Love Produces by Wisdom

Selection from True Christian Religion ~ Emanuel Swedenborg

Love as a bridegroom and husband produces or begets all forms, yet only by wisdom as a bride and wife, can be proved by things innumerable in both the spiritual world and in the natural world, provided only it is kept in mind that the entire angelic heaven is arranged in its form, and kept in it, from the Divine love through the Divine wisdom.

Those who deduce the creation of the world from any other source than the Divine love through the Divine wisdom, not knowing that these two constitute the Divine Essence, descend from reason's sight to eyesight, and bestow kisses on nature as the creator of the universe; and thereby conceive chimeras* and bring forth specters*. They devise fallacies, and reason from them; and their conclusions are eggs that contain birds of night.

Such should not be called minds, but eyes and ears without understanding, or thoughts without soul. They talk of colors as if these existed without light; of trees as if they existed without seed; and of all things in the world as existing without the sun; for they make derivatives to be first principles and things caused to be causes; thus they turn all things upside down, lull their reason to sleep, and the things they see are dreams.

(True Christian Religion 37:3)

* chimera
(1.) (in Greek mythology) a fire-breathing female monster with a lion's head, a goat's body, and a serpent's tail.
(2.) a thing that is hoped or wished for but in fact is illusory or impossible to achieve.

* specters
a ghost. Something widely feared as a possible unpleasant or dangerous occurrence.

Knowing Love in Its Essence

Selection from True Christian Religion ~ Emanuel Swedenborg

God is Love itself and Wisdom itself, and these two constitute His Essence. 

In the earliest ages it was seen that love and wisdom are the two essentials to which all the infinite things that are in God and proceed from God have reference. 

But succeeding ages, as they withdrew their minds from heaven and immersed them in things worldly and corporeal, gradually became unable to see this - for they gradually ceased to know what love is in its essence, and thus what wisdom is in its essence, not knowing that love abstracted from a form is impossible, and that love operates in a form and through a form. 

. . . God is the Itself and the Only, and thus the first substance and form, the essence of which is love and wisdom.

. . . From Him were made all things that were made, it follows that He created the universe with each thing and all things of it from love by means of wisdom; consequently the Divine love, together with the Divine wisdom, is in each and all created subjects. 

Love, moreover, is not merely the essence that forms all things, it is also that which unites and conjoins them, and thus, when they are formed, holds them in connection. 

(True Christian Religion 37:1)

Three Things That Are The Lord

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

There are in the Lord three things that are the Lord - the Divine of love, the Divine of wisdom, and the Divine of use

These three are presented in appearance outside of the sun of the spiritual world - the Divine of love by heat, the Divine of wisdom by light and the Divine of use by the atmosphere which is their containant.

(Divine Love and Wisdom 296)

Accommodation of the Infinite to the Finite

Selection from Arcana Coelestia ~ Emanuel Swedenborg

. . . between Divine good and Divine truth there is this distinction: that Divine good is in the Lord, and Divine truth is from the Lord. It is as with the fire of the sun and the light which is therefrom; the fire is in the sun, and the light is from the sun; in the light there is not fire but heat.

Moreover, in the other life the Lord is the Sun, and also is the light. In the Sun there, which is Himself, is Divine fire, which is the Divine good of the Divine love. From that Sun is Divine light, which is Divine truth from Divine good. In this Divine truth, there is also Divine good, but not such as is in the Sun, it being accommodated to reception in heaven; for unless it were accommodated to reception, heaven could not have come into existence, because no angel can bear the flame from the Divine love. He would be consumed in a moment, as would a man if the flame of the sun of this world should blow directly upon him.

But how the Divine good of the Lord's Divine love is accommodated to reception, cannot be known by anyone, not even by the angels in heaven, because it is an accommodation of the Infinite to the finite; and the Infinite is such as to transcend all the understanding of the finite, insomuch that when the understanding of the finite desires to look in that direction, it falls as into the depth of the sea and perishes.

