November 30, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 9)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 9)

They with whom the internal spiritual man is opened into heaven to the Lord, are in the light of heaven, and in enlightenment from the Lord, and thence in intelligence and wisdom; these see truth because it is truth, and perceive good because it is good.

But they with whom the internal spiritual man is closed, do not know that there is an internal man, and much less what the internal man is; neither do they believe that there is the Divine, nor that there is a life after death; consequently they do not believe the things which are of heaven and of the church.  And because they are only in the light of the world and in the enlightenment thence, they believe in nature as the Divine, they see falsity as truth, and they perceive evil as good.
(The New Jerusalem and Its Heavenly Doctrine 44)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 29, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 8)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 8)

It is so provided and ordered by the Lord, that so far as man thinks and wills from heaven, so far the internal spiritual man is opened and formed. It is opened into heaven even to the Lord, and the formation is according to those things which are of heaven.

But, on the contrary, so far as man does not think and will from heaven, but from the world, so far the internal spiritual man is closed, and the external is opened.

The opening is into the world, and the formation is to those things which are of the world.
(The New Jerusalem and Its Heavenly Doctrine 43)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 28, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 7)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 7)

They who have only a general idea concerning the internal and the external man, believe that it is the internal man which thinks and wills, and the external which speaks and acts; because to think and to will is internal, and to speak and to act thence is external.

But it is to be known that when man thinks intelligently and wills wisely, he then thinks and wills from a spiritual internal; but when man does not think intelligently, and will wisely, he thinks and wills from a natural internal.

Consequently, when a man thinks well concerning the Lord, and those things which are of the Lord, and well concerning the neighbor, and those things which are of the neighbor, and wills well to them, he then thinks and wills from a spiritual internal, because he then thinks from the faith of truth and from the love of good, thus from heaven. But when man thinks and wills wickedly concerning them, he then thinks and wills from a natural internal, because he thinks and wills from the faith of falsity and from the love of evil, thus from hell.

In a word, so far as man is in love to the Lord, and in love towards the neighbor, so far he is in a spiritual internal, from which he thinks and wills, and from which also he speaks and acts; but so far as man is in the love of self, and in the love of the world, so far he is in a natural internal, from which he thinks and wills, and from which also he speaks and acts.
(The New Jerusalem and Its Heavenly Doctrine 42)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 27, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 6)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 6)

The interiors, with those who are spiritual men, are also actually elevated towards heaven, for that is what they primarily regard; but the interiors which are of the mind with those who are merely natural, are actually turned to the world, because that is what they primarily regard. The interiors, which are of the mind [mens], are turned with everyone to that which he loves above all things; and the exteriors which are of the mind [animus], are turned the same way as the interiors.
(The New Jerusalem and Its Heavenly Doctrine 41)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 26, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 5)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 5)

The internal spiritual man, regarded in himself, is an angel of heaven; and, also, during his life in the body, is in society with angels, although he does not then know it; and after his separation from the body, he comes among the angels. But the merely natural internal man, regarded in himself, is a spirit, and not an angel; and, also, during his life in the body, is in society with spirits, but with those who are in hell, among whom he also comes after his separation from the body.
(The New Jerusalem and Its Heavenly Doctrine 40)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 25, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 4)

The man whose internal is in the light of heaven, and his external in the light of the world, thinks both spiritually and naturally; but then his spiritual thought flows into his natural thought, and is there perceived. But the man whose internal and external are in the light of the world, does not think spiritually, but materially; for he thinks from such things as are in the nature of the world, all which are material. To think spiritually is to think of things themselves as they are in themselves, to see truths in the light of truth, and to perceive goods from the love of good; also, to see the qualities of things, and to perceive their affections, abstractly from matter. But to think materially is to think, see, and perceive them together with matter, and in matter, thus in a gross and obscure manner respectively.
(The New Jerusalem and Its Heavenly Doctrine 39)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 24, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 2)

The internal man is called the spiritual man, because it is in the light of heaven, which light is spiritual; and the external man is called the natural man, because it is in the light of the world, which light is natural.

