"How" The Second Coming

Selection from True Christian Religion ~ Emanuel Swedenborg

I foresee that many who read the things which follow, and the Memorable Relations at the end of the chapters, will think that they are inventions of the imagination; but I asseverate in truth that they are not inventions but are things actually done and seen; nor were they seen in any state of a mind asleep but in a state of full wakefulness. For it has pleased the Lord to manifest Himself to me and to send me to teach the things which shall be of the New Church, meant by the "New Jerusalem" in the Apocalypse. To this end, He has opened the interiors of my mind and spirit, whereby it has been granted me to be in the spiritual world with angels and at the same time in the natural world with men, and this now for twenty-five years.

(Conjugial Love 1; cf. True Christian Religion 851)

~~~

This Second Coming of the Lord is effected by means of a man to whom the Lord has manifested Himself in person, and whom He has filled with His spirit, that He may teach the doctrines of the New Church from the Lord by means of the Word.

Since the Lord cannot manifest Himself in Person, as shown [in previous articles], and nevertheless has foretold that He was to come and establish a New Church, which is the New Jerusalem, it follows that He will do this by means of a man, who is able not only to receive these doctrines in his understanding but also to publish them by the press. That the Lord manifested Himself before me, His servant, and sent me to this office, that He afterward opened the eyes of my spirit and thus introduced me into the spiritual world and granted me to see the heavens and the hells, and to talk with angels and spirits, and this now continuously for several years, I affirm in truth; as also that from the first day of that call I have not received anything whatever pertaining to the doctrines of that church from any angel, but from the Lord alone while I have read the Word.

In order that the Lord might be continuously present with me He has unfolded to me the spiritual sense of His Word, wherein is Divine truth in its very light, and it is in this light that He is continually present. For His presence in the Word is by means of the spiritual sense and in no other way; through the light of this sense He passes into the obscurity of the literal sense, which is like what takes place when the light of the sun in day-time is passing through an interposing cloud. That the sense of the letter of the Word is like a cloud, and the spiritual sense is the glory, the Lord Himself being the sun from which the light comes, and that thus the Lord is the Word.

That "the glory" in which He is to come (Matt. 24:30), signifies Divine truth in its light, in which light the spiritual sense of the Word is, can be clearly seen from the following passages:

The voice of one crying in the desert, prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it (Isa. 40:3, 5).

Shine; for thy light is come, and the glory of Jehovah is risen upon thee (Isa. 40:1 to the end).

I will give thee for a covenant of the people, for a light of the Gentiles, and My glory will I not give to another (Isa. 42:6, 8; 48:11).

Thy light shall break forth as the morning; the glory of Jehovah shall gather thee up (Isa. 48:8).

All the earth shall be filled with the glory of Jehovah (Num. 14:21; Isa. 6:1-3; 46:18).

In the beginning was the Word; in Him was life, and the life was the light of men. That was the true Light. And the Word was made flesh, and we beheld His glory, the glory as of the only begotten of the Father (John 1:1, 4, 9, 14).

The heavens declare the glory of God (Ps. 19:1).

The glory of God will lighten the Holy Jerusalem, and the Lamb is the light thereof, and the nations that are saved shall walk in the light of it (Apoc. 21:23, 24).

Besides in many other places. "Glory" signifies Divine truth its fullness, because all that is magnificent in heaven is from the light that goes forth from the Lord, and the light going forth from Him as the sun there, is in its essence Divine truth.

(True Christian Religion 779-780)

THE TRINE IN THE LORD

Selection from Arcana Coelestia ~ Emanuel Swedenborg

All those who are of the church, and are in light from heaven, see the Divine in the Lord, and this in His Human. But those who are not in light from heaven see nothing but the Human in the Lord, when yet the Human and the Divine in Him are so united that they are one, as the Lord taught in another passage in John:

Father, all things that are Mine are Thine, and all things that are Thine are Mine (John 17:10).

Those who in regard to the Divinity have an idea of three Persons, cannot have an idea of one God. If they say one with the mouth, they nevertheless think of three. But those who in regard to the Divinity have an idea of three in one Person, can have an idea of one God, and can say "one God," and also think "one God."

Men have the idea of three in one Person when they think that the Father is in the Lord, and that the Holy Spirit proceeds from the Lord; and then the Trine in the Lord is the Divine Itself which is called the Father, the Divine Human which is called the Son, and the proceeding Divine which is called the Holy Spirit.

Every man has from his father his being of life, which is called his soul. The derivative manifestation [existere] of life is that which is called the body. Consequently the body is the likeness of its soul, because by means of it the soul pursues its life at its pleasure. From this it is that men are born into the likeness of their fathers, and that families are distinguished from each other. And from this it is evident what was the nature of the Lord's body or Human, namely, that it was like the Divine Itself, which was the Being of His life, or the Soul from the Father; and He therefore said:

He that seeth Me seeth the Father (John 14:9).

