The Canons of the New Church                        OR          The Whole Theology          of the New Church             ...
EDITORIAL NOTE   This littie work, written most probably in 1769,was left by Swedenborg among his manuscripts.The original...
a more polished version than Swedenborgs MS.aétually contained. For the sake of accuracy, wehave, therefore, based the tex...
value to the student and to the general reader ofSwedenborg.       As a concise summary of trueChristian doctrine on the a...
INDEX OF GENERAL SUBJEcrS l                                    GOD                                                        ...
24. The Lord redeemed men and angels                                3525. The temptations of the Lord, the Christ ..      ...
THE CANONS OF THE NEW CHURCH                                         [1-2][1]	               PROLOGUE!   2At this day noth...
[3]                  THE CANONS OF THE NEW CHURCH[3]                    SUMMARIES                         treating of     ...
THE CANONS OF THE NEW CHURCH                                         [4J    X. By    MEANS OF HIS DIVINE PROCEEDING GOD HA...
[5]               THE CANONS OF THE NEW CHURCH  7. It is due to this that there is not a nation inthe whole world having r...
THE CANONS OF THE NEW CHURCH                     [6J   4. The Divine Being (Esse) in itself is DivineExisting (Existere) i...
[6J                    THE CANONS OF THE NEW CHURCH   7. By the Immensity of God is meant HisDivinity in respect of Being ...
THE CANONS OF THE NEW CHURCH                                     [7J from the spa~x Md time idea, for this is inherent in ...
[7]                      THE CANONS OF THE NEW CHURCH   7. lehovah God created the spiritual world bymeans of the Sun in t...
THE CANONS OF THE NEW CHURCH                       [8]     13. There is a correspondence between the things  of the spirit...
[9J                  THE CANONS OF THE NEW CHURCH      6. The light going forth out of it is the splendour   of love, mean...
THE CANONS OF THE NEW CHURCH                         [9Jcan be seen from the correspondence of love withheat, and wisdom w...
[10]            THE CANONS OF THE NEW CHURCH  10) Evils, or evil uses, did not come into existenceunUl after creation.[10]...
THE CANONS OF THE NEW CHURCH                                         [l1J   7. That most universal end is the aggregate of...
[12]            THE CANONS OF THE NEW CHURCH   8. Because the angelic heaven is formed of men,of their spirits and souls, ...
THE CANONS OF THE NEW CHURCH                                      [12]that do go forth from Him; and indeed theInfinite Di...
[12]                  THE CANONS OF THE NEW CHURCH  9. On this account the universe was created byGod a fullness of God, w...
THE CANONS OF THE NEW CHURCH                               [13-14J[13J        SUMMARIES             treating of  GOD THE R...
[15J           THE CANONS OF THE NEW CHURCH   4. It is on this account that all things in theChurch have relation to chari...
THE CANONS OF THE NEW CHURCH                                      [16]   Human, except by means of the DivinLIr!th,   as i...
[17]           THE CANONS OF THE NEW CHURCH   forth, tl:!!ls the Divine Truth; then derivatively it   signifies Sacred Scr...
THE CANONS OF THE NEW CHURCH               [18]        3. This Divine Truth, ~ l!lso is~;-the Word~,     was in the Lord f...
[19]                  THE CANONS OF THE NEW CHURCH            2. This Human, conceived of Jehovah God, is         termed "...
THE CANONS OF THE NEW CHURCH                                          [19]state of exinanition , the other a state of glor...
[20J           THE CANONS OF THE NEW CHURCH[20J             CHAPTER VIITHE LORD, BY MEANS OF TEMPTATIONS, AND FULLYBY THE ...
THE CANONS OF THE NEW CHURCH                    [21]   8. He underwent the temptations and therejections when. in the stat...
[22J            THE CANONS OF THE NEW       ~HURCH  7. lehovah God in this Human is above theheavens, enlightening the uni...
5....            -    )                .1                      -- ­                      r1."k                            ...
(24)                  THE CANONS OF THE NEW CHURCH  7. He)is " Father of Eternity", "Jehovah ourRighteousness ", "Jehovah ...
THE CANONS OF THE NEW CHURCH                     [24J      Church on earth, and they make a one, like the      internal an...
[25J                  THE CANONS OF THE NEW CHURCHof self, the other is understanding things from onesRIQR.Q.um1 and not f...
THE CANONS OF THE NEW CHURCH                   , [25J  over evil, or evil over gQod, is disc:erned in the  spiritual world...
[26J            THE CANONS OF THE NEW CHURCH because it is . t~ough ~ruths that.good   haU~~,1 and througli falsities that...
THE CANONS OF THE NEW CHURCH                                         [27] 8. No man is good in respect of his internaiman ...
[28J                  THE CANONS OF THE NEW CHURCH[28J                      CHAPTER VAT THE END OF A CHURCH TOTAL DAMNATIO...
THE CANONS OF THE NEW CHURCH                    [29J   8. This is why at the end of a Church destruction and consequent d~...
(30]                THE CANONS OF THE NEW CH URCH(30]                  CHAPTER VIITHE LORD WHEN IN THE WORLD ENDURED THE M...
THE CANONS OF THE NEW CHURCH                                  [30]angels and men from that attack, and so tosave them.    ...
[31J                   THE CANONS OF THE NEW CHURCH   8. An image of the Lords victories over thehells and of the glorific...
THE CANONS OF THE NEW CHURCH                       [31Jto Him who was afterwards incarnate; for thatreason, and for no oth...
[32J                     THE CANONS OF THE NEW CHURCH   13. Nor can there be salvation either, except byGod Incarnate, thu...
THE CANONS OF THE NEW CHURCH                [32J  II. IN ITS ESSENCE THE HOLY SPIRIT IS THAT GOD        HIMSELF, BUT IN TH...
[33]               THE CANONS OF THE NEW CHURCH IX.	   ~PIRIT, IN THE CASE OF A MAN, IS .INTELLI­          GENCE AND WHATE...
THE CANONS OF THE NEW CHURCH                                      [34J   6. On the contrary, it was after creation that aD...
[35]            THE CANONS OF THE NEW CHURCH            2. Before creation God was not in an extended          space, nor ...
THE CANONS OF THE NEW CHURCH                    [36J  directly and also mediately into the middle heaven,  called the seco...
[36J                    THE CANONS OF THE NEW CHURCH   3. The Holy Spirit, that is, the Divine proceed­ing, never becomes ...
THE CANONS OF THE NEW CHURCH                 [37J      accordance with [the laymansJ reception there­      from of the tea...
[37J              THE CANONS OF THE NEW CHURCH     spoken of as "the people of holiness"; also     that thi~ Ch!Ich is " t...
THE CANONS OF THE NEW CHURCH                                              [38J[38J               THE DIVINE TRINITY   1.1 ...
[39J             THE CANONS OF THE NEW CHURCH        ~ A Trinity of Persons was first devised by the       Nlcene_ Council...
Swedenborg emanuel-the-canons-of-the-new-church-1769-the-swedenborg-society-london-1954
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Swedenborg emanuel-the-canons-of-the-new-church-1769-the-swedenborg-society-london-1954

  1. 1. The Canons of the New Church OR The Whole Theology of the New Church TREATING Of The One, Infinite God The Lord the Redeemer ; and Redemption The Holy Spirit The Divine Trinity BElNO A TRANSLATION Of.. Canones Novae Ecclesiae seu Integra The%gia Novae Ecclesiae" etc. A POSTHUMOUS WORK OF EMANUEL SWEDENBORG ..... THE SWEDENBORG SOCIETY (INe.) BLOOMSBURY WAY, LONDON, W.C.I 1954
  2. 2. EDITORIAL NOTE This littie work, written most probably in 1769,was left by Swedenborg among his manuscripts.The original is now lost; but two independentcopies were made by others. One of these copies was made by C. Johansen,under the superintendence of A. Nordenskjold,and is now in the possession of the SwedenborgSociety. A note therein states that the originalconsisted of 45 folio pages, of which pp. 29, 30, 31,32, 39 and 40 were missing at the time of thetranscription. The other, known as the Skaracopy, was in the possession of Dr. R. L. Tafel, butit is not known where it is now. The Rev. S. H.Worcester, Editor of the Latin Edition publishedby the American Swedenborg Printing andPublishing Society, had access to this version, anda photographie copy of his notes of aIl variationsbetween the Skara MS. and the Nordenskjoldversion has been obtained. In the footnotes to thepresent Edition the two versions are referred to as" Sk." and" N." respectively. In preparing the present Edition, these twoversions and the Latin text as edited by Mr.Worcester have ail been carefully compared andconsulted. The Skara MS. was without any title,and differs somewhat from the other MS. Frominternai evidence it would appear that the" N."version is a substantially accurate copy of whatSwedenborg wrote, whereas the "Sk." versionappears to have disregarded the missing pages andendeavoured, by minor changes of order andarrangement and a few verbal alterations, to present iii
  3. 3. a more polished version than Swedenborgs MS.aétually contained. For the sake of accuracy, wehave, therefore, based the text of the presentEdition on the Nordenskjold version, noting allsignificant variations of the Skara version infootnotes. The title of the work is that found inJohansens writing at the beginning of his MS. The subject matter covers the same ground as thefirst three chapters of The True Christian Religion(published in 1771), and it appears to have beenwritten as a preparation for that work. It consistsmainly of general propositions which the authormay have intended either for expansion later intofully reasoned paragraphs or purely as preparatoryfor the great work to follow. There are five mainsections dealing with the following subjects :- God God the Redeemer, Jesus Christ Redemption The Holy Spirit The Divine TrinityThe treatrnent in the last of these is much fuIlerthan that of the others. The translation now presented has aimed atfaithfulness to the original combined with clarityand perfection of English. It was originally madeby Rev. E. C. Mongredien who had as his con­sultant Rev. A. Wynne Acton and has now beenrevised and prepared for publication in the lightof Rev. S. H. Worcesters notes on the Skaramanuscript. For convenient reference the sectionsor chapters have been nurnbered consecutively,and these numbers appear in the margin in square brackets. Although incomplete, this work is of very great iv
  4. 4. value to the student and to the general reader ofSwedenborg. As a concise summary of trueChristian doctrine on the above subjects, it has itsown place in the revelation made by the LordJesus Christ at the end of the first Christian Church,and a warm place in the hearts of aIl who lovetruth for its own sake. FRANK F. COULSON, Editor.
