. 118-120 (iii) THE LORD THUS REDEEMED NOT ONLY MEN, BUT ALSO ANGELS. 121-122 (iv) REDEMPTION WAS AN ENTIRELY DIVINE DEED. 123 (v) THIS REDEMPTION COULD ONLY BE EFFECTED BY AN INCARNATE GOD. 124-125 (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION. 126-131 (vii) IT IS A FUNDAMENTAL ERROR ON THE PART OF THE CHURCH TO BELIEVE THAT THE PASSION ON THE CROSS WAS THE REAL ACT OF REDEMPTION. THAT ERROR, TOGETHER WITH THE ERRONEOUS BELIEF IN THREE DIVINE PERSONS EXISTING FROM ETERNITY, HAS SO PERVERTED THE WHOLE CHURCH THAT THERE IS NO REMAINDER OF 132-133 (i) THE HOLY SPIRIT IS DIVINE TRUTH, AND ALSO THE DIVINE POWER AND ACTIVITY WHICH PROCEEDS FROM THE ONE GOD, IN WHOM IS THE DIVINE TRINITY, AND SO FROM THE LORD GOD THE SAVIOUR. 139-141 (ii) THE DIVINE POWER AND ACTIVITY MEANT BY THE HOLY SPIRIT ARE, GENERALLY SPEAKING, REFORMATION AND REGENERATION, WHICH LEAD TO RENEWAL, QUICKENING, SANCTIFICATION. AND JUSTIFICATION; AND THESE LEAD TO PURIFICATION FROM EVILS AND THE FORGIVENESS OF SINS, AND ULTIMATELY TO SALVATION. 142-145 (iii) THE DIVINE POWER AND ACTIVITY MEANT BY THE SENDING OF THE HOLY SPIRIT, WITH THE CLERGY TAKES THE PARTICULAR FORM OF ENLIGHTENMENT AND INSTRUCTION. 146-148 (iv) THE LORD CONFERS THESE BENEFITS ON THOSE WHO BELIEVE IN HIM. 149-152 (v) THE LORD WORKS OF HIMSELF FROM THE FATHER, AND NOT THE REVERSE. 153-155 (vi) A PERSON'S SPIRIT IS HIS MIND, AND WHATEVER COMES FROM IT. 156-157 ADDITIONAL NOTE 158 (i) THERE IS A DIVINE TRINITY CONSISTING OF FATHER, SON AND HOLY SPIRIT. 164-165 (ii) THOSE THREE, FATHER, SON AND HOLY SPIRIT, ARE THE THREE ESSENTIALS OF A SINGLE GOD, WHICH MAKE ONE AS SOUL, BODY AND ACTIVITY DO WITH A PERSON. 166-169 (iii) THIS TRINITY DID NOT EXIST BEFORE THE CREATION OF THE WORLD, BUT IT WAS PROVIDED AND MADE AFTER THE CREATION OF THE WORLD, WHEN GOD BECAME INCARNATE, AND THEN WAS IN THE LORD GOD, THE REDEEMER AND SAVIOUR, JESUS CHRIST. 170-171 (iv) A TRINITY OF DIVINE PERSONS FROM ETERNITY, OR EXISTING BEFORE THE CREATION OF THE WORLD, IMPLIES THINKING ABOUT A TRINITY OF GODS; AND THIS THOUGHT CANNOT BE BANISHED BY A VERBAL CONFESSION OF BELIEF IN ONE GOD. 172-173 (v) THE TRINITY OF PERSONS WAS UNKNOWN TO THE APOSTOLIC CHURCH, BUT WAS THE INVENTION OF THE COUNCIL OF NICAEA, LEADING TO ITS INTRODUCTION INTO THE ROMAN CATHOLIC CHURCH, AND THUS TO THE CHURCHES WHICH SPLIT FROM IT. 174-176 (vi) THE TRINITY AS DEFINED BY THE COUNCIL OF NICAEA AND BY ATHANASIUS CAUSED A FAITH TO ARISE WHICH HAS PERVERTED THE WHOLE CHRISTIAN CHURCH. 177-178 (vii) THIS IS THE SOURCE OF THE ABOMINATION OF DESOLATION AND THE AFFLICTION SUCH AS HAS NEVER BEEN NOR SHALL BE, BOTH OF WHICH THE LORD PREDICTED IN DANIEL, THE GOSPELS AND REVELATION. We read in Daniel: 179-181 (viii) FURTHER, UNLESS A NEW HEAVEN AND A NEW CHURCH ARE FOUNDED BY THE LORD, NO FLESH CAN BE SAVED. 182 (ix) FROM A TRINITY OF PERSONS, EACH OF WHICH INDIVIDUALLY IS GOD, AS ASSERTED BY THE ATHANASIAN CREED, MANY ABSURD IDEAS OF VARIOUS KINDS HAVE ARISEN ABOUT GOD, WHICH ARE MERE FANCIES AND ABORTIONS. 183-184 CHAPTER FOUR 189-192 II. The Word contains a spiritual sense unknown up to the present. 193 (i) WHAT THE SPIRITUAL SENSE IS. 194 From the Lord there proceed, one after the other, the celestial Divine, the spiritual Divine and the natural Divine. The name 'celestial Divine' is given to whatever proceeds from His Divine love, and it is good. 195 (ii) THE SPIRITUAL SENSE IS PRESENT IN EVERY PART AND DETAIL OF THE WORD. 196-198 The Lord, when He was in the world, spoke by means of correspondences; so He spoke spiritually as well as naturally. This can be proved by His parables, the individual expressions of which contain a spiritual sense. Let us take as an example the parable of the ten virgins. He said: 199 (iii) IT IS THE SPIRITUAL SENSE WHICH MAKES THE WORD DIVINELY INSPIRED AND HOLY IN EVERY WORD. 200 (iv) THE SPIRITUAL SENSE OF THE WORD HAS UP TO THE PRESENT BEEN UNKNOWN. 201-207 (v) THE SPIRITUAL SENSE OF THE WORD WILL IN FUTURE ONLY BE GRANTED TO THOSE WHO ARE IN POSSESSION OF GENUINE TRUTHS FROM THE LORD. 208 (vi) REMARKABLE EFFECTS PRODUCED BY THE WORD FROM ITS SPIRITUAL SENSE. 