JBRJIJEJF RJEADJINGS

SWJEDJENJBORG

\ .. i...J ··e·•

No. 6 in a series of extracts from the Writings of Emanuel Swedenborg

THE contents of this Brief Reading are taken from "Divine Love and Wisdom," "Brief Exposition,' "Apocalypse Re­vealed," "True Christian Religion," "Ar­cana Coelestia," "Apocalypse .Eocplained," and "Divine Love," {posth.) . The ini­tials at the end of each paragraph .in­dicate the book and section from which the extract is taken.

The above named works, as well as all the other theological writing of Emanuel Swedenborg, are pubiished by the Swe­denborg Foundation, Inc., which also offers an Introductory Edition at 5c. per volume, postpai<i, in the following titles:

"Heaven and Hell," "Divine Providence,"

"Divine Love and Wisdom,"

"Four Doctrines."

Arcana Coelestia, Vol. 1 (Heavenly Secrets)

Catalogue Free

Address

SWEDENBORG FOUNDATION, INC.

51 East Forty-Second St.

New York 17, N. Y.

1949

RIGHT IDEA OF GOD VITAL

::f{:\ow very important it is to have a cor­'R rect idea of God may appear from this consideration, that the idea of God consti­tutes the inmost of thought with all who have any religion; for all things of religion and all things of worship have respect to God.- D. L. W. 13.

The idea of God enters into all things of the Church, of religion, and of worship; and theological matters reside above all others in the human mind, and in the highest parts therein is the idea of God.- B. E. 40.

The idea of an invisible God is not deter­mined to anything, nor does it terminate in anything; for which reason it ceases and perishes. The idea of God as a spirit, when a spirit is believed to be as ether or wind, is an empty idea; but the idea of God as a Man is a just idea; for God is Divine Love and Divine Wisdom, with every quality be­longing to them and the subject of these is Man, and not ether or wind. In heaven the idea of God is the idea of the Lord; He is the God of heaven and earth, as H e Him­self said.-A. R. 224.

How TO FORM THE TRUE IDEA If anyone thinks of the Divine Itself

without the idea of a Divine Man he thinks vaguely, and a vague idea is no idea at all; or he conceives an idea of the Divine from t he visible universe without a boundary, or

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which ends in obscurity; which idea makes one with the idea of the worshippers of na­ture; it also falls into nature, and thus be­comes no idea. Hence it is evident that there would not be any conjunction with the Divine either by faith or fove.-A. c. 8705.

The reason is, because man is natura!, and hence thinks in a natural manner; and conjunction must be in thought, and thus in the affection of his love; and this takes place when man thinks of God . as a Man. Con­junction with an invisible God is like the conjunction of the sight of the eye with the expanse of the universe, whose boundary it does not see; it is also like sight in mid­ocean, which ' falls on the air and on the sea, and is lost. But conjunction with the vis­ible God is like the visible api;>earance of a man in the air, or on the sea, stretching 'out his hands and inviting to his arms; for all conjunction of God with man must also be reciprocal of man with God; and this reci­procity, again, is not possible except with God visible.- T. c. R. 787.

That God , was not visible before He put on the Human, the Lord Himself also teaches in John: "Ye have neither heard the voice of the Father, nor seen His shape" (v. 37); but that He is seen by means of His Human, in John: "No man hath seen God at any time; the only Begotten Son, who is in the bosom of the Father, He hath declared Him" (i. 18) .-ibid.

GOD AS DIVINE MAN

The Lord is the Only Man; and all are men according to reception of Divine Good

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and Divine Truth from Him. That the Lord is the Only Man is because He is Life itself; but aII others, because they are men from Him, are recipients of Life. Between The Man, who is Life, and a man, who is a recipient of Life, there is a distinction as between Uncreate and created, .and as be­tween Infinite and finite; which distinction

· is such that there is no ratio between them, for there does not exist any ratio of Infinite and finite; consequently there is no ratio between God as Man, and another as a man, whether he be angel, or spirit, or man in the world.-A. E. 1120.