The man whose internal is in the light of heaven, and whose external is in the light of the world, is a spiritual man as to both; but the man whose internal is not in the light of heaven, but only in the light of the world, in which is his external also, is a natural man as to both.

The spiritual man is called in the Word "living," but the natural man is called "dead."
(The New Jerusalem and Its Heavenly Doctrine 38)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 23, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 2)

Every man has an internal and an external; but they differ with the good and the evil. With the good, the internal is in heaven, and in its light, and the external is in the world, and in its light, which light with them is illumined by the light of heaven, so that the internal and the external act as one, like the efficient cause and the effect, or like what is prior and what is posterior.

But with the evil, the internal is in the world, and in its light; as is also the external; for which reason they see nothing from the light of heaven, but only from the light of the world, which they call the light of nature.

Hence it is that to them the things of heaven are in thick darkness, whilst the things of the world are in light.

From this it is manifest that the good have both an internal and an external man, but that the evil have not an internal man, but only an external.
(The New Jerusalem and Its Heavenly Doctrine 37)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 22, 2018

THE INTERNAL AND THE EXTERNAL MAN (pt. 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE INTERNAL AND THE EXTERNAL MAN
(pt. 1)

Man is so created as to be in the spiritual world and in the natural world at the same time. The spiritual world is where the angels are, and the natural world where men are. As man is so created, there has been given to him an internal and an external; an internal by which he is in the spiritual world, and an external by which he is in the natural world. His internal is what is called the internal man, and his external is what is called the external man.
(The New Jerusalem and Its Heavenly Doctrine 36)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 21, 2018

THE WILL AND THE UNDERSTANDING (pt. 4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE WILL AND THE UNDERSTANDING
(pt. 4)

They who are in good and truth have will and understanding, but they who are in evil and in falsity have not will and understanding; but instead of will they have cupidity, and instead of understanding they have science.

For the truly human will is the receptacle of good, and the understanding is the receptacle of truth; for which reason will cannot be predicated of evil, nor can understanding be predicated of falsity, because they are opposites, and opposites destroy each other.

Hence it is, that the man who is in evil and thence in falsity, cannot be called rational, wise, and intelligent.

With the evil, also, the interiors of the mind, in which the will and the understanding principally reside, are closed.

It is believed that the evil also have will and understanding, because they say that they will, and that they understand; but their willing is only cupidity, and their understanding is only knowing.
(The New Jerusalem and Its Heavenly Doctrine 33)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 20, 2018

THE WILL AND THE UNDERSTANDING (pt. 3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE WILL AND THE UNDERSTANDING
(pt. 3)



Nothing is more important to know than how the will and the understanding make one mind. They make one mind as good and truth make one; for there is a similar marriage between the will and the understanding as there is between good and truth. What is the quality of that marriage — concerning good and truth — namely, as good is the very esse of a thing, and truth the existere of a thing thence derived, so the will with man is the very esse of his life, and the understanding the existere of life thence; for good, which is of the will, forms and renders itself visible in the understanding.

(The New Jerusalem and Its Heavenly Doctrine 32)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 19, 2018

THE WILL AND THE UNDERSTANDING (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE WILL AND THE UNDERSTANDING
(pt. 2)



... all things in the universe have relation to good and truth, and all things of the church to the good of love and the truth of faith; and since man is man from those two faculties, therefore they also are treated of in this doctrine; otherwise man could have no distinct idea of them, on which to found his thought.

The will and the understanding also constitute the spirit of man; for his wisdom and intelligence, and his life in general, reside in them; the body is only obedience.
(The New Jerusalem and Its Heavenly Doctrine 30-31)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 18, 2018

THE WILL AND THE UNDERSTANDING (pt. 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE WILL AND THE UNDERSTANDING
(pt. 1)



Man has two faculties which make his life; one is called the Will, and the other the Understanding. These faculties are distinct from each other, but are so created that they may be one; and when they are one they are called the Mind. Of these, then, the human mind consists; and the whole life of man is there.

