No One Saved By Divine Mercy Apart From Means

Selection from Heaven and Hell ~ Emanuel Swedenborg

Those that have not been instructed about heaven and the way to heaven, and about the life of heaven in man, suppose that being received into heaven is a mere matter of mercy, and is granted to those that have faith, and for whom the Lord intercedes; thus that it is an admission from mere favor; consequently that all men without exception might be saved if the Lord so pleased, and some even believe that all in hell might be so saved.

But those who so think know nothing about man, that he is just such as his life is, and that his life is such as his love is, both in respect to the interiors pertaining to his will and understanding and in respect to the exteriors pertaining to his body.  Also that his bodily form is merely the external form in which the interiors exhibit themselves in effect.  Consequently that -

One's love is the whole man.

Nor do they know that the body lives not from itself, but from its spirit, and that a man's spirit is his essential affection, and his spiritual body is nothing else than his affection in human form, and in such a form it appears after death. So long as man remains ignorant of all this he may be induced to believe that salvation involves nothing but the Divine good pleasure, which is called mercy and grace.

But first let us consider what the Divine mercy is.

The divine mercy is pure mercy towards the whole human race, to save it; and it is also unceasing towards every man, and is never withdrawn from any one; so that everyone is saved who can be saved.

And yet no one can be saved except by Divine means, which means the Lord reveals in the Word.

The Divine means are what are called Divine truths, which teach how man must live in order to be saved. By these truths the Lord leads man to heaven, and by them He implants in man the life of heaven. This the Lord does for all.

But the life of heaven can be implanted in no one unless he abstains from evil, for evil obstructs.

So far, therefore, as man abstains from evil he is led by the Lord out of pure mercy by His Divine means, and this from infancy to the end of his life in the world and afterwards to eternity. This is what is meant by the Divine mercy. And from this it is evident that the mercy of the Lord is pure mercy, but not apart from means, that is, it does not look to saving all out of mere good pleasure, however they may have lived.

The Lord never does anything contrary to order, because He Himself is Order.

The Divine truth that goes forth from the Lord is what constitutes order; and Divine truths are the laws of order.

It is in accord with these laws that the Lord leads man.

Consequently to save man by mercy apart from means would be contrary to Divine order, and what is contrary to Divine order is contrary to the Divine. Divine order is heaven in man, and man has perverted this in himself by a life contrary to the laws of order, which are Divine truths. Into this order man is brought back by the Lord out of pure mercy by means of the laws of order; and so far as he is brought back into this order he receives heaven in himself; and he that receives heaven in himself enters heaven. This again makes evident that the Lord's Divine mercy is pure mercy, and not mercy apart from means.

(Heaven and Hell 521 - 523)

What Renders Man Blessed and Happy to Eternity

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

Faith and charity flow in from the Lord with man. These things are "a blessing" in the internal sense, for they are what render man blessed and happy to eternity.

During man's life in the world, the things which he calls blessings are those which render him blessed and happy in time, such as riches and honors. But the things which are meant in the internal sense of the Word are not temporal things, but eternal things, compared with which temporal things are of no account.

For there is no ratio between what is temporal and what is eternal, not even if the time be extended to thousands or myriads of years, for these have an end, but that which is eternal has no end.

Wherefore that which is eternal is, for that which is without end is, because it has [Esse] being from the Divine, which is infinite, and the infinite as to time is the eternal. But that which is temporal relatively is not, because when it is ended it is no more. Hence also it is plain that "blessing" in the spiritual sense is that which has within it [Esse] being from the Divine, thus the things of eternal life, consequently those which are of charity and faith.

That worldly blessing is nothing in comparison with heavenly blessing, which is eternal, the Lord thus teaches in Matthew:

What is a man profited, if he shall gain the whole world, and lose his soul? (Matt. 16:26).

