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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

 

True Christian Religion #506

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506. The fourth experience. 1

I saw in the spiritual world two flocks, one of goats, the other of sheep. I wondered who they were, since I knew that when animals are seen in the spiritual world, they are not animals, but correspondences of the affections and from these the thoughts of those who are there. So I went nearer, and as I approached, the likenesses of animals disappeared, and I saw human beings in their place. It became clear that those who made up the flock of goats were those who had convinced themselves of the doctrine of justification by faith alone, and those who made up the flock of sheep were those who believed that charity and faith are one, just as good and truth are one.

[2] Then I spoke with those who had appeared like goats and said: 'Why have you met together?' Most were clergy who had prided themselves on their reputation for learning, because they knew the secrets of justification by faith alone.

They said that they had met together to hold a council, because they had heard that Paul's statement that man is justified by faith without the deeds prescribed by the law (Romans 3:28) had not been properly understood. For by faith there Paul did not mean the faith of the present-day church, in three Divine persons from eternity, but faith in the Lord God, the Saviour Jesus Christ. By the deeds prescribed by the law he did not mean the deeds prescribed by the law of the Ten Commandments, but those prescribed for the Jews by the law of Moses. Thus from those few words people had come to two monstrously false conclusions by incorrect interpretation: that faith meant the faith of the present-day church, and the deeds meant those prescribed by the Ten Commandments. 'Paul did not mean these,' they said, 'but those prescribed by the law of Moses which were intended for the Jews; and this is clearly established from his saying to Peter, whom he criticised for following Jewish practices, although he knew that no one is justified by the deeds prescribed by the law, but by the faith of Jesus Christ (Galatians 2:14-16).' The faith of Jesus Christ is faith in Him and from Him, see above 338. Because by the deeds prescribed by the law Paul understood the deeds prescribed by the law of Moses, he made a distinction between the law of faith and the law of deeds, and between Jews and gentiles, or between circumcision and lack of circumcision. Circumcision means the Jews, as everywhere else. And he ends with these words:

Are we then abolishing the law by faith? By no means, we are reinforcing the law, Romans 3:27-31.

(He says all this in a single passage.) He also says in the preceding chapter:

It is not those who hear the law who will be justified by God, but those who keep it, Romans 2:13.

He says elsewhere that God will repay each according to his deeds (Romans 2:6), and:

We must all be put on show before the tribunal of Christ, so that each may be rewarded for his bodily acts, whether good or ill. 2 Corinthians 5:10.

There are many more passages showing that Paul rejected faith without good deeds, just as much as James did (James 2:17-26).

[3] Further evidence that Paul meant the deeds prescribed by the law of Moses for the Jews can be drawn from the fact that all the statutes for the Jews are called in the writings of Moses the law, and so these are the deeds prescribed by the law; e.g.:

This is the law of the grain offering, Leviticus 6:14, 18ff.

This is the law of the burnt-offering, the grain-offering, the sin-sacrifice, the guilt-sacrifice and the consecration, Leviticus 7:37, This is the law of beast and bird, Leviticus 11:46ff.

This is the law for one who bears a child, a son or a daughter, Leviticus 12:7.

This is the law for a leprous disease, Leviticus 13:59; 14:2, 32, 54, 57 This is the law of the person with a discharge, Leviticus 15:32.

This is the law in cases of jealousy, Numbers 5:29-30.

This is the law for the Nazirite, Numbers 6:13, 21.

This is the law of cleansing, Numbers 19:14.

This is the law concerning the red cow, Numbers 19:2.

The law for the king, Deuteronomy 17:15-19.

In fact, the whole book of Moses is called 'the Book of the Law' (Deuteronomy 31:9, 11-12, 26; also Luke 2:22; 24:44; John 1:45; 7:22-23; 8:5). They went on to say that they had seen in the writings of Paul that the Law of the Ten Commandments was to be observed in living and to be fulfilled by charity (Romans 13:8-11). He also says that there are three things, faith, hope and charity, and that the greatest of these is charity (1 Corinthians 13:13). So it is clear he did not put faith first. They said that these subjects were what they had been summoned to debate.