That the Divine and the Human of the Lord are one Person, is also in accordance with the faith received in the whole Christian world, which is to this effect:

"Although Christ is God and Man, nevertheless He is not two, but one Christ. Yea, He is altogether one and a single Person; for as the body and soul are one man, so also God and Man are one Christ."

This is from the Athanasian Creed.

That the Lord was conceived of Jehovah the Father and thus was God from conception, is known in the church, and also that He rose again with His whole body, for He left nothing in the sepulchre. Of this He also afterward confirmed His disciples, saying, "Behold My hands and My feet, that it is I Myself; feel Me, and see; for a spirit hath not flesh and bones as ye see Me have" (Luke 24:39). And although He was a man in respect to the flesh and bones, He nevertheless entered in through closed doors; and after He had manifested Himself He again became invisible (John 20:19, 26; Luke 24:31). It is different with every man, for a man rises again only as to the spirit, and not as to the body; and therefore when He said that He is not a spirit, He said that He is not like any other man. From this it is now evident that IN THE LORD THE HUMAN ALSO IS DIVINE.

Those who make the Human of the Lord like the human of any other man, do not think about His conception from the Divine Itself, nor about His resurrection with the whole body, nor about Him as seen when He was transfigured, in that His face shone as the sun. Neither do they know and apprehend that the body of everyone is a likeness or effigy of his soul, nor that the Lord is omnipresent even in respect to the Human, for from this is the belief in His omnipresence in the Holy Supper. Omnipresence is Divine (Matt. 28:20).

(Arcana Coelestia 10820-10826)

THIS IS THE DIVINE HUMAN

Selection from Doctrine of the Lord ~ Emanuel Swedenborg
THE LORD SUCCESSIVELY PUT OFF THE HUMAN ASSUMED FROM THE MOTHER
AND PUT ON THE HUMAN FROM THE DIVINE IN HIMSELF
THIS IS THE DIVINE HUMAN, AND THE SON OF GOD

It is known that the Lord had a Divine and a Human — a Divine from Jehovah the Father, and a Human from the Virgin Mary. Consequently, He was both God and Man, and thus had a Divine Essence and a Human Nature — the Divine Essence from the Father, and the Human Nature from the mother. Hence He was equal to the Father as to the Divine, and inferior to the Father as to the Human. Moreover, He did not transmute this Human Nature from the mother into the Divine Essence, nor did He mingle it with the Divine Essence. This is taught by the doctrine of faith, called the Athanasian Creed. For the Human Nature cannot be transmuted into the Divine Essence, nor can it be commingled with this Essence.

Yet in accordance with the same Creed is our doctrine that the Divine assumed the Human, that is, united it to itself, as the soul is united to its body, so that they were not two but one Person. From this it follows that the Lord put off the Human from the mother, which in itself was like the human of any other man and consequently material, and put on the Human from the Father, which in itself was like His Divine and consequently substantial*; so that the Human also was made Divine. Hence it is that, in the Prophetical Word, the Lord is called, even as to the Human, Jehovah and God; and in the Gospels, He is called Lord, God, the Messiah or Christ, and the Son of God, on whom men must believe, and by whom they are to be saved.

Now, since the Lord had from the beginning a Human from the mother, which He put off successively, therefore, while He was in the world, He had two states, called the state of humiliation or exinanition,** and the state of glorification or union with the Divine which is called the Father. He was in the state of humiliation so far as, and when, He was in the Human from the mother; and He was in the state of glorification so far as, and when, He was in the Human from the Father. In the state of humiliation He prayed to the Father as to a being distinct from Himself; but in the state of glorification He spoke with the Father as with Himself. In this latter state He said that the Father was in Him, and He in the Father, and that the Father and He were One; but in the state of humiliation He underwent temptations and suffered the cross, and prayed to the Father not to forsake Him: for the Divine could not be tempted, still less could it suffer the cross. From these considerations it is now evident that, by temptations and continual victories in them, and by the passion of the cross, which was the last of the temptations, He fully conquered the hells, and fully glorified the Human, as was shown above.

That the Lord put off the Human from the mother, and put on the Human from the Divine in Himself which is called the Father, is manifest also from this circumstance that, whenever He actually spoke to the mother, He did not call her "Mother", but "Woman". There are only three occasions recorded in the Gospels when the Lord actually spoke to the mother, or mentioned her. On two of these He called her "Woman", and on the third He did not acknowledge her as His mother.

He twice called her "Woman", as we read in John:

The mother of Jesus saith unto Him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. John 2:3, 4.

And in the same

Jesus from the cross, seeing His mother and the disciple standing by whom He loved, saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! John 19:26, 27.

On one occasion He did not acknowledge her, as we read in Luke

It was told Jesus by certain who said, Thy mother and thy brethren stand without, desiring to see thee. Jesus answered and said unto them, My mother and my brethren are these who hear the Word of God, and do it. Luke 8:20, 21; Matt. 12:46-49; Mark 3:31-35.

In other places Mary is called His mother, but not from His own mouth.

