Faith ( pt. 42)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 42)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.
(2) Spurious faith is all faith that departs from the true faith, which is the one only faith,
and this is the faith that is held by those who climb up some other way,
and regard the Lord not as God but as a mere man.

That spurious faith is all faith that departs from the true faith, which is the one only faith, is self evident; for if the one only faith is the truth, it follows that what departs from it is not truth.

Every good and truth of the church is propagated by the marriage of the Lord and the church; thus everything that is essentially charity and that is essentially faith is from that marriage; and on the other hand, whatever of charity and faith is not from that marriage, is not from a legitimate but an illegitimate bed, thus from a polygamic bed or marriage, or from adultery.

All faith that acknowledges the Lord but adopts the falsities of heresy is from a polygamic bed, and the faith that acknowledges three Lords of one church is from adultery. For this may be likened to a harlot or a woman married to one man and spending her nights with two others, calling each one her husband while sleeping with him. Therefore such faith is called spurious; and in many places the Lord calls those holding such a faith "adulterers," and they are also meant by "thieves and robbers" in John:

Verily I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; I am the door; by Me if any man enter in, he shall be saved (10:1, 9).

Entering into the sheepfold is entering into the church, and also into heaven. It is entering also into heaven because heaven and the church make one, and nothing makes heaven except the church that is in it; consequently as the Lord is the bridegroom and husband of the church, so is He also the bridegroom and husband of heaven.

It may be inquired into and may be known whether faith is a legitimate or a spurious offspring by the three indications mentioned [in the previous article], namely, acknowledgment of the Lord as the Son of God, acknowledgment of Him as the God of heaven and earth, and acknowledgment that He is one with the Father. Therefore, so far as any faith departs from these its essentials, it is spurious.

Faith is both spurious and adulterous with those who regard the Lord not as God but merely as a man.

The truth of this is very evident from the two abominable heresies, Arianism and Socinianism, which have been anathematized in and excommunicated from the Christian church, and this because they deny the Lord's Divinity, and climb up some other way. But I fear that those abominations lie concealed at this day in the general spirit of the men of the church. It is remarkable that the more anyone deems himself to be superior to others in learning and judgment, the more prone he is to seize upon and appropriate to himself the idea that the Lord is a man and not God, and that because He is a man He cannot be God; and whoever appropriates to himself these ideas, introduces himself into companionship with Arians and Socinians, who in the spiritual world are in hell.

Such is the general spirit of the men of the church at the present day, because with every man there is an associate spirit; for without this man would be unable to think analytically, rationally, and spiritually, and thus would not be a man but a brute. Moreover, every man attaches to himself a spirit in harmony with the affection of his own will and consequent perception of his understanding.

• To the man who introduces himself into good affections by means of truths from the Word and a life according to them, an angel from heaven is adjoined;

• While he who introduces himself into evil affections by the confirmation of falsities and a wicked life adjoins himself to a spirit from hell, and when this is done the man enters more and more, as it were, into fraternity with satans, and confirms himself more and more in falsities contrary to the truths in the Word, and in Arian and Socinian abominations against the Lord.

This is because no satan can bear to hear any truth from the Word or to hear Jesus named; and if they hear these they become like furies, and run about and blaspheme; and then if light from heaven flows in they throw themselves headlong into caverns and into their own thick darkness, in which there is light to them, as there is to owls in the dark, or to cats in cellars watching for mice.

Such do all those become after death, who in heart and faith deny the Divinity of the Lord and the holiness of the Word. Their internal man is of this nature, however much the external may play the mimic and feign to be Christian. That this is true I know, because I have seen and heard it.

Of all who honor the Lord as the Redeemer and Savior with the mouth and lips only, while in heart and spirit they regard Him as a mere man, it may be said, when they are speaking of these things and teaching them, that their cheeks are like a bag of honey, and their heart like a bag of gall; their words are like cakes of sugar, while their thoughts are like emulsions of aconite; they are also like rolls of pastry containing snakes. If such persons are priests, they are like pirates on the sea who hoist the flag of a peaceful nation, but when a ship sailing near hails them as friends, they raise a piratical flag in place of the other, seize the ship, and carry away those on board into captivity. They are also like serpents of the tree of the knowledge of good and evil, that approach like angels of light, carrying in their hands apples from that tree painted with golden colors, as if plucked from the tree of life; and they offer them, saying:

God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil (Gen. 3:5).

