10 I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness... -Isaiah 61:10 King James Version (KJV)
Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
...All spirits and angels are clothed according to their intelligence, or according to their reception of truth in the life, this constituting intelligence; for the light of their intelligence is formed into garments, and when these are thus formed they do not merely appear as garments, but they also are garments. For all things that exist in the spiritual world, and appear before the eyes of those there, exist from the light and heat that proceed from the Lord as a sun; from that origin have been created and formed not only all things in the spiritual world, but also all things in the natural world; for the natural world exists and subsists by means of the spiritual world from the Lord. From this it can be seen that the appearances that exist in heaven before the angels are altogether real; in like manner also the garments. As spirits and angels are clothed according to intelligence, and all intelligence is of truth, and angelic intelligence is of Divine truth, so they are clothed according to truths; this is why "garments" signify truths; "the garments" that are next to the body, that is, the inner garments, signify interior truths; but the garments that are outside of these and encompass them, signify exterior truths; therefore "a robe," "a mantle," and "a cloak," which are general coverings, signify truths in general, and "a white robe" Divine truth in general, which they have from the Lord. (But see what has been shown respecting The Garments with which Angels are Clothed, in the work on Heaven and Hell, n. 177-182; and what has been said above about the signification of garments, n. 64-65, 195, 271.) [2] "There were given to those who were under the altar white robes" signifies also protection by the Lord, because "the white robes" given to them represented the presence about them of the Lord with Divine truth; and by means of Divine truth the Lord protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when encompassed by this sphere they can no longer be infested by evil spirits; for, as said above, they were infested by evil spirits, and were therefore hidden by the Lord. This also takes place with those who are elevated by the Lord into heaven. They are then clothed with white garments, which is an indication that they are in Divine truth, and thus in safety. But respecting those who were clothed in white robes more will be shown in the explanation of the following chapter (Rev. 7:9, 13-17) ...[4] ...First truths are also ultimate [or outer] truths, such as are in the sense of the letter of the Word, for through these entrance is effected, for these are first learned, and in them are all interior things which constitute the internal sense of the Word... [11] In Matthew: The scribes and Pharisees do all their works that they may be seen of men, and make broad their phylacteries, [a small leather box containing Hebrew texts] and enlarge the borders of their robes (Matt. 23:5). This the scribes and Pharisees did, but it also represented and signified that they talked about, and applied to life and to their traditions many things from the [outer] ultimates of the Word, in order that they might appear holy and learned. "Their phylacteries which they make broad," signify goods in outward form, for "phylacteries" were worn upon the hands, and "hands" signify deeds, because these are done by the hands; "the borders of their robes which they enlarge," signify external truths; external truths are those that are in the ultimate sense of the letter; "robes" mean truths in general, and "borders" their ultimates. (That "borders of robes" signify such truths, see Arcana Coelestia, n. 9917.) [12] In Isaiah: I will rejoice in Jehovah, my soul shall exult in my God; for He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness (Isa. 61:10). "To rejoice in Jehovah" signifies to rejoice in Divine good; "to exult in God" signifies to exult in Divine truth; for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth, and from these is all spiritual joy. "To clothe with the garments of salvation" signifies to instruct and to gift with truths; and "to cover with the robe of righteousness" signifies to fill with every truth from good, "robe" meaning all truth, because it means truth in general, and "righteousness" is predicated of good...
Blogger: The robe of righteousness suggests those who wear them are filled with spiritual righteousness therefore they are clothed by God in a robe of righteousness. This righteousness must be based on truth. Many Christians seem to believe that Christ will cover their sins in a Garment of Christ's Righteousness so long as they have faith in Jesus because they also believe no man is saved by works. However can mankind really be saved by faith alone? Listen to what Emanuel Swedenborg has to say on this subject.
Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at sacred-texts.com
CONCERNING THOSE WHO ARE IN FAITH ALONE. They who have impressed on themselves the notion that faith alone saves, appear according to the quality of their faith. Those who have believed this more inwardly, are at the right hand, beneath, on a level under the sole of the foot [of heaven which is the form of a Grand Man.] They, also, are there, who form a society of more interior friendship, concerning which society, see No. 4439. Those of them who have not so inwardly impressed on themselves the doctrine that faith alone saves, but only know and as it were believe it when they think from doctrinals, are also at the right, further forwards, and deeper down. Thither, also, come those who have both professed and defended faith alone; but those of them who have passed an evil life, are there let down under the earth into a deep place, [in hell] and more towards the front where they appear surrounded, as it were, by waters. This region is widely extended... But those who knew that the confession of faith is that faith alone saves: but have not taught it, or any farther impressed it on themselves [than merely to assent to it], and have lived a life of good and justice, are in the lower earth [which is between heaven and hell.]
Portrait of Philip Melanchthon, 1537, by Lucas Cranach the Elder. Oil on panel
[Philip Melanchthon 16 February 1497 – 19 April 1560) was a German reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, intellectual leader of the Lutheran Reformation. He stands next to Luther and Calvin as a reformer, theologian, and molder of Protestantism. Along with Luther, he is the primary founder of Lutheranism. They both denounced what they believed was the exaggerated cult of the saints, asserted justification by faith...-Wikipedia]
Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com
[26] MELANCTHON. I have spoken with Melancthon and with others concerning him. After he came into the spiritual world, Melancthon confirmed himself in faith alone more than before, so that he was scarcely willing to hear of charity, and of its good: and as he could not persuade any others but those who had led a life scarcely Christian...
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[27] There came to me afterwards, from the northern quarter toward the west, certain spirits among the more cunning and malicious; and among them one, who was distinguished from the others by his heavy gait: it was a gait sounding like a bear's. He did many things maliciously; nor did I know who he was. It was afterwards disclosed that he was Melancthon. And that I might know that it was he, he asked where Luther was; and when it was told, he entered in to him, and spoke before him, and was recognized. It was said by Luther, that he spoke much with him about faith alone, or faith separate from good works. Luther inquired of him, what his lot now was: and he disclosed that he was by turns in a chamber paneled above, and by turns in hell under a judge: that when he was in the chamber, he was clothed in a skin like a bearskin, by which he protected himself from the cold; and that he wrote much about faith alone; that when he was in hell under the judge, he was held vile like the rest, and I heard the judge speak of him, that there he was evil, and was sometimes punished for his wicked deeds.
[28] It was further said, that in that chamber the walls are of stone only, without decorations, as elsewhere; and thus it is rude [or primitive] and sad there. On which account, when any, because of his reputation in the world, wish to meet him and speak with him, he does not admit them, because he is ashamed of the rude things there. He sometimes acknowledges that he has been in falsities, [or false spiritual beliefs] and that thence he is such: on which account he sometimes prays that in his chamber he may write concerning charity, and its goods, which are called good works; and then some things are dictated to him from heaven by angels; and when he writes them, the chamber begins to be adorned with various decorations. But after he has written them, and left them upon the table, and read them over, he does not see them; and what he sees, he does not understand; and then the decorations of the chamber vanish: such is his lot...
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[30] I afterwards saw Melancthon among many who held to faith alone, in the place where they are separated, everyone at length goes to the place of his life; and I then heard a voice to them from heaven, that that faith saves no one, because there is nothing of the life in it, nor is there truth in it. On which account they asked, what truth is, and what life is. It was answered that truth and life is to live according to the commandments...: as not to steal, that is, not to act insincerely and unjustly; not to commit adultery; not to kill, or thus, not to burn with deadly hatred and revenge against anyone; not to testify falsely, thus not to lie and defame: and that he who does not do these things because they are sins, has life; and many more truths are afterwards given to him, what evil is, and what good is: and that no other one can be led by the Lord, and be saved; and that it may thence be known, that life and truth are one, as love and faith are; for life is of love, and truth is of faith.