  5. 5. INDEX OF GENERAL SUBJEcrS l GOD PAGE 1. The Unity of God .. 3 2. The Essence and Existence of Go<! 4 3. The Infinity of Go<! .. . . 5 4. The Creation of the Universe by God 7 5. The Divine Love and the Divine Wisdom .. 9 6. Creation from both the Divine Love and the Divine Wisdom .. 10 7. The End of Creation which is a Heaven of Angels .. 12 8. Omnipotence; Omniscience; Omnipresence 14 THE LORD THE REDEEMER • 9. In God is Love and Wisdom, or Divine Good and Divine Truth .. .. 17 :.L 10. He descend~d~respe<:t of the Divine Truth .. 18• 11. That Truth ls:.,the Word) .. .. .. 19 12. What the HolY-S]iîrlt, and the Power of the Highest are .. .. 20 13. The Human of the Lord is the Son of God. . 21 14. The Lords state of Exinanition while in the world.. 22 15. The Uniting of Divine Truth and Good in the Human .. .. .. .. 24 16. After uniting them, He returned to the Father 25 17. He glorified Himself successively .. 26 18. The Union is like that of Soul and Body .. 27 REDEMPTION 19. A Church declines successively from good to evil.. 28 20. The end of a Church is whenever the power of eviJ and hell prevails over good and heaven .. " 30 21. Similarly there is a departure from what is internai to what is external .. .. .. .. .. 32 22. The description in the Word of the end and of the progression .. 33 23. A total damnation is then imminent 34 (1) Sk. has .. Inde. of General Subjecls of the Christi~n Religio;;~.- vii
  6. 6. 24. The Lord redeemed men and angels 3525. The temptations of the Lord, the Christ .. 3626. Redemption can be etlected only by God Incarnate 38 THE HOLy SPIRIT27. The Holy Spirit is the Divine proeeeding 4228. It proceeds from God by means of the Human 4329. It passes into the world through heaven 4430. And after that, to men by means of men 4531. The Holy SpirLt is the..Word .. 4732. Its Operation is Instruction, Reformation, etc. •33. God is recogJ:)jzed from Divine-Truth34. What is meant by a mans spirit THE TRINlTY35. There is a Divine Trinity 5036. Father, Son, and Holy Spirit, are the three essentials of the One God .. 5237. Before the world was created, the Trinity did not exist .. 5438. The Trinity, after the world was created, came into existence in Jesus Christ .. 5939. This Trinity is derivable from the Word as weil as from the Apostles Cree<!, but not from the Nicene Cree<! 6040. Discordant ideas derived from the Nicene Trinity .. •41. This Trinity has perverted the Church 6642. Tt has also falsified the Word .. .. .. 6743. Thence there is the "àffliCIion .. and" desolation .. foretold by the Lord 6944. There cannot be any salvation unless a new Church is established by the Lord .. - . ---.. 7245. The Trinlty isÎntheLOrd the Saviour. wherefore He Alone is to be approached that there may he salvation, or eternal Iife 75• ----_._.- .... __._ ­ ... The Chapters marked with aD asterisk are misslng rram the text. viii
  7. 7. THE CANONS OF THE NEW CHURCH [1-2][1] PROLOGUE! 2At this day nothing but the self-evidencingreason of love will restore [ihe Church], because[menJ have fallen away. The present=daYCliï.Irch is in error about God,in error about faith, and in_errorâhout charity,afso it knows nothing about eternal life; and soit is in gross darkness. The whole of religion is based upon the ideaheld about God, and is in conformity with it. This is the Church towards which all Churchesfrom the first have pointed as it were in a regularseries, and about which Daniel prophesied.[2J This Work contains The Entire Theology of the New Church meant by the" New Jerusalem .. in the Revelation (1) Sk. does not contain the statements printed on tbis page, but butbe fol!owing at the heginning : ­ The reason tbe New Church could not be established before tbe lastjudgment bad been accomplished was 50 tbat boly things should not beprofaned. Il bas been foretold that the spiritual sense of tbe Word isto he disclosed tben. also that t~ Lord alonitis lhe Word wh~adve.ntthen takes llace.- The réiSoii religion exislS with few at the present day is that : 1. Il is not known of the Lord, that ,He is God alone in person and essence, and that the Trinity is in Him; wben yet ail religion is foûnded upon a knowledge of God and upon tbe adoration an.d worship of Him ; 2. It is not known lhaJ...f!!itl! is nothing but the truth, or whether what they cal! faith isThetruïh or not ; 3. It is not known what charity is. nor what evil is, or good ; 4. It is not known wbat eternallife is. In soSar as truths of life are made a matter of life, Uutbs of faith becomea mauer-of-faitb. not a fraction more nor a fraction less. Sorne trutbsare maUers of knowledge. not matters of faitb. (2) Tbe Latin of tbis setitence is elliptical-as follows :- Quod bodie non aliud quam suisona ratio amoris instaurabit, quia lapsi sunl. ~
  8. 8. [3] THE CANONS OF THE NEW CHURCH[3] SUMMARIES treating of GOD 1. THERE IS ONE GOD. II. THAT ONE GOD IS BEING (Esse) ITSELF, WInCH IS JEHOVAH. III. THAT GOD HIMSELF IS FROM ETERNITY, AND THEREFORE IS ETERNITY ITSELF. IV. GOD, BECAUSE HE IS BEING (Esse) ITSELF, AND IS FROM ETERNITY, IS THE CREATOR OF THE UNIVERSE. V. THAT ONE ONLY GOD IS LOVE ITSELF AND WISDOM ITSELF, THUS LIFE ITSELF. VI. HE CREATED THE UNIVI!RSE FROM DIVINE LOVE, BY MEANS OF DIVINE WISDOM, OR WHAT IS THE SAME THING, FROM DIVINE GOOD, BY MEANS OF DIVINE TRUTH. VII. WITH mM THE CREATION OF THE UNI VERSE HAD AS AN END AN ANGELIC HEA VEN FROM THE HUMAN RACE.VIII. AND IN CONSEQUENCE, WITH MEN AND ANGELS, THE COMMUNICATION AND CON ­ JUNCTION OF HIS LOVE AND WlSDOM, AND THEREBY THEIR BLESSEDNESS AND HAPPlNESS TO BTERNITY. IX. THAT END WAS IN GOD THE CREATOR FROM ETBRNITY, AND IS IN HlM TO ETERNITY, HENCE THERE IS THE PRESERVATION OF THE CREATED UNIVERSE BY HlM. 2
  9. 9. THE CANONS OF THE NEW CHURCH [4J X. By MEANS OF HIS DIVINE PROCEEDING GOD HAS OMNIPOTENCE, OMNIPRESENCE AND OMNI- SCIENCE. Apocalypse Revealed, n.31,1[4] CHAPTER 1 THE UNITY OF GOD, OR THAT THERE IS ONE GOD 1. The recognition and acknowledgement thatGod is One is the highest and innermost, conse-quently the universal, of aH the doctrinal thingsof the Church. 2. Unless there were one God, the universe couldnot have been created and preserved. 3. In a man who does not acknowledge God,there is not the Church, and so there is not heaven. 4. In a man who acknowledges not one God butseveral, nothing of the Church holds together. 5. From God, and out of the angelic heaven,there is a universal influx into mans soul, thatthere is a God, and that He is One. 6. Human reason can, if it will, perceive frommany things in the world that there is a God andalso that He is One. (1) Marginal Notes :- The Essence and Existence of God; the immcnsity and eternity of God ; or chiefly such . , , . Theological things occupy the highest region of the human mind ; they are innumerable. In the midst of them is God. There is an influx from Him, like that from a sun, into every single thing round about underneath. Therefore a mode of spcaking, so that a knowledge of Hlm penetrates and lills them ail. Conjunclion with Him makes a man an image of Him. Conjunclion is effected by means of love and wisdom. The above propositions were copied by Johansen immediately afterX above and numbered consecutively Il to 17. Worcester says, .. Tbefirst of them seems to be imperfect and is not found in the Skara MS,"Nordenskjold regarded them as belonging to Chapter II and followingno. 7 there. 3
  10. 10. [5] THE CANONS OF THE NEW CHURCH 7. It is due to this that there is not a nation inthe whole world having religion and sound reasonthat does not acknowledge and confess Qne God. 8. Scripture, and therefrom the doctrines ortlieChurches in Christendom, teach that there is OneGod. 9. But as regards what kind of God this One is,peoples and nations have deviated and do deviateinto different opinions. 10. There are several reasons for past and presentdeviation into different opinions about God andabout His unity.[5] CHAPTER IITffiS ONE GOD IS BEING (Esse) ITSELF, AND THIS IS JEHOVAH orTHE ESSENCE AND EXISTENCE OF GOD IN HIS VERY SELF 1. That One God is termed lehovah fromBeing (Esse), thus from the fact that He is He who is, who was, and who is to comeor, what is the same, that He is the first and the last, the beginning and the end, the Alpha and the Omega. [Rev. i 8, 11 ; xxii 13 ; Isa. xliv 6.J 2. Therefore this one only God is very Essence,Substance, and Form; and men and angels arespiritual essences, substances and forms, or imagesand likenesses, in so far as they derive qualityfrom that very and one only Divine. 3. The Divine Being (Esse) is Being (Esse) initself. 4
  11. 11. THE CANONS OF THE NEW CHURCH [6J 4. The Divine Being (Esse) in itself is DivineExisting (Existere) in itself as well. 5. The Divine Being (Esse) and Existing(Existere) in itself cannot produce another Divinethat is Being (Esse) and Existing (Existere) initself. 6. Consequently another God of identical essencewith the One God is not possible. 7. The plurality of gods in aftcient times, andpartly in modern times, did not originate from anyother source than the Divine Essence not beingunderstood.[6J CHAPTER In THE INFINITY OF GOD I. Because God existed before the world, thusbefore there were spaces and times, He is infinite. 2. Because God is and exists in Himself, andall things in the world are and exist from Him,He is infinite. 3. Because God, after the making of the world,is in space apart from space and in time apartfrom time, He is infinite. 4. Because God is the All in all things of theworld, and especially the All in all things ofheaven and the Church, He is infinite. 5. The Infinity of God, in relationship to spaces,is termed Immensity; and in relationship totimes, termed Eternity. 6. Although the Immensity of God is in relation­ship to spaces, and His Eternity is in relationshipto times, still there is nothing of space in HisImmensity, and nothing of time in His Eternity. 5
  12. 12. [6J THE CANONS OF THE NEW CHURCH 7. By the Immensity of God is meant HisDivinity in respect of Being (Esse), and By HisEternity, His Divinity in respect of Existing(Existere); each in itself, or in Him. 8. Every created thing is finite ; and the infiniteis in finite things as in its receptacles. 9. Because angels and men are created andtherefore finite, they cannot comprehend eitherthe Infinity of G~d, or His Immensity and Eternity,such as these are in themselves. 10. Nevertheless those who are enlightened byGod can see as through a lattice that God isIrlfinite. 11. Indeed there is an image of the Infinitestamped upon varieties and propagations in theworld; upon varieties, in that there are never twothings identical ; and upon propagations, animateand inanimate, in that there is the mutliplyingof one seed to infinity; and its prolification toeternity; besides many other things. l 12. According to how far and in what way aman and angel acknowledges the Unity andInfinity of God, he becomes, if he lives well, arece{tacle and image of God. 13. It is useless to think about what there wasprM to the world, or what there is outside of if,for prior to the world ~ did not exist, andoutside of it spa.~ does not exist. 14. By thinking about these things a Il}aIL canbecome crazy if he is not partly withdrawn by G29 (I) Marginal Notes :- There are certain forms-the squaring of the circle. the hyperbola. series oLnu!L~r~~ tending to infinity, the diversity of human faces. and of minds also ;- lhen-t(x),· the angelic heaven of light can be increased without limit, [and] the starry heaven, etc. 6