As all things in the universe, which are according to Divine order, have relation to good and truth, so all things with man have relation to the will and the understanding; for good with man is of his will, and truth with him is of his understanding; for these two faculties, or these two lives of man, are their receptacles and subjects. The will is the receptacle and subject of all things of good, and the understanding the receptacle and subject of all things of truth. Goods and truths with man are nowhere else; and because goods and truths with man are nowhere else, so neither are love and faith elsewhere; for love is of good, and good is of love; and faith is of truth, and truth is of faith.
(The New Jerusalem and Its Heavenly Doctrine 28-29)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 17, 2018

GOOD AND TRUTH (pt. 6)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
GOOD AND TRUTH
(pt. 6)

Since evil and falsity are opposite to good and truth, it is plain that truth cannot be conjoined to evil, nor good to the falsity of evil; if truth be adjoined to evil, it is truth no longer, but falsity, because it is falsified; and if good be adjoined to the falsity of evil, it is good no longer, but evil, because it is adulterated. But falsity which is not of evil may be conjoined to good.

No one who is in evil, and thence in falsity from confirmation and life, can know what good and truth is, for he believes his own evil to be good, and thence he believes his falsity to be truth; but everyone who is in good and thence in truth from confirmation and life may know what evil and falsity are. The reason of this is, because all good and its truth is, in its essence, heavenly, and what is not heavenly in its essence is still from a heavenly origin; but all evil and its falsity is in its essence infernal, and what is not infernal in its essence has nevertheless its origin from thence; and all that is heavenly is in light, but all that is infernal is in darkness.
(The New Jerusalem and Its Heavenly Doctrine 18-19)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 16, 2018

GOOD AND TRUTH (pt. 5)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
GOOD AND TRUTH
(pt. 5)

As it is with good and truth, so it is in the opposite with evil and falsity; namely, as all things in the universe, which are according to Divine order, have relation to good and truth, so all things which are contrary to Divine order have relation to evil and falsity.

Again, as good loves to be conjoined to truth, and vice versa, so evil loves to be conjoined to falsity, and vice versa.

And again, as all intelligence and wisdom are born from the conjunction of good and truth, so all insanity and folly are born from the conjunction of evil and falsity. The conjunction of evil and falsity is called the infernal marriage.
(The New Jerusalem and Its Heavenly Doctrine 17)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 15, 2018

GOOD AND TRUTH (pt. 4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
GOOD AND TRUTH
(pt. 4)

Goods are manifold; in general there is spiritual good and natural good, and both are conjoined in genuine moral good. As goods are manifold, so also are truths, because truths are of good, and are the forms of good.
(The New Jerusalem and Its Heavenly Doctrine 17)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained. Arcana Coelestia is available in print or online.

November 14, 2018

GOOD AND TRUTH (pt. 3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
GOOD AND TRUTH
(pt. 3)

Because the conjunction of good and truth is an image of marriage, it is plain that good loves truth, and truth, in its turn, loves good, and that one desires to be conjoined with the other. The man of the church, who has not such love and such desire, is not in the heavenly marriage, consequently the church as yet is not in him; for the conjunction of good and truth constitutes the church.
(The New Jerusalem and Its Heavenly Doctrine 15)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained.  Arcana Coelestia is available in print or online.

November 13, 2018

GOOD AND TRUTH (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
GOOD AND TRUTH
(pt. 2)

It is according to Divine order that good and truth should be conjoined, and not separated; thus, that they should be one, and not two; for they proceed in conjunction from the Divine, and are conjoined in heaven, and therefore they should be conjoined in the church. The conjunction of good and truth is called, in heaven, the heavenly marriage, for all there are in this marriage. Hence it is that in the Word heaven is compared to a marriage, and that the Lord is called the Bridegroom and Husband, but heaven, and also the church, are called the Bride and Wife. That heaven and the church are so called, is because they who are therein receive Divine good in truths.

All the intelligence and wisdom which the angels have is from that marriage, and not any of it from good separate from truth, nor from truth separate from good. It is the same with the men of the church.
(The New Jerusalem and Its Heavenly Doctrine 13-14)
In the manuscript, the author, Emanuel Swedenborg, annexed to each section of the doctrine extracts from the Arcana Coelestia, because in the Arcana Coelestia the same things are more fully explained.  Arcana Coelestia is available in print or online.