209 III. The literal sense of the Word is the basis, container and support of its spiritual and celestial senses. 210-213 IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power. 214-216 (i) THE TRUTHS OF THE LITERAL SENSE OF THE WORD ARE MEANT BY THE PRECIOUS STONES FORMING THE FOUNDATIONS OF THE NEW JERUSALEM IN Revelation 21:17-21). 217 (ii) THE FORMS OF GOOD AND TRUTH IN THE LITERAL SENSE OF THE WORD ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD. 218 (iii) THE PRECIOUS STONES IN THE GARDEN OF EDEN, IN WHICH THE KING OF TYRE IS SAID TO HAVE BEEN, HAVE A SIMILAR MEANING. We read in Ezekiel: 219 (iv) TRUTHS AND DIFFERENT KINDS OF GOOD IN THEIR OUTERMOST FORMS, OF THE SORT FOUND IN THE LITERAL SENSE OF THE WORD, WERE REPRESENTED BY THE CURTAINS, VEILS AND POSTS OF THE TABERNACLE. 220 (v) LIKEWISE, THE EXTERNAL FEATURES OF THE TEMPLE AT JERUSALEM. 221 (vi) THE WORD IN ITS GLORY WAS REPRESENTED IN THE LORD AT HIS TRANSFIGURATION. 222 (vii) THE POWER OF THE WORD AT ITS OUTERMOST LEVEL WAS REPRESENTED BY THE NAZIRITES. 223 (viii) THE WORD'S POWER IS BEYOND DESCRIPTION. 224 V. The doctrine of the church is to be drawn from the literal sense of the Word and supported by it. 225 (i) THE WORD IS NOT TO BE UNDERSTOOD WITHOUT DOCTRINE. 226-228 (ii) DOCTRINE IS TO BE DRAWN FROM THE LITERAL SENSE OF THE WORD, AND PROVED BY MEANS OF IT. 229-230 (iii) THE GENUINE TRUTH IN THE LITERAL SENSE OF THE WORD, ON WHICH DOCTRINE IS BASED, IS NOT VISIBLE TO ANY BUT THOSE WHO ARE ENLIGHTENED BY THE LORD. 231-233 VI. The literal sense of the Word produces a link with the Lord and association with the angels. 234-239 VII. The Word is to be found in all the heavens and is the source of the angels' wisdom. 240-242 VIII. The church depends on the Word, and what the church is like in the case of each person depends on how he understands the Word. 243-247 IX. The details of the Word all contain a marriage of the Lord and the church, and so a marriage of good and truth. 248-253 X. Heresies can be extracted from the literal sense of the Word, but confirming them leads to damnation. 254-260 An example from nature may serve to illustrate this idea, that many things in the literal sense of the Word are appearances of truth, in which genuine truths are hidden; and that it is not injurious to think and to speak in simple terms according to the appearances of truth, but that it is 257 The reason why it is injurious to confirm the appearances of truth in the Word, thus leading to the creation of a fallacy and so the destruction of the Divine truth hidden within it, is precisely because every detail of the literal sense of the Word communicates with heaven. 258 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 XI. The Lord when in the world fulfilled everything in the Word, and thus became the Word, that is, Divine truth, even in its outermost form. 261-263 XII. Before the time of the Word which we have in the world to-day, there was another Word, now lost. 264-266 XIII. The Word also serves to enlighten those who are outside the church and do not possess the Word. 267-272 XIV. If the Word did not exist, no one would know of the existence of God, heaven and hell, and life after death, even less of the Lord. 273-276 The Ten Commandments were the height of holiness for the Israelite church. 283-286 The literal sense of the Ten Commandments contains general instructions on doctrine and life; but their spiritual and celestial senses contain universal instructions. 287-290 THE FIRST COMMANDMENT 291-296 THE SECOND COMMANDMENT 297-300 THE THIRD COMMANDMENT 301-304 THE FOURTH COMMANDMENT 305-308 THE FIFTH COMMANDMENT 309-312 THE SIXTH COMMANDMENT 313-316 THE SEVENTH COMMANDMENT 317-320 THE EIGHTH COMMANDMENT 321-324 THE NINTH AND TENTH COMMANDMENTS 325-328 The Ten Commandments contain everything to do with love for God and everything to do with love towards the neighbour. 329-331 CHAPTER SIX. FAITH 336 I. Saving faith is in the Lord God the Saviour Jesus Christ. 