And when these have eaten, they follow the serpent into the lower world, and there they dwell together. Round about that world are the satans who have eaten of the apples of Arius and Socinus. Such as these are meant also by the man,

Who came to the marriage without a wedding garment, and was cast into outer darkness (Matt. 22:11-13);

"the wedding garment" meaning faith in the Lord as the Son of God, the God of heaven and earth, and one with the Father. Those who honor the Lord with the mouth and lips only, but in heart and spirit regard Him as a mere man, if they declare their thoughts and persuade others, are spiritual murderers, and the worst of them are spiritual cannibals-

for a man's life is from love to the Lord and faith in Him; and if this essential element of faith and love, that the Lord is God-Man and Man-God

-is taken away, man's life becomes death; thus in this way man is killed and devoured as a kid by a wolf.

(True Christian Religion 380)

To be continued...

Faith (pt. 41)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 41)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.
(1) True faith is the one only faith, which is a faith in the Lord God the Savior Jesus Christ
and this is held by those who believe Him to be the Son of God,
the God of heaven and earth, and one with the Father.

True faith is the one only faith, because faith is truth, and truth cannot be broken or cut into fragments, with one part tending to the left and another to the right, and the truth of it still remain.

In a general sense faith consists of innumerable truths, for it is the complex of them; but these innumerable truths constitute, as it were, a single body, and in that body there are truths that form its members, some forming the members that depend on the chest, as the arms and hands, and others those that depend on the loins, as the legs and feet; while interior truths form the head, and the truths first proceeding from them form the sensories located in the face. Interior truths form the head because interior means the same as higher; for in the spiritual world whatever is interior is also higher. This is true of the three heavens there. Of that body and of all its members, the Lord God the Savior is the soul and life; and this is why the church was called by Paul "the body of Christ," the men of the church, according to their states of charity and faith, constituting its members. That the true faith is the one only faith, Paul also teaches thus:

There is one body and one spirit, one Lord, one faith, one baptism, one God; and He gave some for the work of the ministry, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, and into the perfect man, into the measure of the stature of the fullness of Christ (Eph. 4:4-13).

That the true faith, which is the one only faith, is a faith in the Lord God the Savior Jesus Christ, has been fully shown above (n. 337-339). But those who believe the Lord to be the Son of God also have the true faith, because such believe Him to be God, and unless faith is faith in God it is no faith. That of all the truths that enter into faith and form it, this is the first, is evident from the Lord's words to Peter:

Peter said, Thou art the Christ, the Son of the living God, and Jesus answered, Blessed art thou, Simon Barjona, and I say also unto thee, upon this rock I will build My church, and the gates of hell shall not prevail against it (Matt. 16:16-18).

By "rock" here and elsewhere in the Word, the Lord in respect to Divine truth is meant, and also Divine truth from the Lord. That this truth is the first truth and is like a diadem on the head and a scepter in the hand of the body of Christ, is evident from the Lord's saying, that upon that rock He would build His church, and the gates of hell should not prevail against it. That this is the first thing in faith, is also evident from these words in John:

Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God (1 Epistle 4:15).

Besides this characteristic of being in the true faith, which is the one only faith, there is another, which is to believe that the Lord is the God of heaven and earth. This follows from the former, that He is the Son of God; also from the following:

That in Him dwelleth all the fullness of Divinity (Col. 2:9)
That He is the God of heaven and earth (Matt. 28:18)
That all that the Father hath is His (John 3:35; 16:15).