This is also confirmed by the fact that He did not acknowledge Himself to be the Son of David; for we read in the Gospels:

Jesus asked the Pharisees, saying, What think ye of Christ? Whose Son is He? They say unto Him, The Son of David. He saith unto them, How then doth David in spirit call Him his Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If then David call Him Lord, how is He his Son? And no man was able to answer Him a word. Matt. 12:41, 46; Mark 12: 35-37; Luke 20: 41-44; Ps. 110: 1.

From these passages it is evident that the Lord, as to His glorified Human, was the Son neither of Mary nor of David.

The nature of His glorified Human He showed to Peter, James and John when He was transfigured before them; and His face did shine as the sun, and His raiment was white as the light.

And then a voice out of the cloud said, This is my beloved Son, in whom I am well pleased; hear ye Him. Matt. 17: 1-8; Mark 9: 2-8; Luke 28-36.

The Lord was also seen by John

As the sun shining in his strength. Rev. 1: 16.

That the Lord's Human was glorified is evident from what is said of His glorification in the Gospels, as from these passages:

In John:

The hour is come that the Son of Man should be glorified. He said, Father, glorify thy name. Then came there a voice from heaven, I have both glorified it, and will glorify it again. John 12: 23, 28.

Because the Lord was glorified successively, therefore it is said, "I have both glorified it, and will glorify it again."

In the same Gospel:

After Judas was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him. ... God shall also glorify Him in Himself, and shall straightway glorify Him. John 13: 31, 32

And in the same:

Jesus said, Father the hour is come; glorify thy Son, that thy Son also may glorify thee. John 17: 1, 5

And in Luke:

Ought not Christ to have suffered this, and to enter into His glory? Luke 24: 26.

These words are said concerning His Human.

The Lord said, God is glorified in Him; and also, God will glorify Him in Himself; and, further, Glorify thy Son, that thy Son also may glorify thee. These things the Lord said, because the union of the Divine with the Human, and of the Human with the Divine was reciprocal. Therefore also He had said,

I am in the Father, and the Father in me. John 14: 10, 11;

And also,

All mine are thine, and all thine are mine. John 17: 10.

Thus the union was complete. It is the same with all union: it is not complete unless it is reciprocal. Such also must be the union of the Lord with man, and of man with the Lord, as He teaches in John:

At that day ye shall know that ... ye are in me and I in you. John 14: 20

And in another place

Abide in me, and I in you ...He that abideth in me and I in him, the same bringeth forth much fruit. John 15: 4, 5.

Since the Lord's Human was glorified, that is, made Divine, therefore, after death He rose again on the third day with His whole body. This does not happen to any man, for man rises again only as to his spirit, and not as to his body. In order that man might know, and that no one might doubt, that the Lord rose again with His whole body, He not only declared it by the angels who were in the sepulchre, but He also showed Himself in His Human body before the disciples, saying to them, when they believed that they saw a spirit,

Behold my hands and my feet, that it is I myself handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He showed them His bands and His feet. Luke 24: 39, 40; John 20: 20.

And further:

Jesus said to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing ... Then said Thomas, My Lord and my God. John 20: 27, 28.

That the Lord might still further prove that He was not a spirit, but a Man, He said to the disciples,

Have ye here any meat? And they gave Him a piece of a broiled fish, and of a honeycomb. And He took it, and did eat before them. Luke 24: 41-43.

Since His body was not now material, but Divine substantial, therefore

He came into the disciples, the doors being shut. John 20: 19, 26.

And after He had been seen,

He became invisible (A.V. vanished out of their sight). Luke 24: 31.

As the Lord was now of such a nature [that is, Divine], He was taken up, and sat on the right hand of God; for it is said in Luke:

And it came to pass while Jesus blessed the disciples, He was parted from them, and carried up into heaven. Luke 24: 51

And in Mark:

After He had spoken unto them, He was received up into heaven, and sat on the right hand of God. Mark 16: 19.

To sit on the right hand of God signifies Divine Omnipotence.

Since the Lord ascended into heaven and sat on the right hand of God, by which is signified Divine Omnipotence, with the Divine and the Human united into one, it follows that His Human substance or essence is as His Divine Essence. To suppose otherwise would be like thinking that His Divine was taken up into heaven and sat on the right hand of God, and not the Human at the same time. This, however, is contrary to Scripture, and also contrary to the Christian doctrine, which is, that God and Man in Christ are as the soul and the body; and to separate these would be contrary to sound reason. This union of the Father with the Son, or of the Divine with the Human, is also meant in the following passages:

I came forth from the Father and am come into the world: again, I leave the world, and go to the Father. John 16: 28.

I go away and come unto Him that sent me. John 7: 33; 16: 5, 16; 17: 11, 13; 20: 17.

If then, ye shall see the Son of Man ascend up where He was before? John 6: 62.

No man hath ascended up to heaven, but He that came down from heaven. John 3: 13.

Every man who is saved does ascend into heaven, yet not of himself, but of the Lord. The Lord alone ascended of Himself.