THE ERROR OF AGNOSTICISM

They who say tha:t they acknowledge a Supreme Beirig' of whom they have no idea of perception, do not for the most part ac­knowledge any God, but in His stead na­ture; and they acknowledge nature because they understand it. Many of the learned among Christians are such, for the further reason that they do not believe that the Lord's Human is Divine.. Lest, therefore, men who have removed themselves so far from the Divine, and are become so corpo­real, should worship wood and stones, or some dead man, and not God Himself, be­cause they are not able to perceive Him in some way, and lest everything of the Church -and together with the Church the hwnan race--should thus perish the Divine Itself was willing to put on a Human and to make it Divine. Let the learned, therefore, take heed to themselves lest they think of the Lord's Hwnan, and do not at the same time

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believe it to be Divine; otherwise, they stumble and at length believe nothing.-A. c. 4733.

GOD IS ONE There is One God, the Creator of the uni­

verse. A man who has reason, from the common principle of his understanding, does not think otherwise, and cannot think other­wise. Tell any man of sound reason that there are two creators of the universe, and you will be sensible of his repugnance, and this perhaps from the mere sound of the phrase in his ear; whence it appears that all things of human reason conjoin and con­centre in this, that God is One. There are two reasons why this is so. The first is, that the very faculty of thinking rationally, viewed in itself, is: not man's but is God's with him; upon this faculty depends human reason in general, and this general charac­teristic thereof causes man to see this [namely, that God is One] as from 'Himself. The second reason is, that by this faculty, man is either in the light of heaven, or de­rives the general characteristic of his thought from it; and it is the universal of the light of heaven that God is One.-D. L. w. 23.

THE ESSENCE OF GOD IS LOVE '.AND WISDOM

The Divine Essence is Love and Wis­dom ; for these two are the essentials of all things of man's life; everything civil of it, everything moral of it, and everything spir­itual of it, depend upon these two, and apart from these two are not anything.

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Take away love and wisdom from these things, and think whether they be anythihg, and you will :find that, apart from them as sources, they are nothing.- D. L. w. 28, 29, 33.

No one can deny that in God, Love and Wisdom together are in their very essence; for God loves all from love in itself, and He leads all from Wisdom in itself. From the Divine Love and from the Divine Wis­dom, which constitute the very Essence which is God, arise all affections and thoughts with man - the affections from the Divine Love, and the thoughts from the Divine Wisdom; and all things of man, in general and in particular, are nothing else than af­fection. and thought: Uiose tw.o are as it were the sources of all things of his life. It follows that the Di vine Essence, which is the creating power, is Divine Lo·ve and Divine Wisdom.- ibid.

DIVINE LOVE AND WISDOM ARE SUBSTANCE

It 'must be borne in mind, however, that the Love and Wisdom, which make one in God, are not Love and Wisdom in an ab­stract sense, but are in Him as a Substance; for God is the Very, the Only, and hence the first Substance and Essence, which is and subsists in Itself.- T. c. R. 76.

GOD Is LIFE

Nothing exists, subsists, is acted upqn or moved, ~y itself, but b.Y something else. From this it follows that everything exists, subsists, is acted upon and moved by a First

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which is not moved from something else, but in Itself is a living force, which is Life. - A. E. 1146.

If it be said and thought that Life Itself is God, or that God is Life Itself, and there is not, at the same time, some idea as to what Life is, then it iS' not understood what God is. God is Perfect Man, in face as a Man and in body as a man; the difference between God and man is not as to fo.rm but as to essence: His essence is that He is Love Itself and that He ls Wisdom Itself, consequently Life Itself.-tA.. E. 1124.

Who does not see, if he is able to think from reason elevated above the sensualities of the body, that Life is not creatable? For what is Life save the inmost activity of the Love and Wisdom which are in God and are God, which Life also may be called liv­ing force itself?- T. c. R. 471.