A third proof that those who believe in the Lord are interiorly in faith in Him, thus in the true faith, which is the one only faith, is their believing the Lord to be one with God the Father. That He is one with God the Father, and that He is the Father Himself in the Human, has been fully shown in the chapter on the Lord and Redemption, and is plainly evident from the words of the Lord Himself:

That the Father and He are one (John 10:30)
That the Father is in Him and He in the Father (John 10:38; 14:10, 11);
That He said to His disciples, that henceforth they had seen and known the Father; and He looked at Philip and said, that he then saw and knew the Father (John 14:7-10).

These three are distinguishing evidences that men have faith in the Lord, and thus the true faith, which is the one only faith; for not all who approach the Lord have faith in Him; for true faith is both internal and external; and those who possess these three precious things of faith are in both its internals and its externals so that it is not only a treasure in their hearts, but also a jewel in their mouths. It is otherwise with those who do not acknowledge the Lord as the God of heaven and earth, and as one with the Father. Such look interiorly to other gods also who possess like power, although this power is to be exercised by the Son, either vicariously or as one who on account of redemption is worthy to reign over those whom He has redeemed. But these break the true faith in pieces by dividing the unity of God, and when this is done, there is no longer any faith, but only the ghost of it, which when seen naturally looks like some image of it, but seen spiritually, becomes a chimera. Who can deny that the true faith is faith in one God, who is the God of heaven and earth, consequently, a faith in God the Father in a human form, that is, the Lord?

These three marks, testimonies, and indications, that faith in the Lord is faith itself, are like the touch-stones whereby gold and silver are known; or they are like stones or fingerposts by the wayside, pointing the way to the temple where the one and true God is worshiped; or they are like lights on rocks in the sea, whereby those who are sailing at night may know where they are, and to what quarter to direct their ships. The first characteristic of faith, which is that the Lord is the Son of the living God, is like the morning star to all who enter His church.

(True Christian Religion 379)

To be continued...

Faith (pt. 40)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 40)

IX. THERE IS A TRUE FAITH, A SPURIOUS FAITH AND A HYPOCRITICAL FAITH.

From its cradle the Christian church began to be infested and divided by schisms and heresies, and in the course of time to be torn and mutilated almost like what is said,

Of the man who went down from Jerusalem to Jericho, and was surrounded by thieves, who stripped him and beat him and then left him half dead (Luke 10:30).

From this it has come to pass as it is written of that church in Daniel:

At last upon the bird of abominations shall be desolation; and even to the consummation and decision shall it drop upon the devastation (9:27).

Also according to these words of the Lord:

Then shall the end come, when ye shall see the abomination of desolation spoken of by Daniel the prophet (Matt. 24:14, 15).

The lot of that church may be compared to that of a vessel laden with precious merchandise, which immediately on leaving port is driven about by storms, and a little after is wrecked and sunk in the sea, with its precious cargo partly destroyed by the waters, and partly torn by fishes.

That the Christian church from its infancy has been so vexed and torn is evident from ecclesiastical history, as for example, even in the time of the apostles, by Simon, who was by birth a Samaritan and by profession a magician (see Acts 8:9-20); also by Hymeneus and Philetus (mentioned by Paul in his Second Epistle to Timothy); again by Nicholas, from whom the so-called Nicolaitans took their name (mentioned in Apoc. 2:6, and Acts 6:5); and also by Cerinthus. After the time of the apostles several other sects arose, as the Marcionites, the Noetians, the Valentinians, the Encratites, the Cataphrygians, the Quarto-Decimans, the Alogians, the Catharians, the Origenists or Adamites, the Sabellians, the Samosatenes, the Manichseans, the Meletians, and finally the Arians. After them, whole battalions of heresiarchs invaded the church, as the Donatists, the Photinians, the Acaians or Semiarians, the Eunomians, the Macedonians, the Nestorians, the Predestinarians, the Papists, the Zwinglians, the Anabaptists, the Schwenckfeldians, the Synergists, the Soeinians, the Anti-Trinitarians, the Quakers, the Moravians, and many more. Finally Luther, Melancthon, and Calvin prevailed over all these, and their dogmas have predominated to this day.