Luther (1529) by Lucas Cranach the Elder
[Martin Luther (10 November 1483 – 18 February 1546) was a German professor of theology, composer, priest, former monk and a seminal figure in the Protestant Reformation. Luther came to reject several teachings and practices of the Late Medieval Catholic Church. He strongly disputed the claim that freedom from God's punishment for sin could be purchased with money... Luther taught that salvation and subsequently eternal life is not earned by good deeds but is received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin... -Wikipedia]
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[31] LUTHER. There are places where they contend about religious affairs. Outside of these places their contentions are heard as the gnashing of teeth: and when they are viewed within, it appears as if they were tearing off each other's garments; and their sphere causes pain to the flesh of the teeth and the gums. There came one to me therefrom, with a religious garb, like a monk; and it was said that it was Luther. And he spoke with me, saying that he wished to be among such as contend about things to be believed; because he has brought with him from the world a persuasiveness of speech, and an authority from the consent of many of his time. I observed that he had communication with those who believe that they know all things, and that nothing at all is hidden from them, and who do not wish to learn, but to teach; often saying that is the truth, and that it cannot be contradicted. Such take away from others all freedom of speaking, by inducing their opinions as if they were from God... He said that he loves to reason about faith, and likewise about the good of charity; but that he rarely finds those with whom he could be in that delight, for the reason that he had hatched that doctrine from his thought... He said that they did not long endure his ardor of speaking, but withdraw.
[32] It was given to speak with him concerning faith and love, concerning truth and good, and concerning their marriage, that no more is given from the one than from the other, consequently no more from faith than from life. I spoke with him for two hours with ideas from spiritual light, which are very many; and angelic spirits were then associated with him, for the sake of interior perception: and being at length convinced, he said that he wished to receive that doctrine; but that he doubted whether he could, before the principles respecting faith alone were cast out; which is a matter of labor; on which account also, when he went away, he returned to them, with whom he reasoned as before.
[33] But the angels said that there was some hope of him; because as often as he had thought from his spirit in the world, that is, when left to himself in tranquillity, he had thought about good works, and made them a matter of religion; and it was thence that he spoke so much and wrote so much concerning the good of life, though he did not make it a part of his doctrine, nor to be done for the sake of eternal life; since man cannot do good from himself; and if he does, it is for the sake of heaven, and is a matter of merit. But yet, when he came out of the thought of his spirit into discourse with others, he then, as if turned round, spoke concerning faith alone. He does in like manner at this day. This was the reason that he rejected from the Word the Epistle of James, and also Revelation.
[34] Some have two states, the one when in discourse from doctrine, the other when he thinks with himself... This was the case with Luther... when he was speaking... this was about faith alone, from his doctrine: but when he was deliberating with himself, he was in favor of good works. Such thought by himself in obscurity remained to him from boyhood, because he was born in that religion, and was a monk. But as he hatched out a new [doctrine] he undertook to withdraw from that religion, by the separation of faith from good works.
[35] Luther related that when he was in the world, it was told him by an angel from the Lord, that he should beware of faith alone, because there was nothing in it; and that for some time he guarded against it, and recommended works: but that he still continued afterwards to separate faith from works, and to make it alone essential and saving.
[36] After Luther was informed by the angels, that no one has any faith unless he has the good of life; and that he has just so much of faith as he has of the good of life, and has no more of the one than of the other; and as he was many times convinced of it: he repented and labored with all his might to get out of the falsities, because he could not come into heaven until he did. I perceived several times that he had repented of it, and that he was laboring against his principles, but still in vain. He also prayed to the Lord that he might be able to recede from his falsities; and he received the answer, that it would be given, if he could receive it. On which account he was sent from one society to another, where those were with whom life was conjoined to faith; but still he could not tarry long, because it was contrary to the delight of his life. It was said to him, that truths of doctrine cannot be received by the life before falsities are rejected, because truths cannot enter where falsities fill the thoughts of the understanding; and that these cannot be easily removed. The reason is, because a man, while he lives in the world, conjoins himself to societies according to the principles of his religion, which had been matters of his affection. In these he likewise remains after death; and in those societies is everyone's life; on which account it is not granted to remove and extricate himself from them, and then betake himself into new ones. It is granted, indeed, as to the thoughts, but it is not granted as to the affections; and yet they act as one. Wherefore the man enters into the new ones; but still withdraws, when he feels undelightful things in the new societies. In a word, Luther sometimes execrates [or condemns] faith alone, and sometimes defends it: he execrates it when he is in fear, and defends it when he is in his love.