November 12, 2018

GOOD AND TRUTH (pt 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
GOOD AND TRUTH.
(pt 1)

All things in the universe, which are according to Divine order, have relation to good and truth. There is nothing in heaven, and nothing in the world, which has not relation to these two; the reason is, because both good and truth proceed from the Divine from Whom all things are.

Hence it appears that there is nothing more necessary for man to know than what good and truth are; how the one has respect to the other; and how one is conjoined to the other. But such knowledge is especially necessary for the man of the church; for as all things of heaven have relation to good and truth, so also have all things of the church, because the good and truth of heaven are also the good and truth of the church. It is on this account that a beginning is made from good and truth.
(The New Jerusalem and Its Heavenly Doctrine 11-12)
In the manuscript, the author Emanuel Swedenborg, annexxed to each section of the doctrine extracts from the Arcana Coelestia, because in these the same things are more fully explained.  Arcana Coelestia is available in print or online.

November 11, 2018

The New Jerusalem and Its Heavenly Doctrine (9)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
INTRODUCTION TO THE DOCTRINE
(no 9)

The doctrine of charity, which is the doctrine of life, was the doctrine itself in the ancient churches. Concerning these churches see in Arcana Coelestia (n. 1238, 2385). And that doctrine conjoined all churches, and thereby formed one church out of many. For they acknowledged all those as men of the church who lived in the good of charity, and called them brethren, however they might differ respecting truths, which at this day are called matters of faith. In these they instructed one another, which was among their works of charity; nor were they indignant if one did not accede to the opinion of another, knowing that everyone receives truth so far as he is in good. Because the ancient churches were such, therefore they were interior men; and because they were interior men they excelled in wisdom. For-
they who are in the good of love and charity, as to the internal man, are in heaven, and as to that are in an angelic society which is in similar good. Hence they enjoy an elevation of mind towards interior things, and, consequently, they are in wisdom; for wisdom can come from no other source than from heaven, that is, through heaven from the Lord; and in heaven there is wisdom, because there they are in good.
Wisdom consists in seeing truth from the light of truth; and the light of truth is the light which is in heaven.

But in process of time that ancient wisdom decreased; for-
as mankind removed themselves from the good of love to the Lord, and of love towards the neighbor, which love is called charity, they removed themselves in the same proportion from wisdom because, in the same proportion, they removed themselves from heaven. Hence it was that man, from being internal, became external, and this successively; and when he became external, he became also worldly and corporeal.
When such is his quality, he cares but little for the things of heaven; for the delights of earthly loves, and the evils which, from those loves, are delightful to him, then possess him entirely. And then the things which he hears concerning the life after death, concerning heaven and hell, in a word, concerning spiritual things, are as it were out of him, and not within him, as nevertheless they ought to be.

Hence also it is, that the doctrine of charity, which with the ancients was held in such high estimation, is at this day among the things that are lost. For who, at this day, knows what charity is, in the genuine sense of the term, and what, in the same sense, is meant by our neighbor? whereas, that doctrine not only teaches this, but innumerable things besides, of which not a thousandth part is known at this day. The whole Sacred Scripture is nothing else than the doctrine of love and charity, which the Lord also teaches, when He says:
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment; the second is like unto it, thou shalt love thy neighbor as thyself: on these two commandments hang all the law and the prophets (Matt. 22:37-39).
"The law and the prophets" in each and all things are the Word.
(The New Jerusalem and Its Heavenly Doctrine 9)
To be continued . . .
[In the following doctrine there are annexed in the book to each section extracts from the Arcana Coelestia, because in these the same things are more fully explained.]

November 10, 2018

The New Jerusalem and Its Heavenly Doctrine (8)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
INTRODUCTION TO THE DOCTRINE
(no 8)

The end of the church is when there is no faith because there is no charity. This is shown in the small work on The Last Judgment and Babylon Destroyed (n. 33-39 seq.).

Because the churches in the Christian world have separated themselves from each other solely by such things as are of faith, when yet there is no faith where there is no charity, I will, by way of introduction to the doctrine which follows, make some observations concerning the doctrine of charity with the ancients.

