SMALL THEOLOGICAL WORKS

AND LETTERS OF
EMANUELSWEDENBORG
SMALL THEOLOGICAL WORKS
AND LETTERS OF
EMANUELSWEDENBORG
THE SWEDENBORG SOCIETY
1975
Published by the Swedenborg Society
20/21 Bloomsbury Way, London, WCrA 2TH
The Swedenborg Society r975
Printed in Great Britain
at the University Printing House, Cambridge
(Euan Phillips, University Printer)
CONTENTS
Preface
Abbreviations
De Domino
De Justificatione
Index ad Formulam Concordiae
De Praeceptis Decalogi
Summaria in Explicatione Apocalypseos
De Conjugio
~ i n q u e Memorabilia
Colloquia cum Angelis
Historia Ecclesiastica Novae Ecclesiae
Responsum ad Ernesti
Epistola ad Boncle
Epistola ad Mennander
Epistolae ad Beyer
Responsum ad Ekebom
Epistola ad von H6pken
Epistola ad Wenngren
Epistola ad Alstr6mer
Epistola ad Mennander
Epistolae ad Oetinger
Epistolae ad Landgravium
Epistolae ad Hartley
Index of Scripture References
Index of References to 'the Writings'
Genera! Index
page vu
IX
I
17
57
75
8S
99
159
181
19
1
197
201
207
213
257
265
269
273
277
281
297
309
333
335
337
PREFACE
The prime purpose of this volume of SMALL THEOLOGICAL WORKS
AND LETTERS is to make available all those relatively short 'theological'
documents that came from the pen ofEmanuel Swedenborg and tl1at are
not readily accessible in their original language or in English translations.
For this reason some small works or letters which seem merely to repeat
what Swedenborg said elsewhere and which would probably be excluded
from a volume of' selected documents' are included here; yet to prevent
it becoming over large certain small works such as CORONIS, INVIT A TIO
AD NOVAM ECCLESIAM, or DE CONJUGIO III (see below page 99),
for which English translations are still in print, have been omitted and
will appear instead in an edition of original texts that is to be published
in the future.
Not every small work or letter in this book is strictly speaking tl1eolo
gical in its content, yet where else is one to place those that deal with such
matters as the nature of marriage, Swedenborg's intromission into the
spiritual world, or man's communicating with spirits?
Most of the points that would normally be made in a preface or
general introduction appear in this volume in the explanatory notes that
go with particular sections. The following must however be stated here:
1. The editor has endeavoured to provide a complete critical apparatus
to the Latin and Swedish original texts.
2. The Latin or Swedish spellings found in the original sources, but not
the punctuation, have been retained.
3. In Swedenborg's correspondence with persons of equal rank the
polite forms of address that are customary in Swedish, such as Herr
Doctor, Herr Handelsman, have been translated by the more normal
English you, your, etc., or not translated at all.
The editor expresses his gratitude to his consultant Dr John Chadwick,
F.B.A., of Downing College, Cambridge, for help at every stage of what
has been a complicated task; to the Reverend Dennis Duckworth, the
Reverend Donald Rose, the 1{everend Erik Sandstr6m, and Mrs D. H.
Harley, who, in addition to the consultant and the editor, have been
involved in establishing and translating individual texts; to Mr Lennart
Vll
PREFACE
Alfelt of the Swedenborgiana Library, Bryn Athyn, Pennsylvania, for
supplying copies of original sources and for his researches relating to
difficulties encountered with HISTORIA ECCLESIASTICA; and to the
Reverend Bjorn Boyesen for assistance with the Swedish letters.
The editor prays that this volume will deepen men's knowledge and
understanding of those matters that appear in all the theological writings
of Emanuel Swedenborg and which, New Churchmen believe, are
nothing less than a revelation of Divine Truth from our Lord Jesus Christ,
the only God and Redeemer of mankind.
Westcliff-on-Sea JOHN E. ELLIOTT
VIll
LIST OF ABBREVIATIONS
HB James Hyde's A Bibliography oj the Works ojEmanllel Swedenborg 1906, supple
ment 1967
LM Alfred Acton's The Letters and Memorials oj Emanl/el Swedenborg Vol 1 1948,
Vol II 1955
NCL New Church Life
TD R. L. Tafel's Documents concerning the Life and Character of Emanllel Swedenborg
VOll 1875, Vol IT 1877
References to other works of Swedenborg
AC Arcana Coelestia
AE Apocalypsis Explicata
AR Apocalypsis Revelata
DP Divina Providentia
J. Post. De Ultimo Judicio (Posth.)
SD Diarium Spirituale
VCR Vera Christiana Religio
VUa Doctrina Vitae
Abbreviations in Critical Apparatus
A Autograph or original document in Swedenborg's own hand
Ac Correction in the autograph by another hand
AM Copy made by Swedenborg himself which he sent to H. Messiter
AP Preliminary Draft in Swedenborg's own hand
Ac Version edited by A. W. Acton
C Decrees and Canons of the Council of Trent
Chad Conjecture made by Dr John Chadwick
Clemm Version printed in H. W. Clemm's Vollstiindige Einleitl/ng in die Religion
lmd Gesamte Theologie
Cu Version entrusted by Swedenborg to J. c. Cuno
C Version in the printed minutes of the Goteborg Consistory
H Version published by Thomas Hartley
Hind Version published by Robert Hindmarsh
I First printed edition
J Manuscript copy of C. Johansen
JC Correction made by Johansen himself
K Version printed in A. Kahl's Nya Kyrkan ocll dess Inflytande pi! Theologiens
Stl/dil/lu i Swerige
IX
LIST OF ABBREVIATIONS
N Manuscript copy of A. Nordenskjold
Ne Correction made by Nordenskjold himself
P Manuscript copy of H. Peckitt
Sam Version printed in J. F. I. Tafel's Sammlung von Urktmdm Betreffend das Leben
und den Charakter Emanuel Swedenborgs
T Version edited by J. F. I. Tafel
U Manuscript copy now in Uppsala University. Scribe not known
W Version edited by S. Worcester
1840 Version printed in 1840
x
DE DOMINO
INTRODUCTION
The autograph of the fragmentary treatise of DE DOMINO, written in
London in 1759, has been lost. A copy made by Augustus Nordenskjold
and brought to England in 1788 came through the Reverend Manoah
Sibly into the possession ofthe Swedenborg Society. A further copy made
byH. Peckitt and published in 1840 along with DE ATHANASII SYMBOLO
is also in the library of the Swedenborg Society. The Reverend S. H.
Worcester edited the two works in New York in 1885, producing a
Latin-English edition in 1888. Besides the English translation made by
Worcester there had appeared one in 1848 by A. Maxwell, prefaced by a
dedication to the' Right Honourable the Lord Archbishop ofCanterbury',
along with a lengthy 'Translator's Apology'.
The manuscript consists of very brief doctrinal statements, obviously
intended for fuller treatment elsewhere. Indeed, that it was to be used in
the preparation OfDOCTRINA NOVAE HIEROSOLYMAE DE DOMINO
is noted by Swedenborg among the list of subjects enumerated to be
published later (see SUMMARIA EXPOSITIO SENSUS INTERNI LIBRO
RUM PROPHETICORUM AC PSALMORUM, the note on treatises to be
published). The material of the Manuscript is also included in volume VI
of APOCALYPSIS EXPLICATA.
As in the case of the manuscript of DE ATHANASII SYMBOLO there
is evidence of many copyist's errors and of attempted emendations by
other hands, and these have increased rather than simplified difficulties
in the effort to establish a sound Latin text.
The terse style of the original is of necessity carried over to the English
translation, which reads as a series of dogmatic assertions.
It has been a privilege to have as consultant in this work Dr John
Chadwick, whose critical examination of the Latin text and the English
translation has been of immeasurable help, which is acknowledged with
gratitude.
DORIS H. HARLEY
I ssw
DE DOMINO
PRAEFATIO
I Q!od revelatum sit a Domino de coelo et inferno, de ultimo judicio
quod peractum, de spirituali sensu Verbi, ita revelata est via ad salutem,
et de statu hominis post mortem, et hoc plene et manifeste, ut quisque
qui intelligit linguam Latinam scire possit, et hoc nunc ante annuum
tempus, et communicatum; sed usque Ecdesia non id curat; miratur
quam maxime in coelo quod Ecclesia in tali statu sit ut illa quae sunt
ipsa essentialia ejus ne quidem spectentur, sed relinquantur sicut res -non
ID alicujus momenti, indicium quod coelestia nihil occupent mentes eorum,
nec videantur quando revelata.
2 Exscribantur omnes articuli in 4 tractatibus ordine.
3 Q!od Domino quoad Humanum fuerit a Se Ipso; ex Verba.
4 Q!od Dominus ab aeterno fuerit; ex Verba.
15 5 Q!od Dominus onmipotens; ex Verba.
6 Q!od Dominus invisibilis factus sit, tamen in corpore Humano fuit,
quod hoc non ex matre potuit esse; ex Verba.
7 Q!id hoc quod Divinum sit distinctum in tres personas; ubi hoc in
Verba.
20 8 Q!id hoc quod Dominus natus ab aeterno. Sed quod Divinum sit
unum seu una Persona, seu unus Homo, hoc intelligitur, tum quod
Divinum fuerit ab aeterno.
9 Sed ignoscendi qui non sciverunt aliquid de Verbi stylo, quod sensus
spiritualis insit cuilibet voci.
25 10 De matre etiam dixit quod illa non beata ideo, sed qui audiunt
Verbum et custodiunt, Luc. xi 27, 28; hoc dixit ne ei tribllerent aliquod
Divinum quia mater.
I I Q!od exiverit a Patre, et venerit in mundllm, et redeat ad Patrem.
jah. xvi 27, 28.
30 12 Q!od exiverit a Patre,jah. xiv 12, Cap. xvi 5, 10,16, 17, 30, Cap. xvii
8;jah. x 9; Esai. xxv 9.
13 Q!od descenderit e coelo; ex Verba.
6 atillUum: annum N P W 9 ne quidem spectentur W 1840; et (deletum) ne
quidem spectentur N; et ne quidem spectentur P 10 iudicium W 1840;judicium
N P 22 ab aeterno Ne P W 1840; aeterno N 25 matre etiam Ne P
W 1840; morte et N ideo: qd Ipsum portaverit interpolat supra lineam Ne audiunt
Ne W 1840; audit N P
2
I
CONCERNING THE LORD
PREFACE
Revelation has been given by the Lord concerning Heaven and Hell,
concerning the Last Judgment as having been accomplished, and concern-
ing the spiritual sense of the Word, thus the way to salvation has been
revealed, and concerning man's state after death. And tills has been done
fully and plainly so that everyone who understands the Latin language
may know about these matters. It is now a year since this was done, and
copies have been distributed. But still the Church pays no heed to it.
( It is very greatly wondered at in heaven that the Church is in such a
) that those things which are its very essentials are not even con:-
) left as matters of no moment, a sign that heavenly things
( do not occupy their minds at all, neither are they seen when revealed.
2 Let all the articles in four treatises
l
be set out in their order.
3 The Lord, as to the Human, had life from Himself; from the Word.
4 The Lord was from eternity; from the Word.
5 The Lord is omnipotent; from the Word.
6 The Lord became invisible, yet He was in a Human body, but this
could not have been from the mother; from the Word.
;-What is this that the distinguished into three Persons;
where is this in the Word?
8 What is this that the Lord was born from eternity? But that the
Divine is One or One Person, or One Man, this is intelligible; as well as
that the Divine existed from eternity.
9 But they are to be excused who do not know anything about the
style of the Word, that there is a spiritual sense within every single word.
10 Concerning the mother, He also said that she was not blessed for
that reason, but they areblessed who hear the Word and keep it, Luke xi
27, 28. This He said lest attribute to her anythingJ?ivine
because she was the mother. -.-
Il He C;U;:;e the Father and came into the world, and He
returns to the Father, John xvi 27, 28.
12 He came forth from the Father, John xiv 12, xvi 5, 10, 16, 17, 30,
xvii 8;John x 9; Isa. xxv 9.
13 Be came down from heaven; from the Word.
lAger considers that the reference is to TD 313 regards the reference as being co
four of the treatises published in 1758 and the Four Doctrines published in 1763.
mentioned in n. 72 below.
1-2
3
DE DOMINO
CRED1TUR
14 Creditur in orbe Christiano quod angeli assumpserint corpora
humana, et sic apparuerint, sed non assumpserunt, verum aperti sunt
oculi spiritus hominis, et sic visi sunt. Sic angeli apparuerunt Abrahamo,
5 et reliquis; sic apparuerunt equi et currus ignei circa Elisseum, ubi dicitur,
Aperi oculos. QEod ita apparuerit Dominus, notum est; sed cum differen
tia quod Dominus quoad corpus quod in mundo habuit; angeli autem
quoad corpora quae sunt spiritibus, quae in forma humana sunt, sed non
sicut Dominus.
IQ IS QEod ita visa sint]ohanni quae in Apocalypsi, dicit etiam quod-Cap.
i 10.
16 QEod homines per tentationes fiunt spirituales notum est, multo
magis Dominus, quia a conceptione Deus.
17 QEod homo per tentationes fiat spiritualis et conjungitur coelo,
15 spiritualis enim fieri est conjungi coelo, Dominus autem per tentationes
conjunxit Suum Humanum Ipsi Divino quod in Ipso, et sic quoad
Humanum Deus factus est.
18 QEod Anima, quae Ipsum Divinum non habitare possit in corpore
infinno, quale est ex sua natura, quisque potest videre; aliter corpus
20 hominum, qui nascuntur a patre in affectiones malas.
19 QEod omnes sortiuntur Ioca in coelis secundum ideam fidei de
Divino Humano Domini, et ideo secundum receptionem Domini per
vera et bona, afferantur gentes de quibus-
EX RATIONE
25 20 QEod per id Pontificii sibi vindicaverunt potestatem Divinam.
21 Ipsa affectio, quae amoris, est a patre, quae etiam est ipsa vita seu
anima hominis; induitio est a matte. lode patet qualis Dominus quoad
animam seu vitam, quod fuerit Divinus Amor, et hic non potest una esse
cum induitione a matre, quin id successive ejiceret; nam mater erat nata
30 in peccata sicut omnis homo. Hoc erat infirmum quod assumpsit, ut
3 sic apparuerunt: hominibus add. Ne 10 visa W 1840; visi N P IZ tenta
tiones W 1840; tentationem N 16 conjunxit W; conjungit N P 21 sortiuntur
N P 1840; sortiantur W 22 ideo W (cj); idea N P 23 de quibus-hoc
confirmatur add. Ne 25 vindicaverunt N; vindicaverint W 26 etiam Ne P
1840 W; et N 27 induitio 1840 W; inductio N P; inductio autem Ne 29 in
duitione 1840; illductiOnc N P; induto W quill Ne 1840 W; quia N P
4
THE LORD
IT IS BELIEVED
14 It is believed in the Christian world that angels have assumed human
bodies, and have thus appeared. Yet they did not assume them, but the
eyes of man's spirit were opened, and so they were seen. In this way did
angels appear to Abraham and others; in this way did the horses and
chariots of fire appear around Elisha, where it is said, 'Open his eyes '.1
It is well known that the Lord appeared thus; but with the difference
that the Lord appeared as to the body which He had in the world,
angels, however, as to the bodies which spirits have, which are in human
form, but not as the Lord was.
15 Thus did JOM see the things that are in Revelation. He says also that
he was in the spirit, i la.
16 It is well known that men become spiritual through temptations.
This was much more so with the Lord because He was God from
conception.
17 It is through temptations that man becomes spiritual and is conjoined
with heaven, for to become spiritual is to be conjoined with heaven.
But the Lord, through temptations, conjoined His Human to the Divine
Itself which was in Him, and so, as to the Human, became God.
18 Anyone can see that His Soul, which was the Divine Itself, could not
dwell in a body that is weak such as it is by its nature. It is different with
the bodies of men who from their fathers are born into evil affections.
19 To all are allotted places in the heavens in accordance with the
concept their faith gives them of the Lord's Divine Human, and therefore
in accordance with the reception of the Lord through truths and goods.
Let the Gentiles be instanced concerning whom-
FROM REASON
@ Through this
2
the Papists have claimed for themselves Divine ower.
21 Affection itsel , w ich belongs to love, is from the father, and this
is also a man's very life or soul. Th,e covering, however, is from the
. mother. Hence it is clear what was thequality as t6--Iiis Soul
or Life, that He was the Divine Love. And this cannot exist together
with from the mother without His casting it off by stages;
for the mother was born as is every human being. This was the
I 2 Kings v 17. 2 I.e. their false ideas about the Lord's
Human; ef AR 294. 11.
5
DE DOMINO
potuisset admittere in Se tentationes, et omnia in coeIis et in infernis
disponere in ordinem, quo ejecto univit Humanum Divino, seu Humanum
glorificavit-Notum esse potest quod qualis homo est quoad affectioncm
quae amoris, talis non alterum aestimat secundum illam?
5 22 Dominus fecerit judicium cum in mundo fuit, constat
evidenter ex pluribus locis in Verbo, etiam ex omnibus illis ubi dicitur,
'Dies Jehovae', quod terribilis, quae vocatur 'Dies Zebaoth'.
23 Ex Athanasio, ibi legitur quod Divinum ad Se Humanum suscepit,
sed ex Domini verbis est, quod Divinum suscepit ad Se Humanum,
IQ etiam Humanum ad Se Divinum suscepit, nam dicit,
Credite Mihi quod Pater in Me et Ego in Patre;
quod de Humano Suo hoc dixerit, constat ex mox praecedentibus,
videt Me, videt Patrem, etc.
24 Asseverare et pro certo dicere possum quod qualis hominis
IS est de Divino, talis ei conjunctio in codo sit.
AB EXPERIENTIA
25 datum est mihi cum angelis consortium habere, cum illis
loqui, et videre quae in coelis, et quoque loqui cum illis qui obiverunt,
cum fere omnibus quos notos habui, velim aliquid narrare de hac re
20 quod audivi.
26 plerique Christiani agnoscant tres deos et quaerant vel unum
vel alterum, et quod solum illi qui in affectione veri spiritualis sunt
agnoscant Dominum solum Deum.
27 qui agnoscunt Patrem separatum et unicum Deum, naturam
25 colant, et
28 omnes angeli Divinum Humanum ex perceptione agnoscunt.
29 omnes qui agnoscunt corde Divinum Domini in Humano
Ipsius recipiantur in coelum, et quod reIiqui non possint recipi; causae.
30 gentes agnoscunt cum instruuntur et quod inde sit quod
30 rccipiuntur, secundum Domini verba,
Venient ab oriente et occidente.
I et omnia in coelis: et occurrere in coelis N; et vincere et omnia Ne P;
et vincere inferna et omnia Ne2 (Fortasse !lie dust aliquid) 2 ordinem Ne W
1840; ordine N P quo Ne W 1840; et quo N P 6 Verbo Ne P W; verbis (?) N
et N P 1840; ut W 7 quae vocatur Ne P W 1840; quaeratur N IS de
Divino N P; de Domino W 1840 25 et- N P; etc. W 29 sit W 1840;
sintN
6
THE LORD
infirm [nature] which He assumed so that He might allow Himself to
be tempted, and set in order [everything] in the heavens and in the hells.
When this was cast off, He united th..!-Human to the---R.bi.ne, or glorified
the Human. It may be known that according to the quality of a man's
affection which belongs to love, such is the man. Everyone bases his
danother on that.
22 That the Lord effected a judgment when He was in the world is
clearly established from many passages in the Word; also from all those
in which 'the day of]ehovah as being terrible' is mentioned, and which
is called 'the day of Zebaoth'.
23 From Athanasius; we read there that the Divine took to Himself the
Human. But it is among the Lord's words that the Divine took to Itself
the Human and that the Human took to Itself the Divine; for He says,
'Believe Me that the Father is in Me and I in the Father'.! That He said
this concerning His Human is clear from the words immediately preced
ing, 'He that sees Me sees the Father', etc.
2
24 I can assert and say for certain that the nature of a man's conjunction
in heaven depends upon what concept about the Divine his faith has
given him.
FROM EXPERIENCE
25 Because it has been granted me to have fellowship with angels, to
speak with them and to see things that are in the heavens, and also to
speak with those who have died, with nearly all who were known to me,
I should like to relate something of what I have heard on this subject.
Q) Christians, for the most part, acknowledge three gods, and seek for
one or other; indeed, only those who have an affection for sRiritual truth
_the as the(;nly God.
27 Those who acknowledge the Father as a separate and only God,
worshi Nature, and
28 All angels acknowledge from perception the Divine Human.
29 All who from the heart acknowledge the Lord's Divine in the
Human are received into heaven; and the others cannot be received;
the reasons why.
30 The Gentiles so acknowledge when they are instructed, and this
is why they are received, according to the Lord's words,
They shall come from the east and the west.
3
1 John xiv I I. 3 Matt. viii I I; Luk(xiii 29.
2 Jolm xiv 9.
7
DE DOMINO
3I ~ o d Maria agnoverit Ipsum pro suo Deo et pro suo Domino,
auditum viva voce.
32 ~ o d Pontificii se averterint et non potuerint respondere quicquam
cum dictum quod non alius pro Patre intelligatur quam Divinum Domini.
5 33 ~ o d omnes infantes in codo non aliud Divinum sciant.
34 ~ o d nullus in Novam Hierosolymam veniat nisi agnoscat ~
Humanum Domini.
35 ~ o d hoc intelligatur per adventum Domini in gloria.
36 Lege Deut. xxxiii 8, 9, et Sachar. xiv 9; Esai. xl 3-12, Esai. xxv 9.
10 Plura adducantur ex collectis quae conveniunt.
EX VERBO
37 Ex Verbo quod Deus unus seu 'non praeter Me Deus'.
38 ~ o d Dominus conceptus sit ex Ipso Divino, quod Jehovah et
Pater nominatur, adducatur Matth. i 18-25, et Luc. i 31-35.
IS 39 ~ o d Ipse Deus venit in mundum, ac induit Humanum, et hoc
Divinum fecit, Joh. i 1,3, 14, nempe
Deus erat Verbum, et Verbum caro factum est,
ita Deus factus est caro, hoc est, Homo; et quod fuerit Creator, est quia
dicitur, 'Mundus per Ipsum factus est'.
20 Turn Esai. ix 5, Cap. vii 14; Jerem. xxiii 5, 6, Cap. xxxiii 15, 16; Esai.
xlii 8; Malach. iii I; Esai. xxv 9, turn quod ab aetemo fuerit, ex Evan
gdistis.
40 ~ o d Ipsius Divinum fuit quod assumsit Humanum, et quod id
Divinum fuit quod vocavit Patrem, et non aliud Divinum, quod ideo
25 dicat,
~ i videt Patrem, videt Me,
et
Ipse in Patre, et Pater in Ipso, et quod unum sint, Joh. xiv 7-11, Cap. x
3
0
, 3
8
.
30 41 ~ o d gIorificaverit Humanum Suum ex Divino in Ipso, vide
glorificare.
42 ~ o d matrem non ampIius agnoverit, nee Davidem, adducantur
loca; et sic quod non filius ipsius esset.
43 ~ a r e Divinum Humanum adeundum sit et colendum ex fide et
35 amore; adducantur loca ex DOCTRINA NOVAE HIEROSOLYMAE
I Ipsum add Ne W 1840 2 auditum W 1840; auditu N P 6 veniat in rasllra N
IS venit N P 1840; venerit W induit N P 1840; induerit W 23 fuit N P
1840; fuerit W 28 Pater W; Patre N P 1840 35 Doetr. N
8
THE LORD
31 Mary acknowledged Him for her God and her Lord; this was heard
from her own lips.l
@ The Papists turned away and could not make any reply when it was
said that no other is understood for the Lord's Divine. J
33 All little children in heaven know no other
34 Nobody comes into tile New Jerusalem unless he acknowledges the
Lord's Divinc Human.
@ This is meant by the coming of me Lord in glory.
36 Read Deut. xxxiii 8, 9;2 also Zech. xiv 9; Isa. xl 3-12, xxv 9. Othcr
suitable passages to be adduced from collected extracts.
FROM THE WORD
37 That God is one or 'beside Me there is no God',3 from the Word.
38 The Lord was conceived from the Divine Itself which is called
Jehovah and Father; let Matt. i 18-25, and Luke i 31-35 be quoted.
39 God Himself came into the world and put on the Human, and this
He made Divine, John i 1, 3, 14; that is
The Word was God and the Word became flesh.
Thus God became flesh, that is, Man. He was also the Creator, for it is
said 'the world was made by Him'.
Also Isa. ix 6,4 vii 14; Jer. xxiii 5, 6, xxxiii 15, 16; Isa. xlii 8; Mal. iii I;
Isa. xxv 9; also He was from eternity; from the Gospels.
40 It was His Own Divine which assumed the Human, and this was me
Divine which He called the Father, and not another Divine. Therefore
He says' he that sees Me sees the Father', and that He is in the Father and
the Father in Him, and that they are one, John xiv 7-I!, x 30,38.
41 He glorified His HU1!!?n from me Divine in Himself; see' to glorify'.6
42 He no longer acknowledged the mother, nor David; let passages be
quoted; and thus He was no
43 Wherefore the Divine Human is to be approached and worshipped
from faith and love; let passages be quoted from the DOCTRINE OF THE
NEW JERUSALEM-.
1 See SD 5834. The verse numbered 6 appears in the
The relevance of this passage is not Latin as 5 in accordance with the Schmidius
immediately obvious; perhaps an incorrect Bible used by Swedenborg.
reference. Verse 7 may be intended in view The reference is to Swedenborg's Index
of the meaning ofJudah in the internal sense; to SD (vol 3) where the entry is headed,
ef AC 3862. 3.
Glory, Glorification'.
Isa. xliv 6.
9
DE DOMINO
44 viderint Dominum in Humana forma, et vocatur Jehovah,
ab Abrahamo; adducatur etiam-id confirmatum a Domino, quod Ipse
prius fuerit quam Abraham.
45 etiam visus discipulis, et quod homo fuerit coram oculis,
et quoque Homo cum invisibilis factus-. Unde hoc.
46 omnipraesens sit omnibus diebus, ex Matthaeo, et omnipraesens
in Sancta Coena quoad Humanum, et omnipraesentia est Divina.
47 Ipsi sit omnis potestas in coelis et in terris, et quoad Humanum.
48 Ipse judicaturus omnes, quod datum sit Ipsi judicium etiam
IQ in ultimo die.
49 unitus sit Suo Divino successive, ob causas de quibus infra;
et quod unitus sit per tentationes et victorias; et quod plena unitio facta
sit per passionem crucis; ex locis in Verbo.
50 unitus, tantum locutus est cum Se, et quantum nondum
15 unitus, tantum locutus est sicut cum alio; ilIud erat status humiliationis
Ipsius; hoc autem status glorificationis.
51 Semet inteIlexerit cum nominavit Patrem, constat a locis
supra alIatis.
52 ob sensum internum nominavit Patrem Divinum Bonum et
20 Divinum Verum Christum, constat ex Matth. xxiii 9,10, quod adducatur,
et ex permultis aliis locis.
53 cognoscere et agnoscere suum Deum sit primum et primarium
EccIesiae, quia absque eo nulIa salus, ut constare potest ex Judaeis, quod
quando non coluerunt Jehovah, tametsi in ritibus caeteris permanebant,
25 devoti sint; loca ex Verbo; tum quod Dominus toties dixit, credis',
ideo iIIis factum; hoc enim primum tunc erat credere in Dominum, et
quod Ipsi fuerit omnis potestas; et ob eorum fidem priorem dixit Patrem
coram ilIis, sed intelIexit Semet, ut constat a locis; adducantur loca.
cognitio et agnitio ilIa conjungat, et absque ilIa, nuIIa conjunctio ita
30 nec salvatio.
54 Forte adducantur omnia loca ubi dicitur, Pater meus, Pater vester,
Pater qui est ill coelis, et quid significant brevirer.
6 omnibus diebus W; omnibus dictus N P 1840 7 quoad Humanum Ne W
1840; quod Humanum N 8 et quoad N P; etiam quoad Ne W 1840 9 datum
WI840;dataNP;datuNe etiamNc W1840;etNP 14 etNP;atNeWI840
19 nominavit Ne 1840; nominaverit NW 23 absque eo Ne W 1840; ab eo N P
quod om omn 24 permanebant W; permaneant N P 1840 25 credis
N P; credunt Ne W 27 omnis potestas: omni potestas N P; onmipotestas W 1840
28 a locis: pluribus add Ne
10
THE LORD
44 They saw the Lord in a Human form, and He was called Jehovah
by Abraham; let-also be quoted. It was confirmed by the Lord that He
was before Abraham.
1
45 He was also seen by the disciples, and was a Man before their eyes,
and He was also a Man when He became invisible-; whence this was.
2
46 He is omnipresent always; from Matthew,3 and He is omnipresent
in the Holy Supper as to the Human; and omnipresence is Divine.
47 He has all power in heaven and on earth, also as to the Human.
48 He is to judge all; to Him has been given judgment, also in the
last day.
49 He was united to His Divine by successive stages, for reasons that
will be given below; and He was united by means of temptations and
victories; and a full uniting was effected by the passion of the cross; from
passages in the Word.
50 So far as He was united, to that extent He spoke with Himself;
but so far as He was not united, He spoke as with another. The latter was
His state of humiliation, but the former the state of glorification.
51 That He meant Himself when He named the Father is evident from
the passages quoted
52 That on account of the internal sense He named Divine Good the
Father, and Divine Truth the Christ, is evident from Matthew xxiii 9, 10,
which may be quoted, and from very many other passages.
53 To know and acknowledge her God is the first and foremost thing
of the C urch, because wit out t lat t ere IS no sa vatlon, as can be
the Jews, that when they did not worship Jehovah,
although steadfast in other rites, they were accursed; the passages from
[he Word. Also the Lord so often said, 'Because you believe' therefore
it was done to them. For this then was the first thing, to believe in the
Lord, and to believe that He had all power; and because of their former
faith He said in their resence' the Father' but meant Himse , as is
established from the passages; the passages are to e quoted.-This
knowledge and acknowledgment conjoin; and without that there is no
conjunction and thus no salvation.
54 All the passages may perhaps be quoted in which it is said' My
Father', 'your Father', 'the Father Who is in the heavens', and briefly
what they mean.
) JollI/ viii 58. 3 Malt. xxviii 20.
! Jolm xx, xxi.
II
DE DOMINO
EX RATIONE
55 ~ o d unus Deus sit, et quod hoc agnoscatur in universo orbe.
56 ~ o d anima inducat similitudinem corpori, et quod corpus non
sit nisi quam forma externa quae animae.
57 ~ o d Ipsum Divinum fuerit Anima Ipsius, ac Divinus Amor, quod
non aliter possit quam ut corpus simile sit-.
58 ~ o d omnes affectiones patris maneant in liberis, ab experientia.
59 ~ o d in orbe Christiano aegre habeant ideam Divini in Humano,
sed quod usque ubivis, recenseantur gentes, et ubivis.
10 60 ~ o d cum agnoscuntur tres personae Divinitatis, nequaquam possit
agnosci unus Deus-.
6r ~ o d agnitio trium personarum abduxerit Mahumedanos, Judaeos,
aliosque, a receptione Christianismi.
62 ~ o d quisque debet scire suum Deum, ut conjungi possit Ipsi et
15 salvari, et quod videri possit Dominus fide et cognosci amore, non autem
Pater. ~ o d Patremnemo viderit, adducantur loca in DOCTRINA NOVAE
HIEROSOLYMAE n. 283.
DE SPIRITU SANCTO
ULTIMO
20 63 Ex iBis quae in EXPLICATIONE SUPER APOCALYPSIN n. r83.
64 ~ i d hoc quod Sanctus Spiritus procedat ex Domino; seu quid quod
Sanctum procedat, quod vocatur Spiritus Sanctus.
65 ~ o d peccatum contra Spiritum Sanctum sit negare Divinum
Domini, Matth. xii 28, 32; Marc. iii 28, 29; Luc. xi 20, seq. Hoc patet a
25 praecedentibus; dixerunt quod per principem daemoniorum faceret,
et dixit quod per Spiritum Dei, ita per Divinum Suum. IlIa negatio corde
non remittitur, non enim possunt intrare coelum; ut omnes Sociniani;
de illis aliqua, ab experientia.
66 Etiam qui intra Ecclesiam negant Divinum Domini, et solum
30 agnoscunt Patrem, non salvari possunt. Et quod plerique ex illis agnoscant
12 abduxerit W 1840; abduxerint N P 14 debet N P 1840; debeat W
20 p. 175 et seq. 1
1
Vol add Ne 21 sed N W 1840; seu (c) Chad. Q!id hoc
NW 1840; Q!od hoc Ne P
12
THE LORD
FROM REASON
55 There is one God, this is acknowledged in the whole world.
56 The soul induces a likeness in the body, and the body is nothing
else than the external form of its own soul.
57 His soul was the Divine Itself, and Divine Love. It was inevitable
that the body should be similar.
58 All the affections ofthe father remain in the children; from experience.
59 In the Christian world they hold with difficulty an idea of the Divine
in the Human, but still everywhere (the heathen to be enumerated), and
everywhere.
1
(@ n three ersons of the.l2iYin.it.y are-E-cknowledged, one God can
b no means b owledged-.
1 An acknowledgment pf three persons has led Mohammedans, Jews,
and others awJ"y from the of -
62 Everyone ought to how his God so as to-be conjoined with Him
and be saved. The Lord can be seen by faith and known by love, but not
the Father. Nobody has seen the Father. Let passages be quoted from the
DOCTRINE OF THE NEW JERUSALEM n. 283.
CONCERNING THE HOLY SPIRIT
LASTLY
63 From those things that are in APOCALYPSE EXPLAINED n. 183.
64 What is meant by this, that the Holy Spirit proceeds from the Lord,
that is, what is meant by the Holy that proceeds, which is termed the
Holy Spirit.
65 Sin against the Holy Spirit is the Lord's Divine, Matt. xii
28,32; Mark iii 28,29; Luke xi 20 f. This is obvious from what precedes.
They said that he acted through the prince of demons, but He said that
He did so through the Spirit of God, thus through His Divine. Such
denial in the heart remains unforgiven, for they are unable to enter
heaven, as is the case with all Socinians. Some details concerning them
from experience.
66 Nor can those people within the Church be saved who deny the
Divine and acknowledge only the Father. Very many of them
1 The sense here is incomplete, presum
ably this idea is to be found everywhere
among the heathen; cf AC 5256.
13
DE DOMINO
naturam, quare illi de Divino non aliam ideam habent quam ut de natura
in minimis. QEod non possint verti ad Dominum, causae; sed ad amores
mundanos, haec ultimo.
67 QEod per Spiritum Dei intelligatur Divinum, etiam patet apud
5 Lucam, ubi dicitur per' digitum Dei', et ' digitum Dei' significat potentiam
Divinam, Luc. xi 20.
68 QEod per Divinum Domini intelligatur Pater, et quod Dominus
dicat, Matth. xii 27, quod filii eorum ejecerint daemonia per Ipsum; tum
Luc. xi 19; Jesus dedit discipulis potestatem super omnia daemonia,
10 Luc. ix I, X Il, 20; Marc. xvi 17, 18; quod in nomine Domini ejecerint
daemonia, Luc. ix 49, 50; Marc. ix 38.
(') QEod Humanum distinctum sit a Divino et fuit mere humanum,)
imprimis fuit propter Papam qui non se dicere ~ s vicarium pei.
70 QEod omnis homo nascitur ignorans veri, et tupiens malum, quia
IS anima ejus ex patre est affectio mala, at Dominus solus natus est appetens
bonum et desiderans verum, quia Anima ex Patre erat Ipsum Divinum,
ita affectio Divini Amoris, seu Divinus Amor, a quo domavit externum
quod ex matre.
71 Per Filium Hominis intelligitur Verum ex Divino; quid hoc non
20 intelligitur.
ULTIMO
72 Ultimo adducatur de Domino ex DOCTRINA NOVAE HIERO
SOLYMAE,- et ex ARCANIS COELESTIBUS.
Demum ex opere DE COELO ET INFERNO, ex opusculo DE ULTIMO
25 JUDICIO,- et ex TELLURIBUS IN UNIVERSO, modo citationes ubi de
Domino.
1 quare Ne W 1840; quarum N P 2 causae W 1840; causa N P 7 pater
Ne 1840; patet N P W 8 dicat W 1840; dicet N P 12 ~ o d Humanum
N; ~ o d inter Christianos humanum Ne W 1840 fuit P N (?); fecerunt Ne 1840;
factum W 18 ex matre Ne; a matre P W 1840 19 quid hoc non intelligitur
(ej) Chad; quia hoc non intelligitur N; quia hoc non intelligitur explicandum est
1840; 01/1 W
14
THE LORD
acknowledge nature, and therefore they have no other idea but that of
nature in least things. They are unable to be turned towards the Lord - the
reasons why. Instead they are turned towards worldly loves. These things
lastly.
67 That the Divine is understood by the Spirit of God is obvious also in
Luke where it says, By the finger of God, the finger of God meaning
Divine power, Luke xi 20.
68 The Father is understood by the Lord's Divine. The Lord says in
Matt. xii 27 that their sons cast out demons through Him, and again in
Luke xi 19. It also says that Jesus gave the disciples power over all demons,
Luke ix I, x n, 20; l'vfark xvi 17, 18, and that in the name of the Lord they
cast out demons, Luke ix 49, 50; Mark ix 38.
@ The Human was set apart from the Divine and considered to be
.1 purely human chiefly on account of the Po e who did not dare to call
11 himself of God.
70 Every human being is born into ignorance of the truth and lusting
after evil, for his soul, which is derived from his father, is evil affection.
1l1e Lord alone was born hungering for good and desirous of truth, for
His Soul, which was derived from the Father, was the Divine Itself, thus
[ the affection belonging to Divine Love, or Divine Love from which He
[
the external that was from the mother.
71 By the Son of Man is understood Truth from the Divine. What this
is is not understood.
LASTLY
72 Lastly quote passages concerning the Lord from the DOCTRINE OF
THE NEW JERUSALEM, - and from ARCANA COELESTlA.
Then from the work HEAVEN AND HELL, from the small work on
THE LASt from EARTHS IN THE UNIVERSE, but
only quotations where it deals with the Lord.
15
DE JUSTIFICATIONE
INTRODUCTION
The history of this remarkable little work (mainly a collection of notes
an4jottings at the hand of Emanuel Swedenborg) is given fully and
thoroughly by the Rev. Alfred Acton in New Church Life 1902, pp. 327-36.
In the same periodical, in following issues, Dr Acton gives his translation
into English of what was originally styled Annotata de Calvino (Notes on
Calvin), and which later became known as A Treatise on Justification and
Good Works. This latter composite title occurs at the head of the auto
graph, but it should be borne in mind that the work is.a_.!!!2st
diffyse and disconnected one, whose parts may be fairly regarded as
J
. distinct and separate from one another.
Codex 48 of the Swedenborg manuscripts in the Library of the Royal
Academy of Sciences at Stockholm consists of279 pages, long and narrow,
of which only eighteen contain any writing at all. The penmanship is
rough and uneven, and in parts approaches indecipherability. Both
I2rs J.s.LTafel and Alfred Acton, the publishers of the first Lajin and
first English editions respectively, have confessed to the aifficulties of
reading the autograph. This, together with the evidence of the text itself,
makes it obvious that what we now call DE JUSTIFICATIONE was
originally a copy-book used for the collection of extracts and
( (memorabilia), and for the compilation of notes and theme-headings. For
exampre;-'the quotations from The Canons and Decrees of the Council of
Trent are by no means strictly verbal, and have the appearance ofjottings
made by Swedenborg for his own use. As therefore DE JUSTIFICATIONE
is a work published posthumously, it should be assumed that if Sweden
borg had intended to publish such extracts he would first have verified
them carefully.
The notes contain much preparatory material for the small treatise
published in 1769 under the title SUMMARIA EXPOSITIO DOCTRINAE
NOVAE ECCLESIAE, and may therefore be dated about 1768.
The Contents are as follows:
CD Notes and Extracts onJustification, from the Canons and Decrees of
the Council of Trent.
) Conversations with Calvin and his followers.
17
DE JUSTIFICATIONE
[Prael11issa]
De Justificatione et de bonis operibus apud Catholico-Romanos, ex
Concilio Tridentino, in summario p. 3, et colIecta, pag. 3,4, 5,6.
~ o d Fides hodie regnans apud Reformatos, desumpta sit ex Romano
Catholicis, pag. 201.
Dc Persona Christi ex Symbolo Athanasii cum Calvino, et 50 cJus
asseclis, pag. 7.
De Trinitate Personarum ex Symbolo Athanasii cum Calvino et eJus
asseclis, pag. 8.
-aliquid de Calvino ibi, pag. 8 fin.
10 Cum sacerdotibus ex Reformatis de justificatione, pag. 8.
De remissione peccatorum, Canon. pag. 101.
Haec nota invenitur in media pagina praecedente.
DE JUSTIFICA TIONE ET BONIS OPERIBUS APUD
CATHOLICO-ROMANOS EX CONCILIO TRIDENTINO
15 I ~ o d peccatum Adami transfusum sit in omne gcnus humanum, ex
quo status ejus et ab ilIo omnium hominum perversus (,ctus et abalienatus
a Deo, et sic facti sint inimici et filii irae. ~ o d ideo Deus Pater ex gratia
l11iserit Filiul11 Suum, ut reconciliaret, expiaret, propitiaret, satisfaceret,
et sic redimeret, et haec per quod fieret justitia. ~ o d Christus hoc
20 fecerit, per quod obtulerit Se Deo Patri sacrificium super ligno crucis,
ita per Suam passioncm et Suum sanguincl11.
7 et ejus asseclis A; et aliquibus ejus asseclis T 9 aliquid de Calvino ibi A;
Aliquid ibi de persona Calvini, qualis, T
18
I
JUSTIFICATION
cD God the Saviour Jesus Christ.
The Reformed Faith (crossed out).
(5) A Specimen and Sketch of the Doctrines of the New Church.
-+-Four lines on Predestination (crossed out).
Nos. I and 5 provide material for the published SUMMARIA EXPOSITIO
DOCTRINAE; nos. 2 and 3 are unique; nos. 4 and 6 are not transcribed.
DENNIS DUCKWORTH
Preliminary Notes
Most of these preliminary notes became the titles of sections in the material
that follows.
Justification and good works with the Roman Catholics-summarised
on p. 3 of Canons and Decrees of the Council of Trent, and dealt
with more fully in matters set out on pp. 3-6.
The faith that prevails nowadays the %formed was acquired
from the Roman p. 201.
The Person of Christ with Calvin and his adherents was taken from the
Athanasian Creed, p. 7.
The Trinity of Persons with Calvin and his adherents was taken from the
Athanasian Creed, p. 8,
-something about Calvin, p. 8e.
The clergy of the Reformed Church on justification, p. 8.
The forgiveness of sins, Canon p. 101.
This fIrst short section would seem to consist of Swedenborg's general summary
of the teaching concerning JustifIcation and Good Works as contained in the
Canons and Decrees of the Council of Trent.
JUSTIFICATION AND GOOD WORKS WITH THE
ROMAN CATHOLICS, FROM THE COUNCIL OF
TRENT
Adam's sin was transmitted to the entire human race, by which his
state, and the consequent state of all men, became perverse and estranged
from God, and so men became enemies and children of wrath. Therefore
God the Father graciously sent His Son that He shouid reconcile, expiate,
atone, make satisfaction, and thus redeem; and He did these things by
becoming justice. Christ accomplished this by offering Himself to God
the Father as a sacrifice upon the tree of the cross, thus by His passion and
His blood.
DE JUSTIFICA TIONE
2 Q!od Dominus J[esus] C[hristus] solus meruerit. Q!od hoc Ipsius
meritum, a Deo Patre per Spiritum Sanctum homini imputetur, tribuatur,
applicetur, et in ilIum transferatur, et quod ab homine sic rel110veatur
peccatum Adami, remanente usque concupiscentia, ut fomite ad peccan
5 dum; quod hoc fiat primum per baptismum, et dein per sacramentum
poenitentiae.
3 Q!od justificatio fiat per fidem, spem, et charitatem. Q!od fiat
tunc innovatio interioris hominis, unde homo ab inimico fit amicus, et
a filio irae filius Dei. Q!od fiat a Deo Patre per meritum Filii Ipsius
10 operante Spiritu Sancta, ex gratia, et quod sit unio cum Christo, quia fit
membrum vivum corporis Ipsius, et sicut palmes in vite.
4 Q!ae quia flUnt ex gratia, et dantur gratis, et sic quod sint dona, et quia
Solus C[hristus] J[esus] meruit, nemo possit aliquid meriti sibi attribuere.
5 Q!od quia receptio justificationis innovat hominem, et hoc fit per
15 translationem l11eriti Christi in ilIum, sequatur quod opera sint merita,
et quod justificatus et sanctificatus non reputetur justus et sanctus, sed
quod fiat justus et sanctus.
6 Q!od fides sit ex auditu, dum credit vera esse quae Divinitus reveIata
sunt, quod sit exordium justificationis, sed quod operetur per charitatel11,
20 quia fides absque operibus est mortua.
7 Q!od liberum arbitrium non al11issum sit, et quod homo cooperari
debeat; et quod accedere et recedere possit, alioquin nihil ei potest
donari; et foret sicut inanimatum corpus.
8 Q!od homo per poenas satisfactorias sibi a ministro il11positas
25 satisfaciat, et quod hoc nihil deroget satisfactioni Christi, quol1lam
debemus compati.
9 Aliquid de Praedestinatione.
CONFIRMATlO ILLORUM EX CONCILIO TRIDENTlNO
30 Q!od totus Adam, per suae praevaricationis offensam, secundum corpus
et animal11 in deterills COml1111tatus fuerit. Q!od Adae praevaricatio non
ilIi soli nocuerit, sed etiam ejus propagini; quod non modo mortem et
10 et quod sit ... in vite in margine A 20 est A; sit T 32 non modo T; om A
20
JUSTIFICAnON
2 The Lord Jesus Christ alone had merit. This merit of His is imputed,
attributed, and applied to man, and transferred to him, by God the
Father through the Holy Spirit; and so Adam's sin is taken away from
man, though lust remains as the incitement for sin. This is effected first
by baptism, and afterwards by the Sacrament of Penance.
3 Justification is effected by faith, hope, and charity. Then comes a
renewal of the inner man, by which he ceases to be an enemy and becomes
a friend, and ceases to be a child of wrath and becomes a child of God.
It is done by God the Father through His Son's merit by the action of the
Holy Spirit, from grace; and it is a union with Christ, because the man
becomes a living member ofHis body, and, as it were, a branch in the vine.
4 Since these things are done from grace, are freely given, and are
thus gifts, and since Christ Jesus alone had merit, no one can attribute
any merit to himsel
5 Because the reception of justification renews man, and this is done
by a transference of Christ's merit to him, it follows that his works are
merits; and that one who isjustified and sanctified is not simply just and
holy by repute, but becomes just and holy.
6 Faith comes from what man gives heed to when he believes that
things Divinely revealed are true. This is the commencement of justi
fication; but it operates by charity, because faith without works is dead.
7 Free-will is not destroyed, and man ought to co-operate [with God].
He has the ability to approach and retire; ifit were not so, nothing could
be given to him and he would be like a lifeless body.
8 Man makes satisfaction by penances ofsatisfaction imposed upon him
by a minister, and this takes nothing away from the satisfaction made by
Christ, since we ought to suffer with Him.
9 Something on Predestination.
This section is a confirmation of the summary teaching by quotations from the
Canons and Decrees of the Council of Trent (1546-7). The quotations however
are not always verbal; words and clauses are omitted, and occasionally there is
paraphrase. Swedenborg was apparently extracting the material for his own use.
A CONFIRMATION OF THE ABOVE POINTS FROM [THE
CANONS AND DECREES OF] THE COUNCIL OF TRENT
Through the fault of his transgression Adam underwent a complete
change for the worse both in body and soul. Adam's transgression was
harmful not merely to himself but also to his descendants, transmitting
21
DE JUSTIFICATIONE
poenas corporis in omne genus humanum, sed etiam peccatum, quod est
mors animae, transfuderit, Sess. V. 1546, 17 Jun.
Si quis hoc Adae peccatum, quod origine unum est, et propagatione
non imitatione transfusum inest unicuique proprium, quod non per
aliud meritum potest tolli quam per meritum unius Mediatoris D [omini]
N[ostri] J[esu] C[hristi], qui nos Deo reconciliavit in sanguine Suo,
factus nobis justitia, sanctificatio, redemtio, Sess. V. 1546,17 Jun. pag. 3.
Unusquisque agnoscet et fatebitur quod omnes homines in praevari
catione Adae facti sint immundi, filii irae, sub potestate diaboli et mortis,
IQ Sess. VI. 1547, 13 Jan.
Q!!od coelestis Pater, Pater rnisericordiarum et Deus totius con
solationis, C[hristum] J[esum] Filium Suum, cum venit beata plenitudo
temporis, ad homines miserit, ut et Judaeos sub lege redimeret, ac gentes
quae non sectabantur justitiam, justitiam apprehenderent, atque omnes
15 adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per
fidem in sanguine Ipsius pro peccatis nostris, non solum pro nostris, sed
etiam pro totius mundi, Sess. VI. 13 Jan. Cap. 2.
Q!!od Deus et Dominus noster Semet Ipsum in ara crucis, morte
intercedente, Deo Patri obtulerit, ut aeternam illic redemptionem
20 operaretur: quod sacrificium Missae esset id propitiatorium pro vivis et
pro defunctis, Sessio XXII. 17 Sep. 1562, Cap. I et H, de institutione
Missae, pag. 146 et 148.
II
QUOD NON AB HOMINE MERITUM
25 Q!!od Adae peccatum, quod unicuique inest proprium, non per humanae
naturae vires, nec per aliud remcdiumtollatur, quam per meritum unius
Mediatoris D[omini] N[ostri]J[esu] C[hristi], Sess. V. 1546, 17Jun. p. 3.
Causa meritoria justificationis est dilectissimus Unigenitus Dei, qui
cum essemus inimici, propter nimiam charitatem, qua dilexit nos, Sua
30 sanctissima passione in ligno crucis, nobis justificationem meruit, et pro
nobis Deo Patri satisfecit, Sessio VI. 1547, 13 Jan. Cap. 7 2.
Gratis justificatur homo, quia nihil eorum quae justificationem praece
dunt, sive fides sive opera, ipsa m justificationis gratiam promeretur, si
enim gratia, jam non ex opcribus, alioquin gratia non foret gratia, ibid.
35 Cap. 8.
11 consololationis A 20 esset T; esse A 31 satisfecit T; satis satisfecit A
32 justificatur T; justicatur A 33 promeretur: promerentur A T
22
JUSTIFICATION
not only death and bodily suffering to the entire human race but also sin,
which is the death of the soul, Session V, 17th June 1546.
should anyone claim that this sin of Adam-which was a single thing
in its origin and was transmitted by propagation, and not by imitation,
so as to be in every man's proprium-can be removed by any other
means than the merit of the only mediator, our Lord Jesus Christ, who
with His own blood reconciled us to God and for us became justice,
sanctification, and redemption; [or should anyone claim that it can be
removed by the power of human nature or any other means; let him be
anathema], Session V, 17thJune 1546, p. 3.
Everyone will acknowledge and own that by Adam's transgression all
men became impure, sons of wrath, under the power of the devil and of
death, Session VI, 13th January 1547.
The heavenly Father, Father of mercies and God of all consolation, I
sent Jesus Christ His Son to men in the blessed fullness of time both that
He might redeem the Jews under the Law, and also that the gentiles 1
who did not seek justice might learn justice, and that all might be adopted I
as sons. God offered Him as a Pro itiator through faith in His blood for
our sins, and not only ours but the sins of the whole world, Session VI,
13thJanuary, Chapter 2.
Our Lord and God offered Himself to God the Father on the altar of
the cross and experienced death, that in this He might work an eternal
redemption. The sacrifICe of the Mass was that propitiatory for the living
and the dead, Session XXII, 17th September 1562, Chapters I and 2.
On the institution of the Mass, pp. 146, 148.
11
MERIT IS NOT OF MAN
Adam's sin, which belongs to every man, is not taken away by the power
of human nature, or by any other remedy than the merit of the only
mediator, our Lord Jesus Christ, Session V, 17th June 1546, p. 3.
The meritorious cause of justification is the dearly beloved only
begotten of God, who, when we were yet enemies, because of the
abounding charity with which He loved us, merited justification for us
by His most holy passion on the tree of the cross, and made satisf.Ktion for
us to God the Father, Session VI, 13thJanuary 1547, Chapter 7, para. 2.
Man is justified freely, because none of those things which precede
justification, whether faith or works, deserves the grace of justification;
for if there is a grace, it is not of works, or the grace would not be a grace,
Ibid. Chapter 8.
23
DE JUSTIFICATIONE
Cum Ipse J[esus] C[hristus] tanquam caput in membra, et tanquam
vitis in palmites jugiter virtutem infundat, quae virtus eorum opera
semper antecedit, et comitatur et subsequitur, et sine qua nullo pacto
grata et meritoria esse possunt, quae justitia nostra, ilIa eadem Dei est,
quia a Deo infunditur per Christi meritum. Absit tamen, ut Christianus
homo in seipso vel confidat vel glorietur, et non in Domino, cujus tanta
erga homines bonitas, ut eorum velit esse merita, quae sunt Ipsius dona,
ibid. Cap. 16.
Si quis dixerit hominem suis operibus, quae vel per humanae naturae
10 vires, vel per legis doctrinamfiunt, absque Divina per J [esum] C[hristum]
gratia possejustificari coram Deo, anath[ema] sit, Can. I de Justificatione.
Si quis dixerit sine praeveniente Spir [itus] S[ancti] inspiratione, atque
ejus adjutorio, hominem credere, sperare, diligere posse, sicut oportet, ut ei
justificationis gratia conferatur, anath[ema] sit, Canon 3 de Justificatione.
15 Si quis dixerit homines sine Christi justitia, per quam nobis meruit,
justificari, anath[ema] sit, Can. 10 de Justificatione.
ex nobis, tanquam ex nobis nihil possumus, eo cooperante qui
confortat, onmia possumus, inde non habet homo unde glorietur, sed
omnis gloria nostra in Christo est, in quo vivimus, in quo meremur, in
20 quo satisfacimus, facientes fructus dignos poenitentia, qui ex IlIo vim ha
bent, ab ilIo offeruntur Patri, et per Illum acceptantur a Patre, Sess.
XIV. Cap. 8, de Contritione p. 125.
QUOD ILLA FIANT PER SACRAMENTUM BAPTISMI ET
SACRAMENTUM POENITENTIAE
25 Ch[risti] J[esu} meritum per baptismi sacramentum rite collatum
tarn adultis quam parvulis applicetur; quia non aliud nomen sub coelo
datum est hominibus, in quo oporteat nos salvos fieri, unde ilia vox, Ecce
Agnus Dei qui tollit peccata mundi, et ilIa, baptizati estis,
Christum induistis, Sess. V. 1546, 17 Jun. p. 5.
30 Si quis per J[esu] C[hristi] D[omini] N[ostri] gratiam, quae in bap
tismate confertur, reatum originalis peccati remitti negat, aut asserit
non tolli totum id, quod veram et propriam rationem peccati habet, sed
2 infundat: infiuat A T 10 fiunt A; fiant C T 21 Sess. XIV T; om A
22 de Contritione A; de satisfactione C T 25 collatum C; collocatum A T
24
JUSTIFICATION
Since Jesus Christ Himself continually imparts strength, as the head
does to the members of the body, and as the vine does to its branches-a
strength which always precedes, accompanies, and follows their works,
and without which these cannot in any way be welcome and merito
rious-thatjustice ofours is the same as God'sjustice, because it is imparted
by God through Christ's merit. However, far be it from a Christian to
trust or boast in himself and not in the Lord, whose goodness towards
men is so great that He wills that the things which are His gifts should be
their merits, Ibid. Chapter 16.
If anyone says that man can be justified before God by his own works,
which are done either in the strength of human nature, or through the
teaching of the law apart from Divine grace through Jesus Christ, let
him be anathema, Canon I, concerning Justification.
If anyone says that, without the prevenient inspiration of the Holy
Spirit and its help, man can believe, hope, love, or repent, as he ought, in
order that the grace ofjustification may be bestowed upon him, let him
be anathema, Canon Ill, concerning Justification.
If anyone says that men are justified without Christ's justice, by which
He achieved merit for us, let him be anathema, Canon X, concerning
Justification.
Since we can do nothing of ourselves, but can do everything with the
co-operation of Him who strengthens us, man has no cause to boast of
this, but all our boasting is in Christ, in Whom we live, in Whom we have
merit, and in Whom we make satisfaction; bringing forth fruits worthy of
repentance, which from Him have their effectiveness, by Him are offered
to the Father, and through Him are received by the Father, Session XIV,
Chapter 8, concerning Contrition, p. 125.
THESE THINGS TAKE PLACE THROUGH THE SACRAMENT
OF BAPTISM AND THE SACRAMENT OF PENANCE
The merit of Christ Jesus is applied both to adults and children through
the due administration of the Sacrament of Baptism, since there is no
other title under heaven given to men under which we ought to be saved.
Whence this declaration, Behold the Lamb of God, which takes away
the sins of the world; and this other, As many as have been baptised have
put on Christ, Session V, I7thJune 1546, p. 5.
If anyone denies that by the grace of our Lord Jesus Christ which is
conferred in baptism, the guilt of original sin is remitted, or asserts that
the whole of that which has the true and proper nature ofsin is not taken
25
DE JUSTIFICATIONE
illud dicit tantum radi, aut non imputari, anath[ema] sit. Sed quod in
baptizatis maneat concupiscentia vel fomes, Synodus fatetur et sentit,
et quod illa concupiscentia non sit peccatum, sed quod sit a peccato, et
ad peccatum inclinet, Sess. V. 1546, 17 Jun. pag. 5.
~ o d ex merito Christi justificentur per poenitentiam, dum proponunt
suscipere baptismum, inchoare novam vitam, et servare Divina mandata,
ibid. [Sess. VI] Cap. 6.
~ o d per poenitentiae sacramentum, ex merito Ch[risti] amissa gratia
recuperari possit, ib. Cap. 14.
10
III
Etsi Christus pro omnibus mortuus est, non onmes tamen mortis Ipsius
beneficium recipiunt, sed ii duntaxat, qui bus meritum passionis Ipsius
communicatur; ita nisi in Christo renascantur, nusquam justificantur,
cum ea renascentia per meritum passionis Ipsius, gratia, qua justi fiunt,
IS illis tribuatur, Sess. VI. 1547, 13 Jan. Cap. 3.
~ o d justificatio impii sit translatio ab eo statu in quo homo nascitur
filius primi Adae, in statum gratiae et adoptionem filiorum Dei per
secundum Adam J[esum] C[hristum] Salvatorem nostrum, quod trans
latio illa fiat per lavacrum regenerationis seu baptisma, et ejus votum,
20 ib. Cap. 4
~ o d justificatio non sit sola peccatorum remissio, sed etiam sanctifi
catio et renovatio interioris hominis per voluntariam susceptionem
gratiae et donorum, unde homo ex injusto fitjustus, et ex inimico amicus,
et haeres secundum spem vitae aetemae, ibid. Cap. 7.
~ a n q u a m nemo potest esse justus nisi cui meritum passionis Ch[risti]
J [esu] communicatur, id tamen in hac impii justificatione fit cum ejusdem
sanctissimae passionis merito per Sp [iritum] S[anctum] charitas Dei
diffunditur in cordibus eorum qui justificantur, et ipsis inhaeret; unde
in ipsa justificatione cum remissione peccatorum haec omnia simul infusa
30 accipit homo per J[esum] C[hristum], cui inseritur per fidem, spem, et
charitatem. Nam fides, nisi ad cam spes accedat et charitas, neque unit
perfecte cum Christo, neque corporis Ejus vivum membrum efficit,
ibid. Cap. 7 3.
~ a ratione dicitur fidem sine operibus mortuam et otiosam esse, fides
35 per charitatem operatur; unde et statim Verbum Christi audiunt, Si vis
ad vitam ingredi, serva mandata; ita veram et Christianam justitiam
25
8 sacramentum: sacrificium A T 31 spes C T; spem A 35 et C T; ut A
26
JUSTIFICATION
away, but says it is only erased, or not imputed; let him be anathema.
Yet the Synod admits that there remains in those baptised concupiscence
or an incitement, and is of the opinion that this concupiscence is not sin,
but is from sin, and inclines to sin, Session V, 17thJune 1546, p. 5.
Of Christ's merit, men are justified through penance, when proposing
to wldergo baptism, begin a new life, and keep the Divine command
ments, Ibid. [Session VI,] Chapter 6.
Of Christ's merit, by the Sacrament of Penance, lost grace can be
recovered, Ibid. Chapter 14.
III
Though Christ died for all, it is not all that receive the benefits of His
death; but only those to whom the merit of His passion is communicated.
So, if they are not reborn in Christ, they are never justified; since, in
that rebirth through the merit of His passion, the grace by which they
are made just is bestowed upon them, Session VI, 13th January 1547,
Chapter 3.
The justification of a wicked man is a transference from the state in
which the man is born a child of the first Adam to a state of grace, and to
adoption among the children of God through the second Adam, Jesus
Christ our Saviour. This transference is effected by means of the laver of
regeneration, that is, baptism and its promise, Ibid. Chapter 4.
Justification is not only the remission of sins, it is also sanctification
and the renewal of the inner man by his voluntary reception of grace and
[Divine] gifts. So that man, from being unjust, becomes just; from being
an enemy, becomes a friend; and becomes an heir in hope of eternal life,
Ibid. Chapter 7.
Though no one can be just, except him to whom the merit of Christ
Jesus's passion is communicated, yet this is done, in this justification of
the wicked, when-by the merit of that same most hoIy passion-God's
charity is diffused by His Holy Spirit in the hearts of those who are being
justified, and adheres therein. It is from this that in the very act ofjusti
fication accompanied by the remission of sins a man receives all these
gifts imparted together through Jesus Christ, in Whom he is implanted
by faith, hope, and charity. For faith, unless hope and charity are added
to it, neither unites man perfectIy with Christ nor makes him a living
member of His body, Ibid. Chapter 7, para. 3.
For which reason it is said that faith without works is dead and profit
less; faith works by charity. For the same reason [they who are being
justified] immediately heed Christ's saying, If yOll would enter into life,
27
DE JUSTIFICATIONE
accipientes, eam, ceu primam stolam, pro ilIa quam Adam sua inobedien
tia sibi et nobis perdidit, per J[esum] C[hristum] ilIis donatam, candidam
et immaculatam jubentur statim renati conservare, ut eam praeferant
ante tribunal D[omini] N[ostri] J[esu] C[hristi] et habeant vitam aeter
5 nam, ibid. Cap 7 4.
Q!!od ex operibus justificetur homo, non ex fide tantum, ib. Cap. 10.
Q!!od per J[esum] C[hristum] accessum habeant ad gratiam, ibid.
Cap. I!.
Si quis dixerit justos non debere pro bonis operibus quae in Deo fuerint
10 facta, exspectare et sperare aeternam retributionem a Deo per Ejus
misericordiam et JIesu] C [hristi). meritum, si bene agendo et Divina
mandata servando usque in finem perseveraverint, anath[ema] sit, ibid.
Can. 26.
Si quis dixerit, per ipsa novae legis sacramenta ex opere operato non
15 conferri gratiam, sed solam fidem Divinae promissionis ad gratiam
consequendam sufficere, anath[ema] sit, [Sess. VII] Can. VIII, de Sacra
mentis.
IV
Haec confirmata sunt ab omnibus quae praecedunt, imprimis in primo et
20 quoque haec.
Q!!od exordium justificationis in adultis sit a Dei per J[esum]
C[hristum] praeveniente gratia, hoc est, ab ejus vocatione, ad converten
dum se ad suam ipsorumjustificationem eidem gratiae libere assentiendo
et cooperando, disponantur, quod homo possit abjicere gratiam, neque
25 tamen sine gratia Dei se movere, etc., unde dicitur, Convertimini ad
me, et Ego convertar ad vos, libertatis nostrae admonemur, Sess. VI. 1547,
13 Jan. Cap. 5.
V
Q!!ia justificatio est renovatio spiritus mentis, et quia Christus habitat
30 injustificatis, seu justificati, ut palmites in vite, ut ex prius adductis legitur,
ideo sequitur hoc.
Q!!od non modo reputamur, sed vere justi nominamur et sumus,
justitiam in nobis recipientes, unusquisque secundum mensuram quam
1 inobedientia C T; obedientia A 6 Cap. 10 T; Cap. 9 A 1'2 sit om A T
13 Can. 26 T; Cap. 26 A 16 sit om A T21 Dei C T; Dco A 23 ipsorum
C T; ipsam A 26 convertar C T; convertam A 32 reputamur C T;
reputemur A
28
JUSTIFICATION
keep the commandments. Thus receiving true and Christian justice, they
are bidden immediately on being born again to preserve it pure and spot-
less, as the first robe given them throughJesus Christ in lieu of that which
Adam, by his disobedience, lost for himself and for us; that they might
bear it before the judgment seat of our LordJesus Christ, and have eternal
life, Ibid. Chapter 7, para. 4.
Man is justified by works, and not by faith only, Ibid. Chapter 10.
Through Jesus Christ men have access to grace, Ibid. Chapter 11.
Ifanyone says that thejust ought not, for their good works done in God,
to expect and hope for an eternal recompense from God, through His
mercy and the merit ofJesus Christ, if they persevere in well doing and
keeping the Divine commandments to the very end, let him be anathema,
Ibid. Canons 26.
If anyone says that through the very sacraments of the new law grace
is not conferred from the act performed, but that faith alone in the
Divine promise is sufficient for obtaining grace, let him be anathema,
Session VII. Canons 8; concerning the Sacraments.
IV
These things have been confirmed by all the preceding statements,
particularly in I, and also the following:
Justification in adults begins from the prevenient grace of God through
Jesus Christ, that is, by God's summons men are inclined to turn to their
own justification by freely assenting to and co-operating with that same
grace. Man can reject grace, but cannot bestir himself without God's
grace, etc. Wherefore in the words, Turn to Me and I will turn to you,
we are told of our freedom, Session VI, 13th January 1547, Chapter 5.
V
Because justification is the renewal of the spirit of the mind, and because
Christ dwells in those who are justified, or the justified [in Christ] like
branches in the vine, as stated in the previous quotation, this conclusion
follows:
That we are not only just by repute, but are truly called and really are
just, receiving justice within us each according to his own measure, which
29
DE JUSTIFICATIONE
Sp[iritus] S[anctus] partitur singulis sicut vult, et secundum propriam
cujusque dispositionem et cooperationem, Sess. VI. 1547, 13 Jan. Cap. 7
2.
Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non
sint etiam bona ipsius justificati merita, aut ipsum justificatum bonis
operibus quae ab eo per Dei gratiam et Jesu Christi meritum, CltiUS vivum
membrum est, fiunt, non vere mcreri, anath[ema] sit, Can. 32, p. 76.
VI
Disponuntur per justitiam, dum excitati Divina gratia, et adjuti, fidem
10 ex auditu recipientes libere moventur in Deum, credentes vera esse
quae divinitus revelata et promissa sunt, atque illud imprimis, justificari
impium per gratiam, per redemptionem quae est in C[hristo] J[esu],
Sess. VI. 13 Jan. Cap. 6.
~ o d justificetur homo per fidem gratis, est quia per fidem justificari
15 dicimur, quia fides est humanae salutis initium, fundamentum et radix
omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum
ejus consortium pervenire. Gratis justificari dicimur, quia nihil eorum
quae justificationem praecedunt, sive fides sive opera, ipsam justificationis
gratiam promerentur; si enim gratia, jam non ex operibus, alioquin
20 gratia non foret gratia, ibid. Cap. 8.
Meritum Christi inseritur per fidem, spem, et charitatem; nam fides,
nisi ad eam spes accedat et charitas, neque unit cum Christo, ncque corporis
ejus vivum membrum efficit, ibid. Cap. 7 3.
~ a ratione dicitur fidem sine operibus mortuam et otiosam esse,
25 fides per charitatem operatur, unde ut statim Verbum Domini audiunt,
si vis ad vitam ingredi, serva mandata, ibid. Cap. 7 4.
~ o d ex operibus justificetur homo, non ex fide tantum, ibid. Cap. 10.
~ o d per J[esum] C[hristum] accessum habeant, ibid. Cap. 11.
Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud
requiri, quod ad justificationis gratiam cooperetur, et nulla ex parte
30 necesse esse, eum suae voluntatis motu praeparari atque disponi, anath [ema]
sit, Can. 9.
Si quis dixerit homines justificari vel sola imputatione justitiae Christi,
vel sola peccatorum remissione, exclusa gratia et charitate, quae in
7 sit 0111 A T 17 dicimur T; dicamur C; dicimus A quia nihil T; quae nihil A
25 unde ut: unde et C T 27 Cap. IQ C T; Cap. 9 A 29 requiri C T;
justificari A 31 sit 0/11 A T
30
JUSTIFICATION
the Holy Spirit distributes to everyone as it wills, and according to each
one's own disposition and co-operation, Session VI, 13th January 1547,
Chapter 7, para. 2.
If anyone says that the good works of a justified person are in such a
way God's gifts that they are not also the good merits of the justifted onc
himself, or that the justified one himself does not truly acquire merit by
the good works which are done by him through God's grace and the
merit of Jesus Christ, of Whom he is a living member, let him be
anathema, Canons 32, p. 76.
VI
Men are inclined to justice so long as, stirred and aided by Divine grace,
they accept faith upon hearing it preached and freely respond to God,
believing those things which have been Divinely revealed and promised
to be true; and especially that a wicked man is justified by grace, by the
redemption which is in Christ Jesus, Session VI, I3thJanuary, Chapter 6.
Man is justified by faith freely, since we are said to be 'justified by
faith'. For faith is the commencement of human salvation, the ground
work and root of all justification, without which it is impossible to please
God and to enter into the fellowship of His children. Wc are said to be
justified freely, because none of those things which precede justification,
whether of faith or works, merits the grace ofjustification ; for if there is
grace, it is not of works, or the grace would not be grace, Ibid. Chapter 8.
Christ's merit is introduced by faith, hope, and charity; for faith, unless
hope and charity are added to it, neither unites man with Christ nor makes
him a living member of His body, Ibid. Chapter 7, para. 3.
For which reason it is said that faith without works is dead and profit
less; faith works by charity. For the same reason [they who arc being
justified] immediately heed the Lord's saying, If you will enter into life,
keep the commandments, Ibid. Chapter 7, para. 4.
Man is justified by works, and not by faith only, Ibid. Chapter 10.
Through Jesus Christ men have access [to grace], Ibid. Chapter I!.
If anyone says that a wicked person is justified by faith alone, so as to
understand that he needs nothing that would co-operate towards [the
possession of] the grace ofjustification; or that there is no necessity at all
for him to be prepared and influenced by the inclination of his own will,
let him be anathema, Canons 9.
Ifanyone says that men are justified solely by the imputation of Christ's
justice or solely by the remission of sins, to the exclusion of grace and
3
1
5
10
15
20
25
30
DE JUSTIFICATIONE
cordibus eorum per Spiritum Sanctum diffunditur, atque illis inhaeret,
vel dicit gratiam tantum esse favorem Dei, anath[ema] sit, Can. II.
Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam
Divinae Misericordiae peccatum remittentis per J [esum] C [hristum] vel
eam fiduciam [solam] esse, quajustiflcamur, Can. 12, et plura Can. 13, 14,
19, 20, 21, 24, 29.
VII
Si quis dixerit liberum arbitrium a Deo 1110tUl11 et excitatum nihil
cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendum
justificationis gratiam se disponat et praeparet, nec posse dissentire si
velit, sed velut inanil11e quoddam, nihil ol11nino agere, l11ereque passive
se habere, anath[ema] sit, Can. 4.
Si quis dicit sola fide il11piul11 justificari, ita ut intelligat nihil aliud
requiri, quod ad justificationis gratiam consequendul11 cooperetur, et
nulla ex parte [necesse esse] cum suae voluntatis motu praeparari atque
disponi, anath[ema] sit, Can. 9.
Si quis dixerit justificatum peccare, dum intuitu aetemae mercedis
bene operatur, anathema sit, Can. 31.
QEod per Adae peccatum liberum arbitrium minime exstinctum sit,
viribus licet attenuatum, et inclinatum, Sess. VI 1547, 13 Jan. Cap. 1.
QEod homo ex libera voluntate convertere se possit, gratiae libere
assentiendo et cooperando, ibid. Cap. 5.
VIII
De satisfactione, quod homo satisfaciat per poenas satisfactionis sibi a
sacerdote impositas, et quod hoc nihil deroget satisfactioni Christi,
Sess. XIV. Cap. 9, pag. 134, n. 32, 33
IX
QEod nemo nisi ex speciali revelatione scire possit quos Deus sibi elegit,
Sess. VI. 1547, 13 Jan. Cap. 12; et plura de Praedestinatione, Canones
15, 16, 17
Z sit om A
esse C T; o
omA
T
m A
5 fiduciam solam
16 sit om A T
C; om A
18 anat
T
hem
IZ sit
a sit T; o
om A
m A
T
26
15
Sess.
necesse
XIV T;
JUSTIFICATION
charity which is diffused in their hearts by the Holy Spirit and adheres
therein, or says that grace is but God's good pleasure, let him be anathema,
Canons 11.
If anyone says that ajustifying faith is nothing but confidence in Divine
mercy remitting sin through Jesus Christ, or that this confidence is that
by which we are justified, [let him be anathema,] Canons 12, and further
in Canons 13, 14, 19-21,24, 29.
VII
If anyone says that free-will, stirred and roused by God, by giving its
assent to God in His rousing and calling, in no way co-operates towards
influencing and preparing itself to obtain the grace of justification, that
it cannot refuse its consent ifit would, but like a lifeless thing does nothing
at all and is completely passive, let him be anathema, Canons 4.
If anyone says that a wicked person is justified by faith alone, so as to
understand that he needs nothing that would co-operate towards the
possession of the grace ofjustification, or that there is no necessity at all
for him to be prepared and influenced by the inclination of his own will,
let him be anathema, Canons 9.
Ifanyone says that ajustified person sins when he does good works with
a view to eternal reward, [let him be anathema,] Canons 3I.
By Adam's sin, free-will, although weakened and upset, was certainly
not extinguished, Session VI, 13th January 1547. Chapter I.
Man can turn of his own free-will by freely giving his assent to grace
and co-operating with it. Ibid. Chapter 5.
VIII
Concerning satisfaction: Man makes satisfaction by the penalties of
satisfaction laid upon him by the priest, but this does not take anything
away from the satisfaction made by Christ, [Session XIV.] Chapter 9.
p. 134. nos. 32, 33
IX
No one can know. except by special revelation. whom God elects for
Himself, Session VI, 13th January 1547, Chapter 12; and further con
cerning Predestination, Canons 15-17.
ssw 2
33
DE JUSTIFICATIONE
DE ATHANASII SYMBOLO
PAG. 2, 3,4 FORM[ULA CONCORDIAE]
DE PERSONA CHRISTI
Legi Athanasii Symbolum coram Calvino, et cum his ibi.
Est fides recta, ut credamus et confIteamur quod Dominus noster
Jesus Christus, Dei Filius, Deus et Homo est, Deus ex substantia Patris,
ante saecula genitus, et homo ex substantiis in saecula natus.
~ i licet Deus et Homo, non duo tamen, sed unus est Christus. Unus
autem non conversione Divinitatis in carnem, sed assumtione humanitatis
10 in Deum. Unus omnino, non confusione substantiae, sed unitate personae;
nam sicut anima rationalis et caro unus est homo, ita Deus et Homo unus
est Christus.
MEMORABILE QUAESTIONIS DE PERSONA CHRISTI CUM
CALVINO, EX LECTIS VERBIS ILLIS EX ATHANASII SYMBOLO
15 Postquam haec legi coram Calvino, et simul coram quinquaginta
sacerdotibus ejus asseclis, quaesivi Calvinum numne recesserit ab his
in Symbolo, quod tamen a toto orbe Christiano agnitum et receptum est.
Dixit Calvinus, I ~ o d videat se plane recessisse. 2 ~ a e s i v i cur ita;
respondit quod non attenderit ad illa verba, et quod nunc cum attendit,
20 videat se recessisse, et scripsisse secundum suam cogitationem. 3 ~ a e s i v i
I Symbolo T; symbolum A 4 his A; haec T 7 ex substantiis A; ex sub
stantia [Matris] T 8 Qgi licet Deus et Homo A; Qgi licet Deus [sit] et Homo
T 9 sed assumtione T; sed cOIlversione A
34
JUSTIFICATION
This intercsting and uuiquc section consists mainly of a record (memorabile) of
a convcrsation ill the spiritual world with Calvin and his followers on the sub
ject of Justification. It leads on to the notes on God the Saviour esus 'st
possibly intended for paragraph themes or aragra 1 headings. This latter presents
many lieu ties III e autograp 1.
<!) THE ATHANASIAN CREED
THE FORMULA CONCORDIAE, LEIPZIG 1756
pp. 2, 3,4
ON THE PERSON OF CHRIST
I read the Athanasian Creed in Calvin's presence and with those who were
there:
The right faith is that we believe and confess: that our LordJesus Christ,
the Son of God, is God and Man,
God, of the substance o(tk Father, begotten before the worlds; and
Man of the [of the mother], the world ...
Who, although He be God and Man, yet He is not two, but one
Christ;
One, not by conversion of the Godhead into flesh, but by
of the Manhood into God;
One altogether, confusion of but b unit of erson. /
For as the reasonable soul and the flesh is one man, so God and Man is I(
one Christ.
A NOTE OF AN INQUIRY WITH CALVIN INTO 'CHRIST'S
PERSON', FROM THOSE WORDS READ OUT OF THE
ATHANASIAN CREED
After I had read out these words to Calvin as well as to fifty clerics of
his sect, I asked Calvin whether he had not departed from these statements
in the Creed-a Creed acknowledged and accepted by the entire Christian
world.
Calvin said (I) he saw that he had plainly departed from them.
(2) I asked why he had done so. He replied that he had paid no heed
to those words, but now when he did take notice of them he saw that
he had departed from them and had followed his own thoug"ht in
writing.
2-2
35
DE JUSTIFICATIONE
quid nunc; respondit, si Symbolum verum est, et si agnoscitur universil1l
ut vera doctrina de Trinitate et de Divinitate Christi, se plane erravisse.
4 ~ a e s i v i numne velit agnoscere quod Divinum et Humanum, seu
Deus et Homo in Christo sit una Persona, sicut anima et caro sunt unus
homo, secundum verba in Symbolo; respondit quod velit, sed quod
non possit, quia aliter se conIrmavit. 5 ~ a e s i v i num credit Christum
unam esse Personam, vel duas; respondit unam, si unio hypostatica faciat
unam, sed quod crediderit Filium Dei esse alium et apud Patrem, et
Jesum Christum separatum ab ilIo, quia in coelo. 6 ~ a e s i v i num sic
10 Christus sint duo; respondit quod ita, et quod in hoc a SYl1lbolo recesserit.
7 ~ a e s i v i de unione hypostatica, a quo; respondit quod a Deo Patre,
quod hanc ideam habuerit. 8 ~ a e s i v i de anima Christi, quid ilia,
numne Ipsum Divinum, quia legitur apud Lucam, ex Spiritu Sancto et
virtute Altissimi; respondit quod viderit hoc apud Lucam, sed quod
IS tacite apud se crediderit ex Josepho. 9 ~ a e s i v i numne Christus quoad
Humanum sit Filius Dei, ut aperte dicitur Luc. i 35, turn quando bapti
zatus est Matth., ut et a Johanne, turn quando transformatus, ac multis
locis alibi, respondit quod cum nominavit et sensit Filius Dei, non intel
lexerit Ch[ristum] Jes[um] quoad Humanum; cum dixi quod ita intel
20 ligere sit contra Scripturam, respondit quod videat quod ita sit, sed quod
non cogitaverit esse contra ilIam; volui quod renuntiaret, sed consciit
suam cogitationem in mundo, et dixit quod propterea non possit.