True Christian Religion, by Emanuel Swedenborg, [1771], tr. by John C. Ager [1906] at sacred-texts.com
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LUTHER, MELANCTHON, AND CALVIN IN THE SPIRITUAL WORLD. Having frequently talked with these three leaders, reformers of the Christian church, I have thus learned what the state of their life has been from its beginning in that world up to the present time. As for Luther, from the time that he entered the spiritual world he was a most vehement propagator and defender of his dogmas, and his zeal for them grew as the number of those from the earth who agreed with him and favored him increased. A house was given him there like the one he had at Eisleben [in Germany] while he lived in the body. In the center of this house he erected a sort of throne, somewhat elevated, where he sat; and through the open door he admitted hearers, and arranged them in classes, admitting to the class nearest to himself those who were the more favorable to him, and placing behind them those less favorable, and then he made set speeches to them, occasionally permitting questions in order that he might from some point resume the thread of his discourse. [2] In consequence of this general approval he at length acquired a power of persuasion which is so efficacious in the spiritual world that no one is able to resist it or speak against what is said. But as this was a kind of incantation used by the ancients, he was strictly forbidden to speak any more from that power of persuasion; and thereafter he taught, as he had done before, from the memory and understanding together. This power of persuasion, which is a kind of incantation, flows from the love of self; and on this account it finally becomes of such a nature that when anyone contradicts, not only is the subject in question attacked, but also, the person himself. [3] Such was the state of Luther's life up to the time of the last judgement, which took place in the spiritual world in the year 1757. But a year after that, he was removed from his first house to another, and at the same time underwent a change of state. And then, having heard that I, while still in the natural world, could speak with those in the spiritual world, he among others came to me; and after some questions and answers, he saw that there is at this day an end of the former church and the beginning of a new church, respecting which Daniel prophesied, and which was predicted by the Lord Himself in the Gospels. He also saw that it is this new church that is meant by the New Jerusalem in the Apocalypse, [or Book of Revelation] and by "the eternal gospel" which the angel flying in the midst of heaven proclaimed unto them that dwell upon the earth (Rev. 14:6). At this he became very angry and railed [or criticized severely.] But as he observed the increase of the new heaven... and also that the number of his own congregations was daily diminishing, he ceased his railing, and then came nearer to me, and began to talk with me more familiarly. And when he had been convinced that he had got his chief dogma of justification by faith alone from his own intelligence and not from the Word, he suffered himself to be instructed respecting the Lord, charity, true faith, freedom of choice, and also respecting redemption, and this solely from the Word. [4] And finally when he had been convinced, he began to favor those truths out of which the New Church is built up, and finally to confirm himself in them more and more. At this time he was with me daily; and then, as often as he brought those truths together, he began to laugh at his former dogmas as things diametrically opposed to the Word; and I heard him say, "Do not wonder at my seizing upon justification by faith alone, excluding charity from its spiritual essence, and thus taking away from men all freedom of choice in things spiritual, and affirming other things that depend on faith alone once accepted, as links on a chain, since my object was to break away from the Roman Catholics, and this object I could compass and attain in no other way. I therefore do not wonder at my own errors, but I do wonder that one crazy man could make so many others crazy; so that they failed to see what is said in the Sacred Scriptures on the other side, although it is very manifest;" and as he said this he looked askance [or with a look of disapproval] at certain dogmatic writers, men of celebrity in his time, faithful followers of his doctrine. [5] I was told by the examining angels that the reason why this leader was more nearly in a state of conversion than many others who had confirmed themselves in the doctrine of justification by faith alone, was that in his childhood, before he entered upon the Reformation, he had been imbued with the dogma of the preeminence of charity; and for this reason his teaching respecting charity was so excellent, both in his writings and in his preaching; and as a consequence, justifying faith with him was merely implanted in his external-natural man, and had not taken root in his internal-spiritual man. It is otherwise with those who in their childhood confirm themselves against the spirituality of charity; and this comes of itself when justification by faith alone is established by confirmations. I have talked with the prince of Saxony, with whom Luther had been associated in the world, and he told me that he had often reproved Luther, especially for separating charity from faith and declaring faith to be saving and charity not saving, when not only does Sacred Scripture join together these two universal means of salvation, but Paul even sets charity before faith, when he says, That there are three, faith, hope, charity, and that the greater of these is charity (1 Cor. 13:13). But he said that Luther as often replied that he could not do otherwise, because of the Roman Catholics. This prince is among the blessed.
