Since All Have Been Redeemed, All May Be Saved

Selection from True Christian Religion ~ Emanuel Swedenborg

Since all have been redeemed, all may be regenerated — Each according to his state.  That this may be understood, something must be premised respecting redemption.

• The Lord came into the world chiefly for these two purposes:

• 1. To remove hell from angel and from man
• 2. To glorify His Human

• For before the Lord's coming hell had grown up so far as even to infest the angels of heaven, and also, by interposing itself between heaven and the world, to intercept the Lord's communication with men on earth, so that no Divine truth and good could pass from the Lord to men. Consequently a total damnation threatened the whole human race, and the angels of heaven could not have long continued to exist in their integrity.

• And thus, in order that hell might be cleared away, and this impending damnation be thereby removed, the Lord came into the world, and dislodged hell, subjugated it, and thus opened heaven; so that He could henceforth be present with men on earth, and save those who live according to His commandments, and consequently could regenerate and save them, for those who are regenerated are saved. This is how it is to be understood, that, since all have been redeemed they may be regenerated, and because regeneration and salvation make one, all may be saved.

So the teaching of the church, that without the Lord's coming no man could have been saved, is to be understood in this way, that without the Lord's coming no one could have been regenerated.

• In respect to the other purpose for which the Lord came into the world, namely, to glorify His Human, this was because He thereby became the Redeemer, Regenerator and Savior forever. For it is not to be believed that by redemption once wrought in the world, all men had been thereby redeemed, but that the Lord is perpetually redeeming those who believe in Him and who obey His words.

(True Christian Religion 579)

Man is Known by his Works

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

• As regards love and wisdom:

• Love is the end
• Wisdom the instrumental cause
• Use is the effect

[U]se is the complex, containant, and base of wisdom and love; and use is such a complex and such a containant, that all things of love and all things of wisdom are actually in it; it is where they are all simultaneously present. But it should be borne in mind that all things of love and wisdom, which are homogeneous and concordant, are present in use.

• Affection, thought, and action are also in a series of like degrees, because all affection has relation to love, thought to wisdom, and action to use.
• Charity, faith, and good works are in a series of like degrees, for charity is of affection, faith of thought, and good works of action.
• Will, understanding, and doing are also in a series of like degrees; for will is of love and so of affection, understanding is of wisdom and so of faith, and doing is of use and so of work; as, then, all things of wisdom and love are present in use, so all things of thought and affection are present in action, all things of faith and charity in good works, and so forth;but all are homogeneous, that is, concordant.

• That the outmost in each series, that is to say, use, action, work, and doing, is the complex and containant of all things prior, has not yet been known. There seems to be nothing more in use, in action, in work, and in doing than such as there is in movement; yet all things prior are actually present in these, and so fully that nothing is lacking. They are contained therein like wine in its cask, or like furniture in a house. They are not apparent, because they are regarded only externally; and regarded externally they are simply activities and motions. It is as when the arms and hands are moved, and man is not conscious that a thousand motor fibers concur in every motion of them, and that to the thousand motor fibers correspond thousands of things of thought and affection, by which the motor fibers are excited. As these act deep within, they are not apparent to any bodily sense. This much is known, that nothing is done in or through the body except from the will through the thought; and because both of these act, it must needs be that each and all things of the will and thought are present in the action. They cannot be separated; consequently from a man's deeds or works others judge of the thought of his will, which is called his intention.

• It has been made known to me that angels, from a man's deed or work alone, perceive and see every thing of the will and thought of the doer; angels of the third heaven perceiving and seeing from his will the end for which he acts, and angels of the second heaven the cause through which the end operates. It is from this that works and deeds are so often commanded in the Word, and that it is said that a man is known by his works.

• It is according to angelic wisdom that unless the will and understanding, that is, affection and thought, as well as charity and faith, clothe and wrap themselves in works or deeds, whenever possible, they are only like something airy which passes away, or like phantoms in air which perish; and that they first become permanent in man and a part of his life, when he practices and does them. The reason is that the outmost is the complex, containant, and base of things prior. Such an airy nothing and such a phantom is faith separated from good works; such also are faith and charity without their exercise, with this difference only, that those who hold to faith and charity know what is good and can will to do it, but not so those who are in faith separated from charity.

(Divine Love and Wisdom 213 -216)

Man's Capacities to THINK Either With or Against God and His Ability to DO What is True and Good

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

• There are in man from the Lord two capacities whereby he is distinguished from beasts.

• One of these is the ability to understand what is true and what is good; this is called rationality, and is a capacity of his understanding.

• The other is an ability to do what is true and good; this is called freedom, and is a capacity of his will.

• For man by virtue of his rationality is able to think whatever he pleases, either with or against God, either with or against the neighbor; he is also able to will and to do what he thinks; but when he sees evil and fears punishment, he is able, by virtue of his freedom, to abstain from doing it. By virtue of these two capacities man is man, and is distinguished from beasts.