10 Tandem fassus est quod cogitaverit Christum fuisse Ilium Josephi,
sed quod hoc non ausus sit scribere.
25 Sacerdotes ejus asseclae usque ad 50 aderant, et audiebant Calvinum
ilia respondentem ad quaestiones, et quaesivi ilIos numne videant quod
plane recesserint a Symbolo Athanasii quoad Personam Christi, respon
derunt quod Symbolum ilIud saepius legerint, sed quod ad ilia verba ibi
non attenderint, ac mirati sunt quod nunc primum ilia ex attentione
7 hypostatica T; hypostica A 11 hypostatica T; hypostica A 28 ibi [non]
attenderint T; ibi attenderint A
JUSTIFICATION
(3) I asked him what he thought now. He answered that if the Creed
was true, and if it was acknowledged on every side true doctrine
on the Trinity and on Christ's Di.ri.t!ity, plainly he had erred.
(4) I asked, Did he not want to acknowledge that the Divine and the
Human, or God and Man, in Christ were one person, as soul and flesh
were one man, according to the words of the Creed? He said he would
like to, but could not because he had made up his mind dIfferently.-
(5) I asked whether he belIeve mst to e one person or two. He
replied, One, if hypostatic union made one, but he held the view that
the Son of God was not the same [as Christ] and was with the Father,
and that Jesus Christ was separate from the Son because the Son was in
heaven.
(6) I asked, Was Christ then two? He replied... Yes; and in this he had
departed from the Creed.
(7) I asked about hy ostatic union, who was it from? He replied,
From God the Father; that was the idea he had had.
(8) I asked about Christ's soul, what was it? Might it not be the Divine
Itself, since it was said in Luke that it was from the Holy Spirit and the
Power of the Most High? He answered that he had observed this in Luke,
but had believed tacitly within himself that the soul was from Iosel?h.
(9) I put the question, Was not Christ as to His Human the Son of
God, as is openly said in Luke i 3S? And in Matthew [iii 17], when Jesus
was baptised; also in John [i 34]; and when He was transfigured [in
Matthew xvii 5; Mark ix 7; Luke ix 35]; and in many other passages?
He answered that when he mentioned or thought about the words
'the Son of God', he did not mean Christ Jesus as to His Human.
When I said that to comprehend it in that way was contrary to Scrip
ture, he answered_ that he saw it to be so, but had not thought it to have
been so. I wanted him to renounce the idea, but he was conscious of his
while in the world and said that on that account he could not.
(IO At engt e admitted that he had thoug t Christ was Iosep
son, but had not dared to write it.
There were as many as fifty present of the clergy who followed him,
and they heard Calvin give these answers to the questions; so I asked them
whether they did not see that they had plainly departed from the Atha
nasian Creed on the question of Christ's person.
They answered that they had read that Creed very often, but had paid
[nc:8. attention to these particular words in)t, and they were astonished
they were then for the first time looking at those words
They also admitted that there was an open disagreement, and confessed
37
DE JUSTIFICATIONE
videant; et fassi quod apertus dissensus sit, et fassi sunt quod quoties
nominaverunt aut audiverunt nominari Christum, non intellexerint
Filium Dei, sed purum hominem, qui Justitia pro genere humano factus
est, et quod cum nominaverunt Deum solum, inteIIexerint Deum
Patrem.
DE TRINITATE PERSONARUM EX SYMBOLO ATHANASII
CORAM CALVINO
Legi coram Calvino et coram aliquibus sacerdotibus ejus asseclis ex
Athanasii Symbolo haec, Alia est Persona Patris, alia Filii, et alia Spiritus
10 Sancti; turn haec, Sicut singillatim unamquamque Personam Deum et
Dominum confiteri, Christiana veritate compeIIimur; ita tres Deos aut
tres Dominos dicere, cathoIica religione prohibemur.
I ~ a e s i v i Calvinum num ex illis verbis confessus sit, seu cogitaverit
trcs Deos, tametsi ore dixerit et dicat unum Deum; respondit quod
IS cogitaverit tres Deos unanimos. 2 ~ a e s i v i quomodo potest conciliare
et facere ut cogitatio et sermo unum sint, cum licet confiteri quod
unaquaevis persona sit Deus per se; respondit quod non possit. 3 ~ a e s i v i
quomodo possunt tres unum esse, num per unanimum consensum, vel
num aliter; respondit, Per influxum. 4 ~ a e s i v i quomodo potest una
20 persona continue cogitare idem cum altera, numne una aliquid cogitet
per se; respondit quod de hoc non prius cogitaverit, et quod nunc cum
de eo cogitat, percipiat quod unaquaevis persona etiam cogitet aliquid
per se. 5 ~ a e s i v i quomodo tunc sunt una et individua essentia, fitnc sic
dividua; respondit quod quandoque sic dividua, sed quod se accom
25 modent tandem. 6 Num dividua est, cum Filius ut Mediator et Intercessor
loquitur ad Patrem; respondit, Est tunc dividua, sed solum illo momento.
7 ~ a e s i v i numne sic tres creatores universi fuerint; respondit quod tres,
sed quod unus per Alterum, Pater per Filium, et Filius per Spiritum
Sanctum. 8 ~ a e s i v i quam ideam habuit de nativitate Domini ab aeter
30 no; respondit quod vagam.
JUSTIFICATION
that as often as they had used Christ's name, or had heard Him mentioned,
they had not understood 'the Son of God', but a perfect man who was
made Righteousness for the human race; and when they had used the
word 'God' on its own, they had understood 'God the Father'.
ON A TRINITY OF PERSONS
FROM THE A THAN ASIAN CREED READ TO CAL VIN
I read before Calvin and several of the clergy that followed him these
words from the Athanasian Creed:
There is one person of the Father, another of the Son, and another of
the Holy Spirit.
And also these words:
As we are compelled by the Christian verity to acknowledge every
person by himself to be God and Lord, so are we forbidden by the
catholic religion to say, There be three Gods or three Lords.
(I) I asked Calvin whether, on the basis of these words, he had admitted
or thought of three Gods, although he had talked and was still talking
about one God. Be replied that he had thought ofthree like-minded Gods.
(2) I asked how he could reconcile what he thought and said, and
make them one, when it was permissible to confess each person as God
in himself. He answered that he could not.
(3) I put the question, How can three be one? by unanimous consent,
or in some other fashion? He replied, By influx.
(4) I asked how one person all the time could think the same thoughts
as another. Did the one not think anything for himself? He answered that
he had not thought of this before, but on thinking it over he saw that
each one person would think for himself.
J)) I asked, Then how are they one indivisible essence? Does not that
essence get divided? He said that sometimes it was so divided, but
eventually the parts fitted together again.
(6) Was that essence divided when the Son as a mediator and inter-
cessor was speaking to the Father? He replied that then it was, but only at
that moment.
Jj) I asked, Then have there not been three creators of the universe?
He answered, Yes; but one has acted through another-the Father
through the Son, and the Son through the Holy Spirit.
(8) I asked him what idea he had about the Lord's birth from eternity.
He replied, A va ne idea.
39
5
10
15
20
25
DE JUSTIFICATIONE
Postea quaesivi Calvinum quomodo potuit cum idea trium deorum
ascendere in coelum, et cum idea de Domino quod sit duo; respondit
quod in quandam societatem inferiorem coeli introl11issus sit, et quod ibi
inter postremos habitaverit, qui non ita explorantur, sed quod quando
exploratus est, descenderit, quia non potuit ibi subsistere, et quod se
contulerit ad Lutherum in mundo spirituul11, et quod cum ilIo nunc
quodal11 tempore habitaverit; ex causa quia Lutherus agnovit Humanum
Domini esse Divinum, et quod non alibi se viderit tutum. Dicebant
sacerdotes de Calvino quod esset vir probus sed simplex, et quod scrip
serit secundum suam simplicem cogitationem, non pensitando num con
cordet vel non concordet cum Scriptura Sacra, sicut nec num cum
Symbolo Athanasii.
CUM SACERDOTIBUS EX REFORMATIS DE JUSTIFICATIONE
Postquam cum ilIis loquutus sum de articulo justificationis per solal11
fidem. I Q!!aesiti sunt quid per bona opera intelligunt, num solum talia
quae Romano-Catholici injunxerunt, vel etiam opera secundae tabulae
Decalogi; responderunt quod utraque. 2 Q!!aesiti num opera Decalogi
illius tabulae quicquam faciant ad salutem; responderunt quod non
quicquam, sed quod usque facienda sint, quia mandata. 3 Q!!aesiti nUl11
placet Deo si homo facit ilia; responderunt, Si non meritum in illis
ponunt. 4 Q!!aesiti quomodo inteIligunt ilia in Verbo, quod qui facit
praecepta amet Deum, et ametur a Deo, tUl11 quae de fructibus bonis, et
de operibus secundum quaejudicabitur, et plura alia; responderunt quod
sequantur ex fide. 5 Q!!aesiti quomodo sequuntur ex fide, num sic
homo facturus sit iIla, vel num credendum quod Deus ilia faciat per
hominem; responderunt quod homo facturus sit iIla ex suis viribus, quia
sunt opera civilia, et quod Deus nuIlam partem in ilIis habeat. 6 Q!!aesiti,
Sunt ilIa bona opera quae sequuntur fidem? responderunt quod sint.
4
JUSTIFICATION
After this I asked Calvin how he could rise to heaven with his notion
of three Gods and his notion that the Lord was two. He replied that he
had been sent into a certainly lowly society of heaven and had lived
there among the most remote who were not much tested. But when he
was tested he went down from there because he could not remain there,
and took himself off to Luther in the world of spirits. He had been living
with Luther for some time, and this was the reason-that Luther acknow-
ledged the Lord's Human to be Divine, and Calvin saw that he was safe
nowhere else.
The clergy described Calvin as an upright man, but simple, and said
that he had written according to his own simple thought; not considering
whether this agreed with Sacred Scripture or did not agree, as he had not
considered either whether it agreed with the Athanasian Creed.
WITH THE CLERGY OF THE REFORMED CHURCH
ON JUSTIFICATION
After I had had a talk with these clergy on the topic ofjustification by
faith alone, they were asked,
(I) What did they understand by' good works'? Did they mean simply
the kind the Roman Catholics enjoined, or did they mean also the works of
the second table of the Decalogue? They answered that they meant both.
(2) They were asked if the works of that table of the Decalogue
contributed anything towards salvation. Their reply was, Nothing;
though those works had to be done because they were commandments.
(3) They were asked, Was it pleasing to God if a man did them?
They replied that it was, as long as men placed no merit in them.
(4) They were asked how they understood these passages in the
Word-He that keeps the commandments loves God and is loved by
God; passages about good fruit; about the works according to which man
is to bejudged; and many other passages? They answered that the works
followed from faith.
(5) How, they were asked, from faith? Was it in this way that man
would accomplish those works, or should it be believed that God
accomplished them through man? They replied that man in his own
strength would accomplish them because they were works of civil life,
and God had no part in them.
(6) Asked if these were the good works that followed faith, they
answered, Yes.
41
DE JUSTIFICATIONE
7 quomodo possunt sequi fidem cum in ill is non est aliquid a
Deo, sed solum ab homine, et inde nec aliquid vinculum est inter fidem
et opera; responderunt, per fidei imputationem remissa sunt
homini peccata, et tunc quicquid homo facit, bonum in oculis Dei sit,
ita quoque illa opera. 8 num afiquis debeat poenitentiam agere,
quoniam per fidem omnia peccata remissa sunt, responderunt quod possint
si veIint, sed quod id nihil conferat ad vitam aeternam sed ad vitam
saecularem. 9 quomodo tunc bona opera sequuntur fidem;
responderunt sicut fructus ex arbore bona. 10 num fides simifiter
10 producit bona opera sicut arbor fructus; responderunt quod per fructus
ex bona arbore intelligant omnia quae homo post acceptam fidem facit,
quia in oculis Dei bona sunt. II num bona opera cum fide
cohaereant sicut fructus cum arbore; responderunt quod non similiter.
12 num sic aliquod vinculum sit bonorum operum cum fide;
15 responderunt quod nullum. Ex his conclusum factum est quod bona
opera sequantur fidem sicut fructus arborem, sit modo vox, et praeterea
nihil.
DE DEO SALVATORE JESU CHRISTO
unus Deus, non modo sit Creator, sed etiam Redemptor et
20 Regenerator.
Ipse quoad Divinum Verum desccnderit, et susceperit Humanum,
confirmatur apud Johannem Cap. i 13, 14, et quod ab aeterno fuerit, et ex
nativitate Ejus, Luc. i 32 , 34, 35.
Ex Scriptura Sacra quod sit Veritas et Lux, tum quod sit Verbum et
25 quod id omne impleverit.
per Ipsum omnia facta sint.
Divinum Verum in sensu spirituali dicatur Filius Dei.
Divinum Verum intelligatur per Messiam, Christum, Regem,
Unctum, et per Davidem.
30 Divinum Verum intelligatur per angdum, et per Missum.
Divinum Verum intelligatur per gIoriam.
non aliter potuerit omnia in coeIis et in infernis in ordinem redigere.
non aliter potuerit veterem Ecclesiam destruere, et novam
instaurare.
19 modo T; 0/11 A 22 13,14 T; 01/1 A 23 32,34,35 T; 0/11 A 33 non T; 011/ A
42
JUSTIFICATION
(7) They were asked, How can those works follow faith when there
is not a thing from God in them, but only from man, and consequently
no link exists between the faith and the works. Their answer was, that
man's sins are remitted through the imputation of faith, and then what
ever man does is good in God's sight; so, those works are good.
(8) They were asked, Since all sins are remitted through faith, does any
one need to repent? They replied that people could if they wished, but
it was of no consequence to eternal life, only to life in the world.
(9) Then, asked how good works followed faith, they answered, Like
the fruit of a good tree.
(10) They were asked, Does faith produce good works in a similar
manner to a tree bearing fruit? They said that by the fruit of a good tree,
they meant all the works men performed after they had received faith
because they were good in God's sight.
(II) They were asked whether good works adhered to faith as the fruit
adhered to the tree. They answered, Not like that.
(12) They were then asked if there was any link between good works
and faith, and they replied, None.
The outcome of this conversation was the conclusion that the expres
sion 'Good works follow faith like the fruit on a tree' was only a saying,
and nothing morc.
CD
GOD THE SAVIOUR JESUS CHRIST
The one God is not [only] the Creator, but is also the Redeemer and
Regenerator.
That He descende as to t e jQ
Himself is confirmed in Jo nC apter i [13, 14]; and that He was from
eternity is confirmed even by His birth, in Luke i [32, 34, 35].
Passages from Sacred Scriptures to show that He is truth and light,
and that He is the Word and has fulfilled the whole of it.
All things were made by Him.
Divine Truth, in the spiritual sense, is termed the
Divine Truth is meant by Christ, King, Anointed, and David.
Divine Truth is meant by an angel and by one 'sent'.
J
Divine Truth is meant by glory.
In [no] other way could Hebring all things in the heavens and the

In no other way could He break down the old church and build up 11
the new.
43
DE JUSTIFICAnONE
QEod non aliter potuerit tentationes in se admittere, et pati.
QEod nee aliter potuerit in statu exinanitionis esse, et sicut absens ad
Deum Patrem orare.
QEod non aliter potuerit redemptio et justitia fieri, ex propria potentia.
5 Ita quod non aliter potuerit unire Humanum Divino, et vicissim, et sic
adjicere Humanum in tempore Divino ab aeterno.
QEod nee aliter potuerit unum esse et fieri cum Patre.
QEod in Humano omnia simul sint quae in Divino.
QEod Humanum Suum glorificaverit, sicut hominem facit spiritualem
10 seu ange!um. De duobus statibus regenerationis hominis.
QEod sic Humanum fecerit Divinum.
QEod sic factus sit Primus et Ultimus, ita omne in omnibus.
QEod operatio Divina sit a primis per ultima, et quia ultima defecerunt
in Ecclesia, quod Ipse Se ultimum fecerit.
15 QEod homo non possit cum Deo conjungi nisi medio Humano,
visibili et accessibili.
QEod omnis masculus ex Vero, ut semine, ex origine spirituali nascatur.
QEod hactenus id non perceperint, et quod tot opiniones de Humana
Christi natura cxstiterint, fuerit causa quia non intellexerunt distincte
20 Bonum et Verum, et conjugium illorum, nee voluntatem et intellectum,
nee animam et corpus.
8uod virgo etiam ex qua natus, significet Ecclesiam quoad affectionem
..-Ym..
uod 0 ortuerit nasci ex vir ine in con' u io le itimo cum ose ho.
25 QEo So us Christus sit Homo ab aeterno, et Homo naturalis in
tempore.
QEod in Ipso omne sit Divinum, ex Divino in Se.
QEod Ipse SoIus adeundus sit, ut sit salvatio.
~ o d immediate adeundus sit, et quod si mediate, intercipiatur
30 communicatio.
Afferantur ilia quae de afflictione magna et quae sequantur.
QEod colere tres deos sit colere nullum.
QEod nemo veniat ad Deum, nee conjungatur Ipsi, nisi adeatur
Humanum Ipsius, quod alioquin non accessibilis.
35 QEia Deus Pater est redemptor quoad Humanum.
QEod ut conjl1nctio sit, erit Deus visibilis et sic accessibilis et fixus,
hoc Christianis non ita apparet, sed omnibus aliis.
QEod Divinum Verum passum sit.
2 nee aliter A; non aliter T 18 pereeperint T; pereeperit A 34 Hutnanum
Ipsius A; Humanum T
44
JUSTIFICATION
In no other way could He admit temptations into Himself and suffer.
In no other way could He be in a state of exinanition and, as if separate,
pray to God teat er. --
In no other way could He become redemption and justice of His
own power.
So, in no other way could He unite the Human to the Divine and the
everse, and so add the 'human in time' to the 'Divine ram eternity'.
Nor in any other way could He become and be one with the Father.
All things that are the Divine are simultaneously in the Human.
He glorified His Human, just as !:le makes mal! s-Firitual or makes him
an an el. Concerning the two states of man's regeneration.
Thus He made His Human Divine.
Thus He became the First and the Last, and so the All-in-all.
....... is an operation from first things things;
and becaus_e the last things in the church failed, He made Himself the Last.
Man cannot be conjoined with God except by means of a visible and
approachable human.
E r m le is born, as to his spiritual origin, fr truth as a seed.
The reason why people have not perceived this before, and why so
many notions have existed about Christ's human nature, is that they have
not understood good and truth separately, and their marriage; nor the
will and the understanding, nor the soul and the body;...__-:
The Virgm a so, 0 w om e was om, slgni les the church as 0 the
affection of truth.
He had to be born of the Vir in in lawful wedlock with Joseph.
0
Christ alone is man rom eternity an natura man in time.
In Him everything is Divine from the Divine in itself.
He alone must be approached to achieve salvation.
He must be a roached directly; if He is approached indirectly
communication is cut off.
Passages to be given about 'the great affliction' and the things that
follow it.
To worship three Gods is to worship none.
No one comes to God or is conjoined to Him unless His Human is
approached; God is not otherwise approachable.
For God the Father is the Redeemer as to the Human.
In order that there might be conjunction there must be a visible God,
and so a God a roachable and fixed. This is not so apparent to Christians,
{
but it is to all others.
.It a cl
45
DE JUSTIFICATIONE
Qgod Theologia in universo Christiano orbe fundata sit super cultum
trium Deorum.
Qgod Deus unus sit essentia et persona.
Qgod in Ipso Trinitas sit, et quod haec non distinguenda sit in personas.
Qgod attributa Divina constituant essentiam Ipsius.
Qgod haec sint plura, etiam succedentia.
Qgod attributa Divina succedeutia sint Creatio et Conservatio,
Redemptio et Salvatio, Reformatio et Regeneratio.
Qgod haec sint Divina, non autem quod sicut Deus per Se.
IQ Qgod unus ille Deus voluerit homo naturalis fieri, ita plcnus Homo,
propter plures causas, quarum primaria fuit redemtio angelorum et
h0 minum.
Dicta Scripturae quod sit uuus Deus.
Qgod Ipse sit Redemptor et Salvator.
15 Qgod Ipse in mundum venerit.
Qgod Ipse quoad Humanum Se nominaverit Jesum Christum.
Qgod Ipse Jehovah in mundum vcnerit, ac Salvator et Redemptor
factus sit.
SPECIMEN ET SCIAGRAPHIA
20 DOCTRINA NOVAE ECCLESIAE IN SUMMARIO
I Qgod EccIesiae per Reformationem separatae ab EccIesia Romano
CathoIica in Germania, Huugaria, Polonia, Svecia, Dania, Anglia, et
HoIlandia, dissideant in variis; sed quod onmes in articulis de Trinitate
personarum in Divinitate, de origine peccati ex Adamo, de imputatione
25 meriti Christi, et de justificatione per solam fidem, conveniant.
2 Qgod Romano-Catholici ante Reformationcm prorslls similia de
quatuor articulis tradiderint, similia de Trinitate Personarum in Divinitate,
similia de origine peccati ab Adamo, similia de imputatione meriti
Christi, et similia de justificatione per fidem, cum sola differentia, quod
30 eandem fidem cum bonis operibus conjllnxerint.
JUSTIFICATION
Theology in the whole of the Christian world is founded upon the
worship of three Gods.
God is one in essence and person.
In Him there is a Trinity, and it should not be divided into persons.
Divine attributes constitute His essence.
These are many, and are in succession.
The successive Divine attributes are: Creation and preservation,
redemption and salvation, reformation and regeneration.
These are Divine, but they are not as God is in Himself
The one God willed to become a natural man, thus a complete man, for
many reasons, the principal of which was the redemption of angels and
Inen.
Scripture passages to show that God is one.
-That He is the Redeemer and Saviour.
-That He came into the world.
-That as to His Human He called HimselfJesus Christ.
-That Jehovah Himself came into the world and became the Saviour
and Redeemer.
This short version of the Doctrines of the New Church is as strong and Ullcom
pro . n as an n we en or ever elIDed. It is almost certain t at most
0- t e t irty-three paragraphs were used to form the structure of the small work
l SUMMARIA EXPOSITIO DOCTRINAE, published in 1769. Again, the autograph
is very rough and difficult to read.
A SPECIMEN AND SKETCH
A SHORT VERSION OF THE DOCTRINE OF THE
NEW CHURCH
(I) The churches that were separated from the Roman Catholic Church
by the Reformation in Germany, Hungary, Poland, Sweden, Denmark,
England, and Holland differ from one another in various ways, but they
all agree upon the articles concerning a Trinity ofPersons in the Divinity,
the origin of sin from Adam, the imputation of Christ's merit, and
justification by faith alone.
(2) The Roman Catholics before the Reformation had entirely similar
traditions respecting these four articles. They were similar on the Trinity
of Persons in the Divinity, on the origin of sin from Adam, on the
imputation of Christ's merit, and on justification by faith; with the sole
difference that they joined that faith with good works.
47
5
10
15
20
25
30
DE JUSTIFICATIONE
3 QEod Reformatores antesignani, Lutherus, Melanchthon, et Calvinus,
omnia dogmata de Trinitatc personarum in Divinitate, de origine peccati
ex Adamo, de imputatione meriti Christi, et de justificatione per fidem,
qualia fuerant apud Romano-CathoIicos, retinuerint; sed quod bona
opera separaverint a fide, et declaraverint ilIa non simul salvifica, propter
finem, ut a Romano-Catholicis quoad ipsa essentialia Ecclesiae, quae sunt
fides et charitas, divelIerentur.
4 QEod tamen Reformatores antesignani ilIi, fidei suae adjunxerint
bona opera ita, ut nemo ex ratione videre possit num sint conjuncta, vel
num separata.
5 Sed quod Reformatores ilIi antesignani fidei isti adjunxerint bona
opera, ex causa ut doctrina congruat cum Scriptura Sacra, quae tunc fit
conformitas, et non discrepantia, nisi qualitas operum hanc facere velit.
6 QEod dogmata de imputatione meriti Christi et de justificatione
per illam, effiuxerint ex idea Trinitatis personarum, et inde trium
deorum.
7 QEod omnia ilIa dogmata appareant et fiant erronea, cum idea
Trinitatis personarum et inde trium deorum rejicitur, et idea unius Dei,
in QEo est Divina Trinitas, recipitur.
8 QEod tunc hodiernae Ecclesiae fides de reconciliatione Patris,
satisfactione, mediatione, imputatione, et ex hac remissione peccatorum,
et inde justificatione, regeneratione et sanctificatione, in t ~ ~ ~ t ; et
reliqua quae inde dependent.
9 QEod loco ejus fides vere salvifica, quae est in unum Deum, unita
cum bonis operibus agnoscatur et acceptetur, non fides imputativa.
10 Et quod haec fides sit in Deum Salvatorem Jesum Christum, ac in
simplici sua forma talis. I QEod sit unus Deus, in QEo est Divina Trinitas,
et quod Ille sit Dominus Jesus Christus. 2 QEod fides salvifica sit credere
in Ipsum. 3 QEod fugienda sint mala, quia sunt diaboli et a diaboIo.
4 QEod facienda sint bona, quia sunt Dei et a Dea. 5 Et quod haec
facienda sint ab homine ut ab ipso, sed quod credendum sit quod sint a
Domino apud ilIum et per ilIum.
I MeIanchthon T; MeIanchton A
JUSTIFICATION
(3) The leadcrs of the Reformation, Luther, Melanchthon, and Calvin,
retained all the dogmas concerning the Trinity of Persons in the Divinity,
the origin of sin from Adam, the imputation of Christ's merit, and
justification by faith, just as they had been held by the Roman Catholics.
But they separated good works from faith, declaring that good works were
not at the same time saving, with the purpose of completely severing
themselves from the Roman Catholics as to the very essentials of the
church, which are faith and charity.
(4) However, those leaders of the Reformation attached good works
to their faith in such a way that no one can see rationally whether they
are joined together or are separate.
(5) But those leaders of the Reformation attached good works to that
faith in order that their doctrine should agree with Sacred Scripture;
that there might be conformity and not discrepancy, unless the quality of
the works tended to make for discrepancy.
(6) The dogmas about the imputation of Christ's merit andjustification
through it have emanated from the idea of a Trinity of Persons and
hence of three Gods.
(7) All those dogmas appear and become erroneous when the idea of
a Trinity of Persons, and consequently of three Gods, is cast away, and
an idea of one God in Whom is a Divine Trinity is accepted.
(8) Then the faith of the church of today on the reconciliation of the
Father, satisfaction, mediation, imputation, and the remission of sins by
this means, and therefore on justification, regeneration and sanctification,
together with everything else depending upon it.
(9) In its place a really saving faith, which is faith in one God united
with good works, is acknowledged and given acceptance; not an imputative
faith.
(ID) And this faith is a faith in God the Saviour Jesus Christ, and in its
simple form is as follows:
1. There is one God, in Whom is a Divine Trinity, and He is the Lord
Jesus Christ.
n. Saving faith is to believe in Him.
Ill. Evil works are to be shunned because they belong to the devil and
have their origin in him.
IV. Good works are to be done because they belong to God and have
their origin in Him.
v. And these are to be done by tl1an as if from himself, but it ought to
be believed that they are from the Lord present with man and working
by means of him.
49
DE JUSTIFICATIONE
II Q!od haec fides nullatenus dari possit una cum priore, nec prior
una cum hac; et quod si una sunt, fiat collisio et conflictio talis ut pereat
omne Ecclesiae apud hominem.
12 Q!od fides hodiernae Ecclesiae separaverit ab Ecclesia religionem,
quae unice consistit in bonis vitae secundum vera fidei. ~ o d vera faciant
viam ad coelum, quod Patrem in inferno, in coelo autem Verum
Deum.
13 Q!od hodiernae Ecclesiae fides 11sificaverit Verbum, quoniam hoc
non aliud docet quam bona vitae et vera fidei, ac salvationem per
IQ unionem illorum.
14 Q!od hodiernae Eeclesiae fides destruxerit Ecclesiam in tantum ut
hodie non aliquod verum Verbi, quod non falsificatum est, nee aliquod
bonum religionis quod non adulteratum est supersit.
15 ~ o d hic ultimus status Ecclesiae hodiernae per illam fidem inductus
15 sit, qui per consummationem saeculi, et per abominationem desolationis,
in Verbo intelligitur.
16 ~ o d status ultimus Ecclesiae per illam fidem inductus sit qui per
afflictionem magnam, qualis non fuit ab initio mundi usque nunc, nec fiet,
apud Matthaeul1l, Cap. xxiv 21, intelligitur.
20 17 ~ o d hic status Ecclesiae per illam fidem inductus sit qui intelligitur
per haec, Post afflictionem dierum illorum sol obscurabitur, et luna non
dabit lumen suum, et stellae cadent de coelo, ac virtutes coelorum
commovebuntur, Matth. xxiv 29; Ap[oc]. viii 13.
18 ~ o d ilIi qui in fide hodiernae Ecclesiae fuerunt et sunt, intelligantur
25 per hircos apud Dal1ielem et apud Matthaeul1l.
19 Q!od illi qui in hodiernae Ecclesiae fide fuerunt et sunt, intelligantur
per Draconem, binas ejus bestias et pseudo-prophetam ut et per locustas
in Apocalypsi.
20 ~ o d illi qui in hodiernae Ecclesiae fide fuerunt et sunt, intelligantur
30 per Philistaeos, et ipsa ilia fides per idolum illorum, in Vetere Testamento.
Q!od rejectio dogmatum fidei hodiernae Ecclesiae, et revelatio dogmatum
fidei Novae Ecclesiae, intelligatur per haee in Apocalypsi, Dixit Sedens
super throno, Ecce nova omnia faciam. Dixit mihi, Scribe, quia haec
verba vera et fida sunt, Cap. xxi 5.
6 post Patrem VerbUIII1l0n legibile A; quod Patrem in inferno T 27 et T; 0111 A
50
JUSTIFICATION
r r his faith cannot at all be held at one and the same time with the
former one, nor the ormer ait 1 Wi ntnis. len fhey ler t lere
issuch a collision--;nd conflict t at everything of the church with man
perishes.
(12) The faith of the church of today has separated religion, consisting
entirely of the good actions that are part ofa life according to the truths of
faith, from the church. Truths fashion the way to heaven; in hell .
. . . I the Father, but in heaven the true God.
(13) The faith of the church of today has falsified the Word, seeing
that the Word teaches nothing but the good actions that are part of life
and the truths of faith, and salvation by their union.
(14) The faith of the church of today has so far destroyed the church
that, at the present time, there is not a single truth of the Word left that
has not been falsified, nor any good having to do with religion that has
not been adulterated.
(IS) This last state of the church of today has been brought about by
that faith, and this is what is meant in the Word by 'the consummation
of the age', and 'the abomination of desolation'.
(16) The last state of the church being brought about by that faith is
what is meant by 'the great affliction, such as was not from the beginning
of the world to this time, nor shall be', Matthew xxiv 21.
(17) This state of the church being brought about by that faith is what
is meant by these words, After the affliction 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, Matthew
xxiv 29; Revelation viii 13.
(18) Those who have been and those who are in the faith of the church
of today are meant by 'the he-goats' in Daniel and Matthew.
(19) Those who have been and those who are in the faith of the church
of today are meant by 'the dragon', 'his two beasts', and 'the false pro-
phet', and also by 'the locusts' in Revelation.
(20) Those who have been and those who are in the faith of the church
of today are meant in the Old Testament by 'the Philistines',
faith itself is meant by their idol. The rejection of the dogmas of the faith
of the church of today and the revelation of the dogmas of the faith of the
New Church is meant by these words in Revelation xxi 5, He that sat
upon the throne said, Behold, I will make all things new. He said to me,
Write, for these words are true and faithful.
The original manuscript contains an
illegible word at this point.
SI
I
DE JUSTIFICATIONE
21 Porro, quod ex hodiernae Ecclesiae fide nusquam aliquod bonum
opus possit profluere, quod non sit meritorium vel hypocriticum, consc
quenter quod boni fructus illius fidei sint voces inanes. Est enim fides im
putationis quae intelligitur.
5 23 ~ o d ex hodiernae Ecclesiae fide redundaverit cultus solius oris et
nullius vitae, cum tamen cultus oris est acceptus Domino et efficax
secundum cultum vitae, et non vicissim.
24 ~ o d prior fides confasciata sit per paradoxa, quae cohaerent et
non cohaerent, et quod ideo ejus dogmata solum intrent memoriam, et
ID non in aliquem intellectum supra illam, sed modo in confirmationes
infra illam (ut de libero arbitrio).
25 ~ o d dogmata prioris fidei non possint nisi cum magna difficultate
disci et retineri, et non nisi cum multa parcimonia et cautela, ne nuditas
ejus appareat, praedicari et doceri, propter causam, quia vera ratio nihil
15 eorum percipit et recipit (ut de libero arbitrio).
26 ~ o d fides hodiernae Ecclesiae auferat Deo Sua attributa Divina, ac
addicet Ei attributa mere humana, ut quod homines aspexerit ex ira, quod
velit reconciliari, quod reconcilietur per amorem in Filium ac inter
cessionem, quod velit propitiari per passionem et propter miseriam visam
20 in Filio, et sic redire in misericordiam, ac imputare et applicare supplicanti
ex sola fide meritum Filii, praeter plura.
27 ~ o d ex fide hodiernae Ecclesiae enati sint, et adhuc enasci possint
foetus enormes, ut salvatio ex immediata misericordia, necessitas et nulla
libertas in spiritualibus, quod homo ad conversionem sit sicut truncus et
25 lapis, quod non sit vinculum fidei et charitatis, quod sit praedestinatio;
et hodie apud quosdam, quod nulla attentio Dei sit ad actus hominis,
sed ad solam fidem, praeter plura, etiam de sacramentis, Baptismo et
Eucharistia, ut et de Persona Christi, quae secundum principia rationis ex
justificatione per fidem desumta. Haeretica a primis saeculis usque ad
30 hodiernum, non aliunde quam ex ilIa fide scaturiverunt.
28 ~ o d nisi Nova Ecclesia instauretur a Domino, nemo possit salvari;
ac quod hoc intelligatur per haec, Nisi abbreviarentur dies isti, non
52
JUSTIFICATION
(21) Moreover, not a single good work can ever come forth from the
faith of the church of today that is not meritorious or hypocritical; as a )
consequence the 'good fruits' of that faith are empty words. For it is a
faith of imputation that is meant.
(22) 1
(23) From the faith of the church of today worship has weHed up that
is of the lips only and not of life; when yet the worship of the lips is
acceptable to the Lord and is of effect [only] in proportion to the worship
expressed in life, and not the reverse.
(24) The former faith is a b u n d ~ ofparadoxes which cohere and do not
(
cohere, and therefore its dogmas enter into the memory alone and not
i ~ y comprehension above the memory but only into confirmations
beneath it (as with the tenet on Free-will).
(25) The dogmas of the former faith cannot be learned and retained
except with great difficulty, nor be preached and taught except very
sparingly and with great caution, lest the bareness of that faith should
appear. This is because true reason perceives and receives nothing of those
dogmas (as with Free-will).
(26) The faith of the church of today takes away from God His Divine
attributes, and ascribes to Him merely human attributes, such as, that He
has looked upon men with anger, wishes to be reconciled, is reconciled by
love for the Son and by intercession, and that He is willing to be appeased
by the Passion and by the distress seen in the Son, and so to revert to
mercy and to impute and apply the Son's merit to the man that supplicated
from faith alone; besides many other things.
(27) From the faith of the church of today monstrous offspring have
been born and still can be born, such as salvation by immediate mercy,
necessity and lack of freedom in spiritual things, that man is like a stock
and stone as to his conversion, that there is no bond between faith and
charity, that there is predestination, and, as some people think today, that
God takes no notice of what man does but of faith only; and many other
things as well. Also concerning the sacraments, Baptism and the Eucharist,
and also Christ's person-teachings that have been drawn from justifica
tion by faith according to the principles of reason. From the first centuries
to the present day the heresies that have sprung up have no other origin
than that faith.
(28) Unless a New Church is raised up by the Lord no one can be saved,
and this is meant by these words, Except those days should be shortened
1 Swedenborg has deleted all that he
wrote under this paragraph.
53
DE JUSTIFICATIONE
conservaretur ulla caro, Matth. xxiv 22. Causa quia vetus fundatur super
justificationem per so(lam] fi(dem], et haec super ideam trium deornm,
inde omnis caecitas et stupiditas, securitas, et abolitio religionis, ut vix
aliquis cogitet de salute-quod qui illa callent et docent, nihil cogitent
de salute animarum sui et auditorum.
Reformati intelligant opera inteIlectus, et non voluntatis, ita
passiva et non activa.
29 Ecclesia illa sit Nova Hierosolyma, in Apoc. XXI quae ibi
vocatur sponsa et uxor Agni.
ID 30 fides veteris EccIesiae occIuserit coelum, et quod fides Novae
Ecclesiae aperiat illud.
3I Romano-Catholici de imputatione meriti Christi, et de
justificatione per fidem ejus, hodie nihil sciant, quoniam adeunt Papam
ut vicarium Christi, et colunt sanctos, et solum de bonis operibus a
15 monachis docentur.
32 ideo si iIli recedunt a vicariatu, et ab invocatione sanctorum,
et in Sancta Coena binas species assumunt, ac adeunt Dominum, possint
in Novam EccIesiam prae Reformatis initiari et introduci.
33 fides novae EccIesiae nequaquJl11 possit una esse cum fide
20 prioris Ecdesiae, et quod si una sunt, fiat collisio et conflictio talis ut
pereat omne Ecclesiae apud hominem.
Analysis: quod non sumendum sit quod imputatio meriti Christi
retineatur, sic enim homo exiens e fovea iterum cadit in foveam, quia
imputatio est impossibilis, et fides ejus facit simile quod prius, quod qui
25 vult evitare Scyllam, cadit in Charybdin.
Finiatur cum Jerem. vii 2, 3, 4, 9, 10, I I.
vitat pardum, illabitur in ursum, et discerpitur.
se eripit ex quinque capitibus draconis, incidit in quinque reliqua
ejus. exit ex una fovea cadit in atteram.
30 Dominus conjungit Se homini secundum receptionem, et receptio est
secundum vitam.
accessorium ab homine non ex condigno nec ex congrno possit
cum meriro Christi conj ungi.
Corollarium
35 Appendix coronalis
6 C<!:!od Reformati ... et non activa in A 10 C<!:!od fides veteris ... aperiat
iJlud del A 22 quod imputatio T; imputatio A 24 quod qui vult T; om A
29 C<!:!i exit. .. alteram A; 0/11 T
54
JUSTIFICATION
no flesh would be saved, Matthew xxiv 22. The reason is that the old
church is founded upon justification by faith alone, and this upon an
idea of three Gods. Hence all the blindness and stupidity, the unconcern
and the sweeping away of religion, so that hardly anybody thinks about
his spiritual welfare; and those who are well-versed in these matters and
teach them think nothing about the wel1re of their own souls or the
souls of their hearers.
The Reformed understand the works of the understanding and not of
the will, thus passive works and not active.
(29) That church is the New Jerusalem in the Book of Revelation xxi,
and is there called the bride and wife of the Lamb.
(30) The faith of the old church has shut heaven and the faith of the
New Church 0 ens it.
3I Roman today know nothing of the imputation of
Chnst's merit or ofjustification by faith in Him because th<;y
the Pope as Christ's vicar and worship saints, and are taught only about
good works by monks.
(32) If therefore they renounce that vicars,bip and the )
saints and partake of the Holy Supper in its two kinds and approach the
11 Lord, be initiated an . . ew Church more
easi than the Reformed can.
3 faithg[ the New in any together
the faith of the former church; if they are together it causes such
a collision and conflictthat everything of the church in man perishes.
Analysis. It should not be taken for granted that the imputation of
Christ's merit is maintained, for if it is, in getting out ofa pitfall, man falls
into the pit again. Because imputation is impossible, and faith in it has the
effect of bringing about what was there before; so that by avoiding Scylla
we come into Charybdis.
Conclude with Jeremiah vii 2-4, 9-1 I.
He who keeps out of the panther's way stumbles on a bear and is torn
to pieces.
He who jumps clear from five of the dragon's heads 111s among the
other five. He who escapes from one pitfall tumbles into another.
The Lord conjoins Himself with man according to reception, and
reception is according to life.
Nothing added by man, either ofworth or agreement, can be conjoined
with the merits of Christ.
Corollary
Final appendix
55
INDEX AD FORMULAM CONCORDIAE
INTRODUCTION
The statement ofLutheran beliefs presented to the Holy Roman Emperor,
Charles V, at the Diet of Augsburg in 1530 came to be known as the
Confessio Augustana or Augsburg Confession. This confession was incor
porated into the Formula Concordiae or Formula of Concord, a document
designed, after fifty years of theological controversy, to re-draft the
Lutheran faith. First of all a German text appeared in Dresden in 1580,
and then four years later in Leipzig the first authentic Latin text.
Swedenborg's Index, now published for the first time either in Latin
or in any translation, refers throughout to the page numbers of a volume
published in Leipzig in 1756 which contained not only the Formula
Concordiae but also other Protestant confessions. ~ o t a t i o n s from the
Formula however are not strictly verbal.
HB 2714 assumes that the Index was compiled in 1769 because Sweden
borg seems to have used it, (a) in letters written to the Consistory at the
time of the troubles in G6teborg (see p. 257), and (b) in his subsequent
preparation of VERA CHRISTIANA RELIGIO. Certainly, detailed page
references to the Leipzig edition of 1756 belong exclusively to his final
works SUMMARIA EXPOSITIO DOCTRINAE(I769), VERA CHRISTIANA
RELIGIO (1771), and to those written at this time but published posthu
mously, CORONIS and INVIT ATIO AD NOVAM ECCLES lAM.
The title Tndex ad Formulam Concordiae has been taken from HB, the
original manuscript having no major heading. The original is to be found
in the library of the Royal Academy of Sciences, Stockholm.
A complete Latin text and English translation of the Formula Concordiae
may be found in Volume 3 of The Creeds of Christendom, edited and
translated by Philip Schaff(fourth edition 193 I). To the latter's publishers,
Messrs Harper and Brothers, of New York, for permission to make use
of the translation, the editor and translator here records his gratitude.
57
INDEX AD FORMULAM CONCORDIAE
AD AM
vide Peccatum, Arbitrium, Baptismus
Ex Formula Concordiae
5 Q!od post lapsum Adae omnes nascantur in peccato, quod damnat et
affert mortem aeternam iJlis qui non renascuntur per baptismum et
Spir[itum] Sanctum, Aug. Conf. p. 9, 10.
Q!od causa peccati sit voluntas malorum, h[oc] e[st], diaboli et
impiorum, Aug. Con p. IS.
10 ANIMAE IMMORTALITAS
vide Resurrectio
ARBITRIUM LIBERUM
vide etiam Adam
Ex Formula Concordiae
IS ~ o d humana voluntas habeat aliquam libertatem ad efficiendam
civilem justitiam et deligendas res rationi subjectas, sed non vim sine
Sp[iritu] S[ancto] efficiendae justitiae Dei. Numerata opera varia rationis
in quibus homo Iibertatem habet, Aug. Conf. p. IS.
Q!od tamen possit continere manus a furto et caede, quoad externum
20 hominem, sed internos motus non potest efficere, Aug. Conf. p. IS.
BAPTISMUS
vide Sacramenta et Adam
Ex Formula Concordiae
Q!od baptismus necessarius sit ad salutem, et per ilium offeratur gratia
25 Dei, Aug. Con p. 12.
CEREMONIAE
Q!od non necesse sit in Ecclesiis esse similes traditiones humanas, seu
ricus aut ceremonias, Aug. Con p. 11. De ceremoniis varia, Aug. Conf.
p. 13, 14
30 CHARIT AS
vide Opera, Justificatio, Fides
INDEX TO THE FORMULA CONCORDIAE
ADAM
see Sin, Free-will, Baptism
From the Formula Concordiae
After Adam's fall all men are born in sin, which condemns and brings
eternal death to those who are not born again by baptism and the Holy
Spirit, pp. 9, 10.
The cause of sin is the will of the wicked, that is, of the devil and
ungodly men, p. 15.
IMMORTALITY OF THE SOUL
see Resurrection
FREE-WILL
see also Adam
From the Formula COl1cordiae
Man's will has some liberty to work a civil righteousness and to
choose such things as reason can reach unto; but it has no power to work
the righteousness of God without the Spirit of God.
Various works of the reason wherein man has some liberty are cited,
p.15
The external man is able to withhold the hands from theft and murder,
yet it cannot work the inward motions, p. 15.
BAPTISM
see Sacraments and Adam
From the Formula Concordiae
Baptism is necessary to salvation, and by it the grace of God IS
offered, p. 12.
CEREMONIES
In the Churches It IS not necessary that human traditions, rites, or
ceremol1les should be alike, p. I I. Various matters about ceremonies,
pp. 13, 14
CHARITY
see Works, Justification, Faith
59
INDEX AD FORMULAM CONCORDIAE
CHRISTUS
Ex Formula Concordiae
Legitur in Symbolo Apostolico: Credo in Deum Patrem Omnipotentem,
Creatorem coeli et terrae, et in Jesum Christum Filium Ejus unicum,
S Dominum nostrum, ~ i conceptus est de Spiritu Sancto ex Maria
Virgine; et in Spiritum Sanctum, p. r.
Ex Symbolo Nicaeno: Credo in unum Deum Patrem Omnipotentem,
Factorem coeli et terrae; et in unum Dominum Jesum Christum Filium
Dei unigenitum, et ex Patre natum ante omnia saecula, Deum de Deo,
10 consubstantialem Patri; descendentem e coelo, et incarnatum de Spiritu
Sancto ex Maria Virgine: et in Spiritum Sanctum, Dominum et Vivifi
cantem, ~ i ex Patre Filioque procedit, p. 1,2.
Ex Symbolo Athanasiano: Credo in Deum Patrem, Deum Filium, et
Deum Spiritum Sanctum: quod tres Personae sint, et unaquaevis Deus et
IS Dominus; et quod tres illi consubstantiales sint seu una substantia.
~ o d Filius ab aeterno genitus sit; et quod in Ipso Deus et Homo, seu
Divinum et Humanum, sint una Persona sicut anima et corpus in homi
ne, p. 2, 3, 4
Obslervatio]: Ex supraallatis constat quod in Symbolo Apostolico memo
20 retur et sic agnoscatur Filius Dei natus in tempore, et non Filius Dei ab
aeterno. Aliter in binis sequentibus symbolis.
Turn quod in Symbolo Apostolico nominatur Spiritus Sanctus, solum, et
non Deus et Dominus.
Ex his patet quod fides antiquissimae Ecclesiae fuerit quod Deus unus
2S sit, et quod ex Ipsius Spiritu seu essentia conceptus sit Dominus noster
Jesus Christus, proinde quod natus in mundo seu in tempore sit Filius
Dei, secundum Evangelistas.
~ o d Verbum, h[oc] e[sr], Filius Dei assumserit Humanam naturam,
uncle duae naturae, Divina et Humana, in Christo inseparabiliter COll
30 junctae erant, p. 10 Aug. Conf.
Causa incarnationis fuit ut reconciliaret Patrem, hosria fieret pro culpa
originis et pro actualibus peccatis, praeter p l u ~ a ex Symbolis, Aug. Conf.
p.IO.
10 e coelo A sed prius de coelo 16 genitus: incarnatus A
60
INDEX TO THE ,FORMULA CONCORDIAE
CHRIST
from the Formula Concordiae
One reads in the Apostles' Creed: I believe in God the Father Almighty,
Maker of heaven and earth;
And in Jesus Christ his only Son our Lord, Who was conceived by the
Holy Ghost, Born of the Virgin Mary;
And in the Holy Ghost, p. I.
From the Nicene Creed: I believe in one God the Father Almighty,
Maker of heaven and earth:
And in one Lord Jesus Christ, the only-begotten Son of God, Begotten
of his Father before all worlds, God of God, Being of one substance
with the Father, Who came down from heaven, And was incarnate by
the Holy Ghost of the Virgin Mary;
And in the Holy Ghost, The Lord and giver of life, Who proceedeth
from the Father and the Son, pp. I, 2.
From the Athanasian Creed: I believe in God the Father, God the Son,
and God the Holy Ghost: there are three Persons, and each is God and
Lord; and these three are consubstantial, that is, of one substance. The
Son is begotten from eternity: and in Him God and Man, Divine and
Human, are one Person, as soul and body are one in man, pp. 2-4.
1
Observation: From the quotations given above it is clear that in the
Apostles' Creed a Son of God begotten in time and not from eternity is
spoken of and thus acknowledged. Not so in the two creeds that follow.
Moreover in the Apostles' Creed the Holy Spirit is named without any
addition; He is not called God nor Lord. From this it is obvious that in
the faith of the early church God was One, and from His Own Spirit
or essence our Lord Jesus Christ had been conceived and the Son of God
had been begotten in the world or in time, according to the writers of
the Gospels.
The Word, that is, the Son of God, took unto Him man's nature,
so that two natures, the Divine and the Human, were inseparably joined
together in Christ, p. 10.
The incarnation took place so that He might reconcile the Father, and
become a sacrifice for both original guilt and for actual sins, besides
much else from the Creeds, p. 10.
1 The editor has adopted here the forms
of these three Creeds as they are found in
the Book of Common Prayer.
61
INDEX AD FORMULAM CONCORDIAE
~ o d Christlls sit Mediator, Propitiatorium, Pontifex, et Intercessor,
quod Ille invocandus sit, nam promisit Se exauditurum preces nostras, et
Illmc cultum maxime probat videl [icet]1 ut invocetur in ol11l1ibus affiic
tionibus, Aug. Conf. p. 19.
COELUM
vide Rest/rrectio
COENA DOMINI
vide Sacramenta
Ex Formula Concordiae
IQ ~ o d in Sacra Coena corpus et sanguis Christi vere adsint, et distri
buantur vescentibus, Aug. Conf. p. 12.
~ o d non sciatur quando aut quo auctore divisae sint binae species
apud Papistas, cum tamcn quidam Patres testantur quod etiam sanguis
datus sit populo; ac Gelasius Papa mandat ne dividatur Sacramentum,
15 (Dist. 2 de Consecratione), Aug. Con p. 21.
CON CILIA
DECALOGUS
vide Opera, Charitas, Poenitentia, Fides, Justificatio
DE US
20 vide Christus et Trinitas
De Deo, Patre, Filio, et Spiritu Sancto, ex tribus Symbolis, Aposto)ico,
Nicaeno, et Athanasiano, vide Christus
ECCLESIA
Ex Formula Concordiae
25 ~ o d Ecclesia sit congregatio Sanctorum in qua Evangelium recte
docetur, et recte administrantur Sacramenta, Aug. Con p. 11.
~ o d Verbum et Sacramenta efficacia sint, tametsi administrantur a
ma)is, contra Donatistas, Aug. Conf. p. 12.
ELECTIO
30 vide Praedestinatio
62
INDEX TO THE FORMULA CONCORDIAE
Christ is Mediator, Propitiatory, High-priest, and Intercessor. This
Christ is to be invoked, for He has promised that He will hear our
prayers, and likes this worship especially, to wit, that He be invoked in all
afflictions, p. 19.
HEAVEN
see Resurrection
LORD'S SUPPER
see Sacraments
From the Formula Concordiae
In the Holy Supper the body and blood of Christ are truly present,
and are communicated to those that eat, p. 12.
It is not known when and by what authority both kinds were divided
among the Papists; yet certain of the Fathers testify to the blood also
being given to the people; and Pope Gelasius commands that the Sacra
ment be not divided (Dist. 2 de Consecratione), p. 21.
COUNCILS
DECALOGUE
see ,Works, Charity, Repentance, Faith, Justification
GOD
see Christ and Trinity
Concerning God, Father, Son, and Holy Spirit, in the three creeds,
the Apostles', Nicene, and Athanasian, see Christ.
CHURCH
From the Formula Concordiae
The Church is the congregation of saints in which the Gospel is rightly
taught, and the Sacraments rightly administered, p. 11.
The Word and the Sacraments are effectual even when they are
administered by evil men, contrary to the opinion of the Donatists, p. 12.
ELECTION
see Predestination
INDEX AD FORMULAM CONCORDIAE
EVANGELIUM
vide Justificatio, Fides, Charitas, Opera, Decalogus
FIDES
vide Justificatio, Charitas, Opera, Adam
Ex Formula Concordiae
Q!!od per Verbum et Sacramenta, tanquam per instrumenta donetur
Spiritus Sanctus, Q!!i fidem efficit ubi et quando visum est Deo in iis
qui audiunt Evangelium, Aug. Confes. p. I I.
Q!!od non operibus sed fide solum consequamur justificationem,
10 remissionem et gratiam et justitiam, credentes quod propter Christum
recipiamur, Q!!i Solus positus est Mediator et Propitiatorium, per Q!!em
reconciliatur Pater, Aug. Conf. p. 16, 17, 18, 19. Q!!ia per fidem accipitur
Sp[iritus] S[anctus] et corda renovantur et induunt novos afI"ectus, ut
parere possimus bona opera; nam sicut dixit Ambrosius: Fides bonae
15 voluntatis et justae actionis genitrix est, p. 18.
Q!!od fides non sit notitia, qualis est in impiis, sed fiducia quae conso
latur et erigit perterrefactas mentes, ex Augustino, Conf. Aug. p. 18.
HAERETICI
Ex Formula Concordiae
20 Samosateni statuerunt unam Personam, et de Verbo et Spiritu Sancto
impie et astute rhetoricati sunt, Aug. Conf. p. 9.
De Anabaptistis aliqua, Aug. Conf. p. Il, 12, 13, 14.
De Donatistis, p. 12.
Novatiani, p. 13.
25 Pelagiani, p. 15.
IMMORTALITAS ANIMAE
vide Resurrectio
INFERNUM
vide Resurrectio
30 JUDICIUM ULTIMUM
vide Resurrectio
INDEX TO THE FORMULA CONCORDIAE
GOSPEL
see Justification, Faith, Charity, Works, Decalogue
FAITH
see Justification, Charity, Works, Adam
From the Formula Concordiae
By the Word and Sacraments, as by instruments, the Holy Spirit is
given, Who works faith, where and when it pleases God, in those that
hear the Gospel, p. I I.
We obtain justification, forgiveness, grace, and righteousness not by
works but by faith alone, believing that we are received into favour for
Christ's sake, Who alone is appointed the Mediator and Propitiatory, by
Whom the Father is reconciled, pp. 16-19. Because the Holy Spirit is
received by faith, our hearts are renewed and so put on new affections
that we are able to bring forth good works; for thus said Ambrose:
Faith is the begetter of a good will and of good action, p. 18.
Faith is not such a knowledge as is in the wicked, but a trust which
comforts and lifts up disquieted minds, from Augustine, p. 18.
HERETICS
From the Formula Concordiae
Samosatenes set up one Person, and craftily and wickedly trifled, after
the manner of rhetoricians, about the Word and the Holy Spirit, p. 9.
Some things about pp. II-I4.
About Donatists, p. 12.
Novatians, p. 13.
Pelagians, p. 15.
IMMORTALITY OF THE SOUL
see Resurrection
HELL
see Resurrection
LAST JUDGMENT
sce Resurrection
ssw
3
INDEX AD FORMULAM CONCORDIAE
JUSTIFICATIO
vide Fides, Poetlitentia, Charitas, Opera
Ex Formula Concordiae
~ o d homines non possint justificari coram Deo propriis viribus,
meritis, seu operibus, sed quod gratis justificentur propter Christum per
fidem, cum credunt se in gratiam recipi et peccata remitti propter
Christum, ~ i Sua morte pro nostris peccatis satisfecit, hanc fIdem
imputat Deus pro justitia coram Ipso, Rom. 3 & 4, August. Conf.
p. 10, II.
IQ ~ o d justificatio et remissio peccatorum fide apprehenditur etc.,
Aug. Conf. p. I I.
LEX
vide Opera, Decalogus
LIBERUM ARBITRIUM
IS vide Arbitrium, Adam
MERITUM
OPERA
vide Justificatio, Fides, Charitas, Poenitentia, Decalogus, Lex
Ex Formula Concordiae
20 ~ o d opera nostra non possint reconciliare Deum aut mereri remis
sionem peccatorum, gratiam, et justificationem, sed hanc tantum fide
consequimur, itaque qui confidit operibus se mereri gratiam, is aspernatur
Christi mcritum, et quaerit humanis viribus viam ad coelum, Aug. Conf.
p. 16; vide Fides.
25 ~ o d conscientiae non possint reddi tranquillae per ulla opera, sed
tantum fide, cum pro certo statuunt quod propter Christum habeant
placatum Deum, Aug. Conf. p. 17
~ o d necesse sit bona opera facere, non ut confidamus per ea gratiam
mereri, sed propter voluntatem Dei; nam humanae vires absque Sp[irituJ
30 S[ancto] plenae sunt impiis affectibus, et sunt imbecilliores, quam ut
bona opera possint efficere coram Deo; nam sunt in potestate diaboli,
qui etc. Aug. Conf. p. 18.
32 p. 18: p. 17 A
66
INDEX TO THE FORMULA CONCORDIAE
JUSTIFICATION
sce Faith, Repentance, Charity, Works
From the Formula Concordiae
Men cannot be justified before God by their own powers, merits, or
works, but are justified freely for Christ's sake through faith, when they
believe that they are received into favour and their sins forgiven for
Christ's sake, who by His death has satisfied for our sins. This faith God
imputes for righteousness before Him, Romans 3 & 4, pp. 10, 11.
Justification and remission of sins is apprehended by faith, etc., p. I I.
LAW
see Works, Decalogue
FREE-WILL
see Free-will,
l
Adam
MERIT
WORKS
see Justification, Faith, Charity, Repentance, Decalogue, Law
From the Formula Concordiae
Our works cannot reconcile God, or deserve remission of sins, grace,
and justification, but this we obtain by faith only. He therefore that trusts
by his own works to merit grace, despises the merit of Christ, and seeks by
his own power to come into heaven, p. 16; see Faith.
Consciences cannot be quieted by any works, but by faith alone,
when they believe assuredly, that they have a God Who is propitiated
for Christ's sake, p. 17.
It is necessary to do good works, not that we may trust that we deserve
grace by them, but because it is the will ofGod. For man's powers without
the Holy Spirit are full of wicked affections, and are too weak to perform
good deeds before God; for they are in the devil's power, who etc. p. 18.
See p. 59. 1
INDEX AD FORMULAM CONCORDIAE
~ o d doctrina fidei doceat quomodo bona opera facere possumus;
nam sine fide nullo modo potest humana natura primi et secundi praecepti
opera facere; nam sine fide non invocat Deum sed quaerit humana
praesidia et confidit iIlis, Aug. Conf. p. 18, 19.
5 PAPATUS
vide Pontifex
PECCATUM
vide Adam, Baptismus, Arbitrium
PERSONA
10 ~ o d sit una essentia Divina, quae appellatur Deus, et tamen tres
personae ejusdem essentiae et potentiae, coaeternae, Pater, Filius, et
Spiritus Sanctus, Aug. Conf. p. 9.
~ o d persona significet non partem et qualitatem in altero, sed quod
proprie subsistit, Aug. Con p. 9: eadem quod separatim ab alio ex
15 proprio subsistit.
POENITENTIA
vide Opera et Decalogus
Ex Formula Concordiae
~ o d absolutio privata retinenda sit, tamest! In confessione non
20 necessaria sit omnium delictorum enumeratio, Aug. Conf. p. 12.
~ o d poenitentia consistat in duabus partibus: 1. Contritio seu terror
agnito peccato. 2. Fides quae concipitur ex Evangelio seu absolutione
quae liberat. ~ o d deinde sequi debeant bona opera, quae sunt fructus
poenitentiae, Aug. con p. 12.
25 ~ o d plurimi faciant confessionem ante Sacramentum, imprimis
absolutionem, quod sit sicut vox e coelo sonans, et quod fides tunc
accipiat remissionem peccatorum, Aug. Con p. 27, 28.
~ o d enumeratio delictorum non sit necessaria, nee sint onerandae
conscientiae omnibus, quia impossibile; quare secundum Chrysostomum
30 revelanda et confitenda apud Deum cum oratione; nee pronuntianda
lingua sed conscientiae memoria, Aug. Con p. 27, 28.
14 eadem lee/io dllbia A
68
INDEX TO THE FORMULA CONCORDIAE
The doctrine offaith teaches how we must do good works; for without
faith the nature of man can by no means perform the works of the first
or second commandment. Without faith it cannot call upon God but seeks
help from man and trusts in man's help, pp. 18, 19.
PAPACY
see Pont!!!
SIN
see Adam, Baptism, Free-will
PERSON
There is one Divine essence which is called God, and yet there are three
persons of the same essence and power who are also co-eternal, the Father,
the Son, and the Holy Spirit, p. 9.
Person signifies not a part or quality in another but that which properly
subsists, p. 9; each subsists by himself apart from another.
REPENTANCE
see Works and Decalogue
From the Formula Concordiae
Private absolution is to be retained, though enumeration of all offences
is not necessary in confession, p. 12.
Repentance consists of these two parts: I. Contrition or terror upon
the acknowledgment of sin. 2. Faith which is conceived as the result
of the Gospel, or absolution which sets free [the conscience from terrors].
Then should follow good works, which are fruits of repentance, p. 12.
Many believe that confession before the Sacrament, especially absolu-
tion, is like a voice sounding from heaven, and that faith then acquires
forgiveness of sins, pp. 27, 28.
The enumeration of sins is not necessary, nor are consciences to be
burdened with all of them, in as much as it is impossible [to recount all
sins]; according to Chiysostom they are to be revealed and confessed
before God in prayer; they are to be pronounced not with the tongue
but with the memory of one's conscience, pp. 27, 28.
INDEX AD FORMULAM CONCORDIAE
PONTIFEX
Ex Formula Concordiae
Q!!od Pontificii prius docuerint opera non necessaria quae enumerata,
sed quod postea inceperint conjungere fidem et opera, quod haec doctrina
tolerabilior sit priore, p. 16.
De Utraque specie in Eucharistia, p. 21.
De Conjugio Sacerdotum, p. 21, 22, 23.
De Cultu Sanctorum, p. 19.
De Missa, p. 23 ad 26.
10 De Discrimine Ciborum, p. 28 ad 32.
De Votis Monachorum, p. 32 ad 37.
De Potestate Ecclesiastica, p. 37 ad 44.
PRAEDESTINATIO
RESURRECTIO
IS Ex Formula Concordiae
RITUS
vide Ceremoniae
SACRAMENTA
vide Baptismus, Coma Domini
20 Ex Formula Concordiae
Q!!od Sacramenta sint signa et testimonia voluntatis Dei, ad excitandam
et confirmandam fidem, ita propter fidem, Aug. Conf. p. 13.
SACRIFICIUM
vide Sacramentum
25 SALUS
vide Resurrectio
SCRIPTURA SACRA
vide Verbum
7
0
INDEX TO THE FORMULA CONCORDIAE
PONTIFF
From the Formula Concordiae
Formerly the Papists taught the needless works which are named,
but afterwards they began to conjoin faith and works; this doctrine is
more tolerable than the former, p. 16.
Of both Kinds in the Eucharist, p. 21.
Of the Marriage of Priests, pp. 21-3.
Of the Worship of Saints, p. 19.
Of the Mass, pp. 23-6.
Of the Distinction of Meats, pp. 28-32.
Of Monastic Vows, pp. 32-7.
Of Ecclesiastical Power, pp. 37-44.
PREDESTINATION
RESURRECTION
From the Formula Concordiae
RITES
see Ceremonies
SACRAMENTS
see Baptism, Lord's Supper
From the Formula Concordiae
The Sacraments are signs and testimonies of the will of God, to stir
up and confirm faith; they are thus for the sake of faith, p. 13.
SACRIFICE
see Sacrament
SALVATION
see Resurrection
SACRED SCRIPTURES
see Word
71
INDEX AD FORMULAM CONCORDIAE
SPIRITUS SANCTUS
vide Christus
SYMBOLA
vide Concilium
5 Ex Formula Concordiae
Tria Symbol a, Apostolicum et Nicaenum et Athanasianum, verbotenus
exscripta, p. I, 2, 3, 4
De Deo, Patre, Filio, et Spiritu Sancto ex tribus illis Symbolis, vide
Christus.
10 TRINIT AS
vide etiam Christus
De Deo, Patre, Filio et Spiritu Sancto, ex tribus Symbolis, Apostolico,
Nicaeno, et Athanasiano, vide Christus
De una essentia Divina, quae Deus, et de tribus ejus personis, ex Aug.
IS Conf. p. 9, vide Persona.
VERBUM
72
INDEX TO THE FORMULA CONCORDIAE
HOLY SPIRIT
see Christ
CREEDS
see Council
From the Formula Concordiae
The three Creeds, the Apostles', the Nicene, and the Athanasian, are
set out word for word, pp. 1-4.
Concerning God, the Father, the Son, and the Holy Spirit, in those
three Creeds, see Christ.
TRINITY
see also Christ
Concerning God, the Father, the Son, and the Holy Spirit, in the three
Creeds, the Apostles', the Nicene, and the Athanasian, see Christ.
Concerning one divine essence which is God, and three persons in Him,
p. 9; see Person.
WORD
73
DE PRAECEPTIS DECALOGI
INTRODUCTION
In 1761 Swedenborg noted his intention to write eight works, one of
which was entitled Omnia religionis et cultus Dei in uno complexu in Decalogo,
but when it was published in 1763 it bore the title DOCTRIN A VITAE PRO
I
NOVA HIEROSOL YMA, EX PRAECEPTIS DECALOGI. Written most
probably i ~ 7 6 2 , the manuscript bearing the shorter title De Praeceptis
Decalogi consists of n ~ s compiled before_the ublished work was
written. (See HB 1581, 1636.J
Dr J. F. I. Tafel's edition of 1854, hitherto the only printed text, was
based upon the original autograph, and not, as HB declares, upon a copy
'made under the superintendence of A. Nordenskjold' (1754-92).
Readings found in the latter copy are included in the critical apparatus.
The original is to be found in the library of the Royal Academy of
Sciences, Stockholm.
75
DE PRAECEPTIS DECALOGI
ARTICULUS PRIMUS
Q1;od postquam ultimum judicium peractum est, Nova Ecclesia promissa
sit, quae intelligitur per Novam Hierosolymam in Apocalypsi.
I Explicatur Cap. xxi a verso I ad fmem. Tum Cap. xxii I ad 5.
2 Ex Verba alibi, quod per Hierosolymam intelligatur Ecclesia, ut in
sequentibus locis:
ESAJ. i I, iv 4, ix 1.
ii 2, iii 8, v 3, vii I, x 10-12, 32, xxii la, xxxi 5, xxxiii 20, xxxvi 2, 7,
10 20, xxxvii la, 32, x12, xli 27, xliv 26,28, lii I, 2, 9, lxii 1,7, lxiv la,
Ixv 18, Ixvi la, 20.
xxvii 13, xxx 19.
ii 3, iii 1.
iv 3, xxiv 23, xxviii 14, xxxi 9, lxv 19, lxvi 13.
IS v 3, viii 14, xxii 21.
xl 9, li 17, lii I, 2, lxii 6.
Lament. ii 13, 15, Mich. iv 8, Zeph. iii 14, Sach. ix 9.
JEREMIAS i 3,15, ii 2, iii 17, iv 3, la, 11, v I, vi I, vii 17, 34, viii 5, ix 11,
xi 6, 13, xiii 9, xiv 2,16, xvii 19,21,26,27, xix 7, 13, xxii 19, xxiii 14,
20 15, xxv 18, xxvi 18, xxvii 3, 20, 21, xxix 2, xxxii 2, 44, xxxiii 10, 13,
16, xxxiv 19, xxxv 11, xxxvi 9, xxxvii 5, 12, xxxviii 28, xxxix 8,
xl I, xliv 2, 6, 9, 13, 17,21, li 50, lii 12, 13, 14.
iv 16, vi 6, xxxiv I, 7, 19, lii 4.
xxvii 18, xxix 25, xxxiv 8, xxxv 11.
2S xxiv I, xxvii 20, xxix I, 2, 4, 20.
iv 5, xv 4, xxxiv 6, lii I, 3
iv 4, viii I, xi 2, 9, 12, 13, xiii 13, xvii 20, 25, xviii 11, xix 3, xxv 2,
xxxii 32, xxxv 13, 17, xlii 18.
iv 14, vi 8, xiii 27, xv 5, lii 29.
5 Explicatur AN; Explicetur T 6 om ollln post Ecclesia N 8 i I: i [I] T;
i A iv 4 T; iv 8 A 9 iii 8 T; iv 8 A v 3 T; v 4 A 10 xxxvii 10, 32, xl 2:
xxxvii 10. [22), 32, [xl 2) T; xxxvii 10, 32, 40 A 10 xliv 26.28. lii I. 2, 9:
xliv 26. 28, lii I. 2. [9] T; xliv 26. 28. 52 A 12 xxvii 13 T; xxvii 30 A 14
xxviii: xxvii A T 16 lii I. 2. Ixii 6 A; lii 1.2. [9]. Ivii 6 T 18 vii 13. 34 T;
vii 13, 24A 19 ix II A; ix [10]. 11 T xxiii 14. IS T; xxiii 14, 15,34 A 20 xxvi
18 T; xxvi 28 A 21 xxxvi 9 A; xxxvi 9. [3 I] T xxxvii S. 12 A; xxxvii 5, [II],
12T xxxix8A;xxxix[I].8T 22IisoA;li[3S).soT 23 xxxiv 1.7,19
T; xxxiv I, 7. 39 A 24 xxvii 18 T; xxvii 28 A 25 xxiv I A; xxiv I. [8] T
29 xiii 27. xv S. lii 29: lii 29. xiii 27. xv 5 T; vii 29. xiii 27, xv 5 A
THE PRECEPTS OF THE DECALOGUE
After the Last Judgment had been completed, a New Church meant by
the New Jerusalem in the Revelation was promised.
I Explain the whole of chapter xxi. Then chapter xxii 1-5.
2 Elsewhere in the Word Jerusalem means the Church, as in the follow
ing places:
l
Isaiah i I, iv 4, ix 1.
ii 2, iii 8, v 3, vii I, x 10-12, 32, xxii 10, xxxi 5, xxxiii 20, xxxvi 2, 7,
20, xxxvii 10, 32, xl 2, xli 27, xliv 26,28, lii I, 2, 9, lxii I, 7, lxiv 10,
lxv 18, Ixvi 10, 20.
xxvii 13, xxx 19
ii 3, iii 1.
iv 3, xxiv 23, xxviii 14, xxxi 9, Ixv 19, lxvi 13.
v 3, viii 14, xxii 21.
xl 9, li 17, hi I, 2, Ixii 6.
l ? ~ g h t e r ofJemsall!.m: Lamentations ii 13, IS, Micah iv 8, Zephaniah iii 14,
Zechariah ix 9.
Jeremiah i 3, IS, ii 2, iii 17, iv 3, 10, 11, V I, vi I, vii 17, 34, viii 5, ix 11,
xi 6,13, xiii 9, xiv 2,16, xvii 19,21,26,27, xix 7,13, xxii 19, xxiii 14,
IS, xxv 18, xxvi 18, xxvii 3, 20, 21, xxix 2, xxxii 2,44, xxxiii 10, 13,
16, xxxiv 19, xxxv 11, xxxvi 9, xxxvii 5, 12, xxxviii 28, xxxix 8,
xl I, xliv 2, 6, 9, 13, 17, 21, li 50, hi 12, 13, 14.
iv 16, vi 6, xxxiv I, 7, 19, hi 4.
xxvii 18, xxix 25, xxxiv 8, xxxv 11.
xxiv I, xxvii 20, xxix I, 2, 4, 20.
iv 5, xv 4, xxxiv 6, lii I, 3.
iv 4, viii I, xi 2, 9, 12, 13, xiii 13, xvii 20, 25, xviii 11, xix 3, xxv 2,
xxxii 32, xxxv 13, 17, xlii 18.
iv 14, vi 8, xiii 27, xv 5, lii 29.
1 Nordenskjold omitted from his copy deleted except the heading Filia Hierosolytnae
the Scripture references which follow. In and the titles Jeretnias, Ezechiel, Daniel,
the Autograph all have been carefully Sacharias, Zephanias, and David.
77
DE PRAECEPTIS DECALOGI
THREN. i 7, 8, 17, ii 10, iv 12.
EZECHIEL iv I, 7, v 5, viii 3, ix 4, 8, xiii 16, xiv 22, xvi 2, 3, xvii 12,
xxi 2, 20, 22, xxii 19, xxiii 4, xxxiii 21, xxxvi 38.
xxiv 2, xxvi 2.
iv 16, xii 10.
xi 15, xii 19, xv 6.
DANIEL i I, vi 10, ix 2, 12, 16, 25.
v 2,3, ix 7.
JOEL iii I, 6, 16, 17,20.
10 AMOS ii 5.
i 2.
OBAD. II, 20.
MICHAH i I, S, 9,12, iii 10, 12, iv 2.
SACHARIAS i 12, 14, 16, 17, 19, ii 2, 4, 12, iii 2, vii 7, viii 3, 4, 8, IS,
IS xii 2, 3, 6, xiv 4, la, II, 17.
xii 2, 9, xiv 2, 12, 16.
xiv 8, 14, ix la.
viii 20, xii 6,11, xiv 21, xii 5, 7,8, la, xiii 1.
MALACHIAS iii 4.
20 ii I!.
ZEPHANIAS i 4, 12, iii 16.
DAVID Ps. li 18, lxxix I, 3, cxxii 3, 6, cxxv 2, cxxviii 5, cxxxvii 6, 7,
cxlvii 12.
lxviii 29, CXXXV 21.
25 cii 21, cxvi 19, cxxii 2, cxxxvii 5, cxlvii 12.
3 Aliquid de praecedentibus in Apocalypsi, ut de dracone et bestia
coccinea; et de interitu illorum.
4 De ultimo judicio, quod descriptum, et quod porro describendum sit.
5 Cur nova Ecclesia instauratur quando ultimum judicium peractum est.
30 6 Q.!!od non prius, causa ne profanentur sancta.
7 Q.!!od promissum tunc quod sensus spiritualis Verbi detegendus; et
quod solus Dominus Verbum.
8 De adventu Ipsius tunc.
9 Q.!!od ideo apertum mihi coelum sit.
2 xiv 22 A; xiv [21],22 T 9 iii I, 6, 16, 17, 20 A; iii I, [5],6, 16, 17, 20 T
14 iii 2 T; iii 2,16 A 17 xiv 8,14 T; xiv 14, 8, 14 A 22 li 18: 1i IS A; lix 20
T cxxv 2 T; cxxv 8 A "4 Ixviii 29 A; Ixviii 30 T "5 cii 21 A; cii 22 T
cxxxvii 5 T; cxxxvii 3 A
THE PRECEPTS OF THE DECALOGUE
Lamentations i 7, 8, 17, ii 10, iv 12.
Ezekiel iv I, 7, v 5, viii 3, ix 4,8, xiii 16, xiv 22, xvi 2,3, xvii 12, xxi 2,20,
22, xxii 19, xxiii 4, xxxiii 21, xxxvi 38.
xxiv 2, xxvi 2.
iv 16, xii 10.
xi 15, xii 19, xv 6.
Daniel i I, vi 10, ix 2, 12, 16, 25.
v 2,3, ix 7.
Joel iii I, 6, 16, 17, 20.
Amos ii 5.
i 2.
Obadiah 11, 20.
Micah i I, 5, 9, 12, iii 10, 12, iv 2.
Zechariah i 12, 14, 16, 17, 19, ii 2, 4, 12, iii 2, vii 7, viii 3, 4, 8, 15, xii 2, 3,
6, xiv 4, 10, 11, 17.
xii 2, 9, xiv 2, 12, 16.
xiv 8, 14, ix 10.
viii 20, xii 6, 11, xiv 21, xii 5, 7, 8, 10, xiii I.
Malachi iii 4.
ii I I.
Zephaniah i 4, 12, iii 16.
Psalms li 18, lxxix I, 3, cxxii 3, 6, cxxv 2, cxxviii 5, cxxxvii 6,7, cxlvii 12.
lxviii 29, CXXXV 21.
cii 21, cxvi 19, cxxii 2, cxxxvii 5, cxlvii 12.
3 Something about those matters which come before this in the
Revelation-such as the dragon, the scarlet beast, and the destruction of
them.
4 About the Last Judgment. Already described, it is to be described
further.
5 Why a New Church is established when the Last Judgment has been
completed. - -
6-N.9!- before, to prevent holy things from being profaned.
7 It was promised at that time that the spiritual sense of the Word was
to be disclosed; the Lord alone is the Word.
(8 About His Cmning atcl;-at time.
L9 Therefore heaven has been opened to me.
79
DE PRAECEPTIS DECALOGI
ARTICULUS SECUNDUS
nunc finis Ecclesiae sit, et quod hodie apud paucos aliqua religio.
I non sciatur de Domino quod sit solus Deus regit coelum et
terram; ita quod sit Deus Unus persona et essentia, in Trinitas;
5 cum tamen omnis religio fundatur super cognitione Dei, ac Ipsius
adoratione et cultu.
2 Q!!od non quod fides non aliud et quod non
sciatur quod hoc quod vocant fidem sit veritas vel non; desumantur
quaedam ex opusculo de Domino.
10 fides hodierna sit, dicatur quae ... tum justificationis gradus;
quod num veritates sint, concludi potest ex sequentibus.
si haec fides, non opus veritatibus, nee opus charitate, et ne
quidem cognitione illarum.
non sciatur quid charitas.
IS nee sciatur malum et bonum.
ARTICULUS TERTIUS
omnis homo sit homo post mortem, et quod tunc sit suus amor, et
quod amor ejus sit vita, quae unumquemvis manet in aeternum.
I unusquisque exploratur post mortem qualis ejus amor est.
20 2 unusquisque spiritus sit sua affectio.
3 universum coelum distinctum sit in societates secundum
affectionum varietates, et universum infernum secundum cupiditatum
varietates.
4 qual is affectio hominis, talis ei cogitatio.
ARTICULUS QUARTUS
diabolus apud hominem habitet in ejus vitae mal is, ac Dominus in
ejus vitae bonis.
10 tum justificationis gradus N; tum quod justificationis gradus A T (sed quod del A)
13 cognitione T; cognitio A N 20 spiritusA T; spiritu N 21 societates A T;
societate N
80
THE PRECEPTS OF THE DECALOGUE
II
f
It is the end of the Church, and at the present there are few that
have any religion.
(I That the Lord is the only God Who rules heaven and earth, and there
) fore that God is One as to His person and essence, in Whom is the
) Trinity, is unknown; yet all religion is based upon knowledge of God,
I and upon the adoration and worship of Him.
2 That faith is nothing else but truth is unknown, nor is it known
whether that which men caU faith is the or not; take certain things
from the small work! concerning the Lord.
Say what the faith of the present day is ... then the degrees of
justification; whether they are truths can be determined from what
follows.
, ..... If this is indeed faith, there is no need of truths, nor of charity,
even of any knowledge of them.
What charity is, is unknown.
Neither are evil and good known.
III
After death every man is still a man; he is then what his love is; and his
love is that life which awaits everyone for ever.
I Everybody is examined after death tq reveal the nature of his love.
2 Every spirit is what his affection is.
3 The whole of heaven is divided into societies according to the variety
in affections found there, and the whole ofhell according to the variety in
lusts.
