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)

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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 . . .

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)

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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 . . .

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)

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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 . . .

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)

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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 . . .

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)

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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 . . .

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)

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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 . . .

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)

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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 . . .