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Memorable Occurrences in Swedenborg's Writings

This list of Memorable Occurrences in Swedenborg's Writings was originally compiled by W. C. Henderson in 1960 but has since been updated.

From Swedenborg's Works

 

Apocalypse Revealed #961

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961. To this I will append two narrative accounts. Here is the first:

Once, on awakening from sleep, I fell into a profound meditation regarding God. And when I looked up, I saw in the sky above me a bright, oval-shaped light. Then, as I fixed my gaze on the light, the light ebbed toward the circumference and entered the perimeter. And suddenly heaven opened to me and I saw some magnificent sights, with angels standing around in a circle on the southern side of the opening and conversing together. Because I burned with a desire to hear what they were saying, I was therefore first granted to hear the sound, which was full of heavenly love, and afterward the words, which were full of wisdom arising from that love. They were talking together about the oneness of God, conjunction with Him, and so salvation.

What they were saying is beyond description. Most of it cannot be put into the words of any natural language. But because I had been myself a number of times in the company of angels in heaven, and had then used the same language as they, being in the same state, I was consequently able to understand them now and to take from their conversation some thoughts that I could express in rational terms in the words of a natural language.

They were saying that the Divine being is one, unchanging, absolute, and indivisible, and so is also the Divine essence, inasmuch as the Divine being is the Divine essence, thus also God, because the Divine essence, which is at the same time the Divine being, is God.

[2] This the angels illustrated using spiritual ideas, saying that the Divine being cannot evolve into a number of Divines, each of which possesses the Divine being, and still be one, unchanging, absolute, and indivisible. Indeed, each would think, of Himself and by Himself, from His own being. If He should then think also at the same time unanimously with others and in harmony with others, the result would be a number of like-minded gods and not one God. For unanimity is the consensus of a number, and at the same time the consensus of each one, of himself and by himself, and this does not accord with the unity of God, but with a plurality of beings. They did not say, with a plurality of gods, because they could not, since the light of heaven resisted it, being the light in accord with which they formed their thinking and in which their discussion proceeded. They even said that when they tried to say "gods," with each one a person by himself, their effort to say it turned instantly and spontaneously into their saying one God, indeed into saying the one and only God.

[3] The angels said in addition that the Divine being is a Divine being in itself, not one derived from itself, because to say one derived from itself supposes a being in itself as its origin, thus a God derived from God, which is not possible. Something derived from God is not called God but rather Divine. For what is a God derived from God? What then is a God born from eternity from God? And what is a God emanating from God through a God born from eternity? They are but words that contain not a spark of light from heaven.

"Not so," they said, "in the case of the Lord Jesus Christ. In Him is the Divine being itself from which all else springs, to which the soul corresponds in man. He has also a Divine humanity, to which the body corresponds in man. And from Him is also the emanating Divine, to which the activity of soul and body corresponds in man. This trine is a unit, because from the originating Divine springs the Divine humanity, and from the originating Divine through the Divine humanity springs as a consequence the emanating Divine.

"For this reason, too, every angel and every person, being an image of the Divine, has a soul, body and activity which constitute a unit, since from the soul springs the body, and from the soul through the body springs the consequent activity."

[4] The angels said further that the Divine being, which in itself is God, is unchanging - not unchanging statically, but infinitely, that is, unchanging from eternity to eternity. It is the same everywhere, and the same for every individual and in every individual, with all variation and capability of variation resting in the recipient. The state of the recipient is responsible for this.

That the Divine being, which in itself is God, is absolute, they illustrated as follows:

"God is absolute," they said, "because He is love itself, wisdom itself, good itself, truth itself, and life itself. If these were not absolute in God, they would have no reality in heaven or in the world, as they would have no relation to anything absolute. Every quality is accorded its quality from the fact that there is something absolute from which it springs and to which it has relation so as to be what it is.

"This absolute entity, which is the Divine being, does not exist space, but is present with people and in people who live in space, in accordance with their reception, since love and wisdom, and goodness and truth, which are absolute in God, indeed which are God Himself, cannot have location predicated of them, or a progression from place to place, but are independent of space, and so omnipresent. Therefore the Lord says that He is in the midst of His disciples, and that He is in them and they in Him. 1

[5] "However, because no one can receive Him as He is in Himself, He appears, such as He is in Himself, as a sun above the angelic heavens, and the light emanating from that sun is the Lord in respect to wisdom, and its warmth the Lord in respect to love.

"The Lord is not a sun, but the Divine love and wisdom radiating immediately from Him and surrounding Him appear to angels as the sun. He himself in the sun is human. He is our Lord Jesus Christ, both in respect to the originating Divine and in respect to His Divine humanity, since the originating Divine, which is love itself and wisdom itself, was the soul He had from the Father, thus Divine life, which is life in itself. Not so in any other person. The soul in him is not life, but a recipient of life. This is also something the Lord taught, saying, "I am the way, the truth, and the life." 2 And in another place, "As the Father has life in Himself, so He has granted the Son to have life in Himself." 3 He who has life in Himself is God."