(from Doctrine of the Lord 35)

* Substantial, formed of substance, that which stands under something prior to it, and upon which the prior thing rests and manifests itself in a posterior degree. Thus the spiritual world is a substantial world, its various degrees of life being successively derived from the spiritual Sun, which is itself the manifestation of the Originating Divine.
Cf. Material, formed of matter the ultimate or lowest manifestation of substance in the physical or natural world.

** Exinanition, the state during which the maternal heredity was being put off.

(emphasis by reviser)

The Lord Will Come in the Clouds

Selection from True Christian Religion ~ Emanuel Swedenborg
THE SECOND COMING OF THE LORD IS NOT A COMING IN PERSON, BUT IN THE WORD
WHICH IS FROM HIM, AND IS HIMSELF

It is written in many places that the Lord will come in the clouds of heaven (as in Matt. 17:5; 24:30; 26:64; Mark 14:62; Luke 9:34, 35; 21:27; Rev. 1:7; 14:14; Dan. 7:13). And as no one has hitherto known what is meant by "the clouds of heaven," it has been believed that the Lord would appear in them in Person. Heretofore it has not been known that "the clouds of heaven" mean the Word in the sense of the letter, and that the "glory and power" in which He is then to come (Matt. 24:30), mean the spiritual sense of the Word, because no one as yet has had the least conjecture that there is a spiritual sense in the Word, such as this sense is in itself. But as the Lord has now opened to me the spiritual sense of the Word, and has granted me to be associated with angels and spirits in their world as one of them, it is disclosed that "a cloud of heaven" means the Word in the natural sense, and "glory" the Word in the spiritual sense, and "power" the Lord's power through the Word. That such is the signification of "the clouds of heaven" may be seen from the following passages in the Word:

There is none like unto the God of Jeshurun who rideth in the heaven, and in magnificence upon the clouds (Deut. 33:26-27).

Sing unto God, praise His name; extol Him that rideth upon the clouds (Ps. 68:4).

Jehovah rideth upon a light cloud (Isa. 19:1).

"To ride" signifies to instruct in Divine truths from the Word, for "a horse" signifies understanding of the Word (see Apocalypse Revealed, n. 298). Who does not see that God does not ride upon the clouds? Again:

God rode upon cherubs. He made His pavilion thick clouds of the heavens (Ps. 18:10, 11).

"Cherubs" also signify the Word (see Apocalypse Revealed, n. 239, 672).

Jehovah bindeth up the waters in His clouds; Him spreadeth His cloud over His throne (Job 26:8, 9).

Give ye strength unto God; His strength is in the clouds (Ps. 68:34).

Jehovah will create over every dwelling of Mount Zion a cloud by day; for over all the glory shall be a covering (Isa. 4:5).

The Word in the sense of the letter was also represented by the cloud in which Jehovah descended upon Mount Sinai, when He promulgated the law; the principles of the law that were then promulgated were the first fruits of the Word.

As further proof, the following may also be added: In the spiritual world as well as in the natural world there are clouds, but from a different origin. In the spiritual world there are sometimes bright clouds over the angelic heavens, but dusky cloud over the hells. The bright clouds over the angelic heaven signify obscurity there arising from the literal sense of the Word; but when these clouds are dispersed, it signifies that they are in the clear light of the Word from the spiritual sense; while the dusky clouds over the hells signify the falsification and profanation of the Word. This signification of "clouds" in the spiritual world has its origin in the fact that the light which there goes forth from the Lord as a sun, signifies Divine truth; for which reason He is called "the Light" (John 1:9; 12:35). And for the same reason the Word itself there which is kept in the sacred recesses of the temples, appears surrounded by a clear white light, and its obscurity is induced by clouds.

That the Lord is the Word can be clearly seen from the following in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word was made flesh (John 1:1, 14).

"The Word" means here Divine truth because Divine truth among Christians is from no other source than the Word, which is the fountain from which all churches bearing the name of Christ draw living waters in their fullness; and yet a church accepting the Word in its natural sense is, as it were, in a cloud, but one accepting it in its spiritual and celestial senses is in glory and power. That there are three senses in the Word, a natural, a spiritual, and a celestial, one within the other, has been shown in the chapter on the Sacred Scripture, and in the chapter on the Decalogue or Catechism. From all this it is clear that "the Word" in John means Divine truth. John also bears testimony to this in his first Epistle:

We know that the Son of God hath come, and hath given us an understanding that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ (5:20).

This is why the Lord so frequently said, "Verily I say unto you," verily [amen] in the Hebrew language meaning truth (That He is "the Amen" see Apoc. 3:14, and "the Truth" John 14:6.) Moreover, when the learned men of the present day are asked what they understand by "the Word" in John (1:1), they say that it means the Word in its preeminence; yet what is the Word in its preeminence but Divine truth? From all this it is evident that the Lord is now to appear in the Word. He is not to appear in Person, because since He ascended into heaven He is in His glorified Human, and in this He cannot appear to any man unless the eyes of his spirit are first opened; and this cannot be done in anyone who is in evils and consequent falsities, thus not in any of the goats whom He sets on His left hand. Therefore when He showed Himself to His disciples, He first opened their eyes, for it is written:

And their eyes were opened, and they knew Him and He vanished out of their sight (Luke 24:31).