4 The nature of man's affection and that of his thought are alike.
IV
The devil dwells with man. in the evil, and the Lord in the good, things
of his life.
1 I.e. DOCTRINA NOVAE HIEROSOLY in the same year as the work for which
MAE DE DOMINO which was being pre De Praeceptis Decalogi was an initial "raft.
pared at the same time, and was published
81
DE PRAECEPTIS DECALOGI
ARTICULUS QUINTUS
Q!!od fugere mala sit facere bonum, et quod hoc sit ipsa reIigio.
I Aliqua de pugnis et tentationibus.
2 Q!!od fugere mala non aliud sit quam fugare diabolum, et quod
5 quantum homo id facit, conjungatur Domino et aperiatur coelum, et
quod tamdiu non sit in inferno.
ARTICULUS SEXTUS
Q!!od homo qui fugit mala quia peccata sunt, fidem habeat, et tantum
fidei quantum fugit.
10 Q!!od sint vera fidei et vera vitae, quod quantum vera vitae fiant vitae,
tantum vera fidei fiant fidei, et quod ne hilum plus aut minus.
Enumerentur vera fidei, quae alioquin sunt scientia et non fides.
De Anglorum oratione ante Sanctam Coenam, et de Suecorum etiam;
turn ex obotfardigas forhinder.
1
15 Q!!od ideo binae tabulae sint, et vocatae foedus; quod quantum una
fit ab homine, tantum aperitur altera.
ARTICULUS SEPTIMUS
Q!!od decem praecepta Decalogi contineant omnia reIigionis in summa.
I De sanctitate Decalogi plura.
20 RECAPITULA TIO
Septem articulorum, et quod a nullo negari possit quin ipsa re!igio sint.
4-6 et quod quantum homo id facit, conjungatur Domino et aperiatur coelum, et
quod tamdiu non sit in inferno: et quod quantum homo id facit, conjungatur
Domino, et aperiatur coelum et tamdiu in inferno A; et quod qual11diu homo id facit,
conjungatur Domino, et aperiatur caelum, et quod tarn diu sit in inferno N; et
quod quantum homo id facit, conjungatur Domino, et aperiatur coelum, et quod
tal11diu sit in inferno T 12 vera fidei A T; varia fidei N 13 etiam: tum ex
A T; et- N 15 vocatae foedus A T; Vil1Cllla foederis N 16 ab hOl11ine A
T; ab hominibus N aperitur AT; aperiatur N
1 Obstacu(a Irnpaenitentiurn (vide AE
885.5).
82
THE PRECEPTS OF THE DECALOGUE
v
Shunning evils is doing good, and this is religion itsel
I Some things about combats and temptations.
2 Shunning evils involves nothing less than putting the devil to flight;
in as much as a man does this, he is conjoined to the Lord and heaven
is opened, and that for so long as he is not in hell.
VI
The man who is shunning evils because they are sins has faith; and the
limits he reaches in shunning evils determines the amount of faith he has.
Some truths have to do with faith, others with life; in so far as the .
truths that have to do with life become part of one's life, truths that have
to do with faith become part of one's faith, no more and no less.
Enumerate the truths that have to do with faith, which are otherwise
matters of knowledge and are not faith.
About the Anglican Exhortation
1
before the Holy Supper, and also
that of the Swedes: then from 'Impediments or Stumbling blocks of the
Impenitent' .2
Therefore there are two tables, and they are called a Covenant; in so far
as one is done by man the second is laid open.
VII
The Ten Commandments of the Decalogue sum up all things of religion.
I Further matters about the holiness of the Decalogue.
RE CAPITULA TION
A recapitulation on the seven articles; nobody can deny that they are
religion itself.
1 See Vita 5. VCR 772. AE 250.4. 885.3. Book. The Appendix was omitted from the
for quotations from this' Exhortation'. revised edition of the latter published in
2 See DP 258.5, AE 885.5 for quotations 1819 and from subsequent editions.
from this Appendix to the Lutheran Psalm
SUMMARIA IN EXPLICATIONE
APOCALYPSEOS
INTRODUCTION
The original autographs of SUMMA RI A IN EXPLICATIONE APOCALYP
SEOS and of DE CONJUGIO I (see p. 99 below) both appear in Codex II4
of the Swedenborg manuscripts in the library of the Royal Academy of
Sciences, Stockholm. No Latin version of either of these documents has
been published before, nor has any English translation except that of the
late Rt Rev. Alfred Acton, which appeared in the periodical New Church
Life (October 1922) together with a full discussion of such questions as
dates of writing, relationship to other works, etc.
Dr Acton concluded that the Summaria belong to the year 1764, for
they are on the basis of the the
bulk of which had beenyvritten in 1759 but which, still not completed,
was laid aside in 1764 and never published by Swedenborg himself.
Towards the end of the same year, or in the first months of the next, he
began APOCALYPSIS REVELATA, for which the Summaria were a
preliminary outline. Dr Acton observed:
I. That, like the APO CAL YPSE EXPLAINED, they cover only chapters
i-xx of the Apocalypse.
2. That the summaries of chapters i-vi inclusive were considerably
altered by the author after he had completed the whole ofthe Summaries.
3. That, thus altered, these first six summaries agree almost verbatim
with the summaries printed in the APOCAL YPSE REVEALED.
4. That the summaries of chapters vii-xx, where no alterations were
entered after the Summaries were completed, in
as compared with the summaries printed in the APO CAL YPSE
REVEALED, though!heLagree in
85
SUMMARIA IN EXPLICATIONE APOCALYPSEOS
In Primo Capite describitur Dominus ut Verbum, ex quo Dominus
ultimum judicium facturus est, et novam Ecclesiam instauraturus.
In Secundo Capite et Tertio, de omnibus qui in Ecclesia, super quos
5 ultimum judicium facturum, et a quibus nova Ecclesia formanda.
In Qliarto Capite de praeparatione omnium in coelo ad ultimum
judicium quare ibi de Throno.
In Qliinto, manifestatio quod Solus Dominus, judicium facturus sit,
quod multa confessione agnitum ab omnibus coelis.
IQ Haec nota invenitur in media pagina praecedente Summariorum.
CAPUT I
Q!!od Revelatio haec sit a solo Domino, et quod illa recipiatur ab illis
qui in nova Hierosolyma erunt et Domi[num] pro Deo coeli et terrae
agnoscunt. Describitur etiam Dominus ut Verbum.
15 Verso I ad 3. Pro quibus revelatio est.
4 ad 6. Q!!od pro ilIis sit per coelum a solo Domino.
7, 8. Q!!od Dominus Se Ipsum, et illa quae Ecclesiae sunt,
revelaturus sit ex Verbo.
9 ad 11. Porro de receptione a quibus.
20 12 ad 16. Describitur Dominus ut Verbum ac ut Ecclesia.
17, 18. Agnitio Ipsius quod sit ]ehovah et solus Deus, a Q!!o
omnIa.
19, 20. Q!!od revelatio haec sit pro illis qui in nova Hierosolyma
erunt.
25 CAPUT II
De illis in Ecclesia, ex quibus nova Hierosolyma p!:est existere.
Ex illis qui primario spectant vera fidei, et non bona charitatis, quae
sunt Ecclesiae in Epheso, n. I ad 7.
Ex iBis qui in bonis quoad vitam sunt, et in falsis quoad doctrinam,
30 quae sunt Ecclesiae in Smyrna, n. 8 ad I I.
Ex illis qui omne Ecclesiae ponl1nt in bonis operibl1s, et non aliql1id in
veris doctrinae, quae sunt Ecclesiac in Pergamo, verso 12 ad 17.
13 qui: qui qui A 15-24 linea verlicali delelae
86
SUMMARIES IN EXPLANATION
OF THE APOCALYPSE
The following note is written in the middle of the page preceding that on which
the Summaria begin.
In chapter one the Lord is described as the Word, from which the Lord
is to accomplish the Last Judgment and establish a new Church.
Chapters two and three are about all those in the Church upon whom
the Last Judgment is to be and from whom a new Church is to be formed.
Chapter four is about the preparation of all in heaven for the Last
Judgment, and therefore the Throne is the subject there.
Chapter five reveals that the Lord alone is to accomplish the judgment,
and that this is acknowledged and abundantly confessed by all the heavens.
CHAPTER 1
This revelation is from the Lord alone, and it is received by those who
are to be in the New Jerusalem and acknowledge the Lord as the God of
heaven and earth. The Lord is also described as the Word.
v 1-3 For whom the revelation is. v 4-6 It is for them by means of
heaven from the Lord alone. v 7-8 From the Word the Lord will reveal
Himself and what belongs to the Church. v 9-1 I Further about reception,
by whom. v 12-16 The Lord is described as the Word and as the Church.
v 17, 18 His acknowledgment as Jehovah and the only God, from
Whom is everything. v 19, 20 This reveIation is for those who are to be
in the New Jerusalem.
CHAPTER 11
About those in the church, from whom the New Jerusalem can arise.
From those who look firstly to the truths of faith and not t h ~ goods of
charity; this refers to the church in Ephesus, v 1-7.
From those who are in goods as regards their life, and in falsities as
regards their doctrine; this refers to the church in Smyrna, v 8-11.
From those who make good works the church's all in all and not at all
the truths of doctrine; this refers to the church in Pergamum, v 12-17.
SUMMARIA IN EXPLICATlONE APOCALYPSEOS
Ex illis qui in fide ex charitate sunt, et inde in bonis operibus; ubi
etiam de illis qui in fide separata a charitate sunt, et inde in malis operibus,
quae sunt Ecclesiae in Thyatiris, verso 18 ad 29.
(in margine) Pro Ecclesiis ut agnoscant Dominum pro Deo coeIi, et opera
charitatis.
CAPUT III
Continuatio de illis, ex quibus nova Hierosolyma
De illis qui in cultu mortuo sunt, seu in cultu qui est absque veris et
sic absque vita, quae sunt Ecclesiae in Sardibus, verso I ad 6.
10 De illis qui in veris ex bono a Domino sunt, quae sunt Ecclesiae in
Philadelphia, verso 7 ad 13.
De illis qui sapiunt ex se et sapiunt ex Verbo, quae sunt Ecclesiae
Laodicensium, verso 14 ad 22.
(in margine) similiter ut in secundo.
15 CAPUT IV
De praeparatione omnium in coelo adjudicium, quod futurum ex Verbo
et secundum illud, et agnitione quod Dominus soIus sit Judex.
CAPUT V
Dominus quoad Divinum Humanum Suum judicaturus sit ex
20 Verbo et secundum illud, quia Ipse est Verbum et quod hoc agnitum sit
in omnibus coelis.
CAPUT VI
Exploratio illorum super quos ultimum judicium erit, quoad intellectum
Verbi, et inde quoad status vitae eorum, quod essent qui in veris ex bono,
25 qui absque bono, qui in pauco vero et qui prorsus quoad bonum et Verum
vastati, a verso I ad 8.
De illis qui a Domino sub terra custoditi fuerunt, ne laederentur a
malis, qui consolationcm acceperunt et sponsionem quod brevi libera
rentur, n. 9, 10, II; de malis qui primum a bonis separati sunt,
30 fuerunt in meris malis et falsis, et timuerunt ultimumJ' udicium. Videatur

etiam n. 295.
27-31 difficilia lectl/, quia //Iulta deleta, multa autem supra scripta sunt 31 n. 295 ad 0Pl/S
de Apocalypsi Revelata spectare videtur, ubi in llOc paragrapllo de versu 1 capitis sext;
agitur.
88
SUMMARIES IN EXPLANATION OF THE APOCALYPSE
From those who are in faith from charity, and consequently in good
works; there too about those who are in faith separated from charity, and
consequently in evil deeds; this refers to the church in Thyatira, v 18-29.
(Written itl the margin.) For the churches, that they may acknowledge the
Lord as the God of heaven; and the works of charity.
CHAPTER III
A continuation about those from whom the New Jerusalem can
About those whose worship is dead, that is, worship devoid of truths
and thus devoid of life; this refers to the Church in Sardis, v 1-16.
About those who truths from good proceeding
this refers to the church in Philadelphia, v 7-13.
About those who are wise from themselves and are wise from the
Word; this refers to the church of Laodicea, v 14-22.
(Written in the margin.) Similarly as in the second [chapter].
CHAPTER IV
About the preparation of all in heaven for the judgment which
from the Word and according to it, and acknowledgment that the Lord
is the only Judge.
CHAPTER V
The Lord as to His Divine Human is to judge from the Word and
according to it, because He is the Word; and this is acknowledged in all
the heavens. -------
CHAPTER VI
The examination of those on whom the Last Judgment will bc, as to their
understanding of the Word, and from this as to their states of life; they
should be those who. are in truths those who are devoid of
good, those who are in a little truth, and those who are in a state of
complete vastation as regards good and truth, v 1-8.
Concerning those who had been kept safe by the Lord under the earth,
so that they should not be hurt by the wicked; they received consolation
and the pledge that they should shortly be set free, v 9-II; concerning
the wicked who were first separated from the good; they were then in
absolute _evils and and feared the Last Judgment. See also n. 295.
SUMMARIA IN EXPLICATIONE APOCALYPSEOS
(Aitera versio ad finem scripta)
Agitur hic de exploratione illorum super quos ultimum judicium futurum
est, et explorati qualis intellectus Verbi fuerat apud illos, et inde qualis
status vitae ilIorum; quod essent qui in veris ex bono, verso I, 2; qui
5 absque bono, verso 4; qui in contemtu veri, verso 5, 6; et qui quoad
bonum et verum prorsus vastati, verso 8; dein agitur de illis qui a Domino
in inferiore terra custoditi sunt propter malos in superiore terra, qui die
ultimi judicii casuri, verso 9, 10, II; status illorum qui in mal is et inde
falsis sunt, die ultimi judicii, verso 12 ad 17.
10
CAPUT VII
Collectio illorum qui interius boni sunt et separatio illorum a malis, ac
tutatio ne periclitentur cum instat ultimum judicium.
Collectio illorum qui coelestes et spirituales sunt, qui intelliguntur
per duodecim tribus Israelis, verso I ad 8; et postea coIlectio illorum qui
IS ex omni religione et bene vixerunt, verso 9 ad 17.
(Aitera versio ad finem scripta)
Agitur de separatione bonorum a malis ante judicium, verso I ad 3; de
bonis qui agnoverunt Dominum pro Deo coeli et terrae, et ab Ipso
sapuerunt, verso 4 ad 8; deque bonis qui in fide charitatis fuerunt, et in
20 tentationibus, ex quibus etiam novum coelum et nova Hierosolyma,
n. 9 ad 17
CAPUT VIII
Exploratio quales sunt illi in fine Ecclesiae qui Reformati vocantur et se
dicunt esse in fide, per influxum coeli spiritualis apud illos, verso
25 I, 2.
Praesentia Domini in coelo spirituali et tutela, verso 3, 4.
Communicatio cum illis qui in fide, et qualis, verso 5.
Influxus primus et exploratum quod essent ibi falsa, mala, et falsificata,
verso 6, 7.
30 Influxus amoris spiritualis in voluntarium, ita in naturaIe, et exploratum
quod nihil bonum, quia omne falsificatul1l, verso 8, 9.
7 post custoditi sunt de/end/lltl ne A
90
SUMMARIES IN EXPLANATION OF THE APOCALYPSE
(Second version written at the end.)
This is about the examination ofthose on whom the LastJudgment is to be.
They were examined as to what their understanding of the Word was,
and consequently what was their state of life; that they should be those
who were in truths from good, v I, 2; those who were devoid of good,
v 4; those who had a contempt for truth, v 5, 6; and those who were in
a state of complete vastation as regards good and truth, v 8. The next
subject is those who were kept safe by the Lord on the lower earth on
account of the wicked on the upper earth, who will fall on the day of the
Last Judgment, v 9-11; the state of those who are in evils and the
falsities from them on the day of the Last Judgment, v 12-17.
CHAPTER VII
The colIecting together of those who are interiorly good, and their
separation from the wicked, and their protection against danger when the
Last Judgment is at hand.
The collecting together of those who are celestial and spiritual, who
are understood by the twelve tribes of Israel, v 1-8; and subsequently the
collecting together ofthose ofall religions who have led a good life, v 9-17.
(Second version written at the end.)
This is about the separation of the good from the wicked before the
judgment, v 1-3; about the good who acknowledged the Lord as the
God of heaven and earth, and had wisdom from Him, v 4-8; and about
the good who were in the faith of charity, and in temptations, from
whom is to be the new heaven and the New Jerusalem, v 9-17.
CHAPTER VIII
The examination of the nature of those at the end of the Church who are
called the Reformed, and profess themselves to be in faith, by means of
the influx of the spiritual heaven with them, v I, 2.
The Lord's presence and safeguarding in the spiritual heaven, v
3, 4
Communication with those who are in faith, and its nature, v 5.
The first influx and examination establishing that there were there
falsities, evils, and falsifications, v 6, 7.
The influx of spiritual love into that which belongs to the will, and
thus into the natural, and examination establishing that there was nothing
good, because everything had been falsified, v 8, 9.
91
SUMMARIA IN EXPLICATIONE APOCALYPSEOS
Influxus sapientiae spiritualis in intellectuale, et exploratum num vera
interiora Verbi aversarentur, verso 10, I I.
Influxus denique et exploratio quod mere mala et falsa in omnibus
Ecclesiae istius, apud illos qui se confirmaverunt in sola fide, verso
5 12.
Status damnatus apud illos qui se confirmaverunt in ilIa, verso 13.
CAPUT IX
De iBis qui se in fide separata a charitate confirmaverunt.
De iBis qui per ratiocinia externa confirmaverunt, verso I ad 12.
10 De iBis qui per ratiocinia interiora confirmaverunt, n. 13 ad 19.
De reliquis qui se non confirmaverunt, sed usque in sola fide sunt,
quales, verso 20, 21.
CAPUT X
De doctrina novae Hierosolymae quod Deus unus sit in quo Trinitas, et
IS quod Humanum Domini sit Divinum, quod id doctrinae quod Deus
unus sit recipiatur, at quod Humanum Domini Divinum sit repugnet.
CAPUT XI
De statu communi Ecclesiae Reformatorum, quod est secundum vae et
intelIigitur per vesperam; de statu qui vespera, verso 2 ad 10, de excidio
20 eorum, n. 13, de diluculo 3 ad 6, et n, 12, 14, 19.
CAPUT XII
De nova Ecclesia et ejus doctrina, et quod draco ex odio persequatur
illam, et quod illa tutata a Domino.
Et quod draco, seu illi ui in sola f i ~ e , dejecti sint in mundum spirituum,
25 unde infestant homines telIuris.
I nUll 0111 A 6 Post se add non A; vide AR 412
92
SUMMARIES IN EXPLAN ATION OF THE APOCALYPSE
The influx ofspiritual wisdom into what belongs to the understanding,
and examination establishing whether they hated the interior truths of the
Word, v 10, 11.
Finally influx and examination establishing that there was nothing but
evils and falsities in everything belonging to that Church, among those
who had convinced themselves of the doctrine of faith alone, v 12.
The state of damnation among those who had convinced themselves
of that, v 13.
CHAPTER IX
About those who have convinced themselves of the doctrine of faith
separated from charity.
About those who by reasoning have strengthened their externals, v 1-12.
About those who by reasoning have strengthened their internals, v
13-19
About the remainder, who have not convinced themselves, but still
are in faith alone; their nature, v 20, 21.
CHAPTER X
About the doctrine of the New Jerusalem that God is One in Whom is a
Trinity, and that the Lord's Human is Divine; the part of the doctrine
that God is one is accepted, but the part that the Lord's Human is Divine
is repugnant.
CHAPTER XI
About the general state of the Church of the Reformed, which is the
second woe, and is meant by the evening. Concerning the state which is
evening, v 2-10; about their destruction, v 13; about dawn v 3-6 and
lI, 12, 14, 19.
CHAPTER XII
About the New Church and its doctrine; the dragon pursues it from
hatred, and it is protected by the Lord.
And the dragon, that is, th2se_w:ho were in f a i t ~ n e , were cast down
into the world of spirits, from where they mo est men on earth.
93
SUMMARIA IN EXPLICATlONE APOCALYPSEOS
CAPUT XIII
De doctrina ejus apud laicos et vulgus, quae est bestia ex mari, ejus
agnitione quando sicut confirmata est per Verbum; et de doctrina ejus
apud doctos e clero, qualis ilia, recepta apud priores.
s utraque sit ex onmibus veris Verbi falsificatis.
CAPUT XIV
De novo coelo Christiano, describitur quale est a verso I ad s.
Evangelizatio de adventu Domini, et de nova Ecclesia, verso 6, 7, 13;
exhortatio ut recedant a fide separata a charitate, verso 9 ad 12; exploratio
10 eorum et manifestatio quod illorum opera sint mala, verso 14 ad 20.
CAPUT XV
De extensione coeli Christiani externi, et de illis qUl III externis ejus
glorificatibus Domini. De praeparatione a.4.J.nfluxum in Ecclesiam III
terris, ut describatur status ejusultimus quoad mala et falsa.
CAPUT XVI
15
De influxu a Domino in homines Ecclesiae Reformatorum ad detegendum
in--Ecclesia Reformatorum, verso I. Influxus in internae
Ecclesiae homines, verso 2. In externae Ecclesiae homines, verso 3. In
intellectum Verbi apud illos, verso 4, S, 6, 7. In amorem apud illos, verso
20 8, 9. In fidem apud illos, verso 10, I I. In ratiocinia interiora apud illos,
verso 12, 13, 14, IS, 16. In omnia illorum simul, verso 17 ad 21.
CAPUT XVII
De religioso Catholico Romano, qualis est extus et qualis est intus, verso
I ad 8; qualis est quoad Verbum in specie, verso 9 ad II; ualis est gens
25 Gallica quoad Verbum, verso 12 ad 14; quales sunt reliqui su ilfilis
verso IS; sunt Protestantes quoad Verbum, verso 16, 17;
quod in multis doctrinalibus conveniant, verso 18.
20 fidem apud AR ad loc.; fidem ab A
94
SUMMARIES IN EXPLANATION OF THE APOCAL YPSE
CHAPTER XIII
About its doctrine among the laity and the common people, which is the
beast from the sea; about its acknowledgment when it is apparently
confirmed by the Word; and about its doctrine among the learned clergy,
its nature and its reception among the former.
Both of these arise from the falsification of all the truths of the Word.
CHAPTER XIV
About the new Christian heaven, its nature is described, v 1-5.
The preaching of the Gospel about the coming of the Lord and the
New Church, v 6, 7, 13; exhortation to abandon faith separated from
charity, v 9-12; their examination and demonstration that their works are
evil, v 14-20.
CHAPTER xv
About the extension ofthe external Christian heaven and about those who
glorify the Lord by external rituals.
About the p!e aration fOE influx into the Church on earth, so that its
final state as regards evils and falsities may be described.
CHAPTER XVI
On the influx from the Lord into men of the Church of the Reformed
with a to falsities and evils in the Church ofthe Reformed,
v I. Influx into the men of the internal Church, v 2. Into the men of the
external Church, v 3. Into their understanding of the Word, v 4-7. Into
their love, v 8, 9. Into their faith, v 10, I I. Into their interior reasonings,
v 12-16. Into all parts of them at once, v 17-21.
CHAPTER XVII
On the Roman Catholic religious belief, its nature outwardly and inwardly,
v 1-8; its nature regarding the Word in particular, v 9-1I; the nature
of the French nation as regards the Word, v 12-14; the nature of the
peoples its v 15; the nature of the Protestants
as regards the Word, v 16,17; in many points of doctrine they agree, v 18.
95
SUMMARIA IN EXPLICATIONE APOCALYPSEOS
CAPUT XVIII
De religioso Babylonico quale est, quod periturum, verso I ad 8; quales
sunt superiores in eo ordine, verso 9, 10; minores in eo ordine, verso II
ad 16; quales laici et vulgus, verso 17, 18, 19; quod ilIis dolor et luctus;
5 quod angeIorum gaudium quod remotum, causa quia nihil intelIigentiae
et sapientiae apud illos, et quod ii obstupent, verso 20 ad 24.
CAPUT XIX
Glorificatio Domini ab angelis coeli quod Babylon remota sit, ut iIIi in
luce et in gaudio sint, verso I ad 5. Annuntiatio de Ecclesia nova, verso
10 6, 7, 8, 9, 10. Adventus Domini in Verbo, et aperitio ejus pro nova ilIa
Ecclesia, n. I I ad 16.
Vocatio omnium ad ilIam, verso 17, 18.
Resistentia ab irIis qui in fide separata a charitate, et ilIorum remotio et
damnatio, verso 19, 20, 21.
IS CAPUT XX
De remotione illorum qui per draconem intelIiguntur, verso I, 2, 3.
De ascensu ex inferiore terra ilIorum qui coluerunt Dominum et
fugerunt mala ut peccata, verso 4, 5, 6.
Judicium super illos qui in cultu externa separato a cultu interno
20 spirituali, verso 7, 8, 9
De damnatione draconis, verso 10.
De universali judicio super iIlos qui sibi novos coelos formaverant, et
super reliquos ex mundo spirituum, verso II ad IS.
2 verso om A 6 ii obstupent lectio dubia IQ-n Adventus ... n. II ad 16 deleta,
sed necessaria ut versuum series compleatur 20 vers.: n. A 21 vers.: n. A
SUMMARIES IN EXPLANATION OF THE APOCALYPSE
CHAPTER XVIII
On the Babylonian religious belief, its nature, and the fact that it will
perish, v 1-8; the nature of the superior ranks in that order, v 9, 10; the
lower ranks in that order, V II-16; the nature of the laity and common
people, V 17-19; they have grief and lamentation; the angels are glad at
its removal, because they have no understanding and wisdom, and they
are amazed, v 20-4.
CHAPTER XIX
The glorification of the Lord by the angels of heaven at the removal of
Babylon, so that they may be in light and joy, v 1-5. Announcement of
the New Church, v 6-10. The Lord's coming in the Word, and its opening
for that new Church, v !I-16. The summoning of all to it, v 17, 18.
Resistance from those who are in faith separated from charity, and their
removal and damnation, v 19-21.
CHAPTER XX
About the removal of those meant by the dragon, v 1-3.
About the ascension from the lower earth of those who worshipped the
Lord and shunned evils as sins, v 4-6.
Judgment on those who are in external worship separated from internal
spiritual worship, v 7-9.
About the damnation of the dragon, v 10.
About the total judgment on those who had formed new heavens for
themselves and on the remainder from the world of spirits, v !I-I5.
97
ssw
DE CONJUGIO
INTRODUCTION
In the four years between 1763, when Swedenborg wrote in DOCTRINA
VITAE 74, 'Whoever is in natural adultery is also in spiritual adultery,
and vice versa. That this is so will be shown in a special small work
DE CONJUG1O', and 1767, when he began the published work DE
AMORE CONJUGIALI, the author started and then abandoned at least
at a small work on marriage. These - attempts are
referred to here as DE CONJUG1O I, n, and Ill.
DE CONJUG1O 1,1764-5, the brief outline of a work which has either
been lost, or more probably was never actually begun, is being published
for the first time. See also the introductory note to SUMMARIA IN
EXPLICATIONE APOCALYPSEOS above (p. 8S).
DE CONJUG1O H, 1766 (HB 2370). Paragraph numbers, which appear
neither in the original autograph nor in the only previous Latin edition
0. F. I. Tafe! 1860), have been adopted from previous English versions.
DE CONJUGIO Ill, 1766-7 (HB 2392). Only the author's own two
indices of this work are now extant. These will appear in the forthcoming
volume of original texts mentioned in the General Preface above (p. vii).
Hitherto the second ofthese works has beencalled simply DE CONJUG10,
while the third has been entitled INDICES RERUM IN OPERE DE
CONJUG1O. The original autographs of all three are among the Sweden-
borg manuscripts in the library of the Royal Academy of Sciences in
Stockholm.
99
DE CONJUGIO I
ART. I
Q:!.od homo, masculus et joemina, natus sit in imaginem et in similitudinem
Dei, n. 1 ad 5
5 Ex Verbo, n. I.
Q.!!od imago Dei sit amor et sapientia, et similitudo Dei sit utriusque
forma, quae est forma humana, seu homo, n. 2 ad 4.
- quod omnia corporis quae recensentur, et omnia mentis simul faciant
formam humanam, et ex illis nihil debet deesse, et quod ilia sint forma
10 amoris et sapientiae, n. 2.
- quod nihil deesse possit, ut sit forma amoris et sapientiae, n. 3.
- et quod Deus quia est Divinus Amor et Divina Sapientia sit in ilia
forma, n. 4.
Q.!!od voluntas hominis sit receptaculum amoris et omnium ejus, et
IS quod intellectus hominis sit receptaculum sapientiae et omnium ejus, n. 5.
ART. 11
Q:!.od foemina creata sit ut sit imago amoris, et quod mas creatus
sit ut sit imago sapientiae, n. 6 ad 13
Q.!!od unusquisque homo sit imago amoris et sapientiae, sed ita sit ex
20 praedominio, n. 6;
quod eadem sint, amor et sapientia, bonum et verum, affectio et cogita
tio, tum voluntas et intellectus, n. 7;
quod tale sit discrimen inter foeminam et marem, n. 8;
quod hoc nesciatur in mundo, cur, n. 9;
25 foemina describitur quod sit imago amoris seu affectionis boni, n. 10.
Mas describitur quod sit imago sapientiae s u intellectus veri, n. 11.
Confirmatum ab experientia in platea ubi pueri et puellae, n. 12.
.. . quod ita sit.
8 Post corporis Jortasse et deletulII A; quae recenseantur dubin 18 n. om A
28 verbum legi non potuit
100
ON MARRIAGE I
A human being, both male andfemale, is born to be an image and a
likeness of God, n. 1-5
From the Word, n. I.
The image of God is love and wisdom, and the likeness of God is the
form of each, which is the human form or a human being, n. 2-4.
All parts of the body, which are to be enumerated, and all parts of the
mind together make up the human form, and nothing must be lacking
from them; they are the form oflove and wisdom, n. 2.
In order that there may be a form of love and wisdom nothing must
be lacking, n. 3;
and God is in that form, because he is Divine Love and Wisdom, n. 4.
A person's will is an organ for the reception of love and everything
connected with it, and his understanding is an organ for the reception
of wisdom and everything cOllllected with it, n. 5.
II
Woman is created to be an image of love, and man is created to be an
image of wisdom, n. 6-13
Every individual is an image of both love and wisdom, but is as he or she
is as the result of the predominance [of one characteristic], n. 6.
Love and wisdom, good and truth, affection and thought, and will and
understanding are all the same, n. 7.
Such is the difference between woman and man, n. 8.
This is unknown in the world; why; n. 9.
Woman is described as being an image of love or affection for good,
n.lO.
Man is described as being an image of wisdom or understanding of
truth, n. H.
A confirmation from experience in a street where there were boys
and girls, n. 12.
... that it is so.
101
DE CONJUGIO
ART. III
Q!;od conjugium amoris et sapientiae seu boni et veri sit ipsa origo conjugii
inter maritum et foeminam seu inter virum et mulierem, n. 14 ad
~ o d dicatur conjugium boni et veri ex quo conjugia, quia bonum et
verum sunt communissimae voces, n. 14.
~ o d dicatur maritus et uxor, tum vir et mulier, quia per maritum et
uxorem significatur sapientia amoris, et amor sapientiae, ac per virum
significatur verum boni, et per mulierem bonum veri.
DE CONJUGIO II
10 De repraesentatione amoris conjugialis per pulcherrima
Amor vere conjugialis repraesentatur in codo per varia, repraesentatur
per auras adamantinas, sicut ex rubinis et pyropis scintillantes, tum etiam
per irides pulcherrimas, et quoque pluvias aureas, quae cum conspiciuntur,
implent adstantes tali amoenitate et talibus delitiis ut mentis intima
IS afficiant; audivi angelos, cum amor conjugialis ita repraesentabatur, in
paradisiacis codi, et dicebant quod tali delitio implerentur ut non possint
exprimere aliter quam quod esset ipsum delitium, ex quo sicut ex sua
origine omnes reliquae delitiae exoriantur; et hoc delitium dicebatur
fuisse delitium purum mentis, absque omni excitatione cupidinis; talis
20 enil11 est amor conjugialis in sua origine.
~ o n i a m amor vere conjugialis in sua origine est ipsul11 delitium
purum mentis, et ille amor est fundamentalis omnium amorum, et ex
amore est omnis pulchritudo angelis in coelo; nam amor seu amoris
affectio format unumquel11vis, quare ornnis angelus quoad faciem est
25 imago sui amoris seu affectionis; inde est quod omnis pulchritudo angelis
in coelo sit ex amore eorum conjugiali, est enim inde intimum vitae
quod translucet; visus est mihi angel us qui in puro amore conjugiali fuit,
erat ex tertio codo, erat ei talis pulchritudo, ut adstantes in admirationem
rapti sint, dicentes quod esset ipsa pulchritudo in sua essentia.
30 ~ o d amor vere conjugialis sit talis pulchritudo et quoque tale delitium,
est ex prima ejus origine, quae est unio Divini Amoris Domini cum Divina
Sapientia Ipsius, tum conjugium Domini cum coelo et cum Ecclesia, et
inde apud unumquemvis conjugium boni et veri, de quibus originibus
amoris vere conjugialis in suis locis dicetur.
1-8 de/eta 3 n. 14 ad sic A 6 maritus et uxor, tum: maritus et tum tum A
102
MARRIAGE
III
The marriage of love and wisdom, that is, good and truth is the actual
origin of marriage between man and wife, that is, man and woman, n. 14- .
It is called a marriage of good and truth from which marriages proceed,
because good and truth are very general words, n. 14.
They are called husband and wife, and man and woman, because by
husband and wife is meant the wisdom of love and the love of wisdom;
and by man is meant the truth of good, by woman the good of truth.
ON MARRIAGE II
On the representation of conjugiallove by the most beautiful objects
1. Truly conjugial love is represented in heaven by various means. It is
represented by diamond auras, glistening as if with rubies and garnets,
also by the most beautiful rainbows and showers of gold, the sight of
which fills by-standers with such pleasure and delight that their minds
are stirred to their depths. I have heard the angels in the gardens ofheaven
when conjugial love was so represented, and they said that they were
filled with such delight that they could not express it otherwise than by
saying it was delight itself, from whrch all other delights sprang as from
their origin. They said that tills was pure mental delight, without any
arousing oflust. For such is conjugial love in origin.
2. Since truly conjugial love in origin is pure mental delight itself,
and that is the fundamental of all loves; and since it is from love that the
angels in heaven have all their beauty, for love or the affection of love
forms each individual, which results in every angel's face being a likeness
of his love or affection; therefore all the beauty of the angels in heaven
comes from their conjugial love, for it is the source of the inmost part of
their life, which shines through. I saw an angel who was in pure conjugial
love; he was from the third heaven, and he was so beautiful that the
by-standers were struck with wonder, saying that this was the essence of
beauty itself.
3. The reason why truly conjllgial love is such beauty and also such
delight is from its first origin, which is the union of the Lord's Divine
Love with His Divine Wisdom, and the marriage ofthe Lord with heaven
and the Church; and from this the marriage of good and truth in each
individual. These origins of truly conjugial love will be described in the
appropriate places.
103
DE CONJUGIO
O!:!.od in amore vere conjugiali prorsus nihillasciviae sit
~ i non sciunt quid amor vere conjugialis, et qui non in ilIo sunt,
opinari possunt quod non detur absque lascivo, sed usque tale est discrimen
quale est inter coelum et inter infernum, jucundum enim in externis
apparet sicut idem, sed omne externum trahit suum quale et suum
essentiale ab internis; internum amoris conjugialis est ex Domino, et
inde ex coelo, et ex omni ejus fausto et felici, internum autem lasciviae
seu adulterii est ex diabolo, ita ex inferno, et ex omni ejus infausto et
infelici; omne externum trahit suam essentiam ex internis, inde externum
ID amoris conjugialis, et externum adulterii nec est simile. Externum amoris
conjugialis est plenum omnibus delitiis coeli, ac jucundum coeli quod in
ilIo amore est expelIit omne jucundum inferni; inde duo ilIa jucunda in
externa forma sunt ex internis illorum, prorsus dissimilia. - Etiam angeli
manifeste percipiunt ex sphaera amoris duorum conjugum num inest
15 lascivum, tum quale ejus et quantum ejus, et tantum se ab illis removent.
Causa quod angeli tantum se removeant, est quia lascivum adulterii
communicat cum infernis, at castum conjugii cum coelo.
O!:!.od amor vere conjugialis sit ipsa castitas
Coelibatus non vocatur castitas in coelis; nec puelIa dicitur casta, imo nec
20 foemina innupta, imo nec virgo, sed uxor quae aversatur adulterium
vocatur casta, similiter maritus qui ilIud aversatur, quia amor vere
conjugialis est qui in coelo vocatur castitas.
O!:!.od amor conjugialis sit ipsa innocentia
Conjuges qui in amore conjugiali sunt apparent in coelo sicut innocentes.
25
O!:!.od amor conjugialis sit amor in Dominum
Omnes qui in amore vere c O l ~ u g i a l i sunt in amore in Dominum sunt, ex
causa quia ex conjugio Domini cum Ecclesia descendir; inde est quod qui
in tertio coelo sunt, qui omnes in amore in Dominum sunt, in amore vere
conjugiali sint. Amor vere conjugialis non potest nisi a Domino dari.
104
MARRIAGE
Truly conjugial love contains no lasciviousness at all
4. Those who do not know what truly conjugiallove is, and are not in
that state, may think that it cannot exist without lasciviousness. However,
there is as big a gap between them as there is between heaven and hell.
For the pleasure may appear externally the same, but all externals get
their quality and essence from internals; and the internal of conjugial
love is from the Lord, and by this means from heaven, and from all its
pleasantness and happiness. But the internal of lasciviousness or adultery
is from the devil, and so from hell, and from all its unpleasantness and
unhappiness. Every external gets its essence from internals, and conse
quently so does the external of conjugiallove, and so does the external of
adultery, and these are not alike. The external of conjugiallove is full of
all the delights ofheaven, and the pleasure ofheaven which is in that love
casts out all the pleasure of hell. Thus those two which are in outward
form pleasures are totally different as the result oftheir internals. The angels
also clearly perceive from the sphere of love of two married persons
whether it contains any lasciviousness; and in accordance with its quality
and quantity they move away from them. The reason angels move away
so far is that the lasciviousness of adultery communicates with the hells,
but the chastity of marriage with heaven.
Truly conjugiallove is chastity itself
5. Celibacy in the heavens is not called chastity, nor is a yOlmg girl
described as chaste, nor an unmarried woman, nor a virgin. But chaste is
applied to a wife who loathes adultery. In the same way a husband who
loathes adultery. For in heaven truly conjugial love is what is called
chastity.
Conjugial love is innocence itself
6. Married couples who are in conjugiallove appear in heaven as innocent.
Conjugial love is love to the Lord
7. All who are in truly conjugiallove are in love to the Lord, because it
comes down from the Lord's marriage with th.e Church. This is why
those who are in the third heaven, who are all in love to the Lord, are in
truly conjugial love. Truly conjugial rove cannot be conferred except
by the Lord.
15
DE CONJUGIO
Q:!.od duo conjuges in coelo unum angelul1l faciant
Est enim inter binos conjuges in codo similis conjunctio quae est in
unoquovis homine inter voluntatem et intellectum, seu inter bonum
quod voluntatis et verum quod intellectus, quia foemina ex natura est
affectio quae voluntatis, et mas ex natura est cogitatio quae intellectus.
Plura de his in opere DE COELO ET INFERNO.
De illis qui in conjugiis pro fine habent lasciviam qualis est adulterii
Visae mihi sunt quasi in loco culinari, in quo caminus obscurus absque
igne focali, cum cultris in manibus, per quos vellent sicut necare infantes;
10 erant dolosae, astutae, et malitiosae, omnes pellices, clam ad se allectantes
viros ab undique; illae inspectae ab ange1is apparebant sicut intestina
in binis globis, quorum unus erat foede sanguineus, alter tetre flavus, ita
repraesentabantur concupiscentiae iIlarum, cum inspiciuntur ab angelis;
erant omnes tales foeminae quae matrimonium capiunt solum adulterii
15 causa cum aliis, quia tunc non timent diffamias propter partum illegiti
mum, quem attribuunt marito; saevissima iIIis sors est, sordida ibi omnia,
habitant in specubus, et propter turpitudinem et deformitatcm timent
videri; nec amplius aliquem adulterum allectare possunt, quia deformes,
et foetide olent. - Viri autem quibus adulteria fuit matrimonii finis, et
20 postea cum adulteris vixerunt, talem nauseam pro uxore capiunt ut
fugiant iIIas, fiunt tandem impotentiae, ac iIIis perit vivum cogitationis
et loque1ae in consortio uxorum, et maxime in consortio suae uxoris.
De muribus
Uxores lascivae, et quoque foeminae innuptae quae meretricatus pro
25 nihilo reputarent, habitant binis in locis, quaedam in plaga occidentali
anterius et quaedam posterius; ibi sunt omnes illae quae noverunt se
insinuare apud viros per simulatas affectiones, per quas acguirunt lascivum
amorem alicujus maris, nihil curantcs num affectiones bonae sint vel num
affectiones malae; illae quae anterius habitant fuerunt dolosae et astutae,
30 tali ingenio ut inspicere possent quali natura, animo, inclinatione, et
19 fuit A; sunt T
106
MARRIAGE
A married couple in heaven make a single angel
8. There is in heaven between each man and wife a conjunction like that
in each person between the will and the understanding, or between good
which is of the will and truth which is of the understanding; because a
woman is by nature affection, which is of the will, and a man is by nature
thought, which is ofthe understanding. Further on this subject in the work
on HEAVEN AND HELL.
On those whose aim in marriage is lasciviousness such as exists in adultery
9. I saw some women in a sort ofkitchen, which contained a dark chimney
without a fire in the hearth, with butcher's knives in their hands, with
which they seemed to want to murder babies. They were deceitful, sly
and malicious, all prostitutes, secretly alluring men from all sides. When
they were inspected by angels they appeared like two globes full of intes
tines; one was foully bloody, the other was an ugly yellow. This was the
( representation of.their lusts whe.n inspected by angels. we!!..all
\ sOLt of into for the sake ofcommitting
) ;dultery with others, because then they are notattaid of losing their
l reputations by having an illegitimate child, which they attribute to the
husband. Their lot is very hard; everything there is filthy; they live in
caves, and are afraid of being seen on account of their ugliness and
deformity; nor can they any longer entice any adulterer, because they are
ugly and have a fetid stench.
Men, however, whose aim in marriage was adultery, and who sub
sequently lived with adulteresses, form such a distaste for their wives that
they run away from them. They eventually become impotent and their
thought and speech become lifeless in the company of wives, and each
one especially in the company of his own wife.
On the mice
10. Lascivious wives, and also unmarried women who have thought
nothing of prostitution, live in two places; some further forward in
the western region and others further back. There live all those who
know how to ingratiate themselves with men by the pretence ofaffection.
By this means they-acquire the lascivious love of some man, cagpg n9!
-;t all theIr affections are good or_bd. Those who live further
forward were deceitful and sly, enough t?
107
DE CONJUGIO
cupiditate essent VIrl quos alIi cere vellent, praecipue deprivandi virum
suis opibus, et interim ut luxuriose vivant. Habitant ibi in antris, inibi
omnia foetida sunt, et olent loca ubi habitant, sicut olidum ubi mures;
etiam visae ab ange1is apparent sicut mures magnae. Audivi quosdam qui
in antris illorum fuerunt, dicentes quod nidor murum sit, et quod loca
illarum foetida et spurca, sed quod sciant per phantasias se pulchras
reddere, tum etiam loca decorare variis utensilibus, sed hoc solum per
aliquot momenta, cum enim cessat phantasia, cessant apparentiae, et tunc
onmia foeda sunt; dicitur etiam quod de1ectentur foedis istis et spurcis,
10 quo interius ibi eo plus, quod de1ectentur est ex correspondentia cum tali
vita. Visae etiam mihi saepius sunt, tam cum per phantasias sibi induxerunt
pulchritudinem, apparentes tunc quoad vestes magnificae, et quoad
faciem venustae, sed ut primum cogitatio phantastica illis ablata est, quod
fit a bono spiritu et ab ange1o, apparent deformes prorsus sicut diabolae,
15 quaedam nigrae, quaedam tetre flammeae, quaedam sicut cadavera, - et
quoque saepius mihi visae sunt sicut mures magnae caudis longis, ita
visae sunt illarum concupiscentiae. - QEod mirum est, sunt quidam
spiritus ex utroque sexu qui in apparentia suarum passionum apparent
sicut fe1es, mures ilIae timent illos sicut mures in tellure timent fdes; sicut
20 feles apparent qui nihil curarunt religiosa, praeter quod audiverint ilIa,
sed nihil eorum retinuerint. - Vidi quod in antris illarum sint nobiles
uxores, imo talium virorum, qui ex prima nobilitate fuerunt, - sed onmes
ibi adiguntur ad labores, et nemo ilIarum potest exire, nee emitti licet,
quia prae reliquis spiritibus sunt astutae, et intrant affectiones virorum
25 clandestine, et attrahunt animos; hoc callent prae reliquis, ita inc1usae
sunt, ut tandem non hiscant digitum emittere.
Illae autem quae inferius habitant in plaga occidentali, sunt similes,
et pluri copia; sunt innuptae quae meretricatui se dederunt, et onmem
vitam in meretricatu exegerunt; ibi similis nidor murum est, sed non ita
30 olidus, et illae quoque apparent sicut mures sed minores; cavernae ubi
sunt apparent circumductae et subterraneae una caverna infra alteram,
est ibi ingens multitudo.
Vidi mures majores cum praedicator ad ilIas venit; tunc ex phantasia
tenent librum psalmorum in manu, et spectant ad quasdam, ex quibus
35 hauriant quid respol1surae, ac respondent sicut a se, hoc ex astutia, et
r08
MARRIAGE
mind, inclination, and desire of the men they wished to entice; particu-
a man of his wealth so that they might for a while
live in luxury. They live there in caves; everything there smells foul, and
where they live smells like places where there are mice. When seen by
angels they even appear like large mice. I heard some people who were
in their caves say that there was a smell of mice, and that these women's
places were smelly and dirty, but that they knew how to make themselves
beautiful by imagination, and to adorn their places with various fittings.
But they could only do this for a few moments, for as soon as their
imagination flags, the appearances cease and then everything is foul. It is
also said that they delight in that foulness and dirt; the more the deeper
they are. The reason for their delight is due to the correspondence with
such a life. I saw these women many times, even when by imagination
they made themselves appear beautiful; they then appeared magnificently
dressed and lovely in face; but as soon as their imaginative thought was
removed, which is effected by a good spirit or an angel, they look as ugly
as devils, some black, some horribly flame-coloured, some like corpses.
I also often saw what looked like large with long tails; that was the
appearance of their lusts. The extraordina.!.Lthing
spirits of either sex who appear from their F-a.s..sionslike cats. Those mice
are-;-fraici of them juSt'-as mice on earth are afraid of cats.
like cats are those who have paid no heed to religious matters,
apart from merely hearing of them without retaining anything of them.
I saw that there were in their caves wives of noble birth, in fact, of
men who belonged to the loftiest nobility. But all there are set to work,
and none of them can come out or be permitted to escape, because they
surpass other spirits in slyness, and enter into men's
and allure their minds. They are particularly clever at this, so they are
shut up that eventually they dare not so much as poke a finger
out.
I!. Those, howevcr, who live further down in the western region are
similar and even more numerous. They are the unmarrjed women who
have given themselves up to prostitution, and spent their whole lives in
that trade. There is a' similar smelfOfmice there, but it is not so rank;
they too appear like mice, but smaller ones. The caverns where they are
seem to run in rings beneath the ground, one cavern below the other.
There is a vast number there.
12. I saw the larger mice when a preacher came to them. Then by
their power of imagination they hold a psalter in their hands, and watch
certain womcn from whom thcy learn what responses to make, so that
J09
DE CONJUGIO
simulant tunc devotionem, cum tamen prorsus nullius devotionis; ita
falhmt praedicatores, sed hoc faciunt in portis, intus autem in cavernis
nihil respondent, quia non spectare possunt ad quasdam, ex quibus
hauriant responsa.
De conjugiis et adulteriis varia
I. ~ o d coelum sit conjugium, et quod adulterium sit infernum.
2. ~ o d conjugium descendat ex conjugio boni et veri, at adulterium
ex conjugio mali et falsi.
3. ~ o d ideo detur adulterium sacerdotale, quod in externa specie
10 simile est.
4. ~ o d in coelo abhorreant adulteria, et quod ideo claudatur coelum
pro adulteris, et quod aperiatur infernumlate secundum adulterii quale et
quantum.
5. ~ o d homo per amorem conjugialem recipiat amoris formam in
15 mente et inde in corpore, ita coeli formam,
- et quod homo per adulteria recipiat adulterii formam, ita inferni
formam.
6. ~ o d amor conjugialis sit amor fundamentalis omnium amorum
coelestium, et quod sit imago coeli, ita Domini.
20 7. ~ o d gaudium coeleste fundetur super amorem conjugialem.
8. ~ o d inde gaudia coelestia, quae solum inde angelis, sint innume
rabilia, et vix unum ex innumerabilibus notum in mundo, quia regnat
hodie ibi adulterium, etiam ex falso doctrinae, sed quod quoad partem
nota fuerint antiquissimis.
25 9. ~ o d sapientia angelica crescat per conjugia, quae loco procreationis
ibi est, quare est procreatio sapientiae, unde filiae, filii, et pater, mater in
Verbo significant talia quae sunt boni et veri, ita quae sunt sapientiae;
adducantur loca ex Verbo.
IO. ~ o d ex adulteriis omnis inscitia et stupor in spiritualibus crescat,
30 quia est conjugium falsi et mali; quod falsificatio et adulteratio veri et
boni Verbi per scortationes ibi significetur, adducatur ex Verbo.
26 ibi A; iis T
no
MARRIAGE
they seem to make them of themselves. This is a trick, and they then
pretend to be devout, when they are not devout at all. Thus they deceive
( t h ~ p r ~ e r s . But they do'this at the doors; inside the caverns they do
' not respond because they cannot there watch the women from whom they
\
, get the responses.
Various facts about marriage and adultery
13. (I) Marriage is heaven and adultery is hell.
14. (2) Marriage comes down from the marriage of good and truth,
but adultery from the marriage of evil and falsity.
IS. (3) Therefore there exists priestly adultery, which is similar to
outward appearance.
16. (4) In heaven they abhor adultery, and therefore heaven is closed
to adulterers; hell opens wide in accordance with the quality and quantity
of adultery.
17. (5) Man by conjugiaI love receives the form of love in his mind
and thence in his body; so he receives the form of heaven.
18. Man by adultery receives the form of adultery and thus the form
of hell.
19. (6) Conjugiallove is the fundamental of all heavenly loves; it is
a likeness of heaven and thus of the Lord.
20. (7) Heavenly joy is founded upon conjugiallove.
21. (8) Consequently the heavenly joys, which the angels have only
from this source, are countless, and hardly one of that countless number is
known in the world, because today adultery reigns there, even as a
result of falsity of doctrine; but they were known in part to the most
ancient men.
22. (9) The wisdom of the angels increases by marriages, which there
take the place of procreation. There is therefore a procreation of wisdom.
This is why daughters and sons and father and mother mean in the Word
the things which belong to good and truth, thus the things that belong to
wisdom. Passages from the Word to be cited.
23. (IQ) As a result of adulteries all ignorance and foolishness in
spiritual matters increases, because there is a marriage of falsity and evil.
The falsification and adulteration of the truth and good of the Word is
there meant by IVhorings; to be cited from the Word.
III
DE CONJUGIO
I I. ~ o d amare conjugem sit facere bonum coram Domino, quia hoc
est ipsa castitas; et vocatur virgo et fJ.1ia, ipsa Ecclesia ut filia et virgo
Zionis et Hierosolymae; adducantur'loca.
12. ~ o d amor conjugialis communicet cum codis, et quod organa
generationis correspondentiam habeant cum tertio coelo, imprimis
uterus, de qua correspondentia.
- ~ o d etiam congressus ex amore conjugiali communicet.
13. ~ o d oriatur amor ille ex solo influxu Domini per tertium coelum.
13a. ~ o d tertium coelum sit conjugiale coe1i, quod ideo conjugia
IQ sint sanctissima in coelis, et adulteria pro prophanis habeantur.
14. ~ a e n a m sunt adulteria, recenseantur.
15. ~ o d amor conjugialis crescat potentia et effectu in aeternum,
usque ut sit amor quoad omnem potentiam et effectum, inde animi
illorum vita; at apud adulteros amor quoad potentiam et effectum decres
15 cat, usque ut fiat impotentia et stipes, vix alicujus vitae.
16. ~ o d nemo in amore conjugiali possit esse nisi spiritualis per
pugnam contra mala et eorum. falsa, et nisi agnoscat Dominum, Divinum
Ipsius.
17. ~ o d uxor et maritus sint quoad mentem consociati sicut una caro.
20 - quod sit os meum et caro mea, ut Adam dixit.
18. ~ o d amor conjugialis continue uniat, ut sint unum.
19. ~ o d amor conjugialis dependeat ex amore uxoris, et quod talis
sit amor mariti, in reciproco, et quod non amor uxoris dependeat ab
amore mariti, causa est quia instar voluntas agit intellectum, bonum agit
25 verum; inde est quod dicatur quod vir adhaerere debeat uxori. - Vicissim
apud illos qui non in amore conjugiali sint.
20. Uxor vult cogitare et velle quod maritus, ac maritus quod uxor,
et quia uterque hoc vult, ducitur uterque a Domino sicut unus, et sunt
duo unus angelus. Nam cum voluntas et intellectus non est suus, sed
30 alterius, ita mutuo et vicissim, non potest aliter quam ducantur a Domino
sicut unus.
21. ~ o d haereditarium malum per adulteria fiat indies malignius, est
propter adulteria, quae censentur licita.
22. Q.!!od adulteria sint spurcissima, solum ex eo constare potest quod
35 semen viri quoad spirituale ejus etiam quoad interius naturale se addat
9 13a T; 13 A 21 unum A; WlUS homo T 30 aliter quam ducantur A;
aliter esse quam ut ducantur T 35 etiam A; ac etiam T
112
MARRIAGE
24. (I I) To love one's wife or husband is to do good in the Lord's eyes,
for this is chastity itself; and the Church itself is called a virgin and a
daughter, as the daughter and virgin of Zion and Jerusalem; passages to
be cited.
25. (12) Conjugial love communicates with the heavens, and the
genital organs have correspondence with the third heaven, above all, the
womb; concerning this correspondence.
26. - Intercourse from conjugial love also produces communication.
27. (13) That love arises solely from the Lord's influx through the
third heaven.
28. (13a) The third heaven is the conjugial of heaven; therefore
marriages are most sacred in the heavens, and adulteries are regarded as
profanations.
29. (14) What acts constitute adulteries; to be enumerated.
30. (15) Conjugial love grows in power and effect for ever, so that
eventually it becomes love in respect of all power and effect, and thus the
life of their minds. But with adulterers love decreases inpower and effect,
so that it eventually becomes impotence and a stock with hardly any life.
3I. (16) No one can be in conjugial love unless he is spiritual by
fighting against evils and their falsities, and tmless he acknowledges the
Lord [and] His Divine.
32. (17) Wife and husband are mentally joined as one flesh. She is my
bone and my flesh, as Adam said.
33. (18) Conjugial love continually unites, so that they may be one.
34. (19) Conjugial love depends upon the wife's love, and such too is
the husband's love reciprocally; the wife's love does not depend on her
husband's love. The reason is that just as the will acts on the understanding,
good acts on truth; that is why it is said that a man ought to cleave to
his wife. The reverse is true of those who are not in conjugial love.
35. (20) A wife wishes to think and will what her husband does, and a
husband what his wife does, and because each wishes this, each is led by
the Lord as if they were one, and the two are a single angel. For when
one's will and understanding is not one's own, but another's, and this is
mutually so in turn, they cannot but be led by the Lord as if one.
36. (21) Hereditary evil as the result of adulteries becomes more
damaging day by day; this is because of adulteries which are regarded as
allowable.
37. (22) Adulteries are very filthy, as can be evident from the fact that
the man's semen as to its spiritual and even as to its inner natural applies
113
DE CONJUGIO
corpori mulieris, nam vita viri inest; quid tunc cum plurium virorum
vitae simul se inferant, annon inde spurcities et interior putredo?
,
23. Exemplum, quod quis talem nauseam et fastidium contra uxorem
suam captaverit, solum cum dubitavit de Deo et de Verbo, ut ilIam non
5 videre posset; erat sacerdos, i ...
24. ~ o d amor conjugialis talis sit amor, quod tale delitium, quod talis
sapientia illis, quod sit coelum in ilIo, quod tantum sint homines, confir
matum est ab angelis coeli viva voce. - Postea inspexerunt infemum, et
dixerunt quod ibi omnis spurcities, et quod summe adulteri et adulterae
10 appareant similes sui bus et porcis, et qui sicut sues et porci delectantur
stercoribus, et dixerunt quod unus illorum tantum stereore delectatus sit
ut vellet comedere illud; hoc coincidit cum propheta cui jussum est
placentam sibi facere per excrementa.
25. ~ o d per amorem conjugialem aperiantur interiora mentis, quia
IS influxus in illum est a Domino per tertium coelum; inde fit homo recepta
bilis omnium amorum coelestium et quoque veritatum.
26. ~ o d in amore conjugiali sit intimum conscientiae.
De amore conjugiali cum angelis
Loquutus sum de amore conjugiali cum angelis; dixerunt quod sit
20 omnium amorum intimus, et quod sit talis ut conjux videat conjugem in
suo animo et in sua mente; adeo ut imago ejus spiritualis ibi sit, et inde
quod conjux habeat conjugem sicut in se, et quod haec sit cohabitatio in
spirituali sensu; hoc quoque repraesentatum est ideis angelicis, quae non
exprimi possent. Inde sunt ilIis conjunctiones delitiosae.
25
O!:!od uni viro una uxor
In Christiano orbe, ubi interiora Ecclesiae sunt rcvelata, et ubi Dominus
colitur, ac scitur quod ab Ipso sit coelum et Ecclesia, et quod Ecclesia cum
Ipso conjuncta sit sicut uxor marito, et quod non nisi una Ecclesia sit,
et quod apud illos qui ab illa Ecclesia conjunctio boni et veri erit, non
15 rcccptabilis A; receptibilis T
II4
MARRIAGE
itself to the woman's body; for the man's life is in it. When therefore the
lives ofseveral men enter at once, does this not cause filthiness and interior
rottenness?
38. (23) An example: a certain person formed such a disgust and loathing
for his wife, when he merely had doubts about God and the Word, that
he could not bear to see her; he was a priest.
1
39. (24) The angels of heaven in direct conversation confirmed that
conjugiallove is such a love, that there is such a delight, that they have
such wisdom, that there is heaven in it, and that they are to that extent
human beings. - Afterwards they looked into hell, and said that there is
all filth, and that the worst adulterers and adulteresses appear like swine
and hogs, and like swine and hogs they take delight in dung; and they
said that one of them was so delighted with dung that he wanted to eat it.
This is a coincidence with the prophet who was ordered to make himself
a cake of excrement.
40. (25) By means of conjugial love the interiors of the mind are
opened, because there is influx into that love from the Lord through the
third heaven; thus man becomes capable of receiving all heavenly loves
and also truths.
41. (26) In conjugiaI love is the inmost of conscience.
On conjugiallove with the atlgels
42. I spoke about conjugial love with angels. They said that it is the
inmost of all loves, and is such that a married person sees his partner in
his animus and mind;2 to such an extent that his spiritual image is there.
and consequently the married person has his partner as it were within
him. This is cohabitation in the spiritual sense, and this is represented by
angelic ideas which cannot be expressed. This is the source of their
delightful unions.
One man, one wife
43. In the Christian worM, where the interiors of the Church are revealed,
and where the Lord is worshipped, and it is known that heaven and the
Church are from Him, and that the Church is joined with Him as a wife
with her husband; and that there is only one Church, and that there is to
1 Two words added at this point are 2 Latin: ill 5110 a/1imo et i/1 sua met/te.
indecipherable; possibly i (Swedish = in) Both words mean' mind' but are sometimes
and a place-name. distinguished by Swedenborg.
115
DE CONJUGIO
licitum est plures uxores ducere, nam hoc foret pervertere spirituale quod
in conjugio erit, aut esse potest; quare si homo Christianus duceret plmes
uxores, foret sicut apud se haberet binas Ecclesias, tum sicut verum essen
tiam duceret a binis bonis, cum quibus non datur conjugium, nam bonum
est esse veri, et esse seu essentia unius veri a duobus bonis non datur; inde
est quod amor vere conjugialis nequaquam dari potest unius viri cum
pluribus uxoribus, sic enim foret lascivum quod intraret, praeterea amor
non potest dividi, quoniam est ex unius affectione quae voluntatis con
cordante cum alterius cogitatione quae intellectus, et haec unanimitas, et
ID cohabitatio, quae facit essentiam amoris conjugialis, cum pluribus non
dari potest. Verbo, apud illos non est Ecclesia Christiana, quare cum
angel us in coelo modo cogitat de pluribus uxoribus, perit coeleste et
angelicum, tam gaudium quam sapientia apud illum, et cadit de codo.
Visi suut ex Christianis qui se confirmaverunt de polygamia; eraut
15 aliquot millia in una societate, nam societatem constituunt similes quoad
amorem, et amor conjugialis est fundamentalis omnium, et cum ultimum
judicium fiebat, tunc apparebat ille tractus quasi absorptus ab inferno, et
dictum postea quod nescirent aliquid de suis generationis membris, sicut
quod absque illis essent; dictum quod confinnaverint se in eo, ex Judaismo
20 Veteris Testamenti, quod licuerit tunc illis plures uxores habere, sed quod
in Mahumedanismo ubivis; quod Judaeis permissum fuerit, er;lt quia
Judaei fuerunt externi homines, intus idololatrae, quibus non interiora
Ecclesiae fuerunt, nec aperta, quare nec cognoverunt Dominum; quod
apud Mahumedanos sit, dicetur infra.
25 Verbo, non possunt plures conjuges et unus vir fieri una caro, hoc est,
una mens, quae consistit ex voluntate et intellectu, quorum conjugium
seu quam mentem in ipsa sua existentia sistit conjugium, omnia enim in
universo se referunt ad conjugium boni et veri, ita ad conjugium, ut sint
aliquid ac ut producant aliquid, et ipsum conjugium, in ipsa sua forma, ex
30 ipsa sua essentia, sistitur in homine cum ejus compari, pariter in angelo.
IQ cum pluribus T; om A
II6
MARRIAGE
be a conjunction of good and truth among those who are of that Church;
it is not permitted to marry several wives, for tllis would be a perversion
of the spiritual which is to be... or can be, in marriage. Therefore if a
Christian were to marry several wives, it would be as if he had two
Churches with him, or as if truth were to draw its essence from two goods,
witll which marriage is impossible, for good is the being (esse) of truth,
and the being (esse) or essence of one truth from two goods is impossible.
This is why truly conjugiallove cannot possibly exist between one man
and several wives. For in this case there would be some lasciviousness
which would enter. Moreover love cannot be divided, since it is from
one person's affection, which is of the will, agreeing with the other's
thought, which is of the understanding; and this unanimity and cohabita
tion, which makes the essence of conjugial love, is impossible [with
several wives]. In short, the Christian Church is not among them;
therefore when an angel in heaven so much as thinks about several wives,
everything celestial and angelic with him dies, his joy as much as his
wisdom, and he falls from heaven.
44. There were seen some of the Christians who had formed a
conviction in favour of polygamy. There were several thousand in one
society, for it is the likeness of love which makes a society, and conjugial
love is the fundamental of all loves, and when the Last Judgment was
taking place, that region appeared as if swallowed up by hell. It was said
afterwards that they knew nothing of their genital organs, as if they had
been without them. It was said they had convinced themselves from the
Jewish culture of the Old Testament that they were then permitted to
have several wives, but it is permitted everywhere in Mohammedan
countries. The reason why this was permitted to the Jews is that they were
external men, inwardly idolaters, lacking the internals of the Church;
nor were these open to them, which is why they did not recognize the
Lord. The situation among the Mohammedans will be discussed below.
45. In short, several wives and one man cannot become one flesh, thal
is, one mind, which is made up of the will and the understanding. The
marriage of these two or - _1 makes marriage in its very existence; for
all things in the universe have reference to the marriage of good and truth,
and so to marriage, in order that they may be something and bring
forth something. And marriage itself in its own form from its own
essence is produced in man together with his mate and likewise in an
angel.
1 Two words here unreadable.
II7
5
10
15
20
25
30
DE CONJUGIO
De pluribus uxoribus apud Mahumedanos
Loquutus sum cum Mahumedanis de conjugio spirituali, quod sit con
jugium boni et veri, et quod bonum amet verum, ac verum bonum sicut
bini conjuges, et quod velint conjungi, et producere bona et vera sicut
filias et filios, et procreare quasi familias; hoc intellexerunt bene; turn
quod amor conjugialis ex ilIa origine spirituali descendat, et quod omne
spirituale apud hominem mutationem subeat ut vix cognoscatur cum
descendit in naturale, cognoscitur modo per correspondentias. Ex qui bus
patet quod ilIi quia plures uxores concessas ex religione sua habent, non
possint amorem vere conjugialem habere; et dictum quod plures uxores
ill is concessae seu permissa polygamia illis sit, quia in regionibus calidis
sunt, et prae ilIis qui in regionibus frigidis, et quod ideo ferveant aestu
libidinoso; quare si non permissa fuisset illis polygamia, plures ilIorum
ruerent in adulteria plus quam Europaei, et sic contra religiosum suum
agerent, et agere contra religiosum est prophanare sanctum; ostensum
porro quod omnis conjugii eorum amor sit lascivus, ita non spiritualis,
nee fieri potest spiritualis nisi agnoscant Dominum.
Sors iIlorum in altera vita talis est quod primum sicut in mundo plures
ibi uxores praeter pelIices adsciscant, sed quia in mundo spirituali conjunc
tio est animorum, et qui alio animo sunt non possunt simul esse, sed
separant se sponte, et tandem conjunguntur tali foeminae quae simili
animo est; ita paulatim separant se a suis foeminis, et tandem uniuntur
uni cum qua animus concordat; praeterea, qui perstant in polygamia,
successu temporis fiunt tarn invalidi et impotentes ut nauseent ad con
jugium, hoc enim secum fert lascivia.
IlIi eorum qui in illorum codo sunt non nisi quam unam uxorem
habent, rejecerunt plures, est enim coelum Mahumedanum distinctum a
coelo Christiano; at iIli qui tandem, ut faciunt plures, agnoscunt Dominum
unum cum Patre, ilIi separati sunt et in coelis quae communicant cum
cOelis Christianis; et illis est amor conjugialis.
Audiverunt ab angelis amorem conjugialem descriptum quoad ejus
delitias et amoenitates, et quod perstet in aeternum, cum varietate deli
18 pluteS ibi A; ibi plures T zz paulatim A; gradatim T
1I8
MARRIAGE
On the plurality of wives among Mohammedans
46. I spoke with Mohammedans a_bout spiritual marriage, saying that it
is a marriage of good and truth; that good loves truth and truth good
like a married couple; and that these wish to be joined and bring forth
goods and truths like daughters and sons, and as it were to procreate
families. They understood this well, as also that conjugial love comes
down from that spiritual origin, and that everything spiritual in man
undergoes a change, so that it is scarcely recognisable, when it comes
down to the natural; it can only be recognised by correspondences.
From these facts it is plain that they, having several wives allowed by
their religion, cannot have truly conjugial love. It was said that they are
allowed several wives, that is, polygamy is permitted, because they live
in hot climates and therefore are more heated with lust than those who
live in cold climates.! Therefore if they were not permitted polygamy,
more of them would rush into adultery than would Europeans, and thus
act contrary to their religious tenets; and to act contrary to one's religious
tenets is to profane what is sacred. It was shown further that all their
love of marriage is lascivious, and so not spiritual; nor can it become
spiritual unless they acknowledge the Lord.
47. Their lot in the other life is this. At first they take several wives
as well as concubines there as they did in the world, but because in the
spiritual world there is conjunction of minds, and those who disagree in
mind carmot remain together, but they separate of their own accord, and
eventually they mate with a woman of similar mind, thus by degrees they
separate from their wives, and fmally are united with one, with whom
their mind agrees. Moreover, those who persist in polygamy in course
of time become so weak and impotent that they become disgusted with
marriage, for this is the effect of lasciviousness.
48. Those of them who are in the heaven of the Mohammedans have
only one wife, having rejected more. For there is a Mohammedan heaven
distinct from the Christian heaven. But those who eventually, as many do,
acknowledge the Lord as one with the Father are separated and are in
heavens which communicate with the Christian heavens; and they have
conjugial love.
49. They heard conjugial love described by angels in its delights and
pleasures, and that it lasts to eternity, with unending variety of delights
1 Two clauses have been inverted, with make sense here. It is also possible that a
suppression of the word < and' in order to word is missing from the text.
II9
DE CONJUGIO
tiarum et amoenitatum infinita, et mirati sunt; inde plures illorum rece
perunt fidem de Domino, et inter angelos Christiani coeli missi; instructi
sunt de Domino et in doctrina amoris et fidei in Ipsum.
Status col1jugum post mortem
Paene unusquisque qui in conjugio vixit in mundo, post mortem vel
convenit cum uxore sua, si prius mortua est, vel exspectat ilIam; dum
conveniunt, explorant se mutuo qua affectione mutua fuerunt, et si non
fuerat affectio mutua, sponte discedunt, nam binae dissimiles affectiones et
cogitationes non possunt consociari, nam communicatio omnium
10 affectionum et inde cogitationum est, si non concordantia, molestia ingens
intercedit, turn respiratio angens, et sicut anhelitus discors, usque ut non
possint non separari, et tunc conjunguntur aliis secundum similitudinem.
Illi qui in coelibatu vixerunt, etiam diu vivunt in coelibatu, sed si in
mundo desideravcrunt conjugium, etiam tandem conjugium ineunt.
IS Illi qui non possunt exspectare alterum conjugem, sive mas sive foemina
sit, conjungitur interea alteri sui simili, sed tunc datur ei perceptio quod idem
conjux sit quem habuit in mundo, at solvitur hoc, quia non fuerant
sponsalia et nuptialia, quando ipse conjux illuc venit, nam tunc ex
cohabitatione in mundo, probe cognoscit ilium, et qui vult manet cum
20 suo, ut prius dictum est.
Conjugia angelorum coeli omnia providentur a Domino, ~ i solus
novit similitudinem animorum duraturam in aeternuni, et tunc conjux
ex prima aspectu agnoscit conjugem, quod sit, nam similitudo animorum
conjungit.
25 At in inferno non sunt conjugia sed sunt adulteria; ibi in societatibus
infernalibus sunt viri separati a foeminis, et cum cogitant quod loquuturi
sint cum uxore, ex consuetudine capta in mundo, abit ad foeminas, et
datur ei turn persuasio quod haec aut ilia sit ejus mulier, cum qua se tunc
consociat, sed persuasio ilia variatur, quod nec interest, quia in inferno
30 non datur conjugium sed adulterium.
17 [uerant A; [uerunt T 27 clIm uxore T; uxore A
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and pleasures; and they were amazed. Consequently many of them
received faith concerning the Lord and were sent among the angels of
the Christian heaven. They were instructed about the Lord and in the
doctrine of love and Hith in Him.
The state of married couples after death
50. Virtually everyone who was married in the world either meets his
wife after death, if she died first, or waits for her. When they meet,
they investigate each other to find what their affection for each other had
been; if there had been no mutual affection, they depart of their own
accord, for two dissimilar affections and thoughts cannot be brought
together, since all affections and consequently thoughts are communicated.
If there is not agreement, great discomfort follows, and breathing becomes
painful, and a kind of discordant panting, to such an extent that they are
forced to separate; and they then associate with others according to their
likeness.
5I. Those who lived in celibacy continue for long to live thus; but
if in the world they desired to get married, they too finally enter upon
marnage.
52. Those who are unable to wait for their married partner, whether
male or female, consort meanwhile with another similar to themselves.
But then he is granted to perceive that it is the same married partner
whom he had in the world; but this relationship is dissolved, since there
had not been a betrothal or wedding, when the true married partner
arrives. For then from cohabitation in the world he has no difficulty in
recognising his partner and he who wishes remains with his own partner,
as was said before.
53. All marriages of angels in heaven are provided for by the Lord,
Who alone knows the likeness of minds which will last for ever, and then
the one at first sight acknowledges that he has found his mate, for it is
likeness of minds that brings them together.
54. But in hell there are no marriages, though there are adulteries.
In the hellish societies there the men are separated from the women, and
when they think that they will speak with their wife, according to their
custom adopted in the world, they go across to the women; and then he
is given the false belief that this or that is his woman, with whom he
then consorts. This belief is not constant, but this does not matter,
because in hell marriage does not exist, only adultery.
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De illis quae in externa forma pudice et caste vivul1t, sed lascive cogitant
E longinquo visae sunt foeminae, de quibus dicebatur quod in mundo
vixerint virgines, et quod matrimonia fugerint castitatis causa, dicentes
quod matrimonia in se essent incasta, comparantes irIa scortationibus licitis;
5 dicebatur quod etiam plures ex illis ex monasteriis essent, profitentes
castitatem coeli seu salutis aeternae causa; apparebant e longinquo nudae,
quia castitas et innocentia in spirituali mundo repraesentatur per nuditatem,
quae etiam significat vitam inculpatam et a scortatione immunem; sed
animadversum est quod e longinquo in abdito post mortem cum viris
IQ adulteris agerent, cavendo sagaciter ne viderentur; at cum manifeste
infestabantur, tum cum subsannatione eripiunt se, et fugiunt; sentiebatur
tunc ardor virorum qui cuperent illas in uxores, quia putabant ilIas castas,
et insontes prae reliquis; dictum quod obscoenae essent prae aliis, delec
tatae nefanda lascivia; fuerunt tales foeminae quae apud se cogitaverant
15 lascivissime.
Dictum de illis quod post temporis spatia attrahant aversationem talem
pro matrimoniis, ut nihil plus, et deperdatur amor conjugialis, et quod
fiant nauseabundae, et hoc postquam fuerunt diu prostibula foeda, rejecto
omni pudore, quia internum tunc agit ablato externo, et internum eorum
20 absque externa tunc est absque omni vinculo ex pudore.
IlIae quae sanctitatem externam affectaverunt, et quoque devotioni
deditae fuerunt, et sic religiosae, quod fiant prophanae, et adulteria cum
dilectis commiscuerunt sanctitati, unde prophanatio, illae apparent tandem
sicut sceleta ossea. .
25 Q!!od imperare in conjugiis tollat amorem conjugialem, et de foeminis
Hollal1dicis
De amore imperandi in conjugiis, quod tollat omnem amorem vere
conjugialem, quia amor conjugialis talis est ut unus velit cogirare et velle
sicut alter et ita mutua et vicissim, ita non aliquis imperat, sed Dominus;
30 inde est delitium amoris conjugialis.
Ne uxores imperent super viros, cavetur ibi in societatibus; ibi viri
habitant ab uno latere et foeminae seu uxores ab altero, et cum viri
desiderant, mittunt ad illas, et arcessunt, et dein separantur seu separatae
18 fiant nauseabundae T; fiat nauseabunda A
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On those who outwardly live modestly and chastely, b,lt have
lascivious thoughts
55. Some women were seen from a distance, of whom it was said that
in the world they had lived as virgins and had shunned matrimony for
the sake of chastity, saying that marriages were unchaste in themselves,
and comparing them with lawful fornication. It was said that even the
majority of them were from nunneries, professing chastity for the sake of
heaven or eternal salvation. They appeared from a distance as naked,
because chastity and innocence are represented in the spiritual world by
nakedness, which is also a mark of a blameless life and one free from
fornication. But it was noticed that after death they spent their time in
hiding far off with adulterous men, taking great care not to be seen.
But when they were plainly caught, then with a mocking laugh they tear
themselves away and run. There was then felt the ardour of the men who
desired them as wives, because they thought them more chaste and harm
less than the rest. It was said that they were unusually obscene and took
delight in unspeakable lasciviousness. They were women who privately
had had the most wanton thoughts.
56. It was said of them that after some time they contract an insuperable
distaste for marriages, and conjugiallove is destroyed; they are filled with
disgust, and this after they have long been foul and utterly shameless
prostitutes, because then the external is removed and the internal acts;
and their internal without the external is then released from inhibition
by shame.
57. Those women who have made a pretence of outward piety and
been given to devotion, and are thus religious, because they become pro
fane and have mixed adultery with their lovers with sanctity, which
results in profanation, these finally appear as bony skeletons.
Dominating behaviour il1 marriages destroys conjugiallovej and about
the Dutch women
58. On the love of dominating in marriages; it destroys all truly conjugial
love, because conjugiallove is such that one wishes to think and will as
the other, and the other as the first, so that one does not dominate, only
the Lord. That is the source of the delight of conjugiallove.
59. Care is taken in the societies there that wives should not dominate
their husbands. The men there live on one side and the women or wives
on the other, and when the men so desire, they send and summon their
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vivunt; si uxores indignantur et irascuntur propterea, et infestant viros,
serviendi causa et obediendi cum vocantur, tunc emittuntur ex societate,
et pervagantur varia loca, et datur eis cupido abeundi, et deserendi virum;
tunc cum pervagantur, ubivis deprehendunt clausum aut obvium, sicut
paludinosum, aquam, aut murum, et sic porro, et cum hoc perstat,
diminuitur cupido abeundi, et hoc faciunt usque dum defatigantur, et
tunc redeunt ad societatem, et ad mansionem ibi ubi prius fuerant; ita
emendantur Hollandae.
De cruciatu illorum qui ex inferno sun! ex influxu amoris conjugialis
Omnis influxus e coelo cruciat infernales, quare infernum removetur a
coelo, et quoque ubivis clauditur ut prorsus non sentiatur influxus; causa
est quia in contrario amore sunt, et sicut amor infernalis cruciat coelestes,
ita amor coelestis cruciat infernales, sed praevalet coe!este, quare infernum
removetur quam longissime; hoc intelligitur, apud Evangelistam in
Abrahami sermone, quod hiatus sit ut non transiri possit.
Sed influxus amoris conjugialis e coelo maxime cruciat infernales; vidi
spiritus inferno addictos adhuc in mundo spirituum, qui medius est;
hi cum perceperunt influxum amoris conjugialis, in furores venerunt, ut
agerent sicut furiae; et quoque quod cruciarentur sicut serpentes in
myricis, torquentes hue illuc corpora et intestina, sicut qui torquetur
intrinseco cruciatu misere; comparabant dolorem cum dolore maxima;
causa est quia amor conjugii et amor adulterii sunt prorsus opposita, et
ipse amor conjugialis est coelum et amor adulterii est infernum; influit
amor in externa illorum, et cruciat interna.
Conjugium infernale
Est cum unus vult imperare, et alter non vult servire, inde odium inter
necinum intus; hoc repraesentatum est per dirissima, quae ob diritatem
non describenda sunt; nihil aliud quam necem spirant, et quoque alterius
cruciatum, quare separantur, et vivunt separati in inferno, et adulterio,
de quo supra; de Carl XII.
18 venerunt A; veniunt T 21 intrinseco A; intrinsecus T
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wives, and subsequently part and live separately. If the wives take offence
at this and are angry and assail their husbands, when they are summoned
to serve and obey them, they are then sent out of the society, and wander
through various places, being given a desire to depart and leave their
husbands. While they thus wander, they meet at every turn a blockage
or obstacle, such as a marshy place, water or a wall, and so on. As this
continues, their wish to depart is lessened, and they do this until they get
tired and eventually return to their society, and to the lodging where
they were formerly. This is how the Dutch women are trained.
