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 . . .