(Arcana Coelestia 8644)

Jehovah God Himself Descended and Became Man

Selection from True Christian Religion ~ Emanuel Swedenborg

Jehovah God descended and assumed a Human that He might redeem men and save them. In the Christian churches at this day it is believed that God the Creator of the universe begat a Son from eternity, and that this Son descended and assumed a Human in order to redeem and save men. But this is an error, and of itself falls to the ground as soon as it is considered that God is one, and that it is worse than incredible in the sight of reason to say that the one God begat a Son from eternity, and that God the Father, together with the Son and Holy Spirit, each one of whom singly is God, is one God. This incredible notion is wholly dissipated, like a falling star in midair, when it is shown from the Word that Jehovah God Himself descended and became Man and also Redeemer.

The first statement, that it was Jehovah God Himself who descended and became Man, is made clear in the following passages:

Behold, a virgin shall conceive and shall bear a Son, who shall be called God-with-us (Isa. 7:14; Matt. 1:22, 23).

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, God, Mighty, Father of Eternity, the Prince of Peace (Isa. 9:6).

It shall be said in that day, Lo, this is our God; we have waited for Him that He may deliver us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (Isa. 25:9).

The voice of one crying in the desert, Prepare ye the way of Jehovah; make level in the wilderness a highway for our God, and all flesh shall see it together (Isa. 40:3, 5).

Behold, the Lord Jehovah cometh in strength, and His arm shall rule for Him behold, His reward is with Him. He shall feed His flock like a shepherd (Isa. 40:10, 11).

Jehovah said, Sing for joy and be glad, O daughter of Zion; for lo, I come to dwell in the midst of thee. Then many nations shall cleave to Jehovah in that day (Zech. 2:10, 11).

I, Jehovah, have called thee in righteousness, and I will give thee for a covenant of the people. I am Jehovah; this is My name; My glory will I not give to another (Isa. 42:6-8).

Behold, the days come, that I will raise up unto David a righteous Branch and He shall reign as King, and He shall execute judgment and righteousness in the earth, and this is His name, Jehovah our righteousness (Jer. 23:5, 6; 33:15, 16).

See also the places where the Lord's coming is called "the day of Jehovah" (as in Isa. 13:6, 9, 13, 22; Ezek. 31:15; Joel 1:15; 2:1, 2, 11; 3:1, 14, 18; Amos 5:13, 18, 20; Zeph. 1:7-18; Zech. 14:1, 4-21; and elsewhere).

That it was Jehovah Himself who descended and assumed the Human is especially evident in Luke, where it is said:

Mary said to the angel, How shall this come to pass, seeing I know not a man? And the angel answered her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore also that holy thing that is born of thee shall be called the Son of God (Luke 1:34, 35).

And in Matthew:

The angel said to Joseph, the bridegroom of Mary, in a dream, that that which was begotten in her was of the Holy Spirit. And Joseph knew her not till she had brought forth her firstborn son, and he called His name Jesus (Matt. 1:20, 25).

. . . that the Divine that goes forth from Jehovah God is what is meant by the Holy Spirit. Who does not know that the offspring has its soul and life from the father, and that the body is from the soul? Can anything, then, be more plainly declared than that the Lord had His soul and life from Jehovah God; and as the Divine cannot be divided, that the very Divine of the Father was His soul and life? This is why the Lord so often called Jehovah God His Father, and why Jehovah God called Him His Son. Can there be anything, then, more absurd than to say that the soul of the Lord was from His mother Mary? as is at this day dreamed by both the Roman Catholics and the Reformed, they not having yet been awakened by the Word.

(True Christian Religion 82)

Accommodated to Reception

Selection from Arcana Coelestia ~ Emanuel Swedenborg

That was the true Light, which lighteth every man that cometh into the world. (John 1:9)

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (John 3:19)

As long as I am in the world, I am the light of the world. (John 9:5)

I am come a light into the world, that whosoever believeth on me should not abide in darkness. (John 12:46)

A few words may here be said about Divine good and Divine truth. The Lord as to the Divine Itself which is called "the Father," and as to the Divine Human which is called "the Son," is the Divine love itself, thus Divine good itself; but the Lord as heaven, which is beneath the Lord as a Sun, is the Divine truth; yet this Divine truth has within it the Divine good accommodated to the reception of angels and spirits. This Divine is what is called "the Spirit of Jehovah" and "the Holy." The reason why this is called Divine truth, and not Divine good, is that angels and spirits are created, and from this are receptions of the Divine truth that proceeds from the Divine good. They, like men, enjoy two faculties, namely, understanding and will, and the understanding has been formed to receive Divine truth, and the will to receive Divine good. The understanding serves them for reception, and also for perception.