337-339 The reason why we must believe, that is, have faith in God the Saviour Jesus Christ is that it is faith in a visible God, in whom there is an invisible God; and faith in a visible God, who is man and at the same time God, enters into a person. 339 II. Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord. 340-342 The previous section (336-339) showed that saving faith is in the Lord God the Saviour Jesus Christ. But the question may be raised, what is the leading point of faith in Him? The answer is that it is acknowledgment that He is the Son of God. 342 III. A person acquires faith by approaching the Lord, learning truths from the Word, and living by them. 343-348 The being of the faith of the new church is: (1) Complete faith in the Lord God, the Saviour Jesus Christ; (2) Trust, that a person who lives a good life and holds a proper belief is saved by Him. 344 Having given a summary of the things which go to make up spiritual faith, I shall now give too a summary of the things which go to make up purely natural faith. This is essentially a firm conviction which pretends to be faith, but is a conviction of falsity, known as heretical faith. 345-348 IV. The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection. 349-354 (i) It is evident that the truths of faith are capable of being multiplied to infinity from the wisdom of the angels in heaven being for ever increasing. The angels also say that there is never any limit to wisdom, and the only source of wisdom is from Divine truths analytically arranged by 350 (ii) The truths of faith are arranged into groupings, and thus, so to speak, into bundles, a fact that up to the present has been unknown. The reason for this ignorance is that the spiritual truths, out of which the whole of the Word is woven, have been rendered invisible, because of the 351 (iii) It follows from what has been said above that faith is brought to perfection in proportion to the volume and coherence of the truths. This is demonstrated in the case of everyone who assembles the reasons, and perceives the effectiveness of multiple groups, when they cohere as one. 352-353 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 V. Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life. 355-361 (i) It was shown above in the third section (343-348) that a person can acquire faith for himself. This showed that faith is in its essence truth, and anyone can acquire truths from the Word; and that in so far as anyone acquires them for himself and loves them, so far does he begin to acquire 356 (ii) A person can acquire charity for himself. 357 (iii) A person can acquire for himself a life of faith and charity. 358 (iv) But still faith, charity or life in either of them is not in the least created by man, but only by the Lord. 359 I stated before that faith present in a person is to begin with natural, and as he comes closer to the Lord it becomes spiritual, and the same with charity. But no one yet knows the distinction between natural and spiritual faith and charity. 360-361 VI. The Lord, charity and faith make one, just as in a person life, will and understanding do; if they are separated, each of them is destroyed, like a pearl collapsing into dust. 362-367 (i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life. 364 (ii) The Lord flows in likewise in the case of every person with the whole essence of faith and charity. 365 (iii) How the influences flowing in from the Lord are received by the person depends upon his form. Form here means the person's state as regards his love together with his wisdom, in other words, as regards his affections for the various kinds of good of charity, and at the same time his 366 (iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them. 367 VII. The Lord is charity and faith in the person, and the person is charity and faith in the Lord. 368-372 (i) It is being linked with God, which affords a person salvation and everlasting life. 369 (ii) A link is impossible with God the Father, but it is possible with the Lord, and through Him with God the Father. 