On the agony those from hell suffer as the result of an influx of
conjugiallove
60. Every influx from heaven causes the inhabitants of hell agony.
Therefore hell is distant from heaven, and is shut up all round, so that
no influx may be felt. The reason is that they are in the opposite love,
and just as infernal love causes the inhabitants of heaven agony, so
heavenly love does the inhabitants ofhell. But the heavenly influence is the
stronger; hence hell is kept as f.1r away as possible. This is meant by Abra
ham's statement in the Gospel that there is a gulf which cannot be crossed.
61. But it is the influx of conjugiallove from heaven which causes the
inhabitants of hell the greatest agony. I have seen spirits bound for hell
when they were still in the world of spirits, which lies mid-way; these
on feeling the influx of conjugiallove are taken with fits of madness so
that they behave like furies. They also suffer agonies like snakes in ant-hills,
twisting their bodies and guts hither and thither, like one who is tortured
by a dreadful internal pain. They said their pain was the greatest possible.
The reason is that the love of marriage and the love of adultery are
diametrically opposite, and conjugial love is itself heaven, and the love
of adultery is hell. The love flows into their externals and causes agony
to their internals.
The infernal marriage
62. This is when one wishes to dominate, and the other is unwilling to be
subservient; this produces within internecine hatred. This was represented
by things too frightful to describe. They long for nothing but the other's
death and torment. They are therefore separated and live separately in
hell, and in adultery, as said above (about Charles XII).l
1 This note appears to have been added
subsequently.
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De i/lis qui insidiantur contra amorem conjugialem
Audivi a: talibus plures insidias et clandestinas artes pelliciendi castas
uxores ad adulterium, artes vidi plures quam in mundo, captantes eorum
favorem, turn etiam mariti, adblandiendo utrique, et maxime marito;
speciem amicitiae interioris inducentes, explorantes uxoris desideria et
cupiditates, si vel velit aperte vel invito, praeter mille alia, sed mittuntur
tales non diu post mortem in infernum situm sub posteriore parte provin
ciae genuum, et ibi profunde, et prorsus inclusi, ut ne quidem ulIa apertura
sit spectandi extra ilIum carcerem, nam periculosi sunt, contra amorem
conjugialem, qui sanctissimus est; et ibi ad labores adiguntur, sunt ilIis
scorta loco uxorum.
Illi autem qui violationis oestrum habent et jucundum in violatione
percipiunt, illi demittuntur in infernum cadaverosum, unde nidor sicut
ex cadaveribus exhalatur, qui movet vomitum; apud me movet ilIum.
Insidiantur per amorem erga infantes; surgere visi sunt, ex terra
antrorsum ante gehennam, paene inconspicui removentes continue
obstacula, ut venire possint in castas domos; has anunt, non incastas;
possunt inducere varias facies, et quoque per artes emittere se per cogita
tiones, sicut alibi essent, et sic intrare ; induebant etiam faciem innocentiae,
et praedicant castitatem, laudibus extolIunt; ineunt amicitias variis modis,
usque ut laudentur et amentur, et si uxor conscia est, et cupit, laudetur.
Loquebantur mecum, dicentes quod mirentur quod dentur qui ita
conscientiosi sint ut hoc dicant esse contra conscientiam, charitatem, et
religionem; in tali persuasione [uerunt ut nihil mali in eo viderent, minus
aJiquid spurci. Loquuntur etiam sane de conjugio, horum infernum etiam
est sub natibus antrorsum in foedo excrementitionidore ibi, et quia dolosi,
mentientes castitatem, innocentiam, et amicitiam, et pJura; ideo cum
veniunt ad interna sua quae adulteria, vastantur usque ut appareant
deformes diaboli, parum ex humano residuum quoad interna, hunt stupidi,
quia contra sanctum coeli.
Subsannant et rident ilIos qui vocant conjugia sancta, et adulteria
prophana, imo haec ilIicita.
8 genuum A; genu T 26 excrementitio A; excremelltio T
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On those who treacherously attack conjugiallove
63. I heard from such people many tricks and secret devices by which to
entice chaste wives into adultery. I saw more devices than in the world
men making bids for their favour, and of the husband, flattering both and
particularly the husband; men putting on a show of intimate friendship,
finding out the wife's desires and wishes, whether she expresses them
openly or against her will, besides a thousand other things. But such men
are sent not long after death to a hell situated under the rear part of the
province of the knee; there they sink deep down and are entirely shut in,
so that there is not even any hole by which they can see out of their
prison; for they are a danger to conjugiallove, which is most holy. They
are there set to work; they have prostitutes in place of wives.
64. Those who have the itch for rape, and get pleasure from raping,
are sent down into a cadaverous hell, from which is emitted a stench as if
from corpses, which causes vomiting; it does so with me.
65. They practise their treachery by love towards children. They
were seen to rise from the earth in front of Gehenna, almost invisible,
continuously removing obstacles, so that they could enter chaste homes.
They love these, not unchaste ones. They can put on different appearances,
and they also have the trick of projecting themselves by their thoughts, as
if they were elsewhere, and thus of entering. They also put on an
appearance of innocence, and preach chastity, praising it highly. They
pursue friendships in various ways, to such a point that they are praised
and loved, and if the wife is in the secret and desires it, she is praised.
They talked with me and said that they were surprised that people exist
who are so conscientious as to say that this is contrary to conscience,
charity, and religion. They were so deluded as to see no evil, let alone
filth, in it. They even talked sensibly about marriage. Their hell too is
forward beneath the buttocks amid a foul smell of excrement. Because
they are deceitful, making a pretence of chastity, innocence, friendship,
and so on, when reduced to their internals, which are adulteries, they
undergo vastation to such a point that they appear as ugly devils. They
have little that is human left in their internals; they become foolish,
because they are opposed to the holiness of heaven.
They mock and laugh at those who call marriages holy and adulteries
profane, or actually not allowed.
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Q:!od amor vere coltjugialis sit nudus
Angeli tertii cocli sunt qui in conjugio coeIesti sunt prae reliquis, sunt
ellim in amore in Domillum, et illde ill cOlljugio bOlli et veri; inde etiam
prae reliquis angel is sunt in amore conjugiali, inque innocentia et castitate;
illi ambulant cum cinctura circum lumbos cum foris, at absque cinctura
cum domi, et tamen in nuditate spectant conjugem ut conjugem, nec
aliquid lascivi inest; dicunt quod conjugem spectare vestitam abstrahat
ideam conjugii; et quod mirum, nuditas non excitat seu instigat, est tamen
sicut extemum vinculum amoris conjugialis; in lccto jacent copulati sicut
sunt creati, ac ita dormiunt; dicunt quod non possent aliter, quia ipse
amor conjugialis, qui perpetuus est, copulat, sic quoque communicatur
vita unius cum vita alterius, et appropriatur vita mariti uxori, ut sit sicut
de Adamo legitur cum vidit Evam uxorem, Ecce os meum et caro mea,
et quoque quod nudi essent, nee erubescerent, hoc est, non lascivum, - at
vero ut primum recessit Adam per uxorem ab amore in Dominum,
qui in paradiso intelligitur per arborem vitae, de qua ibi, et Apoc. ii 7,
quod factum est per quod ex se suoque proprio agerent, nempe ex
naturalis hominis scientia et jucundo, tunc periit conjugium boni et veri;
inde lasciva facta est nuditas, desinente castitate conjugii, inde erubuerunt
nuditatem et fohis ficus et postea tunica ovina vcstiti SUllt; inde nuditas
in Verbo pro lascivia qualis adulterii intelligitur ut ... Apoc. iii 18,
xvi 15.
In reliquis coelis sub tertio omnes vestiti apparent, et quoque erubescunt
nuditatem coram oculis aliorum, quia lascivum movet; illis conjugium
non est tale delitium quale in tertio coelo; in ultimo codo est quoque
aliquid frigidi, non vero sicut in mundo.
Vectus sum per mutationes status a Domino versus sinistrum, ad
quendam montem, ubi omnes erant nudi, uxores et mariti; ad distantiam
cum illis loquutus sum, et dicebant quod omnes sint ibi nudi et nudae, et
tamen nusqualil alicui appetitus lascivus seu cupido ex visa nuditate, et
quod usque amaret conjux conjugem tenere, tum quod non possint una
esse cum vestitis; dicebant causam quod omnes animo casti essent, ex
I2 appropriatur A; fit appropriata T 16 ii 7 T; om A 21 Apoc. iii 18, xvi 15 T;
omA
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Truly c01tjugial love is naked
66. It is the angels of the third heaven who above all are in the heavenly
marriage, for they are in love to the Lord, and consequently in the marriage
of good and truth. For this reason they are more than other angels in
conjugiallove, innocence, and chastity. They walk about out of doors
with a girdle about their loins, but go without the girdle at home. Yet
in their nakedness they see their wives as wives without any lasciviousness.
They said that seeing their wives clothed takes away the idea of marriage.
What is remarkable, nakedness does not excite or fire them, yet there is a
kind of external bond of conjugial love. They lie together in bed as they
were created, and sleep like that. They say they could not do otherwise,
because conjugial love itself which is perpetual brings them together;
and thus the life of one communicates with the life of the other, and the
wife makes the husband's life her own. So it is as we read of Adam when
he saw Eve his wife: 'Behold my bone and my flesh'; as also tllat they
were naked and not ashamed, that is, there was no lasciviousness. But as
soon as through his wife Adam departed from love to the Lord, which is
meant by the tree of life in the garden (on which see there and on
Revelation [ii 7]), which happened through acting of themselves and from
their proprium, that is, from the knowledge and pleasure of the natural
man, then the marriage ofgood and truth was destroyed; hence nakedness
became lascivious when the chastity of marriage ceased; and that is why
they were ashamed oftheir nakedness and dressed themselves in fig-leaves,
and afterwards in sheepskins. Hence nakedness in the Word is understood
as standing for lasciviousness such as that of adultery as ... [Rev. iii 18,
xvi 15]1
67. In the remaining heavens below the third all appear clothed and
are also ashamed at being seen naked by others since it excites lascivious-
ness. They have not such delight in marriage as in the third heaven;
and in the lowest heaven there is also some coldness, though not as in
the world.
68. I was carried by the Lord by changes of state towards the left, to
a certain mountain, where all were naked, wives and husbands. I talked
with them at a distance, al1d they said that all there of either sex were
naked, yet no one felt any lascivious lust or desire at the sight ofnakedness,
though each husband loved his wife tenderly. They said too they could
not be together with those who were clothed. They said that the reason
1 The sentence is left unfinished.
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DE CONJUGIO
eo quod tales fuerunt in mundo. ~ a n d o aliquis novus ex mundo ex tali
genio venit, explorant illos, quod fit per quod exucret vestes, et se nudaret;
tunc statim percipiunt num illis genuinum conjugiale sit; si non, abiguntur
cum poena, fugant illos cum verberibus, usque ut non amplius appareant,
et hoc in profundum. - Erat quidam qui putavit quod in amore simili
conjugiali esset, quia in mundo cum uxore sua caste vixerat, nec cum
scortis commune usquam habuerat; is primum potuit absque emotione
animi videre nudas; sed usque cum aliquantum haereret visu, deprivatus
est sensibus suis, nuditatis visu, et tandem tactu, et absque loquela stetit
10 sicut semimortuus, quare abactus est; causa erat quia non erat in amore in
Dominum, nec in conjugio boni et veri. - Diccbant quod pauci possint
approximare, quia sphaera conjugialis amoris talis est ut non alii sustineant
illam: - dicebant quod in domibus vivant cum servis et cum ancillis, qui
. ..
omnes m conJuglO.
15 Angcli tertii coeli habitant super montibus, non saxeis, sed ex humo,
super qui bus paradisi, ac sylvestres horti; montes apparent elevati ad
cacumen, in altissimo mantis sunt optimi et castissimi, infcrius secundum
gradus in conjugio, spirituali et spirituali naturali, etiam discrimina illo
rum sunt secundum plagas, oriens plagac ubi in amore, meridies ubi in
20 sapientia.
~ o d amor conjugialis descendat ex conjugio boni et veri
Ex multa experientia mihi notum factum est quod non alicui sit amor
conjugialis nisi sit in amore veri ex bono, et in amore boni per verum,
hoc est, in conjugio coelesti; et quod non in aliquo amore boni et veri
25 mutua possit esse, nisi qui adulterium fugit et aversatur sicut infcrnum, et
hoc tametsi in mundo vixerint in conjugio, et amaverint conjugem propter
cohabitationem, jucunditatem vitae terrestris propter infantes; coclestia
enim in amorem conjugialem debent influere, et homo in coelestia seu
spiritualia sua post mortem venit, et talis tunc fit quoad totum, qualis
30 fuerat quoad ilIa, non potest aliter.
2 se T; om A
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was they were all chaste in mind, since they had been so in the world.
When a newcomer of such a type arrives from the world, they test him,
which is done by his taking offhis clothes and stripping himself; then they
perceive at once whether he has the true conjugial; and, if not, he is
driven away with punishment. They drive them off with blows until
they disappear, which they do to a great depth. There was one who thought
he was in similar conjugial love, because in the world he had lived
chastely with his wife, and had had nothing to do with prostitutes. To
begin with he could look on naked women without any emotion; but
when he remained gazing for some time, he was deprived of his senses at
the sight of nakedness, and finally at the touch of it, and remained speech
less as if half dead. He was therefore driven away. The reason was that
he was not in love to the Lord, and not in the marriage of good and
truth. They said that few could come near, because the sphere of conjugial
love is such that others cannot endure it. They said that they live in
houses with men and women servants who are all married.
69. The angels of the third heaven live on mountains, which are not
stony but made of earth; there are paradises on them and sylvan gardens.
The mountains rise to a peak; the best and most chaste live at the highest
level, and so progressively downwards according to their degrees in
marriage, spiritual and spiritual-natural. They are also distinguished
according to points of the compass; the east where they are in love, the
south where they are in wisdom.
Conjugial love comes down from the marriage ofgood and truth
70. It became known to me from long experience that no one has
conjugial love unless he is in the love of truth from good, and in the
love of good by means of truth, that is, in the heavenly marriage; and
that he cannot be in any mutual love of good and truth unless he shuns
adultery and loathes it like hell. This holds even for those who have
lived in marriage in the world and have loved their wife for the sake of
cohabitation, the pleasure of life on earth for the sake of children. For
celestial things ought to flow into conjugial love, and man comes into
his celestial and spiritual things after death, and then becomes completely
as he was formerly in that respect; it cannot be otherwise.
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Q!!.od al1lor conjugialis faciat ut homo sit amor
Homo creatus est ut sit amor et inde sapientia, quoniam Dominus est
Divinns Amor et Divina Sapientia; ex creatione est ut homo sit imago et
similitudo Domini, Cap. i Geneseos 26, 27, et hoc fieri nequit absque
amore genuino conjugiali; ex illo omne hominis verti potest in amorem,
nam in conjugio licet utrique amare etiam corpus ex corde, et sic dispo
nere animam, et omnia inde ad amoris formam, quod alioquin non
possibile est; intimum et extremum ibi unum faciunt, et inducunt ilIam
formam; illa forma est forma coeli.
10 Exploratio spirituum per amorem conjugialem
Spiritus qui recens in mundum spiritualem veniunt explorantur imprimis
num contra amorem conjugialem sunt; adducuntur ad loca ubi transit
sphaera amoris conjugialis, aut ad conjuges castas; si tunc mutant fades
et apparet indignatio, et magis si tunc lasdve cogitant, magis si loquuntur,
15 tunc signum est quod infernali animo sint, at si tunc gaudent et exhilaran
tur, tunc codesti animo sunt; est probatorium num ex codo, num ex
inferno sunt; qui contra amorem conjugialem slmt, ex inferno sunt, qui
cum ilIo, ex codo.
De adulteriis ex fide separata a charitate
20 Eram cum illis qui se confirmaverunt in fide separata a charitate, non modo
doctrina scd ctiam vita, credentes quod salvandi per solam fidem, etiam
in mortis hora, utcunque vixerunt,sic et quod omnia mala vel non
spectentur a Deo Patre, vel excusentur propter infirmitatcm hominis
vel remittantur, et quod cum remissa sunt, etiam abstersa sint, spectantes
25 meritum Domini ex impletione Legis, et quod per passionem crucis
sustulerit peccata mundi et damnationem legis, et plura quae doctrina
eorum dictat; animadverti, cum in consortio illorum essem, quod apud
illos cum quibus communicabant, cum de illa fide loquuti sumus, existe
bant repracsentationes obscoenissimae adulterii nefandi, quale est filii cum
30 matre; ipsa sphaera talis erat usque ut perciperetur per communicationcm
spiritualem. Agunt in occipitium, et sic intrant in cogitationcm. Ex
praesentia illorum etiam venit dolor in sinistrum genu.
4 26, 27 T; om A 6 wrpus T; corporeum A 22 hora T; om A 27 essem,
quod A; essent, T
13
2
MARRIAGE
Conjugiallove makes man be love
71. Man is created to be love and consequently wisdom, since the Lord
is Divine Love and Divine Wisdom. It is by creation that man is an image
and likeness of the Lord, Genesis, Chap. i [26, 27]; and this could not
happen without true conjugiallove. By this man's all can be turned into
love, for in marriage either may love from the heart the body too, and
thus dispose the soul and consequently everything to the form of love.
This is not otherwise possible; the inmost and the outermost there make
one and bring about that form, which is the form of heaven.
The examination ofspirits by means of conjugial love
72. The spirits recently arrived in the spiritual world are examined above
all to see if they arc hostile to conjugiallove. They are brought to places
where the sphere of conjugiallove passes by, or to chaste married couples.
If they then change countenance and show annoyance, and even more if
they then have lascivious thoughts, still more if they speak lasciviously,
then it is a sign that they are of an infernal disposition; but if they are then
glad and happy it is a sign that they are of a heavenly disposition. This is
the test whether they belong to heaven or to hell; those who are hostile to
conjugiallove belong to hell, those who are in favour of it, to heaven.
On adulteries resulting from faith separatedfrom charity
73. I was in the company of those who have convinced themselves of
faith separated {rom charity, not only of. doctrine but also
. lives, believing that they were to be saved by faith;lone, even
[in the of death, however they had lived; and thus that all evils
are either not regarded by God the Father, or are excused on account of
man's weakness, or are forgiven, and when forgiven are also wiped out,
having regard to the Lord's merit by the fulfilment of the law. They
also believe that by the passion of the cross He took away the sins of the
world and the condemnation of the law, and other things which their
doctrine dictates. I noticed when I was in their company that, when we
talked of that faith, there appeared among those with whom they were
in communication the most obscene representations of unspeakable
adultery, such as that of a son with his mother. The actual sphere is such
that it is perceived by spiritual communication. They act upon the back
of the head, and thus enter the thought. Their presence causes pain in the
left knee.
133
DE CONJUGIO
Causa quod tale adulterium sentiatur ab illis, est quod cogitant de Deo,
de Domino, de salvatione et de vita aeterna, et illa confirmant ex Verbo,
quae inde sunt spiritualia; et quia non aliquid fidei dari potest nisi si t
conjunctio cum aliquo amore, et apud illos conjungitur hoc cum amore
mere naturali et cum ejus cupiditatibus, et conjunctio fidei cum amore malo
facit id adulterium; cogitant de fide ex vita mali, et cum in jucundis
amoris terrestris et corporei sunt; inde conjunctio fidei seu veri cum malo;
est spirituale quod est fidei quasi mater, et filius est malum.
Vidi cohortes ex illis ejectas in inferna, et plures in deserta, quando
10 omne fidei illis adimitur, et ibi vivunt sicut ferae, et quando omne fidei
illis ademtum est, tunc paene rationalitate orbati sunt.
Cur in Christiano orbe, plus quam alibi, adulteria non abhorreantur
Mirantur gentes cur in Christiano orbe, a multis imo a plerisque adulteria
et scortationes pro licitis reputantur, cum tamen religio illorum, ex
IS Verbo utriusque Testamenti, damnat illos inferno; sed causa dicta est
quod pauci vivant secundum religiosum suum, sed amplexi sint doctrinam
quod fides salvet, ita quod cogitare et non vivere, et quia sic verum
conjungitur malo, inde ex influxu inferni adulteria a11lantur, et recipiuntur,
et quoque excusant illa. Nam influxus inferni prae influxu coeli apud illos
20 valet. Sphaera adulterii etia11l claudit coelum, et clauso codo aperitur
infernu11l; inde ex falso religionum ducitur origo. Aliter apud illos qui
religione11l ponunt in vita et si11lul in doctrina.
Sphaera adulterii
Dum loquuntur contra vera et bona fidei et charitatis, producitur sphaera
25 metetricia et adulterii, et tunc alluunt illuc adulteri, sicut corvi ad cadaver,
et nidore illo delectantur; inde sphaera adhuc talibus et obscoenis aliis
impletur ut bonus possit ilorrescere.
4 conjullctio A; conjunctum T
134
MARRIAGE
74. The reason such adultery is felt by them is that they think about
God, the Lord, salvation and everlasting life, and they confirm things
from the Word which are consequently spiritual; and because they cannot
i have the slightest faith unless it is conjoined with some love, and with
) ... urely andthe
( conjunction of faith causes this adultery. They think about
faith from a life of evil, and when they are in the pleasures of earthly
and bodily love. From this results the c<2!ljunction of faith or truth with
evil. There is a spiritual element which is as it were the mother of faith,
and the evil is the son.
75. I saw hordes of them cast out into the hells, and more into deserts,
when everything of faith is being taken away from them. They live there
like wild beasts, and when everything of faith has been taken from them,
they are then almost deprived of the power of reason.
Why it is in the Christian lVorld more than elsewhere that adulteries
are not regarded with abhorrence
76. The gentiles wonder why in the Christian world adultery and
fornication are considered by many, in fact by most people, as allowable,
although their religion from the Word of either Testament condemns
such to hell. But the reason was given that few live in accordance with
their religious belief, but they have embraced the doctrine that faith
saves, and thus that it is thinking, not living, which saves; and because
truth is thus conjoined with evil, as a result of the consequent influx from
hell adulteries arc loved, and accepted; and they also excuse them. For with
them the influx ofhell is stronger than the influx ofheaven. The sphere of
adultery also closes heaven, and when heaven is closed hell is opened;
so the origin is from the falsity of their religions. It is different with those
who treat religion as being expressed in life and at the same time in
doctrine.
The sphere of adultery
\ 77. While they are speaking against the truths and goods of faith and
\ charity, a sphere of prostitution and adultery is produced, and then
( adulterers there, like_Cl! ws around a cor se, and take delight in
that stench. This -:fills the sphere with such and other obscenities as to
make a good man shudder.
135
DE CONJUGIO
De adulteris et eorum inJernis
Inferna eorum sunt sub natibus, quae sunt excrementitia, inde cupiunt
emergere, et venire in mundum, sed in cassum, quia amaverant terrestria
et corporea; apparuit inde quasi egurgitatio et elevatio, in tali conatu est.
O!Jod adulteria in Christiano orbe
Sunt ibi plures ex prosapia et illustriore conditione, non ita ex pIebe,
quod principia capta sint quod conjugia sint sobolis causa, et quid rcferat
num stuprentur ab aliis, et rident ad sanctitatem conjugii; vocant illos
simplices; tales ex infernis sublati sunt, multo numero, ac missi in statum
10 in quo fuerunt in mundo; inquisiverunt ubi pulchrae uxores, et cum
indicabatur, ruebant sicut insani et sicut furiosi, volentes intrare domos,
sed in caeco suo oestro ferebantur in locum ubi hiabat terra, ac delata est
caterva in infernum; erat post tergum.
De infiuxu adulterii a geniis
I5 Pertransivi infernum ubi erant adulteri dolosi et interius vastati, et tunc
permissum influere in affectiones quae voluntatis meae, et tali subtilitate
et arte ac genio invertere, pervertere, et exstinguere cogitationes meas pro
castitate, et inducere jucundum et cupidum adulterii, advertebant ad
onmia momenta cogitationis ex affectione, persuadendo tacite; hoc
20 mecum factum est ut scirem quod homo ex se nequaquam possit resistere
jucundo adulterii nisi a Domino, agunt enim in vitam haereditariam,
intra cogitationem, adeo ut homo nequaquam possit animadvertere;
mihi data est interior perceptio conatus iIlorum a Domino tunc.
Scortatio sacerdotalis
25 Haec praecipue fit ab illis qui faIsa doctrinae confirmaverunt ex Verbo, ac
ita faIsificaverunt et adulteraverunt illud; causa est quia Verbum est conju
gium, correspondet conjugio, et in se est spirituale, et jucundum amoris
naturalis falsificat illud praecipue in praeJicatoribus.
18 adulterii A; adulteri T
MARRIAGE
On adulterers and their hells
78. Their hells are below the buttocks, and are excrementitious. They
long to emerge from them and come into the world, but in vain, because
they had loved earthly and bodily things. There appeared from there as
it were a belching forth and uprising, there is such striving.
Adulteries in the Christian world
79. There are there many of noble family and the highest station, and
not so many from the common people, because they have accepted as a
principle that marriages are for the sake of offspring, so what does it
matter whether they are defiled by others? They laugh at the sanctity
of marriage, calling others simpletons. Such people were raised from
the hells in large numbers and put into the state in which they were in
the world. They asked where were there beautiful wives, and when
shown rushed as if mad or frenzied, to try to enter their homes, but in
their blind lust they were carried to a place where the ground gaped
open, and the crowd fell down into a hell; this was behind the back.
On the influx of adultery from genii
80. I passed through a hell where there were deceitful adulterers, in
teriorly in a state ofvastation; and it was then permitted them to influence
the affections of my will, and with such subtlety, artifice, and ingenuity
to upset, pervert, and blot out my thoughts in favour of chastity, and to
induce the pleasure of and desire for adultery; tht<y paid attention_J:_o
every impulse of thought from affection, persuading tacitly. This was
\
) done with so that I might knoW"tllat man of himself can by no means
resis!.. the pleasure_of For they act upon the
hereditary life within the thought, in such a way that man can by no
means notice it. I was then granted by the Lord an interior perception of
their efforts.
Priestly whoring
8I. This is done particularly by those who have confirmed the falsities
of doctrine from the Word, and have thus falsified and adulterated the
Word. The reason is that the word is marriage, corresponds to marriage,
and is spiritual in itself; and the pleasure of natural love falsifies it,
especially in preachers.
137
DE CONJUGIO
Q!!i legunt Verbum absque doctrina, iUi qui non possunt non in plures
fallacias labi ex sensu literae, qui est secundum apparentias coram homine,
et simul plura falsa captaverunt, et in iUis se confirmaverunt, et simul inde
in fastu propriae intelligentiae sunt, producunt adulterium sicut est patris
cum nuru.
Q!!i confirmant se quod omnia mala remissa sint per Sanctam Coenam,
absque alia poenitentia et absque conversione vitae, et qui faciunt mala,
et in fide sunt quod postea ablatum malum seu peccata per Sacram
Coenam, adulterium est cum matertera.
10 Q!!ia gens Judaica per traditiones falsificavertmt omnia Verbi, vocatur a
Domino gens adultera.
Q!!ando charitas agnoscitur et non fides, et usque non charitatis vita
vivitur, et Verbum usque legunt, adulterium est sororis et fratris. - Sunt
illi qui frequentant templum, devote tunc orant, et nihil curant mala
IS vitae, ut furta, latrocinia c1andestina, adulteria, odia, vindictas, blasphe
mationes inimicorum, et non consensu faventium. Cum sorore.
Amor sui, imprimis regnandi, et usque cogitare ex Verbo, est quale
fuit Sodomae; quare iIli expostulabant angelos e domo Loti.
Illi qui multum loquuntur de Deo, et usque nihil curant fallere homines
20 et diripere sua bona, adulterantur cum ancillis, quas saepe mutant.
De infemis adulterorum
Sunt plura illorum inferna secundum species adulterii, quae variae sunt.
Vidi meretrices, quae se occuluerunt in occidentali plaga, et prae
struxerunt vias, ne adirentur nisi illis volentibus; illuc deductus sum, et
25 erant meretrices quae omnes conjectae sunt in stagnum paludinosum,
remote a tergo in occidente; fuerunt tales quae manifeste fuerunt scorta.
Q!!i meretricatum exercuerunt clam, aliis insciis, et tales fuerunt ad
finem vitae, conjectae sunt in cavernam tenebricosam, in occidente.
Meretrices aliquot ex nobili familia, quae ingcnio polluerunt, et quoque
30 de Deo ratiocinari potuerunt, conjiGiuntur in stagnum paludinosum in
tractu meridionali.
20 sua bona A; suis bonis T
MARRIAGE
82. Those who read the Word without doctrine - those who cannot
avoid falling into many fallacies from the sense of the letter, which is in
accordance with appearances in man's sight, and who have at the same
time absorbed many falsities and convinced themselves of them, and who
at the same time are consequently proud of their own intelligence - these
produce adultery as of a father with his daughter-in-law.
83. Those who convince themselves that all evils are forgiven by the
Holy Supper without any repentance and change of life, and who do
evils believing that afterwards the evil or their sins are taken away by the
Holy Supper - their adultery is as with a maternal aunt.
84. Since the Jewish nation by its traditions falsified everything in the
Word it was called by the Lord an adulterous nation.
85. When charity is acknowledged but not faith, and still the life of
charity is not led, though they still read the Word, this is adultery as of
a sister with her brother. These are they who go often to Church, pray
there devoutly, and care nothing for evils of life, such as thefts, secret
stealing, adulteries, hatreds, revenges, cursing of enemies and those
who do not readily consent. With a sister.
86. The love of self, especially of ruling, and still thinking from the
Word is adultery such as there was at Sodom; which is why they
demanded the angels from Lot's house.
87. Those who talk much about God, and still think nothing of deceiv-
ing men and plundering their goods, commit adultery with maid-servants,
whom they often change.
On the heUs of adulterers
88. They have a large number of hells in accordance with the various
kinds of adultery.
89. I saw prostitutes who hid themselves in the western region and
blocked the roads so that they could not be approached except when they
wished. I was taken to that place, and they were prostitutes who were all
cast into a swampy lake, far behind the back to the west. These were
those who had been openly prostitutes.
90. Those who had plied their trade secretly, without other people
knowing, and remained such to the cnd of their lives, were cast into a
gloomy cavern towards the west.
91. Some prostitutes of noble family who were intelligent and able
to reason about God are cast into a swampy lake in the southern
district.
139
DE CONJUGIO
Aliae meretrices quae furari potuerunt viros per artes in mundo ignotas,
adigendo illos in suum proprium per laudes et per immersionem mentis
eorum in se, et quia tunc absque tutela a Domino sunt, traducti sunt ad
illas, mulieres conjectae in locum sicut ardentem sulphure et igne, secun
dum apparentiam. Habitarunt in plaga occidentali meridionali, ac similes
viri conjecti sunt in abyssum tenebricosam vergentem sub stagnum
foeminarum. Fascinant foeminae viros, et viri foeminas artibus diabolicis,
quae plures sunt, quas recensere non licet.
Illi qui spiritualiter adulteri sunt distinguuntur a naturaliter adulteris;
10 hi, si jucundum in adulteriis perceperunt et non jucundum in conjugiis,
exclusi coelo sunt, et omnes mittuntur in inferna, at spiritualiter adulteri,
tametsi nihil illiciti sentiunt in adulteriis, usque explorantur, et quidam
emendantur, et alii secundum vitam sortiuntur loca.
Sunt quidam in infernis excrementitiis qui varietati dediti sunt, et
IS per illam exstinxerunt conjugiale, et simul voluptuosi; sunt in provincia
intestinorum, sub illis, ubi latrinae ubivis et nidor teter; et ubivis cavernae
ex quibus talis nidor exhalatur.
Illi qui communionem uxorum habuerunt colligantur sicut in fasci
culum, et fasciculus circumligatur ab extenso serpente, et conjiciuntur in
20 voraginem, quae extra mundum spiritualem telluris.
Illi qui per pietatis speciem seducunt, et inde persuadent sibi quod
adulteria non sint contra vitam Christianam, mittuntur in Gehennam, unde
foetor sentitur sicut ex ustis ossibus et crinibus; ibi in phantasia sunt quod
mordeantur a serpentibus; quando in aestu, ignescunt, et cum approximant
25 ad coelum, frigidi fiunt instar glaciei, unde misere torquentur.
et Jesuitae qui ita sub praetextu pietatis, et propter misericor
diam erga illos, cum sponsione quod remittant peccata, etiam amandantur
in Gehennam.
De correspondentia membrorum generationi dicatorum in utroque sexu
30 Q!!od illae societates quae correspondent genitalibus, distinctae sint ab
aliis, quia regio illa in corpore etiam distincta est.
Q!!od qui amant infantes, et educant illos in codo, constituant provin
ciam membrorum genitalium, cumprimis testiculorum et cervicis uteri,
ac vitam suavissimam et felicissimam vivunt.
140
MARRIAGE
92. Other prostitutes who could steal men by tricks unknown in the
world, driving them into their proprium by praises and by drowning their
minds in themselves; and because the men were then without protection
from the Lord, they were attracted to these women - these women were
cast into a place as it were burning with brimstone and fire, or so it
appeared. They lived in the south-west region; and similar men were cast
into a gloomy abyss close under the lake of the women. The women
bewitch men, and the men women, by diabolical tricks, which are nume
rous. It is not permitted to enumerate them.
93. Those who are spiritually adulterous are distinguished from those
who are naturally adulterous. The latter, if they have taken pleasure in
adulteries and no pleasure in marriages are shut out of heaven and are
sent to hells. But the spiritually adulterous, although they feel there is
nothing in adulteries which is not allowed, are all the same examined, and
some are reformed; others are given places in accordance with their lives.
94. There are some in excrementitious hells who have been given to
variety, and by this have extinguished the conjugial, and are at the same
time voluptuaries; these are in the province of the intestines, underneath
them, where there are lavatories everywhere and a foul smell; and
everywhere there are caverns from which this smell escapes.
95. Those who have adopted the practice of sharing wives are tied up
as it were into a bundle; and the bundle is tied round with a long snake,
and they are cast into a pit which is outside the spiritual world ofthis planet.
96. Those who seduce through a pretence of piety, and thus persuade
themselves that adulteries are not contrary to the Christian life, are sent
to Gehenna, from which is perceived a stench as of burnt bones and hair.
There they suffer from the delusion that they are being bitten by snakes.
When they are in heat, they glow; and when they approach heaven, they
become cold as ice, which produces wretched torments.
97. The monks and Jesuits who have behaved like this under a pretext
of piety, and on account of pity for them, with a pledge that they forgive
sins, are also sent to Gehenna.
On the correspondence of the organs devoted to reproduction in either sex
98. Those societies which correspond to the genitals are distinct from others,
because that region in the body too is distinct.
99. Those who love children and bring them up in heaven make up the
province of the genital organs, especially of the testicles and the cervix
of the uterus; and they lead a most sweet and happy life.
DE CONJUGIO
Sunt societates tertii cocli imprimis quae membris illis correspondent,
quia illis amor conjugialis.
In genere tenendum quod lumbi et eis adhaerentia membra corre
spondeant amori conjugiali genuino, consequenter illis societatibus ubi
5 talis; angeli ibi prae reliquis coelestes sunt, et prae reliquis in statu
innocentiae ac pacis, et in ejus jucundis, quae intima sunt, vivunt.
Apparuerunt mihi arbores in receptaculo ligneo plantatae, quarum una
erat procera, altera humilior, et binae parvae; delectabat me valde humilior
ilia arbor, ac interea quies amoenissima, quam effari nequeo, afliciebat
10 mentem; spiritus angelici hoc visum interpretati sunt, ditentes quod
repraesentatus sit amor conjugialis, cujus quies et pax etiam sentiebatur in
mente; per arborem proceram significabatur maritus, per humiliorem
uxor, et per binas parvas liberi; addebant quod in tali amoenitate pacis
sint qui pertinent ad provinciam lumborum.
IS Videbatur mihi magnus canis, qualis is qui Cerberus apud antiquissimos
scriptores vocatur, erat rictu horrendo; dictum quod talis canis significet
custodiam ne homo ab amore conjugiali coelesti ad amorem infernalem
adulterii transcendat; cum ab illo amore transitur in hunc oppositum,
apparente jucundo paene simili, tunc talis sistitur quasi custodiens ne
20 jucunditates oppositae communicent.
Intimum coelum, per quod Dominus insinuat amorem conjugialem,
sunt illi qui ibi prae reliquis in pace sunt; pax in coelis est comparative
sicut ver in mundo quod jucundat et vivificat omnia; est ipsumjucundum
coeleste in sua essentia; angeli qui ibi sunt, omnium sapientissimi sunt, et
25 ex innocentia apparent aliis sicut infantes; amant infantes etiam plus quam
illos amaverunt eorum parentes et matres, praesunt etiam utero gestantibus.
Sunt coelestes societates quibus correspondent omnia et singula membra
et organa generationi dicata in utroque sexu; illae societates distinctae
sunt ab aliis sicut etiam illa provincia in homine probe distincta est a
30 reliquis. Qgi tenerrime amaverunt infantes, ut tales matres, sunt in provincia
uteri et organorum circumcirca, nempe in cervicis uteri et ovariorum, et
qui ibi sunt, in vita suavissima et dulcissima sunt, et in gaudio coelesti
prae aliis.
Sed quaenam et quales illae societates sunt, quae ad singula organa
35 generationis pertinent, non scire datum est, sunt enim interiores; referunt
etiam usus illorum organorum, qui absconditi sunt, et quoque remoti a
MARRIAGE
100. It is especially societies of the third heaven which correspond to
those organs, since they possess conjugiallove.
101. In general it is to be held that the loins and the adjacent parts
of the body correspond to true conjugiallove, and consequently to those
societies where that love is. The angels there are more celestial than
others, and excel others in their state of innocence and peace, and live
in its pleasures which are inmost.
102. There appeared to me some trees planted in a wooden trough, one
of which was tall, another shorter, and two small ones. The shorter tree
pleased me greatly, and at the same time a most agreeable feeling of
restfulness which I cannot express came over my mind. The angelic
spirits interpreted this vision for me, saying that conjugial love was
represented, the restfulness and peace of which was actually felt mentally;
the tall tree meant the husband, the shorter one the wife, and the two
sm.all ones children. They added that those who belong to the province
of the loins are in such an agreeable state ofpeace.
103. I saw a great dog, such as that called Cerberus by the most ancient
writers; his jaws gaped horribly. It was said that such a dog means
guarding, so that man should not pass from heavenly conjugiallove to the
infernal love of adultery. When the former love passes into that opposed
to it, though the pleasure seems almost the same, then such a figure is
presented to guard against the opposed pleasures communicating.
104. The inmost heaven, through which the Lord introduces conjugial
love, is composed of those who there exceed the others in peace. Peace
in the heavens is relatively like spring on earth, which makes everything
pleasant and lively; it is heavenly pleasure itself in its essence. The angels
who are there are the wisest of all, and as the result of their innocence
they appear to others like children. They love children even more than
their fathers and mothers loved them, and are present with pregnant
women.
105. Each and every member and organ devoted to reproduction in
either sex corresponds to heavenly societies. These are distinct from
others, just as that province in man is quite distinct from the rest. Those
who have most tenderly loved children, as such mothers, are in the
province of the uterus and the surrounding organs, that is, the cervix of
the uterus and the ovaries. Those who are there lead the sweetest and
loveliest lives and are in heavenly joy above others.
106. But it was not permitted to know which and of what kind those
societies are which belong to the individual reproductive organs, for
they are interior. They have reference to the uses of those organs, which
143
5
10
15
20
25
30
35
- DE CONJUGIO
scientia, etiam ex causa, quae est Providentiae, ne talia quae in se coeles
tissima sunt, laedantur per cogitationes spurcas, quae sunt lasciviae,
scortationis, et adulterii, quae cogitationes excitantur apud plures, modo
cum illa organa nominantur. Ex ARCANIS COELESTIB us n. 5055.
Satis est scire quod amor vere conjugialis immediatam communica
tionem habeat cum coelo tertio, et quoque ipse ille amor cum ejus
jucundo coelesti ibi cum omni sua varietate servetur, et quoque actus
sicut osculationes, amplexus et plura, quae jucundant illud coelum, nam
id coelum est in communicatione affectionum bonarum, cum coelum
spirituale est in communicatione cogitationum veri; inde patet quod
spurcae affectiones et cogitationes prorsus claudant utrumque coelum.
Visum mihi est vas trituratorium, et adstitit vir cum ferreo instrumento,
qui ex phantasia videbatur sibi in vase triturare homines, cruciando illos
diris modis; hoc vir ille faciebat cum magna jucunditate; ipsa jucunditas
communicabatur ut scirem qualis et quanta iBis esset qui tales sunt; erat
jucunditas summe infernalis; dicebatur mihi quod talis jucunditas reg
naveritrapud Jaco1>iFosterQ$) et quod illi nihil jucundius perceperint quam
crudeliter-tractare gentes, illos occisos feris et avibus devorandos exponere,
serris et securibus vivos secare, per fornacem lateritiam mittere, 2 Sam.
xii 3I, infantes collidere et projicere; talia nusquam mandata sunt, nec
usquam permissa, nisi talibus quibus nervus femoris luxatus est, ut
Jacobo cum luctarctur cum angelo, Genes. xxxii 26, 32, 33; habitant tales
sub calcaneo dextro, ubi adulteri qui quoque crudeles. Inter adulteros
qui etiam crudeles ac summe immisericordes, sunt plures ex Jesuitis et
monachis qui adulteri fuerunt; jucunditas illorum similis est, quando
spectant poenas mortis, praccipue dum aliquid derogant despoticae illorum
potestati super Ecclesiam et coelum, et super animas hominum, tum qui
privilcgia illorum infringunt.
~ i in contrariis amori conjugiali vixerunt, nempe in adulteriis, iUi
cum ad me approximaverunt, dolorem infundebant lumbis, gravem
secundum adulteriorum vitam quam egerunt, ex quo patuit quod lumbi
corresponderent amori conjugiali; etiam infemum eorum est sub parte
posteriore lumborum, sub natibus, ubi degunt in sordidis et excrementitiis;
haec quoque illis oblectamenta sunt, nam talia correspondent voluptati
bus illis in mundo spirituali.
4 5055 T; om A
144
MARRIAGE
are hidden, and also removed from knowledge; for the reason is a dispen-
sation of Providence, to prevent things which in themselves are most
heavenly from being damaged by filthy thoughts belonging to lascivious-
ness, whorings, and adultery. These thoughts are called forth in many people
as soon as those organs are named. From theAR CAN A COELES TIA[n. 5055].
107. It is enough to know that truly conjugiallove has direct communi-
cation with the third heaven, and also that love itself with its heavenly
pleasure is preserved there in all its variety, together with acts such as
kissing, embracing and many more things which give pleasure to that
heaven. For that heaven is in communication with good affections, while
the spiritual heaven is in communication with thoughts of truth. From this
it is clear that filthy affections and thoughts completely close either heaven.
108. I saw a mortar, and a man standing by with an iron tool, who in
his delusion seemed to himself to be pounding up men, inflicting dire
agonies on them. This man was doing it with great pleasure; the pleasure
itself was communicated to me so that I should know of what kind and
how great their pleasure is who are ofsuch a nature - it was an exceedin ly
infernal leasure. I told that such pleasure was dominant among the
descendants of and they took no greater pleasurernanlu' cruelly
treating Gentiles, exposing their corpses to be eaten by wild beasts and
I birds, cutting them while alive with saws and axes, putting them in a
I
\ brick-kiln, 2 Sam. xii 31, dashing children together and casting them out.
ISuch things were nowhere ordered, nor ever
who had. the sinew of the thigh out ofjoint, as happened to Jacob when
he-wrestled- with t e angel, Genesis xxxii 26, 32, 33. Such people live
beneath the right heel, where are the adulterers who are also cruel.
the adulterers who are also cruel and completel itiless are !l13ny
Je.ID-1its an mo w 10 were a ulterers. T eir pleasure is similar when
they look on capital punishment, especialfy whife [they see punished
those who do anything.1Q detract from tyralillous power over the
Church and heaven, and men's sQlJls, as well as who infringe
their privileges.
109. Those who had lived in the opposites of conjugiallove, that is,
in adulteries, when they approached me, caused pain in my loins, the
intensity of which varied according to the adulterous life they had led.
From this it was plain that the loins correspond to conjugiallove. More-
over, their hell is under the rear part of the loins, beneath the buttocks,
where they live in filthy and excrementitious conditions; and these are
actually a pleasure to them, for such are the correspondences of their
pleasures in the spiritual world.
145
DE CONJUGIO
Illi qUI III contrariis amori conjugiali sunt, tcstibus etiam dolorem
incutiunt; sunt qui insidiantur per amorem, amicitiam, et oflicia; de
talibus sequentia: assurgebat e regione circa Gehennam sicut quoddam
aercum inconspicuum, fuit cohors talium spirituum; sed apparuit dein
5 mihi solum sicut unus, tametsi plures essent, cui objicicbantur quasi
fasciae, quas tamen removere sibi videbatur, per quod significabatur
quod removere vellent obstacula, taliter etiam cogitationes et molimina
mentis apparent repraesentative in mundo spirituum, et cum apparent,
appercipitur illico quid significant; postea videbatur sicut exiret ex corpore
10 ejus quidam parvus niveus, qui accessit ad me, per quod significabatur
cogitatio et intentio eorum, quod induere vellent innocentiae statum,
ut nemo quid tale de illis suspicari posset; is cum venit ad me, demisit se
versus lumbos, et circum utrosque se quasi flectere videbatur, per quod
repraesentabatur quod in casta amore conjugiali essent; dein circum
15 pedes per flexus spirales, per quod significabatur insinuatio per talia
quae in natura sunt jucunda; tandem ille unus parvus paene inconspicuus
factus est, per quod significabatur quod prorsus latere vellent; dictum
mihi quod talis insinuatio esset illis qui insidiantur amori conjugiali,
nempe qui in mundo insinuaverunt se fine adulterandi cum uxoribus,
lO loquendo caste et sane de amore conjugiali, infantibus adblandiendo,
laudando maritum quocunque modo orationis, usque ut credatur amicus
et insons, cum tamen dolosus adulter; quales itaque fiant, ostensum est,
ill is enim peractis niveus i1le parvus, qui repraesentabat cohortem assur
gentem ex Gehenna; factus postea conspicuus, et apparuit furvus et
25 nigerrimus, et praeterea deformissimus, et ejectus in infemum profundum
sub media parte lumborum, ubi degunt in excrementitiis. Loquutus
etiam sum cum similibus postea, et mirati quod aliquis conscientiam pro
adulteriis habeat, nempe ut propter conscientiam non concumbat cum
alterius uxore cum !icet, et cum loquutus sum cum illis de conscientia,
.10 negarunt quod alicui sit conscientia. Dictum mihi quod tales ut plurimum
sint ex orbe Christiano, ac raro aliqui ex a!iis partibus.
~ i d genuinus amor conjugialis, et unde ejus origo, pauci hodic sciunt,
quia pauci in ilIo sunt; credunt paene omnes quod innatus sit, et sic effiuat
ex quodam, ut ajunt, instinctu, et eo magis quia conjugiale etiam existit
28 nempe ut A; Ilum et T 32 il1terpolat titululI1 De Conjugiis T
MARRIAGE
110. Those who are in the opposites of conjugiallove also inflict pain
on the testicles. They are those who deceive b love, friendship and
services. The following describes such people. There ;;:QSefrom the region
surrounding Gehenna a sort of airy and hardly visible object: it was a
group of such spirits. But it then appeared to me to be as one, as if a
single person, although there were many, in whose way were placed
kinds of bindings. These, however, he seemed to remove for himself;
this was a sign that they wished to remove obstacles, for it is thus that
thoughts and mental efforts appear when represented in the world of
spirits; and on their appearance it is instantly perceived what they mean.
Afterwards it seemed as if a small snow-white man emerged from his
body, who approached me; this signifled their thought and intent, that
they wish to assume a state of innocence, so that no one should harbour
any such suspicion of them. When he came to me, he plunged down
towards the loins, and seemed to twist about either of them; this repre
sented their being in chaste conjugial love. Then he spiralled down around
my feet; this meant insinuation by means of such things as are pleasant
in nature. Finally that one small man became almost invisible; this meant
that they wished to hide themselves completely. I was told that such
insinuation was practised by those who seek to ensnare conjugial love;
that is, those who in the world have insinuated themselves with a view
to committing adultery with wives, by speaking chastely and sensibly
about conjugiar love, patting their children on the head, praising their
husband in every kind of speech, so that he is finally believed to be a
friend and harmless, when in fact he was a deceitful adulterer. Accordingly
it was shown what these people become, for after this had happened that
small snowy figure which represented the group rising from Gehenna
was made clearly visible, and it appeared murky and very dark, and very
ugly as well; and it was cast down into a deep hell under the middle of the
loins, where they live among things relating to excrement. I also spoke
afterwards with similar persons, and they were surprised that anyone had
a conscience as regards adulteries, so that he would not for conscience's
sake sleep with someone else's wife when he could; and when I spoke
with them about conscience, they said that no one has a conscience. I
was told that such people are for the most part from the Christian
countries, and there are rarely any from other parts of the world.
Ill. Few people today know what true conjugiallove is and what is its
origin, because few are in it. Almost all believe that it is inborn and thus
emanates from a kind of instinct, as they say; and they believe this the
more because a conjugial principle exists among animals, when there is
147
DE CONJUGIO
penes animalia, cum talis differentia est inter amorem conjugialem apud
homines, et conjugiale apud bestias, qualis inter statum hominis, et inter
statum bruti animalis.
Amor conjugialis originem ducit a conjugio Domini cum coelo et
5 cum Ecclesia, et inde ex conjugio boni et veri; quod inde amor conjugialis
trahat intimam essentiam, non apparet ad sensum et captum, sed usque
constare potest ex influxu et ex correspondentia, praeter ex Verbo; ab
influxu, coelum ex unione boni et veri, quae influit a Domino, et com
paratur conjugio, et vocatur conjugium; ex correspondentia, cum
IQ bonum unitum vero defluit in sphaeram inferiorem, sistit illud unionem
mentium; cum in adhuc inferiorem, sistit conjugium, quare unio mentium
ex bono unito vero a Domino est ipse amor conjugialis. ~ o d inde
genuinus amor conjugialis sit, ex eo etiam constare potest quod nemo
possit in illo esse nisi sit in bono per verum, et in vera ex bono a Domino;
15 tum ex eo quod beatitudo et felicitas coelestis sit in illo amore, et qui in
illo sunt, ol1U1es in coelum seu in conjugium coeleste veniunt; etiam ex eo
quod cum sermo est apud angelos de unione boni et veri, tunc in regione
inferiore apud spiritus bonos sistitur repraesentativum conjugii, at apud
malos sistitur repraesentativum adulterii; inde est quod adulteratio boni
20 et falsificatio veri dicatur adulterium et scortatio.
Antiquissimae ECclesiae homines, prae onmibus in hac tellure in
genuino amore conjugiali vixerunt, sunt illi qui ab antiquis descripti
sunt per illos qui in saeculo aureo, ubi innocentia, amor, et justitia regna
bant, in illo amore fuit illis coelum; at posteri, postquam agnitio Domini,
25 et inde amor in Ipsum, periit, amor conjugialis periit remanente amore
erga liberos; sed amari possunt liberi a malis, sed amari conjux non potest
quam a bonis. Auditum est ab antiquissimis quod amor conjugialis sit
talis ut alter velit prorsus esse alterius, et hoc reciproce, ita mutua et
vicissim; tum quod conjunctio mentium duarum talis sit ut hoc mutuum
30 et vicissim sit in omnibus et singulis cogitationis.
Loquutus cum angclis de hoc mutuo et vicissim, et descriptum quod
imago unius sit in mente alterius, et quod sic non modo in singulis sed
etiam in intimis vitae cohabitent; et quod Divinus Amor Domini possit
in tale unum cum beato et felici influere. Dixerunt etiam quod qui in
MARRIAGE
such a difference between conjugial love with human beings and the
conjugial principle with beasts, as there is between the state of a human
being and that of a brute animal.
112. Conjugiallove takes its origin from the marriage ofthe Lord with
heaven and with the Church, and consequently from the marriage of
good and truth. It is not apparent to the senses or comprehension that
conjugial love takes its inmost essence from that source; but it can be
established from influx and from correspondence, as well as from the
Word. From influx: heaven is compared to a marriage, and is called a
marriage, from the union of good and truth, which flows in from the
Lord. From correspondence: when good united with truth flows down
into a lower sphere, it produces a union of minds; when into an even
lower sphere, it produces a marriage. Therefore the union of minds from
good united with truth proceeding from the Lord is conjugiallove itself.
II3. That this is the origin of true conJugiallove can also be established
from the fact that no one can be in it unless he is in good by means of
truth, and in truth from good proceeding from the Lord; also from the
fact that there is blessedness and heavenly happiness in that love, and all
who are in it come into heaven or the heavenly marriage; also from the
fact that when there is talk among the angels of the union of good and
truth, then in the lower region among good spirits a representation
of marriage is produced, but among wicked spirits a representation of
adultery. This is why the adulteration of good and the falsification of
truth are called adultery and whoring.
114. The men of the Most Ancient Church lived in true conjugiallove
to a greater degree than any other inhabitants of this planet. They are
those who were described by the ancients as having lived in the golden
age, when innocence, love, and justice reigned; their heaven was in that
love. But among their successors, after the loss of acknowledgment of
the Lord and consequently love to Him, conjugiallove was lost though
the love of children remained. But children can be loved even by the
wicked, whereas a wife can only be loved b the ood. IIS. It was
hear rom le most ancIent men t at conjugiallove is such that the one
wishes to be utterly the other's and vice versa, so that their feelings are
mutual and reciprocal; also that the conjunction oftwo minds is such that
these mutual and reciprocal feelings extend to every detail of thought.
II6. I spoke with angels about these mutual and reciprocal feelings
and it was described how the image of one is in the other's mind and that
thus they cohabit not only in single acts but also in the inmost things of
life; and the Divine Love of the Lord can flow into such a one with blessed-
149
DE CONJUGIO
mundo in tali amore conjugiali vixerunt una sint et cohabitent in coelo
ut angeli, quandoque una cum liberis; sed quod paucissimi sint ex
Christianismo hodie, verum ex antiquissima Ecclesia, quae fuit coelestis,
omnes, et ex antiqua Ecclesia, quae fuit spiritualis, multi.
Mihi dictum quod genera felicitatum coelestium et spiritualium inde
solum universalia, sint numero indefinita, et ineffabilia, et vix uUum eorum
cognitum in Christiano orbe, quia non sunt in conjugio boni et veri
nec in amore in Dominum; nesciunt unde bonum, et sic quid verum, et
nesciunt quod solus Dominus sit Deus universi.
10 Apud illos qui in amore conjugiali vivunt, aperta sunt interiora mentis
per coelum usque ad Dominum, nam ille amor infI.uit a Domino per
intimum hominis; inde habent regnum Domini in se, et inde habent
amorem erga infantes genuinum, qui est propter regnum Domini, et
inde ilIi sunt prae omnibus receptibiles amorum coelestium, et sunt prae
J 5 omnibus in amore mutuo, hic enim inde venit ut rivus a suo fonte, nam
ex conjugio boni et veri descendunt et derivantur omnes amores, qui se
habent sicut amor parentum erga liberos, amor fratrum inter se, et amor
erga affines, sic secundum gradus in suo ordine, qui amores unice sunt ex
conjugio boni et veri; ex hoc conjugio formantur omnes societates coelestes,
20 secundum omnes consanguinitates et affinitates carum, et simul in
unaquavis societate; inde coelum vocatur conjugium.
Genuinus amor conjugialis non dabilis est quam inter binos, hoc est,
in conjugio unius viri cum una uxore, non autem cum pluribus, ex causa
quia amor conjugialis est mutuus et reciprocus, ac vita unius in alterius
25 vicissim, sic ut quasi unum sint; talis unio datur inter binos, non autem
inter plures, plures amorem ilium discindunt. Antiquissimae Ecclesiae
homines, qui fuerunt coelestes, ac in perceptione unionis boni et veri,
sicut angeli, solum unam. uxorem habuerunt; dicebant quod cum una
uxore coelestes delitias et felicitates perceperint, et cum modo nominaretur
30 conjugium cum pluribus, quod horruerint; quod conjugium unius uxoris
et viri descendat ex conjugio boni et veri, constat a Domini verbis apud
Matthaeum Cap. xix 3 ad 12, quae videantur, et adducantur; tum ab
Adami verbis de sua uxore; per Adamum et uxorem ibi in sensu interno
repraesentativo significatur Ecclesia antiquissima, quae fuit saeculum
35 aureum, aevum Saturni, de quo antiqui scriptores.
2 quandoque T; 0111 A 5 quod genera T; 0111 A
150
MARRIAGE
ness and happiness. They said too that those who lived in the world in such
conjugiallove are together and cohabit in heaven as angels; [sometimes]
together with their children; but that there are very few from Christian
countries today, but all from the Most Ancient Church, which was
celestial, and many from the Ancient Church, which was spiritual.
1I7. I was told that the merely universal kinds of celestial and thence
of spiritual happiness are infmite in number and ineffable, and hardly
any of them are known in Christian countries, because they are not in
the marriage of good and truth, nor in love to the Lord. They do not
know whence good comes and thus what truth is, neither do they know
that the Lord alone is God of the universe.
lIS. With those who live in conjugiallove the interiors of their minds
are open through heaven right to the Lord, for that love flows in from
the Lord through man's inmost. Thus they have the Lord's kingdom
within themselves, and thus they have true love of infants, which is on
account of the Lord's kingdom; and thus they are more receptive than
others of celestial loves, and are more than others in mutual love. For this
love comes from this source like a stream from its spring. For from the
marriage of good and truth descend and are derived all loves, which
are like that of parents for their children, the love of brothers among
themselves, and love for relations, thus in order according to their
degrees. These loves are solely from the marriage of good and truth.
From this marriage are formed all the societies of heaven, according to
their relationships by blood and kinship, and equally in each society;
hence heaven is called a marriage.
119. True conjugial love is impossible except between couples, that
is, in the marriage of one man with one wife; and not with many wives,
because conjugiallove is mutual and reciprocal, and the life of each is in
that of the other, so that they are as one. Such a union is possible between
couples, but not between more, since more tear that love apart. The men
of the Most Ancient Church, who were celestial and as well able to
perceive good and truth as the angels, had only one wife. They said that
with one wife they experienced celestial delights and happiness, and that
they shuddered at the bare mention of marriage with several wives; it
is evident that the marriage of one wife and one husband descends from
the marriage of good and truth from the Lord's words in Matthew xix
3-12, which see and quote; also from Adam's words about his wife. By
Adam and his wife in that passage is meant in the internal representative
sense the Most Ancient Church, which was the golden age, the time of
~ n , which the ancient writers mention.
151
DE CONJUGIO
Animadverti contrarium apud adulteros, quod nauseant conjugium,
et omnia quae conjugii, usque ut videant uxorem, sed non ex aliqua vita
loquantur cum illa; aversantur omnIa eJus quae conjuges oHm cum delitiis
amaverunt; at ut primum vident pulchram uxorem alterius, ut alius ejus
uxorem, flagrant cupidine, vita ignea accendit faciem et oculos, et delitias
capiunt ex singulis ejus, quae maritus aversatur, sic ille facit cum videt alias.
Erat quidam spiritus in media altitudine qui in vita corporis lascive
vixerat, delectatus varietate, sic ut nullam constanter amaverit, sed in
lupanaribus, et sic scortatus cum multis, ac rejecerit singulas postea; inde
10 factum quod exstinxerit desiderium pro conjugio, et naturam innaturalem
contraxerit; omnia illa detecta fuerunt, et cum simile machinatus in
mundo spirituali, misere punitus est, et hoc in conspectu angdorum, et
dein in infemum conjectus, quod tale est ut appareant ibi sicut glumae
quales in superficie marium; sunt muci narium, et paene absque vita,
15 quia illi perdiderunt onme humani, quia omne coeli, quod super amore
conjugiali fundatur.
QEod non possint esse in coeIo, patet, nam sicut sunt contra conjugii
amorem, ita sunt contra affectiones boni et veri, ex quibus ortum est
coelum, nam cum ibi nominatur conjugium, obveniunt statim ideae
20 spurcae, ex influxu in contrarium; in ideis eorum sunt obscoena, imo
nefanda, sunt etiam animo destruendi societates coeIestes; reIigiosum
eorum est dicere quod agnoscant Creatorem universi, Providentiam
modo universalem, ex sola fide salvationem, ac quod illis non possit pejus
fieri quam aliis; sed cum explorantur quales sunt corde, quod fit in altera
25 vita, ne illa quidem credunt, verum pro universi Creatore naturam, pro
universali Providentia nuUam, de fide nihil cogitant, reIigiosum credunt
pro vinculo plebis, ut vivant moraliter. QEi per adulteria pro conjugiis
fastidium et nauseam ceperunt, dum aliquod jucundum, beatum, et fdix
ex codo alluit, vertitur hoc in nauseabundum et fastidiosum, dein in
30 dolorificum, et tandem in graveolentum; apud alios in obscoena.
9 Jupanaribus A; Iupinaribus T
MARRIAGE
120. I observed the opposite with adulterers; how they felt sick at
marriage and everything to do with it, so they could look on their wife,
b ~ t any life into talking with her; they so loathed everything
to do with her, though when formerly m a n ~ n d wife they had loved and
taken delight in these things. But as soon as they see someone else's
pretty wife, or another sees the wife of the first, they are inflamed with
desire, a fiery life lights up their faces and eyes and they find delight in
all the details which the husband loathes; and he acts in the same way when
he sees other women.
121. There was a certain spirit at a middling height who in bodily
life had lived lasciviously, taking pleasure in variety, so that he loved no
woman constantly, but spent his time in brothels, and thus committed
fornication with many women, whom he afterwards rejected one by one.
By this means it came about that he extinguished all desire for marriage
and acquired an unnatural nature. All these things were exposed, and
when he attempted similar tricks in the spiritual world, he was severely
punished, and this in full view of angels, and then cast into a hell which
is such that there appears there as it were scum! such as on the surface of
seas; these are nasal mucus and almost devoid of life, because they have
destroyed everything human, because they have destroyed everything
of heaven, which is based upon conjugiallove.
122. It is clear that they cannot be in heaven, for just as they are
against the love of marriage, so they are against affections for good and
truth, from which heaven arose. For when marriage is mentioned there,
filthy ideas at once come up, from the influx into the opposite. Their
ideas contain obscene, or rather unspeakable thin s; and their intention
is to estroy eavenly societres:-Their religious belief consists in saying
that they believe in a Creator of the universe, a merely universal Provi
dence, salvation by faith alone, and they say that no worse can happen to
them than others. But when they are examined to see what they are like
at heart, as they are in the other life, they do not even believe these things,
but in nature as the creator of the universe, in no providence instead of a
universal one; they think nothing of faith; ani-regard religion as the
shackle to kee the common eo le liVID a moral life. In the case of
t lose in whom adulteries have produced distaste and loathing for mar
riage, anything pleasant, blessed, and happy which reaches them from
heaven is turned into something loathsome and distasteful, then painful,
and finally foul-smelling; or in other cases into obscene things.
1 'the Latin word means literally' husks'.
153
DE CONJUGIO
~ o d obsidere velint hominem, et apud hominem redire in mundum,
sed arcentur ne cum homine loquantur.
Conjugiale repraesentatur in naturae regnis ubivis, ut ex transformatione
vermiculorum in nymphas et chrysaBides, et sic in volatilia, cum enim
tempus nuptiarum illorum venit, quod est cum exuunt formam terrestrem,
quae est illorum vermicularis, insigniuntur alis, et fiunt volatilia, tunc
elevantur in atmosphaeram, ut in quoddam suum coelum; ibi inter se
ludunt, conjugia agunt, ponunt super foliis ova, et succis e floribus
nutriuntur; in pulchritudine sua etiam tunc sunt, alas enim habent colori
10 bus aureis, argenteis, caeruleis, candidis, aliisque venuste discretis et
variegatis; talia producit conjugiale apud tam vilia animalcula.
Illi quibus est cupido deflorandi virgines puellas, seu quibus virginitates
ac virginitatum furta maximae jucunditati sunt, absque fine conjugii, et
cum virginitatis florem furati sunt, eas postea relinquunt, illi qui talem
IS vitam egerunt, quia est contra naturam eorum spiritualem et coelestem,
et quia deperdunt conjugiale, hoc enim so]um spectant ex virginitatis
flore, quo orbato, illas non amplius amant; et quia est contra innocentiam
quam laedunt et occidunt, inducendo innocentes et alioquin futuras castas,
quae amore conjugiali imbui possent, in vitammcretriciam, et sic destruc
20 tores sunt conjugiorum; notum est quod primus flos amoris est qui
inducit virgines in amorem conjugialem castum, et conjungit animos
conjugum, et quia sanctitas coeli fundatur in amore conjugiali, ita in
innocentia, et illi tales homicidae interiores sunt, poenam in altera vita
gravissimam subeunt; inducuntur in phantasias in quibus apparent actus
25 sicut reales, et cum sensu, et videntur sibi equo furioso insidere, qui eos
projicit sursum, sic ut ex equo dejiciantur quasi cum discrimine vitae,
terror talis incutitur; postea apparent sibi sub ventre equi furiosi, et mox
illis videtur sicut subeant in ventrem equi per posteriora ejus, et tunc
apparet iBis quasi sint in meretricis spurcae ventre, quae meretrix mutatur
30 in magnum draconem, et ibi manent obvelati in cruciatu; haec poena
toties redit, quoties in i1la cupidine sunt, et virgines puellas dolo suo adeunt.
Alii puniuntur per colluxationes et reluxationes, seu contorsiones et
retorsiones, ex quibus reverberationibus ita dilaniantur, ut quasi minutim
28 post sicut inserit per posteriora equi T 30 cruciatu T; cruciatum A
154
MARRIAGE
123. They wish to lay siege to man, and return in the man to the world,
but they are prevented from speaking with man.
124. The conjugial principle is everywhere represented in the realms
of nature, as by the metamorphosis of caterpillars into pupae and chrysa
lises, and thus into flying insects. When the time comes for their mating,
which is when they shed their eartWy form, in which they resemble
worms, they are adorned with wings and become flying insects. Then they
soar into the air, as it were into their own heaven; there they play
together, mate, lay eggs on leaves, and feed on the juices of flowers.
They are then in their beauty, for they have wings of various colours,
gold, silver, blue, white, and in other cases with beautiful markings and
variegated. These are the effects of the conjugial principle on such
insignificant creatures.
125. Those whose lust is for the deflowering of virgins, those, that is,
who take the greatest pleasure in virginities and their theft without
marriage as an object, and when they have stolen the flower of virginity
abandon the girls; those who have led such a life, because it is contrary
to their spiritual and celestial nature, and because they destroy the conjugial
principle (for this is all they have in view in the flower of virginity, and
once it is plucked they do not love the girls any more); and because it is
contrary to innocence, which they injure and kill by driving innocent
girls, who would otherwise have been chaste and capable of being filled
with conjugiallove, to a life of prostitution, and they are thus destroyers
of marriages - it is well known that it is the first flowering oflove which
brings virgins into chaste conjugiallove and joins the minds of married
couples; and because the holiness of heaven is based upon conjugial love
and so on innocence, and these men are such inward murderers; they
undergo a most severe punishment in the other life. They are brought into
a state of delusion in which actions appear real and produce sensation.
They then seem to themselves to be riding a wild horse, which throws
them so that they fall with apparent risk to their lives, such is the terror
which is induced in them. Afterwards they seem to themselves to be
under the wild horse's belly, and then they seem to enter the horse's belly
through its hind parts. It then appears to them as if they were in the belly
of a filthy whore; she is then changed into a great dragon, and there they
remain wrapped in torture. This punishment comes back as often as they
feel that lust and approach young virgins with their trickery. Others are
punished by being stretched first one way and then the other, or twisted
first one way and then the other; they are so torn apart by these violent
movements that they seem to themselves to be rent into pieccs or frag
155
DE CONJUGIO
aut frustatim discissi cum immani dolore sibi videantur; et si tunc non
desistunt, in infernum graveolenti odoris dejiciuntur.
~ i in vita corporis lascive cogitant, et quicquid alii loquuntur, in
lasciviam convertunt, etiam sancta, illi non desistunt aliter cogitare et
5 loqui in altera vita, et quia ibi cogitationes ilIorum communicantur, inde
illae in repraesentationes obscoenas evadunt, unde scandala; poena eorum
est quod coram spiritibus quos laeserant, sternantur horizontaliter, et
. circumrotentur sicut volumen a sinistro ad dextrum festine, dein trans
versim alio situ, et sic in alio, et sic nudi coram omnibus, aut seminudi
IQ secundum lasciviae qualitatem, et simul pudor eis incutitur. Tum circum
volvuntur a capite et pedibus in modum axeos transversaliter, renisus
inditur, et simul dolor, ac renisus inditur, et simul dolor, nam binae vires
agunt, una circum, altera retro; ita fit cum distractione dolorifica.
NB. NB.
IS Plura de his videantur in excerptis primis, in adulterium, meretrix,
lascivia, conjugium. Turn in collectis ex ARCANIS COELESTIBUS. Imprimis
ex collectis super Apocalypsi. Et in excerptis ex opere DE COELO ET
INFERNO, et ex reliquis.
I aut A; vel T
MARRIAGE
ments with immense pain; and if they do not then desist, they are cast into
a foul-smelling hell.
126. Those who have lascivious thoughts in the life of the body, and
twist anything others say, even holy things, into lasciviousness, these do
not desist from thinking and speaking in tllls way in the other life; and
since there their thoughts are shared, so that they emerge as obscene
representations causing offence, their punishment is in front of the spirits
they have injured to be stretched out horizontally and rotated at high
speed like a cylinder from left to right; and then crosswise in another
plane, and then in another. They suffer tllis naked in the sight of all, or
half-naked, depending on the nature of their lasciviousness, and at the
same time they are smitten with shame. Then they are revolved head over
heels about a transverse axis; this induces a reaction and pain at the same
time,! for there are two forces acting, one circular and one backwards;
this causes a painful pulling apart.
N.B. N.B.
For more on this subject see in the first extracts under adultery, prostitute,
lasciviousness, marriage. Also in the collected passages from the ARC A N A
COELESTIA. Especially from the collected passages on the Revelation,
and in the extracts from the work on HEAVEN AND HELL, as also from
the remainder.
1 This clause appears twice in the Latin.
157
I se,
QUINQUE MEMORABILIA
INTRODUCTION
The original manuscriptofQUINQUE MEMORABILIA is lost and therefore
the Latin text is here based upon the copy made by C. Johansen in 1785.
In the folio volume into which this copy was subsequently bound there
appears a note written in Swedish with the following English translation
added: 'That these 5 memorabilia were intended for the press appears
so well from having been numbered on the pages, as wrote with a fine
hand. I cannot know for certain the time, but I have reason to believe
they were wrote about the year 1760, in the beginning of that Dece1l1lium
when he wrote APOCALYPSIS EXPLICATA.'
HB 2364 comments however that 'in the year 1760 Swedenborg
entered such Memorabilia in his Diary, and did so till 1765. These were,
therefore, more probably written after APO CAL YPSIS REVELA T A was
fmished, in which there are" memorable relations" in the same style.'
159
QUINQUE MEMORABILIA
De mere naturali homine qualis ille
ex desiderio sciendi qualis est mens hominis mere naturalis,
suspexi in coelum et petii hoc a Domino; causa fuit quia summe naturalem
hominem audivi dicentem quod ille aeque rationaliter possit multas res
videre, intelligere, et percipere, sicut illi qui vocantur spirituales, et inde
angeli coeli; et addidit dictis, 'Estne similis rationaritas utrisquc? quid facit
differentiam, nisi frivola opinio?' Subito tunc ascendit ex inferis quidam
Satanas; Satanae sunt omnes mere naturales, et possunt solerter ratiocinari,
10 sed ex fallaciis sensuum, quare vident falsa sicut vera, nam omnia falsa
ortum suum ducunt ex fallaciis illis. Hic cum in aspectum venit, apparuit
primum facie candida viva, dein facie pallida mortua, demum facie nigra
infernali. unde faciei ejus illae mutationes, responsum e coelo
tuli quod tales sint status successivi mentium illorum qui mere naturales
15 sunt, facies enim sunt typi animorum; intima mentium illorum, quia sunt
infernalia, in facie sub nigredine repraesentantur; media, quia falsifica
verunt vera, sub pallore mortui; extima autem sub candore vivo, quia
cum in externis sunt, quod fit dum in congregatione, possunt vera
cogitare, confirmare, intelligere, et docere; hoc illis est, quia rationalitas
20 est ipsa humanitas, per illam enim homo est homo, et distinguitur a
bestiis; sed rationalitas Satanis solum est in externis, nulla autem in internis,
quia in internis regnat cupiditas adl1lterandi bona et falsificandi vera
Ecclesiae; et haec cupiditas infll1it in rationalitatem illorum, ac ll1cem ejus
inumbrat, ac inducit caliginem, usque ut non nisi quam falsitates loco
25 veritatum videant. Postquam spectaveram faciem ejus, inspexi oculos
ejus, et ecce pupillae scintillabant sicut ex radiis lucis; postea
opaci facti sunt, ac irides plane viridescebant, et demum visi sunt obducti
sicut tunica, ex quo tota lens crystallina in pupilla visa est sicut albugo.
His visis quaesivi illum num videt quicquam, et dixit, 'Video clare, et
30 plura quam prius.' Et ql1aesivi, potes videre quando oculi
sunt guttae serenae? forte vides aliquid ex luce fatua intus?' Respondit,
7 utrisque]C T; ubrisque] 8 infcris]; infernis T 16 repraesentantur;c T;
representantur] 24 inducit]; induit T 27 obducti sicut]C T; obducti sunt]
28 crystallina;c T; chryst.111ina] 29 ilium]; ex ilIo T videt]; videat;c T
30 potes]C T; potest]
160
FIVE MEMORABLE OCCURRENCES
On the nature of the merely natural man
I. Once, wishing to know the nature of the mind of the merely natural
man, I looked up to heaven and made this request of the Lord. The reason
was that I had heard a man who was especially natural saying that he
could see, understand, and perceive many matters as rationally as those
who are called spiritual, and as the angels ofheaven. He added the remark:
'Have not both a similar power of reasoning? What difference is there, but
casual opinion?'
Then there suddenly came up from the nether regions a certain Satan;
all satans are merely natural, and can reason cleverly, but from the fallacies
of the senses; consequently they see falsities as truths, for all falsities take
their rise from those fallacies. When he came in sight, he appeared first
to have a live, shining face; then, a dead, pale face; and finally a hellish,
black face. I asked why his face underwent these changes, and was
answered from heaven that such are the successive states of mind of those
who are merely natural, for faces are expressions of mental states
(typi animorum). The inmost parts of their minds, since they are hellish,
are represented in their faces as blackness, the middle parts, owing to their
falsification of truth, as the pallor of a corpse; but the outermost parts as
living radiance, because when they are in externals, which happens when
they are in company, they can think truths, confirm, understand, and
teach them. They have this ability because the power of reason is the
essence of humanity; this is what makes man and distinguishes him from
beasts. Satans, however, have the power of reason solely in externals,
and have none in internals, since in their internals there reigns the longing
to adulterate the goods and falsify the truths of the Church; and this
longing flows into their power ofreason and casts a shadow over its light,
inducing such thick darkness that they can then see only falsities in place
of truths.
2. After looking at his face, I inspected his eyes, and found his pupils
glinting as with rays of light. Later they became opaque, and the irises
became definitely green; and finally they were covered as with a coating.
As a result of this the whole crystalline lens in the pupil appeared like a
white spot. On observing this I asked him whether he could see anything
at all; and he replied, 'I can see clearly, more in fact than before.' I asked,
'How can you see when your eyes are guttae serenae?l Perhaps you see
1 Amaurosis, a condition in which the
cornea becomes opaque.
6 161 ssw
QUINQUE MEMORABILIA
'QEid lux fatua?' Ut ergo sciret quid lux fatua, interrogavi, 'QEid ex
luce tua cogitas?' Dixit, 'Cogito in visione clara quod bestia aeque ratio
naliter cogitet sicut homo; postea, quod Deus sit natura, ac natura Deus;
et tunc etiam, quod religio sit vanitas; et porro, quod non aliud sit
5 bonum aut malum quam jucundum et injucundum'; et similia alia. His
edictis, protuli aliqua vera genuina, quae prius, dum in externis erat,
vidit et confirmavit; et illico cum audivit illa, invertit oculos, agnovit et
replicuit illos, et quodam limbo tunicae quae pupillam texit, insorpsit
vera illa, et in lucem fatuam suam injecit, et tunc vera illa vocavit falsa;
10 sed quia hoc coram aspectu meo apparebat tetrum, et sicut internecinum,
quoniam tali modo necavit vera, ex quibus tamen homo est homo, et
angelus est angelus, abominatus sum praesentiam ejus; quare averti
faciem ab illo; et cum respexi, ecce per quendam gurgitem vidi illum
decidentem in infernum; et quia ex illo putuit locus ubi steterat, festino
IS abivi domum; nam Divinum Verum a Satanis falsificatum in mundo
spirituali putet sicut coenum platearum.
Memorabile de statu primo hominis post mortem
QEando aliquis homo post mortem alluit in mundum spiritualem, quod
utplurimum fit tertio die postquam effiaverat animam, apparet sibi in
20 simili vita in qua fuerat in mundo, inque simili domo, conclavi, et cubiculo,
in simili toga et amictu, inque simili consortio intra domum; si fuit rex
aut princeps, in simili aula, si colonus in simili casa, hunc rusticalia, illum
splendida circumfundunt. Hoc fit unicuivis post mortem propter causam
ut mol'S non appareat mol'S sed continuatio vitae, ac ut ultimum vitae
25 naturalis fiat primum vitae spiritualis, et ab hac progrediatur ad suam
metam, quae erit vel in coelo vel in inferno. QEod talis similitudo omnium
recens defunctis appareat, est quia mens illis eadem manet, quae fuit illis
in mundo; et quia mens non solum est in capite sed etiam in toto corpore,
inde est ei simile corpus, corpus enim est organum mentis et continuatur
30 a capite, quare mens est ipse homo, verum tunc non homo materialis
sed homo spiritualis; et quia post mortem est idem homo, dantur secun
dum ideas mentis ejus similia quae domi possedit in mundo; sed hoc durat
30-31 verum tunc ... est idem homo om j, in margine add j<
162
FIVE MEMORABLE OCCURRENCES
something inside by deceptive light?' He answered, 'What is deceptive
light?' So to let him know what deceptive light is, I asked, 'What do
you think by your light?' 'I think I see clearly', he said, 'that a beast
thinks as rationally as a man; secondly, that God is nature and nature God;
then that religion is vanity; further, that good or evil is nothing but what
is pleasant and unpleasant'; and more of the same kind. 3. When he had
made these pronouncements, I brought forward some real truths, which
he had previously heard and conflrmed while he was in externals. As
soon as he heard these, he turned his eyes back, recognised [the truths], and
rolled his eyes back, and with a sort of border of the coating which
covered the pupil he swallowed those truths and brought them into his
own deceptive light; and he then called those truths falsities. But since
in my sight this seemed foul and, as it were, murderous, seeing that he
was in this way murdering the truths that make man man and an angel
an angel, I loathed his presence. So I turned my face from him; and when
I looked back, I saw him falling through a whirlpool into hell; and since
he had made the place where he had been standing stink, I went quickly
home. For Divine Truth, when falsifled by satans in the spiritual world,
stinks like the fllth of the streets.