But the man who is in worldly and earthly things does not apprehend this saying, for worldly and earthly things suffocate it, and cause him not even to believe that there is an eternal life. And yet I can asseverate that as soon as a man dies he is in the other life, and lives as a spirit among spirits, and that he then appears to himself and to others in that life in all respects like a man in the world, endowed with every sense internal and external (n. 1881); consequently that the death of the body is only the casting off of such things as had served for use and service in the world; and moreover that death itself is a continuation of life, but in another world, which is invisible to the eyes of the earthly body, yet is there seen in a light exceeding a thousand times the midday light of the world.

... Wherefore let him who wishes to be eternally happy know and believe that he will live after death. Let him think of this and keep it in mind, for it is the truth.

Let him also know and believe that the Word is the only doctrine which teaches how a man must live in the world in order to be happy to eternity.

(Arcana Cœlestia 8939)

When the 'Good of Charity' is Diminished

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

• The state of the church ... such as it is near the last times, when there is no longer any faith, because there is no charity, namely, that the good of charity, because it has altogether receded from the life, is also rejected from the doctrine —

[There are] those who falsify the good of charity by explaining all things in their own favor, both for their own sake, that they may be the greatest, and for the sake of the good things of this world, that they may possess them all; and who arrogate to themselves the dispensation of rewards, and thereby defile the good of charity by various arts and delusive means.

• The doctrine that flourishes in the last times, when the church is beginning to expire, and it is ardently taught and favorably received —

... those who desire to hear nothing of the goods of charity, or of good works, but only of faith separate from them; and this from reasoning that there is nothing but evil in man, and that the good which is from him is also in itself evil, in which therefore there is thus nothing of salvation; and that no one can merit heaven by any good, nor be saved by it, but only by the faith with which they acknowledge the Lord's merit.

But it is false to infer from these considerations that a man can have an evil life and a good faith; or that because there is nothing but evil in man, he cannot receive good from the Lord that has heaven in it because it has Him in it, and that having heaven in it has also bliss and happiness in it.

And it is certainly very false to infer that because no one can merit heaven by any good, therefore it is impossible to receive from the Lord heavenly good in which self-merit is regarded as monstrous wickedness. In such good are all the angels, in such are all the regenerate, and in such are they who perceive delight, and even bliss, in good itself, that is, in the affection of it.

Concerning this good, that is, concerning this charity, the Lord speaks thus in Matthew:-

Ye have heard that it has been said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Do good to them that hate you, and pray for them that injure you and persecute you, that ye may be sons of your Father who is in the heavens; for if ye love them that love you, what reward have ye? And if ye salute your brethren only, what do ye more [than others]? do not even the publicans so?  (Matt. 5:43-48).

In like manner in Luke, with this addition:-

Do good, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Highest  (Luke 6:27-36).

Here

the good which is from the Lord is described, and that it is free from all purpose of receiving recompense

on which account they who are in it are called "sons of the Father who is in the heavens," and "sons of the Highest;" and because the Lord is in it, there is also a reward, as we read in Luke:-

When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbors; lest haply they call thee in turn, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, [the lame,] and the blind; then shalt thou be blessed, for they have not wherewith to recompense thee; but thou shalt be recompensed in the resurrection of the just  (Luke 14:12-14).

A "dinner," "supper," or "feast," denotes the good of charity, in which there is the Lord's dwelling-place with man so that it is here described, and made clearly manifest, that -

the recompense is in the good itself, because in this is the Lord

for it is said, "thou shalt be recompensed in the resurrection of the just."

Those who strive to do good of themselves, because the Lord has so commanded, are they who at length receive this good; and who, being afterwards instructed, acknowledge with faith that all good is from the Lord; and they are then so averse to self-merit that when they merely think of it they grow sad, and perceive their blessedness and happiness to be proportionately diminished.

Quite different is it with those who do not do this, but lead a life of evil, teaching and professing that in faith alone there is salvation. People of this character are not aware that such a good is possible; and wonderful to say (as has been given me to know from much experience) in the other life these same people desire to merit heaven on account of whatever good deeds they recollect; because then for the first time are they aware that -

in faith separated from charity there is no salvation.