An idea of this subject can be obtained by the simple from a comparison with the sun of the world, and with the world that comes forth from it. In the sun of the world there is fire, but that which proceeds from it is heat and light. Everyone is able to know that the light is not in the sun itself, but that the light proceeds from it. And insofar as the light proceeding from the sun has heat in it, plants live and grow, and bring forth fruits and seeds. These things are said by comparison, because universal nature is a theater representative of the Lord's kingdom; and it is such a representative theater because the natural world came forth through the spiritual world from the Divine, and perpetually comes forth, that is, subsists; hence it is that in the Word by the "sun" is meant the Lord as to Divine love, in like manner by "fire;" and that by "light" is meant the Lord as to Divine truth.

(Arcana Coelestia 10196)

What The Soul Is, and What Its Nature Is

Extract from a Memorable Relation ~ Emanuel Swedenborg

And Jehovah God formed man, and breathed into man's nostrils the breath of lives; and man became a living soul (Gen. 2:7).

Who does not believe that the soul is man's inmost and finest essence? Yet what is an essence without a form but a mere figment of the reason? The soul is therefore a form, but what kind of a form shall be explained.

It is the form of all things of love and all things of wisdom; all things of love are called affections, and all things of wisdom are called perceptions. These perceptions from their affections and with them constitute one form in which are innumerable things in such an order, series, and coherence and that they may be called a unit; and they may be called a unit because if it is to be such nothing can be taken from it or added to it. What is the human soul but such a form? Are not all things of love and all things of wisdom the essentials of that form? And in man these are in the soul, and from the soul in the head and body.

You are called spirits and angels; and in the world you believed spirits and angels to be like wind or ether, and thus to be minds or dispositions; but now you see clearly that you are truly, really, and actually men, who in the world thought and lived in a material body; and you knew that it was not the material body that lives and thinks, but the spiritual substance in that body; and this you called the soul, although of its form you had no knowledge, and yet you have now seen it and still see it. All of you are souls, respecting the immortality of which you have heard, thought, spoken, and written so much; and being forms of love and wisdom from God, you can never die.

Thus the soul is a human form, from which not an iota can be taken away, and to which not an iota can be added; and it is the inmost form of all the forms of the entire body. And as exterior forms receive both essence and form from the inmost form, so you, as you appear to yourselves and to us, are souls. In a word the soul is the man Himself, because it is the inmost man; and therefore its form is fully and completely the human form.  Yet it is not life, but the nearest receptacle of life from God, and thus God's dwelling-place.

(Extract from Memorable Relations, sixth - True Christian Religion 697:9,10)

∙∙∙

Memorabilia is a Latin word meaning "memorable things." Most translations of the Writings render it "Memorable Relations." Actually the term first occurs in the singular, and we then have aliquod memorabile -"something memorable." ~ Rev. Erik Sandstrom, Sr. 

∙∙∙

"I foresee that many who read the Memorable Relations that are appended to the chapters of this book will believe them to be figments of the imagination. But I declare in solemn truth that they are not inventions, but were truly seen and heard; not seen and heard in some state of the mind when asleep, but in a state of complete wakefulness. For it has pleased the Lord to manifest Himself to me, and to send me to teach these things which will belong to His New Church, which is meant by the New Jerusalem in the Revelation. For this purpose He has opened the interiors of my mind, that is, of my spirit; and in this way it has been granted to me to be in the spiritual world with angels, and at the same time in the natural world with men, and this now for twenty-seven years." ~ Emanuel Swedenborg  (Conjugial Love 1)

Evils are to Be Shunned

Selection from Conjugial Love ~ Emanuel Swedenborg

The Doctrinal Ideas
of The Church which is meant by
The 'New Jerusalem'
(pt. 4)

[3 - 4 - 5] Evils are to be shunned as sins, because they are of the devil and from the devil.  Goods are to be done, because they are of God and from God. They are to be done by a man as of himself; yet he must believe that they are from the Lord with him and through him.

What need is there to prove that devils ought to be shunned because they are of the devil and from the devil? And that goods ought to be done because they are of God and from God? And that these things ought to be done by man as if of himself, yet that he ought to believe that they are done from the Lord with him and through him?

