THE DOCTRINE OF LIFE (pt. 49)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 49)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

. . .those who are in evils have no faith, no matter how much they may suppose themselves to have it, has been shown in the spiritual world in the case of persons of this character. They were brought into a heavenly society, which caused the spiritual sphere of faith as existing with the angels to enter into the interiors of their faith, and the result was that the angels perceived that those persons possessed only what is natural or external of faith, and not what is spiritual or internal of it, and therefore those persons themselves confessed that they had nothing whatever of faith, and that in the world they had persuaded themselves that to believe or have faith consists in thinking a thing to be true, no matter what the ground for so thinking.

Very different was perceived to be the faith of those who had not been in evil.

(LIFE 49)

THE DOCTRINE OF LIFE (pt. 48)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 48)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

. . . thought of the understanding derives its coming into manifest being [trahit suum existere] from the love of the will, which is the inmost being [qui est esse] of the thought in the understanding, as has been said above (n. 43). For whatever anyone wills from love, he wills to do, he wills to think, he wills to understand, and he wills to speak; or, what is the same, whatever anyone loves from the will, he loves to do, he loves to think, he loves to understand, and he loves to speak.

To this is also to be added, that when a man shuns what is evil as a sin, he is in the Lord, as shown above, and the Lord then works everything. And therefore to those who asked Him what they should do that they might work the works of God, He said:

This is the work of God, that ye believe in Him whom He hath sent (John 6:28-29).

To "believe in the Lord" is not only to think that He is, but also to do His words, as He teaches elsewhere.

(LIFE 48)

THE DOCTRINE OF LIFE (pt. 47)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 47)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

There are many things that appear to be mere matters of faith, such as that there is a God; that the Lord, who is God, is the Redeemer and Saviour; that there is a heaven and a hell; that there is a life after death; and many other things of which it is not said that they are to be done, but that they are to be believed.

These things of faith also are dead with a man who is in evil, but are living with a man who is in good. The reason is that a man who is in good not only acts aright from the will but also thinks aright from the understanding, and this not only before the world but also before himself when he is alone. Not so a man who is in evil.

(LIFE 47)

THE DOCTRINE OF LIFE (pt. 46)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 46)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

The faith of an evil man is an intellectual faith, in which there is nothing of good from the will. Thus it is a dead faith, which is like the breathing of the lungs without there being any life or soul in it from the heart.  Moreover the understanding corresponds to the lungs, and the will to the heart.

Such faith is also like a good-looking harlot dressed up in crimson and gold, but full of disease and corruption. A harlot also corresponds to the falsification of truth, and therefore in the Word signifies it.

Such faith is also like a tree luxuriant in foliage but barren of fruit, which the gardener cuts down. A tree moreover signifies a man, its leaves and blossoms signify the truths of faith, and its fruit the good of love.

But very different is that faith in the understanding which has in it good from the will. This faith is living, and is like a breathing of the lungs in which there is life and soul from the heart. It is also like a lovely wife whose chastity endears her to her husband. It is also like a tree that bears fruit.

(LIFE 46)

THE DOCTRINE OF LIFE (pt. 45)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 45)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

. . . just insofar as a man shuns evils as sins, just so far has he faith, because just so far is he in good.

This is confirmed also by its contrary: that he who does not shun evils as sins, has not faith because he is in evil, and evil inwardly hates truth. Outwardly indeed he may act as a friend to truth, and suffer it to be in the understanding, may even love to have it there; but when what is outward is put off, as is done after death, he first casts out truth his friend in this world, then denies that it is truth, and finally feels aversion for it.

(LIFE 45)

THE DOCTRINE OF LIFE (pt. 44)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 44)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

It has been shown above (articles n. 27-28) that a man may know many things, may think them over, may understand them, and yet may not be wise. And as it is the province of faith to know and to think, and still more to understand, that a thing is true, a man may well believe that he has faith and yet not have it. The reason why he has it not, is that he is in evil of life, and evil of life and truth of faith cannot possibly act as a one.

The evil of life destroys the truth of faith, because the evil of life is of the will and the truth of faith is of the understanding, and the will leads the understanding and makes it act as a one with itself, so that if there is anything in the understanding that is not in accord with the will, and the man is left to himself, and thinks from his own evil and the love of it, he then either casts out the truth that is in the understanding, or else by falsifying it forces it into oneness. 

Quite different is it with those who are in the good of life: such, when left to themselves, think from what is good, and love the truth that is in the understanding because it is in accord. In this way there takes place a conjunction of faith and life such as is that of truth and good, and both these conjunctions are like that of the understanding and the will.

(LIFE 44)

THE DOCTRINE OF LIFE (pt. 43)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 43)
IN PROPORTION AS ANYONE SHUNS EVILS AS SINS, IN THE SAME PROPORTION HE HAS FAITH, AND IS SPIRITUAL.

Man possesses two faculties, one of which is called the WILL, and the other the UNDERSTANDING. They are distinct from each other, but are so created that they may be a one, and when they are a one they are called the Mind, so that the human mind consists of these two faculties, and the whole of man's life is in them.

Just as all things in the universe that are in accordance with Divine order bear relation to good and truth, so do all things in man bear relation to the will and the understanding — for the good in a man belongs to his will and the truth in him belongs to his understanding — these two faculties being their receptacles and subjects — the will, of all things of good, and the understanding of all things of truth.

The goods and truths in a man are nowhere else, and so therefore neither are the love and faith, because love is of good and good is of love, and faith is of truth and truth is of faith.

It is of the utmost importance to know how the will and the understanding make one mind. They do so in the same way that good and truth make a one, for there is a like marriage between the will and the understanding to that which exists between good and truth. The nature of this latter marriage has been in some measure told in [previous articles], and to this we should add that just as good is the very being [esse] of a thing, and truth is its derivative manifestation [existere], so the will in man is the very being of his life, and the understanding is its derivative manifestation, for the good that is of the will shapes itself forth in the understanding, and presents itself to view within fixed and settled outlines [certo modo].

(LIFE 43)