GOD Is BEING

Since God is Being, He is also Substance; for Being, unless it be Substance, is an en­tity of the reason, for Substance is Being subsisting, and whatever is a substance is a lso a foi;-m; for a substance, unless it be a .form, is an entity of the reason; and there­fore, both can be predicated of God, but in such wise that H e is the Only, the Very, and the First Substance and Form; and t his Form is the Human Itself- that is, God is Very Man, all whose constituents are In­finite. Unless the idea be formed of God that He is the First Substance and Form,

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and, of His Form, that it is the very Hu­man Form, human minds would be easHy led to frame phantasies, and· as it were spec­ters, concerning God Himself, concerning the origin of men, and concerning the creation of the world.- T. c. R. 20.

GOD UNCREATED

Since God is Life, it follows that He is Uncreate. The reason He is Uncreate is that Life cannot be created; it can only cre­ate; 'for to be created is to come into exist­ence from another; and if Life came into existence from another, that other would still be Life, and this Life would be Life in Itself. And if this first were not Life in Itself, it would be either from another or from itself; and Life from itself cannot be predicated, because from itself invo·lves, ori­gin, and the erigin would be from nothing, and from nothing, nothing orii;inates. This First, which is in Itself, and from which aJl things have been created, is God.- A. E. 1126.

Since God is Uncreate, He is also Eternal ; for Life Itself, which is God Himself, is Life in itself, not from itself, nor from nothing; thus, it is without origin; and that which is without origin is from eternity, and is eternal. F rom this it is plain, that God, who is Uncreate, is also Ete•rnal; also, that it is impossible to. think that nature is from eternity, or from herself in time; but that it is possible to think that God is from eter­nity, and that nature, together with time, is f rom God.-A. E. 1130.

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GOD Is INFINITE

Since God is .and exists in Himself, and all things in the universe are and e?Cist from Him, He is Infinite. Human reason can see this, from very many things, in the created universe. But, although the human mind is .able to admit from these things, that the First Ens, or the First Being, is Infinite, still it cannot discern of what quality it is, and consequently cannot define it otherwise than by saying it is the Infinite All, and that it subsists in Itself, and hence that it is the Ve·ry and the Only Substance; and, since nothing is predicable of a Substance unless it is a Form, that it is the Very and the Only Form.-T. c. R. 28.

Notwithstanding all this, of what quality 'the Infinite is does not appear; for the hu­man mind itself, however highly analytical and exalted, is· finite, and the finiteness in it cannot be taken away; and therefore it is not by any means capable of seeing God's Infinity, and consequently God, as to His quality in Himself; but it is able to see God in shadow, or behind, as He was shown to Moses, when he prayed to see God (Exod. xxxiii, 20-23). Hence it is manifest that it is vain to desire to discern of what quality God is in His Very Being, or in His Sub~ stance, but that it is sufficient to ackno.wl­edge Him from finite, that is created, things in which He infinitely is·. It is written re­specting a certain philosopher amongst the Ancients, that he cast himself into the sea because he was not able to see, or grasp, the eternity of the world in the light of his own

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mind: what would he have done , if he had desired to see and grasp God's Infinity?­ibid.

GOD Is ORDER ITSELF

The Christian world is ignorant that Or­der exists, and still more what the Order is which God, when He created ·the world, in­troduced at the same time; also, that God cannot act contrary to it, since He would then be acting contrary to Himself; for God is Order Itself.-T. c. R. 134.

The Omnipotent God . created the world from the Order in Himself, thus, into the Order in which He is and according to which He rules; and He stamped upon the universe and upon all and the single things thereof, its own Order; on man, his; on beast, its; on bird and fish, theirs; on worm, its; on every tree, yea, on grass its order.­T. C. R. 73.

.GOD Is ALL POWER

God is Omnipotent because He has all power from Himself : all others have it from Him. His Power and Will are one; and since He wills nothing but what is good, therefore He can do nothing but what is good. God, also, is Goodness1 Itself; and, therefore, when He does go,od He is in Him­self, and to go out of Himself, He is not able. It is the prevailing opinion, at this day, that God's Omnipotence is like the ab­solute power of a king in the world, who is able, of his good pleasure, to ® ' whatever he wills; to pardon and condemn whom he will, to make the guilty guiltless, to declare

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the faithless faithful, to exalt the unworthy and undeserving above the worthy and de~ serving - yea, is able under any pretext whatever to deprive his subjects of their goods, and sentence 'them to death, besides similar things.-T. c. R. 56, 57, 58.