An occurrence concerning man's first state after death
4. When a man arrives after death in the spiritual world, which generally
happens on the third day after he has breathed his last, he seems to himself
to be alive as he was in the world, living in a similar house, room and
bedroom, with similar dress and clothes, and with similar companions
at home. Ifhe was a king or a prince, in a similar court; ifa farm-labourer,
in a similar cottage; ihe one in countrifled, the other in magnificcnt
surroundings. The reason this happens to every person after death is so
that death should not seem like death but a continuation oflife, and so that
the last act ofnatural life should become the flrst ofspiritual life; and from
this he should advance towards his goal, which may be either in heaven or
in hell. 5. The reason the reGently dead flnd this likeness in everything is
that their minds remain exactly as they were in the world; and because
the mind is not confmed to the head but pervades the whole body, it has
a similar body, for the body is an organ of the mind and runs without a
break from the head. The mind is therefore the man himself, but he is
then not a material but a spiritual man; and because after death he is the
same man, he is presented in accordance with thc concepts in his mind
with things similar to those he possessed at home in the world. But this
6-2
QUINQUE MEMORABILIA
modo aliquibus diebus. Q!!od mens sit in toto corpore, ac sit ipse homo
qui post mortem vivit, patet manifeste ex instantanea loquela oris et
actione corporis cum voluntate et cogitatione mentis, nam os in instanti
eloquitur quod mens cogitat, et corpus in instanti exsequitur quod mens
5 vult. Error quod credatur hominem post obitum vivere animam seu
mentem, et hanc non esse sub specie hominis, sed sub specie halitus sicut
respirationis, aut bullae sicut aereae, est quia non sciverunt mentem facere
interiorem formam totius corporis. Q!!ando novitii advenae in mundum
spiritualem in primo hoc statu sunt, veniunt ad illos angeli felicem adven
10 tum optandi gratia, ac primum ex confabulatione cum illis valde delec
tantur, quoniam sciunt quod tunc non aliter cogitent quam quod adhuc
in priori mundo vivant; quare interrogant illos quid cogitent de vita post
mortem, ad quod advenae ideis prioribus suis conformiter respondent,
quidam quod non sciant, quidam quod sint pneumata seu species aetheriae,
IS quidam quod sint corpora diaphana aerea, quidam quod sint larvae
volatiles, aliquae in aethere et aere, aliquae in aquis, aliquae in medio
terrae, et quidam quod animae sicut angeli sint in astris; quidam ex
advenis negant quod aliquis homo vivat post mortem. His exauditis
angeli dicunt, 'Beneventote; manifestabimus vobis novum, quod non
20 scivistis vel nee credidistis prius, videlicet hoc, quod omnis homo vivat
homo post mortem in corpore prorsus sicut vixit prius.' Ad haec novitii
spiritus regerunt, 'Hoc non dabile est; unde ei corpus? jacetne illud cum
omnibus ejus mortuum in sepulchro?' Ad haec, angeli hilariter respon
dent, 'Demonstrabimus illud ad oculum'; et dicunt, 'Estisne vos in per
25 fecta forma homines? intuemini vos, et palpate vos; et tamen obivistis e
mundo naturali; quod hoc non sciveritis hie prius quam nunc, est quia
proximus status vitae post mortem est prorsus similis ultimo statui vitae
ante mortem.' His auditis novl hospites obstupescunt, et ex gaudio cordis
exclamant, 'Gratiae sint Deo quod vivamus, et quod mors non exstir
30 paverit nos.' Saepius audivi novitios hoc modo de posthuma sua vita
instructos esse, et ex sua resurrectione exhilaratos.
Memorabi/e de consummatione saeculi, de interitu mundi, et de fine
Ecclesiae
Saepius audivi colloquia angelorum cum spiritibus ncotericis, et quondam
35 de consummatione saeculi, et de inreritu mundi; et quia spiritus illi
I modo JC T; om J II cogitJnt J; cogitent JC T 34 neotericis;c T;
neutericis J
FIVE MEMORABLE OCCURRENCES
lasts only a few days. That the mind pervades the whole body, and is the
man himself who lives after death, is perfectly plain from the synchron
isation of the speech of the mouth and the actions of the body with the
mind's wish and thought. For the mouth instantly utters what the mind
thinks, and the body instantly executes what the mind wishes. The
error of believing that man after death lives as a soul or mind, and that
this does not have human shape, but is a kind of vapour as of the breath
or a bubble full of air, is due to ignorance that the mind constitutes the
interior form of the whole body.
6. When newcomers to the spiritual world are in this first state, angels
come to them to bid them welcome, and at first are much pleased at
this conversation with them, since they know that their thoughts are
then no different from what they were when still living in the former
world. So they ask them what they think about life after death, to which
the newcomers reply in keeping with their previous ideas. Some say
that they do not know, some that they are spirits or etherial shapes, some
that they are diaphanous, airy bodies, some that they are flitting ghosts,
some in the air or ether, some in water, some in the middle of the earth;
and some say that souls like angels are among the stars; some of the new
comers say that no man lives after death. 7. On hearing these things the
angels say, Welcome. We will show you something new, which you
have not known or believed before; and this is that every man after death
lives in a body just as he did before.' To this the new spirits retort, That
is impossible; where would he get a body from? Is not his body together
with all of him lying dead in the grave?' To this the angels reply with
amusement, We will give you an ocular demonstration of this', and they
say, 'Are you not men inperfect shape? Look at yourselves, feel yourselves;
and yet you have left the natural world. The reason why you have so
far been unaware of this is that the first state of life after death is exactly
similar to the last state of life before death.' On hearing this the new
arrivals are amazed, and in heartfelt joy exclaim, 'Thanks be to God that
we are alive and death has not utterly destroyed us.' I have often heard
newcomers taught about their life beyond the grave in this way and
delighted at their own resurrection.
An occurrence about the consummation ~ f the age, the destruction of
the world, and the end oJ the Church
8. I have often heard discussions between angels and new spirits, and on
one occasion about the consummation of the age and the destruction of
165
QUINQUE MEMORABILIA
neoterici adhuc nihil sciverunt de coelo et de inferno, nec de vita hominum
post mortem, neque de alio sensu Verbi quam literali, dederunt responsa
vacua ratione et plena paradoxis, dicentes quod per consummationem
saeculi intellexerint interitum mundi, per adventum Domini tunc,
5 apparitionem Ipsius cum angelis in nube, per ultimum judicium sententias
decretorias de salvatione et damnatione super omnibus defunctis post
resurrectionem illorum e sepulchris. His auditis angeli subridente ore
bis et ter quaerebant num illa effati sint ex fide cordis, quae creditur esse
veritas, vel num ex fide historica, quae in se est traditio ab aliis, vel ex
ID indulgentia imaginationis; ad haec novi illi hospites in indignatione
retulerunt, 'Q!id ex indulgentia imaginationis, vel ex mera traditione?
suntne veritates revelatae in Verbo, erunt fidei cordis?' His dictis angeli
blande respondebant, 'Non nocet quod credideritis ita, sed quod non ita
sit, posthac instruemini.' Actutum post hoc dictum, e coelo defluebant
IS flammulae, apparentes sicut linguae, super capita advenarum, ex quibus
inspirabantur affectione sapiendi ex ratione, ex qua iIIis fides; et exclama
bant, 'Q!id fides nisi veritas? ubi est veritas in sua luce nisi in intellectu?
si intcllectus in caligine, quid tunc fides nisi noctambulo, cui si accedit
confinnatio a lumine naturali separato a spirituali, fit ilia fides vespertilio?'
20 Inter advenas erat quidam sacerdos, hic cum iIIa a consociis audivit, voce
inflammata dixit, 'Q!id fides cum intellectu?' Et angeli respondebant,
'Q!id fides absque intellectu nisi fides caeca?' Ac subito tunc flammula
de vertice capitis ejus decidit super calceum ejus, et ibi parumper lucebat.
Posthac angcli sciscitabant novitios quid plura de consummatione
25 sacculi ex fide cogitaverant et adhuc cogitant; responderunt quod interi
tum universi, tam coeli quam terrae, quoniam legitur quod coelum et
terra interitura sint, et dicitur quod in fumum abitura, et quaerebant
angeli quodnam coelum et quaenam terra, num mundi naturalis velnul1l
mundi spiritualis, sunt etiam hic coeli et terrae, coeli ubi sunt angeli ac
30 terrae super quibus habitant; ad haec responderunt novitii, 'Q!id hoc?
forte jocamini; suntne angeli spiritus? quid spiritus nisi spiraculum venti?
et ubi hoc? volitatne in coelo atmosphaerico, et pergit usque ad stellas?'
Et tunc retulcrunt angeli, 'Vos estis nunc in 11lundo spirituali, et adhucnon
scitis aliter quam quod sitis in mundo naturali; hie coelum ubi sunt angeli
I neoterici JC T; neuterici J 2 Verbi.l
c
T; verbi J 4 saeculi]< T; seculi J
Domini JC T; domini J 5 Ipsius JC T; ipsius J 12 Verbo]< T; verba J
18 caligine JC T; caligincsJ 24 Novitios]< T; NovitiasJ 32 Atmosphaerico
T; atmosphoericoJ
166
FIVE MEMORABLE OCCURRENCES
the world. Because these new spirits still knew nothing about heaven and
hell, or about man's life after death, or about any but the literal sense of
the Word, they made replies that were devoid of reason and full of
contradictions, saying that by the consummation of the age they under
stood the destruction of the world; by the Lord's coming then, His
appearance with angels in a cloud; by the LastJudgment, sentences passed
of salvation or damnation on all the dead after their resurrection from
their graves. On hearing this the angels asked two or three times with a
smile whether they had made these assertions from faith of the heart,
which is believed to be truth, or from historical faith, which in itself is
tradition received from others, or from indulging the imagination. To
this the newcomers retorted indignantly, 'What do you mean, by
indulging the imagination or by mere tradition? Are not truths revealed
in the Word, must they not be from faith of the heart?' To this the angels
mildly answered, 'Your believing this does no harm, but you wiU later
on be taught that it is not so.' 9. The moment this was said, small flames,
looking like tongues, came down from heaven on to the newcomers
heads; by these they were inspired with a desire to know from reason the
source of their faith. They exclaimed, 'What is faith but truth? Where is
truth in its own light, except in the understanding? If the understanding
is in darkness, what is faith then but a sleep-walker, and if it receives
confirmation from natural light separated from spiritual light, that faith
becomes a bat.'
Among the newly arrived was a priest. He on hearing these things
from his companions said in an angry voice, 'What has faith to do with
the understanding?' The angels replied, 'What is faith without under
standing but blind faith?' And then suddenly the small flame dropped
from the top of his head to his shoe, and shone there for a while.
10. After this the angels asked the newcomers what more they had
thought from faith and still thought about the consummation of the age.
They replied that it would be the destruction of the universe, both heaven
and earth, since it is written that heaven and earth are to perish, and it is
said that they will depart in smoke. The angels asked which heaven and
which earth, those of the natural world or those of the spiritual world;
for here too there are heavens and earth, heavens where the angels are
and lands upon which people live. To this the newcomers replied,
'What is this? Perhaps you are joking? Are not angels spirits, and what
is a spirit but a puffofwind? And where is this? Does it not fly in the atmo
sphere and rise even to the stars?' Then the angels replied, ' You are now
in the spiritual world, and still you do not know that you are anywhere
QUINQUE MEMORABILIA
est supra caput vestrum, ac infernum ubi sunt diaboli et satanae est sub
pedibus vestris; estne solurn, super quo vos et nos stamus, terra? pulsate
illam pede et cognoscite.' Sed hoc quia ab ideis prius captis alienum erat,
valde admirati sunt; at quia in illustratione ex flammulis super capitibus
5 erant, sermonem angelorum libenter audiebant, ac veritates comprehen
debant. Porro interrogabant angeli, ' ~ o m o d o credidistis mundum ves
trum interiturum?' Inquierunt, 'Per ignem, de quo opinati et vaticinati
sumus plura', quidam quod flammae e coelo undequaque dejicerentur in
terras, sicut super filios Aharonis, et super holocaustum Eliae; quidam quod
IQ ignis solis relaxaretur, erumperet, et incenderet universum ejus; quidam
quod ignis centralis disjiceret crustam circum se, et ubivis se ejiceret,
sicut facit ex montibus ignivomis, Aetna, Vesuvio, et Hec1a; quidam quod
magnus cometa invaderet atmosphaeram telluris, et hanc flamma caudae
suae incenderet; quidam quod universum non interiret igne, sed corruerct
15 et dilaberetur sicut domus ex vetustate; alii vero aliter. Angeli his auditis
inter se dixerunt, '0 qualis simplicitas, unice oriunda ex plenaria inscitia
de mundo spirituali, deque angelis, ac de illorum coelis et terris, et
quoque ex plenaria inscitia de sensu interno seu spirituali Verbi! inde
omnia quae vitae aeternae sunt facta sunt res solius memoriae, et nullius
20 rationis; et si aliquid rationis, id non est supra memoriam, sed infra iliam,
ubi confirmationes ex falIaciis mentiuntur lucem rationis; hoc repraesen
tabatur per id quod nuper vidimus, quod flammula e capite sacerdotis
decideret super calceum ejus, et ibi luceret; et hoc apparet nobis sicut quis
e capite desumit pileum, et obvolvit ilIum circum plantas pedis, et sic
25 ambulat.' Tunc ajebant angeli, 'Nos sumus e coelo electi ad instruendum
novos advenas e terris mundi naturalis, quoniam omnes qui huc inde
appelIunt, in fide fatuitatum sunt de coelo, imo etiam de salute; quare
nisi fatuitates illae dissipantur, quod fit per instructiones, occ1udcretur illis
rationale, quod supra memoriam ex receptione lucis coelestis est, et sapit,
30 quo occ1uso ab hominibus fierent animalia, cum solo discrimine quod
possentex sensibus externis cogitare, et ex hac sola cogitatione loqui. Cum
itaque hoc munus instructionis nobis injunctum est, docebimus quid per
consummationem saeculi in Verbo intelligitur'; et dixerunt quod intel
ligatur consummatio Ecclesiae, quae etiam vocatur desolatio et devastatio,
12 Hecla]C T; Haecla] Z5 nos]C T; non]
168
FIVE MEMORABLE OCCURRENCES
but the natural world. Here the heaven where the angels arc is
overhead, and hell where the devils and satans are is beneath your feet.
Is not the ground on which you and we are standing earth? Stamp your
foot on it and be convinced.' But because this was foreign to their
preconceptions, they were very surprised. Still, because they were
enlightened by the flames on their heads, they willingly listened to the
angels' talk and understood the truths.
I I. The angels went on to ask, 'How did you believe your world would
perish?' 'By fire,' they said, 'about which we have numerous opinions
and prophecies.' Some thought that flames would be hurled down upon
the earth from heaven in all directions, as upon the sons of Aaron and
on the burnt-offering of Elijah; some that the fire of the sun would
spread out, break forth, and set fire to its universe; some that the central
fire would cast off a crust all round, and be ejected in all directions, as
happens with volcanoes, Etna, Vesuvius, and Hekla; some that a great
comet would enter the earth's atmosphere, and set fire to it with its
fiery tail; some thought that the universe would not perish by fire, but
would collapse and fall to pieces like a house through old age; and others
had other ideas. The angels on hearing this said to each other, 'What
simple-mindedness, coming entirely from complete ignorance about the
spiritual world, about angels and their heavens and lands; and also from
complete ignorance about the internal or spiritual sense of the Word.
Thus everything which has to do with eternal life has become matters of
memory alone, without any use of reason; and if reason plays any part,
this is not superior to memory, but inferior to it, where confirmations
from fallacies counterfeit the light ofreason. This was represented by what
we saw just now, when the flame dropped from the priest's head to his
shoe, and shone there. This seems to us as if someone took his hat offhis
head, wrapped it round the soles of his feet, and walked like that. '
12. Then the angels said, 'We have been chosen from heaven to instruct
newcomers from the lands of the natural world, since all who come here
from there have foolish beliefs about heaven, and even about salvation.
Therefore, unless these foolish ideas are dispersed, which is done by lessons,
their rational faculty would be shut off. This faculty is above the memory
as the result of the reception of the light of heaven, and makes men wise;
ifit were shut off, men would turn into animals, the only difference being
that they could use their external senses to think, and could speak from
that kind of thought alone. 13. Since therefore this duty of instruction has
been assigned to us, we will teach you what is meant in the Word by the
consummation of the age'; and they said that the consummation of the
QUINQUE MEMORABILIA
et quod haec sit dum non amplius vera fidei et bona charitatis in aliqua
sua essentia sunt, et sic omnes viae ad coelum obstructae; et dixerunt quod
haec consummatio vix ullibi appareat in mundo, quoniam illa quae fidei
sunt non sunt vera sed falsa, ac ilIa quae charitatis sunt non sunt bona
sed modo facta amoris proprii, quae dum in respiratu oris exeunt, non se
elevant ad coelum, sed ut primum assurgunt, inflectuntur et decidunt in
terram, quemadmodum aquae balnei superinjectae humeris, aut quemad
modum fructus putres decidentes ex arbore tempore brumae. In hac
consummatione, seu in hoc fine Ecclesiae clamabitur ex omnibus pulpitis,
IQ ac vociferabitur populus in omnibus fanis, 'Hic est habitaculum Dei, hie
est templum Dei, hic est Eeclesia Dei, hie est salus, hie est lux Evangelii "
et prorsus non seiunt quod in meris tenebris sint, ac quod somnient
somnium saeculi; eausa est quia falsa eredunt esse vera, ae vera esse falsa,
ut et mala esse bona, ac vicissim; hanc noctem et hoc somnium praedixit
15 Dominus apud Matthaeum Cap. xxiv 37, 38, 39, et apud Lucam Cap. xvii
26 ad finem. Q!!od consummatio saeculi sit finis Ecclesiae, confinna
bimini non solum ex ratione sed etiam ex adspectu; scitote quod finis
Ecclesiae prorsus non cognoscetur in terris, sed plene in coelis; sunt coelum
et Ecclesia simul sicut una continens domus, Ecclesia est fundus et sub
20 structio, ac coelum est ejus superinstructio et tectum, ac mhabltantes sunt
consociati sicut aflines cum domesticis; cum itaque Ecclesia per mala et
falsa subter elabitur, domus illa non cohaeret nisi quoad parietes, ac intus
est communicatio cum angelis coeli intercepta, et gradus per quos fit
ascensus et descensus sublati sunt. Neve domus tunc ex fundo suo corruat,
25 Dominus in mundum redit, ac novam Ecclesiam instaurat, ac per illam
redintegrat domum, et suffulcit coelum. Sed hoc evidentius apparebit
coram aspectu vestro, si oramus ad Dominum, et exhinc abimus, et
circumambulamus.
De sole mundi spiritualis, et de adventu Domini in nube
30 In ambulando primum converterunt facies ad Orientem, ubi viderunt
solem in sua virtute lucel1tem, et cum sub directis radiis ejus erant, novitii
sciscitabant angelos de sole illo, numue sit sol quem in mundo priori
viderant, quoniam altitudine super nos, et quoque magl1itudine aequat
ilIum, rubescit etiam et ardet ex igne similiter, et quoque calor et lux ex
13 somnium J; somnum JC T 24 Neve T; Neque J 26 suffuIcit;c T;
suffuIsitJ 27 DominumJc T; dominumJ
FIVE MEMORABLE OCCURRENCES
Church is meant, and this is also called desolation and devastation; and
that this happens when the truths of faith and the goods of charity have
none of their essence left, and thus all ways to heaven are blocked. They
said that this consummation is hardly anywhere apparent in the world,
since matters of faith there are not truths but falsities, and matters of
charity are not goods, but only the deeds of self-love, which, when they
emerge in the breath of the mouth, do not ascend to heaven, but as soon
as they rise, falter and fall back to earth, like bath-waterthrownoverone's
shoulders, or like rotten fruit falling from a tree in wintertime. 14. In this
consummation or end ofthe Church, the cry will go up from every pulpit,
and the people will shout in every place ofworship, 'Here is the habitation
of God, here is the temple of God, here is the Church of God, here is
salvation, here is the light of the Gospel'; and they are quite unaware
that they are in total darkness, and that they are dreaming the dream of
the age. The reason is that they believe falsities to be truths, and truths to
be falsities, as also evils to be goods, and vice versa. This night and this
dream the Lord foretold in Matthew xxiv 37-9 and in Luke xvii 26-end.
15. You will receive proof that the consummation of the age is the end of
the Church not only from reason but also from sight. You must know that
the end ofthe Church will pass quite unrecognised on earth, though it will
be fully recognised in the heavens. Heaven and the Church are together
like one singk house. The Church is the foundation and substructure,
heaven is its su erstructure and roof, and the inhabitants are associated
like relate persons with their servants. When therefore the Church as
the result of its evils and falsities slips from underneath, that house does
not hold together, except for its walls, and inside communication with
the angels of heaven is cut off, and the stairs by which one goes up and
down are removed. So that the house should not then totally collapse,
the Lord returns to the world and inaugurates a new Church, and through
that he repairs the house, and props up heaven. But this will appear more
clearly to your sight, if we pray to the Lord, go out from here and walk
around.'
On the sun of the spiritual world, and on the Lord's coming in a cloud
16. As they walked, they first turned towards the East, where they saw the
sun shining in its strength, and since they were under its direct rays, the
new spirits asked the angels about that sun, whether it were the same sun
which they had seen in the former world, since it has the same height
above us and the same size, is similarly reddish and fiery, and gives forth
5
10
15
20
25
30
35
QUINQUE MEMORABILIA
illo procedunt similiter, et' si est idem sol, sumusne in natura? undenatura
nisi ex suo sole?' Sed dixerunt angeli, 'Hic sol non est sol mundi naturalis,
sed est sol mundi spiritualis; ex hoc est universum nostrum, ex hujus
luce et calore vivunt angeli, et vivunt spiritus; ex luce ejus intellectus
nobis et illis est, et sapientia, ex calore ejus nobis et illis voluntas est et
amor. Essentia hujus solis est purus amor, ac Dominus Jesus Christus,
qui est Deus coeli et terrae, ac unus cum Deo Patre, in medio ejus est.
Divinus Amor proxime procedens ab Ipso, et circumambiens illum apparet
ut sol, quare per lucem et calorem, quae procedunt inde, est Ipsi omni
praesentia, omniscientia, et omnipotentia a fine ad fines utriusque mundi;
at sol ex quo natura exstiterat est purus ignis, in cujus luce et calore nihil
sapientiae et amoris est, proinde nihil vitae, sed usque inservit vitae, hoc
est, sapientiae et amori pro incinctu et amictu, ut formae vitarum illarum
consistant, ac illis quasi tempora et spatia sint, sed usque illis non illa duo
sunt, verum amor et sapientia modo afficiunt illos qui in temporibus et
spatiis sunt, quod fit secundum receptionem, ac receptio secundum
affectionem sapiendi, et secundum vitam sapientiae conformem.' Novitii
his auditis exultabant gaudio, et dicebant, 'Percipimus cor nostrum
exultare gaudio quo nusquam prius.' Respondebant angeli, 'Hoc vobis
est ex coelesti et spirituali amore et ejus jucundo procedente ex nostro
sole.'
His dictis, subito appulit nubes candida sub sole, quae lucem non
hebetabat sed transmittebat, ac in candida illa nube apparebant angeli
sicut cum tubis, et circum circa illos altaria et mensae, super quibus in
cumulis jacebant libri semiaperti, et supra nubem apparuit Dominus e sole
loquens cum angelis; et tunc e nube stillabat sicut ros, qui circumsparsus
densabatur in mannam, ex qua aliquid sustulerunt angeli, et dederunt
comitibus, qui ederunt. Post quadrantem horae visa est pluvia ex nube,
quam angeli vocabant matutinam, quae defluens mannam in rorem suum
priorem solvit; et hic collectus in guttulas saporis dulcis, et mox plene
liquefactus influxit in humum ac penetravit; et tunc ex habitatoribus sub
illa humo audiebantur voces laetitiae, 'Hae, exite, estote praesto, cadunt
stillae, aquae benedictae e coelo, aspergimur'; erat enim manna soluta
quae instillabat. Post haec angeli de his auditis et illis visis novos hospites
instruebant, dicendo, 'Illa quae vidistis in summa commonstrant adven
turn Domini et ilIa quae tunc evenient; Deus, Q!i e sole supra nubem
8 Ipso Je T; ipso J
17
2
FIVE MEMORABLE OCCURRENCES
heat and light in the same way; 'and if it is the same sun', they said,
'are we not in nature? For what origin has nature except its own sun?'
But the angels said, 'This sun is not the sun of the natural world; it is the
sun of the spiritual world. This is the source of our universe, the angels
live by its light and heat, so do the spirits. Both we and they get under
standing and wisdom from its light, both we and they get will and love
from its heat. This sun's essence is pure love, and the Lord Jesus Christ,
who is the God of heaven and earth, and one with God the Father, is in
the midst ofit. 17. The Divine Love most nearly proceeding from Him and
surrounding Him appears as a sun; consequently by means of the light
and heat which it gives off, He has omnipresence, omniscience and
omnipotence in both worlds from one end to the other. But the sun
which gave rise to nature is pure fire, in the light and heat of which there
is no wisdom and love, and so no life; but still it is of use to life, that is,
to wisdom and love, for covering and clothing, to give substance to the
forms of those lives, and provide them with as it were time and space.
They do not, however, have either of these, but love and wisdom
merely affect those who are in time and space. This happens in accordance
with their power of receiving, and this depends upon their affection for
being wise and their life in keeping with wisdom.' On hearing this the
newcomers began to leap for joy and say, 'We feel our hearts leap with
a joy we never felt before.' The angels replied, 'You feel this from
celestial and spiritual love and its pleasure, which comes from our sun. '
18. After this conversation a shining cloud suddenly came beneath the
sun, a cloud which did not dull its light but transmitted it, and in that shin
ing cloud appeared angels as it were with trumpets, and around them altars
and tables, on which lay heaps of half-open books; and above the cloud
the Lord appeared speaking from the sun with the angels. Then dew fell
in drops from the cloud, which, as it was scattered around, hardened into
manna. The angels picked up some of it and gave it to their companions,
who ate it. After a quarter of an hour a shower was seen to fall from
the cloud, which the angels called a morning shower; when it fell it
dissolved the manna into the dew it had been before. This formed into
sweet-tasting droplets, and soon became completely liquefied, ran into
the ground and penetrated it. Then there were heard from those that
lived beneath that piece of ground joyous cries, 'Look, come out, be quick,
drops are falling, blessed water from heaven, we are being sprinkled.'
It was the dissolved manna which was dripping down upon them. 19.
After this the angels instructed the newcomers about what they had heard
and seen. 'The things you have seen', they said, show in brief the Lord's
173
25
5
10
15
20
30
QUINQUE MEMORABILIA
apparuit, erat Dominus Salvator noster; nubes candida sub Ipso erat
coelum angelicum, ubi Divinum Verum erat in sua luce; loquela Domini
cum angelis ibi, erat inspiratio; tubae visae in manibus et ad ora angelorum
non erant tubae, sed repraesentationes loquelae illorum inter se ex inspi
ratione; ros decidens e nube super terram et densatus in mannam repraesen
tabat affectiones coelestes cogitationum in loquelis illorum; pluvia solvens
mannam, coelestem illum victum, in priorem suum rorem, qui absorptus
a terra perstillabat ad habitatores infra, repraesentabat influxum Divini
Veri ex Verbo apud homines mundi, qui exeunt et recipiunt illum spiritu
et corde; mensae et cumuli librorum super illis non erant mensae nec
libri, sed repraesentationes intentionum mentis et inde factorum, secun
dum quae judicabuntur fidi et infidi; ipsa nubes candida, in qua visi sunt
angeli, repraesentabat Divina Vera Domini apud illos; sphaerae enim
cogitationum ex veris, et affectionum ex bonis procedentes ex angelis
ubivis apparent sicut nubes.' Ad haec quaesiverunt novi spiritus, 'Cur
dicitis quod illa quae visa sunt repraesentent, et non dicitis quod sint?'
Responderunt angeli, ' ~ i a omnia et singula quae ad visum apparent in
hoc mundo, sunt correspondentiae et repraesentationes, quae in se conti
nent veritates, et inde significant illas, ita spiritualia hic sistuntur sub
speciebus naturalium similibus. Spiritualia quae propria nostri mundi
sunt, sicut hic apparent, etiam describuntur in Verbo, nam Verbum
conscriptum est per correspondentias, propter causam ut sit simul pro
angelis dum pro hominibus. Haec primum oblata sunt aspectui vestro et
visa, ut sciatis quomodo intelligendus est adventus Domini.'
De abominatione desolationis
Post haec oraverunt angeli ad Dominum, et abduxerunt nOvltlos ab
Oriente in Meridiem, et inde in Occidentem, et dixerunt, 'Hic videbitis
abominationem desolationis a Domino per Danielem praedictam', Matth.
xxiv 15; et ostenderunt atram nubem extensam a termino Orientis ad
finem Occidentis, ac infundentem caligines in meridiem et inseptentrionem
ad latera. Nube visa territi facti novitii; quaerebant quid et unde furva
et magna illa nubes et caligo, et responderunt angeli, 'Sunt spiritus satanici,
1 Ipso T; ipso J 9 Verbo JC T; verbo J 21 Verbo JC T; verbo J
26 Novitios JC T; Novitias J
174
FIVE MEMORABLE OCCURRENCES
coming and the events that will then take place. God, who appeared from
the sun above the cloud, was the Lord our Saviour. The shining cloud
beneath Him was the angelic heaven, where Divine Truth appeared in its
own light. The Lord's speech with the angels there was inspiration. The
trumpets seen in their hands and at their lips were not trumpets, but
representations of their speech amongst themselves as the result of
inspiration. The dew falling from the cloud upon the earth and hardening
into manna represented the celestial affections of thoughts in their speech.
The rain which dissolved the manna, that celestial food, into the dew it
had been before, so that it was absorbed by the earth and dripped through
to those who lived below, represented the influx of Divine Truth from the
Word with men in the world, who come out and receive it in their spirits
and in their hearts. The tables and heaps of books upon them were not
tables or books, but representations of mental intentions and deeds caused
by them, according to which believers and unbelievers shall be judged.
The shining cloud itself, in which the angels were seen, represented the
Lord's Divine Truths among them; for spheres of thoughts from truths
and affections from goods proceeding from angels everywhere appear as
clouds.'
20. At this the new spirits asked, 'Why do you say that the things we
saw represent, not that they are?' The angels replied, 'Because every single
thing which appears visible in this world is a correspondence or represen
tation. These contain truth in themselves and thus stand for them; so
spiritual things are here presented in appearances similar to those of natural
objects. The spiritual things which belong to our world are also described
in the Word as they appear here. For the Word is written by means of
correspondences, in order that it should serve at once for both angels and
men. These things were first shown to your sight and seen, so that you
should know how the Lord's coming is to be understood.'
On the abomination of desolation
21. After this the angels prayed to the Lord, and took the newcomers
from the East to the South, and from there to the West; and they said,
'Here you will see the abomination of desolation foretold by the Lord
through Daniel' (Matt. xxiv IS) ; and they showed a black cloud stretching
from the limit ofthe East to the end ofthe West, and making the South and
North on either side very dark. At the sight of the cloud the new spirits
were terrified. They asked what was that great, grim cloud and darkness,
and where it had come from. The angels replied, 'There are satanic
175
QUINQUE MEMORABILIA
qui se in turmas collegerunt, et per artes magicas, per abusus correspon
dentiarum, et per phantasias, formaverunt sibi tanquam coeIos occupando
colles, et super illis exstruendo divos et turres, sicut illi in valle terrae
Schinear, Genes. xi I seq., ut sibi molirentur ascensus in coeIos ubi angeIi,
fine detrudendi illos; et quia in altitudine supra hanc terram sunt, appa
rent sicut in expanso, et expansum ut nubes'; et dicebant, 'Attollite oculos
et extendite visum'; et ecce, viderunt multitudinem spirituum, et audie
bant nefandas voces inde cum interspersis turpibus lasciviae, ac sonos
sicut bacchantium in lupanaribus; et angeli dixerunt, 'Hi sunt qui inteI-
IQ liguntur per draconem et duas ejus bestias in Apocalypsi Cap. xii et xiii;
illi qui per meretricem sedentem super aquis multis et super bestia cocciuea,
Cap. xvii, sunt omnes ex Christiano orbe.' Et quaesiverunt novitii,
'QEomodo haec possunt vocari abominatio desolatiouis?' Responderunt
angeIi, 'Suut omnes illi in falsis quoad fidem et in malis quoad vitam;
15 interiora mentium illorum sunt infernalia, et exteriora ex ficta moralitate
sunt quasi coeIestia, sunt enim sycophantae ac hypocritae'; et quia suut
in medio inter coeIos ubi angeIi et inter terras ubi homines, non potest
aliquod Divinum Verum a Domino per coeIos ad homines telluris
transire, quin ab illis primum recipiatur, ac receptum invertatur et falsi
20 ficetur, non aliter quam lux incidens in opacam nubem, ac calor solis in
paludem. Tunc subito aperti sunt oculi illorum, et viderunt ex nube illa
defluentem grandinem mixtum igne, et viderunt super terra inde viscum,
et in visco vermes; ac remotius versus septentrionem videbant e nube
deIabentes sicut bruchos et locustas, quae consumebant gramen terrae;
25 ac apparebant aquilae evolantes e deserto, et quoque ayes vesperae inde,
quae deglutiebant vermes, et eIambebant viscum sicut aquam. Ex his
visis stupefacti sciscitabant angelos quid haec significant; dicebant abomi
nationem desolationis in terris; grando significat falsificata vera; ignis ei
mixtus mala vitae; viscus super terra cohaerentiam; vermis vitam ex illis;
30 bruchus et locusta falsa fidei; ayes significant homines telluris qui non aliis
cibis e mundo spirituali defluis vescuntur; et aquilae ratiocinationes et
confirmationes. Scitote itaque quod per prius coelum et priorem terram,
16 sycophantae T; sychophantae ] 29 viscus T; viscum ]
FIVE MEMORABLE OCCURRENCES
spirits, who have gathered together in bands, and by magic arts, abuses of
correspondences and fantasies formed for themselves as it were heavens
by occupying hills, and building upon them eminences and towers, like
those in the valley of Shinar (Gen. xi I following), so as to construct for
themselves a way up to the heavens where the angels live, with the
intention of casting them down. Because they are high above this earth,
they appear as it were in an expanse, and this expanse as a cloud. 'Lift
up your eyes', they said, 'and look further.' And they saw a great number
of spirits, and heard from there unspeakable cries interspersed with
obscenities, and sounds like those ofrevellers in brothels. The angels said,
'These are those who are meant by the dragon and his two beasts in the
Revelation (Chapters xii and xiii), those meant by the harlot sitting upon
many waters and on the scarlet beast (Chapter xvii). They are all from the
Christian world. 22. The new spirits asked, 'How can these be called the
abomination of desolation?' The angels replied, 'They are all in falsities
as regards faith and in evils as regards life. The interiors of their minds are
hellish, the exteriors are made to look heavenly by a pretence of morality.
For they are sycophants and hypocrites. And because they occupy the
middle space between the heavens where the angels are and the earth
where men are, no Divine Truth can pass from the Lord through the
heavens to men upon earth, without first being received by these people,
and as it is received being turned upside down and falsified; just as light
falling on a dark cloud, and the sun's heat upon a marsh. 23. Then suddenly
their eyes were opened, and they saw falling from that cloud hail mixed
with fire; and they saw it turning to a sticky substance on the ground,
and worms in the sticky substance. Further off to the North they saw as
it were bruchi
1
and locusts coming down from the cloud, which ate up the
grass of the earth; and there appeared eagles flying out of the desert, and
also night-birds from the same place, which swallowed the worms and
licked up the sticky substance like water. They were astonished by these
sights and pressed the angels for an explanation. They told them it was the
abomination of desolation upon earth. The hail stands for falsified truths;
the fire mixed with it for evils of life; the sticky substance on the ground
for the coherence of[evils); the worms for life from them; the bruchi and
locusts for falsities of belief; the birds stand for the men upon earth who
live only on such food which comes down from the spiritual world; and
the eagles for reasonings and confirmations. 24. You must know therefore
1 bruchi, wingless locusts, formerly re
garded as a separate species; the word occurs
in LXX and Vulgate at Leviticus xi 22.
177
QUINQUE MEMORABILIA
quae Johanncs vidit transivisse, Apoc. xxi I, non alia quam furva illa
expansa, ubi draconici et Babclici domicilia sua fixerunt, et vocaverunt
coelos, intdligantur; et quod quamdiu expansa illa permanent, inter
cipiatur hominibus communicatio cum coelis angelicis, et sic etiam
quodammodo cum Domino; et cum communicatio illa intercepta est,
tunc onme verum et bonum Verbi falsificatur et adulteratur. Talis apparet
abominatio desolationis apud nos; at apud habitatores terrae non apparet
ullis signis, quare inducunt falsis fidem, et per confirmationes e naturali
homine fidem illam incingunt luce fatua, ex qua falsa crcduntur vera.
9 homine T; hominem] (fortasse hominum]<)
FIVE MEMORABLE OCCURRENCES
that nothing else is meant by the former heaven and the former earth
which]ohn saw to have passed away (Rev. xxi I) but those grim expanses,
where those of the Dragon and of Babel have made their dwellings, and
called them heavens. So long as those expanses last, men's communication
with the angelic heavens is cut off, and thus too to some extent their
communication with the Lord. When that communication is cut off,
then all the truth and good of the Word is falsified and adulterated.
Such is the appearance of the abomination of desolation amongst us.
But with the inhabitants of the earth it is not marked by any signs.
Therefore they induce belief in falsities, and by confirmations from the
natural man they surround that belief with deceptive light, as a result of
which falsities are believed to be true.'
179
COLLOQUIA CUM ANGELIS
INTRODUCTION
The autograph of the series ofnotes entitled COLLOQ UIA CUM AN GELIS
is embodied in the same manuscript book aS1NDEX RERUM IN APOCA
LYPSIS REVELATA(now in the library of the Royal Academy ofSciences,
Stockholm) and must therefore have been written in or about 1766.
There has been only one previous Latin edition of the COLLOQUIA,
that appearing in DIARIUM SPIR1TUALE part vii(J. F. I. Tafel, 1846),
which was based not upon the autograph but upon a copy made by
Augustus Nordenskjold that is now in the possession of the Swedenborg
Society.
181
COLLOQUIA CUM ANGELIS
1. Q!!od unum malum in se infinitas concupiscentias, interiores et
exteriores, contineat, de quibus homo nihil scit.
- Q!!od onmes illae removeantur a Domino, dum homo spectat ad
Dominum, et malum fugit sicut a se.
- Illustratio per exempla apud hominem varia, ut de ventriculo,
renibus, membris generationi dicatis.
- Q!!od non opus sit ut homo de illis sciat.
- Q!!od malum appareat homini sicut unum, et quod tamen illi insint
10 omnes concupiscentiae, interiores et exteriores, ita successive, sed quod
in malo ilIo insint in ordine simultaneo. Hoc etiam ilIustretur.
- Q!!od homo non purificetur per fugere malum solum propter
civiles et morales causas; quia purificatur solum quoad externa, non
quoad interna.
15 - Q!!od sic nemo purificetur per hodiernam fidem, quae ponit opera
solum civilia, moralia, et politica.
2. Q!!od qui ex confirmatione apud se faciunt Humanum Domini
simile humano alterius hominis, dividant Dominum in duos.
- Q!!od sint corde Sociniani aut Ariani: apud quos non est Ecclesia.
20 - Q!!od sola fides hoc faciat.
3. Q!!od qui in sola fide est, non possit aliter quam Deum facere tres.
- Q!!od vicissim, qui Deum faciunt tres, solam fidem ament.
4. Q!!od Dominus et homo sint simul in amore erga proximum.
- Q!!od per ilium amorem fiat conjunctio.
25 - Q!!od qui in ilIo amore sunt ament Dominum.
5. Q!!od qui facit aliquod malum licitum in mente sua, continue 1ciat
illud.
- Q!!od tunc conatus faciendi illud, dum possibile est, insideat, non
modo in mente, sed etiam in corpore.
30 - Q!!od conatlls ille sit voluntas, quae solum refraenatur a causis externis.
6. Q!!od internus homo non sit intelligere, cogitare, et scire solum;
- sed quod sit velle quod intelligit, cogitat, et scit;
- inde videri potest, quid est internus homo separatus ab externo,
et quid non separatus.
35 - Q!!od omne spirituale insit cogitationi ex velle, et quod cogitatio
absque velle sit externum sicut atrium.
3 contineat T; 0111 A N 13 non quoad interna A N; non autCl1l quoad interna
Ne T 15 quac ponit A; qui parit N; quae parit T 19 Ariani T; Arriarti A N
182
CONVERSATIONS WITH ANGELS
I. One evil contains within itself an infinite number of lusts, interior
and exterior, about which man knows nothing.
All of these lusts are removed by the Lord so long as man looks to the
Lord and shuns evil as if of himself
Illustration by various examples from human anatomy, such as matters
concerning the stomach, kidneys, and genital organs.
Man does not need to know about them.
Evil appears to nun as if it were a single thing, yet contained in it are
all lusts, intcrior as well as exterior, thus in sequence, though they are
present in that evil in simultaneous order. This too is to be illustrated.
Man is not purified by his shunning evil merely for civil and moral
reasons, for he is then purified only as to his externals and not as to his
internals.
Thus no one is urified by the faith of toda which lays down onl
civi , moral, and socia actions.
~ s e who as a result of confirming it to themselves make the
Lord's Human like that of any other man divide the Lord in two.
In heart they are Socinians or Arians with whom there is no Church.
Faith alone does this.
3. He who is in faith alone cannot help making God three,
and conversely, those who make God three love f.'lith alone.
4. The Lord and man are at the same time in love towards the neighbour.
By mcans of that love conjunction takes place.
They who are in that love love the Lord.
5. The man who in his own mind rcckons that some evil or other is
permissible is continually doing it.
Then the attempt to do that evil, as long as it is possible, lodges itself
not only in his mind but also in his body.
That attempt is an act of will which is restrained only by external causes.
6. The internal man does not consist merely of understanding, thinking,
and knowing,
it is also willing what he understands, thinks, and knows.
From this it can be seen what the internal man separated from the
external is, and what whcn not separated.
Everything spiritual is contained in thinking from willing, and thinking
without willing is something external, likc a forecourt.
COLLOQUIA CUM ANGELIS
7. ~ o d sint tria quae in ordine sequuntur et faciunt unum:
- charitas, fides, et opera - sicut voluntas, inteUectus, et facta.
- ~ o d , si unum deest, reliqua duo cadant seu evanescant.
8. ~ o d homo facturus sit et cogitaturus in rebus spiritualibus sicutase.
~ o d homo alioquin non foret homo.
~ o d hoc sit imago Dei in homine.
~ o d hoc detur perpetuo a Domino.
~ o d detur ut sit reciprocum amoris, et inde conjlillctio.
~ o d alioquin Verbum ad nihil conduceret.
IQ ~ o d alioquin non foret religio.
9. ~ o d omnia inf1uant apud hominem, sic ut homo sit modo
organum recipiens.
- ~ o d sit organum recipiens omnia coeIi quoad mentem suam, et
recipiens mundi quoad corpus suum.
15 Sicut oculus est recipiens lucis, aures recipientes soni, et reliqua corporis,
ita intellectus recipiens lucis coeli seu sapientiae, et voluntas recipiens
caloris coeIi, ita amoris.
- ~ o d nihil in homine sit quam facultas recipiendi, illustretur ab
organis qualis facultas est.
20 - ~ o d objecta naturalia sentiantur in organis corporis sicut in illis,
similiter objecta spiritualia sicut in mente, tametsi ibi non sunt.
- ~ o d fallaciae sint ex illa sensatione.
10. Fallaciae oriundae ex ideis inversis,
ut de Deo ex personis et non ex essentia,
25 de proximo ex persona seu a forma humana, et non ex ejus qualitate.
de codo ex loco et non ex amore et sapientia,
de Ecclesia ex cultu externo, et non ex charitate et inde fide,
- imo de variis ex gaudiis et jucundis, et non ex amoribus ex quibus.
11. Qgod status hominis quoad voIuntatem seu amorem non mutetur
30 post mortem, causa quia est vita ejus,
- ita quoad charitatem.
~ o d status hominis quoad intellectum mutetur,
- et quod mutetur quoad amorem voluntatis.
8 sitA; om N T 9 conduceretN T; conduceatA 27 fide: add quae sunt ejus
interna Ne T 28 gaudiis et A; om N T 32 hominis A; hominum N T
184
CONVERSATIONS WITH ANGELS
7. There are three things which follow in order and make one:
charity, faith, and works, like will, understanding, and deeds.
If one is lacking the other two decline or fade away.
8. Man is to act and to think in spiritual matters as though he were
doing so all by himself.
Man would not otherwise be man.
This is the image of God in man.
This is being conferred continually by the Lord.
It is conferred so that there may be reciprocity oflove, and consequently
conjunction.
Otherwise the Word would contribute towards nothing at all.
Otherwise there would be no religion.
9. Everything flows in with man in such a way that man is only an
organ that receives.
He is an organ receiving everything of heaven as to his mind, and he
is a recipient of the world as to his body.
Just as the eye is a recipient of light, the ears recipients of sound, and
[so too]' the remaining parts ofthe body, so the understanding is a recipient
of the light of heaven, that is, of wisdom, and the will a recipient of the
heat of heaven, and so of love.
There is nothing else in man but the ability to receive; take the organs
of the body to illustrate what that ability is like.
Natural objects are perceived in the organs of the body as though they
were present within them; and so too spiritual objects as if they were
present within the mind, although they are not there.
Fallacies arise from that sensation.
10. Fallacies originate in the inversion of ideas as in thinkin about
God from persons a ~ d "MCrom essence,
about t e nelg our rom the person, that is, from the form of his
behaviour as a man and not from his real character,
about heaven as a place and not from love and wisdom,
about the Church from external worship and not from charity and
from faith that is derived from charity,
even abollt various things, from joys and pleasures and not from the
loves out of which they arise.
II. A man's state as regards his will or love does not change after death,
for the reason that it is his life,
and so too as regards charity.
A man's state as regards his understanding does change,
and it changes as regards the love in his will.
18
5
COLLOQUIA CUM ANGELIS
QEod homo in mundo arbitrari possit quod sit in coelo propter
intellectum, cum tamen non est.
- QEod ideo auferantur vera et bona in intellectu, quia non cum
voluntatis amore concordant.
5 12. Absurditates circa fidem momentaneam, et sic salvationem
momentaneam.
- Similiter circa misericordiam immediatam, quia haec unum facit
cum fide momentanea.
- Siquidem homo reformatur et regeneratur successive usque ad
10 finem vitae et deinde in aetemum.
- Et quod nusquam possit perfecte regenerari, solum quoad com
munissima, et aliquot communium sub iIIis.
I3. QEod inteIIectus in spiritualibus deperditus sit apud illos e clero,
qui confirmaverunt apud se falsa fidei hodiemae.
15 - QEod non sit deperditus apud laicos, quia non confirmaverunt illa.
- QEomodo clerus claudit intellectum suum in spiritualibus apud se,
et quoque apud laicos.
- QEod confirmatio claudat, cur?
- Genera confirmationum plura.
20 - Quod confirmatio per vitam sit pessima.
14. QEomodo sensus literae Verbi aboletur, dum transit in coelum, et
fit spiritualis.
- QEod sit exuitio, et revelatio interiorum veri.
- Experimenta, quod dum verum intus latet apud hominem, aperiatur
l5 sensus literae in coeIo, et vicissim quod dissipetur, et quandoque cum
strepitu:
- et si amoris mali confirmatio intus latet, quod appareant sicut
scintillae ignis, et explosio.
- QEod omnia sensus literae Verbi communicent cum omnibus
30 coclis.
QEod sic Verbum sit conjunctio coeIi et Ecclesiae.
- QEod haec non capi possint absque scientia correspondentiarum.
15. QEod falsum principium in spiritualibus falsificet omnia.
QEod sic falsificet omnia Verbi.
35 QEod falsificet tametsi homo id nescit, dum legit Verbum.
QEod falsa usque se insinuent singulis Verbi, a latere vel in medio.
16 c1audit A Ne T; c1udit N 18 c1audat A T; c1audet N 23 sit A N; fit
NI T 24 aperiatur A T; aperietur N
186
CONVERSAnONS WITH ANGELS
In the world a man may think that he is in heaven on account of his
understanding, when really he is not.
Therefore all that is true and good in the understanding is taken away,
since it does not harmonise with the love in his will.
12. Absurdities about faith coming in a moment of time, and thus
instantaneous salvation.
So too concerning immediate mercy, for this makes one with faith
that comes in a moment of time.
If in fact a man is reformed and regenerated step by step right to life's
end and after that for ever.
And he can never be perfectly regenerated, only as regards the most
general things, and some of the general things below these.
13. Understanding in spiritual matters is lost among those of the clergy
who have confirmed within themselves the falsehoods ofthe faith oftoday.
It is not lost among the laity because they have not confirmed them.
How the clergy shut up their own understanding in spiritual matters,
and also the understanding among the laity.
Confirmation shuts it up; the reason why.
More kinds of confirmations.
Confirmation by onc's way of life is the worst.
14. How the sense of the letter is destroyed as it passes into heaven
and becomes spiritual.
It is a stripping off and a revealing of the interiors of truth.
Experiments showing that while truth lies hidden within man the sense
of the letter is indeed opened in heaven, and conversely it is scattered, in
some cases with a loud noise.
And if the confirmation of the love of what is evil lies hidden within it,
there appear as it were sparks of fire, and there is an explosion.
Everything in the sense of the letter communicates with all the heavens.
Thus the Word is the conjunction of heaven and the Church.
These matters calIDot be grasped without the knowledge of corres
pondences.
15. A false beginning in spiritual matters leads to the falsification of
everything else.
Thus it falsifies everything in the Word.
It does so even though man is unaware of it while he is reading the
Word.
Falsehoods actually wriggle into every detail of the Word, from the
side or in the middle.
COLLOQUIA CUM ANGELIS
~ o d falsum hoc non manifestetur, nisi dum In medio intuitu
cogitationis ponitur.
16. ~ o d vera non falsificent Verbum, ubicunque legitur, quia usque
in nexu adsunt.
- ~ o d bonum vitae non falsificet Verbum, quia hoc in omnibus
et singulis Verbi intus est.
- ~ o d sic possit sensus literae verti hue et illuc ab homine qui in
veris doctrinae et in bono vitae est.
17. ~ o d apud illos qui in sola fide sunt, omnia bona opera fiant
10 meritoria, etiam poenitentia.
- ~ o d falsificent totum Verbum qui intus apud se confirmaverunt
falsa, et quod hoc nesciant. Lutherus.
- ~ o d Deus sit ex quo omnia, illustratur per omnia correspondentia
cum homine, ex sphaeris circum angelos.
15 - ~ o d charitas et fides unum faciant sicut affectio et cogitatio,
ut non dentur unius plus quam alterius, quod sola affectio sit absque
sensu et contra, item sola charitas.
- Describitur fides qualis est antequam vivificatur a charitate, quae
historica ....
16 post ut non dentur illegibile verbum A; quaenam T N 18 Describitur A T;
Describatur N antequam A; antiquis N T 19 ultima verba illegibilia A; notat
aliter scientiam N T
188
CONVERSATIONS WITH ANGELS
Such falsehood is not evident except so long as it is placed in the centre
of one's mental attention.
16. Truths do not falsify the Word whenever it is read because they
are always present in connexion [one with another].
Goodness of life does not falsify the Word, because this lies within
every single detail of the Word.
Thus the sense of the letter can be twisted this way and that by a man
who is in the truths that constitute doctrine and in goodness of life.
17. With those who are in faith alone, all good works, even repentance,
come to be meritorious.
Those who have conflrmed falsehoods within themselves falsify the
whole of the Word, and they are ignorant of this. Luther.
God is the source of all things. This is illustrated by all that corresponds
with man, [and] from the spheres surrounding angels.
Charity and faith make one like affection and thought, so that [works]
are impossible which belong more to one than to the other. Affection
alone is devoid of feeling and against it; so too charity alone.
A description of what faith is like before it is made alive by charity;
it is historical ...
HISTORIA ECCLESIASTICA
NOVAE ECCLESIAE
INTRODUCTION
HISTORIA ECCLESIASTICA NOVAE ECCLESIAE, like ADVERSARIA IN
VERAM CHRISTIANAM RELIGIONEM, was penned by Swedenborg
(during the second half of 1770) a]most certainly in the stage coach or on
the boat by which he travelled from Stockholm to Amsterdam. The
handwriting therefore is quite illegible in places and the editor is by no
means confldent that what is printed here reproduces at every point
what the author wrote or intended to write. Moreover being only a
rough draft for his own use the document contains mistakes Swedenborg
would have corrected subsequently (e.g. the numbering of the experientiae
in section 4 is confused); and occasionally there is a looseness in style that
he would have avoided in a finished work (e.g. quando erat Symbolum
Apostolieum in section 2).
The only previous Latin text of HISTORIA ECCLESIASTICA was
edited by S. H. Worcester and appeared in Words for the New Church,
volume I, pp. 57-8. The Royal Academy of Sciences, Stockholm,
possesses the original document.
HISTORIA ECCLESIASTICA NOVAE ECCLESIAE
I ~ o d nova Historia Ecclesiastica describenda sit, quia nunc est
adventus Domini, praedictus apud Matthaeum xxiv.
2 ~ o d alia Ecclesia fuerit ante Concilium Nicaenum quando erat
5 Symbolum Apostolicum, quod exscribetur.
~ o d alia post Concilium Nicaenum, ac porro postquam Symbolum
Athanasianum conscriptum est.
~ o d cardo Ecclesiae versus sit de Deo TritillO et de Domino, imprimis
de tribus personis ab aeterno.
10 3 Recenseantur libri a Domino per me scripti ab initio usque ad hodie.
4 ~ o d talis ibi scriptura sit ut luceat coram illis qui credunt in
Dominum, et novam revelationem, at quod obscura sit, etnulIiusmomenti
ilIis qui illa negant, ac qui non in favore ilIorum sunt propter varias causas
extemas.
15 Experientiae quod talis scriptura sit: I Ex censoribus librorum
HolIandiae convocatis in mundo spirituali, quorum unus dixit cum
legerat, quod sint dignissimi prae omni libro alio praeter Verbum, et
alius qui dixit quod nihil videat in illis nisi talia quae futilia, mera phan
tastica, et sic ut nullius momenti rejicienda. 2 In Anglia similiter, quod
20 missi ad academias quia ordo Ecclesiasticus ilIa rejecit. 3 Ab illis in
Gothoburgo, Bejer et Rosen et aliis, turn quoque quidam viderunt mag
nalia Dei, quidam vero nihil viderunt nisi dolos, quidam nihil quicquam.
4 In Svecia a Filenio, aliter ab aliis, qui forte nominandi. 5 *** 6 ~ o d
simile evenit in Svecia apud illum qui historiam literarum scribit.
25 7 Praeter alibi.
3 xxiv A; xxv W 17 dignissimi W; dignissima A et alius A; 2. et alius W
18 mcra leetio dubia A; nova W 19 rcjicienda A; et rejicienda W 2: 3 A W
quodmissi:quaemissaAW 203:4A;etW 21 BejerA;BeijerW 22 nisi
dolos, quidam: nisi doli A W 23 nominandi leetio dllbia A; nominentur W
5 *** illegibile I1Il1ltlll1lA; Q!!od cum certus legeretscripta typis impressa, apparuerint
sicut futilia, id dum argus et sinister adstiterunt, aliter cum alii W 25 7: om A W
ECCLESIASTICAL HISTORY OF THE NEW CHURCH
I A new history of the Church must be written because now is the
time of the Coming of the Lord foretold in Matthew xxiv.
2 The Church was different before the Council of Nicaea, when there
was the Apostles' Creed, which may be written out, from what it was
after the Council of Nicaea; and it was even more different after the
Athanasian Creed was composed.
The cardinal doctrine of the Church concerning the Triune God and
the Lord was changed; especially concerning three persons from eternity.
3 Make a list of the books that have been written by the Lord through
me from the begilming up to the present time.
4 They have been written in such a way that they shine before the
very eyes of those who believe in the Lord and the new revelation; but
they are darkness and of no importance for those who deny those things,
and who, for various external reasons, are not inclined to accept
them.
Experiences proving that this is the style of writing within them:
I From the Dutch censors of books who had assembled in the spiritual
world; one of them when he had read them, said that they were of the
highest merit, above every other book with the exception of the Word;
but another said that he saw nothing in them but matters of a trivial
kind, mere fantasies, and thus that they were to be rejected as being of no
importance. 2 Likewise in England the books which have been sent to
the universities, for the clergy have rejected them; 3 and by those in
G6teborg, Beyer, Rosen, and others; some have indeed seen those books
as mighty works of God, some nothing but trickery, and others nothing
whatsoever. 4 In Sweden by Filenius, differently from others, who
ought perhaps to be mentioned by name. 5...
1
6 A similar thing has
happened in Sweden with him who is writing a history of literature.
2
7 And there are still more like him in other places.
1 Swedenborg's handwriting is at this Li/leraria Poetaru>1l SlIecallorum. Parts 1-3
point extremely illegible and therefore the were published in l764-5, part 4 in 1772.
editor has been unable to provide a satis In his diary and in his letters however Liden
factory transcription and translation. seems to ridicule Swedenborg and his works.
Whom Swedenborg had in mind is by See TD ii p. 1245, NCL 1916 pp. 424 f.
no means clear. The following are two (b) Carl Christoffer Gjorwell (1731-1811),
possibilities: journalist and librarian. Though he did not
(a) Johan Himic Liden (1741-93), a publish a history of literature' Gjorwell
professor of history at Lund University wrote many articles and reviews of a
and the author of the first recognised history literary nature. He was somewhat critical
of Swedish literature entitled Historiola towards Swedenborg, but his generally
7 193
ssw
HISTORIA ECCLESIASTICA
5 De Oetinger in Wiirtemburg, ex ejus epistola.
6 De Gottingen
7 ~ o d cum edita est SUMMARIA EXPOSITIO, apparuerit coelum
angelicum ab oriente ad occidentem, a meridie in septentrionem, pur
pureum cum pulcherrimis f1oribus; hoc coram me et coram regibus
Daniae, et aliis; alia vice sicut f1ammeum, pulchre.
8 ~ o d inscriptum libris, Adventus Domini, omnibus in mundo spiri
tuali, ibid. ex mandato duobus exemplaribus in Hollandia idem inscripsi.
I Wlirtemburg A; Wlirtemberg W 6 Daniae: Danibus A W 8 ibid. A;
item W
194
ECCLESIASTICAL HISTORY
5 Concerning Oetinger in Wurtemburg; from his letter.
6 Concerning Gottingen
1
-
7 When BRIEF EXPOSITION was published the angelic heaven, from
east to west and from south to north, appeared purple coloured with the
loveliest flowers; this happened before my very eyes and before those
of the kings of Denmark, and others; on another occasion it appeared as
if it were on fire, and beautiful.
8 The Coming of the Lord was written on all the books in the spiritual
world; bycommand I therefore wrote this in the same place in two copies
in Holland.
tolerant and religious outlook may have not have any apparent connection with his
disposed him to regard his works more hostility to Swedenborg (see p. J97). Perhaps
sympathetically than Lidcn did. See TD ii Swedenborg intended to refer to adverse
pp. 402 , II55. reviews by other contributors to the
1 No direct evidence has come down to us Gottingische Anzeige in 1766 of Oetinger's
to indicate what Swedenborg intended here. Swedellborg und Anderer Irrdische und Hirnrn
Dr Ernesti belonged to the scientific society lische Philosophie and in J768 of Clemm's
at Gottingen and wrote for the Gottingische Vol/stiindige Ei/lleitUllg ill die Religion. See
Allzeige von gelehrtett Sachen, but this does below p. 28J and TD ii p. 637
7-2
195
RESPONSUM AD ERNESTI
INTRODUCTION
Dr Johann August Ernesti, professor at Leipzig University, edited the
Neue Theologische Bibliothek (New Theological Library) in which he
wrote hostile reviews ofSwedenborg's theological works. In 1770 Ernesti
reviewed Prof. H. W. Clemm's Vollstiindige Einleitung in die Religion und
Theologie (A Complete Introduction to Religion and Theology), in which
the author offered three explanations of Swedenborgian phenomena.
'There is a fourth explanation,' wrote Ernesti, 'which without doubt is
the correct one. They could be fictitious inventions wherewith he desires
to deceive the world; and in his heart he may be laughing at the people - as
they deserve - who believe him and do not understand his artfulness.
Are there not, in church history, examples enough of such fictitious
inventions whereby men have wished to give authority to their own
erroneous religious opinions which also have had this effect? And our
times are becoming more and more suitable for such deceptions, when
learned people find themselves inclined to allow and to substantiate such
dreams and fantasies. This Swedenborg well knows.'
Two versions of Swedenborg' s immediate reply to Ernesti's accusations
of fraud and deceit are extant: (I) the autograph which the Dutch mer
chant J. C. Cuno failed to have printed and distributed as Swedenborg
requested, and which is to be found pasted on p. 104 of a copy of the
first edition of VERA CHRISTIANA RELIGIO, in the Thysian Library,
Leyden, and (2) the printed slip which Swedenborg himself distributed.
The text ofthe latter has been preferred in this edition, and variant readings
of the former appear in the critical apparatus.
Bibliography
C. Th. Odhner, Swedenborg and Ernesti, New Church Life, March/April 1912.
Ernst Benz, Swedenborg in Deutschland. Vittorio Klostermann, Frankfurt-am-Main,
1947
197
RESPONSUM AD DR ERNESTI
Legi quae a domino Doctore Ernesti in sua Theologica Bibliotheca de me
p. 874 scripta sunt, et vidi quod sint merae blasphemiae contra meam
personam; et ibi non animadverti granum rationis contra aliquam rem
5 in meis scriptis; et tamen tam venenatis hastilibus aggredi aliquem contra
honestatis leges est, quare ut indignum censeo per similia cum incluto
illo viro pugnare, hoc est, blasphemias rejicere et refellere per blasphe
mias; quoniam hoc foret simile duobus canibus qui inter se Iatratibus et
rictibus pugnant, ac simile faeminis intimae sortis quae altercantes coenum
10 plateae in facies alterius et vicissim conjiciunt. Lege, si placet, quae in
novissimo opere, VERA CHRISTIANA RELIGIO, nuncupato, de arcanis
a Domino per me servum Ipsius detectis, n. 846 ad 851, seu pag. 498 ad
502, scripta sunt, et postea conclude, sed ex ratione, de mea revelatione.
Praeterea contra eundem Doctorem Ernesti scriptum est memorabile,
15 ac insertum supradicto operi, VERA CHRlSTIANA RELIGIO n. 137, pag.
r05 ad 108; quod, si placet, legatur.
2 Legi ... p. 784 [sic] scripta sunt I; Legi, quae p. 9 et 10 ex Docti Ernesti Theologica
Bibliotheca n. 784 [sic] desumpta sunt ClI 8 quoniam hoc I; hoc enim CH 10
Lege I; Porro, lege, Domine! CH 13 502: add a me CH 14 Praeterea ...
legatur: om ClI 15 Vera Christiana Religio: Vera Religio Christiana I
REPLY TO DR ERNESTI
I have read what Dr Ernesti has written about me on p. 874 of his
Theological Library and have seen that it contains nothing but insults
against me personally; nor have I noticed there one grain ofreason against
any matter that is in my writings. It is contrary to the rules of chivalry
however to attack anyone with such poisoned weapons, and I therefore
consider it beneath my dignity to fight this gentleman in like terms, that
is, to hurl back insults and answer accusations with insults. For this would
be like two dogs barking and snarling as they fight, or like the lowest type
of women who in quarrelling hurl mud from the street into each other's
faces. Please read what is written about the mysteries that have been
disclosed by the Lord through me His servant in un. 846-511 of my latest
work entitled TRUE CHRISTIAN RELIGION and then make a judgment
about my revelation; but do so from reason.
Moreover a 'memorable occurrence' against this same Dr Ernesti has
been written and inserted in the above-named work TRUE CHRISTIAN
RELIGION, n. 137.
1
Please read this too.
1 The Latin text also gives the page
numbers of the first Latin edition.
199
EPISTOLA AD BONDE
INTRODUCTION
Count Gustaf Bonde, member of one of the oldest aristocratic families
in Sweden, politician, at one time President of the Board of Mines, at
another Chancellor of Uppsala University (sce TD ii p. II30), had
corresponded for many years with Baron L. von Hatzel, a German living
in Rotterdam about whom little is known beyond his being a student of
mystical philosophy.
In the Spring of 1760 von Hatzel, having read one or two of Sweden
borg's works that had been published anonymously in London during the
previous ten years, wrote to Bonde sceking the name of the author,
whom he knew to be a Swede. Bonde replied that he did indeed know
who the author was but that he was not at liberty to disclose his name.
He promised to act as a mediator however and pass on any correspondence
sent care of himself.
On 7 August Count Bonde wrote to Swedenborg enclosing a copy
that had been made of a letter from von Hatzel written in German whose
handwriting was 'very indistinct and illegible'. Addressing himself
directly to the anonymous author, von Hatzel asked him to 'indicate
and point out to which of the five books of Moses, in what chapter and
in which two verses, lies concealed the means ofcoming into the company
of these spirits (that is, those with whom Swedenborg had" f.1miliar and
free intercourse"], and moreover, how to use it, and how to comport
oneself' .
Swedenborg's reply to Bonde, writtcn immediately after receiving
these two letters, took up first the question of the anonymity of his
writings, secondly that of open communication with the spiritual world.
Von Hatzel's original letter, and copies ofBonde's and ofSwedenborg's,
are to be found in the B e r g i u ~ Collection in tEe Library of the Royal
Academy of Sciences in Stockholm. The original of Swedenborg's letter
is now preserved among Riksarkivet (the State Archives) of Sweden's
capital city.
201
AD BONDE
Eders H6gGrefliga Excellence!
Jag tackar for hedern afEders Excellences skrifwelse, samt for hoggunstig
invitation til Hesleby. Det innelychte brefwet ifdn Hr Baron Hatzel i
Roterdam borde jag effter dess astundan beswara, men som det angar
5 de Skriffter, som sist aro utkomne i England, for hwilcka mitt namn intet
ar utsatt, ty far jag intet gifwa mig in i nagot commercium Iiterarium med
nagon utomlandz, och saledes sielf yppa mig at wara Auctor; men
annorlunda uti mitt Eidernesland; doch kan beswaras dem som utomlandz
aro igenom andra, och beder jag odmiukast at Eders Excellence techtes
10 anmahla min helssning til honom, och ursechta, at jag intet kan lemna
egenhendigt swar, doch intyga at det mycket fegnar mig, at han funnit
noje och lius uti lassandet af de Skriffter, hwilcket ar ett teckn at han da
blifwit illustrerad ifdn himmelen, ty de saker, som deruti aro skrefne,
begripes intet utan illustration, emedan de intet hora yttre utan indre
15 f6rstandet till. Hwad angar fragan om nagra Verser uti MoseboeI<:er, som
hafwa den egenskapen och krafften at fora en in uti ett commercium eller
samtahl med Andarne, sa wet jag intet utaf nagra Verser i Skrifften som
framfor andra hafwa den egenskapen, utom allenast det, at Gudz Ord ar
sa ofwer alt skrifwit, at da Menniskian laser det met Affection och attcn
20 tion, at Andar och Englar hafwa dehl derutaf, och foga sig til Menniskian,
ty Gudz Ord ar sa skrifwit, at det gior ett band emellan Himmelen och
Jorden;j:kan ses det som derom skrifwit ar uti tractaten DE COELO ET
INFERNO n. 303 tiI3IO:j. Men Herren lagar doch at Andar ochMenniskior
sellan komma sa nara tilsammans at de tahla med hwarandra reciproce,
25 ty igenom sa nara commerce med Andar kan Menniskian komma snart
i siala wada och i fahra om sitt lif; will derf6re afdda ifdn all astundan
dertiI: Herren sidf har behagat fora mig in i samtahl och sammanlefilad
med Andar och Englar, for de angelagenheters skull som uti skriffterna
aro omformclte; hwarfore Herren sidf beskyddar mig emot de daka
28 angeHigenheters: angeHigenheter A
202
TO BONDE
I am grateful for the honour ofyour letter and for your gracious invitation
to Hesleby.l As to the letter you enclosed from Baron Hatzel ofRotterdam
I ought to answer it according to his desire, but since it concerns the
Writings which were last published in England, on which my name is
not mentioned, it therefore behoves me not to enter into any literary
correspondence with anyone in foreign lands, for thus I would myself
show myself to be the author.
2
But it is different in my own country.
Yet those abroad may receive a reply by means of others, and I humbly
ask you to be so good as to convey my greeting to him and to give him
my apology that I am unable to give him a personal answer. Yet please
assure him that it much pleases me that he has found delight and enlighten
ment in reading those Writi.ngs. This that he was then in illumina
ti2!1cfro2U heaven, for the things written in them cannot be comprehended
illumination, because they do not belong to the external under
standing but to the internal.
With reference to the question as to whether any verses in the Pentateuch
have the property and power of bringing about commerce or conversation
with spirits, I know of no verses in Scripture possessing that property
( more than any others;3 but this I know, that the ord of God throughout
is so written that when man reads it with
and angels have a part in the reading and adjoin themselves to man; for
I the Word of God is so written as to make a bond between heaven and
, earth (as can be seen from what is to be found on this subject in the treatise
concerning HEAVEN AND HELL nn. 303-10). Still the Lord provides
that spirits and men should rarely come close enough together to speak
to each other reciprocally,4 for by so close a commerce with spirits
man might soon come into a peril of soul and danger to his life.
s
I would
therefore warn against any desire for this. The
to into conversation and life together with spirits
and angels on of the are mentioned in the
1 Boncle had a country estate in Hesleby, the power of holding COnverse with spirits
near Stockholm. In his letter the Count had has been widely spread among necromancers
invited Swedenborg to visit him and examine of all agcs' (TD Voln p. 229).
his 'little garden'. The draft adds: 'for th;s is more dan
2 In his first draft of his letter, copied by gerous than man can imagine'.
Bergius, Swedenborg here adds: 'The 5 The draft adds: 'unless the Lord Himself
bookseller who has these writings for sale brings it about and takes man into His care
has also been forbidden to make my name and protects him individually, as is the case
known.' with me. The Lord Himself protects me
3 'The idea that there are two verses in against the many crafty plots and threats of
the Sacred Scriptures by which man recei ves wicked spirits.'
203
AD BONDE
Andars monga och illfundiga forsok och tilbud. At Andar och Menniskior
holles ifdn hwarandra, sker igenom det, at Andarne holles uti cogitatione
et loquela spirituali, och Menniskian uti cogitatione et loquela naturali,
hwilcket skiljer hwarandra at, och giora ett allenast igenom corres
5 pondentier, om hwilckas beskaffenhet jemwel ar skrifwit: hwarfore sa
lenge Andarne aro in statu spirituali, och menniskian in statu naturali,
komma de intet sa intil hwarandra, at de talas wid, doch aro de tilsam
mans uti affectionerne: men da Andarne taWa med menniskian, da aro
de utur sin statu spirituali, och uti statu naturali i lika med menniskian,
10 och da kunna de fora menniskian i fahra om sin sial och om sitt lif, som
ofwanfor malt ar; for hwilcken orsak skull de hollas ifdn hwarandra, sa
at Andarne intet weta utaf menniskian och menniskian intet utaf dem,
fast an de altid aro tilsammans, ty utan Andar hos sig kan menniskian
intet lefwa, igenom dem har menniskian band med himmelen och med
IS helfwetit, och igenom det bandet ar hennes lif. Jag fordristar mig at
odmiukast bedia, at da Eders Excellence, skrifwer Baron Hatzel til,
techtes anmala min horsame helssning och ursecht, och til swar, om sa
behagar, lemna nagot af det som nu formalt ar; emedan han skrifwer i sitt
bref til mig derom, och astundar tmderrettelsse. Jag forblifwer med all
20 wordnad och respect
Eders
HogGrefliga Excellences
Stockholm d. II Aug: odmiukeste tienare
1760
EM: SWEDENBORG
24
TO BONDE
and for this reason the Lord Himself protects me against the many crafty
attempts and threats of wicked spirits.
Spirits and men are kept apart by spiritual
thought and speech, and man in natural thought and speech. This sepa
rates they make one only by means of correspondences, the
nature of which has also been treated of. Therefore, so long as the spirits
are in a spiritual state, and man in a natural state, they do not get so close
to each other as to converse; still they are together affections. But
when spirits speak with man they are out of the spiritual state, and in a
like natural state with man, and they are then able to bring man into
danger of his soul and his life, as has been said above. For this reason
they are kept apart so that the spirits do not know of man, and man does
not know of them, although they are always together; for man
live without spirits with him. Through them he has connection with
heaven and hell, and through that connection he has life.
I make bold to request you, when writing to Baron Hatzel, to be
good enough to convey my respectful greeting and apology, and if it
you to give something of the above as an for he
me about these matters in his letterana cfeSires III orm.ation.
I remain etc.,
Em. Swedenborg.
Stockholm
II August 1760
205
EPISTOLA AD MENNANDER
INTRODUCTION
Swedenborg's association with Charles Frederic Mennander, Bishop of
Abo 1757-75, Archbishop of Uppsala 1775-86 (see TD ii p. 1134), began
probably during meetings of the Swedish Diet held 1760-2. From that
time on, thinking that the bishop was affirmative to the new teachings,
Swedenborg sent him copies of his theological works as they came from
the press. Mennander's interests were scientific as well as theological, and
therefore in his letter of 16 September 1766 Swedenborg referred briefly
to the new edition of Methodus Nova Inveniendi Longitudines Locorum Terra
Marique per Lunarn, previously published in 1721, before indicating at
greater length the theological content of the newly published APOCA
LYPSIS REVELAT A. See further TD i pp. 590-7, LM pp. 607-19.
The original of this letter is lost and therefore the Latin text printed
here is based on (a) Nordenskjold's transcription (N) now in the possession
of The Swedenborg Society, and (b) an incomplete copy (U) to be found
in the University Library of Uppsala.
207
AD MENNANDER
Reverendissime Doctor et Episcope !
Transmitto ad te, Reverendissime, Iucubrationem juventutis meae de
invenienda longitudine locorum terra marique per lunam, nunc AmsteIo
5 dami editam, et cum societatibus scientiarum et academicis communi
catam, officiose rogans, ut illam Professori Astronomiae Aboensi in manus
tradas, ut si invenit illam ingenio et studio suo aequam, in praxin mittat;
in exteris regionibus a variis hodie supputantur Ephemerides secundum
illam methodum, ex paribus stelIarum, ex qui bus ad aliquot annos con
10 fectis, insignis usus expectatur.
Apocalypsis nunc explicata seu potius reveIata est, sed nondum mihi
oblata est occasio transmittendi illam ad te, Reverendissime, et simul ad
Bibliothecam. Si placeat, indica mihi ad quem hic Stockholmiae, et
tradam.
15 A quibusdam ventiIatur num hodie sit consummatio saeculi, et tum
adventus Domini, ac nova ab Ipso Ecclesia; quidam credunt quod fides
hodierna, quae est ad Deum Patrem propter Filium, sit ipsa fides salvans.
Sed in APOCALYPSI REVEL AT A demonstratur quod illa fides destruxerit
Ecclesiam, aboleverit religionem, et sic devastaverit, et consummaverit
20 omnia cultus adeo ut non sit verum, nee bonum amplius, et quod opera
quae vocantur fructus illius fidei, non sint nisi quam ova, de quibus Es. lix
5, quapropter qui illam fidem cum ejus tela apud se confinnaverunt, et
credunt quod bona quae faciunt sint illius fidei fructus, haIlucinantur et
delirant, nec a deliriis possunt abduci, nisi per rejectionem confirmationum
25 illius fidei, et per adoptationem fidei in Jesum Christum, quae fides nihil
tale in se continet; videatur haec in DOCTRINA NOVAE HIEROSOL YMAE
DE FIDE n. 34, 35, 36, 37
Falsa hodiernae fidei sunt haec: 1. QEod Dominus sustulerit damna
tionem Legis, cum tamen ne quidem apicem Legis sustlllit, quisque enim
30 judicabitur secundum facta, Rom. ii 10, 13; 2 Cor. V 10, etc., etc., etc.
Sed Dominus sustulit damnationem, quia absque adventu Ipsius in mundum
nemo potuit salvari. 2. QEod Dominus impleverit Legem, veritas est,
per id enimJustitia factus est Solus. Sed per id non liberaverat hominem a
Lege, Dominus enim illam implet apud omnes illos qui fugiunt mala ut
I Ad Mennander: Forsan Menandae N 2 Rev ... Episcope om U 6 illam U;
ilium N Aboensi: Aboensi U; Aboensis N IS saeculi N; seculi U turn N;
tunc U 24 confirmationum N; consummationum U 25 adoptationem N;
adoptionem U 34 enim N; om U
208
TO MENNANDER
I am sending you, most reverend Sir, a study of my youth on froding
the longitude of places on land and at sea by means of the moon, which is
now published at Amsterdam and has been communicated to scientific and
academic societies, earnestly desiring you to hand it on to the Professor
of Astronomy at Abo, so that if he finds it worthy of his attention and
study, he may put it into practice. In foreign countries Almanacks are
nowadays calculated by various authors according to that method, using
a pair of stars, which, since they are devised for several years ahead, are
expected to give outstanding service.
( The Apocalypse is now explained or rather revealed, but I have not yet
1had a chance of sending it to you, most reverend Sir, and at the same time
'I to the Library; please tell me to whom I may give it here in Stockholm,
I and I will hand it over.
Certain people are discussing whether the present time is the Consum-
mation of the Age, and also the Lord's coming and the New Church
from Him. Some believe that the faith of today, which is to God the
Father on account of the Son, is saving faith in itself. But in the APOCA-
( LYPSE REVEALED it is demonstrated that that faith has destroyed the
) Church, done away with religion, and thus laid waste and consummated
\ everything belonging to worship, to such a point that there is no longer
i any truth or any good; and that the works which are called the fruits of
that faith are none other than the eggs mentioned in Isaiah lix 5. Conse-
quently those who have confirmed themselves in that faith together with
its web, and who believe that the good actions which they do are the
. fruits of that faith, are under a delusion and are mad, nor can they be
\ withdr;ivvn _madness, except by rejecting confirmations of that
faith, and by adopting faith inJesus Christ, a faith which contains nothing
)
of the kind; on this see THE DOCTRINE OF THE NEW JERUSALEM ON
FAITH n. 34-7.
The falsities of the faith of today are these:
I The Lord took away the damnation of the Law, when in fact He
did not take away the smallest part of one letter of the Law; for each
person will be judged according to his deeds, Romans ii la, 13; 2 Corin-
thians v la, ete., etc., etc. But the Lord did take away damnation, because
but for His coming into the world no one could be saved.