That these three doctrines are true the whole of the Sacred Scripture confirms from beginning to end.  What else does it contain in summary, but admonition to shun evils and do goods, and to believe in the Lord God?

And moreover, without these three there is no religion. Is not religion a matter of life? And what is life but the shunning of evils and doing goods? And how can a man do these and believe these except as of himself? Therefore if you take these doctrines away from the church you take from it the Sacred Scriptures, and you also take away religion from it which being removed from the church it is not a church.

(from Conjugial Love 82)

Saving Faith is to Believe in Him

Selection from Conjugial Love ~ Emanuel Swedenborg

The Doctrinal Ideas
of The Church which is meant by
The 'New Jerusalem'
(pt. 3)

[2] Saving faith is to believe in Him.

     • This is the will of the Father, that all who believe in the Son shall have everlasting life (John vi. 40).
     • God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life (John iii. 16).
     • He that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the anger of God abideth on him (John iii. 36).

(from Conjugial Love 82)

He is The God of Heaven and Earth

Selection from Conjugial Love ~ Emanuel Swedenborg

The Doctrinal Ideas
of The Church which is meant by
The 'New Jerusalem'
(pt. 2)

[1] There is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ

Is not God one and indivisible? is there not a Trinity? If God is one and indivisible, is He not one Person? if one Person, is not the Trinity in that Person? That He is the Lord Jesus Christ, I demonstrate by the following:

     • He was conceived of God the Father (Luke 1:34, 35);
     • as to His soul He is God, and hence, as He himself says, that the Father and He are one (John 10:30);
     • He is in the Father and the Father in Him (John 14:10, 11);
     • he that sees Him and knows Him, sees and knows the Father (John 14:7, 9);
     • no one sees and knows the Father save He who is in the bosom of the Father (John 1:18);
     • all things of the Father are His (John 3:35; 16:15);
     • He is the way, the Truth, and the Life, and no man comes to the Father save by Him (John 14:6)
thus by Him because He is in Him
     • according to Paul, that in Him dwelleth all the fullness of the Godhead bodily (Col. 2:9).

Furthermore we are taught that He has power over all flesh (John 17:2). and that He has all power in heaven and on earth (Matt. 28:18).

From these passages it follows that He is the God of heaven and earth.

(from Conjugial Love 82)

Brief Sketch of the Doctrinals of the New Church

Selection from Conjugial Love ~ Emanuel Swedenborg

The Doctrinal Ideas
of The Church which is meant by
The 'New Jerusalem'

(1) There is one God, in whom is the Divine Trinity, and He is the Lord Jesus Christ.
(2) Saving faith is to believe in Him.
(3) Evils are to be shunned as sins, because they are of the devil and from the devil.
(4) Goods are to be done, because they are of God and from God.
(5) They are to be done by a man as of himself; yet he must believe that they are from the Lord with him and through him.

(from Conjugial Love 82)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 11)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 11)

---

The law which is justice ought to be enacted in the realm by persons skilled in the law, wise, and who fear God; then both the king and his subjects ought to live according to it. The king who lives according to the enacted law, and in this precedes his subjects by his example, is truly a king.

A king who has absolute power, who believes that his subjects are such slaves that he has a right to their possessions and lives, and if he exercises it, is not a king, but a tyrant.

There ought to be obedience to the king according to the laws of the realm, nor should he be injured by any means either by deeds or words; for on this the public security depends.

(The New Jerusalem and Its Heavenly Doctrine 323-325)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 10)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 10)

---

Royalty consists in administering according to the laws of the realm and in judging according to them from justice.

The king who regards the laws as above himself is wise, but he who regards himself as above the laws is not wise.

The king who regards the laws as above himself places the royalty in the law, and the law has dominion over him, for he knows that the law is justice, and that all justice which is justice is Divine.

But he who regards himself as above the laws places the royalty in himself, and either believes himself to be the law, or the law, which is justice, to be from himself; hence he arrogates to himself that which is Divine, under which nevertheless he ought to be.

(The New Jerusalem and Its Heavenly Doctrine 322)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 9)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 9)

---

As priests are appointed to administer those things which relate to the Divine law and worship, so kings and magistrates are appointed to administer those things which relate to civil law and judgment.

Because the king alone cannot administer all things, therefore there are governors under him, to each of whom a province is given to administer, which the king cannot and is not able to administer alone. These governors, taken together, constitute the royalty, but the king himself is the chief.