  13. 13. THE CANONS OF THE NEW CHURCH [7J from the spa~x Md time idea, for this is inherent in each ana all things"""Of human tnought, and it clings to each and all things of angelic thought. [7J CHAPTER IV THE CREATION OF THE UNIVERSE BY THE ONE, INFINITE GOD I I. No one can form to himself an idea of God creating the universe, or perceive that He created it, without first knowing something about the spiriiiial worlo!md its Sun, as well as about the correspondence and the conjunction thereby of spiritual things with natural things. 2. There arJL tft-Q worlds, the spiritual world where spirits and angel5are: and the natural world where men are. 3. There is a sun in the spiritual world and another in the natural world; also the spiritual world came into existence and continues in exis­ tence from its sun, and the natural world by means of its sun. 4. The Sun of the spiritual world is pure love from Jehovah God who is in the midst of it ; and the sun of the natural world is pure fire..( (2) Everything that goes forth out of the Sun . of thespiritual world iu!.U:e; and everything out of the sun of the natural world i~. 6. Consequently everything that goes forth out of the Sun of the spiritual world is sQiritual and everything out of the sun of the natural world is natural. (I) Marginal Note : - See above concerning lehovah or the Being (Esse) of God : also no. I; also the thing lacking here may be selected therefrom. 7
  14. 14. [7] THE CANONS OF THE NEW CHURCH 7. lehovah God created the spiritual world bymeans of the Sun in the midst of which He is, andthe natural world indirectly by means of thespiritual world. 8. Spiritual things are substantial and naturalthings areii}ateriaj; and theSe ratter cameimoexistence and continue in existence from the former,as that which follows does from that whichprecedes, or as what is exterior from what isinterior. 9. Consequ~ntly all the things in the spiritualworld are, with a difference in perfection, also inthe natural world; and conversely. 10. Because what is natural originates fromwhat is spiritual, as the material does from thesubstantial, they_are everywhere together, and thusby means of the natural the spiritual carries on itsactivities and performs its functions. ill In the spiritual world a conception of crejl.­tion is G.ol!§.tantly coming into existence, inasmuchas all things that exist and take place there arecreated in a moment by lehovah God. 12. Around every angel in heaven there is theconcept of creation. l (I) Marginal No~ : ­ In the spiritual world creation can be visible before the sight; there all thin~!e created hy the Lord as in a moment; houses. thingsOlUse Ut tl1el1OuSe: loods;garments ; fields, gardens, plains; flocks and herds; all are created. These and innumerable other things are created in accor.djj.nce with the angels affcctions and their perceptions therefr15it,"and they come into sigllt round the angels and last so long as the angels are in those affections, and they are taken away as soon as the affections cease. Also in the hells, serpents, and harmful animals and birds are created; not that these .!!,te.$Ieate~-JX.lhe fuWd,J2.ut the good_arcuumed into eyd. Hence .t is clear t at alD.gs inllie wOrIO are created by the "Lord, and fixed by means ortlie natural thinis encompassing tbem. 8
  15. 15. THE CANONS OF THE NEW CHURCH [8] 13. There is a correspondence between the things of the spiritual world and the things of the natural world ; and by means of the correspondence there is C.Q!.1jy~ between them. 14. From these things it is clear that, without knowledge beforehand of the spiritual world and its Sun, and about correspondence, the creation of the universe by the one infinite God c~l}llQ.L..Q~ c.,9mprehel}ded a~; and it is due to this that there have appeared hypotheses, based upon naturalism, about the creation of the universe, that are foolis [8] CHAPTER V THE DIVINE LOVE AND WISDOM IN GOD 1. Love and Wisdom are the two essentials and universals of Life; Love is t~eing (E~.£) Qf Life, and Wisdom the Existing (ExisTere) of Life~ from Jhat Being. - 2. GOCIlSLove and Wisdom itself, because He is Ye!Y..-Heing_(Esse) and Existing (fixistere) itself. 3. Unless God were Love and Wisdom its~ there would not be anything of love or any1Iimg of wisdom with angels in heaven or with men in the world. 4. To the extent that, by means of wisdom and love, angels and men are united to God, they are in true love and in true wisdom. 5. Two things go forth from lel1ovah. God, by means of the Sun in the midst of which He is, heat and light; t~.h~.a.LgoingJprth from it is love..! and the light wisdo!ll. 9
  16. 16. [9J THE CANONS OF THE NEW CHURCH 6. The light going forth out of it is the splendour of love, meant in the Word by " glory." 7. That light is life itself. 8. Angels and men are- alive to the extent that from God they are in wisdom derived from love. 9. It is the same whether you say God is Good itself and fiiItlfitself or He is Love itself and Wisdo!Jl itself; because all good lSof love and all truth is of wisdom. 10. Love and wiidom are inseparable and in­ divisible; similarly, good and truth; on which .account, lcuch as the loye is with angels and men,)J such is the wls<TOm with them, or what is the same,. sucIi as me gooa; sucK the truth; not, however, the converse. - ­ [9] CHAPTER VI THE CREATION OF THE UNIVERSE BY THE ONE INFINITE GOD, FROM THE DIVINE LOVE BY MEANS OF THE DIVINE WISDOM 1. Enlightened reason sees that the very first origin of the world is love, and that the world was created from that by means of wis~Il).. It is owing to this and not anything else that the world is, from its first things to its last things, a work that is eternally self-consistent. 2. That the world was created from love by means of wisdom, thus by means of the Sun l which is pure Love with Jehovah God in the midst of it, (I) This Sun is the Sun of the spiritual world, not to be confused with the sun of the natural world. See above, chapter iv. 10
  17. 17. THE CANONS OF THE NEW CHURCH [9Jcan be seen from the correspondence of love withheat, and wisdom with light. By means of thesetwo, heat and light, the world continues in existence,and year by year all the things on its surface arecreated; and if they were both withdrawn, theworld would fall into chaos, and so into nothing. -~. ---.....-.::-0 3. There are three things that follow in regularsequence and go forth in inseparable companion­ship, namely, Love, Wisdom, and Use. 4. Love comes into existence by means of wis­dom, and in use continues in existence. 5. These three are in God, and the three ofthem go forth from God. 6. The created universe consists of an endlessnumber of receptacles of those three. 7. Because love and wisdom come into existenceand continue in existence in use, the createduniverse is a receptacle of uses, which, by reasonof their source, are limitless. 8. As all good is from God and good and useare one, and as the created universe is the fulnessof uses in forms, it follows that the created universeis the fulness of God. 9. That creation was effected from the DivineLove by means of the Divine Wisdom is meant by these words in John: In the beginning was the Word, and the Word was with God, and the Word was God.... All things were made by Him . . . and the world was made by Him. [John i I, 3, 10.J By "God" there is meant the Divine Good of love, ana-by" the Word" which also was God, the Divine Trulh -of wisdom. 11
  18. 18. [10] THE CANONS OF THE NEW CHURCH 10) Evils, or evil uses, did not come into existenceunUl after creation.[10] CHAPTER VIITHE VERY END OF CREATION: IT IS AN ANGELIC HEAVEN FROM THE HUMAN. RACE 1. In the created world there are continuousprogressions of ends, that is, progressions fromfirst ends, through intermediate ends, to last ends. 2. First ends are of love or are things relatingto love; intermediate ends are of wisdom or arethings relating to wisdom; last ends are of useor are things relating to use. This is so becausethe infinitely all things in God and from God are oflove, wisdom, and use. 3. These progressions of ends advance fromfirst things to last things, and then return from thelast things to the first things; they advance andreturn in periods, called the cycles of things. 4. These progressions of ends are more universaland less universal and are aggregates of individualends. 5. The most universal end, which is the end ofends, is in God, and it goes forth from God fromthe first things of the spiritual world to the lastthings of the natural world; and then from theselast it returns to those first things, thus to God. 6. That most universal end, or end of ends from God, is an angelic heaven from the hum~n race. 12
  19. 19. THE CANONS OF THE NEW CHURCH [l1J 7. That most universal end is the aggregate ofall ends and of their progressions in both thespiritual and natural worlds. l[l1J ALTERNATIVELY 1. Love is a spiritual conjoining. True love cannot remain inactive in itself,nor be restricted within its own confines; but itdesires to go out and embrace others in love. 3. True love desires to be conjoined to othersand to impart and give its own things to them. ({ True love desires to dwell in others, and todwell in itself from others. 5. Divine love, which is love itself and GodHimself, desires to be in a subject that is animage and likeness of Himself; consequently itdesires to be in man, and desires man to be in Hiril. §. For this to be brought about, it follows frori!the very.......e1>s-enceofthe love.-that.-EJn-OQd, l!.n~h.~n~JQJ~n impelling r~a~.Q.!1, that a universe hadto be created by God, in which there should beearths, upon which there should be men, and inthe men minds and souls with which a Divine lovecan be conjoined. 7. All the things, therefore, that have beencreated have regard to man as an end. (I) In Ihe original MS., according to N., tbe three paragrapbs following.numbered 8. 9 and 10. have a line deleting them. In Sk. this line is notnoted, and 8 and 9 make one paragraph. numbered 8, and what is herenumbered 10 is numbered 9. 8. That most universal end is tbe inmost and as it were tbe life and soul, the force and effort, in evcry single created thing. 9. On account of this there is a binding connection between all tbings in the created universe from the first to the last and from the last to the first. 10. The preservation of the universe results from this end beinll implanted in created things. in the whole and in the part. Cf. no. II of the alternative version of this chapter. 13