These are the people of whom the Lord says in Matthew:-

They will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me, ye that work iniquity  (Matt. 7:22-23).

In the case of these same people it also becomes apparent that they have paid no attention whatever to the things which the Lord Himself so often taught concerning the good of love and of charity; but that these things have been to them like passing clouds, or like things seen in the night: for example such things as are found in Matthew 3:8-9; 5:7-48; 6:1-20; 7:16-20, 24-27; 9:13; 12:33; 13:8, 23; 18:21-23 and to the end; 19:19; 22:34-39; 24:12-13; 25:34 to the end; Mark 4:18-20; 11:13-14, 20; 12:28-35; Luke 3:8-9; 6:27-39, 43 to the end; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10; John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-8, 9-19; 21:15-17.

(Arcana Cœlestia 2371)

The Divine Dwells Proximately in the Internal Sense of the Word

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1

The literal sense of the Word is threefold; namely, historical, prophetical, and doctrinal, each of which is such that it may be apprehended even by those who are in externals.

As regards the Word the case is this:  In the most ancient time, when the celestial church existed, the Word was not, because the men of that church had the Word inscribed on their hearts; for the Lord taught them immediately through heaven what was good, and thence what was true, and gave them both to perceive from love and charity, and to know from revelation. To them the veriest Word was the Lord.

After this church another succeeded that was not celestial but spiritual, and at first this church had no other Word than that which had been gathered from the most ancient people; which Word was representative of the Lord, and significative of His kingdom; thus the internal sense was to them the very Word.  That they had also a written Word, both historic and prophetic, which is no longer extant; and that in this there was in like manner an internal sense, which had relation to the Lord —

Be it known, further, that when any church becomes no church, that is, when charity perishes and a new church is being set up again by the Lord, this is effected rarely if ever with those with whom the old church has been; but with those with whom there was no church before, that is, with the Gentiles. So was it done when the Most Ancient Church perished; for then the new church called "Noah," that is, the Ancient Church which was after the flood, was set up among the Gentiles, that is, among those where there was no church before. So too when this church perished; then a semblance of a church was instituted among the posterity of Abraham from Jacob, thus likewise among the Gentiles; for Abraham when called was a Gentile ... and Jacob's posterity in Egypt became still more Gentile, even to such an extent that they were absolutely ignorant of Jehovah, and consequently of all Divine worship.  After this church had been consummated, the Primitive Church was set up from the Gentiles, the Jews being rejected; so too will it be with this church, which is called Christian.

The reason why a new church will be set up by the Lord among the Gentiles, is that-

they have no principles of falsity contrary to the truths of faith, for they are ignorant of these truths.  Principles of falsity imbued from infancy, and afterwards confirmed, must be shaken off before the man can be regenerated and become a church.

In fact the Gentiles cannot by evils of life profane holy things, for no one can profane what is holy who knows not what it is.... As the Gentiles are in ignorance, and are free from stumbling-blocks [or difficulties], they are in a better state for the reception of truths than those who are of the church; and all those among them who are in the good of life receive truths easily. (Arcana Cœlestia 2686:2-3)

Hence it was the wisdom of that time both to speak and to write by representatives and significatives; within the church concerning Divine things, and out of the church concerning other things - as is evident from the writings of those ancient people which remain with us.  But in process of time this wisdom perished, to such a degree that at last they did not know that there was any internal sense even in the books of the Word.  The Jewish and Israelitish nation was of the character ... and accounted the prophetic Word holy from the fact that it sounded ancient, and they heard the name Jehovah in the sense of the letter; and they did not believe that anything Divine was deeply hidden within it; nor does the Christian world think any more reverently of the Word.

From this we can see how in succeeding time wisdom retired from inmost things to outermost; and that man had removed himself from heaven, and had at last descended even to the dust of the earth, wherein he now places wisdom.