370 (iii) The link with the Lord is reciprocal, so that the Lord is in the person, and he is in the Lord. 371 (iv) This reciprocal link between the Lord and man is created by means of charity and faith. 372 VIII. Charity and faith are present together in good deeds. 373-377 (i) Charity is having good will, and good deeds are doing good from a good will. 374 (ii) Charity and faith are merely unstable mental concepts unless, when possible, they are realised in deeds and come into existence together in them. 375-376 (iii) Charity alone does not produce good deeds, much less does faith alone, but charity and faith together do. 377 IX. There is true faith, spurious faith and hypocritical faith. 378 IX. There is true faith, spurious faith and hypocritical faith. 378-381 (i) There is only one true faith, and this is in the Lord God the Saviour Jesus Christ, and is possessed by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father. 379 (ii) Spurious faith is any faith which departs from the true and only faith, and is possessed by those who climb up another way and look upon the Lord not as God, but merely as a human being. 380 (iii) Hypocritical faith is no faith at all. 381 X. The wicked have no faith. 382-384 (i) The wicked have no faith because evil belongs to hell and faith to heaven. 383 (ii) All those in the Christian world have no faith who reject the Lord and the Word, although they live moral lives, and talk, teach and write rationally, even about faith. 384 I 394-396 (i) THE WILL AND THE UNDERSTANDING. 397 (ii) GOOD AND TRUTH. 398 (iii) LOVE IN GENERAL. 399 (iv) SELF-LOVE AND THE LOVE OF THE WORLD IN PARTICULAR. 400 (v) THE INTERNAL MAN AND THE EXTERNAL MAN. 401 (vi) THE PURELY NATURAL AND SENSUAL MAN. 402 II. When the three loves are duly subordinated, they increase a person's perfection; but when they are not, they corrupt and turn him upside down. 403-405 III. Every person taken singly is the neighbour who is to be loved, but he should be loved according to the quality of his good. 406-411 IV. Man collectively, which is one's community, great or small, and as a group of communities, which is one's country, is the neighbour who is to be loved. 412-414 V. The neighbour who is to be loved in a higher degree is the church, and in the highest degree the Lord's kingdom. 415-416 VI. The essence of loving the neighbour is not loving a person, but the good in him. 417-419 VII. Charity and good deeds are two different things, as are wishing well and doing good. 420-421 VIII. Real charity is dealing fairly and faithfully in whatever position, business or work one is engaged in, and with those with whom one comes into contact. 422-424 IX. The kindnesses of charity are giving to the poor and helping the needy, but with prudence. 425-428 X. Some charitable duties are public, some domestic and some private. 429-432 XI. Charitable recreations are lunches, dinners and parties. 433-434 XII. The first thing in charity is to banish evils, the second is to do good deeds which may be of use to the neighbour. 435-438 XIII. In the exercise of charity a person avoids attributing merit to deeds, so long as he believes that all good is from the Lord. 439-442 XIV. When a moral life is at the same time spiritual, this is charity. 443-445 XV. A bosom friendship contracted with a person without regard to his spiritual character is harmful after death. 446-449 XVI. Spurious charity, hypocritical charity and dead charity. 450-453 XVII. Bosom friendship between the wicked is implacable hatred between them. 454-455 XVIII. The linking of love to God and love towards the neighbour. 456-458 CHAPTER EIGHT 463-465 I. The fact that two trees, one of life and one of the knowledge of good and evil, were put in the Garden of Eden, means that man was given free will in spiritual matters. 466-469 II. Man is not life, but a receiver of life from God. 470-474 III. So long as a person lives in the world, he is kept midway between heaven and hell, and he is there in spiritual equilibrium. This is free will. 475-478 IV. The fact that evil is permitted, a state enjoyed by everyone's internal man, makes it obvious that man has free will in spiritual matters. 