Royalty itself is not in the person, but is adjoined to the person. The king who believes that royalty is in his own person, and the governor who believes that the dignity of the government is in his own person, is not wise.

(The New Jerusalem and Its Heavenly Doctrine 319-321)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 8)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 8)

---

Priests ought to teach the people, and to lead them by truths to the good of life, but still they ought to compel no one, since no one can be compelled to believe contrary to what he thinks from his heart to be true. He who believes otherwise than the priest, and makes no disturbance, ought to be left in peace; but he who makes disturbance, ought to be separated; for this also is of order, for the sake of which the priesthood is established.

(The New Jerusalem and Its Heavenly Doctrine 318)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 7)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 7)

---

Dignity and honor ought to be paid to priests on account of the holy things which they administer; but they who are wise give the honor to the Lord, from whom the holy things are, and not to themselves; but they who are not wise attribute the honor to themselves; these take it away from the Lord.

They who attribute honor to themselves, on account of the holy things which they administer, prefer honor and gain to the salvation of souls, which they ought to provide for; but they who give the honor to the Lord, and not to themselves, prefer the salvation of souls to honor and gain.

The honor of any employment is not in the person, but is adjoined to him according to the dignity of the thing which he administers; and what is adjoined does not belong to the person himself, and is also separated from him with the employment.

All personal honor is the honor of wisdom and the fear of the Lord.

(The New Jerusalem and Its Heavenly Doctrine 317)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 6)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 6)

---

Priests ought not to claim to themselves any power over the souls of men, because they do not know in what state the interiors of a man are; still less ought they to claim the power of opening and shutting heaven, since that power belongs to the Lord alone.

(The New Jerusalem and Its Heavenly Doctrine 316)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 5)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 5)

---

With respect to the priests, they ought to teach men the way to heaven, and also to lead them; they ought to teach them according to the doctrine of their church from the Word, and to lead them to live according to it. Priests who teach truths, and thereby lead to the good of life, and so to the Lord, are good shepherds of the sheep; but they who teach and do not lead to the good of life, and so to the Lord, are evil shepherds.

(The New Jerusalem and Its Heavenly Doctrine 315)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 4)

---

Governors over those things with men which relate to heaven, or over ecclesiastical affairs, are called priests, and their office is called the priesthood. But governors over those things with men which relate to the world, or over civil affairs, are called magistrates, and their chief, where such a form of government prevails, is called king.

(The New Jerusalem and Its Heavenly Doctrine 314)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 3)

---

There must ... be governors to keep the assemblages of men in order, who should be skilled in the law, wise, and who fear God.

There must also be order among the governors, lest anyone, from caprice or ignorance, should permit evils which are contrary to order, and thereby destroy it.

This is guarded against when there are superior and inferior governors, among whom there is subordination.

(The New Jerusalem and Its Heavenly Doctrine 313)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 2)

---

Order cannot be maintained in the world without governors, who are to observe all things which are done according to order, and which are done contrary to order; and who are to reward those who live according to order, and punish those who live contrary to order.

If this be not done, the human race will perish; for the will to command others, and to possess the goods of others, from heredity is connate with everyone, whence proceed enmities, envyings, hatreds, revenges, deceits, cruelties, and many other evils.

Wherefore, unless they were kept under restraint by the laws, and by rewards suited to their loves, which are honors and gains for those who do goods; and by punishments contrary to those loves, which are the loss of honors, of possessions, and of life, for those who do evils; the human race would perish.

(The New Jerusalem and Its Heavenly Doctrine 312)

ECCLESIASTICAL and CIVIL GOVERNMENT (pt. 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
ECCLESIASTICAL and CIVIL GOVERNMENT
(pt. 1)

---

There are two things which ought to be in order with men, namely, the things which are of heaven, and the things which are of the world. The things which are of heaven are called ecclesiastical, and those which are of the world are called civil.

(The New Jerusalem and Its Heavenly Doctrine 311)

THE LORD (pt. 18)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 18)

---

That there is a Trine in the Lord, namely, the Divine itself, the Divine Human, and the Divine proceeding, is an arcanum from heaven, and is for those who will be in the Holy Jerusalem.