The causes of so many divisions and separations in the church are chiefly three:

• First, The Divine trinity has not been understood
• Second, There has been no right knowledge of the Lord
• Third, The passion of the cross has been taken for redemption itself.

So long as these three things, which are the very essentials of faith, and from which the church exists and is called the church, are not understood, it must needs be that all things pertaining to the church will be turned aside out of their true course, and finally into the opposite course, and the church will still believe that it holds to a true faith in God and faith in all the truths relating to God; and in this state they are like persons who cover their eyes with their skirts, and fancy themselves to be walking in a straight line, and yet are departing from it step by step, and at length go in the opposite direction where there is a cavern into which they fall. But the man of the church can be brought back from his wandering into the way of truth, only by learning what true faith is, what spurious faith is, and what hypocritical faith is. Therefore it shall be shown:

(1) That true faith is the one only faith, which is a faith in the Lord God the Savior Jesus Christ, and this is held by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father.
(2) Spurious faith is all faith that departs from the true faith, which is the one only faith, and this is the faith that is held by those who climb up some other way, and regard the Lord not as God, but as a mere man.
(3) Hypocritical faith is no faith.

(True Christian Religion 378)

To be continued...

Why the Word Exists and Is Divinely Inspired

Selection from Arcana Coelestia ~ Emanuel Swedenborg

[T]he world, even the learned world, has hitherto supposed the histories of the Word to be nothing but histories and to involve nothing deeper. And although they have said that every iota is Divinely inspired, they have meant nothing further than that the historical facts have been disclosed, and that something of a doctrinal nature that could be applied to the doctrine of faith may be deduced from them and be of use to both teachers and learners; and that because these have been Divinely inspired they have Divine power in the mind, and work for good above all other history. Regarded in themselves, however, historical matters effect but little toward man's amendment, and nothing at all for his eternal life, since in the other life they are forgotten. For what would it amount to there to know respecting the maid Hagar that she was given by Sarai to Abram? Or to know about Ishmael, or even about Abram? Nothing but what belongs to the Lord and is from the Lord is necessary to souls in order that they may enter into heaven and enjoy its happiness, that is, eternal life. It is for the sake of these things that the Word exists, and these are the things that are contained in its interiors.

Inspiration implies that in every particular of the Word (as well in the historicals as in the other parts) there are celestial things which are of love or good, and spiritual things which are of faith or truth, thus Divine things. For that which is inspired by the Lord descends from Him, and does so through the angelic heaven, and so through the world of spirits down to man, with whom it is presented such as it is in the letter; but in its first origin it is altogether different. In heaven there is never any worldly history, but all is representative of Divine things, and there is no perception there of anything else, as may also be known from the fact that the things which are there are unutterable. Unless therefore the historicals were representative of Divine things, and in this way were heavenly, they could not possibly be Divinely inspired. The Word as it exists in the heavens can be known solely from the internal sense, for the internal sense is the Word of the Lord in the heavens.

That the sense of the letter of the Word is representative of Divine arcana, and that it is the receptacle and thus the repository of the Lord's celestial and spiritual things, may be illustrated by two examples: first, that by "David" is not meant David, but the Lord; second, that the names signify nothing but actual things, and therefore it must be the same with all the rest of the Word. Concerning David it is said in Ezekiel:

My servant David shall be king over them, and they shall all have one shepherd; they shall dwell upon the land, they and their sons and their sons' sons, even to eternity; and David my servant shall be their prince to eternity (Ezek. 37:24-25).

And in Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king (Hos. 3:5).

These things were written by the prophets after the time of David, and yet it is plainly said that he shall be their king and prince, from which all may see that in the internal sense it is the Lord who is meant by "David." And the case is the same in all other passages, even those which are historical, where David is named.