[4] However, not to disturb them, I went away; and then again they looked at a distance like goats, sometimes lying down and sometimes standing. But they turned their backs on the flock of sheep. When they were debating, they seemed to be lying down, but standing up when they reached a conclusion. But I kept my gaze fixed on their horns, and was surprised to notice that at one time the horns on their foreheads appeared to point forwards and upwards, at another time curving away towards their backs and eventually pointing completely the other way. Then they suddenly turned to face the flock of sheep, but they still looked like goats. So I went up to them again and asked: 'What are you doing now?' They replied that they had reached the conclusion that faith alone produces the good deeds of charity, as a tree produces fruit.

Then a clap of thunder was heard, and a flash of lightning was seen coming from above. Following this an angel appeared, standing between the two flocks, who shouted to the flock of sheep: 'Do not listen to them. They have not abandoned their former faith, which is that faith alone brings justification and salvation, and the practice of charity plays no part. Neither is faith a tree; it is man who is the tree. Repent and look to the Lord, and you will have faith; before doing that, the faith you have is not a faith with any life in it.'

Then the goats whose horns were curved backwards wanted to join the sheep. But the angel who stood between them divided the sheep into two flocks. He told those on the left: 'Go and join the goats; but I warn you, the wolf will come and seize them, and you with them.'

[5] After the two flocks of sheep had been separated, and those on the left had heard the angel's threatening words, they looked at one another and said: 'Let us talk with our former companions.' Then the left-hand flock spoke to the right-hand one and said: 'Why have you abandoned our shepherds 2 ? Are not faith and charity one, as a tree and its fruit are one? The tree extends through its branches into the fruit; if you break a piece off a branch which forms the connection between the tree and its fruit, the fruit will be lost, won't it, and together with the fruit all the seed which might grow into a new tree? Ask our priests if that isn't so.'

So they asked the priests, and they looked around at the rest, who were winking at them to get them to say that they had made a good point. After this they replied: 'You have made a good point, but as regards the extension of faith into good deeds, like that of a tree into its fruit, we know many secrets, but this is not the occasion to divulge them. The chain or thread which links faith and charity has many knots on it, and only we, the priests, are able to undo them.'

[6] Then one of the priests, who belonged to the right-hand flock of sheep, got up and said: 'Their answer to you was Yes, but to their own party No, for they do not think as they speak.' 'How then do they think?' the others asked; 'Don't they think as they teach?'

'No,' he replied, 'they think that every good of charity, what is called a good deed, which a person does for the sake of salvation and everlasting life, is not in the least good, because by doing the deed himself the person wants to save himself, claiming for himself the righteousness and merit of the one Saviour. They think that this is true of every good deed in which a person is aware of his volition. They hold therefore that there is no link at all between faith and charity, not even that faith is retained and preserved by good deeds.'

[7] But those who belonged to the left-hand flock said: 'You are telling lies to accuse them. Don't they preach charity and its deeds, what they call the deeds of faith, openly in our hearing?'

'You do not understand their sermons,' he replied; only a clergyman who is present can grasp and understand them. What they have in mind is merely moral charity, and its social and political good deeds.

They call these the good deeds of faith, but they are certainly not. For an atheist can do them just as well and in the same guise. They say therefore with one voice that no one is saved by any deeds, but by faith alone. Let us take a comparison to illustrate this. They say that an apple-tree produces apples, but that if a person does good for the sake of salvation, just as the tree by a continuous extension of itself produces apples, then the apples are rotten inside and full of maggots. They say too that a vine produces grapes, but if a person were to do spiritual good deeds as a vine makes grapes, he would make bitter grapes.'

[8] Then they asked: 'What for them are the good deeds of charity, those that are the fruits of faith?'

He replied that perhaps they lurk out of sight somewhere near faith, but are not attached to it. 'They are,' he said, 'like a person's shadow, which follows behind him when he is looking towards the sun, and which he cannot see unless he turns around. Or rather I might say that they are like horses' tails, which in many places are docked nowadays, because people say: "What use are they? They serve no purpose, and if they remain attached to the horse, they easily get dirty."'

On hearing this someone in the left-hand flock of sheep became indignant and said: 'There certainly must be some link, else how could they be called the deeds of faith? Possibly the good deeds of charity are introduced by God into what a person does of his own will by some influence; let us say, by some affection, some afflatus, inspiration, urging and excitation of the will, some silent perception in thought, leading to exhortation, contrition and so to conscience, and thus leading to compulsion, obedience to the Ten Commandments and the Word, either like a child or like a wise man, or by some other means resembling these. How else could they call them the fruits of faith?'