To this the angels added that it is possible for someone who possesses some spiritual light to perceive from this that because the Divine being, which is also the Divine essence, is one, unchanging, absolute, and so indivisible, it cannot possibly exist in a plurality of persons. And that if someone were to say it could, there would be manifest contradictions in any added qualifications.

[6] Having said this, the angels perceived in my thought the usual notions in the Christian Church regarding a trinity of Persons in union and their union in the trinity, regarding God, and regarding as well the birth of the Son of God from eternity. And they said then, "What are you thinking? Are you not forming your thoughts from a natural sight, with which our spiritual sight does not accord? Therefore, if you do not rid yourself of those ideas in your thinking, we will close heaven to you and go away."

But to that I said to them, "Pray enter more deeply into my thinking, and perhaps you will see an agreement."

They then did so, and they saw that by three Persons I mean three succeeding Divine attributes, namely creation, salvation, and reformation, and that these are the attributes of a single God. They saw, too, that by the birth of the Son of God from eternity I mean His birth foreseen from eternity and provided in time. And I told them then that I acquired my natural thought regarding a trinity of Persons and their union, and the birth of a Son of God from eternity, from the church's doctrinal creed, called the Athanasian Creed, and that the doctrine in it is right and correct, provided that for the trinity of Persons in it one substitutes the trinity of a Person, which exists only in the Lord Jesus Christ, and for the birth of the Son of God, His birth foreseen from eternity and provided in time. For it is in relation to the humanity He assumed in time that He is plainly called "the Son of God."

[7] At that the angels said, "Good!" And they asked me to say on their authority that if someone does not turn to the God Himself of heaven and earth, he cannot enter heaven, because heaven is heaven owing to this one and only God, and that this God is Jesus Christ, who is the Lord Jehovah, our Creator from eternity, our Savior in time, and our Reformer to eternity, thus who is at once the Father, the Son, and the Holy Spirit.

After that the heavenly light that I saw before came back over the opening in the sky, and it gradually descended from there and filled the interiors of my mind, enlightening my natural ideas regarding the union and trinity of God. And the ideas I had initially acquired about these, which were merely natural, I then saw separated, as the chaff is separated from the wheat when shaken in the wind, and these ideas were carried off as though by a wind into the northern zone of heaven and vanished.

Footnotes:

1. Matthew 18:20, John 14:20; 17:23.

2. John 14:6.

3. John 5:26.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

From Swedenborg's Works

 

Apocalypse Revealed #802

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802. We say that from the Roman Catholic religion, meant by the city of Babylon, comes the adulteration and profanation of all the truth of the Word and so of every sanctity of the church; and a number of times previously we have said that that religion has not only adulterated the Word's goods and truths, but has also profaned them; and that Babylon in the Word therefore symbolizes the profanation of what is holy. We will now say how that profanation came about and continues.

We said above that the love of exercising dominion, springing from a love of self, over the sanctities of the church and over heaven, thus over all the Divine sanctities belonging to the Lord, is the Devil. 1 Now because that dominion was fixed as the objective in the hearts of those who founded the Roman Catholic religion, they could not help but profane the sanctities of the Word and the church.

Suppose that that love, which is the Devil, is inwardly fixed in someone's mind, as is the case with every reigning love, and place some Divine truth outwardly before his eyes. Would he not tear it up, throw it on the ground, and trample it, and in its place summon up some falsity agreeable to him?

[2] A love of possessing all the goods of the world is Satan, and the Devil and Satan act in concert, as though bound together by covenant, in the kind of people who, owing to the one love, are caught up in the other.

One may conclude from this why it is that Babylon in the Word symbolizes profanation.

By way of illustration, place before that love, which is the Devil, this Divine truth, that God alone is to be worshiped and adored, and not some man, thus that the Vicariate is a fabrication and a fiction which ought to be rejected. Or else this truth, that to call upon the dead, to fall prostrate before their images, to kiss them and their bones, is a pure and foul idolatry that ought also to be rejected. Would not that love, which is the Devil, vehemently and angrily reject these two truths, fulminate against them, and tear them to pieces?

[3] If, moreover, someone were to say to that love, which is the Devil, that to open and close heaven or loose and bind, thus to forgive sins - which is the same thing as reforming and regenerating and thus redeeming and saving mankind - is a work purely Divine; that a person cannot claim for himself something Divine without committing profanation; that Peter did not claim it for himself, and therefore did not exercise any such power; moreover that the apostolic succession was fabricated by that love, as was also the transference of the Holy Spirit from one person to another - on hearing these things, would not that love, which is the Devil, deafen with anathemas the person saying them, and in a fiery rage command that he be turned over to an inquisitor and thrown into a prison of the condemned?

If someone still were to ask, "How can the Lord's Divine power be transferred to you? How can the Lord's Divinity be separated from His soul and body? Is it not according to your belief that this cannot be done? How can God the Father impart His Divine power to the Son except to His own Divinity as its receptacle? How can this be transferred to a person so as to be his?" And many other like things.

Hearing them, would not that love, which is the Devil, fall silent, rage within, gnash its teeth, and cry, "Take this person away! Crucify him, crucify him! Everyone go, go! See the great heretic and amuse yourselves!"

Footnotes:

1. nos. 796:2, 797:1.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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