  20. 20. [12] THE CANONS OF THE NEW CHURCH 8. Because the angelic heaven is formed of men,of their spirits and souls, all the things that havebeen created have regard to an angelic heavenas an end. 9. The angelic heaven is the dwelling-placeitself of God with men, and of men with God. 10. Eternal blessednesses, happinesses, anddelights are ends of creation at the same time ;because they are of love. . 11. This end is inmost; thus it is as it were thelife and soul, and as it were the force and effortin every single created thing. 12. That end is God in them. 13. This end implanted in created things in thewhole and in the part causes the universe to bepreserved in its created state, in so far as the endsof a contrary love do not hinder or overthrow. 14. God, in His Divine Omnipotence, Omni­presence, and Omniscience unceasingly providesthat contrary ends from contrary loves shall notprevail, and the work of creation be overthrownto the point of utter destruction. 15. Preservation is an unceasing creation, justas subsistence is an unceasing coming forth.[12J CHAPTER VIIIGODS OMNIPOTENCE, OMNISCIENCE, AND OMNI­ PRESENCE 1. Gods Omnipotence, Omniscience, and Omni­presence do not come within the scope of thehuman understanding because Gods Omni­potence is infinite power, Gods Omniscience isinfinite wisdom, and Omnipresence is infinitepresence in all the things that have gone forth and 14
  21. 21. THE CANONS OF THE NEW CHURCH [12]that do go forth from Him; and indeed theInfinite Divine does not come within the scope of afinite understanding. 1 2. That God is Omnipotent, Omniscient, andOmnipresent is acknowledged without rationalinvestigation; for this flows in from God intothe higher part of the human mind, and thence,with all with whom there is religion and soundreason, into acknowledgement. It flows in also withthose with whom there is not religion; but withthese, there is not reception, and hence notacknowledgement. 3. That God is Omnipotent, Omniscient, andOmnipresent, a man can himself confirm frominnumerable things that are matters of reason andat the same time of religion, as for instance thesethat follow : ­ 4. First, God jl:lone is and exists in Himself;and every otKer being ana everY-other thing isfrom Him. 5. Second, God alone loves, is wise, and livesand acts from Himself; every other being andevery other thing does so from Him. 6. Third, God alone has power-from Himself;every other being and every other thing has powerfrom Him. 7. Consequently, God is the soul of the whole,from which all beings and all things are, live, andmove. 8. Unless every single thing in the world and inheaven had relation to One who is, lives, and haspower from Himself, theuniverse would be dissi­pated in a moment. (I) In Sk. words follow here which N. regarded as a margiMl note : ­ All things proceed according to order. God is order. 15
  22. 22. [12] THE CANONS OF THE NEW CHURCH 9. On this account the universe was created byGod a fullness of God, wherefore He Himself saidthat He is the First and the Last, the Beginning and the End, the Alpha and the Omega,. who was, is, and will be, the Almighty. [Rev. i 8, I1.J 10. The preservation of the universe which isan unceasing creation is complete evidence thatGod is Omnipotent, Omniscient, and Omni­present. 11. The reason contrary things, which are evils,are not taken away because God is Omnipotent,Omniscient, and Omnipresent, is that evils areextraneous to subjects and created things and sodo not penetrate to the Divine things that arewithin. 12. Of the Divine Providence, which indeed isuniversal in_ the very s.J.llill!~st t~s, evils areremovea-more and more from The interiotsalliI<;.ast-ojt to the outside, and in this way are con­veyed_ away and separate.s! in order that theyshould not do any harm to the. internaLthingsthat are Divine. 1 . (I) The three following paragraphs are regarded by N. as annotationsand are not numbered. In Sk. the first and second are united as number13. and the last is numbered as 14. Tbere is Divine Omnipotence by means of His Human; this is .. sittinll at the right hand" [Mark xiv 62 ; xvi 19; Matt. xxvi 64] and beinll .. the First and the Last ", as is said of lhe Son of Man in the Revelation [i 8, Ill. and it is lhere said lhal He is .. lhe Almighty". The reason is that God acts from first things by means of the last, and thus holds all lhings together. The Lord acts from firsl things by means of the last things with mCrl;liOf6y means of anythinll of mans, but by what is His .own in man; in the case of the Jews He acted by means of the Word with t!iem, thus by what was His Own; by it also He performed miracles through Elijah and E1ishir;-~t because the Jews perverted the Word. God Himself came and made Himself" the Last" ; and so then He performed miracles from Himself. Tbere is an order first created, according to whieh God may act; and therefore God Himself made Himself Order. 16
  23. 23. THE CANONS OF THE NEW CHURCH [13-14J[13J SUMMARIES treating of GOD THE REDEEMER JESUS CHRIST, AND REDEMPTIONl[14J CHAPTER IIN JEHOVAH GOD THERE ARE TWO TffiNGS OF THESAME ESSENCE, DIVINE LOVE AND DIVINE WISDOM, OR DIVINE GOOD AND DIVINE TRUTH 1. Both as a whole and individually, all thingsin the two worlds, the spiritual and the natural,have relation to love and wisdom, or to good andtruth, for God, Creator and Establisher of theuniverse, is Love itself and Wisdom itself, orGood itself and Truth itself. 2. Exactly as all things in man, both as a wholeand individually, have relation to the will and theunderstanding, inasmuch as the will is the receptacleof good or love, and the understanding is thereceptacle of wisdom and truth. 3. And exactly as all things in the universe inrespect of coming into existence and continuingin existence have relation to heat and light; andthe heat in the spiritual world is in its essence loveand the light there in its essence is wisdom; andthe heat and light in the natural world correspondto the love and wisdom in the spiritual world. (1) Marginal Note : - Falsities of faith cannot be conjoined with the good of charity. The things successively predicted in Daniel and all the prophets. About Christ [Matt. xxiv]. In Sk. this note has only a comma after" prophets ". 17
  24. 24. [15J THE CANONS OF THE NEW CHURCH 4. It is on this account that all things in theChurch have relation to charity and faith, ina&muchas charity is good and faith is truth. 5. Consequently in the prophetical Word thereare pairs of expressions, the one of which hasrelation to good, and the other to truth, and thusthey have relation to Jehovah God who is Gooditself and Truth itself. 6. In the Word of the Old Testament" Jehovah "signifies th~ Q~ Being (Esse) which is DivineGood" and ", G~" signifies the .Ui.Y!ne Existing "EStere) which IS Divine Truth,t; and "JeRovahGod" signifies both ; so alsoaoes " Jesus Christ". 7. Good is good, andtruthistrutIi, tQ~extenJthat ~Y aLe-s.Q!!i~d and according t~~nn~r in which they are conjoined. L!. Good has existence b~ mea~ of tr~th;consequently truth is goods fOIID, and tlierefOregoods quality. - - _.[15J CHAPTER IIJEHOVAH GOD IN RESPECT OF DIVINE WISDOM OR DIVINE TR.UTH DESCENDED AND TOOK TO m~F I) A HUMAN IN THE VIRGIN MARY J ..-.::. -" -.::::=. 18
  25. 25. THE CANONS OF THE NEW CHURCH [16] Human, except by means of the DivinLIr!th, as it was by means of the Divine Truth that from 1 the beginning~al.l-things were ma<te that were made. 4. It was possible for the DiYiIle--TIuth-tofight against the hells, and it could be tempted, blas­ phemed, reviled, and undergo suffering.• 5. But it was not possible for the Divine Good ;. nor for God, except in a human conceived and born in accordance with Divine order. 6. Jehovah God therefore descended iILrespect oJ th~ Divine Truth and took to Himself a human. 7. This is in agreement with Sacred Scripture and with reason enlightened therein and therefrom. [16] CHAPTER III THIS DIVINE TR UTH IS MEANT BY "THE WORD" WHICH" BECAME FLESH" [John L]l 1. "Word" in Sacred Scripture ~s various things; for instance, it signifies "..a-..th.ing. that( really comes into existence ", then "the minds tMught", and thence" speech I t • . 2. First of all it signifies everythin,., H~ w . u into existence from the moutlCottfo::l - :J~ -~ (I) Marginal Note : ­ The Hypostatic Word The Son would not have been able to call Himself God, thus call Himself the Father. No Son of God from eternity could descend in accordance with the declaration of the doctrine. of the present Church, inasmuch as : I. He would not have been able to call Him His Father; 2. Nor would He have been able to say that all thing. of the Father were His. 3. Nor that He who sees Him sees the Father; 4. At the Baptism and the Transfiguration God the Father would not have been able to say: This is My beloved Son. [Matl. Hi 17 ; xvii S.] besides a number of passages from the Old Testament Word about the Coming of the Lord, brought together in THE DoCTRINB OP THE NEW JERUSALEM CONCERNING TI-lE LORD, no. 6, and in them, that Jehovah would come. In Sk. this note follows in the text as number 8 of chapter ii. 19
  26. 26. [17] THE CANONS OF THE NEW CHURCH forth, tl:!!ls the Divine Truth; then derivatively it signifies Sacred Scripture, for therein Divine Truth is in its essence and form. It is because of this that the Divin~ TrUUL!Ltenned in a single ex- I pression ~he-Ford ". 3. The" ten words" of the Decalogue signify all Div,ine truths in the aggregate. 4." The Word" in consequence si@mes 1heJ Lord! tlie Reaeem~r and Sav~our; for all things therem are from HIm, thus HImself. 5. It can be seen from these things that by " the Word that in the beginning was with God" and that" was God" and that was" with God beiQre the world was" is meant the Divine Truth, which before creation was inJehovafi,anoaTte"r creation was from Jehgvah, ancrrrnal!Y was t~ DivineI HUIDlln which Jehovah 1OQI< to RImset in time ; for it is said that" the Word became flesh", that is Qecame Man. ­ 6.TIlehypostatic Word is nothing else than the Divine Truth. [17] CHAPTER IV THE " HOLY SPIRIT" WHICH CAME (UPON MAiYl SIGNiFIES THE DIVINE TRUTH, AND THE "POWER OF THE HIGHEST" WHICH OVERSHADOWED HER:1. SIGNIFIES THE DIVINE GOOD FROM WHICH THE FORMER IS 1. The Holy S~irit is the Divine going forth,JI thus the I >JVme Truth teaching, refonning, re­ generating, and making anve:­ 2. This is the Divine Truth, which Jehovah God spoke through the pro£b,ets, and which the Lord -HImself spoke fromtIIS own mouth when He was in the world. 20
