When 'Self" is the Moving Cause

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

No truth is holy unless it comes from good. A man may utter many truths from the Word, and thus from memory, but if it is not love or charity that brings them forth, nothing holy can be predicated of them. But if he has love and charity, then he acknowledges and believes, and this from the heart. And it is the same with faith, of which so many say that it alone saves: if there is no love or charity from which the faith comes, there is no faith.

Love and charity are what make faith holy.

The Lord is in love and charity, but not in faith that is separated from charity. In faith separated is the man himself, in whom there is nothing but uncleanness. For when faith is separated from love, his own praise, or his own advantage, is the moving cause that is in his heart, and from which he speaks. This everyone may know from his own experience. Whoever tells anyone that he loves him, that he prefers him to others, that he acknowledges him as the best of men, and the like, and yet in heart thinks otherwise, does this only with his mouth, and in heart denies, and sometimes makes sport of him. And it is the same with faith. ...

They who in the life of the body have preached the Lord and faith with so much eloquence, together with feigned devoutness, as to astonish their hearers, and have not done it from the heart, in the other life are among those who bear the greatest hatred toward the Lord, and who persecute the faithful.

(Arcana Cœlestia 724)

Truths Full of Goods

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

It may be supposed that a man cannot but be saved if truths are full of goods. But be it known that there are very few truths with man, and that if there are any, they have no life unless there are goods in them; and that if there are goods in them, he is saved, but from Mercy.

The truths with man are very few; and the goods which are in them have their quality in accordance with the truths, and the man's life.

Regarded in themselves, truths do not give life. It is goods that give life. Truths are only recipients of life, that is, of good. And therefore no one can ever say that he can be saved by truths (or as the common expression is, by faith alone), unless there is good in the truths which are of faith, and this good that must be in the truths must be the good of charity; hence faith itself, in the internal sense, is nothing else than charity.

As regards people's saying that the acknowledgment of truth is the faith that saves, be it known that with those who live in things contrary to charity, there cannot possibly be any acknowledgment but only persuasion, to which there has been adjoined the life of the love of self or of the world; thus in the acknowledgment they refer to there is not the life of faith, which is that of charity. The worst men of all - from the love of self or the world, that is, for the sake of being eminent above others in what is called intelligence and wisdom, and thus of winning honors, reputation, and gains - can learn the truths of faith, and confirm them by many things; but still with them these truths are dead.

The life of truth, and thus of faith, is solely from the Lord, who is life itself. The Lord's life is mercy, which is that of love toward the universal human race.

In the Lord's life those can in no wise have part who although they profess the truths of faith despise others in comparison with themselves, and who - when their life of the love of self and of the world is touched - hold the neighbor in hatred, and take delight in his loss of wealth, of honor, of reputation, and of life.

But the case with the truths of faith is that by means of them man is regenerated, for they are the veriest vessels recipient of good. Such therefore as are the truths, and such as are the goods in the truths, and such as is their conjunction and the consequent capability of being perfected in the other life, such is the state of blessedness and happiness after death.

(from Arcana Cœlestia 2261)

Can Faith Alone Save?

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

Doctrine concerning good is the Doctrine of Charity

Doctrine concerning truth is the Doctrine of Faith.

In general, there is only one doctrine, namely, the doctrine of charity, for all things of faith look to charity. Between charity and faith there is no other difference than that between willing what is good and thinking what is good (for he who wills what is good also thinks what is good), thus than that between the will and the understanding.

They who reflect, know that the will is one thing and the understanding another. This is also known in the learned world, and it plainly appears with those who will evil and yet from thought speak well; from all which it is evident to everyone that the will is one thing, and the understanding another; and thus that the human mind is distinguished into two parts, which do not make a one. Yet man was so created that these two parts should constitute one mind; nor should there be any other distinction (to speak by comparison) than such as there is between a flame and the light from it (love to the Lord and charity toward the neighbor being like the flame, and all perception and thought being like the light from it); thus love and charity should be the all of the perception and thought, that is should be in each and all things of them. Perception or thought concerning the quality of love and charity is that which is called faith.