To this the priest replied that they could not. 'And,' he said, 'if they do say that something like this happens, they still stuff their sermons full of words which prove that it is not from faith. There are still others who teach that such things occur but only as signs of faith, not as bonds linking it with charity. There are some, however, who have devised a theory of linking by means of the Word.'

Then they said, 'Isn't this how a link is made?' But he answered, 'That is not what they think, but they imagine it happens just by listening to the Word. For they claim that man's whole rational and voluntary faculty is in matters to do with faith impure and merit-seeking, since in spiritual matters a person cannot understand or will anything, work or co-operate, any more than a stick.'

[9] However one, on hearing that man was believed to be like this in all matters to do with faith and salvation, said: 'I heard someone saying: "I have planted a vineyard. Now I shall drink wine until I am drunk." But another man asked: "Surely you will drink wine out of your goblet by the use of your right hand?" "No," he said, "I shall drink out of an invisible goblet by means of an invisible hand." "Then," said the other man, "you certainly won't get drunk."'

A little later the same man said: 'Please listen to me. I tell you, drink the wine which comes from understanding the Word. Don't you know that the Lord is the Word? Is not the Word from the Lord? Is He not thus in it? If therefore you do good from the Word, are you not doing it from the Lord, in accordance with His words and His will? If you then look to the Lord, He will also guide and teach you, and you will do it of yourselves from the Lord. Can anyone who does something at a king's behest, in accordance with his words and his instructions, say: "I am doing this in accordance with my own words or instructions, and of my own will."'

[10] After this he turned to the clergy and said: 'You ministers of God, do not lead the flock astray.' On hearing this the majority of the left-hand flock went away and joined the right-hand flock.

Then some of the clergy began saying: 'We have heard things we never heard before. But we are shepherds, and we shall not abandon the sheep.' So they went away with them, saying: 'This man has uttered a true saying. How can anyone say "I do this of myself" when he does it in accordance with the Word, so at the Lord's behest, in accordance with His words and His will? Can anyone who does something at a king's behest, in accordance with his words and his will, say: "I am doing this of myself"? We now see it was by Divine providence that the link between faith and good deeds, which is recognised by the members of the church, was not discovered. It could not be, because it could not exist; for there was no faith in the Lord, who is the Word, and so there was not either any faith coming from the Word.'

But the rest of the priests, who belonged to the flock of goats, went off waving their hats and shouting: 'Faith alone, faith alone, long live faith alone.'

Footnotes:

1. This passage is repeated with modifications from Apocalypse Revealed 417.

2. The Latin word means both shepherd and pastor.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

From Swedenborg's Works

 

True Christian Religion #662

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662. 1 The second experience.

Some time later I went into a park and walked there reflecting on those who have a longing to possess worldly goods and so imagine that they do. Then I saw at some distance from me two angels in conversation, who from time to time looked towards me. So I went nearer, and as I approached they addressed me and said: 'We have an inward perception that you are reflecting upon what we are talking about, or that we are talking about what you are reflecting on, which is the result of the reciprocal communication of affections.'

So I asked what they were talking about. 'About imagination,' they said, 'longing and intelligence; and now about those who delight in day-dreaming and imagining they possess everything in the world.'

[2] So I asked them to reveal their thoughts on these three topics, longing, imagination and intelligence.

They began their reply by saying that everyone inwardly by birth has longings, but outwardly acquires intelligence by education. No one has intelligence, much less wisdom, inwardly, that is, in respect of his spirit, except from the Lord. 'For everyone,' they said, 'is restrained from longing for evil, and is kept in intelligence in proportion to the extent he looks to the Lord and at the same time is linked with Him. Failing this, a person is nothing but longing; yet in externals, that is, as regards the body, he has intelligence as the result of education. A person longs for honours and riches, or to be eminent and wealthy; and these two goals cannot be achieved unless he appears well-behaved and spiritual, and so intelligent and wise. So from childhood he learns to appear thus. This is why, as soon as he mixes with people or attends a meeting, he reverses his spirit, switching it away from longing, and speaking and acting in accordance with the principles of decency and honour which he learned from childhood and retains in his bodily memory. He also takes the greatest care to see that nothing of the mad longing of his spirit slips out.