The same took place with the women who were at the sepulchre after the resurrection, and in consequence they also saw angels sitting in the sepulchre and talking with them, and angels cannot be seen with the material eye. Neither did the apostles before the resurrection see the Lord in His glorified Human with their bodily eyes, but in spirit, which seems, after one is awakened from it, like the state of sleep. This is evident from the Lord's transfiguration before Peter, James, and John, for it is said, That they were heavy with sleep (Luke 9:32).

It is idle therefore, to believe that the Lord will appear in the clouds of heaven in Person; but He is to appear in the Word, which is from Him and therefore is Himself.

Every man is his own love and his own intelligence, and whatever proceeds from him derives its essence from those two essentials or properties of his life. Therefore the angels, from a brief interaction with a man, recognize what he is essentially; they know his love from the tone of his voice, and his intelligence from his speech.

This is because there are two universals of life belonging to every man, the will and the understanding. The will is the receptacle and abode of his love, and the understanding the receptacle and abode of his intelligence. Therefore all things whatever, whether action or speech, that proceed from man, constitute the man and are the man himself. In like manner, but in a preeminent degree the Lord is Divine love and Divine wisdom, or what is the same thing, Divine good and Divine truth; for His will is of the Divine love and the Divine love is of His will, while His understanding is of the Divine wisdom and the Divine wisdom is of His understanding; the Human form is their containant. From this some idea may be formed of how the Lord is the Word. But on the contrary, he who is antagonistic to the Word, that is, to the Divine truth therein, consequently, to the Lord and His church, is his own evil and his own falsity, both in reference to his mind and in reference to the effects thereof, relating to actions and words, which proceed from the body.

(True Christian Religion 776-778)

The Ends for which the Lord Came

Selection from True Christian Religion ~ Emanuel Swedenborg

THE LORD'S COMING IS NOT HIS COMING TO DESTROY THE VISIBLE HEAVEN AND THE HABITABLE EARTH
AND TO CREATE A NEW HEAVEN AND A NEW EARTH, AS MANY, FROM NOT UNDERSTANDING THE SPIRITUAL SENSE OF THE WORD, HAVE HITHERTO SUPPOSED

The prevailing opinion in the churches at the present day is, that when the Lord shall come for the last judgment, He will appear in the clouds of heaven with angels and the sound of trumpets; will gather together all who still dwell on the earth, together with all who have died; will separate the wicked from the good, as a shepherd separates the goats from the sheep; will then cast the wicked or the goats into hell, and will raise the good or the sheep into heaven; and at the same time will create a new visible heaven and a new habitable earth, and will send down upon that earth the city called the New Jerusalem, built according to the description of it in the Apocalypse (chap. 21), that is, of jasper and gold, and the foundations of its wall of every precious stone, while its height, breadth, and length will be equal, each twelve thousand furlongs; also that into that city will be gathered all the elect, both those who are still alive and those who have died since the beginning of the world; that these will then return into their bodies, and in that magnificent city, as their heaven, will enjoy eternal blessedness. This is the prevailing opinion in the Christian churches of today respecting the Lord's coming and the last judgment. ...

~~~

The Word in the letter was written by appearances and correspondences, consequently in all its particulars there is a spiritual sense, and in that sense the truth is in its own light while the sense of the letter is in shade.

In order therefore that the man of the New Church may not wander about, like the man of the old, in the shade that obscures the sense of the letter of the Word, especially in respect to heaven and hell and man's life after death, and here in respect to the Lord's coming, it has pleased the Lord to open the sight of my spirit, and thus introduce me into the spiritual world, and permit me not only to talk with spirits and angels, relatives and friends, and even with kings and princes who have finished their course in the natural world, but also to see the wonders of heaven and the miseries of hell, and thus to learn that man does not abide in some indefinite place in the earth, nor fly about blind and dumb in the air or in vacancy, but lives as a man in a substantial body in a much more perfect state (if he is among the blessed), than that in which he formerly lived when in the material body. In order therefore, that man from ignorance may not immerse himself still more deeply in this opinion respecting the destruction of the visible heaven and habitable earth, and in respect also to the spiritual world (because of which ignorance naturalism together with atheism, which among the learned has begun to take root in the interior rational mind, is spreading more widely, like mortification in the flesh, even extending to the external mind from which man speaks), I have been commanded by the Lord to make known various things that I have seen and heard respecting Heaven and Hell and respecting the Last judgment, and also to explain the Apocalypse, which treats of the Lord's coming the former heaven, the new heaven, and the holy Jerusalem. From these, when they have been read and understood, anyone can see what is meant by the Lord's coming, the new heaven, and the New Jerusalem.

