Loving the Lord's Kingdom

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

The Lord's kingdom is the neighbor in a higher degree than the church in which one is born; for the Lord's kingdom consists of all who are in good, both on earth and in the heavens — thus the Lord's kingdom is good with every quality of it in the complex; and when this good is loved, everyone who is in good is loved. Thus the whole, which is all good in the complex, is the neighbor in the first degree, and is that Grand Man ... which Man is a representative image of the Lord Himself. This Man, that is, the Lord's kingdom, is loved, when from inmost affection those are benefited who are men through that man from the Lord, thus with whom is the Lord's kingdom.

(Arcana Cœlestia 6823)

A Man is Our Neighbor According to the Love in which He Is

Extracts from Arcana Cœlestia ~ Emanuel Swedenborg

There are two affections, namely, the affection of good, and the affection of truth. The affection of good is to do what is good from the love of good, and the affection of truth is to do what is good from the love of truth. At the first view these two affections appear to be the same; but in reality they are distinct from each other both as to essence and as to origin. The affection of good, or doing what is good from the love of good, is properly of the will; but the affection of truth, or doing what is good from the love of truth, is properly of the understanding. Thus these two affections are distinct from each other in the same way as are the will and the understanding. The affection of good is from celestial love, but the affection of truth is from spiritual love.

***

Within the affection of truth of those who are in this affection, there is the affection of good, but so obscurely that they do not perceive, thus do not know, what the affection of good is, and what genuine charity is. They do suppose that they know, but it is from truth, thus from memory-knowledge, and not from good itself. Nevertheless they do the goods of charity, not in order to merit anything thereby, but from obedience; and this insofar as they apprehend that it is the truth.

For they suffer themselves to be led by the Lord out of their obscurity of good by means of the truth which appears to them to be truth.

For example: being ignorant what the neighbor is, they do good to everyone whom they suppose to be the neighbor; especially to the poor, because these call themselves poor on account of being destitute of worldly wealth; to orphans and widows, because they are so termed; to strangers, because they are such; and so on with all the rest and this they do -

so long as they are ignorant what is signified by the poor, by orphans, widows, strangers, and others.

Nevertheless seeing that in their affection of apparent truth there lies in obscurity the affection of good, by which the Lord leads them to such action, they are at the same time in good as to their interiors, and in this good the angels are present with them, and are delighted there with their appearances of truth by which such persons are affected.

But they who are in the good of charity, and from this in the affection of truth, do all things with discrimination, for they are in light; since the light of truth is from no other source than good, because the Lord flows in by means of good.

These persons do not do good to the poor, to orphans, to widows, and to strangers, for the mere reason that they are so termed;

for they know that those who are good, whether poor or rich, are neighbors more than all others;

since by the good, good is done to others; and therefore insofar as these persons do good to the good, they do it to others through them. They also know how to make distinctions among goods, and so among good men.

They call the general good itself their neighbor in a greater degree, for in this there is regarded the good of still greater numbers. As still more their neighbor to whom charity is to be done they acknowledge the Lord's kingdom on earth, which is the church; and the Lord's kingdom itself in the heavens even still more. But they who set the Lord before all these - who adore Him alone and love Him above all things - derive the neighbor in all these degrees from Him; for the Lord alone is the neighbor in the highest sense, thus all good is the neighbor insofar as it is from Him.

But they who are in the opposite derive the degrees of the neighbor from themselves, and acknowledge only those as neighbor who favor and serve them - calling no others brethren and friends - and this with a distinction, accordingly as they make one with them.

All this shows what the neighbor is, namely, that a man is our neighbor according to the love in which he is; and that he is truly the neighbor who is in love to the Lord and in charity toward his neighbor, and this with every possible difference; thus it is the good itself with everyone that determines the point in question.

(Arcana Cœlestia 1997; 2425)

God Assumed the Human in Accordance with His Divine Order

Selection from True Christian Religion ~ Emanuel Swedenborg

God assumed the Human in accordance with His Divine Order.