479-482 V. Without free will in spiritual matters the Word would not be of any use, nor in consequence would the church be. 483-484 VI. Without free will in spiritual matters man would have no means of establishing a mutual link with the Lord. The result would be not imputation, but complete predestination, which is a detestable doctrine. 485 Predestination is the offspring of the faith of the church at the present time, because it is the product of a belief in man's utter impotence and lack of choice in spiritual matters. 486-488 VII. But for free will in spiritual matters God would be responsible for evil, and thus there could be no imputation of charity and faith. 489-492 VIII. Anything spiritual to do with the church which enters freely and is freely accepted lasts, anything that does not, does not last. 493-496 IX. A person's will and understanding enjoy this free will; but wrong doing in both the spiritual and natural worlds is curbed by laws, since otherwise society in either world would cease to exist. 497-499 X. If people did not have free will in spiritual matters, everyone throughout the world could in the course of a single day have been brought to believe in the Lord. But this would be impossible, because what a person does not accept of his own free will does not last. 500-502 The question is asked today why miracles do not happen as they once did; for people think that if they took place, everyone would acknowledge them in his heart. The reason why miracles do not take place at the present time as they did formerly is that they compel and take away free will in 501 I. Repentance is the first stage in the development of the church in a person. 510-511 II. Contrition, which is said at the present time to precede faith and to be followed by the consolation of the Gospel, is not repentance. 512-515 III. A mere verbal confession that one is a sinner is not repentance. 516-519 IV. Man is born with a tendency to every kind of evil, and if he does not partially remove evils by repentance, he remains subject to them, and if so cannot be saved. 520-524 The saying goes that no one can keep the law completely, and this is even more difficult, because the person who breaks one of the Ten Commandments breaks them all. Yet this manner of speaking does not mean what it sounds like. 523-524 V. Recognition of sin and a person's self-examination are the beginnings of repentance. 525-527 VI. Real repentance is examining oneself, recognising and acknowledging one's sins, appealing to the Lord and beginning a new life. 528-531 VII. True repentance means not only examining what one does in one's life, but also what one intends in one's will to do. 532-534 VIII. Those too repent who do not examine themselves, but still refrain from evil actions because they are sins. This kind of repentance is practised by those who perform charitable deeds for religious reasons. 535-537 IX. Confession ought to be made before the Lord God the Saviour, and then prayer should be offered for help and the power to resist evils. 538-560 X. Real repentance is easy for those who have repented a number of times, but highly distasteful to those who have not. 561-563 XI. A person who has never repented, or looked into himself and examined himself, ends up not knowing what is the evil that damns him and what the good that saves him, 564-566 I. Unless a person is born again and as it were created anew, he cannot enter the kingdom of God. 572-575 II. A new birth or creation can only be brought about by the Lord through charity and faith as the two means with the person's co-operation. 576-578 III. Since all have been redeemed, everyone can be regenerated, in each case depending on the person's state. 579-582 IV. The process of regeneration is on the model of a person's conception, gestation in the womb, birth and upbringing. 