~~~
THIS COMING OF THE LORD WHICH IS HIS SECOND COMING, IS TAKING PLACE IN ORDER THAT THE EVIL MAY BE SEPARATED FROM THE GOOD, AND THAT THOSE WHO HAVE BELIEVED AND DO BELIEVE IN HIM, MAY BE SAVED, AND THAT FROM THEM A NEW ANGELIC HEAVEN AND A NEW CHURCH ON EARTH MAY BE FORMED
AND WITHOUT THIS, NO FLESH COULD BE SAVED

And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. Matthew 24:22

That this second coming of the Lord does not take place for the purpose of destroying the visible heaven and habitable earth, has been shown in the preceding section. That it is not for the purpose of destroying anything, but to build up, consequently not to condemn but to save those who since His first coming have believed in Him and also those who may hereafter believe in Him, is evident from these words of the Lord:

God sent not His Son into the world to judge the world, but that the world through Him might be saved; he that believeth on Him is not judged, but he that believeth not hath been judged already, because he hath not believed in the name of the only begotten Son of God (John 3:17, 18).

And elsewhere:

If any man hear My words and believe not, I judge him not; for I came not to judge the world but to save the world: He that despiseth Me and receiveth not My words, hath one that judgeth him; the Word that I have spoken shall judge him in the last day (John 12:47-48).

That the last judgment took place in the spiritual world in the year 1757 has been shown in the little work on The Last Judgment (London, 1758); and further in a Continuation on the Last Judgment, (Amsterdam, 1763). To all this I can testify, because I saw it with my own eyes in a state of full wakefulness.

The Lord's coming is for the purpose of forming a new heaven of those who have believed in Him, and for the purpose of establishing a new church of those who shall hereafter believe in Him, inasmuch as these two are the ends for which He came. The very end for which the universe was created was no other than the formation from men of an angelic heaven, where all who believe in God shall live forever in eternal blessedness; for the Divine love which is in God and essentially is God, can intend nothing else, and the Divine wisdom which is also in God and is God, can effect nothing else. As the end for which the universe was created was an angelic heaven from the human race, and at the same time a church on earth (for man enters heaven through the church); and as the salvation of men (which is to be effected in men who are to be born in the world), is thus the continuation of creation, so throughout the Word the term "to create," which is frequently used, means to form for heaven, as in the following passages:

Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Ps. 51:10).

Thou openest Thine hand, they are satisfied with good; Thou sendest forth Thy Spirit, they are created (Ps. 104:28, 30).

A people that shall be created shall praise Jah (Ps. 102:18).

Thus hath said Jehovah thy Creator, O Jacob, and thy Former, O Israel; I have redeemed thee, I have called thee by thy name, thou art Mine. Everyone that is called by My name into My glory have I created him (Isa. 43:1, 7).

In the day that thou wast created they were prepared. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee (Ezek. 28:13, 15).

This is said of the king of Tyre:

That they may see, know, consider and understand that the hand of Jehovah hath done it, and the Holy One of Israel hath created it (Isa. 41:20).

From all this the meaning of the term "to create" in the following passages can be seen:

Jehovah creating the heavens, spreading forth the earth, giving breath unto the people upon it, and spirit to them that walk in it (Isa. 42:5; 45:12, 18).

Behold I create a new heaven and a new earth; be ye glad forever in that which I create; for behold I create Jerusalem a rejoicing (Isa. 65:17, 18).

The Lord's presence is unceasing with every man, both the evil and the good, for without His presence no man lives; but His Coming is only to those who receive Him, who are such as believe on Him and keep His commandments. The Lord's unceasing presence causes man to become rational, and gives him the ability to become spiritual. This is effected by the light that goes forth from the Lord as the sun in the spiritual world, and that man receives in his understanding; that light is truth, and by means of it man has rationality. But the Lord's coming is to him who joins heat with that light, that is, love with truth; for the heat that goes forth from that same sun is love to God and love toward the neighbor. The mere presence of the Lord, and the consequent enlightenment of the understanding, may be likened to presence of solar light in the world; unless this light is joined with heat all things on earth become desolate. But the coming of the Lord may be likened to the coming of heat, which takes place in spring; because heat then joins itself with light, the earth is softened, and seeds sprout and bring forth fruit. Such is the parallelism between the spiritual things which are the environment of man's spirit, and the natural things which are the environment of his body.

The same is true of the man of the church in the composite or collective sense as of the individual or single man. Man in the collective or composite sense is the church among many, while the individual or single man is the church in anyone of those many. It is according to Divine order that there should be what is general and what is particular, and that both should be together in every single thing, and that otherwise particulars cannot have existence and permanence; just as there are no particulars within man without generals by which they are surrounded. The particulars in man are the viscera and their parts, and the generals are the coverings which surround not only the whole man, but also everyone of the viscera, and every single part thereof.