God introduced order into the universe and into each and all things of it at the time of their creation, and therefore His omnipotence in the universe and in each and all things of it, proceeds and operates in accordance with the laws of His order. ... Since, then, it was God who descended, and since He is Order itself, it was necessary, if He was to become man actually, that He should be conceived, carried in the womb, born, educated, acquire knowledges gradually, and thereby be introduced into intelligence and wisdom. In respect to His Human He was, for this reason, an infant like other infants, a boy like other boys, and so on; with the sole difference that this development was accomplished in Him more quickly, more fully, and more perfectly than in others. That this development was in accordance with order is evident from these words in Luke:

And the child Jesus grew and waxed strong in spirit. And Jesus advanced in wisdom, and in the stages of life, and in favor with God and man (Luke 2:40, 52).

That this was done more quickly, more fully, and more perfectly than with others is evident from what is said of Him in the same Gospel, that-

When He was twelve years old He sat in the temple in the midst of the doctors and taught them and that all that heard Him were astonished at His understanding and answers (Luke 2:46, 47; and afterwards, 4:16-22, 32).

This took place because Divine order requires that man should prepare himself for the reception of God; and in proportion as he prepares himself, God enters into him as into His dwelling-place and home; and this preparation is effected by means of knowledges respecting God and the spiritual things pertaining to the church, and thus by means of intelligence and wisdom. For it is a law of order that in proportion as man approaches and gets near to God (which he must do wholly as if of himself) does God approach and get near to man, and conjoin Himself with man in man's interiors. It was in accordance with this order that the Lord progressed even to a oneness with His Father.

(True Christian Religion 89)

The Lord Provided a Medium of Conjunction

Selection from Heaven and Hell ~ Emanuel Swedenborg

Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an affiliation. Man has affiliation with the angels, but not conjunction, because in respect to the interiors of his mind man is by creation like an angel, having a like will and a like understanding.

Consequently if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel.

Therefore when the conjunction of man with heaven is spoken of his conjunction with the Lord and affiliation with the angels is meant; for heaven is heaven from the Lord's Divine, and not from what is strictly the angels' own [proprium]. ...

But man has, beyond what the angels have, that he is not only in respect to his interiors in the spiritual world, but also at the same time in respect to his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom — in general, knowledges and sciences with their delights and pleasures so far as they savor of the world, also many pleasures belonging to the senses of the body, together with his senses themselves, his speech, and his actions.

All these are the outmosts in which the Lord's Divine influx terminates; for that influx does not stop midway, but goes on to its outmosts. All this shows that-

The outmost of Divine order is in man; and being the outmost it is also the base and foundation.

As the Lord's Divine influx does not stop midway but goes on to its outmosts, as has been said, and as this middle part through which it passes is the angelic heaven, while the outmost is in man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one has its permanent existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation.

But man has severed this connection with heaven by turning his exteriors away from heaven, and turning them to the world and to self by means of his love of self and of the world, thereby so withdrawing himself that-

He no longer serves as a basis and foundation for heaven; therefore the Lord has provided a medium to serve in place of this base and foundation for heaven, and also for the conjunction of heaven with man. This medium is the Word.

I have been told from heaven that the most ancient people, because their interiors were turned heavenwards, had immediate revelation, and by this means there was at that time a conjunction of the Lord with the human race.

After their times, however, there was no such immediate revelation, but there was a mediate revelation by means of correspondences, inasmuch as all their Divine worship was maintained by correspondences, and for this reason the Churches of that time were called representative Churches.

For it was then known what correspondence is and what representation is, and that all things on the earth correspond to spiritual things in heaven and in the Church, or what is the same, represent them.

Therefore the natural things that constituted the externals of their worship served them as media for thinking spiritually, that is, thinking with the angels.

When the knowledge of correspondences and representations had been blotted out of remembrance then the Word was written, in which all the words and their meanings are correspondences, and thus contain a spiritual or internal sense, in which are the angels.