That the names of kingdoms, regions, cities, and men, signify actual things, may be clearly seen in the Prophets. Take merely this example in Isaiah:

Thus said the Lord, Jehovih Zebaoth, O My people, thou inhabitant of Zion, be not afraid of Asshur; he shall smite thee with a rod, and shall lift up his staff upon thee in the way of Egypt. Jehovah of Armies shall stir up a scourge for him according to the plague of Midian at the rock of Horeb; and as His rod was upon the sea, so shall He lift it up in the way of Egypt. He shall come against Aiath, He shall pass over to Migron, at Michmash shall He command His arms; they shall pass over Mabarah; Geba is a lodging-place for us; Ramah shall tremble; Gibeah of Saul shall flee; cry aloud with thy voice, O daughter of Gallim; hearken, O Laish; O thou poor Anathoth; Madmenah shall wander; the inhabitants of Gebim shall gather themselves together; as yet there is a day for a stand at Nob; the mountain of the daughter of Zion, the hill of Jerusalem, shall shake her hand; He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isa. 10:24, 26-34).

Here there is almost nothing but names, from which no sense would appear unless all the names signified actual things; and if the mind were to abide in the names, this would never be acknowledged to be the Word of the Lord. But who will believe that in the internal sense they all contain arcana of heaven? and that by them is described the state of those who are endeavoring to enter into the mysteries of faith by reasonings from memory-knowledges? Some special thing belonging to that state are described by each name; and that the meaning is that these reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith. That the reasoning here treated of is signified by "Asshur," may be clearly seen from what has been already shown concerning Asshur (Arcana Coelestia n. 119, 1186); also that memory-knowledges are signified by "Egypt" (Arcana Coelestia n. 1164, 1165, 1462); which see and examine. The case is the same with all other names, and also with all the several words.

(Arcana Coelestia 1886 - 1886)

Faith (pt. 39)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 39)

VIII. CHARITY AND FAITH ARE TOGETHER IN GOOD WORKS.

(3) Good works are not produced by charity alone, still less by faith alone, but by charity and faith together. This is because charity apart from faith is not charity, and faith apart from charity is not faith.

Wherefore charity cannot exist by itself or faith by itself; and it cannot be said that charity in itself produces any good works, or faith in itself. It is the same with these as with the will and understanding. The will by itself can have no existence and can therefore produce nothing; nor can the understanding have any existence by itself of produce anything; but all production is effected by both together, and is effected by the understanding from the will. There is this similarity, because the will is the abode of charity and the understanding is the abode of faith. It is said that still less can faith alone produce good works, because faith is truth, and faith operates to produce truths, and these illuminate charity and its exercises. That truths illuminate, the Lord teaches, saying:

He that doeth truth cometh to the light, that his works may be made manifest that they have been wrought in God (John 3:21).

Consequently when man does good works in accordance with truths, he does them in light, that is, intelligently and wisely. The conjunction of charity and faith is like the marriage of husband and wife.

From the husband as a father and the wife as a mother all natural offspring are born;

and in like manner from charity as a father and faith as a mother all spiritual off spring, which are knowledges of good and truth, are born.

This makes clear how spiritual families are generated. Moreover in the Word "husband" and "father" signify in the spiritual sense the good of charity, and "wife" and "mother" the truth of faith.

This again makes clear that neither charity alone nor faith alone can produce good works, as neither the husband alone nor the wife alone can produce offspring.

The truths of faith not only illuminate charity, but also determine its quality, and, still further, nourish it; so that a man having charity but no truths of faith, is like one walking in a garden, at night, who plucks fruit from the trees, not knowing whether in its use it is good or bad fruit.

As the truths of faith not only illuminate charity but also determine its quality, as before said, it follows that charity without the truths of faith is like fruit without juice, like a dried-up fig, or like a grape after the wine has been pressed out of it. As truths nourish faith, as has also been said, it follows that if charity is without truths of faith, it receives no nourishment except such as a man gets from eating burnt bread and drinking unclean water from some stagnant pond.

(True Christian Religion 377)

To be continued...