The same is true of every beast, bird, and worm; also every tree, shrub, and seed; nor can a tone be produced by a stringed instrument or the breath, unless there is a most general from which each least particular of the modulation derives its general, in order to exist. The same is true of every bodily sense, as sight, hearing, smell, taste, and touch; and also of all the internal senses, which belong to the mind. All this has been said by way of illustration, to make clear that in the church also there is what is general and what is particular, also what is most general; and that this is why there have been four preceding churches in order, from which progression what is most general in the church has arisen, and in succession the general and the particular of each church. In man also there are two most general things from which all the generals and the several particulars derive their existence. In his body these two most general things are the heart and lungs; in his spirit they are the will and understanding. On these four depend all things pertaining to his life, both in general and in particular, all of which without them would fall asunder and die. And so would it be with the whole angelic heaven, and with the whole human race, and even with the whole created universe, if they did not all in general, and each in particular depend on God, on His love and His wisdom.

(True Christian Religion 768; 772-775)

The Night Followed by a Morning

Selection from True Christian Religion ~ Emanuel Swedenborg
THE NIGHT IS FOLLOWED BY A MORNING
WHICH IS
THE COMING OF THE LORD

As the successive states of the church in general and in particular are described in the Word by the four seasons of the year, spring, summer, autumn, and winter, and by the four divisions of the day, morning, noon, evening, and night; and as the present church in Christendom is the night, it follows that the morning, that is, the beginning of a new church, is now at hand. That the successive states of the church are described in the Word by the four states of the light of day, can be seen from the following passages:

Unto evening and morning two thousand and three hundred; then the holy one shall be justified. The vision of the evening and the morning is truth (Dan. 8:14, 26).

Crying to me from Seir, Watchman, what of the night? The watchman said, The morning cometh and also the night (Isa. 21:11-12).

The end is come; the morning is come upon thee, O inhabitant of the land; behold the day cometh; the morning is gone forth (Ezek. 7:6-7, 10).

Jehovah in the morning shall bring His judgment to light; nor shall He fail (Zeph. 3:5).

God is in the midst of her; God shall help her at the return of the morning (Ps. 46:5).

I have waited for Jehovah; my soul looketh for the Lord more than watchmen for the morning, I say, more than watchmen for the morning; for with Him is plenteous redemption, and He will redeem Israel (Ps. 130:5-8).

In these passages "evening" and "night" mean the last time of the church, and "morning" the first. The Lord Himself is also called the morning in the following passages:

The God of Israel said, The Rock of Israel spoke to Me. He shall be as the light of the morning, a morning without clouds (2 Sam. 23:3-4).

I am the root and the offspring of David, and the bright and morning Star (Rev. 22:16).

From the womb of the morning Thou hast the dew of Thy youth (Ps. 110:3).

These passages refer to the Lord. Because the Lord is the morning, He arose from the sepulchre early in the morning, being about to begin a new church (Mark 16:2, 9).

That it is the Lord's coming that is to be waited for can be clearly seen from His prediction respecting it in Matthew:

As Jesus was sitting upon the Mount of Olives the disciples drew near unto Him privately, saying, Tell us, what shall be the sign of Thy coming, and of the consummation of the age? (Matt. 24:3).

After the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:29, 30; Mark 13:26; Luke 21:27).

As were the days of Noah, so shall also the coming of the Son of man be. Therefore be ye also ready; for in an hour that ye think not, shall the Son of man come (Matt. 24:37, 39, 44, 46).

In Luke:

When the Son of man cometh, shall He find faith on the earth? (Luke 18:8).

In John:

Jesus said of John, If I will that he tarry till I come (John 21:22-23).

In the Acts of the Apostles:

When they saw Jesus taken up into heaven, two men stood by them in white apparel, who said, Jesus, who is taken up from you into heaven, shall so come in like manner as ye have see Him go into heaven (Acts 1:9-11).

In the Apocalypse:

The Lord God of the holy prophets sent His angel to show unto His servants the things which must shortly be done. Behold I come quickly; blessed is he that keepeth the words of the prophecy of this book. Behold I come quickly, and My reward is with Me, to render to every man according to his work (Rev. 22:6-7, 12).

And again:

I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, the bright and morning Star. And the Spirit and the bride say, Come; and he that heareth, let him say, Come; and he that is athirst, let him come; and he that wisheth, let him take the water of life freely (Rev. 22:16-17).

He that testifieth these things saith, Yea, I come quickly. Amen. Even so, come Lord Jesus. The grace of the Lord Jesus Christ be with you all. Amen (Rev. 22:20-21).

The Lord is present with every man, urging and pressing to be received.

His first coming, which is called the dawn, is when man receives Him, which he does when he acknowledges Him as his God, Creator, Redeemer, and Savior.

From this time man's understanding begins to be enlightened in spiritual things, and to advance into a more and more interior wisdom.

As he receives this wisdom from the Lord, he advances through morning into day, and this day lasts with him into old age, even to death

After death he passes into heaven to the Lord Himself; and there, although he died an old man, he is restored to the morning of his life, and the rudiments of the wisdom implanted in him in the natural world grow to eternity.