  27. 27. THE CANONS OF THE NEW CHURCH [18] 3. This Divine Truth, ~ l!lso is~;-the Word~, was in the Lord from His birth as a resulf oftfis conception. Afterwards it was increased beyond all measure, that is, infinitely, and this is meant by the Spirit of Jehovah having been put upon Him. [Isa. xlii 1 ; Matt. ill 16.] . 4. The Spirit of Jehovah is called the Holy Spirit inasmuch as " h~." in the Word is said of r Divine Truth. It is because of this that the Lords human born in Mary is said to be "HOly" {(LUke 1); and the Lord Himself is said to be the L" Only Holy" (Rev. xv 4); and that others are said to be holy, n()t from themselves, but from Him. 5. In .the Wo!£.; Divine Good is termed" the Highest "; and so the " Power of the Highest" [Luke i 35] signifies Power proceeding from Divine Good. 6. These two things, therefore, " the Holy Spiritf I cornin&-.llpon " and " the power of the Highest l..oversfiadowing" signify both, namely, Divine (Truth and Divine Good-the latter making theI1.. soul and the former the body-and their being communicated. -­ 7. Consequently, in the Lord when newly-born those two were distinct, .as sow-anabodyare, bllt ~.;.r .... )J afterwards they were ~d. -r L,... - I.>- "")J 8. In the same way as takes place in a man, who is born and afterwards regenerated. [18] CHAPTER V THE HUMAN OF THE LORD JEHOVAH IS "THE SON - OF GOD SENT INTO THE WORLD" - ­ 1. Jehovah God sent Himself into the world by r.:D - taking to Himself a human. 21
  28. 28. [19] THE CANONS OF THE NEW CHURCH 2. This Human, conceived of Jehovah God, is termed " the Son of God which was sent into the world" [John iii 17J. 3. This Human is termed" the Son of God" and" the Son of Man" ; n the Son of God;;IT;on.4 aCCOUnt of ilieDivine Truth anat1lel5ivine Good - in it, which is "the Word"; and" the Son 2fl Man ~QP. account of Divine Truth and Good IrQlll Hlliisetf, which is the doctrinel o~Church from . ~~"1.5 the Word 11ieilce. • ~/jj 4. No other .. Son of God" is meant in the Word than the Son who was born in the world. 5. A .. Son of God born from eternity" who is a God by Himself is not from Sacred Scripture and is also contrary to reason that is enlightened by God. 6. This was devised and produced by the Nicene Council as a refuge into which those could betake themselves who wanted to keep clear of the scandals spread by Arius and his followers con­ cerning the Lords Human. 7. The Primitive Church, called Apostolic, knew nothing about the birth of any Son of God from eternity. [19] CHAPTER VI THE LORD, IN THE DEGREE THAT HE WAS, IN RESPECT OF THE HUMAN, IN DIVINE TRUTH SEPARATE~Y, WAS} IN A STATE OF EXINANlTION ; BUT IN THrDEG~E_E THAT HE WAS WITH DIVINE GOOD, C0J:lJOINTLY, HE } WAS IN A STATE OF G.~~N I. The Lord had two states : the one called a - - - - - - - - - - - -..- - -,,~TJle ",- - (1) This rendering follows Sk. N. has do~trinae - - - which would be, " of the doctrine of the Church ". Ttiere is ( out note. U Sce below chap. v, no. 9.", which may refer lo the section on IfThe Holy Spirit". 22
  29. 29. THE CANONS OF THE NEW CHURCH [19]state of exinanition , the other a state of glorifica­ 1tion. 2. The state of exinanition was also a state ofhumiliation before the Father, but the state ofglorification. was a state of being united with theFather. 3. The· Lord, when in the state of exinanition orhumiliation, prayed to the Father as to oneabsent or far off, but when in the state of glorifica­tion or of being united He spoke with Himselfwhen He spoke with the Father; exactly as in thecase of man there are states of the soul and thebody before and after regeneration. 4. The Lord, when in the Divine Truth, separ­ately, was in the state of exinanition, inasmuch asthe Divine Truth could be attacked by the hells,or by the devils there, and could be reviled by men ;therefore the Lord when in the Divine Truthseparately could be tempted and could suffer. 5. On the other hand, however, the Lord whenin Divine Good conjointly could not, either bydevils in hell, or by men in the world, be temptedor made to suffer; for the Divine Good cannotbe approached, still less assailed. 6. The Lord, in the world, was alternately inthose two states. 7. In no other way was it possible for the Lordto become Righteousness and Redemption. 8. The like takes place with a man beingregenerated by the Lord. 9. This from experience, reason, and SacredScripture. (I) The term .. exinanition .. is used in the Latin Vulgate in Pbilipp.ii 7... made himself of no reputation". The literal translation of tbeGreek is .. emptied himself". Cr. Isa. lill 12... he pOured out his soulunto deatb ". See also True Christian Religion. no. 104. 23
  30. 30. [20J THE CANONS OF THE NEW CHURCH[20J CHAPTER VIITHE LORD, BY MEANS OF TEMPTATIONS, AND FULLYBY THE PASSION OF THE CROSS, UNITED THE DIVINETRUTH TO THE DIVINE GOOD, AND THE DIVINE GOODTO THE DIVINE TRUTH, THUS THE HUMAN WITH THEDIVINE OF THE FATHER, AND THE DIVINE OF THE FATHER WITH THE HUMAN 1. The Lord, in the world, admitted into Him­self, and underwent severe and terrible temptationsfrom the hells, and in the end the last of them,which was the passion of the cross. 2. In the temptations the Lord fought with thehells, but He conquered and subjugated them. 3. He thereby reduced the hells to order, andthen at the same time the heavens where angelsare and the Church where men are, as the stateof the one is at all times dependent on the stateof the other. 4. The Lord, furthermore, by means of Histemptations and rejections, and finally by thepassion on the cross, represented the state of theChurch, such as it then was, in respect of DivineTruth, thus in respect of the Word. 5. The Lord, by fulfillin the Word and by fumeans of temptations;-anaruly by the last of thetemptations which was the passion on the cross,glorified the Human. 6. He thus took away the universal damnationthreatening not only Christendom but the whole world also and the angelic heaven as well. 7. This is what is meant by His" bearing" and.. taking away" the sins of the world. 24
  31. 31. THE CANONS OF THE NEW CHURCH [21] 8. He underwent the temptations and therejections when. in the state of truth separately,which was His state of exinanition. 9. Theconjoining of the spiritual man with thenatural, and of the natural man with the spiritual,is effected by means of temptations.[21] r- .:.... _r. J .. CHAPTER VIII _ ..... i J /AFTER THE--UNITIN~WAS COMPLET~ HE RETURNEJ?INTO THE DIVINEINVl!ICIfHE""WAS FROM ETERNITY, TOGETHER WITH, AND IN, THE GLORIFIED-HUMAN- 1. From eternity Jehovah God had a humansuch as angels in the heavens have, but of infiniteessence, thus Divine: He did not have such ahuman as men on the earths have. 2. Jehovah God took to Himself such a Humanas men on the earths have in accordance with HisDivine Order, which is, that it should be conceived,be born, grow up, and should drink in DivineWisdom and Divine Love, successively. 3. Thus He united this Human with His Divinefrom eternity, and in this manner He " came forthfrom the Father and returned to the Father"[John xv:i 28]. 4. Jehovah God, in this Human, and by meansof it, " executed righteousness" and made HimselfRedeemer and Saviour. 5. And by uniting it with His Divine He madeHimself Redeemer and Saviour to eternity. 6. Jehovah God by the union of this Humanwith His Divine exalted His Omnipotence. Thisis meant by " sitting on the right hand of God ..[Mark xvi 19]. 25
  32. 32. [22J THE CANONS OF THE NEW ~HURCH 7. lehovah God in this Human is above theheavens, enlightening the universe with the lightof wisdom, and inspiring into the universe theexcellence of love. 8. Those two gifts are what they receive whoapproach Him as a Man and live according to Hisprecepts. 9. In the view of angels lehovah God alone is afull Man.[22] CHAPTER IXJEHOYAH GOD SUCCESSIVELY PUT OFF THE HUMAN)FROM THE MOTHER ~...f.UT ON THE HUMAN FROMTHE FATHER, AND IN THIS WAY HE MADE THAT HUMAN DIVINE 1. The soul of an offspring is from its fatherand it clothes itself in the womb with a body fromthe mothers substance; as, by analogy, a seeddoes in the earth, and from the earths substance. 2. Hence there is present in the body an imageof the father, at first obscurely, afterwards moreand more plainly, as a son applies himself to hisfathers pursuits and duties. 3. Christs b_ody,,..in so-far as it was from !!le )mothers substance, was not life in itself, but arecipienf of life from the Divine williin Him,which was Life in itself. 4. Successively, as He exalted the DivineWisdom and the Divine Love with Himself, Christtook upon Himself the Divine Life, which is Lifein itself. 5. In the :Qroportion that He took upon HimselfLife in itself from the Divine in itself, Christ lout 26
  33. 33. 5.... - ) .1 -- ­ r1."k 1-­ ~ D .H. L-. ...... ~ 0;... {I- clY-i THE CANONS OF THE NEW CHURCH [23] Tc~ (7 [23] CHAPTER X ,.,.. ) THE DIVINE FROM ETERNITY- AND THE HUMAN IN I TIME,~A~SOU"L AND WODY, ARE oNA PERSONlJ-. 1-0 .~ - - WHO IS JEHOVAH 1. In Jesus Christ the Divine from eternity and ~1 the human in-Lime are united as are the soul and j.L._ body 1ft a man. 2. The uniting was and is reciprocal, and is thus a full uniting. 3. Consequently, God and man, that is the Divine and the human, are One Person. 4. In the LordsJlilllan all the Fathers Divine things are pre_s~nt at the same time. 5. Thus,fhe !I~s the One only God who from I J eternity had, to eternity will have, all power in the heavens and on the earths. 6. He is " the First and the Last", " the Begin­ ning and the End ", " who was, is, and is to come ", " the Alpha and the Omega", " the Almighty". 27
  34. 34. (24) THE CANONS OF THE NEW CHURCH 7. He)is " Father of Eternity", "Jehovah ourRighteousness ", "Jehovah Saviour and Re­deemer ", " Jehovah Zebaoth ". 8. Those whg.ap-l2roach Hi~as Jehovah and asthe Father are united to Him, become Hissons, N3and are spoken of as " sons of God". J . 9. They are receptacles of His Divin~ Human. REDEMPTIONl~24) CHAPTER IA CHURCH IN THE COURSE OF TIME TURNS AWAYFROM THE GOOD OF CHARITY, AND WHILE DOING SOTURNS TOWARDS FALSITIES OF FAITH, AND SO ~ ~ 1. There is a Church in the heavens and a (I) It would appear from the copy made by Johansen that beforeproceeding with this section Swedenborg made some notes in the MS.A title for the section on .. The Holy Spirit" was written and scored out.This was followed by a draft of chapter headings for that section, whichwe have included in a footnote at the be~innins of that section. where itevidently belongs. See p. 40. Then. Immediately after the heading" Redemption", the following general observations are found in bothMS. copies. N. leaves them unnumbered and marks them as "Annota­tions in the Margin", while Sk. calls them" Summaries" and numbersthem aLhere :­ ~,Redemptio!ltself consistedjn subjugating the hells and puttingJ the heaVens iiitOoraer;ancrUiUspreparing for a new spiritual Church. 2. Without that redemption no man could have been saved, nor could any angel have continued in his state of happiness. 3. The Lord redeemed not only men but angels as well. 4. Redemption was a work purely Divine. 5. This redemption could not have been effected except by God Incarnate. 6. The passion of the cross was the final temptation whicb He as the greatest Prophet endured, and by means of which also He might truly subjugate the hells and glorify His Human; thus it wa:; a means of redemption, but was not redemption. n:--rrhe belief) that the passion of the cross was redemptionl it$e!f is arundameniill error of the Church. -s:-rbat error,-together with thc"etror about three Divine Persons from eternity, has perverted the whole Church to such a degree that there is no spiritual residue of it remaining. T~errQrs that have ari~nJrom the present-day [~eJ:l-tbat redemption IS the ii1iSSion-oT tlie cross ale115 bhnumerate , 28 .~