Faith (pt.38)

Selection from True Christian Religion ~ Emanuel Swedenborg
(Continued pt. 38)

VIII. CHARITY AND FAITH ARE TOGETHER IN GOOD WORKS.

(2) Charity and faith are only mental and perishable things, unless they are determined to works and coexist in them when possible. (continued)

That charity and faith do not profit a man so long as they remain only in one part of his body, that is, in his head, and are not fixed in works, is evident from a thousand passages in the Word, of which I will here adduce only these:

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire (Matt. 7:19-21).

He that received seed into the good ground is he that heareth the Word and attendeth, who also beareth fruit and bringeth forth. And when Jesus had said these things, He cried, saying, Who hath ears to hear, let him hear (Matt. 13:3-9, 23, 43).

Jesus said, My mother and My brethren are these who hear the Word of God and do it (Luke 8:21).

Now we know that God heareth not sinners but if any man be a worshiper of God, and doeth His will, him He heareth (John 9:31).

If ye know these things, blessed are ye if ye do them (John 13:17).

He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him and will manifest Myself to him; and will come unto him and make My abode with him (John 14:15-21, 23).

Herein is My Father glorified, that ye bear much fruit (John 15:8, 16).

For not the hearers of the law shall be justified by God, but the doers of the law (Rom. 2:13; James 1:22).

In the day of wrath and of righteous judgment God will render to every man according to his deeds (Rom. 2:5, 6).

For we must all be made manifest before the judgment seat of Christ, that each one may receive the things done in the body according to what he hath done, whether good or bad (2 Cor. 5:10).

For the Son of Man shall come in the glory of His Father, and then He shall render unto everyone according to his deeds (Matt. 16:27).

I heard a voice from heaven saying unto me, Blessed are the dead who die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; and their works do follow with them (Apoc. 14:13).

A Book was opened, which is the Book of life and the dead were judged out of those things which were written in the Book; every man according to his works (Apoc. 20:12, 13).

Behold I come quickly, and My reward is with Me, to give every man according to his work (Apoc. 22:12).

Jehovah, whose eyes are open upon all the ways of the sons of men, to give to everyone according to his ways, and according to the fruit of his works (Jer. 22:19).

I will punish him according to his ways, and will recompense him for his works (Hos. 4:9).

According to our ways, and according to our works Jehovah does with us (Zech. 1:6).

So also in many other passages. From this it can be seen that charity and faith are not charity and faith until they exist in works, and that while they exist only in the expanse above works, that is, in the mind - they are like appearances of a tabernacle or temple in the air - which are nothing but a mirage, and vanish of themselves; or they are like pictures drawn on paper which moths consume; or they are like an abode on a housetop where there is no sleeping-place, instead of in the house. All this shows that charity and faith are perishable things so long as they are merely mental or unless they are determined to works and coexist in them when possible.

(True Christian Religion 376)

To be continued...

When Conscience is Relaxed

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Such is the case with a church - when it is beginning to recede from charity.

Evils and the falsities thence derived are then more easily put to flight, for as yet the church is in a state that is not so far removed from charity, and thus men's minds are more easily bent. But in process of time, evils and the falsities derived from them increase, and so are confirmed and strengthened ...

So far as possible the Lord is continually putting evils and falsities to flight, but through conscience.

When conscience is relaxed, there is no medium through which the Lord can flow in, for the Lord's influx with man is by means of charity into his conscience. But in place of this charity a new medium succeeds and is formed, which is external, namely, the fear of the law, fear for life, for honors and wealth, and the reputation from these. But these are not of conscience; they are only external bonds which enable a man to live in society with others, and to appear as a friend, whatsoever he may be inwardly.

But this medium, or these bonds [external bonds], are of no account in the other life, for there, externals are removed, and everyone remains as he is internally.

There are very many who have lived a moral and a civic life, have injured no one, have performed acts of friendship and civility, nay, have done good to many, but only for the sake of self, with a view to honors, gain, and the like. In the other life these are among the infernals, because they have nothing of good and truth within, but only evil and falsity, nay, hatred, revenge, cruelty, adulteries, which do not appear before man, that is to say insofar as the fears just referred to, which are external bonds, prevail.

(Arcana Coelestia 1835)