2 It is the truth that the Lord fulfilled the Law, for by that action He
alone was made righteousness. But He did not by it free man from the
Law, for the Lord fulfils the Law with all those who shun evils as sins and
209
AD MENNANDER
peccata, et Ipsum adeunt; illi enim qui aliqua peccata quae vident apud
se fugiunt, in studio fugiendi omnia sunt, dum sciunt illa. 3. ~ o d
meritum Domini imputetur homini, impossibile est; merita Ipsius sunt
duo, quod subjugaverit inferna, et glorificaverit Humanum Suum; haec
duo non alicui imputari possunt, sed per illa misit Se in potentiam
salvandi homines qui Ipsum adeunt, et explorant se, et mala sua ut peccata
fugiunt. 4. ~ o d adeatur Deus Pater, ut misereatur propter Filium, et
mittat Spiritum Sanctum, est inversa via cultus, et quoque indit claram
ideam trium deorum, ut quod alius sit Pater, alius Filius, et alius Spiritus
10 Sanctus; et si dicitur quod per Filium intelligatur Humanum Ipsius, fit
idea duorum de Domino. 5. ~ o d homo justificetur per oralem illam
fidem, modo fiat cum fiducia et confidentia, falsum est, Rom. ii IQ; Jac.
i 22; non est verum in illa, nec est bonum in ilIa, ita non Ecclesia nee
religio, verum enim doctrinae facit Ecclesiam, et bonum vitae facit
IS religionem. 6. Dicitur quod bona opera seu bona charitatis sint fructus
illius fidei, cum tamen nondum ab Ecclesiastica societate inventus est
nexus ilIius fidei cum bonis operibus, imo docent quod bona opera ne
quidem conservent aut retineant fidem, et quod ideo non dentur alii
fructus ilIius fidei quam opera Spiritus Sancti intus in homine, de quibus
20 homo nihil scit, et si aliqua facit, quod modo sint moralia et eivilia,
quae prorsus nihil conferunt ad salutem. 7. ~ o d Pauli dictum, Rom.
iii 28, super quo fundatur hodierna theologia quoad salvationem, sit
false intellectum, clare ostensum est in APOCALYPSI REVELATA n. 417.
Praeter haec sunt adhuc plura quae memorare hic supersedeo; ex quibus
25 constare potest quod si quis ex illa fide faciat fructus, faciat ova, de
quibus Es. lix 5. Nam in Nova Ecclesia docetur quod fides nusquam
producere possit bona charitatis sicut arbor fructus, sed quod vera quae
vocantur fidei doceant quomodo cogitandum sit de Deo, et faciendum
cum proximo et quod charitas recipiat illa vera in suis bonis sicut fructus
30 recipit succos et horum sapores ex arbore; et quod sic fructus seu bona
opera ex hodierna fide, de qua supra, non habeant alios succos et indc
sapores quam confirmationes ejus quae sunt f.,.t1sitates; hae insunt bonis
ejus, quod homo ncscit sed angcli sentiunt.
7 fugiunt: fugiant N U 9 Spiritus Sanctus, et: om omn post U 18 conservent:
conservant N 31 habeant: habeat N
2IQ
TO MENNANDER
approach Him. For those who shun some sins which they see in them-
selves are endeavouring to shun all, so far as they know them.
3 It is impossible for the Lord's merit to be imputed to man. His
merits are two, subjugating the hells and glorifying His Human; these
two cannot be imputed to anyone, but by their means He put Himself in
the position of being able to save men who approach Him, and examine
themselves, and shun their evils as sins.
4 To approach God the Father so that He may have mercy for the
sake of the Son, and send the Holy Spirit, is to turn worship upside down,
and also to impart a clear idea of three gods, implying that the Father is
one, the Son another, and the Holy Spirit yet another; and if it is said
that by the Son is meant His Human, there arises an idea of duality
concerning the Lord.
5 It is false that man is justified by the profession ofthat faith, provided
it is done with trust and confidence, Romans ii 10; James i 22. There is no
truth in that faith, no good in it, and thus no Church or religion. For the
truth of doctrine makes the Church, and the good of life makes religion.
6 It is said that good works or the goods of charity are the fruits of
that faith; when in fact ecclesiastical society has not yet discovered the
connection of that faith with good works; they actually teach that good
works do not even preserve or retain faith, and that therefore no other
fruits of that faith are possible than the works of the Holy Spirit inwardly
in man, about which man knows nothing, and if he does any, they are
merely moral and civil, contributing nothing whatever to salvation.
7 The saying of Paul, Romans iii 28, on which present-day theology
regarding salvation is founded, has been wrongly understood. This has
been clearly shown in APO CAL YPSE REVEALED n. 417.
In addition to these there are many more points which I forbear to
mention here. From these it can be established that if anyone creates
fruits from that faith, he is creating the eggs mentioned in Isaiah lix 5.
For it is taught in the New Church that faith can never produce the goods
of charity, as a tree does its fruit, but that what are called the truths of
faith teach how one should think about God and act towards the neigh-
bour, and that-cnamy truths among its goods, as a fruit
accepts juices and their flavours from the tree. Thus fruits or good works
arising from the faith of today, as mentioned above, have no other juices
and consequently flavours than its confirmations, which are falsities.
These are contained in its goods, a fact unknown to man, but perceived
by the angels.
2II
EPISTOLAE AD BEYER
INTRODUCTION
While travelling from Stockholm to Amsterdam where he was about to
publish APOCAL YPSIS REVELATA Swedenborg was delayed in G6teborg
for about a week in July 1765. Here he met the Principal Lecturer in
Theology, Dr Gabriel Andersson Beyer (TD i pp. 623-6), who was
immediately impressed by what Swedenborg had to say and who
despite persecution became a firm advocate of the new teachings until
his death in 1779.
Fifteen of the nineteen from mentioned
or reproduced here are to be found in Codex 52 at the Royal Academy of
Sciences in Stockholm. Information concerning the remaining four is
given below in the introductory notes to individual letters.
213
TO BEYER
Letter I I October 1765
A brief note from Amsterdam concerning the printing of the first pages of
APOCAL YPSIS REVELATA.
Letter 2 8 April 1766
A short letter from Amsterdam, the original of which is now lost, concerning the
distribution of eight copies of APOCALYPSIS REVELATA.
Letter 3 15 April 1766
During the winter of 1765-6 Beyer had obtained and read a number of Sweden
borg's works, as he himself declared in the letter written from Goteborg on 18
March 1766. In this same letter Beyer questioned Swedenborg about the inspiration
of the writings of the Apostles as follows:
'It has troubled me for some time that you nowhere cite the writings of
the Apostles as the Divine Word. They likewise had immediate inspiration
from God's spirit in no less degree than the prophets. It
has also seemed as if you do not wish to consider their writings and utter
ances as in every way correct. As to this, several things have occurred
to me as some solution, and I respectfully submit them.
Should it be understood that, according to your thought, the Apostles
were certainly moved by God's spirit, even so far that words also were
instilled, and this by virtue ofthe Lord's clear promise; but that a difference
should be made as to doctrine, and the Word from which doctrine is
drawn; thus the doctrine which they carried was fitted to the comprehen
sion and the received manner of thought in the Churches of that time,
so that their words and doctrine could not have a correspondence in
spiritual and celestial manners of thought as does the rest of God' s Word
which we have, but that the Apostles' doctrine was yet pure, correct and
divine? So far as I can sec, Paul is not at variance with you in the doctrine
of faith, works, imputation, etc. And in Hebrews v II-I3 he seems also
to confirm my humble thought previously uttered.'
The first two paragraphs of Swedellborg's reply, the original of which is now
in the British Museum, have been omitted here.
2
1
5
AD BEYER
Hvad Apostlarnes och Pauli Skriftter angar, sa har jag dem intet optagit
uti ARCANIS COELESTIBUS, af orsak at de aro Uiroskriftter, och saledes
intet skrefne Stylo Verbi, sa som Propheternes, Davids, Evangelisternes och
Apocalypsis. Stylus Verbi bestar helt och hollit utaf Correspondentier,
5 hwarfore den ock gior immediate communication med Himmelen; men
uti Laroskriftterna ar en annan styl, som wel hafwer communication med
Himmelen, men mediate: at de aro sa skrefne utaf Apostlarne, war
orsaken, at den nya Christna Ecclesia skulIe genom dem begynnas, och
saledes kunde intet Doctrinalia skrifwas ipso stylo Verbi, utan pa sett,
10 som kunde klarare och nermare forsdis: Apostlarnes Skriftter aro icke
dess mindre goda forsarnlingens bocker, och drifva tahran de Charitate
och dess fide sa starckt, som nagonsin Herren sielf hos Evanglisterne och
uti Apocalypsi, som kan ogonskenligen ses och fmnas, om man derpa
har sina tancker, da man dem igenomlaser. At Pauli ord Rom. iii 28 de
IS justificatione per fidem, aro helt orett forstadde, ar bewistutiAPO CAL YPSI
REVEL AT An. 417. videatur; och saledes ar Doctrina de sola fide jUEtificante,
som gior hodiernam Theologiam in Ecclesiis Reformatorum, bygd pa en hel
falsk grund. Nest min horsamste helssening til Her Doctorens och mina
wenner, forblifwer med hogacktning
20 HogEhrewyrdiga Her Doctorens
horsamste tienare
Em. Swedenborg
Amsterdam d. 15 April 1766.
216
TO BEYER
With reference to the writings ofthe Apostles and PaulI have not included
these in ARCANA COELESTIA, and this for the reason that they are doc
trinal writings, and so are not written in the style of the Word as are the
Prophets, David, the Gospels, and the Revelation. The style of the Word
whoUy consists of correspondences, on which account it effects an
immediate communication with heaven. In the doctrinal writings,
however, there is another style which indeed communicates with heaven,
but mediately. That they were so written by the Apostles was in order
that the new Christian Church might commence through these, on which
account doctrinal matters could not be written in the very style of the
Word, but in a manner that might be more clearly and more directly
understood. Nonetheless, the writings of the Apostles are good books for
the Church, maintaining the doctrine of charity and its faith as strongly
as ever did the Lord Himself in the Gospels and in the Revelation, as can
be clearly seen and observed if one attends to the matter while reading
those writings.
That the words of Paul concerning justification by faith, Rom. iii 28,
have been completely misunderstood, is shown in the APO CAL YPSE
REVEALED n. 417, as may be seen. It follows that the doctrine concerning
faith alone as justifying, which constitutes the theology of our day in the
Churches of the Reformed, is built on an entirely false foundation.
My most respectful greetings to you and to my friends.
I remain, etc.
Em. Swedenborg
Amsterdam
IS April 1766
Letter 4 22 August 1766
A short note from London concerning the dispatch of a set of ARCANA
COELESTlA.
Letter 5 25 September 1766
On 17 September 1766 Beyer wrote to Swedenborg informing him of plans
concerning the publication of sermons by himself, Johan Rosen, and others, and
incIosing a circular calling for subscriptions. Beyer also asked Swedenborg whether
the doctrine of the Lord's Human conflicted with what is stated in the Formula
COllcordiae, and whether he had anything to say about the writings of Jacob
Boehme (1575-1625), the German mystic whose influence lived on among
Pietists.
217
AD BEYER
[3] HogEhrewyrdige Her Doctor!
Sistledne 8 Sept: ankom jag hit til Stockholm, resan ifdn England hit
skedde pa 8 dager, det war en stickande storm, medwind, som forde
skeppet sa fort. Sedan undfick jag Her Doctorens bref af d. 17 Sept.,
5 fegnar mig af dess och mina ofriga bekantes welstand i Gotheborg, til
hwilcke alla anmales min horsamste helssning.
Til det emnade Praediko Bibliotheket onskar jag welsignelsse, jag sender
harhos min praenumeration til det samma.
Her Doctorn larer bruka derwid all forsichtighet, emedan ~ d e n annu
10 intet ar inne, at Essentialia Novae Ecclesiae sa kunna antagas; Clereciet
som sig confirmeradt uti sina dogmatibus wid academierne, hafwa swart
at blifwa ofwertygade, ty alIa confirmationer uti Theologicis aro sasom
fastlimade i hiernan, och lata sig swarligen roras, och sa lenge de aro
qware, hafwa retta sanningar intet rum: dessutom ar Novum Coelum ex
15 Christianis ex quo Nova Hierosolyma a Domino descendet,Joh. xxi 1,2,
annu intet fulkomligen stadgadt.
Har i Stockholm holIes nu alIment fore, at Troon och Charitas bora
foljas at, och at den ene intet kan wara forutan den andra, af orsak at bona
opera sunt fructus fidei, och wisa sig uti statu justificationis; doch ganska
20 fa af Lutheranerna tencka lengre an dit, fastan de Larde annu intet funnit
nagon nexum emelIan Fidem och bona opera, hwarfore de giora bona
opera alIenast til Moralia et Civilia, och saledes gode, men intet til salig
heten, med mehra sadant; de hafwa ock rett, emedan af den Trone inga
andra Opera kunna harflyta; annorl unda af Troon pa Jesum Christum.
Hwad angar Divinum Humanum Domini, sa strider det intet emot
Formulam Concordiae, derest lares at i Christo Deus est Homo et Homo
est Deus; och confirmeras Pauli dictum, quod in Christo omnis Divinitas
corporaliter habitet, med mehra.
Om Bohmens skriffter kan jag intet fella nagot omdome, emedan jag
30 dem aldrig last; jag forblifwer med respect och wenskap
HogEhrewyrdige Her Doctorens
Stockholm d. 25 Sept. h6rsamme tienare
17
66 Em: Swedenborg
24 Troon: laCllna in textu A
218
TO BEYER
On September 8th last I arrived here in Stockholm. The voyage from
England took 8 days. There was a raging storm with favourable winds
which sped the ship onwards so swiftly. Later I received your letter of
September 17. I am pleased to know of your wellbeing and that of my
other acquaintances in Goteborg, to all of whom I send my most dutiful
greeting.
I wish every blessing on the intended Sermon Library [Praediko Biblio
theket], and send herewith my subscription to it.
I venture to assume that you wiH use every caution in this matter, since
the time has not yet come when the essentials of the New Church can be
received. The clergy who have confirmed themselves in their dogmas at
the universities will be convinced only with difficulty, for all confirmations
in theological matters are as if glued fast in the brain, and are budged only
with difficulty; and so long as they remain there is no room for real
truths. Moreover, the New Heaven of Christians from which the New
Jerusalem is to descend from the Lord, Rev. xxi 1-2, is not yet fully
established.
Here in Stockholm it is now generally held that faith and charity should
go together, and that the one cannot exist without the other, for the
reason that good works are the fruits of faith and show themselves in the
state ofjustification. Yet few of the Lutherans think beyond this, although
the learned have not yet found any connection between faith and good
works, therefore making good works to be only moral and civil matters,
thus good, but contributing nothing to salvation - and much else of this
kind. They are right too, for from that faith can come no other works.
It is otherwise with faith in Jesus Christ.
As regards the Divine Human of the Lord it is in no way opposed to
the Formula Concordiae, where it is taught that in Christ God is Man and
Man is God, and where Paul's saying is confirmed that in Christ dwells
all Divinity bodily, etc.
As to Boehme's writings I can pass no judgment, since I have never
read them.
I remain etc.
Em. Swedenborg
Stockholm
25 September 1766
219
AD BEYER
PRO MEMORIA
Utaf Her Doetorns wan, ar mig giorda nagra fdgor, hwartil detta lender
til tienstligit swar.
I Min mening om Bohmens och L . .. skriffter, sa har jag dem aldrig lasit,
5 oeh war mig forbudit at lasa dogmatieos et systematicos i Theologien,
forr an mig opnades himmelen, af orsak at derigenom kunnat letteligen
insmyga sig ogrundade meningar oeh funder, hwilcka swarligen sedan
kunnat afforas: hwarfore da mig opnades himmelen, jag moste forst
lara Hebraiska spraket, som oek eorrespondentierna, hwarmed hela
10 Bibelen ar sammanfattad, hwilcket forde mig at igenomlasa Gudz Ord
monga resor; oeh emedan Gudz Ord ar kiallan, hwaraf all Theologia skall
tagas, sattes jag dymedelst i stand at emottaga instruction af Herren, som
ar Verbum.
2 Huru snart en ny forsamling ar tif wantandes, swar; Herren lagar nu til
IS en ny Himmel, af them som tro uppa Honom, oeh erkenna Honom for
den retta himmelens oeh jordenes Gud, oeh tillika se uppa Honom i sitt
lefwerne, som ar at fly det onda oeh giora det goda; ty ifdn den Himmelen
skall Nova Hierosolyma nedkomma, se Apoc. xxi 2. Jag ser dageligen
andar oeh Englar nedkomm.a oeh opkomma til IQ a 20,000 oeh settias i
20 ordning: effter hand som den HimmeIen formeras, sa begynner oeh
tilwexer den nya forsamlingen; Aeademierna i Christenheten tillares nu
forst, hwarifdn komma nya Prester, ty den nya Himmelen dder intet
med de gamla som holla sig for larda utijustifieationem per solam fidem.
3 Om den utlofwade Transactionen de Infinitate, Omnipotentia, Omni
25 praesentia, swar; ar om dem inblandadt uti SAPIENTIA ANGELICA DE
220
TO BEYER
Letter 6 February 1767
At this time many were showing an interest in the writings of Boehme and
therefore one of the group in Goteborg, probably Beyer's brother-in-law, Peter
Hammarberg, wrote direct to Swedenborg asking, as Beyer had also done already,
for his opinion concerning the German mystic. Having just received as well the
first pages of the new sermon library, Swedenborg wrote one letter to Beyer
dealing with both matters.
This document has been referred to variously as Pro Memoria (the heading of the
original), MenlOrandum, Answers to Three Q!!.estions, and the ]rd, 4th, or 7th letter to
Dr Beyer.
Several questions have been put to me by your friend, to which the
following will serve as an answer.
I My opinion concerning the writings oJBoehme and L. ..1 I have never read
them, and I was forbidden to read dogmatic and systematic books in
theology before heaven was opened to me, and this for the reason that
otherwise unfounded opinions and notions might easily have insinuated
themselves, which afterwards could have been removed only with
difficulty. When heaven was opened to me I had therefore first to learn
the Hebrew language, and also the correspondences of which the whole
Bible is composed, and this led me to read through the Word of God
many times. And since the Word of God is the source from which all
theology must be taken, I was thus enabled to receive instruction from the
Lord, who is the Word.
2 How soon a New Church is to be expected. Answer: The Lord is now
establishing a new heaven from those who believe in Him and acknow-
ledge Him to be the true God of heaven and earth, and who also look to
Him in their lives, which means the shunning of evil and the doing of
good; for it is from this heaven that the New Jerusalem is to descend
(see Revelation xxi 2). Daily I see spirits and angels descending and ascend-
ing in numbers from IQ to 20,000 and being arranged in order. In so far
as this heaven is formed the New Church will commence and grow. The
universities of Christianity are now receiving instruction, and from them
new priests will come; for the new heaven holds no sway with the old
priests who regard themselves as learned in the justification by faith alone.
3 Concerning the promised transaction 011 the Infinite, Omnipotence, and
Omnipresence. Answer: These subjects have been interspersed in ANGELIC
1 ]acob Boehme. 1575-1625, the German Law, 1686-1761, whose later works were
mystic whose influence was preserved influenced by Boehme.
among Pietists; and, probably, William
221
AD BEYER
DIVINA PROVIDENTIA n. 46 ad 54,157, och uti SAP. ANG. DE DIVINO
AMORE ET DE DIVINA SAPIENT lA n. 4,17,19,21,44,69,72,76,106,156,
318; och uti APOCALYPSI REVELATA n. 961; och an mera kommer
derom uti ARCANlS SAPlENTIAE ANGELlCAE DE AMORE CONJU
5 GIALl: ty at om de Divinis Attributis skrifwa nagot apart, wore at lyffta
tanckarna for hogt utan bistand af nagot som underholler dem, hwarfore
har det skedt in serie cum aliis rebus, som falla in uti forstandet.
Jag har med noje igenomlast Her Doctoren nya forsok ofwer Evan
gelierna; ofwer I adventet aro wackra uttydningar. Har wid will jag
10 formala betydningen af Praesepe, af Baptismo Johannis, och om Elias;
Praesepe betydde Instructionen ex Verbo, emedan MuhIassnor oeh hastar
betydde intellectum Verbi, se APOC. REVEL. n. 298, och uti krubban war
derass nutrition; at det intet war rum uti diversorio, betydde at det intet
war nogot instructions stelle i Hierusalem; hwarfore det sajes til Pastores,
IS som betydde den tilkommande forsamlingen, hoc signum vobis, quod
invenirent Infantem jacentem in praesepi, Luc. ii 12.
Baptismus Johannis praeparerade Himlarne, at Juda folcket kunde besta,
da Gud sielfkom ibland demo OchJohannes betydde omne Propheticum
Veteris Testamenti de Domino et de adventu Ipsius, som ock Elias, effter
20 han war den fornemsta af Propheterne.
Emedan de nu har begynna mehra at tencka pa Charitatem an tilforene,
hollandes fast fore at Fides et Charitas intet kunna skiljas at, sa begynnes
ock nu Sola Fides har at kallas HeerenhYtar Troen.
Stockholm, m. Febr. 1767
16 in praesepi: i praesepi A 24 add. Stockholm, m. Febr. 1767 Ac
222
TO BEYER
WISDOM CONCERNING THE DIVINE PROVIDENCE n. 46-54, 157;
and in ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND
WISDOM n. 4, 17, 19, 21, 44, 69, 72, 76, 106, 156, 318; and in the
APO CAL YPSE REVEALED n. 691; and there will be still more concerning
them in the ARCANA OF ANGELIC WISDOM CONCERNING CONJUGIAL
L 0 V E; for to write separately concerning the Divine attributes would be to
raise the thoughts too high without the assistance of anything to support
them. For this reason the subjects have been dealt with in series together
with other things that fall within the understanding.
I have read through your New Attempts concerning the Gospels with
pleasure. The interpretations of the text for the first Sunday in Advent are
good. Let me here state the meaning of the manger, ofJohn the Baptist,
and of Elijah. The Manger meant instruction from the Word, because
mules and horses meant the understanding of the Word, see AR n. 298,
and their nourishment was in the manger. That there was no room in the
inn meant that there was no place of instruction in Jerusalem, on which
account it was said to the Shepherds, by whom was meant the Church to
be, This shall be a sign to you, that you shall find the Babe lying in a
manger, Luke ii 12.
The baptism of John prepared the heavens so that the Jewish people
could survive, when God Himself came among them. And John meant
every prophecy of the Old Testament concerning the Lord and His
advent, as also did Elijah, he being the foremost of the prophets.
Since men here are now beginning to think more ofcharity than before,
believing firmly that faith and charity caIU10t be separated, therefore also
faith alone is now also here beginning to be called Herrnhuter Faith.!
Stockholm
the month of February 17672
Letter 7 1 October 1768
In his letter Of18 March 1766 Beyer had asked for 'something in detail on marriage,
a subject which, with tender persons, arouses troublesome questions of conscience,
and in all the darkness is little known and still less explained', but Swedenborg
made no reference to this matter in his reply of 15 April. His brief letter from
Amsterdam more than two years later informed Beyer of the dispatch ofjust one
copy of the newly published DE AM ORE CONJUG1ALI for himself and of details
1 The faith ofthe followers of Zinzendorf, Tllis date was inserted by Dr Beyer.
called Moravians, or Herrnhuters (from
their headquarters at Herrnhut). See J. POst.
278-80, 282-4.
223
AD BEYER
HogEhrewyrdige Her Doctor!
Jag har hafft den fegnaden at bekomme Her Doctorns kara bref af d. 23
Novemb: 1768, at jag det intet fordn nu kommit at beswara, ar orsak at
jag welat fordroja dermed, til thess ett !itet werck ar utkommit, kalled
5 SUMMARIA EXPOSITIO DOCTRINAE NOVAE ECCLESIAE QUAE PER
NOVAM HIEROSOLYMAM IN APO CAL YPSI INTELLIGITUR, hwaruti
aldeles opteckes fehlachtigheterna af den hit tils fattade Laran de Justi
ficatione per solam fidem et de Imputatione justitiae seu Meriti Christi;
den tractatcn ar af mig send til alia Prester uti hela Holland, samt kommer
10 til de forncmsta uti Tyskland; jag har hordt at de den noga igcnomlast,
och at en dehl redan funnit sanningen, och en dehl intet weta hwarest de
sig skola wenda, i ty det som deruti ar skrifwit ar helt ofwertygande at
den doctrina astadkommit det at uti Christenheten nu for tiden ar ingen
Theologie; jag tencker deraf til Her Doctoren med forsta Skepp, som
IS harifran utgar senda 12 Exemplaria, dem Her Doctoren behagar afgifwa
1 til Her Biskopen, 1 til Hr Domprobsten, och de ofriga, forutan sitt egit,
til Lectores Theologiae, samt til Presterna uti Staden, i ty ingen derom kan
rett dome, an den som grundeligen intagit justifications hemligheterne;
sedan det !ilia wercket ar igenom last behagar Her Doctoren hos Her
20 Domprobsten wenligen anholle, at han uti Consistorio forklarar sin
mening derofwer, alle de som har kunna och wela se sanningen, accedera.
Har fraga de mig nog om den Nya Ecclesia enar den skall komma,
hwarpa jag swarar, at effter hand som Justifications och Imputations
doctrina exstirperas, hwilcket larer werckas igenom denna tractaten;
2S man wet at Ecclesia Christiana intet strax effter Christi Himmelsferd
inkom, utan successive tiltog, det ock forstas med dessa orden uti Apoca
lypsi, et Mulier volavit in desertum in locum suum, ubi nutritur tempus
et tempora et dimidium temporis a facie serpentis, Cap. xii 14; serpens
seu draco est illa doctrina.
224
TO BEYER
where and how further copies could be obtained by those who desired them.
No reply from Beyer has come down to us to indicate how he reacted to the
teachings of this book, or whether he even received it at all.
Letter 8 15 March 1769
On 23 November 1768, in a letter that is not now extant, Beyer wrote to Sweden
borg in Amsterdam seeking his advice concerning certain people who claimed to
have had visions of the spiritual world, but Swedenborg delayed his reply until
SUMMARIA EXPOSITIO DOCTRINAE had been completed three or four months
later.
I have had the pleasure of receiving your welcome letter of Nov. 23,
1768. The reason I have not answered it until now is that I desired to
await the publication of a small work called SUMMARY EXPOSITION OF
THE DOCTRINE OF THE NEW CHURCH WHICH IS MEANT BY THE
NEW JERUSALEM IN THE APOCALYPSE, in which the errors of the
doctrine hitherto accepted concerning justification by faith alone and
concerning the imputation of the justice or merit of Christ are fully
exposed. This treatise has been sent by me to every priest in the whole of
Holland, and will also go to the more eminent priests in Germany. I am
told that they have read it carefully, and that some have already found the
truth, whereas others do not know where to turn; for what is written in it
affords full conviction that that doctrine is responsible for there being at
this day no theology in Christendom.
I am planning to send 12 copies to you by the first ship that sails from
here. Of these will you please give I to the Bishop, I to the Dean, and the
rest, except your own copy, to the lecturers in theology and to the priests
in the city; for no one can rightly judge the work, except him who has
thoroughly learned the secrets of justification. After the little work has
been read will you kindly request the Dean to express his opinion of it
in the Consistory. All those here who are able and willing to see tlle truth,
give their assent.
Here I am asked concerning the New Church, when it will come; and
to this I reply that it will come gradually as the doctrine ofjustification
and imputation is uprooted, which should be done by means of this
treatise. It is known that the Christian Church did not come into its own
immediately after the ascension of Christ, but increased gradually; which
is also meant by these words in the Revelation: And the woman flew into
the wilderness, into her place, where she is nourished for a time, and times,
and half a time, from the face of the serpent, chap. xii 14. The serpent
or dragon is that doctrine.
8
225
ssw
5
10
15
20
25
AD BEYER
Effter en mllnad wid pass reser jag harifdn til Paris, oeh det uti ett
upsllt, som forut intet Hr opteekas.
H wad betreffar de syningar af lItskilliga, som omformalas uti Her
Doetorens bref, sa aro de intet annat an phantasie visioner. Nast wordsam
helssning til Her Biskopen, oeh til de ofriga mina wenner i Gotheborg,
forblifwer jag med kierlig tilgifwenhet
HogEhrewyrdige Her Doetorens
Horsamt trogneste tienare
Em: Swedenborg
Amsterdam d. 15 Marti.
17
6
9
HogEhrewyrde Her Doctor!
Forran jag afreser til Paris, som sker uti nestkommande weeka, wil jag
giora denna tilokning til mitt swar pa Hr Doet. oeh DomProbstens
Betenekande, det sages deruti at jag skrifwit, I. Qiod Scriptura Sacra
hactenus fuerit male et sinistre explicata, Apoc. Rev. p. 21, n. r. ar en pur
osalming, ty i det eiterade rummet finnes intet sadant. 2. Qiod nulla detur
satisfactio pro peccatis mundi, ar jemwel en pur osanning. 3. At justificatio ex
sola fide smades, ar sant, emedan sola fides ar fides separata a eharitate seu a
bonis operibus, oeh fides separata a eharitate ar forkastad af Svea Hoffret,
oeh jemwel sedan af Upsala Aeademien, torhenda oek utaf Lunds, oeh
Abos. Hr DombProbsten larer annu intet weta, at bona opera quae libere
et sponte sequuntur fidem, oeh kallas fructus fidei, opera spiritus et opera
gratiae, oeh giores uti statu justifieationis, effter sidfwa Formula Concordiae,
hafwa intet band med tron, oeh sllledes altzintet werekar til saligheten,
ja at det wore danmosum om the skulle binda oeh blanda sig med tron,
oeh det som intet har band, ar i sig sidf separeradt.
6 kierlig A; hiertlig Sam
226
TO BEYER
In about a m011th's time I shall leave for Paris, and this for a purpose
which must not be revealed beforehand.
With regard to the visions of several persons, mentioned in your
letter, they are nothing but fantastic visions.
And now my respectful greeting to the Bishop and to my other friends
in Goteborg.
I remain etc.
Em. Swedenborg
Amsterdam
15 March 1769
Letter 9 15 April 1769
While still in Amsterdam Swedenborg received from Beyer's brother-in-law a
copy of Dean Ekebom's report made to the Goteborg Consistory on 22 March.
Swedenborg's letter of 15 April also included his answer to the report (see p. 257).
Letter 10 22 April 1769
Only a week after writing letter 9 Swedenborg made a further reply to Ekebom.
The original letter was lost but a copy ofit is found among the Goteborg Consistory
Minutes now in Uppsala.
Before leaving for Paris next week I wish to make the folIowing addition
to my reply to the Opinion in the Dean's report. In the report it is claimed
that I have written: 1. That the Sacred Scripture has hitherto been
explained in a harmful and wrong manner, AR p. 21, n. 1. This is
completely untrue, for in the place quoted there is nothing of the kind.
2. That there is no satisfaction for the sins of the world. This too is
completely untrue. 3. That justification by faith alone is reviled. This is
true; for faith alone is faith separated from charity, that is, from good
works; and lith separated from charity has been rejected by the Swea
Court of Appeal, and later also by the University of Uppsala, perhaps
also by the Universities of Lund and Abo. Apparently the Dean does not
yet know that according to the Formula Concordiae itself, the good works
that follow faith freely and spontaneously, and are called the fruits of
faith, also works of the spirit and works of grace, and are done in the state
ofjustification, have no connection with faith and consequently contribute
nothing whatever to salvation, indeed that it would be destructive if
they were to join and mingle themselves with faith; and that which has
no connection is in itself separate.
8-2
227
AD BEYER
Ibland de citationer utur Formula Concordiae de Divinitate Christi uti
mitt ofwersenda Swar aro nagra forskrefne sa at 337, 375, skall wara
737,775; om samma Sak bifogas har ett distinctare och utforligare utdrag
afFormula Concordiae, som arsomnu foljer; seEdition tryckt Lips [iae]. 1756.
5 Q!!.od in Christo Deus sit Homo et Homo Deus, pag. 607, 765. ~ o d
Christus verus Deus et Homo in una indivisa Persona sit, et maneat in
aetemum, p. 600, 762, 763, 840 seq. ~ o d Christus quoad Humanam
Naturam ad omnipotentem Dei virtutem evectus sit, quoniam erat talis
Homo, cujus Humana Natura cum filio Dei tarn arctam ineffabilem
10 unionem et communicationem habet, ut ea facta sit una Persona, p. 607.
~ o d Humana Christi Natura ad Divinam Majestatem et Potentiam
exaltata sit ex Consilio Ephesino et Chalcedonensi, turn ex Patribus,
Athanasio, Augustino, Chrysostomo, Eusebio, Cyrillo, Eustachio,
Gregorio, Epiphanio, Theodoreto, Basilio Magno, Theophylacto, Hilario,
15 Origene, Nicephoro, Nysseno, Vigilio, Leone, p. 840 ad 878. Confirma
tum ex Verbo multis in locis, p. 608,844,847,852,861,863, 869. ~ o d
Humana Christi Natura proprietates excellentissimas, maximas, supra
naturales et coelestes praerogativas Majestatis, Virtutis et Potentiae
acceperit, p. 774. ~ o d etiam spiritum omnis sapientiae, p. 781, 782.
20 ~ o d Christus operetur in, cum, et per utramque Naturam, et per
Humanam ut per Organum Deitatis, p. 773, 779, 847. ~ o d hoc fiat per
unionem hypostaticam, glorificationem et exaltationem, p. 774, 779.
~ o d in statu humiliationis Se exinaniverit, et quod Majestatem illam
non semper, sed quoties Ei visum fuerit, exercuerit et manifestaverit,
25 usque dum formam servi post resurrectionem deposuerit, et in ipsam
Divinam Majestatem et gloriam venerit, p. 608, 764, 767. ~ o d virtute
unionis hypostaticae miracula fecerit, etiam in statu exinanitionis, p.
167, 767. ~ o d Christus sit noster Redemptor, Mediator, Caput, Pontifex,
Rex, quoad utramque Naturam, p. 773. ~ o d Christus ad dextram Dei
30 secundum Humanam Naturam realiter sit exaltatus, p. 608. ~ o d ad
dextram Dei sit, quod super omnes coelos ascenderit, et revera omnia
impleat, ac ubique non tantum ut Deus, sed etiam ut Homo dominetur,
quem ad modum 'Prophetae de ipso vaticinati sunt, in cujus possessionem
juxta Humanitatem Suam actualiter venit, p. 768. ~ o d dextra Dei
35 ubivis sit, et quod Christus secundum Humanum Suum praesens omnia
gubemet, et sub pedibus Suis habeat, p. 600. ~ o d propter unitatcm
Personae Christo secundum Humanam Naturam data sint Majestas,
Gloria, Omnipotentia, et Omniscientia cum praesentissimo omnium
15 Nysseno: Nyssenio G
228
TO BEYER
In the reply that I sent, some of the quotations from the Formula
Concordiae concerning the Divinity of Christ are erroneously referred to
as 337, 375. This should be 737, 775. On the same subject there is here
added a more distinct and explicit extract from the Formula Concordiae,
as follows. (See the edition printed at Leipzig in 1756.)
That in Christ God is Man and Man God, pp. 607, 765. That Christ is
true God and Man in one indivisible Person, and abides to eternity, pp.
600, 762, 763, 840 seq. That Christ, as to His Human Nature, has been
raised to the omnipotent power of God, inasmuch as He was such a Man
that His Human Nature had so close and ineffable a union and communi
cation with the Son of God as to become one Person, p. 607. That the
Human Nature of Christ was exalted to Divine Majesty and Power is
according to the Councils of Ephesus and Chalcedon, also according to
the Fathers, as Athanasius, Augustine, Chrysostom, Eusebius, Cyril,
Eustachius, Gregory, Epiphanius, Theodoret, Basil the Great, Theophy
lactus, Hilary, Origen, Nicephorus, Nyssenus, Vigilius, Leo, pp. 840-78.
This is confirmed from the Word in many places, pp. 608, 844, 847, 852,
861, 863, 869. That the Human Nature of Christ received the most
excellent, the greatest, supernatural, and celestial properties, these being
the prerogatives of Majesty, Strength, and Power, p. 774; and also the
spirit of all wisdom, pp. 781, 782. That Christ operates in, with, and
through each Nature, and through the Human as through the organ of
Deity, pp. 773, 779, 847. That tllls takes place by hypostatic union,
glorification, and exaltation, pp. 774, 779. That in the state of humiliation
He emptied Himself, and that He did not always put forth and manifest
that majesty, but did so as often as it pleased Him, until after the resurrec
tion He put off the form of a servant and entered into the Divine Majesty
and Glory itself, pp. 608, 764, 767. That by virtue of the hypostatic union
He wrought miracles even in the state of exinanition, pp. 167, 767. That
Christ is our Redeemer, Mediator, Head, Pontifex, and King as to each
nature, p. 773. That as to His Human Nature Christ was actually exalted
to the right hand of God, p. 608. That He is at the right hand of God;
that He has ascended above all the heavens, and truly infilIs all things, and
rules everywhere not only as God but also as Man, concerning whom the
prophets certainly prophesied; into the possession of which properties He
actually came as to His Human Nature, p. 768. That the right hand of
God is everywhere, and that Christ, being present as to His Human,
governs all things, and has them under His feet, p. 600. That by reason of
the unity of Person Christ, according to His Human Nature, was given
Majesty, Glory, Omnipotence, and Onmiscience together with the most
229
AD BEYER
rerum dominio, p. 737 seq., 608 seq., 834 seq., App. p. 147, 148. ~ o d
Christus per unionem personalem et exaltationem secundum carnem ad
dextram Dei collocatus, acceperit Ollll1em potentiam in coe1o et in terra,
p. 833. ~ o d Christo etiam quoad Humanam Naturam sit omnis potestas
5 in coe1o et in terra, p. 775, 779. Confirmatum ex dictis e Scriptura Sacra,
p. 775, 776, 780. ~ o d Christus quoad Humanam Naturam omnipraesens
sit, p. 3, 10, 6II, 768, 783, 785, App. p. 150. ~ o d officium regium Christi
sit quod ut theanthropos in utraque Natura tanquam Rex et Dominus
coe1i et terrae praesentissime gubernet omnia in regno potentiae gratiae
10 et gloriae, p. 787, 876, App. p. 149. ~ o d caro Christi sit vivifica, et quod
Christo sit vis vivificandi secundum Humanam Naturam, p. 776, 777,
782, App. p. 152. Q:!od Christus quoad utramque naturam adorandus et
invocandus sit, ex Augustana Confessione, p. 226, App. p. 151. Q:!od Christus
diabolum, infernum et damnationem vicerit, p. 767 et praeterea p. 613, 614,
IS 788, App. p. 150.
Om dubbelt sa manga collecta ex Formula Concordiae de persona Christi
skulle astundas, skola de en annan gang f6lja, som ock de justificatione
per solam fidem.
Amsterdam den 22 April. 1769
20
Em: Swedenborg
Behagar antingendetta originalet eller en copie derafingifwe uti Venerando
Consistorio; wore we1 om Hogwyrdige Hr Doct. och Biskopen finge ocksa
part haraf.
Uti den lilla tilsende piecen som ock uti mine f6rre skrifter, f6rstar jag
25 intet Filium Dei natum ab aeterno, sed Filium Dei conceptum et natum in
Mundo, i hwilcken ar Divina Trinitas; uti Symbolo Apostolico, som war
Apostoliska kyrckans troes bekennelsse nemnes ingen annan Filius Dei,
ei heller f6rstas nagon annan hos Evange1isterne, Luc. i 32, 35; Matth. iii
17, Cap. xvii 5; foh. xx 3I; I Epi. foh. v 20, 21; men at Concilium
30 Nicaenum sedermehra antog en Filius Dei ab aeterno, och fogade annu
en persone, som gud, dertil war orsaken at de fant ingen annan utwag
at fordrifwa Arii wilfare1sser; och ar om detta i synerhet som Ecc1esia
8 theallthropos: Theantropos G
23
TO BEYER
immediate dominion over all things, pp. 737 seq., 608 seq., 834 seq.,
Appendix pp. 147, 148. That Christ by personal union and exaltation as
to the flesh, being placed at the right hand of God, received all power in
heaven and on earth, p. 833. That Christ also as to His Human Nature
has all power in heaven and on earth, pp. 77S, 779; confirmed by passages
from the Sacred Scripture, pp. 77S, 776, 780. That Christ as to His Human
Nature is omnipresent, pp. 3, ra, 6rr, 768, 783, 78S, Appendix p. ISO.
That the royal office of Christ is this, that as God-Man in each Nature,
in His capacity of King and Lord of heaven and earth, He might most
immediately govern all things in the kingdom of power, grace, and
glory, pp. 787, 876, Appendix p. 149. That the flesh of Christ is vivifying,
and that Christ as to His Human Nature has the power of vivifying,
pp. 776, 777, 782, Appendix p. IS2. That Christ as to each Nature is to be
adored and invoked, according to the Augsburg Confession, p. 226, Appendix
p. IS1. That Christ overcame the devil, hell, and damnation, p. 767, and also
pp. 613, 614, 788, Appendix p. ISO.
If twice as many selected passages from the Formula CO'1cordiae concern-
ing the Person of Christ should be desired, as also concerning justification
by faith alone, they will be adduced at another time.
Amsterdam Em. Swedenborg
22 April 1769
Please present either this original or a copy of it in the venerable Consis-
tory. It would be well if the Bishop were shown a copy.
Letter rr 23 April 1769
The next day Swedenborg wrote a further letter concerning the dispatch of copies
of DE AMORE CONJUGIALI and SUMMARIA EXPOSITIO DOCTRINAE. Added
to the letter was the postscript printed and translated here.
In the small treatise already sent to you, and as well in my former writings,
I do not mean a Son of God born from eternity, but a Son of God con-
ceived and born into the world, in whom is the Divine Trinity. In the
Apostles' Creed, which was the Creed of the Apostolic Church, no other
Son of God is mentioned, nor is any other meant in the Evangelists,
Luke i 32, 3S; Matthew iii 17, xvii s;John xx 31; I John v 20, 21. But that
the Nicene Council afterwards confessed a Son of God from eternity, and
added still another person as God, was for the reason that they found no
other way in which to dispel the heresies of Arius. It is especially in this
matter that the Church of today insists that one's reason should be with-
AD BEYER
hodierna pastar at fornufttet skal indragas och giomas uti en blind tro;
doch at det infaller uti menniskians begrep, och sa uti dess tro torde
kunna ses uti n. II7 och sedan n. 44.
HogEhrewyrdige Her Doctor,
Gode wen!
Doctorens bref af d. 18 hujus ar mig richtigt tilhandakommit, til swar
torde en kort relation om hwad mig hendt wid min ankomst hit, intet
misshaga. Forst i denna manaden ankom jag hit til Stockholm, och fant
sa hogre som lagre helt fegnesamme derat och favorabla; och da straxt
10 inviterades jag til maltidz hos Hans Kungl: Hoghet ChronPrintzen, med
hwilcken och ChronPrintzessan jag nog talte, hos och med RikzRader
har jag sedan spisadt, med de fornemste i Standen har jag taladt, som ock
med de harwarande Biskopar, hwilcke alle wisadt sig helt benagne,
forutan Biskop Filenius: da jag horde at mina Exemplaria DE AMORE
IS CONJUGIALI wore satte i qwarstad i Norrkoping, fragade jag Biskopen
uti Abo Enander, Biskopen i Westerahs Benzelstierna, Biskopen i Gott
land Liitkeman, samt Biskop Lamberg huru dermed forewetter, de alle
swarade at de intet weta derom annat, an at Bockeme til min ankomst
lage i forwahr at emedlertid intet forskingras, och at Biskop Filenius det
20 saledes i Standet ungefahr anmalt, och at Sdndet intet ord derom tahladt,
8 misshaga AP; missage A 10 ChronPrintzen AP; CronPrintzen A
232
TO BEYER
drawn into and hidden within ablind faith. That it nevertheless falls within
man's comprehension, and thus within his faith, can be seen in n. II7 and
also in n. 44.
Letters 12 and 13 30 October and 14 November 1769
By 1769 Dr Bcyer's adherence to the new doctrines was quite obvious to all, and
efforts were being made by enemies to deprive him of his appointment of principal
lecturer in theology. In August his wife died in childbirth, having been attended
by two priests who endeavoured to turn her, and through her to turn Beyer
himself, from Swedenborgianism. On 18 October Beyer informed Swedenborg
of these matters in a letter that is now lost, and in addition he sought guidance
concerning a boy in Skara who had had visions of white serpents in his early
years and who had powers of healing. He also asked for some information
conceming Swedenborg's early life.
In his long letter of 18 October, written from Stockholm, Swedenborg briefly
mentioned first of all what had been happening to him since his retum home.
A discussion of the sequestration in Norrkoping of copies of DE AMORE CON
JUGIALl is followed by a brief reference to the recently published DE COMMERCIO
ANIMAE ET CORPORIS and fuller comment on SUMMAR1A EXPOSITIO DOC
TR1NAE. An answer to Beyer's query concerning his late wife appears at the end
of this letter while information conceming the boy from Skara and Swedenborg's
early years came in the letter of 14 November.
In addition to the actual letter sent on 30 October, Codex 52 in the Swedish
Academy of Sciences contains a primary draft (AP) in the author's own hand.
Your letter of the 18th instant has duly reached me. Perhaps a brief
account in reply with regard to what happened to me on my arrival here
will not be displeasing.
I did not arrive here in Stockholm until this month, and I found both
high and low very pleased and favourable; and I was then soon invited to
a meal with His Royal Highness the Crown Prince, with whom and the
Crown Princess I indeed conversed. Later I have eaten with members of
the Privy Council in their own houses or together with them. I have
talked With the most prominent men in the Diet, and also with the bishops
who are present here, all of whom, except Bishop Filenius, showed
themselves weII disposed.
When I learned that my copies of CONJUG1AL LOVE were placed in
sequestration in Norrkoping I asked Bishop Mennander of Abo, Bishop
Benzelsticrna of Westedhs, Bishop Li.itkeman of Gottland, and Bishop
Lamberg how the matter stood. They all answered that they knew no
otherwise than that the books were in safe-keeping until my arrival, in
order that meanwhile they might not get lost, and that Bishop Filenius
had reported the matter in the House of the Clergy in some such way;
233
5
10
15
20
25
30
AD BEYER
mindre samtyekt til nagon seqvester, hwarfore dess anmahlan ei heller
ar intagen uti Protoeollet, sa at Hogwyrdige Preststandet har altzingen
dehl deruti, utan endast Biskop Filenius, med hwilcken jag wexlaclt ord
derorn; han pastar revision innan de utlemnas, oeh will annu intet hora,
at revision af denne Boken, som intet ar Theologisk utan mest Moralisk,
ar onodig oeh saledes orimlig, oeh sadant skulle bana wagen til ett saeeu
lum obseurulll i Swerjge. Orsaken til denna illwiljan hos Biskop Filenius
larer wara en dehls domestik, en dehls partisk, oeh endehls repraesentative
af draconis forfoljande eller Loeustarum stingande uti Apocalypsi (sadane
orsaker hafwa kommit uti min tancka, men at de aro, kan jag lemna da
de finnes annorIunda). Doeh gior detta Biskop Filenii forfahrande lllig
altzintet, emedan jag bracht in med mig 38 Exemplar, och tilforene
insendt 5, af hwilcke jag redan til Biskoparne, Standen, RikzRaden, och
Majesteterne utdehlt mehr an heIfften, och da de ofrige likaledes blifwa
utdehlte, ar ofwernog i Stockholm; de i Norrkoping qwarhollne Exem
plaren skola sendas utomlandz, derest de nog astundas.
Jag sender harhos en af mig utgifwen liten tractat i London de COM
MERCIO ANIMAE ET CORPORIS, hwilcken ar ingifwen til Societeterne
oeh Aeademierne i England oeh Franckrike, behagar lasa de allrasista
radarne deruti: den larer oek nu wara translaterad pa EngeIska.
Den lilIa tractaten SUMMARIA EXPOSITIO DOCTRINAE N: ECC: har
jag allenast communiceradt har med Biskop BenzeIstierna jemweI med
strict forbeholl, at den intet lemnas ut til nagon annan, orsaken ar at uti
Swerje fmnes foga de, som admittera forstandet uti nagot Theologicum,
hwarmedeIst ingen oplysning kan emottagas uti och utaf Gudz Ord,
som til exempeI Rom. iii 28, och Gal. ii 16, at der intet forstas fides
imputativa llleriti Christi, utan fides Jesu, som ar fides a Jesu in Jesum, ei
heller opera legis deealogi, utan opera legis Mosaicae, som woro endast
for Judarne, ei heller Rom. iv forstas illlputatio fidei hodiernae Ecclesiae,
med mehra sadant ; ei heller lata de sig oplysa uti de Skriffternes speak
som anga Gudz Son, at med Filius Dei intet forstas nagon Filius Dei ab
aeterno, utan Filius Dei in tempore a Jehovah Dea conceptus och af
7 post Swerjge add det ock allasammens utom B. FiJenius tilstan AP
234
TO BEYER
also that the House had not said a word about it, still less agreed to any
sequestration, for which reason his report is not entered in the Minutes.
Thus the most revered House of the Clergy has no part whatever in the
matter, but only Bishop Filenius with whom I have exchanged some
words on the matter. He insists on revision before they are released, and
as yet is unwilling to hear that a revision of this book, which is not
theological but rather moral in nature, is unnecessary and therefore
unreasonable, and that such a step would pave the way for a dark age in
Sweden. The reason for this animosity on the part of Bishop Filenius is
presumably partly domestic, partly a matter of bias, and partly represen
tative of the persecution of the dragon or the sting of the locusts in the
Revelation. (Such reasons have suggested themselves to me; but if they
are it is a matter that can be left open, since they may turn out to be
different.)
Bishop Filenius' action, however, in no way affects me, since I brought
38 copies with me, and previously have sent 5, more than half of which I
have already distributed to the bishops, to members of the Diet, to
members of the Privy Council, and to their Majesties; and when the rest
have likewise been distributed there will be more than enough in Stock
holm. The copies kept in Norrkoping will be sent abroad where un
doubtedly they are wanted.
I am sending herewith a small treatise on THE INTERCOURSE OF THE
SOUL AND THE BODY, published by me in London, which has been
presented to the societies and universities in England and France. will
you please read the very last lines there. I believe it is by now also translated
into English.
The small treatise BRIEF EXPOSITION OF THE DOCTRINE OF THE
NEW CHURCH I have passed on only to Bishop Benzelstierna here, with
the strict provision that it shall not be handed out to anyone else. The
reason is that there are few in Sweden who admit the understanding into
anything theological. Thus no enlightenment can be received in and from
the Word of God, as for example Rom. iii 28 and Gal. ii 16. There faith
imputative of the merit ofChrist is not meant, but the faith ofJesus which
is faith from Jesus in Jesus; nor are the works of the law of the Decalogue
meant, but the works of the Mosaic law which were for the Jews alone;
nor is the imputative faith ofthe present day Church meant in Rom. iv - and
more of this kind. Nor do thcy allow themselvcs to be cnlightened in the
language of the Scripturc with refcrence to the Son of God, namely that
by the Son of God is not mcant any Son of God born from eternity, but
the Son of God conceived ofJehovah God in time and born of the virgin
235
AD BEYER
Jungfru Maria natus, efHer klara orden hos Lucam Cap. i 32, 35; Matth.
iii 17, Cap. xvii 5 ;Joh. xx 31; 1Joh. v 20, 21, oeh flerestedes,jemweI enligit
Symbolo Apostolico, hwarest ingen annan Filius Dei nemnes, oeh i folje
deraf Primitiva EecIesia ingen annan afwetat; at Filius Dei ab aeterno ar
5 antagen uti Symbolis Nicaeno oeh Athanasiano, har warit orsaken, at de
da intet funnit annan utwag at refutera oeh fordrifwa Arii wiIlfareIser.
Se enteIigen Symbolum Apostolicum. Jag holler mig derfore wid Aposto
!iska kyrekan.
At invoeera Deum Salvatorem kan intet uti heIa Christenheten
10 fornekas, oeh alraminst utaf de Lutherska effter sieIfwe Augustanam
Conlessionem p. 19, oeh sedermehra uti Apologia p. 226, oeh utom dess
at in Christo Homo est Deus, et Deus Homo, med myeket mehra, som
tilforene ar anfordt; Formula Concordiae forklarar oek Trinitatem Divinam
in renatis per fidem, p. 695, App. p. 130. Hwad ieke da ar Divina Trinitas
IS in Ipso Deo Salvatore etc. etc. Coloss. ii 9. Men detta alt med mehra skalI
fulIkomligen demonstreras in ipso Opere som effter 2 ahr utkommandes
warder: SUMMARIA EXPOSITIO, som en foreIopare, skaIl bana wagen
til dess emottagande: den !ilIa foreIopande traetaten ar ofwer alt i Christen
heten, forutan har i Swerje, af orsak at Theologien ar nu uti sin winter,
20 oeh har i Norden ar da lengre natt, an uti Sodra orterne, hwarfore de i sitt
moreker torde spareka pa alt som ar inteIleetus seu rationes in Nova
EecIesia: doeh exeeptis exeipiendis in Ordine EecIesiastieo; jag lempar oeh
til mig Hwad Herren sagt til sina disciplar Matth. x 16.
HandeIssen, som formahles om dess Hustru wid dodztimarne, har
25 tilkommit igenom impression i synnerhet af twenne Prester, hwilcke satt
hennes tanekar i seIlskap med de andar, af hwilcke hon da talade; wid
dodzstunden plagar hos somliga sadant henda, at de da are in statu Spiritus.
Andarne hwilcke da forst talte igenom Henne, wore af Draeonis folje,
som blifwit nedkastade ifdn HimmeIen, Apoc. xii, hwilcke blifwa da sa
30 hatske pa FreIsaren, oeh foIjaehteIigen pa Gudz Ord, oeh pa alt sOm horer
Novam EecIesiam till, at de intet tohla hora nemnas Christum: om
Sphaera Domini nostri falIer ned til dem ifran himmeIen, komma de uti
raseri, oeh straxt derpa fly uti hohl oeh erypter, effter Apoc. vi 16.
Eder forledne Hustru war i gar hos mig, oeh berettade en hop hwad hon
35 tenekt oeh talt med Eder dess man, oeh hwad med forforarena. Om jag
27 sadant AP; sad A 30 hatske: haske AP A 33 post crypter add och gioma
sig Ap
TO BEYER
Mary, according to the plain words in Luke i 32, 35 ; Matthew iii 17, xvii 5;
John xx 31; 1 John v 20; and several other places; likewise in accordance
with the Apostles' Creed, where no other Son of God is named, as the result
of which the Primitive Church knew of none other. That a Son of God
from eternity has been accepted in the Nicene and Athanasian Creeds is
for the reason that, at the time, they found no other way of refuting and
banishing the heretical views ofArius. By all means see the Apostles' Creed.
Therefore I keep with the Apostolic Church.
Invoking God the Saviour cannot be forbidden anywhere in the whole
of Christendom, least of all by the Lutherans according to the Augsburg
Confession itself, p. 19, and later the Apologia, p. 226; and in addition
this, that in Christ Man is God, and God Man; besides many things which
I adduced at a previous occasion.
The Formula Concordiae also declares that there is a divine trinity in
those who are reborn by faith, p. 695, App. p. 130. What then is not the
Divine Trinity in God the Saviour Himself! etc., etc., Col. ii 9.
But all of this and more will be fully demonstrated in the work itself
to be published 2 years from now. The BRIEF EXPOSITION, which is a
forerunner, will prepare the way for its reception. This little forermming
treatise is found everywhere in Christendom, except here in Sweden,
because theology is now in its winter, and there is then a longer night
here in the north than in southern places. Therefore, in their darkness
they would kick at anything that belongs to the understanding or reason
in the New Church; yet with exceptions for those in the ecclesiastical
order. I also apply to myself what the Lord said to His disciples,
Matthew X 16.
The occurrence which is related concerning your wife in her dying
hours came about through an impression, especially from two priests,
who put her thoughts into association with those spirits from whom she
then spoke. At the hour of death it happens to some that they are in the
state of the spirit. The spirits who then first talked through her were
among the followers of the dragon, who had been cast down from
hcavcn, Rev. xii, and these then become so hateful of the Saviour, and
consequently of the Word of God, and of all that belongs to the New
Church, that they cannot bear to hear Christ mentioned by name. If
the sphere ofour Lord is f.111ing down upon them from heaven, they come
into a rage, and straightway flee into holes and caves, according to
Rev. vi 16.
Your late wife was with me yesterday, and she related much of what
she had thought, and what she had spoken of with you her husband, and
237
AD BEYER
wore narwarande hos Hcr Doctoren skuUe jag derom kunna nog beretta,
men at skrifwa det, tillatcs intet.
Om Pilten, som omformaWes, har jag for denne gangen intet tid at
yttra mig.
Nest kiarlig helssning til Hcr Doetorens oeh mina wenner, i synnerhet
til Hr Radmennerne Wennergren oeh Hammarberg; forblifwer jag med
all tilgifwenhet oeh fortroende
HogEhrewyrdige Hr Doctorens
Stockholm d. 30 Oct. horsamste tienare
10 1769 Eman: Swedenborg
P.S. Detta bref kan wisas til andre effter behag jemwel at afskrifwas oeh
tryekas. Twenne Hederlige wenner uti London hafwa inviteradt mig til
England, oeh jag star uti berad at nestkommande wahr ditresa.
Mig ar berettadt, at uti Gotheborg skall wara tryekt ett bref hwaruti
15 sajes, at mig wore anbefalt i Paris at resa derifdn, hwilcket ar en pur
osanning, Gref Creuts war Envoye i Paris kan det bewittna.
HogEhrewyrdige Hcr Doctor,
Gode wen!
Uti mitt sista bref for tidcns korthet skull, beswarades intet den
20 berettelssen om Pilten ifran Skara, hwilcket om den sa werekeligen ar,
bewittnar om Andarnes communication med melmiskior. Ett wackert
oeh rikt hus har i Stockholm astundar at hafwa den Pilten hos sig, och
will pakosta oeh lara honom uti hwad han finnes bojd till, skulle det falle
in uti Piltens hog, oeh tilfelle gifwes med nagon resande at foras hit, sa
25 skedde det effter det husetz astundan, oeh da kunde lemnas honom i
hender 30 Dr Smt til resepenninger oeh underholl, oeh om han wid
ankomsten addresseras til mig, sa skall han foras til det husct.
Jag will forbiga Syncn om de hwita ormar, emedan den wore skedd uti
dess spada barndom, hwarfore betydelssen deraf forbigas, helst oek at
30 den kan tagas efftcr behag, mot oeh mcd; men at han wet orternas usus
oeh wissa passioncr, om sa wore, ar intet af nagon orsak at slika passioner
oeh curer ske uti andra lifwet hos Andar oeh Englar, men der gifwes
passiones spirituales oeh usus spirituales, hwilcke eorrespondera med de
naturliga passiones oeh curer har i wcrlden, hwarfore eorrespondeneen
35 werckar sadant, da det sker: oeh som inga naturella siukdomar aro hos
Andarne uti Spirituali Mundo, sa aro ei heller Lazaretter, men i stelle for
6 Wennergren Ap; Wennergreen A
23
8
TO BEYER
what with her seducers. Were I present with you, I would be able to tell
you much about these things, but it is not permitted to write it.
As to the lad whom you mentioned, I have at present no time to say
anything about it.
And now fond greetings to our friends, especially to Councillors
Wel1l1ergren and Hammarberg. I remain etc.
Eman. Swedenborg
Stockholm
30 October 1769
P.S. This letter can be shown to others at your pleasure, and can also be
copied and printed. Two honourable men in London have invited me to
England, and I am contemplating going there next spring.
I am told that a letter is supposed to be printed in G6teborg, which
claims that in Paris I was ordered to leave. This is completely untrue.
Count Creutz, our Envoy in Paris, can testify to this.
In my last letter, because of lack of time, the story about the lad from
skara was not answered. If the case is actually such, it testifies to the
communication of spirits with men. A well-to-do and rich home here
in Stockholm has expressed the desire to have the lad live with them,
and are willing to defray the cost of educating him in whatever he would
seem to be inclined. Should this appeal to the lad, and should there be an
occasion of bringing him here with some traveller, tl1en this would be
agreeable to those in that house; and in such case 30 daler s.mt could be
placed in his hands for travelling expenses and support; and if on his
arrival he be directed to me, he will be taken to the house.
I will pass by his vision of white serpents, because that took place in his
early childhood. Therefore the meaning may be passed by, especially too
since it could be interpreted this way or that in whatever way you like.
But his knowledge of the uses ofherbs, and knowledge ofcerrain diseases,
if he has such knowledge, does not derive its cause from similar diseases
and cures in the other life among spirits and angels. But in that life there
are spiritual sufferings and spiritual uses, which correspond to natural
sufferings and cures here in the world. Therefore, when it occurs, it is
correspondence that produces such an effect. And since there are none of
the sicknesses of this natural world among spirits in the spiritual world, so
there are no hospitals, but instead there are spiritual madhouses, where
239
AD BEY ER
dem aro spirituellc darhus, uti hwilcke aro de som theoretiee nekat Gud,
oeh uti andre de som practice. De som i wcrIdcn warit tokute, sa aro
de wid forsta ankomsten uti andra werlden, slikt tokute oeh galne, men da
externa aftagas, oeh interna opnas, som sker med alia, sa fa de forstand
effter sin art oeh lefnad forut, i ty aetuales stultitiae et insaniae bo uti
externo naturalis homine oeh intet uti interno spirituali.
Wil harhos beretta, huru som min forsta ungdom warit, ifran 4
de
ahret
til lOde har jag jemnt warit i tanekarne om Gud, saligheten oeh mennis
kiones passiones spirituales, oeh atskillige resor opteekt hwad min fader
10 oeh moder undrat pa oeh sagt at Anglar moste tala igenom mig: ifran
d. 6
te
til 12
te
ahret har mitt noje warit at diseurera med Prester om Troen,
at dess lif ar kiarleken, oeh at kiarleken som gifwer lif wore kiarlekeJ. til
sin nesta, samt at Gud gifwer til hwar oeh en troen, oeh at allenast de taga
den emot, som ofwa den kiarleken; annan tro wiste jag cia intet utaf,
IS an det at Gud skapat naturen, underholler den, meddehlar forstand oeh
god art at menniskiorne, oeh sadant mehr som derutaf nermast folier.
Den larda Troen, som ar at Gud Fader tilegnar sin Sons justitiam til
hwem han will oeh da han will, jemwel til de som ingen bot oeh bettring
giordt, wiste jag da intet af, oeh om jag afwetat hade den da, som oek
20 nu gadt longt ofwer mitt begrep.
Jag forblifwer med all tilgifwenhet oeh med forbindelsse
HogEhrewyrdige Hr Doetorens
Stockholm d. 14 Nov: Horsamste tienare oeh wen
1769
Eman: Swedenborg
25 HogEhrewyrdige Hr Doctor,
Gode wen!
I Dag forst undfiek jag Her Doetorens bref skrifwit d. 2 Deeemb. ; at sa
sent har warit forwolIande afbref-forarne, som latit det sa lenge qwarligga
240
TO BEYER
they live who have denied God in their thinking, and in others those who
have done so by their actions.
Those who were insane in the world are on their first arrival in the
other world similarly insane and crazy; but when externals are removed,
and internals opened, as takes place with all men, they then receive
understanding according to their previous nature and life; for actual
stupidity and insanity reside in the external or natural man, and not in the
internal spiritual.
Here I will relate something ofmy early youth. From my 4th to my loth
year I was constantly thinking of God, salvation, and the spiritual suffer
ings of men, and several times made observations at which my father and
mother wondered, saying that angels must be speaking through me. From
my 6th to my 12th year my delight was to discourse with priests concern
ing faith: that its life is love, and that the love that gives life is love to the
neighbour; also that God gives faith to everyone, but that only those
receive it who practice that love. I then knew of no other faith than that
God created nature and supports it; that He imparts understanding and a
good nature to men; and more of this kind that follows as immediate
consequences. The learned faith, namely that God the Father imputes
the justice of His Son to whomsoever He wills and whenever He pleases,
even to those who have done no penance and repentance - of this I then
knew nothing, and had I known it, it would then, as now, have been far
above my comprehension.
I remain, etc.
Eman. Swedenborg
Stockholm
14 November 1769
Letter 14 29 December 1769
After receiving the letter of 30 October Beyer acted on Swedenborg's permission
to publish it, with the result that he lost the support of all except Rosen in the
Consistory. Public disquiet ensued concerning the two priests who had brought
Beyer's late wife into association with dragonist spirits, and in an anonymous
letter printed as an Appendix to number 48 of the Goteborg Spionen the demand
was made that they be named.
Not knowing who these two priests were, Beyer sought Swedenborg's help
in his letter dated 2 December. Codex 52 contains the author's primary draft (AP)
as well as the actual letter.
Not until today did I get your letter of December 2. The cause of its
late arrival lies with the letter carriers, who allowed it to remain with
241
AD BEYER
hos sig; det forra, hwaruti sendes 30 Dr SInt, ar ock richtigt inhendigat,
hwarfore jag betackar; har ock ehrhollit det tryckte brefwet, hwarom en
stor dehl i Prest Standet i forstone bullradt; doch sadant buller skadar intet,
i ty det gior lika som ferment uti winet da det giores, hwaraf det sedan
klarnar, ty om intet orett kommer uti ventilation, och sa fordrifwes, kan
intet det som rett ar ses och antagas.
Jag har wel hordt utaf Ecclesiastick Deputationen uti dct Hogwyrdiga
Prest Standet, men doch intet gadt ett steg effter at forswara saken,
emedan jag wet at Herren sielf war Frelsare forswarar sin Forsamling,
10 helst emot de som wagra inga igenom retta doren til farahuset, det ar
till forsamlingen och saledes til Himmelen, de der kallas fures oeh latrones;
Herren sielf sa sajer, ~ i non ingrcditur per januam in eaulam ovium,
sed aseendit aliunde, is est fur et latro; Ego sum janua, per Me si quis
introiverit, salvabitur, et pascuum inveniet, fah. x I, 7, 8, 9. Mig ar ock
15 igenom en Engel ifdn Herren sagt, at jag ma hwila sakert pa min arm
om natterne, hwarmed ar ment de natter uti hwilcka nu werlden quoad
res Ecclesiae ar stadd.
Jag har ock lasit bihanget til Spionen n: 48, och ser uti de sista utlatel
serna Auctorens iure mening, som intet ar swar. Hwad angar de twenne
20 Prester, dem Her Doctorens afledna Hustru sagt, sa har hon dem intet
nemdt, hwarfore jag ei heller kan nemna dem, det ar nogsamt bekant, at
ibland Prester jemwel gifwes willandar, sa har i Landet, som uti hela
werlden: sedan hon sagt det med mehra annat, for hon til draconieos, som
dodzdagen ta[lade] forst igenom henne, och ar hos dem annu.
25 Det a[r mig] oek communiceradt Her Doct: och domprobstens Extrac
tu[m] protoeolli i Consistorio af d. 6 Dec: hwaruti han fortfarer uti sina
wahnliga oansteridiga utlatelsser, dem jag anse kan som skallande,
hwaremot jag intet ma bemoda mig at taga op en sten och kasta cffter
och fordrifwa.
30 Det fegnar mig at Her Doctoren forswenskar det lilla DE COMMERCIO
ANIMAE ET CORPORIS; det ar hel wel optagit utomlandz pa alIa stellen,
som ock af monga forstandiga har i Stockholm. Jag forblifwer med all
wenskap oeh tilgifwenhet.
HogEhrewyrdige Hr Doctorcns
35 Stockholm d. 29 Dec: horsamSte tienare och wenn
17
6
9
Eman: Swedenborg.
8 forswara A; beswara Ap
242
TO BEYER
them for so long. The previous letter, with 30 Daler Silvermynt, has
also been duly received, for which I thank you. I have also received the
printed letter, about which a large number in the House of the Clergy
at first made a lot of noise. Such noise, however, does no harm, for it
acts in the same way as ferment in the making of wine, by means of
which it later becomes clear; for unless what is unjust is ventilated and
rejected, that which is just cannot be seen and accepted.
I have indeed heard about the Ecclesiastical Committee of the revered
House of the Clergy, but nevertheless have taken no steps to defend the
matter, because I know that the Lord Himself our Saviour defends His
Church, especially against those who refuse to enter through the door
into the sheepfold, that is, into the Church and so into heaven, namely
those who are called thieves and robbers. This is what the Lord Himself
says - 'He who does not enter the sheepfold by the door but climbs up
some other way, that man is a thief and a robber. I am the door: by Me
ifany man enters in, he will be saved, and will find pasture',John x I, 7-9.
Also, I have been told by means of an angel from the Lord that I may rest
securely on my arm at night, by which is meant the night of the world at
the present time with regard to matters of the Church.
I have also read the Appendix to the Spionen
1
n. 48, and in the last
statements I see the interior meaning of the author - which is not difficult.
With regard to the two priests of whom your departed wife spoke,
since she did not name them, neither can I do so. It is well known that
there are deceitful spirits among priests too, and this both in this country
and in the whole world. After saying this and more besides she went to
the dragonists, who had first spoken through her on the day ofher death,
and is still with them.
Another communication I have received is your and the Dean's extract
from the Minutes of the Consistory of Dec. 6, in which he continues
with his usual shameful statements which I may regard as the yapping
of a dog, at whidl I need not trouble myself to pick up a stone to throw
and to drive away.
It pleases me that you are translating the little work on the INTER
COURSE OF THE SOUL AND THE BODY into Swedish. It is very well
received everywhere abroad and also by many intelligent persons here in
Stockholm.
I remain, etc.
Stockholm Eman. Swedenborg
29 December 1769
1 Den Spiollell (The Goteborg
Watchman).
243
AD BEYER
HogEhrewyrdige Her Doctor och Lector!
For twenne dagar undIck jag forst Her Doctorens skrifwelsse af d. 21
sist!: Martji, och hapnade da jag det igenomlaste utaf de rapporter som
skola wara ifdn Stockholm till Gotheborg ankomne, hwilcka lyda som
5 Hr Doctoren tillika med Doctor Roseen skulle afsettias och landforwisas,
til hwilcket jag aldeles intet kan settia nagon tro; i ty at doma en ifran
tienst och landzforwisa, pa ett angifwande for katterskt uti hogsta grad,
utan at sielfwa hufwudmahlet blifwit undersokt, falIer hos mig emot
fornufftet; uti de tryckte protocollen Inner jag intet steg at de gadt in
10 uti sielfwa saken, utan endast gadt till waga och angripit med otillateliga
smadesord: der likwel sielfa saken och status quaestionis ar den, om
tilHitit ar at immediate ga till war Aterlosare och FrelssareJesum Christum,
eller om man ar bunden at ga omwagen, som ar til Gud Fader, at han
tillegnar sin Sons fortienst och rettferdighet, och sender then Heliga Anda.
15 Doch at man ock far ga den andra wagen, som ar gjenwagen, neml. til
war Frelssare Jesum Christum, ar sa wel enligit med Augustana Confessione
och Formula Concordiae, som ock med wara boner och psalmer, och
aldeles instemmande med Gudz Ord.
Uti Augustana Confessione sta desse ord: Q!!ia unum Christum nobis
20 proponit Mediatorem, Propitiatorem, PontiIcem et Intercessorem: Ille
invocandus est, et promisit se exauditurum esse preces nostras, et Scriptura
Sacra hunc cultum maxime probat; videlicet ut invocetur in omnibus
affiictionibus, 1 Joh. 2. Uti Formula Concordiae aro desse orden: Mandatum
habemus, ut invocemus Christumjuxta illud, Venite ad Me, qui laboratis;
25 etc.: quod certe nobis quoque dictum est; et Esajas Cap. xi ait, in die illa
stabit Radix Jessae in signum populorum, Ipsum gentes deprecabuntur:
et Psalm. xlv, Vultum tuum deprecabuntur omnes divites plebis; et
Psalm. lxxii, et adorabunt Eum omnes Reges terrae, et paulo post, orabunt
coram Eo jugiter; et Joh. v [23], inquit Christus, ut omnes honoriIcent
15 gjenwagen: gjl1wagen A 28 Ixii: 71 A
244
TO BEYER
Letters 15 and 16 12 and 30 April 1770
On 21 March and again on 18 April, Beyer wrote of rumours that he and Dr Rosen
were about to be dismissed on account of their Swedenborgian sympathies, to
which Swedenborg replied on 12 April and 30 April respectively.
Both TD ii p. 369 and LM p. 714 declare that the original letter of 30 April is
at the Royal Academy of Sciences, Stockholm, but in November 1970 the editor
did not fInd it there. Photo-copies of this original that has gone astray are however
available.
Only two days ago I received your letter of March 21, and in reading it
I was astounded by the reports which I understand have arrived in G6teborg
from Stockholm, to the effect that you and also Doctor Rosen were to
be deposed and exiled. To this I can by no means give any credence, for
to condemn someone by depriving him of his position and sending him
into exile on a charge of high degree heresy without an examination into
the main question, I find contrary to reason.
In the printed Minutes I find no evidence that they have gone into the
matter itself, but they have only adopted the means of attacking by
intolerable words of abuse; when yet the real matter and the case in ques
tion is this: whether it be permitted to go directly to our Redeemer and
Saviour Jesus Christ, or whether one is bound to go the roundabout way,
namely to God the Father, in order that He may impute the merit and
righteousness of His Son and send the Holy Spirit. But that one may also
go the other way, which is the short way, namely to our Saviour Jesus
Christ, is according to both the Augsburg Confession and the Formula
Concordiae, and also according to our prayers and hymns, and is in entire
agreement with the Word of God.
In the Augsburg Confession p. 19, there are the following words: 'Since
[the Sacred Scripture] places before us one Christ, Mediator, Atoner,
High Priest, and Intercessor, He is to be invoked, and He has promised
that He will hear our prayers; and the Sacred Scripture highly approves
this worship, namely that He be invoked in all affliction, I John ii.'
In the Formula Concordiae, p. 226, there are the following words: 'We
have a command that we are to invoke Christ, according to this: Come
unto Me, all who labour, etc., which is certainly said to us also; and Isaiah
says in chap. xi [10]: In that day the Root ofJesse shall stand as an ensign
to the peoples, on Him shall the nations call; and Psalm xlv [12, 13]: All
the rich among the people shall entreat Thy face; and Psalm lxxii [11]:
All the kings of the earth shall fall down before Him; and a little later
[verse IS]: They shall pray before Him continually; and in John v [231:
Christ says that all men should honour the Son, even as they honour the
245
5
10
15
20
25
30
35
AD BEYER
Filium, sicut honorificant Patrem, et quoque Paulus 2 Thess. ii. Desse aro
sielfwe orden derutur.
Uti war Psalmbok finnes Baner oeh Psalmer stelte til Jesum Christum
alIena, som Psalmen 266, hwaraf jag will intaga allenast detta 'Jesus ar
min hagnad, oeh min hiertans fegnad, Jesu har min rast. Christum jag
pabygger, therfar blir jag trygger, oeh fran synden fri, Satan jag ci
fasar, huru han oek rasar, Jesus star mig bi. Nu all sorg jag kastar, som
mitt hierta lastar, pa minJesu rygg, han far mig wel sarjer, nar som dagen
barjer,jag nu lefwer trygg', Vers: 1,3,8.
Utom aft detta ar uti twenne mina bref, som uti Gatheborgske Pro
toeoIlerne finnes intagne oeh tryekte, mongfaldige bewjs, utur hela
Formula Concordiae anfarde, at war Frelssare quoad Humanam naturam
jemwel ar Gud, det Lutherus och Formula Concordiae bestyreka med all
haftt, med hwilcket ock hela Gudz ord sammanstemmer, til bewjs
kunna allenast nu ses Co loss. ii 9; I Ep: Joh. v 20, 21; f1era af samma
inneholl aro andragne utur en min bok, hwaraf fmnes utdrag uti de
tryekte Consistorii Gothoburgensis protoeoller. Detta kalla de der
Swedenborgianismum, men jag far min dehl retta Christianismum.
Detta ar status quaestionis, hwarom nu twistas, hwilcken Consistorii
Ledamater pa andra sidan, intet det minsta hafwa rardt utan allenast
utfarit uti smadesord, sadane som intet allenast rarer min Person oeh
heder, utan oek sielfwa war Frelssare oeh dess Helighet: huru de kunna
sta til answar far sadant effter daden, lemnar jag derhan.
Hwad Filium Dei ab aeterno betreffar, som oeh blifwit omtwistadt, sa
ar oeksa af mig bewjst, at uti Symbolo Apostolico, hwilcket oek uti hela
Christenheten ar antagit, oeh inneholler sielfwa Apostlarnes Lara, ar
ingen annan Filius Dei nemd, an Filius Dei natus in tempore, som ar
sielfwa war Aterlasare, til hwilcken hwar man kan ga, oeh i haftt af
Augustana Confessione oeh Formula Concordiae far ga oeh sake sin
salighet; wore det betagit, sa utwalde jag helre at bo uti Tartariet, an
uti Christenhetcn. Will en annan ga opafwcr till en Filium Dei ab
aeterno, sa star honom fritt.
Jag har blifwit foranlaten utaf Her Doctorens bref oeh dess reddhaga
far swar medfart, at salcdes utreda oeh uplysa denna sakcn, emedan
Theologiska mahlcn aro af den beskaffenhet, at man snart kan famla om
dem i mareker, enar anklagarc af farment Iardom swarta dem med sa
I 2 Thess.: I Thess. A 10 Gotheborgske: Gotheborske A 17 protocoller:
protoller A
TO BEYER
Father; so also Paul, 2 Thess. ii [16, 17].' These are the actual words from
the Formula COl1cordiae.
In our Hymnbook there are prayers and hymns which are addressed to
Jesus Christ alone, such as Hymn 266, from which I will include only the
following: 'Jesus is my protection and my heart's delight. 0 Jesus, hear
my voice. In Christ I find my support, therefore I am safe, and free from
sin. Satan I do not fear, however he may rage: Jesus stands by my side.
Now I throw all sorrow that weighs upon my heart upon the back of
my Jesus. He cares well for me, when day begins. I now live secure.'
Verses I, 3, 8.
In addition to all this there are in my two letters, which are inserted in
the Goteborg Minutes and printed, very many proofs adduced from the
whole of the Formula Concordiae, showing that our Saviour is equally
God as to His Human Nature, which both Luther and the Formula Con
cordiae confirm with all their might, and which is in agreement with the
whole of the Word of God. As proof only Col. ii 9 and I John v 20, 21,
may now be referred to. More passages of the same content are adduced
from one of my books, extracts of which are to be found in the printed
Minutes of the Goteborg Consistory. All this they there call Sweden
borgianism, but I for my part call it true Christianity.
This is the state of the question now in dispute, which however the
members of the Consistory on their side have not in the least touched
upon, but have merely gone forth with abusive language such as concerns
not only my person and honour, but also our Saviour Himself and His
Holiness. As to how they will be able to account for such conduct after
death, I leave unanswered.
With reference to the Son of God from eternity which also has become
a subject of dispute, it has also been proved by me that in the Apostles'
Creed, which is received in the whole of Christendom, and which contains
the doctrine of the Apostles themselves, no other Son of God is mentioned
than the Son ofGod born in time, who is our Redeemer Himself, to whom
every man can go, and to whom also, as confirmed in the Augsburg
Confession or Formula COllcordiae, he is permitted to go, and thus to seek
his salvation. Were this to be taken away I would choose to live in Tartary
rather than in Christendom. If another wishes to rise up and go over to
a Son of God from eternity, he is free to do so.
It is by reason of your letter and your fear of harsh treatment that I
have been induced to examine this matter and throw light upon it. For
theological questions are ofsuch a nature that one may easily grope around
in darkness in respect to them, if supposedly learned accusers obscure
247
5
10
15
20
25
30
AD BEYER
grofwa expressioner, oeh soka at doda barnet med mordiska ord. Doeh
jag formodar, oeh gior mig wiss uppa, at Hans Kongl. Majestet med dess
oplyste Herrar Rad afsluta denna saken effter dess retta inneholl, oeh intet
pa DomProstens oeh de fleras glossor. Hwarfore om Hr Doetoren skulle
afsettias oeh landforwisas, hwad skulle denna werIden oeh Effterwerlden
saja annat, an at derfore han gadt immediate til war Herre Frelssare, oeh
doeh intet nekadt Triniteten, hwad forundran oeh silmes rorelsse skulle
ieke sadant hos hwar man fOfsaka.