If the extension of Divine Omnipotence were equally to the doing of evil as of good, what difference wquld there be between God and the devil, other than like that ~ tween two monarchs, one of whom is a king and at the same time a tyrant, and the other a tyrant whose power is fettered? If God's Omnipotence were, aooo,rding to the mod­ern faith, absolute, as regards both doing good and doing evil, would it not be po~­sible - yea, it would be easy - to raise the whole hell into heaven, and, to turn the dev­ils and satans into · angels, and, on earth, to purge every wicked man in a moment from his sins, to renew, to sanctify, to regenerate him, from a son of wrath to make him a son of grace; that is, to justify him? But God by virtue of His IO!mnipotence cannot do this, because it is contrary to the laws of His own Order in the universe, and, at the same time, contrary. to the laws of Order inscribed on every man; which are, that God and man shall conjoin thems.elves mutually from both sides.-ibid.

GOD'S TRINITY A UNITY

God is One, both in Essence and in Per­son. There is a Trinity irl God, and .there is also Unity. That there is a Trinity, may appear from the passages in the Word

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where the Father, the Son, and the Holy Spirit are named; and that there is Unity, from the passages where it is said that God is One. Unity in which is a Trinity, or One God in whom is a Trine, is not given in the Divine which is called the Father, nor in the Divine which is called the HoJy Spirit, but in the Lord, alone. The Trine, namely, the Divine, which is calJed the Father, the Divine Human, which is called the Son, and the '.Divine proceeding, which is caJled the Holy Spirit, is in the Lord; and this Trine is One, because it is of One Person, and may be caJied a Tri-une.- A. E. 1106.

It is necessary that the Divine Trinity, which in the Christian world is known and yet unknown, should be treated of; for by this alone is a just idea of God acquired; and a just idea of God is, in the Church, like the holy of holies and the ark in the temple; for from it hangs, as a chain from its staple, the entire body of theology.- T. C.R. 163.

THREE GODS IMPOSSIBLE

That a trinity of persons from eternity is a trinity of Gods, is plainly evident from the Athanasian Cr eed. This Creed is re­ceived as catholic, or universal, by the whole Chris.tian Church; and all that is at this day known and acknowledge concern­ing God is from it. Everyone who reads this Creed with open eyes, may see that no other trinity than a trinity of Gods was meant by those who were in the Nicene Council, from w;!lich the Creed which is caJled Athanasian came forth as a posthu-

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mous birth. That not only was a ·trinity of Gods meant by them, but that no other trin­ity is understood by the Christian world, follows from the fact that all its ~nowledge of God is from this Creed, and everyone abides in the · faith of the w.o·rds therein. I appeal to everyone, both layman and clergy­man, whether any other trinity than a trin­ity of Gods is understood at this day in the Christian world; let everyone consult him­self, and then speak out from the ideas of his own mind.-T. c. R. 172, 173.

From the words of this universally re­ceived doctrine concerning God, this is both manifest and transparent; as, for example, from the statement that there are three per­sons and each one of them is God and Lord, and that by virtue of Christian truth they must confess and acknowledge each person to be God and Lord by himself, but that re­ligion, or the Catholic o·r Christian faith, forbids them to say, or to name, three Gods and Lords ; and thus truth and religion, or truth and faith, are not the same thing, but two things contrary to one another. But, that it is added that there are not three Gods and Lords, but one God and Lord, is lest they should be exposed to ridicule be­fore the whole world; for who would not laugh at "three Gods?"-ibid.

Who does not see the contradiction in the added clause? Everyone may see that the idea of three Divine Persons from eternity, which is the same with the idea of three Gods, is not abolished by the oral oonfes­sion of one God, solely from the fact that it

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is not even 'now abolished, and that there are those among the distinguished who are not willing that it should be abolished; for they insist that three Divine Persons are one God, but obstinately deny that God, in­asmuch as He is One, is also One Person.­ibid.