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As to the lot of Melancthon when he first entered the spiritual world, and what it was afterward, I have been permitted to learn many things not only from angels but also from himself, for I have talked with him repeatedly, yet not so often nor so intimately as with Luther. The reason why I have not talked with him so often or so intimately is that he could not approach me as Luther did, because he had given his attention so fully to justification by faith alone, and not to charity; and I was surrounded by angelic spirits who were in charity, and who were a hindrance to his approaching me. [2] I have heard that when he first entered the spiritual world, a house was prepared for him like that in which he had dwelt in the world. This is done for most of the newcomers there, and for this reason they do not know but that they are still in the natural world, and the time that has passed since their death seems to them merely as a sleep. Also everything in his room was like what he formerly had; a similar table, a similar desk with compartments, and a similar library; so that as soon as he came there, as if he had just awakened from a sleep, he seated himself at the table and continued his writing, and that, too, on the subject of justification by faith alone, and so, on for several days, writing nothing whatever about charity. The angels perceiving this, asked him through messengers why he did not write about charity also. He replied that there is nothing of the church in charity...[3] When the angels who were over his head perceived this, and when the angels who were associated with him when he was out side of his house heard it (for angels are associated with every newcomer at the beginning), they all withdrew. A few weeks after this occurred, the things that he used in his room began to be obscured and at length to disappear, until at last there was nothing left there but the table, paper, and ink stand; and, moreover, the walls of his room seemed to be plastered with lime, and the floor to be covered with a yellowish, brick-like material, and he himself to be in coarser clothing. Wondering at this, he asked of those about him why it was so, and was told that it was because he had separated charity from the church, which was, nevertheless, its heart. But as he repeatedly contradicted this, and went on writing about faith as the one only essential of the church and the means of salvation, and separated charity more and more, he suddenly seemed to himself to be under ground [hell] in a sort of workhouse, where there were others like him. And when he wished to go out he was detained, and it was announced to him that no other lot awaits those who thrust charity and good works outside of the doors of the church. But as he had been one of the Reformers of the church, he was released by the Lord's command, and sent back to his former room, where there was nothing but the table, paper, and ink stand. Nevertheless, because of his confirmed ideas, he continued to besmear the paper with the same error, so that he could not be kept from being alternately sent down to his captive fellows and sent back again. When sent back, he appeared in a garment made of a hairy skin, because faith without charity is cold. [4] He himself told me that there was another room adjoining his own in the rear, in which there were three tables, at which sat men like himself, who had likewise exiled charity, and that sometimes a fourth table appeared there, on which were seen monstrous things in various forms, but they were not frightened thereby from their work. He said that he conferred with these, and was confirmed by them daily. Nevertheless, after a time, he was smitten with fear, and began to write something about charity; but what he wrote on the paper one day he did not see the next day, for this is what happens to everyone there when he commits anything to paper from the external man only, and not also from the internal, thus from compulsion and not from freedom. The writing is obliterated of itself. [5] But after the beginning of the establishment of the new heaven by the Lord, he began to think from the light from that heaven that he might possibly be in error; and in consequence, because of anxiety about his lot, he felt impressed upon him some interior ideas respecting charity. In this state he consulted the Word, and then his eyes were opened, and he saw that it was filled throughout with love to God and love towards the neighbor, so that it was, as the Lord says, that on these two commandments hang the law and the prophets, that is, the whole Word. From this time he was interiorly conveyed into the southern quarter towards the west, and thus to another house, and there he talked with me, saying that his writings on charity did not then vanish as formerly, but appeared obscurely the next day. [6] One thing I wondered at, that when he walked, his steps had a clanking sound, like those of a man walking with iron heels on a stone pavement. To this must be added, that when any novitiate [the period or state of being a novice, especially in a religious order] from the world entered his room to talk with him or see him, he would summon a spirit from among those given to magic, who by fantasy could call up various beautiful shapes, and who then adorned his chamber with ornaments and flowered tapestry, and also with the appearance of a library in the center. But as soon as the visitors were gone those shapes vanished, and the former plastering and emptiness returned. But this was when he was in his former state.