583-586 Many scholars have maintained that the development not only of trees but of all plants corresponds to human reproduction. So by way of an appendix I shall add a few remarks on this subject. 585 V. The first stage of re-birth is called reformation, a process affecting the understanding; the second stage is called regeneration, a process affecting the will and thus the understanding, 587-590 VI. The internal man must be reformed first, and the external by means of the internal; that is how a person is regenerated. 591-595 VII. When this happens, a struggle ensues between the internal and the external man, and the victor then controls the other. 596-600 VIII. When a person is regenerated, he acquires a new will and a new understanding. 601-606 IX. A person who is regenerate is in touch with the angels of heaven, one who is not with the spirits of hell. 607-610 X. In so far as a person is regenerated, so far are his sins removed; this removal is the forgiveness of sins. 611-614 XI. Regeneration is impossible without free will in spiritual matters. 615-617 XII. Regeneration is impossible without truths through which faith may be formed, and with which charity may link itself. 618-620 CHAPTER ELEVEN 626-627 II. Imputation as part of present-day faith is a double concept. There is imputation of Christ's merit and imputation of salvation as a result. 628-631 III. The idea of faith imputing the merit and righteousness of Christ the Redeemer sprang first from the decrees of the Council of Nicaea concerning three Divine Persons from eternity; and this faith has been accepted by the whole Christian world from that time to the present. 632-635 IV. Faith which imputes Christ's merit was unknown to the earlier, Apostolic church, and is nowhere to be understood in the Word. 636-639 V. It is impossible for Christ's merit and righteousness to be imputed. 640-642 VI. There is imputation but it is of good and evil, and at the same time of faith. 643-646 VII. The faith and concept of imputation in the new church cannot by any means be combined with the faith and concept of imputation current in the former church. If they are combined, there is such a clash and conflict that a person loses all trace of anything to do with the church. 647-649 VIII. The Lord imputes good to everyone and hell imputes evil to everyone, 650-653 IX. It is what faith combines with which is the deciding factor. If true faith combines with good, that is a decision for everlasting life; but if faith combines with evil, that is a decision for everlasting death. 654-657 X. One's thoughts are not imputed to anyone, only one's will. 658-660 CHAPTER TWELVE 667-669 II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration. 670-673 III. Baptism was instituted to take the place of circumcision, because the circumcision of the foreskin was a representation of the circumcision of the heart. The purpose of baptism was so that the internal church should take the place of the external, which in every detail prefigured the 674-676 IV. The first purpose of baptism is to be introduced to the Christian Church, and at the same time brought into the company of Christians in the spiritual world. 677-680 V. The second purpose of baptism is so that a Christian may get to know and acknowledge the Lord Jesus Christ, the Redeemer and Saviour, and follow him. 681-683 VI. The third purpose of baptism, which is its end in view, is a person's regeneration. 684-687 VII. By John's baptism the way was prepared for Jehovah the Lord to come down into the world and carry out redemption. 688-691 CHAPTER THIRTEEN. THE HOLY SUPPER. 698-701 II. A knowledge of correspondences allows us to know what is meant by the Lord's flesh and blood, much the same as by bread and wine. This is that the Lord's flesh and the bread mean the Divine good of His love and also all the good of charity; and the Lord's blood and the wine mean the Divine 702-710 Anyone who has received enlightenment from heaven can perceive for himself that flesh here does not mean flesh, neither does blood mean blood, but that both in the natural sense mean the passion on the cross, of which they are a memorial. 