In consequence, when a man reads the Word and perceives it according to the sense of the letter or the external sense, the angels perceive it according to the internal or spiritual sense; for all the thought of angels is spiritual while the thought of man is natural. These two kinds of thought appear diverse; nevertheless they are one because they correspond. Thus it was that after man separated himself from heaven and severed the bond, the Lord provided a medium of conjunction of heaven with man by means of the Word.

(Heaven and Hell 304 - 306)

Thou Shalt Not Make to Thee Other 'gods'

Selection from Apocalypse Explained ~ Emanuel Swedenborg

And God spake all these words, saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before Me.  Exodus 20:1 - 3

Thou shalt not make to thee other gods includes not loving self and the world above all things-

For that which one loves above all things is his god.

There are two directly opposite loves, love of self and love to God, also love of the world and love of heaven.

He who loves himself loves his own [proprium]; and as a man's own [proprium] is nothing but evil he also loves evil in its whole complex; and he who loves evil hates good, and thus hates God.

He who loves himself above all things sinks his affections and thoughts in the body, and thus in his own [proprium], and from this he cannot be raised up by the Lord; and when one is sunk in the body and in his own [proprium] he is in corporeal ideas and in pleasures that pertain solely to the body, and thus in thick darkness as to higher things; while he who is raised up by the Lord is in light.

He who is not in the light of heaven but in thick darkness, since he sees nothing of God, denies God and acknowledges as god either nature or some man, or some idol, and even aspires to be himself worshiped as a god.

From this it follows-

that he who loves himself above all things worships other gods.

The same is true, but in a less degree, of one who loves the world; for there cannot be so great a love of the world as of one's own [proprium]; therefore the world is loved because of one's own, and for the sake of one's own, because it is serviceable to it.

The love of self means especially the love of domineering over others from the mere delight in ruling and for the sake of eminence, and not from the delight in uses and for the sake of the public good; while the love of the world means especially the love of possessing goods in the world from the mere delight in possession and for the sake of riches, and not from the delight in uses from these and for the sake of the good therefrom.

These loves are both of them without limit, and rush on to infinity so far as opportunity is given.

(Apocalypse Explained 950:3)

Why There Can Be Only 'One God'

Selection from True Christian Religion ~ Emanuel Swedenborg

there is in all the world no nation possessing religion and sound reason that does not acknowledge a God, and that God is One. As a consequence of the Divine influx into the souls of men, treated of just above, there is in every man an internal dictate that there is a God and that He is One. And yet there are some who deny God, and some who acknowledge nature as god, and some who acknowledge more gods than one, and some who worship images as gods; which is possible because such have blocked up the interiors of their reason or understanding with worldly and corporeal things. thereby obliterating their first or childhood idea respecting God, and at the same time rejecting religion from their breasts and casting it behind their backs. Christians acknowledge One God; but in what manner is evident from their established [Athanasian] creed, which is as follows:

The Catholic faith is this: That we worship One God in trinity, and trinity in unity. There are three Divine persons, Father, Son, and Holy Spirit, and yet there are not three Gods, but there is One God. There is one person of the Father, another of the Son, and another of the Holy Spirit, and their divinity is one, their glory equal, and their majesty coeternal. Thus the Father is God, the Son is God, and the Holy Spirit is God. But like as we are compelled by Christian verity to confess each person singly to be God and Lord, so we are forbidden by the Catholic religion to say there be three Gods or three Lords.

Such is the Christian faith respecting the unity of God. But that the trinity of God and the unity of God in that creed are inconsistent with each other....

The other nations in the world possessing a religion and sound reason agree in acknowledging that God is One; all the Mohammedans in their empires; the Africans in many kingdoms of that continent; the Asiatics in their many kingdoms; and finally the Jews to this day. Of the most ancient people in the golden age, such as had any religion worshiped One God, whom they called Jehovah.

The same is true of the ancient people in the succeeding age, until monarchical governments were established, when worldly and afterwards corporeal loves began to close up the higher regions of the understanding, which previously had been open, and had been like temples and sacred recesses for the worship of One God.