But as the human race began to will what is evil, to hate the neighbor, and to exercise revenges and cruelties, insomuch that that part of the mind which is called the will was altogether destroyed, men began to make a distinction between charity and faith, and to refer to faith all the doctrinal matters that were of their religion, and call them by the single term faith; and at length they went so far as to say that they could be saved by faith alone - by which they meant their doctrinal things - provided they merely believed these, no matter how they might live. Thus was charity separated from faith, which is then nothing else whatever (to speak by comparison) than a kind of light without flame, such as is wont to be the light of the sun in time of winter, which is cold and icy, insomuch that the vegetation of the earth grows torpid and dies; whereas faith from charity is like the light in the time of spring and summer, by which all things germinate and bloom.

This may also be known from the fact that love and charity are celestial flame, and that faith is the spiritual light therefrom. In this manner also do they present themselves to perception and sight in the other life; for there the Lord's celestial manifests itself before the angels by a flaming radiance like that of the sun, and the Lord's spiritual by the light from this radiance, by which also angels and spirits are affected as to their interiors, in accordance with the life of love and charity that appertains to them. This is the source in the other life of joys and happinesses with all their varieties. And all this shows how the case is with the statement that faith alone saves.

(Arcana Cœlestia 2230)

A Man's Entire Life Preaches His Funeral

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

How the case is with the salvation of men after their decease, it shall be briefly stated. There are many who say that man is saved by faith, or, in their words, if he only has faith; but for the most part they are those who do not know what faith is. Some suppose that it is mere thought; some that it is an acknowledgment of something to be believed; some that it is the whole doctrine of faith, which is to be believed; and others otherwise. Thus in the bare knowledge of what faith is they wander in error; consequently in the knowledge of what that is by which man is saved.

Faith, however, is not mere thought, nor is it an acknowledgment of something to be believed, nor a knowledge of all things which belong to the doctrine of faith. By these no one can be saved; for they can take root no deeper than in the thought, and thought saves no one, but the life which the man has procured for himself in the world by means of the knowledges of faith.

This life remains; whereas all thought which does not accord with the life perishes, even so as to become none at all. The heavenly consociations are according to lives, and by no means according to thoughts which are not of the life. Thoughts which are not of the life are counterfeit, and such are altogether rejected.

In general, life is twofold, being on the one hand infernal, on the other heavenly. Infernal life is acquired from all those ends, thoughts, and works which flow from the love of self, consequently from hatred against the neighbor; heavenly life, from all those ends, thoughts, and works which are of love toward the neighbor. The latter is the life to which all things that are called faith have regard, and which is procured by all things of faith. All this shows what faith is, namely, that it is charity, for to charity all things lead which are said to be of the doctrine of faith; in it they are all contained, and from it they are all derived. The soul, after the life of the body, is such as its love is.

(Arcana Cœlestia 2228:2, 3)

The 'Love' In Which the Lord Can Dwells

Selection from Divine Wisdom ~ Emanuel Swedenborg

Use is fulfilling one's duty and doing one's work, rightly, faithfully, honestly and justly. What the proper meaning is of "goods of charity" in the Word, also called "works" and "fruits," and here called "uses," is not known except in a vague way and by some people only. On the basis of the literal sense of the Word, uses are believed to consist in "giving to the poor," "assisting those in need," "doing kindnesses to widows and orphans," and things of that kind. These uses, however, are not what is meant in the Word by "fruits," "works" and the "goods of charity". What is meant is -

carrying out one's duty, whether in the public service, or in business, or in employment, rightly, faithfully, honestly and justly;

when this is being done, then the welfare of the "general body of people or mankind" is being cared for, and thus, the welfare of one's country, too, as well as that of societies larger or smaller, and of one's fellow-citizen, companion and brother; these...are the neighbor in its broad and narrow senses. For every one, whether priest, ruler, or official, merchant, or workman, is then doing uses every day: the priest by his preaching: the ruler and the official by their administering: the merchant by his trading: the workman by his labor. Take, for example, a judge who passes judgment rightly, faithfully, honestly and justly: he is performing a use to the neighbor every time he passes judgment; similarly a minister every time he teaches: and so with all the others.

That such uses are meant by "goods of charity" and by "works" is clear from the Lord's government in the heavens. There, just as in the world, everyone must be in some function and service, that is, in some office or in some work; and proportionate to the faithfulness, honesty and justice they exercise in it, are the distinction, splendor and happiness they enjoy. Sluggards and idlers are not admitted into heaven, but are cast out, either into hell or into a desert place, where they live in want of everything and in misery.