704-705 The reason why the Lord's blood means His Divine truth and that of the Word is that His flesh means in the spiritual sense the Divine good of love, and these two are made one in the Lord. 706 It is clearly established from the Lord's words that bread has much the same meaning as flesh: 707 WINE MEANS MUCH THE SAME AS BLOOD, AS IS PERFECTLY CLEAR FROM THE LORD'S WORDS: 708 III. By understanding this it is possible to grasp the fact that the Holy Supper contains everything to do with the church and heaven, both at the universal and at the particular level. 711-715 IV. The Lord is wholly present in the Holy Supper, and so is the whole of redemption. 716-718 V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present to those who approach it unworthily, but He does not open heaven to them. Consequently just as baptism is being introduced to the church, so the Holy Supper is being introduced to heaven. 719-721 VI. The people who worthily approach the Holy Supper are those who have faith in the Lord and charity towards the neighbour, so those who have been regenerated. 722-724 VII. Those who worthily approach the Holy Supper are in the Lord and the Lord is in them. Thus it is through the Holy Supper that they are linked with the Lord. 725-727 VIII. The Holy Supper for those who approach it worthily is a kind of guarantee and seal put on their adoption as sons of God. 728-730 CHAPTER FOURTEEN 753-756 II. The present time is the final period of the Christian church foretold and described by the Lord in the Gospels and Revelation. 757-759 III. This final period of the Christian church is absolute night, in which the previous churches ended. 760-763 IV. This night is followed by morning, and morning is the Lord's coming. 764-767 V. The Lord's coming does not mean His coming to destroy the sky we see and the earth where we live, and to create a new heaven and a new earth, as many people up to now have imagined through not understanding the spiritual sense of the Word. 768-771 VI. This, which is the Lord's second coming, is taking place in order that the wicked should be separated from the good, and those should be saved who believe in Him and have done so; and so that a new heaven of angels and a new church on earth should be formed from them. 772-775 VII. This, the Lord's second coming, is not in person, but in the Word, which is from Him and which He is. 776-778 VIII. This, the Lord's second coming, is taking place by means of a man, to whom He has shown Himself in person, and whom He has filled with His spirit, so that he may teach the doctrines of the new church which come from the Lord through the Word. 779-780 IX. This is the meaning of the new heaven and the new earth, and of the New Jerusalem coming down from there, as described in Revelation. 781-785 X. This new church is the crown of all the churches which have up to now existed upon earth. 786-791 SUPPLEMENT 792-795 Luther, Melanchthon and Calvin in the spiritual world. 796 As for Melanchthon, I was allowed to learn a lot about his fate his first coming into the spiritual world, and what it was later upon on, not only from angels, but from himself, for I spoke with him a number of times, though not as often or at as close range as with Luther. 797 On the subject of Calvin, I heard the following. (1) When he first arrived in the spiritual world, he did not believe he was anywhere but still in the world in which he was born. 798-799 The Dutch in the spiritual world. 800-805 The British in the spiritual world. 806-812 The Germans in the spiritual world. 813-816 The Roman Catholics in the spiritual world. 817-821 The Saints of the Roman Catholics in the spiritual world. 822-827 The Mohammedans in the spiritual world. 828-834 The Africans in the spiritual world; also something about other nations. 835-840 The Jews in the spiritual world. 841-845
From Swedenborg's Works

References from Swedenborg's unpublished works:

Nine Questions 2

   Swedenborg onderzoeksmiddelen

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