It is said "the churches in the Christian world," and by them is meant the churches with the Reformed or Evangelical and not the Papists, since the Christian church is not there; for where the church exists the Lord is adored and the Word is read; whereas, with the Papists, they adore themselves instead of the Lord; they forbid the Word to be read by the people; and affirm the Pope's decree to be equal, yea, even above it.

(The New Jerusalem and Its Heavenly Doctrine 8)
To be continued . . .

November 9, 2018

The New Jerusalem and Its Heavenly Doctrine (7)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM

(no 7)

To add a few words respecting the doctrine which is delivered in the following pages. This, also, is from heaven, because it is from the spiritual sense of the Word, and the spiritual sense of the Word is the same with the doctrine that is in heaven; for there is a church in heaven as well as on earth.

In heaven there are the Word and doctrine from the Word, there are temples there, and preaching in them; there are also both ecclesiastical and civil governments there: in a word, the only difference between the things which are in heaven, and those which are on earth, is, that in heaven all things exist in a state of greater perfection, since those who are there are spiritual, and spiritual things immensely exceed in perfection those that are natural.

That such things exist in heaven may be seen in the work concerning Heaven and Hell throughout, particularly in the article concerning Governments in Heaven (n. 213-220); and also in the article on Divine Worship in Heaven (n. 221-227).

From these things it may be evident what is meant by "the holy city, New Jerusalem, was seen to descend from God out of heaven."

But I proceed to the doctrine itself, which is for the New Church, and which is called Heavenly Doctrine, because it was revealed to me out of heaven; to deliver this doctrine is the design of the present book.
(The New Jerusalem and Its Heavenly Doctrine 7)
To be continued . . .

November 8, 2018

The New Jerusalem and Its Heavenly Doctrine (6)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM

(no 6)

What is meant by "Jerusalem" in the spiritual sense of the Word, shall also be briefly stated.

"Jerusalem" means the church itself as to doctrine, because there in the land of Canaan, and in no other place, were the temple, the altar, the sacrifices, and thus Divine worship itself. On this account, also, three festivals were celebrated there every year, to which every male throughout the whole land was commanded to go. This, then, is the reason why "Jerusalem," in the spiritual sense, signifies the church as to worship, or, what is the same, as to doctrine; for worship is prescribed in doctrine, and is performed according to it.

The reason why it is said, "The holy city, New Jerusalem, descending from God out of heaven," is because, in the spiritual sense of the Word, "a city" [civitas] and "a town" [urbs], signify doctrine, and "the holy city" the doctrine of Divine truth, since Divine truth is what is called "holy" in the Word.

It is called "the New Jerusalem" for the same reason that "the earth" is called "new"; because, as was observed above, "the earth" signifies the church, and "Jerusalem," the church as to doctrine; which is said "to descend from God out of heaven," because all Divine truth, whence doctrine is derived, descends out of heaven from the Lord. That "Jerusalem" does not mean a city, although it was seen as a city, manifestly appears from its being said that:
Its height was, as its length and breadth, twelve thousand stadia (Rev. 21:16).
And that the measure of its wall, which was a hundred forty-four cubits, was the measure of a man, that is, of the angel (Rev. 21:17).
Also from its being said that:
It was prepared as a Bride adorned for her Husband (verse 2).
And afterwards the angel said:
Come, I will show thee the Bride, the Lamb's Wife: and he showed me that great city, the holy Jerusalem (verses 9, 10).
The church is called in the Word "the Bride" and "the Wife" of the Lord; she is called "the Bride" before conjunction, and "the Wife" after conjunction. As may be seen in the Arcana Coelestia (n. 3103, 3105, 3164, 3165, 3207, 7022, 9182).
(The New Jerusalem and Its Heavenly Doctrine 6)
To be continued . . .

November 7, 2018

The New Jerusalem and Its Heavenly Doctrine (5)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM

(no 5)

These things are concerning the New Heaven; something shall now be said concerning "the New Earth."

By "the New Earth" is meant the New Church on the earth; for when a former church ceases to exist, then a new one is established by the Lord. For it is provided by the Lord that there should always be a church on earth, since by means of the church there is a conjunction of the Lord with the human race, and of heaven with the world; for there the Lord is known, and there are the Divine truths by which man is conjoined to Him.