The man who has faith in the Lord and charity toward the neighbor is a church in particular; and the church in general is composed of such. It is wonderful that every angel, in whatever direction he turns his body and face, sees the Lord in front of him; the Lord being the sun of the angelic heaven; and this appears before their eyes when they are engaged in spiritual meditation.

The same is true, in respect to the sight of his spirit, of any man in the world in whom the church is; but because this sight is veiled over by the natural sight, to which the other senses add their allurements, and because the objects of these senses are such things as pertain to the body and the world, this state of the man's spirit is unknown. This seeing the Lord in front, however one may turn, originates in this —

That all truth (which is the source of wisdom and faith), and all good (through which love and charity exist), are from the Lord, and are the Lord's in man; consequently every truth of wisdom is like a mirror in which the Lord is seen, and every good of love is an image of the Lord.

This is the cause of this wonderful appearance.

But an evil spirit constantly turns away from the Lord, and looks continually to his own love, and this he does in whatever direction he turns his body and face. The cause of this is the same, but reversed; for every evil is an image, in a sort of form, of a man's ruling love, and falsity therefrom presents that image as in a mirror.

That some such thing is also implanted in nature may be inferred from certain plants, in their striving to rise above the herbage that surrounds them, to look at the sun; and again from the fact that some of them turn towards the sun from his rising to the end of the day that they may ripen under his auspices. Nor do I doubt that there is a like endeavor and effort in all the twigs and branches of every tree; but not being elastic enough to bend and turn, the act is checked. Moreover, it is clear to anyone investigating the matter, that all the whirlpools either of inland or ocean waters spontaneously follow in their motion the general course of the sun.

Why, then, should not man, who was created in the image of God, so turn, unless by means of his gift of freedom of choice he turns that endeavor and effort, implanted in him by the Creator, in another direction? This may also be likened to a bride's constantly keeping before the sight of her spirit something of the image of her betrothed, and seeing him in his gifts as in mirrors, longing for his coming, and when he comes receiving him with the joy in which her bosom's love finds its delight.

(True Christian Religion 764-767)

An Appetite for Goods and Truths

Selections from Arcana Coelestia ~ Emanuel Swedenborg

— THE STATE OF LIFE OF SPIRITS AND ANGELS IN THE HEAVENS —

In heaven this state is that spirits and angels have their morning, midday, and evening, also twilight, and again morning, and so on. It is their morning when the Lord is present and blesses them with manifest happiness: they are then in the perception of good. It is their midday when they are in the light of truths; and it is their evening when they are removed therefrom, and then it appears to them that the Lord is more remote and is hidden from them. All who are in heaven undergo and pass through these alternations, and cannot otherwise be continually perfected, for thereby they have relatives, and from the relatives a more perfect conception, since they thereby know what is not happy, because they thereby know what is not good and what is not true.

It is worthy of admiration that to eternity one state is never exactly like another, and also that one spirit and angel does not pass through the like changes of state as another, for the reason that one is not exactly like another in respect to good and truth; just as neither is one man exactly like another in the face. Nevertheless out of these varieties the Lord makes a one.

It is a general canon that everyone that has any quality comes forth from various things which are reduced into such unanimity that by agreement of harmony they all appear as a one. In the heavens the unity thus formed, or union, is effected through love and charity.

[I]n the Word "evening," occurs with the angels at the times when they do not perceive the Lord to be present; for there is in heaven a continual perception of the Lord. When they are in a state of non-perception they are not then affected with good, neither do they see truth, as before; this troubles them, but shortly afterward the dawn comes, and so the morning.

~~~
ENLIGHTENMENTS IN THE OTHER LIFE

[T]he times of day, as morning, noon, and evening, correspond to the enlightenments in the other life, and the enlightenments there are those of intelligence and wisdom, for in the light of heaven there is intelligence and wisdom. There are alternations of enlightenment there, like morning, noon, and evening on earth. The states of shade, like those of evening, do not arise from the sun there, that is, the Lord, who is always giving light, but from the angels' own, for insofar as they are let into their own they come into a state of shade or evening, and insofar as they are lifted out of their own into a heavenly own, they come into a state of light.

~~~
WITH REGARD TO DESOLATION OR FAMINE BEING VERY GRIEVOUS

[B]e it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished. These foods are given them daily by the Lord. When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning. The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food. This state is signified by "famine," and it is a kind of desolation, but not such as exists with those who are in the lower earth.

Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, What are knowledges of good and of truth to me? what have these to do with life? The things which give life and the delight of life are riches, honors, and pleasures. But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.

As further regards desolation, it is for the sake of inducing appetite, for goods and truths are received in accordance with this; and when the desires excited by appetite are obtained, they cause satisfaction and happiness. Wherefore in the other life they who are in desolation are soon afterward refreshed, and attain their desires. By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world — morning, midday, evening, night, and again morning — perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.

What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one's own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.

The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord's kingdom. The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected. From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.

Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning. But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.

Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world.

(from Arcana Coelestia 5962; 5672; 6110)