If, however, they had said that the Father has the Divine Essence, the Son the Divine Essence, and the Holy Spirit the Divine Essence, but that there are not three Divine Essences, but that it is one and indivisible, then the mystery would be easily explicable -when by the Father is understood the all­originating Divine, by the Son the Divine Human from it, and by the Holy Spirit the Divine [uses] that pmceeds, which three are o.f the One God. Or, again, if by the Divine of the Father the like is understood as by the soul within a man, by the Divine Human the like as by the body of that soul, and by the Holy Spirit the like as by the operation which proceeds from both to­gether, then are understood three Essen­tials which are of one and the same Person, and thus together constitute a single and in­divisible Essence.- T. c. R. 172.

DIVINE TRINITY EsSENTI,AL

That these Essentials, namely, Soul, Body, and Operation, were and are in the Lord God the Saviour, everyone acknowl­edges: that His Soul was from Jehovah the Father, cannot be denied except by anti­Christ; for, in the Word of both Testa­ments, He is called the Son of Jehovah, the

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Son of the Most Jligh God, the Only Be­gotten. The Divine of the Father, as the soul in a man, is His first E1ssential. That the Son, whom Mary bore, is the Body of the Divine Sou1, follows from this; for noth­ing but a body, conceived and derived from the soul, is pr<ovided in the mother's womb: this,. therefore, is the second Ess,ential. The reason why operations constitute the third Essential is, that they proceed from soul and body together; and things which proceed are of the same essence with those they proceed from. That the Three Essentials, which are the Father, the Son, and the Holy Spirit, are One in the Lord [Jesus Christ]. as are the soul, the body, and the operation in a man, is ,plainly evident from the Lord's words, that the Father and He are one, and that the Father is in Him and He in the Father; in like manner, He and the Holy Spirit are one.-T. c. R. 167.

TRINITY IN MAN

Who therefore cannot perceive the Trin­ity in the Lord from the trinity in every man ? In every man there is soul, body and operation, and in like manner in the Lord; for in the Lord, according to Paul, "dwells all the fullness of the Godhead bodily." (Col. ii. 9.) Wherefore the Trinity in the Lord is Divine, but in a man hu:rpan.-T. c. R. 169.

HOLY SPIRIT CAME WITH THE INCARNATION

It ought to be thoroughly borne in mind that the Holy Spirit is nowhere named in

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the Word of the Old Testament, but only, in three places, the "Spirit of Holiness,"­once in David (Ps. li. · 13),. and twice in Isaiah (chapter lxiii. 10, 11). In the Word of the New Testament, however, both in the Evangelists, and in the Acts of the Apostles, and in the Epistles, it occurs frequently. The reason is, that the Holy Spirit existed for the first time when the Lord came into the world; for it proceeds out of Him from the Father. On this account it is written: The Holy Spirit was not yet, because Jesus was not yet glorified. John vii. 39. This is the reason 'why it is nowhere said in the Old Testament that the Prophets . spoke from the Holy Spirit, but from Jehovah; for it i~ everywhere there said, "Jehovah spake to me," "a word from Jehovah came to me," "Jehovah said," 'lthe word of Jehovah, etc." - T. C. R. 158.

No SON FROM ETERNITY

In the Christian Churches at this day, it is believed that God, the Creator of the uni­verse, begat a Son from eternity; and that this Son descended and assumed the Hu­man, to redeem and save men. But this idea is erroneous, and falls of itself, when it is considered that God is One, and that it is more than fabulous in the eye of reason, that the One God should have begotten any So·n from eternity, and .also that God the Father, together with the Son and the Holy Spirit, each of whom sing ly is God, should be one God.-T. c. R. 82.

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GOD M,ANIFEST

The Infinite Itself, which is above all the heavens, and above the inmost things in man, cannot be manifested except by a Di­vine Human. Communication of the In­finite with the finite beings is not possible in any other way. This also is the reason why, when Jehovah appeared to the men of the Most Ancient Church, iind afterwards to those of the Ancient Church after the Flood, and also in succeeding times to Abraham and to the prophets, He was manifested to them as a Man.-----A. c. 1990.