Man has these two capacities from the Lord, and they are from Him every moment; nor are they taken away, for if they were, man's human would perish.

• In these two capacities the Lord is with every man, good and evil alike; they are the Lord's abode in the human race; from this it is that all men live for ever, both the good and evil. But the Lord's abode in man is nearer as by the agency of these capacities man opens the higher degrees, for by the opening of these man comes into higher degree of love and wisdom, thus nearer to the Lord. From this it can be seen that as these degrees are opened, man is in the Lord and the Lord in him.

• [T]he three degrees of height are like end, cause, and effect, and that love, wisdom, and use follow in succession according to these degrees; therefore a few things shall be said here about love as being end, wisdom as being cause, and use as being effect.

• Whoever consults his reason, if it is enlightened, can see that the end of all things of man is his love; for what he loves that he thinks, decides upon, and does, consequently that he has for his end. Man can also see from his reason that wisdom is cause; since he, that is, his love, which is his end, searches in his understanding for its means through which to attain its end, thus consulting its wisdom, and these means constitute the instrumental cause. That use is effect is evident without explanation.

• But one man's love is not the same as another's, neither is one man's wisdom the same as another's; so it is with use. And since these three are homogeneous ... it follows that such as is the love in man, such is the wisdom and such is the use. Wisdom is here spoken of, but by it what pertains to man's understanding is meant.

(Divine Love and Wisdom 240-241)

The Development of the Mind by Degrees

Selection from  Divine Love and Wisdom ~ Emanuel Swedenborg

• These three degrees of height [natural, spiritual, and celestial] are in every man from birth, and can be opened successively; and, as they are opened, man is in the Lord and the Lord in man.

• That there are three degrees of height in every man, has not until now become known for the reason that these degrees have not been recognized, and so long as they remained unnoticed, none but continuous degrees could be known; and when none but continuous degrees are known, it may be supposed that love and wisdom increase in man only by continuity. But it should be known, that in every man from his birth there are three degrees of height, or discrete degrees, one above or within another; and that each degree of height, or discrete degree, has also degrees of breadth, or continuous degrees, according to which it increases by continuity. For there are degrees of both kinds in things greatest and least of all things...  for no degree of one kind is possible without degrees of the other kind.

These three degrees of height are called natural, spiritual, and celestial.

• When man is born he comes first into the natural degree, and this grows in him, by continuity, according to his knowledges and the understanding acquired by means of knowledges even to the highest point of understanding, which is called the rational. Yet not by this means is the second degree opened, which is called the spiritual. That degree is opened by means of a love of uses in accordance with the things of the understanding, although by a spiritual love of uses, which is love towards the neighbor. This degree may grow in like manner by continuous degrees to its height, and it grows by means of knowledges of truth and good, that is, by spiritual truths. Yet even by such truths the third degree which is called the celestial is not opened; for this degree is opened by means of the celestial love of use, which is love to the Lord; and love to the Lord is nothing else than committing to life the precepts of the Word, the sum of which is to flee from evils because they are hellish and devilish, and to do good because it is heavenly and Divine. In this manner these three degrees are successively opened in man.

• So long as man lives in the world he knows nothing of the opening of these degrees within him, because he is then in the natural degree, which is the outmost, and from this he then thinks, wills, speaks, and acts; and the spiritual degree, which is interior, communicates with the natural degree, not by continuity but by correspondences, and communication by correspondences is not sensibly felt. But when man puts off the natural degree, which he does at death, he comes into that degree which has been opened within him in the world; he in whom the spiritual degree has been opened coming into that degree, and he within whom the celestial degree has been opened coming into that degree. He who comes into the spiritual degree after death no longer thinks, wills, speaks, and acts naturally, but spiritually; and he who comes into the celestial degree thinks, wills, speaks, and acts according to that degree. And as there can be communication between the three degrees only by correspondences, the differences of love, wisdom, and use, as regards these degrees are such as to have no common ground by means of anything continuous. From all this it is plain that man has three degrees of height that may be successively opened in him.

• Since there are in man three degrees of love and wisdom, and therefore of use, it follows that there must be in him three degrees, of will, of understanding, and of result therefrom, thus of determination to use; for will is the receptacle of love, understanding the receptacle of wisdom, and result is use from these. From this it is evident that there are in every man a natural, a spiritual, and a celestial will and understanding, potentially by birth and actually when they are opened. In a word the mind of man, which consists of will and understanding, is from creation and therefore from birth, of three degrees, so that man has a natural mind, a spiritual mind, and a celestial mind, and can thereby be elevated into and possess angelic wisdom while he lives in the world; but it is only after death, and then only if he becomes an angel, that he enters into that wisdom, and his speech then becomes ineffable and incomprehensible to the natural man. I knew a man of moderate learning in the world, whom I saw after death and spoke with in heaven, and I clearly perceived that he spoke like an angel, and that the things he said would be inconceivable to the natural man; and for the reason that in the world he had applied the precepts of the Word to life and had worshiped the Lord, and was therefore raised up by the Lord into the third degree of love and wisdom. ...