In order to reopen these and thus restore the worship of One God, the Lord God instituted a church among the posterity of Jacob, and made this the first of all the commandments of their religion:

Thou shalt have no other gods before Me (Exod. 20:3).

Moreover, the name Jehovah, which He at this time restored, signifies the supreme and Only Being, the Source of everything that is or exists in the universe. Jove, a name derived possibly from Jehovah, was worshiped as a supreme god by the ancient heathen; and many other gods who composed his court they also clothed with divinity; while in the following age wise men, like Plato and Aristotle, confessed that these were not gods, but were so many properties, qualities, and attributes of the One God, being called gods because there was something Divine in each of them.

All sound reason, even when it is not religious, sees that every composite thing would of itself fall to pieces unless it depended upon some one thing; as in the case of man, composed of so many members, viscera, and organs of sensation and motion, unless they all depended on one soul; or the body itself, unless it depended on one heart. The same is true of a kingdom unless it depends on one king; a household, unless on one master; and every office, of which there are many kinds in every kingdom, unless on one officer. What would an army avail against the enemy unless it had a leader having supreme power, and officers subordinate to him, each of them having his proper command over the soldiers? So would it be with the church if it did not acknowledge One God, or with the angelic heaven, which is like a head to the church on earth, in both of which the Lord is the very soul. This is why heaven and the church are called His body; and when these do not acknowledge One God they are like a dead body, which being useless is carried away and buried.

(True Christian Religion 9, 10)

There is a God and He is One

Selection from True Christian Religion ~ Emanuel Swedenborg

There is a universal influx from God into the souls of men of the truth that-
There is a God, and that He is one.

That there is an influx from God into man is evident from the universal confession that-

all good that is in itself good, and that exists in man and is done by him, is from God; in like manner every thing of charity and every thing of faith

for we read:

A man can take nothing except it be given him from heaven  (John 3:27);

and Jesus said:

Without Me ye are unable to do anything  (John 15:5);

that is, anything that pertains to charity and faith.

This influx is into the souls of men because the soul is the inmost and highest part of man, and the influx from God enters into that, and descends therefrom into the things that are below, and vivifies them in accordance with reception.

The truths that are to constitute belief flow in, it is true, through the hearing, and are thus implanted in the mind, that is, below the soul. But by means of such truths man is simply made ready to receive the influx from God through the soul — such as this preparation is, such is the reception, and such the transformation of natural faith into spiritual faith.

There is such an influx from God into the souls of men of the truth that God is one, because everything Divine, regarded most generally as well as most particularly, is God. And as the entire Divine coheres as one, it cannot fail to inspire in man the idea of One God; and this idea is strengthened daily as man is elevated by God into the light of heaven. For the angels in their light cannot force themselves to utter the word "gods." Even their speech closes at the end of every sentence in a oneness of cadence; and there is no other cause of this than the influx into their souls of the truth that God is One.

In spite of this influx into the souls of men of the truth that God is One, there are many who think that the Divinity of God is divided into several possessing the same essence; and the reason of this is that when the influx descends it falls into forms not correspondent, and influx is varied by the form that receives it, as takes place in all the subjects of the three kingdoms of nature. It is the same God who vivifies man and who vivifies every beast; but the recipient form is what causes the beast to be a beast and man to be a man. The same is true of man when he induces on his mind the form of a beast. There is the same influx from the sun into every kind of tree, but the influx differs in accordance with the form of each; that which flows into the vine is the same as that which flows into the thorn; but if a thorn were to be engrafted upon a vine the influx would be inverted and go forth in accordance with the form of the thorn.

For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.  Hebrews 6:7, 8

The same is true of the subjects of the mineral kingdom; the same light flows into limestone and into the diamond; but in the diamond it is transmitted, while in the limestone it is quenched.

In human minds these differences are in accordance with the forms of the mind, which become inwardly spiritual in accordance with faith in God, together with life from God, such forms being made translucent and angelic by a faith in one God, and on the contrary, made dark and bestial by a faith in more than one God, which differs but little from a faith in no God.

(True Christian Religion 8)