Portrait of John Calvin attributed to Hans Holbein the Younger
[John Calvin (10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrine of predestination... Various Congregational, Reformed and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world... He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon... -Wikipedia]
About Calvin I have heard the following: I. When he first entered the spiritual world he fully believed that he was still in the world where he was born; and although he was told by the angels associated with him in the beginning that he was then in their world, and not in his former one, he said, "I have the same body, the same hands, and like senses." But he was taught by the angels that he was then in a substantial [real] body, and that formerly he had been not only in that same [inner] body, but also in a material body which invested the substantial; and that the material body had been cast off, while the substantial [inner spirit] body, from which a man is a man, still remained. This he at first understood; but the next day he returned to his former belief, that he was still in the world where he was born. This was because he was a sensual [sense based] man and had no other belief than what he could draw from the objects of the bodily senses; and from this it came about that he drew all the dogmas of his faith as conclusions from his own intelligence and not from the Word. His quoting the Word was in order to win the assent of the common people. [2] II. After this first period, having left the angels, he wandered about inquiring for those who from ancient times believed in Predestination; and he was told that they had been removed from that place and shut up and covered over, and that there was no way open to them except rearward under the earth [in hell;] but that the disciples of Gotschalk still went about freely, and sometimes assembled in a place called, in spiritual language, Pyris. And as he earnestly desired their company, he was led to an assembly where some of them were standing; and when he came among them he was in his heart's delight, and bound himself to them by interior friendship. [3] III. But when the followers of Gotschalk had been led away to their brethren in the cavern, Calvin became weary, and therefore sought here and there for an asylum, [an institution for the care of people who are mentally ill] and was finally received into a certain society made up wholly of the simple-minded, some of whom were also religious; and when he saw that they knew nothing and could understand nothing about predestination, he betook himself to one corner of the society, and there hid himself for a long time, not opening his mouth on any church matter. This was provided in order that he might withdraw from his error respecting predestination, and that the ranks of those, who, after the Synod of Dort adhered to that detestable heresy might be filled up; all of whom were gradually sent away to their fellows in the cavern. [4] IV. At length when the modern Predestinarian inquired where Calvin was, he was found after a search for him, on the confines of a certain society consisting solely of the simple-minded. He was therefore called away from there and conducted to a certain governor who was filled with similar dregs; and who therefore took him into his house and guarded him, and this until the new heaven began to be established by the Lord; and then, as the governor, his guardian, was cast out together with his troop, Calvin betook himself to a certain house of ill-repute, and remained there for some time. [5] V. As he then enjoyed the liberty of wandering about, and also of coming near to the place where I was stopping, I was permitted to talk with him, in the first place about the new heaven which is at this day [1771] being formed of those who acknowledge the Lord alone as the God of heaven and earth, according to His own words in Matthew (28:18). I told him that such believe, That He and the Father are one (John, 10:30); And that He is in the Father and the Father in Him, and that whosoever sees and knows Him, sees and knows the Father (John 14:6-11); thus that there is one God only in the church as in heaven. [6] At first, when I said this, as usual he was silent; but half an hour he broke the silence and said, "Was not Christ a man, the son of Mary, who was married to Joseph? How can a man be adored as God?" I answered, "Is not Jesus Christ our Redeemer and Savior both God and Man?" He replied, "He is both God and Man; nevertheless the Divinity is the Father's and not His." I asked, "Where then is Christ?" He answered, "In the lowest parts of heaven;" and he gave as proof of this His humiliation before the Father, and His suffering Himself to be crucified. To this he added some witty remarks about the worship of Christ, which then invaded his memory from the world, which was, in brief, that the worship of Christ was nothing but idolatry. He wanted to add things unfit to be spoken about that worship; but the angels who were with me shut his lips. [7] But from a zeal to convert him I said, that the Lord our Savior is not only both God and Man, but in Him God is Man and Man is God. And this I confirmed by Paul's saying, That in Him dwelleth all the fullness of Divinity bodily (1 Col. 2:8); and by John's: That He is the true God and eternal life (1 Epistle, 5:20); as also from the words of the Lord Himself: That it is the Father's will that all who believe on the Son shall have eternal life, and that