(Divine Love and Wisdom 236-239)

The Neighbor Who Is To Be Loved

Selection from New Jerusalem and Its Heavenly Doctrines ~ Emanuel Swedenborg

Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbor.  (Leviticus 19:15)

     It shall first be shown what the neighbor is, for it is the neighbor who is to be loved, and towards whom charity is to be exercised. For unless it be known what the neighbor is, charity may be exercised in a similar manner, without distinction, towards the evil as well as towards the good, whence charity ceases to be charity: for the evil, from benefactions, do evil to the neighbor, but the good do good.

     It is a common opinion at this day, that every man is equally the neighbor, and that benefits are to be conferred on everyone who needs assistance; but it is in the interest of Christian prudence to examine well the quality of a man's life, and to exercise charity to him accordingly. The man of the internal church exercises his charity with discrimination, consequently with intelligence; but the man of the external church, because he is not able thus to discern things, does it indiscriminately.

     The distinctions of neighbor, which the man of the church ought altogether to know, are according to the good which is with everyone; and because all good proceeds from the Lord, therefore the Lord is the neighbor in the highest sense and in a supereminent degree, and the origin is from Him. Hence it follows that so far as anyone has the Lord with himself, so far he is the neighbor; and because no one receives the Lord, that is, good from Him, in the same manner as another, therefore no one is the neighbor in the same manner as another. For all who are in the heavens, and all the good who are on the earths, differ in good; no two ever received a good that is altogether one and the same; it must be various, that each may subsist by itself. But all these varieties, thus all the distinctions of the neighbor, which are according to the reception of the Lord, that is, according to the reception of good from Him, can never be known by any man, nor indeed by any angel, except in general, thus their genera and species: neither does the Lord require any more of the man of the church, than to live according to what he knows.

(New Jerusalem and Its Heavenly Doctrine 84 - 86)

Without Spiritual Temptation, No Regeneration

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

     They who have not been instructed about man's regeneration suppose that a man can be regenerated without temptation; and some that he has been regenerated when he has undergone one temptation. But be it known that without temptation no one is regenerated, and that many temptations follow on, one after another. The reason is that regeneration takes place to the end that the life of the old man may die, and the new heavenly life be insinuated, which shows that there must needs be a fight, for the life of the old man resists, and is not willing to be extinguished, and the life of the new man cannot enter except where the life of the old man has been extinguished. Hence it is evident that there is a fight on both sides, and this fight is a fiery one, because it is for life.

     He who thinks from enlightened reason can see and perceive from this that no man can be regenerated without a fight, that is, without spiritual temptation; and also that he is not regenerated by one temptation, but by many. For very many kinds of evil have made the delight of his former life, that is, have made his old life; and it is impossible for all these evils to be suddenly and simultaneously mastered, because they cling to the man very firmly, having been rooted in parents from time immemorial, and consequently are innate in him, besides having been confirmed in him from his infancy through his own actual evils. All these evils are diametrically opposite to the heavenly good that is to be insinuated, and that is to make the new life.

(Arcana Cœlestia 8403:2,3)

The Lord's Foresight and Providence

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

As regards foresight and providence in general, it is foresight relatively to man, and providence relatively to the Lord. The Lord foresaw from eternity what the human race would be, and what would be the quality of each member of it, and that evil would continually increase, until at last man of himself would rush headlong into hell. On this account the Lord has not only provided means by which man may be turned from hell and led to heaven, but also from providence He continually turns and leads him.

The Lord also foresaw that it would be impossible for any good to be rooted in man except in his freedom, for whatever is not rooted in freedom is dissipated on the first approach of evil and temptation. This the Lord foresaw, and also that man of himself, or from his freedom, would incline toward the deepest hell; and therefore the Lord provides that if a man should not suffer himself to be led in freedom to heaven, he may still be bent toward a milder hell; but that if he should suffer himself to be led in freedom to good, he may be led to heaven. This shows what foresight means, and what providence, and that what is foreseen is thus provided.

And from this we can see how greatly the man errs who believes that the Lord has not foreseen, and does not see, the veriest singulars appertaining to man, and that in these He does not foresee and lead; when the truth is that the Lord's foresight and providence are in the very minutest of these veriest singulars connected with man, in things so very minute that it is impossible by any thought to comprehend as much as one out of a hundred millions of them;

for every smallest moment of man's life involves a series of consequences extending to eternity, each moment being as a new beginning to those which follow; and so with all and each of the moments of his life, both of his understanding and of his will.

And as the Lord foresaw from eternity what would be man's quality, and what it would be to eternity, it is evident that His providence is in the veriest singulars, and as before said governs and bends the man to such a quality; and this by a continual moderating of his freedom.

(Arcana Cœlestia 3854:2,3)