Denna sak med hela dess widd kommer nu snart at laggas framfor
hela Christenheten, oeh dess omdomen sedermehra wil jag ingifwa til
Hans Kungr. Majestet, oeh sa widare til Rikssens Hogl: Stender i gemen:
i ty Prest Standet wid en Rikzdag, har intet lof at serskilt til Hans Kong!.
Majestet ingifwa nagot betenekande, som har kraft at efterIefwas. Theolo
giea horer oek till de ofrige.
* * *
Hwad hitresan angar, sa ser jag intet at Her Doetorens narwahro har
skulle stort utretta til Her Doetorens forswar: allenast behagar af eopiera
detta bref, oeh senda ett deraf til Hans Exellenee RikzRadet Stoekenstrom,
oeh ett til Hans Excel!. Rikz R: Hermanson, med formahlan at det skedt
pa min bcgiaran. Jag emnar sielf at senda en eopie deraf til Justitiae Cantz
leren oeh ett till Hans Excellence Hr GrefEkeblad. Jag forblifwer med all
wanskap oeh tilgifwenhet
HogEh: Hr Doetorens
Stockholm d. 12 April Horsamme tienare
177
0 Em: Swedenborg
HogEhrewyrdige Hr Doctor
Jag undfiek Hr Doetorens bref af d. 18 April, tillika med det som til
Hans Kongl. Majestet afHr Doetoren ar ingifwit, oeh derhos at bcrettelssc
wore ankommen til Gotheborg om ett utslag som uti Radkammaren
skulle warit projeeteradt: men sedan Copien af det brefwet, jag afsende
til Her Doetoren, blifwit skiekadt til RikzR1idet Ekeblad oeh till Hr
Justitiae Cantzleren, sa har den saken ater blifwit foretagen, oeh fullit uti
det slut, somJustitiae Cantzlerens skrifwelsse til Consistorium i Gotheborg
inneholler; hwarafjag utbeder mig en eopie af Her Doetoren. Skulle det
10 hela: he! A 26 April: Martj A
TO BEYER
them with coarse language and seek to kill the child with murderous
words.
But I am assuming, and feel assured, that His Royal Majesty and his
enlightened Councillors will bring this matter to a conclusion according
to its true nature, and not in the manner of the Dean and others' glossary.
Therefore, should you be deposed and exiled, what else would the present
and coming generations say than that it was because he went directly to
our Lord the Saviour, and yet did not deny the Trinity. What astonish-
ment and commotion would not this cause in every individual!
This matter in all its scope is soon to be laid before the whole of
Christianity, and later I will submit its judgment to His Royal Majesty
and thus further to the most excellent Estates of the Realm in general;
for when the Diet is in session the estate of the Clergy is not allowed
separately to submit the kind of recommendation to the King that would
have legal force. Theological matters belong also to the other estates.
* * *
With reference to your coming here I do not see that your presence
would greatly contribute to your defence. If it please you it would be
enough to make copies of this letter and to send one of them to Privy
Councillor Stockenstrom and one to Privy C. Hermanson with the
statement that this is done at my request. I myself intend to send a copy
to the Chancellor ofJustice and one to Count Ekeblad.
I remain, etc.
Em. Swedenborg
Stockholm
12 April 1770
I received your letter of April 18 together with that which was com-
municated by you to His Royal Majesty, and with this a reference to a
story that had reached Goteborg concerning a decision that was supposed
to have been issued in the Council Chamber. But after the copies of the
letter I sent to you had been dispatched to Privy Councillor Ekeblad and
to the Chancellor of Justice, the matter has been taken up again, and
resulted in the conclusion contained in the statement of the Chancellor of
Justice to the Consistory in Goteborg, of which I beg a copy from you.
249
AD BEYER
stadnadt uti det forsta projectet, at Swcdenborgianismus intet skulle
nemnas eller omtalas, och den likwel betyder Cultum Domini, hwad
skulle det annat astadkommit, an fruchtan hos Prester at tala om Christo,
och dess ward om menniskiorne, emedan fahran wore at blifwa tiltalte,
5 for at sadant wore en Swedenborgianismus; och i folje deraf skulIe i
Swcrje Christianismus aftaga, och falla til en Socinianismum, och enteligen
til en Hedendom, som kan slutas utaf l\1atth. xii 30; Marc. ix 40. Sadan
afwel skulle det forsta projectet fodt utaf sig. Hwarfore da wisse njtal
skandc Prestmen har i Stadcn forst hordt rychte der utaf, hafwa de sig
ID forundradt, och tenckt at saledcs torde Christianismus har i Landet aftwjna.
Jag har fornummit, at Biskoparne och Bera af det Hogwyrdiga Prestc
Standet under Rikzdagcn hafwa wackert utlatit sig om de Lahrosatzer,
som da afhandlades.
Mig ar intet wordit communiceradt nagot af hwad Consistorierne
15 inkommit emot mina Skriffier, sa at jag warit uti en hel okunnighct af
hwad uti Radet ar passeradt.
Jag reser nestkommande J l l 1 ~ manad til Amsterdam, derest jag wil
lata utkomma UNIVERSAM THEOLOGIAM NOVAE ECCLESIAE: [Cultu]s
Domini ar deruti fundamentet, och om derpa intet blefwe bydgt retta
20 Huset eller Templet, skulle andra bygga derpa [Lu]panaria eller hohrhm.
Hwad Draconicos betreffar, sa fores de alia longt bort til Sod [er], derest
de Larde fa ett wisst stelle, och der hwardera sin cell[ula] at bestyrcka
justificationem per solam fidem, och de som confir [mcra] den med Gudz
ord, komma derifdn uti ett desertum; och sa widare: och de ofrige,
25 sedan de utslupit, fa inga hemwister; hwarest de sedan taga wagen, wet
jag annu intet, uti Himmelen ar intet stelle for demo Det sker dem
effter beskrifningen ut[i] APOCALYPSI REVEL. n. 421, men den abyssus,
som der ar beskrifwen, ar nu Byttadt lengre i Soder, som sagt ar. Jag
forblifwer med all wenskap och fortrolighet
30 HogEhrewyrdige Hr Doctorens
Stockholm d. 30 April Horsamste tienare
177
0 Eman: Swedenborg
20 eller hohrhus: elle hohrhus A
TO BEYER
Had the matter stopped at the first scheme, that Swedenborgianism
which however signifies the worship of the Lord - was not to be men
tioned or discussed, what else would this have produced than a fear
among priests to speak of Christ and His care for human beings; for there
would be the risk of being arraigned on the grOlmd that this is Sweden
borgianism; and as a consequence Christianity would decline in Sweden
and lapse into Socinianism, and finally into heathendom, as may be
concluded from Matt. xii 30 and Mark ix 40. Such would have been the
progeny of the first scheme. For this reason, when certain zealous priests
here in the city first heard of the rumours, they were astonished and
thought that thus would Christianity decline in this country. I have learned
that the bishops and several of the revered estate of the Clergy, when the
Diet was in session, expressed themselves handsomely about the matters of
doctrine that were dealt with then.
Nothing of what the consistories submitted against my Writings was
communicated to me, so that I have been in total ignorance of what
transpired in the Privy Council.
Next June I go to Amsterdam where I intend to publish THE WHOLE
THEOLOGY OF THE NEW CHURCH. The worship ofthe Lord is there the
foundation, and if the true house or temple be not built upon it, others
would build lupanaria or brothels on it.
As regards the Dragonists 'they are all being removed far to the south.
There the learned are allotted a certain location, and there each is given
his own cell in which to confirmjustification by faith alone, and those who
confirm it by means of the Word of God passing on from there into a
desert place, and so on. As for the others, having been let out they
receive no homestead. Where they afterwards betake themselves I do
not yet know. There is no place for them in heaven. They experience
what is described in APOCALYPSE REVEALED n. 421; but the abyss
there described is now, as was said. removed further to the south.
I remain etc.
Eman. Swedenborg
Stockholm
30 April 1770
Letter 17 23 July 1770
On 5 May 1110 Beyer had been deprived of his position as Principal Lecturer
in Theology by the Bishop, who had acted on a judgment received from the King
concerning Swedenborgian theology. Learning of Beyer's dismissal, Swedenborg
AD BEYER
Copie af ett Bref til Academierne, Upsala, Lund och Abo.
Om n ~ g r a dagar bortreser jag til Amsterdam, och later utga hela
THEOLOGIAM NOVAE ECCLESIAE, hwars fundament blifwer Cultus
Domini nostri Salvatoris, hwarpa om nu intet skulle byggas Tempel, torde
5 sedermehra anleggas lupanaria. Nu som jag fornummit, at Religions
saken angaende Doctor Beyer och Roseen uti Gotheborg ar af Radet
immediate blifwit optagen, och pa oformodligt sett afgiord, och som
derom under min bortowahro larer har och der blifwa omtalt, ahsa
at betaga illsinta omdomen, som formodeligen kan komma at utflyta
10 utur wissa Personers munnar, och det ifran deras fawiska och inwertes
oart, sa for angelagenheten skull aligger mig at communicera hwad jag
derom til Hans Kungl. Majestet ingifwit, som ar det bifogade.
Jag horde utaf 2
ne
Herrar uti Justitiae Revisionen, at Rikssens Rad uti
Religions maW aro Pontifex Maximus, hwarpa jag da intet swarade,
15 men i fall jag annu skulle hora slikt af dem, sa skall jag swara at de aldeles
intet aro Pontifex Maximus, utan Vicarius Vicarii Pontificis Maximi; i ty
Christus war Frelssare ar aliena Pontifex Maximus, Rikssens Stender dess
vicarius, hwarfore de til Honom ock aro answarige, och Rikssens Rad
aro Stendernes Vicarius, i ty de aro fullmechtige, och at saledes de aro
.--'() [ . .20 Vicarius vicarii Pontificis Maximi. At Papa Romanus sig kallar Pontificem
maximum, ar af formatenhet, emedan han tagit och lagt upp1\. sig all
Christi war Frelssares macht, och satt sig pa dess Thron, och later folcket
tro at han ar Christus pa jorden.
Hwar mindre Pontifex eller Vicarius Pontificis maximi bor hafwa sitt
.25 Consistorium, Rikssens Stender hafwa sitt uti Hogwyrdiga Preste Sdndet,
Rikssens Rad hafwa sitt i synnerhet wid Academierne, men wid denna
Sakens afslutande hafwa de giordt Consistorium Gothoburgense till sitt,
wid hwars Betenckande de lara ord fran ord forblifwit: intet wetandes,
at denne Saken warit den wigtigaste och angelagnaste, som pa 1700 ahr
30 warit fore uti nagot Council dler Rad, emedan det angar den nya Ecclesia,
sOm af war Herre forkunnad ar hos Daniel och uti Apocalypsis, och faller
in med det som Herren sagt hos Matthaeum Cap. :xxiv verso 22.
252
TO BEYER
wrote to the King on 25 May. On 23 July, Swedenborg wrote to Beyer enclosing
a copy of a letter which he had written to the universities of Uppsala, Lund,
and Abo.
Copy of letter to the Academies in Uppsala, Lund, and Abo.
In a few days I am leaving for Amsterdam where I shall publish the
WHOLE THEOLOGY OF THE NEW CHURCH, the foundation of which
will be the worship of the Lord our Saviour. If no temple be now built on ))
that foundation, brothels will most likely be established upon it late'rOn.
Now asIh;ve learned that the religious proceedings in Goteborg with
regard to Doctors Beyer and Rosen have been taken up directly by the
Council and have been settled in an unexpected way, and as it is likely to
be talked about here and there during my absence; therefore, to offset the
ill-minded judgments which are likely to issue from the mouths of certain
persons, and tliiS-from'their folly and interior perversity, and also because Qf
the importance of niatfer, it devolves on 1ne to communicate what I
Majesty in this matter, which is done herewith.
I heard from two gentlemen of the Supreme Court of Appeals that in
religious cases the Privy Council Tsthe Jontiff} To this I made ":?
no answer at the time, but should I hear agall1 such it thing from them,
( I should answer that the Council is by no means the Supreme Pontiff, put
l the vicar of vicar o! th_e Su For Christ our Saviour alon.e J)
is the Supreme Pontiff; the Estates of the Realm are His vicar, wherefore
also they are responsible to Him; and the Privy Council is the vicar of the
l( Estates, being empowered by them, and is thus the vicar of the vicar ofthe
Supreme Pontiff. The fact that the Roman Pope calls himself the Supreme J ;..
I Pontiff is from presumptuousness, because he has assumed and laid upon I!,.. 1
himself all the power of Christ our Saviour and has set himself upon 'l ) J
- His throne, letting the people believe that he is Christ on earth.
Every lesser pontiff or vicar of the Supreme Pontiff ought to have his
The Estates of the Realm have theirs in the revered
Estate 0- the Clergy. The Privy Council has its consistory especially in
the academies; but in deciding the present case it has made the Goteborg
conSist.ory .its own, by whose opinions it seems to have abided word for J
word, not knowing that this case has been the weightiest and most I
important that has come before any Council
1
for 1700 years, for it con-
cerns the New Church which was predicted by our Lord in Daniel and )
in the Revelation, and agrees with what the Lord said in Matt. xxiv 22.
1 Swedenborg here uses both the English
word Council and the corresponding
Swedish word.
253
AD BEYER
Jag har annu intet ehrhollit swar uti Radet, en gang har det warit fore,
men beslutitz, at det hwilar, til dess de afRadet, som forr warit derofwer,
hitkomma.
Em: Swedenborg
5 HogEhrewyrdige Her Doctor!
I gar ehrholt jag Hr Doctorns senare skrifwelsse, tillika med Doctor
Roseens, och tilforene ett ifran Assessor hwaruti formenes, at
Saken skulle fa en annan tour, om jag uti Kungl. Senaten angofwe mig
som Tertius interveniens, men dermed utrettades altzintet, helst da jag
10 kort for min afresa tydeligen det giordt, och med wichtigaste skiahl
forswaradt sa sielfwa Saken, som ock Eder begge; jag forundrar mig
ofwer at med den saken fores an widare fort uti Gotheborg, ofwer hwilc
ket jag kommer at beswara mig nu kommande Rikzdag, da jag will
ofwersenda UNIVERSAM THEOLOGIAM NOVI COELI ET NOVAE EC
IS CLESIAE, som sist uti manad blifwer ferdig ifran trycket, deraf jag
sendandes warder 2 Exemplar til hwart Stand, med anhollan, at derofwer
ma settias en deputation af alla Standen, och sa afsluta saken: Jag ar wiss
uppa, at Herren war Frelssare werckar sa medelbart som omedelbart, da
Boken utkommen ar, at Nova Ecclesia, som grundar sig pa den Thee
20 logien, uti hela Christenheten blifwer inrettad; nya Himmelen, hwaraf
Nova Hierosolyma nedkommandes warder, ar nu snart fullbordad, se
Apoc. xxi I, 2, 3. Antagonisterna, enar de komma i andra lifwet fa de da
sina stellen; jag beklagar dem; nest kiarlig helssning til Doctor Roseen,
forblifwer jag med all tilgifwenhet
25
HogEhrewyrdige Hr Doctorens
Amsterdam d. 30 April horsamste tienare och wen
177
1 Em. Swedenborg
18 Frelssarc: Frcssarc A 19 Theologien: Thologien A .
254
TO BEYER
I have not yet received an answer from the Council. The matter was
before it once, but it was decided that it should rest until the arrival of
those in the Council who have been over it before.
Em. Swedenborg
Letter 18 30 April 1771
At the end ofJuly 1770 Swedenborg left for Amsterdam to see v ERA CRR1S TIA N A
RELIC10 through the press, and on 30 April 1771 he wrote to Beyer announcing
its imminent publication.
Yesterday I received your latest letter, together with one from Doctor
Rosen, and previously I had one from Assessor in which the
thought is advanced that the case would take another turn if I presented
myself to the Royal Senate as a third and intervening party (tertius
interveniens); but nothing whatever would be gained from it, especially
since not long before my departure I in fact did this, and with very
weighty reasons defended the cause itself as well as you both. I am
astonished that they are still going on with the matter in G6teborg, of
which I am going to complain at the next Diet I will
WHOLE THEOLOGY OF THE NEW HEAVEN AND THE NEW CHURCH,
I w1llcIlwrTIJeave the later-thanJune next-:-O{tllis wor -Twill send
two copies to each Estate witll- ale request that a deputation of all the
Estates be appointed to consider the matter for the purpose of bringing the
, case to an end. Ofthis I am certain, that when this book has been published
) the Lord our Saviour will 0 erate medGtely as
1est:iJilistlilie New Church, which is founded on this Tlieology,
Christendom. The new heaven, froIll which the New Jerusalem is to
descend, will now soon be completed, see Ref'. xxi 1-3. The antagonists
allotted_pl!!fes when they arrive in the other life. I pity
them. S d' k' d . D R'
en Illg my III greetlllg to octor osen,
I remain etc.
Em. Swedenborg
Amsterdam
30 April 1771
Letter 19 2 July 1771
In the latter part ofJune 1771 the sea captain, A. Sjoberg, called on Swedcnborg
to purchase four copies of VERA CRR1STIANA RELICTa on behalf of Beyer's
brother-in-law Peter The letter of 2 July explains that
( prohibition on Swedenborg's heretical books of 26 April, 1770 prevented him
comPlying with such a request.
255
RESPONSUM AD EKEBOM
INTRODUCTION
When Dean Olof A. Ekebom (1716-84) first met Swedenborg during
the week the latter was delayed in Goteborg in 1765, he showed no
apparent hostility towards his theological teachings, yet within four years
he had begun to attack them so that the spread of Swedenborgianism
might be halted. In his report to the Goteborg Consistory on 22 March
1769 the Dean declared:
'I submit to the examination of the Consistory whether the whole of
Swedenborgianism is not diametrically opposed to God's revealed Word
and the symbolical books of the Lutheran Church; full of the most
intolerable fundamental errors which overthrow the very foundation
offaith and of the whole Christian religion; and thus, not only schismatic,
but in the highest degree heretical, in the most essential points Socinian,
and thus in every respect to be rejected?'
(English versions of the whole of this report appear in LM pp. 661-5
and TD ii pp. 287-90.)
One month later while in Amsterdam Swedenborg received the text
of Ekebom's report, and in his letter to Beyer on 15 April enclosed the
reply that is printed here.
The Swedish text is based not on the original document, which is no
longer extant, but on the copy that appears in the printed Goteborg
Consistory minutes (G).
For a biographical note on Dean Ekebom, see TD ii pp. 1133-4, and
for a further declaration submitted to the Consistory concerning Sweden
borgian doctrines in general and the dissemination of them by Dr Beyer,
see TD ii pp. 345-8.
9 257
ssw
SWAR UPP! HOGWYRDIGEN HERR DOCTORENS
OCH DOMPROBSTENS OLOF EKEBOMS UTI
CONSISTORIO I GOTHEBORG, DEN 22 MARTII
1769, INGIFNE BETENKANDE
5 Mig ar wordit eomlllunieeradt Herr Doetorens oeh DOlllprobstens uti
Consistorio ingifne Betenbnde, om den nya rorsamlings Lahran, hwilken
uti DOCTRINA NOVAE HIEROSOLYMAE, samt uti APOCALYPSI REVE
L A T A, utaf war Fralsare Jesu Christo for werlden utaf mig des tjcnare ar
framgifwen: oeh som jag inner at Herr DOlllprobstens Betenkande ar
ID fult Illed forwitelser, som oek bar oeh dar med osanningar, sa holler jag
fore wara for widlyftigt, at det partiwlariter beswara, helst jag ser at det
ar skrifwit lib som af en, som intet har tand for tunga, ej heller ogon
framlllanfore, at se hwad enligt Guds Ord oeh oplyst forstand daruti
innes wara, hwilke aro de, som Herren sjelf beskrifwer hos Matthaeum,
15 Cap. xiii 13, 14, 15. Jag wil allenast utur Betenkandet desse orden optaga,
at den tahran ar i hogsta grad Haeretisk, oeh i de alraomaste delar
Socinianisk. Haeretisk bn den Lahran intet kalIas, ellledan uti den erkennes
oeh bestyrkes 1. Divina Trinitas, se DOCTRINAM NOVAE HIEROSOLY
MAE DE DOMINO n. 55 seq. oeh APOCALYPSIN REVELATAM n. 961,
20 962. 2. SANCTITAS SCRIPTURAE SACRAE, i synnerhet quoad sensum
literae, se DOCTRINAM NOVAE HIEROSOLYMAE DE SCRIPTURA
SACRA n. 27 seq., n. 37 seq., n. 50 seq. et in APOCALYPSI REVEL. n. 200,
898,911. 3. Christeligit Lefwerne, se DOCTRINAM VITAE PRO NOVA
HIEROSOL YMA EX PRAECEPTIS DECALOGI, a prineipio ad inem.
25 4. Sammanbandet af Troen oeh Karleken, se APOC. REVEL. pa monga
steIIen. 5. Oeh at Troen pa Gud bar steIIas uppa War Fr1ilsare efter des
egne Ord, foh. iii 15, 16, Cap. vi 40, Cap. xi 25, 26, cap. xx sista vers,
oeh i synnerhet foh. iii 35, 36, oeh Coloss. ii 9. Som oek af Formulae
Concordiae, in Jesu Christo Homo sit Deus, et Deus Homo, pag.
30 607, 762, 763, 765, 840 seq. Humana Ipsius Natura ad Divinam
Maiestatem et Potentiam exaltata sit, pag. 607, 608 seq., 737 seq., 774,
832 seq., 844, 847, 852,861,863, 869. Jesui Christo sit omnis potestas
in Codo et in Terra, pag. 775, 776, 780, 833.
Naturam praesentissime omnia gubernet, pag. 600, 608, 611, 737, 738,
20 synnerhet quoad: synnnerhet quod G 31 607, 608 seq., 737 seq.: 337 seq.,
607, 608 seq. G 32 832 seq.: 834 seq. G 34 600, 608, 6II, 737, 738, 768, 77S:
REPLY TO THE REPORT PRESENTED TO THE
CONSISTORY OF GOTEBORG ON 22 MARCH
1769 BY THE DEAN, THE VERY REVEREND
OLAF EKEBOM
There has been communicated to me the Report which the Dean presented
to the Consistory concerning the doctrine of the New Church, which is
delivered to the world by our Saviour Jesus Christ through me His
servant in the DOCTRINE OF THE NEW JERUSALEM and the APOCA-
LYPSE REVEALED. As I find that the Dean's report is full of accusations,
as also of untruths to be found here and there, I deem it too prolix to -I
answer in detail, especially as I see that it is written as if by one lacking a
bridle to his tongue, or eyes in front to see that what is found in it is in
agreement with the Word of God and enlightened understanding.
These are they who are described by the Lord Himself in Matthew xiii \
13-15. --.l
I will refer only to these words in the Report, namely that th.?t doctrine
is in the hi hest hereti!al and in the most essential parts Socinian. ..>0
T at doctrine cannot be called heretical, because in it the following are
acknowledged and confirmed: 1. The Divine Trinity, see DOCTRINE OF
THE NEW JERUSALEM CONCERNING THE LORD n. 55 seq. and
APOCALYPSE REVEALED n. 961, 962. 2. The holiness of the Sacred
Scripture, especially as to the sense of the letter, see DOCTRINE OF THE
NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, n. 27 seq.,
n. 37 seq., n. 50 seq. and in the AP 0 CAL YPSE REVEALED n. 200, 898,911.
3. TheChristianlife,seeDocTRINE OF LIFE FOR THE NEW JERUSALEM
FROM THE PRECEPTS OF THE DECALOGUE, from beginning to end.
4. The Conjunction between faith and charity, see many places in the
APOCAL YPSE REVEALED. 5. And that faith in God ougl!t.!,o be \ I
to our Saviour according to His own words, John iii IS, 16, vi 40, xi 25,
26, xx and especially John iii 35, 36 and Col. ii 9. The same is
also seen in the Formula Concordiae, that in Jesus Christ Man is God and
God is Man, pp. 607, 762, 763, 765, 840 seq. That His Human Nature
was exalted to Divine Majesty and Power, pp. 67, 608 seq., 737 seq.,
774, 8p, seq. 844, 847, 852, 861, 863, 869. That Jesus Christ has all power
in heaven and on earth, pp. 775, 776, 780, 833. That He governs all
things also as to His Human being most closely present, pp. 600,
259
5
10
15
20
25
30
35
AD EKEBOM
768,775,783,784,785,786, Appendix p. 149, 150, praeter plura, se Edition
trykt Lipsiae 1756: uti styrka af hwilket alt, oeh utaf lydna af det som
Herren sjelflarer,Joh. xiv 6 ad 11, kommer Troen pa Gud, efter den nya
Forsamlings Lahran, at stellas pa Sjelfwa Fralsaren. Af detta aHenast kan
intagas, at den Lahran oforskyldt oeh oforsynt ar antastad med smades
ord, oeh kan af ingen sund Sjal sagas wara full af de aldraodragdigaste
errores fundamcntales, forforisk, kattersk, forgripelig oeh uti hogsta
matton forkastelig. Desse oqwadins ord utgjutas, fastan Herr Domprob
sten uti sit Betenkandc Art. 2 tilstar, at han intet lasit mina Skrifter, med
desse orden: Jag kanner intet Assessorns Swedenborgs Religions systeme, ej
heller lar jag bemoda mig at lara kanna det: man har berattat mig, at
det matte hufwudsakeligen inhemtas af hans utgifne Skrifter de Nova
Hierosolyma, de Charitate et Fide, de Domino, &e. dem jag hwarken
agt, lasit eHer sedt. Ar det icke wara blind frammanfore, och bakfore
hafwa ogon, dock de med fIor ofwer, oeh sa se oeh doma om ens skrifter,
kan da nagon andelig oeh werldslig Domare et utbristande uti sadane
termer annars anse an criminelt. Doetrina, som Domprobsten omnemner
finnes uti Gotheborg oeh har kunnat den se om han behagadt. Herr
Domprobsten hader jemwal sensum spiritualem Verbi, den war Frelsare
nu 11ltit uppenbara, likasom den skulle forhindra, at Seriptura Saera intet
da blifwer Prineipium eognoseendi fidei, Religionis et Theologiae
revelatae, efter des egne ord; oeh likwal uti DOCTRIN A NOVAE HIERO
SOL YMAE DE SCRIPTURA SACRA fult bewises oeh demonstreras:
1. ~ o d sensus literae Verbi sit basis, eontinens, et fumamentum sensus
spiritualis ejus, n. 27 ad 36. 2. ~ o d Divinum Verum in sensu literae
Verbi sit in suo pleno, suo saneto, et in sua potentia, n. 37 ad 49. 3. ~ o d
Doetrina Eeclesiae ex sensu literae Verbi sit haurienda, et per illum eon
firmanda, n. 50 ad 61. 4. ~ o d per sensum literae Verbi sit eonjunetio
cum Domino, et consoeiatio cum angelis, n. 62 ad 69, med mehra.
DE SENSU SPIRITUALI VERBI, oeh des oskattbara nytta, n. 5 ad 26 ib. se
oek APOCALYPSIN REVELATAM n. 200,898,911, oeh pa tusende andra
stellen.
For det andra, at den Lahran kallas Socinianisk, ar en fordomd Blasphemie
och logn, i ty Socinianismus betyder Negationem Divinitatis Domini nostri
Jesu Christi, oeh likwal Divinitas Ipsius i denna nya Forsamlings-Laran
337, 375, 600, 6II, 738, 768 G 29 62 ad 69: 62 ad 68 G
260
TO EKEBOM
608,611,737, 738,768, 775,783-6, Appendix pp. 149, ISO, besides many
places. (See the edition printed in Leipzig 1756.)
On the strength of all this, and from obedience to what the Lord
Himself teaches, John xiv 6-11, faith in God according to the doctrine of
the New Church is to be directed to the Saviour Himself.
From this alone it--;;n be seen that that doctrine undeservedly and
shamelessly is attacked with abusive words, and that b
mind can it be said to be full of the most intolerable fundamental errors,l
corrupting, heretical, offensive, and m the hIghest degree to be reJectedJ
Il These inv.k\;.t!Yes are poured out, although the Dean in his Report, Article 2,
, admits in the following words Writings: 'I am
not acquainted with the religious system of Assessor Swedenborg, nor
do I expect I shall trouble myself to become acquainted with it. It has
been told me that it is mainly to be from his WrltliJ.'gs
concerning the New Jerusalem, concerning charity and faith, concerning
the Lord, etc., works wl1kh I have neither own d, read, nor seen.' Is not
this being blind in front, and having eyes behind, and having even these
covered over with a veil, and in this viewing andJ.4g,W...g a man's
'J
f
writin s? In such a case can hold an outburst
in such but The Doctrine to which the
Dean refers is to be found in Gote org, and he could have seen it if he
had so desired. The Dean also blasphemes against the s iritual sense of the J
Word which our Saviour as now caused to be revealed, ma mg out t 'at
this sense would prevent the Sacred Scripture from becoming the source
for the learning of faith, religion, and revealed theology, according to his
own words. And yet in the DOCTRINE OF THE NEW JERUSALEM
CONCERNING THE SACRED SCRIPTURE it is fully proved and demon
strated: 1. That the sense of the letter of the Word is the basis, containant,
and support of its spiritual sense, n. 27-36. 2. That the Divine Truth is
in its fulness, its holiness, and its power in the sense of the letter of the
Word, n. 37-49. 3. That the doctrine of the Church is to be drawn from
the sense of the letter of the Word, and to be confIrmed by it, n. 50-61.
4. That by means of the sense of the letter of the Word there is conjunc
tion with the Lord and consociation with angels, n. 62-9, besides other
things. Concerning the spiritual sense of the Word and its inestimable
use, n. 5-26 ibid.; see also APOCALYPSE REVEALED, n. 200, 898, 9II,
and a thousand other places.
With regard to the second point, calling that Doctrine Socinian, it is
an accursed bIas and lie, in that Socinianism is the denial of the
divinity of our Lord Jesus Christ, whik yet it is His divinit that is
261
11
AD EKEBOM
prineipaliter bestyrkes oeh bewises oeh at Frelsaren fullkomligen gjordt
tilfyllest oeh aterlost manniskjorna, ja sa at ingen utan des ankomst
kunnat blifwa salig, se APOC. REVEL. n. 67, oeh pa lere andra stellen,
hwarf6re jag anser ordet Socinianisk for M.hn oeh djefwulskt spott.
Detta tillika med det ofriga i Betenkandet kan man taga for sadant, som
forstas med loden, den Draco ex ore suo kastade pa qwinnan, at fordranka
henne, da hon annu war uti oknene, Apoe. xii 15, oeh torde henda, at
oek sannas det, som strax darpa foljer, Et iratus draeo contra mulierem,
et abivit bellum faeere cum reliquis seminis ejus, observantibus mandata
10 Dei et habentibus testimonium Jesu Christi, verso 17. At Nova Hiero
solyma betyder Novam Eeclesiam, quae futura est Sponsa et Uxor Agni,
se APOC. REVEL. n. 880, 881. Oeh at den ofehlbart kommer, emedan
Herren Sjelf den fomt sagt, Apoe. Cap. xxii 20, se oek Saehar. xiv 7, 8, 9.
Oeh uti sista Capitlet, desse orden, Ego Jesus misi angelum meum testari
IS vobis haec in Eeclesiis: Ego sum Radix et Genus Davidis, stella splendida
et matutina: et spiritus et sponsa dieunt, veni, et audiens dieat veni, et
sitiens veniat, ae volens aeeipiat aquam vitae gratis, Apoe. xxii 16, 17.
Amsterdam den 15 April. 1769, af Eman. Swedenborg.
Begares at detta ingifwes uti Ven. Consistorio,
20
Som oek
At en Copie darafsendes op til Hogwyrdige Herr Doetoren oeh Biskopen.
Af detta Herr Assessorns Swar sandes en Afskrift til H. Herr Doet.
oeh Biskopen, enligt Herr Assessorns egen begaran.
Ar oeh dagar, som foreskrifne sta.
Ex protoe.
25
Arvid Brag.
13 xxii 20: xxi xxi G 16 dicat: dicit G 17 accipiat: accipit G
262
TO EKEBOM
princi all affirmed an.<Lproved in this New Church Doctrine, and that
our Saviour has fully made satisfaction and has redeemed men, indeed
that no man could have been saved without His advent (see APO CAL YPSE
n. 67 and several other places). I w9rd
Socinian as scorn and diabolical insolence.
This, together the rest 111 tne Report, one may regard as the kind
of thin meant by the flood which the dragon cast out of his mouth
after the woman to drown her while she was yet in the wilderness,
xii 15 ;ana-It may be that what follows immediately afterwards may also
cOiTiCto pass - that the dragon was wroth with the woman and went to
make war with the remnant ofher seed who keep t e commandments of
God and have the testimony of Jesus Christ, verse 17. That the New
Jerusalem Illeans Church which is to the Bride and
(
WifeoftheLamb,seeAPoc. REV. n. that it will sure ycome,
t e Lord HimseIt as predicteJ it: Revelation xxii 20, see also
Zech. xiv 7-9; and in the last chapter the following words: 'I Jesus have
sent My angel to testify to 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 let him that hears say, Come.
And let him that is athirst come. And wilI,Jnp.im take the water
NI
oflife freely,' Rev. xxii 16, 17.
---- - Eman. Swedenborg
Amsterdam
[ 15 April 1769 (
I request that this be presented to the Venerable Consistory,
as also
that a copy be sent to the Bishop.
A copy of this reply by the Assessor was sent to the Bishop, according
to the Assessor's own request.
Year and date as above.
Ex protoc.
Arvid Brag.
EPISTOLA AD VON HOPKEN
INTRODUCTION
Elected to the Diet 1738, Prime Minister 1752-61, founder member and
the first secretary of the Swedish Academy of Sciences, Chancellor of
Uppsala University 1760-64, Count Anders Johan von Hopken (1712-89)
first met Swedenborg c. 1730, though the two did not become intimately
acquainted until 1759 when he began eagerly to acquire copies of the
theological works as they became available.
In 1761 when his friend was compelled to resign the premiership
Swedenborg sprang to his defence in a memorial he presented to the Diet;
and von Hopken in turn was to defend Swedenborg during the period of
the Goteborg tribulations.
From Swedenborg's letter of 17 November 1769 printed here we learn
that von Hopken, in a letter no longer extant, (i) acknowledged the receipt
of SUMMARIA EXPOSITIO DOCTRINAE NOVAE ECCLESIAE and of
(probably) DE COMMERCIa ANIMAE ET CORPORIS, (ii) asked why so
much attention was given to Roman Catholicism in the first of these two
books, and (iii) posed a theological question concerning the term' Son
of God'.
Swedenborg's original letter has been lost and therefore the Swedish
text here is based on two different copies in the possession of the Royal
Library in Stockholm (0 and C2) and on a reprint in A. Kahl's Nya
Kyrkan och dess inflytande pa Theologiens Studium i Swerige. In most cases
variations in these three texts are purely orthographical.
S
10
IS
20
25
30
35
AD VON HOPKEN
R.R. Grefve Hapken.
Hagwelborne Herr Grefve och Riksens Rad!
Jag hade aran att undfa Eders Excellences haggunstiga skrifwelse af den
5 Novemb. farst den 14 hujus, fagnar mig att de 2
ne
sista backerna alo
framkomne. Det ar wisst att SUMMARIA EXPOSITIO DOCTRINAE
NOVAE ECCLESIAE mater tadlare, som Eders Excellence af farutseende
farmaler, dock allenast i farstone da man ar uti markret af farr tagne och
confirmerade principier; men som rationale har ljus uti sig, jemwal uti
Theologicis, sa kommer att ses och erkannas efter hand sal1l1ingen; sa ar det
skedt pa manga stallen utornlands; men som jag twiflar om detta omskifte
annu ar i Stockholm, sa har jag delt ett enda exemplar deraf till Biskop
Benzelstjerna med strict farbehall att ingalunda commun.icerat med nagon
annan: i thy Benzelstjerna i mitt tycke ar en rationalis homo, jemwal uti
Theologien, och intet utaftrones lydnad antager irrationalia. Att till de Ca
tholske ar lemnadt faretrade anfares orsakerne uti n. !O5 seq. dock utom
dem ar ock den, att en universalis Ecclesia uti hela Christenheten pasyftas.
Da den preliminair-tractaten war fardig, syntes mig hela himmelen
ifdn aster till waster och sader till norr betackt med skana purpurrosor
till farundran af alla narwarande uti mundo spirituum, hwilket war en
intygan af nya himmelens consens och fagnad.
Uti den lilla tillsande piecen, som ock uti mina farra skrifter, farstar
jag intet Filium Dei natum ab aeterno, sed Filium Dei conceptum et natum
in mundo, uti hwilken ar Divina Trinitas. Uti Symbolo Apostolico, som
war Apostoliska Kyrkans Trosbekannelse, namnes ingen al1l1an Filius
Dei, ej heller farstas nagon annan hos Evangelisterna, Luc. i 32, 35;
Matth. iii 17, xvii 5; Joh. xx 3I; 1 Ep. Jah. v 20, 21. Men att Concilium
Nicaenum sedermera antog en Filium Dei ab aeterno och fogade annu
en personam som Gud, dertill war orsaken att de fUl1l1o ingen al1l1an
utwag att fardrifwa Arii willfarelser; och ar om detta i sY1111erhet, som
ecclesia hodierna pastar att farnuftet skall indragas och gammas uti en
blind tro; dock att det infaller uti mel1l1iskans begrepp att se och sa tro,
huru dermed ar, fmnes n. 117 och sedan n. 44.
Eders Excellences tycke for mina skrifter glader mig innerligen, hwar
fore j ag frambar tacksageIse med wardnad och farblifwer
Eders HagGreflige Excellences
Stockholm d: 17 Now: tjenare
17
6
7
Em: Swedenborg
4 bockerna K; Bokren Cl ; bockren C' 5 om Summaria K I I ar Cl; har C' K
15 11. 15: p. 105 C'; 105 K; pag. 105 Cl 16 Ecclesia K; Ecclesia Nova Cl C'
17 hela: 0111 K 22 natum: om K 25 heller K; eller Cl C'
266
TO VON HOPKEN
Not until the 14th instant did I have the honour of receiving your very
gracious letter of 5th Nov. I am pleased that the last two books have
arrived. It is certain that the BRIEF EXPOSITION OF THE DOCTRINE
OF THE NEW CHURCH will meet with criticism, as you foresee. Yet this
[is to be expected] only in the beginning while there is still darkness from
previously accepted and confirmed principles, but since the rational has
light within itself in theological matters too, therefore the truth will
gradually be seen and acknowledged. It has been so in many places
abroad. Still, as I doubt that such a change will as yet have taken place in
Stockholm, I have dispatched only one copy of this work to Bishop
Benzelstjerna, and this with the strict proviso that it shall in no way be
communicated to any other person; for in my opinion Benzclstjerna
takes theology too into his rational, and does not accept irrational things
from obedience to faith.
The reasons why the Catholics are preferred are set forth in n. 105 seq.,
but in addition there is also this, that the reference is to a universal Church
in the whole of Christianity.
When this preliminary treatise was finished the whole of heaven, from
east to west and from south to north, appeared to me covered with deep
scarlet roses, this to the amazement of all present in the world ofspirits - a
testifi"cation to the consent and pleasure of the New Heaven.
In the little work I sent to you, as in my previous writings, I do not
have in mind a Son of God born from eternity, but the Son of God
conceived and born in the world, in whom is the Divine Trinity. In the
Apostles' Creed, which was the confession of faith of the Apostolic Church,
there is no mention of any other Son of God, nor is any other meant in
the Gospels, Luke i 32, 25; Matthew iii 17, xvii 5;John xx 31; 1John v 20, 2I.
But that the Nicene Council later assumed a Son of God from eternity,
adding one more person as God, was because they found no other
way to drive out the heresies of Arius, and it is particularly in regard to
this that the Church of today insists that the understanding is to be drawn
into a blind faith and hidden away in it. Yet that it falls within the reason
of man to see and believe how the matter is, may be seen in n. 117 and
then in n. 44.
Your regard for my writings pleases me deeply. Respectfully thanking
you, I remain, etc.
Em. Swedenborg
Stockholm
17 November 1769
EPISTOLA AD WENNGREN
INTRODUCTION
During his stay in Goteborg in July 1765 Swedenborg made friends
with Sven WcIUlgren, the secretary ofthe prosperous East India Company.
This man had served on the city council for a brief pcriod in 1746 and
therefore came to be known as Councillor for the rest of his life. Asked
by Beyer to investigate further the case of the boy in Skara who had seen
visions and had the gift of healing (see p. 233 above), WelUlgren com-
municated his findings to Swedenborg in January 1770. The original
document containing the reply has been lost and therefore the text
printed here has been reproduced from the Sam[ingarfor Phi[antroper, 1787.
AD WENNGREN
Hogaktad Herr Radman !
Jag har arhallit Hr Radmans skrifvelse, och derjemte Protocoller om
Gossen, som kan bota sjukdomar; hvad denne angar, kanjag nu f6rtiden
intet yttra mig, emedan sa har annorstades i landet strafvar Religions
saken om min Inspiration, och detta skulle til nagon liten del faIla in uti
det amnet. Nu i dessa Dagar har uti Hogvordiga Praste-Standet slut uti
det mig enskylt rorande mal blifvit gjordt; om Dom-Probsten blifver
nojd nu SOUl han hitintils varit, arfares bast uti Gotheborg; Praster och
andre lara igeno111 bref nasta vecka gifva saker rapport derom: af hans
ID partie hafva varit ganska svara vanrychtare, hvars utlareIser falIit ned S0111
e1dskulor ifran skyn pa marken, och utslockna. Jag forblifver
Emanucl Swedenborg
Stockholm d. 18 Januarii 1770
TO WENNGREN
I have received your communication, and also the notes concerning the
boy who is able to cure diseases. With regard to the boy I camlOt now
express myself, because here as elsewhere in the country my inspiration
in religious matters is in dispute, and this would have some slight bearing
on the case in point.
In the last few days the revered House of the Clergy have now reached
a conclusion in the case that concerns me personally. Whether the Dean
will now be pleased as he has been hitherto, will best be learned in
Goteborg. Clergymen and others are likely to give a definite report by
letter on that point in the course of next week. There have been quite
deplorable slanderers among his followers, whose utterances have fallen
down like fireballs from the sky to the ground, and have there been
extinguished.
I remain, etc.
Emanuel Swedenborg
Stockholm
18 January 1770
EPISTOLA AD ALSTROMER
INTRODUCTION
Another member ofthe group ofsympathisers in Goteborg was the wealthy
textile manufacturer Augustus Alstromer to whom Swedenborg sent,
together with the letter printed here, a copy of the petition he had sent
to the King on 25 May 1770 concerning the persecution ofSwedenborgian
ism in that city.
The Swedish text here is based on a copy in Swedenborg's own hand.
This copy is now the property of the Royal Academy of Sciences,
Stockholm.
273
5
10
15
20
25
30
AD ALSTROMER
welborne Hr Handelsman!
Emedan jag llestkommande wecka bortreser till Amsterdam, och jag
fornummit, at religions Sakell rorande Doctor Beyer oeh Doctor Roseell
pa oformodligt sett skall uti Radet wara afgiord, oeh som derom en long
tid uti Gotheborg larer blifwa taladt, sa will jag hafwa den ahran at
tilhanda senda hwadjag derom til Hans Kungl: Majestet ingifwit, af orsak
at betaga illwilliga omdomen, som ofehlbart utflyta torde utur wissa
Personers munnar, och det ifran deras fawiska och inwertes oart.
Jag horde af tweillle Herrar uti Justitiae revisionen, at Radet ar uti
Religions mahlen Pontifex Maximus, hwarpa jag da intet swarade, men
i fall jag annu en gang skulle hora sadant af dem, skall jag swara, at de
aldeles intet aro Pontifex Maximus, utan vicarius viearii maximi Pontifieis,
emedan Christus war Frelsare ar allenest Pontifex Maximus, Rikzens
Stender Dess Viearius, hwarfore ock de aro answarige, och at Rikssens
Rad aro Stendernes Viearius, i ty de aro Fullmeehtige, oeh at saledes de
aro Viearius viearii Maximi Pontificis: ei heller ser jag hwaruti derass
Pontifieatus bestar, da de simpliciter bifallit Consistorii Gothoburgensis
Betenekande, oeh altzintet efftersedt nagot religions mahl uti mina Bocker,
oeh likwel forbudit demo At Papa Romanus kallar sig Pontifieem
Maximum, ar utaf formatenhet, effter som han tagit oeh lagt uppa sig
all Christi war Frelsares maeht, oeh later folcket tro, at han ar Christus
pa jorden.
Jag har annu intet ehrhollit nagot swar uti Radet, oeh da det i forra
weekan war fore, beslotz, at det skulle hwila, tils de som warit derofwer,
ifran Landet hitkomma ;jag wet wel at de klappa mig pa hogra kinnbenet,
men huru de stryka af, hwad smordt ar pa det andra, wet jag intet.
Min kiarliga helssning anmahles til Doctor Beyer oeh Doctor Roseen,
samt til de ofrige cler hwilcke tro pa war Frdssare. Jag forblifwer med all
respect oeh tilgifwenhet
Welborne Her Handelsmannens
Stockholm d. 19 Julj horsamste tienare
1770
Em: Swedenborg.
8 niwiska och inwertes oart: inwertes fawiska och oart A
274
TO ALSTROMER
Since I shall leave for Amsterdam next week, and understand that the
religious process in regard to Doctor Beyer and Doctor Rosen has been
settled in an unexpected manner in the council, and since this matter is
likely to be talked about for a long time in Goteborg, I shall therefore
have the honour of sending you what I have addressed to His Royal
Majesty concerning it, and this for the purpose of offsetting the malicious
judgment which can be expected without fail to issue from the mouths of
_ certain persons, and indeed from their interior folly and petulance.
I heard from two gentlemen of the Supreme Court of Appeals that the
privy council is Pontifex Maximus in religious cases. To this I made no reply
at the time, but in case I shall again hear such an assertion from them I
will reply that they are by no means the Pontifex Maximus, but only the
vicar of the vicar of the Pontifex Maximus, since Christ our Saviour is
alone Pontifex Maximus. The estates of the Diet are His vicar, wherefore
too they have the responsibility, and the Privy Council is the vicar of the
estates, being empowered by them, and is thus the vicar of the vicar of
the Pontifex Maximus. Nor do I see in what the pontificate of the Privy
Council consists, for they have simply assented to the opinion of the
Goteborg Consistory, and have in no way searched in my books for any
matter of religion, and have nonetheless forbidden them. That the Pope
ofRome calls himselfPontifex Maximus is due to presumptuous arrogance, t 1~
he having taken and ascribed to himself all the power of Christ our
Saviour, and would have the people believe that he is Christ on earth.
I have not yet received an answer from the council. When the matter
was before the council last week it was decided to let it rest until the return
of those members from the country who had previously been over it.
I am well aware that they smite me on my right cheek, but as to how they
may rub off what is anointed on the other, I know not.
I send my fond greetings to Doctor Beyer and Doctor Rosen, and to
the others in Goteborg who believe in our Saviour.
I remain, etc.
Em. Swedenborg.
Stockholm
19 July 1770
275
EPISTOLA AD MENNANDER
INTRODUCTION
The day after writing to Alstromer, Swedenborg sent a similar letter to
Bishop Mennander again enclosing a copy of the appeal to the King.
Copies of this letter were also sent by Swedenborg to the Universities of
Lund (through his nephew, c. J. Benzelius) and of Uppsala.
The Russian conquest of Finland in 1809, in which land the bishopric
of Abo was situated, accounts for the unexpected present location of this
letter in the Leningrad State Public Library.
277
AD MENNANDER
Hogwyrdige Hr Doctor, Biskop oeh Pro-Caneellarie!
Om nagra dagar bortresser jag till Amsterdam, oeh later utga hela
THEOLOGIAM NOVAE ECCLESIAE, hwars fundament blifwer Cultus
Domini nostri Salvatoris, hwarpa om nu intet skulle byggas Tempel, torde
5 sedermehra anleggas lupanaria. - Nu som jag fornummit, at Religions
Saken angaende Doctor Bejer oeh Roseen uti Gotheborg, ar pa ofor
modligt sett uti Radet afgiord, oeh som derom under min bortowahro
Iarer har oeh dar blifwa taladt, altsa at betaga illsinta omdomen, som
ofehlbart utflyta torde utur wissa personers munnar, oeh det ifdn dcras
10 fawiska oeh inwertes oart, altsa for angelagenhcten skull, aligger mig at
eommunieera, hwad jag derom tiI Hans Kungl: Majestet ingifwit.
Jag horde utaf twenne Herrar uti Justitiae Revisionen, at Radet uti
Religions mahIen ar Pontifex Maximus, hwarpa jag da intet swarade, men
i fall jag annu skulle hora slikt af dem, skall jag swara, at Radet aldeles
IS intet ar Pontifex maximus, utan Viearius Viearii Pontifieis maximi, i ty
Christus war frelssare ar aliena Pontifex Maximus, Rikssens Stender dess
viearius, hwarfore de till Honom aro answarige, oeh Rikssens Rad ar
Stendernas Vicarius, i ty de aro fullmeehtige; oeh at saledes Radet ar
viearius viearii Pontifieis Maximi. At Papa Romanus kallar sig Pontifieem
20 Maximum, ar af formatenhet, emedan han tagit, oeh lagt llppa sig all
Christi war frelssares macht, oeh satt sig pa dess Thron, oeh later folcket
tro, at han ar Christus pa jorden.
Hwar mindre Pontifex eller ViearillS Pontifieis Maximi bor hafwa sitt
Consistorium, Rikssens Stender hafwa sitt uti Hogwyrdige Preste-Standet,
25 Rikssens Rad hafwa sitt i synnerhet wid Aeademierna, men wid denna
Sakens afslutande hafwa de giordt Consistorium Gothoburgense till si tt,
wid hwars Betenekande de lara ord fran ord forblifwit: intet wetandes,
at denna Saken warit den angelagnaste, som pa 1700 !'thr warit fore uti
nagot Council el
r
Rad, emedan den angar den nya EecIesia, som af war
30 Herre forkunnad ar hos Danielem oeh uti Apocalypsi, oeh faller in med det
Herren sagt hos Matthaeum Cap. xxiv verso 22.
Jag forblifwer uti opmerksamhet af all heder oeh tilgifwenhet
Hogwyrdige Hr Doetorens, Biskopens oeh
Pro-Caneellariens
35
aIlra wordsamste tienare
Stockholm d. 20 Juli, Eman: Swedenborg
1770
P.S. Jag har annu intet ehrhollit swar uti Radet: en gang har det warit
fore, oeh beslutitz, at det hwilar, til dess de afRadet, som warit derofwer,
40 hitkomma.
TO MENNANDER
In a few days I shall leave for Amsterdam, where 1shall publish the WHOLE
THEOLOGY OF THE NEW CHURCH, the foundation of which will be the
worship of the Lord our Saviour. If a temple will not now be built on the
foundation of this worship, brothels are likely to rise up upon it later.
As I have learned that the religious matter concerning Doctors Beyer and
Rosen has been settled in an unexpected manner in the council, and as it is
likely to be talked about here and there in my absence, therefore in order to
offset malevolent opinions which without fail may be expected from the
mouths of certain persons, and this from their folly and internal perverse-
ness, and therefore because of the importance of the matter, it devolves
on me to communicate what I have submitted to his Royal Majesty.
I heard from two gentlemen of the Supreme Court of Appeals that the
Privy Council is Pontifex Maximus in religious cases. To this I made no
answer at the time, but if I should a ain hear the same thing from them,
I shall answer that the council is in n:o w;YPo;;tifex Maximus, but only
the vicar of the vicar of Pontifex Maximus. For Christ our Saviour is alone
Ponti ex Maximus, the estates of the realm are His vicar and are t erefore
responsible t; Him, ana-tEe Priv is the vicar of the estates
because authorised by these, and so the council is the vicar of the vicar of
Pontifex Maximus. It is arrogant of the Pope of Rome to call himself
Pontifex Maximus, because he has taken to and ascri e to himself
all the power of Christ our Saviour, and has laced himself on
and allows the people to believe that he is Christ on earth.
Every p<:.!!-tifi:.x vicar of Pontifex Maximus ought to have his
consistory. The estates of tile realm have theirs in the revered Estate of
the Clergy, and the Privy Council hasjJs at the universities;
but in concluding the present case it has made the Goteborg Consistory
its own consistory, and, as I understand, has abided by its report word
for word; that this case been the most importantAat
I:!..as before any council for 1700 years, it the
New proclaimed by our Lord in Daniel and inthe Revelation
and because it agrees with what the Lord said in Matthew xxiv 22.
I remain, etc.
{.\
Stockholm Eman. Swedenborg
V
20 July 1770
P.S. I have not yet received an answer from the council. The matter was
before it once, and it was decided that it should rest until the return of
those members of the Council who had examined it.
r-\
Oxccpt for the personal courtesies the of Abo, finland, was at the same time Pro-
identical letter was sent to the University of Chancellor of the University there. Thus
Lund through Swcdenborg's nephcw C;. J. Swedenborg sent the samc mcssage to-ail
Benzelius, then a rofessor there and' latcr three universities of the realm. Finland was
Bishop of Strangnas, and also directly to thc at the time
University of Uppsala. Bishop MelUlander
c5
.t80
EPISTOLAE AD OETINGER
INTRODUCTION
Friedrich Christoph Oetinger (1702-82), a Lutheran pastor serving in
Wiirtemburg, was an admirer of Jacob Boehme and had a particular
interest in the nature and reality of the spiritual world. In 1762, after
reading Swedenborg's pre-illumination work PRINCIPIA, he wrote and
published Die Irrdische und Himmlische Philosophie (Earthly and Heavenly
Philosophy) in which he related Swedenborg's philosophy to the thoughts
of Boehme. Three years later this German prelate was introduced to
Volume 1 of ARCANA COELESTIA, and was immediately delighted not
with its exegesis, which he seems to have rejected, but with the inter
chapter transactions that deal with the spiritual world. This inter-chapter
material Oetinger translated into German and included in the first volume
of his Swedenborgs und Anderer Irrdische und Himmlische Philosophie (The
Earthly and Heavenly Philosophy of Swedenborg and Others), which he
published in that same year, 1765. (The work published in 1762 was then
reissued as Volume n.)
On 13 October 1765 in a letter now lost Oetinger wrote asking for
titles of other books which contained descriptions of the spiritual world.
This letter, and another written in December, which were sent to Stock
holm, Swedenborg did not receive until 8 September 1766 on his return
home from Amsterdam.
The original document Swedenborg sent to Oetinger dated 23 Sep
tember 1766 has been lost, but a copy of it appears on pages 209-10 of
H. W. Clemm's Vollstiindige in die Religion fmd Gesamte Theo
logic published in 1767.
28r
AD OETINGER
His diebus ab exteris regionibus, Hollandia et Anglia, domum redii, et
tuas binas literas, unam d. 13 Octobris 1765, simul cum alia recepi,
propter quas ago gratias. Sunt 5 opuscula quibus inscripsi ex auditis et
visis: 1. DE COELO ET INFERNO, 2. DE NOVA HIEROSOL YMA ET EJUS
DOCTRINA COELESTI, 3. DE ULTIMO JUDICIO, 4. DE EQUO ALBO,
5. DE INCOLIS PLANETARUM. Postea edita sunt alia OpllSCUIa: 1. DE
DOMINO, 2. DE SCRIPTURA SACRA, 3. DOCTRINA VITAE PRO NOVA
HIEROSOLYMA, 4. DE FIDE, 5. DE MUNDO SPIRITUALI, 6. SAPIENTIA
ANGELICA DE DIVINA PROVIDENTIA, 7. SAPIENTIA ANGELICA DE
10 DIVINO AMORE ET DE DIVINA SAPIENTIA; sed haec septem opuscula
simul non excedunt 72 folia integra. Hoc anno edita est APOCALYPSIS
REVELATA in opusculo DE UL TIMO JUDICIO promissa, ex qua clarevideri
potest quod loquar cum angelis, quoniam ne quidem versiculus in Apo
calypsi potest intelligi absque revelatione. Q!!is non potest videre quod per
IS Novam Hierosolymam intelligatur Nova Ecclesia, et quod doctrinalia
ejus non possint detegi nisi a solo Domino, descripta enim sunt ibi per
mere typica, hoc est, per correspondentias, turn quod ilIa divlllgari in
mundo nequeant nisi per quendam cui datur revelatio? Sancte contestari
possum quod Ipse Dominus visus sit mihi, et quod miserit me ad facien
20 dum quod facio, et quod propter eum fmem aperuerit interiora mentis
meae, quae sunt spiritus mei, ut videam ilIa quae in mundo spirituali sunt,
et ut audiam illos qui ibi sunt, et hoc nunc per 22 annos ; sed ut hoc
credatllr, hodie non valet contestatio, at qui intellectu pollet, ille confirmari
potest ex scriptis ut testibus, imprimis ex APOCALYPSI REVELATA.
25 Q!!is prius aliquid novit de sensu spirituali Verbi? et quis aliquid de mundo
spiritllali, seu de coelo et inferno? quis de vita hominis post mortem?
num haec et plura in perpetuum Christianos latebunt? Q!!od talia nunc
primum detecta sint, est propter Novam Ecclesiam, quae est Nova
Hierosolyma, ut hi sciant, caeteri quidem scient, sed usque non sciunt,
17 divulgari: devulgari Clemm
282
TO OETINGER
It is within the past few days that I have returned home from foreign
parts, from Holland and England, and received your two letters, one dated
13 October 1765 together with another; for both of them I thank you.
There are five small works in which I have used the words 'from
things heard and seen' - 1. HEA VEN AND HELL, 2. THE NEW JER USA
LEM AND ITS HEAVENLY DOCTRINE, 3. THE LAST JUDGMENT,
4. THE WHITE HORSE, 5. THE INHABIT ANTS OF THE PLANETS. Later on
other small works were published - 1. THE LORD, 2. THE SACRED
SCRIPTURE, 3. THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM,
4. FAITH, 5. THE SPIRITUAL WORLD,16. ANGELIC WISDOM CONCERN
ING DIVINE PROVIDENCE, 7. ANGELIC WISDOM CONCERNING
DIVINE LOVE AND WISDOM. The latter seven however do not fill more
than 72 whole sheets.
2
This year APO CAL YPSE REVEALED, which was
promised in the small work LAST JUDGMENT,3 has been published, from
which book one can see clearly that I do speak with angels since not even
the smallest verse in the Revelation can be understood without revelation.
Surely anyone can see that by the New Jerusalem a New Church is to
be understood, and that its teachings can be disclosed only by the Lord
alone since they are described in the Revelation by purely figurative means,
that is, by correspondences, nor that they can ever be published in the
world except by somebody to whom a revelation has been granted? I
can solemnly testify that the Lord Himself has appeared to me and sent
me to do what I am doing, and that to this end He has opened the interiors
of my mind, which are the interiors of my spirit, for me to see those
things that are in the spiritual world and for me to listen to those people
who are there; and this has now lasted for 22 years. But to make this
credible, an attestation does not today carry sufficient weight. Yet anyone
who is intelligent enough can find some confirmation from the witness of
my writings, especially from APOCALYPSE REVEALED. Who has
previously known anything about the spiritual sense of the Word? and
who has known anything about the spiritual world, that is, about heaven
and hell? Who has known about man's life after death? Are these and
yet other matters going to be concealed from Christians for ever? The
reason such matters have now for the first time been disclosed is that it
is for the sake of the New Church, which is the New Jerusalem, so that
those people may know them. Others will indeed know them yet still
they do not know them yet because of their unbelief.
1 That is, Contitll/atio de Ultimo Judicio et 2 'A sheet made 4 leaves (8 pp.) quarto.
de Muudo Spirituali, published 1763. The above 7 works fill 561 pages' LM 620.
8 See De Ultimo Judicio n. 42.
5
AD OETINGER
quia non credunt. Opera supra nominata omnia venduntur Londini in
Anglia apud Mist. Lewis in Paternoster Row, near Cheapside. Scripta
illa mea de Nova Hierosolyma non vocari possunt prophetiae sed
revelationes.
Vale et rave
Deditissimo
Em. Swedenborg
Stockh. d 23
Sept. 1766
TO OETINGER
All the above-mentioned works are on sale in London, England, at
Mister Lewis's, Paternoster Row, near Cheapside. Those writings of
mine concerning the New Jerusalem cannot be called prophecies but
revelations.
Fare you well and prosper
Stockholm Yours most sincerely
23 September 1766 Em. Swedenborg
INTRODUCTION
During the interval between the dispatch of Oetinger's two letters
mentioned above and Swedenborg's receipt of them, Swedenborgs und
Anderer Irrdische und Himmlische Philosophie was declared heretical by the
government in Wiirtemburg. After brief references to having now read
the remainder of Swedenborg's works he had received and to having
suffered personally on account of his government's declaration of heresy,
Oetinger then wrote:
'In your letter you bear solemn witness that the Lord Himself appeared
to you, and Himself sent you to do what you are doing. I believe that
your sight has been opened like that of Gehazi, to see things that are
without parallel. I believe that you, being a renowned philosopher, have
become a prophet and seer such as lived in primitive times. But since the
spirits ofprophets who speak through the spirit are subject to the prophets
who are able to speak according to the spirit (I Cor. xii I), you will
readily submit to being put to the proof.'
And later on Oetinger declares:
'Give us a sign that your doctrine of the New Jerusalem is true. God
cannot say anything that is opposed to His spirit. I pray you therefore
that you beg of the Lord who has appeared to you, that you may talk
withJohn himself as to whether he says yes to your exposition. You may
boldly pray to talk with the twelve Apostles, more than with Enoch,
and to speak with Paul, whose epistles you do not quote. Would you
have yourself believed more than Paui? more than John? Did not Paul
say, Let another gospel be to them an open curse? Why is it that we cannot
find in your writings that you have talked with the twelve Apostles or
the twenty-four elders? Could it not happen, as Paul said, that a feigned
angel of light who is opposed to the literal sense ofJohn has concluded
and said, I will be a lying spirit in Swedenborg (2 Chron. xviii 21)?'
The primary source of Swedenborg's reply of II November is found
on pages 2II-12 of H. W. Clemm's book mentioned above. Item 3
5
10
15
20
25
AD OETINGER
1. Num necessarium sit signum quod a Domino missus sim ad faciendum
quod facio?
Resp. Signa et miracula hodie non dantur, quia exterius cogunt, et
interius non persuadent. QEid effecerunt miracula Aegypti, et descensus
Jchovae super monte Sinai apud gentem Israeliticam, quae nihilominus
post mensem dierum vitulum aureum sibi fecit, et pro Jehovah coluit?
QEid effecerunt miracula Domini apud gentem Judaicam, qui nihilo
minus crucifixerunt Ipsum? Simile foret hodie si Dominus appareret in
nube cum angelis et tubis, videatur Luc. xvi 29, 30, 31. Signum hodie erit
illustratio, et inde agnitio et receptio veritatum Novae Ecclesiae, apud
quosdam etiam dabitur illustratio loquens, haec plus est quam signum.
Sed forte aliquod dabitur adhuc.
2. Num loquutus sim cum Apostohs?
Resp. Loquutus sum cum Paulo per integrum annum, etiam de illis
quae scripsit Rom. iii 28. Loquutus sum ter cumJohanne, semel cum Mose,
centies cum Luthero, qui fassus est quod contra monitum angeli accep
taverit solam fidem unice propter separationem a Pontificiis; at cum
angdis nunc per 22 annos loquutus sum, et loquor quotidie, hos Dominus
mihi adjunxit. Sed non opus fuit haec in libris editis memorare. QEis
crederet, et quis non diceret, Da signum ut credam? Et hoc diceret
unusquisque qui id non videt.
3. QEod a philosopho adoptatus sim?
Resp. Est propter causam ut spiritualia quae hodie reve1antur naturaliter
et rationaliter doceantur et intelligantur, veritates enim spirituales corre
spondentiam habent cum veritatibus naturalibus, in has enim desinunt,
et super his subsistunt. QEod sit correspondentia omnium spiritualium
cum omnibus hominis, ut et cum omnibus telluris, videatur in opere
DE COELO ET INFERNO n. 87 and 102, n. 103 ad lI5; quare a Domino
286
TO OETINGER
however, the question 'Why from being a philosopher I was chosen?'
is apparently misplaced as it is clearly occasioned by the request coming
at the end of Oetinger's letter of 4 December:
'One thing more I ask - that you write an account of your life; how,
and by what interior incidents it came about that from a philosopher you
became a revelator.'
I. Whether a sign that I have been sent by the Lord to do what I am
doing is necessary?
Reply. Nowadays there are no signs and miracles because they compel
outwardly but do not persuade inwardly. What did the miracles in Egypt,
and Jehovah's alighting upon Mount Sinai accomplish among the
Israelitish nation? Did they not one month later nevertheless make a
golden calf for themselves to worship as Jehovah? What did the Lord's
mirades among the Jewish nation accomplish? Did they not nevertheless
crucify Him? It would be the same today if the Lord were to appear in
the clouds together with angels and their trumpets; see Luke xvi 29-3I.
Nowadays enlightenment will be the sign, and from this will come
recognition and acceptance of the truths of the New Church. Among
some it will also be an enlightenment that speaks, and that is more than
a sign. But perhaps some sign will still be given.
2. Whether I have spoken with the Apostles?
Reply. I have spoken with Paul for a whole year, and even about what
he wrote in Romans iii 28. I have spoken on three occasions with John,
once with Moses, and a hundred times with Luther, who confessed to
haVing adopted faith alone, contrary to the advice of an angel, for the
sole purpose of being separated from the Papists. But with angels I have
spoken for 22 years now, and I do so daily; it is with them that the Lord
has connected me. There has been no need to mention these matters in
the books I have published. Who would believe them? Who would not
say, Give me a sign that I may believe? This everyone would say who does
not see it.
3. Why I, from being a man of learning, was chosen?
Reply. It was in order that men may be taught and understand naturally
and rationally the spiritual things that are being revealed at this day, for
spiritual truths have their correspondence with natural truths, for spiritual
truths are based on natural truths and owe their continued existence to
them. That there is a correspondence of all spiritual things with all things
in man, and also with all things on earth, see the work HEAVEN AND
HELL n. 87-102, 103-15. I was therefore introduced by the Lord first
AD OETlNGER
primum introductus sum in scientias naturales, et sic praeparatus, et hoc
ab anno 1710 ad 1744, cum apertum mihi est coelum. Unusquisque etiam
ducitur per naturalia ad spiritualia, homo enim nascitur naturalis, educatur
moralis, et post a Domino generatur spiritualis; insuper dedit Dominus
mihi ut spiritualiter amarem veritates, hoc est, non propter honorem,
nec propter lucrum, sed propter ipsas veritates, nam qui amat veritates
propter veritates videt illas a Domino, est enim Dominus Via et Veritas,
Joh. xiv 6; at qui amat illas propter honorem aut lucrum videt illas a se,
et videre a se est viderc falsitates. Falsa confirmata clauserunt Ecclesiam,
10 quare vera rationaliter confirmata aperient illam. ~ i s aliter potest
spiritualia quae transcendullt, intelligere, aglloscere, et recipere? Dogma a
POlltificiis traditum, et a Reformatis receptum, quod intellectus in
theologicis captandus sit sub obedientia fidei, iterum clausit Ecclesiam;
quid tunc aperiet illam nisi intellectus a Domino illustratus? Sed de his
15 videatur APOCALYPSIS REVELATA n. 914.
4. Doleo quod passus sis propter translationem libri DE COELO ET
INFERNO, sed quid hodie plus patitur quam ipsa veritas? ~ o t sunt qui
vidcnt, imo qui volullt videre illam? Ne itaque defatigeris, cs defensor
veritatis.
20 Sum
VSR
Stockholm Deditissimus
d II Nov. 1766 Eman. Swedenborg
Adfers dubium, maxime reverende Domine! quod tradita sit Christo
25 potestas super omnem carnem, et tamen angcli ac coelites non habent
carnea sed lucida corpora; ad haec digneris benigne recipere hoc respon
288
TO OETINGER
of all to the natural sciences; in this way was I prepared, from 17IO to
1744, in which year heaven was opened to me. Everyone else as well is
led by means of natural towards spiritual things, for man is by birth
natural, by upbringing moral, and afterwards by being born from the
Lord spiritual. In addition the Lord has granted me to love truths spiri-
tually, that is, not for the sake of reputation nor for gain, but truths for
their own sake; for the man who loves truths for their own sake has his
sight of them from the Lord, the Lord being the Way and the Truth,
John xiv 6; but the man who loves them for the sake of reputation or
gain has his sight of them from himself, and seeing them from self is
seeing f.l1sities. Falsehoods that have been confirmed have shut the
Church, and therefore truths confirmed rationally will open it. Who
otherwise is able to understand, recognise, and receive spiritual things
that are transcendent? The dogma handed down by the Papists and
accepted by the Reformed that in theological matters the understanding
must be kept in obedience to faith has again shut the Church. What then
is going to open it but an understanding enlightened by the Lord? For
these matters, see APOCAL YPSE REVEALED n. 914.
4. I am sorry you have suffered on accOlmt of your translation of the
book HEAVEN AND HELL, yet what suffers more nowadays than truth
itself? How many are they who see it, or indeed wish to see it? Do not
therefore become weary; you are a defender of the truth.
I am etc.
Stockholm Yours most sincerely
11 November 1766 Eman. Swedenborg
INTRODUCTION
At the beginning of October 1768 Swedenborg dispatched three copies
of DE AMORE CONJUGIALI to Oetinger, who wrote on the 28th of that
month to say he had not received them. In his reply Swedenborg included
the document entitled DE SENSU NATURALI ET SPIRITUALI VERBI.
The Latin text of this letter and its enclosure is based on what appeared
in]. F. I. Tafel's Sammlung (1839).
You raise a doubt, most reverend Sir, about power over all flesh being
transferred to Christ,! when angels and heavenly beings do not have
flesh, but bodies of light. On this point kindly accept favourably the
1 I.e. Johll xvii 2.
IQ ssw
5
10
15
20
25
30
AD OETINGER
sum, quod ibi per omnem carnem intelligatur omnis homo, quare in
Verbo aliquoties dicitur omnis caro, quod est, omnis homo; quod ange
lorum corpora attinet, non apparent illa lucida, sed sicut carnea, sunt
enim substantialia et non materialia, ac substantialia coram ilIis non
translucent; omne materiale originitus est ex substantiali, in hoc venit
omnis homo, dum exuvias materiales per mortem deponit, quae causa
est quod homo post obitum sit homo, sed purior, respective sicut sub
stantiale est ad materiale. ~ o d Domino sit potestas non modo super
omnes homines sed etiam super omnes angelos, constat ex Ipsius verbis
apud Matthaeum, Data est Mihi omnis potestas in coelo et in terra, Cap.
xxviii 18.
~ o n i a m in literis tuis memoras sensum naturalem et spiritualem Verbi,
ne credatur quod aliquid contrarium de illis scripserim, adjungo chartulam
in qua bini illi sensus Verbi describuntur,
Ero
Maxime Venerande et excellentissime Domine
tuus addictissimus servus
Eman. Swedenborg
Amstelodami die 8 Nov.
1768
DE SENSU NATURALI ET SPIRITUALI VERBI
~ o d internus seu spiritualis sensus sit in Verbo in sensu externa seu
naturali ejus, sicut nobilis gemma in sua matrice, aut sicut pulcher infans
in fasciis, hactenus in Christiano orbe prorsus latuit, et inde quoque omne
id quod intelligitur per consummationem saeculi, adventum Domini,
ultimum judicium, et per novam Hierosolymam, de quibus in Verbo
utriusque Testamenti, Veteris et Novi, plura sunt memorata et praedicta;
quis absque evolutione et exfasciatione sensus literae Verbi per sensum
spiritualem ejus, potest hilum ex intellectu scire quid significant quae
Dominus in Cap. xxiv apud Matthaeum, tum quae in Apocalypsi praedixit,
similiter quae apud Danielem, et apud prophetas multis in locis? Experire
si vis; lege Verbum propheticum hic et ibi, ubi nunc agitur de feris et
bestiis, nunc de stagnis et paludibus, nunc de sylvis et dumetis, nunc de
vallibus et montibus, nunc de ululis, ochim, tziim, satyris etc., num aliquod
290
TO OETINGER
following reply: In the passage referred to every man is understood by
'all flesh', and therefore in the Word it sometimes says' all flesh' to mean
every man. As for the bodies angels have, they do not appear luminous but
as though they were flesh, for they are substantial and not material, and
substantial things do not appear transparent before the angels. Everything
material has originated from what is substantial. It is into this substantial
that every man comes when by death he lays aside his material shell. This
is the reason why man is a man after death, but purer, comparatively as
the substantial is to the material.
That the Lord has power not only over all men but also over all
angels, is clear from His words in Matthew xxviii 18, All power in heaven
and on earth has been given to Me.
Since in your letter you mention the natura] and the spiritual senses of
the Word, therefore to guard against a belief that I have written anything
contrary to these, I am attaching a sheet on which these two senses of
the Word are described.
I remain etc.
Eman. Swedenborg.
Amsterdam
8 November 1768
ON THE NATURAL AND SPIRITUAL SENSE
OF THE WORD
Hitherto it has been entirely unknown in the Christian world that in the
Word there is an internal or spiritual sense within its external or natural
sense like a precious stone in its matrix or a beautiful infant in its swaddling
clothes, and as a result it has also been unknown what is understood by
the Consummation ofthe Age, the advent of the Lord, the Last Judgment,
and the New Jerusalem - matters, concerning which many things are
said and predicted in the Word of both Testaments, the Old and the New.
Without the unfolding and unswathing of the sense of the letter of the
Word by means of its spiritual sense, who can grasp with his under
standing the least thing of what is meant by the things the Lord foretold
in the 24th chapter of Matthew, and also in the Revelation or by the things
in Daniel and in many places in the Prophets? Be so good as to try it.
Read the prophetic Word here and there, where it deals now with wild
animals and beasts, now with pools and marshes, now with woods and
thickets, now with valleys and mountains, now with screech owls,
howling creatures (ochim) , wild beasts of the desert (tziim) , satyrs, etc.
10-2
AD OETINGER
Divinum in iIlis percepturus sis, nisi credideris illud intus latere, quia a
Deo inspiratum est, quemadmodum, ut dictum, gemma in sua matrice;
quod gemmae seu cimdia quae intus latent sint illa quae sensus internus
continet, in DOCTR1NA NOVAE H1EROSOLYMAE DE SCR1PTURA
5 SACRA n. 5 ad 26 plene demonstratum est, et insuper ibi, quod sensus
literae Verbi sit basis, continens, et firmamentum sensus spiritualis ejus,
n. 27 ad 36, turn quod Divinum Verum in sensu literae Verbi sit in suo
preno, in suo sancto, et in sua potentia, n. 37 ad 49, ut et quod doctrina
Ecc1esiae ex sensu literae Verbi haurienda sit et per ilIum confirmanda,
ID n. 50 ad 61, et porro quod per sensum literae Verbi, medio sensu spirituali
ejus, sit conjunctio cum Domino, et consociatio cum angelis, n. 62 ad 69.
His aliquod novum e mundo spirituali adjiciam: Antistites Ecc1esiae
qui in illum mundum post mortem alluunt primum docentur de Scriptura
Sacra, quod inibi sit sensus spiritualis, qui in mundo illis fuit ignotus, et
15 quoque illis dicitur quod angeIi coeli in illo sensu sint quando homo in
sensu literae est; et porro, quod translatio seu mutatio hujus sensus in
illum fiat prope hominem, dum sancte legit Verbum, et quod sit quaedam
evolutio seu exfasciatio ad instar sicut crusta circum amygdalum frangitur,
ac crusta dissipatur, et amygdalum nudum transit in coelum, et recipitur
20 ab angelis; et quoque ad instar sicut semen injicitur terrae, et ibi nudatum
a cuticulis suis educit germen; semen illud est Verbum in sensu literae,
ac germen inde eductum est sensus spiritualis; hoc transit ad angelos,
illud autem quiescit apud hominem; at usque semen illud apud hominem
in mente ejus manet sicut in sua humo, ac tempore producit suum germen,
25 et id fructificat, si homo per semina vitae, quae sunt vera fidei, et bona
charitatis conjunctus est Domino, et sic consociatus angelis. Ulterius
monentur antistites ut onmino recipiant fidem, quod Verbum in sinu
suo sit spirituale, quia est Divinum, et quod nisi hanc fidem receperint,
possint a satanis seduci, usque ut negent sanctitatem Verbi, qua negata
p disparatur Ecc1esia apud illos; evincuntur etiam quod si non credunt
TO OETINGER
Would you be able to perceive anything Divine in these things, unless
you believed it to lie hidden within like a gem in its matrix, as just stated,
and this because the Word is inspired by God? That the gems or precious
things which lie hidden within are the things contained in the internal
sense, has been fully shown in the DOCTRINE OF THE NEW JERUSALEM
CONCERNING THE SACRED SCRIPTURE n. 5-26. It is also shown in
that work that the literal sense of the Word is the basis, containant, and
support of its spiritual sense, n. 27-36; further that the Divine Truth is
in its fullness, its holiness, and its power in the sense of the letter of the
Word, n. 37-49; as also that the doctrine of the Church is to be drawn
from the sense of the letter of the Word and confirmed by that sense,
n. 50-61; and still further that there is conjunction with the Lord and
consociation with angels by means of the sense of the letter of the Word
through the medium of its spiritual sense, n. 62-9.
To the above I wish to add something new from the spiritual world.
The leaders of the Church who come into that world after death are
first taught, with regard to the Sacred Scripture, that there is a spiritual
sense within it, which was unknown to them in the world; and it is also
told them that the angels of heaven are in that sense when a man is in the
sense of the letter; and further that the translation or change of the sense
of the letter into the spiritual sense takes place near to the man
l
when
he reads the Word in a holy manner, and that there is a certain unfolding
or unswathing in like manner as when a shell around an almond is broken,
and the shell is scattered and the bared almond passes into heaven and is
received by angels. It is also as when a seed is cast into the earth, and is
there bared of its coverings and puts forth a shoot. That seed is the Word
in the sense of the letter, and the shoot from it is the spiritual sense. This
sense passes on to the angels, while the sense of the letter remains dormant
with the man. Nevertheless that seed remains with the man in his mind
as in its soil, and in time it produces its sprout and this its fruit, provided
the man is conjoined to the Lord, and thus consociated with angels, by
means of the seeds of life, which are the truths of faith and the forms of
goodness that are part of charity.
The leaders are further warned at all costs to accept the belief that the
Word is spiritual within, because it is Divine, and that unless they have
accepted this belief they can be seduced by satans, to the point of denying
the holiness of the Word; and if this is denied, the Church with them
disappears. It is also impressed upon them that if they do not believe in
1 prope homillem, i.e. in his spiritual
environment.
293
AD OETINGER
internum illum Verbi sensum, Verbum possit illis demum apparere sicut
scriptum inconditum et rude, aut sicut liber omnium haeresium, quoniam
a sensu literae ejus, ut a quodam lacu, haeretica omnis generis possunt
hauriri et confirmari. Posthaec illi qui sensum internum Verbi credunt
5 recipiuntur in coetus spirituul1l angelicorum qui postea devantur in
coelum et fiunt angeli; at illi qui non credunt ablegantur ad coetus
spirituum qui postea dcjiciuntur in infernum, et fiunt satanac; satanae ibi
vocantur qui in mundo omnc verum Verbi falsificaverant, et qui inde
imbuerant falsa, usque ut nihil veri amplius videant.
294
TO OETINGER
this internal sense of the Word, the Word may at last appear to them
like an ill-formed and clumsy writing, or like a book of all heresies, since
from its sense of the letter as from some pool or other heresies of all
kinds may be drawn, and confirmed by means of it.
Later those who believe in the internal sense of the Word are received
into companies of angelic spirits who are afterwards lifted up into heaven
and become angels. But those who do not believe are sent away to
companies of spirits who are afterwards cast into hell and become satans.