  35. 35. THE CANONS OF THE NEW CHURCH [24J Church on earth, and they make a one, like the internal and the external with a man. 2. The Church in either world is together before the Lord as one man, and appears so before angels. 3. Hence a Church may be compared to a man who is first an infant, then a youth, afterwards a man, and finally an old man. J While it is an infant a Church is in the good I of charity, while a youth and a man it is in the truths of faith from that good, and when an old man it is in the marriage of charity and faith. ~ When a Church is such, and continues to be such, it lasts for ever, but it is otherwise if it recedes from tne-g-60"d of charity of its infancy. 6. If a Church recedes from the good of charity of its infancy, it i$ in the dark about truths, and falls into falsities as a blind man falls into pits. 7. The four essentials of a Church are the recognition of God, the recognition of the goods of charity, the recognition of the verities of faith, and a life in accordance with them. 8. When a Church recedes from charity it recedes also from those four essentials. At the same time falsities in regard to God, charity, faith and worship, flow in. (2) These flow i!!.. into the/Churchs leaders and ram g~§lJf&~ p~QPIe1 asJrom a le~to* Itf"Eo y. "­ ~There are two reasons why falsities flowing into the leaders flow out again tUm.Lthem : oneis the love of having dominion, arising from the love 29
  36. 36. [25J THE CANONS OF THE NEW CHURCHof self, the other is understanding things from onesRIQR.Q.um1 and not from Sacred Scripture. 1I. When that is the case, from a single falsitythere flow forth falsities in a continual series, and!his goes on until there is nothing of truth remaiii:mg. 12. When Sacred Scripture is applied in confirma­tion of them, it is then completely falsified and sothe Church perishes.[25] CHAPTER IITHE END OF A CHURCH IS NEAR WHEN IN THENATURAL WORLD THE POWER. OF EVIL- THROUGHFALSlIIES BEglNLTO ~REVAIL OYER THE POWER OFGOOD THROUGH TRUTHS, AND THEN AT THE SAMETIME AS THAT THE POWER OF HELL ABOVE THE POWER OF HEAYEN I. Every man comes after death into his owngood and the truth thence, in which he was in theworld; or similarly into his own evil and thefalsity thence. 2. Those who are in good and thence in truthcome into heaven : those in evil and thence infalsity come into hell. !&>Those who are in good on earth are interiorlyin truths, and, if they are· in falsities, still afterdeath they receive truths agreeing with their good ;the reverse is the case, however, with those who arein evils. This is because good and evil are of thewill, and the will iL.a mans bei.nL(~ tile erstanding having existence therefrom. 4. To what extent good is prevailing on earth (1) The Latin word proprium means H what is ones own to. Sweden­barK uses it in a special sense involving wllatiso!..!...h[gl. 30
  37. 37. THE CANONS OF THE NEW CHURCH , [25J over evil, or evil over gQod, is disc:erned in the spiritual world from the state of heaven-aiid--:§f hell; inasmuch as every man is gathered to his own after death, that is, he comes into his own evil or his own good, and as heaven and hell are from the human race. 5. This for many reasons cannot be discerned at all on earth. ( 6~etween heaven and hell there is IUlJnteQl.Q.l, wh-erein evil breathed out from hell ascends andI good from heaven descends, and where they meet. 7. Midway in lhi§...iI!~~1 there is equilibrium between good and evil. 8. It is from this equilibrium that the extent to which good is prevailing against evil, or evil againstI good, is discerned. 9. There the Lord weighs it, as in a balance. 10. This equilibrium becomes raised ·towards heaven as evil prevails against go<Xt,""iind is de- It~1~ tow..a,r.d~-!lell as ,good prevails against eviT; e acf6eing that good from heaven depresseS-it and evil from hell raises it. -11 This equilibrium is as it were a footstool for "the-angels of heaven into which their good comes to a termination and upon which it rests-.--~ trIil the_ degretlhaJ Jhl~_e_qym9ri.!!mjsraised,( the happiness of the angels of heaven, arismgTrom their goods and the truths thence, is diminished. 13. When evil prevails against good onearth, then at the same time hell prevails against heaven. 14. It is clear from the above that the end of the Church is near, when the power-of evilprevarrs over the power of good. 15. It is said "the power of good through truths" and "power of evil through falsities" 31
  38. 38. [26J THE CANONS OF THE NEW CHURCH because it is . t~ough ~ruths that.good haU~~,1 and througli falsities that evil has power. [26J CHAPTER III AS A CHURCH TURNS AW Ay FROM GOOD TO EVIL, SO ALSO DOES IT TURN AW Ay FROM INTERNAL TO EXTERNAL WORSHIP 1. In so far as evil increases in a Church, the man of the Church bec.omes extern~. 2. In so far as the man of the Church becomes external, he becomes iv ed, that is, eviJ in internals aria aving the appearance of goocfTri1fie externats. - 3. Every man after death becomes finally such as he was in internaIs, not such as he was in externals. - 4.JIt is moreover owing to this that the world, jùoging as it does from externals, does not dlScern what the state of the Church is; then too~ it dOês not discern either how the Church is growing weaker and dec1ining to its end. - -. 5. Every man has an internaI and an external, termed ,the internaI maj} and the exter~~_~. 6) In the internai man it is tlw wjlL thus .the titRs .c.hieLlQy~. that has dominion; but in the external man his understandin~ hgs do.mini9n, and ihis is weil ciispôsed towards t e internaI, whether it be c1early, cautiously, or craftily. 7. If the internaI man is evil and the external man good, then in the latter the internaI man is a disse!.Ubler ano·anypoênte.------~- 32
  39. 39. THE CANONS OF THE NEW CHURCH [27] 8. No man is good in respect of his internaiman unless he is so from the Lord.[27] CHAPTER IVTHE PROGRESSION OF A CHURCH TOWARDS ITS END,AND THE END ITSELF, ARE DESCRIBED IN VERY MANY P~ACES IN THE WORD 1. A successive decreasing of good and truthand increasing of evil and falsity in a Church istermed in the Word -its "beinglaid waste" and.. becoming desolate". 2. Hs final state, when there is nothing of goodor truth remaining, is there termed " consumma-tion " and" being cut off". 3. The end itself of a Church is the" fulness roftimeJ ". 4. The same things also are meant in the Wordby " evening" and " night " . 5. And also by these things in the Prophets andin the Gospels : then shall the sun be darkened,the moon shall not give her light, the stars shallfall from heaven, and the powers of the heavensshaH be shaken. 1 ;:) Then the Church exists no longer excep!- in~~~; nevertheless, there iUhis wremnanf" in 1it, tnat a man,jf he wishes, can know anërunder-stand truths, and canCIOgoods. 2 • , (1) s.elsa. xiii 10; Ezek. xxxii 7; Joelii 10, 31 ; iii 15; Amos viii 9 ;Matt. xxiv 29; Mark xiii 24; Luke xxi 25, 26; Rev. vi 12, 13 ; viii 10, 12. (2) In the margin of N. by anotber band are tbe words : But DOWhardly one in the whole of Christendom wisbes to know. 4 33
  40. 40. [28J THE CANONS OF THE NEW CHURCH[28J CHAPTER VAT THE END OF A CHURCH TOTAL DAMNATION ISTHREATENING BOTH MANKIND ON EARTH AND THE ANGELS IN THE HEAYENS 1. Every man is in the equilibrium that is betweenheaven and hell, and on that account in freedomto look or to turn either towards heaven ortowards hell. 2. Every man after death comes at first into thisequilibrium, and so into a state of life similar tothe one in which he was in the world. 3. Those who in the world had looked and turnedtowards heaven or towards hell look and turn inthe same way after death. 4. At the end of a Church when the power ofevil is prevailing over the power of good, thisequilibrium is swollen and filled out by the wickedarriving like a fioQ9 from the world. l @ The result is that the equilibr~um is pu~W_nearer and nearer to heaven and, according toIts nearness to them, infests the angels there. ~ ~o are within the raised equilibrium areintc:.riOrly internal and~t~,i.orlYYl2J!l. 7.)These, being of such a nature, are constantlyendeavouring !.Q destroy the heaven above them,doing so moreover by,,=-crafty methods derivedfrom hell, with which in respect oftheir interiors,they make a one. (I) For a fuller description of this equilibrium between heaven and hellsee HeaYen and Hell. nos. 589-596. See also chapter ii above. no. [25], 34
  41. 41. THE CANONS OF THE NEW CHURCH [29J 8. This is why at the end of a Church destruction and consequent d~iInnaI16i11hreaten angels in heaven also. .­ 9. Unless a judgment is then effected, no man on earth could be saved nor could any angel in the heavens continue ~ his_state of safety. [29J CHAPTER VI JEHOYAH GOD, BY HIS COMING INTO THE WORLD, WITHST00I? THAT TOTAL_DAMISATION, AND THEREBY REDEEMED MANKIND ON EARTH AND ANGELS IN THE HEAVENS 1. Jehovah God Himself came into the world to deliver men and angels from the insolt<nce and violence of hell and thus from damnation. , T This He effected by combats against hell and by victories over it ; and He subjugated it, reduced it to order, and set it under His control. 3. Moreover, after thiS}Udgment~He created, that is formed, a new heaven, and by means of this a new Church. 4. By these acts Jehovah God put Himself into the ability to save all who believe in Him and do His commandments.{ 5. So He redeemedJ11 in the whole world and all in the wllole heaven. 6. This is the Gospel He commanded to be preached in all the world. 7. This Gospel is for those who are penitent, but not fQ.r those who purposely transgress His commandments. 35
  42. 42. (30] THE CANONS OF THE NEW CH URCH(30] CHAPTER VIITHE LORD WHEN IN THE WORLD ENDURED THE MOSTGRIEVOUS TEMPTATIONS FROM THE HELLS AS WELLAS FROM THE JEWISH CHURCH, AND BY VICTORIES INTHEM HE REDUCED ALL THINGS TO ORDER, AND ATTHE SAME TIME GLORIFIED HIS HUMAN; THUS HEREDEEMED ANGEL~ AND MEN AND IS FOR EVER REDEEMING THEM 1. All spiritual temptations are combats againstevils and falsities, and therefore against the hells ;these temptations are the more grievous in pro­portion as they assail a mans spirit and his bodyat the same time, and torture both. 2. The Lord endured the most grievous tempta­tions of all, because He fought against all the hells,and against the evils and falsities of the JewishChurch as well. 3. In the Gospels the Lords temptations are only described to a small extent, by his combatwith wild beasts, that is with satans in hell, duringthe forty days in the wilderness, and afterwards by the attacks of the devil, and finally by His anguish in Gethsemane and by the cruel suffering on thecross. 1 . •• His temptations or combats with the helis are, however, described in greater detail and fulness in the Prophets and in David; these because they were not visible, could not be openly declared. [Isa. lxiii.] 4. The Lord underwent these temptations to subjugate the hells that were attacking heaven, and at the same time the Church, and to deliver (I) N. has a mark here as il there were some omissions. Perhaps space was left for references to the Word. 36