That a New Church is at this time being established, may be seen in the small work on The Last Judgment (n. 74). The reason why a New Church is signified by "the New Earth" arises from the spiritual sense of the Word; for in that sense, by the "earth" no particular country is meant, but the nation dwelling there, and its Divine worship; this, in the spiritual sense, being what answers to earth in the natural sense.

Moreover, by "earth" in the Word, when there is no name of any particular country affixed to the term, is signified the land of Canaan; and in the land of Canaan a church had existed from the most ancient times; in consequence of which, all the places therein, and in the adjacent countries, with the mountains and rivers, which are mentioned in the Word, became representative and significative of the things which are the internals of the church, and which are called its spiritual things. Hence it is, as was said, that "earth" in the Word, because it means the land of Canaan, signifies the church; in like manner here by "the New Earth"; from this comes the custom in the church to speak of the heavenly Canaan, by which is meant heaven.

That "the land of Canaan," in the spiritual sense of the Word, signifies the church, is shown in the Arcana Coelestia, in various places, of which the following are here adduced:
The Most Ancient Church, which was before the flood, and the Ancient Church, which was after the flood, were in the land of Canaan (n. 567, 3686, 4447, 4454, 4516, 4517, 5136, 6516, 9325). Then all places in that land became representative of such things as are in the kingdom of the Lord, and in the church (n. 1585, 3686, 4447, 5136). Therefore Abraham was commanded to go thither, since with his posterity from Jacob, a representative church might be established, and that the Word might be written, the ultimate of which should consist of representatives and significatives which are there (n. 3686, 4447, 5136, 6516). Hence it is that "earth" and "the land of Canaan," when they are mentioned in the Word, signify the church (n. 3038, 3481, 3705, 4447, 4517, 5757, 10568).
(The New Jerusalem and Its Heavenly Doctrine 5)
To be continued . . .

November 6, 2018

The New Jerusalem and Its Heavenly Doctrine (4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM
(no 4)

With respect to this New Heaven, it is to be known, that it is distinct from the ancient heavens which were formed before the coming of the Lord; but still they together with this are so arranged that they form one heaven.

The reason why this New Heaven is distinct from the ancient heavens, is because in the ancient churches there was no other doctrine than the doctrine of love and charity; and then they did not know of any doctrine of faith separated from love and charity.

Hence also it is that the ancient heavens constitute higher expanses, while the New Heaven constitutes an expanse beneath them; for the heavens are expanses one above another.

In the highest expanse, those dwell who are called celestial angels, many of whom were of the Most Ancient Church; they who are there are called celestial angels from celestial love, which is love to the Lord.

In the expanse beneath them are those who are called spiritual angels, most of whom were of the Ancient Church; they are called spiritual angels from spiritual love, which is charity towards the neighbor.

Below these are the angels who are in the good of faith; these are they who have lived the life of faith.
To live the life of faith, is to live according to the doctrine of their church; and to live is to will and to do.
All these heavens, however, form a one, by mediate and immediate influx from the Lord.

But a more full idea of these heavens may be obtained from what is said of them in the work on Heaven and Hell, and particularly in the article which treats of the Two Kingdoms into which the heavens in general are distinguished (n. 20-28); and in the article concerning the Three Heavens (n. 29-40); concerning mediate and immediate influx, in the extracts from Arcana Coelestia (after n. 603); and concerning the Most Ancient and Ancient Churches in the small work on The Last Judgment and Babylon Destroyed (n. 46).
(The New Jerusalem and Its Heavenly Doctrine 4)
To be continued . . .

November 5, 2018

The New Jerusalem and Its Heavenly Doctrine (3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
 Doctrinal Series 
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM
(no 3)

Since this heaven [The New Heaven] was formed of all those who had been such from the coming of the Lord until the present time, it follows that it is composed both of Christians and of Gentiles; but chiefly of all infants from the whole world, who have died since the Lord's coming; for all these were received by the Lord, and educated in heaven, and instructed by the angels, and reserved, that they, together with the others, might constitute the New Heaven; whence it may be concluded how great that heaven is. That all who die in infancy are educated in heaven, and become angels, may be seen in the work on Heaven and Hell (n. 329-345). And that heaven is formed of Gentiles as well as of Christians (n. 318-328).
(The New Jerusalem and Its Heavenly Doctrine 3)
To be continued . . .