As it has fared thus with the Word, so that its internal sense has been successively obliterated, and at this day to such a degree that it is not known that there is such a sense, when yet this sense is the veriest Word in which the Divine proximately dwells....

(Arcana Cœlestia 3432)

Illusionary Notion of Power and Dominion

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. He that is not with me is against me; and he that gathereth not with me scattereth abroad.   Matthew 12:24-30

With evil and infernal spirits there reigns the love of self and of the world. Hence they think that they are the gods of the universe, and that they can do much. When they are vanquished, although they perceive that they can do nothing at all, there still remains the notion of power and dominion; and they think that they can contribute much to the Lord's power and dominion, and therefore in order that they may reign together with the good spirits, they offer them their services. But as the things by which they think that they can effect anything are nothing but evil and falsity; and in the Lord, or in celestial love, there is nothing but good and truth ... there was nothing of the kind in the Lord, or that the Lord had no power from evil and falsity.

Dominion from evil and falsity is altogether contrary to dominion from good and truth.

• Dominion from evil and falsity consists in desiring to make all slaves.
• Dominion from good and truth in desiring to make all free.
• Dominion from evil and falsity consists in destroying all
• Dominion from good and truth in saving all.

From which it is evident that dominion from evil and falsity is of the devil, and that dominion from good and truth is of the Lord. That the two kinds of dominion are altogether contrary to each other. None can serve two masters (Matt. 6:24; Luke 16:13).

(Arcana Cœlestia 1749)

Conjunction with the Lord

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.   John 1:12, 13

The conjunction of the Human Essence with the Divine Essence was procured and effected by the Lord by continual combats of temptations and victories, and this from His own power.

He who apprehends the mode of the conjunction and union in any other way is much mistaken.

By this He became righteousness. The conjunction or union was effected with the Celestial of Love, that is, with Love itself, which, as before said, is Jehovah.

The conjunction of men with the Lord is also effected by temptations, and by the implanting of faith in love.

Unless faith is implanted in love, that is, unless a man by the things that are of faith receives the life of faith, that is, charity, there is no conjunction.

This alone is to follow Him, namely, to be conjoined with the Lord just as the Lord as to His Human Essence was conjoined with Jehovah. Hence also all such are called "sons of God," from the Lord who was the only Son of God, and hence they become images of Him.

(Arcana Cœlestia 1737)

The Strong Force of Love

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

In the Ancient Church, Jehovah was called "God Most High" for the reason that "height" represented and therefore signified what is internal, and thus "the Most High" signified what is inmost. Hence the worship of the Ancient Church was upon high places, mountains, and hills. The inmost also has the same relation to the exterior and the outermost, as the highest bears to the lower and the lowest.

The Most High or the Inmost is the Celestial of Love, or Love, itself. Jehovah, or the Lord's internal man, was the very Celestial of Love, that is, Love itself, to which no other attributes are fitting than those of pure Love, thus of pure Mercy toward the whole human race which is such that it wills to save all and make them happy to eternity, and to bestow on them all that It has; thus -

out of pure mercy to draw all who are willing to follow to heaven, that is, to Itself, by the strong force of love.

This Love itself is Jehovah.

Of nothing can Am or Is be predicated except of Love.  From this Love - because in Love, or of Love itself - is the very Being [Esse] of all life, that is, Life itself.  And because Jehovah alone is Being of life, or Life itself, as He alone is Love, each and all things have thence their being and their life; nor can anyone be and live of himself except Jehovah alone, that is, the Lord alone; and as no one can be and live of himself except the Lord alone.  It is a fallacy of sense that men seem to themselves to live of themselves.

The angels plainly perceive that they do not live of themselves, but from the Lord, since they live in the very Being of the Lord's life, because in His love.  But yet to them above all others there is given the appearance as of living from themselves, together with ineffable happiness.  This therefore is to live in the Lord, which is never possible unless we live in His love, that is, in charity toward the neighbor.

(Arcana Cœlestia 1735)