  43. 43. THE CANONS OF THE NEW CHURCH [30]angels and men from that attack, and so tosave them. . The end-in-view of all spiritual temptation istlie~ubduing of evil and falsity, and soornellaswell, then too the subduing of the external manat the same time, for it is into this that evils andfalsities from hell inflow. For temptations are)concerned with the dominion of evil over ~g60Q,~ of~th~~xternal man over the internal. Which­ever side, .therefore, s_ecures victory ~ secures dominion also. And so, when victory is on the Iside of gooa, good seizes dominion over evil, asdoes also the internal man over the external. 6. The Lord suffered those temptations fromchildhood right on to the last period of his life,and so subjugated the hells successively, and suc­cessively glorified His Human; and in the last temptation on the cross, the most grievous of all, He fully conquered the heUs, and made His Human Divine. 7. The Lord fought with the heUs, and also against the falsities and evils of the Jewish Church, as Divine Truth itself, or the Word, which He was; and He suffered Himself to be reviled, to have indignities heaped upon Him, and tQ Quut to death, just as the Church at that time did with the Word. It was in almost the same way the prophets were treated, be~us_e th~y repre?e.n.~ed the Lord in respect of the Word, and so in the case ofthe Lord, who was .The Prop~t, because He wast:ne"WOrd itself. That this was done was in accordance-Wiffil)ivine Order. 1 or A marginal note here reads: See DOCTRINE OF THE LORD nos. IS, 16, 17 in reference to the representations by the proPMl~ the state of the Church; as well as its being said four times ot$zc e that" he bears the iniquities of the house of Israel"; and that t e Lord was lied the ~eatest ProJhet. n
  44. 44. [31J THE CANONS OF THE NEW CHURCH 8. An image of the Lords victories over thehells and of the glorification of His Human, bymeans of temptations, is presented in mansregeneration; for just as the Lord subjugated thehells and made His Human Divine, so, in a manscase, He subjugates them and makes him spiritual,and so regenerates him. 9. It is well known that the Lord rescues a manfrom the jaws of the devil, that is of hell, and raiseshim to Himself into heaven, and that He does thisfor the man by drawing him back from evils, whichis effected through his contrition and repentance.These two states are temptations which are meansof regeneration. l[31J CHAPTER VII12IT WAS NOT POSSIBLE FOR REDEMPTION TO BEEFFECTED, NOR CONSEQUENTLY FOR THERE TO BE SALVATION, EXCEPT BY GOD I~~IE 1. The Word of the Old and New Testamentsteaches that God became incarnate. 2. All the Churchs worsnip-prior to God be­coming incarnate foreshadowed and had respect (I) The following annotations, of which the first is underlined, arefound at the end of this chapter : ­ The Lord as a Prophet carried the iniquities of the Jewish Church, He did not take them away. His glorification, or His being united with the Divine_ofthe1!ther, which was in Him~_I1fe soulAinaman, coulcIOiUYDe accoRPlished bra reciprocal process; tne Ruman co-operates wilh the Divine; it is however originally from lhe Divine, nevertheless lhere is reception and action, or rather reaction, by the Human as of Itself. To the extent thal lbere was conjunction, it was broughl about by both together. th:L~~d. same way as a man is regener~ed a!!.d majupiritual by When He was an infant, He was as an infant is; when He was a child and from childhood onwards, He grew in wisdom. Luke ii 40, 50. rt was not possible for Him to be born wisdom, but He could become wisdom in accordance with order. He progressCl! to fuij conjunction. (2) This cbapter was not in Sk. 38
  45. 45. THE CANONS OF THE NEW CHURCH [31Jto Him who was afterwards incarnate; for thatreason, and for no other, that worship was Divine. 3. God Incarnate is "Jehovah our Righteous­ness ", "Jehovah our Redemption ", "Jehovahour Salvation", " Jehovah our Truth"; and allthese are meant by the two names, Jesus Christ. 4. It was not possible for God not incarnate tofight against the hells and overcome them. 5. It was not possible for God not incarnate tobe tempted, and still less for Him to suffer the cross. 6. It was not possible for God not incarnateto be seen and recognized, nor consequently to beapproached and thus conjoined with men andangels, except through Himself incarnate. 7. There cannot be faith in a God not incarnate,only in Him incarnate. 8. This is why it was said by people of old thatno one can see God and live [Exod. xxxiii 20J, andwhy the Lord said that no one hath seen theFathers shape nor heard His voice [John v 37J. 9. And why, too, God showed Himself visiblyto people of old through angels in a human form,a form representative of God Incarnate. 10. All Gods operating is effected from firstthings through last things, thus from His Divinethrough His Human. It is on this account thatGod is " the First and the Last, who is, who was,and who is to come" [Rev. i 8, 11, 17J. 11. In the ultimates of God all Divine thingsare present together, thus in our Lord Jesus Christare all things of His Father. 12. It follows from these propositions thatredemption_G-ould not have been effected by anymeans whatever except by God Incarnate. 39
  46. 46. [32J THE CANONS OF THE NEW CHURCH 13. Nor can there be salvation either, except byGod Incarnate, thus only by the Lord Redeemerand Saviour; and this salvation is a perpetualredemption. 14. It is for this reason that those who believein the Lord Jesus Christ" have eternal life ", andthat those who do not believe in Him have notthat life [John Hi 15, 16, 36]. THE HOLY SPIRIT[32J [UNIVERSALSJ1 2 I. THE HOLY SPIRIT IS THE DIVINE THAT PRO­ CEEDS FROM THE ONE, INFINITE, OMNI­ POTENT, OMNISCIENT, AND OMNIPRESENT GOD. (1) The following is written here in the original. but crossed out :"Universals. Special attributes, not general or communicable. Alterna­tive,essential attributes." (2) A draft of headings for this section is found in N. at the end of thesection on "The Lord the Redeemer ", as follows : ­ The Holy Spirit is the Divine that proceeds from the One Infinite God; and it is the operation and virtue proceeding from God [by means of the Human, which] was taken on in the world. It proceeds out of the Lord and from God the Father. Cn-proceeds to the clergy and from_!hem lo...:t!!e ~lY. i )1 l( proceeds from the-Lord by means of the Wor . It is the Divine virtue and operation that is meant by the Holy Spirit : this is renewal, reformation, regeneration. and following these, vivification, sanctification, and justification, and following these, purification from evils, remission of sins, and salvation. By a mans spirit is meant his intelligence, and so it is also his virtue and operation proceeding from that. The Holy Spirit is the Divine operation and virtue proceeding from the One God. It proceeds out of the Lord from God the Father, and not the reverse. It is operation and virtue that is understood . . . . The end-in-view of this operation by the Lord through the Word. It is an inflowing into men who believe in the Lord, and, un accordan~"order" into the cleray. and so by me.ans...oLtllem to I I thdai,U: ­ In Sk. the last five of these propositions are, with some combinationand modification, added to the nine universals " above, making twelve Uin all, and numbered accordingly. 40
  47. 47. THE CANONS OF THE NEW CHURCH [32J II. IN ITS ESSENCE THE HOLY SPIRIT IS THAT GOD HIMSELF, BUT IN THE THINGS SUBORDINATE TO HIM WHERE IT IS RECEIVED IT IS THE DIVINE PROCEEDING. Ill. THE DIVINE, CALLED THE HOLY SPIRIT, PROCEEDS FROM THAT GOD HIMSELF BY MEANS OF HIS HUMAN, COMPARATIVELY AS THAT WHICH PROCEEDS FROM A MAN, THAT IS, WHAT HE TEACHES AND PERFORMS, FROM HIS SOUL BY MEANS OF HIS BODY. IV. THE DIVINE, CALLED THE HOLY SPIRIT, PRO- GEEDING FROM GOD BY MEANS OF HIS HUMAN, PASSES THROUGH THE ANGELIC HEAVEN, AND THROUGH THIS INTO THE WORLD, THUS THROUGH ANGELS INTO MEN. V. THENCE IT PASSES THROUGH MEN TO MEN, AND, IN THE CHURCH,~IEFLY THROUQ!! THE CLERGY TO I!::!E LAITY ; THAT WHICH IS HOLY IS CONTINUALLY GIVEN, AND IT DRAWS BACK IF THE LORD IS NOT AP- PROACHED. VI. THE DIVINE PROCEEDING, CALLED THE HOLY SPIRIT, IN ITS OWN SPECIAL SENSE, IS THE HOLY WORD, AND IN THIS, THE DIVINE TRUTH. VII. ITS OPERATION IS INSTRUCTION, REFORMA- TION, AND REGENERATION, AND IN CONSE- QUENCE VIVIFICATION AND SALVATION.VIII. To THE EXTENT THAT ANYONE RECOGNIZES AND ACKNOWLEDGES THE DIVINE TRUTH THAT PROCEEDS FROM THE LORD, HE RECOGNIZES AND ACKNOWLEDGES GOD, AND TO THE EXTENT THAT ANYONE DOES THIS DIVINE TRUTH, HE IS IN THE LORD AND THE LORD IS IN HIM. 41
  48. 48. [33] THE CANONS OF THE NEW CHURCH IX. ~PIRIT, IN THE CASE OF A MAN, IS .INTELLI­ GENCE AND WHATEVER PROCEEDS THERE­ FROM.­[33J CHAPTER ITHE HOLY SPIRIT IS THE DIVINE THAT PROCEEDSFROM THE ONE, INFINITE, OMNIPOTENT, OMNISciENT,AND OMNIPRESENT GOD BY MEANS OF HIS HUMAN TAKEN ON IN THE WORLD 1. The Holy Spirit is not" by itself, or inde­pendently, a God, nor does it proceed from Godthe Father by means of the Son, like a Personproceeding from Persons, in accordance with thedoctrine of the present-day Church. 2. This is quite inconsistent, the definition of theterm "person" being that it is not a part orquality in another, but has a continuing existenceon its own. 3. It is also inconsistent that, although thepeculiar nature and quality of the one are separatefrom those of the other, nevertheless they are oneundivided essence. 4. Not only does this result inevitably in an ideaof three Gods, but in an avowal of three Gods aswell; yet, in accordance with the AthanasianCreed, these three must not, on account of Christianfaith, be spoken of as three but as one. 5. The truth is that, from eternity or beforecreation, there were not three Persons each one ofWhom was God; thus there were not threeInfinites, three Uncreates, three Immeasureable,Eternal, Omnipotent Beings, but One. 42
  49. 49. THE CANONS OF THE NEW CHURCH [34J 6. On the contrary, it was after creation that aDivine Trinity came into being, for then from theFather was born the Son, and from the Father bymeans of the Son proceeds the Holy called theHoly Spirit. 7. Consequently, because the Father is the Souland Life of the Son, because the Son is the HumanBody of the Father, and because the Holy Spiritis the Divine proceeding, it follows that they areof one and the same Substance, and therefore theydo not continue in existence independently, butconjointly. 8. And because the peculiar attributes of theone, in accordance with order, are derived into andpass over into the second, and from this into thethird, they are One Person, and so One God. 9. Comparatively as in every angel and in everyman all his activity proceeds from the soul bymeans of the body. 10. Reason, enlightened by Sacred Scripture,perceives this; accordingly it is the trinity of aPerson that is Gods Trinity, not a Trinity ofPersons, because this is a Trinity of Gods.[34J CHAPTER IITHE HOLY SPIRIT, BECAUSEl IT PROCEEDS FROM TB!!ONI! GOD BY MEANS OF illS.HUMAN, IS IN ITS ESSENCETHAT SAME GOD; BUT IN REFERENCE TO~_{)1l0RDINg13TillNGS WH1CH ARE SPATIAL IT IS TO ALL APPEARANCE THE HOLY SPIRIT 1. What God was before creation, such He isafter it ; and so, such as He has been from eternity,such He is to eternity. (1) N. here has qui (" who" or" which "), but Sk. has quia ("because"). . 43