November 4, 2018

The New Jerusalem and Its Heavenly Doctrine (2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
v Doctrinal Series v
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM

(no 2)

Before the New Jerusalem and its doctrine are treated of, something shall be said of the New Heaven and the New Earth.

What is meant by "the first heaven and the first earth," which passed away, is shown in the small work Last Judgment and Babylon Destroyed. Immediately after that event, that is, after the Last Judgment was completed, a New Heaven was created or formed by the Lord. This heaven was formed of all those who, from the coming of the Lord to the present time, had lived the life of faith and charity, since these alone were forms of heaven.
For the form of heaven, according to which all consociations and communications therein are effected, is the form of the Divine truth from the Divine good proceeding from the Lord; and this form man as to his spirit acquires by a life according to the Divine truth.
That the form of heaven is thence may be seen in the work on Heaven and Hell (n. 200-212), and that all the angels are forms of heaven (n. 51-58, and 73-77).

From these things it may be known, who they are of whom the New Heaven consists; and thereby what its quality is, namely, that it is altogether unanimous.
For he who lives the life of faith and charity, loves another as himself, and by love conjoins him to himself, and thus reciprocally and mutually; for in the spiritual world, love is conjunction.
Wherefore, when all act thus, then from many, yea from innumerable individuals consociated according to the form of heaven, unanimity exists, and they become as one; for then nothing separates and divides, but everything conjoins and unites.
(The New Jerusalem and Its Heavenly Doctrine 2)
To be continued . . .

November 3, 2018

The New Jerusalem and Its Heavenly Doctrine (1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
v Doctrinal Series v
THE NEW HEAVEN AND THE NEW EARTH,
AND WHAT IS MEANT BY THE NEW JERUSALEM

(no 1)

It is written in the Apocalypse:
I saw a New Heaven and a New Earth; for the first heaven and the first earth were passed away. And I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride before her husband. The city had a wall, great and high, which had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel. And the wall of the city had twelve foundations, in which were the names of the twelve apostles of the Lamb. The city itself lieth four-square, and the length is as great as the breadth. And he measured the city with the reed, twelve thousand stadia; the length and the breadth and the height of it were equal. And he measured the wall thereof, a hundred forty-four cubits, the measure of a man, which is, of an angel. And the wall of it was of jasper; and the city itself was pure gold, like unto pure glass; and the foundations of the wall of the city were of every precious stone. The twelve gates were twelve pearls. And the street of the city was pure gold, as it were pellucid glass. The glory of God did lighten it, and the lamp of it was the Lamb. The nations which were saved shall walk in the light of it; and the Kings of the earth shall bring their glory and honor into it. (21:1, 2, 12-24.)
The man who reads these things, understands them only according to the sense of the letter; namely, that the visible heaven and earth will perish, and a new heaven will exist, and that the holy city Jerusalem, answering to the measures above described, will descend upon the new earth; but the angels understand these things altogether differently; namely,
what man understands naturally, they [the angels] understand spiritually; and as the angels understand, so they signify; and this is the internal or spiritual sense of the Word.
In the internal or spiritual sense, "a New Heaven and a New Earth" means a New Church, both in the heavens and on the earth, which will be more particularly spoken of hereafter.

"The city Jerusalem coming down from God out of heaven" signifies its heavenly doctrine; "the length," "the breadth," and "the height," which are equal, signify all the goods and truths of that doctrine in the aggregate.

By "the wall" of it is meant the truths which protect it; "the measure of the wall," which is "a hundred forty-four cubits, which is the measure of a man, that is, of an angel," signifies all those protecting truths in the aggregate and their quality.

"The twelve gates" of pearl mean introductory truths; "the twelve angels at the gates" signify the same.

"The foundations of the wall" which are "of every precious stone," mean the knowledges on which that doctrine is founded.

"The twelve tribes of Israel," and "the twelve apostles," mean all things of the church in general and in particular.