Such are the things that in the heavens are called goods of charity, works and uses. Furthermore, everyone who is faithful, honest and just in his occupation or employment in the world is also faithful, honest and just after departing from the world, and is welcomed in heaven by angels.

Moreover, everyone's heavenly joy is in accordance with the quality of his faithfulness, honesty and justice. The reason for this is that -

the mind, when devoted to its occupation or employment from a love of use, is kept knit together, and so, kept in spiritual delight, which is a delight in faithfulness, honesty and justice, and is withheld from delight in fraud and dishonesty, as well as from delight in mere gossiping and feasting, which is, moreover, delight in idleness, and idleness is the devil's couch.

Everyone can see that the Lord cannot dwell in a love for these latter things, whereas in a love for the former He can.

(Divine Wisdom XI: 133,134)

The Neighbor ~'The Object of Charity'

Selection from Divine Wisdom ~ Emanuel Swedenborg

The Lord is the source of charity, and the neighbour is the object of it. It is clear from what was said in the article [posted below], that the Lord is the source "from which" the love of uses, or charity, is and comes forth.

The reason the neighbour is the object of it, is because it is towards the neighbour that one ought to have charity, and to him that charity is to be performed.

As the neighbour is said to be the object of charity, it should be stated, too, what and who the neighbour is. The neighbour in a broad sense is the "general body of people or mankind" (commune seu Publicum): in a less broad sense it is the Church, one's country, a society, larger or smaller: and in a narrow sense it is a fellow-citizen, a companion and a brother. Performing uses to these from love is exercising charity towards the neighbour, for he who from love performs uses to them, is loving them.

The reason he is loving them is because the love of uses and the love of the neighbour cannot be separated.

Indeed, from a love of uses, or from charity, a man can do good to an enemy or to a wicked person, but the uses he performs to them are uses to bring about their repentance or their reconciliation, these uses varying in character, and being effected in various ways:

• Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
• Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
• But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
• That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
• For if ye love them which love you, what reward have ye? do not even the publicans the same?
• And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
• Be ye therefore perfect, even as your Father which is in heaven is perfect.

(Matthew 5:25; 43-48; see also Luke 6:27, 28, 35)

(Divine Wisdom II:131:2)

The Love of Uses is Charity

Selection from Apocalypse Explained ~ Emanuel Swedenborg

LOVE AND CHARITY

The love of uses is charity. In each and all things there are these three: an end, a cause, and an effect. The end is that "from which it originates" (a quo): the cause is that "by means of which it comes into existence" (per quod): and the effect is that "in which it has existence" (in quo).

When an end, by means of a cause, is in its effect, it then has existence.

In every love and in every affection from it, there is an end, and this end purposes or desires to do what it loves, and the thing done is its effect.

• The Lord is the End "from which"

• Man is the cause "by means of which"

• and Use is the effect "in which" the end has existence.

• The Lord is the End "from which," because out of His Divine Love He unceasingly purposes or wills to do uses, that is, goods to mankind

• Man is the cause "by means of which," because a man is, or can be, in the love of uses, and when in that love, he purposes or wills to do uses

• and Uses are the effects "in which" the end has existence; uses are the things that are also called "goods".

This shows clearly that the love of uses is the charity a man ought to have towards his neighbour.

That there is an end, a cause, and an effect in each and all things can be tested by anything whatever: as, for instance, when a man is doing something, he will say either to himself or to some one else, or some one else will say to him, Why are you doing that? that is, what is your "end" (or purpose): How do you do that? that is, by what "cause" (or means): and, What are you doing? that is, what is the "effect."

The end, the cause and the effect are also termed "the end-cause" (causa finalis), "the middle cause" and "the thing caused";

it is by reason of a law in regard to causes that "the end" is the all in the cause, and thereby the all in the effect, the "end" being the very essence of them both.

Similarly the Lord, because He is "the End," is the All in the love of uses, or charity, with a man, and thereby He is the All in the uses done by him, that is, in the uses done by means of him. From this is the belief in the Church that all good is from God and none from man; and that God is Good Itself. It follows as a consequence, therefore, that exercising charity is doing uses, or the goods that are uses; and so, that the love of uses is charity.

(Divine Wisdom XI:1,2)