  50. 50. [35] THE CANONS OF THE NEW CHURCH 2. Before creation God was not in an extended space, nor is He after creation either, to eternity. 3. Consequently God is present in space apart from space and in time apart from time. 4. Thus the Holy Spirit proceeding from the One God, by means of His Human, is that same God. 5. Because God is everywhere the same, it cannot be said that He proceeds, except in ap­ pearance in reference to spaces, for these do proceed; just as is the case to all appearance with subordinate things which are in spaces. 6. And because these spaces are in the created world, it follows that the Holy Spirit there is the Divine proceeding. 7. The fact of Gods Omnipresence is ample proof that the Holy Spirit is the Divine proceeding from the One and Indivisible God, and is not a God as a person by himself.1);) J:,... • [35] CHAPTER IIIj-....- j -=-.. THE DIVINE CALLED THE HOLY SPIRIT, PROCEEDING FROM GOD BY MEANS OF HIS HUMAN, PASSES THROUGH THE ANGELIC HEAVEN INTO THE WORLD, THUS THROUGH ANGELS INTO MEN 1. The One God in His Human is above the angelic heaven, being visible there as a Sun, from which proceed love as heat and wisdom as light. 2. Thus the Holy of God, called the Holy Spirit, flows in regular order into the heavens, directly iiiiOtiiehfghest heaven, called the third heaven, 44
  51. 51. THE CANONS OF THE NEW CHURCH [36J directly and also mediately into the middle heaven, called the second, and likewise into the outermost heaven, called the first. 3. Through these heavens it flows into the world, and through this into men there. 4. Nevertheless angels of heaven are not the Holy Spirit. 5. All the heavens together with the Churches on earth are, in the sight of the Lord, as a single man. 6. The Lord alone is the soul and life of that man, and all those who are filled with breath by Him, and live from Him, are His body ; this is the reason for its being said that the faithful compose the Lords body, and that they are in Him, and He is in them. 7. The Lord flows in into angels of heaven and into men of the Church in much the same way as the soul, with men, flows into the body. [36J CHAPTER IV THENCE IT PASSES THROUGH MEN TO MEN, AND, IN THE CHURCH, CHIEFLY THROUGH THE CLERGY TO THE LAITY I. No one can receive the Holy Spirit exceQt from the Lord Jesus Christ, because It proceeds from GoOfneFather through Him, and by the Holy Spirit is meant the Divine proceeding. 2. No one can receive the Holy Spirit, that is, the Divine truth and good, unless he aQE!:9aches t~e LQId directly and is at the same time in cnanty (dilectione)l. (I) DUectia is used in the Vulgate~c-1r charity. In T.C.R. 409 it is slated, " This is why He so frequei1tTy taughiloviig-kindncss (dUecl/a),( and this is charity." - 45
  52. 52. [36J THE CANONS OF THE NEW CHURCH 3. The Holy Spirit, that is, the Divine proceed­ing, never becomes mans but is constantly theLords with him. 4. The Holy, meant by the Holy Spirit, therefore,does not become inherent in man, and it onlyremains with the man receiving it for so long as hebelieves in the Lord and is at the same time in thedoctrine of truth from the Word and a life inaccordance with it. 5. The Holy meant by the Holy Spirit is nottransferred from one man to another, but from theLord, through one man to another. 6. God the Father does not send the Holy Spirit,that is, His Divine, through the Lord into man ;the Lord sends it from God the Father. n.) A clergyman, because it is frop1 the Word hehas- to teach doctrine concerning tIle Lord, andco-ncerning redemption and salvation by Him,~l1ould b~ inaugurated by the solemn promise(sponsionem) of the Holy Spirit and by a repre­sentation of its transfer; t§:1l It is received from ithe clergyman according to the faith of his [therecipientsJ life. 8. The Divine, meant by the Holy Spirit, pro­ceeds to the layman from the Lord by means ofthe clergyman, through the things preached, in (I) The Latin reads" sed quod e clerico recipiatur secundum fidemvitae ejus ". which is susceptible of several interpretations. Worcesterassumes the" e" to be a copyists error for Ha", and~enders bilt Uit is received by the clergyman according to the faith offjlis life". Butthe two MSS. have" e ". and it is unlikely that both shouf,f have madethe mistake. Retaining the" e ". there are two explanations: (A) that" derieo" refers to the officiating clergyman and the 11 ejus" to theone to be inaugurated. which is the one here adopted ; (B) that the.. ejus " refers to the e a.C1. thus" but it is.. received from the clergyman u~£P~djpg tq the ~aitb ts}[the C;hy[Ch~ I~ ". For both (A) and (B)t e Latin is imper eet, t 0 of course su dent as a note for Swedenborghimself. 46
  53. 53. THE CANONS OF THE NEW CHURCH [37J accordance with [the laymansJ reception there­ from of the teaching of the truth. . 9. Also by means of the sacrament of the Holy Supper in accordance with his repentance before­ hand.t}o ; c;:...-- )s--. !j.7J-f_" . CHAPTER V THE DIVIN PROCEEDING, CALLED THE HOLY SPIRIT, IS, IN ITS PROPER SENSE. T@ WORD, WHEREIN IS THE >-"fo HOLY OF GOD 1. The Word ~s the Holy Itself in the Christian Church, on account of the Divine of the Lord that is within it and from it. Therefore the Divine proceeding, ~lled fheHoly Spirit, is in its proper t. sense the W.2!9 and the HoIyorGog) 3 2. Thereason the Lord is tile Wor4i is that it is ~ from the Lord and it is abounner::ord, thus it is, , in its essence, the Lord Himself. I! 1.) Because theLord is the WQrQ, He alQne_is Holy, and He is "the Holy One of Israel" so often mentioned in the Prophets, of whom, more­ over, it is there said that He alone is God. 4. It is on this account that the place where the ark was in the tabernacle-because in it was the Law, the beginning of the Word, and above it the mercy seat, and above this the Cherubim, ~ll these things signifying the Lord as the Wordr-was spoken of as the "Sanctuary" and tne" Holy of Holies ". 5. It is on this account, too, that the New M; Jerusalem, the Church tha.t approaches the Lord j"only and draws truths out of His Word;is spoken of as "holy" and also-"-tne cifyof holiness", and that the men in whom that Church is- are 47
  54. 54. [37J THE CANONS OF THE NEW CHURCH spoken of as "the people of holiness"; also that thi~ Ch!Ich is " the kingdom of the saints (lit: Jh~ ones), that sfiiill last for ever "1, mentiOned in DanTeT [Dan. vii 18-27J. 6. The Prophets and the Apostles, because the W~rdlwas wr.itte.n through theJ!1! are spoken of as <6-no~[Luke 1 70 ; Rev. XVl1l 20]. 7.::!,he Holy S.£i® with reference to the Holy Word tauglfr6Y the Lord, is termed" the Spirit of Truth" [John xiv 17 ; xv 26 ; xvi 13J, of which the Lord says that He speaks not from Himself but from the Lord [John xvi 13, 14J ; and further that He is that Spirit [John xiv 18 ; xvi 14-22}. 8. The reason why a man " who speaks a word against the Holy Spirit is not forgiven" [Matt,): xii 32J, is because he denies the Divinity of theL Lor4.;and the holiness of the· !VorsJ!; for this man isaeyoi~ of religion. , 9. The reason why one" who speaks a word against the Son of Man" is forgiven [Matt. xii 32J is because he denies that this or that is Divine truth from the Word in the Church, yet he believes that there are Divine truths in and from theWoro. . /" The~on...Q~" iill-¥i o vtruth from the Word klJ ~ in_ th~c; andtIiis Dlvfne truth cannot be seenoy everyone. [Four pages of the original are missing here.J (I) The words .. Ibal sball lasl for ever" are omilled in Sk. 48
  55. 55. THE CANONS OF THE NEW CHURCH [38J[38J THE DIVINE TRINITY 1.1 The idea the common people have of theDivine Trinity is that God the Father is seated onhigh with His Son at His right hand, and that theysend the Holy Spirit to men. 2. The idea the clergy have of the DivineTrinity is that there are three Persons, each oneof whom is God and Lord, and that these threehave one and the same essence. 3. The idea the wise among the clergy have isthat there are three communicable natures andqualities; it is however three natures and qualitiesnot communicable that are meant by three Persons. 4. The existence of a Divine Trinity is demon-strable from Sacred Scripture and from reason. 5. From a trinity of persons there results in-evitably a trinity of Gods. 6. If God is One, there is of necessity2 a Trinitybelonging to God, and thus a trinity of the Person. 7. G,.Qds Trinity, which is also a Trinity of thePerson, is from God Incarnate: it is Jesus Christ. 3 8. This is-esta15Iished from Sacred Scripture. 9. And from reason as well, in that there is atrinity in every man. & The ApostolkChJ.![ch had never any thought i;:gnAt I;of a Trinity of Persons : shown by their Creed. { (I) These statements, numbered but not set out in paragraphs, arefound here before chapter i. A venical line drawn down the margin ofN. suggests that perhaps they may be annotations, but Worcester inthe A.P. and P.S. Edition has supplied the title" Observanda" andprinted them in the text. In Sk. nos. 8 and 9 are incorporated with thepreceding number, and the subsequent paragraphs numbered accordingly. (2) Sk. has recessoria, whereas N. had r«essoria subsequently alteredto necessaria, which is taken as correct. (3) N. has U sit a Deo incarnato, seu Jesus Chrislus "t so underlined.The Skara MS. has 11 in ., instead of" a ":- Worcester reads U in Deoincarnato. seu Jesll Christo "t that is, ., in God Incarnate, or Jesus Christ ft. 49
  56. 56. [39J THE CANONS OF THE NEW CHURCH ~ A Trinity of Persons was first devised by the Nlcene_ Council. 12. Thence it was spread into the Churches that have existed since, right up to the present time. I 13. Before now it has not been possible for that I doctrin$..-to be corrected. ­ "r f~ The "Trinity of Persons" has tutllecLtlle ( wllOle Church uQ~i.de qQwn and falsified every single thing in it. 15. Ev.eryone has declared it to be beY.Qnd com­5 . ~re!J.~s.ion, and that the understanding must oe 1, held down under obedience to faith. What is "a Son born from eternity" ? 16. In the Lord there is one Trinity, and in the Trinity there is Unity. [39J CHAPTER I A DIVINE TRINITY EXISTS, NAMELY, FATHER, SON, AND HOLY SPIRIT 1. The Unity of God has been acknowledged land admitted everywhere in the world where there has been religion and sound reason. 2. It was not possible, therefore, for Gods Trinity to be known. For if it had been known, indeed if it had only been mentioned, a man would have thought of Gods Trinity as a plurality l of Gods; and this both religion and souna--reason abnor. ­ 3. Knowledge of Gods Trinity, therefore, could pnly be acquired from revelation, thus only from ...!!le Word~and it could not be admitted unless the Trinity was also the Unity Jof God, for otherwise -50

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