La Verdadera Religión Cristiana

La Teología Universal del Nuevo Cielo y de la Nueva Iglesia

ÍNDICE GENERAL DEL CONTENIDO

El Prefacio del Autor: La Fe del Nuevo Cielo y de la Nueva Iglesia

Capítulo 1 - Dios Creador

Capítulo 2 - El Señor, El Redentor, y La Redención

Capítulo 3 - El Espíritu Santo y la Divina Operación, y La Divina Trinidad

Capítulo 4 - La Sagrada Escritura

Capítulo 5 - El Decálogo explicado en su sentido externo e interno

Capítulo 6 - La Fe

Capítulo 7 - La Caridad (amor al prójimo) y las buenas obras

Capítulo 8 - El libre Albedrío

Capítulo 9 - El Arrepentimiento

Capítulo 10 - La Reformación y Regeneración

Capítulo 11 - La Imputación

Capítulo 12 - El Bautismo

Capítulo 13 - La Santa Cena

Capítulo 14 - La Consumación del Siglo, La Venida del Señor, El Nuevo Cielo y la Nueva Tierra

Apéndices

Nota Preliminar al lector:

Siéndome por varias razones imposible realizar mi deseo de presentar por ahora una traducción completa de La Verdadera Religión Cristiana, Y por otra parte convencido de que las verdades expuestas por Swedenborg en dicha obra, aun siendo presentadas en forma abreviada, han de prestar valioso servicio a los que con sinceridad buscan la verdad, ofrezco la presente abreviación, entre tanto que la traducción completa pueda efectuarse, deseando cordialmente que resulte un medio en la mano del Señor para bendecir a muchos.

En esta abreviación he procurado en lo posible ceñirme a la letra del original, empleando las palabras del mismo Swedenborg tanto como la forma abreviada lo ha permitido.

Jørgen Andersen, el Traductor

Sociedad Swedenborg Española

Para establecer y fomentar la Nueva Iglesia en España

Alameda, 1911

3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.