The city and its streets being of "gold like unto pure glass," signifies the good of love from which the doctrine and its truths are pellucid.

"The nations" who are saved, and "the kings of the earth" who bring glory and honor into it, mean all of the church who are in goods and truths.

"God" and "the Lamb" mean the Lord as to the Divine itself and the Divine Human.

Such is the spiritual sense of the Word, to which the natural sense, which is that of the letter, serves as a basis; but still these two senses, the spiritual and the natural, form a one by correspondences. It is not the design of the present work to show that there is such a spiritual meaning in the afore-mentioned passages, but the proof of it may be seen in the Arcana Coelestia....
(The New Jerusalem and Its Heavenly Doctrine 1)
To be continued . . .

November 2, 2018

Charity and Good Works (pt. 58)

Selection from True Christian Religion ~ Emanuel Swedenborg
Charity and Good Works (pt. 58)
v Doctrinal Series v
XVIII. THE CONJUNCTION OF LOVE TO GOD
AND LOVE TOWARDS THE NEIGHBOR

This makes clear the origin and the nature of the conjunction of love to God and love towards the neighbor, as being the influx of God's love for men — the reception of which by man and his cooperation therewith being love towards the neighbor. In a word, conjunction is effected in accordance with this saying of the Lord:
At that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).
Also according to this,
He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself unto him; and We will make abode with him (John 14:21-23).
All of the Lord's commandments have relation to love towards the neighbor, and in a word they are not doing evil to the neighbor, but doing good to him. That those who do this love God and God loves them, is in accordance with these words of the Lord. Because such is the conjunction of these two loves, John says:
He that keepeth the commandments of Jesus Christ abideth in Him and He in him. If a man say, I love God, but hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from Him, That he who loveth God should love his brother also (1 John 3:24; 4:20, 21).
(True Christian Religion 458)
To be continued . . .

November 1, 2018

Charity and Good Works (pt. 57)

Selection from True Christian Religion ~ Emanuel Swedenborg
Charity and Good Works (pt. 57)
v Doctrinal Series v
XVIII. THE CONJUNCTION OF LOVE TO GOD
AND LOVE TOWARDS THE NEIGHBOR

It is different with those who merely worship God, and do not at the same time do good works from charity. These are like those who violate covenants. It is different again with those who divide God into three and worship each one separately; and still different with those who do not approach God in His Human; these are such As enter not by the door, but climb up some other way (John 10:1, 9). It is also different with those who from confirmation deny the Lord's Divinity. With all of these there is no conjunction with God, and therefore no salvation; and their charity is nothing but spurious charity, and this does not effect conjunction by the face, but by the side or back.

How conjunction is effected shall be told in a few words. With every man God flows into man's knowledge of Him with acknowledgment of Him, and at the same time flows in with His love towards men. The man who receives in the former way only, and not in the latter, receives that influx in the understanding and not in the will, and remains in knowledge of God without an interior acknowledgment of God; and his state is like that of a garden in winter. But the man who receives in both ways, receives the influx in the will and from that in the understanding, thus in the whole mind, and he has an interior acknowledgment of God which vivifies in him the knowledges of God; and his state is like that of a garden in spring.

Conjunction is effected by charity, because God loves every man, — as He cannot do good to man immediately, but only mediately through men, — He inspires men with His own love, as He inspires parents with love for their children; and the man who receives that love has conjunction with God, and from God's love loves his neighbor; and in him, God's love is within man's love towards the neighbor, and produces in him the will and the ability.

Moreover, as man does nothing that is good unless it appears to him that the ability, the will, and the doing are from himself — this appearance is granted him; and when he does good from freedom as if of himself, it is imputed to him, and is accepted as the reciprocation by which conjunction is effected. This is like active and passive, and that cooperation of the passive which is effected from the active in the passive. It is also like will in doing, and like thought in words, the soul operating from the inmost into both. It is also like effort in motion; and like the prolific in seed, which from the interior operates in the juices through which the tree grows even to fruit, and through fruit produces new seed. It is also like light in precious stones which is reflected according to the texture of the parts, producing various colors, belonging apparently to the stones, but in fact to the light.
(True Christian Religion 457)
To be continued . . .