he who believes not shall not see life, but the wrath of God abideth on him (John 3:36; 4:40); and finally by the declaration of faith called Athanasian, which declares that in Christ God and Man are not two but one, and are in one Person like the soul and body in man. [8] When he heard this, he replied, "What are all those things you have presented from the Word but empty sounds? Is not the Word the book of all heresies, and thus like the weathercocks on house-tops and ships' masts, which turn every way according to the wind? It is Predestination alone that determines all things pertaining to religion... But I will give you my confession of faith; it is this: There is a God, and He is omnipotent; and there is no salvation for any except those who are elected and predestined by God the Father; and everyone else is condemned to his lot, that is, to his fate." [9] Hearing this I answered with much warmth, "What you say is horrible. Begone, wicked spirit! Being in the spiritual world do you not know that there is a heaven and a hell, and that predestination implies that some have been designated for heaven and some for hell? Can you then form to yourself any other idea of God than as being a tyrant who admits his favorites into his city, and sends the rest to the rack? Shame on you." ...[11] All the servants of the Lord, when they heard this, withdrew from him, and he betook himself hastily to a way that led to a cave, which was occupied by those who had confirmed in themselves the... dogma of predestination. I afterward talked with some of those imprisoned in that cave, and asked about their lot. They said that they were compelled to labor for food, that they were all enemies of each other, that each sought an occasion to do evil to the other, and this they did whenever they found the slightest opportunity, and that this was the delight of their lives. (More about predestination and the predestinarians may be seen above, n. 485-488.)
I have also talked with many others, both with followers of these three men and with their opponents; and respecting all of them I was enabled to conclude that all such among them as have lived a life of charity, and still more those who have loved truth because it is truth, suffer themselves to be instructed in the spiritual world, and then accept the doctrines of the New Church; while on the other hand those who have confirmed themselves in falsities of religion, and also those who have lived an evil life, do not suffer themselves to be instructed; and that these turn away step by step from the new heaven, and associate themselves with their like who are in hell, where they confirm themselves more and more against the worship of the Lord, and set themselves against it even to such an extent that they cannot bear to hear the name Jesus. But it is the reverse in heaven, where all with one accord acknowledge the Lord as the God of heaven.
Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com
I have also been permitted to look into the hells and to see what they are within; for when the Lord wills, the sight of a spirit or angel from above may penetrate into the lowest depths beneath and explore their character, notwithstanding the coverings. In this way I have been permitted to look into them. Some of the hells appeared to the view like caverns and dens in rocks extending inward and then downward into an abyss, either obliquely or vertically. Some of the hells appeared to the view like the dens and caves of wild beasts in forests; some like the hollow caverns and passages that are seen in mines, with caverns extending towards the lower regions. Most of the hells are threefold, the upper one appearing within to be in dense darkness, because inhabited by those who are in the falsities of evil; while the lower ones appear fiery, because inhabited by those who are in evils themselves, dense darkness corresponding to the falsities of evil, and fire to evils themselves. Those that have acted interiorly from evil are in the deeper hells, and those that have acted exteriorly from evil, that is, from the falsities of evil, are in the hells that are less deep. Some hells present an appearance like the ruins of houses and cities after conflagrations, [an extensive fire which destroys a great deal of land or property] in which infernal [hellish] spirits dwell and hide themselves. In the milder hells there is an appearance of rude huts, in some cases contiguous [next or together in sequence] in the form of a city with lanes and streets, and within the houses are infernal spirits engaged in unceasing quarrels, enmities, fightings, and brutalities; while in the streets and lanes robberies and depredations [an act of attacking or plundering] are committed. In some of the hells there are nothing but brothels, disgusting to the sight and filled with every kind of filth and excrement. Again, there are dark forests, in which infernal spirits roam like wild beasts and where, too, there are underground dens into which those flee who are pursued by others. There are also deserts, where all is barren and sandy, and where in some places there are ragged rocks in which there are caverns, and in some places huts. Into these desert places those are cast out from the hells who have suffered every extremity of punishment, especially those who in the world have been more cunning than others in undertaking and contriving intrigues and deceits. Such a life is their final lot.
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