[3] Thus everyone, who is not inwardly guided by the Lord, is a pretender, a sycophant and hypocrite, appearing to be a human being without being one. Of him it can be said that his shell or body is wise, his kernel or spirit is mad; that his external is human, his internal that of a wild beast. Such people go about with the back of their heads pointing upwards, and downwards with the front, so that they are weighed down by their burden, with their heads hanging down, their gaze fastened on the ground. When they put off their bodies, becoming spirits and being set free, they turn into what their own mad longings are. For those who are ruled by self-love long to be masters of the universe, or even to extend its limits so as to have wider sway, for they can see no end to it. Those ruled by love of the world long to possess everything in it, and are grieved and envious if anyone has any treasures stored away in secret. So to prevent such people from turning into sheer longings and losing their humanity, they are allowed in the spiritual world to have their thoughts influenced by fear of losing their reputation, and so their honours and profit, as well as by fear of the law and its penalties. They are also allowed to concentrate their mind on some study or task, so that they are kept in externals and so in a state of intelligence, however much inwardly they rave and behave like madmen.'

[4] After this I asked whether all who have this longing also suffer from the delusion that they do possess worldly goods. They replied that the people who suffer from this delusion are those who think inwardly about it and over-indulge their imagination, talking to themselves about it. These people come close to separating their spirit from its link with the body; they swamp the understanding by day-dreaming, and indulge in the empty pleasure of imagining they possess everything. A person is after death the victim of this madness, if he has withdrawn his spirit from the body, and has not been willing to retreat from the delight his madness gives him. He thinks little from a religious point of view about evils and falsities, and hardly anything about unrestrained self-love as being destructive of love to the Lord, and unrestrained love of the world as being destructive of love towards the neighbour.

[5] After this the two angels and I felt a desire to see those who suffer from this imaginary longing, or delusion that they possess the wealth of all as the result of love of the world. We perceived that this desire came upon us in order that we should get to know these people. Their homes were under the ground on which we stood, but above hell. So we looked at one another and said: 'Let us go.' We saw an opening and some steps, so we went down them. We were told to approach them from the east, to avoid entering the cloud of their delusion and putting our understandings in shadow, which would at the same time obscure our sight.

Suddenly we caught sight of a building made of reeds, and therefore full of chinks, standing in the cloud, which continually seeped out like smoke from the chinks in three of the walls. We went in and saw fifty on one side and fifty on the other, sitting on benches. They had their backs to the east and south and faced the west and north. Each had a table in front of him with bulging money-bags on it, and around the bags piles of gold coins.

[6] 'Are those,' we asked each, 'the wealth of all in the world?'

'Not all in the world,' they said, 'but all in the kingdom.' Their speech sounded like a whistle, and they themselves had round faces which had a ruddy look like the shell of a snail. The pupils of their eyes seemed to sparkle against a green background; this was caused by the light of their delusion.

We took up a position in between them and said: 'Do you believe that you possess all the wealth of the kingdom?' 'Yes,' they replied.

Then we asked: 'Which one of you possesses this?' 'Each of us,' they said.

'How can you each possess this?' we asked. 'There are many of you.'

'We each of us,' they said, 'know that everything that belongs to another is ours. We are not allowed to think, much less say, "What is mine is not yours," but we are allowed to think and say, "What is yours is mine."'

Even to our eyes the coins on the tables looked as if made of pure gold. But when we let in light from the east, they turned out to be small particles of gold which they had magnified to such an extent by means of shared joint delusion. They said that anyone who comes in has to bring with him some gold, which they cut up into pieces, and these into small particles, and these they then magnify by concentrating their delusive powers with one intention, to make them look like coins of the larger sort.

[7] Then we said: 'Were you not born rational human beings? Where have you acquired that foolish fancy?'

'We know,' they said, 'that our vanity is fanciful, but because it pleases the interiors of our minds, we come in here and are delighted by seeming to possess everyone's wealth. But we do not stay here for more than a few hours, and having spent this time here we go out, and each time sanity returns to our minds. But still the attraction of our day-dreams from time to time comes upon us, and makes us alternate between coming in and going out, so that by turns we are wise and crazy. We know too that a harsh fate awaits those who cunningly filch other people's property.'

'What fate is that?' we asked.

'They are sucked down,' they said, ‘and thrown naked into some prison in hell, where they are obliged to work for clothing and for food, and then for a few pennies which they hoard and make their hearts' desire. But if they do harm to their companions, they have to give up some of their pennies as a fine.'

Footnotes:

1. This section is repeated from Conjugial Love 267-268.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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