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 . . .