(The New Jerusalem and Its Heavenly Doctrine 297)

THE LORD (pt. 17)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 17)

---

The first and primary principle of the church is, to know and acknowledge its God; for without that knowledge and acknowledgment there is no conjunction; thus, in the church, without the acknowledgment of the Lord.

This the Lord teaches in John:
He who believeth in the Son hath eternal life, but he who believeth not the Son shall not see life, but the anger of God abideth with him (3:36).

And in another place:
Except ye believe that I am, ye shall die in your sins (8:24).

(The New Jerusalem and Its Heavenly Doctrine 296)

THE LORD (pt. 16)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 16)

---

When the Lord fully glorified His Human, He then put off the human from the mother, and put on the Human from the Father, which is the Divine Human, wherefore He was then no longer the son of Mary.

(The New Jerusalem and Its Heavenly Doctrine 295)

THE LORD (pt. 15)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 15)

---

That the Lord subjugated the hells, He Himself teaches in John: when the passion of the cross was at hand, then Jesus said:
Now is the judgment of this world; now the prince of this world shall be cast out (12:27, 28, 31).

In the same:
Have confidence, I have overcome the world (16:33).

And in Isaiah:
Who is this that cometh from Edom, going on in the multitude of His strength, great to save? My own arm brought salvation to Me; so He became to them for a Saviour (63:1-19; 59:16-21).

That He glorified His Human, and that the passion of the cross was the last temptation and full victory, by which He glorified it, He teaches also in John:
After Judas went out, Jesus said, Now is the Son of man glorified, and God will glorify Him in Himself, and will immediately glorify Him (13:31, 32).

In the same:
Father, the hour has come; glorify Thy Son, that Thy Son also may glorify Thee (17:1, 5).

In the same:
Now is my soul troubled; Father, glorify Thy name; and a voice came out from heaven, saying, I have both glorified it, and will glorify it again (12:27, 28).

And in Luke:
Ought not Christ to suffer this, and to enter into His glory? (24:26.)

These words were said in relation to His passion: "to glorify" is to make Divine. Hence, now, it is manifest, that, unless the Lord had come into the world, and been made Man, and in this manner had liberated from hell all those who believe in Him and love Him, no mortal could be saved; this is understood by the saying, that without the Lord there is no salvation.

(The New Jerusalem and Its Heavenly Doctrine 294)

THE LORD (pt. 14)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 14)

---

The Lord came into the world that He might save the human race, which otherwise would have perished in eternal death; and He saved them by this, that He subjugated the hells, which infested every man coming into the world and going out of the world; and at the same time by this, that He glorified His Human: for thus He can keep the hells in subjugation to eternity. The subjugation of the hells, and the glorification of His Human at the same time, were effected by means of temptations admitted into the human which He had from the mother, and by continual victories therein. His passion on the cross was the last temptation and full victory.

(The New Jerusalem and Its Heavenly Doctrine 293)

THE LORD (pt. 13)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 13)

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They who make the Human of the Lord like the human of another man, do not think of His conception from the Divine itself, nor do they consider that the body of everyone is an effigy of his soul. Neither do they think of His resurrection with the whole body; nor of His appearance when He was transformed, that His face shone as the sun. Neither do they think, respecting those things which the Lord said concerning faith in Him, concerning His unity with the Father, concerning His glorification, and concerning His power over heaven and earth, that these are Divine, and were said of His Human. Neither do they remember that the Lord is omnipresent also as to His Human (Matt. 23:20); when yet the faith of His omnipresence in the Holy Supper is thence derived; omnipresence is Divine. Yea, perhaps they do not think that the Divine, which is called the Holy Spirit, proceeds from His Human; when yet it proceeds from His glorified Human, for it is said:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

(The New Jerusalem and Its Heavenly Doctrine 292)

THE LORD (pt. 12)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
• Doctrinal Series •
THE LORD
(pt. 12)

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Because all the Divine is in the Lord, therefore He has all power in the heavens and in the earths; which he also says in John:
The Father hath given all things into the hand of the Son (3:35).

In the same:
The Father hath given to the Son power over all flesh (17:2).

In Matthew:
All things are delivered to Me by the Father (11:27).

In the same
All power is given to Me in heaven and in earth (28:18).

Such power is Divine.

(The New Jerusalem and Its Heavenly Doctrine 291)