Those are called satans there who in the world had falsified every truth
of the Word, and are therefore so imbued with falsehoods that they no
longer see the least thing of truth.
Further correspondence is known to have passed between Swedenborg and
Oetinger, but none of it is extant; nor has Swedenborg's reply to the letter of
16 December 1767 survived.
295
EPISTOLAE AD LANDGRAVIUM
INTRODUCTION
Ludwig IX (1719-90), a man who was ardently devoted to military
matters' and who became the Landgrave of Hesse-Darmstadt in 1768,
was also fanatically devoted to what is now called spiritism'. Having
learned ofSwedenborg and ofhis communication with the spiritual world
through Oetinger's Swedenborgs und Anderer Irrdische und Himmlische
Philosophie, he than instructed his minister at The Hague, de Treuer, to
call on Swedenborg who, he learned, was at that time residing in
Amsterdam. De Treuer wrote to his master on 7 June 1771 of his visit,
and soon afterwards the Landgrave sent direct to Swedenborg a letter
that has not survived, though its contents may be deduced from Sweden
borg's reply of 18 June.
Probably because of its flattering language and because he certainly
doubted the genuineness of the signature, Swedenborg ignored the letter
until Pastor Venator,l whom the Landgrave had sent to speak on his
behalf, assured him that the signature was quite genuine.
from Swedenborg's letter of 18 June, the original of which, like all his
letters to the Landgrave, is now among the state archives in Darmstadt,
it is clear that this German prince sought (i) to obtain a set of ARCANA
COELESTIA, (ii) to know how Swedenborg had entered into commu
nication with spirits, the nature of that communication, and whether
anybody else could receive the same gift, and (iii) information concerning
a certain deceased person.
1 It is probable that trus pastor was in fact
named Jager which means Hunter, as does
Venator.
297
AD LANDGRAVIUM
Serenissime Dux, Landgravie !
~ a n d o faventissimam tuam epistolam accepi, dubius haesi num ate,
serenissime Dux, subscripta fuerit. Causam hujus dubitationis Ministro
Venatori, qui apud me fuit, detexi, at postquam ab illo audivi quod non
ita esset, et sublatum est dubium, anxius factus sum, et moratus usque
dum e typis domum nactus sum opus theologicum nuper impressum,
nuncupatum VERA CHRISTIANA RELIGIO continens universam Theolo
giam Novae Ecclesiae a Domino apud Danielem Cap. vii 13, 14, et in
Apocalypsi Cap. xxi I, 2 seq., praedictae. Ex quo duo exemplaria per
10 currum qui ex hac urbe ill Germaniam bis in septimana emigrat, ad te,
serenissime Dux, hodie transmisi. Precor ut illi operi faveas, sunt enim
inibi purae veritates e coelo detectae. ~ o d librum ARCANA COELESTIA
vocatum, et Londini editum, cOllcernit, ille non amplius invenitur, sunt
enim omnia exemplaria, tam quae in Anglia quam quae in Hollandia
IS fuerunt, vendita. Scio quod aliqui in Suecia illum possideant; scribam ad
duos ex illis, et inquiram num pro aliquo pretio illum velint vendere.
Responsa illomm, ut primum dantur, si liceat, communicabo. In favente
tua epistola interrogatus sum quomodo ad commercium cum angelis et
spiritibus perveni, et num hoc transferri possit ab aliquo in alium. De his
20 digneris benigne recipere hoc meum responsum: Praedixerat Dominus
noster Salvator tam apud Evangelistas quam in Apocalypsi quod iterum
in mundum venturus sit, et Novam Ecclesiam instauraturus, et quia non
potest in Persona adhuc in mundum venire, necessum fuit, ut id per
hominem qui hujus Ecclesiae doctrinalia non solum intellectu posset
25 percipere, sed etiam illa typis evulgare, factums sit; et quia Dominus a
pueritia me ad hoc praeparavit, ideo coram me Ipsius serve Se in Persona
manifestavit, et ad hoc munus misit; hoc factum est anno 1743; et post
hoc aperuit mihi visum spiritus mei, et sic me in mundum spiritualem
intromisit, et dedit mihi videre coelos et mirabilia ibi, tum etiam inferna,
30 et quoque loqui cum angel is et spiritibus; et hoc nunc continenter per
27 annos. Q1!od ita sit, testor in veritate; quod ita mecum factum sit,
est solummodo propter Novam Ecclesiatn, de qua nunc supra. Donum
conversandi cum angelis, quemadmodum ego cum illis, non potest
traduci ab aliquo in alium. Contingit quandoque quod aliquis spiritus
35 intret, et effutiat aliquam vocem ad hominem, sed usque non datur loqui
cum illo ore ad os; hoc quoque maxime discriminosum est, quoniam
spiritus illtrat in affectionem amoris proprii hominis, quae non concordat
TO THE LAND GRAVE
Most Noble Duke and Landgrave,
When I received your most kind letter, I was in doubt whether it had
been signed by yourself, most noble Duke. I disclosed the reason for this
doubt to the Reverend Mr Venator who was with me; but after learning
from him that this was not so, and having my doubts set aside, I became
worried, and I delayed until I had finally just received from the press my
recently published theological work entitled, THE TRUE CHRISTIAN
RELIGION that contains the complete theology of the New Church
foretold by the Lord in Daniel vii 13, 14, and in Revelation xxi I, 2 ff.
I have today, most noble Duke, sent off to you two copies by the coach
which leaves this city for Germany twice a week. I beg you to give this
work your favourable attention, for it contains pure truths disclosed from
heaven.
As regards the book called ARCANA COELESTIA published in London,
this is no longer available, since all copies, those in England as well as
those that were in Holland, have been sold. I know that certain people in
Sweden have it, and I will write to two of them and ask whether they
are willing to sell it at some price or other. I will, with your permission,
communicate their replies to you as soon as I receive them.
In your kind letter I was asked how I came into contact with angels
and spirits, and whether this gift can be passed on from one person to
another. Please accept the following reply from me:
Our Lord and Saviour had foretold both in the Gospels and in the book
of Revelation that He would come into the world again and establish a
New Church; and because He cannot now come into the world in person,
it was necessary for Him to do this by means of a man who could not
only grasp the doctrines of this Church with his understanding but also
publish them in print. And because the Lord prepared me from childhood
for this, therefore He showed Himself in person before me and set me
on this task. This took place in the year 1743; and after this He opened the
sight ofmy spirit for me, and thus introduced me into the spiritual world,
and granted me to see the heavens and the wonders there, as well as
the hells, and also to speak with angels and spirits; all this now for 27
consecutive years. I swear to the truth of this. It is only for the sake of
the New Church mentioned above that this has been done with me. The
gift of conversing with angels, as I have with them, cannot be passed on
from one person Co another. It does happen occasionally that a spirit
comes in and babbles out some word or other to a man, but still it is not
granted to speak with him (1Ce to face. It is also extremely dangerous,
since the spirit enters into the affection belonging to a man's self-love,
299
AD LANDGRA VIUM
cum affectione amoris coelestis. OEod ad virum ilIum qui a spiritibus
infestatus est attinet, audivi e codo quod hoc ortum sit a meditatione cui
indulsit, et quod tamen ab ilIo non aliquod periculum timendum sit,
quia Dominus custodit. Unicum sanationis medium est ut convertatur,
5 et de ope supplicet ad Dominum Salvatorem Jesum Christum. Permaneo
in veneratione, tui
Serenissime Dux Landgravie
Amsterdam humilIimus servus
d. 18 Juni 1771 Eman. Swedenborg
300
TO THE LAND GRAVE
which does not accord with the affection belonging to heavenly love.
As regards that man who was plagued by a spirit, I have heard from
heaven that this arose from the meditation in which he indulged, but
that he need not fear any danger, because the Lord protects him. The sole
remedy is for him to be converted and pray for help to the Lord and
Saviour Jesus Christ.
I remain respectfully, most noble
Duke and Landgrave,
Amsterdam Your most humble servant,
18 June 1771
Eman. Swedenborg
On 22 June in another letter that is now lost, the Landgrave apparently asked for
a list ofbooks published by Swedenborg, for in a briefreply of 3July 1771 the latter
refers to such a list and also to the enclosure of the recently printed RESPONSUM
AD ERNESTI.
In a letter dated I July, written in German, as were all his letters presumably,
the Landgrave expresses his thanks for trouble taken to obtain ARC A N A
COELESTIA and then continues as follows:
'I certainly hope to find in this book things which are in harmony with
the marvellous stories that have been brought to me from time to time
concerning your visions and prophecies. Up to the present I find the
following, among other stories, to be the most remarkable: that on a
certain occasion, when at the home of Princess Ferdinand, daughter of the
Margrave of Schwedt, you expressed yourself to a young lady who sat
at table as follows: "The young lady is sad, but she has indeed reason
to be, for she will soon die, but yet will. first be married." This prophecy
was confirmed by its early fulfilment.
'Attentive as I have been to stories of this kind, I would be yet more
attentive to stories involving your having the gift of being able to give
news concerning the state of deceased persons. But I must confess that
I all but conjecture that these stories might be unfounded as that which
was told concerning a lady in Leipzig for whom, after previous discourse
with her deceased husband, you recovered the receipt for a considerable
sum of money which was claimed from her a second time, and pointed
out the place in a cupboard where it was to be found, which story you
yourself told my consistorial councillor Venator in a different way.
That I may have some assurance in this matter, and may convince myself
to my own satisfaction, I ask you to send me some news concerning the
state in that life of the deceased persons on the enclosed sheet .. .'
Though the Landgrave's actual list has been lost, Swedenborg's reply of 13 July
indicates the names that were on it.
301
AD LANDGRAVIUM
Serenissime Dux Landgravie !
Literas tuas, serenissime Dux, prima die Juli ad me scriptas, cum
gaudio accepi et legi; spero quod opus novissime impressum, VERA
CHRISTIANA RELIGIO vocatum, post iIlum diem in manus tuas per
venerit; si placet, ordines ut aliqui docti e Clero qui in ducatu tuo sunt
judicia sua de illo ferant et aperiant; sed precor ut eligantur docti e Clero
tuo qui veritates amant, et illis delectantur quia veritates sunt; si alii, non
visuri sunt in iIlo opere micam lucis, sed omnia ibi in umbra. ~ o d de
Ilia Principis Margravie in Swett narratur, quod ejus obitum praedixe-
IQ rim, est Ictum a quodam garrulo novatore; non fui ibi, nee scivi quic
quam de illa; at quod narratur de fratre Reginae Sveciae, illud est verum,
attamen hoc non existimandum est ut aliquod miraculum, sed solum
ut memorabile, simile iIlis memorabilibus quae in opere de Luthero,
Melancthono, Calvino, et de pluribus aliis, recensita leguntur, talia enim
15 non sunt miracula, sed modo testimonia, quod a Domino in mundum
spiritualem quoad spiritum meum introductus sim, et sic quod cum
angelis et spiritibus loquar. ~ o d attinet personas in aIligata charta
nominatas, cum quatuor ex iIlis, nimirum Belle Isle, de Bombelles,
Kameke, Bock, non loquutus sum; verum ante dimidium allllum cum
20 Stanislao Rege Poloniae, quod fuit in quadam congregatione ubi erat,
et in qua nemo scivit quod iIle esset, jucundum enim ejus vitae erat quod
vellet incognitus interesse coetibus, et sic cum spiritibus et angel is sicut
unus ex iIlis, ita familiariter conversari. Postea vidi illum in plagam
septentrionalem translatum, et audivi quod ibi admotus sit adminis
25 traturae alicujus societatis e Romano-Catholicis, cui ut Princeps Moderator
praeest. Cum PontiIce Romano qui ultimo defunctus est, aliquoties
coIloquutus sum; post obitum suum per tres dies apud me moratus est,
et cum secessit, descendit ad congregationes quae ex Jesuitis consistunt,
quibus per mensem dierum praefuit. vidi iIlum etiam inde ascendentem,
30 quando etiam mihi datum est cum illo loqui, sed plura de ejus vitae
cursu et statu non licet mihi evulgare. De illo qui ante 30 et 40 allllOS
13 memorabilibus: memorabililibus A 14 Melancthono: Melanchtono A
302
TO THE LAND GRAVE
Most Noble Duke and Landgrave,
It gladdened me, most noble Duke, to receive and to read your letter
written to me on I July. I trust that the work most recentIy published
entitled TRUE CHRISTIAN RELIGION came subsequently into your hands.
If it please you, would you arrange for some learned members
of the clergy in your duchy to pass judgments on it and publish
them; but I beg of you that learned members of your clergy be
selected who love truths and are delighted with them because they are
truths. Others will not see a gleam of light in that work, but everything
in darkness. .
What is being said about me having predicted the death of the daughter
of the Margrave of Schwedt is a fabrication coming from some gossiping
newsmonger or other. I was not present there, nor did I know anything
about that lady. What is being said about the brother of the ~ e e n of
Sweden however is true, yet this must not be regarded as some miracle
but only as a noteworthy occurrence like those noteworthy occurrences
concerning Luther, Melancthon, Calvin, and many others, whieh have
been recounted and set out in that work. For occurrences such as these are
not miracles but only witnesses to the fact that I have been introduced
by the Lord as to my spirit into the spiritual world and that I therefore
speak with angels and spirits.
As for the persons named on the paper you enclose, I have not spoken
with four of them, to wit, Belle Isle, de Bombelles, Kameke, and Bock.
I did speak six months ago with Stanislaus the King of Poland. It was in
some gathering where he was and in which nobody knew it was he, for
he found it a joy in life to wish to remain incognito when he was in
groups of people and so be with angels and spirits as one of them and
converse with them as equals. At a later time I saw him when he had been
transferred to a northern part, and I heard that he had been removed to
th;1t place to administer a certain society of Roman Catholics over which
he is set as the principal ruler.
I have spoken frequently with the late Roman Pontiff. After his death
he remained in my company for three days, and when he left he went
down to congregations ofJesuits whom he presided over for a full month.
I also saw him. coming up from there when I was again allowed to speak
with him, but I am not permitted to divulge more about his course of
life and state. Concerning him who served as Pope 30 or 40 years ago,
please see what appears in n. 820 of that work.
3
0
3
AD LANDGRAVIUM
pontificali munere functus est, videatur in opere n. 820. Praeterea in
omnibus quae tui honoris et mandati sunt, studiosissimus et obsequen
tissimus permanebo
TlIi
Serenissime Dux Landgravie
Amstelodam d. 13 Juli humillimus servus
177
1 Eman. Swedenborg
Serenissime Dux Landgravie !
Gratiosas tuas literas, serenissime Dux, Pirmassi d. 6 Aug. scriptas
10 recepi. Animadverto quod adhuc expectes responsum de statu vitae
quatuor illorum quos prius super charta epistolae tuae inclusa nominasti,
qui sunt Mareshal Belle-Isle, de Bombelles, de Kameke, et de Madame
de Bock. ~ i d vero mihi datum est scire de Stanislao Rege, et de Bene
dicto Papa, prius retuli, quod autem quatuor reliquos attinet, illos non
15 dum mihi videre contigit, sunt enim perprocul a me, et forte in societatibus
e quibus nequeunt arcessi; quod non convenerim illos est principalis causa,
quia nullam ideam qualitatis illorum possideo, et omnes qui in mundum
spiritualem allllunt, nomen proprium et baptismatis quod in mundo
naturali tulerunt non retinent, sed iUis nomen aliud quod involvit quali
20 tatem mentis eorum, sortiuntur, quapropter si aliquem quoad nomen
ejus nude appellarem, non agnosceret illud, oblivioni enim traditum
est. Omnes cum quibus in mundo spirituali ex cognitione loquutus sum,
de illis ideam qualitatis illorum habui, cum affinibus et amicis ex familiari
tate et conversatione, cum eruditis ex illorum scriptis, cum regibus et
25 principibus ex illorllm gestis et fama; quare dum cum aliquo loqui
desidero, cogitabo et proferam ideam qualitatis ejus, et tum si non prorsus
1 pontiflcaIi: potificaIiA 12 Belle-Isle: BeljleA 16 convenerim: converim A
304
TO THE LAND GRAVE
Furthermore I shall remain most zealous and attentive in al1 things
touching your honour and command.
Most noble Duke and Landgrave
Your most humble servant
Eman. Swedenborg
Amsterdam
13 July 1771
On 24 August 1771 Swedenborg replied to yet another letter sent from the
Landgrave eighteen days previously, in which the latter seems to have pressed for
information concerning the four deceased persons the seer had not met in the
spiritual world. Swedenborg's reply clearly failed to satisfy him, for on 3 Sep
tember the Landgrave supplied biographical details of the four people in question,
but as Swedenborg had by this time left Amsterdam for London it is unlikely that
he ever received this information.
Most Noble Duke and Landgrave,
I have received your gracious letter, most noble Duke, written at
Pirmassens on 6th August. I note that you are stil1 awaiting an answer
concerning the state oflife ofthe four persons whose names you previously
gave on a sheet enclosed in your letter, namely Marshal Bel1e-Isle, de
Bombel1es, de Kameke, and Madame de Bock. What I have been led
to know concerning King Stanislaus and Pope Benedict,1 I have related
already, but with regard to the other four I have not yet had the oppor
tunity to see them. This is because they are so far away from me, and
perhaps in societies from which they cannot be summoned. The main
reason why I have not met them is that I have no idea of what they are
like, and all who come into the spiritual world never retain their own
baptismal name which they had in the world, but receive another name
which denotes the character of their mind. Therefore, if I were to call
anyone merely by his name, he would not recognise that name, for this
has fallen into oblivion. As to all those with whom I have spoken in the
spiritual world from knowing them, I have had some idea of what kind
of people they are, in the case of relatives or friends from intimate
acquaintance and association, in the case ofthe learned from their writings,
and in the case of kings and princes from their deeds and their fame.
For this reason when I wish to speak to anyone, I must think of and put
forth some idea of his character, and then, if he is not altogether too
[ Benedict XIV died in 1758. Swedenborg
means Clement XIII. See LM 752.
305
AD LANDGRAVIUM
dissitus a me est, vel adest, vel e longinquo loquor cum illo, nullatenus
autem ad solam nominationem personae. Ignosce itaque, serenissime
Dux, quod nequeam mandatis et optatis tuis de quatuor iBis tibi satis
facere, quod lubentissime facerem, si possibile. Praeterea quotidie loquor
cum permultis, etiam in magna dignitate constitutis, praeter quod sciam
quinam et quales fuerant in mundo, fortassis inter illos fuerat aliquis ex
quatuor illis a te nominatis, sed non potuerunt cognosci, quoniam, ut
dictum est, non reminiscuntur nominis sui naturalis, et ego nee cognovi
illos ex nomine illorum spirituali, quod involvit qualitatem vitae illorum.
10 In procinctu abeundi in Angliam sum, ubi, Domino favente, quatuor
opuscula in lucem seu publicum emittere intendo, quae sunt,
I. De Consummatione Saeculi, et de Abominatione desolationis tlillC,
a Domino per Danielem et Matthaeum praedicta.
2. Invitatio ad Universum Orbem Christianum ad Novam Ecclesiam,
IS et ibi plura de Advcntu Domini, et Hortatio ut Ipsum digne recipiant.
3. De Mente Humana.
4. Hieroglyphica Aegyptiaca p::r Correspondentias enucleata.
Q!ando impressa seu typo vulgata sunt, transmittam inde ad consilia
rium priv. legationis de Treuer exemplaria, ut per iBum in manus tuas,
20 et quoque in manus consiliarii consistorii Dni Venatoris veniant. Praeterea
fidelem ministrum legationis consiliarii de Treuer in gratiam tuam
commendo. Opto tibi felicia a Domino Salvatore et Redemptore nostro,
et cum omni venerantia permaneo
Tui,
25
Serenissime Dux Landgravie
Amstelodami die 24 Aug. Humillimus servus
177
1 Eman. Swedenborg
26 Amstelodami: Amsterodami A
3
06
TO THE LANDGRA VE
distant from me, he either becomes present, or I speak with him from afar,
yet never by merely naming the person. Pardon me therefore, most noble
Duke, for being unable to satisfy your command and desires with regard
to the four persons, as I would do most willingly if it were possible.
Nevertheless I speak daily with a great many persons, also with such as
held positions of great dignity, without my knowing who they were or
what kind of persons they had been in the world. Possibly some one of
the four mentioned by you was among them, but, as already mentioned,
I could not know this, since they would not recall their natural name;
nor did I know them from their spiritual name, which denotes the
character of their life.
I am now preparing to depart for England, where the Lord willing I
intend to bring to light, that is, publish, four small works, namely:
I. The Consummation of the Age and the Abomination of Desolation
at that time, foretold by the Lord in Daniel and in Matthew.
2. An Invitation to the whole Christian world to come to the New
Church; and in it many things concerning the Lord's advent, and an
Exhortation that they receive Him worthily.
3. The Human Mind.
4. Egyptian Hieroglyphics disclosed by Correspondences.
When these works have been printed I will forward copies from
England to Legation Councillor de Treuer, so that through him they
may come into your hands, and also into the hands of Councillor of the
Consistory Herr Venator. Furthermore, I commend to your favour the
faithful services of Legation Councillor de Treuer. I wish for you happi
ness from the Lord our Saviour and Redeemer, and remain, respectfully,
Most noble Duke,
your most humble servant,
Eman. Swedenborg
Amsterdam
24 August 1771
37
EPISTOLAE AD HARTLEY
INTRODUCTION
The Reverend Thomas Hardey, the absentee rector of Winwick (North-
amptonshire) who lived in East Malling (Kent) became personally ac-
quainted with Swedenborg, together with Dr Husband Messiter, during
the last three years of the seer's life.
Hardey's letter to Swedenborg of 2 August 1769 contains (i) an
expression ofjoy in having conversed with Swedenborg; (ii) thankfulness
that Divine Providence had led him to his Writings; (iii) two theological
questions that are set out below; (iv) a request for biographical details to
refute possible adverse criticism; and (v) the offer of his own and Dr
Messiter's services to secure a suitable permanent home in England should
persecution drive Swedenborg out of his native land.
This, together with a further letter Hardey sent to Swedenborg on
14 August, is now in the possession of the Royal Library, Stock-
holm.
Though the actual letter of 5 August AMICUM RESPONSUM that
Swedenborg sent in reply has been lost, its contents are known from (a)
the version Hardey printed and circulated in that same year, which how-
ever omits the answers to the two theological questions, and (b) a copy
Swedenborg sent to Dr Messiter which the University Library ofUppsala
acquired on the death ofDr Waller ofLidkoping in 1955. A transcription
and translation of the opening paragraphs of the copy to Messiter which
contain the answers to the two theological questions are printed separately
here.
For reasons that are not clear Swedenborg sent to Hardey at the end of
the same month the document known as APPENDIX AD CODICILLUM
DE EQUO ALBO, though it did not reach him in East Malling until 10 Sep-
tember. The original has been lost, and so too at a later time was the copy
Swedenborg sent to Messiter from which an English translation was made
and published in 1824. The text given here is that contained in Sweden-
borg's own rough draft, which is now lodged in the Royal Academy of
Sciences, Stockholm. Variant readings found in the text issued by the
Swedenborg Society in 1935 in DE EQUO ALBO are here referred to
asAc.
II
'309
SS\V
AD HARTLEY
AMI CUM RESPONSUM
Gaudeo ex amicitia quam testificaris in epistola tua; pro hac et imprimis
pro ilia refero tibi ex animo gratias. Laudes quibus me cumulas non recipio
aliter quam quod sint amoris veritatum in scriptis meis; et quia inde sunt,
ideo transmitto illas ad Dominum nostrum Salvatorem, a QEo est ornnc
veritatis quia est ipsa Veritas, Joh. xiv 6. Duntaxat ad illa quae ad finem
scribis animum adverti, quae haec sunt: 'Si forsan post discessum tuum
ex Anglia oriatur sermo de scriptis tuis, et tunc quoque occasio defendendi
te auctorem contra malevolum aliquem conviciatorem qui studebit
10 laedere famam tuam excogitatis mendaciis, ut solent quidam inter osores
veritatis, annon usui erit ad refellenda talia opprobria, ut relinquas penes
me quaedam particularia de te, de gradibus in Academia, de publicis
officiis qui bus functus es, de cognitis et cognatis, de honoribus tuis, quibus
te ornatum audivi, ac de re1iquis quae ad bonam famam stabiliendal11.
15 inservire potuerint, ut sic praejudicia male capta amoveantur; nam omni
bus mediis licitis utendum est ne aliquid detrimenti capiat veritas.' Post
meditationcm de his, tractus sum ad obtemperandum amico tuo consilio,
quod est, ut aliqua de rebus vitae meae communicem, quae in summario
sunt haec.
20 Ornnes avent reditum meum, quapropter in patria mea nihil minus timeo
quam persequutionem, de qua aliquid suspicaris, et pro qua ideo faven
tissime consulis in epistola tua. Si me persequuntur alibi, hoc ad me non
ZI-22 de qua aliquid suspicaris ... in epistola tua H; de qua favellter memoras in
Epistola tua AM
3
1
0
TO HARTLEY
QUAESTIONES NOVEM DE TRINITATE were first published by Robert
Hindmarsh in 1785 from a manuscript that is no longer extant. It is
almost certain that Hindmarsh revised in places the exact wording
of the document(s) he had before him. Hardey's questions seem to arise
out of the answers Swedenborg gave in his letter of 5 August 1769 to
the former's two questions of 2 August, yet references to VERA CHRISTI
ANA RELIGIO in the second and seventh answer suggest that this material
belongs to correspondence that passed between the two men not earlier
than 1771.
BIBLIOGRAPHY
LM pp. 673-86.
TD i pp. 3-11, 599-601, TD ii pp. 500-22, 539-40.
REV. THOMAS HARTLEY AM, A. E. Beilby, 1931.
ANSWER TO A LETTER FROM A FRIEND
I rejoice in the friendship to which you testify in your letter; for both of
them, for your letter, but especially for your friendship, I offer you my
sincere thanks. The praises which you heap up upon me I accept only as
arising from your love of the truths to be found in my writings; and as
that is their origin I redirect them to the Lord our Saviour from Whom
all truth comes since He is the Truth itself, John xiv 6. I have applied my
mind to those matters you write of towards the end, namely these:
If perhaps after your departure from England discussion about your
writings should occur, and at the same time too the need arises to defend
you, their author, against any hostile critic who is quick to invent lies
and wound your reputation, as certain of those who hate the truth are
wont to do, would it not serve to refute such slanders if you left with me
some details about yourself, about your university degrees, about the
official positions you have held, about your acquaintances and relatives,
about the honours which, so I have heard, you have received, and about
all the other things which could serve to uphold your good name.
Thus ill-founded prejudices may be banished, for one ought to employ
every lawful means to prevent the truth being harmed in any way.
After reflecting on these matters I have been led to accept your kindly
advice, that is, to communicate to you some facts about my own life,
which briefly are these:
Everyone in my own country is eagerly awaiting my return and I have
therefore not the slightest fear ofpersecution there ofwhich you have some
suspicion and over which you advise me in a most kindly way in your
II-2
311
AD HARTLEY
pertingit. Sed recensita illa respicio sicut parvi momenti respective,
quoniam id quod illa excedit est quod ab Ipso Domino vocatus sim ad
munus sanctum, QEi Se in Persona clementissime manifestavit coram me
serve suo, al1l1O 1743, et tunc aperuit mihi visum in spiritualem mundum,
5 et dedit loqui cum spiritibus et angelis, quod perstitit usque ad hunc diem.
Ab eo tempore incepi typis vulgare varia arcana mihi visa et revelata, ut
de coelo et inferno, de statu hominum post mortem, de vero cultu Divino,
de sensu spirituali Verbi, praeter dignissima alia quae ad salutem et ad
sapientiam conducunt. ~ o d aliquoties e patria mea ad exteras regiones
10 profectus sim, non fuit ex alia causa quam ex desiderio faciendi usus ac
detegendi arcana rnihi concredita. Praeterea possideo opes, quantum sat
est, nec quaero neque desidero plus. Ad haec commemoranda adducor
a tua epistola, ut praejudicia male capta amoveantur, ut scribis. Vale, et
tibi felicia in hoc mundo et in futuro ex corde adopto, nec dubito quin
IS illis, si spectas et oras ad Dominum nostrum, potiturus sis. Londini 1769
d. 5 Aug.
Eman. Swedenborg
Gaudeo ex amicitia tua quam testificaris in epistola tua ad me scripta;
refero tibi gratias pro hac et pro illa. Persevera quaeso in veritate fidei
20 quam amplexus es.
~ o d concernit duplicem Humanitatem in Christo, qualis iHa fuit,
in SUMMARIA EXPOSITIONE DOCTRINAE NOVAE ECCLESIAE, quae
in manu tua est, n. 117 illustratum videas. Humanitas prior fuit Humanitas
Divina Coelestis, posterior autem Humarutas naturalis, quam assumsit
25 ut pugnaret cum infernis, et omnia in illis et in coelis, et quoque in terris,
in ordinem redigeret; et quoque ut hominibus in mundo, qui omnes
naturales sunt, propius adesset et inesset. Humanitas Divina Coelestis fuit
interius in Domino cum erat in mundo, et ex illa desumpsit quantum
Ipsi placuit, imprimis cum miracula fecit, sed illam interius apud Se
30 recondidit cum tentationes subiit, et maxime cum passus est crucem, et
toties fuit in statu exinanitionis; postea hanc Humanitatem plene univit
I respicio sicut H; aspicio ut AM 2 quoniam H; nam AM 3 sanctum H;
apostolicum AM c1ementissime om AM 3-4 coram me servo suo H; mihi AM
4 et tunc aperuit mihi visum H; ab eo tempore apertus est mihi visus AM 5
dedit H; datum est AM 6--9 Ab eo tempore ... conducunt om omn AM 9 ad ex
teras regiones profectus sim H; profectus sim ad exteras regiones AM 10 ac
detegendi H: et detegendi AM 15 Londini 1769 cl 5 Aug om H 21 Humanita
tern: Humanitem AM 31 HUl11anitatem: Humanitem AM
312
TO HARTLEY
letter. If men persecute me in other lands that does me no harm. But
considerations such as these I take to be of little importance, relatively
speaking, for what exceeds them in importance is the fact that I have
been called by the Lord Himself to a sacred duty. Of His great goodness
He presented Himself in Person to me His servant before my very eyes,
in the year 1743, and at that time He opened my sight for me to see into
the spiritual world and has allowed me to converse with spirits and angels,
which has continued until this day. From that time I began to publish in
print the various arcana that I have seen and that have been revealed to
me, such as those concerning heaven and hell, men's state after death,
true Divine worship, the spiritual sense of the Word, besides other most
valuable matters that contribute to salvation and wisdom. I have fre
quently journeyed from my own country to foreign parts, for no other
reason than a desire to be of service and to disclose the arcana that have
been entrusted to me. Moreover I have wealth in sufficient quantity,
and I neither seek nor desire more. I am led by your letter to record
these details in order that, as you put it, ill-founded prejudices may be
banished. Farewell. From my heart I wish you all happiness in this world
and in the world to come, which I doubt not at all wi 1 be yours if you
are looking and praying to our Lord.
London, 5th August 1769.
Eman. Swedenborg
I rejoice in the friendship to which you testify in your letter written to
me; for both of them, your letter and your friendship, I offer you my
thanks. Continue, I beseech you, in the truth of faith you have embraced.
As for the dual Humanity that was in Christ, you can see what it was
like from the explanation given in n. 117 ofBRIEF EXPOSITION OF THE
DOCTRINE OF THE NEW CHURCH which you have in your possession.
The Humanity He had already was the Divine Celestial Humanity, while
the second was the natural Humanity He took to Himself to fight against
the hells and to restore to order everything in them and in the heavens,
and on earth as well. He also took this second Humanity to Himself to
be more nearly present and within men in the world, all of whom are
natural. The Divine Celestial Humanity was inwardly in the Lord when
He was in the world, and He drew upon it as much as He pleased, especially
when He worked miracles; but He hid it away within HimseIfwhen He
underwent temptations, most of all when He endured the cross, and on
every such occasion as He was in a state of exinanition. Afterwards He
fully united this Human to His Divine Celestial, and this state in His state
313
AD HARTLEY
Divinae Coelesti Suae, et hic status est status glorificationis Ipsius. Ex his
paucis videri potest quid intelligitur per haec Ipsius verba,
Pater, glorifica Me gloria quam habui ante mundum conditum.
In statu exinanitionis oravit ad Patrem sicut ad alium a Se, at in statu
glorificationis fuit Ipse Ille. Sed hoc in ipso opere de doctrina Novae
Ecclesiae quod redux in Sveciam sub auspicio Domini conscripturus sum,
plene demonstrabitur.
APPENDIX AD CODICILLUM DE EQUO ALBO
QEoniam non potest non hodie apparere sicut alienum quod equus
10 significet intellectum veri, et in opposito sensu ratiocinia sicut ex intellectu
confirmantia falsum, velim adhuc plura e Verbo loca, ubi nominatur
equus, adducere; quae sint haec:
Num contra mare excandescentia Tua,]ehovah, quod equites super equis Tuis, currus
Tui salus? caIcasti mare equis Tuis, Iutum aquarum, Habak. iii 8, IS.
15 Ungulae equorum]ehovae sicut rupes reputantur, Esaj. v 28.
Prae increpatione Tua obdormivit et currus et equus, Psalm. Ixxvi 6, 7.
Evertam thronum regnorum, ac evertam currum et equitantes in eo, ac descendent
equi et equites eorum, Hagg. ii 22.
Exscindam equum ex Hierosolyma; contra loquetur pacem gentibus, SacIJ. ix 10.
20 In his locis per equum significatur intellectus veri Ecclesiae, per currum
doctrina inde, ac per equitantes et equites iIli qui in intellectu et doctrina
ex Verbo sunt. Adhuc evidentius ex his:
Congregate vos e circuitu super sacri6cium meum, satiabimini super mensa mea
equo et curru, sic dabo gIoriam Meam inter gentes, EzecIJ. xxxix 17, 20, 21.
25 Congregamini ad coenam magnam Dei, et comedetis carnes equorum et sedentium
super iIIis, Apoc. xix 17, 18.
Agitur ibi de Nova Ecclesia a Domino instituenda, et quod tunc aperietur
intellectus Verbi, ac instruentur in doctrina veri inde, quid alioquin
forent nisi ludicra, quod satiarentur super mensa Domini equo et curru;
30 et quod comederent cames equorum et sedentium super iIlis. Praeter
allata patet significatio equi et currus ex his:
12 quae sint A; quod sunt Ac 16 lxxvi 6, 7 A; lxxvi 7 Ac
JI4
TO HARTLEY
of glorification. From these few considerations you can see what is
understood by these words of His:
Father, glorify Me with the glory I had before the foundation of
the world.
In a state of exinanition He prayed to the Father as if He were someone
different from Himself, but in a state of glorification He was that very
One Himself. This however will be shown fully in the very work
concerning the doctrine of the New Church which I am about to write
under the Lord's guidance on my return to Sweden.
APPENDIX TO THE WHITE HORSE
Since today it must inevitably appear strange that a horse means the
understanding of truth, and in a contrary sense, reasonings coming as it
were from the understanding which confirm falsehood, I should like to
quote more passages still from the Word where the horse is mentioned.
Let these suffice:
Is Thine indignation against the sea, 0 Jehovah, when Thou dost ride upon
Thy horses? Thy chariots are salvation. Thou didst trample the sea with Thy
horses, the surging of the waters, Habakkllk iii 8, IS.
The hoofs ofJehovah's horses are reckoned as flint, Isaiah v 28.
At Thy rebuke both chariot and horse lay stunned, Psalm Ixxvi 5, 6.
I will overthrow the throne of kingdoms, and I will overthrow the chariot and
those that ride in it, and the horses and their horsemen shall go down, Haggai ii 22.
I will cut off the horse from Jerusalem: he shall speak peace to the nations,
Zechariah ix ID.
In these places the Church's understanding of truth is meant by the
horse, and doctrine derived from it by the chariot; and those who are
able to understand and learn from the Word are meant by riders and
horsemen. The matter is plainer still from these places:
Gather yourselves from all around to My sacrifice; you shall be satisfied at My
table with horse and chariot. So I will set My glory among the nations, Ezekiel
xxxix i7, 20, 2I.
Gather yourselves to the great supper of God, and you shall eat the flesh of
horses and of those seated on them, Revelatioll xix 17, 18.
The subject here is the New Church that is to be established by the
Lord. At that time the understanding of the Word will be opened and
from it men will be taught the doctrine of truth. What else would the
statements that they were to be filled at the Lord's table with horse and
chariot, and that they were to eat the flesh ofhorses and of those seated on
them, be but utter absurdities? In addition to the examples already brought
forward, the meaning of horse and chariot is obvious fr0111 these places:
315
AD HARTLEY
Accinge gIadium Tuum. Potens! conscende. equita super Verbo veritatis, Psalm.
xlv 4.5.
Cantate, extolIite Equitantem super nubibus, Psalm. Ixviii 5.
Jehovah equitans super nube, Esaj. xix 1.
Psallite Domino equitanti super coelo coeli antiquitatis, Psalm. Ixviii 33. 34.
Deus equitavit super cherubo, Psalm. xviii II.
Tunc delitiaberis in Jehovah, et equitare te faciam super exceIsa terrae, Esaj. Iviii 14;
Delltr. xxxii 13.
Equitare faciam Ephraimum, Hosch. XII.
10 Per equitare in illis locis significatur instruere et instrui in veris doctrinae'
et sic sapere; per excelsa terrae significantur sublimia Ecclesiae; et per
Ephraimum etiam significatur intellectus Verbi. Similia per equos et
currus significantur, per quatuor currus exeuntes inter montes aeris, et
per quatuor equos illis alligatos, qui erant rufi, nigri, albi, et grandinati;
15 qui etiam vocantur spiritus, et dicuntur exivisse a stando juxta Dominum
totius terrae, Sach. vi I ad 8, 15. Similia etiam per haec:
Cum aperuit Agnus sigilla libri, ordine exiverunt equi, primo equus aIbus, secundo
equus rufus, tertio equus niger, et quarto equus pallidus, Apoci. vi I ad 8.
Per librum cujus sigilla Agnus aperuit, intelligitur Verbum, quod inde
20 non aliud exire potuerit quam intellectus ejus, patet; quid alioquin foret,
quod ex libro aperto exirent equi.
~ o d equus significet intellectum veri, et currus doctrinam, constat
ex iisdem in sensu opposito nominatis, in quo equus significat intellectum
per ratiocinia falsificantem vera, et currus doctrinamseu haeresin inde, ut in
25 sequentibus:
Vae descendentibus in Aegyptum pro auxiliis, et super equis innituntur, et non
respiciunt ad Sanctum Israelis! nam Aegyptus homo et non Deus, et equi ejus caro
et non spiritus, Esaj. xxxi I, 3.
Pones supra Israelem regem quem elegerit Jehovah, modo non multiplicet sibi
30 equos, ac reducat popuIum in Aegyptum ut ll1uItiplicet equos, Deutr. xvii 14, 15,16.
Haec dicta sunt quia per Aegyptum significatur naturalis homo, qui
per ratiocinia ex sensibus corporis pervertit vera Verbi, quid alioquin,
quod equi Aegypti caro et non spiritus; et quod rex non multiplicaret
equos, hoc est, f.'\lsa religionis.
2 xlv 4, 5 Ac; xlvi 5, 6 A 4 xix I Ac; xix I, 2 A 5 Ixviii 33, 34 Ac; Ixv
i
34 A 7 Esaj. Iviii 14 om A 8 xxxii 13 Ac; xxxii 12, 13 A II sublimia
(sed sublimiae prius) A; subIimiae Ac 16 I ad 8 A; I ad 5 Ac
316
TO HARTLEY
Gird on Thy sword, 0 Mighty One! Mount, and ride on the Word of truth,
Psalm xlv 3, 4
Sing, lift up a song to Him Who rides upon the clouds, Psalm lxviii 4.
]ehovah comes riding upon a cloud, Isaiah xix I.
Sing to the Lord Who is riding on the highest heaven of old, Psalm lxviii 33, 34.
God rode on a cherub, Psalm xviii 10.
Then you shall take delight in Jehovah, and I will make you ride on the heights
of the earth, Isaiah lviii 14; Deuteronomy xxxii 13.
I will make Ephraim ride, Hosea x 11.
By riding in these passages is meant teaching and being taught the
truths of doctrine, and thus being wise. By the heights of the earth are
meant the summits of the Church, and by Ephraim also the understanding
of the Word. Like matters are meant by horses and chariots, by the four
chariots coming out between the mountains of bronze, and by the four
horses harnessed to them, which were red, black, white, and dappled grey,
and which are also called spirits and are said to have gone forth from
standing in the presence of the Lord of the whole earth, Zechariah vi 1-8,
15. Things of a similar nature are meant by these words as well:
When the Lamb opened the seals of the book horses went out in order, first
a white horse, second a red horse, third a black horse, and fourth a pale horse,
Revelation vi I-B.
It is obvious that by the book whose seals the Lamb opened the Word
is meant, out of which nothing else could come except the understanding
of it. What other meaning could horses coming out of an opened book
have?
It is clear that a horse means the understanding of truth and a chariot
doctrine from the same words when they are used in a contrary sense.
A horse then means the understanding falsifying truths by means of mere
reasonings, and a chariot consequent doctrine, that is, heresy, as in the
following places:
Woe to those who go down into Egypt for help and rely on horses and do not
look to the Holy One of Israel! For Egypt is man and not God, and his horses
are flesh and not spirit, Isaiah xxi I, 3.
You shall set over Israel a king whom ]ehovah shall choose, only let him not
multiply horses for himselfl10r lead the people back into Egypt to multiply horses,
Deuteronomy xvii 14-16.
These matters have been stated because by Egypt is meant the natural
man, who corrupts the truths of the Word by mere reasonings from the
physical senses. What else could the horses of Egypt being flesh and not
spirit, and the king not having to multiply horses, that is, falsehoods that
have to do with religion, mean?
3
1
7
AD HARTLEY
Aschur non servabit nos, super equo non equitabimus, Hosch. xiv 4.
Hi in curru, et illi in equis, nos vero in nomine Dei nostri gloriabimur, Psalm. xx 8, 9.
Mendacium equus ad salutem, Psalm. xxxiii 17.
Dixit Sanctus Israelis, In fiducia erit virtus vestra; sed dixistis, Non; super equo
5 fugiemus, et super veloce equitabimus, Esaj. xxx IS, 16.
PonetJehovahJudam sicut equum gloriae; pudefient equitantes equis, Sach. x 3,4,5.
Adducam contra Tyrum regem Babelis cum equo, et cum curru, et cum equitibus;
prae abundantia equorum obteget te pulvis eorum, prae voce equitis et currus
commovebuntur muri tui, per ungulas equorum suorum conculcabit omnes plateas
10 tuas, Ezech. xxvi 7 ad I I.
Per Tyrum in Verbo significatur Ecclesia quoad cognitiones boni et
veri, et per regem Babelis falsificatio et prophanatio ilIarum, inde est
quod hic dicatur venturus cum equo et curru et equitibus, et quod prae
abundantia equorum obteget pulvis eorum.
IS Vae urbi sanguinum, tota mendacio plena, et equus hinniens et currus sal titans !
Nah. iii I ad 4.
Per urbem sanguinum significatur doctrina ex falsificatis veris Verbi;
praeter aliis in locis, ut Esaj. v 26, 28; Jerem. vi 23; Cap. viii 16; Cap.
xlvi 4, 9; Cap. I 37, 38, 42; Ezech. xvii 15; Cap. xxiii 6, 20; Habak. i 6,
Le 8,9, IQ; Psalm. Ixvi n, 12; Psalm. cxlvii 10. Intellectus veri Verbi falsi
ficatus et deperditus etiam significatur per equum rubrum, nigrum, et
pallidul11, in Apoc. vi 4, 5, 8. Cum itaque equus significat intellectum veri,
et in opposito sensu intellectum falsi, patet quale est Verbum in sensu
spirituali.
25 Notum est quod in Aegypto fuerint hieroglyphica, et haec inscripta
columnis, ac parietibus templorum, etc.; et quod non aliquis hodie sciat
quae res per ilIa significatae sunt; illa non fuerunt aliud quam correspon
dentiae naturalium et spiritualium, qui bus Aegyptii plus quam alii populi
in Asia suo tempore studuerunt, et secundum quas vetustissimi in Graecia
30 suas fabulas conscripserunt; stylus antiquissimus nec fuit alius. His hoc
novum addam, quod omnia quae in mundo spirituali coram angelis et
spiritibus apparent sint unice correspondentiae; propter quam causam tota
Scriptura Sacra per correspondentias scripta est ut per ilIam, quia talis,
conjunctio hominum Ecclesiae cum angelis coeli esset. At quia Aegyptii, et
35 Cum ilIis alii in regnis Asiac coeperunt correspondentias illas vertere in
16 iii I ad 4 A; iii I, 2 Ac 19 131,38,42: 137, 38, 43 A Ac xxiii 6, 20 Ac;
xxiii 5, 20 A 33 ut per illam ... coeH esset: in margine A
3
18
TO HARTLEY
Assyria will not save us, we will not ride upon a horse, Hosea xiv 3.
Some boast of the chariot and others of horses but we will boast of the name
of our God, Psalm xx 7, 8.
A horse is a vain thing for safety, Psalm xxxiii 17.
The Holy One of Israel said, In trust shall be your strength. But you said, No.
We will flee on a horse, we will ride on a swift one, Isaiah xxx IS, 16.
Jehovah will set Judah like a glorious horse; they shall put to shame those riding
on horses, Zechariah x 3-5.
I will bring against Tyre the king of Babylon, with horse and with chariot,
and with horsemen. Their horses shall be so many that their dust will cover you,
and the noise of horse and chariot so much that your walls will be shaken.
With the hoofs of his horses he will trample all your streets, Ezekiel xxvi 7-11.
By Tyre in the Word is meant the Church as regards its cognitions of
good and truth, and by the king of Babylon the falsification and profana-
tion of them. Hence it says here that he will come with horse and chariot
and horsemen, and that the horses will be so many that their dust will
cover him.
Woe to the bloody city, all full of lies, with whilmying horse and bounding
chariot, Nahum iii 1-4.
By the bloody city is meant doctrine derived from truths of the Word
that have been falsified. And in other places as well, such as Isaiah v 26,
28;Jeremiah vi 23, viii 16, xlvi 4, 9, 137,38,42; Ezekiel xvii IS, xxiii 6, 20;
Habakkuk i 6, 8-10; Psalms lxvi 11, 12, cxIvii 10. A falsified and ruined
llllderstanding of truth that is in the Word is also meant by the red, black,
and pale horses of Revelation vi 4, 5, 8. Since therefore a horse means an
understanding of truth, and in a contrary sense, an understanding of
falsehood, it is clear what the Word is like in its spiritual sense.
It is well known that hieroglyphics existed in Egypt and that these
were inscribed on columns and temple walls, etc., and that nobody knows
nowadays what they meant. They were nothing else but correspondences
of natural and spiritual things, to which the Egyptians applied themselves
more than any other peoples of their own times in Asia, and it was
according to these correspondences that the ancient Greeks composed
their fables. The most ancient style was nothing else but this. To all these
matters let me add one that is new: All things that manifest themselves in
the spiritual world to angels and spirits are without exception corres-
pondences, and for that very reason the whole of the Sacred Scripture
has been written by means of correspondences (in the margin, in order that
by means of it, as this is the nature of it, men of the Church would be
conjoined with angels of heaven). But because the Egyptians, and others
with them in the kingdoms of Asia, began to turn those correspondences
AD HARTLEY
idoloIatrias, ad quas filii Israelis proni erant, ideo vetitum his erat revocare
illas in aliquem usum a seipsis, ut clare patet ex prima praecepto Decalogi,
ubi haec,
Non facies tibi sculptile ullius figurae quae in coelis superius, et quae in terra
5 inferius, et quae in aquis subter terram; non incurvabis te illis, neque servies ilIis,
quia Ego Jehovah Deus tuus, Deutr. v 8, 9;
praeter pluries alibi. Ab eo tempore scientia correspondentiarum obli
terata est, et successive in tantum ut hodie vix sciatur quod fuerit, et
quod aliquid sit. Nunc quia a Domino instauranda est Nova Ecclesia
10 fundanda super Verbo, quae per Novam Hierosolymam in Apoealypsi
intelligitur, placuit Domino illam scientiam revelare, et sic aperire
Verbum quale est interius in suo sinu, h [oc] e[st], in sensu spirituali; quod
factum est per me in ARCANIS COELESTIBUS Londini editis, et deinde in
APO CAL YPSI REVEL AT A Amstelodami. ~ o n i a m scientia illa correspon-
IS dentiarum fuerat antiquis scientia scientiarum, et inde sapientia, interest ut
aliquis e vestra academia isti scientiae operam impendat, quod imprimis
potest ex correspondentiis in APOCALYPSI REVELATA detectis et ex
Verbo demonstratis: hoc si ex optato est, volo hieroglyphiea Aegyptiaea,
quae non aliud sunt quam eorrespondentiae, evolvere, et in publicum dare; quod
20 nee fieri potest ab aliquo alio.
Em: Swedenborg
4 ullius A; ultrius Ac 14 correspondentiarum: om Ac 18 Aegyptiaca A;
Aegyptica Ac 19 publicum A; publicam Ac
320
TO HARTLEY
into forms of idolatry which the children ofIsrael tended to favour, the
latter were forbidden to call them back into any use at all, as is quite
plain from the first of the Ten Commandments where these words
appear:
You shall not make for yourself any carved image which is in the heavens
above or which is on the earth beneath or which is in the waters under the earth.
You shall not bow down to them nor serve them, for I am Jehovah your God,
Deuteronomy v 8, 9.
And there are many more examples elsewhere. From that time on the
knowledge of correspondences was blotted out. This happened by stages,
in so much that nowadays its existence in the past is almost unknown,
or that there is such a thing. Now however because a New Church is to be
established by the Lord, one that is to be based on the Word, and which
is understood by the New Jerusalem in the Book of Revelation, the Lord
has been pleased to reveal that knowledge, and so to open up the Word
to show what it is like inside in its inmost parts, that is, to show what it is
in the spiritual sense. This has been done by means of myself in ARCANA
COELESTIA, published in London, and afterwards in APOCALYPSE
REVEALED, published in Amsterdam. Since for men of early times that
knowledge was the greatest knowledge of all, and from it came their
wisdom, it is important that some member of your academy should
devote his labours to that knowledge, which can be done chiefly from
the correspondences disclosed in APOCAL YPSE REVEALED and proved
from the Word. If there is a demand for it I am willing to unravel the
Egyptian hieroglyphics, which are nothing else but correspondences, and have
the matter published. Nobody else can do it.
Em. Swedenborg
321
AD HARTLEY
QUAESTIONES NOVEM
DE TRINIT ATE, &c.
TUM
SINGULIS RESPONSA
QUAESTIO PRIMA
5
In quo sensu Dominus appellavit Se Fi[jum Homillis, si carnem solummodo
sumpsit ex matre, et non rationalem animam? Anne filiatio humana
solum respicit carnem humanam?
RESPONDETUR
10 Dominus vocavit Se Filium Hominis, quia erat Verbum seu Divinum
Verum etiam quoad Humanum, Filius Hominis enim in sensu spirituali
significat verum EccIesiae ex Verbo; simile significabat Propheta, quoniam
Prophetae docebant vera ex Verbo; quare Dominus, Q!i in supereminente
gradu erat Propheta, et quoque Verbum, et inde Divinum Verum, Se
15 quoad Humanum vocabat Fihum Hominis; inde est quod passim apud
Prophetas, et quoque apud Davidem, ubi agitur de vastatione veri in
EccIesia, dicitur quod non ibi moretur Filius Hominis; et inde quoque est
quod ipsi Prophetae etiam dicti fuerint filii hominis; ut Ezechiel. Cap. ii
3,6,8, Cap. iii 3, 4,10,17,25; et persaepe in sequentibus; tum etiam
20 Daniel. Q!od ita sit, multis ex locis ostensum est in SAPIENTIA ANGELICA
DE DOMINO, quae si ad manus est, videatur.
QUAESTIO SECUNDA
Num rationalis anima fuit Domino ex ]ehovah Patre, Cui unitum fuit
Divinum Esse, unde factus est vere Deus et vere Homo?
RESPONDETUR
25
Dominus ab aeterno seu ]ehovah fuit Divinus Amor et Divina Sapientia,
et Ipsi tunc fuit Divinum Coeleste et Divinum Spirituale, sed non Divinum
19 3,6,8: 3, 5, 8 Hind
322
TO HARTLEY
NINE QUESTIONS
ON THE TRINITY AND RELATED TOPICS
PROPOSED BY THOMAS HARTLEY
TO
EMANUELSWEDENBORG
WITH HIS ANSWERS
QUESTION I
In what sense did the Lord call Himself the Son of Man, if He took only
the flesh from the mother and not the rational soul? Does Human Sonship
refer only to human flesh?
ANSWER
The Lord called Himself the Son of Man, because He was the Word or
Divine Truth as to the Human too; for in the spiritual sense 'Son of
Man' means the truth of the church from the Word. The same was
meant by 'prophet', because the prophets taught truths from the Word.
Therefore the Lord, Who was in the supreme degree a prophet as well as
the Word and consequently Divine Truth, called Himself as to the
Human, the Son of Man. This is why it is often said in the prophets and
in David, in treating of the destruction of truth in the church that the
Son ofMan dwells there no more. This is also why the prophets themselves
were called sons of man, as in Ezekiel ii 3, 6, 8, iii 3, 4, 10, 17, 25, and
frequently in the following chapters; likewise in Daniel. This has been
shown from many passages in ANGELIC WISDOM CONCERNING THE
LORD, which you should consult if available.
QUESTION 2
Did the Lord have from Jehovah the Father a rational soul to which the
Divine Esse was united, whence He became truly God and truly Man?
ANSWER
The Lord from eternity, or Jehovah, was Divine Love and Divine Wis
dom, and He then had a Divine Celestial and a Divine Spiritual; but
323
AD HARTLEY
Naturale antequam assumsit Humanum; et quia rationale unice praedi
catur de coe1esti et spirituali naturali, ideo Jehovah Dominus per
assumtionem Humani etiam induit Divinum Rationale. Ante assumtionem
Humani fuit Ipsi Divinum Rationale, sed per influxum in coelum
5 ange1icum, ac dum Se manifcstavit in mundo, per ange1um quem Sua
Divinitate implcvit, nam Esscntia pure Divina, quae, ut dictum est, erat
purc Divina Coe1estis et Divina Spiritualis, trallSccndit rationale, et
angelicum et humanum, sed per influxum dabatur; sed quale id fuit,
concludi potest ex dicendis infra in puncto 6to. Luthcrus et Me1ancthon
ID docent quod in Christo sit Homo Deus et Deus Homo, et hoc quoque est
secundum Scripturam Sacram, videatur VERA CHRISTIANA RELIGIO
n. 137; at Calvinus hoc negabat, et solum affrrmabat quod Christus modo
sit Deus et Homo.
QUAESTIO TERTIA
15 Annon semper fuit Trinitas in Divina Natura hoc modo intelligenda,
nempe, Divinus Amor, Divina Sapientia, et Spiritus vivificans seu
Sanctum procedens?
RESPONDETUR
Divina Trinitas in una Persona intelligenda est sicut anima, corpus, et
20 operatio procedens, quae simul unam Essentiam faciunt, quoniam ex una
est altera, consequenter una est alterius.Est similiter trinitas in unoquovis
homine, quae simul facit unam personam, videlicet anima, corpus, et
operatio procedens, sed in homine est trinitas illa finita, quoniam homo
est modo organum vitae, in Domino autem est Trinitas Infinita et sic
25 Divina, quoniam Dominus cst ipsa Vita, etiam quoad Humanum, ut
Ipse docet apud Johan. Cap. v 26, Cap. xiv 6; et quoque alibi.
QUAESTIO QUARTA
Annon Filius per quem Jehovah dicitur creavisse mundos, Heb. Cap. i et
xi idem significat cum Sapientia Divina, Jerem. x 12, Ii J2, adeo ut
30 Essentialis Sapientia seu AOrOL Dei in primis nunc sit Veritas, seu AOrOL
Dei in ultimis?
9 Melancthon: Melanchton Hind 30 Essen tialis: Essentiali Hind
324
TO HARTLEY
before He assumed the Human He did not have a Divine Natural; and
because the rational can be attributed solely to the celestial and spiritual
natural, it follows that ]ehovah, the Lord, did also put on the Divine
Rational by assuming the Human. He had a Divine Rational before
assuming the Human, but this was by means of an influx into the angelic
heaven, and whenever He manifested Himself in the world it was by
means of an angel filled with His Divinity. For the purely Divine Essence,
which, as has been stated, was purely Divine Celestial and Divine
Spiritual, transcends both the angelic and the human rational, but existed
by means of influx. Its nature can be inferred from what is said below in
connection with the sixth question. Luther and Melancthon teach that
in Christ Man is God and God is Man; and this is in accordance with
Holy Scripture. See TRUE CHRISTIAN RELIGION n. 137. But Calvin
denied this, affirming merely that only Christ is God and Man.
QUESTION 3
Was there not always in the Divine nature a Trinity to be understood as
Divine Love, Divine Wisdom, and ~ i c k e n i n g Spirit or Holy Proceed
ing?
ANSWER
The Divine Trinity in one Person ought to be understood as soul, body,
and proceeding operation which together make one essence, since one
arises from the other and consequently is part of the other. In every man
there is likewise a trinity, which together constitute a single person,
namely, soul, body, and proceeding operation. In man this trinity is
finite, since man is but an organ of life, but in the Lord the Trinity is
infinite and thus Divine, because the Lord is life itself as regards the
Human too, as He teaches in John v 26, xiv 6, and elsewhere as well.
QUESTION 4
Does not the Son, by whom ]ehovah is said to have created the worlds
Hebrews i and xi, mean the same thing as the Divine Wisdom inJeremiah
x 12, li 15, so that the essential Wisdom or Logos of God in first principles
has now become the Truth or Logos of God in ultimates?
RESPONDETUR
~ o d Dominus, hoc est, Verbum seu Divinum Verum, per quod omnia
facta sunt quae facta, et per quod mundus creatus est, Joh. i 3, IQ, fuerit
Divina Sapientia, quae cum Divino Amore unam Divinam Essentiam
facit, ita Unum Eundem Deum, sequitur; Divina enim Sapientia est
quoque Divinum Verum, quoniam omnia Sapientiae sunt veritates.
Sapientia nee producit nisi veritates, est enim harum continens, ita prorsus
secundumJerem. Cap. x 12, et Cap. li 15. Ita quoque intelligitur per illud
apud Davidem, Psalm. xxxiii 6; Spiritus oris est quoque Sapientia, et
10 Verbum ibi est Divinus Amor et Divina Sapientia simul, nam dicitur, et
Deus erat Verbum, Joh. i I.
QUAESTIO QUINTA
Annon Spiritus Sanctus in Novo Testamento idem cum Spiritu Dei in
Veteri Testamento, cum hac sola differentia quod ante incarnationem
IS Domini processit ex Divino Esse seu Jehovah immediate, sive mediate
per angelos, et post incarnationem per Filium aut Divinum Humanum?
Annon Spiritus Sanctus idem cum Sphaera Dei?
RESPONDETUR
Spiritus Dei et Spiritus Sanctus sunt duo distincta; Spiritus Dei non
20 operatus est, nee operari potuit in hominem nisi imperceptibiliter, at
Spiritus Sanctus, qui unice procedit a Domino, operatur in hominem
perceptibiliter, et facit ut homo comprehendere possit veritates spirituales
naturaliter, Dominus enim univit Divino Suo Coelestiet DivinoSpirituali
etiam Divinum Naturale, per quod ab iBis operatur. Praeterea sanctum in
25 Verbo solum praedicatur de Divino Vero, ita de Domino, ~ i est Divi
num Verum tam in sensu coelesti et spirituali quam in sensu naturali;
quapropter dicitur in Apocalypsi quod Dominus sit Solus Sanctus, Cap.
xv 3, 4; videatur insuper APO GAL YPSIS REVELA TAn. 173; tum quod
nondum fuerit Spiritus Sanctus, quia Jesus nondum glorificatus fuit,
30 Joh. vii 39
Spiritus Sanctus est idem cum Divina Sphaera, quando per hanc
intelligitur Divinus Amor et Divina Sapielltia, quae duo procedullt a
Jehovah Domino e sole coeli allgelici, sicut calor et lux e sole mUlldi
32
6
TO HARTLEY
ANSWER
It does follow that the Lord, that is, the Word or Divine Truth by which
aB things were made which were made, and by which the world was
created, John i 3, was the Divine Wisdom which together with the
Divine Love constitutes one Divine Essense, thus one and the same God;
for the Divine Wisdom is also the Divine Truth, since all the parts of
Wisdom are truths. Being their very containant, Wisdom brings forth
nothing but truths, and so this is entirely in keeping with Jeremiah x 12,
li 15. This is also how the passage in David, Psalm xxxiii 6, should be
understood. The 'breath of His mouth' is also wisdom, and ' the Word'
there is Divine Love and Divine Wisdom together, for it is said, 'And
the Word was God',John i I.
QUESTION 5
Is not the Holy Spirit in the New Testament the same as the Spirit of
God in the Old Testament, only with the difference that before the
Lord's incarnation it proceeded from the Divine Esse or Jehovah directly,
or through the mediation of angels, while after the incarnation it
proceeded through the Son or Divine Human?
Is the Holy Spirit not the same as the sphere of God?
ANSWER
The Spirit of God and the Holy Spirit are two distinct things. The Spirit
of God did not and could not operate on man except imperceptibly,
whereas the Holy Spirit, which proceeds solely from the Lord, operates
perceptibly on man, and enables man to understand spiritual truths in a
natural way; to His Divine Celestial and Divine Spiritual the Lord has
united the Divine Natural by which He operates from them. Besides,
'Holy' in the Word is attributed solely to the Divine Truth, thus to the
Lord, Who is Divine Truth both in the celestial and spiritual sense and
also in the natural sense, wherefore it is said in Revelation that the Lord
alone is holy, xv 3, 4. See further APOCALYPSE REVEALED n. 173.
And it is said in John that the Holy Spirit was not yet, because Jesus was
not yet glorified, vii 39.
The Holy Spirit is the same as the Divine Sphere when by this is meant
the Divine Love and the Divine Wisdom, both of which proceed from
the LordJehovah out of the sun of the angelic heaven and make its sphere
AD HARTLEY
naturalis, et faciunt hujus sphaeram; calor enim e sole coeli angdici in
sua essentia est amor, et lux ex eodem sole in essentia sua est sapientia,
quibus duobus calor et lux e sole mundi correspondent.
QUAESTIO SEXTA
An Divinum Humanum ]ehovae ante incarnationem fuit Persona subsis
tens per Se, sicut Existere, Forma, seu Corpus Dei, sive fuit forma angelica
pro occasione sumpta ad causam manifestationis?
Annon sequitur quod Divinum Humanum ante incarnationem diver
sum fuit a Divino Humano nunc post incarnationem, cum in Persona
10 Domini sit Divina Trinitas?
RESPONDETUR
Ante incarnationem non fuit aliquod Divinum Humanum, nisi repraesen
tativum per aliquem angdumquem]ehovahDominus Suo Spiritu implevit,
ut supra dictum est; et quia illud fuit repraesentativum, ideo omnia
15 Ecclesiae eo tempore fuerunt repraesentativa, et sicut umbrae; at post
incarnationem cessaverunt repraesentativa, aut sicut umbrae vesperae aut
noctis cum oritur sol. At Humanum repraesentativum, in quo ]ehovah
tunc Se stitit in mundo ante actualem adventum Ipsius, non fuit illius
efficaciae, ut potuisset spiritualiter illustrare homines; quare illustratio
20 tunc fiebat modo per typos et figuras.
QUAESTIO SEPTIMA
Annon Sacrosancta Trinitas proprie dicitur unus idemque Dominus in
tribus characteribus, distinctionibus officiorum, seu relationibus erga
homines, ut Creator, Redemptor
l
et Sanctificator - ut Pater, Filius, et
25 Spiritus Sanctus - ut Divinum Esse, Divinum Humanum, et Sanctum
Procedens; non ut tres Personae, ex quibus necessario fierent tres Dei?
RESPONDETUR
Sacrosancta Trinitas in una Persona percipienda est sicut Divinum Esse,
Divinum Humanum, et Divinum Procedens, ita sicut anima, corpus, et
30 virtus seu operatio inde, prorsus sicut in MEMORABILI inserto operi
VERA CHRISTIAN A RELIGIO n. 188. Productiones ex ilIis sequuntur
2 sua essentia: SliD essentia Hind
32
8
TO HARTLEY
in the way that heat and light proceed out of the sun of the natural world
and constitute its sphere; for heat from the sun of the angelic heaven is in
its essence love, and light from the same sun is in its essence wisdom.
To these two the heat and light of the sun of the world correspond.
QUESTION 6
Was the Divine Human ofJehovah before the incarnation a Person sub-
sisting of itself, as the existere, form or body of God? Or was it an angelic
form assumed as required for the purpose of manifestation?
Does it not follow that the Divine Human before the incarnation was
different from the Divine Human now after the incarnation, since the
Divine Trinity is in the Person of the Lord?
ANSWER
Before the incarnation there was no Divine Human other than a represen-
tative one through some angel or other whom the Lord filled with His
Spirit, as was stated above. And because this was representative therefore
all things of the church at that time were representative and like dim
shapes. But after the incarnation representatives came to an end as the
shades of evening and night do when the sun rises. But the representative
Human in which Jehovah presented Himself in the world before His
actual coming was not powerful enough to enlighten men spiritually;
therefore enlightenment was brought about by means of types and
figures alone.
QUESTION 7
May we not rightly say that the Holy Trinity is one and the same Lord
under three characters, distinguished as to [unction or relationship with
men, as Creator, Redeemer, and Sanctifier; Father, Son, and Holy
Spirit; Divine Esse, Divine Human, and Holy Proceeding; and not as
three persons, which would inevitably lead to three Gods?
ANSWER
The Holy Trinity in one Person must be perceived as Divine Esse,
Divine Human, and Holy Proceeding, thus as soul, body, and their
power or operation, exactly as is shown in the notable occurrence intro-
duced into THE TRUE CHRISTIAN RELIGION n. 188. As their products
AD HARTLEY
ordine Creatio, Redemptio, et Regeneratio, quoniam Creatio est attri
butum Divini Esse, Redemptio attributum Divini Humani a Divino
Esse, ac Regeneratio est attributum Spiritus Sancti, quae est primaria
virtus seu operatio ex Divino Humano a Divino Esse, secundum illud
quod in VERA CHRISTIANA RELIGIONE n. 153, 154, 155, allatum est.
QUAESTIO OCTAVA
Dicitur 1 Cor. xv 45, Primus homo Adam factus in animam viventem,
etc., et in genealogia apud Lt/cam iii ponitur primus post Deum, et dicitur
quifuitfilius Dei. Anne Ecc1esia dicta Adamus probat e contra?
ID
RESPONDETUR
In genealogia apud Lucam dicitur quod Adamus fuerit Dei, hoc est,
creatus a Deo, et non filius Dei.
QUAESTIO NONA
Si null us fuit homo dictus Noachus, quomodo dicitur in Ezech. xiv 14,
IS Si hi tres homines, Noachus, Daniel, et Job, &c.?
Non multum moror in his (inquit dominus Hardey), sed fert animus
proponere.
RESPONDETUR
~ o d Noachus nominetur apud Ezechielem Cap. xiv est quia nominatus
20 est in Genesi, et inde apud Prophetam significat simile quod apud Mosen,
videlicet ut homo cum tribus suis filiis significativus Ecc1esiae sequentis;
de qua re in ARCANIS COELESTIBUS actum videatur.
330
TO HARTLEY
there follow in order: Creation, Redemption, and Regeneration, for
Creation is the attribute of the Divine Esse, Redemption the attribute of
the Divine Human from the Divine Esse, and Regeneration the attribute of
the Holy Spirit which is the primary power or operation of the Divine
Human from the Divine Esse. This is according to what is said in THE
TRUE CHRISTIAN RELIGION n. 153-5.
QUESTION 8
It is said in 1 Cor. xv 45, 'The first man Adam became a living soul .. .' ,
and the genealogy in Luke iii, placing Adam first after God, reads, 'who
was the son of God'. Is this not contradicted by saying that Adam was a
church?
ANSWER
In the genealogy of Luke iii it is not said that Adam was 'the son of
God', but that Adam was' of God', that is, created by God.
QUESTION 9
If there was no man named N oah, why is it said in Ezek. xiv 14, 'Though
these three men, Noah, Daniel, and Job .. .'? I am not much bothered by
these details, Mr Hardey says, but I should like to put the question.
ANSWER
Noah is named in Ezekiel xiv 14 because of his having been named in
Genesis, and the meaning is therefore the same in the prophet as it is in
Moses. This man with his three sons was significative of the subsequent
church. See the discussion of tIus subject in the ARCANA COELESTIA.
33
1
INDEX OF SCRIPTURE REFERENCES
This index does not include those Scripture references that appear on pages 77-9
Genesis
i 26,27
xilff
xxxii 26, 32. 33
Deuteronomy
v 8,9
xvii 14-16
xxxii 13
xxxiii 8,9
2 Samuel
xii 31
2 Kings
v 17
Psalms
xviii IQ
xx 7. 8
xxxiii 17
xlv 3.4
12, 13
Ixvi II, 12
Ixviii4
13. 14
Ixxii II, 15
Ixvi 5.6
cxlvii IQ
Isaiah
v 26,28
315,
vii 14
ix6
xi 10
xix I
xxi I, 3
xxv 9
xxx 15. 16
xl 3-12
xliv 6
Iviii 14
Iix 5
Jeremiah
vi 23
vii 2-4, 9-II
page
133
177
145
3
2
1
317
3
1
7
9
145
317
3
1
9
319
3
1
7
245
319
317
317
245
315
319
3
1
9
9
9
245
3
1
7
317
3,9 (his)
3
1
9
9
9
9
3
1
7
209
319
55
page
viii 16
319
x 12
327
xxiii5,6
9
xxxiii 15-16
9
xlvi 4, 9 319
137, 38, 42
319
Ii 15
327
Ezekiel
ii 3,6,8
3
2
3
iii 3,4, 10, 17,25
323
xiv 14
33 I
xvii 15
3
1
9
xxiii 6,20
319
xxvi 7-II
319
xxxix 17, .20, 21
3
1
5
Daniel
vii 13, 14
299
Hosea
I XII
317
xiv 3
3
1
9
Nahum
iii 1-4
3
1
9
Hahakkuk
i 6. 8-IQ
319
iii 8, 15
3
1
5
Haggai
ii 22
3
1
5
Zechariah
vi 1-8, 15
3
1
7
ix IQ
3
1
5
lC 3-5 319
xiv 9
9
Malachi
iii I
9
Matthew
i 18-25
9
iii 17 37, 23 I, 237, 267
viii II
7
x 16
237
xii 27
15
28, 32
13
30 251
333
8
INDEXES
page
Matthew (colll.)
xvii 5 37. 23 I, 237 267
xxiii 9,10 JI
xxiv Whole 193, 291
21 SI
22 55, 253, 279
29 51
37-9
171
xxviii 18 291
20 II
Mark
iii 28.29 13
iX7 37
38 IS
40 25
1
xvi 17. 18 IS
Luke
i 31-5 9,37,43,23 1,237,
26
7
ii 12 223
iii 21
331
ix I IS
35 37
49, 50 IS
XII,20 IS
xi 19 15
20 IS
20 If. 13
27. 28
3
xiii 29
7
xvi 29-JI 28
7
xvii 26--end 171
John
i I, 3. 14 9.327
13, 14 43
34 37
iii IS. 16 259
35, 36 259
v 23 245
26
325
vi 40 259
vii 39 3
2
7
viii 58 JI
x I. 7-9 243
9 3
30. 38 9
xi 25.26 259
xiv6 289, 325
6-JI 9,261
9 7
II
12
xvi 5. 10. 16. 17. 30
6
27,28
xvii 2
8
xx 31
Romans
ii 10. 13
iii 28
ivWhole
2 Corinthians
v 10
Galatians
ii 16
Colossians
ii 9
2 Thcssalonians
ii 16, 17
James
i 22
I John
iiWhole
v 20
1
21
Revelation
Whole
i 10
ii7
iiiI8
vi 1-8
16
viii 13
xii Whole
14
IS
17
xiii Whole
xv 3,4
xvi IS
xvii Whole
xix 17. 18
xxi I
2
1-3
5
xxii 16. 17
20
page
7
3
3
3JI
3
289, JI5
231.237.259,267
209,2IJ
21I. 217. 235. 287
235
209
235
247,259
247
2JI
245
231.237.247.267
77
5
12
9
12
9
3
1
7,3
1
9
237
SI
177, 237
225
263
26
3
177
3
2
7
129
177
3
1
5
179
221
219. 255, 299
51
26
3
26
3
334
INDEX OF REFERENCES
TO THE WRITINGS
page page
Apocalypse Explained
183 13
Apocalypse Revealed
Whole 209, 259, 283, 321 (bis)
67 263
173 3
2
7
200 259, 261
298 223
417
2II, 217
4
21 251
691 223
880,881 263
898 259,261
9II 259, 261
914 289
9
61
,9
62
259
Arcana Coelestia
Whole 15,157,217,299,321,33 1
5055 145
Brief Exposition
Whole 195, 225, 235, 237, 267
II7
3
1
3
Conjugial Love
Whole 223, 233
Divine Love and Wisdom
Whole
4, 17, 19,21,44,69,72,
106, 156, 318 223
Divine Providence
Whole
46-54, 157
Doctrine of Faith
Whole
34-7
Doctrine of Life
Whole
Doctrine of the Lord
Whole 283, 323
55 259
Doctrine of the Sacred Scripture
Whole 283
5-69 261,293
27,37, 50 259
Heaven and Hell
Whole IS, 107, 157, 283, 289
87-II5 28
7
3
0
3-
10 203
Intercourse of the Soul and the Body
Whole 235,243
Last Judgment
Whole 15,283
New Jerusalem and its Heavenly Doctrine
Whole 9, IS, 283
283 13
True Christian Religion
Whole 251, 253, 255, 303
137 199,3
2
5
153-5
331
188
329
846-5
1
199
White Horse
Whole
335
GENERAL INDEX
Abraham 5. II. 125
Acton (Alfred) ix. 17. 85
Adam, Adam's Sin 19-29. 33. 47. 49. 59.
II3. 1
2
9. 151. 331
Adultery. adulterers 105.107. 1II-15. 133
41. 153
Angels' bodies 5. 165. 289. 291
Apostles 215.217.285.287
Apostles' Creed 61. 73. 193. 23 I. 237. 247.
267
Arius. Arians 183. 231. 237, 267
Athanasian Creed 7. 19. 35-41. 61. 73. 193.
237
Augsburg Confession 57. 237. 245. See also
Formula Concordiae
Augustine 65. 229
Baptism 25. 27. 53. 59
Baptism ofJohn 223
Benzclstierna (Bp. of Westerahs) 233. 235.
26
7
Beyer (G. A.) 193.213-55.257.269.275279
Beyer's Wife 233. 237. 243
Boehme (Jacob) 217-21.281
Calvin (John), Calvinists 17, 19.35-41,303.
325. See also Reformed
Celibacy 105. 123
Cerberus 143
Chastity 105. II3. 123
Christ (person and Work of) 1-15. 19-31.
35-9.61.229-31.245-7.313-15
Chrysostom (Jolm) 69. 229
Civil and Moral Righteousness 59. 183
Clemm (H. W.) ix. 195. 197.281
Conjugial Love (Origins of) 149
ConsummationoftheAge79-81. 165-71. 307
Crown Prince and Princess of Sweden 233.
235
Donatists 63. 65
Dutch Women 123
Ekebom (Olaf). the Dean 225. 227. 249.
257-63.
2
71
Ernesti (J. A.) 195. 197-9. 301
Excrement II5. 127. 137. 145
Faith Alone 31-3.65.183.187.211.227
Faith of New Church 49. 55
Filenius (Peter). the Bishop 193. 225. 233.
235. 263
Formula Concordiae 57-73. 217-19. 227.
23
1
,237.
2
45.
2
47.259
Free-will 21. 33, 59
,.... , .... 1.. "I,
Gentiles 7, 13.23. 135. 145
Gjiirwell (C. C.) 193
Giiteborg 193. 213. 271. 275
Giiteborg Consistory Minutes ix. 227. 245-9.
257
Giittingen 195
Hammarberg (Peter) 221. 227. 239. 255
Heaven when BRIEF EXFOSITI0N was
published 195. 267
Herrnhuters (Moravians) 223
Hieroglyphics 307. 321
Holy Spirit 13-15. 21. 27. 31. 61. 67. 211.
3
2
7
Holy Supper SS. 63. 83. 139
Hyde (James) ix. 57. 75, 159
Jews II. 13.23. II7. 139. 145.235
King of Sweden 249-53.273.275.279
Last Judgment 3. 7. II. 77. 79. 87-97. II7.
167
Liden (J. H.) 193
Luther (Martin) 41.49. 189. 287. 303. 325
Lutherans 219. 237
Margrave of Schwedt 301. 303
Married partners after death 121
Mary. Mother. Virgin 3. 5.9.45
o'lulip) 49. 303. 325
Mennander (c. F.) 207-II. 233. 277-9
Messiter (Husband) 309
Mice I07-Il
337
INDEXES
Mohammedans 13, 117-21
Monks and Jesuits 55.141,145,303
Monogamy lI5-!7, 151
Mosaic Law 23, 209, 235
Most Ancient Church 149-53,319
Nakedness 123, 129-3 I
New Church, NewJeruglem 47-55.77, 79,
93-7, 219,221,225,255
Newcomers to Spiritual World 81, 121,
163-5
Nicene Council 193,231, 237, 267
Nicene Creed 61, 73
Nordenskjold (Augustus) x, I, 75, 77, 181,
207
Oetinger (F. C.) 195,281-95,297
Organs of body Il3, 141-7, 183, 185
Papists 5,9,71,95-7,289
Penance, Repentance 27, 69
Polygamy I 17-21
Pope, Christ's vicar IS, 2750
Pnvy CounciITn Sweden 23372:is:-25:i; 275.
279
Prostitutes in spiritual world I07-lI, 127.
139-4
1
Reformed (The) 41-7,91-5.217. 289
Revelation given through Swedenborg 3,
193, 199. 203
Rosen Oohan) 193, 217. 241, 245. 253, 255,
275,279
Royal Academy of Sciences in Sweden 57,
75, 85, 99, 181, 191, 201, 213, 233, 245,
265, 273
Sermon Library (Beyer's) 217, 219, 223
Shunning evil 83
Skara boy 233.239,269,271
Socinianism 13. 183,259,261
Son of God 37,61,231,235,237,247,267
Son of Man IS. 323
Stanislaus, King of Poland 303, 305
Sun of Spiritual World 171-5
Sweden, Swedes 83,193,235,251, 3II
Swedenborg, Associations with departed
souls 7,203,205,283, 303, 305
Swedenborg, Autobiographical details 241,
287, 289, 299. 3lI-13
233. 247, 257
Tafel (J. F. 1.) x, 17, 75, 99, 181
Tafel (R. L.) ix
Trent (Dccrees and Canons of) ix, 17-33
Treuer (Councillor) 297,307
Trinity (Divinc) 47,73,323-31
Tritheism 7. 13, 39-41,45-9, 183, 2II
Venator (Pastor) 299, 301, 307
Von Hatzcl (L.) 201-5
Wenn(er)gren (Svcn) 239, 269-71
Worcester (Samuel) x, I, 191
WUrtemburg 195,285