BEFORE THE INCARNATION

Many of the angels who appeared before the Lord's coming into the world, were Je­hovah Himself in a human form, that is, in the form of an angel. This appears · plainly from the circumstane,e that the angels who appeared were called Jehovah; as,, for in­stance those who appe,ared to Abraham, who a,re spoken of in Gen. xviii.: that they were called Jehovitli, may be ·seen there in verses 1, 13, 14, 17, 20, 26, 33. And the angel who appeared to Gideon, who is men­tioned in Judges vi.: that he also was named Jehovah, may be seen in verses 12, 14; 16, 22, 23, 24. Jehovah Himself in the human form, or what is the same thing, in the form of an angel, was the Lord. His Divine Hu­man then appeared as an angel, of which the Lord Himself speaks: in John: "Your father Abraham rejoiced to see My ·day and he saw it, and was glad. Verily, verily, I

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say unto you, Before Abraham was, I am (viii. 56, 58) " .-A. C. 9315.

THE INCARNATION

The Lord [as to His birth il}to the world] was as another man, except that He was conceived of Jehovah. He was born of a w:oman, a virgin, and by such birth he de­rived from the virgin mother infirmities such as are common to man. These infirmi­~ies were of a corporeal nature. These are two hereditary natures which are connate in man, one derived from his father, the other from his mother. The hereditary nature of the Lord derived from the Father was Di­vine., but that derived from the mother was human and infirm.-,A. c. 1414.

"Jesus Christ" was the name of the Lord in the world, thus the name of His Human; but, as to His Divine, His name was Je­hovah and God.-A. E. 26.

Many at this day think of the Lord in no other way than as an ordinary man like themselves; because they think of ms Hu­man only, and not at the same time of His Divine; when yet Hii!, Divine and His Hu­man cannot be separated. For the Lord is God and Man; and God and Man in the Lord are not two but One Person; yea, al­together One, as the soul and body are one man, as is taught in the doctrine rece,ived throughout the whole Christian world, called the Athanasian Creed.-D. L. 21.

NECESSITY OF THE INCARNATION

After everything celestial with men per­ished, that is, all love to God, so that there

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no longer remained any will to do what was good, mankind was separated from the Di­vine, for ·nothing conjoins but love, and, love being lost, disjunction took place, and when disjunctson exists, destruction and ex­tirpation follow. A promise was therefore then made respecting the coming into the world of the Lord, who should unite .the Human to the Divine, and through this union, should conjoin the human race with Himself by the faith of love and charity. From the time of the first promise (see Gen. iii. 15) , the faith of love tp the Lord who was to come, conjoined; but when there was no longer any such faith remaining in the whole world, the Lord came, and so united the Human .Essence to the Divine, that ,they were altoge,ther One, as He Himself ex­pressly declares. At the same time, he taught the way of truth, showing that every one who should believe in Him, that is, who sqould love Him and the things relating to Him, and who should be in His love, which is towards the whole human race, and thus in love to the neighbor, should be conjoined with Him and saved.-A. c. 2034.

0 Lord, our God, other lords be­sides thee have had dominion over us; but by thee only will we make mention of thy name.

Isaiah 26:12, 13.

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A BRIEF BIOGRAPHY OF SWEDENBORG

EMANUEL SWEIDENBORG, the scientist, philosopher and religious reformer, was born in Stockholm in 1688. His father was the Bishop of Skara. Early renowned for his learning, and for the extraordinary versatility of his genius Swedenborg not only antici­pated much which is significant in modem science and related departments, but his writings in the fields of philosophy and psy­chology alone demonstrate his right to a place among the world's great te,achers.. As a culmination to so many years' rich and practical experience, which, as a nobleman, included a voice in his nation's government, Swedenborg in his fifty-fifth year turned from his purely scientific and philosophic;al pursuits and thereafter, with the Bible as ,his only textbook, wrote on spiritual subjects alone. He died in London in 1772 and his remains now lie in Sweden's national . cathedral at Upsala.

"Swedenborg was in many respects the most remarkable man of his own or any age."- Sc"hafj-Herzog Ency­clopedia of Religious K'n/owledge, 1911 edition .

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